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json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json

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+{
+    "language": "en",
+    "title": "Mishneh Torah, Negative Mitzvot",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001922235",
+    "versionTitle": "Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "Public Domain",
+    "versionNotes": "",
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "משנה תורה, יד החזקה, תורגם ע״י סיימון גלייזר, 1927",
+    "shortVersionTitle": "Simon Glazer, 1927",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, מצוות לא תעשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "Not to believe in the existence of any but the One God. Ex. 20.3.",
+        "Not to make, or order others to make, any images. Ex. 20. 4; Ex. 34. 17.",
+        "Not to make any idols, even for others. Ibid.",
+        "Not to make any idolatrous forms, even for beauty sake only. Ibid.",
+        "Not to bow down to the stars and planets, even though that be not the usual reverence idolaters pay to them. Ex. 20. 5.",
+        "Not to worship the stars and planets in the manner idolaters do pay homage to them. Ibid.",
+        "Not to bring sacrifices of children to Moloch. Lev. 18.21.",
+        "Not to practice necromancy. Lev. 19.31.",
+        "Not to call on familiar spirits. Ibid.",
+        "Not to turn towards the service of the stars and planets. Lev. 19.4.",
+        "Not to erect a pillar. Lev. 26. 1.",
+        "Not to erect any figured stone. Ibid.",
+        "Not to plant an Asherah of any kind of tree in the Sanctuary. Deut. 16.21.",
+        "Not to take oath in the name of idols. Ex. 23.13.",
+        "Not to lead astray toward idolatry. Ibid.",
+        "Not to seduce an Israelite to embrace idolatry. Deut. 13.11.",
+        "Not to show love for the seducer. Deut. 13.8.",
+        "Not to abandon the hatred one must bear against the seducer. Ibid.",
+        "Not to rescue the seducer or show pity for him. Ibid.",
+        "Not to defend the seducer's action. Ibid.",
+        "Not to conceal testimony against the seducer. Ibid.",
+        "Not to use the ornament of idols. Deut. 7. 25.",
+        "Not to rebuild an idolatrous city. Deut. 13.16.",
+        "Not to retain aught of the spoils of an idolatrous city. Deut. 13.17.",
+        "Not to use any belongings of idols or idolaters, either provisions or libations offered to idols. Deut. 7. 26.",
+        "Not to prophesy in the name of idols. Deut. 18.20.",
+        "Not to prophesy falsely. Ibid.",
+        "Not to hearken to one who is prophesying in the name of idols.",
+        "Not to prevent the death penalty from being inflicted against a false prophet, and to have no fear for him. Deut. 18.22.",
+        "Not to imitate idolaters or practice their rites. Lev. 20.23.",
+        "Not to use divination. Deut. 18.10.",
+        "Not to designate certain days or hours as lucky or unlucky. Lev. 19.26.",
+        "Not to pay attention to soothsaying. Ibid.",
+        "Not to practice sorcery. Deut. 18.10.",
+        "Not to practice enchantry. Deut. 18.11.",
+        "Not to practice spiritualism. Ibid.",
+        "Not to practice augury. Ibid.",
+        "Not to practice necromancy. Ibid.",
+        "That women shall not attire in male garments. Deut. 22.5.",
+        "That men shall not attire in female garments. Ibid.",
+        "Not to practice tattooism (or totemism). Lev. 19.28.",
+        "Not to wear garments of mingled stuff, made of wool and linen together, as the idolatrous priests wear. Deut. 22.10.",
+        "Not to round the corners of the head as do the idolatrous priests. Lev. 19.27.",
+        "Not to destroy the corners of the beard as the idolatrous priests do. Ibid.",
+        "Not to lacerate oneself for the dead. Deut. 14.1.",
+        "Not to settle permanently in Egypt. Deut. 17.16.",
+        "Not to indulge in impure thoughts and sights. Num. 15.39.",
+        "Not to enter into any covenant with the seven (Canaanite) nations. Ex. 23. 32.",
+        "Not to preserve a soul from among the seven (Canaanite) nations. Ibid.",
+        "Not to show grace to idolaters. Deut. 7.3.",
+        "Not to permit idolatrous settlers in the holy land. Ibid.",
+        "Not to intermarry with idolaters. Ibid.",
+        "Not to give in marriage any daughter of Israel to an Amonite or Moabite. Deut. 23.3.",
+        "Not to refuse admission in Israel to a descendent of Esau after the third generation. Deut. 23.8–9.",
+        "Not to refuse admission in Israel any Egyptian after the third generation. Ibid.",
+        "Not to make peace proposals to Amonites and Moabites at the commencement of a war against them, as is mandatory to do to other nations. Deut. 23.7.",
+        "Not to destroy fruit-trees wantonly. Deut. 20.19.",
+        "That warriors do not fear the enemy. Deut. 3.22; Deut. 7. 21; Deut. 20.3.",
+        "Not to forget the evil wrought by Amalek. Deut. 25.10.",
+        "Not to commit blasphemy against the Holy Name. Ex. 22.27.",
+        "Not to violate any oath, even when taken rashly. Lev. 19.12.",
+        "Not to take the name of the Lord in vain. Ex. 20.7.",
+        "Not to profane the name of God. Lev. 22.32.",
+        "Not to tempt God. Deut. 6.16.",
+        "Not to destroy aught of the Sanctuary, synagogue, or school, or erase any letter of the Holy Name. or destroy sacred books. Deut. 12.2–4.",
+        "Not to suffer the body of one hanged to remain suspended on the tree over night. Deut. 21.23.",
+        "Not to leave the Sanctuary without a watch. Num. 18.5.",
+        "That priests shall not enter the Sanctuary at all times. Lev. 16.2.",
+        "That a blemished priest shall not enter further than the altar. Lev. 16.23.",
+        "That a priest with a blemish shall not serve in the Sanctuary. Lev. 16.17.",
+        "That a temporary blemished priest shall not serve in the Sanctuary. Lev. 16. 21.",
+        "That Levites shall not enter the service of the priests and vice versa. Num. 18.3.",
+        "That an intoxicated person shall not enter the Sanctuary, nor instruct in the Torah. Lev. 10.9.",
+        "That strangers not of the seed of Aaron shall not serve in the Sanctuary. Num. 18.7.",
+        "That unclean priests shall not serve in the Sanctuary. Lev. 22.3.",
+        "That a priest who had an immersion from uncleanness during the day shall not join the service in the Sanctuary till after sunset. Lev. 22.7.",
+        "That an unclean priest shall not enter the Court. Num. 5.3.",
+        "That an unclean priest shall not enter the Camp of the Levites. Deut. 23.10.",
+        "Not to erect an altar of hewn stone. Ex. 20.22.",
+        "Not to ascend by steps upon the altar. Ex. 20.23.",
+        "Not to extinguish the perpetual fire on the alter. Lev. 6.13.",
+        "Not to burn nor offer incense upon the Golden Altar. Ex. 30.9.",
+        "Not to compound any oil like unto the anointing oil. Ex. 30.32.",
+        "Not to misuse the holy oil by pouring it upon a stranger. Ibid.",
+        "Not to compound any like the holy incense for oneself. Ex. 30.37.",
+        "Not to remove the staves from the Ark. Ex. 25.15.",
+        "Not to loosen the breast-plate from the Ephod.",
+        "Not to rend the robe from the Ephod. Ex. 28.32.",
+        "Not to slaughter sacrificial animals without the Temple. Deut. 12.13.",
+        "Not to offer any sacrifices without the Temple. Lev. 17.3–4.",
+        "Not to sanctify blemished animals for sacrifices. Lev. 22.20.",
+        "Not to slaughter any blemished animals as a sacrifice. Lev. 22.21.",
+        "Not to sprinkle the blood of blemished animals upon the altar. Ibid.",
+        "Not to make a fire-offering of the limbs of a blemished animal. Ibid.",
+        "Not to bring a sacrifice of an animal which has a temporary blemish. Deut. 17.1.",
+        "Not to offer a blemished animal tendered by a foreigner as a sacrifice. Lev. 22.25.",
+        "Not to cause any blemish to sanctified animals. Lev. 22.21.",
+        "Not to offer in a sacrifice honey or leaven. Lev. 2.11.",
+        "Not to offer unsalted (tophel) oblation. Lev. 2. 13.",
+        "Not to bring sacrifices of the hire of a harlot, or the price of a dog. Deut. 23.18.",
+        "Not to slaughter an animal and its young on the same day. Lev. 22.28.",
+        "Not to use olive oil in a sin-offering. Lev. 5. 11.",
+        "Not to use frankincense upon a sin-offering. Ibid.",
+        "Not to use olive oil in a jealousy-offering. Num. 5. 15.",
+        "Not to offer frankincense upon a jealousy-offering. Ibid.",
+        "Not to exchange animals sanctified as offerings. Lev. 27.10.",
+        "Not to take an animal intended for one kind of sacrifice and consecrate it again for another kind of sacrifice.",
+        "Not to redeem the first-born of among clean cattle. Num. 18.17.",
+        "Not to sell of the tithe of the herd. Lev. 27.33.",
+        "Not to sell a dedicated field. Lev. 27.28.",
+        "Not to redeem a dedicated field. Ibid.",
+        "Not to tear asunder the head of the fowl in a sin-offering. Lev. 5.8.",
+        "Not to work with the firstling of clean cattle. Deut. 15.19.",
+        "Not to shear the firstling of a flock of sheep. Ibid.",
+        "Not to slaughter the Paschal Lamb while there is yet leaven. Ex. 22.18.",
+        "Not to leave the fat of the Paschal feast all night until the morning. Ibid.",
+        "Not to leave any part of the Paschal flesh all night until morning. Ex. 12.10.",
+        "Not to leave any of the Festal offering of the fourteenth day of Nissan until the third day, as it was traditionally interpreted that the Torah here speaks of the Festal offering, and that the morning spoken of herein means the morning of the Second Day of Passover. Deut.16.4.",
+        "Not to leave part of the Second Passover lamb until the morning. Num. 9.12",
+        "Not to leave any part of the thank-offering until the morning, nor any other meat of sacrifices which may be eaten, longer than the time permitted. Ex. 12.10.",
+        "Not to break a bone of the Paschal Lamb on Passover. Ex. 12.46.",
+        "Not to break a bone of the Paschal Lamb on the Second Passover. Num. 9.12.",
+        "Not to carry the flesh of the Paschal Lamb out of the house. Ex. 12.46.",
+        "Not to allow the remnants of the meat-offering to become leavened. Lev. 6.17.",
+        "Not to eat the Paschal Lamb raw or sodden. Ex. 12.9.",
+        "Not to permit a stranger to partake of the Paschal Lamb. Ex. 12.45.",
+        "Not to permit the uncircumcised to partake of the Paschal Lamb. Ex. 12. 48.",
+        "Not to permit an apostate Israelite to partake of the Paschal Lamb. Ex. 12.43.",
+        "Not to permit an unclean person to eat holy things. Lev. 7.18.",
+        "Not to eat holy things which became polluted. Lev. 7.19.",
+        "Not to eat of that which is left of sacrifices (Notar). Lev. 7.20.",
+        "Not to eat of sacrifices which were condemned. Lev. 19.8.",
+        "Not to permit a stranger to eat of the heave-offering. Lev. 22.4.",
+        "Not to permit a priest's guest, or hired servant, to eat of the heave-offering. Ibid.",
+        "Not to permit an uncircumcised person to eat of the heave-offering. Ibid.",
+        "Not to permit an unclean priest to eat of the heave-offering. Lev. 22.10.",
+        "Not to permit a priest's daughter married to a stranger to eat holy things. Lev. 22.12.",
+        "Not to eat of the meat-offering of a priest. Lev. 6. 23.",
+        "Not to eat the flesh of a sin-offering. Lev. 6.30.",
+        "Not to eat holy things which have been deliberately defiled. Deut. 14.3.",
+        "Not to eat the second tithe of corn without Jerusalem. Deut. 12.17.",
+        "Not to eat the second tithe of the vintage without Jerusalem. Ibid.",
+        "Not to eat of the second tithe of the oil without Jerusalem. Ibid.",
+        "Not to eat the pure firstling (Be'hor Tom) without Jerusalem. Ibid.",
+        "The priests should not eat outside of the Court of the sin-offering, nor of the trespass-offering. Ibid.",
+        "The priests should not eat outside of the Court the flesh of the burnt-offering. Ibid.",
+        "The priests should not eat outside of the Court the flesh of the lighter-offerings (Kod'shim Kalim) before the blood has been sprinkled. Ibid.",
+        "Not to permit a stranger to eat of the most holy things. Ex. 29.33.",
+        "That the priest shall not eat of the first-fruits before they are brought into the Court. Deut. 12.17.",
+        "Not to eat the second tithe, even in Jerusalem, in impurity, until it be redeemed. Deut. 26.14.",
+        "Not to eat of the second tithe even in Jerusalem, in mourning, until it be redeemed. Ibid.",
+        "Not to use the proceeds of the second tithe for any purpose except for eating and drinking. Ibid.",
+        "Not to eat any grain before the heave-offerings and tithes have been separated therefrom. Lev. 22. 15.",
+        "Not to change the order by separating the heave-offering before the first-fruits, nor first-tithes before the heave-offering, nor second tithes before the first-tithes; for the order must be this wise: first-fruits; great-heave-offering; first tithes and second tithes. Ex. 22.28.",
+        "Not to delay vows and free-will offerings. Deut. 23.21.",
+        "Not to attend a festival without an offering. Ex. 23.15.",
+        "Not to violate vows. Num. 30.2.",
+        "A priest shall not take in marriage a harlot. Lev. 21. 7.",
+        "A priest shall not take in marriage a profane woman. Ibid.",
+        "A priest shall not take in marriage a divorcee. Ibid.",
+        "A high-priest shall not take in marriage a widow. Lev. 21.14.",
+        "A high-priest shall not make a widow his concubine. Ibid.",
+        "Priests shall not enter the Sanctuary with uncovered heads. Lev. 10.6.",
+        "Priests shall not enter the Sanctuary with torn garments. Ibid.",
+        "The priests shall not leave the Court during service. Lev. 10.7.",
+        "Priests shall not be polluted by dead other than their (seven) relatives. Lev. 21.1–11.",
+        "High-priests shall not be polluted by any dead. Ibid.",
+        "High-priests shall not enter the vicinity of the dead. Ibid.",
+        "No member of the tribe of Levi shall share in the holy land. Deut. 18.1.",
+        "No member of the tribe of Levi shall participate in the spoils at the conquest of the holy land. Ibid.",
+        "Not to make oneself bald for the dead. Deut. 14.1.",
+        "Not to eat of unclean cattle. Lev. 11.4.",
+        "Not to eat of unclean fishes. Ibid.",
+        "Not to eat of unclean fowl. Ibid.",
+        "Not to eat of creeping things that fly. Ibid.",
+        "Not to eat of creeping things that creep upon the earth. Ibid.",
+        "Not to eat reptiles. Ibid.",
+        "Not to eat worms. Ibid.",
+        "Not to eat creeping things of the waters. Lev. 13.42–44; Deut. 14.19.",
+        "Not to eat of a beast that died of itself. Ex. 22.31.",
+        "Not to eat of a beast that was torn, or which is Trephah. Ex. 23.30.",
+        "Not to eat a limb of a living beast. Deut. 12.23.",
+        "Not to eat the sinew which shrank. Gen. 32.33.",
+        "Not to eat blood. Lev. 7. 26.",
+        "Not to eat tallow fat. Lev. 7. 23.",
+        "Not to boil flesh and milk together. Ex. 23.19; Ex. 34.26; Deut. 14.21.",
+        "Not to eat flesh and milk together. Ibid.",
+        "Not to eat flesh of an ox that was condemned to be stoned. Ex. 21.28.",
+        "Not to eat of bread made of new grain before the Passover offering was brought. Lev. 23.14.",
+        "Not to eat roasted new grain before the Passover offering was brought. Ibid.",
+        "Not to eat green ears of new grain before the Passover offering was brought. Ibid.",
+        "Not to eat the fruit of a young tree until fully three years have elapsed from the day of planting it. Lev. 19.23.",
+        "Not to eat of mixed seeds of the vineyard. Deut. 22.9.",
+        "Not to drink wine mixed as a wine-offering for idolatry. Deut. 32.38.",
+        "Not to be a glutton or drunkard. Lev. 19.26; Deut. 21.20.",
+        "Not to eat on the Day of Atonement. Lev. 23.29.",
+        "Not to eat leavened bread on Passover. Ex. 12.19.",
+        "Not to eat any food mixed with leaven on Passover. Ex. 12.20.",
+        "Not to eat leaven after the middle of the fourteenth day of Nissan. Deut. 16.3.",
+        "Not to expose leaven during the Passover. Ex. 12.19.",
+        "Not to have leaven in one's possession during the Passover. Ibid.",
+        "That a Nazarite shall not drink wine or any grape beverage, or any beverage mixed with wine. Num. 6.3–4.",
+        "That a Nazarite shall not eat fresh grapes. Ibid.",
+        "That a Nazarite shall not eat dried grapes. Ibid.",
+        "That a Nazarite shall not eat pressed grapes. Ibid.",
+        "That a Nazarite shall not eat the grape-stone. Ibid.",
+        "That a Nazarite shall not pollute himself for any dead. Num. 5.7.",
+        "That a Nazarite shall not enter the tent of the dead. Ibid.",
+        "That a Nazarite shall not shave his hair. Ibid.",
+        "Not to reap the whole field. Lev. 19.9–10; Deut. 24.19-20.",
+        "Not to gather the fallen ears of grain in harvest. Ibid.",
+        "Not to cut off all the clusters of the vineyard. Ibid.",
+        "Not to gather every grape of the vineyard. Ibid.",
+        "Not to return to take a forgotten handful. Ibid.",
+        "Not to sow different kinds of seed together in one field. Lev. 19.19; Deut. 22.9.",
+        "Not to sow grain or herbs in a vineyard. Ibid.",
+        "Not to gender cattle with those of diverse species. Lev. 19.19.",
+        "Not to use for work two different kinds of cattle together. Deut. 22.10.",
+        "Not to prevent an animal working in the field from eating. Deut. 25.4.",
+        "Not to till the ground in the Sabbatical year. Lev. 25.4–5.",
+        "Not to prune the trees in the Sabbatical year. Ibid.",
+        "Not to harvest the spontaneously grown grain in the Sabbatical year. Ibid.",
+        "Not to gather the fruit of the trees in the Sabbatical year. Ibid.",
+        "Not to till the ground or prune the trees in the Jubilee year. Lev. 25.11.",
+        "Not to harvest the spontaneously grown grain in the Jubilee year. Ibid.",
+        "Not to gather the fruit of the trees in the Jubilee year. Ibid.",
+        "Not to sell a field in Eretz Yisrael in perpetuity. Lev. 25.23.",
+        "Not to change the suburbs or the fields apportioned to the Levites. Lev. 25.11.",
+        "Not to leave the Levites without support by with-holding from them their due, particularly during the Festivals. Deut. 12.19.",
+        "Not to demand the amount of a debt after the lapse of the Sabbatical year. Deut. 15.2.",
+        "Not to refuse to lend to the poor on account of the release of the Sabbatical year. Deut. 15.9.",
+        "Not to refuse to lend to the poor or give him the things which he requires for his maintenance. Deut. 15.7.",
+        "Not to send away a Hebrew servant empty-handed. Deut. 15.13.",
+        "Not to exact the return of a loan from a poor man when it is known that he is poor. Ex. 22.24.",
+        "Not to loan to an Israelite on usury. Lev. 25.37; Ex. 22.25; Deut.23.19.",
+        "Not to accept a loan from an Israelite on usury. Ibid.",
+        "Not to participate in, or become an agent, surety, witness, or write an instrument for a loan on usury. Ibid.",
+        "Not to delay the payment of wages to a workingman. Lev. 19.13.",
+        "Not to exact a pledge from a debtor by force. Deut. 24.6; Deut. 10.17.",
+        "Not to retain a pledge from a poor debtor when he requires it. Ibid.",
+        "Not to receive a pledge from a widow. Ibid.",
+        "Not to receive tools wherewith one makes his living as a pledge. Ibid.",
+        "Not to kidnap a person in Israel. Ex. 20.13.",
+        "Not to steal any property. Lev. 19.11.",
+        "Not to rob by violence. Lev. 19.13.",
+        "Not to remove a neighbor's landmark. Deut. 19. 14.",
+        "Not to defraud. Lev. 19. 13.",
+        "Not to defraud a neighbor of his property. Lev. 19.11.",
+        "Not to swear falsely with regard to a neighbor's property. Ibid.",
+        "Not to misrepresent in bargaining. Lev. 25.14.",
+        "Not to practice deceit by words. Ex. 22.21; Lev. 25. 17.",
+        "Not to practice deceit upon a foreigner. Ibid.",
+        "Not to deceive a foreigner in bargaining. Ibid.",
+        "Not to deliver a fugitive slave to his master. Deut. 23.15–16.",
+        "Not to vex a fugitive slave by deceiving him. Ibid.",
+        "Not to afflict the widow or orphan. Ex. 22.22.",
+        "Not to use a Hebrew servant as slave. Lev. 25.39.",
+        "Not to sell a Hebrew servant as a bondman. Lev. 25. 42.",
+        "Not to treat a Hebrew servant cruelly. Lev. 25. 43.",
+        "Not to permit an idolater to treat a Hebrew servant cruelly. Lev. 25.53.",
+        "Not to sell a Hebrew maid-servant. Ex. 21.8.",
+        "Not to withold from a betrothed Hebrew maid-servant food, raiment or conjugal rights. Ex. 21.10.",
+        "Not to sell a beautiful captive as a slave. Deut. 21.14.",
+        "Not to humble a beautiful woman captive by making her a hand-servant. Ibid.",
+        "Not to covet another man's wife. Ex. 20.17.",
+        "Not to covet another man's property. Deut. 5. 21.",
+        "A hireling shall not cut down standing grain for himself to eat. Deut. 23.24.",
+        "A hireling shall not take more fruit than he can eat. Ibid.",
+        "Not to hide oneself from restoring a lost article to the owner. Deut. 22.3.",
+        "Not to refrain from helping an animal fallen under its burden. Deut. 22.4.",
+        "Not to perpetrate fraud by having false weights. Lev. 19.35; Deut. 25.13–14.",
+        "Not to perpetrate fraud by having false measures. Ibid.",
+        "Not to practice unrighteousness in judgment. Lev. 19.35.",
+        "Not to accept bribes. Ex. 23.8.",
+        "Not to be partial in rendering judgment. Lev. 19. 15; Deut. 1.17.",
+        "Not to be afraid in rendering judgment. Ibid.",
+        "Not to pity the poor in judgment. Ex. 23.3.",
+        "Not to pervert the judgment of a sinner. Ex. 23. 6.",
+        "Not to spare the offender in matters of fine. Deut. 19.13.",
+        "Not to pervert the judgment of aliens or orphans. Deut. 24.17.",
+        "Not to hear one litigant except in the presence of the other. Ex. 23.1.",
+        "Not to decide by a majority of one in capital case. Ex. 23.2.",
+        "Not to plead against a man in a capital case, after having pleaded for him. Ibid.",
+        "Not to appoint as judge one who is not learned in the Torah, though he be learned otherwise. Deut. 1.17.",
+        "Not to bear false witness. Ex. 20.16.",
+        "Not to accept the testimony of a wicked person. Ex. 23.1.",
+        "Not to accept the testimony of a relative. Deut. 24.16.",
+        "Not to pronounce judgment upon the testimony of only one witness. Deut. 19.15.",
+        "Not to kill the innocent. Ex. 20.13.",
+        "Not to render decision on mere presumption, for two witnesses must see the actual happening. Ex. 23.7.",
+        "That a witness in a capital case shall not become a judge in the case. Num. 35.30.",
+        "Not to execute any one charged with crime before he be convicted. Num. 35.12.",
+        "Not to pity or spare the persecutor. Deut. 25.12.",
+        "Not to punish the victim in a case of rape. Deut. 22.26.",
+        "Not to accept ransom for a murderer. Num. 35.31.",
+        "Not to accept ransom for an excusable manslayer. Num. 35.32.",
+        "Not to tolerate blood-shed. Lev. 19.16.",
+        "Not to leave a stumbling-block in the way. Deut. 22. 8; Lev. 19.14.",
+        "Not to cause the simple-minded to stumble on the road. Ibid.",
+        "Not to exceed the number of lashes assigned to the guilty. Deut. 25.3.",
+        "Not to calumniate. Lev. 19.16.",
+        "Not to lodge hatred in one's heart. Lev. 19.17.",
+        "Not to put to shame any person in Israel. Ibid.",
+        "Not to seek revenge. Lev. 19.18.",
+        "Not to bear a grudge. Ibid.",
+        "Not to take the mother bird together with the young. Deut. 22.6.",
+        "Not to shave the hair of the scall. Lev. 13.33.",
+        "Not to pluck out the marks of leprosy. Deut. 14.8.",
+        "Not to plow or sow in a valley in which a slain body has been found. Deut. 12.4.",
+        "Not to suffer a witch to live. Ex. 22.18.",
+        "Not to force a bridegroom to perform military service. Deut. 24.5.",
+        "Not to rebel against the Sanhedrin. Deut. 17.11.",
+        "Not to add to the commandments of the Torah. Deut. 12.32.",
+        "Not to detract from the commandments of the Torah. Ibid.",
+        "Not to curse the judges. Ex. 22.28.",
+        "Not to curse a prince or ruler. Lev. 19.14.",
+        "Not to curse an Israelite. Ibid.",
+        "Not to curse a father or mother. Ex. 21.15.",
+        "Not to smite a father or mother. Ex. 21.17.",
+        "Not to do any servile work on the Sabbath. Ex. 20.10.",
+        "Not to go out beyond the prescribed limits of one's domicile on the Sabbath. Ibid.",
+        "Not to inflict punishment on the Sabbath. Ex. 35.3.",
+        "Not to work on the first day of Passover. Ex. 12.16.",
+        "Not to work on the seventh day of Passover. Ibid.",
+        "Not to work on the Feast of She'buot. Lev. 23.7.",
+        "Not to work on the first day of Tishri (Rosh ha-Shanah) Lev. 23.16.",
+        "Not to work on the Day of Atonement. Lev. 23.20.",
+        "Not to work on the first day of Sukkot. Lev. 23. 25–28.",
+        "Not to work on the eighth day of Sukkot (She'mini Azeret). Lev. 23.35–36.",
+        "Not to commit incest with a mother. Lev. 18.7.",
+        "Not to commit incest or be married to a sister. Lev. 18.8.",
+        "Not to commit incest with or be married to a father's wife. Lev. 18.9.",
+        "Not to commit incest with or be married to a half sister. Lev. 18.10.",
+        "Not to commit incest with or be married to a grand-daughter through a son. Lev. 18.11.",
+        "Not to commit incest with or be married to a grand-daughter through a daughter. Lev. 18.12.",
+        "Not to commit incest with or be married to a daughter. Ibid.",
+        "Not to commit incest with or be married to a wife's daughter. Ibid.",
+        "Not to commit incest with or be married to a wife's grand-daughter through her son. Lev. 18.13.",
+        "Not to commit incest with or be married to a wife's grand-daughter through her daughter.",
+        "Not to commit incest with or be married to a mother's sister. Lev. 18.15.",
+        "Not to commit incest with or be married to a father's sister. Lev. 18.16.",
+        "Not to commit incest with or be married to a wife of a father's brother. Ibid.",
+        "Not to commit incest with or be married to a daughter-in-law. Lev. 18.17.",
+        "Not to commit incest with or be married to a brother's wife. Ibid.",
+        "Not to commit incest with or be married to a wife's sister. Ibid.",
+        "Not to have intercourse with a menstrous woman. Lev. 18.19.",
+        "Not to have intercourse with another man's wife. Lev. 7.14.",
+        "Not to have intercourse with a female animal. Lev. 7. 20.",
+        "Not to have intercourse with a male animal. Ibid.",
+        "Not to commit sodomy upon a male. Ibid.",
+        "Not to commit sodomy upon a father. Ibid.",
+        "Not to commit sodomy upon a father's brother. Lev. 18.22.",
+        "Not to arouse sexual passion in any relative which may lead to incest. Lev. 18.23–24.",
+        "Not to permit the marriage of a bastard with a daughter in Israel. Deut. 23.2.",
+        "Not to permit harlotry. Deut. 23.17.",
+        "Not to permit a divorcee, who had married another man, to remarry her first husband. Deut. 24.4.",
+        "Not to permit a widow whose husband died childless to marry anyone but the brother of the deceased husband. Deut. 25.5.",
+        "Not to divorce a victim of rape from the offending husband. Deut. 22.29.",
+        "Not to divorce a woman from a husband who brought an evil name upon her. Deut. 22.9.",
+        "That a eunuch shall not marry a daughter of Israel. Deut. 23.1.",
+        "Not to castrate any male whatsoever. Lev. 22.24",
+        "Not to elect a stranger as king over Israel. Deut. 17.15.",
+        "That a ruler of Israel shall not have an excessive number of horses. Deut. 17.16.",
+        "That a ruler of Israel shall not have an excessive number of wives. Ibid.",
+        "That a ruler of Israel shall not have an unduly large quantity of silver or gold. Deut. 17.18."
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json

@@ -0,0 +1,400 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Negative Mitzvot",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI",
+    "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007",
+    "status": "locked",
+    "priority": 4.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "\n    <i>Dedicated in memory of Irving Montak, z\"l</i><br><br>© Published and Copyright by Moznaim Publications.<br>Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n    ",
+    "digitizedBySefaria": false,
+    "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing",
+    "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png",
+    "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, מצוות לא תעשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "The first mitzvah of the negative commandments is not to consider the thought that there is another divinity aside from God, as [Exodus 20:3] states: \"You shall have no other gods before Me.\"",
+        "Not to make an idol - not to make one oneself or have one made for oneself by others - as [Exodus 20:4] states: \"Do not make an idol for yourselves.\"",
+        "Not to make false gods even for others, as [Leviticus 19:4] states: \"Do not make molten gods for yourselves.\"",
+        "Not to make images for decoration, even when one does not worship them, as [Exodus 20:20] states: \"Do not make a representation of anything that is with Me.\"",
+        "Not to bow down to any false gods, even though they are not generally worshiped by bowing down before them, as [Exodus 20:5] states: \"Do not bow down to them.\"",
+        "Not to worship false gods with the types of service with which it is customary to worship them, as [Exodus 20:3] states: \"Do not serve them.\"",
+        "Not to offer one's son to <i>Molech,</i> as [Leviticus 18:21] states: \"Do not give [any] of your children to offer to <i>Molech</i>.\"",
+        "Not to perform the deeds associated with an ov, as [Leviticus 19:31] states: \"Do not turn to the <i>ovot</i>.\"",
+        "Not to perform the deeds associated with a <i>yid'oni,</i> as [Leviticus 19:31] states: \"Do not turn to... the <i>yid'onim</i>.\"",
+        "Not to take interest in the worship of false gods, as [Leviticus 19:4] states: \"Do not turn to false gods.\"",
+        "Not to erect a pillar [for purposes of worship], as [Deuteronomy 16:22] states: \"Do not erect a pillar for yourselves.\"",
+        "Not to make hewn stones [upon which to prostrate oneself], as [Leviticus 26:1] states: \"You shall not place hewn stones...\"",
+        "Not to plant a tree on the Temple [premises], as [Deuteronomy 16:21] states: \"Do not plant an <i>asherah</i> or any other tree....\"",
+        "Not to take an oath on a false god [as requested by] one of its worshipers, nor to have one of them take an oath on [their false god], as [Exodus 23:13] states: \"And the name of other gods you shall not mention, nor should it be heard from your mouth.\"",
+        "Not to act as a missionary <i>[madiach]</i> to persuade the Jews to worship false gods], as [Exodus 23:13] states: \"And the name of other gods... shall not be heard from your mouth.\" [Our Sages taught that] this is a prohibition against acting as a missionary for the worship of false gods.",
+        "Not to act as a missionary <i>[mesit]</i> to persuade an individual Jew to worship false gods, as [Deuteronomy 13:12] states with regard to such missionaries: \"And they shall not continue to do so.\"",
+        "Not to show affection for <i>a</i> <i>mesit,</i> as [Deuteronomy 13:9] states: \"Do not show appreciation for him.\"",
+        "Not to reduce one's hatred for <i>a</i> <i>mesit,</i> as [Deuteronomy 13:9] states: \"Do not listen to him.\"",
+        "Not to [try to] save a <i>mesit,</i> but rather to see to it that he is executed, as [Deuteronomy 13:9] states: \"Do not have mercy upon him.\"",
+        "For the person whom a <i>mesit</i> tried to convince not to advance any arguments on behalf of the <i>mesit</i>, as [Deuteronomy 13:9] states: \"Do not have pity... [upon him].\"",
+        "For the person whom <i>a</i> <i>mesit</i> tried to convince not to withhold any evidence he is aware of that would incriminate the <i>mesit,</i> as [Deuteronomy 13:9] states: \"And do not try to cover up for him.\"",
+        "Not to benefit from ornaments that have adorned false gods, as [Deuteronomy 7:25] states: \"Do not covet the gold or silver which is upon them....\"",
+        "Not to rebuild an apostate city to its former stature, as [Deuteronomy 13:17] states: \"It shall never be rebuilt.\"",
+        "Not to benefit from the property of an apostate city, as [Deuteronomy 13:18] states: \"Let nothing that has been condemned cling to your hand.\"",
+        "Not to benefit from false gods, from any of their accessories, anything offered to them, or any wine brought as a libation for them, as [Deuteronomy 7:26] states: \"Do not bring an abomination into your house.\"",
+        "Not to prophesy in the name of false gods, as [Deuteronomy 18:20] states: \"[The prophet]... who speaks in the name of other gods [shall die].\"",
+        "Not to relate false prophecies, as [Deuteronomy 18:20] states: \"When a prophet presumptu-ously makes a declaration in My name which I have not commanded him....\"",
+        "Not to listen to someone who prophesies in the name of false gods, as [Deuteronomy 13:4] states: \"Do not listen to the words of that prophet.\"",
+        "Not to refrain from executing a false prophet, nor to fear him, as [Deuteronomy 18:22] states: \"Do not fear him.\"",
+        "Not to follow the laws or customs of the worshipers of false gods, as [Leviticus 20:23] states: \"Do not follow the practices of the nation [that I am driving out before you]....\"",
+        "Not to practice black magic, as [Deuteronomy 18:10] states: \"There shall not be found among you... a magician.\"",
+        "Not to practice divination, as [Leviticus 19:26] states: \"Do not practice divination.\"",
+        "Not to act as a soothsayer, as [Leviticus, <i>ibid.</i>] states: \"Do not act as a soothsayer.\"",
+        "Not to practice sorcery, as [Deuteronomy 18:10] states: \"There shall not be found among you... a sorcerer.\"",
+        "Not to cast spells, as [Deuteronomy 18:11] states: \"[There shall not be found among you...] one who casts spells.\"",
+        "Not to consult an <i>ov,</i> as [Deuteronomy, <i>ibid.</i>] states: \"[There shall not be found among you...] one who consults an <i>ov.</i>\"",
+        "Not to consult <i>a yid'oni,</i> as [Deuteronomy, <i>ibid.</i>] states: \"[There shall not be found among you...] one who consults an <i>ov</i> or a <i>yid'oni</i>.\"",
+        "Not to seek information from the dead in dreams, as [Deuteronomy, <i>ibid.</i>] states: \"[There shall not be found among you...] one who attempts to communicate with the dead.\"",
+        "For a woman not to wear articles appropriate for men, as [Deuteronomy 22:5] states: \"A woman should not wear a man's clothing.\"",
+        "For a man not to wear articles appropriate for women, as [Deuteronomy 22:5] states: \"A man should not wear a woman's clothing.\" [This prohibition was instituted] because this is an idolatrous custom. Explicit statements to this effect are found in the texts describing their worship.",
+        "Not to tattoo our bodies like the worshipers of false gods, as [Leviticus 19:28] states: \"Do not tattoo your flesh.\"",
+        "Not to wear <i>sha'atnez,</i> as do the priests of false gods, as [Deuteronomy 22:11] states: \"Do not wear <i>sha'atnez</i>.\"",
+        "Not to shave the temples of our heads, as do the worshipers of false gods, as [Leviticus 19:27] states: \"Do not shave your temples.\"",
+        "Not to shave off our beards entirely, as do the priests of false gods, as [Leviticus 19:27] states: \"Do not shave the corners of your beard.\"",
+        "Not to make cuts in our flesh, as the worshipers of false gods do, as [Deuteronomy 14:1] states: \"Do not cut yourselves.\" <i>Gedidah is</i> another term for cutting.",
+        "Not to ever dwell in the land of Egypt, as [Deuteronomy 17:16] states: \"Do not ever return on this path again.\"",
+        "Not to stray after the thoughts of one's heart or the sights one's eyes behold, as [Numbers 15:39] states: \"Do not stray after your heart and eyes.\"",
+        "Not to establish a covenant with the seven [Canaanite] nations, as [Deuteronomy 7:2] states: \"Do not establish a covenant with them.\"",
+        "Not to allow a single member of the seven [Canaanite] nations to live, as [Deuteronomy 20:16] states: \"Do not allow a soul to live.\"",
+        "Not to show favor to the worshipers of false gods, as [Deuteronomy 7:2] states: \"Do not show them favor.\"",
+        "Not to allow the worshipers of false gods to settle in our land, as [Exodus 23:33] states: \"They shall not settle in your land.\"",
+        "Not to marry gentiles, as [Deuteronomy 7:3] states: \"Do not marry among them.\"",
+        "For a Jewish woman never to marry an Ammonite or Moabite [even after conversion], as [Deuteronomy 23:4] states: \"An Ammonite or a Moabite shall never enter the congregation of God.\"",
+        "Not to prevent the third generation of [converts from] the descendants of Esau from marrying among [the Jewish people], as [Deuteronomy 23:8] states: \"Do not [utterly] despise an Edomite.\"",
+        "Not to prevent the third generation of Egyptian [converts] from marrying among [the Jewish people], as [Deuteronomy 23:8] states: \"Do not [utterly] despise an Egyptian.\"",
+        "Not to make an offer of peace to Ammon and Moav at the outbreak of war, as is done for other nations, as [Deuteronomy 23:7] states: \"Do not seek their peace and welfare....\"",
+        "Not to destroy fruit trees nor to destroy anything else of value, as [Deuteronomy 20:19] states: \"Do not destroy its trees.\"",
+        "For soldiers not to fear or become frightened of the enemy during war, as [Deuteronomy 7:21] states: \"Do not panic before them,\" and [Deuteronomy 3:22] states: \"Do not fear them.\"",
+        "Not to forget the wicked deeds which Amalek perpetrated against us, as [Deuteronomy 25:19] states: \"Do not forget.\"",
+        "The prohibition against blessing [i.e., cursing] God's name, as [Exodus 22:27] states: \"Do not curse God.\" [Leviticus 24:16] mentions the punishment: \"One who curses the name of God shall surely die.\" This is a general principle: A negative commandment is involved whenever the Torah mentions the punishments of <i>karet</i> or execution - with the exception of circumcision and the Paschal sacrifice which are positive commandments pun-ishable by <i>karet.</i>",
+        "Not to violate an oath, as [Leviticus 19:12] states: \"Do not swear falsely in My name.\"",
+        "Not to take an oath in vain, as [Exodus 20:7] states: \"Do not take the name of God, your Lord, in vain.\"",
+        "Not to profane the name of the Holy One, blessed be He, as [Leviticus 22:32] states: \"Do not profane My holy name.\"",
+        "Not to test the promises of God, as [Deuteronomy 6:16] states: \"Do not test God, your Lord.\"",
+        "Not to destroy the Temple, synagogues, or houses of study; and similarly, not to erase any of [God’s] sacred names, nor to destroy any sacred texts, as [Deuteronomy 12:3-4] states: \"You shall surely destroy them. Do not do this to God, your Lord.\"<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Note the comments of the <i>Kessef Mishneh,</i> who differentiates between sacred texts whose destruction <i>Hilchot Yesodei HaTorah</i> <i>6:8</i> considers a rabbinic offense, and the destruction of the other objects which are forbidden by the Torah itself.</i>",
+        "Not to leave a corpse that was hung on the gallows, as [Deuteronomy 21:23] states: \"Do not leave his body on the gallows.\"",
+        "Not to interrupt the watch held around the Temple, as [Leviticus 18:30] states: \"And you shall keep My watch.\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Though this prooftext is quoted in the printed editions of the <i>Mishneh Torah,</i> it appears to be an error, because the passage it introduces deals with sexual offenses. In <i>Sefer HaMitzvot,</i> the Rambam quotes as a prooftext Numbers 18:5, \"And you shall keep the watch over the holy articles</i>.\"",
+        "For a priest not to enter the Temple building at all times, as [Leviticus 16:2] states: \"And he shall not enter the sanctuary at all times.\"",
+        "For a priest with a disqualifying physical deformity not to proceed beyond [the beginning of] the altar, as [Leviticus 21:23] states: \"However, to the <i>parochet<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"><i>The parochet was the curtain separating the Temple sanctuary from the Holy of Holies.</i></i></i> he shall not approach.\"",
+        "For a priest with a disqualifying physical deformity not to serve [in the Temple], as [Leviticus 21:17] states: \"[Anyone...] who has a blemish [may not approach to present]....\"",
+        "For a priest with a disqualifying physical deformity of a temporary nature not to serve [in the Temple], as [Leviticus 21:18] states: \"Anyone who has a blemish may not approach [to offer a sacrifice].",
+        "For the Levites not to perform the services of the priests, and for the priests not to perform the services of the Levites, as [Numbers 18:3] states with regard to the Levites: \"Neither to the sacred vessels nor to the altar shall they approach, so that they do not die, neither they nor you.\"",
+        "For a person who is intoxicated not to enter the Temple nor to render a halachic decision, as [Leviticus 10:9] states: \"Do not drink wine or strong drink when you enter the Tent of Testimony,\" and [ibid., 10:11] states: \"or when you render a decision for the children of Israel.\"",
+        "For a non-priest not to serve in the Temple, as [Numbers 18:4] states: \"An unauthorized person shall not approach them.\"",
+        "For a priest who is ritually impure not to serve [in the Temple], as [Leviticus 22:2] states: \"And they shall separate themselves from the sacred offerings of the children of Israel.\"",
+        "For a priest who has immersed himself in a <i>mikveh</i> in order to purify himself from ritual impurity not to serve [in the Temple] until the conclusion, of that day, as [Leviticus 21:6] states: \"And they shall not profane....\"",
+        "For a priest who is ritually impure not to enter the Temple courtyard, as [Numbers 5:3] states: \"And they shall not make your camp impure.\" This refers to the camp of the Divine Presence.",
+        "For a person who is impure not to enter the camp of the Levites, the parallel for all time being the Temple Mount, as [Deuteronomy 23:11] states: \"Do not enter the camp.\" This refers to the camp of the Levites.",
+        "Not to build the altar with hewn stones, as [Exodus 20:22] states: \"Do not make them hewn.\"",
+        "Not to ascend to the altar using steps, as [Exodus 20:23] states: \"Do not ascend My altar with steps.\"",
+        "Not to extinguish the fire of the altar, as [Leviticus 6:6] states: \"Burn a continuous fire on the altar. Do not extinguish it.\"",
+        "Not to offer any [undesired] incense offering or any sacrifices on the golden altar, as [Exodus 30:9] states: \"Do not offer any unauthorized incense upon it.\"",
+        "Not to duplicate the composition of the anointing oil, as [Exodus 30:32] states: \"And do not duplicate its formula.\"",
+        "Not to anoint an unauthorized person with the anointing oil, as [Exodus 30:32] states: \"Do not anoint the flesh of a person with it.\"",
+        "Not to duplicate the composition of the incense offering, as [Exodus 30:37] states: \"Do not duplicate its formula.\"",
+        "Not to remove the staves of the ark, as [Exodus 25:16] states: \"They shall not be removed from it.\"",
+        "For the [High Priest's] breastplate not to come loose from the ephod, as [Exodus 28:28] states: \"The breastplate shall not come loose from the ephod.\"",
+        "For the [High Priest's] cloak not to tear, as [Exodus 28:32] states: \"It shall have a woven border around it. It shall not tear.\"",
+        "Not to offer sacred offerings outside [the Temple], as [Deuteronomy 12:13] states: \"Be careful, lest you offer your burnt offerings....\"",
+        "Not to slaughter sacred offerings outside [the Temple], as [Leviticus 17:3-4] states: \"A person who slaughters an ox or a sheep without bringing it to the Tent of Testimony. He shall be punished by <i>karet</i>.\"",
+        "Not to consecrate animals with disqualifying physical blemishes [as sacrifices to be offered on] the altar, as [Leviticus 22:20] states: \"Any [animal] which has a blemish shall not be sacrificed.\" This prohibition involves [the animal's] consecration.",
+        "Not to slaughter animals with disqualifying physical blemishes as sacrifices, as [Leviticus 22:22] states: \"Do not sacrifice these to God.\"",
+        "Not to sprinkle the blood of animals with disqualifying physical blemishes on the altar, as [Leviticus 22:24] states: \"Do not sacrifice to God....\" This prohibition involves sprinkling [the animal's] blood.\"",
+        "Not to burn the sacrificial portions of animals with disqualifying physical blemishes [as sacrifices on the altar], as [Leviticus 22:22] states: \"Do not make a fire offering of them.\"",
+        "Not to offer animals with disqualifying physical blemishes of a temporary nature as sacrifices, as [Deuteronomy 17:1] states: \"Do not sacrifice to God, your Lord, an ox or a sheep that has a blemish.\" This refers to a blemish of a temporary nature.",
+        "Not to offer an animal with a disqualifying physical blemish as a sacrifice when it was brought by gentiles, as [Leviticus 22:25] states: \"Do not offer sacrifices [from these animals] when they are given by gentiles.\"",
+        "Not to inflict a disqualifying physical blemish upon a consecrated animal, as [Leviticus 22:21] states: \"It shall not have a blemish.\" This can be interpreted to mean: Do not inflict a blemish upon it.",
+        "Not to burn as an offering anything which is sweetened or leavened, as [Leviticus 2:11] states: \"You may not burn anything leavened or sweet [as a fire offering].\"",
+        "Not to offer a sacrifice which is unsalted, as [Leviticus 2:13] states: \"Do not omit the salt of God's covenant.\"",
+        "Not to offer as a sacrifice an animal received by a prostitute as her fee, or an animal received in exchange for a dog, as [Deuteronomy 23:19] states: \"Do not bring a prostitute's fee or the price of a dog....\"",
+        "Not to slaughter an animal and its offspring on the same day, as [Leviticus 22:28] states: \"Do not slaughter it and its offspring on the same day.\"",
+        "Not to place olive oil on the meal offering brought by a sinner, as [Leviticus 5:11] states: \"Do not place oil upon it.\"",
+        "Not to place frankincense on such a sacrifice, as [Leviticus, <i>ibid.</i>] continues: \"...and do not place frankincense upon it.\"",
+        "Not to place oil on the meal offering brought by a <i>sotah,</i> as [Numbers 5:15] states: \"Do not pour oil upon it.\"",
+        "Not to place frankincense on such a sacrifice, as [Numbers, <i>ibid.</i>] continues: \"...and do not place frankincense upon it.\"",
+        "Not to substitute [another animal] for [one selected as] a sacred offering, as [Leviticus 27:10] states: \"Do not exchange it or substitute another for it.\"",
+        "Not to change the designation of a consecrated animal from one sacrifice to another, as [Leviticus 27:26] states regarding a firstling animal: \"A person should not consecrate it\" - i.e., he should not consecrate it as another sacrifice.",
+        "Not to redeem a firstling kosher animal, as [Numbers 18:17] states: \"Nevertheless, a firstling ox... do not redeem.\"",
+        "Not to sell the tithe of cattle, as [Leviticus 27:33] states: \"It shall not be redeemed.\"",
+        "Not to sell a field that has been dedicated, as [Leviticus 27:28] states: \"It shall not be sold.\"",
+        "Not to redeem a field that has been dedicated, as [Leviticus, <i>ibid.</i>] states: \"It shall not be redeemed.\"",
+        "Not to sever the head of a bird [brought as] a sin offering, as [Leviticus 5:8] states: \"He shall pinch off its head...[without separating it].\"",
+        "Not to work with consecrated animals, as [Deuteronomy 15:19] states: \"Do not work with your firstling ox.\"",
+        "Not to shear consecrated animals, as [Deuteronomy 15:19] states: \"Do not shear your firstling sheep.\"",
+        "Not to slaughter the Paschal sacrifice while one possesses <i>chametz</i>, as [Exodus 23:18] states: \"Do not sacrifice the blood of My offering in the presence of <i>chametz</i>.\"",
+        "Not to allow the sacrificial portions of the Paschal sacrifice to become disqualified by re-maining overnight, as [Exodus 23:18] states: \"Do not allow the fat of My festive offering to remain until the morning.\"",
+        "Not to allow the meat of the Paschal sacrifice to remain [overnight], as [Exodus 12:10] states: \"Do not leave over any of it until the morning.\"",
+        "Not to allow the meat of the <i>Chaggigah</i> sacrifice to remain until the third day, as [Deuteronomy 16:4] states: \"Do not leave over any of the meat....\" According to the oral tradition, we have learned that the verse refers to the <i>Chaggigah</i> sacrifice offered on the fourteenth of Nisan. The phrase \"until the morning\" [in that verse] refers to the morning of the second day of Pesach, the third day after [the sacrifice] was offered.",
+        "Not to allow the meat of the second Paschal sacrifice to remain until the morning, as [Numbers 9:12] states: \"Do not leave over any of it until the morning.\"",
+        "Not to allow the meat of the thanksgiving offering to remain until the morning, as [Leviticus 22:30] states: \"Do not leave over any of it until the morning.\" The same law applies to all other sacrifices. They should not be left over beyond the time allotted for their consumption.",
+        "Not to break any of the bones of the Paschal sacrifice, as [Exodus 12:46] states: \"Neither shall you break a bone of it.\"",
+        "Not to break any of the bones of the Second Paschal sacrifice, as [Numbers 9:12] states: \"Neither shall you break a bone of it.\"",
+        "Not to remove the meat of the Paschal sacrifice from the company [in which it is being eaten], as [Exodus 12:46] states: \"Do not remove [any of the meat] from the house....\"",
+        "Not to allow any of the remaining portions of the meal offerings to leaven, as [Leviticus 6:10] states: \"It shall not be baked as leaven. Their portion....\"",
+        "Not to eat the meat of the Paschal sacrifice raw or boiled in water, as [Exodus 12:9] states: \"Do not eat from it raw or boiled in water.\"",
+        "Not to feed the meat of the Paschal sacrifice to a resident alien, as [Exodus 12:45] states: \"No temporary resident or hired worker may eat from it.\"",
+        "Not to feed the meat of the Paschal sacrifice to an uncircumcised male, as [Exodus 12:48] states: \"No uncircumcised person may eat of it.\"",
+        "Not to feed the meat of the Paschal sacrifice to an apostate Jew, as [Exodus 12:43] states: \"No outsider may eat from it.\" This refers to a Jew who has become assimilated among the gentiles and serves false gods, as they do. He must not partake [of the Paschal sacrifice].",
+        "For a person who became ritually impure not to partake of consecrated foods, as [Leviticus 7:20] states: \"And a soul who partakes of the meat of the peace sacrifice while he is impure....\"",
+        "Not to partake of consecrated foods that have contracted ritual impurity, as [Leviticus 7:19] states: \"Meat that has touched any impurity shall not be eaten.\"",
+        "Not to eat sacrificial meat that has remained past the limits allotted for its consumption, as [Leviticus 19:8] states: \"One who eats it shall bear his guilt,... his soul will be punished by <i>karet</i>.\"",
+        "Not to eat <i>piggul,</i> as [Leviticus 7:18] states: \"It will not be accepted for him. Instead, it will be considered as <i>piggul.</i> Any person who eats it will bear his guilt.\" This sin is punishable by <i>karet.</i>",
+        "For an unauthorized person not to partake of the terumot,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The plural terumot includes bikkurim (the first fruits), challah (the dough offering), and terumat ma'aser (the tenth of the tithe separated by the Levites), as well as the terumah gedolah.</i> as [Leviticus 22:10] states: \"No unauthorized person shall eat it.\"",
+        "For even a tenant or a hired worker employed by a priest not to partake of <i>terumah,</i> as [Leviticus 22:10] states: \"A tenant of a priest or [his] hired worker shall not eat the holy [food].\"",
+        "For an uncircumcised person not to partake of <i>terumah</i> or other consecrated foods. This concept was derived from a <i>gezerah shavah</i> and is not explicitly mentioned in the Torah. [Nevertheless,] based on the oral tradition, the prohibition against an uncircumcised person partaking of consecrated foods is considered as a [prohibition of] the Torah itself and not a decree of the Sages.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">A <i>gezerah shavah is</i> one of the thirteen principles of Biblical exegesis in which an association is drawn between two verses based on a common word.<br>In <i>Sefer HaMitzvot</i> (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, he finds it necessary to explain that there is a specific oral tradition that this mitzvah is an exception to that rule.</i>",
+        "For a priest who is impure not to partake of <i>terumah,</i> as [Leviticus 22:4] states: \"Any of your descendants... shall not eat from the consecrated foods.\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Though this prooftext is quoted in the printed editions of the Mishneh Torah, it represents a misquotation of the verse, borrowing a phrase from Leviticus 21:17 and inserting it into Leviticus 22:4.</i>",
+        "For a <i>chalalah</i> not to partake of consecrated foods, neither <i>terumah,</i> nor the breast and the shankbone [given to the priest], as [Leviticus 22:12] states: \"When a priest's daughter marries an unauthorized person, she shall not eat [from the sacred, elevated gifts].\"",
+        "For a meal offering brought by a priest not to be eaten, as [Leviticus 6:16] states: \"Any meal offering brought by a priest shall be consumed entirely [by fire]; it shall not be eaten.\"",
+        "Not to partake of the meat of the sin offerings [whose blood is sprinkled] within [the Temple sanctuary], as [Leviticus 6:23] states: \"Any sin offering whose blood has been brought....\"",
+        "Not to partake of consecrated animals that were disqualified [for use as sacrifices because] a blemish was intentionally inflicted upon them, as [Deuteronomy 14:3] states: \"Do not eat of any abomination.\" According to the oral tradition, we have learned that the verse refers to consecrated animals that were disqualified for use because of a blemish inflicted upon them.",
+        "Not to eat grain [separated as] the second tithe outside of Jerusalem, as [Deuteronomy 12:17] states: \"You may not eat within your gates the tithe from your grain.\"",
+        "Not to consume wine [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, <i>ibid.</i>] continues: \"...your wine....\"",
+        "Not to consume oil [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, <i>ibid.</i>] continues: \"...and your oil....\"",
+        "Not to eat an unblemished firstling animal outside of Jerusalem, as [Deuteronomy, <i>ibid.</i>] states: \"You may not eat [within your gates]... and the firstlings [of your cattle and flocks]....\"",
+        "For the priests not to eat a sin offering or a guilt offering outside the Temple courtyard, as [Deuteronomy, <i>ibid.</i>] continues: \"...your cattle and your flocks.\" According to the oral tradition, the purpose of this phrase is only to forbid the consumption of the sin offerings and the guilt offerings outside the Temple courtyard. Anything that is eaten outside the place intended for it is covered by the [prohibition]: \"You may not eat within your gates....\"",
+        "Not to eat the meat of a burnt offering, as [Deuteronomy, <i>ibid.</i>] states: \"You may not [eat]...[the sacrifices] you have vowed [to bring]...,\" meaning to say: You may not eat [the sacrifices] you have vowed to give. This is a warning against a person's benefiting from the [unauthorized use] of consecrated articles which he is forbidden to use. If he derives such benefit, he transgresses.",
+        "Not to eat the meat of sacrifices of a lesser order of holiness before the sprinkling of their blood, as [Deuteronomy, <i>ibid.</i>] states: \"You may not [eat]... the [animals] you have pledged [to bring as sacrifices]...\" - i.e., you are not allowed to eat from the sacrifices you have pledged until their blood has been sprinkled.",
+        "For an unauthorized person not to eat the meat of the sacrifices of the highest order of sanctity, as [Exodus 29:33] states: \"An unauthorized person shall not partake of them, for they are holy.\"",
+        "For a priest not to partake of the first fruits <i>[Bikkurim]</i> before they are placed down in the Temple courtyard, as [Deuteronomy, <i>ibid.</i>] states: \"You may not [eat]... the elevated gifts [delivered by] hand.\" The [latter phrase] refers to the first fruits.",
+        "Not to eat the second tithe which has become impure, even within Jerusalem, until it has been redeemed, as [Deuteronomy 26:14] states: \"I have not consumed it while it is impure.\"",
+        "Not to eat the second tithe while in mourning, as [Deuteronomy, <i>ibid.</i>] states: \"I have not eaten from it while in mourning.\"",
+        "Not to use the proceeds [from the redemption of] the second tithe for anything aside from food and drink, as [Deuteronomy, <i>ibid.</i>] states: \"I have not used it for the dead.\" Anything that is not associated with the needs of a living body is referred to as \"used for the dead.\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Though the Rambam's statements are based on the <i>Sifre,</i> his interpretation of the verse appears to be original and not quoted from other sources.</i>",
+        "Not to eat <i>tevel. Tevel</i> refers to produce from which one is obligated to separate <i>terumah</i> and tithes from which God's <i>terumah</i> has not been separated, as [Leviticus 22:15] states: \"And they shall not profane the sacred gifts which the children of Israel will separate for God.\" This implies that the produce which [the Jews] will ultimately separate for God should not be treated in a mundane manner and eaten while <i>tevel.</i>",
+        "Not to separate <i>terumah</i> before the first fruits, nor the first tithe before <i>terumah,</i> nor the second tithe before the first. Rather, [the agricultural gifts] must be given in order - first, the first fruits; afterwards, <i>terumah;</i> afterwards, the first tithe; and, afterwards, the second tithe - as [implied by Exodus 22:28]: \"Do not delay your offerings of newly ripened produce and your agricultural offerings.\" [This means:] Do not delay bringing an offering that should be brought first.",
+        "Not to delay bringing sacrifices you have vowed to offer, or animals which you have pledged to bring as sacrifices, as [Deuteronomy 23:22] states: \"[When you make a pledge to God,] do not delay paying it.\"",
+        "Not to make a festive pilgrimage without [bringing] a sacrifice, as [Exodus 23:15] states: \"Do not appear before Me empty-handed.\"",
+        "Not to violate a vow which a person makes forbidding his use of anything, as [Numbers 30:3] states: \"He shall not violate his word.\"",
+        "For a priest not to marry an immoral woman <i>[zonah],</i> as [Leviticus 21:7] states: \"They shall not marry an immoral woman or a <i>chalalah</i>.\"",
+        "For a priest not to marry a chalalah,<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">A chalalah is a woman who engaged in sexual relations with a priest when she was forbidden to do so, or a woman who was conceived from such relations (Hilchot Issurei Bi'ah 19:1).</i> as [Leviticus 21:7] states: \"They shall not marry... a chalalah.\"",
+        "For a priest not to marry a divorcee, as [Leviticus 21:7] states: \"...nor may they marry a woman divorced from her husband.\"",
+        "For a High Priest not to marry a widow, as [Leviticus 21:14] states: \"A widow, a divorcee, a <i>chalalah,</i> or an immoral woman - these he must not marry.\"",
+        "For a High Priest not to have sexual relations with a widow even outside the context of marriage, because by doing so he profanes her, as [Leviticus 21:15] states: \"He shall not profane his progeny....\" This [also] implies that he must not cause a woman eligible to marry a priest to become ineligible [as happens through the relations described above].",
+        "For a priest not to enter the Temple with hair that has grown unseemingly long, as [implied by Leviticus 10:6]: \"Do not let your hair grow long.\"",
+        "For a priest not to enter the Temple with torn garments, as [implied by Leviticus, <i>ibid.</i>]: \"Do not rend your garments.\"",
+        "For a priest not to leave the Temple courtyard in the midst of service, as [implied by Leviticus 10:7]: \"Do not depart from before the entrance to the Tent of Testimony.\"",
+        "For a common priest not to become impure through contact with a corpse [with the exception of the specific instances permitted by the Torah], as [Leviticus 21:1] states: \"He shall not become impure [through contact with] the dead.\"",
+        "For a High Priest not to become impure [through contact with any corpse], even [those of] his relatives, as [Leviticus 21:11] states: \"He shall not become impure, [even] for his father and mother.\"",
+        "For a High Priest not to enter the place where a corpse is found, as [Leviticus 21:11] states: \"He should not come in contact with any dead body.\" According to the oral tradition, we have learned that he is obligated [for violating both the prohibitions:] not to become impure and not to enter [the place of a corpse].",
+        "For the tribe of Levi not to take a portion of <i>Eretz Yisrael,</i> as [Deuteronomy 18:2] states: \"He shall not receive an inheritance.\"",
+        "For the tribe of Levi not to take a portion of the spoils in the conquest of <i>Eretz Yisrael,</i> as [Deuteronomy 18:1] states: \"The priests and the Levites shall not receive a portion or an inheritance.\"",
+        "Not to tear out hair [in mourning] for the dead, as [Deuteronomy 14:1] states: \"Do not make a bald spot upon your heads.\"",
+        "Not to eat non-kosher animals, as [Deuteronomy 14:7] states: \"Nevertheless, among those who chew the cud, these you may not eat....\"",
+        "Not to eat non-kosher fish, as [Leviticus 11:11] states: \"They shall be [regarded as] a detestable thing for you. Do not eat of their flesh.\"",
+        "Not to eat non-kosher birds, as [Leviticus 11:13] states: \"These birds you must regard as detestable. Do not eat them.\"",
+        "Not to eat flying insects, as [Deuteronomy 14:19] states: \"Every flying insect [that is] not-kosher for you shall not be eaten.\"",
+        "Not to eat insects that breed on land, as [Leviticus 11:41] states: \"Every insect that creeps upon the earth must be regarded as detestable. It may not be eaten.\"",
+        "Not to eat anything that creeps on the earth, as [Leviticus 11:44] states: \"Do not make your souls impure with any insect that creeps upon the earth.\"",
+        "Not to eat worms that breed in produce after they become exposed to the air, as [Leviticus 11:42] states: \"...for any swarming creature which breeds upon the land, you shall not eat them.\"",
+        "Not to eat swarming creatures that breed in the water, as [Leviticus 11:43] states: \"Do not make yourselves detestable [by eating] any swarming creature.\"",
+        "Not to eat carrion, as [Deuteronomy 14:21] states: \"Do not eat carrion.\"",
+        "Not to eat an animal with a mortal infliction <i>(trefah),</i> as [Exodus 22:30] states: \"Do not eat flesh torn off [by a predator].\"",
+        "Not to eat a limb from a living animal, as [Deuteronomy 12:23] states: \"Do not eat the life [of an animal] with its flesh.\"",
+        "Not to eat the displaced [sciatic] nerve as [Genesis 32:33] states: \"Therefore, the children of Israel do not eat the displaced nerve.\"",
+        "Not to consume blood, as [Leviticus 7:26] states: \"Do not consume any blood.\"",
+        "Not to partake of [hard] fat, as [Leviticus 7:23] states: \"Do not eat any of the fat in an ox, sheep, or goat.\"",
+        "Not to cook meat and milk [together], as [Exodus 23:19] states: \"Do not cook a kid in its mother's milk.\"",
+        "Not to eat meat and milk [together], as [Exodus 34:26] states: \"Do not cook a kid in its mother's milk.\" Based on the oral tradition, we have learned that one [of these verses] implies a prohibition against cooking [the two together], and the other, a prohibition against eating [from the combination].",
+        "Not to partake of the meat of an ox that was stoned to death, as [Exodus 21:28] states: \"And do not eat its flesh.\"",
+        "Not to eat bread made from newly grown produce before Pesach, as [Leviticus 23:14] states: \"[Until that day,...] you may not eat bread...\"",
+        "Not to eat roasted grain from newly grown produce before Pesach, as [Leviticus, <i>ibid.</i>] continues: \"[Until that day,...] you may not eat... roasted grain...\"",
+        "Not to eat fresh grain from newly grown produce before Pesach, as [Leviticus, <i>ibid.</i>] continues: \"[Until that day,...] you may not eat... fresh grain.\"",
+        "Not to eat <i>orlah</i> for three years, as [Leviticus 19:23] states: \"For three years, you must regard its fruit as a forbidden growth. It may not be eaten.\"",
+        "Not to eat mixed species planted in a vineyard, as [Deuteronomy 22:9] states: \"...lest the yield of the crops you planted and the fruit of the vineyard shall become forfeit.\" This refers to a prohibition against eating [such produce].",
+        "Not to drink wine used for idolatrous libations, as [Deuteronomy 32:38] states: \"...who ate the fat of their sacrifices and drank the wine of their libations.\"",
+        "Not to eat or drink like a glutton and a drunkard, as [Deuteronomy 21:20] states: \"This son of ours is a glutton and a drunkard.\"<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Note that in <i>Hilchot Mamrim</i> 7:1, where the Rambam discusses this prohibition, he quotes a different prooftext.</i>",
+        "Not to eat on the day of the fast [of Yom Kippur], as [Leviticus 23:29] states: \"For any person who does not afflict himself [on that day]....\"",
+        "Not to partake of <i>chametz</i> on Pesach, as [Exodus 13:3] states: \"Do not eat <i>chametz</i>.\"",
+        "Not to eat a mixture of <i>chametz</i>, as [Exodus 12:20] states: \"Do not eat any leavened matter.\"",
+        "Not to eat <i>chametz</i> after noontime on the fourteenth [of Nisan], as [Deuteronomy 16:3] states: \"Do not eat <i>chametz</i> with it.\"",
+        "Not to have <i>chametz</i> seen [in one's possession during Pesach], as [Exodus 13:7] states: \"No <i>chametz</i> and no leaven may be seen in your territories.\"",
+        "Not to have <i>chametz</i> found [in one's possession during Pesach], as [Exodus 13:7] states: \"No <i>chametz</i> may be found in your homes.\"",
+        "For a Nazarite not to drink wine or partake of anything in which wine was mixed and has the taste of wine, as [Numbers 6:3] states: \"He shall not drink any grape beverage.\" [This prohibition applies] even if the wine or other beverage with which the wine was mixed has become sour, as the above verse states: \"He may not drink vinegar from wine or wine-brandy.\"",
+        "[For a Nazarite] not to eat fresh grapes, as [Numbers, <i>ibid.</i>] states: \"[He shall not eat] fresh... grapes.\"",
+        "[For a Nazarite] not to eat raisins, as [Numbers, <i>ibid.</i>] states: \"[He shall not eat]... dried grapes.\"",
+        "[For a Nazarite] not to eat grape seeds, as [Numbers 6:4] states: \"He shall not eat [anything from wine grapes] from its seeds....\"",
+        "[For a Nazarite] not to eat grape peels, as [Numbers, <i>ibid.</i>] continues: \"He shall not eat [anything from wine grapes,...] to its peels.\"",
+        "For a Nazarite not to become impure through contact with a dead body, as [Numbers 6:7] states: \"He may not become impure even for his father, his mother,....\"",
+        "[For a Nazarite] not to enter below any roof beneath which a corpse is found, as [Leviticus 21:11] states: \"He shall not come into contact with any dead body.\"<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Though this prooftext is quoted in the printed editions of the <i>Mishneh Torah,</i> it appears to be an error, because the passage it introduces deals with the prohibition against a High Priest's coming into contact with a corpse. Perhaps the intended prooftext is Numbers 6:6, \"he may not have contact with the dead</i>.\"",
+        "[For a Nazarite] not to shave, as [Numbers 6:5] states: \"A razor shall not pass upon his head.\"",
+        "Not to harvest one's entire field, as [Leviticus 23:22] states: \"Do not completely harvest the ends of your fields.\"",
+        "Not to gather the [individual] stalks that fall in the harvest, as [Leviticus, <i>ibid.</i>] states: \"Do not gather the <i>leket</i> of your harvest.\"",
+        "Not to harvest underdeveloped grape clusters, as [Leviticus 19:10] states: \"Do not pick the incompletely formed grape clusters in your vine-yard.\"",
+        "Not to gather individual [fallen grapes], as [Leviticus, <i>ibid.</i>] states: \"Do not gather the individual [fallen grapes] in your vineyard.\"",
+        "Not to take a sheaf which has been forgotten, as [Deuteronomy 24:19] states: \"Do not go back to take it.\" [This prohibition also applies to] all trees, as [ibid. 24:20] states: \"Do not carefully re-harvest it.\"",
+        "Not to sow mixed species of seeds together, as [Leviticus 19:19] states: \"Do not sow different species of seed in your field.\"",
+        "Not to sow grain or vegetables in a vineyard, as [Deuteronomy 22:9] states: \"Do not plant different species in your vineyard.\"",
+        "Not to crossbreed different species of animals, as [Leviticus 19:19] states: \"Do not crossbreed your livestock with other species.\"",
+        "Not to work with two different species of animals together, as [Deuteronomy 22:10] states: \"Do not plow with an ox and a donkey together.\"",
+        "Not to muzzle an ox while it is working with produce from which it would eat and derive benefit, as [Deuteronomy 25:4] states: \"Do not muzzle an ox while it is treading grain.\"",
+        "Not to cultivate the land in the seventh year, as [Leviticus 25:4] states: \"Do not sow your field.\"",
+        "Not to cultivate trees in the seventh year, as [Leviticus, <i>ibid.</i>] continues: \"Do not prune your vineyard.\"",
+        "Not to reap crops that grow on their own in the seventh year in the same manner as in an ordinary year, as [Leviticus 25:5] states: \"Do not reap the crops of your harvest that grow on their own.\"",
+        "Not to reap fruit that grows on trees in the seventh year in the same manner as in an ordinary year, as [Leviticus, <i>ibid.</i>] continues: \"...and do not gather the grapes of your vines from which you must abstain.\"",
+        "Not to do [agricultural] work - whether with land or trees - in the Jubilee year, as [Leviticus 25:11] states: \"Do not sow....\"",
+        "Not to reap crops that grow on their own in the Jubilee year in the same manner as in an ordinary year, as [Leviticus, <i>ibid.</i>] states: \"Do not harvest the crops which grow on their own.\"",
+        "Not to reap the fruit of the Jubilee year in the same manner as in an ordinary year, as [Leviticus, <i>ibid.</i>] continues: \"...and do not gather the grapes of your vines from which you must abstain.\"",
+        "Not to sell a field in <i>Eretz Yisrael</i> in perpetuity, as [Leviticus 25:23] states: \"Do not make a permanent sale of the land.\"",
+        "Not to change [the purpose of] the open areas and fields [granted to] the Levites, as [Leviticus 25:34] states: \"The fields of the open areas [surrounding] their cities shall not be sold.\" According to the oral tradition, we have learned that this verse is a prohibition against changing [the purpose for which these lands are used].",
+        "Not to forsake the Levites, as [Deuteronomy 12:19 states: \"Be very careful not to abandon the Levite.\" Rather, we must give them the portions they are due and rejoice with them on each of the festivals.",
+        "Not to demand the repayment of a loan after the seventh year has passed, as [Deuteronomy 15:2] states: \"Do not demand payment from your fellow man.\"",
+        "Not to withhold lending money to a poor person because of the advent of the <i>shemitah</i> year, as [Deuteronomy 15:9] states \"Be careful, lest an idea...[occur to you....]\" This is an accepted general principle: Whenever [the Torah] uses the expressions \"Be careful,\" \"Lest,\" or \"Do not,\" a negative commandment is involved.",
+        "Not to withhold lending money to a poor person or providing him with his needs, as [Deuteronomy 15:7] states: \"Do not harden your heart.\" Thus, a person who gives charity fulfills a positive commandment, while one who spurns the opportunity to give not only fails to perform a positive commandment, but also transgresses a negative commandment.",
+        "Not to send away a Hebrew servant empty-handed when he goes free, as [Deuteronomy 15:13] states: \"Do not send him away empty-handed.\"",
+        "Not to demand payment of a debt from a poor person when one knows that he is impoverished, nor to cause him grief, as [Exodus 22:24] states: \"Do not behave like a creditor towards him.\"",
+        "Not to lend at interest to a Jew, as [Leviticus 25:37] states: \"Do not lend him your money at interest.\"",
+        "Not to borrow with interest, as [inferred from Deuteronomy 23:20, which] states: \"Do not take interest from your brother.\" According to the oral tradition, this verse is interpreted as a prohibition, forbidding a borrower from paying interest to a lender.",
+        "Not to intermediate between the borrower and lender when interest is involved, not to act as a guarantor or a witness [to such a loan], nor to draw up a contract for it, as [Exodus 22:24] states: \"Do not charge him interest.\"",
+        "Not to delay payment of a worker, as [Leviticus 19:13] states: \"Do not hold back a worker's wages overnight.\"",
+        "Not to take security from a debtor by force, as [Deuteronomy 24:10] states: \"Do not enter his home to take security.\"",
+        "Not to withhold the return of security to its owner when he needs it, as [Deuteronomy 24:12] states: \"Do not lie down [to sleep] with his security\" - i.e., do not lie down while holding his security. Instead, return it to him at night when he needs it at night.",
+        "Not to take security from a widow, as [Deuteronomy 24:17] states: \"Do not take a widow's garment as security.\"",
+        "Not to take utensils used in the preparation of food, as [Deuteronomy 24:6] states: \"Do not take either the upper or lower millstone as a pledge.\"",
+        "Not to kidnap a Jewish person, as [Exodus 20:13] states: \"Do not steal.\" This refers to kidnapping.",
+        "Not to steal, as [Leviticus 19:11] states: \"Do not steal.\" This refers to stealing money.",
+        "Not to rob, as [Leviticus 19:13] states: \"Do not rob.\"",
+        "Not to alter land boundaries, as [Deuteronomy 19:14] states: \"Do not remove your neighbor's landmark.\"",
+        "Not to wrong [a colleague by withholding his due], as [Leviticus 19:13] states: \"Do not wrong your neighbor.\"",
+        "Not to deny [a just claim], as [Leviticus 19:11] states: \"Do not deny your neighbor's [claim].\"",
+        "Not to swear falsely in denying a monetary [obligation to] a colleague, as [Leviticus, <i>ibid.</i>] states: \"Do not swear [falsely]\" - i.e., do not swear falsely about money owed to a colleague.",
+        "Not to cheat in business, as [Leviticus 25:14] states: \"One man should not cheat his brother.\"",
+        "Not to hurt someone with words, as [Leviticus 25:17] states: \"And one man shall not wrong another.\" This [prohibition refers to] hurting someone with words.",
+        "Not to hurt a convert with words, as [Exodus 22:20] states: \"And do not wrong a convert....\"",
+        "Not to cheat a convert in business, as [Exodus, <i>ibid.</i>] continues: \"...nor oppress him.\"",
+        "Not to return a slave who fled to <i>Eretz Yisrael</i> to his master [who lives] in the Diaspora, as [Deuteronomy 23:16] states: \"Do not deliver a servant to his master.\"",
+        "Not to wrong such a servant, as [Deuteronomy 23:17] states: \"He shall dwell in your midst, in the place which he selects... as he sees fit. Do not wrong him.\"",
+        "Not to oppress any widow or orphan, as [Exodus 22:21] states: \"Do not oppress any widow or orphan.\"",
+        "Not to have a Hebrew servant perform servile tasks, as [Leviticus 25:39] states: \"Do not work him like a slave.\"",
+        "Not to sell [a Hebrew servant] as slaves are sold, as [Leviticus 25:42] states: \"Do not sell him as slaves are sold.\"",
+        "Not to make a Hebrew servant perform rigorous work, as [Leviticus 25:43] states: \"Do not rule over him with rigor.\"",
+        "Not to allow a gentile [who purchased a Hebrew servant] to make him work rigorously, as [Leviticus 25:53] states: \"He shall not rule over him with rigor.\"",
+        "Not to sell a Hebrew maidservant to another person, as [Exodus 21:8] states: \"He shall have no power to sell her.\"",
+        "Not to withhold from a Hebrew maidservant who has been designated as a bride living expenses, clothing, or conjugal rights, as [Exodus 21:10] states: \"He may not diminish her living expenses, clothing, or conjugal rights.\" The above applies also to other wives.",
+        "Not to sell a <i>yefat to'ar,</i> as a maidservant as [Deuteronomy 21:14] states: \"Do not sell her.\"",
+        "Not to force a <i>yefat to'ar</i> to serve as a maidservant, as [Deuteronomy, <i>ibid.</i>] continues: \"Do not rule over her.\"",
+        "Not to covet, as [Exodus 20:14] states: \"Do not be envious of your neighbor's wife.\"",
+        "Not to desire, as [Deuteronomy 5:18] states: \"Do not desire your neighbor's house.\"",
+        "For a worker who is harvesting crops not to eat from the unpicked produce before he has finished work, as [Deuteronomy 23:26] states: \"Do not lift a sickle....\"",
+        "For a worker not to take more than what he eats [from the produce he harvests], as [Deuteronomy 23:25] states: \"Do not put any into your receptacles.\"",
+        "Not to ignore a lost object, as [Deuteronomy 22:3] states: \"You may not ignore it.\"",
+        "Not to leave an animal fallen under its load on the road, as [Deuteronomy 22:4] states: \"You may not watch your neighbor's donkey....\"",
+        "Not to falsify measurements, as [Leviticus 19:35] states: \"Do not act deceitfully in judgment....\" According to the oral tradition, we have learned that this verse prohibits acting deceitfully regarding measurements.",
+        "Not to possess two sets of weights and measures, as [Deuteronomy 25:13] states: \"You may not have in your home....\"",
+        "Not to act deceitfully in judgment, as [Leviticus 19:15] states: \"Do not pervert justice.\"",
+        "Not to accept bribes, as [Exodus 23:8] states: \"Do not take a bribe.\"",
+        "Not to honor a man of stature in judgment, as [Leviticus 19:15] states: \"Do not show respect to a great man.\"",
+        "For a judge not to fear rendering [a just] judgment because of a wicked man, as [Deuteronomy 1:17] states: \"Do not fear anyone.\"",
+        "Not to have mercy on a poor person in judgment, as [Exodus 23:3] states: \"And do not favor a poor man in his cause.\"",
+        "Not to pervert judgment against a sinner, as [implied by Exodus 23:6, which] states: \"Do not pervert the judgment of a poor person.\" This refers to someone who is poor with regard to [the observance of] the mitzvot.",
+        "Not to have pity on a person who has caused damages in judgments concerning fines, as [Deuteronomy 25:12] states: \"Let your eye not pity.\"",
+        "Not to pervert the justice due converts or orphans, as [Deuteronomy 24:17] states: \"Do not pervert the judgment of a convert or an orphan.\"",
+        "Not to listen to one litigant in the absence of the other, as [Exodus 23:1] states: \"Do not hear a false report.\"",
+        "Not to render a conviction in a capital case when there is only a majority of one, as [Exodus 23:2] states: \"Do not follow the majority to do evil.\"",
+        "For a person who argued in favor of acquittal in a capital case not to argue for a conviction, as [Exodus, <i>ibid.</i>] states: \"Do not speak up in a trial to influence....\"",
+        "Not to appoint as a judge a man who is unlearned in the Torah, even if he is learned in other disciplines, as [Deuteronomy 1:17] states: \"Do not show favoritism regarding judgment.\"",
+        "Not to give false testimony, as [Exodus 20:13] states: \"Do not give false testimony against your neighbor.\"",
+        "For a sinner not to act as a witness, as [Exodus 23:1] states: \"Do not conspire with a wicked person to be a corrupt witness.\"",
+        "For a relative not to act as a witness, as [Deuteronomy 24:16] states: \"Fathers shall not die because of children.\" According to the oral tradition, we have learned [that the verse teaches that] fathers should not die through the testimony of [their] sons. The same law applies regarding other relatives.",
+        "Not to render a decision based on the testimony of a single witness, as [Deuteronomy 19:15] states: \"A single witness shall not rise up against a person.\"",
+        "Not to kill an innocent person, as [Exodus 20:13] states: \"Do not murder.\"",
+        "Not to render a decision on the basis of a presumption, unless two witnesses observe the actual matter, as [Exodus 23:7] states: \"Do not slay the innocent and the righteous.\"",
+        "For a witness not to render a decision in a capital case in which he testified, as [Numbers 35:30] states: \"One witness shall not testify in a capital case...\"",
+        "Not to execute a person liable for execution before he stands trial, as [Numbers 35:12] states: \"The murderer shall not die [until he stands before the congregation].\"",
+        "Not to have pity on a pursuer. Rather, he should be killed before he kills or rapes the person he is pursuing, as [Deuteronomy 25:12] states: \"And you shall cut off her hand. Show no pity.\"",
+        "Not to punish a person forced [to commit a sin], as [Deuteronomy 22:26] states: \"Do not do anything to the maiden.\"",
+        "Not to take a ransom from a murderer, as [Numbers 35:31] states: \"Do not take a ransom for the life of a murderer.\"",
+        "Not to take a ransom in return for exile for a person who kills accidentally, as [Numbers 35:32] states: \"And do not take a ransom [for having] to flee to his refuge city.\"",
+        "Not to neglect [a person] in mortal danger, as [Leviticus 19:16] states: \"Do not stand still in the face of mortal danger.\"",
+        "Not to leave obstacles, as [Deuteronomy 22:8] states: \"...lest you bring blood upon your house.\"",
+        "Not to mislead an unsuspecting person, as [Leviticus 19:14] states: \"Do not place a stumbling block before the blind.\"",
+        "Not to add lashes when whipping a person liable for such punishment, as [Deuteronomy 25:3] states: \"Do not add [lashes], lest by [giving him] this additional [punishment]....\"",
+        "Not to gossip, as [Leviticus 19:16] states: \"Do not go around as a gossiper among your people.\"",
+        "Not to bear hatred in one's heart, as [Leviticus 19:17] states: \"Do not hate your brother in your heart.\"",
+        "Not to embarrass any Jewish person, as [Leviticus, <i>ibid.</i>] states: \"You shall surely rebuke your neighbor and not bear a sin because of him.\"",
+        "Not to take revenge, as [Leviticus 19:18] states: \"Do not take revenge.\"",
+        "Not to bear a grudge, as [Leviticus, <i>ibid.</i>] states: \"Do not bear a grudge.\"",
+        "Not to take a mother bird together with the young, as [Deuteronomy 22:6] states: \"Do not take the mother bird together with the young.\"",
+        "Not to shave the hair around a bald spot brought about by <i>tzara’at</i>], as [Leviticus 13:33] states: \"And he shall not shave the bald spot.\"",
+        "Not to remove the signs of <i>tzara’at</i>, as [Deuteronomy 24:8] states: \"Be very careful concerning signs of <i>tzara’at</i>.\"",
+        "Not to till or sow the land [around] a powerful river [at which atonement was made for an unsolved murder], as [Deuteronomy 21:4] states: \"...which must never be tilled and never be sown.\"",
+        "Not to allow a sorcerer to live, as [Exodus 22:17] states: \"Do not allow a witch to live.\"",
+        "For a groom not to be held liable for any type of public service - e.g., army, guarding the walls [of a city], and the like - as [Deuteronomy 24:5] states: \"He shall not go out to the army, nor be charged with any duties.\"",
+        "Not to reject the authority of the court, as [Deuteronomy 17:11] states: \"Do not swerve from the word which they tell you.\"",
+        "Not to add to the mitzvot of the Torah. [This applies] both to the Written Law and to its explanation conveyed by the oral tradition, as [Deuteronomy 13:1] states: \"Carefully observe everything which I command you to do. Do not add to it.\"",
+        "Not to diminish from any of the mitzvot of the Torah, as [Deuteronomy, <i>ibid.</i>] continues: \"...and do not diminish from it.\"",
+        "Not to curse a judge, as [Exodus 22:27] states: \"Do not curse judges.\"",
+        "Not to curse a <i>nasi</i> - i.e., the king or the head of the academy in <i>Eretz Yisrael -</i> as [Exodus, <i>ibid.</i>] continues: \"...and do not curse the <i>nasi</i> of your people.\"",
+        "Not to curse any other Jew, as [Leviticus 19:14] states: \"Do not curse [even] a deaf-mute.\"",
+        "Not to curse one's father or mother, as [Exodus 21:17] states: \"One who curses his father or mother shall surely die.\"",
+        "Not to strike one's father or mother, as [Exodus 21:15] states: \"One who strikes his father or mother shall surely die.\"",
+        "Not to work on the Sabbath, as [Exodus 20:10] states: \"Do not do any work.\"",
+        "Not to travel beyond the boundaries of a city on the Sabbath as travelers do, as [Exodus 16:29] states: \"A person should not leave his place [on the Sabbath day].\"",
+        "[For a court] not to inflict punishment on the Sabbath, as [Exodus 35:3] states: \"Do not kindle a fire on the Sabbath day.\"",
+        "Not to work on the first day of Pesach, as [Leviticus 23:7] states concerning it: \"Do not do any servile<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">The term \"servile work\" refers to any of the labors forbidden on the Sabbath which are not associated with the preparation of food.</i> work on these [days].\"",
+        "Not to work on the seventh day of Pesach, as [Leviticus 23:8] states concerning it: \"Do not do any servile work on these [days].\"",
+        "Not to work on the holiday of Shavuot, as [Leviticus 23:21] states concerning it: \"Do not do any servile work.\"",
+        "Not to work on the first day of the seventh month [the day of Rosh HaShanah], as [Leviticus 23:25] states concerning it: \"Do not do any servile work.\"",
+        "Not to work on Yom Kippur, as [Leviticus 23:28] states concerning it: \"Do not do any servile<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The verse is quoted in the above manner in the published texts of the <i>Mishneh Torah.</i> There is, however, a printing error, for on Yom Kippur the Torah forbids all work, even those labors involved in the preparation of food.</i> work.\"",
+        "Not to work on the first day of the festival [of Sukkot], as [Leviticus 23:35] states concerning it: \"Do not do any servile work.\"",
+        "Not to work on the eighth day of the festival [of Sukkot], as [Leviticus 23:36] states concerning it: \"Do not do any servile work.\"",
+        "Not to have intimate relations with one's mother, as [Leviticus 18:7] states: \"She is your mother, do not commit incest with her.\"",
+        "Not to have intimate relations with one's father's wife, as [Leviticus 18:8] states: \"Do not commit incest with your father's wife.\"",
+        "Not to have intimate relations with one's sister, as [Leviticus 18:9] states: \"Do not commit incest with your sister, your father's daughter.\"",
+        "Not to have intimate relations with a sister,<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"><i>Sefer HaMitzvot</i> notes that this prohibition is almost identical with Negative Mitzvah 331, and explains that the Torah forbids such relations with two separate commands so that a person who commits such a sin will be held liable on two counts.</i> [the daughter of] either your father or your mother, as [Leviticus 18:11] states: \"She is the daughter of your father, your father's progeny, do not commit incest with her.\"",
+        "Not to have intimate relations with one's son's daughter, as [Leviticus 18:10] states: \"[Do not commit] incest with your son's daughter.\"",
+        "Not to have intimate relations with one's daughter's daughter, as [Leviticus, <i>ibid.</i>] continues: \"...and do not commit incest with your daughter's daughter.\"",
+        "Not to have intimate relations with one's daughter. Why was this prohibition not explicitly stated in the Torah? Since the Torah forbade [relations with] one's daughter's daughter, it did not mention [the prohibition against relations with] one's daughter. [Nevertheless, according to the oral tradition, the prohibition against [relations with] one's daughter has the status of a Torah law like the other sexual offences [and is not considered as Rabbinic in origin].<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">As mentioned in note 15, in <i>Sefer HaMitzvot</i> (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, in <i>Sefer HaMitzvot,</i> he elaborates in the explanation why this prohibition can be considered a negative commandment of the Torah even though the Torah does not explicitly mention it.</i>",
+        "Not to have intimate relations with a woman and her daughter, as [Leviticus 18:17] states: \"Do not commit incest [by marrying] a woman and her daughter.\"",
+        "Not to have intimate relations with a woman and her son's daughter, as [Leviticus, <i>ibid.</i>] continues: \"...her son's daughter....\"",
+        "Not to have intimate relations with a woman and her daughter's daughter, as [Leviticus, <i>ibid.</i>] continues: \"...her daughter's daughter,... you shall not take.\"",
+        "Not to have intimate relations with one's father's sister, as [Leviticus 18:12] states: \"Do not commit incest with your father's sister.\"",
+        "Not to have intimate relations with one's mother's sister, as [Leviticus 18:13] states: \"Do not commit incest with your mother's sister.\"",
+        "Not to have intimate relations with the wife of one's father's brother, as [Leviticus 18:14] states: \"Do not commit incest with his wife. [She is your aunt.]\"",
+        "Not to have intimate relations with one's son's wife, as [Leviticus 18:15] states: \"Do not commit incest with your daughter-in-law.\"",
+        "Not to have intimate relations with one's brother's wife, as [Leviticus 18:16] states: \"Do not commit incest with your brother's wife.\"",
+        "Not to have intimate relations with one's wife's sister, as [Leviticus 18:18] states: \"Do not take a woman as a wife together with her sister.\"",
+        "Not to have intimate relations with a woman in the <i>niddah</i> state, as [Leviticus 18:19] states: \"Do not come close to a woman in the <i>niddah</i> state of impurity.\"",
+        "Not to have intimate relations with a married woman, as [Leviticus 18:20] states: \"Do not lie carnally with your neighbor's wife.\"",
+        "Not to perform a sexual act with an animal, as [Leviticus 18:23] states: \"And do not lie carnally with any animal.\"",
+        "For a woman not to perform a sexual act with an animal, as [Leviticus 18:23] continues: \"...and a woman should not present herself to an animal for sexual purposes.\"",
+        "Not to commit sodomy, as [Leviticus 18:22] states: \"And do not lie with a male....\"",
+        "Not to commit sodomy with one's father, as [Leviticus 18:7] states: \"Do not commit a sexual offense with your father.\"",
+        "Not to commit sodomy with one's father's brother, as [Leviticus 18:14] states: \"Do not commit a sexual offense with your father's brother.\"",
+        "Not to be intimate with a woman with whom sexual relations are forbidden in matters that might lead to intercourse - e.g., embracing, kissing, winks, or signs - as [Leviticus 18:6] states: \"No person shall approach a close relative to commit a sexual offense.” Based on the oral tradition, we have learned that this prohibits intimacy that might lead to sexual relations .",
+        "For a <i>mamzer</i> not to marry a natural born Jewess, as [Deuteronomy 23:3 states: \"A <i>mamzer</i> may not enter God's congregation.\"",
+        "For there not to be <i>a kedeishah</i> - i.e., a woman who engages in intimate relations without a marriage contract and a marriage ceremony - [among the Jewish people], as [Deuteronomy 23:18] states: \"There shall not be a<i>kedeishah...</i>.\"",
+        "For a man who is divorced not to remarry his divorcee after she marries anyone else, as [Deuteronomy 24:4] states: \"Her first husband who divorced her may not take her as a wife again.\"",
+        "For a <i>yevamah</i> not to marry anyone other than her <i>yavam,</i> as [Deuteronomy 25:5] states: \"The wife of the deceased shall not....\"",
+        "For a rapist not to divorce the woman he raped, as [Deuteronomy 22:29] states: \"He may not send her away for his entire life.\"",
+        "For a person who defamed his wife's character not to divorce her, as [Deuteronomy 22:19] states: \"He may not send her away for his entire life.\"",
+        "For a man incapable of procreation not to marry a natural born Jewess, as [Deuteronomy 23:2] states: \"A man with crushed testicles... may not enter [God's congregation].\"",
+        "Not to castrate a male from any species - neither a human, a domestic animal, a wild beast, nor a bird, as [Leviticus 22:24] states: \"You shall not do this in your land.\"",
+        "Not to appoint a convert [to a position of authority] over the Jewish people, as [Deuteronomy 17:15] states: \"You may not appoint a foreigner over you.\"",
+        "For a king not to accumulate many horses, as [Deuteronomy 17:16] states: \"And he may not accumulate many horses.\"",
+        "For a king not to accumulate many wives, as [Deuteronomy 17:17] states: \"And he may not accumulate many wives.\"",
+        "For a king not to accumulate much silver and gold, as [Deuteronomy, <i>ibid.</i>] continues: \"And he may not accumulate very much silver and gold.\"",
+        "These 613 mitzvot were given to Moses on Mount Sinai together with their general principles, particular points, and details. These general principles, particular points, and details represent the Oral Law, which each court received from the previous court.",
+        "There are [also] other commandments that were instituted after the giving of the Torah. They were established by the Prophets and Sages and spread throughout Israel, for example, the reading of the <i>Megillah</i>, [lighting] a Chanukah candle, fasting on Tish'ah b'Av, [setting up] <i>eruvim,</i> and [washing one's] hands [in preparation for prayer and eating]. Each of these commandments also possesses explanatory aspects and details. All of this will be explained in this text.",
+        "We are obligated to accept and observe all these commandments which [the Rabbis] instituted, as [implied by Deuteronomy 17:11]: \"Do not deviate from the instructions that they will give you, left or right.\" They are not considered to be additions to the commandments of the Torah. [If so,] what was the intention of the Torah's warning (Deuteronomy 13:11): \"Do not add to it and do not detract from it\"? That a prophet is not permitted to introduce a new measure and say that the Holy One, blessed be He, commanded this mitzvah to us and that it should be added to the Torah's mitzvot, or [say that He commanded that we] eliminate one of the 613 mitzvot mentioned above.",
+        "However, if a court, together with the prophet of that age, adds a commandment as an ordinance, a lesson, or as a decree, this is not considered as an addition. He is not saying that the Holy One, blessed be He, commanded us to make an <i>eruv</i> or read the <i>Megillah</i> at its [appointed] time. Were he to say so, he would be adding to the Torah.",
+        "Instead, we are saying that the prophets and the courts ordained and commanded that the <i>Megillah</i> be read at its [appointed] time in order to recall the praise of the Holy One, blessed be He, the salvation He wrought for us, and His response to our cries, so that we will bless Him, extol Him, and inform the future generations of the truth of the Torah's promise (Deuteronomy 4:7): \"What nation is so great that it has God [close to it....]\". Similar principles apply with regard to all the other Rabbinic commandments, be they positive commandments or negative commandments."
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/Sefaria Community Translation.json

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+{
+    "language": "en",
+    "title": "Mishneh Torah, Negative Mitzvot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
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+    "heTitle": "משנה תורה, מצוות לא תעשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json

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+{
+    "language": "en",
+    "title": "Mishneh Torah, Negative Mitzvot",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865",
+    "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949",
+    "status": "locked",
+    "priority": 3.0,
+    "license": "Public Domain",
+    "versionNotes": "",
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "משנה תורה להרמב״ם, תורגם ע״י משה חיימסון, 1937-1949",
+    "shortVersionTitle": "Moses Hyamson, 1937-1949",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
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+    "heTitle": "משנה תורה, מצוות לא תעשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "The first of the negative precepts is not to entertain the idea that there is any god but the Eternal, as it is said, “Thou shalt have no other gods before me” (Ex. 20:3).",
+        "Not to make a graven image; neither to make it oneself not to have it made by others, as it is said, “Thou shalt not make unto thee any graven image” (Ex. 20:4).",
+        "Not to make idols even for others, as it is said, “Thou shalt not make unto thee molten gods” (Ex. 34:17).",
+        "Not to make any figures for ornament, even if they are not worshipped, as it is said, “Ye shall not make with me (gods of silver….)” (Ex. 20:23).",
+        "Not to bow down to an idol, even if that be not its mode of worship, as it is said, “Thou shalt not bow down to them” (Ex. 20:5).",
+        "Not to worship an idol in the way in which it is usually worshipped, as it is said, “And thou shalt not serve them” (Ex. 20:5).",
+        "Not to pass (a child through the fire) to Molech, as it is said, “And thou shalt not give any of thy seed to pass through (the fire) to Molech” (Lev. 18:21).",
+        "Not to consult ghosts, as it is said, “Turn ye not unto the ghosts” (Lev. 19:31).",
+        "Not to resort to familiar spirits as it is said, “…. nor to familiar spirits” (ibid.).",
+        "Not to turn to idolatry, as it is said, “Turn ye not unto idols” (Lev. 19:4).",
+        "Not to set up a pillar (for worship), as it is said, “Neither shalt thou set thee up a pillar (which the Lord thy God hateth)” (Deut. 16:22).",
+        "Not to lay down a figured stone for worship, as it is said, “Neither shall ye put down a figured stone in your land” (Lev. 26:1).",
+        "Not to plant a tree in the Sanctuary, as it is said, “Thou shalt not plant a grove of any kind of tree (near unto the altar of the Lord, thy God)” (Deut. 16:21).",
+        "Not to swear by an idol, to its worshipers, nor cause them to swear by it, as it is said, “And make no mention of the names of other gods” (Ex. 23:13).",
+        "Not to lead the children of Israel<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">Prohibition 15 refers to seduction of inhabitants of a city or tribe in Israel to idolatry; prohibition 16, to enticement of individual Israelites.</i> astray to idolatry, as it is said, “Neither let it be heard out of thy mouth” (Ex. 23:13). This is a prohibition of seduction to idolatry.",
+        "Not to entice an Israelite to idolatry, as it is said, (And all Israel shall hear and fear) and shall do no more any such wickedness….” (Deut. 13:12).",
+        "Not to love the enticer to idolatry, as it is said, “Thou shalt not consent<sup class=\"footnote-marker\">**</sup><i class=\"footnote\"><span>׳תאבה</span> taken in the sense of “to desire”; “to have an affection for”.</i> to him” (Deut. 13:9).",
+        "Not to give up hating the enticer, as it is said, “Nor hearken unto him” (ibid.).",
+        "Not to save the enticer from capital punishment, but to stand by at his execution, as it is said, “Thine eye shall not pity him” (ibid.).",
+        "A person whom he attempted to entice to idolatry shall not urge pleas for the acquittal of the enticer, as it is said, “Neither shalt thou spare” (ibid.).",
+        "A person whom he attempted to entice shall not refrain from giving evidence of the enticer’s guilt, if he has such evidence, as it is said, “Neither shalt thou conceal him” (ibid.).",
+        "Not to use the ornament (cover) of any object of idolatrous worship, as it is said, “Thou shalt not covet the silver or gold that is on them” (Deut. 7:25).",
+        "Not to rebuild a city that has been led astray to idolatry, as it is said, “…. it shall not be built again” (Deut. 13:17).",
+        "Not to make use of the property of a city that has been so led astray, as it is said, “And there shall cleave naught (of the accursed thing) to thine hand” (Deut. 13:18; authorized English version: 13:17).",
+        "Not to make use of an idol, or its accessory objects, or its offerings, or its libations, as it is said, “Neither shalt thou bring an abomination into thy house” (Deut. 7:26).",
+        "Not to prophesy in its name, as it is said, “…. or he that shall speak in the name of other gods (even that prophet shall die)” (ibid. 18:20).",
+        "Not to prophesy falsely, as it is said, “(But the prophet) who shall presume to speak a word in my name which I have not commanded him” (ibid. 18:20).",
+        "Not to hearken to one who prophesies in the name of an idol, as it is said, “Thou shalt not hearken unto the words of that prophet” (Deut. 13:4).",
+        "Not to refrain from putting a false prophet to death, nor be in fear of him, as it is said, “Thou shalt not be afraid of him” (Deut. 18:22).",
+        "Not to adopt the institutions of idolaters nor their customs, as it is said, “And ye shall not walk in the manners of the nation (which I am casting out before you) (Lev. 20:23).",
+        "Not to practice divination, as it is said, “There shall not be found among you…. any one that useth divination” (Deut. 18:10).",
+        "Not to observe times<sup class=\"footnote-marker\">*</sup><i class=\"footnote\"><i>Or</i> “Not to practice soothsaying”.</i> (as favourable or the reverse), as it is said, “…. nor observe times” (Lev. 19:26).",
+        "Not to practise enchantments, as it is said, “Neither shall ye use enchantments” (ibid. 19:26).",
+        "Not to practise witchcraft, as it is said, “There shall not be found among you…. a wizard” (Deut. 18:10).",
+        "Not to practise the art of the charmer, as it is said, “…. or a charmer” (Deut. 18:11).",
+        "Not to consult ghosts, as it is said, “Or a consulter of ghosts” (ibid.).",
+        "Not to consult a familar spirit, as it is said, “…. or a familiar spirit” (ibid.).",
+        "Not to enquire of the dead in a dream (necromancy), as it is said, “Or a necromancer” (ibid.).",
+        "That a woman shall not wear the attire of a man, as it is said, “The woman shall not wear that which pertaineth to a man” (Deut. 22:5).",
+        "That a man shall not wear the attire of a woman, as it is said, “Neither shall a man put on a woman’s garment” (ibid.); for this was the custom of idolaters, as is explained in books treating of idolatrous worship.",
+        "Not to tatoo the body, like the idolaters, as it is said, “…. nor shall ye print any marks upon you” (Lev. 19:28).",
+        "Not to wear garments made of wool and linen, such as the idolatrous priests wear, as it is said, “Thou shalt not wear a garment of diverse sorts….” (Deut. 22:11).",
+        "Not to round the corners of the head, as the idolatrous priests do, as it is said, “Ye shall not round the corner of your head” (Lev. 19:27).",
+        "Not to remove the entire beard, like the idolaters, as it is said, “Neither shalt thou mar the corners of the beard” (ibid.).",
+        "Not to cut oneself, like the idolaters, as it is said, “Ye shall not cut yourselves” (Deut. 14:1). “Cutting oneself” (Deut. 14:1) and “Making incisions in the flesh” (Lev. 19:28) are the same.",
+        "Never to settle in the land of Egypt, as it is said, “Ye shall henceforth return no more that way” (Deut. 17:16).",
+        "Not to indulge in wayward thoughts and wanton sights, as it is said, “And that ye seek not after your heart (nor after your eyes)” (Num. 15:39).",
+        "Not to make a covenant with the seven (Canaanite, idolatrous) nations, as it is said, “Thou shalt make no covenant with them” (Ex. 23:32; Deut. 7:2).",
+        "Not to keep alive any individual of these seven nations, as it is said, “…. thou shalt save no soul alive” (Deut. 20:16).",
+        "Not to show favour to idolaters, as it is said, “Nor show them favour” (Deut. 7:2).",
+        "Not to settle idolaters in our land, as it is said, “They shall not dwell in thy land” (Ex. 23: 33).",
+        "Not to intermarry with idolaters, as it is said, “Neither shalt thou make marriages with them” (Deut. 7:3).",
+        "That an Ammonite or Moabite shall never marry the daughter of an Israelite, as it is said, “An Ammonite or Moabite shall not enter (into the congregation of the Lord)” (Deut. 23:4).",
+        "Not to exclude a descendant of Esau from the community of Israel for three generations, as it is said, “Thou shalt not abhor an Edomite …. (the children that are begotten of them shall enter into the congregation of the Lord in their third generation)” (Deut. 23:8-9).",
+        "Not to exclude an Egyptian from the community of Israel for three generations, as it is said, “Thou shalt not abhor an Egyptian….” (Deut. 23:8-9).",
+        "Not to offer peace to the Ammonites and Moabites before waging war on them, as should be done to other nations, as it is said, “Thou shalt not seek their peace and prosperity (all thy days for ever)” (Deut. 23:7; Authorized English version: 23:6).",
+        "Not to destroy fruit-trees (wantonly or in warfare), nor may anything else be (wantonly) destroyed, as it is said, “Thou shalt not destroy the tree thereof” (Deut. 20:19-20).",
+        "That those engaged in warfare shall not fear their enemies nor be panic-stricken by them during the battle, as it is said, “….do not tremble, nor be ye terrified because of them” (Deut. 3:22; 7:21; 20:3).",
+        "That the evil done to us by Amalek shall not depart from our minds, as it is said, “Thou shalt not forget” (Deut. 25:19).",
+        "(We are charged) not to blaspheme, as it is said, “Thou shalt not revile God” (Ex. 22:27); and in regard to the penalty, it is said, “And he that blasphemeth the name of the Lord shall surely be put to death” (Lev. 24:16). The general principle is that wherever the Scripture prescribes the penalty of excision or a judicial sentence of capital punishment, the offence is the violation of a prohibition. The only exceptions are Circumcision and the Passover, which are affirmative precepts, while their neglect involves the penalty of excision.",
+        "Not to violate an oath (even when it only accompanies the statement of what one intends to do), as it is said, “Ye shall not swear by My name falsely” (Lev. 19:12).",
+        "Not to swear needlessly, as it is said, “Thou shalt not take the name of the Lord, thy God, in vain” (Ex. 20:7).",
+        "Not to profane the name of the Holy One, blessed be He, as it is said, “Ye shall not profane My holy name” (Lev. 22:32).",
+        "Not to put the word of God to the test, as it is said, “Ye shall not tempt the Lord, your God” (Deut. 6:16).",
+        "Not to destroy aught of the Sanctuary, of synagogues, or of houses of study, nor erase the holy names (of God); nor may sacred scriptures be destroyed, as it is said, “Ye shall utterly destroy (all the places wherein the nations…. served their gods) …. and burn their groves…. ye shall not do so unto the Lord your God” (Deut. 12:2-4).",
+        "That the dead body of an executed criminal shall not remain hanging on the tree over night, as it is said, “Thou shalt not suffer his corpse to remain (over night)” (Deut. 21:23).",
+        "Not to allow the Sanctuary to remain unwatched, as it is said, “And ye shall keep the charge of the Sanctuary” (Num. 18:5).",
+        "That the priest shall not enter the Sanctuary at all times<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">But only when he is to perform service there.</i>, as it is said, “(Speak to Aaron thy brother) that he come not at all times into the holy place” (Lev. 16:2).",
+        "That a person with a physical blemish shall not enter the Sanctuary further than the altar, as it is said, “…. only he shall not go in unto the veil (nor come nigh unto the altar)” (Lev. 21:23).",
+        "That a person with a physical blemish shall not serve (in the Sanctuary), as it is said, “Whoever that hath any blemish, shall not approach (to offer the bread of his God)” (Lev. 21:17).",
+        "That a priest, with a temporary blemish, shall not serve there, as it is said, “No man, in whom there is a blemish, shall draw nigh (to offer the fire-offerings of the Lord)” (Lev. 21:21).",
+        "That the Levites shall not occupy themselves with the service that belongs to the priests, nor the priests, with that belonging to the Levites, as it is said, “…. only they shall not come nigh the vessels of the Sanctuary and the altar, that neither they nor ye die” (Num. 18:3).",
+        "That an intoxicated person shall not enter the Sanctuary, nor give decisions in matters of the Law, as it is said, “Do not drink wine nor strong drink…. when ye go into the Tabernacle…. and that ye may teach the children of Israel” (Lev. 10:9-11).",
+        "That one, not a descendant of Aaron in the male line, shall not serve (in the Sanctuary), as it is said, “And a stranger shall not come nigh unto you” (Num. 18:4-7).",
+        "That a priest who is unclean shall not serve (in the Sanctuary), as it is said, “(Speak unto Aaron and his sons) that they separate themselves from the holy things of the children of Israel….” (Lev. 22:2-3).",
+        "That a priest who had had an immersion during the day (to cleanse him from his uncleanness) shall not serve in the Sanctuary till after sunset, as it is said, “…. and they shall not profane the name of their God” (Lev. 21:6).<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">The permission to serve after sunset can be inferred from Lev. 22:7: “And when the sun is down, he shall be clean, and shall afterwards eat of the holy things, because it is his food.” The prohibition is implied in Lev. 21:6, as above.</i>",
+        "That a priest who is unclean shall not enter the courtyard (of the Sanctuary), as it is said, “That they defile not their Camps (in the midst whereof I dwell)” (Num. 5:2-3). This refers to the Camp of the <i>Schechinah</i> (the precincts of the Sanctuary).",
+        "That anyone who is unclean shall not enter the Camp of the Levites, and corresponding to it, in subsequent generations was the Temple mount, as it is said, “…. he shall not come within the camp” (Deut. 23:11).",
+        "Not to build an altar of hewn stone, as it is said, “Thou shalt not build it of hewn stone” (Ex. 20:25).",
+        "Not to mount the altar by steps, as it is said, “Neither shalt thou go up by steps unto mine altar” (Ex. 20:26).",
+        "Not to extinguish the fire on the altar, as it is said, “Fire shall ever be burning upon the altar, it shall never go out” (Lev. 6:6).",
+        "Not to offer (strange) incense nor any sacrifice upon the golden altar, as it is said, “Ye shall offer no strange incense thereon (nor burnt sacrifice)….” (Ex. 30:9).",
+        "Not to compound oil (for lay use) after the formula of the anointing oil (Ex. 30:23-24), as it is said, “Neither shall ye make aught like it, after the composition thereof” (Ex. 30:32).",
+        "Not to anoint a stranger with the anointing oil, as it is said, “Upon man’s flesh shall it not be poured” (Ex. 30:32).",
+        "Not to compound aught after the formula of the incense, as it is said, “…. ye shall not make unto yourselves according to the composition thereof” (Ex. 30:37).",
+        "Not to remove the staves from the Ark, as it is said, “…. they shall not be taken from it” (Ex. 25:15).",
+        "That the breastplate shall not be loosened from the ephod, as it is said, “That the breastplate be not loosed from the ephod” (Ex. 28:28).",
+        "Not to tear the High Priest’s robe, as it is said, “(it shall have a binding of woven work round about the hole of it)…. that it be not rent” (Ex. 28:32).",
+        "Not to offer up sacrifices outside (the Sanctuary), as it is said, “Take heed to thyself that thou offer not thy burnt-offerings (in any place)” (Deut. 12:13).",
+        "Not to slaughter beasts set apart for sacrifices outside (the Sanctuary), as it is said, “What man soever there be…. who killeth an ox or lamb…. and bringeth it not unto the door of the tabernacle of the congregation…. (that man) shall be cut off….” (Lev. 17:3-4).",
+        "Not to sanctify blemished cattle for sacrifice on the altar, as it is said, “Whatsoever hath a blemish, that shall ye not offer” (Lev. 22:20). This text prohibits such beasts being set apart for sacrifice on the altar.",
+        "Not to slaughter blemished cattle as sacrifices, as it is said, “….ye shall not offer these unto the Lord” (Lev. 22:22).",
+        "Not to sprinkle the blood of blemished cattle upon the altar, as it is said, “Ye shall not offer unto the Lord” (Lev. 22:24). This refers to the sprinkling of the blood.",
+        "Not to burn the limbs of blemished cattle upon the altar, as it is said, “Nor make an offering by fire of them upon the altar” (ibid. 22:22).",
+        "Not to offer up a beast that has a temporary blemish, as it is said, “Thou shalt not sacrifice unto the Lord, thy God, a bullock or sheep wherein is a blemish” (Deut. 17:1). This refers to a passing blemish.",
+        "Not to offer up a blemished beast that comes from non-Israelites, as it is said, “Neither from a stranger’s hand shall ye offer….” (Lev. 22:25).",
+        "Not to inflict a blemish on cattle set apart for sacrifice, as it is said, “There shall be no blemish therein” (Lev. 22:21). This means, “Thou shalt not cause a blemish in it.”",
+        "Not to offer up leaven or honey, as it is said, “For ye shall burn no leaven, nor any honey” (Lev. 2:11).",
+        "Not to offer up any offering unsalted, as it is said, “Neither shalt thou suffer the salt of the covenant of thy God to be lacking….” (Lev. 2:13).",
+        "Not to bring sacrifices out of the hire of a harlot, or price of a dog<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">This is a euphemism for sodomy. See Deut. 23:18; (Authorized English Version, 23:17).</i>, as it is said, “Thou shall not bring the hire of a whore or the price of a dog (into the house of the Lord, thy God)” (Deut. 23:19).",
+        "Not to slaughter an animal and its young on the same day, as it is said, “Ye shall not kill it and its young, both in one day” (Lev. 22:28).",
+        "Not to put olive oil in a sin-offering made of flour, as it is said, “He shall put no oil upon it” (Lev. 5:11).",
+        "Not to put frankincense on it, as it is said, “Neither shall he put frankincense thereon” (ibid.).",
+        "Not to put olive oil in the meal-offering of a woman suspected of adultery, as it is said, “He shall pour no oil upon it” (Num. 5:15).",
+        "Not to put frankincense on it, as it is said, “Nor put frankincense thereon” (ibid. 5:15).",
+        "Not to exchange a beast set aside for sacrifice, as it is said, “He shall not alter it nor change it” (Lev. 27:10).",
+        "Not to transfer a beast set apart for sacrifice from one class of sacrifices to another, as it is said concerning the first-born of cattle, “(The firstling of the beasts….) no man shall sanctify it” (Lev. 27:26); that is, no one shall offer it up as another kind of sacrifice.",
+        "Not to redeem the firstling of a clean beast, as it is said, “But the firstling of an ox…. thou shalt not redeem” (Num. 18:17).",
+        "Not to sell the tithe of the herd, as it is said, “…. it shall not be redeemed” (Lev. 27:32-33).",
+        "Not to sell a field devoted to the Lord, as it is said, “No devoted thing…. shall be sold” (Lev. 27:28).",
+        "Not to redeem a field devoted to the Lord, as it is said, “Nor shall it be redeemed” (ibid.).",
+        "Not to sever completely the head of a fowl, brought as a sin-offering, as it is said, “…. and he shall wring its head from its neck, but shall not divide it asunder” (Lev. 5:8).",
+        "Not to do work with cattle set apart for sacrifice, as it is said, “Thou shalt do no work with the firstling<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">By extensive interpretation, the rule is applied to all cattle set apart for any sacrifices.</i><sup class=\"footnote-marker\">*</sup><i class=\"footnote\">By extensive interpretation, the rule is applied to all cattle set apart for any sacrifices.</i> of thy bullock….” (Deut. 15:19).",
+        "Not to shear beasts set apart for sacrifice, as it is said, “Nor shear the firstling of thy sheep” (ibid.).",
+        "Not to slaughter the Paschal lamb while there is leaven in the home, as it is said, “Thou shalt not offer the blood of my sacrifice with leaven” (Ex. 23:18 and 34:25).",
+        "Not to leave the part of the Paschal lamb that should be burnt on the altar, till the morning, when it will be no longer fit to be burnt, as it is said, “Neither shall the fat of my sacrifice remain until the morning” (Ex. 23:18 and 34:25).",
+        "Not to leave any portion of the flesh of the Paschal sacrifice till the morning unconsumed, as it is said, “And ye shall let nothing of it remain….” (Ex. 12:10).",
+        "Not to leave any portion of the festival offering, brought on the fourteenth day of Nissan, unto the third day, as it is said, “….neither shall any of the flesh (which thou sacrificest the first day at even) remain all night (unto the morning)” (Deut. 16:4). Traditionally it was learnt, that this verse refers to the festival offering brought on the fourteenth of Nissan, and the phrase ‘<i>unto the morning</i>’ means until the morning of the second day of Passover, which is the third day from that on which it was killed.",
+        "Not to leave any flesh of the Paschal lamb, brought on the second Passover, until the morning, as it is said, “They shall leave none of it unto the morning” (Num. 9:12).",
+        "Not to leave any flesh of the thanksgiving offering until the morning, as it is said, “Ye shall leave none of it until the morrow” (Lev. 22:30). The same rule applies to the flesh or other sacrifices which may not be left over beyond the time appointed for their consumption.",
+        "Not to break a bone of the Pachal lamb, as it is said, “…. neither shall ye break a bone thereof” (Ex. 12:46).",
+        "Not to break a bone of the Paschal lamb brought on the second Passover, as it is said, “Neither shall they break a bone thereof” (Num. 9:12).",
+        "Not to take any of the flesh of the Paschal lamb from the company’s place of assembly, as it is said, “Thou shall not carry forth (aught of the flesh) out of the house” (Ex. 12:46).",
+        "Not to allow the remainder of the meal-offerings (eaten by the priests) to become leavened, as it is said, “It shall not be baked with leaven; (I have given it as) their portion” (Lev. 6:10).",
+        "Not to eat the flesh of the Paschal lamb, raw or sodden, as it is said, “Eat not of it, raw nor sodden at all” (Ex. 12:9).",
+        "Not to give flesh of the Paschal lamb to a denizen<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">A non-Israelite who lives in the land of Israel, and keeps the seven Noachide precepts.</i>, to eat thereof, as it is said, “A foreigner and a hired servant shall not eat thereof” (Ex. 12:45).",
+        "That the uncircumcised shall not eat of the flesh of the Paschal lamb, as it is said, “But no uncircumcised person shall eat thereof” (Ex. 12:48).",
+        "Not to give of the flesh of the Paschal lamb to an Israelite who had become an apostate, as it is said, “There shall no stranger eat thereof” (Ex. 12:43). That is to say, an Israelite, who joined aliens and worshipped like them, shall not eat of it.",
+        "That a person who is unclean shall not eat of things that are holy, as it is said, “But the soul that eateth of the flesh of the sacrifice of peace-offerings…. (having his uncleanness upon him, even that soul shall be cut off from his people)” (Lev. 7:20).",
+        "Not to eat of holy things that have become unclean, as it is said, “And the flesh that toucheth anything unclean shall not be eaten” (Lev. 7:19).",
+        "Not to eat flesh of a sacrifice that has been left over (beyond the time appointed for its consumption), as it is said, “Any one who eateth it shall bear his iniquity…. and the soul shall be cut off (from his people)” (Lev. 19:8).",
+        "Not to eat of sacrifices that are abhorrent (because it was <i>intended</i> to be eaten beyond the appointed time) as it is said, “….(And if any of the flesh of the sacrifice of his peace-offerings be eaten at all<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">Explained as meaning, “intended to be eaten on the third day”. See Maimonides’ ‘Book of Precepts’ (Prohibition 132).</i> on the third day, <i>it shall not be accepted</i>); neither shall it be imputed unto him that offereth it; it shall be an abomination” (Lev. 7:18). The penalty is excision. (“The soul that eateth of it shall bear his iniquity”) (ibid.).",
+        "That a stranger (one who is not a priest, nor the wife of a priest, nor his unmarried daughter) shall not eat of the heave-offering, as it is said, “There shall no stranger eat of the holy thing” (Lev. 22:10).",
+        "That even a sojourner with a priest (Hebrew bondman released in the Jubilee year), or his hired servant (Hebrew bondman released after six years of service) shall not eat of the heave-offering, as it is said, “A sojourner of the priest, or an hired servant (shall not eat of the holy thing)” (ibid.).",
+        "That an uncircumcised person shall not eat of the heave-offering; and the same applies to other holy things. This rule is inferred from the law of the Paschal offering, by similarity of phrase (Ex. 12:44-45 and Lev. 22:10); but it is not explicitly set forth in the Torah. Traditionally it has been learnt that the rule that the uncircumcised must not eat holy things is an essential principle of the Torah and not an enactment of the Scribes.",
+        "That a priest who is unclean shall not eat of the heave-offering, as it is said, “Anyone of thy seed…. who is a leper or hath an issue…. he shall not eat of the holy things….” (Lev. 22:3-4).",
+        "A priest’s daughter who profaned herself shall not eat of holy things, neither of the heave-offering, nor of the breast, nor of the shoulder (of peace-offerings) (Lev. 10:14), as it is said, “If the priest’s daughter also be <i>married</i> unto a stranger<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">The law applies also to a priest’s daughter who has profaned herself by illicit intercourse.</i>, (she may not eat of the heave-offering of the holy things)” (Lev. 22:12).",
+        "Not to eat of the meal-offering brought by the priests, as it is said, “And every meal-offering for the priest shall be wholly offered up. It shall not be eaten” (Lev. 6:16).",
+        "Not to eat of the flesh of sin-offerings, the blood of which is brought within the Sanctuary and sprinkled towards the Veil, as it is said, “And no sin-offering, whereof (any of the blood) is brought into the Tabernacle of the congregation…. shall be eaten; it shall be burnt in the fire” (Lev. 6:23).",
+        "Not to eat the flesh of beasts set apart as sacrifices, that have been rendered unfit to be offered up by deliberately inflicted blemish, as it is said, “Thou shalt not eat any abominable thing” (Deut. 14:3). We learn by tradition that this text refers to sacrificial beasts rendered unfit by the infliction of a blemish.",
+        "Not to eat the second tithe of cereals outside Jerusalem, as it is said, “Thou mayest not eat within thy gates the tithe of thy corn” (Deut. 12:17).",
+        "Not to consume the second tithe of the vintage outside Jerusalem, as it is said, “or of thy wine” (ibid.).",
+        "Not to consume the second tithe of the oil outside Jerusalem, as it is said, “or of thy oil” (ibid.).",
+        "Not to eat of the unblemished firstling outside Jerusalem, as it is said, “or the firstling (of thy herds or of thy flock)” (ibid.).",
+        "That the priests shall not eat the flesh of the sin-offering or trespass-offering outside the Courtyard (of the Sanctuary); since the text “Thou mayest not eat within thy gates” (ibid.) applies to whatever is eaten outside the place appointed for its consumption.",
+        "Not to eat the flesh of the burnt-offering, as it is said, (“Thou mayest not (eat within thy gates)…. nor any of thy vows which thou vowest” (ibid.). This is a prohibition applying to every trespasser, not to enjoy any of the holy things. If he does so, he commits a trespass.",
+        "Not to eat of the flesh of the sacrifices that are holy in a minor degree<sup class=\"footnote-marker\">***</sup><i class=\"footnote\">Such as peace-offerings, consumed by the owners, with the exception of what is burnt on the alter and the priests’ portions.</i>, before the blood has been sprinkled (on the altar), as it is said, “Thou mayest not eat…. thy free-will offerings” (Deut. 12:17); that is, thou mayest not eat thy free-will offerings, till the blood has been sprinkled.",
+        "That one not of the seed of Aaron, shall not eat the flesh of the holy sacrifices<sup class=\"footnote-marker\">****</sup><i class=\"footnote\">Such as sin-offerings, trespass-offerings.</i>, as it is said, “But a stranger shall not eat thereof, because they are holy” (Ex. 29: 33).",
+        "That the priest shall not eat the first-fruits before they are set down in the Courtyard (of the Sanctuary), as it is said, “(Thou mayest not eat within thy gates)…. nor heave-offerings of thy hand” (Deut. 12:17); this refers to first-fruits.",
+        "Not to eat the Second Tithe, even in Jerusalem, in a state of uncleanness, until the tithe had been redeemed, as it is said, “Nor have I removed aught thereof while unclean” (Deut. 26:14).",
+        "Not to eat the Second Tithe, when mourning, as it is said, “I have not eaten thereof in my mourning” (ibid.).",
+        "Not to expend the proceeds of the second tithe on anything but food and drink, as it is said, “Nor given aught thereof for the dead”, (ibid.). Anything outside of things necessary for sustenance comes within the class in the phrase “Given for the dead”.",
+        "Not to eat <i>Tevel.</i> Tevel is produce of the soil, from which heave-offering and tithes have to be separated, so-called before this has been done, as it is said, “And they shall not profane the holy things of the children of Israel which they offer to the Lord” (Lev. 22:15). This means that things from which a portion has to be separated to the Lord must not be regarded as secular and eaten before the separation has taken place.",
+        "Not to separate from the produce the heave-offerings (given to the priest), before the first-fruits, nor the first tithe before the heave-offering, nor the second tithe before the first tithe (Levites’ dues); but the separation should proceed in the due order; first-fruits at the beginning, then the great heave-offering, then the first tithe, and last the second tithe, as it is said, “Thou shalt not delay the first of thy ripe fruits, and of thy liquors” (Ex. 22:28); that is to say, not to defer the offering which should be brought earlier.",
+        "Not to delay bringing vowed or free-will<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">An offering is vowed, when a particular beast has been set apart for sacrifice. A free-will offering is so called when one promised to bring a special kind of sacrifice without setting apart a particular beast.</i> offerings, as it is said, “(When thou shalt vow a vow unto the Lord, thy God) thou shalt not delay to pay it” (Deut. 23:22).",
+        "Not to go up to the Sanctuary for the festival without bringing an offering, as it is said, “They shall not appear before Me empty” (Ex. 23:15).",
+        "Not to transgress in matters wherein one has assumed an obligation, as it is said, “….he shall not break his word” (Num. 30:3).",
+        "That a priest shall not take a harlot in marriage, as it is said, “They shall not take a wife that is a harlot” (Lev. 21:7).",
+        "That a priest shall not take a profaned woman in marriage, as it is said, “…. or profaned” (ibid.).",
+        "That a priest shall not take a divorced woman in marriage, as it is said, “Neither shall they take a woman, put away from her husband” (ibid.).",
+        "That the High Priest shall not take a widow in marriage, as it is said, “A widow, or a divorced woman, or profane, or a harlot (these shall he not take)” (Lev. 21:14).",
+        "That the High Priest shall not cohabit with a widow, even without marriage, because he profanes her, and it is said, “Neither shall he profane his seed among his people” (ibid. 21:15). He is thus prohibited from profaning one who would be eligible to be married to a priest.",
+        "That a priest shall not enter the Sanctuary with dishevelled hair<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">So Maimonides explains it in his <i>Sefer-ha-Mitzvoth,</i> Prohibition 163.</i>, as it is said, “Let not the hair of your heads be dishevelled” (Lev. 10:6).",
+        "That a priest shall not enter the Sanctuary with torn garments, as it is said, “Neither rend your garments” (ibid. 10:6).",
+        "That the priest shall not leave the Courtyard of the Sanctuary, during service, as it is said, “And ye shall not go out from the door of the tent of the congregation, lest ye die” (Lev. 10:7).",
+        "That the ordinary priest shall not defile himself by contact with any dead, other than immediate relatives, as it is said, “There shall none be defiled among his people” (Lev. 21:1-3).",
+        "That a High Priest shall not defile himself with any dead, even if they are relatives, as it is said, “Nor defile himself for his father or mother….” (Lev. 21:11).",
+        "That a High Priest shall not go (under the same roof) with a dead body, as it is said, “Neither shall he go in unto any dead body (nor defile himself)” (ibid. 21:11). It has been learnt by tradition that a priest, who does so, violates the prohibition, “Neither shall he go in….”, and also the prohibition, “He shall not defile himself”.",
+        "That none of the tribe of Levi shall take any portion of territory in the land (of Israel), as it is said, (“The priests, the Levites, even all the tribe of Levi) shall have (no portion) nor inheritance (with Israel)” (Deut. 18:1).",
+        "That none of the tribe of Levi shall take any share of the spoil (at the conquest of the Promised Land), as it is said, “The priests, (the Levites) shall have no portion” (ibid.).",
+        "Not to make a bald spot for the dead, as it is said, “Nor make any baldness between your eyes for the dead” (Deut. 14:1).",
+        "Not to eat the flesh of unclean beasts, as it is said, “Nevertheless, these shall ye not eat of them that chew the cud” or of them that divide the hoof…(Lev. 11:4).",
+        "Not to eat unclean fish, as it is said, “They shall be an abomination unto you. Ye shall not eat of their flesh” (Lev. 11:11).",
+        "Not to eat unclean fowl, as it is said, “And these ye shall have in abomination among the fowls; they shall not be eaten” (Lev. 11:13).",
+        "Not to eat of winged insects, as it is said, “And all winged swarming things are unclean to you; (they shall not be eaten)” (Deut. 14:19).",
+        "Not to eat of things that creep upon the earth<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">Maimonides, in the <i>Sefer-Ha-Mitzvoth,</i> says, on the authority of the <i>Sifra,</i> that prohibition 176 refers to vermin that procreate their kind, while prohibition 177 refers to those that do not do so.</i>, as it is said, “And every creeping thing that creepeth upon the earth is an abomination; it shall not be eaten” (Lev. 11:41-42).",
+        "Not to eat any vermin of the earth, as it is said, “Neither shall ye defile yourselves (with any manner of swarming thing that moveth upon the earth)” (Lev. 11:44).",
+        "Not to eat a worm found in fruit, after it has emerged, as it is said, “Any swarming thing that creepeth (upon the earth)” (Lev. 11:41).",
+        "Not to eat things that swarm in the water, as it is said, “Ye shall not make yourselves abominable with any swarming thing” (Lev. 11:43 and 46).",
+        "Not to eat the flesh of a beast that died of itself, as it is said, “Ye shall not eat of any thing that dieth of itself” (Deut. 14:21).",
+        "Not to eat the flesh of a beast that is <i>terefah</i> (lit. torn), as it is said, “Neither shall ye eat flesh that is torn of beasts in the field” (Ex. 22:30).",
+        "Not to eat a limb removed from a living beast, as it is said, “And thou shalt not eat the life with the flesh” (Deut. 12:23).",
+        "Not to eat the sinew of the thigh-vein which shrank, as it is said, “….the children of Israel eat not of the sinew which shrank” (Gen. 32:33).",
+        "Not to eat blood, as it is said, “Ye shall eat no manner of blood” (Lev. 7:26).",
+        "Not to eat tallow-fat, as it is said, “Ye shall eat no manner of fat, of ox, or of sheep, or of goat” (Lev. 7:23).",
+        "Not to boil flesh-meat with milk, as it is said, “Thou shalt not seethe a kid in its mother’s milk” (Ex. 23:19).",
+        "Not to eat flesh with milk, as it is said, a second time, “Thou shalt not seethe a kid in its mother’s milk” (Ex. 34:26). It is learnt by tradition that one of these texts (Ex. 23:19) refers to the prohibition of boiling, the other (Ex. 34:26), to the prohibition of eating.",
+        "Not to eat the flesh of an ox that was condemned to be stoned, as it is said, “…. and its flesh shall not be eaten” (Ex. 21:28).",
+        "Not to eat bread made of new grain before (the Omer of barley has been offered up on the second day of) Passover, as it is said, “And ye shall eat neither bread, nor parched corn, nor fresh ears until the self-same day”<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">When the <i>Omer</i> meal-offering was offered up with its prescribed sacrifice.</i> (Lev. 23:14).",
+        "Not to eat roasted grain of the new produce (before that time), as it is said, “Nor parched corn…. shall ye eat….” (ibid.).",
+        "Not to eat fresh ears of the new grain (before that time), as it is said, “And green ears shall ye not eat (until this self-same day)” (ibid).",
+        "Not to eat the fruit of a tree for three years from the time it was planted, as it is said, “…. three years shall it be forbidden unto you. It shall not be eaten” (Lev. 19:23).",
+        "Not to eat the produce of diverse seeds sown in a vineyard, as it is said, “(Thou shalt not sow thy vineyard with diverse seeds); lest the fruit of thy seed which thou hast sown be forfeited, together with the increase of thy vineyard” (Deut. 22:9). This means that the fruit is prohibited to be eaten.",
+        "Not to drink wine of idolaters, as it is said, “Which did eat the fat of their sacrifices, and drank the wine of their sacrifices” (Deut. 32:38).",
+        "Not to eat or drink like a glutton or drunkard, as it is said, “(This our son is stubborn and rebellious….); he is a glutton and a drunkard” (Deut. 21:20).",
+        "Not to eat on the Day of the Fast (Day of Atonement), as it is said, “For whatsoever soul it be that shall not be afflicted (in that same day)<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">The M S. has here incorrectly <span>והאבדתי</span> “and I shall destroy” which is in the next verse and refers to the violation of the prohibition of work on the Day of Atonement.</i> shall be cut off from among his people” (Lev. 23:29).",
+        "Not to eat leavened bread on Passover, as it is said, “There shall no leavened bread be eaten” (Ex. 13:3).",
+        "Not to eat on Passover any food containing leaven, as it is said, “Ye shall eat nothing leavened” (Ex. 12:20).",
+        "Not to eat leavened bread after mid-day on the fourteenth (of Nissan), as it is said, “Thou shalt eat no leavened bread with it<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">The previous verse (Deut. 16:2) reads “Thou shalt sacrifice the Paschal offering unto the Lord, thy God”. No leaven must be eaten by the Israelite when the Paschal sacrifice is offered up (Maimonides’ <i>Sefer-Ha-Mitzvoth</i> on this precept).</i>” (Deut. 16:3).",
+        "That leavened bread shall not be seen (in an Israelite’s home during Passover), as it is said, “And there shall no leavened bread be seen with thee”. (Ex. 13:7).",
+        "That no leaven be in the Israelite’s possession (during Passover), as it is said, “…. there shall be no leaven found in your houses” (Ex. 12:19).",
+        "That a Nazarite shall not drink wine, or anything mixed with wine which tastes like wine, as it is said, “Neither shall he drink any liquor of grapes” (Num. 6:3); and even if the wine or the mixture has turned sour, it is prohibited to him, as it is said, “And he shall drink no vinegar of wine or vinegar of strong drink” (ibid.).",
+        "That he shall not eat fresh grapes, as it is said, “Nor eat moist grapes” (ibid. 6:3).",
+        "That he shall not eat dried grapes (raisins), as it is said, “Nor eat dried (grapes)” (ibid.).",
+        "That he shall not eat the kernels<sup class=\"footnote-marker\">***</sup><i class=\"footnote\"><span>חרצנים</span> and <span>זג</span> are respectively so rendered in the <i>Targum Onkelos, Rashi</i> and the <i>Biur.</i> The Philadelphia version translates the former term as “pressed grapes”, and the latter as “grape-stones”.</i><sup class=\"footnote-marker\">***</sup><i class=\"footnote\"><span>חרצנים</span> and <span>זג</span> are respectively so rendered in the <i>Targum Onkelos, Rashi</i> and the <i>Biur.</i> The Philadelphia version translates the former term as “pressed grapes”, and the latter as “grape-stones”.</i> of the grapes, as it is said, “He shall not eat from the kernels” (ibid. 6:4).",
+        "That he shall not eat of the skins of the grapes, as it is said, “He shall not eat…. even to the husk” (ibid. 6:4).",
+        "That a Nazarite shall not defile himself for any dead person, as it is said, “He shall not make himself unclean for his father, or for his mother…. when they die” (ibid. 6:7).",
+        "That he shall not enter any covered structure where there is a dead body, as it is said, “…. he shall not come near to a dead body” (ibid. 6:6).",
+        "That the Nazarite shall not cut his hair, as it is said, “…. no razor shall come upon his head” (ibid. 6:5).",
+        "Not to reap the entire field, as it is said, “…. thou shalt not wholly reap the corner of thy field” (Lev. 19:9 and 23:22).",
+        "Not to gather the ears that have fallen to the ground while reaping, as it is said, “Neither shalt thou gather the gleanings of thy harvest” (ibid. 19:9).",
+        "Not to gather the imperfect clusters of the vineyard, as it is said, “And thou shalt not glean thy vineyard” (Lev. 19:10).",
+        "Not to gather the clusters of grapes that have fallen to the ground”; as it is said, “Neither shalt thou gather every grape of thy vineyard” (Lev. 19:10).",
+        "Not to return to take a forgotten sheaf, as it is said, (“When thou reapest thy harvest) and hast forgotten a sheaf in the field, thou shalt not go again to fetch it” (Deut. 24:19). This applies to all fruit trees, as it is said, “Thou shalt not go over the boughs again” (ibid. 24:20).",
+        "Not to sow different kinds of seed together in one field, as it is said, “Thou shalt not sow thy field with diverse seed” (Lev. 19:19).",
+        "Not to sow grain or herbs in a vineyard, as it is said, “Thou shalt not sow thy vineyard with diverse seed” (Deut. 22:9).",
+        "Not to cross-breed cattle of different species, as it is said, “Thou shalt not let thy cattle gender with a diverse kind” (Lev. 19:19).",
+        "Not to work with beasts of different species, yoked together, as it is said, “Thou shalt not plough with an ox and with an ass together” (Deut. 22:10).",
+        "Not to muzzle a beast, while it is working in produce which it can eat and enjoy, as it is said, “Thou shalt not muzzle an ox, when it is treading out the corn” (Deut. 25:4).",
+        "Not to till the ground in the Sabbatical year, as it is said, “…. thou shalt not sow thy field….” (Lev. 25:4).",
+        "Not to do any work on the trees in the Sabbatical year, as it is said, “Nor prune thy vineyard” (ibid. 25:4).",
+        "Not to reap the aftermath that grows in the Sabbatical year, in the same way as it is reaped in other years, as it is said, “That which groweth of itself of thy harvest, thou shalt not reap” (Lev. 25:5).",
+        "Not to gather the fruit of the tree in the Sabbatical year in the same way as it is gathered in other years, as it is said, “And the grapes of thy untended vine, thou shalt not gather” (ibid.).",
+        "Not to cultivate the soil nor do any work on the trees, in the Jubilee Year, as it is said in reference to it, “Ye shall not sow” (Lev. 25:11).",
+        "Not to reap the aftermath of the field that grew of itself in the Jubilee Year, in the same way as in other years, as it is said, “Neither reap that which groweth of itself” (ibid. (25:11).",
+        "Not to gather the fruit of the tree in the Jubilee Year, in the same way as in other years, as it is said, “Nor gather the grapes in it of the untended vine” (Lev. 25:11).",
+        "Not to sell a field in the land of Israel in perpetuity, as it is said, “And the land shall not be sold in perpetuity” (Lev. 25:23).",
+        "Not to change the character of the open land (about the cities of) the Levites or of their fields<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">That is, to change the suburbs into town lots, or <i>vice versa,</i> or the fields into either of the two former classes of land. (T.B. Sotah 57b and Maimonides’ <i>Sefer-Ha-Mitzvoth</i> on Prohibition 228).</i>, as it is said, “But the field of the open land of their cities may not be sold” (Lev. 25:34). It has been learnt by tradition that this is a prohibition forbidding any such change.",
+        "Not to forsake the Levites, as it is said, “Take heed to thyself that thou forsake not the Levite” (Deut. 12:19); but their gifts (dues) should be given to them, so that they might rejoice therewith on each and every festival.",
+        "Not to demand return of a loan after the Sabbatical year has elapsed as it is said, “….he shall not exact it of his neighbour, or of his brother” (Deut. 15:2).",
+        "Not to refrain from making a loan to a poor man, because of the Sabbatical year, as it is said, “Beware, that there be not a base thought (in thy heart saying: the seventh year, the year of release is at hand….)” (Deut. 15:9). The general rule is that wherever the term “Beware”, “lest”, or “do not” occur, it expresses a prohibition.",
+        "Not to refrain from maintaining a poor man and giving him what he needs, as it is said, “Thou shalt not harden thine heart….” (ibid. 15:7). Hence, whoever bestows charity, fulfils an affirmative precept, while one who shuts his eyes and refrains from giving charity, not only neglects a positive duty, but also violates a prohibition.",
+        "Not to send away a Hebrew bondman servant empty handed, when he is freed from service, as it is said, “…. thou shalt not let him go away empty” (Deut. 15:13).",
+        "Not to demand from a poor man repayment of his debt, when the creditor knows that he is poor, nor press him, as it is said, “Thou shalt not be unto him as a usurer” (Ex. 22:24).",
+        "Not to make a loan to an Israelite on interest, as it is said, “Thou shalt not give him thy money upon interest” (Lev. 25:37).",
+        "Not to take a loan on interest, as it is said, “Thou shalt not cause thy brother to lend on interest” (Deut. 23:20; Authorized English version 23:19)<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">Here, <span>תשיך</span>, a causative <i>Hiphil</i> form, is used and literally means that the borrower shall not cause the lender to bite him by usury.</i>. It has been learnt by tradition that this is a prohibition to the borrower not to give the lender an occasion for taking interest.",
+        "Not to take part in any usurious transaction between borrower and lender, neither as a surety, nor as a witness, nor as a writer of the bond for them, as it is said, “Neither shall ye lay upon him usury” (Ex. 22:24).",
+        "Not to delay payment of a hired man’s wages, as it is said, “The wages of the hired man shall not abide with thee all night….” (Lev. 19:13).",
+        "Not to exact a pledge from a debtor by force, as it is said, “….thou shalt not go into his house to exact a pledge” (Deut. 24:10).",
+        "Not to keep the pledge from its owner, who is a poor man, at the time when he needs it, as it is said, “…. thou shalt not lie down with his pledge” (Deut. 24:12). This means: thou shalt not go to sleep while the debtor’s pledge is with thee, but shalt return it to him at night, as he needs it at night.",
+        "Not to take a pledge from a widow, as it is said, “…. nor take a widow’s raiment as a pledge” (Deut. 24:17).",
+        "Not to take in pledge utensils used in preparing food, as it is said, “No man shall take the nether or upper millstone as a pledge” (Deut. 24:6).",
+        "Not to kidnap any person in Israel, as it is said, “Thou shalt not steal” (Ex. 20:13). This text refers to kidnapping.",
+        "Not to steal personal property, as it is said, “Ye shall not steal” (Lev. 19:11). This text refers to theft of property.",
+        "Not to rob by violence, as it is said, “Nor rob” (Lev. 19:13).",
+        "Not to remove landmarks, as it is said, “Thou shalt not remove thy neighbour’s landmark” (Deut. 19:14).",
+        "Not to defraud, as it is said, “Thou shalt not defraud thy neighbour” (Lev. 19:13).",
+        "Not to deny falsely another’s property rights, as it is said, “Neither deal falsely” (Lev. 19:11).",
+        "Not to swear falsely in denial of another’s property rights, as it is said, “Neither lie one to another” (ibid.), that is, do not swear falsely in regard to your neighbour’s property which is in your possession.",
+        "Not to do wrong in buying or selling, as it is said, “And if thou sell aught unto thy neighbour, or buyest aught of thy neighbour, ye shall not wrong one another” (Lev. 25:14).",
+        "Not to wrong any one in speech, as it is said, “Ye shall not wrong one another” (ibid. 25:17). This refers to wronging in speech<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">Maimonides, in his <i>Sefer-Ha-Mitzvoth</i> (Prohibition 251), explains it as annoying one by sneers or reproaches.</i>.",
+        "Not to wrong the stranger in speech, as it is said, “Thou shalt not vex a stranger” (Ex. 22:20).",
+        "Not to wrong the stranger in buying or selling, as it is said, “…. nor oppress him” (Ex. 22:20; Authorized English version 22:21).",
+        "Not to surrender a slave, who has fled to the land of Israel, to his owner who lives outside Palestine, as it is said, “Thou shalt not deliver unto his master, the servant (who is escaped from his master unto thee)” (Deut. 23:16).",
+        "Not to wrong such a slave, as it is said, “He shall dwell with thee, in thy midst…. thou shalt not oppress him” (ibid. 23:17).",
+        "Not to afflict an <i>orphan</i> or a <i>widow</i>, as it is said, “Ye shall not afflict any widow or fatherless child” (Ex. 22:21).",
+        "Not to compel the Hebrew servant to do the work of a slave, as it is said, “(And if thy brother…. be sold unto thee) thou shalt not compel him to serve as a bondman” (Lev. 25:39).",
+        "Not to sell him as a slave, as it is said, “…. they shall not be sold as bondmen” (ibid. 25:42).",
+        "Not to treat a Hebrew servant rigorously, as it is said, “Thou shalt not rule over him with rigour” (ibid. 25:43).",
+        "Not to permit a Gentile to treat harshly a Hebrew bondman sold to him, as it is said, “…. he shall not rule with rigour over him in thy sight” (ibid. 25:53).",
+        "Not to sell a Hebrew maid-servant to another person, as it is said, “…. he shall have no power to sell her, seeing he hath dealt deceitfully with her” (Ex. 21:8).",
+        "Not to withhold from an espoused Hebrew bondwoman, food, clothing or conjugal rights, as it is said, “…. her food, her raiment, and her duty of marriage, shall he not diminish” (ibid. 21:10). The same is the rule in regard to all married women.",
+        "Not to sell a beautiful woman, (taken captive in war), as it is said, “…thou shalt not sell her for money (Deut. 21:14).",
+        "Not to degrade a beautiful woman (taken captive in war) to the condition of a bondwoman, as it is said, “Thou shalt not make merchandise<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">According to <i>Sifré</i>, quoted by Maimonides in the <i>Sefer-Ha-Mitzvoth, “make menial use of her”.</i></i> of her” (ibid. 21:14).",
+        "Not to covet<sup class=\"footnote-marker\">***</sup><i class=\"footnote\">To covet is to plan “taking away what belongs to another”; to lust, is “to long for it”.</i> what belongs to another, as it is said, “Thou shalt not covet thy neighbour’s wife….” (Ex. 20:17).",
+        "Not to lust, as it is said, “Neither shalt thou… desire thy neighbour’s house…” (Deut. 5:18).",
+        "That a hired labourer shall not eat produce attached to the soil, at which he is working, at a time when it is not being harvested, as it is said, “…. but thou shalt not move a sickle (unto thy neighbour’s standing corn)” (Deut. 23:26).",
+        "That the hired labourer (at harvest time), shall not take more than he can eat, as it is said, “Thou mayest eat grapes thy fill at thy own pleasure, (but thou shalt not put any in thy vessel)” (Deut. 23:25; Authorized English version 23:24).",
+        "Not to pretend not to have seen lost property, so as to save oneself the trouble of recovering it and restoring it to the owner, as it is said, “… thou mayest not hide thyself….” (Deut. 22:3).",
+        "Not to leave a beast, that has fallen down beneath its burden, unaided, as it is said, “Thou shalt not see thy brother’s ass (or his ox fall down by the way…. thou shalt surely help him to lift them up again)” (Deut. 22:4; see also Ex. 23:5).",
+        "Not to commit fraud in measuring, as it is said, “Ye shall do no unrighteousness in judgment, in meteyard” (Lev. 19:35).<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">Maimonides, in <i>Sefer-Ha-Mitzvoth,</i> (Prohibition 271), explains this to mean a prohibition of measuring land by estimation or otherwise than with absolute accuracy.</i> Traditionally, it has been learnt that this text prohibits unrighteousness in judging of measurements.",
+        "Not to have in our possession diverse<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">Diverse measures and weights pretending that they are the same denomination.</i> measures and weights, as it is said, “Thou shalt not have in thy house diverse measures, great and small. Thou shalt not have in thy bag diverse weights, great and small” (Deut. 25:13-14).",
+        "Not to render iniquitous decisions, as it is said, “Ye shall do no unrighteousness in judgment” (Lev. 19:15).",
+        "Not to take a bribe, as it is said, “And thou shalt take no gift” (Ex. 23:8).",
+        "Not to show special courtesy to a great man, when trying a case, as it is said, “…. nor favour the person of the great” (Lev. 19:15).",
+        "Not to be afraid of a bad man, when trying a case, as it is said, “Ye shall not be afraid of any man” (Deut. 1:17).",
+        "Not to be moved in trying a case, by the poverty of one of the parties, as it is said, “…. thou shalt not respect the person of the poor” (Lev. 19:15).",
+        "Not to pervert the judgment of a sinner, as it is said, “Thou shalt not wrest the judgment of thy poor (in his cause)” (Ex. 23:6). Traditionally, it is learnt that this text refers to one who is poor in the fulfilments of precepts.",
+        "Not to spare the offender, in imposing the prescribed penalties on one who has caused damage, as it is said, “Thine eye shall not pity him” (Deut. 19:13).",
+        "Not to pervert the judgment of strangers or orphans, as it is said, “Thou shalt not wrest the judgment of the stranger or the fatherless” (Deut. 24:17).",
+        "Not to hear one of the parties to a suit in the absence of the other party, as it is said, “Thou shalt not receive a vain report” (Ex. 23:1).",
+        "Not to decide, in capital cases, according to the view of the majority, when those who are for condemnation exceed by one only, those who are for acquittal, as it is said, “Thou shalt not follow a multitude to do evil” (Ex. 23:2).",
+        "That, in capital cases, one who had argued for acquittal, shall not later on argue for condemnation, as it is said, “Thou shalt not speak out in a cause, turning aside” (Ex. 23:2).",
+        "Not to appoint as a judge, a person who is not well versed in the laws of the Torah, even if he is expert in other branches of knowledge, as it is said, “Ye shall not respect persons in judgment” (Deut. 1:17).",
+        "Not to testify falsely, as it is said, “Thou shalt not bear false witness against thy neighbour” (Ex. 20:16).",
+        "That a transgressor shall not testify,<sup class=\"footnote-marker\">***</sup><i class=\"footnote\">This means that this evidence it not to be received by the Court.</i><sup class=\"footnote-marker\">***</sup><i class=\"footnote\">This means that this evidence it not to be received by the Court.</i> as it is said, “…. put not thine hand with the wicked, to be an unrighteousness witness” (Ex. 23:1).",
+        "That a relative shall not testify, as it is said, “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers” (Deut. 24:16). By tradition, it is learnt that this text means that parents are not to be put to death on the evidence of their children, and the same principle applies to other relatives.",
+        "Not to decide a case on the evidence of a single witness, as it is said, “One witness shall not rise up against a man….” (Deut. 19:15).",
+        "Not to slay an innocent person, as it is said, “Thou shalt not kill” (Ex. 20:13).",
+        "Not to render a decision on one’s personal opinion, but only on the evidence of two witnesses, who saw what actually occurred, as it is said, “And the innocent and the righteous slay not” (Ex. 23:7).",
+        "That a witness, who has testified in a capital case, shall not lay down the law in that particular case, as it is said, “But one witness shall not testify<sup class=\"footnote-marker\">****</sup><i class=\"footnote\">The Hebrew word <span>יענה,</span> is taken in the sense of “declare”. Deut. 19:15 prohibits a decision on the evidence of one witness (Prohibition 288).</i> against any person to cause him to die” (Num. 35:30).",
+        "Not to execute one guilty of a capital offence, before he has stood his trial, as it is said, “…. that the manslayer die not until he stand before the congregation for judgment” (Num. 35:12).",
+        "Not to spare a pursuer, but he is to be slain before he reaches the pursued and slays the latter, or uncovers his nakedness, as it is said, “…. then, thou shalt cut off her hand; thine eye shall not pity her” (Deut. 25:12).",
+        "Not to punish any one who has committed an offence under duress, as it is said, “But unto the damsel thou shalt do nothing ….” (Deut. 22:26).",
+        "Not to accept ransom from a murderer, as it is said, “Ye shall take no ransom for the life of a murderer” (Num. 35:31).<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">In Maimonides’ <i>Sefer-Ha-Mitzvoth,</i> the order of Prohibitions 295 and 296 is reversed.</i><sup class=\"footnote-marker\">*</sup><i class=\"footnote\">In Maimonides’ <i>Sefer-Ha-Mitzvoth,</i> the order of Prohibitions 295 and 296 is reversed.</i>",
+        "Not to accept ransom from an accidental homicide, so as to relieve him from exile, as it is said, “And ye shall take no ransom for him that is to flee to the city of his refuge” (Num. 35: 32).",
+        "Not to stand by idly when a human life is in danger, as it is said, “Thou shalt not stand by the blood of thy neighbour” (Lev. 19:16).",
+        "Not to leave something that might cause hurt, as it is said, “…. that thou bring not blood upon thine house….” (Deut. 22:8).",
+        "Not to give occasion to the simple-minded to stumble on the road, as it is said, “Nor put a stumbling block before the blind” (Lev. 19:14)<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">In Maimonides’ <i>Sefer-Ha-Mitzvoth,</i> this prohibits misleading anyone.</i>.",
+        "Not to exceed the statutory number of stripes laid on one who has incurred that punishment, as it is said, “(Forty stripes he may give him) and not exceed, lest if he should exceed…” (Deut. 25:3).",
+        "Not to carry tales, as it is said, “Thou shalt not go about as a talebearer among thy people” (Lev. 19:16).",
+        "Not to cherish hatred in one’s heart, as it is said, “Thou shalt not hate thy brother in thy heart” (Lev. 19:17).",
+        "Not to put any person in Israel to shame, as it is said, “Thou shalt surely rebuke thy brother, and not suffer sin<sup class=\"footnote-marker\">***</sup><i class=\"footnote\">Explained in the Sifra, on this verse, as meaning that, in rebuking, we must not put the rebuked person to shame.</i> upon him” (Lev. 19:17).",
+        "Not to take revenge, as it is said, “Thou shalt not avenge” (ibid. 19:18).",
+        "Not to bear a grudge, as it is said, “Nor bear a grudge….” (ibid.).",
+        "Not to take the mother-bird with the young, as it is said, “…. thou shalt not take the mother-bird with the young” (Deut. 22:6).",
+        "Not to shave off the hair of the scall, as it is said, “…. but the scall shall he not shave” (Lev. 13:33).",
+        "Not to pluck out the marks of leprosy, as it is said, “Take heed in the plague of leprosy” (Deut. 24:8).",
+        "Not to plough nor sow the rough valley (in which a heifer’s neck was broken in expiation of a murder on the road, the perpetrator of which remained undiscovered), as it is said, “…. (a rough valley) which may not be ploughed nor sown” (Deut. 21:4).",
+        "Not to suffer any one practising witchcraft to live, as it is said, “Thou shalt not suffer a witch to live” (Ex. 22:17).",
+        "That a bridegroom shall be exempt for a whole year from taking part in any public labour, such as military service, guarding the wall and similar duties, as it is said, “(When a man hath taken a new wife) he shall not go out to war, neither shall he be charged with any business; (but he shall be at home one year….)” (Deut. 24:5).",
+        "Not to rebel against the orders of the Court, as it is said, “Thou shalt not depart from the sentence (which they shall tell thee)” (Deut. 17:11).",
+        "Not to add to the commandments of the Torah, whether in the Written Law or in its interpretation received by tradition, as it is said, “What thing soever I command you, observe to do it, thou shalt not add to it” (Deut. 13:1; Authorized English version 12:32).",
+        "Not to take away from the commandments of the Torah, as it is said, “Nor diminish from it” (ibid.).",
+        "Not to curse a judge, as it is said, “Thou shalt not curse the judges”<sup class=\"footnote-marker\">****</sup><i class=\"footnote\">Elohim taken in the sense of “judges”. So too, in Ps. 82:1b.</i> (Ex. 22:27; Authorized English version 22:28).",
+        "Not to curse a ruler, that is, the King or the head of the College in the land of Israel, as it is said, “Nor curse the ruler of thy people” (ibid. 22:27; Authorized English Version 22:28).",
+        "Not to curse any other Israelite, as it is said, “Thou shalt not curse the deaf” (Lev. 19:14).",
+        "Not to curse a father or mother, as it is said, “And he that curseth his father or his mother shall surely be put to death” (Ex. 21:17).",
+        "Not to smite a father or a mother, as it is said, “And he that smiteth his father or mother shall surely be put to death” (Ex. 21:15).",
+        "Not to do work on the Sabbath, as it is said, “…. thou shalt not do any work” (Ex. 20:10).",
+        "Not to travel on the Sabbath outside the limits of one’s place of residence,<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">2,000 cubits beyond the limits of a town.</i> as it is said, “Let no man go out of his place (on the Sabbath day)” (Ex. 16:29).",
+        "Not to inflict punishment on the Sabbath day, as it is said, “Ye shall kindle no fire in all your habitations (on the Sabbath day)”<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">Capital punishment by burning could not be inflicted on the Sabbath, and therefore no punishments are inflicted on that day.</i> (Ex. 35:3).",
+        "Not to do work on the first day of Passover, as it is said, “…. (And on the first day there shall be a holy convocation) …. no manner of work shall be done in them” (Ex. 12:16).",
+        "Not to do work on the seventh day of Passover, as it is said, “…. no manner of work shall be done in them” (ibid.).",
+        "Not to do work on the Feast of Pentecost, as it is said, concerning it, “….ye shall do no servile work” (Lev. 23:21).",
+        "Not to do work on the first day of the seventh month, as it is said concerning it, “Ye shall do no servile work” (ibid. 23:25).",
+        "Not to do work on the Day of Atonement, as it is said concerning it, “Ye shall do no manner of work” (Lev. 23:31).",
+        "Not to do work on the first day of the Feast (of Tabernacles), as it is said concerning it, “Ye shall do no servile work” (ibid. 23:35).",
+        "Not to do work on the eighth day of the Feast (of Tabernacles), as it is said concerning it, “Ye shall do no servile work” (ibid. 23:36).",
+        "Not to commit incest with one’s mother (Lev. 18:7).",
+        "Not to commit incest with one’s father’s wife (ibid. 18:8).",
+        "Not to commit incest with one’s sister (ibid. 18:9).",
+        "Not to commit incest with one’s half sister (ibid. 18:9).",
+        "Not to commit incest with one’s son’s daughter (ibid. 18:10).",
+        "Not to commit incest with one’s daughter’s daughter (ibid. 18:10).",
+        "Not to commit incest with one’s daughter. Why has this not been explicitly set forth in the Torah ? Since the Torah forbids incest with one’s daughter’s daughter, it is silent on the prohibition of incest with one’s daughter.<sup class=\"footnote-marker\">***</sup><i class=\"footnote\">As being unnecessary to set forth.</i> It is learnt by tradition that this is an essential law of the Torah like the prohibition of the other classes of incest.",
+        "Not to commit incest with one’s wife’s daughter (ibid. 18:17).",
+        "Not to commit incest with the daughter of one’s wife’s son (ibid. 18:17).",
+        "Not to commit incest with the daughter of one’s wife’s daughter (ibid. 18:17).",
+        "Not to commit incest with one’s father’s sister (ibid. 18:12).",
+        "Not to commit incest with one’s mother’s sister (ibid. 18:13).",
+        "Not to commit incest with one’s father’s brother’s wife (ibid. 18:14).",
+        "Not to commit incest with one’s son’s wife (ibid. 18:15).",
+        "Not to commit incest with one’s brother’s wife (ibid. 18:16).",
+        "Not to commit incest with one’s wife’s sister (ibid. 18:18).",
+        "Not to have intercourse with a woman, in her menstrual period (ibid. 18:19).",
+        "Not to have intercourse with another man’s wife (ibid. 18:20).",
+        "Not to have intercourse with a beast (Lev. 18:23).",
+        "That a woman shall not have intercourse with a beast (Lev. 18:23).",
+        "Not to commit sodomy with a male (Lev. 18:22).",
+        "Not to commit sodomy with one’s father (Lev. 18:7).",
+        "Not to commit sodomy with one’s father’s brother (Lev. 18:14).",
+        "Not to indulge in familiarities with relatives, such as kissing, embracing, winking, skipping, which may lead to incest, as it is said, “None of you shall approach to any that is near of kin to him, to uncover their nakedness” (Lev. 18:6). It is learnt by tradition that this text is a prohibition of any familiarity that may lead to incest.",
+        "That a bastard shall not marry the daughter of an Israelite, as it is said, “A bastard shall not enter into the congregation of the Lord” (Deut. 23:2).",
+        "That there shall be no harlot (in Israel); that is, that there shall be no intercourse with a woman, without previous marriage with a deed of marriage and formal declaration of marriage, as it is said, “There shall be no harlot of the daughters of Israel” (Deut. 23:18; authorized English version 23:17).",
+        "That one who divorced his wife shall not re-marry her, if after the divorce she had been married to another man, as it is said, “Her former husband, who had sent her away, may not take her again after that she is defiled” (Deut. 24:4).",
+        "That a widow whose husband died childless must not be married to anyone but her deceased husband’s brother<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">Unless he formally releases her by the ceremony of <i>Chalitza</i> (Deut. 25:7-10).</i>, as it is said, “The wife of the dead shall not be married abroad unto one not of his kin” (Deut. 25:5).",
+        "That one who has raped a damsel and has then (in accordance with the law) married her, may not divorce her, as it is said, “He may not put her away all his days” (Deut. 22:29).",
+        "That a man may not divorce his wife concerning whom he has published an evil report, as it is said, “He may not put her away all his days” (Deut. 22:19).",
+        "That a eunuch shall not marry a daughter of Israel, as it is said, “He that is crushed (or maimed in his privy parts) shall not enter into the congregation of the Lord” (Deut. 23:2; authorized English version 23:1).",
+        "Not to castrate the male of any species; neither a man, nor a domestic or wild beast, nor a fowl, as it is said, “….neither shall ye do thus in your land” (Lev. 22:24).",
+        "Not to appoint as ruler over Israel, one who comes from non-Israelites, as it is said, “Thou mayest not set a stranger over thee….” (Deut. 17:15).",
+        "That the King shall not acquire an excessive number of horses, as it is said, “But he shall not multiply horses to himself” (Deut. 17:16).",
+        "That the King shall not take an excessive number of wives, as it is said, “Neither shall he multiply wives to himself” (Deut. 17:17).",
+        "That he shall not accumulate an excessive quantity of gold and silver, as it is said, “Neither shall he greatly multiply to himself silver and gold” (Deut. 17:17).",
+        "These are the six hundred and thirteen precepts which were orally imparted to Moses on Sinai, together with their general principles, detailed applications, and minute particulars. All these principles, details, particulars and the exposition of every precept constitute the Oral Law, which each court received from its predecessor. There are other precepts which originated after the Sinaitic Revelation, were instituted by prophets and sages and were universally accepted by all Israel. Such are the reading of the Scroll of Esther (on Purim), the kindling of the Chanucah lights, fasting on the Ninth of Ab, washing of the hands before meals and <i>Erubin</i> (ritual for relaxing the prohibition of carrying on Sabbath or walking outside a city beyond the prescribed limits on Sabbaths and festivals). Each of these precepts has its special interpretations and details, all of which will be expounded in this work.",
+        "All these newly established precepts, we are in duty bound to accept and observe, as it is said, “Thou shalt not turn aside (from the sentence which they shall declare unto thee, to the right hand, nor to the left)” (Deut. 17:11). They are not an addition to the precepts of the Torah. In regard to what, then, did the Torah warn us, “Thou shalt not add thereto, nor diminish (from it)” (Deut. 13:1)? The purpose of this text is to teach us that a prophet is not permitted to make an innovation and declare that the Holy One, blessed be He, had commanded him to add it to the precepts of the Torah or had bidden him to abrogate one of these six hundred and thirteen precepts. But if the Court, together with the prophet living at the time, institute an additional precept as an ordinance, judicial decision or decree, this is not an addition (to the precepts of the Torah). For they did not assert that the Holy One, blessed be He, commanded the making of an <i>Erub,</i> or ordered the reading of the Scroll of Esther at the appointed time. Had they said this, they would have been adding to the Torah. We hold, however, that the prophets, in conjunction with the Court, enacted these ordinances, and commanded that the Scroll of Esther be read at the appointed time, so as to proclaim the praises of the Holy One, blessed be He, recount the salvations that He wrought for us, and that He was ever nigh when we cried to Him, and that we should therefore bless and laud Him and inform future generations how true is the reassurance of the Torah in the text, “For what great nation is there that hath God so nigh unto them, as the Lord, our God is (to us), whensoever we call upon Him” (Deut. 4:7). In this way every precept, affirmative or negative, instituted by the Scribes, is to be understood.",
+        "I have seen fit to divide this work into fourteen books."
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/English/merged.json

@@ -0,0 +1,393 @@
+{
+    "title": "Mishneh Torah, Negative Mitzvot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Negative_Mitzvot",
+    "text": [
+        "The first mitzvah of the negative commandments is not to consider the thought that there is another divinity aside from God, as [Exodus 20:3] states: \"You shall have no other gods before Me.\"",
+        "Not to make an idol - not to make one oneself or have one made for oneself by others - as [Exodus 20:4] states: \"Do not make an idol for yourselves.\"",
+        "Not to make false gods even for others, as [Leviticus 19:4] states: \"Do not make molten gods for yourselves.\"",
+        "Not to make images for decoration, even when one does not worship them, as [Exodus 20:20] states: \"Do not make a representation of anything that is with Me.\"",
+        "Not to bow down to any false gods, even though they are not generally worshiped by bowing down before them, as [Exodus 20:5] states: \"Do not bow down to them.\"",
+        "Not to worship false gods with the types of service with which it is customary to worship them, as [Exodus 20:3] states: \"Do not serve them.\"",
+        "Not to offer one's son to <i>Molech,</i> as [Leviticus 18:21] states: \"Do not give [any] of your children to offer to <i>Molech</i>.\"",
+        "Not to perform the deeds associated with an ov, as [Leviticus 19:31] states: \"Do not turn to the <i>ovot</i>.\"",
+        "Not to perform the deeds associated with a <i>yid'oni,</i> as [Leviticus 19:31] states: \"Do not turn to... the <i>yid'onim</i>.\"",
+        "Not to take interest in the worship of false gods, as [Leviticus 19:4] states: \"Do not turn to false gods.\"",
+        "Not to erect a pillar [for purposes of worship], as [Deuteronomy 16:22] states: \"Do not erect a pillar for yourselves.\"",
+        "Not to make hewn stones [upon which to prostrate oneself], as [Leviticus 26:1] states: \"You shall not place hewn stones...\"",
+        "Not to plant a tree on the Temple [premises], as [Deuteronomy 16:21] states: \"Do not plant an <i>asherah</i> or any other tree....\"",
+        "Not to take an oath on a false god [as requested by] one of its worshipers, nor to have one of them take an oath on [their false god], as [Exodus 23:13] states: \"And the name of other gods you shall not mention, nor should it be heard from your mouth.\"",
+        "Not to act as a missionary <i>[madiach]</i> to persuade the Jews to worship false gods], as [Exodus 23:13] states: \"And the name of other gods... shall not be heard from your mouth.\" [Our Sages taught that] this is a prohibition against acting as a missionary for the worship of false gods.",
+        "Not to act as a missionary <i>[mesit]</i> to persuade an individual Jew to worship false gods, as [Deuteronomy 13:12] states with regard to such missionaries: \"And they shall not continue to do so.\"",
+        "Not to show affection for <i>a</i> <i>mesit,</i> as [Deuteronomy 13:9] states: \"Do not show appreciation for him.\"",
+        "Not to reduce one's hatred for <i>a</i> <i>mesit,</i> as [Deuteronomy 13:9] states: \"Do not listen to him.\"",
+        "Not to [try to] save a <i>mesit,</i> but rather to see to it that he is executed, as [Deuteronomy 13:9] states: \"Do not have mercy upon him.\"",
+        "For the person whom a <i>mesit</i> tried to convince not to advance any arguments on behalf of the <i>mesit</i>, as [Deuteronomy 13:9] states: \"Do not have pity... [upon him].\"",
+        "For the person whom <i>a</i> <i>mesit</i> tried to convince not to withhold any evidence he is aware of that would incriminate the <i>mesit,</i> as [Deuteronomy 13:9] states: \"And do not try to cover up for him.\"",
+        "Not to benefit from ornaments that have adorned false gods, as [Deuteronomy 7:25] states: \"Do not covet the gold or silver which is upon them....\"",
+        "Not to rebuild an apostate city to its former stature, as [Deuteronomy 13:17] states: \"It shall never be rebuilt.\"",
+        "Not to benefit from the property of an apostate city, as [Deuteronomy 13:18] states: \"Let nothing that has been condemned cling to your hand.\"",
+        "Not to benefit from false gods, from any of their accessories, anything offered to them, or any wine brought as a libation for them, as [Deuteronomy 7:26] states: \"Do not bring an abomination into your house.\"",
+        "Not to prophesy in the name of false gods, as [Deuteronomy 18:20] states: \"[The prophet]... who speaks in the name of other gods [shall die].\"",
+        "Not to relate false prophecies, as [Deuteronomy 18:20] states: \"When a prophet presumptu-ously makes a declaration in My name which I have not commanded him....\"",
+        "Not to listen to someone who prophesies in the name of false gods, as [Deuteronomy 13:4] states: \"Do not listen to the words of that prophet.\"",
+        "Not to refrain from executing a false prophet, nor to fear him, as [Deuteronomy 18:22] states: \"Do not fear him.\"",
+        "Not to follow the laws or customs of the worshipers of false gods, as [Leviticus 20:23] states: \"Do not follow the practices of the nation [that I am driving out before you]....\"",
+        "Not to practice black magic, as [Deuteronomy 18:10] states: \"There shall not be found among you... a magician.\"",
+        "Not to practice divination, as [Leviticus 19:26] states: \"Do not practice divination.\"",
+        "Not to act as a soothsayer, as [Leviticus, <i>ibid.</i>] states: \"Do not act as a soothsayer.\"",
+        "Not to practice sorcery, as [Deuteronomy 18:10] states: \"There shall not be found among you... a sorcerer.\"",
+        "Not to cast spells, as [Deuteronomy 18:11] states: \"[There shall not be found among you...] one who casts spells.\"",
+        "Not to consult an <i>ov,</i> as [Deuteronomy, <i>ibid.</i>] states: \"[There shall not be found among you...] one who consults an <i>ov.</i>\"",
+        "Not to consult <i>a yid'oni,</i> as [Deuteronomy, <i>ibid.</i>] states: \"[There shall not be found among you...] one who consults an <i>ov</i> or a <i>yid'oni</i>.\"",
+        "Not to seek information from the dead in dreams, as [Deuteronomy, <i>ibid.</i>] states: \"[There shall not be found among you...] one who attempts to communicate with the dead.\"",
+        "For a woman not to wear articles appropriate for men, as [Deuteronomy 22:5] states: \"A woman should not wear a man's clothing.\"",
+        "For a man not to wear articles appropriate for women, as [Deuteronomy 22:5] states: \"A man should not wear a woman's clothing.\" [This prohibition was instituted] because this is an idolatrous custom. Explicit statements to this effect are found in the texts describing their worship.",
+        "Not to tattoo our bodies like the worshipers of false gods, as [Leviticus 19:28] states: \"Do not tattoo your flesh.\"",
+        "Not to wear <i>sha'atnez,</i> as do the priests of false gods, as [Deuteronomy 22:11] states: \"Do not wear <i>sha'atnez</i>.\"",
+        "Not to shave the temples of our heads, as do the worshipers of false gods, as [Leviticus 19:27] states: \"Do not shave your temples.\"",
+        "Not to shave off our beards entirely, as do the priests of false gods, as [Leviticus 19:27] states: \"Do not shave the corners of your beard.\"",
+        "Not to make cuts in our flesh, as the worshipers of false gods do, as [Deuteronomy 14:1] states: \"Do not cut yourselves.\" <i>Gedidah is</i> another term for cutting.",
+        "Not to ever dwell in the land of Egypt, as [Deuteronomy 17:16] states: \"Do not ever return on this path again.\"",
+        "Not to stray after the thoughts of one's heart or the sights one's eyes behold, as [Numbers 15:39] states: \"Do not stray after your heart and eyes.\"",
+        "Not to establish a covenant with the seven [Canaanite] nations, as [Deuteronomy 7:2] states: \"Do not establish a covenant with them.\"",
+        "Not to allow a single member of the seven [Canaanite] nations to live, as [Deuteronomy 20:16] states: \"Do not allow a soul to live.\"",
+        "Not to show favor to the worshipers of false gods, as [Deuteronomy 7:2] states: \"Do not show them favor.\"",
+        "Not to allow the worshipers of false gods to settle in our land, as [Exodus 23:33] states: \"They shall not settle in your land.\"",
+        "Not to marry gentiles, as [Deuteronomy 7:3] states: \"Do not marry among them.\"",
+        "For a Jewish woman never to marry an Ammonite or Moabite [even after conversion], as [Deuteronomy 23:4] states: \"An Ammonite or a Moabite shall never enter the congregation of God.\"",
+        "Not to prevent the third generation of [converts from] the descendants of Esau from marrying among [the Jewish people], as [Deuteronomy 23:8] states: \"Do not [utterly] despise an Edomite.\"",
+        "Not to prevent the third generation of Egyptian [converts] from marrying among [the Jewish people], as [Deuteronomy 23:8] states: \"Do not [utterly] despise an Egyptian.\"",
+        "Not to make an offer of peace to Ammon and Moav at the outbreak of war, as is done for other nations, as [Deuteronomy 23:7] states: \"Do not seek their peace and welfare....\"",
+        "Not to destroy fruit trees nor to destroy anything else of value, as [Deuteronomy 20:19] states: \"Do not destroy its trees.\"",
+        "For soldiers not to fear or become frightened of the enemy during war, as [Deuteronomy 7:21] states: \"Do not panic before them,\" and [Deuteronomy 3:22] states: \"Do not fear them.\"",
+        "Not to forget the wicked deeds which Amalek perpetrated against us, as [Deuteronomy 25:19] states: \"Do not forget.\"",
+        "The prohibition against blessing [i.e., cursing] God's name, as [Exodus 22:27] states: \"Do not curse God.\" [Leviticus 24:16] mentions the punishment: \"One who curses the name of God shall surely die.\" This is a general principle: A negative commandment is involved whenever the Torah mentions the punishments of <i>karet</i> or execution - with the exception of circumcision and the Paschal sacrifice which are positive commandments pun-ishable by <i>karet.</i>",
+        "Not to violate an oath, as [Leviticus 19:12] states: \"Do not swear falsely in My name.\"",
+        "Not to take an oath in vain, as [Exodus 20:7] states: \"Do not take the name of God, your Lord, in vain.\"",
+        "Not to profane the name of the Holy One, blessed be He, as [Leviticus 22:32] states: \"Do not profane My holy name.\"",
+        "Not to test the promises of God, as [Deuteronomy 6:16] states: \"Do not test God, your Lord.\"",
+        "Not to destroy the Temple, synagogues, or houses of study; and similarly, not to erase any of [God’s] sacred names, nor to destroy any sacred texts, as [Deuteronomy 12:3-4] states: \"You shall surely destroy them. Do not do this to God, your Lord.\"<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Note the comments of the <i>Kessef Mishneh,</i> who differentiates between sacred texts whose destruction <i>Hilchot Yesodei HaTorah</i> <i>6:8</i> considers a rabbinic offense, and the destruction of the other objects which are forbidden by the Torah itself.</i>",
+        "Not to leave a corpse that was hung on the gallows, as [Deuteronomy 21:23] states: \"Do not leave his body on the gallows.\"",
+        "Not to interrupt the watch held around the Temple, as [Leviticus 18:30] states: \"And you shall keep My watch.\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Though this prooftext is quoted in the printed editions of the <i>Mishneh Torah,</i> it appears to be an error, because the passage it introduces deals with sexual offenses. In <i>Sefer HaMitzvot,</i> the Rambam quotes as a prooftext Numbers 18:5, \"And you shall keep the watch over the holy articles</i>.\"",
+        "For a priest not to enter the Temple building at all times, as [Leviticus 16:2] states: \"And he shall not enter the sanctuary at all times.\"",
+        "For a priest with a disqualifying physical deformity not to proceed beyond [the beginning of] the altar, as [Leviticus 21:23] states: \"However, to the <i>parochet<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"><i>The parochet was the curtain separating the Temple sanctuary from the Holy of Holies.</i></i></i> he shall not approach.\"",
+        "For a priest with a disqualifying physical deformity not to serve [in the Temple], as [Leviticus 21:17] states: \"[Anyone...] who has a blemish [may not approach to present]....\"",
+        "For a priest with a disqualifying physical deformity of a temporary nature not to serve [in the Temple], as [Leviticus 21:18] states: \"Anyone who has a blemish may not approach [to offer a sacrifice].",
+        "For the Levites not to perform the services of the priests, and for the priests not to perform the services of the Levites, as [Numbers 18:3] states with regard to the Levites: \"Neither to the sacred vessels nor to the altar shall they approach, so that they do not die, neither they nor you.\"",
+        "For a person who is intoxicated not to enter the Temple nor to render a halachic decision, as [Leviticus 10:9] states: \"Do not drink wine or strong drink when you enter the Tent of Testimony,\" and [ibid., 10:11] states: \"or when you render a decision for the children of Israel.\"",
+        "For a non-priest not to serve in the Temple, as [Numbers 18:4] states: \"An unauthorized person shall not approach them.\"",
+        "For a priest who is ritually impure not to serve [in the Temple], as [Leviticus 22:2] states: \"And they shall separate themselves from the sacred offerings of the children of Israel.\"",
+        "For a priest who has immersed himself in a <i>mikveh</i> in order to purify himself from ritual impurity not to serve [in the Temple] until the conclusion, of that day, as [Leviticus 21:6] states: \"And they shall not profane....\"",
+        "For a priest who is ritually impure not to enter the Temple courtyard, as [Numbers 5:3] states: \"And they shall not make your camp impure.\" This refers to the camp of the Divine Presence.",
+        "For a person who is impure not to enter the camp of the Levites, the parallel for all time being the Temple Mount, as [Deuteronomy 23:11] states: \"Do not enter the camp.\" This refers to the camp of the Levites.",
+        "Not to build the altar with hewn stones, as [Exodus 20:22] states: \"Do not make them hewn.\"",
+        "Not to ascend to the altar using steps, as [Exodus 20:23] states: \"Do not ascend My altar with steps.\"",
+        "Not to extinguish the fire of the altar, as [Leviticus 6:6] states: \"Burn a continuous fire on the altar. Do not extinguish it.\"",
+        "Not to offer any [undesired] incense offering or any sacrifices on the golden altar, as [Exodus 30:9] states: \"Do not offer any unauthorized incense upon it.\"",
+        "Not to duplicate the composition of the anointing oil, as [Exodus 30:32] states: \"And do not duplicate its formula.\"",
+        "Not to anoint an unauthorized person with the anointing oil, as [Exodus 30:32] states: \"Do not anoint the flesh of a person with it.\"",
+        "Not to duplicate the composition of the incense offering, as [Exodus 30:37] states: \"Do not duplicate its formula.\"",
+        "Not to remove the staves of the ark, as [Exodus 25:16] states: \"They shall not be removed from it.\"",
+        "For the [High Priest's] breastplate not to come loose from the ephod, as [Exodus 28:28] states: \"The breastplate shall not come loose from the ephod.\"",
+        "For the [High Priest's] cloak not to tear, as [Exodus 28:32] states: \"It shall have a woven border around it. It shall not tear.\"",
+        "Not to offer sacred offerings outside [the Temple], as [Deuteronomy 12:13] states: \"Be careful, lest you offer your burnt offerings....\"",
+        "Not to slaughter sacred offerings outside [the Temple], as [Leviticus 17:3-4] states: \"A person who slaughters an ox or a sheep without bringing it to the Tent of Testimony. He shall be punished by <i>karet</i>.\"",
+        "Not to consecrate animals with disqualifying physical blemishes [as sacrifices to be offered on] the altar, as [Leviticus 22:20] states: \"Any [animal] which has a blemish shall not be sacrificed.\" This prohibition involves [the animal's] consecration.",
+        "Not to slaughter animals with disqualifying physical blemishes as sacrifices, as [Leviticus 22:22] states: \"Do not sacrifice these to God.\"",
+        "Not to sprinkle the blood of animals with disqualifying physical blemishes on the altar, as [Leviticus 22:24] states: \"Do not sacrifice to God....\" This prohibition involves sprinkling [the animal's] blood.\"",
+        "Not to burn the sacrificial portions of animals with disqualifying physical blemishes [as sacrifices on the altar], as [Leviticus 22:22] states: \"Do not make a fire offering of them.\"",
+        "Not to offer animals with disqualifying physical blemishes of a temporary nature as sacrifices, as [Deuteronomy 17:1] states: \"Do not sacrifice to God, your Lord, an ox or a sheep that has a blemish.\" This refers to a blemish of a temporary nature.",
+        "Not to offer an animal with a disqualifying physical blemish as a sacrifice when it was brought by gentiles, as [Leviticus 22:25] states: \"Do not offer sacrifices [from these animals] when they are given by gentiles.\"",
+        "Not to inflict a disqualifying physical blemish upon a consecrated animal, as [Leviticus 22:21] states: \"It shall not have a blemish.\" This can be interpreted to mean: Do not inflict a blemish upon it.",
+        "Not to burn as an offering anything which is sweetened or leavened, as [Leviticus 2:11] states: \"You may not burn anything leavened or sweet [as a fire offering].\"",
+        "Not to offer a sacrifice which is unsalted, as [Leviticus 2:13] states: \"Do not omit the salt of God's covenant.\"",
+        "Not to offer as a sacrifice an animal received by a prostitute as her fee, or an animal received in exchange for a dog, as [Deuteronomy 23:19] states: \"Do not bring a prostitute's fee or the price of a dog....\"",
+        "Not to slaughter an animal and its offspring on the same day, as [Leviticus 22:28] states: \"Do not slaughter it and its offspring on the same day.\"",
+        "Not to place olive oil on the meal offering brought by a sinner, as [Leviticus 5:11] states: \"Do not place oil upon it.\"",
+        "Not to place frankincense on such a sacrifice, as [Leviticus, <i>ibid.</i>] continues: \"...and do not place frankincense upon it.\"",
+        "Not to place oil on the meal offering brought by a <i>sotah,</i> as [Numbers 5:15] states: \"Do not pour oil upon it.\"",
+        "Not to place frankincense on such a sacrifice, as [Numbers, <i>ibid.</i>] continues: \"...and do not place frankincense upon it.\"",
+        "Not to substitute [another animal] for [one selected as] a sacred offering, as [Leviticus 27:10] states: \"Do not exchange it or substitute another for it.\"",
+        "Not to change the designation of a consecrated animal from one sacrifice to another, as [Leviticus 27:26] states regarding a firstling animal: \"A person should not consecrate it\" - i.e., he should not consecrate it as another sacrifice.",
+        "Not to redeem a firstling kosher animal, as [Numbers 18:17] states: \"Nevertheless, a firstling ox... do not redeem.\"",
+        "Not to sell the tithe of cattle, as [Leviticus 27:33] states: \"It shall not be redeemed.\"",
+        "Not to sell a field that has been dedicated, as [Leviticus 27:28] states: \"It shall not be sold.\"",
+        "Not to redeem a field that has been dedicated, as [Leviticus, <i>ibid.</i>] states: \"It shall not be redeemed.\"",
+        "Not to sever the head of a bird [brought as] a sin offering, as [Leviticus 5:8] states: \"He shall pinch off its head...[without separating it].\"",
+        "Not to work with consecrated animals, as [Deuteronomy 15:19] states: \"Do not work with your firstling ox.\"",
+        "Not to shear consecrated animals, as [Deuteronomy 15:19] states: \"Do not shear your firstling sheep.\"",
+        "Not to slaughter the Paschal sacrifice while one possesses <i>chametz</i>, as [Exodus 23:18] states: \"Do not sacrifice the blood of My offering in the presence of <i>chametz</i>.\"",
+        "Not to allow the sacrificial portions of the Paschal sacrifice to become disqualified by re-maining overnight, as [Exodus 23:18] states: \"Do not allow the fat of My festive offering to remain until the morning.\"",
+        "Not to allow the meat of the Paschal sacrifice to remain [overnight], as [Exodus 12:10] states: \"Do not leave over any of it until the morning.\"",
+        "Not to allow the meat of the <i>Chaggigah</i> sacrifice to remain until the third day, as [Deuteronomy 16:4] states: \"Do not leave over any of the meat....\" According to the oral tradition, we have learned that the verse refers to the <i>Chaggigah</i> sacrifice offered on the fourteenth of Nisan. The phrase \"until the morning\" [in that verse] refers to the morning of the second day of Pesach, the third day after [the sacrifice] was offered.",
+        "Not to allow the meat of the second Paschal sacrifice to remain until the morning, as [Numbers 9:12] states: \"Do not leave over any of it until the morning.\"",
+        "Not to allow the meat of the thanksgiving offering to remain until the morning, as [Leviticus 22:30] states: \"Do not leave over any of it until the morning.\" The same law applies to all other sacrifices. They should not be left over beyond the time allotted for their consumption.",
+        "Not to break any of the bones of the Paschal sacrifice, as [Exodus 12:46] states: \"Neither shall you break a bone of it.\"",
+        "Not to break any of the bones of the Second Paschal sacrifice, as [Numbers 9:12] states: \"Neither shall you break a bone of it.\"",
+        "Not to remove the meat of the Paschal sacrifice from the company [in which it is being eaten], as [Exodus 12:46] states: \"Do not remove [any of the meat] from the house....\"",
+        "Not to allow any of the remaining portions of the meal offerings to leaven, as [Leviticus 6:10] states: \"It shall not be baked as leaven. Their portion....\"",
+        "Not to eat the meat of the Paschal sacrifice raw or boiled in water, as [Exodus 12:9] states: \"Do not eat from it raw or boiled in water.\"",
+        "Not to feed the meat of the Paschal sacrifice to a resident alien, as [Exodus 12:45] states: \"No temporary resident or hired worker may eat from it.\"",
+        "Not to feed the meat of the Paschal sacrifice to an uncircumcised male, as [Exodus 12:48] states: \"No uncircumcised person may eat of it.\"",
+        "Not to feed the meat of the Paschal sacrifice to an apostate Jew, as [Exodus 12:43] states: \"No outsider may eat from it.\" This refers to a Jew who has become assimilated among the gentiles and serves false gods, as they do. He must not partake [of the Paschal sacrifice].",
+        "For a person who became ritually impure not to partake of consecrated foods, as [Leviticus 7:20] states: \"And a soul who partakes of the meat of the peace sacrifice while he is impure....\"",
+        "Not to partake of consecrated foods that have contracted ritual impurity, as [Leviticus 7:19] states: \"Meat that has touched any impurity shall not be eaten.\"",
+        "Not to eat sacrificial meat that has remained past the limits allotted for its consumption, as [Leviticus 19:8] states: \"One who eats it shall bear his guilt,... his soul will be punished by <i>karet</i>.\"",
+        "Not to eat <i>piggul,</i> as [Leviticus 7:18] states: \"It will not be accepted for him. Instead, it will be considered as <i>piggul.</i> Any person who eats it will bear his guilt.\" This sin is punishable by <i>karet.</i>",
+        "For an unauthorized person not to partake of the terumot,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The plural terumot includes bikkurim (the first fruits), challah (the dough offering), and terumat ma'aser (the tenth of the tithe separated by the Levites), as well as the terumah gedolah.</i> as [Leviticus 22:10] states: \"No unauthorized person shall eat it.\"",
+        "For even a tenant or a hired worker employed by a priest not to partake of <i>terumah,</i> as [Leviticus 22:10] states: \"A tenant of a priest or [his] hired worker shall not eat the holy [food].\"",
+        "For an uncircumcised person not to partake of <i>terumah</i> or other consecrated foods. This concept was derived from a <i>gezerah shavah</i> and is not explicitly mentioned in the Torah. [Nevertheless,] based on the oral tradition, the prohibition against an uncircumcised person partaking of consecrated foods is considered as a [prohibition of] the Torah itself and not a decree of the Sages.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">A <i>gezerah shavah is</i> one of the thirteen principles of Biblical exegesis in which an association is drawn between two verses based on a common word.<br>In <i>Sefer HaMitzvot</i> (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, he finds it necessary to explain that there is a specific oral tradition that this mitzvah is an exception to that rule.</i>",
+        "For a priest who is impure not to partake of <i>terumah,</i> as [Leviticus 22:4] states: \"Any of your descendants... shall not eat from the consecrated foods.\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Though this prooftext is quoted in the printed editions of the Mishneh Torah, it represents a misquotation of the verse, borrowing a phrase from Leviticus 21:17 and inserting it into Leviticus 22:4.</i>",
+        "For a <i>chalalah</i> not to partake of consecrated foods, neither <i>terumah,</i> nor the breast and the shankbone [given to the priest], as [Leviticus 22:12] states: \"When a priest's daughter marries an unauthorized person, she shall not eat [from the sacred, elevated gifts].\"",
+        "For a meal offering brought by a priest not to be eaten, as [Leviticus 6:16] states: \"Any meal offering brought by a priest shall be consumed entirely [by fire]; it shall not be eaten.\"",
+        "Not to partake of the meat of the sin offerings [whose blood is sprinkled] within [the Temple sanctuary], as [Leviticus 6:23] states: \"Any sin offering whose blood has been brought....\"",
+        "Not to partake of consecrated animals that were disqualified [for use as sacrifices because] a blemish was intentionally inflicted upon them, as [Deuteronomy 14:3] states: \"Do not eat of any abomination.\" According to the oral tradition, we have learned that the verse refers to consecrated animals that were disqualified for use because of a blemish inflicted upon them.",
+        "Not to eat grain [separated as] the second tithe outside of Jerusalem, as [Deuteronomy 12:17] states: \"You may not eat within your gates the tithe from your grain.\"",
+        "Not to consume wine [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, <i>ibid.</i>] continues: \"...your wine....\"",
+        "Not to consume oil [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, <i>ibid.</i>] continues: \"...and your oil....\"",
+        "Not to eat an unblemished firstling animal outside of Jerusalem, as [Deuteronomy, <i>ibid.</i>] states: \"You may not eat [within your gates]... and the firstlings [of your cattle and flocks]....\"",
+        "For the priests not to eat a sin offering or a guilt offering outside the Temple courtyard, as [Deuteronomy, <i>ibid.</i>] continues: \"...your cattle and your flocks.\" According to the oral tradition, the purpose of this phrase is only to forbid the consumption of the sin offerings and the guilt offerings outside the Temple courtyard. Anything that is eaten outside the place intended for it is covered by the [prohibition]: \"You may not eat within your gates....\"",
+        "Not to eat the meat of a burnt offering, as [Deuteronomy, <i>ibid.</i>] states: \"You may not [eat]...[the sacrifices] you have vowed [to bring]...,\" meaning to say: You may not eat [the sacrifices] you have vowed to give. This is a warning against a person's benefiting from the [unauthorized use] of consecrated articles which he is forbidden to use. If he derives such benefit, he transgresses.",
+        "Not to eat the meat of sacrifices of a lesser order of holiness before the sprinkling of their blood, as [Deuteronomy, <i>ibid.</i>] states: \"You may not [eat]... the [animals] you have pledged [to bring as sacrifices]...\" - i.e., you are not allowed to eat from the sacrifices you have pledged until their blood has been sprinkled.",
+        "For an unauthorized person not to eat the meat of the sacrifices of the highest order of sanctity, as [Exodus 29:33] states: \"An unauthorized person shall not partake of them, for they are holy.\"",
+        "For a priest not to partake of the first fruits <i>[Bikkurim]</i> before they are placed down in the Temple courtyard, as [Deuteronomy, <i>ibid.</i>] states: \"You may not [eat]... the elevated gifts [delivered by] hand.\" The [latter phrase] refers to the first fruits.",
+        "Not to eat the second tithe which has become impure, even within Jerusalem, until it has been redeemed, as [Deuteronomy 26:14] states: \"I have not consumed it while it is impure.\"",
+        "Not to eat the second tithe while in mourning, as [Deuteronomy, <i>ibid.</i>] states: \"I have not eaten from it while in mourning.\"",
+        "Not to use the proceeds [from the redemption of] the second tithe for anything aside from food and drink, as [Deuteronomy, <i>ibid.</i>] states: \"I have not used it for the dead.\" Anything that is not associated with the needs of a living body is referred to as \"used for the dead.\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Though the Rambam's statements are based on the <i>Sifre,</i> his interpretation of the verse appears to be original and not quoted from other sources.</i>",
+        "Not to eat <i>tevel. Tevel</i> refers to produce from which one is obligated to separate <i>terumah</i> and tithes from which God's <i>terumah</i> has not been separated, as [Leviticus 22:15] states: \"And they shall not profane the sacred gifts which the children of Israel will separate for God.\" This implies that the produce which [the Jews] will ultimately separate for God should not be treated in a mundane manner and eaten while <i>tevel.</i>",
+        "Not to separate <i>terumah</i> before the first fruits, nor the first tithe before <i>terumah,</i> nor the second tithe before the first. Rather, [the agricultural gifts] must be given in order - first, the first fruits; afterwards, <i>terumah;</i> afterwards, the first tithe; and, afterwards, the second tithe - as [implied by Exodus 22:28]: \"Do not delay your offerings of newly ripened produce and your agricultural offerings.\" [This means:] Do not delay bringing an offering that should be brought first.",
+        "Not to delay bringing sacrifices you have vowed to offer, or animals which you have pledged to bring as sacrifices, as [Deuteronomy 23:22] states: \"[When you make a pledge to God,] do not delay paying it.\"",
+        "Not to make a festive pilgrimage without [bringing] a sacrifice, as [Exodus 23:15] states: \"Do not appear before Me empty-handed.\"",
+        "Not to violate a vow which a person makes forbidding his use of anything, as [Numbers 30:3] states: \"He shall not violate his word.\"",
+        "For a priest not to marry an immoral woman <i>[zonah],</i> as [Leviticus 21:7] states: \"They shall not marry an immoral woman or a <i>chalalah</i>.\"",
+        "For a priest not to marry a chalalah,<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">A chalalah is a woman who engaged in sexual relations with a priest when she was forbidden to do so, or a woman who was conceived from such relations (Hilchot Issurei Bi'ah 19:1).</i> as [Leviticus 21:7] states: \"They shall not marry... a chalalah.\"",
+        "For a priest not to marry a divorcee, as [Leviticus 21:7] states: \"...nor may they marry a woman divorced from her husband.\"",
+        "For a High Priest not to marry a widow, as [Leviticus 21:14] states: \"A widow, a divorcee, a <i>chalalah,</i> or an immoral woman - these he must not marry.\"",
+        "For a High Priest not to have sexual relations with a widow even outside the context of marriage, because by doing so he profanes her, as [Leviticus 21:15] states: \"He shall not profane his progeny....\" This [also] implies that he must not cause a woman eligible to marry a priest to become ineligible [as happens through the relations described above].",
+        "For a priest not to enter the Temple with hair that has grown unseemingly long, as [implied by Leviticus 10:6]: \"Do not let your hair grow long.\"",
+        "For a priest not to enter the Temple with torn garments, as [implied by Leviticus, <i>ibid.</i>]: \"Do not rend your garments.\"",
+        "For a priest not to leave the Temple courtyard in the midst of service, as [implied by Leviticus 10:7]: \"Do not depart from before the entrance to the Tent of Testimony.\"",
+        "For a common priest not to become impure through contact with a corpse [with the exception of the specific instances permitted by the Torah], as [Leviticus 21:1] states: \"He shall not become impure [through contact with] the dead.\"",
+        "For a High Priest not to become impure [through contact with any corpse], even [those of] his relatives, as [Leviticus 21:11] states: \"He shall not become impure, [even] for his father and mother.\"",
+        "For a High Priest not to enter the place where a corpse is found, as [Leviticus 21:11] states: \"He should not come in contact with any dead body.\" According to the oral tradition, we have learned that he is obligated [for violating both the prohibitions:] not to become impure and not to enter [the place of a corpse].",
+        "For the tribe of Levi not to take a portion of <i>Eretz Yisrael,</i> as [Deuteronomy 18:2] states: \"He shall not receive an inheritance.\"",
+        "For the tribe of Levi not to take a portion of the spoils in the conquest of <i>Eretz Yisrael,</i> as [Deuteronomy 18:1] states: \"The priests and the Levites shall not receive a portion or an inheritance.\"",
+        "Not to tear out hair [in mourning] for the dead, as [Deuteronomy 14:1] states: \"Do not make a bald spot upon your heads.\"",
+        "Not to eat non-kosher animals, as [Deuteronomy 14:7] states: \"Nevertheless, among those who chew the cud, these you may not eat....\"",
+        "Not to eat non-kosher fish, as [Leviticus 11:11] states: \"They shall be [regarded as] a detestable thing for you. Do not eat of their flesh.\"",
+        "Not to eat non-kosher birds, as [Leviticus 11:13] states: \"These birds you must regard as detestable. Do not eat them.\"",
+        "Not to eat flying insects, as [Deuteronomy 14:19] states: \"Every flying insect [that is] not-kosher for you shall not be eaten.\"",
+        "Not to eat insects that breed on land, as [Leviticus 11:41] states: \"Every insect that creeps upon the earth must be regarded as detestable. It may not be eaten.\"",
+        "Not to eat anything that creeps on the earth, as [Leviticus 11:44] states: \"Do not make your souls impure with any insect that creeps upon the earth.\"",
+        "Not to eat worms that breed in produce after they become exposed to the air, as [Leviticus 11:42] states: \"...for any swarming creature which breeds upon the land, you shall not eat them.\"",
+        "Not to eat swarming creatures that breed in the water, as [Leviticus 11:43] states: \"Do not make yourselves detestable [by eating] any swarming creature.\"",
+        "Not to eat carrion, as [Deuteronomy 14:21] states: \"Do not eat carrion.\"",
+        "Not to eat an animal with a mortal infliction <i>(trefah),</i> as [Exodus 22:30] states: \"Do not eat flesh torn off [by a predator].\"",
+        "Not to eat a limb from a living animal, as [Deuteronomy 12:23] states: \"Do not eat the life [of an animal] with its flesh.\"",
+        "Not to eat the displaced [sciatic] nerve as [Genesis 32:33] states: \"Therefore, the children of Israel do not eat the displaced nerve.\"",
+        "Not to consume blood, as [Leviticus 7:26] states: \"Do not consume any blood.\"",
+        "Not to partake of [hard] fat, as [Leviticus 7:23] states: \"Do not eat any of the fat in an ox, sheep, or goat.\"",
+        "Not to cook meat and milk [together], as [Exodus 23:19] states: \"Do not cook a kid in its mother's milk.\"",
+        "Not to eat meat and milk [together], as [Exodus 34:26] states: \"Do not cook a kid in its mother's milk.\" Based on the oral tradition, we have learned that one [of these verses] implies a prohibition against cooking [the two together], and the other, a prohibition against eating [from the combination].",
+        "Not to partake of the meat of an ox that was stoned to death, as [Exodus 21:28] states: \"And do not eat its flesh.\"",
+        "Not to eat bread made from newly grown produce before Pesach, as [Leviticus 23:14] states: \"[Until that day,...] you may not eat bread...\"",
+        "Not to eat roasted grain from newly grown produce before Pesach, as [Leviticus, <i>ibid.</i>] continues: \"[Until that day,...] you may not eat... roasted grain...\"",
+        "Not to eat fresh grain from newly grown produce before Pesach, as [Leviticus, <i>ibid.</i>] continues: \"[Until that day,...] you may not eat... fresh grain.\"",
+        "Not to eat <i>orlah</i> for three years, as [Leviticus 19:23] states: \"For three years, you must regard its fruit as a forbidden growth. It may not be eaten.\"",
+        "Not to eat mixed species planted in a vineyard, as [Deuteronomy 22:9] states: \"...lest the yield of the crops you planted and the fruit of the vineyard shall become forfeit.\" This refers to a prohibition against eating [such produce].",
+        "Not to drink wine used for idolatrous libations, as [Deuteronomy 32:38] states: \"...who ate the fat of their sacrifices and drank the wine of their libations.\"",
+        "Not to eat or drink like a glutton and a drunkard, as [Deuteronomy 21:20] states: \"This son of ours is a glutton and a drunkard.\"<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Note that in <i>Hilchot Mamrim</i> 7:1, where the Rambam discusses this prohibition, he quotes a different prooftext.</i>",
+        "Not to eat on the day of the fast [of Yom Kippur], as [Leviticus 23:29] states: \"For any person who does not afflict himself [on that day]....\"",
+        "Not to partake of <i>chametz</i> on Pesach, as [Exodus 13:3] states: \"Do not eat <i>chametz</i>.\"",
+        "Not to eat a mixture of <i>chametz</i>, as [Exodus 12:20] states: \"Do not eat any leavened matter.\"",
+        "Not to eat <i>chametz</i> after noontime on the fourteenth [of Nisan], as [Deuteronomy 16:3] states: \"Do not eat <i>chametz</i> with it.\"",
+        "Not to have <i>chametz</i> seen [in one's possession during Pesach], as [Exodus 13:7] states: \"No <i>chametz</i> and no leaven may be seen in your territories.\"",
+        "Not to have <i>chametz</i> found [in one's possession during Pesach], as [Exodus 13:7] states: \"No <i>chametz</i> may be found in your homes.\"",
+        "For a Nazarite not to drink wine or partake of anything in which wine was mixed and has the taste of wine, as [Numbers 6:3] states: \"He shall not drink any grape beverage.\" [This prohibition applies] even if the wine or other beverage with which the wine was mixed has become sour, as the above verse states: \"He may not drink vinegar from wine or wine-brandy.\"",
+        "[For a Nazarite] not to eat fresh grapes, as [Numbers, <i>ibid.</i>] states: \"[He shall not eat] fresh... grapes.\"",
+        "[For a Nazarite] not to eat raisins, as [Numbers, <i>ibid.</i>] states: \"[He shall not eat]... dried grapes.\"",
+        "[For a Nazarite] not to eat grape seeds, as [Numbers 6:4] states: \"He shall not eat [anything from wine grapes] from its seeds....\"",
+        "[For a Nazarite] not to eat grape peels, as [Numbers, <i>ibid.</i>] continues: \"He shall not eat [anything from wine grapes,...] to its peels.\"",
+        "For a Nazarite not to become impure through contact with a dead body, as [Numbers 6:7] states: \"He may not become impure even for his father, his mother,....\"",
+        "[For a Nazarite] not to enter below any roof beneath which a corpse is found, as [Leviticus 21:11] states: \"He shall not come into contact with any dead body.\"<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Though this prooftext is quoted in the printed editions of the <i>Mishneh Torah,</i> it appears to be an error, because the passage it introduces deals with the prohibition against a High Priest's coming into contact with a corpse. Perhaps the intended prooftext is Numbers 6:6, \"he may not have contact with the dead</i>.\"",
+        "[For a Nazarite] not to shave, as [Numbers 6:5] states: \"A razor shall not pass upon his head.\"",
+        "Not to harvest one's entire field, as [Leviticus 23:22] states: \"Do not completely harvest the ends of your fields.\"",
+        "Not to gather the [individual] stalks that fall in the harvest, as [Leviticus, <i>ibid.</i>] states: \"Do not gather the <i>leket</i> of your harvest.\"",
+        "Not to harvest underdeveloped grape clusters, as [Leviticus 19:10] states: \"Do not pick the incompletely formed grape clusters in your vine-yard.\"",
+        "Not to gather individual [fallen grapes], as [Leviticus, <i>ibid.</i>] states: \"Do not gather the individual [fallen grapes] in your vineyard.\"",
+        "Not to take a sheaf which has been forgotten, as [Deuteronomy 24:19] states: \"Do not go back to take it.\" [This prohibition also applies to] all trees, as [ibid. 24:20] states: \"Do not carefully re-harvest it.\"",
+        "Not to sow mixed species of seeds together, as [Leviticus 19:19] states: \"Do not sow different species of seed in your field.\"",
+        "Not to sow grain or vegetables in a vineyard, as [Deuteronomy 22:9] states: \"Do not plant different species in your vineyard.\"",
+        "Not to crossbreed different species of animals, as [Leviticus 19:19] states: \"Do not crossbreed your livestock with other species.\"",
+        "Not to work with two different species of animals together, as [Deuteronomy 22:10] states: \"Do not plow with an ox and a donkey together.\"",
+        "Not to muzzle an ox while it is working with produce from which it would eat and derive benefit, as [Deuteronomy 25:4] states: \"Do not muzzle an ox while it is treading grain.\"",
+        "Not to cultivate the land in the seventh year, as [Leviticus 25:4] states: \"Do not sow your field.\"",
+        "Not to cultivate trees in the seventh year, as [Leviticus, <i>ibid.</i>] continues: \"Do not prune your vineyard.\"",
+        "Not to reap crops that grow on their own in the seventh year in the same manner as in an ordinary year, as [Leviticus 25:5] states: \"Do not reap the crops of your harvest that grow on their own.\"",
+        "Not to reap fruit that grows on trees in the seventh year in the same manner as in an ordinary year, as [Leviticus, <i>ibid.</i>] continues: \"...and do not gather the grapes of your vines from which you must abstain.\"",
+        "Not to do [agricultural] work - whether with land or trees - in the Jubilee year, as [Leviticus 25:11] states: \"Do not sow....\"",
+        "Not to reap crops that grow on their own in the Jubilee year in the same manner as in an ordinary year, as [Leviticus, <i>ibid.</i>] states: \"Do not harvest the crops which grow on their own.\"",
+        "Not to reap the fruit of the Jubilee year in the same manner as in an ordinary year, as [Leviticus, <i>ibid.</i>] continues: \"...and do not gather the grapes of your vines from which you must abstain.\"",
+        "Not to sell a field in <i>Eretz Yisrael</i> in perpetuity, as [Leviticus 25:23] states: \"Do not make a permanent sale of the land.\"",
+        "Not to change [the purpose of] the open areas and fields [granted to] the Levites, as [Leviticus 25:34] states: \"The fields of the open areas [surrounding] their cities shall not be sold.\" According to the oral tradition, we have learned that this verse is a prohibition against changing [the purpose for which these lands are used].",
+        "Not to forsake the Levites, as [Deuteronomy 12:19 states: \"Be very careful not to abandon the Levite.\" Rather, we must give them the portions they are due and rejoice with them on each of the festivals.",
+        "Not to demand the repayment of a loan after the seventh year has passed, as [Deuteronomy 15:2] states: \"Do not demand payment from your fellow man.\"",
+        "Not to withhold lending money to a poor person because of the advent of the <i>shemitah</i> year, as [Deuteronomy 15:9] states \"Be careful, lest an idea...[occur to you....]\" This is an accepted general principle: Whenever [the Torah] uses the expressions \"Be careful,\" \"Lest,\" or \"Do not,\" a negative commandment is involved.",
+        "Not to withhold lending money to a poor person or providing him with his needs, as [Deuteronomy 15:7] states: \"Do not harden your heart.\" Thus, a person who gives charity fulfills a positive commandment, while one who spurns the opportunity to give not only fails to perform a positive commandment, but also transgresses a negative commandment.",
+        "Not to send away a Hebrew servant empty-handed when he goes free, as [Deuteronomy 15:13] states: \"Do not send him away empty-handed.\"",
+        "Not to demand payment of a debt from a poor person when one knows that he is impoverished, nor to cause him grief, as [Exodus 22:24] states: \"Do not behave like a creditor towards him.\"",
+        "Not to lend at interest to a Jew, as [Leviticus 25:37] states: \"Do not lend him your money at interest.\"",
+        "Not to borrow with interest, as [inferred from Deuteronomy 23:20, which] states: \"Do not take interest from your brother.\" According to the oral tradition, this verse is interpreted as a prohibition, forbidding a borrower from paying interest to a lender.",
+        "Not to intermediate between the borrower and lender when interest is involved, not to act as a guarantor or a witness [to such a loan], nor to draw up a contract for it, as [Exodus 22:24] states: \"Do not charge him interest.\"",
+        "Not to delay payment of a worker, as [Leviticus 19:13] states: \"Do not hold back a worker's wages overnight.\"",
+        "Not to take security from a debtor by force, as [Deuteronomy 24:10] states: \"Do not enter his home to take security.\"",
+        "Not to withhold the return of security to its owner when he needs it, as [Deuteronomy 24:12] states: \"Do not lie down [to sleep] with his security\" - i.e., do not lie down while holding his security. Instead, return it to him at night when he needs it at night.",
+        "Not to take security from a widow, as [Deuteronomy 24:17] states: \"Do not take a widow's garment as security.\"",
+        "Not to take utensils used in the preparation of food, as [Deuteronomy 24:6] states: \"Do not take either the upper or lower millstone as a pledge.\"",
+        "Not to kidnap a Jewish person, as [Exodus 20:13] states: \"Do not steal.\" This refers to kidnapping.",
+        "Not to steal, as [Leviticus 19:11] states: \"Do not steal.\" This refers to stealing money.",
+        "Not to rob, as [Leviticus 19:13] states: \"Do not rob.\"",
+        "Not to alter land boundaries, as [Deuteronomy 19:14] states: \"Do not remove your neighbor's landmark.\"",
+        "Not to wrong [a colleague by withholding his due], as [Leviticus 19:13] states: \"Do not wrong your neighbor.\"",
+        "Not to deny [a just claim], as [Leviticus 19:11] states: \"Do not deny your neighbor's [claim].\"",
+        "Not to swear falsely in denying a monetary [obligation to] a colleague, as [Leviticus, <i>ibid.</i>] states: \"Do not swear [falsely]\" - i.e., do not swear falsely about money owed to a colleague.",
+        "Not to cheat in business, as [Leviticus 25:14] states: \"One man should not cheat his brother.\"",
+        "Not to hurt someone with words, as [Leviticus 25:17] states: \"And one man shall not wrong another.\" This [prohibition refers to] hurting someone with words.",
+        "Not to hurt a convert with words, as [Exodus 22:20] states: \"And do not wrong a convert....\"",
+        "Not to cheat a convert in business, as [Exodus, <i>ibid.</i>] continues: \"...nor oppress him.\"",
+        "Not to return a slave who fled to <i>Eretz Yisrael</i> to his master [who lives] in the Diaspora, as [Deuteronomy 23:16] states: \"Do not deliver a servant to his master.\"",
+        "Not to wrong such a servant, as [Deuteronomy 23:17] states: \"He shall dwell in your midst, in the place which he selects... as he sees fit. Do not wrong him.\"",
+        "Not to oppress any widow or orphan, as [Exodus 22:21] states: \"Do not oppress any widow or orphan.\"",
+        "Not to have a Hebrew servant perform servile tasks, as [Leviticus 25:39] states: \"Do not work him like a slave.\"",
+        "Not to sell [a Hebrew servant] as slaves are sold, as [Leviticus 25:42] states: \"Do not sell him as slaves are sold.\"",
+        "Not to make a Hebrew servant perform rigorous work, as [Leviticus 25:43] states: \"Do not rule over him with rigor.\"",
+        "Not to allow a gentile [who purchased a Hebrew servant] to make him work rigorously, as [Leviticus 25:53] states: \"He shall not rule over him with rigor.\"",
+        "Not to sell a Hebrew maidservant to another person, as [Exodus 21:8] states: \"He shall have no power to sell her.\"",
+        "Not to withhold from a Hebrew maidservant who has been designated as a bride living expenses, clothing, or conjugal rights, as [Exodus 21:10] states: \"He may not diminish her living expenses, clothing, or conjugal rights.\" The above applies also to other wives.",
+        "Not to sell a <i>yefat to'ar,</i> as a maidservant as [Deuteronomy 21:14] states: \"Do not sell her.\"",
+        "Not to force a <i>yefat to'ar</i> to serve as a maidservant, as [Deuteronomy, <i>ibid.</i>] continues: \"Do not rule over her.\"",
+        "Not to covet, as [Exodus 20:14] states: \"Do not be envious of your neighbor's wife.\"",
+        "Not to desire, as [Deuteronomy 5:18] states: \"Do not desire your neighbor's house.\"",
+        "For a worker who is harvesting crops not to eat from the unpicked produce before he has finished work, as [Deuteronomy 23:26] states: \"Do not lift a sickle....\"",
+        "For a worker not to take more than what he eats [from the produce he harvests], as [Deuteronomy 23:25] states: \"Do not put any into your receptacles.\"",
+        "Not to ignore a lost object, as [Deuteronomy 22:3] states: \"You may not ignore it.\"",
+        "Not to leave an animal fallen under its load on the road, as [Deuteronomy 22:4] states: \"You may not watch your neighbor's donkey....\"",
+        "Not to falsify measurements, as [Leviticus 19:35] states: \"Do not act deceitfully in judgment....\" According to the oral tradition, we have learned that this verse prohibits acting deceitfully regarding measurements.",
+        "Not to possess two sets of weights and measures, as [Deuteronomy 25:13] states: \"You may not have in your home....\"",
+        "Not to act deceitfully in judgment, as [Leviticus 19:15] states: \"Do not pervert justice.\"",
+        "Not to accept bribes, as [Exodus 23:8] states: \"Do not take a bribe.\"",
+        "Not to honor a man of stature in judgment, as [Leviticus 19:15] states: \"Do not show respect to a great man.\"",
+        "For a judge not to fear rendering [a just] judgment because of a wicked man, as [Deuteronomy 1:17] states: \"Do not fear anyone.\"",
+        "Not to have mercy on a poor person in judgment, as [Exodus 23:3] states: \"And do not favor a poor man in his cause.\"",
+        "Not to pervert judgment against a sinner, as [implied by Exodus 23:6, which] states: \"Do not pervert the judgment of a poor person.\" This refers to someone who is poor with regard to [the observance of] the mitzvot.",
+        "Not to have pity on a person who has caused damages in judgments concerning fines, as [Deuteronomy 25:12] states: \"Let your eye not pity.\"",
+        "Not to pervert the justice due converts or orphans, as [Deuteronomy 24:17] states: \"Do not pervert the judgment of a convert or an orphan.\"",
+        "Not to listen to one litigant in the absence of the other, as [Exodus 23:1] states: \"Do not hear a false report.\"",
+        "Not to render a conviction in a capital case when there is only a majority of one, as [Exodus 23:2] states: \"Do not follow the majority to do evil.\"",
+        "For a person who argued in favor of acquittal in a capital case not to argue for a conviction, as [Exodus, <i>ibid.</i>] states: \"Do not speak up in a trial to influence....\"",
+        "Not to appoint as a judge a man who is unlearned in the Torah, even if he is learned in other disciplines, as [Deuteronomy 1:17] states: \"Do not show favoritism regarding judgment.\"",
+        "Not to give false testimony, as [Exodus 20:13] states: \"Do not give false testimony against your neighbor.\"",
+        "For a sinner not to act as a witness, as [Exodus 23:1] states: \"Do not conspire with a wicked person to be a corrupt witness.\"",
+        "For a relative not to act as a witness, as [Deuteronomy 24:16] states: \"Fathers shall not die because of children.\" According to the oral tradition, we have learned [that the verse teaches that] fathers should not die through the testimony of [their] sons. The same law applies regarding other relatives.",
+        "Not to render a decision based on the testimony of a single witness, as [Deuteronomy 19:15] states: \"A single witness shall not rise up against a person.\"",
+        "Not to kill an innocent person, as [Exodus 20:13] states: \"Do not murder.\"",
+        "Not to render a decision on the basis of a presumption, unless two witnesses observe the actual matter, as [Exodus 23:7] states: \"Do not slay the innocent and the righteous.\"",
+        "For a witness not to render a decision in a capital case in which he testified, as [Numbers 35:30] states: \"One witness shall not testify in a capital case...\"",
+        "Not to execute a person liable for execution before he stands trial, as [Numbers 35:12] states: \"The murderer shall not die [until he stands before the congregation].\"",
+        "Not to have pity on a pursuer. Rather, he should be killed before he kills or rapes the person he is pursuing, as [Deuteronomy 25:12] states: \"And you shall cut off her hand. Show no pity.\"",
+        "Not to punish a person forced [to commit a sin], as [Deuteronomy 22:26] states: \"Do not do anything to the maiden.\"",
+        "Not to take a ransom from a murderer, as [Numbers 35:31] states: \"Do not take a ransom for the life of a murderer.\"",
+        "Not to take a ransom in return for exile for a person who kills accidentally, as [Numbers 35:32] states: \"And do not take a ransom [for having] to flee to his refuge city.\"",
+        "Not to neglect [a person] in mortal danger, as [Leviticus 19:16] states: \"Do not stand still in the face of mortal danger.\"",
+        "Not to leave obstacles, as [Deuteronomy 22:8] states: \"...lest you bring blood upon your house.\"",
+        "Not to mislead an unsuspecting person, as [Leviticus 19:14] states: \"Do not place a stumbling block before the blind.\"",
+        "Not to add lashes when whipping a person liable for such punishment, as [Deuteronomy 25:3] states: \"Do not add [lashes], lest by [giving him] this additional [punishment]....\"",
+        "Not to gossip, as [Leviticus 19:16] states: \"Do not go around as a gossiper among your people.\"",
+        "Not to bear hatred in one's heart, as [Leviticus 19:17] states: \"Do not hate your brother in your heart.\"",
+        "Not to embarrass any Jewish person, as [Leviticus, <i>ibid.</i>] states: \"You shall surely rebuke your neighbor and not bear a sin because of him.\"",
+        "Not to take revenge, as [Leviticus 19:18] states: \"Do not take revenge.\"",
+        "Not to bear a grudge, as [Leviticus, <i>ibid.</i>] states: \"Do not bear a grudge.\"",
+        "Not to take a mother bird together with the young, as [Deuteronomy 22:6] states: \"Do not take the mother bird together with the young.\"",
+        "Not to shave the hair around a bald spot brought about by <i>tzara’at</i>], as [Leviticus 13:33] states: \"And he shall not shave the bald spot.\"",
+        "Not to remove the signs of <i>tzara’at</i>, as [Deuteronomy 24:8] states: \"Be very careful concerning signs of <i>tzara’at</i>.\"",
+        "Not to till or sow the land [around] a powerful river [at which atonement was made for an unsolved murder], as [Deuteronomy 21:4] states: \"...which must never be tilled and never be sown.\"",
+        "Not to allow a sorcerer to live, as [Exodus 22:17] states: \"Do not allow a witch to live.\"",
+        "For a groom not to be held liable for any type of public service - e.g., army, guarding the walls [of a city], and the like - as [Deuteronomy 24:5] states: \"He shall not go out to the army, nor be charged with any duties.\"",
+        "Not to reject the authority of the court, as [Deuteronomy 17:11] states: \"Do not swerve from the word which they tell you.\"",
+        "Not to add to the mitzvot of the Torah. [This applies] both to the Written Law and to its explanation conveyed by the oral tradition, as [Deuteronomy 13:1] states: \"Carefully observe everything which I command you to do. Do not add to it.\"",
+        "Not to diminish from any of the mitzvot of the Torah, as [Deuteronomy, <i>ibid.</i>] continues: \"...and do not diminish from it.\"",
+        "Not to curse a judge, as [Exodus 22:27] states: \"Do not curse judges.\"",
+        "Not to curse a <i>nasi</i> - i.e., the king or the head of the academy in <i>Eretz Yisrael -</i> as [Exodus, <i>ibid.</i>] continues: \"...and do not curse the <i>nasi</i> of your people.\"",
+        "Not to curse any other Jew, as [Leviticus 19:14] states: \"Do not curse [even] a deaf-mute.\"",
+        "Not to curse one's father or mother, as [Exodus 21:17] states: \"One who curses his father or mother shall surely die.\"",
+        "Not to strike one's father or mother, as [Exodus 21:15] states: \"One who strikes his father or mother shall surely die.\"",
+        "Not to work on the Sabbath, as [Exodus 20:10] states: \"Do not do any work.\"",
+        "Not to travel beyond the boundaries of a city on the Sabbath as travelers do, as [Exodus 16:29] states: \"A person should not leave his place [on the Sabbath day].\"",
+        "[For a court] not to inflict punishment on the Sabbath, as [Exodus 35:3] states: \"Do not kindle a fire on the Sabbath day.\"",
+        "Not to work on the first day of Pesach, as [Leviticus 23:7] states concerning it: \"Do not do any servile<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">The term \"servile work\" refers to any of the labors forbidden on the Sabbath which are not associated with the preparation of food.</i> work on these [days].\"",
+        "Not to work on the seventh day of Pesach, as [Leviticus 23:8] states concerning it: \"Do not do any servile work on these [days].\"",
+        "Not to work on the holiday of Shavuot, as [Leviticus 23:21] states concerning it: \"Do not do any servile work.\"",
+        "Not to work on the first day of the seventh month [the day of Rosh HaShanah], as [Leviticus 23:25] states concerning it: \"Do not do any servile work.\"",
+        "Not to work on Yom Kippur, as [Leviticus 23:28] states concerning it: \"Do not do any servile<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The verse is quoted in the above manner in the published texts of the <i>Mishneh Torah.</i> There is, however, a printing error, for on Yom Kippur the Torah forbids all work, even those labors involved in the preparation of food.</i> work.\"",
+        "Not to work on the first day of the festival [of Sukkot], as [Leviticus 23:35] states concerning it: \"Do not do any servile work.\"",
+        "Not to work on the eighth day of the festival [of Sukkot], as [Leviticus 23:36] states concerning it: \"Do not do any servile work.\"",
+        "Not to have intimate relations with one's mother, as [Leviticus 18:7] states: \"She is your mother, do not commit incest with her.\"",
+        "Not to have intimate relations with one's father's wife, as [Leviticus 18:8] states: \"Do not commit incest with your father's wife.\"",
+        "Not to have intimate relations with one's sister, as [Leviticus 18:9] states: \"Do not commit incest with your sister, your father's daughter.\"",
+        "Not to have intimate relations with a sister,<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"><i>Sefer HaMitzvot</i> notes that this prohibition is almost identical with Negative Mitzvah 331, and explains that the Torah forbids such relations with two separate commands so that a person who commits such a sin will be held liable on two counts.</i> [the daughter of] either your father or your mother, as [Leviticus 18:11] states: \"She is the daughter of your father, your father's progeny, do not commit incest with her.\"",
+        "Not to have intimate relations with one's son's daughter, as [Leviticus 18:10] states: \"[Do not commit] incest with your son's daughter.\"",
+        "Not to have intimate relations with one's daughter's daughter, as [Leviticus, <i>ibid.</i>] continues: \"...and do not commit incest with your daughter's daughter.\"",
+        "Not to have intimate relations with one's daughter. Why was this prohibition not explicitly stated in the Torah? Since the Torah forbade [relations with] one's daughter's daughter, it did not mention [the prohibition against relations with] one's daughter. [Nevertheless, according to the oral tradition, the prohibition against [relations with] one's daughter has the status of a Torah law like the other sexual offences [and is not considered as Rabbinic in origin].<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">As mentioned in note 15, in <i>Sefer HaMitzvot</i> (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, in <i>Sefer HaMitzvot,</i> he elaborates in the explanation why this prohibition can be considered a negative commandment of the Torah even though the Torah does not explicitly mention it.</i>",
+        "Not to have intimate relations with a woman and her daughter, as [Leviticus 18:17] states: \"Do not commit incest [by marrying] a woman and her daughter.\"",
+        "Not to have intimate relations with a woman and her son's daughter, as [Leviticus, <i>ibid.</i>] continues: \"...her son's daughter....\"",
+        "Not to have intimate relations with a woman and her daughter's daughter, as [Leviticus, <i>ibid.</i>] continues: \"...her daughter's daughter,... you shall not take.\"",
+        "Not to have intimate relations with one's father's sister, as [Leviticus 18:12] states: \"Do not commit incest with your father's sister.\"",
+        "Not to have intimate relations with one's mother's sister, as [Leviticus 18:13] states: \"Do not commit incest with your mother's sister.\"",
+        "Not to have intimate relations with the wife of one's father's brother, as [Leviticus 18:14] states: \"Do not commit incest with his wife. [She is your aunt.]\"",
+        "Not to have intimate relations with one's son's wife, as [Leviticus 18:15] states: \"Do not commit incest with your daughter-in-law.\"",
+        "Not to have intimate relations with one's brother's wife, as [Leviticus 18:16] states: \"Do not commit incest with your brother's wife.\"",
+        "Not to have intimate relations with one's wife's sister, as [Leviticus 18:18] states: \"Do not take a woman as a wife together with her sister.\"",
+        "Not to have intimate relations with a woman in the <i>niddah</i> state, as [Leviticus 18:19] states: \"Do not come close to a woman in the <i>niddah</i> state of impurity.\"",
+        "Not to have intimate relations with a married woman, as [Leviticus 18:20] states: \"Do not lie carnally with your neighbor's wife.\"",
+        "Not to perform a sexual act with an animal, as [Leviticus 18:23] states: \"And do not lie carnally with any animal.\"",
+        "For a woman not to perform a sexual act with an animal, as [Leviticus 18:23] continues: \"...and a woman should not present herself to an animal for sexual purposes.\"",
+        "Not to commit sodomy, as [Leviticus 18:22] states: \"And do not lie with a male....\"",
+        "Not to commit sodomy with one's father, as [Leviticus 18:7] states: \"Do not commit a sexual offense with your father.\"",
+        "Not to commit sodomy with one's father's brother, as [Leviticus 18:14] states: \"Do not commit a sexual offense with your father's brother.\"",
+        "Not to be intimate with a woman with whom sexual relations are forbidden in matters that might lead to intercourse - e.g., embracing, kissing, winks, or signs - as [Leviticus 18:6] states: \"No person shall approach a close relative to commit a sexual offense.” Based on the oral tradition, we have learned that this prohibits intimacy that might lead to sexual relations .",
+        "For a <i>mamzer</i> not to marry a natural born Jewess, as [Deuteronomy 23:3 states: \"A <i>mamzer</i> may not enter God's congregation.\"",
+        "For there not to be <i>a kedeishah</i> - i.e., a woman who engages in intimate relations without a marriage contract and a marriage ceremony - [among the Jewish people], as [Deuteronomy 23:18] states: \"There shall not be a<i>kedeishah...</i>.\"",
+        "For a man who is divorced not to remarry his divorcee after she marries anyone else, as [Deuteronomy 24:4] states: \"Her first husband who divorced her may not take her as a wife again.\"",
+        "For a <i>yevamah</i> not to marry anyone other than her <i>yavam,</i> as [Deuteronomy 25:5] states: \"The wife of the deceased shall not....\"",
+        "For a rapist not to divorce the woman he raped, as [Deuteronomy 22:29] states: \"He may not send her away for his entire life.\"",
+        "For a person who defamed his wife's character not to divorce her, as [Deuteronomy 22:19] states: \"He may not send her away for his entire life.\"",
+        "For a man incapable of procreation not to marry a natural born Jewess, as [Deuteronomy 23:2] states: \"A man with crushed testicles... may not enter [God's congregation].\"",
+        "Not to castrate a male from any species - neither a human, a domestic animal, a wild beast, nor a bird, as [Leviticus 22:24] states: \"You shall not do this in your land.\"",
+        "Not to appoint a convert [to a position of authority] over the Jewish people, as [Deuteronomy 17:15] states: \"You may not appoint a foreigner over you.\"",
+        "For a king not to accumulate many horses, as [Deuteronomy 17:16] states: \"And he may not accumulate many horses.\"",
+        "For a king not to accumulate many wives, as [Deuteronomy 17:17] states: \"And he may not accumulate many wives.\"",
+        "For a king not to accumulate much silver and gold, as [Deuteronomy, <i>ibid.</i>] continues: \"And he may not accumulate very much silver and gold.\"",
+        "These 613 mitzvot were given to Moses on Mount Sinai together with their general principles, particular points, and details. These general principles, particular points, and details represent the Oral Law, which each court received from the previous court.",
+        "There are [also] other commandments that were instituted after the giving of the Torah. They were established by the Prophets and Sages and spread throughout Israel, for example, the reading of the <i>Megillah</i>, [lighting] a Chanukah candle, fasting on Tish'ah b'Av, [setting up] <i>eruvim,</i> and [washing one's] hands [in preparation for prayer and eating]. Each of these commandments also possesses explanatory aspects and details. All of this will be explained in this text.",
+        "We are obligated to accept and observe all these commandments which [the Rabbis] instituted, as [implied by Deuteronomy 17:11]: \"Do not deviate from the instructions that they will give you, left or right.\" They are not considered to be additions to the commandments of the Torah. [If so,] what was the intention of the Torah's warning (Deuteronomy 13:11): \"Do not add to it and do not detract from it\"? That a prophet is not permitted to introduce a new measure and say that the Holy One, blessed be He, commanded this mitzvah to us and that it should be added to the Torah's mitzvot, or [say that He commanded that we] eliminate one of the 613 mitzvot mentioned above.",
+        "However, if a court, together with the prophet of that age, adds a commandment as an ordinance, a lesson, or as a decree, this is not considered as an addition. He is not saying that the Holy One, blessed be He, commanded us to make an <i>eruv</i> or read the <i>Megillah</i> at its [appointed] time. Were he to say so, he would be adding to the Torah.",
+        "Instead, we are saying that the prophets and the courts ordained and commanded that the <i>Megillah</i> be read at its [appointed] time in order to recall the praise of the Holy One, blessed be He, the salvation He wrought for us, and His response to our cries, so that we will bless Him, extol Him, and inform the future generations of the truth of the Torah's promise (Deuteronomy 4:7): \"What nation is so great that it has God [close to it....]\". Similar principles apply with regard to all the other Rabbinic commandments, be they positive commandments or negative commandments."
+    ],
+    "versions": [
+        [
+            "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI"
+        ]
+    ],
+    "heTitle": "משנה תורה, מצוות לא תעשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/Hebrew/Wikisource Mishneh Torah.json

@@ -0,0 +1,396 @@
+{
+    "language": "he",
+    "title": "Mishneh Torah, Negative Mitzvot",
+    "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%AA%D7%95%D7%9B%D7%9F_%D7%94%D7%97%D7%99%D7%91%D7%95%D7%A8)",
+    "versionTitle": "Wikisource Mishneh Torah",
+    "status": "locked",
+    "license": "CC-BY-SA",
+    "versionTitleInHebrew": "משנה תורה (ויקיטקסט)",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה תורה, מצוות לא תעשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "מצוה ראשונה ממצוות לא תעשה, שלא לעלות במחשבה שיש שם אלוה זולתי ה', שנאמר \"לא יהיה לך אלוהים אחרים, על פניי\" (שמות כ,ב; דברים ה,ו).",
+        "שלא לעשות פסל, לא יעשה בידו ולא יעשו לו אחרים, שנאמר \"לא תעשה לך פסל\" (שמות כ,ג; דברים ה,ז).",
+        "שלא לעשות עבודה זרה ואפילו לאחרים, שנאמר \"ואלוהי מסכה, לא תעשו לכם\" (ויקרא יט,ד).",
+        "שלא לעשות צורות לנואי, ואף על פי שאין עובדין אותן, שנאמר \"לא תעשון, איתי\" (שמות כ,יט).",
+        "שלא להשתחוות לעבודה זרה, ואף על פי שאין דרך עבודתה בהשתחוויה, שנאמר \"לא תשתחווה להם\" (שמות כ,ד; דברים ה,ח).",
+        "שלא לעבוד עבודה זרה בדברים שדרכה להיעבד בהם, שנאמר \"ולא תעבדם\" (שמות כ,ד; שמות כג,כד; דברים ה,ח).",
+        "שלא להעביר למולך, שנאמר \"ומזרעך לא תיתן, להעביר למולך\" (ויקרא יח,כא).",
+        "שלא לעשות מעשה אוב, שנאמר \"אל תפנו אל האובות\" (ויקרא יט,לא).",
+        "שלא לעשות מעשה יידעוני, שנאמר \"ואל היידעונים\" (ויקרא יט,לא).",
+        "שלא לפנות אחר עבודה זרה, שנאמר (ויקרא יט, ד): \"אל תפנו אל האלילים\".",
+        "שלא להקים מצבה, שנאמר \"ולא תקים לך, מצבה\" (דברים טז,כב).",
+        "שלא ליתן אבן משכית, שנאמר \"ואבן משכית לא תיתנו בארצכם\" (ויקרא כו,א).",
+        "שלא ליטע אילן במקדש, שנאמר \"לא תיטע לך אשרה, כל עץ\" (דברים טז,כא).",
+        "שלא לישבע בעבודה זרה לעובדיה, ולא משביעין אותן בה, שנאמר \"ושם אלוהים אחרים לא תזכירו, לא יישמע על פיך\" (שמות כג,יג).",
+        "שלא להדיח בני ישראל אחר עבודה זרה, שנאמר \"לא יישמע על פיך\" (שמות כג,יג); זו אזהרה למדיח.",
+        "שלא להסית אדם מישראל אחר עבודה זרה, שנאמר במסית \"ולא יוסיפו לעשות\" (דברים יג,יב).",
+        "שלא לאהוב המסית, שנאמר \"לא תאבה לו\" (דברים יג,ט).",
+        "שלא לעזוב השנאה למסית, שנאמר \"ולא תשמע אליו\" (דברים יג,ט).",
+        "שלא להציל המסית אלא עומד על דמו, שנאמר \"לא תחוס עינך עליו\" (דברים יג,ט).",
+        "שלא ילמד המוסת זכות על המסית, שנאמר \"לא תחמול\" (דברים יג,ט).",
+        "שלא ישתוק המוסת מללמד חובה על המסית, אם ידע לו חובה, שנאמר \"ולא תכסה עליו\" (דברים יג,ט).",
+        "שלא ליהנות בציפויי נעבד, שנאמר \"לא תחמוד כסף וזהב עליהם\" (דברים ז,כה).",
+        "שלא לבנות עיר הנידחת לכמות שהייתה, שנאמר \"לא תיבנה עוד\" (דברים יג,יז).",
+        "שלא ליהנות בממון עיר הנידחת, שנאמר \"ולא ידבק בידך מאומה, מן החרם\" (דברים יג,יח).",
+        "שלא ליהנות בעבודה זרה, ובכל משמשיה ובתקרובת שלה וביין שנתנסך לה, שנאמר \"ולא תביא תועבה אל ביתך\" (דברים ז,כו).",
+        "שלא להתנבא בשמה, שנאמר \"ואשר ידבר, בשם אלוהים אחרים\" (דברים יח,כ).",
+        "שלא להתנבא בשקר, שנאמר \"אשר יזיד לדבר דבר בשמי, את אשר לא ציוויתיו\" (דברים יח,כ).",
+        "שלא לשמוע למתנבא בשם עבודה זרה, שנאמר \"לא תשמע, אל דברי הנביא\" (דברים יג,ד).",
+        "שלא נימנע מהריגת נביא ה��קר ולא נירא ממנו, שנאמר \"לא תגור ממנו\" (דברים יח,כב).",
+        "שלא ללכת בחוקות עובדי עבודה זרה ולא במנהגותם, שנאמר \"ולא תלכו בחוקות הגוי\" (ויקרא כ,כג).",
+        "שלא לקסום, שנאמר \"לא יימצא בך . . . קוסם קסמים\" (דברים יח,י).",
+        "שלא לעונן, שנאמר \"לא תעוננו\" (ויקרא יט,כו).",
+        "שלא לנחש, שנאמר \"לא תנחשו\" (ויקרא יט,כו).",
+        "שלא לכשף, שנאמר \"לא יימצא בך . . . ומכשף\" (דברים יח,י).",
+        "שלא לחבור חבר, שנאמר \"וחובר, חבר\" (דברים יח,יא).",
+        "שלא לשאול באוב, שנאמר \"ושואל אוב\" (דברים יח,יא).",
+        "שלא לשאול ביידעוני, שנאמר \"ושואל אוב ויידעוני\" (דברים יח,יא).",
+        "שלא לשאול בחלום מן המתים, שנאמר \"ודורש אל המתים\" (דברים יח,יא).",
+        "שלא תעדה אישה עדי איש, שנאמר \"לא יהיה כלי גבר על אישה\" (דברים כב,ה).",
+        "שלא יעדה איש עדי אישה, שנאמר \"ולא ילבש גבר שמלת אישה\" (דברים כב,ה), מפני שזה היה מנהג עובדי עבודה זרה וכן מפורש בספרי עבודתה.",
+        "שלא לכתוב בגוף כעובדי עבודה זרה, שנאמר \"וכתובת קעקע, לא תיתנו בכם\" (ויקרא יט,כח).",
+        "שלא ללבוש שעטנז כמו שלובשין כומרי עבודה זרה, שנאמר \"לא תלבש שעטנז\" (דברים כב,יא).",
+        "שלא להקיף פיאת ראש ככומרי עבודה זרה, שנאמר \"ולא תקיפו, פאת ראשכם\" (ראה ויקרא יט,כז).",
+        "שלא להשחית כל הזקן כעובדי עבודה זרה, שנאמר \"ולא תשחית, את פאת זקנך\" (ויקרא יט,כז).",
+        "שלא להתגודד כעובדי עבודה זרה, שנאמר \"לא תתגודדו\" (דברים יד,א); וגדידה ושריטה אחת היא.",
+        "שלא לשכון בארץ מצריים לעולם, שנאמר \"לא תוסיפון לשוב בדרך הזה, עוד\" (דברים יז,טז).",
+        "שלא לתור אחר מחשבות הלב וראיית העיניים, שנאמר \"ולא תתורו . . .\" (במדבר טו,לט).",
+        "שלא לכרות ברית לשבעה עממין, שנאמר \"לא תכרות להם ברית\" (דברים ז,ב).",
+        "שלא להחיות אדם משבעה עממים, שנאמר \"לא תחייה, כל נשמה\" (דברים כ,טז).",
+        "שלא לחון על עובדי עבודה זרה, שנאמר \"ולא תחונם\" (דברים ז,ב).",
+        "שלא להושיב עובדי עבודה זרה בארצנו, שנאמר \"לא יישבו בארצך\" (שמות כג,לג).",
+        "שלא להתחתן בעובדי עבודה זרה, שנאמר \"ולא תתחתן, בם\" (דברים ז,ג).",
+        "שלא יישא עמוני ומואבי בת ישראל לעולם, שנאמר \"לא יבוא עמוני ומואבי, בקהל ה'\" (דברים כג,ד).",
+        "שלא להרחיק זרע עשיו מן הקהל אלא עד שלושה דורות, שנאמר \"לא תתעב אדומי\" (דברים כג,ח).",
+        "שלא להרחיק מצרי מלבוא בקהל אלא עד שלושה דורות, שנאמר \"לא תתעב מצרי\" (דברים כג,ח).",
+        "שלא לקרוא שלום לעמון ומואב בתחילה בשעת מלחמה כשאר גויים, שנאמר \"לא תדרוש שלומם, וטובתם\" (דברים כג,ז).",
+        "שלא להשחית אילני מאכל, וכן כל שיש בו השחתה אסור, שנאמר \"לא תשחית את עצה\" (דברים כ,יט).",
+        "שלא ייראו אנשי המלחמה ולא יפחדו מאויביהם בשעת מלחמה, שנאמר \"לא תערוץ, מפניהם\" (דברים ז,כא), \"לא, תיראום\" (דברים ג,כב).",
+        "שלא יסור מליבנו מעשה עמלק הרע שעשה לנו, שנאמר \"לא, תשכח\" (דברים כה,יט).",
+        "שאנו מוזהרין על ברכת השם, שנאמר \"אלוהים, לא תקלל\" (שמות כב,כז), ונאמר בעונש \"ונוקב שם ה' מות יומת\" (ויקרא כד,טז). .וזה הכלל: .כל שענש עליו הכתוב כרת או מיתת בית דין, הרי זו מצות לא תעשה--חוץ ממילה ופסח, שהן בכרת והן מצוות עשה.",
+        "שלא לעבור על שבועת ביטוי, שנאמר \"וְלֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר\" (ויקרא יט, יב)",
+        "שלא ישבע לשוא, שנאמר \"לֹא תִשָּׂא אֶת שָׁם ה' אֱלֹהֶיךָ לַשָּׁוְא\" (שמות כ, ו; דבר��ם ה, י).",
+        "שלא לחלל את שם הקדוש ברוך הוא, שנאמר \"וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי\" (ויקרא כב, לב).",
+        "שלא לנסות את דבר ה', שנאמר \"לֹא תְנַסּוּ אֶת ה' אֱלֹהֵיכֶם\" (דברים ו, טז).",
+        "שלא לאבד בית המקדש, או בתי כנסייות, או בתי מדרשות; וכן אין מוחקין את השמות המוקדשין, ואין מאבדין כתבי הקודש, שנאמר \"אַבֵּד תְּאַבְּדוּן\" (דברים יב, ב), \"לֹא תַעֲשׂוּן כֵּן לַה' אֱלֹהֵיכֶם\" (שם, ד).",
+        "שלא ילין הצלוב על העץ, שנאמר \"לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ\" (דברים כא, כג).",
+        "שלא להשבית שמירה סביב למקדש, שנאמר \"וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי\" (ויקרא יח, ל).",
+        "שלא יכנס כהן להיכל בכל עת, שנאמר \"וְאַל יָבֹא בְּכָל עֵת אֶל הַקֹדֶשׁ\" (ויקרא טז, ב).",
+        "שלא יכנס בעל מום מן המזבח ולפנים, שנאמר \"אַךְ אֶל הַפָּרֹכֶת לֹא יָבֹא\" (ויקרא כא, כג).",
+        "שלא יעבוד בעל מום, שנאמר \"אֲשֶׁר יִהְיֶה בוֹ מוּם\" (ויקרא כא, יז).",
+        "שלא יעבוד בעל מום עובר, שנאמר \"כָּל אִישׁ אֲשֶׁר בּוֹ מוּם לֹא יִקְרַב\" (ויקרא כא, יח).",
+        "שלא יתעסקו הלויים בעבודת הכהנים ולא הכהנים בעבודת הלויים, שנאמר \"אֶל כְּלֵי הַקֹּדֶשׁ וְאֶל הַמִּזְבֵּחַ לֹא יִקְרְבוּ גַם הֵם גַּם אַתֶּם\" (במדבר יח, ג).",
+        "שלא יכנס למקדש ולא יורה בתורה שתוי יין, שנאמר \"יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ בְּבוֹאֲכֶם אֶל אֹהֶל מוֹעֵד\" (ויקרא י, ט) ונאמר \"וּלְהוֹרוֹת אֶת בְּנֵי יִשְׂרָאֵל\" (ויקרא י, יא).",
+        "שלא יעבוד הזר במקדש, שנאמר \"וְזָר לֹא יִקְרַב אֲלֵיכֶם\" (במדבר יח, ד).",
+        "שלא יעבוד כהן טמא, שנאמר \"וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי יִשְׂרָאֵל\" (ויקרא כב, ב).",
+        "שלא יעבוד כהן טבול יום עד שיעריב שמשו, שנאמר \"וְלֹא יְחַלְּלוּ\" (ויקרא כא, ו).",
+        "שלא יכנס טמא לעזרה, שנאמר \"וְלֹא יְטַמְּאוּ אֶת מַחֲנֵיהֶם\" (במדבר ה, ג); זה מחנה שכינה.",
+        "שלא יכנס טמא למחנה לויה שכנגדו לדורות הר הבית, שנאמר \"לֹא יָבֹא אֶל תּוֹךְ הַמַּחֲנֶה\" (דברים כג, יא); זה מחנה לויה.",
+        "שלא לבנות אבני מזבח גזית, שנאמר \"לֹא תִבְנֶה אֶתְהֶן גָּזִית\" (שמות כ, כא).",
+        "שלא לפסוע על המזבח, שנאמר \"וְלֹא תַעֲלֶה בְּמַעֲלוֹת עַל מִזְבְּחִי\" (שמות כ, כב).",
+        "שלא לכבות אש המזבח, שנאמר \"אש, תמיד תוקד על המזבח--לא תכבה\" (ויקרא ו,ו).",
+        "שלא להקטיר ולהקריב במזבח הזהב, שנאמר \"לא תעלו עליו קטורת זרה\" (שמות ל,ט).",
+        "שלא לעשות במתכונת שמן המשחה, שנאמר \"ובמתכונתו, לא תעשו\" (שמות ל,לב).",
+        "שלא לסוך בשמן המשחה זר, שנאמר \"על בשר אדם, לא ייסך\" (שמות ל,לב).",
+        "שלא לעשות במתכונת הקטורת, שנאמר \"ובמתכונתה, לא תעשו\" (ראה שמות ל,לז).",
+        "שלא להוציא בדי הארון, שנאמר \"לֹא יָסֻרוּ מִמֶּנּוּ\" (שמות כה, טו).",
+        "שלא ייזח החושן מעל האיפוד, שנאמר \"ולא ייזח החושן, מעל האיפוד\" (שמות כח,כח; שמות לט,כא).",
+        "שלא ייקרע המעיל, שנאמר \"כפי תחרא יהיה לו--לא ייקרע\" (שמות כח,לב).",
+        "שלא להעלות קודשים בחוץ, שנאמר \"הישמר לך, פן תעלה עולותיך\" (דברים יב,יג).",
+        "שלא לשחוט קודשים בחוץ, שנאמר \"איש . . . אשר ישחט שור או כשב\" (ויקרא יז,ג) \"ואל פתח אוהל מועד, לא הביאו . . . ונכרת\" (ויקרא יז,ד).",
+        "שלא להקדיש בעלי מומין למזבח, שנאמר \"כול אשר בו מום, לא תקריבו\" (ויקרא כב,כ); זה הוא איסור הקדשו.",
+        "שלא לשחוט בעלי מומין לשם קרבן, שנאמר \"לא תקריבו אלה, לה'\" (ויקרא כב,כב).",
+        "שלא לזרוק דם בעלי מומין לגבי המזבח, שנאמר בבעלי מומין \"לא תקריבו לה'\" (ויקרא כב,כד); וזה הוא איסור זריקת דמו.",
+        "שלא להקטיר אימורי בעלי מומין, שנאמר \"ואישה, לא תיתנו מהם\" (ויקרא כב,כב).",
+        "שלא להקריב בעל מום עובר, שנאמר \"לא תזבח לה' אלוהיך שור ושה, אשר יהיה בו מום\" (דברים יז,א); זה הוא מום עובר.",
+        "שלא להקריב בעל מום מיד הגויים, שנאמר \"ומיד בן נכר, לא תקריבו\" (ויקרא כב,כה).",
+        "שלא ייתן מום בקודשים, שנאמר \"מום לא יהיה בו\" (ויקרא כב,כא); כלומר, לא תיתן בו מום.",
+        "שלא להקריב שאור או דבש, שנאמר (ויקרא ב, יא): \"כִּי כָל שְׂאוֹר וְכָל דְבַשׁ, לֹא תַקְטִירוּ\".",
+        "שלא להקריב תפל, שנאמר \"ולא תשבית מלח ברית אלוהיך\" (ויקרא ב,יג).",
+        "שלא להקריב אתנן ומחיר, שנאמר \"לא תביא אתנן זונה ומחיר כלב\" (דברים כג,יט).",
+        "שלא לשחוט אותו ואת בנו, שנאמר \"אותו ואת בנו, לא תשחטו ביום אחד\" (ויקרא כב,כח).",
+        "שלא ליתן שמן זית במנחת חוטא, שנאמר \"לא ישים עליה שמן\" (ויקרא ה,יא).",
+        "שלא ליתן עליה לבונה, שנאמר \"ולא ייתן עליה לבונה\" (ויקרא ה,יא).",
+        "שלא ייתן שמן במנחת סוטה, שנאמר \"לא ייצוק עליו שמן\" (במדבר ה,טו).",
+        "שלא ייתן עליו לבונה, שנאמר \"ולא ייתן עליו לבונה\" (במדבר ה,טו).",
+        "שלא להמיר את הקודשים, שנאמר \"לא יחליפנו, ולא ימיר אותו\" (ויקרא כז,י).",
+        "שלא לשנות את הקודשים מקרבן לקרבן, שנאמר בבכור \"לא יקדיש איש, אותו\" (ויקרא כז,כו); כלומר, לא יקדישנו לקרבן אחר.",
+        "שלא לפדות בכור בהמה טהורה, שנאמר \"אך בכור שור . . . לא תפדה\" (במדבר יח,יז).",
+        "שלא למכור מעשר בהמה, שנאמר \"לא ייגאל\" (ויקרא כז,לג).",
+        "שלא למכור שדה החרם, שנאמר \"לא יימכר\" (ויקרא כז,כח).",
+        "שלא לפדות שדה החרם, שנאמר \"לא ייגאל\" (ויקרא כז,כח).",
+        "שלא יבדיל ראש חטאת העוף, שנאמר \"ומלק את ראשו ממול עורפו\" (ויקרא ה,ח).",
+        "שלא לעבוד בקודשים, שנאמר \"לא תעבוד בבכור שורך\" (דברים טו,יט).",
+        "שלא לגזוז את הקודשים, שנאמר \"ולא תגוז בכור צאנך\" (דברים טו,יט).",
+        "שלא ישחוט הפסח והחמץ קיים, שנאמר \"לא תשחט על חמץ, דם זבחי\" (שמות לד,כה).",
+        "שלא להניח אימורי הפסח עד שיפסלו בלינה, שנאמר \"ולא ילין חלב חגי, עד בוקר\" (שמות כג,יח).",
+        "שלא להותיר מבשר הפסח, שנאמר \"ולא תותירו ממנו, עד בוקר\" (שמות יב,י).",
+        "שלא להותיר מחגיגת ארבעה עשר ליום השלישי, שנאמר \"ולא ילין מן הבשר\" (דברים טז,ד); מפי השמועה למדו שבבשר חגיגת ארבעה עשר הכתוב מדבר, וזה שנאמר \"לבוקר\" (שם) לבוקרו של יום שני של פסח, שהוא שלישי לשחיטה.",
+        "שלא להותיר מבשר פסח שני עד בוקר, שנאמר \"ולא ישאירו ממנו עד בוקר\" (ראה במדבר ט,יב).",
+        "שלא להותיר מבשר התודה עד בוקר, שנאמר \"ולא תותירו ממנו, עד בוקר\" (ראה ויקרא כב,ל); והוא הדין לשאר הקודשים, שאין מניחין אותן לאחר זמן אכילתן.",
+        "שלא לשבור עצם בפסח, שנאמר (שמות יב, מו): \"ועצם לא תשברו בו\".",
+        "שלא לשבור עצם בפסח שני, שנאמר (שמות יב, מו): \"ועצם לא תשברו בו\".",
+        "שלא להוציא מבשר הפסח מן החבורה, שנאמר \"לא תוציא מן הבית\" (שמות יב,מו).",
+        "שלא לעשות שיירי מנחות חמץ, שנאמר \"לא תיאפה חמץ, חלקם\" (ויקרא ו,י).",
+        "שלא לאכול בשר הפסח נא ומבושל, שנאמר \"אל תאכלו ממנו נא, ובשל\" (שמות יב,ט).",
+        "שלא להאכיל בשר הפסח לגר תושב, שנאמר \"תושב ושכיר, לא יאכל בו\" (שמות יב,מה).",
+        "שלא יאכל הערל בשר הפסח, שנאמר \"כל ערל, לא יאכל בו\" (שמות יב,מח).",
+        "שלא להאכיל בשר הפסח לישראל שנשתמד, שנאמר \"כל בן נכר, לא יאכל בו\" (שמות יב,מג); כלומר, ישראל שנלווה לבני נכר ועבד עבודה זרה כמותם לא יאכל בו.",
+        "שלא יאכל אדם שנטמא קודשים, שנאמר \"והנפש אשר תאכל בשר, מזבח השלמים אשר לה', וטומאתו, עליו\" (ויקרא ז,כ).",
+        "שלא לאכול מן הקודשים שנטמאו, שנאמר \"והבשר אשר ייגע בכל טמא, לא ייאכל\" (ויקרא ז,יט).",
+        "שלא לאכול נותר, שנאמר \"ואוכליו עוונו יישא . . . ונכרתה הנפש ההיא, מעמיה\" (ויקרא יט,ח).",
+        "שלא לאכול פיגול, שנאמר \"המקריב אותו לא ייחשב לו, פיגול יהיה; והנפש האוכלת ממנו, עוונה תישא\" (ויקרא ז,יח); והוא בכרת.",
+        "שלא יאכל זר תרומות, שנאמר \"וכל זר, לא יאכל קודש\" (ויקרא כב,י).",
+        "שלא יאכל אפילו תושב כוהן ושכירו תרומה, שנאמר \"תושב כוהן ושכיר, לא יאכל קודש\" (ויקרא כב,י).",
+        "שלא יאכל ערל תרומה, והוא הדין לשאר קודשים. .ודבר זה לימדו הכתוב מן הפסח בגזירה שווה, ואינו בפירוש מן התורה; ומפי השמועה למדו שאיסור ערל בקודשים מגופי תורה, ואינו מדברי סופרים.",
+        "שלא יאכל כוהן טמא תרומה, שנאמר \"איש מזרעך . . . בקודשים לא יאכל\" (ראה ויקרא כא,יז; ויקרא כב,ד).",
+        "שלא תאכל חללה קודש, לא תרומות ולא חזה ושוק, שנאמר \"ובת כוהן--כי תהיה, לאיש זר\" (ויקרא כב,יב).",
+        "שלא תיאכל מנחת כוהן, שנאמר \"וכל מנחת כוהן כליל תהיה, לא תיאכל\" (ויקרא ו,טז).",
+        "שלא לאכול בשר חטאות הנעשות בפנים, שנאמר \"וכל חטאת אשר יובא מדמה\" (ויקרא ו,כג).",
+        "שלא לאכול פסולי המוקדשין שהוטל בהם מום בכוונה, שנאמר \"לא תאכל, כל תועבה\" (דברים יד,ג); מפי השמועה למדנו שבפסולי המוקדשין שהוטל בהם מום הכתוב מדבר.",
+        "שלא לאכול מעשר שני של דגן חוץ לירושלים, שנאמר \"לא תוכל לאכול בשעריך, מעשר דגנך\" (דברים יב,יז).",
+        "שלא לאכול מעשר שני של תירוש חוץ לירושלים, שנאמר \"תירושך\" (דברים יב,יז).",
+        "שלא לאכול מעשר שני של יצהר חוץ לירושלים, שנאמר \"ויצהרך\" (דברים יב,יז).",
+        "שלא לאכול בכור תמים חוץ לירושלים, שנאמר \"לא תוכל . . . ובכורות\" (דברים יב,יז).",
+        "שלא יאכלו הכוהנים חטאת ואשם חוץ לעזרה, שנאמר \"לא תוכל . . . בקרך, וצאנך\" (דברים יב,יז); מפי השמועה למדו שלא בא הכתוב אלא לאסור בשר חטאות ואשמות חוץ לעזרה, לפי שכל דבר שייאכל חוץ למקום אכילתו \"לא תוכל לאכול בשעריך\" (שם) אקרא בו.",
+        "שלא לאכול בשר העולה, שנאמר \"לא תוכל . . . נדריך אשר תידור\" (דברים יב,יז); כלומר, לא תוכל לאכול נדריך אשר תידור. .וזו היא אזהרה של כל מועל, שלא ייהנה מן הקודשים האסורים ליהנות מהם; ואם נהנה, מעל.",
+        "שלא לאכול בשר קודשים קלים קודם זריקת דמים, שנאמר \"לא תוכל . . . ונדבותיך\" (דברים יב,יז); כלומר, לא תוכל לאכול נדבותיך עד שייזרק דמם.",
+        "שלא יאכל זר בשר קודשי קודשים, שנאמר \"וזר לא יאכל, כי קודש הם\" (שמות כט,לג).",
+        "שלא יאכל כוהן ביכורים קודם הנחה בעזרה, שנאמר \"לא תוכל . . . ותרומת ידך\" (דברים יב,יז); אלו הביכורים.",
+        "שלא לאכול מעשר שני בטומאה ואפילו בירושלים עד שייפדה, שנאמר \"לא ביערתי ממנו בטמא\" (דברים כו,יד).",
+        "שלא לאכול מעשר שני באנינות, שנאמר \"לא אכלתי באוני ממנו\" (דברים כו,יד).",
+        "שלא להוציא דמי מעשר שני בשאר דברים שאין בהם אכילה ושתייה, שנאמר \"ולא נתתי ממנו, למת\" (דברים כו,יד); ו��ל שהוא חוץ לצורכי הגוף החי, \"נתתי ממנו, למת\" אקרא בו.",
+        "שלא לאכול הטבל; והטבל הוא הדבר שגידוליו מן הארץ החייב בתרומות ומעשרות, שלא הוציאו ממנו תרומת ה': .שנאמר \"ולא יחללו, את קודשי בני ישראל--את אשר ירימו, לה'\" (ויקרא כב,טו); כלומר, דברים שהם עתידין להרים אותם לה', לא יעשו אותם חול ויאכלו אותם בטבלם.",
+        "שלא להקדים תרומה לביכורים, ולא מעשר ראשון לתרומה, ולא מעשר שני לראשון, אלא מוציאין על הסדר: .ביכורים תחילה, ואחר כך תרומה גדולה, ואחר כך מעשר ראשון, ואחר כך מעשר שני; שנאמר \"מלאתך ודמעך, לא תאחר\" (שמות כב,כח), כלומר לא תאחר דבר הראוי להקדימו.",
+        "שלא לאחר הנדרים והנדבות שנדר ושנדב, שנאמר \"לא תאחר לשלמו\" (דברים כג,כב).",
+        "שלא לעלות לחג בלא קרבן, שנאמר \"ולא ייראו פניי, ריקם\" (שמות כג,טו).",
+        "שלא לעבור על דברים שאסר אדם על נפשו, שנאמר \"לא יחל, דברו\" (במדבר ל,ג).",
+        "שלא ייקח כוהן זונה, שנאמר \"אישה זונה וחללה לא ייקחו\" (ויקרא כא,ז).",
+        "שלא ייקח כוהן חללה, שנאמר \"וחללה לא ייקחו\" (ויקרא כא,ז).",
+        "שלא ייקח כוהן גרושה, שנאמר \"ואישה גרושה מאישה לא ייקחו\" (ויקרא כא,ז).",
+        "שלא ייקח כוהן גדול אלמנה, שנאמר \"אלמנה וגרושה וחללה זונה, את אלה לא ייקח\" (ויקרא כא,יד).",
+        "שלא יבעול כוהן גדול אלמנה, ואפילו בלא קידושים, מפני שמחללה, שנאמר \"לא יחלל זרעו, בעמיו\" (ויקרא כא,טו); הרי הוא מוזהר שלא לחלל כשרה.",
+        "שלא ייכנס כוהן למקדש פרוע ראש, שנאמר \"ראשיכם אל תפרעו\" (ויקרא י,ו).",
+        "שלא ייכנס כוהן למקדש קרוע בגדים, שנאמר \"ובגדיכם לא תפרומו\" (ויקרא י,ו).",
+        "שלא ייצא כוהן מן העזרה בשעת עבודה, שנאמר \"ומפתח אוהל מועד לא תצאו\" (ויקרא י,ז).",
+        "שלא ייטמא כוהן הדיוט לשאר מתים, שנאמר \"לנפש לא ייטמא בעמיו\" (ויקרא כא,א).",
+        "שלא ייטמא כוהן גדול ואפילו לקרוביו, שנאמר \"לאביו ולאימו, לא ייטמא\" (ויקרא כא,יא).",
+        "שלא ייכנס כוהן גדול עם מת, שנאמר \"ועל כל נפשות מת, לא יבוא\" (ויקרא כא,יא); כך למדו מפי השמועה, שהוא חייב בבל יבוא וחייב בבל ייטמא.",
+        "שלא ייקח כל שבט לוי חלק בארץ, שנאמר \"ונחלה לא יהיה לו\" (דברים יח,ב).",
+        "שלא ייקח כל שבט לוי חלק בביזה בשעת כיבוש הארץ, שנאמר \"לא יהיה לכוהנים הלויים . . . חלק ונחלה\" (דברים יח,א).",
+        "שלא לעשות קורחה על מת, שנאמר \"לא תשימו קורחה בין עיניכם--למת\" (דברים יד,א).",
+        "שלא לאכול בהמה טמאה, שנאמר \"אך את זה, לא תאכלו, ממעלי הגרה\" (ויקרא יא,ד; דברים יד,ז).",
+        "שלא לאכול דג טמא, שנאמר \"ושקץ, יהיו לכם; מבשרם לא תאכלו\" (ויקרא יא,יא).",
+        "שלא לאכול עוף טמא, שנאמר \"ואת אלה תשקצו מן העוף, לא ייאכלו\" (ויקרא יא,יג).",
+        "שלא לאכול שרץ העוף, שנאמר \"כול שרץ העוף, טמא הוא לכם\" (דברים יד,יט).",
+        "שלא לאכול שרץ הארץ, שנאמר \"וכל השרץ, השורץ על הארץ--שקץ הוא, לא ייאכל\" (ויקרא יא,מא).",
+        "שלא לאכול רמש הארץ, שנאמר \"ולא תטמאו את נפשותיכם, בכל השרץ הרומש על הארץ\" (ויקרא יא,מד).",
+        "שלא לאכול תולעת הפירות כשתצא לאוויר, שנאמר \"לכל השרץ, השורץ על הארץ--לא תאכלום\" (ויקרא יא,מב).",
+        "שלא לאכול שרץ המים, שנאמר \"אל תשקצו, את נפשותיכם, בכל השרץ\" (ויקרא יא,מג).",
+        "שלא לאכול מתה, שנאמר \"לא תאכלו כל נבילה\" (דברים יד,כא).",
+        "שלא לאכול טריפה, שנאמר \"ובשר בשדה טריפה לא תאכלו\" (שמות כב,ל).",
+        "שלא לאכול אבר מן החי, שנאמר \"לא תאכל הנפש, עם הבשר\" (דברים יב,כג).",
+        "שלא לאכול גיד הנשה, שנאמר \"על כן לא יאכלו בני ישראל את גיד הנשה\" (בראשית לב,לג).",
+        "שלא לאכול דם, שנאמר \"וכל דם, לא תאכלו\" (ויקרא ג,יז; ויקרא ז,כו).",
+        "שלא לאכול חלב, שנאמר \"כל חלב שור וכשב, ועז--לא תאכלו\" (ויקרא ז,כג).",
+        "שלא לבשל בשר בחלב, שנאמר \"לא תבשל גדי, בחלב אימו\" (שמות כג,יט; שמות לד,כו; דברים יד,כא).",
+        "שלא לאכול בשר בחלב, שנאמר \"לא תבשל גדי, בחלב אימו\" פעם שנייה (שמות לד,כו); כך למדו מפי השמועה, שאחד לאיסור בישול ואחד לאיסור אכילה.",
+        "שלא לאכול בשר שור הנסקל, שנאמר \"ולא ייאכל את בשרו\" (שמות כא,כח).",
+        "שלא לאכול פת תבואה חדשה קודם הפסח, שנאמר \"ולחם . . . לא תאכלו\" (ויקרא כג,יד).",
+        "שלא לאכול קלי מן החדש, שנאמר \"וקלי . . . לא תאכלו\" (ויקרא כג,יד).",
+        "שלא לאכול כרמל מתבואה חדשה, שנאמר \"וכרמל לא תאכלו\" (ויקרא כג,יד).",
+        "שלא לאכול עורלה, שנאמר \"שלוש שנים, יהיה לכם ערלים--לא ייאכל\" (ויקרא יט,כג).",
+        "שלא לאכול כלאי הכרם, שנאמר \"פן תקדש, המלאה הזרע אשר תזרע, ותבואת, הכרם\" (דברים כב,ט); זה הוא איסור אכילה.",
+        "שלא לשתות יין נסך, שנאמר \"אשר חלב זבחימו יאכלו, ישתו יין נסיכם\" (דברים לב,לח).",
+        "שלא לאכול ולשתות דרך זולל וסובא, שנאמר \"בננו זה . . . זולל, וסובא\" (דברים כא,כ).",
+        "שלא לאכול ביום הצום, שנאמר \"כי כל הנפש אשר לא תעונה\" (ויקרא כג,כט).",
+        "שלא לאכול חמץ בפסח, שנאמר \"לא ייאכל, חמץ\" (שמות יג,ג).",
+        "שלא לאכול תערובת חמץ, שנאמר \"כל מחמצת, לא תאכלו\" (שמות יב,כ).",
+        "שלא לאכול חמץ אחר חצות יום ארבעה עשר, שנאמר \"לא תאכל עליו חמץ\" (דברים טז,ג).",
+        "שלא ייראה חמץ, שנאמר \"לא ייראה לך חמץ\" (שמות יג,ז).",
+        "שלא יימצא חמץ, שנאמר \"שאור, לא יימצא בבתיכם\" (שמות יב,יט).",
+        "שלא ישתה הנזיר יין, ולא דבר שנתערב בו יין וטעמו כטעם יין, שנאמר \"וכל משרת ענבים\" (במדבר ו,ג); ואפילו החמיץ היין או דבר שנתערב בו היין, הרי זה אסור עליו, שנאמר \"חומץ יין וחומץ שיכר לא ישתה\" (שם).",
+        "שלא יאכל ענבים לחים, שנאמר \"וענבים לחים . . . לא יאכל\" (במדבר ו,ג).",
+        "שלא יאכל ענבים יבשים, שנאמר \"ויבשים לא יאכל\" (במדבר ו,ג).",
+        "שלא יאכל חרצנים, שנאמר \"מחרצנים . . . לא יאכל\" (במדבר ו,ד).",
+        "שלא יאכל זוגין, שנאמר \"ועד זג--לא יאכל\" (במדבר ו,ד).",
+        "שלא ייטמא הנזיר למת, שנאמר \"לאביו ולאימו . . . לא ייטמא להם, במותם\" (במדבר ו,ז).",
+        "שלא ייכנס באוהל המת, שנאמר \"על נפש מת, לא יבוא\" (במדבר ו,ו).",
+        "שלא יגלח הנזיר, שנאמר \"תער לא יעבור על ראשו\" (במדבר ו,ה).",
+        "שלא לקצור כל השדה, שנאמר \"לא תכלה פאת שדך בקוצרך\" (ויקרא כג,כב).",
+        "שלא ללקוט השיבולים הנופלות בשעת קצירה, שנאמר \"ולקט קצירך, לא תלקט\" (ויקרא יט,ט; ויקרא כג,כב).",
+        "שלא לבצור עוללות הכרם, שנאמר \"וכרמך לא תעולל\" (ויקרא יט,י).",
+        "שלא ללקוט פרט הכרם, שנאמר \"ופרט כרמך לא תלקט\" (ויקרא יט,י).",
+        "שלא ליקח עומר השכחה, שנאמר \"לא תשוב לקחתו\" (דברים כד,יט); וכן לכל האילנות יש שכחה, שנאמר \"לא תפאר אחריך\" (דברים כד,כ).",
+        "שלא לזרוע כלאי זרעים, שנאמר \"שדך לא תזרע כלאיים\" (ויקרא יט,יט).",
+        "שלא לזרוע תבואה או ירק בכרם, שנאמר \"לא תזרע כרמך, כלאיים\" (דברים כב,ט).",
+        "שלא להרביע בהמה מין בשאינו מינו, שנאמר \"בהמתך לא תרביע כלאיים\" (ויקרא יט,יט).",
+        "שלא יעשה מלאכה בשני מיני בהמה כאחד, שנאמר \"לא תחרוש בשור ובחמור, יחדיו\" (דברים כב,י).",
+        "שלא לחסום בהמה בשעת מלאכה בדבר שאוכלת ממנו ונהנית, שנאמר \"לא תחסום שור, בדישו\" (דברים כה,ד).",
+        "שלא לעבוד אדמה בשביעית, שנאמר \"שדך לא תזרע\" (ויקרא כה,ד).",
+        "שלא לעבוד אילן בשביעית, שנאמר \"וכרמך לא תזמור\" (ויקרא כה,ד).",
+        "שלא לקצור ספיחי שביעית כדרך שקוצרין בשאר השנים, שנאמר \"את ספיח קצירך לא תקצור\" (ויקרא כה,ה).",
+        "שלא לאסוף פירות האילן בשביעית כדרך שאוספין בכל שנה ושנה, שנאמר \"ואת עינבי נזיריך לא תבצור\" (ויקרא כה,ה).",
+        "שלא לעבוד בשנת יובל בין אדמה בין אילן, שנאמר בה \"לא תזרעו\" (ויקרא כה,יא).",
+        "שלא לקצור ספיחי יובל כשאר השנים, שנאמר בו \"לא תקצרו את ספיחיה\" (ויקרא כה,יא).",
+        "שלא לאסוף פירות יובל כאסיפת שאר השנים, שנאמר בו \"ולא תבצרו את נזיריה\" (ויקרא כה,יא).",
+        "שלא למכור שדה בארץ ישראל לצמיתות, שנאמר \"והארץ, לא תימכר לצמיתות\" (ויקרא כה,כג).",
+        "שלא לשנות מגרשי הלויים ושדותיהם, שנאמר \"ושדה מגרש עריהם, לא יימכר\" (ויקרא כה,לד); מפי השמועה למדו שזו אזהרה שלא ישתנה.",
+        "שלא לעזוב הלויים, שנאמר \"הישמר לך, פן תעזוב את הלוי\" (דברים יב,יט), אלא נותנין להם מתנותיהם ומשמחים אותם בהן בכל רגל ורגל.",
+        "שלא יתבע הלוואה שעברה עליה שביעית, שנאמר \"לא ייגוש את ריעהו ואת אחיו\" (דברים טו,ב).",
+        "שלא יימנע מלהלוות לעני מפני השמיטה, שנאמר \"הישמר לך פן יהיה דבר\" (דברים טו,ט). .זה הכלל--כל מקום שנאמר הישמר או פן או אל, אינו אלא מצות לא תעשה.",
+        "שלא יימנע מלהחיות לעני ומליתן לו מה שהוא צריך, שנאמר \"לא תאמץ את לבבך\" (דברים טו,ז); נמצא הנותן צדקה עושה מצות עשה, והמעלים עיניו מן הצדקה יתר על שביטל עשה עבר על לא תעשה.",
+        "שלא לשלח עבד עברי ריקם כשייצא חופשי, שנאמר \"לא תשלחנו, ריקם\" (דברים טו,יג).",
+        "שלא יתבע העני בחובו כשיידע שהוא עני, ולא יצר לו, שנאמר \"לא תהיה לו, כנושה\" (שמות כב,כד).",
+        "שלא להלוות בריבית לישראל, שנאמר \"את כספך--לא תיתן לו, בנשך\" (ויקרא כה,לז).",
+        "שלא ללוות בריבית, שנאמר \"לא תשיך לאחיך\" (דברים כג,כ); כך למדו מפי השמועה, שזו אזהרה ללווה שלא יינשך למלווה.",
+        "שלא להשית יד בין לווה ומלווה בריבית, ולא להיות ערב, ולא עד, ולא לכתוב שטר ביניהם, שנאמר \"לא תשימון עליו, נשך\" (שמות כב,כד).",
+        "שלא לאחר פעולת שכיר, שנאמר \"לא תלין פעולת שכיר, איתך\" (ויקרא יט,יג).",
+        "שלא ימשכן בעל חוב בזרוע, שנאמר \"לא תבוא אל ביתו, לעבוט עבוטו\" (דברים כד,י).",
+        "שלא למנוע העבוט מבעליו העני בעת שהוא צריך לו, שנאמר \"לא תשכב, בעבוטו\" (דברים כד,יב); כלומר, לא תשכב ועבוטו עימך, אלא תשיבנו לו בלילה, הואיל והוא צריך לו בלילה.",
+        "שלא למשכן האלמנה, שנאמר \"ולא תחבול בגד אלמנה\" (דברים כד, יז).",
+        "שלא לחבול כלים שעושין בהם אוכל נפש, שנאמר \"לא יחבול ריחיים, ורכב\" (דברים כד,ו).",
+        "שלא לגנוב נפש מישראל, שנאמר \"לא תגנוב\" (שמות כ,יב; דברים ה,טז); זה גונב נפש.",
+        "שלא לגנוב ממון, שנאמר \"לא, תגנובו\" (ויקרא יט,יא); זו היא גניבת ממון.",
+        "שלא לגזול, שנאמר \"לא תגזול\" (ויקרא יט,יג).",
+        "שלא להסיג גבול, שנאמר \"לא תסיג גבול ריעך\" (דברים יט,יד).",
+        "שלא לעשוק, שנאמר \"לא תעשוק את ריעך\" (ויקרא יט,יג).",
+        "שלא לכחש בממון חברו, שנאמר \"לא תכחשו\" (ויקרא יט,יא).",
+        "שלא לישבע על כפירת ממון חברו, שנאמר \"לא תשקרו\" (ויקרא יט,יא); כלומר, לא תישבע על שקר בממון שיש לחברך בידך.",
+        "שלא יונה במקח וממכר, שנאמר \"אל תונו, איש את אחיו\" (ויקרא כה,יד).",
+        "שלא יונה בדברים, שנאמר \"ולא תונו איש את עמיתו\" (ויקרא כה, יז); זו אונאת דברים.",
+        "שלא להונות את הגר בדברים, שנאמר \"וְגֵר לֹא תוֹנֶה\" (שמות כב, כ).",
+        "שלא להונות את הגר במקח וממכר, שנאמר \"וְלֹא תִלְחָצֶנּוּ\" (שמות כב, כ).",
+        "שלא להחזיר עבד שברח לארץ ישראל לאדוניו שבחוצה לארץ, שנאמר \"לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו\" (דברים כג, טז).",
+        "שלא להונות עבד זה, שנאמר \"עִמְּךָ יֵשֵׁב בְּקִרְבֶּךָ... בַּטּוֹב לוֹ לֹא תּוֹנֶנּוּ\" (דברים כג, יז).",
+        "שלא לענות יתום ואלמנה, שנאמר \"כָּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן\" (שמות כב, כא).",
+        "שלא לעבוד בעבד עברי כעבודת עבד, שנאמר \"לֹא תַעֲבֹד בּוֹ עֲבוֹדַת עָבֶד\" (ויקרא כה, לט).",
+        "שלא למכור אותו ממכרת עבד, שנאמר \"לֹא יִמָּכְרוּ מִמְכֶּרֶת עָבֶד\" (ויקרא כה, מב).",
+        "שלא לעבוד בעבד עברי בפרך, שנאמר \"לֹא תִרְדֶּה בּוֹ בְּפָרֶךְ\" (ויקרא כה, מג).",
+        "שלא להניח הגוי לעבד בעבד עברי הנמכר לו בפרך, שנאמר \"לֹא יִרְדֶּנּוּ בְּפָרֶךְ לְעֵינֶךָ\" (ויקרא כה, נג).",
+        "שלא למכור אמה עברייה לאחר, שנאמר \"לֹא יִמְשׁוֹל לְמָכְרָהּ בְּבִגְדוֹ בָהּ\" (שמות כא, ח).",
+        "שלא למנוע מאמה עברייה היעודה שאר כסות ועונה, שנאמר \"שְׁאֵרָהּ כְּסוּתָהּ וְעוֹנָתָהּ לֹא יִגְרָע\" (שמות כא, י); והוא הדין לשאר הנשים.",
+        "שלא למכור אשת יפת תואר, שנאמר \"ומכור לא תמכרנה\" (דברים כא, יד).",
+        "שלא לכבוש אשת יפת תואר שפחה, שנאמר \"לֹא תִתְעַמֵּר בָּהּ\" (דברים כא, יד).",
+        "שלא לחמוד, שנאמר \"לֹא תַחְמֹד אֵשֶׁת רֵעֶךָ\" (שמות כ, יג).",
+        "שלא להתאוות, שנאמר \"לֹא תִתְאַוֶּה בֵּית רֵעֶךָ\" (דברים ה, יז).",
+        "שלא יאכל השכיר שלא בשעת גמר מלאכה מן המחובר שהוא עושה בו, שנאמר \"וְחֶרְמֵשׁ לֹא תָנִיף\" (דברים כג, כו).",
+        "שלא ייקח השכיר יתר על אכילתו, שנאמר \"וְאָכַלְתָּ עֲנָבִים כְּנַפְשְׁךָ שָׂבְעֶךָ\" (דברים כג, כה).",
+        "שלא יתעלם מן האבידה, שנאמר \"לֹא תוּכַל לְהִתְעַלֵּם\" (דברים כב, ג).",
+        "שלא להניח הבהמה רובצת תחת משאה בדרך, שנאמר \"לֹא תִרְאֶה חֲמוֹר אָחִיךָ\" (ראה דברים כב, ד).",
+        "שלא לעשות עול במדה, שנאמר \"לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בְּמִדָּה\" (ויקרא יט, לה); מפי השמועה למדו שהכתוב מזהיר לא תעשו עול במשפט המדה.",
+        "שלא להיות אצלנו איפה ואיפה אבן ואבן, שנאמר \"לֹא יִהְיֶה לְךָ בְּבֵיתְךָ אֵיפָה וְאֵיפָה\" (דברים כה, יד).",
+        "שלא לעוול המשפט, שנאמר \"לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט\" (ויקרא יט, טו).",
+        "שלא ליקח שוחד, שנאמר \"וְשֹׁחַד לֹא תִקָּח\" (שמות כג, ח).",
+        "שלא לכבד גדול בדין, שנאמר \"וְלֹא תֶהְדַּר פְּנֵי גָּדוֹל\" (ויקרא יט, טו).",
+        "שלא יירא הדיין בדין מאדם רע, שנאמר \"לֹא תָגוּרוּ מִפְּנֵי אִישׁ\" (דברים א, יז).",
+        "שלא לרחם על עני בדין, שנאמר \"וְדָל לֹא תֶהְדַּר בְּרִיבוֹ\" (שמות כג, ג).",
+        "שלא להטות משפט אדם חוטא, שנאמר \"לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ\" (שמות כג, ו); למדו מפי השמועה, שזה אביון במצוות.",
+        "שלא לרחם על המזיק בדיני קנסות, שנאמר \"לֹא תָחוֹס עֵינְךָ\" (דברים יט, כא).",
+        "שלא ��הטות משפט גרים ויתומים, שנאמר \"לֹא תַטֶּה מִשְׁפַּט גֵר יָתוֹם\" (דברים כד, יז).",
+        "שלא לשמוע מאחד מבעלי דינין ואין חברו עימו, שנאמר \"לֹא תִשָּׂא שֵׁמַע שָׁוְא\" (שמות כג, א).",
+        "שלא לנטות אחרי רבים בדיני נפשות, אם היו המחייבין יתר על המזכין אחד, שנאמר \"לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעוֹת\" (שמות כג, ב).",
+        "שלא ילמד חובה מי שלימד זכות תחילה בדיני נפשות, שנאמר \"לא תענה על ריב, לנטות\" (שמות כג, ב).",
+        "שלא למנות בדיינין אדם שאינו חכם בדברי תורה, אף על פי שהוא חכם בחכמות אחרות, שנאמר \"לֹא תַכִּירוּ פָּנִים בַּמִּשְׁפָּט\" (דברים א, יז).",
+        "שלא להעיד בשקר, שנאמר \"לֹא תַעֲנֶה בְּרֵעֲךָ עֵד שָׁקֶר\" (שמות כ, יב).",
+        "שלא יעיד בעל עבירה, שנאמר \"אַל תָּשֶׁת יָדְךָ עִם רָשָׁע לִהְיוֹת עֵד חָמָס\" (שמות כג, א).",
+        "שלא יעיד קרוב, שנאמר \"לֹא יוּמְתוּ אָבוֹת עַל בָּנִים\" (דברים כד, טז); מפי השמועה למדו שלא יומתו אבות בעדות בנים, והוא הדין לשאר הקרובים.",
+        "שלא לכרות הדין על פי עד אחד, שנאמר \"לֹא יָקוּם עֵד אֶחָד בְּאִישׁ\" (דברים יט, טו).",
+        "שלא להרוג נקי, שנאמר \"לֹא תִּרְצָח\" (שמות כ, יב; דברים ה, טז).",
+        "שלא לחתוך הדין באומד הדעת, עד שיראו שני עדים גופו של דבר, שנאמר \"וְנָקִי וְצַדִּיק אַל תַּהֲרֹג\" (שמות כג, ז).",
+        "שלא יורה העד בדין שהעיד בו בדיני נפשות, שנאמר \"וְעֵד אֶחָד לֹא יַעֲנֶה בְּנֶפֶשׁ\" (במדבר לה, ל).",
+        "שלא להרוג מחוייב הריגה קודם שיעמוד בדין, שנאמר \"וְלֹא יָמוּת הָרוֹצֵחַ עַד עָמְדוֹ לִפְנֵי הָעֵדָה\" (במדבר לה, יב).",
+        "שלא לחוס על הרודף, אלא הורגין אותו קודם שיגיע לנרדף ויהרגנו או יגלה ערוותו, שנאמר \"וְקַצּוֹתָה אֶת כַּפָּהּ לֹא תָחוֹס עֵינְךָ\" (דברים כה, יב).",
+        "שלא לענוש האנוס, שנאמר \"וְלַנַּעֲרָה לֹא תַעֲשֶׂה דָּבָר\" (דברים כב, כו).",
+        "שלא ליקח כופר מן הרוצח, שנאמר \"ולא תקחו כופר לנפש רוצח\" (במדבר לה, לא).",
+        "שלא ליקח כופר בגלות רוצח בשגגה, שנאמר \"וְלֹא תִקְחוּ כֹּפֶר לָנוּס אֶל עִיר מִקְלָטוֹ\" (במדבר לה, לב).",
+        "שלא לעמוד על הדם, שנאמר \"לֹא תַעֲמֹד עַל דַּם רֵעֶךָ\" (ויקרא יט, טז).",
+        "שלא להניח מכשול, שנאמר \"וְלֹא תָשִׂים דָּמִים בְּבֵיתֶךָ\" (דברים כב, ח).",
+        "שלא להכשיל תם בדרך, שנאמר \"וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\" (ויקרא יט, יד).",
+        "שלא להוסיף במלקות המחוייב מלקות, שנאמר \"לא יוסיף: .פן יוסיף\" (דברים כה,ג).",
+        "שלא לרגל, שנאמר \"לא תלך רכיל בעמיך\" (ויקרא יט,טז).",
+        "שלא לשנוא בלב, שנאמר \"לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ\" (ויקרא יט, יז).",
+        "שלא להלבין פני אדם מישראל, שנאמר \"הוכח תוכיח את עמיתך, ולא תישא עליו חטא\" (ויקרא יט,יז).",
+        "שלא לנקום, שנאמר \"לא תיקום\" (ויקרא יט,יח).",
+        "שלא לנטור, שנאמר \"לא תיטור\" (ויקרא יט,יח).",
+        "שלא ליקח אם על הבנים, שנאמר \"לא תיקח האם, על הבנים\" (דברים כב,ו).",
+        "שלא לגלח שיער הנתק, שנאמר \"ואת הנתק, לא יגלח\" (ויקרא יג,לג).",
+        "שלא לתלוש סימני צרעת, שנאמר \"הישמר בנגע הצרעת\" (דברים כד,ח).",
+        "שלא לעבוד ולזרוע בנחל איתן, שנאמר \"אשר לא ייעבד בו, ולא ייזרע\" (דברים כא,ד).",
+        "שלא להחיות מכשף, שנאמר \"מכשפה, לא תחייה\" (שמות כב,יז).",
+        "שלא יתחייב חתן בדבר מצורכי רבים כל שנתו, כגון צבא ושמירת החומה וכיוצא בהן, שנאמר \"ל�� ייצא בצבא, ולא יעבור עליו לכל דבר\" (דברים כד,ה).",
+        "שלא להמרות על פי בית דין, שנאמר \"לא תסור, מכל הדבר\" (ראה דברים יז,יא).",
+        "שלא להוסיף על מצוות התורה, בין תורה שבכתב בין בפירושה שקיבלו על פה, שנאמר \"את כל הדבר, אשר אנוכי מצווה אתכם--אותו תשמרו, לעשות: .לא תוסף עליו\" (דברים יג,א).",
+        "שלא לגרוע מכל מצוות התורה, שנאמר \"ולא תגרע ממנו\" (דברים יג,א).",
+        "שלא לקלל הדיין, שנאמר \"אלוהים, לא תקלל\" (שמות כב,כז).",
+        "שלא לקלל הנשיא, והוא המלך או ראש ישיבת ארץ ישראל, שנאמר \"ונשיא בעמך, לא תאור\" (שמות כב,כז).",
+        "שלא לקלל אחד משאר ישראל, שנאמר \"לא תקלל חירש\" (ויקרא יט,יד).",
+        "שלא לקלל אב ואם, שנאמר \"ומקלל אביו ואימו, מות יומת\" (שמות כא,יז).",
+        "שלא להכות אב ואם, שנאמר \"ומכה אביו ואימו, מות יומת\" (שמות כא,טו).",
+        "שלא לעשות מלאכה בשבת, שנאמר \"לא תעשה כל מלאכה\" (שמות כ,ט; דברים ה,יג).",
+        "שלא להלך חוץ לתחום מדינה כהולכי דרכים בשבת, שנאמר \"אל ייצא איש ממקומו\" (שמות טז,כט).",
+        "שלא לענוש בשבת, שנאמר \"לא תבערו אש, בכול מושבותיכם\" (שמות לה,ג).",
+        "שלא לעשות מלאכה בראשון של פסח, שנאמר \"כל מלאכה, לא ייעשה בהם\" (שמות יב,טז).",
+        "שלא לעשות מלאכה בשביעי של פסח, שנאמר \"כל מלאכה, לא ייעשה בהם\" (שמות יב,טז).",
+        "שלא לעשות מלאכה בחג השבועות, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,כא; במדבר כח,כו).",
+        "שלא לעשות מלאכה באחד לחודש השביעי, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,כה; במדבר כט,א).",
+        "שלא לעשות מלאכה ביום הכיפורים, שנאמר בו \"כל מלאכה, לא תעשו\" (ויקרא טז,כט; ויקרא כג,כח; ויקרא כג,לא; במדבר כט,ז).",
+        "שלא לעשות מלאכה בראשון של חג, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,לה; ויקרא כג,לו; במדבר כט,יב).",
+        "שלא לעשות מלאכה ביום שמיני של חג, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,לו; במדבר כט,לה).",
+        "שלא לגלות ערוות אם, שנאמר \"אימך היא, לא תגלה ערוותה\" (ויקרא יח,ז).",
+        "שלא לגלות ערוות אשת אב, שנאמר \"ערוות אשת אביך, לא תגלה\" (ויקרא יח,ח).",
+        "שלא לגלות ערוות אחות, שנאמר \"ערוות אחותך . . . לא תגלה\" (ויקרא יח,ט).",
+        "שלא לגלות ערוות אחות מן האב ומן האם, שנאמר \"ערוות בת אשת אביך מולדת אביך, אחותך היא--לא תגלה, ערוותה\" (ויקרא יח,יא).",
+        "שלא לגלות ערוות בת הבן, שנאמר \"ערוות בת בנך\" (ויקרא יח,י).",
+        "שלא לגלות ערוות בת הבת, שנאמר \"או בת בתך, לא תגלה ערוותן\" (ויקרא יח,י).",
+        "שלא לגלות ערוות הבת; ולמה לא נתפרשה בתורה, מפני שאסר בת הבת שתק מן הבת, ומפי השמועה למדו שאיסור הבת מגופי תורה, כשאר עריות.",
+        "שלא לגלות ערוות אישה ובתה, שנאמר \"ערוות אישה ובתה, לא תגלה\" (ויקרא יח,יז).",
+        "שלא לגלות ערוות אישה ובת בנה, שנאמר \"את בת בנה\" (ויקרא יח,יז).",
+        "שלא לגלות ערוות אישה ובת בתה, שנאמר \"ואת בת בתה, לא תיקח\" (ויקרא יח,יז).",
+        "שלא לגלות ערוות אחות האב, שנאמר \"ערוות אחות אביך, לא תגלה\" (ויקרא יח,יב).",
+        "שלא לגלות ערוות אחות האם, שנאמר \"ערוות אחות אימך, לא תגלה\" (ויקרא יח,יג).",
+        "שלא לגלות ערוות אשת אחי האב, שנאמר \"אל אשתו לא תקרב, דודתך היא\" (ויקרא יח,יד).",
+        "שלא לגלות ערוות אשת הבן, שנאמר \"ערוות כלתך, לא תגלה\" (ויקרא יח,טו).",
+        "שלא לגלות ערוות אשת אח, שנאמר \"ערוות אשת אחיך, לא תגלה\" (ויקרא יח,טז).",
+        "ש��א לגלות ערוות אחות אישה, שנאמר \"ואישה אל אחותה, לא תיקח\" (ויקרא יח,יח).",
+        "שלא לגלות ערוות נידה, שנאמר \"ואל אישה, בנידת טומאתה--לא תקרב\" (ויקרא יח,יט).",
+        "שלא לגלות ערוות אשת איש, שנאמר \"ואל אשת, עמיתך--לא תיתן שכובתך\" (ויקרא יח,כ).",
+        "שלא לשכב עם בהמה, שנאמר \"ובכל בהמה לא תיתן שכובתך, לזרע\" (ראה ויקרא יח,כ; ויקרא יח,כג).",
+        "שלא תביא אישה בהמה עליה, שנאמר \"ואישה, לא תעמוד לפני בהמה לרבעה\" (ויקרא יח,כג).",
+        "שלא לשכב עם זכר, שנאמר \"ואת זכר--לא תשכב\" (ויקרא יח,כב).",
+        "שלא לגלות ערוות האב עצמו, שנאמר \"ערוות אביך . . . לא תגלה\" (ויקרא יח,ז).",
+        "שלא לגלות ערוות אחי האב עצמו, שנאמר \"ערוות אחי אביך, לא תגלה\" (ויקרא יח,יד).",
+        "שלא ליקרב לעריות בדברים המביאין לידי גילוי ערווה, כגון חיבוק ונישוק ורמיזה וקפיצה, שנאמר \"אל כל שאר בשרו, לא תקרבו לגלות ערווה\" (ויקרא יח,ו); מפי השמועה למדו שזו אזהרה לקריבה המביאה לידי גילוי ערווה.",
+        "שלא יישא ממזר בת ישראל, שנאמר \"לא יבוא ממזר, בקהל ה'\" (דברים כג,ג).",
+        "שלא תהיה קדשה, והיא הנבעלת בלא כתובה וקידושין, שנאמר \"לא תהיה קדשה\" (דברים כג,יח).",
+        "שלא יחזיר המגרש גרושתו אחר שנישאת לאחר, שנאמר \"לא יוכל בעלה הראשון אשר שילחה לשוב לקחתה\" (דברים כד,ד).",
+        "שלא תינשא היבמה לאחר חוץ מיבמה, שנאמר \"לא תהיה אשת המת\" (דברים כה,ה).",
+        "שלא יגרש האונס אנוסתו, שנאמר \"לא יוכל שלחה, כל ימיו\" (דברים כב,כט).",
+        "שלא יגרש מוציא שם רע את אשתו, שנאמר בו \"לא יוכל לשלחה כל ימיו\" (דברים כב,יט).",
+        "שלא ייקח סריס בת ישראל, שנאמר \"לא יבוא פצוע דכא\" (דברים כג,ב).",
+        "שלא לסרס זכר מכל המינין, לא אדם ולא בהמה חיה ועוף, שנאמר \"ובארצכם, לא תעשו\" (ויקרא כב,כד).",
+        "שלא למנות על ישראל איש מקהל גרים, שנאמר \"לא תוכל לתת עליך איש נוכרי\" (דברים יז,טו).",
+        "שלא ירבה המלך סוסים, שנאמר \"לא ירבה לו סוסים\" (דברים יז,טז).",
+        "שלא ירבה המלך נשים, שנאמר \"לא ירבה לו נשים\" (דברים יז,יז).",
+        "שלא ירבה לו המלך כסף וזהב, שנאמר \"וכסף וזהב, לא ירבה לו מאוד\" (דברים יז,יז).",
+        "א .אלו הם שש מאות ושלוש עשרה מצוות שנאמרו לו למשה בסיניי, הן וכללותיהן ופרטותיהן ודקדוקיהן; וכל אותן הכללות והפרטות והדקדוקין והביאורין של כל מצוה ומצוה, היא תורה שבעל פה שקיבלו בית דין מפי בית דין.",
+        "ב .ויש מצוות אחרות שנתחדשו אחר מתן תורה, וקבעו אותן נביאים וחכמים ופשטו בכל ישראל--כגון מקרא מגילה, ונר חנוכה, ותענית תשעה באב, וידיים, ועירובין. .ויש לכל מצוה ומצוה מאלו פירושין ודקדוקין; והכול יתבאר בחיבור זה.",
+        "ג .כל אלו המצוות שנתחדשו--חייבין אנו לקבלם ולשומרם, שנאמר \"לא תסור, מכל הדבר . . .\" (ראה דברים יז,יא); ואינם תוספת על מצוות התורה. .ועל מה הזהירה תורה \"לא תוסף עליו, ולא תגרע ממנו\" (דברים יג,א)--שלא יהיה נביא רשאי לחדש דבר ולומר שהקדוש ברוך הוא ציווהו במצוה זו להוסיפה למצוות התורה, או לחסר אחת מאלו השש מאות ושלוש עשרה מצוות.",
+        "ד .אבל אם הוסיפו בית דין עם נביא שיהיה באותו הזמן מצוה דרך תקנה, או דרך הוראה, או דרך גזירה--אין זו תוספת: .שהרי לא אמרו שהקדוש ברוך הוא ציווה לעשות עירוב או לקרות מגילה בעונתה. .ואלו אמרו כן, היו מוסיפין על התורה.",
+        "ה .אלא כך אנו אומרים, שהנביאים עם בית דין תיקנו וציוו לקרות המגילה בעונתה כדי להזכיר שבחיו של הקדוש ברוך הוא ותשועות שעשה לנו, והיה קרוב לשווענו כדי לברכו ולהללו, וכדי להודיע לדורות הבאים שאמת מה שהבטיחנו בתורה, \"ומי גוי גדול, אשר לו אלוהים קרובים אליו\" (ראה דברים ד,ז; דברים ד,ח). .ועל דרך זו היא כל מצוה ומצוה שהיא מדברי סופרים, בין עשה ובין לא תעשה."
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Negative Mitzvot/Hebrew/merged.json

@@ -0,0 +1,393 @@
+{
+    "title": "Mishneh Torah, Negative Mitzvot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Negative_Mitzvot",
+    "text": [
+        "מצוה ראשונה ממצוות לא תעשה, שלא לעלות במחשבה שיש שם אלוה זולתי ה', שנאמר \"לא יהיה לך אלוהים אחרים, על פניי\" (שמות כ,ב; דברים ה,ו).",
+        "שלא לעשות פסל, לא יעשה בידו ולא יעשו לו אחרים, שנאמר \"לא תעשה לך פסל\" (שמות כ,ג; דברים ה,ז).",
+        "שלא לעשות עבודה זרה ואפילו לאחרים, שנאמר \"ואלוהי מסכה, לא תעשו לכם\" (ויקרא יט,ד).",
+        "שלא לעשות צורות לנואי, ואף על פי שאין עובדין אותן, שנאמר \"לא תעשון, איתי\" (שמות כ,יט).",
+        "שלא להשתחוות לעבודה זרה, ואף על פי שאין דרך עבודתה בהשתחוויה, שנאמר \"לא תשתחווה להם\" (שמות כ,ד; דברים ה,ח).",
+        "שלא לעבוד עבודה זרה בדברים שדרכה להיעבד בהם, שנאמר \"ולא תעבדם\" (שמות כ,ד; שמות כג,כד; דברים ה,ח).",
+        "שלא להעביר למולך, שנאמר \"ומזרעך לא תיתן, להעביר למולך\" (ויקרא יח,כא).",
+        "שלא לעשות מעשה אוב, שנאמר \"אל תפנו אל האובות\" (ויקרא יט,לא).",
+        "שלא לעשות מעשה יידעוני, שנאמר \"ואל היידעונים\" (ויקרא יט,לא).",
+        "שלא לפנות אחר עבודה זרה, שנאמר (ויקרא יט, ד): \"אל תפנו אל האלילים\".",
+        "שלא להקים מצבה, שנאמר \"ולא תקים לך, מצבה\" (דברים טז,כב).",
+        "שלא ליתן אבן משכית, שנאמר \"ואבן משכית לא תיתנו בארצכם\" (ויקרא כו,א).",
+        "שלא ליטע אילן במקדש, שנאמר \"לא תיטע לך אשרה, כל עץ\" (דברים טז,כא).",
+        "שלא לישבע בעבודה זרה לעובדיה, ולא משביעין אותן בה, שנאמר \"ושם אלוהים אחרים לא תזכירו, לא יישמע על פיך\" (שמות כג,יג).",
+        "שלא להדיח בני ישראל אחר עבודה זרה, שנאמר \"לא יישמע על פיך\" (שמות כג,יג); זו אזהרה למדיח.",
+        "שלא להסית אדם מישראל אחר עבודה זרה, שנאמר במסית \"ולא יוסיפו לעשות\" (דברים יג,יב).",
+        "שלא לאהוב המסית, שנאמר \"לא תאבה לו\" (דברים יג,ט).",
+        "שלא לעזוב השנאה למסית, שנאמר \"ולא תשמע אליו\" (דברים יג,ט).",
+        "שלא להציל המסית אלא עומד על דמו, שנאמר \"לא תחוס עינך עליו\" (דברים יג,ט).",
+        "שלא ילמד המוסת זכות על המסית, שנאמר \"לא תחמול\" (דברים יג,ט).",
+        "שלא ישתוק המוסת מללמד חובה על המסית, אם ידע לו חובה, שנאמר \"ולא תכסה עליו\" (דברים יג,ט).",
+        "שלא ליהנות בציפויי נעבד, שנאמר \"לא תחמוד כסף וזהב עליהם\" (דברים ז,כה).",
+        "שלא לבנות עיר הנידחת לכמות שהייתה, שנאמר \"לא תיבנה עוד\" (דברים יג,יז).",
+        "שלא ליהנות בממון עיר הנידחת, שנאמר \"ולא ידבק בידך מאומה, מן החרם\" (דברים יג,יח).",
+        "שלא ליהנות בעבודה זרה, ובכל משמשיה ובתקרובת שלה וביין שנתנסך לה, שנאמר \"ולא תביא תועבה אל ביתך\" (דברים ז,כו).",
+        "שלא להתנבא בשמה, שנאמר \"ואשר ידבר, בשם אלוהים אחרים\" (דברים יח,כ).",
+        "שלא להתנבא בשקר, שנאמר \"אשר יזיד לדבר דבר בשמי, את אשר לא ציוויתיו\" (דברים יח,כ).",
+        "שלא לשמוע למתנבא בשם עבודה זרה, שנאמר \"לא תשמע, אל דברי הנביא\" (דברים יג,ד).",
+        "שלא נימנע מהריגת נביא השקר ולא נירא ממנו, שנאמר \"לא תגור ממנו\" (דברים יח,כב).",
+        "שלא ללכת בחוקות עובדי עבודה זרה ולא במנהגותם, שנאמר \"ולא תלכו בחוקות הגוי\" (ויקרא כ,כג).",
+        "שלא לקסום, שנאמר \"לא יימצא בך . . . קוסם קסמים\" (דברים יח,י).",
+        "שלא לעונן, שנאמר \"לא תעוננו\" (ויקרא יט,כו).",
+        "שלא לנחש, שנאמר \"לא תנחשו\" (ויקרא יט,כו).",
+        "שלא לכשף, שנאמר \"לא יימצא בך . . . ומכשף\" (דברים יח,י).",
+        "שלא לחבור חבר, שנאמר \"וחובר, חבר\" (דברים יח,יא).",
+        "שלא לשאול באוב, שנאמר \"ושואל אוב\" (דברים יח,יא).",
+        "שלא לשאול ביידעוני, שנאמר \"ושואל אוב ויידעוני\" (דברים יח,יא).",
+        "שלא לשאול בחלום מן המתים, שנאמר \"ודורש אל המתים\" (דברים יח,יא).",
+        "שלא תעדה אישה עדי איש, שנאמר \"לא יהיה כלי גבר על אישה\" (דברים כב,ה).",
+        "שלא יעדה איש עדי אישה, שנאמר \"ולא ילבש גבר שמלת אישה\" (דברים כב,ה), מפני שזה היה מנהג עובדי עבודה זרה וכן מפורש בספרי עבודתה.",
+        "שלא לכתוב בגוף כעובדי עבודה זרה, שנאמר \"וכתובת קעקע, לא תיתנו בכם\" (ויקרא יט,כח).",
+        "שלא ללבוש שעטנז כמו שלובשין כומרי עבודה זרה, שנאמר \"לא תלבש שעטנז\" (דברים כב,יא).",
+        "שלא להקיף פיאת ראש ככומרי עבודה זרה, שנאמר \"ולא תקיפו, פאת ראשכם\" (ראה ויקרא יט,כז).",
+        "שלא להשחית כל הזקן כעובדי עבודה זרה, שנאמר \"ולא תשחית, את פאת זקנך\" (ויקרא יט,כז).",
+        "שלא להתגודד כעובדי עבודה זרה, שנאמר \"לא תתגודדו\" (דברים יד,א); וגדידה ושריטה אחת היא.",
+        "שלא לשכון בארץ מצריים לעולם, שנאמר \"לא תוסיפון לשוב בדרך הזה, עוד\" (דברים יז,טז).",
+        "שלא לתור אחר מחשבות הלב וראיית העיניים, שנאמר \"ולא תתורו . . .\" (במדבר טו,לט).",
+        "שלא לכרות ברית לשבעה עממין, שנאמר \"לא תכרות להם ברית\" (דברים ז,ב).",
+        "שלא להחיות אדם משבעה עממים, שנאמר \"לא תחייה, כל נשמה\" (דברים כ,טז).",
+        "שלא לחון על עובדי עבודה זרה, שנאמר \"ולא תחונם\" (דברים ז,ב).",
+        "שלא להושיב עובדי עבודה זרה בארצנו, שנאמר \"לא יישבו בארצך\" (שמות כג,לג).",
+        "שלא להתחתן בעובדי עבודה זרה, שנאמר \"ולא תתחתן, בם\" (דברים ז,ג).",
+        "שלא יישא עמוני ומואבי בת ישראל לעולם, שנאמר \"לא יבוא עמוני ומואבי, בקהל ה'\" (דברים כג,ד).",
+        "שלא להרחיק זרע עשיו מן הקהל אלא עד שלושה דורות, שנאמר \"לא תתעב אדומי\" (דברים כג,ח).",
+        "שלא להרחיק מצרי מלבוא בקהל אלא עד שלושה דורות, שנאמר \"לא תתעב מצרי\" (דברים כג,ח).",
+        "שלא לקרוא שלום לעמון ומואב בתחילה בשעת מלחמה כשאר גויים, שנאמר \"לא תדרוש שלומם, וטובתם\" (דברים כג,ז).",
+        "שלא להשחית אילני מאכל, וכן כל שיש בו השחתה אסור, שנאמר \"לא תשחית את עצה\" (דברים כ,יט).",
+        "שלא ייראו אנשי המלחמה ולא יפחדו מאויביהם בשעת מלחמה, שנאמר \"לא תערוץ, מפניהם\" (דברים ז,כא), \"לא, תיראום\" (דברים ג,כב).",
+        "שלא יסור מליבנו מעשה עמלק הרע שעשה לנו, שנאמר \"לא, תשכח\" (דברים כה,יט).",
+        "שאנו מוזהרין על ברכת השם, שנאמר \"אלוהים, לא תקלל\" (שמות כב,כז), ונאמר בעונש \"ונוקב שם ה' מות יומת\" (ויקרא כד,טז). .וזה הכלל: .כל שענש עליו הכתוב כרת או מיתת בית דין, הרי זו מצות לא תעשה--חוץ ממילה ופסח, שהן בכרת והן מצוות עשה.",
+        "שלא לעבור על שבועת ביטוי, שנאמר \"וְלֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר\" (ויקרא יט, יב)",
+        "שלא ישבע לשוא, שנאמר \"לֹא תִשָּׂא אֶת שָׁם ה' אֱלֹהֶיךָ לַשָּׁוְא\" (שמות כ, ו; דברים ה, י).",
+        "שלא לחלל את שם הקדוש ברוך הוא, שנאמר \"וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי\" (ויקרא כב, לב).",
+        "שלא לנסות את דבר ה', שנאמר \"לֹא תְנַסּוּ אֶת ה' אֱלֹהֵיכֶם\" (דברים ו, טז).",
+        "שלא לאבד בית המקדש, או בתי כנסייות, או בתי מדרשות; וכן אין מוחקין את השמות המוקדשין, ואין מאבדין כתבי הקודש, שנאמר \"אַבֵּד תְּאַבְּדוּן\" (דברים יב, ב), \"לֹא תַעֲשׂוּן כֵּן לַה' אֱלֹהֵיכֶם\" (שם, ד).",
+        "שלא ילין הצלוב על העץ, שנאמר \"לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ\" (דברים כא, כג).",
+        "שלא להשבית שמירה סביב למקדש, שנאמר \"וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי\" (ויקרא יח, ל).",
+        "שלא יכנס כהן להיכל בכל עת, שנאמר \"וְאַל יָבֹא בְּכָל עֵת אֶל הַקֹדֶשׁ\" (ויקרא טז, ב).",
+        "שלא יכנס בעל מום מן המזבח ולפנים, שנאמר \"אַךְ אֶל הַפָּרֹכֶת לֹא יָבֹא\" (ויקרא כא, כג).",
+        "שלא יעבוד בעל מום, שנאמר \"אֲשֶׁר יִהְיֶה בוֹ מוּם\" (ויקרא כא, יז).",
+        "שלא יעבוד בעל מום עובר, שנאמר \"כָּל אִישׁ אֲשֶׁר בּוֹ מוּם לֹא יִקְרַב\" (ויקרא כא, יח).",
+        "שלא יתעסקו הלויים בעבודת הכהנים ולא הכהנים בעבודת הלויים, שנאמר \"אֶל כְּלֵי הַקֹּדֶשׁ וְאֶל הַמִּזְבֵּחַ לֹא יִקְרְבוּ גַם הֵם גַּם אַתֶּם\" (במדבר יח, ג).",
+        "שלא יכנס למקדש ולא יורה בתורה שתוי יין, שנאמר \"יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ בְּבוֹאֲכֶם אֶל אֹהֶל מוֹעֵד\" (ויקרא י, ט) ונאמר \"וּלְהוֹרוֹת אֶת בְּנֵי יִשְׂרָאֵל\" (ויקרא י, יא).",
+        "שלא יעבוד הזר במקדש, שנאמר \"וְזָר לֹא יִקְרַב אֲלֵיכֶם\" (במדבר יח, ד).",
+        "שלא יעבוד כהן טמא, שנאמר \"וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי יִשְׂרָאֵל\" (ויקרא כב, ב).",
+        "שלא יעבוד כהן טבול יום עד שיעריב שמשו, שנאמר \"וְלֹא יְחַלְּלוּ\" (ויקרא כא, ו).",
+        "שלא יכנס טמא לעזרה, שנאמר \"וְלֹא יְטַמְּאוּ אֶת מַחֲנֵיהֶם\" (במדבר ה, ג); זה מחנה שכינה.",
+        "שלא יכנס טמא למחנה לויה שכנגדו לדורות הר הבית, שנאמר \"לֹא יָבֹא אֶל תּוֹךְ הַמַּחֲנֶה\" (דברים כג, יא); זה מחנה לויה.",
+        "שלא לבנות אבני מזבח גזית, שנאמר \"לֹא תִבְנֶה אֶתְהֶן גָּזִית\" (שמות כ, כא).",
+        "שלא לפסוע על המזבח, שנאמר \"וְלֹא תַעֲלֶה בְּמַעֲלוֹת עַל מִזְבְּחִי\" (שמות כ, כב).",
+        "שלא לכבות אש המזבח, שנאמר \"אש, תמיד תוקד על המזבח--לא תכבה\" (ויקרא ו,ו).",
+        "שלא להקטיר ולהקריב במזבח הזהב, שנאמר \"לא תעלו עליו קטורת זרה\" (שמות ל,ט).",
+        "שלא לעשות במתכונת שמן המשחה, שנאמר \"ובמתכונתו, לא תעשו\" (שמות ל,לב).",
+        "שלא לסוך בשמן המשחה זר, שנאמר \"על בשר אדם, לא ייסך\" (שמות ל,לב).",
+        "שלא לעשות במתכונת הקטורת, שנאמר \"ובמתכונתה, לא תעשו\" (ראה שמות ל,לז).",
+        "שלא להוציא בדי הארון, שנאמר \"לֹא יָסֻרוּ מִמֶּנּוּ\" (שמות כה, טו).",
+        "שלא ייזח החושן מעל האיפוד, שנאמר \"ולא ייזח החושן, מעל האיפוד\" (שמות כח,כח; שמות לט,כא).",
+        "שלא ייקרע המעיל, שנאמר \"כפי תחרא יהיה לו--לא ייקרע\" (שמות כח,לב).",
+        "שלא להעלות קודשים בחוץ, שנאמר \"הישמר לך, פן תעלה עולותיך\" (דברים יב,יג).",
+        "שלא לשחוט קודשים בחוץ, שנאמר \"איש . . . אשר ישחט שור או כשב\" (ויקרא יז,ג) \"ואל פתח אוהל מועד, לא הביאו . . . ונכרת\" (ויקרא יז,ד).",
+        "שלא להקדיש בעלי מומין למזבח, שנאמר \"כול אשר בו מום, לא תקריבו\" (ויקרא כב,כ); זה הוא איסור הקדשו.",
+        "שלא לשחוט בעלי מומין לשם קרבן, שנאמר \"לא תקריבו אלה, לה'\" (ויקרא כב,כב).",
+        "שלא לזרוק דם בעלי מומין לגבי המזבח, שנאמר בבעלי מומין \"לא תקריבו לה'\" (ויקרא כב,כד); וזה הוא איסור זריקת דמו.",
+        "שלא להקטיר אימורי בעלי מומין, שנאמר \"ואישה, לא תיתנו מהם\" (ויקרא כב,כב).",
+        "שלא להקריב בעל מום עובר, שנאמר \"לא תזבח לה' אלוהיך שור ושה, אשר יהיה בו מום\" (דברים יז,א); זה הוא מום עובר.",
+        "שלא להקריב בעל מום מיד הגויים, שנאמר \"ומיד בן נכר, לא תקריבו\" (ויקרא כב,כה).",
+        "שלא ייתן מום בקודשים, שנאמר \"מום לא יהיה בו\" (ויקרא כב,כא); כלומר, לא תיתן בו מום.",
+        "שלא להקריב שאור או דבש, שנאמר (ויקרא ב, יא): \"כִּי כָל שְׂאוֹר וְכָל דְבַשׁ, לֹא תַקְטִירוּ\".",
+        "שלא להקריב תפל, שנאמר \"ולא תשבית מלח ברית אלוהיך\" (ויקרא ב,יג).",
+        "שלא להקריב אתנן ומחיר, שנאמר \"לא תביא אתנן זונה ומחיר כלב\" (דברים כג,יט).",
+        "שלא לשחוט אותו ואת בנו, שנאמר \"אותו ואת בנו, לא תשחטו ביום אחד\" (ויקרא כב,כח).",
+        "שלא ליתן שמן זית במנחת חוטא, שנאמר \"לא ישים עליה שמן\" (ויקרא ה,יא).",
+        "שלא ליתן עליה לבונה, שנאמר \"ולא ייתן עליה לבונה\" (ויקרא ה,יא).",
+        "שלא ייתן שמן במנחת סוטה, שנאמר \"לא ייצוק עליו שמן\" (במדבר ה,טו).",
+        "שלא ייתן עליו לבונה, שנאמר \"ולא ייתן עליו לבונה\" (במדבר ה,טו).",
+        "שלא להמיר את הקודשים, שנאמר \"לא יחליפנו, ולא ימיר אותו\" (ויקרא כז,י).",
+        "שלא לשנות את הקודשים מקרבן לקרבן, שנאמר בבכור \"לא יקדיש איש, אותו\" (ויקרא כז,כו); כלומר, לא יקדישנו לקרבן אחר.",
+        "שלא לפדות בכור בהמה טהורה, שנאמר \"אך בכור שור . . . לא תפדה\" (במדבר יח,יז).",
+        "שלא למכור מעשר בהמה, שנאמר \"לא ייגאל\" (ויקרא כז,לג).",
+        "שלא למכור שדה החרם, שנאמר \"לא יימכר\" (ויקרא כז,כח).",
+        "שלא לפדות שדה החרם, שנאמר \"לא ייגאל\" (ויקרא כז,כח).",
+        "שלא יבדיל ראש חטאת העוף, שנאמר \"ומלק את ראשו ממול עורפו\" (ויקרא ה,ח).",
+        "שלא לעבוד בקודשים, שנאמר \"לא תעבוד בבכור שורך\" (דברים טו,יט).",
+        "שלא לגזוז את הקודשים, שנאמר \"ולא תגוז בכור צאנך\" (דברים טו,יט).",
+        "שלא ישחוט הפסח והחמץ קיים, שנאמר \"לא תשחט על חמץ, דם זבחי\" (שמות לד,כה).",
+        "שלא להניח אימורי הפסח עד שיפסלו בלינה, שנאמר \"ולא ילין חלב חגי, עד בוקר\" (שמות כג,יח).",
+        "שלא להותיר מבשר הפסח, שנאמר \"ולא תותירו ממנו, עד בוקר\" (שמות יב,י).",
+        "שלא להותיר מחגיגת ארבעה עשר ליום השלישי, שנאמר \"ולא ילין מן הבשר\" (דברים טז,ד); מפי השמועה למדו שבבשר חגיגת ארבעה עשר הכתוב מדבר, וזה שנאמר \"לבוקר\" (שם) לבוקרו של יום שני של פסח, שהוא שלישי לשחיטה.",
+        "שלא להותיר מבשר פסח שני עד בוקר, שנאמר \"ולא ישאירו ממנו עד בוקר\" (ראה במדבר ט,יב).",
+        "שלא להותיר מבשר התודה עד בוקר, שנאמר \"ולא תותירו ממנו, עד בוקר\" (ראה ויקרא כב,ל); והוא הדין לשאר הקודשים, שאין מניחין אותן לאחר זמן אכילתן.",
+        "שלא לשבור עצם בפסח, שנאמר (שמות יב, מו): \"ועצם לא תשברו בו\".",
+        "שלא לשבור עצם בפסח שני, שנאמר (שמות יב, מו): \"ועצם לא תשברו בו\".",
+        "שלא להוציא מבשר הפסח מן החבורה, שנאמר \"לא תוציא מן הבית\" (שמות יב,מו).",
+        "שלא לעשות שיירי מנחות חמץ, שנאמר \"לא תיאפה חמץ, חלקם\" (ויקרא ו,י).",
+        "שלא לאכול בשר הפסח נא ומבושל, שנאמר \"אל תאכלו ממנו נא, ובשל\" (שמות יב,ט).",
+        "שלא להאכיל בשר הפסח לגר תושב, שנאמר \"תושב ושכיר, לא יאכל בו\" (שמות יב,מה).",
+        "שלא יאכל הערל בשר הפסח, שנאמר \"כל ערל, לא יאכל בו\" (שמות יב,מח).",
+        "שלא להאכיל בשר הפסח לישראל שנשתמד, שנאמר \"כל בן נכר, לא יאכל בו\" (שמות יב,מג); כלומר, ישראל שנלווה לבני נכר ועבד עבודה זרה כמותם לא יאכל בו.",
+        "שלא יאכל אדם שנטמא קודשים, שנאמר \"והנפש אשר תאכל בשר, מזבח השלמים אשר לה', וטומאתו, עליו\" (ויקרא ז,כ).",
+        "שלא לאכול מן הקודשים שנטמאו, שנאמר \"והבשר אשר ייגע בכל טמא, לא ייאכל\" (ויקרא ז,יט).",
+        "שלא לאכול נותר, שנאמר \"ואוכליו עוונו יישא . . . ונכרתה הנפש ההיא, מעמיה\" (ויקרא יט,ח).",
+        "שלא לאכול פיגול, שנאמר \"המקריב אותו לא ייחשב לו, פיגול יהיה; והנפש האוכלת ממנו, עוונה תישא\" (ויקרא ז,יח); והוא בכרת.",
+        "שלא יאכל זר תרומות, שנאמר \"וכל זר, לא יאכל קודש\" (ויקרא כב,י).",
+        "שלא יאכל אפילו תושב כוהן ושכירו תרומה, שנאמר \"תושב כוהן ושכיר, לא יאכל קודש\" (ויקרא כב,י).",
+        "שלא יאכל ערל תרומה, והוא הדין לשאר קודשים. .ודבר זה לימדו הכתוב מן הפסח בגזירה שווה, ואינו בפירוש מן התורה; ומפי השמועה למדו שאיסור ערל בקודשים מגופי תורה, ואינו מדברי סופרים.",
+        "שלא יאכל כוהן טמא תרומה, שנאמר \"איש מזרעך . . . בקודשים לא יאכל\" (ראה ויקרא כא,יז; ויקרא כב,ד).",
+        "שלא תאכל חללה קודש, לא תרומות ולא חזה ושוק, שנאמר \"ובת כוהן--כי תהיה, לאיש זר\" (ויקרא כב,יב).",
+        "שלא תיאכל מנחת כוהן, שנאמר \"וכל מנחת כוהן כליל תהיה, לא תיאכל\" (ויקרא ו,טז).",
+        "שלא לאכול בשר חטאות הנעשות בפנים, שנאמר \"וכל חטאת אשר יובא מדמה\" (ויקרא ו,כג).",
+        "שלא לאכול פסולי המוקדשין שהוטל בהם מום בכוונה, שנאמר \"לא תאכל, כל תועבה\" (דברים יד,ג); מפי השמועה למדנו שבפסולי המוקדשין שהוטל בהם מום הכתוב מדבר.",
+        "שלא לאכול מעשר שני של דגן חוץ לירושלים, שנאמר \"לא תוכל לאכול בשעריך, מעשר דגנך\" (דברים יב,יז).",
+        "שלא לאכול מעשר שני של תירוש חוץ לירושלים, שנאמר \"תירושך\" (דברים יב,יז).",
+        "שלא לאכול מעשר שני של יצהר חוץ לירושלים, שנאמר \"ויצהרך\" (דברים יב,יז).",
+        "שלא לאכול בכור תמים חוץ לירושלים, שנאמר \"לא תוכל . . . ובכורות\" (דברים יב,יז).",
+        "שלא יאכלו הכוהנים חטאת ואשם חוץ לעזרה, שנאמר \"לא תוכל . . . בקרך, וצאנך\" (דברים יב,יז); מפי השמועה למדו שלא בא הכתוב אלא לאסור בשר חטאות ואשמות חוץ לעזרה, לפי שכל דבר שייאכל חוץ למקום אכילתו \"לא תוכל לאכול בשעריך\" (שם) אקרא בו.",
+        "שלא לאכול בשר העולה, שנאמר \"לא תוכל . . . נדריך אשר תידור\" (דברים יב,יז); כלומר, לא תוכל לאכול נדריך אשר תידור. .וזו היא אזהרה של כל מועל, שלא ייהנה מן הקודשים האסורים ליהנות מהם; ואם נהנה, מעל.",
+        "שלא לאכול בשר קודשים קלים קודם זריקת דמים, שנאמר \"לא תוכל . . . ונדבותיך\" (דברים יב,יז); כלומר, לא תוכל לאכול נדבותיך עד שייזרק דמם.",
+        "שלא יאכל זר בשר קודשי קודשים, שנאמר \"וזר לא יאכל, כי קודש הם\" (שמות כט,לג).",
+        "שלא יאכל כוהן ביכורים קודם הנחה בעזרה, שנאמר \"לא תוכל . . . ותרומת ידך\" (דברים יב,יז); אלו הביכורים.",
+        "שלא לאכול מעשר שני בטומאה ואפילו בירושלים עד שייפדה, שנאמר \"לא ביערתי ממנו בטמא\" (דברים כו,יד).",
+        "שלא לאכול מעשר שני באנינות, שנאמר \"לא אכלתי באוני ממנו\" (דברים כו,יד).",
+        "שלא להוציא דמי מעשר שני בשאר דברים שאין בהם אכילה ושתייה, שנאמר \"ולא נתתי ממנו, למת\" (דברים כו,יד); וכל שהוא חוץ לצורכי הגוף החי, \"נתתי ממנו, למת\" אקרא בו.",
+        "שלא לאכול הטבל; והטבל הוא הדבר שגידוליו מן הארץ החייב בתרומות ומעשרות, שלא הוציאו ממנו תרומת ה': .שנאמר \"ולא יחללו, את קודשי בני ישראל--את אשר ירימו, לה'\" (ויקרא כב,טו); כלומר, דברים שהם עתידין להרים אותם לה', לא יעשו אותם חול ויאכלו אותם בטבלם.",
+        "שלא להקדים תרומה לביכורים, ולא מעשר ראשון לתרומה, ולא מעשר שני לראשון, אלא מוציאין על הסדר: .ביכורים תחילה, ואחר כך תרומה גדולה, ואחר כך מעשר ראשון, ואחר כך מעשר שני; שנאמר \"מלאתך ודמעך, לא תאחר\" (שמות כב,כח), כלומר לא תאחר דבר הראוי להקדימו.",
+        "שלא לאחר הנדרים והנדבות שנדר ושנדב, שנאמר \"לא תאחר לשלמו\" (דברים כג,כב).",
+        "שלא לעלות לחג בלא קרבן, שנאמר \"ולא ייראו פניי, ריקם\" (שמות כג,טו).",
+        "שלא לעבור על דברים שאסר אדם על נפשו, שנאמר \"לא יחל, דברו\" (במדבר ל,ג).",
+        "שלא ייקח כוהן זונה, שנאמר \"אישה זונה וחללה לא ייקחו\" (ויקרא כא,ז).",
+        "שלא ייקח כוהן חללה, שנאמר \"וחללה לא ייקחו\" (ויקרא כא,ז).",
+        "שלא ייקח כוהן גרושה, שנאמר \"ואישה גרושה מאישה לא ייקחו\" (ויקרא כא,ז).",
+        "שלא ייקח כוהן גדול אלמנה, שנאמר \"אלמנה וגרושה וחללה זונה, את אלה לא ייקח\" (ויקרא כא,יד).",
+        "שלא יבעול כוהן גדול אלמנה, ואפילו בלא קידושים, מפני שמחללה, שנאמר \"לא יחלל זרעו, בעמיו\" (ויקרא כא,טו); הרי הוא מוזהר שלא לחלל כשרה.",
+        "שלא ייכנס כוהן למקדש פרוע ראש, שנאמר \"ראשיכם אל תפרעו\" (ויקרא י,ו).",
+        "שלא ייכנס כוהן למקדש קרוע בגדים, שנאמר \"ובגדיכם לא תפרומו\" (ויקרא י,ו).",
+        "שלא ייצא כוהן מן העזרה בשעת עבודה, שנאמר \"ומפתח אוהל מועד לא תצאו\" (ויקרא י,ז).",
+        "שלא ייטמא כוהן הדיוט לשאר מתים, שנאמר \"לנפש לא ייטמא בעמיו\" (ויקרא כא,א).",
+        "שלא ייטמא כוהן גדול ואפילו לקרוביו, שנאמר \"לאביו ולאימו, לא ייטמא\" (ויקרא כא,יא).",
+        "שלא ייכנס כוהן גדול עם מת, שנאמר \"ועל כל נפשות מת, לא יבוא\" (ויקרא כא,יא); כך למדו מפי השמועה, שהוא חייב בבל יבוא וחייב בבל ייטמא.",
+        "שלא ייקח כל שבט לוי חלק בארץ, שנאמר \"ונחלה לא יהיה לו\" (דברים יח,ב).",
+        "שלא ייקח כל שבט לוי חלק בביזה בשעת כיבוש הארץ, שנאמר \"לא יהיה לכוהנים הלויים . . . חלק ונחלה\" (דברים יח,א).",
+        "שלא לעשות קורחה על מת, שנאמר \"לא תשימו קורחה בין עיניכם--למת\" (דברים יד,א).",
+        "שלא לאכול בהמה טמאה, שנאמר \"אך את זה, לא תאכלו, ממעלי הגרה\" (ויקרא יא,ד; דברים יד,ז).",
+        "שלא לאכול דג טמא, שנאמר \"ושקץ, יהיו לכם; מבשרם לא תאכלו\" (ויקרא יא,יא).",
+        "שלא לאכול עוף טמא, שנאמר \"ואת אלה תשקצו מן העוף, לא ייאכלו\" (ויקרא יא,יג).",
+        "שלא לאכול שרץ העוף, שנאמר \"כול שרץ העוף, טמא הוא לכם\" (דברים יד,יט).",
+        "שלא לאכול שרץ הארץ, שנאמר \"וכל השרץ, השורץ על הארץ--שקץ הוא, לא ייאכל\" (ויקרא יא,מא).",
+        "שלא לאכול רמש הארץ, שנאמר \"ולא תטמאו את נפשותיכם, בכל השרץ הרומש על הארץ\" (ויקרא יא,מד).",
+        "שלא לאכול תולעת הפירות כשתצא לאוויר, שנאמר \"לכל השרץ, השורץ על הארץ--לא תאכלום\" (ויקרא יא,מב).",
+        "שלא לאכול שרץ המים, שנאמר \"אל תשקצו, את נפשותיכם, בכל השרץ\" (ויקרא יא,מג).",
+        "שלא לאכול מתה, שנאמר \"לא תאכלו כל נבילה\" (דברים יד,כא).",
+        "שלא לאכול טריפה, שנאמר \"ובשר בשדה טריפה לא תאכלו\" (שמות כב,ל).",
+        "שלא לאכול אבר מן החי, שנאמר \"לא תאכל הנפש, עם הבשר\" (דברים יב,כג).",
+        "שלא לאכול גיד הנשה, שנאמר \"על כן לא יאכלו בני ישראל את גיד הנשה\" (בראשית לב,לג).",
+        "שלא לאכול דם, שנאמר \"וכל דם, לא תאכלו\" (ויקרא ג,יז; ויקרא ז,כו).",
+        "שלא לאכול חלב, שנאמר \"כל חלב שור וכשב, ועז--לא תאכלו\" (ויקרא ז,כג).",
+        "שלא לבשל בשר בחלב, שנאמר \"לא תבשל גדי, בחלב אימו\" (שמות כג,יט; שמות לד,כו; דברים יד,כא).",
+        "שלא לאכול בשר בחלב, שנאמר \"לא תבשל גדי, בחלב אימו\" פעם שנייה (שמות לד,כו); כך למדו מפי השמועה, שאחד לאיסור בישול ואחד לאיסור אכילה.",
+        "שלא לאכול בשר שור הנסקל, שנאמר \"ולא ייאכל את בשרו\" (שמות כא,כח).",
+        "שלא לאכול פת תבואה חדשה קודם הפסח, שנאמר \"ולחם . . . לא תאכלו\" (ויקרא כג,יד).",
+        "שלא לאכול קלי מן החדש, שנאמר \"וקלי . . . לא תאכלו\" (ויקרא כג,יד).",
+        "שלא לאכול כרמל מתבואה חדשה, שנאמר \"וכרמל לא תאכלו\" (ויקרא כג,יד).",
+        "שלא לאכול עורלה, שנאמר \"שלוש שנים, יהיה לכם ערלים--לא ייאכל\" (ויקרא יט,כג).",
+        "שלא לאכול כלאי הכרם, שנאמר \"פן תקדש, המלאה הזרע אשר תזרע, ותבואת, הכרם\" (דברים כב,ט); זה הוא איסור אכילה.",
+        "שלא לשתות יין נסך, שנאמר \"אשר חלב זבחימו יאכלו, ישתו יין נסיכם\" (דברים לב,לח).",
+        "שלא לאכול ולשתות דרך זולל וסובא, שנאמר \"בננו זה . . . זולל, וסובא\" (דברים כא,כ).",
+        "שלא לאכול ביום הצום, שנאמר \"כי כל הנפש אשר לא תעונה\" (ויקרא כג,כט).",
+        "שלא לאכול חמץ בפסח, שנאמר \"לא ייאכל, חמץ\" (שמות יג,ג).",
+        "שלא לאכול תערובת חמץ, שנאמר \"כל מחמצת, לא תאכלו\" (שמות יב,כ).",
+        "שלא לאכול חמץ אחר חצות יום ארבעה עשר, שנאמר \"לא תאכל עליו חמץ\" (דברים טז,ג).",
+        "שלא ייראה חמץ, שנאמר \"לא ייראה לך חמץ\" (שמות יג,ז).",
+        "שלא יימצא חמץ, שנאמר \"שאור, לא יימצא בבתיכם\" (שמות יב,יט).",
+        "שלא ישתה הנזיר יין, ולא דבר שנתערב בו יין וטעמו כטעם יין, שנאמר \"וכל משרת ענבים\" (במדבר ו,ג); ואפילו החמיץ היין או דבר שנתערב בו היין, הרי זה אסור עליו, שנאמר \"חומץ יין וחומץ שיכר לא ישתה\" (שם).",
+        "שלא יאכל ענבים לחים, שנאמר \"וענבים לחים . . . לא יאכל\" (במדבר ו,ג).",
+        "שלא יאכל ענבים יבשים, שנאמר \"ויבשים לא יאכל\" (במדבר ו,ג).",
+        "שלא יאכל חרצנים, שנאמר \"מחרצנים . . . לא יאכל\" (במדבר ו,ד).",
+        "שלא יאכל זוגין, שנאמר \"ועד זג--לא יאכל\" (במדבר ו,ד).",
+        "שלא ייטמא הנזיר למת, שנאמר \"לאביו ולאימו . . . לא ייטמא להם, במותם\" (במדבר ו,ז).",
+        "שלא ייכנס באוהל המת, שנאמר \"על נפש מת, לא יבוא\" (במדבר ו,ו).",
+        "שלא יגלח הנזיר, שנאמר \"תער לא יעבור על ראשו\" (במדבר ו,ה).",
+        "שלא לקצור כל השדה, שנאמר \"לא תכלה פאת שדך בקוצרך\" (ויקרא כג,כב).",
+        "שלא ללקוט השיבולים הנופלות בשעת קצירה, שנאמר \"ולקט קצירך, לא תלקט\" (ויקרא יט,ט; ויקרא כג,כב).",
+        "שלא לבצור עוללות הכרם, שנאמר \"וכרמך לא תעולל\" (ויקרא יט,י).",
+        "שלא ללקוט פרט הכרם, שנאמר \"ופרט כרמך לא תלקט\" (ויקרא יט,י).",
+        "שלא ליקח עומר השכחה, שנאמר \"לא תשוב לקחתו\" (דברים כד,יט); וכן לכל האילנות יש שכחה, שנאמר \"לא תפאר אחריך\" (דברים כד,כ).",
+        "שלא לזרוע כלאי זרעים, שנאמר \"שדך לא תזרע כלאיים\" (ויקרא יט,יט).",
+        "שלא לזרוע תבואה או ירק בכרם, שנאמר \"לא תזרע כרמך, כלאיים\" (דברים כב,ט).",
+        "שלא להרביע בהמה מין בשאינו מינו, שנאמר \"בהמתך לא תרביע כלאיים\" (ויקרא יט,יט).",
+        "שלא יעשה מלאכה בשני מיני בהמה כאחד, שנאמר \"לא תחרוש בשור ובחמור, יחדיו\" (דברים כב,י).",
+        "שלא לחסום בהמה בשעת מלאכה בדבר שאוכלת ממנו ונהנית, שנאמר \"לא תחסום שור, בדישו\" (דברים כה,ד).",
+        "שלא לעבוד אדמה בשביעית, שנאמר \"שדך לא תזרע\" (ויקרא כה,ד).",
+        "שלא לעבוד אילן בשביעית, שנאמר \"וכרמך לא תזמור\" (ויקרא כה,ד).",
+        "שלא לקצור ספיחי שביעית כדרך שקוצרין בשאר השנים, שנאמר \"את ספיח קצירך לא תקצור\" (ויקרא כה,ה).",
+        "שלא לאסוף פירות האילן בשביעית כדרך שאוספין בכל שנה ושנה, שנאמר \"ואת עינבי נזיריך לא תבצור\" (ויקרא כה,ה).",
+        "שלא לעבוד בשנת יובל בין אדמה בין אילן, שנאמר בה \"לא תזרעו\" (ויקרא כה,יא).",
+        "שלא לקצור ספיחי יובל כשאר השנים, שנאמר בו \"לא תקצרו את ספיחיה\" (ויקרא כה,יא).",
+        "שלא לאסוף פירות יובל כאסיפת שאר השנים, שנאמר בו \"ולא תבצרו את נזיריה\" (ויקרא כה,יא).",
+        "שלא למכור שדה בארץ ישראל לצמיתות, שנאמר \"והארץ, לא תימכר לצמיתות\" (ויקרא כה,כג).",
+        "שלא לשנות מגרשי הלויים ושדותיהם, שנאמר \"ושדה מגרש עריהם, לא יימכר\" (ויקרא כה,לד); מפי השמועה למדו שזו אזהרה שלא ישתנה.",
+        "שלא לעזוב הלויים, שנאמר \"הישמר לך, פן תעזוב את הלוי\" (דברים יב,יט), אלא נותנין להם מתנותיהם ומשמחים אותם בהן בכל רגל ורגל.",
+        "שלא יתבע הלוואה שעברה עליה שביעית, שנאמר \"לא ייגוש את ריעהו ואת אחיו\" (דברים טו,ב).",
+        "שלא יימנע מלהלוות לעני מפני השמיטה, שנאמר \"הישמר לך פן יהיה דבר\" (דברים טו,ט). .זה הכלל--כל מקום שנאמר הישמר או פן או אל, אינו אלא מצות לא תעשה.",
+        "שלא יימנע מלהחיות לעני ומליתן לו מה שהוא צריך, שנאמר \"לא תאמץ את לבבך\" (דברים טו,ז); נמצא הנותן צדקה עושה מצות עשה, והמעלים עיניו מן הצדקה יתר על שביטל עשה עבר על לא תעשה.",
+        "שלא לשלח עבד עברי ריקם כשייצא חופשי, שנאמר \"לא תשלחנו, ריקם\" (דברים טו,יג).",
+        "שלא יתבע העני בחובו כשיידע שהוא עני, ולא יצר לו, שנאמר \"לא תהיה לו, כנושה\" (שמות כב,כד).",
+        "שלא להלוות בריבית לישראל, שנאמר \"את כספך--לא תיתן לו, בנשך\" (ויקרא כה,לז).",
+        "שלא ללוות בריבית, שנאמר \"לא תשיך לאחיך\" (דברים כג,כ); כך למדו מפי השמועה, שזו אזהרה ללווה שלא יינשך למלווה.",
+        "שלא להשית יד בין לווה ומלווה בריבית, ולא להיות ערב, ולא עד, ולא לכתוב שטר ביניהם, שנאמר \"לא תשימון עליו, נשך\" (שמות כב,כד).",
+        "שלא לאחר פעולת שכיר, שנאמר \"לא תלין פעולת שכיר, איתך\" (ויקרא יט,יג).",
+        "שלא ימשכן בעל חוב בזרוע, שנאמר \"לא תבוא אל ביתו, לעבוט עבוטו\" (דברים כד,י).",
+        "שלא למנוע העבוט מבעליו העני בעת שהוא צריך לו, שנאמר \"לא תשכב, בעבוטו\" (דברים כד,יב); כלומר, לא תשכב ועבוטו עימך, אלא תשיבנו לו בלילה, הואיל והוא צריך לו בלילה.",
+        "שלא למשכן האלמנה, שנאמר \"ולא תחבול בגד אלמנה\" (דברים כד, יז).",
+        "שלא לחבול כלים שעושין בהם אוכל נפש, שנאמר \"לא יחבול ריחיים, ורכב\" (דברים כד,ו).",
+        "שלא לגנוב נפש מישראל, שנאמר \"לא תגנוב\" (שמות כ,יב; דברים ה,טז); זה גונב נפש.",
+        "שלא לגנוב ממון, שנאמר \"לא, תגנובו\" (ויקרא יט,יא); זו היא גניבת ממון.",
+        "שלא לגזול, שנאמר \"לא תגזול\" (ויקרא יט,יג).",
+        "שלא להסיג גבול, שנאמר \"לא תסיג גבול ריעך\" (דברים יט,יד).",
+        "שלא לעשוק, שנאמר \"לא תעשוק את ריעך\" (ויקרא יט,יג).",
+        "שלא לכחש בממון חברו, שנאמר \"לא תכחשו\" (ויקרא יט,יא).",
+        "שלא לישבע על כפירת ממון חברו, שנאמר \"לא תשקרו\" (ויקרא יט,יא); כלומר, לא תישבע על שקר בממון שיש לחברך בידך.",
+        "שלא יונה במקח וממכר, שנאמר \"אל תונו, איש את אחיו\" (ויקרא כה,יד).",
+        "שלא יונה בדברים, שנאמר \"ולא תונו איש את עמיתו\" (ויקרא כה, יז); זו אונאת דברים.",
+        "שלא להונות את הגר בדברים, שנאמר \"וְגֵר לֹא תוֹנֶה\" (שמות כב, כ).",
+        "שלא להונות את הגר במקח וממכר, שנאמר \"וְלֹא תִלְחָצֶנּוּ\" (שמות כב, כ).",
+        "שלא להחזיר עבד שברח לארץ ישראל לאדוניו שבחוצה לארץ, שנאמר \"לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו\" (דברים כג, טז).",
+        "שלא להונות עבד זה, שנאמר \"עִמְּךָ יֵשֵׁב בְּקִרְבֶּךָ... בַּטּוֹב לוֹ לֹא תּוֹנֶנּוּ\" (דברים כג, יז).",
+        "שלא לענות יתום ואלמנה, שנאמר \"כָּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן\" (שמות כב, כא).",
+        "שלא לעבוד בעבד עברי כעבודת עבד, שנאמר \"לֹא תַעֲבֹד בּוֹ עֲבוֹדַת עָבֶד\" (ויקרא כה, לט).",
+        "שלא למכור אותו ממכרת עבד, שנאמר \"לֹא יִמָּכְרוּ מִמְכֶּרֶת עָבֶד\" (ויקרא כה, מב).",
+        "שלא לעבוד בעבד עברי בפרך, שנאמר \"לֹא תִרְדֶּה בּוֹ בְּפָרֶךְ\" (ויקרא כה, מג).",
+        "שלא להניח הגוי לעבד בעבד עברי הנמכר לו בפרך, שנאמר \"לֹא יִרְדֶּנּוּ בְּפָרֶךְ לְעֵינֶךָ\" (ויקרא כה, נג).",
+        "שלא למכור אמה עברייה לאחר, שנאמר \"לֹא יִמְשׁוֹל לְמָכְרָהּ בְּבִגְדוֹ בָהּ\" (שמות כא, ח).",
+        "שלא למנוע מאמה עברייה היעודה שאר כסות ועונה, שנאמר \"שְׁאֵרָהּ כְּסוּתָהּ וְעוֹנָתָהּ לֹא יִגְרָע\" (שמות כא, י); והוא הדין לשאר הנשים.",
+        "שלא למכור אשת יפת תואר, שנאמר \"ומכור לא תמכרנה\" (דברים כא, יד).",
+        "שלא לכבוש אשת יפת תואר שפחה, שנאמר \"לֹא תִתְעַמֵּר בָּהּ\" (דברים כא, יד).",
+        "שלא לחמוד, שנאמר \"לֹא תַחְמֹד אֵשֶׁת רֵעֶךָ\" (שמות כ, יג).",
+        "שלא להתאוות, שנאמר \"לֹא תִתְאַוֶּה בֵּית רֵעֶךָ\" (דברים ה, יז).",
+        "שלא יאכל השכיר שלא בשעת גמר מלאכה מן המחובר שהוא עושה בו, שנאמר \"וְחֶרְמֵשׁ לֹא תָנִיף\" (דברים כג, כו).",
+        "שלא ייקח השכיר יתר על אכילתו, שנאמר \"וְאָכַלְתָּ עֲנָבִים כְּנַפְשְׁךָ שָׂבְעֶךָ\" (דברים כג, כה).",
+        "שלא יתעלם מן האבידה, שנאמר \"לֹא תוּכַל לְהִתְעַלֵּם\" (דברים כב, ג).",
+        "שלא להניח הבהמה רובצת תחת משאה בדרך, שנאמר \"לֹא תִרְאֶה חֲמוֹר אָחִיךָ\" (ראה דברים כב, ד).",
+        "שלא לעשות עול במדה, שנאמר \"לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בְּמִדָּה\" (ויקרא יט, לה); מפי השמועה למדו שהכתוב מזהיר לא תעשו עול במשפט המדה.",
+        "שלא להיות אצלנו איפה ואיפה אבן ואבן, שנאמר \"לֹא יִהְיֶה לְךָ בְּבֵיתְךָ אֵיפָה וְאֵיפָה\" (דברים כה, יד).",
+        "שלא לעוול המשפט, שנאמר \"לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט\" (ויקרא יט, טו).",
+        "שלא ליקח שוחד, שנאמר \"וְשֹׁחַד לֹא תִקָּח\" (שמות כג, ח).",
+        "שלא לכבד גדול בדין, שנאמר \"וְלֹא תֶהְדַּר פְּנֵי גָּדוֹל\" (ויקרא יט, טו).",
+        "שלא יירא הדיין בדין מאדם רע, שנאמר \"לֹא תָגוּרוּ מִפְּנֵי אִישׁ\" (דברים א, יז).",
+        "שלא לרחם על עני בדין, שנאמר \"וְדָל לֹא תֶהְדַּר בְּרִיבוֹ\" (שמות כג, ג).",
+        "שלא להטות משפט אדם חוטא, שנאמר \"לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ\" (שמות כג, ו); למדו מפי השמועה, שזה אביון במצוות.",
+        "שלא לרחם על המזיק בדיני קנסות, שנאמר \"לֹא תָחוֹס עֵינְךָ\" (דברים יט, כא).",
+        "שלא להטות משפט גרים ויתומים, שנאמר \"לֹא תַטֶּה מִשְׁפַּט גֵר יָתוֹם\" (דברים כד, יז).",
+        "שלא לשמוע מאחד מבעלי דינין ואין חברו עימו, שנאמר \"לֹא תִשָּׂא שֵׁמַע שָׁוְא\" (שמות כג, א).",
+        "שלא לנטות אחרי רבים בדיני נפשות, אם היו המחייבין יתר על המזכין אחד, שנאמר \"לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעוֹת\" (שמות כג, ב).",
+        "שלא ילמד חובה מי שלימד זכות ת��ילה בדיני נפשות, שנאמר \"לא תענה על ריב, לנטות\" (שמות כג, ב).",
+        "שלא למנות בדיינין אדם שאינו חכם בדברי תורה, אף על פי שהוא חכם בחכמות אחרות, שנאמר \"לֹא תַכִּירוּ פָּנִים בַּמִּשְׁפָּט\" (דברים א, יז).",
+        "שלא להעיד בשקר, שנאמר \"לֹא תַעֲנֶה בְּרֵעֲךָ עֵד שָׁקֶר\" (שמות כ, יב).",
+        "שלא יעיד בעל עבירה, שנאמר \"אַל תָּשֶׁת יָדְךָ עִם רָשָׁע לִהְיוֹת עֵד חָמָס\" (שמות כג, א).",
+        "שלא יעיד קרוב, שנאמר \"לֹא יוּמְתוּ אָבוֹת עַל בָּנִים\" (דברים כד, טז); מפי השמועה למדו שלא יומתו אבות בעדות בנים, והוא הדין לשאר הקרובים.",
+        "שלא לכרות הדין על פי עד אחד, שנאמר \"לֹא יָקוּם עֵד אֶחָד בְּאִישׁ\" (דברים יט, טו).",
+        "שלא להרוג נקי, שנאמר \"לֹא תִּרְצָח\" (שמות כ, יב; דברים ה, טז).",
+        "שלא לחתוך הדין באומד הדעת, עד שיראו שני עדים גופו של דבר, שנאמר \"וְנָקִי וְצַדִּיק אַל תַּהֲרֹג\" (שמות כג, ז).",
+        "שלא יורה העד בדין שהעיד בו בדיני נפשות, שנאמר \"וְעֵד אֶחָד לֹא יַעֲנֶה בְּנֶפֶשׁ\" (במדבר לה, ל).",
+        "שלא להרוג מחוייב הריגה קודם שיעמוד בדין, שנאמר \"וְלֹא יָמוּת הָרוֹצֵחַ עַד עָמְדוֹ לִפְנֵי הָעֵדָה\" (במדבר לה, יב).",
+        "שלא לחוס על הרודף, אלא הורגין אותו קודם שיגיע לנרדף ויהרגנו או יגלה ערוותו, שנאמר \"וְקַצּוֹתָה אֶת כַּפָּהּ לֹא תָחוֹס עֵינְךָ\" (דברים כה, יב).",
+        "שלא לענוש האנוס, שנאמר \"וְלַנַּעֲרָה לֹא תַעֲשֶׂה דָּבָר\" (דברים כב, כו).",
+        "שלא ליקח כופר מן הרוצח, שנאמר \"ולא תקחו כופר לנפש רוצח\" (במדבר לה, לא).",
+        "שלא ליקח כופר בגלות רוצח בשגגה, שנאמר \"וְלֹא תִקְחוּ כֹּפֶר לָנוּס אֶל עִיר מִקְלָטוֹ\" (במדבר לה, לב).",
+        "שלא לעמוד על הדם, שנאמר \"לֹא תַעֲמֹד עַל דַּם רֵעֶךָ\" (ויקרא יט, טז).",
+        "שלא להניח מכשול, שנאמר \"וְלֹא תָשִׂים דָּמִים בְּבֵיתֶךָ\" (דברים כב, ח).",
+        "שלא להכשיל תם בדרך, שנאמר \"וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל\" (ויקרא יט, יד).",
+        "שלא להוסיף במלקות המחוייב מלקות, שנאמר \"לא יוסיף: .פן יוסיף\" (דברים כה,ג).",
+        "שלא לרגל, שנאמר \"לא תלך רכיל בעמיך\" (ויקרא יט,טז).",
+        "שלא לשנוא בלב, שנאמר \"לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ\" (ויקרא יט, יז).",
+        "שלא להלבין פני אדם מישראל, שנאמר \"הוכח תוכיח את עמיתך, ולא תישא עליו חטא\" (ויקרא יט,יז).",
+        "שלא לנקום, שנאמר \"לא תיקום\" (ויקרא יט,יח).",
+        "שלא לנטור, שנאמר \"לא תיטור\" (ויקרא יט,יח).",
+        "שלא ליקח אם על הבנים, שנאמר \"לא תיקח האם, על הבנים\" (דברים כב,ו).",
+        "שלא לגלח שיער הנתק, שנאמר \"ואת הנתק, לא יגלח\" (ויקרא יג,לג).",
+        "שלא לתלוש סימני צרעת, שנאמר \"הישמר בנגע הצרעת\" (דברים כד,ח).",
+        "שלא לעבוד ולזרוע בנחל איתן, שנאמר \"אשר לא ייעבד בו, ולא ייזרע\" (דברים כא,ד).",
+        "שלא להחיות מכשף, שנאמר \"מכשפה, לא תחייה\" (שמות כב,יז).",
+        "שלא יתחייב חתן בדבר מצורכי רבים כל שנתו, כגון צבא ושמירת החומה וכיוצא בהן, שנאמר \"לא ייצא בצבא, ולא יעבור עליו לכל דבר\" (דברים כד,ה).",
+        "שלא להמרות על פי בית דין, שנאמר \"לא תסור, מכל הדבר\" (ראה דברים יז,יא).",
+        "שלא להוסיף על מצוות התורה, בין תורה שבכתב בין בפירושה שקיבלו על פה, שנאמר \"את כל הדבר, אשר אנוכי מצווה אתכם--אותו תשמרו, לעשות: .לא תוסף עליו\" (דברים יג,א).",
+        "שלא לגרוע מכל מצוות התורה, שנאמר \"ולא תגרע ממנו\" (דברים ��ג,א).",
+        "שלא לקלל הדיין, שנאמר \"אלוהים, לא תקלל\" (שמות כב,כז).",
+        "שלא לקלל הנשיא, והוא המלך או ראש ישיבת ארץ ישראל, שנאמר \"ונשיא בעמך, לא תאור\" (שמות כב,כז).",
+        "שלא לקלל אחד משאר ישראל, שנאמר \"לא תקלל חירש\" (ויקרא יט,יד).",
+        "שלא לקלל אב ואם, שנאמר \"ומקלל אביו ואימו, מות יומת\" (שמות כא,יז).",
+        "שלא להכות אב ואם, שנאמר \"ומכה אביו ואימו, מות יומת\" (שמות כא,טו).",
+        "שלא לעשות מלאכה בשבת, שנאמר \"לא תעשה כל מלאכה\" (שמות כ,ט; דברים ה,יג).",
+        "שלא להלך חוץ לתחום מדינה כהולכי דרכים בשבת, שנאמר \"אל ייצא איש ממקומו\" (שמות טז,כט).",
+        "שלא לענוש בשבת, שנאמר \"לא תבערו אש, בכול מושבותיכם\" (שמות לה,ג).",
+        "שלא לעשות מלאכה בראשון של פסח, שנאמר \"כל מלאכה, לא ייעשה בהם\" (שמות יב,טז).",
+        "שלא לעשות מלאכה בשביעי של פסח, שנאמר \"כל מלאכה, לא ייעשה בהם\" (שמות יב,טז).",
+        "שלא לעשות מלאכה בחג השבועות, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,כא; במדבר כח,כו).",
+        "שלא לעשות מלאכה באחד לחודש השביעי, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,כה; במדבר כט,א).",
+        "שלא לעשות מלאכה ביום הכיפורים, שנאמר בו \"כל מלאכה, לא תעשו\" (ויקרא טז,כט; ויקרא כג,כח; ויקרא כג,לא; במדבר כט,ז).",
+        "שלא לעשות מלאכה בראשון של חג, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,לה; ויקרא כג,לו; במדבר כט,יב).",
+        "שלא לעשות מלאכה ביום שמיני של חג, שנאמר בו \"כל מלאכת עבודה, לא תעשו\" (ויקרא כג,לו; במדבר כט,לה).",
+        "שלא לגלות ערוות אם, שנאמר \"אימך היא, לא תגלה ערוותה\" (ויקרא יח,ז).",
+        "שלא לגלות ערוות אשת אב, שנאמר \"ערוות אשת אביך, לא תגלה\" (ויקרא יח,ח).",
+        "שלא לגלות ערוות אחות, שנאמר \"ערוות אחותך . . . לא תגלה\" (ויקרא יח,ט).",
+        "שלא לגלות ערוות אחות מן האב ומן האם, שנאמר \"ערוות בת אשת אביך מולדת אביך, אחותך היא--לא תגלה, ערוותה\" (ויקרא יח,יא).",
+        "שלא לגלות ערוות בת הבן, שנאמר \"ערוות בת בנך\" (ויקרא יח,י).",
+        "שלא לגלות ערוות בת הבת, שנאמר \"או בת בתך, לא תגלה ערוותן\" (ויקרא יח,י).",
+        "שלא לגלות ערוות הבת; ולמה לא נתפרשה בתורה, מפני שאסר בת הבת שתק מן הבת, ומפי השמועה למדו שאיסור הבת מגופי תורה, כשאר עריות.",
+        "שלא לגלות ערוות אישה ובתה, שנאמר \"ערוות אישה ובתה, לא תגלה\" (ויקרא יח,יז).",
+        "שלא לגלות ערוות אישה ובת בנה, שנאמר \"את בת בנה\" (ויקרא יח,יז).",
+        "שלא לגלות ערוות אישה ובת בתה, שנאמר \"ואת בת בתה, לא תיקח\" (ויקרא יח,יז).",
+        "שלא לגלות ערוות אחות האב, שנאמר \"ערוות אחות אביך, לא תגלה\" (ויקרא יח,יב).",
+        "שלא לגלות ערוות אחות האם, שנאמר \"ערוות אחות אימך, לא תגלה\" (ויקרא יח,יג).",
+        "שלא לגלות ערוות אשת אחי האב, שנאמר \"אל אשתו לא תקרב, דודתך היא\" (ויקרא יח,יד).",
+        "שלא לגלות ערוות אשת הבן, שנאמר \"ערוות כלתך, לא תגלה\" (ויקרא יח,טו).",
+        "שלא לגלות ערוות אשת אח, שנאמר \"ערוות אשת אחיך, לא תגלה\" (ויקרא יח,טז).",
+        "שלא לגלות ערוות אחות אישה, שנאמר \"ואישה אל אחותה, לא תיקח\" (ויקרא יח,יח).",
+        "שלא לגלות ערוות נידה, שנאמר \"ואל אישה, בנידת טומאתה--לא תקרב\" (ויקרא יח,יט).",
+        "שלא לגלות ערוות אשת איש, שנאמר \"ואל אשת, עמיתך--לא תיתן שכובתך\" (ויקרא יח,כ).",
+        "שלא לשכב עם בהמה, שנאמר \"ובכל בהמה לא תיתן שכובתך, לזרע\" (ראה ויקרא יח,כ; ויקרא יח,כג).",
+        "שלא תביא אישה בהמה עליה, שנאמר \"ואישה, לא תעמוד לפני בהמה לרבעה\" (ויקרא יח,כג).",
+        "שלא לשכב עם זכר, שנאמר \"ואת זכר--לא תשכב\" (ויקרא יח,כב).",
+        "שלא לגלות ערוות האב עצמו, שנאמר \"ערוות אביך . . . לא תגלה\" (ויקרא יח,ז).",
+        "שלא לגלות ערוות אחי האב עצמו, שנאמר \"ערוות אחי אביך, לא תגלה\" (ויקרא יח,יד).",
+        "שלא ליקרב לעריות בדברים המביאין לידי גילוי ערווה, כגון חיבוק ונישוק ורמיזה וקפיצה, שנאמר \"אל כל שאר בשרו, לא תקרבו לגלות ערווה\" (ויקרא יח,ו); מפי השמועה למדו שזו אזהרה לקריבה המביאה לידי גילוי ערווה.",
+        "שלא יישא ממזר בת ישראל, שנאמר \"לא יבוא ממזר, בקהל ה'\" (דברים כג,ג).",
+        "שלא תהיה קדשה, והיא הנבעלת בלא כתובה וקידושין, שנאמר \"לא תהיה קדשה\" (דברים כג,יח).",
+        "שלא יחזיר המגרש גרושתו אחר שנישאת לאחר, שנאמר \"לא יוכל בעלה הראשון אשר שילחה לשוב לקחתה\" (דברים כד,ד).",
+        "שלא תינשא היבמה לאחר חוץ מיבמה, שנאמר \"לא תהיה אשת המת\" (דברים כה,ה).",
+        "שלא יגרש האונס אנוסתו, שנאמר \"לא יוכל שלחה, כל ימיו\" (דברים כב,כט).",
+        "שלא יגרש מוציא שם רע את אשתו, שנאמר בו \"לא יוכל לשלחה כל ימיו\" (דברים כב,יט).",
+        "שלא ייקח סריס בת ישראל, שנאמר \"לא יבוא פצוע דכא\" (דברים כג,ב).",
+        "שלא לסרס זכר מכל המינין, לא אדם ולא בהמה חיה ועוף, שנאמר \"ובארצכם, לא תעשו\" (ויקרא כב,כד).",
+        "שלא למנות על ישראל איש מקהל גרים, שנאמר \"לא תוכל לתת עליך איש נוכרי\" (דברים יז,טו).",
+        "שלא ירבה המלך סוסים, שנאמר \"לא ירבה לו סוסים\" (דברים יז,טז).",
+        "שלא ירבה המלך נשים, שנאמר \"לא ירבה לו נשים\" (דברים יז,יז).",
+        "שלא ירבה לו המלך כסף וזהב, שנאמר \"וכסף וזהב, לא ירבה לו מאוד\" (דברים יז,יז).",
+        "א .אלו הם שש מאות ושלוש עשרה מצוות שנאמרו לו למשה בסיניי, הן וכללותיהן ופרטותיהן ודקדוקיהן; וכל אותן הכללות והפרטות והדקדוקין והביאורין של כל מצוה ומצוה, היא תורה שבעל פה שקיבלו בית דין מפי בית דין.",
+        "ב .ויש מצוות אחרות שנתחדשו אחר מתן תורה, וקבעו אותן נביאים וחכמים ופשטו בכל ישראל--כגון מקרא מגילה, ונר חנוכה, ותענית תשעה באב, וידיים, ועירובין. .ויש לכל מצוה ומצוה מאלו פירושין ודקדוקין; והכול יתבאר בחיבור זה.",
+        "ג .כל אלו המצוות שנתחדשו--חייבין אנו לקבלם ולשומרם, שנאמר \"לא תסור, מכל הדבר . . .\" (ראה דברים יז,יא); ואינם תוספת על מצוות התורה. .ועל מה הזהירה תורה \"לא תוסף עליו, ולא תגרע ממנו\" (דברים יג,א)--שלא יהיה נביא רשאי לחדש דבר ולומר שהקדוש ברוך הוא ציווהו במצוה זו להוסיפה למצוות התורה, או לחסר אחת מאלו השש מאות ושלוש עשרה מצוות.",
+        "ד .אבל אם הוסיפו בית דין עם נביא שיהיה באותו הזמן מצוה דרך תקנה, או דרך הוראה, או דרך גזירה--אין זו תוספת: .שהרי לא אמרו שהקדוש ברוך הוא ציווה לעשות עירוב או לקרות מגילה בעונתה. .ואלו אמרו כן, היו מוסיפין על התורה.",
+        "ה .אלא כך אנו אומרים, שהנביאים עם בית דין תיקנו וציוו לקרות המגילה בעונתה כדי להזכיר שבחיו של הקדוש ברוך הוא ותשועות שעשה לנו, והיה קרוב לשווענו כדי לברכו ולהללו, וכדי להודיע לדורות הבאים שאמת מה שהבטיחנו בתורה, \"ומי גוי גדול, אשר לו אלוהים קרובים אליו\" (ראה דברים ד,ז; דברים ד,ח). .ועל דרך זו היא כל מצוה ומצוה שהיא מדברי סופרים, בין עשה ובין לא תעשה."
+    ],
+    "versions": [
+        [
+            "Wikisource Mishneh Torah",
+            "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%AA%D7%95%D7%9B%D7%9F_%D7%94%D7%97%D7%99%D7%91%D7%95%D7%A8)"
+        ]
+    ],
+    "heTitle": "משנה תורה, מצוות לא תעשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/Sefaria Community Translation.json

@@ -0,0 +1,42 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Overview of Mishneh Torah Contents",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, תוכן החיבור",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        [
+            "I have seen fit to divide this treatise into 14 books.",
+            "The first book: I will include in this all the commandments that are essential to the religion of Moses our teacher, and one needs to know them before anything else - for example, the unity of His name, may He be blessed, and the prohibition of pagan worship. I have called this book  \"Sefer HaMadda\" - \"The Book of Knowledge\".",
+            "The second book: I will include in this the most frequent commandments, which we were commanded to do them in order to love the Omnipresent and to always remember Him - for example, the reading of the Shema, prayer, tefilin, blessings; and circumcision is included in this, for this is a sign on our skin to always remember, in a time in which we have no tefilin, nor tzitzit, etc. And I have called this book \"Sefer Ahava\" - \"The Book of Love\".",
+            "The third book: I will include in this all commandments that are known through time - for example, Shabbat, and the holidays. And I have called this book \"Sefer Zemanim\" - \"The Book of Times\".",
+            "The fourth book: I will include in this the commandments involving marriage - for example marriage (kiddushin) and divorce, and Levirite marriage (yibum) and  the ceremony of the Removed Sandal (halitza). And I have called this book \"Sefer Nashim\" - \"The Book of Women\".",
+            "The fifth book: I will include in this the commandments involving forbidden sexual relationships, and the commandments involving forbidden foods - for these are both subjects in which the Omnipresent sanctified us, and separated us from the gentiles, through forbidden sexual relationships and forbidden foods, and for both of these it is said, \"And I separated you from the nations\" (Leviticus 20:26), \"Which I separated you from the nations\" (Leviticus 20:24). And I have called this book \"Sefer Kedusha\" - \"The Book of Holiness\".",
+            "The sixth book: I will include the commandments involving what a person is obligated in when he forbids himself from something - for example, vows and oaths. I have called this book \"Sefer Haflaah\" - \"The Book of Utterances\".",
+            "The seventh book: I will include the commandments that involve agriculture of the Land - for example, Sabbaticals and Jubilees, tithes and donations, and the rest of the commandments that are included in those topics. I have called this book \"Sefer Zeraim\" - \"The Book of Seeds.\"",
+            "The eight book: I will include the commandments that involve building the Sanctuary, and the daily public sacrifices. And I have called this book \"Sefer Avoda\" - \"The Book of Worship\".",
+            "The ninth book: I will include the commandments that relate to individuals' sacrifices. And I have called this book \"Sefer Qorbanot\" \"The Book of Sacrifices\".",
+            "The tenth book: I will include the commandments that relate to purity and impurity. And I have called this book \"Sefer Taharot\" \"The Book of Purity\".",
+            "The eleventh book: I will include the commandments that relate to a person and his neighbor, and involve financial damages or bodily harm. And I have called this book \"Sefer Neziqin\" \"The Book of Torts\".",
+            "The twelfth book: I will include the commandments that relate to sale and acquisition. And I have called this book \"Sefer Qinyan\" \"The Book of Acquisition\".",
+            "The thirteenth book: I will include the commandments that relate to a person and his neighbor in remaining cases that do not involve damages from the outset, such as guards, debtors, claims and their denial. And I have called this book \"Sefer Mishpatim\" \"The Book of Civil Laws\".",
+            "The fourteenth book: I will include commandments that are transferred to the Sanhedrin, such as executions by the Bet Din, acceptance of testimony, and laws concerning the king and his wars. And I have called this book \"Sefer Shoftim\" \"The Book of Judges\"."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json

@@ -0,0 +1,199 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Overview of Mishneh Torah Contents",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865",
+    "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionNotes": "",
+    "digitizedBySefaria": true,
+    "shortVersionTitle": "Moses Hyamson, 1937-1949",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, תוכן החיבור",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        [
+            "I have seen fit to divide this work into fourteen books.",
+            "<b>FIRST BOOK.</b> I include in it all the precepts which constitute the very essence and principle of the faith taught by Moses, our teacher, and which it is necessary for one to know at the outset; as for example, acceptance of the unity of God, and the prohibition of idolatry. I have called this book: the Book of Knowledge.",
+            "<b>SECOND BOOK.</b> I include in it all the precepts which are to be continuously observed, and which we have been bidden to keep, in order that we may always love God and be ever mindful of Him. Such precepts are the recital of the <i>Shema</i> and of prayers, the wearing of phylacteries, the recital of the blessings. Included in this group is the rite of Circumcision, because this is a sign in our flesh, serving as a constant reminder, even when phylacteries and fringes of the garment, etc. are not being worn. I have called this book: The Book of Love.",
+            "<b>THIRD BOOK.</b> I include therein all the precepts to be fulfilled at stated periods, such as Sabbaths and Festivals. I have called this book: The Book of Seasons.",
+            "<b>FOURTH BOOK.</b> I include therein the precepts that refer to marital relations, such as marriage and divorce, levirate marriage and the form of release from the obligation of a levirate marriage. I have called this book: The Book of Women.",
+            "<b>FIFTH BOOK.</b> I include in it precepts having reference to illicit sexual unions, and those that relate to forbidden foods; because, in these two regards, the Omnipresent sanctified us and separated us from the nations, and of both classes of precepts it is said, “And I have set you apart from the peoples” (Lev. 20:26), “.... who have set you apart from the peoples” (Lev. 20:24). I have called this book: The Book of Holiness.",
+            "<b>SIXTH BOOK.</b> I include in it precepts binding on one who has incurred an obligation by utterances, e.g., by taking oaths or making vows. I have called this book: The Book of Specific Utterance.",
+            "<b>SEVENTH BOOK.</b> I include in it precepts relating to cultivation of the soil; such as Sabbatical years and Jubilees, tithes, heave-offerings, (priests’ dues of the crops), and other precepts connected with these and akin to them. I have called this book: The Book of Seeds.",
+            "<b>EIGHTH BOOK.</b> I include therein precepts relating to the erection of the Sanctuary and to the regular public sacrifices. I have called this book: The Book of Service.",
+            "<b>NINTH BOOK.</b> I include therein precepts that refer to sacrifices brought by private individuals. I have called this book: The Book of Sacrifices.",
+            "<b>TENTH BOOK.</b> I include therein precepts relating to things ritually clean or unclean. I have called this book: The Book of Purity.",
+            "<b>ELEVENTH BOOK.</b> I include therein precepts referring to civil relations which from the outset cause damage to property or injury to the person. I have called this book: The Book of Torts.",
+            "<b>TWELFTH BOOK.</b> I include in it precepts referring to sales and (other modes of) acquisition. I have called this book: The Book of Acquisition.",
+            "<b>THIRTEENTH BOOK.</b> I include in it precepts referring to civil relations in cases that do not, from the outset, cause damage, such as Bailments, Debts, Claims and Denials. I have called this book: The Book of Judgments.",
+            "<b>FOURTEENTH BOOK.</b> I include therein precepts, the fulfilment of which is assigned to the Sanhedrin, as for example, infliction of capital punishment, reception of evidence, administration of the laws affecting the sovereign, and wars. I have called this book: The Book of Judges.",
+            "The following is the division of groups of laws in this work, arranged according to the subject matter of the books, as also of the precepts appertaining to the topics in each of these groups.",
+            "<b>BOOK OF KNOWLEDGE</b> Its Halachoth (groups of laws) are five, in the following order: laws concerning the foundations of the Torah; laws concerning ethical behaviour; laws concerning the study of the Torah; laws concerning idolatry and institutions of the gentiles; laws concerning Repentance.",
+            "LAWS CONCERNING THE FOUNDATION OF THE TORAH.<br>These comprise ten precepts; of which, six are affirmative, and four are negative precepts, as follows: 1) To know that there is a God; 2) Not to entertain the thought that there is any other god but the Eternal; 3) To acknowledge His Unity; 4) To love Him; 5) To revere Him; 6) To hallow His name; 7) Not to desecrate His name; 8) Not to destroy things upon which His name is called; 9) To hear and accept the message of the prophet who speaks in His name; 10) Not to test Him.",
+            "LAWS OF ETHICAL BEHAVIOUR.<br>These comprise eleven precepts; of which, five are affirmative, and six are negative precepts. They are as follows: 1) To imitate His ways; 2) To cleave to those who know Him; 3) To love associates; 4) To love strangers; 5) Not to hate brothers; 6) To administer rebuke; 7) Not to put any one to shame; 8) Not to afflict the feeble and wretched; 9) Not to go about tale-bearing; 10) Not to avenge; 11) Not to bear a grudge.",
+            "LAWS CONCERNING THE STUDY OF THE TORAH.<br>These comprise two affirmative precepts; first, to learn Torah; second, to show honour to its teachers and to those versed in the knowledge of it.",
+            "LAWS CONCERNING IDOLATRY AND THE INSTITUTIONS OF HEATHEN NATIONS.<br>These comprise fifty-one precepts; of which, two are affirmative, and forty-nine, negative precepts. They are as follows: 1) Not to turn to idolatry; 2) Not to indulge in evil thoughts or sights; 3) Not to blaspheme; 4) Not to worship an idol in the customary mode; 5) Not to prostrate oneself before it; 6) Not to make a graven image for oneself; 7) Not to fashion a graven image, even for others; 8) Not to make images even for ornaments; 9) Not to draw others away after idol-worship; 10) To burn a city that has become idolatrous; 11) Not to rebuild such a city; 12) Not to use any of its property; 13) Not to entice an individual to idol worship; 14) Not to love the enticer; 15) Not to give up hating him; 16) Not to save him; 17) Not to urge pleas in his favour; 18) Not to refrain from urging pleas against him; 19) Not to prophesy in the name of an idol; 20) Not to listen to, and accept a message from, one who prophesies in its name; 21) Not to prophesy falsely even in the name of God; 22) Not to fear putting a false prophet to death; 23) Not to swear in the name of an idol; 24) Not to practise consultation of ghosts; 25) Not to practise consultation of familiar spirits; 26) Not to pass (anyone through the fire) to Molech; 27) Not to set up a pillar (for worship); 28) Not to prostrate oneself on a figured stone; 29) Not to plant an <i>Asherah</i> (grove for worship); 30) To destroy an idol and everything made for its sake; 31) Not to make use of an idol or articles subsidiary to its service; 32) Not to make use of the ornamental adjunct of anything worshipped; 33) Not to make a covenant with idolaters; 34) Not to show them favour; 35) That they should not settle in our land; 36) Not to adopt their customs, nor their mode of dress; 37) Not to practise enchantment; 38) Not to practise divination; 39) Not to practise soothsaying; 40) Not to practise charming; 41) Not to seek counsel of the dead; 42) Not to enquire of a ghost; 43) Not to enquire of a familiar spirit; 44) Not to practise witchcraft; 45) Not to round the corners of the head; 46) Not to remove the corners of the beard; 47) That a man shall not put on a woman's attire; 48) That a woman shall not put on a man's attire; 49) Not to tattoo the body; 50) Not to cut one's flesh (for the dead); 51) Not to make a bald spot for the dead.",
+            "LAWS CONCERNING REPENTANCE.<br>These are comprised in one affirmative precept, namely that the sinner shall repent of his sin and confess. ",
+            "The precepts included in this book are thus seventy-five, of which sixteen are affirmative, and fifty-nine negative precepts."
+        ],
+        [
+            "<b>BOOK OF LOVE</b>",
+            "Its groups of laws are six in the following order: laws concerning reading of the <i>Shema';</i> laws concerning prayer and the priestly benediction; laws concerning <i>Tephillin</i> (phylacteries), Mezuzah (passages of Scripture affixed in a case to the doors of dwellings) and scrolls of the Torah; laws concerning fringes (on the corners of garments); laws concerning blessings; laws of circumcision.",
+            "LAWS CONCERNING READING OF THE SHEMA'.<br>These are comprised in one affirmative precept, namely to read the <i>Shema</i>' twice daily.",
+            "LAWS CONCERNING PRAYERS AND THE PRIESTLY BENEDICTION.<br>These are comprised in two affirmative precepts; first, to serve the Eternal daily by prayer; secondly, that priests shall bless Israel daily.",
+            "LAWS CONCERNING TEPHILLIN (PHYLACTERIES), MEZUZAH AND SCROLL OF THE TORAH.<br>These comprise five affirmative precepts. In detail, they are as follows: to put a phylactery on the head; to bind it on the arm; to fix a mezuzah on the doors of entrances; that every one shall write a scroll of the Torah for himself; that the King shall write a second scroll for himself, so that he will have two scrolls of the Torah.",
+            "LAWS CONCERNING FRINGES.<br>These are comprised in one affirmative precept, namely, to put fringes on the corners of the garment.",
+            "LAWS CONCERNING BLESSINGS.<br>These are comprised in one affirmative precept; namely, to bless His Name after consuming food.",
+            "LAWS OF CIRCUMCISION.<br>These are comprised in one affirmative precept; namely, to circumcise male infants on the eighth day.",
+            "The precepts included in this book are thus eleven affirmative precepts."
+        ],
+        [
+            "<b>BOOK OF SEASONS</b>",
+            "Its groups of laws are ten. They are treated in the following order: laws concerning the Sabbath; laws concerning <i>Erubin</i> (arrangements for permission to carry outside the house on the Sabbath day, or to walk outside the city beyond the prescribed limits); laws concerning the observance of rest on the tenth day of Tishri; laws concerning the observance of rest on the feasts; laws concerning leavened and unleavened bread (on Passover); laws concerning the sounding of the Ram's Horn (on the New Year); concerning booths (on the Feast of Tabernacles) and concerning the palm branch (and other plants to be taken on the Feast of Tabernacles); laws concerning the payment of shekels; laws concerning the solemn announcement of the beginning of the month; laws concerning fasts; laws concerning the reading of the Scroll of Esther (on the Feast of Purim) and concerning the observance of Chanucah (Feast of Lights).",
+            "THE LAWS OF THE SABBATH.<br>These comprise five precepts, of which two are affirmative precepts and three are negative precepts. The following are their details: 1) to rest on the seventh day; 2) not to do work on it; 3) not to inflict punishment on the Sabbath; 4) not to walk on the Sabbath (outside the city) beyond the prescribed limits; 5) to sanctify the day by express mention.",
+            "LAWS OF ERUBIN.<br>This treats of one affirmative precept instituted by the Scribes and which is not counted in the number of commandments of the Torah.",
+            "LAWS CONCERNING THE OBSERVANCE OF REST ON THE TENTH OF TISHRI.<br>These comprise four precepts, of which two are affirmative precepts and two are negative precepts. The following are their details: 1) to rest on that day from work; 2) not to do work on it; 3) to fast on it; 4) not to eat or drink on it.",
+            "LAWS CONCERNING THE OBSERVANCE OF REST ON THE FEASTS.<br>These comprise twelve precepts, of which six are affirmative precepts and six, negative precepts. Their details are as follows: 1) to rest on the first day of Passover; 2) not to do work on it; 3) to rest on the seventh day of Passover; 4) not to do work on it; 5) to rest on the Feast of Weeks; 6) not to do work on it; 7) to rest on the New Year; 8) not to do work on it; 9) to rest on the day of the Feast of Tabernacles; 10) not to do work on it; 11) to rest on the eighth day of the Feast; 12) not to do work on it.",
+            "LAWS CONCERNING LEAVENED AND UNLEAVENED BREAD.<br>These comprise eight precepts, of which three are affirmative precepts and five are negative precepts. Their details are as follows: 1) not to eat leavened food on the fourteenth day of Nissan, from noon onwards; 2) to destroy leaven on the fourteenth of Nissan; 3) not to eat leavened food during the seven days of Passover; 4) not to eat food which contains leaven, during the seven days of Passover; 5) that no leaven is to be exposed to view during those seven days; 6) that no leaven is to be found (in one's possession) during those seven days; 7) to eat unleavened bread on the (first) night of Passover; 8) to discourse concerning the departure from Egypt on that night.",
+            "LAWS CONCERNING THE RAM'S HORN; CONCERNING BOOTHS AND CONCERNING THE PALM BRANCH.<br>These comprise three affirmative precepts, as follows: 1) to hear the sound of the ram's horn on the first of Tishri; 2) to dwell in a booth during the seven days of the Feast of Tabernacles; 3) to take the palm-branch (and the other three plants), in the Temple during the seven days of the Feast.",
+            "LAWS OF THE SHEKEL-DUES.<br>These are comprised in one affirmative precept, namely, that every individual shall give every year half a shekel to the Sanctuary.",
+            "LAWS CONCERNING THE SOLEMN ANNOUNCEMENT OF THE FIRST DAY OF THE MONTH.<br>These are comprised in one affirmative precept, namely, to calculate, determine and fix the day which shall be the beginning of each month in the year.",
+            "LAWS CONCERNING FASTS.<br>These are comprised in one affirmative precept, namely, to fast and supplicate the Eternal, when a great calamity befalls the community.",
+            "LAWS CONCERNING READING THE SCROLL OF ESTHER AND CONCERNING THE FEAST OF LIGHTS.<br>These comprise two affirmative precepts ordained by the Scribes; and they are not counted in the number of precepts of the Pentateuch. ",
+            "The commandments of the Torah included in this book accordingly total thirty-five; of which nineteen are affirmative, and sixteen are negative precepts. There are also three precepts appointed by the Scribes."
+        ],
+        [
+            "<b>BOOK OF WOMEN</b>",
+            "Its groups of laws are five in the following order: laws concerning marriage; laws concerning divorce; laws concerning levirate marriage and concerning formal release from the obligation to contract such a union; laws concerning virgin maidens; laws concerning a married woman suspected (by her husband) of infidelity.",
+            "LAWS CONCERNING MARRIAGE.<br>These comprise four precepts, of which two are affirmative precepts and two are negative precepts. The following are their details: 1) To wed by means of a marriage-contract (<i>Kethubah</i>) and sacramental ritual (<i>Kiddushin</i>); 2) Not to cohabit with a woman in the absence of a marriage-contract and sacramental ritual; 3) Not to withhold from a wife, her board, raiment and fulfilment of conjugal duty; 4) To be fruitful and multiply by cohabiting with her.",
+            "LAWS CONCERNING DIVORCE.<br>These comprise two precepts. The first is an affirmative precept, namely, that one who divorces (his wife) shall divorce her with a written document. The second precept is that he shall not take back the divorced woman as his wife, after she had been married to another man.",
+            "LAWS CONCERNING LEVIRATE MARRIAGE AND FORMAL RELEASE FROM THE OBLIGATION OF ENTERING INTO SUCH A UNION.<br>These comprise three precepts, of which two are affirmative precepts, while one is a negative precept. These, in detail, are as follows: 1) to marry the widow of a deceased brother who left no surviving issue; 2) that, if the brother is not willing to enter into such a union, he shall release the widow by a formal refusal in accordance with the prescribed ritual; 3) that she shall not marry another man till the levirate obligation has been removed.",
+            "LAWS CONCERNING VIRGIN MAIDENS.<br>These comprise five precepts, of which three are affirmative precepts and two are negative precepts. These, in detail, are as follows: 1) to fine the seducer; 2) that the violator of a virgin shall marry her; 3) that he shall not divorce her; 4) that the wife of one who has published a false and evil report (concerning her condition before marriage) shall remain with him forever; 5) that a husband who has published such an evil report, shall not divorce his wife.",
+            "LAWS CONCERNING A WOMAN SUSPECTED (BY HER HUSBAND) OF INFIDELITY.<br>These comprise three precepts, of which one is an affirmative precept, while two are negative precepts. They are, in detail, as follows: 1) to do unto the woman suspected of infidelity according to \"the law of jealousy\" set forth in the Torah (Num. 5:11-31); 2) not to put oil on her offering; 3) not to put frankincense on it. ",
+            "All the precepts comprised in this book are seventeen, of which nine are affirmative, and eight, negative precepts."
+        ],
+        [
+            "<b>BOOK OF HOLINESS</b>",
+            "Its groups of laws are three, in the following order: laws concerning illicit sexual relations; laws concerning forbidden foods; laws concerning slaughtering of animals for food.",
+            "LAWS CONCERNING PROHIBITED SEXUAL RELATIONS.<br>These comprise thirty-seven precepts, of which one is an affirmative precept, while thirty-six are negative precepts. These are, in detail, as follows: not to cohabit 1) with one's mother; 2) with one's father's wife; 3) with one's sister; 4) with one's father's wife's daughter; 5) with one's son's daughter; 6) with one's daughter; 7) with one's daughter's daughter; not to take as a wife 8) a woman and her daughter; 9) a woman and her son's daughter; 10) a woman and her daughter's daughter; not to cohabit 11) with one's father's sister; 12) with one's mother's sister; 13) with one's father's brother's wife; 14) with one's son's wife; 15) with one's brother's wife; 16) with one's wife's sister; 17) not to lie carnally with a beast; 18) that a woman shall not have intercourse with a beast; that a man shall not have intercourse 19) with a male; 20) with one's father; 21) with one's father's brother; not to cohabit 22) with another man's wife; 23) with a woman in her menstruous period; 24) not to intermarry with gentiles; 25) that an Ammonite or Moabite shall not enter the community (by marriage); 26) not to keep an Egyptian of the third generation from so entering the community; 27) not to keep an Edomite of the third generation from so entering the community; 28) that a bastard shall not so enter the community; 29) that a eunuch shall not so enter the community; 30) not to castrate a male, even a domestic animal or wild beast, or fowl; 31) that the High Priest shall not marry a widow; 32) that the High Priest shall not cohabit with a widow, even without wedlock; 33) that the High Priest shall marry a virgin in her maidenhood; 34) that a priest shall not marry a divorced woman; 35) that he shall not marry a harlot; 36) that he shall not marry a \"profaned\" woman; 37) that he shall not draw near to one within the prohibited degrees, even if no actual intercourse takes place.",
+            "LAWS OF FORBIDDEN FOODS.<br>These comprise twenty-eight precepts, of which four are affirmative, and twenty-four, negative precepts. They are, in detail, as follows: 1) to examine the marks of the beast—domestic or wild—in order to distinguish the unclean from the clean; 2) to examine the marks of the fowl, to distinguish the unclean from the clean; 3) to examine the marks of locusts, to distinguish the unclean from the clean; 4) to examine the marks of fishes, (to distinguish the unclean from the clean); 5) not to eat of unclean beasts—domestic or wild; 6) not to eat of unclean fowl; 7) not to eat of unclean fishes; 8) not to eat of winged creeping things; 9) not to eat of things that creep upon the earth; 10 not to eat vermin that creep upon the earth; 11) not to eat a worm found in fruit after it has emerged on to the ground; 12) not to eat creeping things of the water; 13) not to eat the flesh of a beast that died of itself; 14) not to use in any way an ox (condemned to be) stoned; 15) not to eat of a beast that is <i>Terefah</i>; 16) not to eat of a limb removed from a beast while it was alive; 17) not to eat blood; 18) not to eat <i>Cheleb</i> (specified forbidden suet fat) of a clean beast; 19) not to eat of the sinew that shrank; 20) not to eat meat with milk; 21) not to boil it (with milk); 22) not to eat bread made of new grain (before the <i>Omer</i> is offered on the second day of Passover); 23) not to eat parched corn of the new produce (before the <i>Omer</i> is offered on the second day of Passover; 24) not to eat fresh ears of corn (before this offering has been brought); 25) not to eat <i>Orlah</i> (fruit borne by a tree till three years have elapsed since it was planted); 26) not to eat the produce of diverse seeds sown in a vineyard; 27) not to eat produce from which the priests' dues have not been separated; 28) not to drink wine of idolaters.",
+            "LAWS OF RITUAL MODE OF SLAYING ANIMALS FOR FOOD.<br>These comprise five precepts, of which three are affirmative, while two are negative precepts. They are, in detail, as follows: 1) to slay an animal (in the traditional mode) before eating of it; 2) not to slay a beast and its young on the same day; 3) to cover the blood of a wild beast or of a fowl; 4) not to take the mother-bird and its young; 5) to let the mother-bird go free, if one has taken it and its young. ",
+            "All the precepts comprised in this book are accordingly seventy, of which, eight are affirmative, and sixty-two are negative precepts."
+        ],
+        [
+            "<b>BOOK OF SPECIFIC UTTERANCE</b>",
+            "Its groups of laws are four, in the following order: laws concerning oaths; laws concerning vows; laws concerning the Nazarite; laws concerning appraisals (of persons or things whose value was sanctified to the Lord) and of things devoted to the Sanctuary.",
+            "LAWS OF OATHS.<br>These comprise five precepts, of which one is an affirmative precept, while four are negative precepts. These are, in detail, as follows: 1) not to swear by God's Name falsely; 2) not to take His Name in vain; 3) not to deny falsely claim to an article left in trust; 4) not to swear in denial of a money claim; 5) to swear by His Name, truly.",
+            "LAWS OF VOWS.<br>These comprise three precepts of which two are affirmative precepts and one is a negative precept. They are, in detail, as follows: 1) to fulfill what one's lips have uttered and do as one has vowed; 2) not to break one's word; 3) that the vow or oath shall be annulled (on proper cause). This last is the content of the law of annulment of vows, explicitly set forth in the Written Law.",
+            "LAWS OF THE NAZARITE.<br>These comprise ten precepts, of which two are affirmative, and eight are negative precepts. The following are their details: 1) that the Nazarite shall let his hair grow long; 2) that he shall not shave off his hair during the entire period of his Nazariteship; 3) that the Nazarite shall not drink wine nor anything containing wine, not even their vinegar; 4) that he shall not eat fresh grapes; 5) that he shall not eat dried grapes (raisins); 6) that he shall not eat skins of grapes; 7) that he shall not eat kernels of grapes; 8) that he shall not enter a dwelling where there is a dead body; 9) that he shall not defile himself by contact with the dead; 10) that he shall shave off his hair when bringing his sacrifices at the completion of his Nazariteship or, if he is defiled, during that period.",
+            "LAWS OF APPRAISALS AND OF THINGS DEVOTED TO THE SANCTUARY.<br>These comprise seven precepts, of which five are affirmative and two are negative precepts. Their details are as follows: 1) in appraisals of values of human beings, to apply the standards explicitly set forth in the Torah; and these constitute the law of appraisals of human beings; 2) the law of the appraisal of cattle; 3) the law of the appraisal of dwellings; 4) the law of the appraisal of fields; 5) the law of one who devotes his property to the Sanctuary; 6) that what was so devoted shall not be sold; 7) that what was so devoted shall not be redeemed. ",
+            "The precepts comprised in this book are accordingly twenty-five, of which ten are affirmative and fifteen are negative precepts."
+        ],
+        [
+            "<b>BOOK OF SEEDS</b>",
+            "Its groups of laws are seven, arranged as follows: laws concerning the sowing of diverse seeds; laws concerning gifts to the poor; laws concerning heave-offerings (dues to the priests); laws concerning tithes; laws concerning second tithes and the fruit of the fourth year; laws concerning first-fruits and other gifts to the priests given outside the Sanctuary; laws concerning the Sabbatical year and the year of the Jubilee.",
+            "LAWS CONCERNING THE SOWING OF DIVERSE SEEDS.<br>They comprise five affirmative precepts. The details are as follows: 1) not to sow diverse seeds together; 2) not to sow seeds of grain or herbs in a vineyard; 3) not to gender cattle of diverse species; 4) not to work with cattle of diverse species coupled together; 5) not to wear garments woven of diverse species (wool and linen).",
+            "LAWS OF GIFTS TO THE POOR.<br>These comprise thirteen precepts, of which seven are affirmative, and six are negative precepts. The details are as follows: 1) to leave a corner (of the field); 2) not wholly to reap the corner; 3) to leave the gleanings; 4) not to gather the gleanings; 5) to leave gleanings in the vineyard; 6) not to gather the gleanings in the vineyard; 7) to leave the single grapes of the vineyard; 8) not to gather the single grapes of the vineyard; 9) to leave the forgotten sheaf; 10) not to turn back in order to take the forgotten sheaf; 11) to set aside tithe for the poor; 12) to give charity according to one's means; 13) not to harden one's heart against the poor.",
+            "LAWS OF HEAVE-OFFERINGS (DUES TO THE PRIEST).<br>These comprise eight precepts, of which two are affirmative and six are negative precepts. Their details are as follows: 1) to set aside the great heave-offering; 2) to set aside the heave-offering of the tithes; 3) not to set apart the heave-offerings and the tithes, out of order, but to do so in the order prescribed; 4) that a stranger (to the priest's family) shall not eat of the heave-offering; 5) that even one who resides with the priest, or even his hired labourer shall not eat of the heave-offering; 6) that the uncircumcised shall not eat of the heave-offering; 7) that the priest who is unclean shall not eat of the heave-offering; 8) that the profaned woman shall not eat of the heave-offering nor of anything that has been taken from the holy things.",
+            "LAWS OF TITHES.<br>These are comprised in one precept, namely, to set apart the first tithe of the produce every year when the fields are sown and give it to the Levites.",
+            "LAWS OF SECOND TITHES AND THE FRUIT OF THE FOURTH YEAR FROM THE PLANTING OF THE TREES.<br>These comprise nine precepts, of which three are affirmative and six are negative precepts. Their detailed statement is as follows: 1) to set apart the second tithe; 2) not to expend the redemption money of this tithe for any necessaries but food, drink and oil for anointing the body; 3) not to eat the second tithe while in a state of uncleanness; 4) not to eat it while mourning for a deceased relative; 5) not to eat the second tithe of grain outside Jerusalem; 6) not to eat the second tithe of the vintage outside Jerusalem; 7) not to eat the second tithe of oil outside Jerusalem; 8) that the fruit of the fourth year after the trees were planted, shall be altogether holy, and the law is that it is to be eaten by its owner in Jerusalem and is to be treated in all respects like the second tithe; 9) to make the prescribed confession, (Deut. 26:13-15), when bringing the second tithe.",
+            "LAWS OF FIRST-FRUITS AND OTHER GIFTS TO THE PRIESTS OUTSIDE THE SANCTUARY.<br>These comprise nine precepts, of which eight are affirmative and one is a negative precept. The following is their detailed statement: 1) to set apart first-fruits and bring them to the Sanctuary; 2) that the priest (to whom they are presented) shall not eat the first-fruits outside Jerusalem; 3) to read the prescribed declaration (Deut. 26:3 and 5-11), when presenting the first-fruits; 4) to set apart a cake of dough for the priest; 5) to give the shoulder, the two cheeks and the maw (of a beast killed for food) to the priest; 6) to give to the priest the first fleece (at the shearing); 7) to redeem the first-born, if a son, and to give the redemption-money to the priest; 8) to redeem the firstling of an ass and give a Iamb in its stead, to the priest; 9) to break the neck of the firstling of an ass, if the owner does not wish to redeem it.",
+            "LAWS OF THE SABBATICAL YEAR AND THE YEAR OF THE JUBILEE.<br>These comprise twenty-two precepts, of which nine are affirmative, and thirteen are negative precepts. The detailed statement is as follows: 1) that the land shall remain untilled in the Sabbatical year; 2) that one should not engage in agricultural work in that year; 3) that one should not engage in arboricultural work in that year; 4) that one should not cut the aftermath which grows of itself after the manner of the reapers; 5) that one should not gather the fruit of the untended trees, after the manner of the workers who gather the fruit in vineyards and orchards; 6) that one should leave what the land produces (in the year) free to all; 7) that one should release all loans; 8) that one should not press or make demands upon the debtor; 9) that one should not refrain from making loans prior to the Sabbatical year, for fear of losing one's money; 10) to count the years by sevens; 11) to hallow the fiftieth year; 12) to sound the <i>Shofar</i> (ram's horn) on the tenth of Tishri (in that year), as a signal that slaves shall go out free; 13) that the soil shall not be tilled in that year; 14) not to cut the aftermath which grows of itself in this year after the manner of the reapers; 15) not to gather the fruits of the year of the untended trees after the manner of the workers who gather the fruit in vineyards and orchards; 16) to grant redemption of the land in this year. This is the law of land (in Palestine) whether inherited or acquired by purchase; 17) that the land shall not be sold in perpetuity; 18) the law concerning houses in walled cities; 19) that the entire tribe of Levi shall not receive a heritage in the land of Israel, but cities to dwell in shall be given to them as a gift; 20) that the tribe of Levi shall not take a share of the spoils of war; 21) to give to the Levites cities to dwell in, together with their suburbs; 22) that the suburbs of any of their cities shall never be sold (in perpetuity), but the Levites may redeem these suburbs at any time before the Jubilee or after the Jubilee. ",
+            "All the precepts included in this book are, accordingly, sixty-seven, of which thirty are affirmative, and thirty-seven are negative precepts."
+        ],
+        [
+            "<b>THE BOOK OF DIVINE SERVICE (IN THE SANCTUARY)</b>",
+            "Its groups of laws are nine, arranged in the following order: laws concerning the National Sanctuary; laws concerning the vessels of the Sanctuary and those who serve in it; laws concerning admission into the Sanctuary; laws concerning prohibitions in connection with sacrifices on the altar; laws concerning the ritual of the offering up of sacrifices; laws concerning the daily offerings and the additional offerings; laws concerning sacrifices that have become unfit (to be offered up or consumed); laws concerning the Service on the Day of Atonement; laws concerning unlawful use of what has been set apart for sacrifices or of the property of the Sanctuary.",
+            "LAWS CONCERNING THE NATIONAL SANCTUARY.<br>These comprise six precepts, of which three are affirmative, and three are negative precepts. Their details are as follows: 1) to erect a Sanctuary; 2) not to build the altar of hewn stones; 3) not to go up by steps unto the altar; 4) to revere the Sanctuary; 5) to keep a guard about the Sanctuary; 6) not to leave the Sanctuary unguarded.",
+            "LAWS CONCERNING THE VESSELS OF THE SANCTUARY AND THOSE WHO SERVE IN IT.<br>These comprise fourteen precepts, of which six are affirmative, and eight are negative precepts. Their details are as follows: 1) to prepare the oil of anointment; 2) not to make oil like it (for secular use); 3) not to anoint oneself with it; 4) not to prepare a compound of spices after the formula of the incense; 5) not to offer on the golden altar anything but the incense; 6) to bear the ark on the shoulder; 7) that the staves of the Ark shall not be removed from it; 8) that the Levite shall serve in the Sanctuary; 9) that no one in the Sanctuary shall do the work assigned to another; 10) to consecrate the priest for the service; 11) that, on the festivals, all the divisions shall take part equally in the services; 12) to put on priestly vestments for the service; 13) that the priests' robes shall not be rent; 14) that the breast-plate be not loosed from the <i>Ephod.</i>",
+            "LAWS CONCERNING ADMISSION INTO THE SANCTUARY.<br>These comprise fifteen precepts, of which two are affirmative, and thirteen are negative precepts. Their details are as follows: 1) that an intoxicated person shall not enter the Sanctuary; 2) that no one, whose hair is dishevelled, shall enter the Sanctuary; 3) that one whose garment is torn, shall not enter it; 4) that a priest shall not go in to the Sanctuary at all times; 5) that a priest shall not go forth from the Sanctuary during service; 6) to send the ritually unclean out of the Sanctuary; 7) that one who is unclean shall not enter the Sanctuary; 8) that one who is unclean shall not enter the area of the Temple-Mount; 9) that one who is unclean shall not take part in the service; 10) that one who has been cleansed by immersion shall not take part in the service on the day (when he has been cleansed); 11) that one who serves in the Sanctuary shall sanctify his hands and feet (by washing at the laver); 12) that a person with a physical blemish shall not enter the Sanctuary nor approach at the altar; 13) that a person with a physical blemish shall not take part in the service; 14) that a person with a temporary physical blemish shall not take part in the service; 15) that a stranger (not descended from Aaron) shall not take part in the service.",
+            "LAWS CONCERNING RESTRICTIONS IN REGARD TO (SACRIFICES ON) THE ALTAR.<br>These comprise fourteen precepts, of which four are affirmative, and ten are negative precepts. Their details are as follows: 1) to offer for all sacrifices only unblemished cattle; 2) not to set apart a blemished beast for the altar; 3) not to slaughter (such a beast for the altar); 4) not to sprinkle its blood; 5) not to burn its fat (on the altar); 6) not to offer up a beast with a temporary blemish; 7) not to offer a beast with a blemish, even when presented by gentiles; 8) not to inflict a blemish in cattle set apart for the altar; 9) to redeem cattle, set apart for the altar, which have become unfit to be offered up; 10) to offer up a beast, only when at least eight days old; before then, it is styled immature and is not to be offered up; 11) not to offer up for sacrifice the hire of a harlot or \"the price of a dog\"; 12) not to burn on the altar leaven or honey; 13) to salt all sacrifices; 14) not to omit seasoning all sacrifices with salt.",
+            "LAWS CONCERNING THE PROCEDURE (IN THE OFFERING UP) OF SACRIFICES.<br>These comprise twenty-three precepts, of which ten are affirmative and thirteen are negative precepts. Their details are as follows: 1) in offering up the burnt-offering to follow the procedure in the prescribed order; 2) not to eat the flesh of the burnt-offering; 3) (to observe) the prescribed procedure of the sin-offering; 4) not to eat the flesh of the holiest sin-offerings; 5) not to divide asunder the fowl brought as a sin-offering; 6) (to observe) the prescribed procedure of the trespass offering; 7) that the priests shall eat the flesh of the holy sacrifices, within the Sanctuary; 8) that they shall not eat them outside the Courtyard of the Sanctuary; 9) that a stranger (not a priest) shall not eat any portion of the holy sacrifices; 10) (to observe) the prescribed procedure of the peace offerings; 11) not to eat the flesh of the offerings that are holy in a minor degree before their blood has been sprinkled (on the altar); 12) in offering up a meal-offering to observe the procedure specifically prescribed for it in the Torah; 13) not to put oil in a meal-offering brought as a sin-offering; 14) not to put frankincense upon it; 15) that the meal-offering of a priest shall not be eaten; 16) that a meal-offering shall not be baked as leavened bread; 17) that the priests shall eat the rest of the meal-offering (after a handful has been offered up on the altar); 18) that one shall fulfill all his vows and bring his free-will offerings on the first of the three festivals (after making such vows or promising such offerings); 19) not to delay fulfilling one's vow, or bringing one's free-will offering, or executing other obligations; 20) to offer up all sacrifices in the chosen (national) Sanctuary; 21) to bring all hallowed things outside Palestine to the national Sanctuary; 22) not to slaughter sacrifices outside the Courtyard (of the Sanctuary); 23) not to offer up a sacrifice outside the Courtyard (of the Sanctuary).",
+            "LAWS CONCERNING THE DAILY OFFERINGS AND ADDITIONAL OFFERINGS.<br>These comprise nineteen precepts, of which eighteen are affirmative precepts and one is a negative precept. The details are as follows: 1) to offer up every day two lambs as burnt-offerings; 2) to kindle fire upon the altar daily; 3) not to extinguish it; 4) to remove the ashes daily; 5) to burn incense daily; 6) to light lamps daily; 7) that the High Priest shall offer up a meal-offering every day. This is called <i>Havitin</i>; 8) to offer up on the Sabbath, in addition, two lambs as burnt-offerings; 9) to prepare (and set in order) the shew-bread; 10) (to offer up) the additional sacrifice of the New Moons; 11) the additional sacrifice of Passover; 12) to offer up the <i>Omer</i> as a wave-offering; 13) that every one shall count seven weeks from the day the <i>Omer</i> is brought; 14) to offer up the additional sacrifice of the Feast of Pentecost; 15) to bring on the Feast of Pentecost two loaves of bread together with the sacrifices brought in connection with them; 16) (to offer up) the additional sacrifice of the New Year; 17) the additional offering of the Day of Atonement; 18) the additional offering of the Feast of Tabernacles; 19) the additional offering of the Feast of Solemn Assembly.",
+            "LAWS CONCERNING SACRIFICES THAT HAVE BECOME UNFIT (TO BE OFFERED UP OR CONSUMED).<br>These comprise eight precepts, of which two are affirmative, and six are negative precepts. The following is their detailed list: 1) not to eat offerings that have become unfit or blemished; 2) not to eat of an offering that is vile; 3) not to leave the offerings beyond the time for their consumption, as specified (in the Torah); 4) not to eat what has been left over of the sacrifice beyond the specified time; 5) not to eat sacrifices that have become unclean; 6) that a man who has become unclean shall not eat of the sacrifices; 7) to burn that which has been left over; 8) to burn that which has become unclean.",
+            "LAWS CONCERNING THE SERVICE OF THE DAY OF ATONEMENT.<br>These refer to one affirmative precept; that is, to perform the service of the Day of Atonement in regard to the sacrifices, confessions, sending away of the Scapegoat and the remainder of the service, as prescribed in the section <span>אחרי מות</span> (Lev. ch. 16).",
+            "LAWS CONCERNING TRESPASS ON THINGS SET APART AS A SACRIFICE OR ON PROPERTY OF THE SANCTUARY.<br>These comprise three precepts, one of which is an affirmative precept, while two are negative precepts. The following is their detailed list: 1) that the one guilty of trespass shall pay for his trespass the value of what he has taken, and add a fifth, and bring an offering. This is the law of one who unlawfully takes holy things; 2) not to work with cattle set apart for sacrifices; 3) not to shear the fleece of such cattle. ",
+            "All the precepts included in this book number one hundred and three, of which forty-seven are affirmative, and fifty-six are negative precepts."
+        ],
+        [
+            "<b>BOOK OF SACRIFICES</b>",
+            "Its groups of laws are six, treated in the following order: laws concerning the Paschal offering; laws concerning the celebration of the festivals; laws concerning the first-born; laws concerning offerings brought for sins committed in error; laws concerning those who have to bring sacrifices as an atonement; laws concerning substitution of a beast for one set apart for sacrifice.",
+            "LAWS OF THE PASCHAL OFFERING.<br>These comprise sixteen precepts, of which, four are affirmative and twelve are negative precepts. Their detailed enumeration is as follows: 1) to slaughter the Paschal offering at its appointed time; 2) not to slaughter it while leaven has not yet been removed (from the home); 3) not to let the fat of the Paschal offering remain all night, without being placed on the altar; 4) to kill a second Paschal lamb; 5) to eat the flesh of the Paschal offering with unleavened bread and bitter herbs on the night of the fifteenth of Nissan; 6) to eat the flesh of the Paschal offering on the night of the fifteenth of the second month; 7) nor to eat it raw or sodden; 8) not to take flesh of the Paschal lamb outside the place of assembly of the company (who had agreed to consume it); 9) that an apostate shall not eat of it; 10) that a non-Israelite denizen or a non-Israelite hired man shall not eat of it; 11) that an uncircumcised person shall not eat of it; 12) that one should not break a bone of it; 13) that one should not break a bone of the second Paschal offering; 14) that one should not leave any of it till the morning; 15) that one should not leave any portion of the second Paschal offering till the morning; 16) that one should not leave any of the flesh of the festival offering brought on the fourteenth of Nissan to the third day.",
+            "LAWS CONCERNING THE CELEBRATION OF THE FESTIVALS.<br>These comprise six precepts of which four are affirmative and two are negative precepts. Their detailed enumeration is as follows: 1) to appear before the Lord; 2) to celebrate the three festivals; 3) to rejoice on the festivals; 4) not to appear (before the Lord) empty-handed; 5) not to neglect the Levite but to make him rejoice and give him gifts on the festivals; 6) to assemble the people on the Feast of Tabernacles at the close of the Sabbatical year.",
+            "LAWS OF THE FIRST-BORN.<br>These comprise five precepts, of which two are affirmative precepts and three are negative precepts. Their detailed enumeration is as follows: 1) to set apart the first-born (of the cattle); 2) not to eat an unblemished first-born outside Jerusalem; 3) not to redeem the first-born (of the clean cattle); 4) to set apart tithe of the young of the clean cattle; 5) not to redeem the tithe of cattle. I have included the laws of tithe of cattle with those of first-born of cattle because the procedure is the same in both, and Scripture includes the former with the latter in the text \"Thou shalt sprinkle their blood (on the altar)\" (Num. 18:17), which text has been traditionally interpreted to refer to the blood of the tithe of cattle and the blood of firstlings.",
+            "LAWS CONCERNING OFFERINGS BROUGHT FOR TRANSGRESSIONS COMMITTED IN ERROR.<br>These comprise five affirmative precepts. Their detailed enumeration is as follows: 1) that an individual (who sinned) shall bring the definite sin-offering prescribed for his error; 2) that one who is uncertain whether he sinned or not, shall bring a trespass-offering till he has ascertained that he did sin and then he brings his sin-offering. The former offering is called the offering for a doubtful trespass; 3) that for certain specified transgressions, the sinner brings a trespass-offering. This is called offering for a certain trespass; 4) that for certain other specified transgressions, the sinner brings an offering. If he is wealthy, he brings a beast; if he is poor, a bird or a tenth of an <i>Ephah</i> of flour. This offering is called \"the offering that varies according to one's means\"; 5) that the Sanhedrin shall bring an offering if they have erred and given a decision not according to the law in matters involving a serious transgression..",
+            "LAWS CONCERNING THOSE WHO HAVE TO BRING SACRIFICES AS AN ATONEMENT.<br>These comprise four affirmative precepts. Their detailed enumeration is as follows: 1) that a woman who has a running issue, shall, when she becomes clean, bring an offering; 2) that a woman, after child-birth, shall bring an offering, when she is clean; 3) that a man who has a running issue shall bring an offering, when he becomes clean; 4) that a leper shall bring an offering when he is clean. After they have brought their offerings, their purification is complete.",
+            "LAWS CONCERNING SUBSTITUTION.<br>These comprise three precepts. One of these is an affirmative precept while two are negative precepts. Their detailed enumeration is as follows: 1) not to change (a beast set apart for sacrifice); 2) that, if a change was made, the substituted beast shall also be holy; 3) not to change things that have been consecrated from one category of holiness to another. ",
+            "All the precepts comprised in this book are, accordingly, thirty-nine, twenty of which are affirmative, while nineteen are negative precepts."
+        ],
+        [
+            "<b>BOOK OF PURITY</b>",
+            "Its groups of laws are eight, treated in the following order: laws concerning defilement by a dead body; laws concerning the Red Heifer; laws concerning the uncleanness of leprosy; laws concerning defilement of a couch or a seat; laws concerning other original sources of defilement; laws concerning defilement of foods; laws concerning vessels; laws concerning ritual baths.",
+            "LAWS CONCERNING DEFILEMENT BY A DEAD BODY.<br>These are comprised in one affirmative precept, namely, that relating to defilement by a dead body.",
+            "LAWS CONCERNING THE RED HEIFER.<br>These comprise two affirmative precepts: 1) the Red Heifer; 2) the uncleanliness of the waters of sprinkling (Num. 19:9-22) and of the mode in which these are to be used for purification.",
+            "LAWS CONCERNING THE UNCLEANNESS OF LEPROSY.<br>These comprise eight precepts, of which six are affirmative, and two are negative precepts. Their detailed enumeration is as follows: 1) to give decisions on leprosy in human beings according to the rules prescribed in the Torah; 2) not to cut away the marks pointing to uncleanness; 3) not to shave the scall; 4) that the leper shall be recognised as such by rending his garments, allowing his hair to go loose and covering of the lips; 5) (the prescribed rules for) the cleansing of leprosy; 6) that the leper shall shave all his hair when he is clean; 7) the law of leprosy of a garment; 8) the law of leprosy of a house.",
+            "a LAWS CONCERNING DEFILEMENT OF A COUCH OR OF A SEAT.<br>These comprise four affirmative precepts. Their detailed enumeration is as follows: 1) the law of defilement of a menstruous woman; 2) the law of defilement of a woman in childbirth; 3) the law of defilement of a woman with a running issue; 4) the law of defilement of a man with a running issue.",
+            "b LAWS OF OTHER ORIGINAL SOURCES OF DEFILEMENT.<br>These comprise three affirmative precepts. Their detailed enumeration is as follows: 1) the law of defilement of that which died of itself; 2) the law of defilement of creeping things (vermin); 3) the law of defilement of seminal issue. An idol defiles to the same degree as a creeping thing. This defilement (by an idol) was instituted by the Scribes.",
+            "LAWS OF DEFILEMENT OF FOODS.<br>These are comprised in one precept, set forth in the laws concerning the defilement of liquids and solid foods, and the precedent condition which makes it possible for them to become defiled.",
+            "LAWS OF VESSELS.<br>These laws enable one to know which vessels contract defilement in any of the degrees above noted, and which do not become defiled; and likewise how these vessels become defiled or cause defilement.",
+            "LAWS CONCERNING RITUAL BATHS.<br>These are comprised in one affirmative precept, that whoever is unclean shall immerse his body in the waters of a ritual bath and then he will be clean. ",
+            "All the precepts comprised in this book are thus twenty; of which, eighteen are affirmative precepts and two are negative precepts."
+        ],
+        [
+            "<b>BOOK OF INJURIES</b>",
+            "Its groups of laws are eight. The following is the order in which these are treated: laws concerning damages to property; laws concerning theft; laws concerning robbery and articles lost; laws concerning one who commits an injury to the person or to property; laws concerning a murderer and concerning the preservation of human life.",
+            "LAWS CONCERNING DAMAGES TO PROPERTY.<br>These comprise four affirmative precepts. Their detailed enumeration is as follows: the law concerning the goring ox; the law concerning trespassing cattle; law concerning (damages caused by) a pit; law concerning (damages caused by) fire.",
+            "LAWS CONCERNING THEFT.<br>These comprise seven precepts—two affirmative, and five negative precepts. Their detailed enumeration is as follows: not to steal anything of pecuniary value; the law concerning the thief; to ensure correct scales and weights; to commit no wrong in respect to measures and weights; not to have in one's possession two kinds of weights or measures, even if they are not used in buying and selling; not to remove a landmark; not to kidnap.",
+            "LAWS CONCERNING ROBBERY AND CONCERNING THINGS LOST.<br>These comprise seven precepts—two affirmative and five negative. Their detailed enumeration is as follows: 1) not to rob; 2) not to oppress; 3) not to covet; 4) not to desire (that which belongs to another person); 5) to restore what has been robbed; 6) not to pass by unheedingly when one sees anything that has been lost; 7) to restore lost property.",
+            "LAWS CONCERNING ONE WHO COMMITS AN INJURY TO PERSON OR TO PROPERTY.<br>These are comprised in one affirmative precept, namely to observe the law concerning one who inflicts an injury upon the person, or does damage to another's property.",
+            "LAWS CONCERNING MURDER AND CONCERNING THE PRESERVATION OF HUMAN LIFE.<br>These comprise seventeen precepts; seven are affirmative precepts and ten are negative precepts. Their detailed enumeration is as follows: 1) not to commit murder; 2) not to accept ransom for the life of a murderer; he is to be put to death; 3) that one who committed homicide accidentally shall be sent into exile; 4) not to accept ransom from one who has thus incurred exile; 5) that the murderer shall not be put to death when he has committed murder before he has been tried; 6) to save the pursued even at the cost of the life of the pursuer; 7) to show no pity for the pursuer; 8) not to stand idly by the blood (of another); 9) to set apart cities of refuge and make a proper road thereto for the benefit of one who had committed homicide accidentally; 10) to break the neck of the calf in the valley; 11) not to till that valley nor sow it; 12) not to cause loss of human life; 13) to build a parapet (to the roof of one's dwelling house); 14) not to leave anything that might cause injury to one unaware of it; 15) to relieve a man of his burden when he met with an accident on the road; 16) to help him to load it again; 17) not to leave him in a state of confusion, and go on one's way. ",
+            "All the precepts included in this book are thus thirty-six. Sixteen of these are affirmative precepts and twenty of them are negative precepts."
+        ],
+        [
+            "<b>THE BOOK OF ACQUISITION</b>",
+            "Its groups of laws are five, arranged in the following order: laws of sale; laws of acquisition of derelict property and of gifts; laws (of mutual rights and obligations) of neighbours; laws of agents and partners; laws of bondmen.",
+            "LAWS OF SALE.<br>These comprise four precepts, one of which is an affirmative precept while four are negative precepts. Their detailed enumeration is as follows: 1) the law of purchase and sale; 2) not to do wrong in buying and selling; 3) not to wrong in speech; not to wrong a proselyte in regard to his possessions; 5) not to wrong him in speech.",
+            "LAWS OF ACQUISITION OF DERELICT PROPERTY AND GIFTS.<br>These laws (enable us) to know the law in regard to one who acquires derelict property and by what methods one acquires title to such property and the law in regard to the donor of a gift and its recipient; and which kind of gift reverts, and which does not revert.",
+            "THE LAWS OF NEIGHBOURS.<br>These laws (enable us) to know the law of partition of realty between partners and the avoidance of damage by each of them to his neighbour or owner of adjoining property <i>;</i> the law in regard to the owner of adjacent property.",
+            "THE LAWS OF AGENTS AND PARTNERS.<br>These laws (enable us) to know the law in regard to an agent, or partner; and how to adjudicate cases of purchases and sales, losses and profits.",
+            "LAWS OF BONDMEN.<br>These comprise thirteen precepts, five of which are affirmative precepts and eight are negative precepts. The following is their detailed enumeration: 1) the law of the acquisition of a Hebrew bondman; 2) that he should not be sold as a slave is sold; 3) that he should not be forced to work rigorously; 4) that we should not let a denizen proselyte rule him with rigor; 5) that we should not force him to do the work of a slave; 6) to bestow upon him a liberal gift when he goes out free; 7) that he shall not go out empty-handed; 8) to redeem a Hebrew bondwoman; 9) to espouse her; 10) that she shall not be sold; 11) to keep a Canaanite slave in perpetual bondage, except if the master injured one of his limbs ; 12) not to surrender a slave who fled from territory outside the land of Israel to that land; 13) not to wrong such a slave who escaped to us. ",
+            "All the precepts comprised in this book are accordingly eighteen. Six of these are affirmative, while twelve are negative precepts."
+        ],
+        [
+            "<b>THE BOOK OF JUDGMENTS</b>",
+            "Its groups of laws are five, arranged as follows: laws concerning hiring; laws concerning borrowing and deposit; laws concerning creditor and debtor; laws concerning plaintiff and defendant; laws concerning inheritances.",
+            "LAWS OF HIRING.<br>These comprise seven precepts, three of which are affirmative precepts and four are negative precepts. The detailed enumeration is as follows: 1) the law of the hired man and of the depositary for hire; 2) to pay the hired wage punctually; 3) not to delay the payment of the hired man's wage after it is due; 4) that the hired man may eat of the unsevered fruit at which he was working (at harvest time); 5) that he may not eat of the unsevered fruit when he is engaged in work at other times; 6) that the hired man must not take anything in addition to what he consumes; 7) that one must not muzzle the ox when he is treading out the corn; this rule applies also to other cattle.",
+            "LAWS CONCERNING BORROWING AN ARTICLE AND DEPOSIT.<br>These comprise two affirmative precepts; 1) the law appertaining to a borrower and 2) the law concerning a gratuitous depositary.",
+            "LAWS CONCERNING CREDITOR AND DEBTOR.<br>These comprise twelve precepts, four of which are affirmative, and eight negative precepts. Their detailed statement is as follows: 1) to lend to the poor and needy; 2) not to press him; 3) to press the idolater; 4) that the creditor shall not take a pledge by force; 5) to return the pledge to its owner when he is in need of it; 6) not to be tardy in returning it to the owner who is a poor man, when he is in need of it; 7) not to exact a pledge from a widow; 8) not to take in pledge utensils used in preparing food; 9) that the lender shall not give a loan at usury; 10) that the borrower shall not take a loan at usury; 11) that a person shall not act as intermediary between lender and borrower in a loan at usury; nor serve as witness in the transaction between them nor act as a surety, nor write the bond; 12) to borrow from, and lend to, an alien at interest.",
+            "THE LAWS OF PLAINTIFF AND DEFENDANT.<br>These are comprised in one affirmative precept; that is, (to observe) the rules for the case of one who makes a claim, an admission, or a denial.",
+            "THE LAWS OF INHERITANCES.<br>These are comprised in one affirmative precept; that is, (to observe) the law of the order of succession.",
+            "These precepts included in this book are accordingly twenty-three; of these, eleven are affirmative, and twelve are negative precepts."
+        ],
+        [
+            "<b>THE BOOK OF JUDGES</b>",
+            "Its groups of laws are five, treated in the following order: laws concerning the Sanhedrin, and the penalties they inflict; laws concerning evidence; laws concerning the contumacious; laws concerning mourning; laws concerning sovereigns and wars.",
+            "LAWS CONCERNING THE SANHEDRIN AND THE PENALTIES WITHIN THEIR JURISDICTION.<br>These comprise thirty precepts, of which, ten are affirmative and twenty negative precepts. Their detailed list is as follows: 1) to appoint judges; 2) not to appoint a judge who does not know judicial procedure; 3) to follow the majority, when the judges differ; 4) not to execute the accused if there is only a bare majority for conviction, but to do so if there is at least a majority of two; 5) that, in capital cases, one who has presented pleas for the acquittal shall not again argue for conviction; 6) to put to death by stoning; 7) to put to death by burning; 8) to put to death by decapitation with the sword; 9) to put to death by strangling; 10) to hang; 11) to bury the body of the executed person, on the day of his execution; 12) not to let the body remain overnight; 13) not to suffer a sorcerer to live; 14) to punish the wicked with stripes; 15) not to exceed the number of stripes (prescribed in the Torah); 16) not to put the innocent to death, on presumption; 17) not to punish one who committed an offence under duress; 18) not to show pity for one who slays another person, or inflicts a physical injury upon him; 19) not to show compassion at a trial to a person who is poor; 20) not to show respect at a trial to a great man; 21) not to decide the cause of a habitual transgressor unjustly even if he is a sinner; 22) not to pervert judgment; 23) not to wrest the judgment of a stranger or an orphan; 24) to judge righteously; 25) not to be afraid, at a trial, of a man who is violent; 26) that one shall not take a bribe; 27) not to receive a baseless report; 28) not to revile judges; 29) not to revile the head of the state; 30) not to revile any other Israelite who leads a worthy life.",
+            "LAWS OF EVIDENCE.<br>These comprise eight precepts, three affirmative and eight negative. They are, in detail, as follows: 1) that one in possession of evidence, should testify in Court; 2) that the witnesses should be thoroughly examined; 3) that one who has given evidence in a capital case shall not act as judge in it; 4) that no decision shall be made on evidence tendered by one witness only; 5) that a transgressor shall be disqualified from testifying; 6) that a relative shall not testify; 7) that one shall not testify falsely; 8) to do unto a false witness as he had plotted to do to the accused.",
+            "LAWS CONCERNING THE CONTUMACIOUS.<br>These include nine precepts, three affirmative and six negative precepts. Their detailed list is as follows: 1) to act in accordance with the law of the Torah, as the Supreme Court declares it; 2) not to depart from the instructions of the members of the Court; 3) not to add to the Torah either in regard to the precepts in the Written Law or in regard to their exposition which we have learnt by tradition; 4) not to take aught away from the precepts; 5) not to curse one's father or mother; 6) not to smite one's father or mother; 7) to honour one's father and mother; 8) to revere one's father and mother; 9) that a son shall not rebel against the order of his father or mother.",
+            "LAWS OF MOURNING.<br>These comprise four precepts, of which one is an affirmative precept, and three are negative precepts. Their detailed list is as follows: 1) to mourn for (deceased) relatives; even a priest must defile himself (by contact with the bodies of) deceased relatives, and mourn for them, but one does not mourn for those who have been put to death by order of the Court. I have included these laws in this book, because they are analogous to the duty of burying the deceased on the day of his death, which is an affirmative precept; 2) that the High Priest shall not defile himself (by contact with the bodies of) deceased relatives; 3) that he should not be under the roof with the dead; 4) that an ordinary priest shall not defile himself for any one, except relatives.",
+            "LAWS OF SOVEREIGNS AND WARS.<br>These comprise twenty-three precepts, ten of which are affirmative, and thirteen are negative precepts. The detailed list is as follows: 1) to choose a king from among the Israelites; 2) not to choose him from the community of proselytes ; 3) that he shall not have many wives; 4) that he shall not acquire many horses; 5) that he shall not amass much gold and silver; 6) to destroy the seven (Canaanite) nations; 7) not to let any one of them live; 8) to blot out the seed of Amalek; 9) to remember what Amalek did to us; 10) not to forget his evil deeds, how he treacherously lay in wait on the way; 11) not to reside permanently in the land of Egypt; 12) to offer terms of peace to the inhabitants of a city that is besieged and to deal with it in the way set forth in the Torah, in case the city makes, or does not make peace; 13) not to seek peace with Ammon and Moab. This rule only applies, when besieging their cities; 14) when engaged in a siege, not to destroy fruit trees; 15) to prepare a place of convenience whither the members of the camp shall repair; 16) to have a paddle to dig therewith; 17) to anoint a priest to speak to the men of the army in wartime; 18) that the man who has taken a wife, erected a dwelling, or planted a vineyard shall rejoice a full year; and such newly wed men are sent back home from the war; 19) not to draft them for any purpose; they are not to go out for municipal service, service of the troops, nor any similar duty; 20) not to be afraid nor to retreat in the hour of battle; 21) the law of a beautiful woman taken captive in war; 22) that she is not to be sold; 23) that she is not to be retained in servitude, after cohabitation.",
+            "All the precepts included in this book are accordingly seventy-four, twenty-seven of which are affirmative and forty-seven negative precepts. ",
+            "And all the groups of precepts treated in these fourteen books are eighty-three groups.",
+            "And now with the help of the (Almighty) I shall begin to expound the rules of each precept and all the ordinances comprised in, and specifically connected with it according to the order of the groups set forth.."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/English/merged.json

@@ -0,0 +1,194 @@
+{
+    "title": "Mishneh Torah, Overview of Mishneh Torah Contents",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Overview_of_Mishneh_Torah_Contents",
+    "text": [
+        [
+            "I have seen fit to divide this work into fourteen books.",
+            "<b>FIRST BOOK.</b> I include in it all the precepts which constitute the very essence and principle of the faith taught by Moses, our teacher, and which it is necessary for one to know at the outset; as for example, acceptance of the unity of God, and the prohibition of idolatry. I have called this book: the Book of Knowledge.",
+            "<b>SECOND BOOK.</b> I include in it all the precepts which are to be continuously observed, and which we have been bidden to keep, in order that we may always love God and be ever mindful of Him. Such precepts are the recital of the <i>Shema</i> and of prayers, the wearing of phylacteries, the recital of the blessings. Included in this group is the rite of Circumcision, because this is a sign in our flesh, serving as a constant reminder, even when phylacteries and fringes of the garment, etc. are not being worn. I have called this book: The Book of Love.",
+            "<b>THIRD BOOK.</b> I include therein all the precepts to be fulfilled at stated periods, such as Sabbaths and Festivals. I have called this book: The Book of Seasons.",
+            "<b>FOURTH BOOK.</b> I include therein the precepts that refer to marital relations, such as marriage and divorce, levirate marriage and the form of release from the obligation of a levirate marriage. I have called this book: The Book of Women.",
+            "<b>FIFTH BOOK.</b> I include in it precepts having reference to illicit sexual unions, and those that relate to forbidden foods; because, in these two regards, the Omnipresent sanctified us and separated us from the nations, and of both classes of precepts it is said, “And I have set you apart from the peoples” (Lev. 20:26), “.... who have set you apart from the peoples” (Lev. 20:24). I have called this book: The Book of Holiness.",
+            "<b>SIXTH BOOK.</b> I include in it precepts binding on one who has incurred an obligation by utterances, e.g., by taking oaths or making vows. I have called this book: The Book of Specific Utterance.",
+            "<b>SEVENTH BOOK.</b> I include in it precepts relating to cultivation of the soil; such as Sabbatical years and Jubilees, tithes, heave-offerings, (priests’ dues of the crops), and other precepts connected with these and akin to them. I have called this book: The Book of Seeds.",
+            "<b>EIGHTH BOOK.</b> I include therein precepts relating to the erection of the Sanctuary and to the regular public sacrifices. I have called this book: The Book of Service.",
+            "<b>NINTH BOOK.</b> I include therein precepts that refer to sacrifices brought by private individuals. I have called this book: The Book of Sacrifices.",
+            "<b>TENTH BOOK.</b> I include therein precepts relating to things ritually clean or unclean. I have called this book: The Book of Purity.",
+            "<b>ELEVENTH BOOK.</b> I include therein precepts referring to civil relations which from the outset cause damage to property or injury to the person. I have called this book: The Book of Torts.",
+            "<b>TWELFTH BOOK.</b> I include in it precepts referring to sales and (other modes of) acquisition. I have called this book: The Book of Acquisition.",
+            "<b>THIRTEENTH BOOK.</b> I include in it precepts referring to civil relations in cases that do not, from the outset, cause damage, such as Bailments, Debts, Claims and Denials. I have called this book: The Book of Judgments.",
+            "<b>FOURTEENTH BOOK.</b> I include therein precepts, the fulfilment of which is assigned to the Sanhedrin, as for example, infliction of capital punishment, reception of evidence, administration of the laws affecting the sovereign, and wars. I have called this book: The Book of Judges.",
+            "The following is the division of groups of laws in this work, arranged according to the subject matter of the books, as also of the precepts appertaining to the topics in each of these groups.",
+            "<b>BOOK OF KNOWLEDGE</b> Its Halachoth (groups of laws) are five, in the following order: laws concerning the foundations of the Torah; laws concerning ethical behaviour; laws concerning the study of the Torah; laws concerning idolatry and institutions of the gentiles; laws concerning Repentance.",
+            "LAWS CONCERNING THE FOUNDATION OF THE TORAH.<br>These comprise ten precepts; of which, six are affirmative, and four are negative precepts, as follows: 1) To know that there is a God; 2) Not to entertain the thought that there is any other god but the Eternal; 3) To acknowledge His Unity; 4) To love Him; 5) To revere Him; 6) To hallow His name; 7) Not to desecrate His name; 8) Not to destroy things upon which His name is called; 9) To hear and accept the message of the prophet who speaks in His name; 10) Not to test Him.",
+            "LAWS OF ETHICAL BEHAVIOUR.<br>These comprise eleven precepts; of which, five are affirmative, and six are negative precepts. They are as follows: 1) To imitate His ways; 2) To cleave to those who know Him; 3) To love associates; 4) To love strangers; 5) Not to hate brothers; 6) To administer rebuke; 7) Not to put any one to shame; 8) Not to afflict the feeble and wretched; 9) Not to go about tale-bearing; 10) Not to avenge; 11) Not to bear a grudge.",
+            "LAWS CONCERNING THE STUDY OF THE TORAH.<br>These comprise two affirmative precepts; first, to learn Torah; second, to show honour to its teachers and to those versed in the knowledge of it.",
+            "LAWS CONCERNING IDOLATRY AND THE INSTITUTIONS OF HEATHEN NATIONS.<br>These comprise fifty-one precepts; of which, two are affirmative, and forty-nine, negative precepts. They are as follows: 1) Not to turn to idolatry; 2) Not to indulge in evil thoughts or sights; 3) Not to blaspheme; 4) Not to worship an idol in the customary mode; 5) Not to prostrate oneself before it; 6) Not to make a graven image for oneself; 7) Not to fashion a graven image, even for others; 8) Not to make images even for ornaments; 9) Not to draw others away after idol-worship; 10) To burn a city that has become idolatrous; 11) Not to rebuild such a city; 12) Not to use any of its property; 13) Not to entice an individual to idol worship; 14) Not to love the enticer; 15) Not to give up hating him; 16) Not to save him; 17) Not to urge pleas in his favour; 18) Not to refrain from urging pleas against him; 19) Not to prophesy in the name of an idol; 20) Not to listen to, and accept a message from, one who prophesies in its name; 21) Not to prophesy falsely even in the name of God; 22) Not to fear putting a false prophet to death; 23) Not to swear in the name of an idol; 24) Not to practise consultation of ghosts; 25) Not to practise consultation of familiar spirits; 26) Not to pass (anyone through the fire) to Molech; 27) Not to set up a pillar (for worship); 28) Not to prostrate oneself on a figured stone; 29) Not to plant an <i>Asherah</i> (grove for worship); 30) To destroy an idol and everything made for its sake; 31) Not to make use of an idol or articles subsidiary to its service; 32) Not to make use of the ornamental adjunct of anything worshipped; 33) Not to make a covenant with idolaters; 34) Not to show them favour; 35) That they should not settle in our land; 36) Not to adopt their customs, nor their mode of dress; 37) Not to practise enchantment; 38) Not to practise divination; 39) Not to practise soothsaying; 40) Not to practise charming; 41) Not to seek counsel of the dead; 42) Not to enquire of a ghost; 43) Not to enquire of a familiar spirit; 44) Not to practise witchcraft; 45) Not to round the corners of the head; 46) Not to remove the corners of the beard; 47) That a man shall not put on a woman's attire; 48) That a woman shall not put on a man's attire; 49) Not to tattoo the body; 50) Not to cut one's flesh (for the dead); 51) Not to make a bald spot for the dead.",
+            "LAWS CONCERNING REPENTANCE.<br>These are comprised in one affirmative precept, namely that the sinner shall repent of his sin and confess. ",
+            "The precepts included in this book are thus seventy-five, of which sixteen are affirmative, and fifty-nine negative precepts."
+        ],
+        [
+            "<b>BOOK OF LOVE</b>",
+            "Its groups of laws are six in the following order: laws concerning reading of the <i>Shema';</i> laws concerning prayer and the priestly benediction; laws concerning <i>Tephillin</i> (phylacteries), Mezuzah (passages of Scripture affixed in a case to the doors of dwellings) and scrolls of the Torah; laws concerning fringes (on the corners of garments); laws concerning blessings; laws of circumcision.",
+            "LAWS CONCERNING READING OF THE SHEMA'.<br>These are comprised in one affirmative precept, namely to read the <i>Shema</i>' twice daily.",
+            "LAWS CONCERNING PRAYERS AND THE PRIESTLY BENEDICTION.<br>These are comprised in two affirmative precepts; first, to serve the Eternal daily by prayer; secondly, that priests shall bless Israel daily.",
+            "LAWS CONCERNING TEPHILLIN (PHYLACTERIES), MEZUZAH AND SCROLL OF THE TORAH.<br>These comprise five affirmative precepts. In detail, they are as follows: to put a phylactery on the head; to bind it on the arm; to fix a mezuzah on the doors of entrances; that every one shall write a scroll of the Torah for himself; that the King shall write a second scroll for himself, so that he will have two scrolls of the Torah.",
+            "LAWS CONCERNING FRINGES.<br>These are comprised in one affirmative precept, namely, to put fringes on the corners of the garment.",
+            "LAWS CONCERNING BLESSINGS.<br>These are comprised in one affirmative precept; namely, to bless His Name after consuming food.",
+            "LAWS OF CIRCUMCISION.<br>These are comprised in one affirmative precept; namely, to circumcise male infants on the eighth day.",
+            "The precepts included in this book are thus eleven affirmative precepts."
+        ],
+        [
+            "<b>BOOK OF SEASONS</b>",
+            "Its groups of laws are ten. They are treated in the following order: laws concerning the Sabbath; laws concerning <i>Erubin</i> (arrangements for permission to carry outside the house on the Sabbath day, or to walk outside the city beyond the prescribed limits); laws concerning the observance of rest on the tenth day of Tishri; laws concerning the observance of rest on the feasts; laws concerning leavened and unleavened bread (on Passover); laws concerning the sounding of the Ram's Horn (on the New Year); concerning booths (on the Feast of Tabernacles) and concerning the palm branch (and other plants to be taken on the Feast of Tabernacles); laws concerning the payment of shekels; laws concerning the solemn announcement of the beginning of the month; laws concerning fasts; laws concerning the reading of the Scroll of Esther (on the Feast of Purim) and concerning the observance of Chanucah (Feast of Lights).",
+            "THE LAWS OF THE SABBATH.<br>These comprise five precepts, of which two are affirmative precepts and three are negative precepts. The following are their details: 1) to rest on the seventh day; 2) not to do work on it; 3) not to inflict punishment on the Sabbath; 4) not to walk on the Sabbath (outside the city) beyond the prescribed limits; 5) to sanctify the day by express mention.",
+            "LAWS OF ERUBIN.<br>This treats of one affirmative precept instituted by the Scribes and which is not counted in the number of commandments of the Torah.",
+            "LAWS CONCERNING THE OBSERVANCE OF REST ON THE TENTH OF TISHRI.<br>These comprise four precepts, of which two are affirmative precepts and two are negative precepts. The following are their details: 1) to rest on that day from work; 2) not to do work on it; 3) to fast on it; 4) not to eat or drink on it.",
+            "LAWS CONCERNING THE OBSERVANCE OF REST ON THE FEASTS.<br>These comprise twelve precepts, of which six are affirmative precepts and six, negative precepts. Their details are as follows: 1) to rest on the first day of Passover; 2) not to do work on it; 3) to rest on the seventh day of Passover; 4) not to do work on it; 5) to rest on the Feast of Weeks; 6) not to do work on it; 7) to rest on the New Year; 8) not to do work on it; 9) to rest on the day of the Feast of Tabernacles; 10) not to do work on it; 11) to rest on the eighth day of the Feast; 12) not to do work on it.",
+            "LAWS CONCERNING LEAVENED AND UNLEAVENED BREAD.<br>These comprise eight precepts, of which three are affirmative precepts and five are negative precepts. Their details are as follows: 1) not to eat leavened food on the fourteenth day of Nissan, from noon onwards; 2) to destroy leaven on the fourteenth of Nissan; 3) not to eat leavened food during the seven days of Passover; 4) not to eat food which contains leaven, during the seven days of Passover; 5) that no leaven is to be exposed to view during those seven days; 6) that no leaven is to be found (in one's possession) during those seven days; 7) to eat unleavened bread on the (first) night of Passover; 8) to discourse concerning the departure from Egypt on that night.",
+            "LAWS CONCERNING THE RAM'S HORN; CONCERNING BOOTHS AND CONCERNING THE PALM BRANCH.<br>These comprise three affirmative precepts, as follows: 1) to hear the sound of the ram's horn on the first of Tishri; 2) to dwell in a booth during the seven days of the Feast of Tabernacles; 3) to take the palm-branch (and the other three plants), in the Temple during the seven days of the Feast.",
+            "LAWS OF THE SHEKEL-DUES.<br>These are comprised in one affirmative precept, namely, that every individual shall give every year half a shekel to the Sanctuary.",
+            "LAWS CONCERNING THE SOLEMN ANNOUNCEMENT OF THE FIRST DAY OF THE MONTH.<br>These are comprised in one affirmative precept, namely, to calculate, determine and fix the day which shall be the beginning of each month in the year.",
+            "LAWS CONCERNING FASTS.<br>These are comprised in one affirmative precept, namely, to fast and supplicate the Eternal, when a great calamity befalls the community.",
+            "LAWS CONCERNING READING THE SCROLL OF ESTHER AND CONCERNING THE FEAST OF LIGHTS.<br>These comprise two affirmative precepts ordained by the Scribes; and they are not counted in the number of precepts of the Pentateuch. ",
+            "The commandments of the Torah included in this book accordingly total thirty-five; of which nineteen are affirmative, and sixteen are negative precepts. There are also three precepts appointed by the Scribes."
+        ],
+        [
+            "<b>BOOK OF WOMEN</b>",
+            "Its groups of laws are five in the following order: laws concerning marriage; laws concerning divorce; laws concerning levirate marriage and concerning formal release from the obligation to contract such a union; laws concerning virgin maidens; laws concerning a married woman suspected (by her husband) of infidelity.",
+            "LAWS CONCERNING MARRIAGE.<br>These comprise four precepts, of which two are affirmative precepts and two are negative precepts. The following are their details: 1) To wed by means of a marriage-contract (<i>Kethubah</i>) and sacramental ritual (<i>Kiddushin</i>); 2) Not to cohabit with a woman in the absence of a marriage-contract and sacramental ritual; 3) Not to withhold from a wife, her board, raiment and fulfilment of conjugal duty; 4) To be fruitful and multiply by cohabiting with her.",
+            "LAWS CONCERNING DIVORCE.<br>These comprise two precepts. The first is an affirmative precept, namely, that one who divorces (his wife) shall divorce her with a written document. The second precept is that he shall not take back the divorced woman as his wife, after she had been married to another man.",
+            "LAWS CONCERNING LEVIRATE MARRIAGE AND FORMAL RELEASE FROM THE OBLIGATION OF ENTERING INTO SUCH A UNION.<br>These comprise three precepts, of which two are affirmative precepts, while one is a negative precept. These, in detail, are as follows: 1) to marry the widow of a deceased brother who left no surviving issue; 2) that, if the brother is not willing to enter into such a union, he shall release the widow by a formal refusal in accordance with the prescribed ritual; 3) that she shall not marry another man till the levirate obligation has been removed.",
+            "LAWS CONCERNING VIRGIN MAIDENS.<br>These comprise five precepts, of which three are affirmative precepts and two are negative precepts. These, in detail, are as follows: 1) to fine the seducer; 2) that the violator of a virgin shall marry her; 3) that he shall not divorce her; 4) that the wife of one who has published a false and evil report (concerning her condition before marriage) shall remain with him forever; 5) that a husband who has published such an evil report, shall not divorce his wife.",
+            "LAWS CONCERNING A WOMAN SUSPECTED (BY HER HUSBAND) OF INFIDELITY.<br>These comprise three precepts, of which one is an affirmative precept, while two are negative precepts. They are, in detail, as follows: 1) to do unto the woman suspected of infidelity according to \"the law of jealousy\" set forth in the Torah (Num. 5:11-31); 2) not to put oil on her offering; 3) not to put frankincense on it. ",
+            "All the precepts comprised in this book are seventeen, of which nine are affirmative, and eight, negative precepts."
+        ],
+        [
+            "<b>BOOK OF HOLINESS</b>",
+            "Its groups of laws are three, in the following order: laws concerning illicit sexual relations; laws concerning forbidden foods; laws concerning slaughtering of animals for food.",
+            "LAWS CONCERNING PROHIBITED SEXUAL RELATIONS.<br>These comprise thirty-seven precepts, of which one is an affirmative precept, while thirty-six are negative precepts. These are, in detail, as follows: not to cohabit 1) with one's mother; 2) with one's father's wife; 3) with one's sister; 4) with one's father's wife's daughter; 5) with one's son's daughter; 6) with one's daughter; 7) with one's daughter's daughter; not to take as a wife 8) a woman and her daughter; 9) a woman and her son's daughter; 10) a woman and her daughter's daughter; not to cohabit 11) with one's father's sister; 12) with one's mother's sister; 13) with one's father's brother's wife; 14) with one's son's wife; 15) with one's brother's wife; 16) with one's wife's sister; 17) not to lie carnally with a beast; 18) that a woman shall not have intercourse with a beast; that a man shall not have intercourse 19) with a male; 20) with one's father; 21) with one's father's brother; not to cohabit 22) with another man's wife; 23) with a woman in her menstruous period; 24) not to intermarry with gentiles; 25) that an Ammonite or Moabite shall not enter the community (by marriage); 26) not to keep an Egyptian of the third generation from so entering the community; 27) not to keep an Edomite of the third generation from so entering the community; 28) that a bastard shall not so enter the community; 29) that a eunuch shall not so enter the community; 30) not to castrate a male, even a domestic animal or wild beast, or fowl; 31) that the High Priest shall not marry a widow; 32) that the High Priest shall not cohabit with a widow, even without wedlock; 33) that the High Priest shall marry a virgin in her maidenhood; 34) that a priest shall not marry a divorced woman; 35) that he shall not marry a harlot; 36) that he shall not marry a \"profaned\" woman; 37) that he shall not draw near to one within the prohibited degrees, even if no actual intercourse takes place.",
+            "LAWS OF FORBIDDEN FOODS.<br>These comprise twenty-eight precepts, of which four are affirmative, and twenty-four, negative precepts. They are, in detail, as follows: 1) to examine the marks of the beast—domestic or wild—in order to distinguish the unclean from the clean; 2) to examine the marks of the fowl, to distinguish the unclean from the clean; 3) to examine the marks of locusts, to distinguish the unclean from the clean; 4) to examine the marks of fishes, (to distinguish the unclean from the clean); 5) not to eat of unclean beasts—domestic or wild; 6) not to eat of unclean fowl; 7) not to eat of unclean fishes; 8) not to eat of winged creeping things; 9) not to eat of things that creep upon the earth; 10 not to eat vermin that creep upon the earth; 11) not to eat a worm found in fruit after it has emerged on to the ground; 12) not to eat creeping things of the water; 13) not to eat the flesh of a beast that died of itself; 14) not to use in any way an ox (condemned to be) stoned; 15) not to eat of a beast that is <i>Terefah</i>; 16) not to eat of a limb removed from a beast while it was alive; 17) not to eat blood; 18) not to eat <i>Cheleb</i> (specified forbidden suet fat) of a clean beast; 19) not to eat of the sinew that shrank; 20) not to eat meat with milk; 21) not to boil it (with milk); 22) not to eat bread made of new grain (before the <i>Omer</i> is offered on the second day of Passover); 23) not to eat parched corn of the new produce (before the <i>Omer</i> is offered on the second day of Passover; 24) not to eat fresh ears of corn (before this offering has been brought); 25) not to eat <i>Orlah</i> (fruit borne by a tree till three years have elapsed since it was planted); 26) not to eat the produce of diverse seeds sown in a vineyard; 27) not to eat produce from which the priests' dues have not been separated; 28) not to drink wine of idolaters.",
+            "LAWS OF RITUAL MODE OF SLAYING ANIMALS FOR FOOD.<br>These comprise five precepts, of which three are affirmative, while two are negative precepts. They are, in detail, as follows: 1) to slay an animal (in the traditional mode) before eating of it; 2) not to slay a beast and its young on the same day; 3) to cover the blood of a wild beast or of a fowl; 4) not to take the mother-bird and its young; 5) to let the mother-bird go free, if one has taken it and its young. ",
+            "All the precepts comprised in this book are accordingly seventy, of which, eight are affirmative, and sixty-two are negative precepts."
+        ],
+        [
+            "<b>BOOK OF SPECIFIC UTTERANCE</b>",
+            "Its groups of laws are four, in the following order: laws concerning oaths; laws concerning vows; laws concerning the Nazarite; laws concerning appraisals (of persons or things whose value was sanctified to the Lord) and of things devoted to the Sanctuary.",
+            "LAWS OF OATHS.<br>These comprise five precepts, of which one is an affirmative precept, while four are negative precepts. These are, in detail, as follows: 1) not to swear by God's Name falsely; 2) not to take His Name in vain; 3) not to deny falsely claim to an article left in trust; 4) not to swear in denial of a money claim; 5) to swear by His Name, truly.",
+            "LAWS OF VOWS.<br>These comprise three precepts of which two are affirmative precepts and one is a negative precept. They are, in detail, as follows: 1) to fulfill what one's lips have uttered and do as one has vowed; 2) not to break one's word; 3) that the vow or oath shall be annulled (on proper cause). This last is the content of the law of annulment of vows, explicitly set forth in the Written Law.",
+            "LAWS OF THE NAZARITE.<br>These comprise ten precepts, of which two are affirmative, and eight are negative precepts. The following are their details: 1) that the Nazarite shall let his hair grow long; 2) that he shall not shave off his hair during the entire period of his Nazariteship; 3) that the Nazarite shall not drink wine nor anything containing wine, not even their vinegar; 4) that he shall not eat fresh grapes; 5) that he shall not eat dried grapes (raisins); 6) that he shall not eat skins of grapes; 7) that he shall not eat kernels of grapes; 8) that he shall not enter a dwelling where there is a dead body; 9) that he shall not defile himself by contact with the dead; 10) that he shall shave off his hair when bringing his sacrifices at the completion of his Nazariteship or, if he is defiled, during that period.",
+            "LAWS OF APPRAISALS AND OF THINGS DEVOTED TO THE SANCTUARY.<br>These comprise seven precepts, of which five are affirmative and two are negative precepts. Their details are as follows: 1) in appraisals of values of human beings, to apply the standards explicitly set forth in the Torah; and these constitute the law of appraisals of human beings; 2) the law of the appraisal of cattle; 3) the law of the appraisal of dwellings; 4) the law of the appraisal of fields; 5) the law of one who devotes his property to the Sanctuary; 6) that what was so devoted shall not be sold; 7) that what was so devoted shall not be redeemed. ",
+            "The precepts comprised in this book are accordingly twenty-five, of which ten are affirmative and fifteen are negative precepts."
+        ],
+        [
+            "<b>BOOK OF SEEDS</b>",
+            "Its groups of laws are seven, arranged as follows: laws concerning the sowing of diverse seeds; laws concerning gifts to the poor; laws concerning heave-offerings (dues to the priests); laws concerning tithes; laws concerning second tithes and the fruit of the fourth year; laws concerning first-fruits and other gifts to the priests given outside the Sanctuary; laws concerning the Sabbatical year and the year of the Jubilee.",
+            "LAWS CONCERNING THE SOWING OF DIVERSE SEEDS.<br>They comprise five affirmative precepts. The details are as follows: 1) not to sow diverse seeds together; 2) not to sow seeds of grain or herbs in a vineyard; 3) not to gender cattle of diverse species; 4) not to work with cattle of diverse species coupled together; 5) not to wear garments woven of diverse species (wool and linen).",
+            "LAWS OF GIFTS TO THE POOR.<br>These comprise thirteen precepts, of which seven are affirmative, and six are negative precepts. The details are as follows: 1) to leave a corner (of the field); 2) not wholly to reap the corner; 3) to leave the gleanings; 4) not to gather the gleanings; 5) to leave gleanings in the vineyard; 6) not to gather the gleanings in the vineyard; 7) to leave the single grapes of the vineyard; 8) not to gather the single grapes of the vineyard; 9) to leave the forgotten sheaf; 10) not to turn back in order to take the forgotten sheaf; 11) to set aside tithe for the poor; 12) to give charity according to one's means; 13) not to harden one's heart against the poor.",
+            "LAWS OF HEAVE-OFFERINGS (DUES TO THE PRIEST).<br>These comprise eight precepts, of which two are affirmative and six are negative precepts. Their details are as follows: 1) to set aside the great heave-offering; 2) to set aside the heave-offering of the tithes; 3) not to set apart the heave-offerings and the tithes, out of order, but to do so in the order prescribed; 4) that a stranger (to the priest's family) shall not eat of the heave-offering; 5) that even one who resides with the priest, or even his hired labourer shall not eat of the heave-offering; 6) that the uncircumcised shall not eat of the heave-offering; 7) that the priest who is unclean shall not eat of the heave-offering; 8) that the profaned woman shall not eat of the heave-offering nor of anything that has been taken from the holy things.",
+            "LAWS OF TITHES.<br>These are comprised in one precept, namely, to set apart the first tithe of the produce every year when the fields are sown and give it to the Levites.",
+            "LAWS OF SECOND TITHES AND THE FRUIT OF THE FOURTH YEAR FROM THE PLANTING OF THE TREES.<br>These comprise nine precepts, of which three are affirmative and six are negative precepts. Their detailed statement is as follows: 1) to set apart the second tithe; 2) not to expend the redemption money of this tithe for any necessaries but food, drink and oil for anointing the body; 3) not to eat the second tithe while in a state of uncleanness; 4) not to eat it while mourning for a deceased relative; 5) not to eat the second tithe of grain outside Jerusalem; 6) not to eat the second tithe of the vintage outside Jerusalem; 7) not to eat the second tithe of oil outside Jerusalem; 8) that the fruit of the fourth year after the trees were planted, shall be altogether holy, and the law is that it is to be eaten by its owner in Jerusalem and is to be treated in all respects like the second tithe; 9) to make the prescribed confession, (Deut. 26:13-15), when bringing the second tithe.",
+            "LAWS OF FIRST-FRUITS AND OTHER GIFTS TO THE PRIESTS OUTSIDE THE SANCTUARY.<br>These comprise nine precepts, of which eight are affirmative and one is a negative precept. The following is their detailed statement: 1) to set apart first-fruits and bring them to the Sanctuary; 2) that the priest (to whom they are presented) shall not eat the first-fruits outside Jerusalem; 3) to read the prescribed declaration (Deut. 26:3 and 5-11), when presenting the first-fruits; 4) to set apart a cake of dough for the priest; 5) to give the shoulder, the two cheeks and the maw (of a beast killed for food) to the priest; 6) to give to the priest the first fleece (at the shearing); 7) to redeem the first-born, if a son, and to give the redemption-money to the priest; 8) to redeem the firstling of an ass and give a Iamb in its stead, to the priest; 9) to break the neck of the firstling of an ass, if the owner does not wish to redeem it.",
+            "LAWS OF THE SABBATICAL YEAR AND THE YEAR OF THE JUBILEE.<br>These comprise twenty-two precepts, of which nine are affirmative, and thirteen are negative precepts. The detailed statement is as follows: 1) that the land shall remain untilled in the Sabbatical year; 2) that one should not engage in agricultural work in that year; 3) that one should not engage in arboricultural work in that year; 4) that one should not cut the aftermath which grows of itself after the manner of the reapers; 5) that one should not gather the fruit of the untended trees, after the manner of the workers who gather the fruit in vineyards and orchards; 6) that one should leave what the land produces (in the year) free to all; 7) that one should release all loans; 8) that one should not press or make demands upon the debtor; 9) that one should not refrain from making loans prior to the Sabbatical year, for fear of losing one's money; 10) to count the years by sevens; 11) to hallow the fiftieth year; 12) to sound the <i>Shofar</i> (ram's horn) on the tenth of Tishri (in that year), as a signal that slaves shall go out free; 13) that the soil shall not be tilled in that year; 14) not to cut the aftermath which grows of itself in this year after the manner of the reapers; 15) not to gather the fruits of the year of the untended trees after the manner of the workers who gather the fruit in vineyards and orchards; 16) to grant redemption of the land in this year. This is the law of land (in Palestine) whether inherited or acquired by purchase; 17) that the land shall not be sold in perpetuity; 18) the law concerning houses in walled cities; 19) that the entire tribe of Levi shall not receive a heritage in the land of Israel, but cities to dwell in shall be given to them as a gift; 20) that the tribe of Levi shall not take a share of the spoils of war; 21) to give to the Levites cities to dwell in, together with their suburbs; 22) that the suburbs of any of their cities shall never be sold (in perpetuity), but the Levites may redeem these suburbs at any time before the Jubilee or after the Jubilee. ",
+            "All the precepts included in this book are, accordingly, sixty-seven, of which thirty are affirmative, and thirty-seven are negative precepts."
+        ],
+        [
+            "<b>THE BOOK OF DIVINE SERVICE (IN THE SANCTUARY)</b>",
+            "Its groups of laws are nine, arranged in the following order: laws concerning the National Sanctuary; laws concerning the vessels of the Sanctuary and those who serve in it; laws concerning admission into the Sanctuary; laws concerning prohibitions in connection with sacrifices on the altar; laws concerning the ritual of the offering up of sacrifices; laws concerning the daily offerings and the additional offerings; laws concerning sacrifices that have become unfit (to be offered up or consumed); laws concerning the Service on the Day of Atonement; laws concerning unlawful use of what has been set apart for sacrifices or of the property of the Sanctuary.",
+            "LAWS CONCERNING THE NATIONAL SANCTUARY.<br>These comprise six precepts, of which three are affirmative, and three are negative precepts. Their details are as follows: 1) to erect a Sanctuary; 2) not to build the altar of hewn stones; 3) not to go up by steps unto the altar; 4) to revere the Sanctuary; 5) to keep a guard about the Sanctuary; 6) not to leave the Sanctuary unguarded.",
+            "LAWS CONCERNING THE VESSELS OF THE SANCTUARY AND THOSE WHO SERVE IN IT.<br>These comprise fourteen precepts, of which six are affirmative, and eight are negative precepts. Their details are as follows: 1) to prepare the oil of anointment; 2) not to make oil like it (for secular use); 3) not to anoint oneself with it; 4) not to prepare a compound of spices after the formula of the incense; 5) not to offer on the golden altar anything but the incense; 6) to bear the ark on the shoulder; 7) that the staves of the Ark shall not be removed from it; 8) that the Levite shall serve in the Sanctuary; 9) that no one in the Sanctuary shall do the work assigned to another; 10) to consecrate the priest for the service; 11) that, on the festivals, all the divisions shall take part equally in the services; 12) to put on priestly vestments for the service; 13) that the priests' robes shall not be rent; 14) that the breast-plate be not loosed from the <i>Ephod.</i>",
+            "LAWS CONCERNING ADMISSION INTO THE SANCTUARY.<br>These comprise fifteen precepts, of which two are affirmative, and thirteen are negative precepts. Their details are as follows: 1) that an intoxicated person shall not enter the Sanctuary; 2) that no one, whose hair is dishevelled, shall enter the Sanctuary; 3) that one whose garment is torn, shall not enter it; 4) that a priest shall not go in to the Sanctuary at all times; 5) that a priest shall not go forth from the Sanctuary during service; 6) to send the ritually unclean out of the Sanctuary; 7) that one who is unclean shall not enter the Sanctuary; 8) that one who is unclean shall not enter the area of the Temple-Mount; 9) that one who is unclean shall not take part in the service; 10) that one who has been cleansed by immersion shall not take part in the service on the day (when he has been cleansed); 11) that one who serves in the Sanctuary shall sanctify his hands and feet (by washing at the laver); 12) that a person with a physical blemish shall not enter the Sanctuary nor approach at the altar; 13) that a person with a physical blemish shall not take part in the service; 14) that a person with a temporary physical blemish shall not take part in the service; 15) that a stranger (not descended from Aaron) shall not take part in the service.",
+            "LAWS CONCERNING RESTRICTIONS IN REGARD TO (SACRIFICES ON) THE ALTAR.<br>These comprise fourteen precepts, of which four are affirmative, and ten are negative precepts. Their details are as follows: 1) to offer for all sacrifices only unblemished cattle; 2) not to set apart a blemished beast for the altar; 3) not to slaughter (such a beast for the altar); 4) not to sprinkle its blood; 5) not to burn its fat (on the altar); 6) not to offer up a beast with a temporary blemish; 7) not to offer a beast with a blemish, even when presented by gentiles; 8) not to inflict a blemish in cattle set apart for the altar; 9) to redeem cattle, set apart for the altar, which have become unfit to be offered up; 10) to offer up a beast, only when at least eight days old; before then, it is styled immature and is not to be offered up; 11) not to offer up for sacrifice the hire of a harlot or \"the price of a dog\"; 12) not to burn on the altar leaven or honey; 13) to salt all sacrifices; 14) not to omit seasoning all sacrifices with salt.",
+            "LAWS CONCERNING THE PROCEDURE (IN THE OFFERING UP) OF SACRIFICES.<br>These comprise twenty-three precepts, of which ten are affirmative and thirteen are negative precepts. Their details are as follows: 1) in offering up the burnt-offering to follow the procedure in the prescribed order; 2) not to eat the flesh of the burnt-offering; 3) (to observe) the prescribed procedure of the sin-offering; 4) not to eat the flesh of the holiest sin-offerings; 5) not to divide asunder the fowl brought as a sin-offering; 6) (to observe) the prescribed procedure of the trespass offering; 7) that the priests shall eat the flesh of the holy sacrifices, within the Sanctuary; 8) that they shall not eat them outside the Courtyard of the Sanctuary; 9) that a stranger (not a priest) shall not eat any portion of the holy sacrifices; 10) (to observe) the prescribed procedure of the peace offerings; 11) not to eat the flesh of the offerings that are holy in a minor degree before their blood has been sprinkled (on the altar); 12) in offering up a meal-offering to observe the procedure specifically prescribed for it in the Torah; 13) not to put oil in a meal-offering brought as a sin-offering; 14) not to put frankincense upon it; 15) that the meal-offering of a priest shall not be eaten; 16) that a meal-offering shall not be baked as leavened bread; 17) that the priests shall eat the rest of the meal-offering (after a handful has been offered up on the altar); 18) that one shall fulfill all his vows and bring his free-will offerings on the first of the three festivals (after making such vows or promising such offerings); 19) not to delay fulfilling one's vow, or bringing one's free-will offering, or executing other obligations; 20) to offer up all sacrifices in the chosen (national) Sanctuary; 21) to bring all hallowed things outside Palestine to the national Sanctuary; 22) not to slaughter sacrifices outside the Courtyard (of the Sanctuary); 23) not to offer up a sacrifice outside the Courtyard (of the Sanctuary).",
+            "LAWS CONCERNING THE DAILY OFFERINGS AND ADDITIONAL OFFERINGS.<br>These comprise nineteen precepts, of which eighteen are affirmative precepts and one is a negative precept. The details are as follows: 1) to offer up every day two lambs as burnt-offerings; 2) to kindle fire upon the altar daily; 3) not to extinguish it; 4) to remove the ashes daily; 5) to burn incense daily; 6) to light lamps daily; 7) that the High Priest shall offer up a meal-offering every day. This is called <i>Havitin</i>; 8) to offer up on the Sabbath, in addition, two lambs as burnt-offerings; 9) to prepare (and set in order) the shew-bread; 10) (to offer up) the additional sacrifice of the New Moons; 11) the additional sacrifice of Passover; 12) to offer up the <i>Omer</i> as a wave-offering; 13) that every one shall count seven weeks from the day the <i>Omer</i> is brought; 14) to offer up the additional sacrifice of the Feast of Pentecost; 15) to bring on the Feast of Pentecost two loaves of bread together with the sacrifices brought in connection with them; 16) (to offer up) the additional sacrifice of the New Year; 17) the additional offering of the Day of Atonement; 18) the additional offering of the Feast of Tabernacles; 19) the additional offering of the Feast of Solemn Assembly.",
+            "LAWS CONCERNING SACRIFICES THAT HAVE BECOME UNFIT (TO BE OFFERED UP OR CONSUMED).<br>These comprise eight precepts, of which two are affirmative, and six are negative precepts. The following is their detailed list: 1) not to eat offerings that have become unfit or blemished; 2) not to eat of an offering that is vile; 3) not to leave the offerings beyond the time for their consumption, as specified (in the Torah); 4) not to eat what has been left over of the sacrifice beyond the specified time; 5) not to eat sacrifices that have become unclean; 6) that a man who has become unclean shall not eat of the sacrifices; 7) to burn that which has been left over; 8) to burn that which has become unclean.",
+            "LAWS CONCERNING THE SERVICE OF THE DAY OF ATONEMENT.<br>These refer to one affirmative precept; that is, to perform the service of the Day of Atonement in regard to the sacrifices, confessions, sending away of the Scapegoat and the remainder of the service, as prescribed in the section <span>אחרי מות</span> (Lev. ch. 16).",
+            "LAWS CONCERNING TRESPASS ON THINGS SET APART AS A SACRIFICE OR ON PROPERTY OF THE SANCTUARY.<br>These comprise three precepts, one of which is an affirmative precept, while two are negative precepts. The following is their detailed list: 1) that the one guilty of trespass shall pay for his trespass the value of what he has taken, and add a fifth, and bring an offering. This is the law of one who unlawfully takes holy things; 2) not to work with cattle set apart for sacrifices; 3) not to shear the fleece of such cattle. ",
+            "All the precepts included in this book number one hundred and three, of which forty-seven are affirmative, and fifty-six are negative precepts."
+        ],
+        [
+            "<b>BOOK OF SACRIFICES</b>",
+            "Its groups of laws are six, treated in the following order: laws concerning the Paschal offering; laws concerning the celebration of the festivals; laws concerning the first-born; laws concerning offerings brought for sins committed in error; laws concerning those who have to bring sacrifices as an atonement; laws concerning substitution of a beast for one set apart for sacrifice.",
+            "LAWS OF THE PASCHAL OFFERING.<br>These comprise sixteen precepts, of which, four are affirmative and twelve are negative precepts. Their detailed enumeration is as follows: 1) to slaughter the Paschal offering at its appointed time; 2) not to slaughter it while leaven has not yet been removed (from the home); 3) not to let the fat of the Paschal offering remain all night, without being placed on the altar; 4) to kill a second Paschal lamb; 5) to eat the flesh of the Paschal offering with unleavened bread and bitter herbs on the night of the fifteenth of Nissan; 6) to eat the flesh of the Paschal offering on the night of the fifteenth of the second month; 7) nor to eat it raw or sodden; 8) not to take flesh of the Paschal lamb outside the place of assembly of the company (who had agreed to consume it); 9) that an apostate shall not eat of it; 10) that a non-Israelite denizen or a non-Israelite hired man shall not eat of it; 11) that an uncircumcised person shall not eat of it; 12) that one should not break a bone of it; 13) that one should not break a bone of the second Paschal offering; 14) that one should not leave any of it till the morning; 15) that one should not leave any portion of the second Paschal offering till the morning; 16) that one should not leave any of the flesh of the festival offering brought on the fourteenth of Nissan to the third day.",
+            "LAWS CONCERNING THE CELEBRATION OF THE FESTIVALS.<br>These comprise six precepts of which four are affirmative and two are negative precepts. Their detailed enumeration is as follows: 1) to appear before the Lord; 2) to celebrate the three festivals; 3) to rejoice on the festivals; 4) not to appear (before the Lord) empty-handed; 5) not to neglect the Levite but to make him rejoice and give him gifts on the festivals; 6) to assemble the people on the Feast of Tabernacles at the close of the Sabbatical year.",
+            "LAWS OF THE FIRST-BORN.<br>These comprise five precepts, of which two are affirmative precepts and three are negative precepts. Their detailed enumeration is as follows: 1) to set apart the first-born (of the cattle); 2) not to eat an unblemished first-born outside Jerusalem; 3) not to redeem the first-born (of the clean cattle); 4) to set apart tithe of the young of the clean cattle; 5) not to redeem the tithe of cattle. I have included the laws of tithe of cattle with those of first-born of cattle because the procedure is the same in both, and Scripture includes the former with the latter in the text \"Thou shalt sprinkle their blood (on the altar)\" (Num. 18:17), which text has been traditionally interpreted to refer to the blood of the tithe of cattle and the blood of firstlings.",
+            "LAWS CONCERNING OFFERINGS BROUGHT FOR TRANSGRESSIONS COMMITTED IN ERROR.<br>These comprise five affirmative precepts. Their detailed enumeration is as follows: 1) that an individual (who sinned) shall bring the definite sin-offering prescribed for his error; 2) that one who is uncertain whether he sinned or not, shall bring a trespass-offering till he has ascertained that he did sin and then he brings his sin-offering. The former offering is called the offering for a doubtful trespass; 3) that for certain specified transgressions, the sinner brings a trespass-offering. This is called offering for a certain trespass; 4) that for certain other specified transgressions, the sinner brings an offering. If he is wealthy, he brings a beast; if he is poor, a bird or a tenth of an <i>Ephah</i> of flour. This offering is called \"the offering that varies according to one's means\"; 5) that the Sanhedrin shall bring an offering if they have erred and given a decision not according to the law in matters involving a serious transgression..",
+            "LAWS CONCERNING THOSE WHO HAVE TO BRING SACRIFICES AS AN ATONEMENT.<br>These comprise four affirmative precepts. Their detailed enumeration is as follows: 1) that a woman who has a running issue, shall, when she becomes clean, bring an offering; 2) that a woman, after child-birth, shall bring an offering, when she is clean; 3) that a man who has a running issue shall bring an offering, when he becomes clean; 4) that a leper shall bring an offering when he is clean. After they have brought their offerings, their purification is complete.",
+            "LAWS CONCERNING SUBSTITUTION.<br>These comprise three precepts. One of these is an affirmative precept while two are negative precepts. Their detailed enumeration is as follows: 1) not to change (a beast set apart for sacrifice); 2) that, if a change was made, the substituted beast shall also be holy; 3) not to change things that have been consecrated from one category of holiness to another. ",
+            "All the precepts comprised in this book are, accordingly, thirty-nine, twenty of which are affirmative, while nineteen are negative precepts."
+        ],
+        [
+            "<b>BOOK OF PURITY</b>",
+            "Its groups of laws are eight, treated in the following order: laws concerning defilement by a dead body; laws concerning the Red Heifer; laws concerning the uncleanness of leprosy; laws concerning defilement of a couch or a seat; laws concerning other original sources of defilement; laws concerning defilement of foods; laws concerning vessels; laws concerning ritual baths.",
+            "LAWS CONCERNING DEFILEMENT BY A DEAD BODY.<br>These are comprised in one affirmative precept, namely, that relating to defilement by a dead body.",
+            "LAWS CONCERNING THE RED HEIFER.<br>These comprise two affirmative precepts: 1) the Red Heifer; 2) the uncleanliness of the waters of sprinkling (Num. 19:9-22) and of the mode in which these are to be used for purification.",
+            "LAWS CONCERNING THE UNCLEANNESS OF LEPROSY.<br>These comprise eight precepts, of which six are affirmative, and two are negative precepts. Their detailed enumeration is as follows: 1) to give decisions on leprosy in human beings according to the rules prescribed in the Torah; 2) not to cut away the marks pointing to uncleanness; 3) not to shave the scall; 4) that the leper shall be recognised as such by rending his garments, allowing his hair to go loose and covering of the lips; 5) (the prescribed rules for) the cleansing of leprosy; 6) that the leper shall shave all his hair when he is clean; 7) the law of leprosy of a garment; 8) the law of leprosy of a house.",
+            "a LAWS CONCERNING DEFILEMENT OF A COUCH OR OF A SEAT.<br>These comprise four affirmative precepts. Their detailed enumeration is as follows: 1) the law of defilement of a menstruous woman; 2) the law of defilement of a woman in childbirth; 3) the law of defilement of a woman with a running issue; 4) the law of defilement of a man with a running issue.",
+            "b LAWS OF OTHER ORIGINAL SOURCES OF DEFILEMENT.<br>These comprise three affirmative precepts. Their detailed enumeration is as follows: 1) the law of defilement of that which died of itself; 2) the law of defilement of creeping things (vermin); 3) the law of defilement of seminal issue. An idol defiles to the same degree as a creeping thing. This defilement (by an idol) was instituted by the Scribes.",
+            "LAWS OF DEFILEMENT OF FOODS.<br>These are comprised in one precept, set forth in the laws concerning the defilement of liquids and solid foods, and the precedent condition which makes it possible for them to become defiled.",
+            "LAWS OF VESSELS.<br>These laws enable one to know which vessels contract defilement in any of the degrees above noted, and which do not become defiled; and likewise how these vessels become defiled or cause defilement.",
+            "LAWS CONCERNING RITUAL BATHS.<br>These are comprised in one affirmative precept, that whoever is unclean shall immerse his body in the waters of a ritual bath and then he will be clean. ",
+            "All the precepts comprised in this book are thus twenty; of which, eighteen are affirmative precepts and two are negative precepts."
+        ],
+        [
+            "<b>BOOK OF INJURIES</b>",
+            "Its groups of laws are eight. The following is the order in which these are treated: laws concerning damages to property; laws concerning theft; laws concerning robbery and articles lost; laws concerning one who commits an injury to the person or to property; laws concerning a murderer and concerning the preservation of human life.",
+            "LAWS CONCERNING DAMAGES TO PROPERTY.<br>These comprise four affirmative precepts. Their detailed enumeration is as follows: the law concerning the goring ox; the law concerning trespassing cattle; law concerning (damages caused by) a pit; law concerning (damages caused by) fire.",
+            "LAWS CONCERNING THEFT.<br>These comprise seven precepts—two affirmative, and five negative precepts. Their detailed enumeration is as follows: not to steal anything of pecuniary value; the law concerning the thief; to ensure correct scales and weights; to commit no wrong in respect to measures and weights; not to have in one's possession two kinds of weights or measures, even if they are not used in buying and selling; not to remove a landmark; not to kidnap.",
+            "LAWS CONCERNING ROBBERY AND CONCERNING THINGS LOST.<br>These comprise seven precepts—two affirmative and five negative. Their detailed enumeration is as follows: 1) not to rob; 2) not to oppress; 3) not to covet; 4) not to desire (that which belongs to another person); 5) to restore what has been robbed; 6) not to pass by unheedingly when one sees anything that has been lost; 7) to restore lost property.",
+            "LAWS CONCERNING ONE WHO COMMITS AN INJURY TO PERSON OR TO PROPERTY.<br>These are comprised in one affirmative precept, namely to observe the law concerning one who inflicts an injury upon the person, or does damage to another's property.",
+            "LAWS CONCERNING MURDER AND CONCERNING THE PRESERVATION OF HUMAN LIFE.<br>These comprise seventeen precepts; seven are affirmative precepts and ten are negative precepts. Their detailed enumeration is as follows: 1) not to commit murder; 2) not to accept ransom for the life of a murderer; he is to be put to death; 3) that one who committed homicide accidentally shall be sent into exile; 4) not to accept ransom from one who has thus incurred exile; 5) that the murderer shall not be put to death when he has committed murder before he has been tried; 6) to save the pursued even at the cost of the life of the pursuer; 7) to show no pity for the pursuer; 8) not to stand idly by the blood (of another); 9) to set apart cities of refuge and make a proper road thereto for the benefit of one who had committed homicide accidentally; 10) to break the neck of the calf in the valley; 11) not to till that valley nor sow it; 12) not to cause loss of human life; 13) to build a parapet (to the roof of one's dwelling house); 14) not to leave anything that might cause injury to one unaware of it; 15) to relieve a man of his burden when he met with an accident on the road; 16) to help him to load it again; 17) not to leave him in a state of confusion, and go on one's way. ",
+            "All the precepts included in this book are thus thirty-six. Sixteen of these are affirmative precepts and twenty of them are negative precepts."
+        ],
+        [
+            "<b>THE BOOK OF ACQUISITION</b>",
+            "Its groups of laws are five, arranged in the following order: laws of sale; laws of acquisition of derelict property and of gifts; laws (of mutual rights and obligations) of neighbours; laws of agents and partners; laws of bondmen.",
+            "LAWS OF SALE.<br>These comprise four precepts, one of which is an affirmative precept while four are negative precepts. Their detailed enumeration is as follows: 1) the law of purchase and sale; 2) not to do wrong in buying and selling; 3) not to wrong in speech; not to wrong a proselyte in regard to his possessions; 5) not to wrong him in speech.",
+            "LAWS OF ACQUISITION OF DERELICT PROPERTY AND GIFTS.<br>These laws (enable us) to know the law in regard to one who acquires derelict property and by what methods one acquires title to such property and the law in regard to the donor of a gift and its recipient; and which kind of gift reverts, and which does not revert.",
+            "THE LAWS OF NEIGHBOURS.<br>These laws (enable us) to know the law of partition of realty between partners and the avoidance of damage by each of them to his neighbour or owner of adjoining property <i>;</i> the law in regard to the owner of adjacent property.",
+            "THE LAWS OF AGENTS AND PARTNERS.<br>These laws (enable us) to know the law in regard to an agent, or partner; and how to adjudicate cases of purchases and sales, losses and profits.",
+            "LAWS OF BONDMEN.<br>These comprise thirteen precepts, five of which are affirmative precepts and eight are negative precepts. The following is their detailed enumeration: 1) the law of the acquisition of a Hebrew bondman; 2) that he should not be sold as a slave is sold; 3) that he should not be forced to work rigorously; 4) that we should not let a denizen proselyte rule him with rigor; 5) that we should not force him to do the work of a slave; 6) to bestow upon him a liberal gift when he goes out free; 7) that he shall not go out empty-handed; 8) to redeem a Hebrew bondwoman; 9) to espouse her; 10) that she shall not be sold; 11) to keep a Canaanite slave in perpetual bondage, except if the master injured one of his limbs ; 12) not to surrender a slave who fled from territory outside the land of Israel to that land; 13) not to wrong such a slave who escaped to us. ",
+            "All the precepts comprised in this book are accordingly eighteen. Six of these are affirmative, while twelve are negative precepts."
+        ],
+        [
+            "<b>THE BOOK OF JUDGMENTS</b>",
+            "Its groups of laws are five, arranged as follows: laws concerning hiring; laws concerning borrowing and deposit; laws concerning creditor and debtor; laws concerning plaintiff and defendant; laws concerning inheritances.",
+            "LAWS OF HIRING.<br>These comprise seven precepts, three of which are affirmative precepts and four are negative precepts. The detailed enumeration is as follows: 1) the law of the hired man and of the depositary for hire; 2) to pay the hired wage punctually; 3) not to delay the payment of the hired man's wage after it is due; 4) that the hired man may eat of the unsevered fruit at which he was working (at harvest time); 5) that he may not eat of the unsevered fruit when he is engaged in work at other times; 6) that the hired man must not take anything in addition to what he consumes; 7) that one must not muzzle the ox when he is treading out the corn; this rule applies also to other cattle.",
+            "LAWS CONCERNING BORROWING AN ARTICLE AND DEPOSIT.<br>These comprise two affirmative precepts; 1) the law appertaining to a borrower and 2) the law concerning a gratuitous depositary.",
+            "LAWS CONCERNING CREDITOR AND DEBTOR.<br>These comprise twelve precepts, four of which are affirmative, and eight negative precepts. Their detailed statement is as follows: 1) to lend to the poor and needy; 2) not to press him; 3) to press the idolater; 4) that the creditor shall not take a pledge by force; 5) to return the pledge to its owner when he is in need of it; 6) not to be tardy in returning it to the owner who is a poor man, when he is in need of it; 7) not to exact a pledge from a widow; 8) not to take in pledge utensils used in preparing food; 9) that the lender shall not give a loan at usury; 10) that the borrower shall not take a loan at usury; 11) that a person shall not act as intermediary between lender and borrower in a loan at usury; nor serve as witness in the transaction between them nor act as a surety, nor write the bond; 12) to borrow from, and lend to, an alien at interest.",
+            "THE LAWS OF PLAINTIFF AND DEFENDANT.<br>These are comprised in one affirmative precept; that is, (to observe) the rules for the case of one who makes a claim, an admission, or a denial.",
+            "THE LAWS OF INHERITANCES.<br>These are comprised in one affirmative precept; that is, (to observe) the law of the order of succession.",
+            "These precepts included in this book are accordingly twenty-three; of these, eleven are affirmative, and twelve are negative precepts."
+        ],
+        [
+            "<b>THE BOOK OF JUDGES</b>",
+            "Its groups of laws are five, treated in the following order: laws concerning the Sanhedrin, and the penalties they inflict; laws concerning evidence; laws concerning the contumacious; laws concerning mourning; laws concerning sovereigns and wars.",
+            "LAWS CONCERNING THE SANHEDRIN AND THE PENALTIES WITHIN THEIR JURISDICTION.<br>These comprise thirty precepts, of which, ten are affirmative and twenty negative precepts. Their detailed list is as follows: 1) to appoint judges; 2) not to appoint a judge who does not know judicial procedure; 3) to follow the majority, when the judges differ; 4) not to execute the accused if there is only a bare majority for conviction, but to do so if there is at least a majority of two; 5) that, in capital cases, one who has presented pleas for the acquittal shall not again argue for conviction; 6) to put to death by stoning; 7) to put to death by burning; 8) to put to death by decapitation with the sword; 9) to put to death by strangling; 10) to hang; 11) to bury the body of the executed person, on the day of his execution; 12) not to let the body remain overnight; 13) not to suffer a sorcerer to live; 14) to punish the wicked with stripes; 15) not to exceed the number of stripes (prescribed in the Torah); 16) not to put the innocent to death, on presumption; 17) not to punish one who committed an offence under duress; 18) not to show pity for one who slays another person, or inflicts a physical injury upon him; 19) not to show compassion at a trial to a person who is poor; 20) not to show respect at a trial to a great man; 21) not to decide the cause of a habitual transgressor unjustly even if he is a sinner; 22) not to pervert judgment; 23) not to wrest the judgment of a stranger or an orphan; 24) to judge righteously; 25) not to be afraid, at a trial, of a man who is violent; 26) that one shall not take a bribe; 27) not to receive a baseless report; 28) not to revile judges; 29) not to revile the head of the state; 30) not to revile any other Israelite who leads a worthy life.",
+            "LAWS OF EVIDENCE.<br>These comprise eight precepts, three affirmative and eight negative. They are, in detail, as follows: 1) that one in possession of evidence, should testify in Court; 2) that the witnesses should be thoroughly examined; 3) that one who has given evidence in a capital case shall not act as judge in it; 4) that no decision shall be made on evidence tendered by one witness only; 5) that a transgressor shall be disqualified from testifying; 6) that a relative shall not testify; 7) that one shall not testify falsely; 8) to do unto a false witness as he had plotted to do to the accused.",
+            "LAWS CONCERNING THE CONTUMACIOUS.<br>These include nine precepts, three affirmative and six negative precepts. Their detailed list is as follows: 1) to act in accordance with the law of the Torah, as the Supreme Court declares it; 2) not to depart from the instructions of the members of the Court; 3) not to add to the Torah either in regard to the precepts in the Written Law or in regard to their exposition which we have learnt by tradition; 4) not to take aught away from the precepts; 5) not to curse one's father or mother; 6) not to smite one's father or mother; 7) to honour one's father and mother; 8) to revere one's father and mother; 9) that a son shall not rebel against the order of his father or mother.",
+            "LAWS OF MOURNING.<br>These comprise four precepts, of which one is an affirmative precept, and three are negative precepts. Their detailed list is as follows: 1) to mourn for (deceased) relatives; even a priest must defile himself (by contact with the bodies of) deceased relatives, and mourn for them, but one does not mourn for those who have been put to death by order of the Court. I have included these laws in this book, because they are analogous to the duty of burying the deceased on the day of his death, which is an affirmative precept; 2) that the High Priest shall not defile himself (by contact with the bodies of) deceased relatives; 3) that he should not be under the roof with the dead; 4) that an ordinary priest shall not defile himself for any one, except relatives.",
+            "LAWS OF SOVEREIGNS AND WARS.<br>These comprise twenty-three precepts, ten of which are affirmative, and thirteen are negative precepts. The detailed list is as follows: 1) to choose a king from among the Israelites; 2) not to choose him from the community of proselytes ; 3) that he shall not have many wives; 4) that he shall not acquire many horses; 5) that he shall not amass much gold and silver; 6) to destroy the seven (Canaanite) nations; 7) not to let any one of them live; 8) to blot out the seed of Amalek; 9) to remember what Amalek did to us; 10) not to forget his evil deeds, how he treacherously lay in wait on the way; 11) not to reside permanently in the land of Egypt; 12) to offer terms of peace to the inhabitants of a city that is besieged and to deal with it in the way set forth in the Torah, in case the city makes, or does not make peace; 13) not to seek peace with Ammon and Moab. This rule only applies, when besieging their cities; 14) when engaged in a siege, not to destroy fruit trees; 15) to prepare a place of convenience whither the members of the camp shall repair; 16) to have a paddle to dig therewith; 17) to anoint a priest to speak to the men of the army in wartime; 18) that the man who has taken a wife, erected a dwelling, or planted a vineyard shall rejoice a full year; and such newly wed men are sent back home from the war; 19) not to draft them for any purpose; they are not to go out for municipal service, service of the troops, nor any similar duty; 20) not to be afraid nor to retreat in the hour of battle; 21) the law of a beautiful woman taken captive in war; 22) that she is not to be sold; 23) that she is not to be retained in servitude, after cohabitation.",
+            "All the precepts included in this book are accordingly seventy-four, twenty-seven of which are affirmative and forty-seven negative precepts. ",
+            "And all the groups of precepts treated in these fourteen books are eighty-three groups.",
+            "And now with the help of the (Almighty) I shall begin to expound the rules of each precept and all the ordinances comprised in, and specifically connected with it according to the order of the groups set forth.."
+        ]
+    ],
+    "versions": [
+        [
+            "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949",
+            "https://www.nli.org.il/he/books/NNL_ALEPH002108865"
+        ]
+    ],
+    "heTitle": "משנה תורה, תוכן החיבור",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/Hebrew/Wikisource Mishneh Torah.json

@@ -0,0 +1,197 @@
+{
+    "language": "he",
+    "title": "Mishneh Torah, Overview of Mishneh Torah Contents",
+    "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%AA%D7%95%D7%9B%D7%9F_%D7%94%D7%97%D7%99%D7%91%D7%95%D7%A8)",
+    "versionTitle": "Wikisource Mishneh Torah",
+    "status": "locked",
+    "license": "CC-BY-SA",
+    "versionTitleInHebrew": "משנה תורה (ויקיטקסט)",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה תורה, תוכן החיבור",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        [
+            "וראיתי לחלק חיבור זה לארבעה עשר ספרים:",
+            "<b>ספר ראשון.</b> אכלול בו כל המצוות שהן עיקר דת משה רבנו, וצריך אדם לידע אותם תחילת הכול – כגון ייחוד שמו ברוך הוא, ואיסור עבודה זרה. וקראתי שם ספר זה ספר המדע.",
+            "<b>ספר שני.</b> אכלול בו המצוות שהן תדירות, שנצטווינו בהם כדי לאהוב את המקום ולזוכרו תמיד – כגון קרית שמע, ותפילה, ותפילין, וברכות; ומילה בכלל, לפי שהיא אות בבשרנו להזכיר תמיד בשעה שאין שם לא תפילין ולא ציצית וכיוצא בהן. וקראתי שם ספר זה ספר אהבה.",
+            "<b>ספר שלישי.</b> אכלול בו כל המצוות שהן בזמנים ידועים – כגון שבת, ומועדות. וקראתי שם ספר זה ספר זמנים.",
+            "<b>ספר רביעי.</b> אכלול בו המצוות של בעילה – כגון קידושין וגירושין, וייבום וחליצה. וקראתי שם ספר זה ספר נשים.",
+            "<b>ספר חמישי.</b> אכלול בו מצוות של ביאות אסורות, ומצוות של מאכלות אסורות – לפי שבשני עניינים האלו קידשנו המקום והבדילנו מן האומות בעריות ובמאכלות אסורות, ובשניהם נאמר \"ואבדיל אתכם מן העמים\" (ויקרא כ, כו), \"אשר הבדלתי אתכם מן העמים\" (ויקרא כ,כד). וקראתי שם ספר זה ספר קדושה.",
+            "<b>ספר שישי.</b> אכלול בו מצוות שיתחייב אדם בהן מי שאסר עצמו בדברים – כגון שבועות ונדרים. וקראתי שם ספר זה ספר הפלאה.",
+            "<b>ספר שביעי.</b> אכלול בו מצוות שהם בזרע הארץ – כגון שמיטין ויובלות, ומעשרות ותרומות, ושאר מצוות הנכללים עימהן מעניינם. וקראתי שם ספר זה ספר זרעים.",
+            "<b>ספר שמיני.</b> אכלול בו מצוות שהן בבניין מקדש וקרבנות ציבור התמידין. וקראתי שם ספר זה ספר עבודה.",
+            "<b>ספר תשיעי.</b> אכלול בו מצוות שהן בקרבנות היחיד. וקראתי שם ספר זה ספר קרבנות.",
+            "<b>ספר עשירי.</b> אכלול בו מצוות שהן בטהרות וטמאות. וקראתי שם ספר זה ספר טהרה.",
+            "<b>ספר אחד עשר.</b> אכלול בו מצוות שבין אדם לחברו, ויש בהם היזק תחילה בממון או בגוף. וקראתי שם ספר זה ספר נזקים.",
+            "<b>ספר שנים עשר.</b> אכלול בו מצוות מכירה וקנייה. וקראתי שם ספר זה ספר קניין.",
+            "<b>ספר שלושה עשר.</b> אכלול בו מצוות שבין אדם לחברו, בשאר דינין שאין בתחילתן היזק – כגון שומרין, ובעלי חובות, וטענות וכפירות. וקראתי שם ספר זה ספר משפטים.",
+            "<b>ספר ארבעה עשר.</b> אכלול בו מצוות שהן מסורין לסנהדרין – כגון מיתות בית דין, וקבלת עדות, ודין המלך ומלחמותיו. וקראתי שם ספר זה ספר שופטים.",
+            "וזה הוא חילוק הלכות של חיבור זה לפי ענייני הספרים, וחילוק המצוות לפי ענייני ההלכות.",
+            "<b>ספר המדע</b> הלכותיו חמש, וזה הוא סידורן: הלכות יסודי התורה, הלכות דעות, הלכות תלמוד תורה, הלכות עבודה זרה וחוקות הגוים, הלכות תשובה.",
+            "הלכות יסודי התורה יש בכללן עשר מצוות: שש מצוות עשה, וארבע מצוות לא תעשה. וזה הוא פרטן: (א) לידע שיש שם אל��ה. (ב) שלא יעלה במחשבה שיש שם אלוה זולתי יי. (ג) לייחדו. (ד) לאהבו. (ה) ליראה ממנו. (ו) לקדש שמו. (ז) שלא לחלל את שמו. (ח) שלא לאבד דברים שנקרא שמו עליהם. (ט) לשמוע מן הנביא המדבר בשמו. (י) שלא לנסותו.",
+            "הלכות דעות יש בכללן אחת עשרה מצוות: חמש מצוות עשה, ושש מצוות לא תעשה. וזה הוא פרטן: (א) להדמות בדרכיו. (ב) להדבק ביודעיו. (ג) לאהוב את רעים. (ד) לאהוב את הגרים. (ה) שלא לשנוא אחים. (ו) להוכיח. (ז) שלא להלבין פנים. (ח) שלא לענות אמללין. (ט) שלא להלוך רכיל. (י) שלא לנקום. (יא) שלא לנטור.",
+            "הלכות תלמוד תורה יש בכללן שתי מצוות עשה: ראשונה ללמוד תורה, שניה לכבד מלמדיה ויודעיה.",
+            "הלכות עבודה זרה וחוקות הגויים יש בכללן אחת וחמישים מצוות: שתי מצוות עשה, ותשע וארבעים מצוות לא תעשה. וזה הוא פרטן: (א) שלא לפנות אחר עבודה זרה. (ב) שלא לתור אחר הרהור הלב וראיית העיניים. (ג) שלא לגדף. (ד) שלא יעבוד אותה כדרך עבודתה. (ה) שלא ישתחוה לה. (ו) שלא לעשות פסל לעצמו. (ז) שלא לעשות פסל אפילו לאחרים. (ח) שלא לעשות צורות אפילו לנואי. (ט) שלא להדיח אחרים אחריה. (י) לשרוף עיר הנידחת. (יא) שלא לבנותה. (יב) שלא ליהנות מכל ממונה. (יג) שלא להסית יחיד לעובדה. (יד) שלא לאהוב המסית. (טו) שלא לעזוב שנאתו. (טז) שלא להצילו. (יז) שלא ללמד עליו זכות. (יח) שלא ימנע מללמד עליו חובה. (יט) שלא להתנבא בשמה. (כ) שלא לשמוע מן המתנבא בשמה. (כא) שלא להתנבא בשקר, ואפילו בשם יי. (כב) שלא לגור מהריגת נביא שקר. (כג) שלא לישבע בשם עבודה זרה. (כד) שלא לעשות אוב. (כה) שלא לעשות ידעוני. (כו) שלא להעביר למולך. (כז) שלא להקים מצבה. (כח) שלא להשתחוות על אבן משכית. (כט) שלא ליטע אשרה. (ל) לאבד עבודה זרה וכל הנעשה בשבילה. (לא) שלא ליהנות בעבודה זרה ובכל משמשיה. (לב) שלא ליהנות בציפויי נֶעבד. (לג) שלא לכרות ברית לעובדי עבודה זרה. (לד) שלא לחון עליהם. (לה) שלא ישבו בארצנו. (לו) שלא להדמות במנהגותן ובמלבושן. (לז) שלא לנחש. (לח) שלא לקסום. (לט) שלא לעונן. (מ) שלא לחבור חבר. (מא) שלא לדרוש אל המתים. (מב) שלא לשאול באוב. (מג) שלא לשאול בידעוני. (מד) שלא לכשף. (מה) שלא להקיף פאת ראש. (מו) שלא להשחית פאת הזקן. (מז) שלא יעדה איש עדי אישה. (מח) שלא תעדה אישה עדי איש. (מט) שלא לכתוב קעקע. (נ) שלא להתגודד. (נא) שלא לעשות קורחה על מת.",
+            "הלכות תשובה מצוַת עשה אחת, והיא שישוב החוטא מחטאו לפני יי ויתוַדה.",
+            "נמצאו כל המצוות הנכללות בספר זה חמש ושבעים: שש עשרה מהן מצוות עשה, ותשע וחמישים מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר אהבה</b>",
+            "הלכותיו שש, וזה הוא סידורן: הלכות קרית שמע, הלכות תפילה וברכת כוהנים, הלכות תפילין ומזוזה וספר תורה, הלכות ציצית, הלכות ברכות, הלכות מילה.",
+            "הלכות קרית שמע. מצות עשה אחת, והיא לקרות קרית שמע פעמיים ביום.",
+            "הלכות תפילה וברכת כוהנים. יש בכללן שתי מצוות עשה: (א) לעבוד את ה' בתפילה בכל יום; (ב) לברך כוהנים את ישראל בכל יום.",
+            "הלכות תפילין ומזוזה וספר תורה. יש בכללן חמש מצוות עשה; וזה הוא פרטן: (א) להיות תפילין על הראש; (ב) לקושרם על היד; (ג) לקבוע מזוזה בפתחי השערים; (ד) לכתוב כל איש ספר תורה לעצמו; (ה) לכתוב המלך ספר שני לעצמו כדי שיהיה לו שני ספרי תורה.",
+            "הלכות ציצית. מצות עשה אחת, והיא לעשות ציצית על כנפי הכסות.",
+            "הלכות ברכות. מצות עשה אחת, והיא לברך את שמו אחר אכילה.",
+            "הלכות מילה. מצות עשה אחת, והיא למול את הזכרים ביום השמיני.",
+            "נמצאו כל המצוות הנכללות בספר זה, אחת עשרה מצוות עשה."
+        ],
+        [
+            "<b>ספר זמנים</b>",
+            "הלכותיו עשר, וזה הוא סידורן: הלכות שבת, הלכות עירובין, הלכות שביתת עשור, הלכות שביתת יום טוב, הלכות חמץ ומצה, הלכות שופר וסוכה ולולב, הלכות שקלים, הלכות קידוש החודש, הלכות תענייות, הלכות מגילה וחנוכה.",
+            "הלכות שבת. יש בכללן חמש מצוות – שתי מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בשביעי; (ב) שלא לעשות בו מלאכה; (ג) שלא לענוש בשבת; (ד) שלא לצאת חוץ לגבול בשבת; (ה) לקדש היום בזכירה.",
+            "הלכות עירובין. מצות עשה אחת, והיא מדברי סופרים ואינה מן המניין.",
+            "הלכות שביתת עשור. יש בכללן ארבע מצוות – שתי מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בו ממלאכה; (ב) שלא לעשות בו מלאכה; (ג) להתענות בו; (ד) שלא לאכול ולשתות בו.",
+            "הלכות שביתת יום טוב. יש בכללן שתים עשרה מצוות – שש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בראשון של פסח; (ב) שלא לעשות בו מלאכה; (ג) לשבות בשביעי של פסח; (ד) שלא לעשות בו מלאכה; (ה) לשבות ביום חג השבועות; (ו) שלא לעשות בו מלאכה; (ז) לשבות בראש השנה; (ח) שלא לעשות בו מלאכה; (ט) לשבות בראשון של חג הסוכות; (י) שלא לעשות בו מלאכה; (יא) לשבות בשמיני של חג; (יב) שלא לעשות בו מלאכה.",
+            "הלכות חמץ ומצה. יש בכללן שמונה מצוות – שלוש מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לאכול חמץ ביום ארבעה עשר מחצות היום ולמעלה; (ב) להשבית שאור מארבעה עשר; (ג) שלא לאכול חמץ כל שבעה; (ד) שלא לאכול תערובת חמץ כל שבעה; (ה) שלא ייראה חמץ כל שבעה; (ו) שלא יימצא חמץ כל שבעה; (ז) לאכול מצה בלילי הפסח; (ח) לספר ביציאת מצריים באותו הלילה.",
+            "הלכות שופר וסוכה ולולב. יש בכללן שלוש מצוות עשה; וזה הוא פרטן: (א) לשמוע קול שופר באחד בתשרי; (ב) לישב בסוכה שבעת ימי החג; (ג) ליטול לולב במקדש כל שבעת ימי החג.",
+            "הלכות שקלים. מצות עשה אחת, והיא ליתן כל איש מחצית השקל בכל שנה.",
+            "הלכות קידוש החודש. מצות עשה אחת, והיא לחשוב ולידע ולקבוע באיזה יום הוא תחילת כל חודש וחודש מחודשי השנה.",
+            "הלכות תעניות. מצות עשה אחת, והיא להתענות ולזעוק לפני ה' בעת כל צרה גדולה שתבוא על הציבור.",
+            "הלכות מגילה וחנוכה. יש בכללן שתי מצוות עשה מדברי סופרים, ואינם מן המניין.",
+            "נמצאו כל המצוות של תורה הנכללות בספר זה, חמש ושלושים – תשע עשרה מהן מצוות עשה, ושש עשרה מצוות לא תעשה; ויש בו שלוש מצוות מדברי סופרים."
+        ],
+        [
+            "<b>ספר נשים</b>",
+            "הלכותיו חמש, וזה הוא סידורן: הלכות אישות, הלכות גירושין, הלכות ייבום וחליצה, הלכות נערה בתולה, הלכות סוטה.",
+            "הלכות אישות. יש בכללן ארבע מצוות – שתי מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לישא אישה בכתובה וקידושין; (ב) שלא תיבעל אישה בלא כתובה וקידושין; (ג) שלא ימנע שאר כסות ועונה; (ד) לפרות ולרבות ממנה.",
+            "הלכות גירושין. יש בכללן שתי מצוות: (א) מצות עשה, והוא שיגרש המגרש בספר; (ב) שלא יחזיר גרושתו משנישאת.",
+            "הלכות ייבום וחליצה. יש בכללן שלוש מצוות – שתי מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) לייבם; (ב) לחלוץ; (ג) שלא תינשא יבמה לאיש זר עד שתסור רשות היבם מעליה.",
+            "הלכות נערה בתולה. יש בכללן חמש מצוות – שלוש מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לקנוס המפתה; (ב) שיישא האונס אנוסתו; (ג) שלא יגרש האונס; (ד) שתשב אשת מוציא שם רע תחת בעלה לעולם; (ה) שלא יגרש מוציא שם רע את אשתו.",
+            "הלכות סוטה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לעשות לסוטה כתורת הקנאות הסדורה בתורה; (ב) שלא ליתן שמן על קרבנה; (ג) שלא ליתן עליו לבונה.",
+            "נמצאו כל המצוות הנכללות בספר זה, שבע עשרה – מהן תשע מצוות עשה, ושמונה מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר קדושה</b>",
+            "הלכותיו שלוש, וזה הוא סידורן: הלכות איסורי ביאה, הלכות מאכלות אסורות, הלכות שחיטה.",
+            "הלכות איסורי ביאה. יש בכללן שבע ושלושים מצוות – אחת מצות עשה, ושש ושלושים מצוות לא תעשה; וזה הוא פרטן: (א) שלא לבוא על האם; (ב) שלא לבוא על אשת אב; (ג) שלא לבעול אחות; (ד) שלא לבעול בת אשת אב; (ה) שלא לבעול בת הבן; (ו) שלא לבעול בת; (ז) שלא לבעול בת הבת; (ח) שלא לישא אישה ובתה; (ט) שלא לישא אישה ובת בנה; (י) שלא לישא אישה ובת בתה; (יא) שלא לבעול אחות אב; (יב) שלא לבעול אחות אם; (יג) שלא לבעול אשת אחי האב; (יד) שלא לבעול אשת הבן; (טו) שלא לבעול אשת אח; (טז) שלא לבעול אחות אשתו; (יז) שלא לשכב עם בהמה; (יח) שלא תביא אישה בהמה עליה; (יט) שלא לשכב עם זכר; (כ) שלא לגלות ערוות אב; (כא) שלא לגלות ערוות אחי האב; (כב) שלא לבעול אשת איש; (כג) שלא לבעול נידה; (כד) שלא להתחתן בגויים; (כה) שלא יבוא עמוני ומואבי בקהל; (כו) שלא להרחיק דור שלישי מצרי מלבוא בקהל; (כז) שלא להרחיק דור שלישי אדומי מלבוא בקהל; (כח) שלא יבוא ממזר בקהל; (כט) שלא יבוא סריס בקהל; (ל) שלא לסרס זכר, ואפילו בהמה חיה ועוף; (לא) שלא יישא כוהן גדול אלמנה; (לב) שלא יבעול כוהן גדול אלמנה, אפילו בלא נישואין; (לג) שיישא כוהן גדול בתולה בנערותה; (לד) שלא יישא כוהן גרושה; (לה) שלא יישא זונה; (לו) שלא יישא חללה; (לז) שלא יקרב אדם לאחת מכל העריות, ואפילו שלא בעל.",
+            "הלכות מאכלות אסורות. יש בכללן שמונה ועשרים מצוות – ארבע מצוות עשה, וארבע ועשרים מצוות לא תעשה; וזה הוא פרטן: (א) לבדוק בסימני בהמה וחיה להבדיל בין טמאה לטהורה; (ב) לבדוק בסימני העוף להבדיל בין טמא לטהור; (ג) לבדוק בסימני חגבים להבדיל בין טמא לטהור; (ד) לבדוק בסימני דגים להבדיל בין טמא לטהור; (ה) שלא לאכול בהמה וחיה טמאה; (ו) שלא לאכול עוף טמא; (ז) שלא לאכול דגים טמאים; (ח) שלא לאכול שרץ העוף; (ט) שלא לאכול שרץ הארץ; (י) שלא לאכול רמש הארץ; (יא) שלא לאכול תולעת הפירות כשתצא לארץ; (יב) שלא לאכול שרץ המים; (יג) שלא לאכול נבילה; (יד) שלא ליהנות בשור הנסקל; (טו) שלא לאכול טריפה; (טז) שלא לאכול אבר מן החי; (יז) שלא לאכול דם; (יח) שלא לאכול חלב בהמה טהורה; (יט) שלא לאכול גיד הנשה; (כ) שלא לאכול בשר בחלב; (כא) שלא לבשלו; (כב) שלא לאכול לחם תבואה חדשה; (כג) שלא לאכול קלי מן החדש; (כד) שלא לאכול כרמל מן החדש; (כה) שלא לאכול עורלה; (כו) שלא לאכול כלאי הכרם; (כז) שלא לאכול טבל; (כח) שלא לשתות יין נסך.",
+            "הלכות שחיטה. יש בכללן חמש מצוות – שלוש מצוות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לשחוט ואחר כך יאכל; (ב) שלא לשחוט אותו ואת בנו ביום אחד; (ג) לכסות דם חיה ועוף; (ד) שלא ליקח האם על הבנים; (ה) לשלח האם, אם לקחה על הבנים.",
+            "נמצאו כל המצוות הנכללות בספר זה, שבעים – מהם שמונה מצוות עשה, ושתיים ושישים מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר הפלאה</b>",
+            "הלכותיו ארבע, וזה הוא סידורן: הלכות שבועות, הלכות נדרים, הלכות נזירות, הלכות ערכין וחרמים.",
+            "הלכות שבועות. יש בכללן חמש מצוות – אחת מצות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) שלא לישבע בשמו לשקר; (ב) שלא לישא את שמו לשוא; (ג) שלא לכפור בפיקדון; (ד) שלא לישבע על כפירת ממון; (ה) לישבע בשמו באמת.",
+            "הלכות נדרים. יש בכללן שלוש מצוות – שתיים מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) שישמור מוצא שפתיו ויעשה כמו שנדר; (ב) שלא יחל דברו; (ג) שיופר הנדר או השבועה, וזה הוא דין הפר נדרים המפורש בתורה שבכתב.",
+            "הלכות נזירות. יש בכללן עשר מצוות – שתיים מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) שיגדל הנזיר פרע; (ב) שלא יגלח שיערו כל ימי נזרו; (ג) שלא ישתה הנזיר יין ולא תערובת יין, ואפילו חומץ שלהן; (ד) שלא יאכל ענבים לחים; (ה) שלא יאכל צימוקין; (ו) שלא יאכל חרצנים; (ז) שלא יאכל זוגים; (ח) שלא ייכנס לאוהל המת; (ט) שלא ייטמא למתים; (י) שיגלח על הקרבנות, כשישלים נזירותו או כשייטמא.",
+            "הלכות ערכין וחרמים. יש בכללן שבע מצוות – חמש מצוות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לדון בערכי אדם כאשר מפורש בתורה, וזה הוא דין ערכי אדם; (ב) דין ערכי בהמה; (ג) דין ערכי בתים; (ד) דין ערכי שדות; (ה) דין מחרים נכסיו; (ו) שלא יימכר חרם; (ז) שלא ייגאל חרם.",
+            "נמצאו כל המצוות הנכללות בספר זה, חמש ועשרים – עשר מהן מצוות עשה, וחמש עשרה מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר זרעים</b>",
+            "הלכותיו שבע, וזה הוא סידורן: הלכות כלאיים, הלכות מתנות עניים, הלכות תרומות, הלכות מעשרות, הלכות מעשר שני ונטע רבעי, הלכות ביכורים ושאר מתנות כהונה שבגבולין, הלכות שמיטה ויובל.",
+            "הלכות כלאיים. יש בכללן חמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לזרוע זרעים כלאיים; (ב) שלא לזרוע תבואה או ירק בכרם; (ג) שלא להרביע בהמה כלאיים; (ד) שלא לעשות מלאכה בכלאי בהמה כאחד; (ה) שלא ללבוש כלאיים.",
+            "הלכות מתנות עניים. יש בכללן שלוש עשרה מצוות – שבע מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להניח פיאה; (ב) שלא יכלה הפיאה; (ג) להניח לקט; (ד) שלא ילקט הלקט; (ה) לעזוב עוללות בכרם; (ו) שלא יעולל הכרם; (ז) לעזוב פרט הכרם; (ח) שלא ילקט פרט הכרם; (ט) להניח השכחה; (י) שלא ישוב לקחת השכחה; (יא) להפריש מעשר לעניים; (יב) ליתן צדקה כמיסת יד; (יג) שלא יאמץ לבבו על העני.",
+            "הלכות תרומות. יש בכללן שמונה מצוות – שתיים מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש תרומה גדולה; (ב) להפריש תרומת מעשר; (ג) שלא יקדים תרומות ומעשרות זה לזה, אלא יפריש על הסדר; (ד) שלא יאכל זר תרומה; (ה) שלא יאכל אפילו תושב כוהן או שכירו תרומה; (ו) שלא יאכל ערל תרומה; (ז) שלא יאכל כוהן טמא תרומה; (ח) שלא תאכל חללה תרומה, ולא מורם מן הקודשים.",
+            "הלכות מעשר. מצות עשה אחת, והיא להפריש מעשר ראשון בכל שנה ושנה משני הזריעה וייתנו ללויים.",
+            "הלכות מעשר שני ונטע רבעי. יש בכללן תשע מצוות – שלוש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש מעשר שני; (ב) שלא להוציא דמיו בשאר צורכי האדם, חוץ מאכילה ושתייה וסיכה; (ג) שלא לאוכלו בטומאה; (ד) שלא לאוכלו באנינות; (ה) שלא לאכול מעשר שני של דגן חוץ לירושלים; (ו) שלא לאכול מעשר תירוש חוץ לירושלים; (ז) שלא לאכול מעשר יצהר חוץ לירושלים; (ח) להיות נטע רבעי כולו קודש, ודינו להיאכל בירושלים לבעליו כמעשר שני לכל דבר; (ט) להתוודות וידוי מעשר.",
+            "הלכות ביכורים עם שאר מתנות כהונה שבגבולין. יש בכללן תשע מצוות – שמונה מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) להפריש ביכורים ולהעלותן למקדש; (ב) שלא יאכל הכוהן ביכורים חוץ לירושלים; (ג) לקרות עליהן; (ד) להפריש חלה לכוהן; (ה) לתת זרוע ולחיים וקיבה לכוהן; (ו) ליתן לו ראשית הגז; (ז) לפדות בכור הבן וליתן פדיונו לכוהן; (ח) לפדות פטר חמור וליתן פדיונו לכוהן; (ט) לערוף פטר חמור, אם לא רצה לפדותו.",
+            "הלכות שמיטה ויובל. יש בכללן שתיים ועשרים מצוות – תשע מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) שתשבות הארץ ממלאכתה בשביעית; (ב) שלא יעבוד עבודת הארץ בשנה זו; (ג) שלא יעבוד עבודת האילן בשנה זו; (ד) שלא יקצור הספיח כנגד הקוצרים; (ה) שלא יבצור הנזירים כנגד הבוצרים; (ו) שישמיט מה שתוציא הארץ; (ז) שישמיט כל הלוואתו; (ח) שלא ייגוש ולא יתבע הלוואה; (ט) שלא יימנע מלהלוות קודם השמיטה כדי שלא יאבד ממונו; (י) לספור שנים שבע שבע; (יא) לקדש שנת החמישים; (יב) לתקוע בשופר בעשירי לתשרי כדי לצאת עבדים חופשיים; (יג) שלא תעבוד אדמה בשנה זו; (יד) שלא יקצור ספיחיה כנגד הקוצרים; (טו) שלא יבצור נזיריה כנגד הבוצרים; (טז) ליתן גאולה לארץ בשנה זו, והוא דין שדה אחוזה ושדה מקנה; (יז) שלא תימכר הארץ לצמיתות; (יח) דין בתי ערי חומה; (יט) שלא ינחל כל שבט לוי בארץ ישראל, אלא נותנים להם ערים מתנה לשבת בהם; (כ) שלא ייקח שבט לוי חלק בביזה; (כא) ליתן ללויים ערים לשבת ומגרשיהם; (כב) שלא יימכר מגרש עריהם, אלא גואלים לעולם בין לפני היובל בין לאחר היובל.",
+            "נמצאו כל המצוות הנכללות בספר זה, שבע ושישים – מהן שלושים מצוות עשה, ושבע ושלושים מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר עבודה</b>",
+            "הלכותיו תשע, וזה הוא סידורן: הלכות בית הבחירה, הלכות כלי המקדש והעובדים בו, הלכות ביאת המקדש, הלכות איסורי המזבח, הלכות מעשה הקרבנות, הלכות תמידין ומוספין, הלכות פסולי המוקדשין, הלכות עבודת יום הכיפורים, הלכות מעילה.",
+            "הלכות בית הבחירה. יש בכללן שש מצוות – שלוש מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) לבנות מקדש; (ב) שלא לבנות המזבח גזית; (ג) שלא לעלות במעלות עליו; (ד) ליראה מן המקדש; (ה) לשמור את המקדש סביב; (ו) שלא להשבית שמירת המקדש.",
+            "הלכות כלי המקדש והעובדים בו. יש בכללן ארבע עשרה מצוות – שש מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) לעשות שמן המשחה; (ב) שלא לעשות כמוהו; (ג) שלא לסוך ממנו; (ד) שלא לעשות כמתכונת הקטורת; (ה) שלא להקטיר על מזבח הזהב חוץ מן הקטורת; (ו) לשאת הארון על הכתף; (ז) שלא יסורו הבדים ממנו; (ח) שיעבוד הלוי במקדש; (ט) שלא יעשה אחד במלאכת חברו במקדש; (י) לקדש הכוהן לעבודה; (יא) שיהיו כל המשמרות שוות ברגלים; (יב) ללבוש בגדי כהונה לעבודה; (יג) שלא ייקרע המעיל; (יד) שלא ייזח החושן מעל האיפוד.",
+            "הלכות ביאת המקדש. יש בכללן חמש עשרה מצוות – שתי מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) שלא ייכנס כוהן שיכור למקדש; (ב) שלא ייכנס לו כוהן פרוע ראש; (ג) שלא ייכנס לו כוהן קרוע בגדים; (ד) שלא ייכנס כוהן בכל עת אל ההיכל; (ה) שלא ייצא כוהן מן המקדש בשעת העבודה; (ו) לשלח טמאים מן המקדש; (ז) שלא ייכנס טמא למקדש; (ח) שלא ייכנס טמא להר הבית; (ט) שלא י��מש טמא; (י) שלא ישמש טבול יום; (יא) לקדש העובד ידיו ורגליו; (יב) שלא ייכנס בעל מום להיכל ולמזבח; (יג) שלא יעבוד בעל מום; (יד) שלא יעבוד בעל מום עובר; (טו) שלא יעבוד זר.",
+            "הלכות איסורי מזבח. יש בכללן ארבע עשרה מצוות – ארבע מצוות עשה, ועשר מצוות לא תעשה; וזה הוא פרטן: (א) להקריב כל הקרבנות תמימין; (ב) שלא להקדיש בעל מום למזבח; (ג) שלא ישחוט; (ד) שלא יזרוק דמו; (ה) שלא יקטיר חלבו; (ו) שלא יקריב בעל מום עובר; (ז) שלא יקריב בעל מום, אפילו בקרבנות הגויים; (ח) שלא יטיל מום בקודשים; (ט) לפדות פסולי המוקדשים; (י) להקריב מיום השמיני והלאה, וקודם זמן זה הוא הנקרא מחוסר זמן ואין מקריבין אותו; (יא) שלא להקריב אתנן ומחיר; (יב) שלא להקטיר שאור ודבש; (יג) למלוח כל הקרבנות; (יד) שלא להשבית מלח מעל הקרבנות.",
+            "הלכות מעשה הקרבנות. יש בכללן שלוש ועשרים מצוות – עשר מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) לעשות העולה כמעשיה הכתובים על הסדר; (ב) שלא לאכול בשר העולה; (ג) סדר החטאת; (ד) שלא לאכול מבשר חטאת הפנימית; (ה) שלא יבדיל בחטאת העוף; (ו) סדר האשם; (ז) שיאכלו הכוהנים בשר קודשי קודשים במקדש; (ח) שלא יאכלום חוץ לעזרה; (ט) שלא יאכל זר מקודשי קודשים; (י) סדר השלמים; (יא) שלא לאכול בשר קודשים קלים קודם זריקת דמים; (יב) לעשות כל מנחה כסדר מעשיה הכתובים בתורה; (יג) שלא ישים שמן על מנחת חוטא; (יד) שלא ייתן עליה לבונה; (טו) שלא תיאכל מנחת כוהן; (טז) שלא תיאפה מנחת חמץ; (יז) שיאכלו הכוהנים שיירי מנחות; (יח) שיביא כל נדריו ונדבותיו ברגל שפגע בו ראשון; (יט) שלא יאחר נדרו ונדבתו ושאר דברים שהוא חייב בהן; (כ) להקריב כל הקרבנות בבית הבחירה; (כא) להביא קודשי חוצה לארץ לבית הבחירה; (כב) שלא לשחוט קרבנות חוץ לעזרה; (כג) שלא להקריב קרבן חוץ לעזרה.",
+            "הלכות תמידין ומוספין. יש בכללן תשע עשרה מצוות – שמונה עשרה מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) להקריב שני כבשים בכל יום עולות; (ב) להדליק אש על המזבח בכל יום; (ג) שלא לכבותה; (ד) להרים את הדשן בכל יום; (ה) להקטיר קטורת בכל יום; (ו) להדליק נרות בכל יום; (ז) שיקריב כוהן גדול מנחה בכל יום, והיא הנקראת חביתין; (ח) להוסיף שני כבשים עולות בשבת; (ט) לעשות לחם הפנים; (י) מוסף ראשי חודשים; (יא) מוסף הפסח; (יב) להקריב עומר התנופה; (יג) לספור כל איש ואיש שבעה שבועות מיום הקרבת העומר; (יד) מוסף עצרת; (טו) להביא שתי הלחם עם הקרבנות הבאות בגלל הלחם ביום עצרת; (טז) מוסף ראש השנה; (יז) מוסף יום צום; (יח) מוסף החג; (יט) מוסף שמיני עצרת.",
+            "הלכות פסולי המוקדשין. יש בכללן שמונה מצוות – שתי מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לאכול קודשים שנפסלו ושהוטל בהם מום; (ב) שלא לאכול פיגול; (ג) שלא יותיר קודשים לאחר זמנן; (ד) שלא יאכל נותר; (ה) שלא יאכל קודשים שנטמאו; (ו) שלא יאכל אדם שנטמא את הקודשים; (ז) לשרוף את הנותר; (ח) לשרוף את הטמא.",
+            "הלכות עבודת יום הכיפורים. מצות עשה אחת – והיא שיעשה מעשה יום הכיפורים כולו על הסדר כמו שכתוב בפרשת אחרי מות, הקרבנות והווידויין ושילוח השעיר ושאר העבודה.",
+            "הלכות מעילה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לשלם המועל אשר חטא בתוספת חומש וקרבן, וזה הוא דין המועל; (ב) שלא לעבוד בקודשים; (ג) שלא לגוז קודשים.",
+            "נמצאו כל המצוות הנכללות בספר זה, מאה ושלוש – מהם שבע וארב��ים מצוות עשה, ושש וחמישים מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר קרבנות</b>",
+            "הלכותיו שש, וזה הוא סידורן: הלכות קרבן פסח, הלכות חגיגה, הלכות בכורות, הלכות שגגות, הלכות מחוסרי כפרה, הלכות תמורה.",
+            "הלכות קרבן פסח. יש בכללן שש עשרה מצוות – ארבע מצוות עשה, ושתים עשרה מצוות לא תעשה; וזה הוא פרטן: (א) לשחוט הפסח בזמנו; (ב) שלא לזבוח אותו על החמץ; (ג) שלא תלין אימוריו; (ד) לשחוט פסח שני; (ה) לאכול בשר הפסח על מצה ומרור בלילי חמישה עשר; (ו) לאכול בשר פסח שני על מצה ומרור בלילי חמישה עשר לחודש השני; (ז) שלא יאכל נא ומבושל; (ח) שלא יוציא מבשר הפסח חוץ לחבורה; (ט) שלא יאכל ממנו משומד; (י) שלא יאכיל ממנו לתושב או שכיר; (יא) שלא יאכל ממנו ערל; (יב) שלא ישבור בו עצם; (יג) שלא ישבור עצם בפסח שני; (יד) שלא ישאיר ממנו לבוקר; (טו) שלא ישאיר מפסח שני לבוקר; (טז) שלא ישאיר מבשר חגיגת ארבעה עשר עד יום שלישי.",
+            "הלכות חגיגה. יש בכללן שש מצוות – ארבע מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) להיראות פני ה'; (ב) לחוג בשלושה רגלים; (ג) לשמוח ברגלים; (ד) שלא ייראה ריקם; (ה) שלא יעזוב לוי מלשמחו וליתן לו מתנותיו ברגלים; (ו) להקהיל את העם בחג הסוכות במוצאי שמיטה.",
+            "הלכות בכורות. יש בכללן חמש מצוות – שתי מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש בכורות; (ב) שלא ייאכל בכור תמים חוץ לירושלים; (ג) שלא ייפדה הבכור; (ד) להפריש מעשר בהמה; (ה) שלא ייגאל מעשר בהמה. וכללתי המעשר עם הבכור – לפי שמעשה שניהם אחד, והכתוב כללו עימו: שנאמר \"ואת דמם תזרוק\" (ראה במדבר יח, יז) – כך למדו מפי השמועה, שזה דם מעשר ודם בכור.",
+            "הלכות שגגות. יש בכללן חמש מצוות עשה; וזה הוא פרטן: (א) שיקריב היחיד קרבן חטאת קבוע על שגגתו; (ב) שיקריב אשם מי שלא נודע לו אם חטא אם לא חטא עד שייוודע לו ויביא חטאתו, וזה הוא הנקרא אשם תלוי; (ג) שיקריב החוטא אשם על עבירות ידועות, וזה הוא הנקרא אשם ודאי; (ד) שיקריב החוטא קרבן על עבירות ידועות, אם היה עשיר בהמה ואם היה עני עוף או עשירית האיפה, וזה הוא הנקרא קרבן עולה ויורד; (ה) שיקריבו הסנהדרין קרבן, אם טעו והורו שלא כהלכה באחת מן החמורות.",
+            "הלכות מחוסרי כפרה. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) שתקריב הזבה כשתטהר קרבן; (ב) שתקריב היולדת כשתטהר קרבן; (ג) שיקריב הזב כשיטהר קרבן; (ד) שיקריב המצורע כשיטהר קרבן. ואחר שיקריבו קרבנותיהן, תיגמר טהרתן.",
+            "הלכות תמורה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) שלא ימיר; (ב) שתהיה התמורה קודש, אם המיר; (ג) שלא ישנה הקודשים מקדושה לקדושה.",
+            "נמצאו כל המצוות הנכללות בספר זה, תשע ושלושים – מהן עשרים מצוות עשה, ותשע עשרה מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר טהרה</b>",
+            "הלכותיו שמונה, וזה הוא סידורן: הלכות טומאת מת, הלכות פרה אדומה, הלכות טומאת צרעת, הלכות מטמאי משכב ומושב, הלכות שאר אבות הטמאות, הלכות טומאת אוכלין, הלכות כלים, הלכות מקוות.",
+            "הלכות טומאת מת. מצות עשה אחת, והוא דין טומאת מת.",
+            "הלכות פרה אדומה. יש בכללן שתי מצוות עשה; וזה הוא פרטן: (א) דין פרה אדומה; (ב) דין טומאת מי נידה וטהרתן.",
+            "הלכות טומאת צרעת. יש בכללן שמונה מצוות – שש מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) להורות בצרעת אדם כדינה הכתוב בתורה; (ב) שלא יקוץ סימני טומאה; (ג) שלא יגלח הנתק; (ד) שיהא המצורע מפורסם בקריעת בגדיו ופריעת ראשו ועטייה על שפם; (ה) טהרת צרעת; (ו) שיגלח המצורע את כל שיערו כשיטהר; (ז) דין צרעת הבגד; (ח) דין צרעת הבית.",
+            "הלכות מטמאי משכב ומושב. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) דין טומאת נידה; (ב) דין טומאת יולדת; (ג) דין טומאת זבה; (ד) דין טומאת זב.",
+            "הלכות שאר אבות הטמאות. יש בכללן שלוש מצוות עשה; וזה הוא פרטן: (א) דין טומאת נבילה; (ב) דין טומאת שרץ; (ג) דין טומאת שכבת זרע. ועבודה זרה מטמאה כשרץ, וטומאתה מדברי סופרים.",
+            "הלכות טומאת אוכלין. מצות עשה אחת, והיא דין טומאת משקין ואוכלין והכשרן.",
+            "הלכות כלים. עניין אלו ההלכות לידע כלים שמקבלין טומאה מכל אלו הטמאות, וכלים שאינם מיטמאין, וכיצד מיטמאין הכלים ומטמאין.",
+            "הלכות מקוות. מצות עשה אחת, והיא שיטבול כל טמא במי מקוה ואחר כך יטהר.",
+            "נמצאו כל המצוות הנכללות בספר זה, עשרים – מהן שמונה עשרה מצוות עשה, ושתי מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר נזקים</b>",
+            "הלכותיו חמש, וזה הוא סידורן: הלכות נזקי ממון, הלכות גניבה, הלכות גזילה ואבידה, הלכות חובל ומזיק, הלכות רוצח ושמירת נפש.",
+            "הלכות נזקי ממון. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) דין השור; (ב) דין ההבער; (ג) דין הבור; (ד) דין הבעירה.",
+            "הלכות גניבה. יש בכללן שבע מצוות – שתי מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לגנוב ממון; (ב) דין הגנב; (ג) לצדק המאזניים עם המשקלות; (ד) שלא יעשה עוול במידות ובמשקלות; (ה) שלא יהיה לאדם אבן ואבן איפה ואיפה, אף על פי שאינו לוקח ונותן בהם; (ו) שלא יסיג גבול; (ז) שלא לגנוב נפשות.",
+            "הלכות גזילה ואבידה. יש בכללן שבע מצוות – שתי מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לגזול; (ב) שלא לעשוק; (ג) שלא לחמוד; (ד) שלא להתאוות; (ה) להשיב את הגזילה; (ו) שלא יתעלם מן האבידה; (ז) להשיב האבידה.",
+            "הלכות חובל ומזיק. מצות עשה אחת, והוא דין חובל בחברו או מזיק ממון חברו.",
+            "הלכות רוצח ושמירת נפש. יש בכללן שבע עשרה מצוות – שבע מצוות עשה, ועשר מצוות לא תעשה; וזה הוא פרטן: (א) שלא לרצוח; (ב) שלא ליקח כופר לנפש רוצח, אלא יומת; (ג) להגלות הרוצח בשגגה; (ד) שלא ליקח כופר למחוייב גלות; (ה) שלא יומת הרוצח כשירצח, קודם עמידה בדין; (ו) להציל הנרדף בנפשו של רודף; (ז) שלא לחוס על הרודף; (ח) שלא לעמוד על דם; (ט) להפריש ערי מקלט ולהכין להם הדרך; (י) לערוף את העגלה בנחל; (יא) שלא יעבוד באותה קרקע ולא תיזרע; (יב) שלא לשים דמים; (יג) לעשות מעקה; (יד) שלא יכשיל תמים בדבר; (טו) לפרוק עם מי שנכשל בדרך; (טז) לטעון עימו; (יז) שלא יניחנו בדרך נבהל במשאו וילך לו.",
+            "נמצאו כל המצוות הנכללות בספר זה, שש ושלושים – מהן שש עשרה מצוות עשה, ועשרים מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר קניין</b>",
+            "הלכותיו חמש, וזה הוא סידורן: הלכות מכירה, הלכות זכייה ומתנה, הלכות שכנים, הלכות שלוחין ושותפין, הלכות עבדים.",
+            "הלכות מכירה. יש בכללן חמש מצוות – אחת מצות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) דין מקח וממכר; (ב) שלא יונה במקח וממכר; (ג) שלא יונה בדברים; (ד) שלא יונה גר צדק בממונו; (ה) שלא יונהו בדברים.",
+            "הלכות זכייה ומתנה. עניין אלו ההלכות לידע דין זוכה מן ההפקר היאך יקנה ובמה יקנה, ודין נותן מתנה ומקבל ואיזו מת��ה חוזרת ואיזו אינה חוזרת.",
+            "הלכות שכנים. עניין אלו ההלכות לידע דין חילוק הקרקעות בין השותפין, והרחקת נזקי כל אחד מהן משכנו ומבעל המצר שלו, ודין בעל המצר.",
+            "הלכות שלוחין ושותפין. עניין אלו ההלכות לידע דין שלוחו של אדם ושותפו, ומשפטיהן במקחן וממכרן ובהפסדן ושכרן.",
+            "הלכות עבדים. יש בכללן שלוש עשרה מצוות – חמש מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) דין קניין עבד עברי; (ב) שלא יימכר ממכרת עבד; (ג) שלא יעבידנו בפרך; (ד) שלא נניח גר תושב לרדות בו בפרך; (ה) שלא נעבוד בו עבודת עבד; (ו) להעניק לו בצאתו חופשי; (ז) שלא ייצא ריקם; (ח) לפדות אמה עברייה; (ט) לייעדה; (י) שלא תימכר; (יא) לעבוד בעבד כנעני לעולם, אלא אם הפיל לו אדוניו אחד מראשי אבריו; (יב) שלא להסגיר עבד שברח מחוצה לארץ לארץ ישראל; (יג) שלא להונות עבד זה הניצול אלינו.",
+            "נמצאו כל המצוות הנכללות בספר זה, שמונה עשרה – שש מהן מצוות עשה, ושתים עשרה מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר משפטים</b>",
+            "הלכותיו חמש, וזה הוא סידורן: הלכות שכירות, הלכות שאלה ופיקדון, הלכות מלווה ולווה, הלכות טוען ונטען, הלכות נחלות.",
+            "הלכות שכירות. יש בכללן שבע מצוות – שלוש מצוות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) דין שכיר ושומר שכר; (ב) ליתן שכר שכיר ביומו; (ג) שלא יאחר שכר שכיר אחר זמנו; (ד) שיאכל השכיר מן המחובר שיעשה בו; (ה) שלא יאכל השכיר מן המחובר שלא בשעת גמר מלאכה; (ו) שלא יוליך השכיר בידו יתר על מה שאכל; (ז) שלא יחסום שור בדישו, וכן שאר הבהמה.",
+            "הלכות שאלה ופיקדון. יש בכללן שתי מצוות עשה: (א) דין השואל; (ב) דין שומר חינם.",
+            "הלכות מלווה ולווה. יש בכללן שתים עשרה מצוות – ארבע מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) להלוות לעני ומך; (ב) שלא ייגוש אותו; (ג) לנגוש את הנוכרי; (ד) שלא ימשכן בעל חוב בזרוע; (ה) להחזיר המשכון לבעליו, בזמן שהוא צריך לו; (ו) שלא יאחר המשכון מבעליו העני, בעת שהוא צריך לו; (ז) שלא יחבול אלמנה; (ח) שלא יחבול כלים שעושים בהן אוכל נפש; (ט) שלא ייתן המלווה בריבית; (י) שלא ילווה הלווה בריבית; (יא) שלא יתעסק אדם בין מלווה ולווה בריבית, ולא יעיד ביניהן ולא יכתוב שטר ולא יערוב; (יב) ללוות מן הנוכרי ולהלוותו בריבית.",
+            "הלכות טוען ונטען. מצות עשה אחת, והיא דין טוען ומודה או כופר.",
+            "הלכות נחלות. מצות עשה אחת, והוא דין סדר נחלות.",
+            "נמצאו כל המצוות הנכללות בספר זה, שלוש ועשרים – מהן אחת עשרה מצוות עשה, ושתים עשרה מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר שופטים</b>",
+            "הלכותיו חמש, וזה הוא סידורן: הלכות סנהדרין והעונשין המסורין להם, הלכות עדות, הלכות ממרים, הלכות אבל, הלכות מלכים ומלחמות.",
+            "הלכות סנהדרין והעונשין המסורין להם. יש בכללן שלושים מצוות – עשר מצוות עשה, ועשרים מצוות לא תעשה; וזה הוא פרטן: (א) למנות שופטים; (ב) שלא למנות דיין שאינו יודע דרך המשפט; (ג) לנטות אחרי רבים, אם נחלקו השופטים; (ד) שלא להרוג אם רבו המחייבין באיש אחד, עד שיהיו יתר שניים; (ה) שלא ילמד חובה מי שלימד זכות בדיני נפשות; (ו) להרוג בסקילה; (ז) להרוג בשריפה; (ח) להרוג בסיף; (ט) להרוג בחנק; (י) לתלות; (יא) לקבור הנהרג ביום הריגתו; (יב) שלא תלין נבלתו; (יג) שלא להחיות מכשף; (יד) להלקות לרשע; (טו) שלא יוסיף בהכית הלוקה; (טז) שלא להרוג נקי באומדן הדעת; (יז) שלא ל��נוש אנוס; (יח) שלא לחוס על הורג חברו או חובל בו; (יט) שלא לרחם על הדל בדין; (כ) שלא להדר גדול בדין; (כא) שלא להטות הדין על בעל עבירות, אף על פי שהוא חוטא; (כב) שלא לעוול משפט; (כג) שלא להטות משפט גר יתום; (כד) לשפוט בצדק; (כה) שלא ליראה בדין מאיש זרוע; (כו) שלא ליקח שוחד; (כז) שלא לישא שמע שוא; (כח) שלא לקלל הדיינין; (כט) שלא לקלל הנשיא; (ל) שלא לקלל אדם משאר בני ישראל הכשרים.",
+            "הלכות עדות. יש בכללן שמונה מצוות – שלוש מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) להעיד בבית דין למי שיודע לו עדות; (ב) לדרוש ולחקור העדים; (ג) שלא יורה העד בדין זה שהעיד עליו, בדיני נפשות; (ד) שלא יקום דבר בעדות אחד; (ה) שלא יעיד בעל עבירה; (ו) שלא יעיד קרוב; (ז) שלא להעיד בשקר; (ח) לעשות לעד זומם כאשר זמם.",
+            "הלכות ממרים. יש בכללן תשע מצוות – שלוש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) לעשות על פי התורה שיאמרו בית דין הגדול; (ב) שלא לסור מדבריהם; (ג) שלא להוסיף על התורה, לא במצוות שבכתב ולא בפירושן שלמדנו מפי השמועה; (ד) שלא לגרוע מן הכול; (ה) שלא לקלל אב ואם; (ו) שלא להכות אב ואם; (ז) לכבד אב ואם; (ח) ליראה מאב ואם; (ט) שלא יהיה הבן סורר ומורה על קול אביו ואימו.",
+            "הלכות אבל. יש בכללן ארבע מצוות – אחת מצות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) להתאבל על הקרובים, ואפילו כוהן מיטמא ומתאבל על הקרובים. ואין אדם מתאבל על הרוגי בית דין; ולפי זה כללתי הלכות אלו בספר זה, שהם מעין קבורה ביום מיתה שהיא מצות עשה. (ב) שלא ייטמא כוהן גדול לקרובים; (ג) שלא ייכנס עם המת באוהל; (ד) שלא ייטמא כוהן הדיוט לנפש אדם אלא לקרובים בלבד.",
+            "הלכות מלכים ומלחמות. יש בכללן שלוש ועשרים מצוות – עשר מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) למנות מלך מישראל; (ב) שלא יימנה מקהל גרים; (ג) שלא ירבה לו נשים; (ד) שלא ירבה לו סוסים; (ה) שלא ירבה לו כסף וזהב; (ו) להחרים שבעה עממים; (ז) שלא להחיות מהן נשמה; (ח) למחות זרעו של עמלק; (ט) לזכור מה שעשה עמלק; (י) שלא לשכוח מעשיו הרעים ואריבתו בדרך; (יא) שלא לשכון בארץ מצריים; (יב) לשלוח שלום ליושבי העיר כשצרים עליה, ולדון בה כאשר מפורש בתורה, אם תשלים ואם לא תשלים; (יג) שלא לדרוש שלום מעמון ומואב בלבד, כשצרים עליהן; (יד) שלא להשחית אילני מאכל במצור; (טו) להתקין יד שייצאו בו בעלי המחנה להיפנות בו; (טז) להתקין יתד לחפור בו; (יז) למשוח כוהן לדבר באוזני אנשי הצבא בשעת המלחמה; (יח) להיות מארס ובונה בניין ונוטע כרם שמחים בקניינם שנה תמימה, ומחזירין אותן מן המלחמה; (יט) שלא יעבור עליהן דבר, ולא ייצאו אפילו לצורכי העיר וצורכי הגדוד והדומה להן; (כ) שלא לערוץ ולחזור לאחור בשעת מלחמה; (כא) דין יפת תואר; (כב) שלא תימכר יפת תואר; (כג) שלא יכבשנה לעבדות אחר שנבעלה.",
+            "נמצאו כל המצוות הנכללות בספר זה, ארבע ושבעים – מהן שבע ועשרים מצוות עשה, ושבע וארבעים מצוות לא תעשה.",
+            "ונמצאו כל ההלכות של ארבעה עשר ספר, שלוש ושמונים הלכות.",
+            "ועתה אתחיל לבאר משפטי כל מצוה ומצוה וכל הדינין הנגללין עימה מעניינה על סדר ההלכות, בעזרת שדי."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Overview of Mishneh Torah Contents/Hebrew/merged.json

@@ -0,0 +1,194 @@
+{
+    "title": "Mishneh Torah, Overview of Mishneh Torah Contents",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Overview_of_Mishneh_Torah_Contents",
+    "text": [
+        [
+            "וראיתי לחלק חיבור זה לארבעה עשר ספרים:",
+            "<b>ספר ראשון.</b> אכלול בו כל המצוות שהן עיקר דת משה רבנו, וצריך אדם לידע אותם תחילת הכול – כגון ייחוד שמו ברוך הוא, ואיסור עבודה זרה. וקראתי שם ספר זה ספר המדע.",
+            "<b>ספר שני.</b> אכלול בו המצוות שהן תדירות, שנצטווינו בהם כדי לאהוב את המקום ולזוכרו תמיד – כגון קרית שמע, ותפילה, ותפילין, וברכות; ומילה בכלל, לפי שהיא אות בבשרנו להזכיר תמיד בשעה שאין שם לא תפילין ולא ציצית וכיוצא בהן. וקראתי שם ספר זה ספר אהבה.",
+            "<b>ספר שלישי.</b> אכלול בו כל המצוות שהן בזמנים ידועים – כגון שבת, ומועדות. וקראתי שם ספר זה ספר זמנים.",
+            "<b>ספר רביעי.</b> אכלול בו המצוות של בעילה – כגון קידושין וגירושין, וייבום וחליצה. וקראתי שם ספר זה ספר נשים.",
+            "<b>ספר חמישי.</b> אכלול בו מצוות של ביאות אסורות, ומצוות של מאכלות אסורות – לפי שבשני עניינים האלו קידשנו המקום והבדילנו מן האומות בעריות ובמאכלות אסורות, ובשניהם נאמר \"ואבדיל אתכם מן העמים\" (ויקרא כ, כו), \"אשר הבדלתי אתכם מן העמים\" (ויקרא כ,כד). וקראתי שם ספר זה ספר קדושה.",
+            "<b>ספר שישי.</b> אכלול בו מצוות שיתחייב אדם בהן מי שאסר עצמו בדברים – כגון שבועות ונדרים. וקראתי שם ספר זה ספר הפלאה.",
+            "<b>ספר שביעי.</b> אכלול בו מצוות שהם בזרע הארץ – כגון שמיטין ויובלות, ומעשרות ותרומות, ושאר מצוות הנכללים עימהן מעניינם. וקראתי שם ספר זה ספר זרעים.",
+            "<b>ספר שמיני.</b> אכלול בו מצוות שהן בבניין מקדש וקרבנות ציבור התמידין. וקראתי שם ספר זה ספר עבודה.",
+            "<b>ספר תשיעי.</b> אכלול בו מצוות שהן בקרבנות היחיד. וקראתי שם ספר זה ספר קרבנות.",
+            "<b>ספר עשירי.</b> אכלול בו מצוות שהן בטהרות וטמאות. וקראתי שם ספר זה ספר טהרה.",
+            "<b>ספר אחד עשר.</b> אכלול בו מצוות שבין אדם לחברו, ויש בהם היזק תחילה בממון או בגוף. וקראתי שם ספר זה ספר נזקים.",
+            "<b>ספר שנים עשר.</b> אכלול בו מצוות מכירה וקנייה. וקראתי שם ספר זה ספר קניין.",
+            "<b>ספר שלושה עשר.</b> אכלול בו מצוות שבין אדם לחברו, בשאר דינין שאין בתחילתן היזק – כגון שומרין, ובעלי חובות, וטענות וכפירות. וקראתי שם ספר זה ספר משפטים.",
+            "<b>ספר ארבעה עשר.</b> אכלול בו מצוות שהן מסורין לסנהדרין – כגון מיתות בית דין, וקבלת עדות, ודין המלך ומלחמותיו. וקראתי שם ספר זה ספר שופטים.",
+            "וזה הוא חילוק הלכות של חיבור זה לפי ענייני הספרים, וחילוק המצוות לפי ענייני ההלכות.",
+            "<b>ספר המדע</b> הלכותיו חמש, וזה הוא סידורן: הלכות יסודי התורה, הלכות דעות, הלכות תלמוד תורה, הלכות עבודה זרה וחוקות הגוים, הלכות תשובה.",
+            "הלכות יסודי התורה יש בכללן עשר מצוות: שש מצוות עשה, וארבע מצוות לא תעשה. וזה הוא פרטן: (א) לידע שיש שם אלוה. (ב) שלא יעלה במחשבה שיש שם אלוה זולתי יי. (ג) לייחדו. (ד) לאהבו. (ה) ליראה ממנו. (ו) לקדש שמו. (ז) שלא לחלל את שמו. (ח) שלא לאבד דברים שנקרא שמו עליהם. (ט) לשמוע מן הנביא המדבר בשמו. (י) שלא לנסותו.",
+            "הלכות דעות יש בכללן אחת עשרה מצוות: חמש מצוות עשה, ושש מצוות לא תעשה. וזה הוא פרטן: (א) להדמות בדרכיו. (ב) להדבק ביודעיו. (ג) לאהוב את רעים. (ד) לאהוב את הגרים. (ה) שלא לשנוא אחים. (ו) להוכיח. (ז) שלא להלבין פנים. (ח) שלא לענות אמללין. (ט) שלא להלוך רכיל. (י) שלא לנקום. (יא) שלא לנטור.",
+            "הלכות תלמוד תורה יש בכללן שתי מצוות עשה: ראשונה ללמוד תורה, שניה לכבד מלמדיה ויודעיה.",
+            "הלכות עבודה זרה וחוקות הגויים יש בכללן אחת וחמישים מצוות: שתי מצוות עשה, ותשע וארבעים מצוות לא תעשה. וזה הוא פרטן: (א) שלא לפנות אחר עבודה זרה. (ב) שלא לתור אחר הרהור הלב וראיית העיניים. (ג) שלא לגדף. (ד) שלא יעבוד אותה כדרך עבודתה. (ה) שלא ישתחוה לה. (ו) שלא לעשות פסל לעצמו. (ז) שלא לעשות פסל אפילו לאחרים. (ח) שלא לעשות צורות אפילו לנואי. (ט) שלא להדיח אחרים אחריה. (י) לשרוף עיר הנידחת. (יא) שלא לבנותה. (יב) שלא ליהנות מכל ממונה. (יג) שלא להסית יחיד לעובדה. (יד) שלא לאהוב המסית. (טו) שלא לעזוב שנאתו. (טז) שלא להצילו. (יז) שלא ללמד עליו זכות. (יח) שלא ימנע מללמד עליו חובה. (יט) שלא להתנבא בשמה. (כ) שלא לשמוע מן המתנבא בשמה. (כא) שלא להתנבא בשקר, ואפילו בשם יי. (כב) שלא לגור מהריגת נביא שקר. (כג) שלא לישבע בשם עבודה זרה. (כד) שלא לעשות אוב. (כה) שלא לעשות ידעוני. (כו) שלא להעביר למולך. (כז) שלא להקים מצבה. (כח) שלא להשתחוות על אבן משכית. (כט) שלא ליטע אשרה. (ל) לאבד עבודה זרה וכל הנעשה בשבילה. (לא) שלא ליהנות בעבודה זרה ובכל משמשיה. (לב) שלא ליהנות בציפויי נֶעבד. (לג) שלא לכרות ברית לעובדי עבודה זרה. (לד) שלא לחון עליהם. (לה) שלא ישבו בארצנו. (לו) שלא להדמות במנהגותן ובמלבושן. (לז) שלא לנחש. (לח) שלא לקסום. (לט) שלא לעונן. (מ) שלא לחבור חבר. (מא) שלא לדרוש אל המתים. (מב) שלא לשאול באוב. (מג) שלא לשאול בידעוני. (מד) שלא לכשף. (מה) שלא להקיף פאת ראש. (מו) שלא להשחית פאת הזקן. (מז) שלא יעדה איש עדי אישה. (מח) שלא תעדה אישה עדי איש. (מט) שלא לכתוב קעקע. (נ) שלא להתגודד. (נא) שלא לעשות קורחה על מת.",
+            "הלכות תשובה מצוַת עשה אחת, והיא שישוב החוטא מחטאו לפני יי ויתוַדה.",
+            "נמצאו כל המצוות הנכללות בספר זה חמש ושבעים: שש עשרה מהן מצוות עשה, ותשע וחמישים מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר אהבה</b>",
+            "הלכותיו שש, וזה הוא סידורן: הלכות קרית שמע, הלכות תפילה וברכת כוהנים, הלכות תפילין ומזוזה וספר תורה, הלכות ציצית, הלכות ברכות, הלכות מילה.",
+            "הלכות קרית שמע. מצות עשה אחת, והיא לקרות קרית שמע פעמיים ביום.",
+            "הלכות תפילה וברכת כוהנים. יש בכללן שתי מצוות עשה: (א) לעבוד את ה' בתפילה בכל יום; (ב) לברך כוהנים את ישראל בכל יום.",
+            "הלכות תפילין ומזוזה וספר תורה. יש בכללן חמש מצוות עשה; וזה הוא פרטן: (א) להיות תפילין על הראש; (ב) לקושרם על היד; (ג) לקבוע מזוזה בפתחי השערים; (ד) לכתוב כל איש ספר תורה לעצמו; (ה) לכתוב המלך ספר שני לעצמו כדי שיהיה לו שני ספרי תורה.",
+            "הלכות ציצית. מצות עשה אחת, והיא לעשות ציצית על כנפי הכסות.",
+            "הלכות ברכות. מצות עשה אחת, והיא לברך את שמו אחר אכילה.",
+            "הלכות מילה. מצות עשה אחת, והיא למול את הזכרים ביום השמיני.",
+            "נמצאו כל המצוות הנכללות בספר זה, אחת עשרה מצוות עשה."
+        ],
+        [
+            "<b>ספר זמנים</b>",
+            "הלכותיו עשר, וזה הוא סידורן: הלכות שבת, הלכות עירובין, הלכות שביתת עשור, הלכות שביתת יום טוב, הלכות חמץ ומצה, הלכות שופר וסוכה ולולב, הלכות שקלים, הלכות קידוש החודש, הלכות תענייות, הלכות מגילה וחנוכה.",
+            "הלכות שבת. יש בכללן חמש מצוות – שתי מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בשביעי; (ב) שלא לעשות בו מלאכה; (ג) שלא לענוש בשבת; (ד) שלא לצאת חוץ לגבול בשבת; (ה) לקדש היום בזכירה.",
+            "הלכות עירובין. מצות עשה אחת, והיא מדברי סופרים ואינה מן המניין.",
+            "הלכות שביתת עשור. יש בכללן ארבע מצוות – שתי מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בו ממלאכה; (ב) שלא לעשות בו מלאכה; (ג) להתענות בו; (ד) שלא לאכול ולשתות בו.",
+            "הלכות שביתת יום טוב. יש בכללן שתים עשרה מצוות – שש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) לשבות בראשון של פסח; (ב) שלא לעשות בו מלאכה; (ג) לשבות בשביעי של פסח; (ד) שלא לעשות בו מלאכה; (ה) לשבות ביום חג השבועות; (ו) שלא לעשות בו מלאכה; (ז) לשבות בראש השנה; (ח) שלא לעשות בו מלאכה; (ט) לשבות בראשון של חג הסוכות; (י) שלא לעשות בו מלאכה; (יא) לשבות בשמיני של חג; (יב) שלא לעשות בו מלאכה.",
+            "הלכות חמץ ומצה. יש בכללן שמונה מצוות – שלוש מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לאכול חמץ ביום ארבעה עשר מחצות היום ולמעלה; (ב) להשבית שאור מארבעה עשר; (ג) שלא לאכול חמץ כל שבעה; (ד) שלא לאכול תערובת חמץ כל שבעה; (ה) שלא ייראה חמץ כל שבעה; (ו) שלא יימצא חמץ כל שבעה; (ז) לאכול מצה בלילי הפסח; (ח) לספר ביציאת מצריים באותו הלילה.",
+            "הלכות שופר וסוכה ולולב. יש בכללן שלוש מצוות עשה; וזה הוא פרטן: (א) לשמוע קול שופר באחד בתשרי; (ב) לישב בסוכה שבעת ימי החג; (ג) ליטול לולב במקדש כל שבעת ימי החג.",
+            "הלכות שקלים. מצות עשה אחת, והיא ליתן כל איש מחצית השקל בכל שנה.",
+            "הלכות קידוש החודש. מצות עשה אחת, והיא לחשוב ולידע ולקבוע באיזה יום הוא תחילת כל חודש וחודש מחודשי השנה.",
+            "הלכות תעניות. מצות עשה אחת, והיא להתענות ולזעוק לפני ה' בעת כל צרה גדולה שתבוא על הציבור.",
+            "הלכות מגילה וחנוכה. יש בכללן שתי מצוות עשה מדברי סופרים, ואינם מן המניין.",
+            "נמצאו כל המצוות של תורה הנכללות בספר זה, חמש ושלושים – תשע עשרה מהן מצוות עשה, ושש עשרה מצוות לא תעשה; ויש בו שלוש מצוות מדברי סופרים."
+        ],
+        [
+            "<b>ספר נשים</b>",
+            "הלכותיו חמש, וזה הוא סידורן: הלכות אישות, הלכות גירושין, הלכות ייבום וחליצה, הלכות נערה בתולה, הלכות סוטה.",
+            "הלכות אישות. יש בכללן ארבע מצוות – שתי מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לישא אישה בכתובה וקידושין; (ב) שלא תיבעל אישה בלא כתובה וקידושין; (ג) שלא ימנע שאר כסות ועונה; (ד) לפרות ולרבות ממנה.",
+            "הלכות גירושין. יש בכללן שתי מצוות: (א) מצות עשה, והוא שיגרש המגרש בספר; (ב) שלא יחזיר גרושתו משנישאת.",
+            "הלכות ייבום וחליצה. יש בכללן שלוש מצוות – שתי מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) לייבם; (ב) לחלוץ; (ג) שלא תינשא יבמה לאיש זר עד שתסור רשות היבם מעליה.",
+            "הלכות נערה בתולה. יש בכללן חמש מצוות – שלוש מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) לקנוס המפתה; (ב) שיישא האונס אנוסתו; (ג) שלא יגרש האונס; (ד) שתשב אשת מוציא שם רע תחת בעלה לעולם; (ה) שלא יגרש מוציא שם רע את אשתו.",
+            "הלכות סוטה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לעשות לסוטה כתורת הקנאות הסדורה בתורה; (ב) שלא ליתן שמן על קרבנה; (ג) שלא ליתן עליו לבונה.",
+            "נמצאו כל המצוות הנכללות בספר זה, שבע עשרה – מהן תשע מצוות עשה, ושמונה מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר קדושה</b>",
+            "הלכותיו שלוש, וזה הוא סידורן: הלכות איסורי ביאה, הלכות מאכלות אסורות, הלכות שחיטה.",
+            "הלכות איסורי ביאה. יש בכללן שבע ושלושים מצוות – אחת מצות עשה, ושש ושלושים מצוות לא תעשה; וזה הוא פרטן: (א) שלא לבוא על האם; (ב) שלא לבוא על אשת אב; (ג) שלא לבעול אחות; (ד) שלא לבעול בת אשת אב; (ה) שלא לבעול בת הבן; (ו) שלא לבעול בת; (ז) שלא לבעול בת הבת; (ח) שלא לישא אישה ובתה; (ט) שלא לישא אישה ובת בנה; (י) שלא לישא אישה ובת בתה; (יא) שלא לבעול אחות אב; (יב) שלא לבעול אחות אם; (יג) שלא לבעול אשת אחי האב; (יד) שלא לבעול אשת הבן; (טו) שלא לבעול אשת אח; (טז) שלא לבעול אחות אשתו; (יז) שלא לשכב עם בהמה; (יח) שלא תביא אישה בהמה עליה; (יט) שלא לשכב עם זכר; (כ) שלא לגלות ערוות אב; (כא) שלא לגלות ערוות אחי האב; (כב) שלא לבעול אשת איש; (כג) שלא לבעול נידה; (כד) שלא להתחתן בגויים; (כה) שלא יבוא עמוני ומואבי בקהל; (כו) שלא להרחיק דור שלישי מצרי מלבוא בקהל; (כז) שלא להרחיק דור שלישי אדומי מלבוא בקהל; (כח) שלא יבוא ממזר בקהל; (כט) שלא יבוא סריס בקהל; (ל) שלא לסרס זכר, ואפילו בהמה חיה ועוף; (לא) שלא יישא כוהן גדול אלמנה; (לב) שלא יבעול כוהן גדול אלמנה, אפילו בלא נישואין; (לג) שיישא כוהן גדול בתולה בנערותה; (לד) שלא יישא כוהן גרושה; (לה) שלא יישא זונה; (לו) שלא יישא חללה; (לז) שלא יקרב אדם לאחת מכל העריות, ואפילו שלא בעל.",
+            "הלכות מאכלות אסורות. יש בכללן שמונה ועשרים מצוות – ארבע מצוות עשה, וארבע ועשרים מצוות לא תעשה; וזה הוא פרטן: (א) לבדוק בסימני בהמה וחיה להבדיל בין טמאה לטהורה; (ב) לבדוק בסימני העוף להבדיל בין טמא לטהור; (ג) לבדוק בסימני חגבים להבדיל בין טמא לטהור; (ד) לבדוק בסימני דגים להבדיל בין טמא לטהור; (ה) שלא לאכול בהמה וחיה טמאה; (ו) שלא לאכול עוף טמא; (ז) שלא לאכול דגים טמאים; (ח) שלא לאכול שרץ העוף; (ט) שלא לאכול שרץ הארץ; (י) שלא לאכול רמש הארץ; (יא) שלא לאכול תולעת הפירות כשתצא לארץ; (יב) שלא לאכול שרץ המים; (יג) שלא לאכול נבילה; (יד) שלא ליהנות בשור הנסקל; (טו) שלא לאכול טריפה; (טז) שלא לאכול אבר מן החי; (יז) שלא לאכול דם; (יח) שלא לאכול חלב בהמה טהורה; (יט) שלא לאכול גיד הנשה; (כ) שלא לאכול בשר בחלב; (כא) שלא לבשלו; (כב) שלא לאכול לחם תבואה חדשה; (כג) שלא לאכול קלי מן החדש; (כד) שלא לאכול כרמל מן החדש; (כה) שלא לאכול עורלה; (כו) שלא לאכול כלאי הכרם; (כז) שלא לאכול טבל; (כח) שלא לשתות יין נסך.",
+            "הלכות שחיטה. יש בכללן חמש מצוות – שלוש מצוות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לשחוט ואחר כך יאכל; (ב) שלא לשחוט אותו ואת בנו ביום אחד; (ג) לכסות דם חיה ועוף; (ד) שלא ליקח האם על הבנים; (ה) לשלח האם, אם לקחה על הבנים.",
+            "נמצאו כל המצוות הנכללות בספר זה, שבעים – מהם שמונה מצוות עשה, ושתיים ושישים מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר הפלאה</b>",
+            "הלכותיו ארבע, וזה הוא סידורן: הלכות שבועות, הלכות נדרים, הלכות נזירות, הלכות ערכין וחרמים.",
+            "הלכות שבועות. יש בכללן חמש מצוות – אחת מצות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) שלא לישבע בשמו לשקר; (ב) שלא לישא את שמו לשוא; (ג) שלא לכפור בפיקדון; (ד) שלא לישבע על כפירת ממון; (ה) לישבע בשמו באמת.",
+            "הלכות נדרים. יש בכללן שלוש מצוות – שתיים מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) שישמור מוצא שפתיו ויעשה כמו שנדר; (ב) שלא יחל דברו; (ג) שיופר הנדר או השבועה, וזה הוא דין הפר נדרים המפורש בתורה שבכתב.",
+            "הלכות נזירות. יש בכללן עשר מצוות – שתיים מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) שיגדל הנזיר פרע; (ב) שלא יגלח שיערו כל ימי נזרו; (ג) שלא ישתה הנזיר יין ולא תערובת יין, ואפילו חומץ שלהן; (ד) שלא יאכל ענבים לחים; (ה) שלא יאכל צימוקין; (ו) שלא יאכל חרצנים; (ז) שלא יאכל זוגים; (ח) שלא ייכנס לאוהל המת; (ט) שלא ייטמא למתים; (י) שיגלח על הקרבנות, כשישלים נזירותו או כשייטמא.",
+            "הלכות ערכין וחרמים. יש בכללן שבע מצוות – חמש מצוות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לדון בערכי אדם כאשר מפורש בתורה, וזה הוא דין ערכי אדם; (ב) דין ערכי בהמה; (ג) דין ערכי בתים; (ד) דין ערכי שדות; (ה) דין מחרים נכסיו; (ו) שלא יימכר חרם; (ז) שלא ייגאל חרם.",
+            "נמצאו כל המצוות הנכללות בספר זה, חמש ועשרים – עשר מהן מצוות עשה, וחמש עשרה מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר זרעים</b>",
+            "הלכותיו שבע, וזה הוא סידורן: הלכות כלאיים, הלכות מתנות עניים, הלכות תרומות, הלכות מעשרות, הלכות מעשר שני ונטע רבעי, הלכות ביכורים ושאר מתנות כהונה שבגבולין, הלכות שמיטה ויובל.",
+            "הלכות כלאיים. יש בכללן חמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לזרוע זרעים כלאיים; (ב) שלא לזרוע תבואה או ירק בכרם; (ג) שלא להרביע בהמה כלאיים; (ד) שלא לעשות מלאכה בכלאי בהמה כאחד; (ה) שלא ללבוש כלאיים.",
+            "הלכות מתנות עניים. יש בכללן שלוש עשרה מצוות – שבע מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להניח פיאה; (ב) שלא יכלה הפיאה; (ג) להניח לקט; (ד) שלא ילקט הלקט; (ה) לעזוב עוללות בכרם; (ו) שלא יעולל הכרם; (ז) לעזוב פרט הכרם; (ח) שלא ילקט פרט הכרם; (ט) להניח השכחה; (י) שלא ישוב לקחת השכחה; (יא) להפריש מעשר לעניים; (יב) ליתן צדקה כמיסת יד; (יג) שלא יאמץ לבבו על העני.",
+            "הלכות תרומות. יש בכללן שמונה מצוות – שתיים מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש תרומה גדולה; (ב) להפריש תרומת מעשר; (ג) שלא יקדים תרומות ומעשרות זה לזה, אלא יפריש על הסדר; (ד) שלא יאכל זר תרומה; (ה) שלא יאכל אפילו תושב כוהן או שכירו תרומה; (ו) שלא יאכל ערל תרומה; (ז) שלא יאכל כוהן טמא תרומה; (ח) שלא תאכל חללה תרומה, ולא מורם מן הקודשים.",
+            "הלכות מעשר. מצות עשה אחת, והיא להפריש מעשר ראשון בכל שנה ושנה משני הזריעה וייתנו ללויים.",
+            "הלכות מעשר שני ונטע רבעי. יש בכללן תשע מצוות – שלוש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש מעשר שני; (ב) שלא להוציא דמיו בשאר צורכי האדם, חוץ מאכילה ושתייה וסיכה; (ג) שלא לאוכלו בטומאה; (ד) שלא לאוכלו באנינות; (ה) שלא לאכול מעשר שני של דגן חוץ לירושלים; (ו) שלא לאכול מעשר תירוש חוץ לירושלים; (ז) שלא לאכול מעשר יצהר חוץ לירושלים; (ח) להיות נטע רבעי כולו קודש, ודינו להיאכל בירושלים לבעליו כמעשר שני לכל דבר; (ט) להתוודות וידוי מעשר.",
+            "הלכות ביכורים עם שאר מתנות כהונה שבגבולין. יש בכללן תשע מצוות – שמונה מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) להפריש ביכורים ולהעלותן למקדש; (ב) שלא יאכל הכוהן ביכורים חוץ לירושלים; (ג) לקרות עליהן; (ד) להפריש חלה לכוהן; (ה) לתת זרוע ולחיים וקיבה לכוהן; (ו) ליתן לו ראשית הגז; (ז) לפדות בכור הבן וליתן פדיונו לכוהן; (ח) לפדות פטר חמור וליתן פדיונו לכוהן; (ט) לערוף פטר חמור, אם לא רצה לפדותו.",
+            "הלכות שמיטה ויובל. יש בכללן שתיים ועשרים מצוות – תשע מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) שתשבות הארץ ממלאכתה בשביעית; (ב) שלא יעבוד עבודת הארץ בשנה זו; (ג) שלא יעבוד עבודת האילן בשנה זו; (ד) שלא יקצור הספיח כנגד הקוצרים; (ה) שלא יבצור הנזירים כנגד הבוצרים; (ו) שישמיט מה שתוציא הארץ; (ז) שישמיט כל הלוואתו; (ח) שלא ייגוש ולא יתבע הלוואה; (ט) שלא יימנע מלהלוות קודם השמיטה כדי שלא יאבד ממונו; (י) לספור שנים שבע שבע; (יא) לקדש שנת החמישים; (יב) לתקוע בשופר בעשירי לתשרי כדי לצאת עבדים חופשיים; (יג) שלא תעבוד אדמה בשנה זו; (יד) שלא יקצור ספיחיה כנגד הקוצרים; (טו) שלא יבצור נזיריה כנגד הבוצרים; (טז) ליתן גאולה לארץ בשנה זו, והוא דין שדה אחוזה ושדה מקנה; (יז) שלא תימכר הארץ לצמיתות; (יח) דין בתי ערי חומה; (יט) שלא ינחל כל שבט לוי בארץ ישראל, אלא נותנים להם ערים מתנה לשבת בהם; (כ) שלא ייקח שבט לוי חלק בביזה; (כא) ליתן ללויים ערים לשבת ומגרשיהם; (כב) שלא יימכר מגרש עריהם, אלא גואלים לעולם בין לפני היובל בין לאחר היובל.",
+            "נמצאו כל המצוות הנכללות בספר זה, שבע ושישים – מהן שלושים מצוות עשה, ושבע ושלושים מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר עבודה</b>",
+            "הלכותיו תשע, וזה הוא סידורן: הלכות בית הבחירה, הלכות כלי המקדש והעובדים בו, הלכות ביאת המקדש, הלכות איסורי המזבח, הלכות מעשה הקרבנות, הלכות תמידין ומוספין, הלכות פסולי המוקדשין, הלכות עבודת יום הכיפורים, הלכות מעילה.",
+            "הלכות בית הבחירה. יש בכללן שש מצוות – שלוש מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) לבנות מקדש; (ב) שלא לבנות המזבח גזית; (ג) שלא לעלות במעלות עליו; (ד) ליראה מן המקדש; (ה) לשמור את המקדש סביב; (ו) שלא להשבית שמירת המקדש.",
+            "הלכות כלי המקדש והעובדים בו. יש בכללן ארבע עשרה מצוות – שש מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) לעשות שמן המשחה; (ב) שלא לעשות כמוהו; (ג) שלא לסוך ממנו; (ד) שלא לעשות כמתכונת הקטורת; (ה) שלא להקטיר על מזבח הזהב חוץ מן הקטורת; (ו) לשאת הארון על הכתף; (ז) שלא יסורו הבדים ממנו; (ח) שיעבוד הלוי במקדש; (ט) שלא יעשה אחד במלאכת חברו במקדש; (י) לקדש הכוהן לעבודה; (יא) שיהיו כל המשמרות שוות ברגלים; (יב) ללבוש בגדי כהונה לעבודה; (יג) שלא ייקרע המעיל; (יד) שלא ייזח החושן מעל האיפוד.",
+            "הלכות ביאת המקדש. יש בכללן חמש עשרה מצוות – שתי מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) שלא ייכנס כוהן שיכור למקדש; (ב) שלא ייכנס לו כוהן פרוע ראש; (ג) שלא ייכנס לו כוהן קרוע בגדים; (ד) שלא ייכנס כוהן בכל עת אל ההיכל; (ה) שלא ייצא כוהן מן המקדש בשעת העבודה; (ו) לשלח טמאים מן המקדש; (ז) שלא ייכנס טמא למקדש; (ח) שלא ייכנס טמא להר הבית; (ט) שלא ישמש טמא; (י) שלא ישמש טבול יום; (יא) לקדש העובד ידיו ורגליו; (יב) שלא ייכנס בעל מום להיכל ולמזבח; (יג) שלא יעבוד בעל מום; (יד) שלא יעבוד בעל מום עובר; (טו) שלא יעבוד זר.",
+            "הלכות איסורי מזבח. יש בכללן ארבע עשרה מצוות – ארבע מצוות עשה, ועשר מצוות לא תעשה; וזה הוא פרטן: (א) להקריב כל הקרבנות תמימין; (ב) שלא להקדיש בעל מום למזבח; (ג) שלא ישחוט; (ד) שלא יזרוק דמו; (ה) שלא יקטיר חלבו; (ו) שלא יקריב בעל מום עובר; (ז) שלא יקריב בעל מום, אפילו בקרבנות הגויים; (ח) שלא יטיל מום בקודשים; (ט) לפדות פסולי המוקדשים; (י) להקריב מיום השמיני והלאה, וקודם זמן זה הוא הנקרא מחוסר זמן ואין מקריבין אותו; (יא) שלא להקריב אתנן ומחיר; (יב) שלא להקטיר שאור ודבש; (יג) למלוח כל הקרבנות; (יד) שלא להשבית מלח מעל הקרבנות.",
+            "הלכות מעשה הקרבנות. יש בכללן שלוש ועשרים מצוות – עשר מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) לעשות העולה כמעשיה הכתובים על הסדר; (ב) שלא לאכול בשר העולה; (ג) סדר החטאת; (ד) שלא לאכול מבשר חטאת הפנימית; (ה) שלא יבדיל בחטאת העוף; (ו) סדר האשם; (ז) שיאכלו הכוהנים בשר קודשי קודשים במקדש; (ח) שלא יאכלום חוץ לעזרה; (ט) שלא יאכל זר מקודשי קודשים; (י) סדר השלמים; (יא) שלא לאכול בשר קודשים קלים קודם זריקת דמים; (יב) לעשות כל מנחה כסדר מעשיה הכתובים בתורה; (יג) שלא ישים שמן על מנחת חוטא; (יד) שלא ייתן עליה לבונה; (טו) שלא תיאכל מנחת כוהן; (טז) שלא תיאפה מנחת חמץ; (יז) שיאכלו הכוהנים שיירי מנחות; (יח) שיביא כל נדריו ונדבותיו ברגל שפגע בו ראשון; (יט) שלא יאחר נדרו ונדבתו ושאר דברים שהוא חייב בהן; (כ) להקריב כל הקרבנות בבית הבחירה; (כא) להביא קודשי חוצה לארץ לבית הבחירה; (כב) שלא לשחוט קרבנות חוץ לעזרה; (כג) שלא להקריב קרבן חוץ לעזרה.",
+            "הלכות תמידין ומוספין. יש בכללן תשע עשרה מצוות – שמונה עשרה מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) להקריב שני כבשים בכל יום עולות; (ב) להדליק אש על המזבח בכל יום; (ג) שלא לכבותה; (ד) להרים את הדשן בכל יום; (ה) להקטיר קטורת בכל יום; (ו) להדליק נרות בכל יום; (ז) שיקריב כוהן גדול מנחה בכל יום, והיא הנקראת חביתין; (ח) להוסיף שני כבשים עולות בשבת; (ט) לעשות לחם הפנים; (י) מוסף ראשי חודשים; (יא) מוסף הפסח; (יב) להקריב עומר התנופה; (יג) לספור כל איש ואיש שבעה שבועות מיום הקרבת העומר; (יד) מוסף עצרת; (טו) להביא שתי הלחם עם הקרבנות הבאות בגלל הלחם ביום עצרת; (טז) מוסף ראש השנה; (יז) מוסף יום צום; (יח) מוסף החג; (יט) מוסף שמיני עצרת.",
+            "הלכות פסולי המוקדשין. יש בכללן שמונה מצוות – שתי מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לאכול קודשים שנפסלו ושהוטל בהם מום; (ב) שלא לאכול פיגול; (ג) שלא יותיר קודשים לאחר זמנן; (ד) שלא יאכל נותר; (ה) שלא יאכל קודשים שנטמאו; (ו) שלא יאכל אדם שנטמא את הקודשים; (ז) לשרוף את הנותר; (ח) לשרוף את הטמא.",
+            "הלכות עבודת יום הכיפורים. מצות עשה אחת – והיא שיעשה מעשה יום הכיפורים כולו על הסדר כמו שכתוב בפרשת אחרי מות, הקרבנות והווידויין ושילוח השעיר ושאר העבודה.",
+            "הלכות מעילה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לשלם המועל אשר חטא בתוספת חומש וקרבן, וזה הוא דין המועל; (ב) שלא לעבוד בקודשים; (ג) שלא לגוז קודשים.",
+            "נמצאו כל המצוות הנכללות בספר זה, מאה ושלוש – מהם שבע וארבעים מצוות עשה, ושש וחמישים מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר קרבנות</b>",
+            "הלכותיו שש, וזה הוא סידורן: הלכות קרבן פסח, הלכות חגיגה, הלכות בכורות, הלכות שגגות, הלכות מחוסרי כפרה, הלכות תמורה.",
+            "הלכות קרבן פסח. יש בכללן שש עשרה מצוות – ארבע מצוות עשה, ושתים עשרה מצוות לא תעשה; וזה הוא פרטן: (א) לשחוט הפסח בזמנו; (ב) שלא ל��בוח אותו על החמץ; (ג) שלא תלין אימוריו; (ד) לשחוט פסח שני; (ה) לאכול בשר הפסח על מצה ומרור בלילי חמישה עשר; (ו) לאכול בשר פסח שני על מצה ומרור בלילי חמישה עשר לחודש השני; (ז) שלא יאכל נא ומבושל; (ח) שלא יוציא מבשר הפסח חוץ לחבורה; (ט) שלא יאכל ממנו משומד; (י) שלא יאכיל ממנו לתושב או שכיר; (יא) שלא יאכל ממנו ערל; (יב) שלא ישבור בו עצם; (יג) שלא ישבור עצם בפסח שני; (יד) שלא ישאיר ממנו לבוקר; (טו) שלא ישאיר מפסח שני לבוקר; (טז) שלא ישאיר מבשר חגיגת ארבעה עשר עד יום שלישי.",
+            "הלכות חגיגה. יש בכללן שש מצוות – ארבע מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) להיראות פני ה'; (ב) לחוג בשלושה רגלים; (ג) לשמוח ברגלים; (ד) שלא ייראה ריקם; (ה) שלא יעזוב לוי מלשמחו וליתן לו מתנותיו ברגלים; (ו) להקהיל את העם בחג הסוכות במוצאי שמיטה.",
+            "הלכות בכורות. יש בכללן חמש מצוות – שתי מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש בכורות; (ב) שלא ייאכל בכור תמים חוץ לירושלים; (ג) שלא ייפדה הבכור; (ד) להפריש מעשר בהמה; (ה) שלא ייגאל מעשר בהמה. וכללתי המעשר עם הבכור – לפי שמעשה שניהם אחד, והכתוב כללו עימו: שנאמר \"ואת דמם תזרוק\" (ראה במדבר יח, יז) – כך למדו מפי השמועה, שזה דם מעשר ודם בכור.",
+            "הלכות שגגות. יש בכללן חמש מצוות עשה; וזה הוא פרטן: (א) שיקריב היחיד קרבן חטאת קבוע על שגגתו; (ב) שיקריב אשם מי שלא נודע לו אם חטא אם לא חטא עד שייוודע לו ויביא חטאתו, וזה הוא הנקרא אשם תלוי; (ג) שיקריב החוטא אשם על עבירות ידועות, וזה הוא הנקרא אשם ודאי; (ד) שיקריב החוטא קרבן על עבירות ידועות, אם היה עשיר בהמה ואם היה עני עוף או עשירית האיפה, וזה הוא הנקרא קרבן עולה ויורד; (ה) שיקריבו הסנהדרין קרבן, אם טעו והורו שלא כהלכה באחת מן החמורות.",
+            "הלכות מחוסרי כפרה. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) שתקריב הזבה כשתטהר קרבן; (ב) שתקריב היולדת כשתטהר קרבן; (ג) שיקריב הזב כשיטהר קרבן; (ד) שיקריב המצורע כשיטהר קרבן. ואחר שיקריבו קרבנותיהן, תיגמר טהרתן.",
+            "הלכות תמורה. יש בכללן שלוש מצוות – אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) שלא ימיר; (ב) שתהיה התמורה קודש, אם המיר; (ג) שלא ישנה הקודשים מקדושה לקדושה.",
+            "נמצאו כל המצוות הנכללות בספר זה, תשע ושלושים – מהן עשרים מצוות עשה, ותשע עשרה מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר טהרה</b>",
+            "הלכותיו שמונה, וזה הוא סידורן: הלכות טומאת מת, הלכות פרה אדומה, הלכות טומאת צרעת, הלכות מטמאי משכב ומושב, הלכות שאר אבות הטמאות, הלכות טומאת אוכלין, הלכות כלים, הלכות מקוות.",
+            "הלכות טומאת מת. מצות עשה אחת, והוא דין טומאת מת.",
+            "הלכות פרה אדומה. יש בכללן שתי מצוות עשה; וזה הוא פרטן: (א) דין פרה אדומה; (ב) דין טומאת מי נידה וטהרתן.",
+            "הלכות טומאת צרעת. יש בכללן שמונה מצוות – שש מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) להורות בצרעת אדם כדינה הכתוב בתורה; (ב) שלא יקוץ סימני טומאה; (ג) שלא יגלח הנתק; (ד) שיהא המצורע מפורסם בקריעת בגדיו ופריעת ראשו ועטייה על שפם; (ה) טהרת צרעת; (ו) שיגלח המצורע את כל שיערו כשיטהר; (ז) דין צרעת הבגד; (ח) דין צרעת הבית.",
+            "הלכות מטמאי משכב ומושב. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) דין טומאת נידה; (ב) דין טומאת יולדת; (ג) דין טומאת זבה; (ד) דין טומאת זב.",
+            "הלכות שאר אבות הטמאות. יש בכללן שלוש מצוות עשה; וזה הוא פרטן: (א) דין טומאת נבילה; (ב) דין טומאת שרץ; (ג) דין טומאת שכבת זרע. ועבודה זרה מטמאה כשרץ, וטומאתה מדברי סופרים.",
+            "הלכות טומאת אוכלין. מצות עשה אחת, והיא דין טומאת משקין ואוכלין והכשרן.",
+            "הלכות כלים. עניין אלו ההלכות לידע כלים שמקבלין טומאה מכל אלו הטמאות, וכלים שאינם מיטמאין, וכיצד מיטמאין הכלים ומטמאין.",
+            "הלכות מקוות. מצות עשה אחת, והיא שיטבול כל טמא במי מקוה ואחר כך יטהר.",
+            "נמצאו כל המצוות הנכללות בספר זה, עשרים – מהן שמונה עשרה מצוות עשה, ושתי מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר נזקים</b>",
+            "הלכותיו חמש, וזה הוא סידורן: הלכות נזקי ממון, הלכות גניבה, הלכות גזילה ואבידה, הלכות חובל ומזיק, הלכות רוצח ושמירת נפש.",
+            "הלכות נזקי ממון. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) דין השור; (ב) דין ההבער; (ג) דין הבור; (ד) דין הבעירה.",
+            "הלכות גניבה. יש בכללן שבע מצוות – שתי מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לגנוב ממון; (ב) דין הגנב; (ג) לצדק המאזניים עם המשקלות; (ד) שלא יעשה עוול במידות ובמשקלות; (ה) שלא יהיה לאדם אבן ואבן איפה ואיפה, אף על פי שאינו לוקח ונותן בהם; (ו) שלא יסיג גבול; (ז) שלא לגנוב נפשות.",
+            "הלכות גזילה ואבידה. יש בכללן שבע מצוות – שתי מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לגזול; (ב) שלא לעשוק; (ג) שלא לחמוד; (ד) שלא להתאוות; (ה) להשיב את הגזילה; (ו) שלא יתעלם מן האבידה; (ז) להשיב האבידה.",
+            "הלכות חובל ומזיק. מצות עשה אחת, והוא דין חובל בחברו או מזיק ממון חברו.",
+            "הלכות רוצח ושמירת נפש. יש בכללן שבע עשרה מצוות – שבע מצוות עשה, ועשר מצוות לא תעשה; וזה הוא פרטן: (א) שלא לרצוח; (ב) שלא ליקח כופר לנפש רוצח, אלא יומת; (ג) להגלות הרוצח בשגגה; (ד) שלא ליקח כופר למחוייב גלות; (ה) שלא יומת הרוצח כשירצח, קודם עמידה בדין; (ו) להציל הנרדף בנפשו של רודף; (ז) שלא לחוס על הרודף; (ח) שלא לעמוד על דם; (ט) להפריש ערי מקלט ולהכין להם הדרך; (י) לערוף את העגלה בנחל; (יא) שלא יעבוד באותה קרקע ולא תיזרע; (יב) שלא לשים דמים; (יג) לעשות מעקה; (יד) שלא יכשיל תמים בדבר; (טו) לפרוק עם מי שנכשל בדרך; (טז) לטעון עימו; (יז) שלא יניחנו בדרך נבהל במשאו וילך לו.",
+            "נמצאו כל המצוות הנכללות בספר זה, שש ושלושים – מהן שש עשרה מצוות עשה, ועשרים מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר קניין</b>",
+            "הלכותיו חמש, וזה הוא סידורן: הלכות מכירה, הלכות זכייה ומתנה, הלכות שכנים, הלכות שלוחין ושותפין, הלכות עבדים.",
+            "הלכות מכירה. יש בכללן חמש מצוות – אחת מצות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) דין מקח וממכר; (ב) שלא יונה במקח וממכר; (ג) שלא יונה בדברים; (ד) שלא יונה גר צדק בממונו; (ה) שלא יונהו בדברים.",
+            "הלכות זכייה ומתנה. עניין אלו ההלכות לידע דין זוכה מן ההפקר היאך יקנה ובמה יקנה, ודין נותן מתנה ומקבל ואיזו מתנה חוזרת ואיזו אינה חוזרת.",
+            "הלכות שכנים. עניין אלו ההלכות לידע דין חילוק הקרקעות בין השותפין, והרחקת נזקי כל אחד מהן משכנו ומבעל המצר שלו, ודין בעל המצר.",
+            "הלכות שלוחין ושותפין. עניין אלו ההלכות לידע דין שלוחו של אדם ושותפו, ומשפטיהן במקחן וממכרן ובהפסדן ושכרן.",
+            "הלכות עבדים. יש בכללן שלוש עשרה מצוות – חמש מצו��ת עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) דין קניין עבד עברי; (ב) שלא יימכר ממכרת עבד; (ג) שלא יעבידנו בפרך; (ד) שלא נניח גר תושב לרדות בו בפרך; (ה) שלא נעבוד בו עבודת עבד; (ו) להעניק לו בצאתו חופשי; (ז) שלא ייצא ריקם; (ח) לפדות אמה עברייה; (ט) לייעדה; (י) שלא תימכר; (יא) לעבוד בעבד כנעני לעולם, אלא אם הפיל לו אדוניו אחד מראשי אבריו; (יב) שלא להסגיר עבד שברח מחוצה לארץ לארץ ישראל; (יג) שלא להונות עבד זה הניצול אלינו.",
+            "נמצאו כל המצוות הנכללות בספר זה, שמונה עשרה – שש מהן מצוות עשה, ושתים עשרה מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר משפטים</b>",
+            "הלכותיו חמש, וזה הוא סידורן: הלכות שכירות, הלכות שאלה ופיקדון, הלכות מלווה ולווה, הלכות טוען ונטען, הלכות נחלות.",
+            "הלכות שכירות. יש בכללן שבע מצוות – שלוש מצוות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) דין שכיר ושומר שכר; (ב) ליתן שכר שכיר ביומו; (ג) שלא יאחר שכר שכיר אחר זמנו; (ד) שיאכל השכיר מן המחובר שיעשה בו; (ה) שלא יאכל השכיר מן המחובר שלא בשעת גמר מלאכה; (ו) שלא יוליך השכיר בידו יתר על מה שאכל; (ז) שלא יחסום שור בדישו, וכן שאר הבהמה.",
+            "הלכות שאלה ופיקדון. יש בכללן שתי מצוות עשה: (א) דין השואל; (ב) דין שומר חינם.",
+            "הלכות מלווה ולווה. יש בכללן שתים עשרה מצוות – ארבע מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) להלוות לעני ומך; (ב) שלא ייגוש אותו; (ג) לנגוש את הנוכרי; (ד) שלא ימשכן בעל חוב בזרוע; (ה) להחזיר המשכון לבעליו, בזמן שהוא צריך לו; (ו) שלא יאחר המשכון מבעליו העני, בעת שהוא צריך לו; (ז) שלא יחבול אלמנה; (ח) שלא יחבול כלים שעושים בהן אוכל נפש; (ט) שלא ייתן המלווה בריבית; (י) שלא ילווה הלווה בריבית; (יא) שלא יתעסק אדם בין מלווה ולווה בריבית, ולא יעיד ביניהן ולא יכתוב שטר ולא יערוב; (יב) ללוות מן הנוכרי ולהלוותו בריבית.",
+            "הלכות טוען ונטען. מצות עשה אחת, והיא דין טוען ומודה או כופר.",
+            "הלכות נחלות. מצות עשה אחת, והוא דין סדר נחלות.",
+            "נמצאו כל המצוות הנכללות בספר זה, שלוש ועשרים – מהן אחת עשרה מצוות עשה, ושתים עשרה מצוות לא תעשה."
+        ],
+        [
+            "<b>ספר שופטים</b>",
+            "הלכותיו חמש, וזה הוא סידורן: הלכות סנהדרין והעונשין המסורין להם, הלכות עדות, הלכות ממרים, הלכות אבל, הלכות מלכים ומלחמות.",
+            "הלכות סנהדרין והעונשין המסורין להם. יש בכללן שלושים מצוות – עשר מצוות עשה, ועשרים מצוות לא תעשה; וזה הוא פרטן: (א) למנות שופטים; (ב) שלא למנות דיין שאינו יודע דרך המשפט; (ג) לנטות אחרי רבים, אם נחלקו השופטים; (ד) שלא להרוג אם רבו המחייבין באיש אחד, עד שיהיו יתר שניים; (ה) שלא ילמד חובה מי שלימד זכות בדיני נפשות; (ו) להרוג בסקילה; (ז) להרוג בשריפה; (ח) להרוג בסיף; (ט) להרוג בחנק; (י) לתלות; (יא) לקבור הנהרג ביום הריגתו; (יב) שלא תלין נבלתו; (יג) שלא להחיות מכשף; (יד) להלקות לרשע; (טו) שלא יוסיף בהכית הלוקה; (טז) שלא להרוג נקי באומדן הדעת; (יז) שלא לענוש אנוס; (יח) שלא לחוס על הורג חברו או חובל בו; (יט) שלא לרחם על הדל בדין; (כ) שלא להדר גדול בדין; (כא) שלא להטות הדין על בעל עבירות, אף על פי שהוא חוטא; (כב) שלא לעוול משפט; (כג) שלא להטות משפט גר יתום; (כד) לשפוט בצדק; (כה) שלא ליראה בדין מאיש זרוע; (כו) שלא ליקח שוחד; (כז) שלא לישא שמע שוא; (כח) שלא לקלל הדיינין; (כט) שלא לקלל הנשיא; (ל) שלא לקלל אדם משאר בני ישראל הכשרים.",
+            "הלכות עדות. יש בכללן שמונה מצוות – שלוש מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) להעיד בבית דין למי שיודע לו עדות; (ב) לדרוש ולחקור העדים; (ג) שלא יורה העד בדין זה שהעיד עליו, בדיני נפשות; (ד) שלא יקום דבר בעדות אחד; (ה) שלא יעיד בעל עבירה; (ו) שלא יעיד קרוב; (ז) שלא להעיד בשקר; (ח) לעשות לעד זומם כאשר זמם.",
+            "הלכות ממרים. יש בכללן תשע מצוות – שלוש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) לעשות על פי התורה שיאמרו בית דין הגדול; (ב) שלא לסור מדבריהם; (ג) שלא להוסיף על התורה, לא במצוות שבכתב ולא בפירושן שלמדנו מפי השמועה; (ד) שלא לגרוע מן הכול; (ה) שלא לקלל אב ואם; (ו) שלא להכות אב ואם; (ז) לכבד אב ואם; (ח) ליראה מאב ואם; (ט) שלא יהיה הבן סורר ומורה על קול אביו ואימו.",
+            "הלכות אבל. יש בכללן ארבע מצוות – אחת מצות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) להתאבל על הקרובים, ואפילו כוהן מיטמא ומתאבל על הקרובים. ואין אדם מתאבל על הרוגי בית דין; ולפי זה כללתי הלכות אלו בספר זה, שהם מעין קבורה ביום מיתה שהיא מצות עשה. (ב) שלא ייטמא כוהן גדול לקרובים; (ג) שלא ייכנס עם המת באוהל; (ד) שלא ייטמא כוהן הדיוט לנפש אדם אלא לקרובים בלבד.",
+            "הלכות מלכים ומלחמות. יש בכללן שלוש ועשרים מצוות – עשר מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) למנות מלך מישראל; (ב) שלא יימנה מקהל גרים; (ג) שלא ירבה לו נשים; (ד) שלא ירבה לו סוסים; (ה) שלא ירבה לו כסף וזהב; (ו) להחרים שבעה עממים; (ז) שלא להחיות מהן נשמה; (ח) למחות זרעו של עמלק; (ט) לזכור מה שעשה עמלק; (י) שלא לשכוח מעשיו הרעים ואריבתו בדרך; (יא) שלא לשכון בארץ מצריים; (יב) לשלוח שלום ליושבי העיר כשצרים עליה, ולדון בה כאשר מפורש בתורה, אם תשלים ואם לא תשלים; (יג) שלא לדרוש שלום מעמון ומואב בלבד, כשצרים עליהן; (יד) שלא להשחית אילני מאכל במצור; (טו) להתקין יד שייצאו בו בעלי המחנה להיפנות בו; (טז) להתקין יתד לחפור בו; (יז) למשוח כוהן לדבר באוזני אנשי הצבא בשעת המלחמה; (יח) להיות מארס ובונה בניין ונוטע כרם שמחים בקניינם שנה תמימה, ומחזירין אותן מן המלחמה; (יט) שלא יעבור עליהן דבר, ולא ייצאו אפילו לצורכי העיר וצורכי הגדוד והדומה להן; (כ) שלא לערוץ ולחזור לאחור בשעת מלחמה; (כא) דין יפת תואר; (כב) שלא תימכר יפת תואר; (כג) שלא יכבשנה לעבדות אחר שנבעלה.",
+            "נמצאו כל המצוות הנכללות בספר זה, ארבע ושבעים – מהן שבע ועשרים מצוות עשה, ושבע וארבעים מצוות לא תעשה.",
+            "ונמצאו כל ההלכות של ארבעה עשר ספר, שלוש ושמונים הלכות.",
+            "ועתה אתחיל לבאר משפטי כל מצוה ומצוה וכל הדינין הנגללין עימה מעניינה על סדר ההלכות, בעזרת שדי."
+        ]
+    ],
+    "versions": [
+        [
+            "Wikisource Mishneh Torah",
+            "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%AA%D7%95%D7%9B%D7%9F_%D7%94%D7%97%D7%99%D7%91%D7%95%D7%A8)"
+        ]
+    ],
+    "heTitle": "משנה תורה, תוכן החיבור",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json

@@ -0,0 +1,276 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Positive Mitzvot",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001922235",
+    "versionTitle": "Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "משנה תורה, יד החזקה, תורגם ע״י סיימון גלייזר, 1927",
+    "shortVersionTitle": "Simon Glazer, 1927",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, מצוות עשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "To know that the Lord God exists. Ex. 20.2.",
+        "To acknowledge His unity. Deut. 6.3.",
+        "To love Him. Deut. 6.4.",
+        "To fear Him. Deut. 6.13.",
+        "To pray to Him. Ex.23.25.",
+        "To cleave to Him. Deut. 10.20.",
+        "To swear by His name. Deut. 6.13; Deut. 10.20.",
+        "To resemble Him in His ways. Deut. 28.9.",
+        "To sanctify His name. Lev. 22.32.",
+        "To read the Shema' each morning and evening. Deut. 6.7.",
+        "To study and to teach others the Torah. Deut. 6.7.",
+        "To bind the phylactery on the forehead. Deut. 6.8.",
+        "To bind the phylactery on the arm. Deut. 6.8.",
+        "To make fringes (Zizit). Num. 15.38.",
+        "To fix a Mezuzah on the door-posts. Deut. 6.9.",
+        "To assemble the people to hear the Law every seventh year. Deut. 31.12.",
+        "To write a copy of the Torah for oneself. Deut. 31.19.",
+        "That the king write a special copy of the Torah for himself. Deut. 17.18.",
+        "To bless God after eating. Deut. 8.10.",
+        "To build a Temple. Ex. 25.8.",
+        "To reverence the Sanctuary. Lev. 19.30.",
+        "To watch the Sanctuary perpetually. Num. 18.2.",
+        "That Levites shall serve in the Sanctuary. Num. 18.23",
+        "That at services the priests wash their hands and feet. Ex. 27.21.",
+        "That the priests kindle the lights in the Sanctuary. Ex. 30.19.",
+        "That the priests bless Israel. Num. 6.23.",
+        "To set show bread and incense before the Lord on Sabbath. Ex. 25.30.",
+        "To burn incense twice each day. Ex. 30.7.",
+        "To keep fire continually upon the altar. Lev. 6.6.",
+        "To remove daily the ashes from the altar. Lev. 6.10.",
+        "To put the impure persons out of the holy place. Num. 5.2.",
+        "That the Aaronites have the place of honor. Lev. 21.8.",
+        "To clothe the Aaronites with priestly garments. Ex. 28.2.",
+        "That the sons of Kehath carry the Ark upon their shoulders. Num. 7.9.",
+        "To anoint high-priests and kings with oil. Ex.30.31.",
+        "That the priests officiate by turns, save during holidays, when they officiate together. Deut. 18.6–9.",
+        "That the priests mourn and contaminate themselves for the dead of amongst their near relatives. Lev. 21.3.",
+        "That the high-priest take a virgin to wife. Lev. 21.13.",
+        "To offer sacrifices (Tamidin) twice daily. Num. 28. 3.",
+        "That the high-priest offer an oblation daily. Lev. 6. 13.",
+        "To offer an additional oblation every Sabbath. Num. 28.9.",
+        "To offer an additional oblation on every new moon. Num. 28.11.",
+        "To offer an additional oblation on the Feast of Passover. Lev. 23.36.",
+        "To offer a sheaf of the first barley (Omer) on the second day of Passover. Lev. 23.10.",
+        "To offer an additional oblation on the Feast of Shebu'ot. Num. 28.26.",
+        "To offer two loaves of bread, together with the oblations which were offered concerning the bread, on Shabu'ot. Lev. 23.17.",
+        "To add an offering on the first day of Tishri (Rosh ha-Shanah). Num. 29.1.",
+        "To add an offering on the Day of Atonement. Num. 29.7.",
+        "To observe the entire service on the day of Atonement. Lev. 16.3.",
+        "To add an offering on the Feast of Tabernacles (Sukkot.) Num. 29.13.",
+        "To offer a special sacrifice on the eighth day of Sukkot (She'mini Azeret). Num. 29.35.",
+        "To observe the festivals during the three seasons of the year (Passover, She'buot, Sukkot). Ex. 23.14.",
+        "That every male appear at the feasts of each of these Three Festivals. Deut. 16.16.",
+        "To rejoice at the Three Festivals. Deut. 16.14.",
+        "To slaughter the Paschal Lamb. Ex. 12.6.",
+        "To eat flesh of the Paschal Lamb, roasted, on the night of the fifteenth of of Nissan. Ex. 12.8.",
+        "To observe the Second Passover on the fourteenth day of Iyor. Num.9.2–11.",
+        "To eat the Paschal Lamb on the Second Passover with Mazzah and bitter herbs (Marror). Num. 9.11.",
+        "To blow the trumpets over the sacrifices, and in time of tribulation. Num. 10.10.",
+        "That cattle, when sacrificed, be eight days old or more. Lev. 22.27.",
+        "That the cattle sacrificed be perfect, without blemish. Lev. 22.21.",
+        "That all offerings be salted. Lev. 2.13.",
+        "To bring a burnt-offering (Olah). Lev. 1.3.",
+        "To bring a sacrifice for one who sinned in error (Hatoth). Lev. 6.18.",
+        "To bring a sacrifice for trespass (Osham). Lev. 7. 1.",
+        "To bring a peace offering (Sh'lomim). Lev. 7.11.",
+        "To bring a meal-offering (Minhah). Lev. 2.1.",
+        "That the Beth-Din, or Sanhedrin, bring a sin-offering if they have erred in judgment. Lev. 4.13.",
+        "That one who has sinned in error by transgressing a prohibitive commandment for which the punishment is Karet (being cut off from among his people) shall bring a sin-offering (Korban Hatoth). Lev. 4. 27:5.1.",
+        "That one in doubt whether he has transgressed such a prohibitive commandment, bring a trespass-offering(Asham Tolui). Lev. 5.17.18.",
+        "That a trespass-offering be brought for having sworn falsely to a transgression committed in error, and the like. (Asham Vadai). Lev. 5.15–20; Lev. 19.21.",
+        "To offer a sacrifice according to one's means. (Korban Oloh V'yarad). Lev. 5.7–11.",
+        "That confession of sins be made before the Lord. Num. 5.7.",
+        "That a man having an issue offer a sacrifice. Lev. 15. 13.",
+        "That a woman having an issue offer a sacrifice. Lev. 15.28.",
+        "That a woman offer a sacrifice after childbirth. Lev. 12.6.",
+        "That a leper, after being cleansed, bring an offering. Lev. 14. 10.",
+        "To tithe the cattle. Lev. 27.32.",
+        "To sacrifice the first-born of clean cattle. Deut.15.19.",
+        "To redeem the first-born of man. Num. 18.15.",
+        "To redeem the firstling of an ass. Ex. 13.13.",
+        "To break the neck of such firstling if it be not redeemed. Ibid.",
+        "To bring all offerings, either obligatory or freewill, on the first holiday immediately following such obligation or free-will offering, to Jerusalem. Deut. 12.5–6.",
+        "To offer all sacrifices in the Temple. Deut. 12.14.",
+        "To bring to the Temple also offerings from beyond the land of Israel. Deut. 12.26.",
+        "To redeem animals set aside as fit for offerings that were blemished. Deut. 12.15.",
+        "That a beast exchanged for an offering, both it and the offering become holy property (Kodashim). Lev. 27.10.",
+        "That the remainder of the meal-offerings be eaten by the priests. Lev. 6.9.",
+        "That the flesh of a sin-and-trespass-offering be eaten Ex. 29.33.",
+        "To burn consecrated meat that has become unclean. Lev. 7.19.",
+        "That the remainder of the consecrated flesh which was not eaten, (Notar) be burned. Lev. 7.17.",
+        "That the Nazarite suffer his hair to grow during his separation, or period of Nezarot. Num. 6.5.",
+        "That the Nazarite shave his hair at the close of his Nazariteship. Num. 6.9.",
+        "That a man keep his vow. Deut. 23.23.",
+        "To judge according to the provisions of the Torah in annulling vows. Num. 30. 3.",
+        "That all who touch the carcass of a beast that died of itself are unclean. Lev. 11.39.",
+        "That there are eight species of swarming things which contaminate. Lev. 11. 29–30.",
+        "That food is contaminated by contact with unclean things. Lev. 11. 34.",
+        "That a menstrous woman contaminates. Lev. 15.19.",
+        "That a lying-in woman is unclean. Lev. 12.2.",
+        "That a leper is unclean and contaminates others. Lev. 13.3.",
+        "That a leprous garment contaminates. Lev. 13.47.",
+        "That a leprous house contaminates. Lev. 14.35.",
+        "That a man having a running issue contaminates. Lev. 15.16.",
+        "That the seed of copulation contaminates. Lev. 15.32.",
+        "That a woman having a running issue contaminates. Lev. 15.19.",
+        "That a corpse contaminates. Num. 19.14.",
+        "That the water of separation contaminates the clean, cleansing only the unclean from the pollution of the dead. Num. 19. 21.",
+        "To cleanse from uncleanness by immersion in running water. (Mikvah) Lev. 15.16.",
+        "That leprosy be cleansed with cedar-wood etc. Lev. 14.2.",
+        "That the leper shave all his hair. Lev. 14.9.",
+        "That the leper be known by having his raiment rent and his head bare. Lev. 14.9.",
+        "To burn a red heifer and preserve its ashes. Num. 19.9.",
+        "That one who vows the equivalent of a person pay the appointed sum named in the Torah. Lev. 27.2.",
+        "That one who vows the equivalent of an unclean beast shall pay the appointed sum. Lev. 27.11.",
+        "That one who vows the equivalent of a house shall pay the appointed sum as the priest shall direct. Lev. 27.14.",
+        "That one who vows the equivalent of his field shall pay the appointed sum as the priest shall direct. Lev. 27.16.",
+        "That he who trespasses through ignorance in holy things, shall make restitution. Lev. 5.16.",
+        "That fruit-bearing plants shall be sacred during the fourth year. Lev. 19.24.",
+        "To leave to the poor the corners of the field unreaped. Lev. 19.9.",
+        "To leave to the poor the gleanings of the harvest. Lev. 19.10.",
+        "To leave to the poor the forgotten sheaf. Ibid.",
+        "To leave to the poor the gleanings of the vineyards. Deut. 24.19.",
+        "To leave to the poor the residue of the grapes. Ibid.",
+        "To bring the first-fruits into the Sanctuary. Ex. 23.19.",
+        "To give the great heave-offering to the priest. Deut. 18.4.",
+        "To separate the tithes of the corn for the Levites. Num. 18.24; Lev. 27.30.",
+        "To separate a second tithe, to be eaten by the owner thereof, in Jerusalem. Deut. 14.22.",
+        "That the Levites shall give a tithe of the tithe which they had received, to the priest. Num. 18.26.",
+        "To separate the tithe in the third, and in the sixth years, instead of in the second, to be given to the poor instead of being eaten by the owners thereof, in Jerusalem. Deut. 14. 28.",
+        "To recite the Chapter known as the Confession of the Tithe (Vidui Ma'asher). Deut. 26.13.",
+        "To recite the chapter known as the Confession over the First-fruit. Deut. 26.5.",
+        "To separate for the priest a cake of the first of the dough (Hallah). Num. 15.20.",
+        "To let the field rest fallow every seventh year. Ex. 23.11.",
+        "To cease from tilling the ground every Sabbatical year. Ex. 34.21.",
+        "To hallow the Jubilee year by making it also a Sabbatical year. Lev. 25.10.",
+        "To sound the trumpet when the Jubilee year is ushered in. Lev. 25.9.",
+        "To grant a redemption for the land in that year. Lev. 25.24.",
+        "To allow the redemption of a house sold in a walled city, within the year. Lev. 25.29.",
+        "To count the years of Jubilee yearly and septennially. Lev. 25.8.",
+        "To release all debts in the seventh year. Deut. 15.2.",
+        "To exact the debt of an alien. Deut. 15.3.",
+        "To give the priest his share of the cattle sacrifices. Deut. 18.3.",
+        "To give the first of the fleece to the priest. Deut. 18.4.",
+        "To discriminate between what is considered sacred to the Lord, and what belongs to the priest. Lev. 27.21–28.",
+        "To perform the right method of slaughtering cattle, wild animals and fowl. Deut. 12.21",
+        "To cover the blood after slaughter of wild animals and fowl. Lev. 17.13.",
+        "To set free the parent bird when taking a nest. Deut. 22.7.",
+        "To investigate diligently the marks of cleanness in beasts before slaughtering same. Lev. 11.2.",
+        "To search the marks of cleanness, so that one could separate between the clean and unclean fowl before slaughtering and eating it. Deut. 14.11.",
+        "To search diligently for the marks of cleanness in locusts. Lev. 11.21.",
+        "To ascertain the marks of cleanness in fishes before eating them. Ibid. 11.9.",
+        "That the Sanhedrin sanctify the new moon, and reckon the years and months. Ex. 12.2.",
+        "To rest on the Sabbath day Ex. 20.10.",
+        "To hallow the Sabbath. Ex. 20.8.",
+        "To remove the leaven on the eve of Passover. Ex. 12.15.",
+        "To relate the story of the Exodus on the first night of Passover. Ex.13.8.",
+        "To eat unleavened bread on the first night of Passover. Ex. 13.18.",
+        "To rest on the first day of Passover. Ex. 12.16.",
+        "To rest on the seventh day of Passover. Ibid.",
+        "To reckon forty-nine days from the time of the cutting of the first sheaf (Omer). Lev. 23.15.",
+        "To rest on the fiftieth day after the cutting of the first sheaf. (Shebu'ot). Lev. 23.21.",
+        "To rest on the first day of the month Tishri (Rosh ha-Shanah). Lev. 23.24.",
+        "To fast on the Day of Atonement. Lev. 16.29.",
+        "To rest on the Day of Atonement. Lev. 23.32.",
+        "To rest on the first day of Sukkot. Lev. 23.35.",
+        "To rest on the eighth day of Sukkot. Lev. 23.36.",
+        "To dwell in booths seven days. Lev. 23.42.",
+        "To take the four kinds of fruit and branches of trees on the first day of Sukkot. Lev. 23.40.",
+        "To hear the sound of the ram's-horn trumpet (Shopher) on the first day of Tishri (Rosh ha-Shanah). Num. 29.1.",
+        "To give a minimum of half a shekel each year as ransom for charity. Ex. 30.13.",
+        "To obey the prophet of each generation, if he neither adds nor takes away aught from the Torah. Deut. 18.15.",
+        "To name a king. Deut. 17.15.",
+        "To obey the authority of the Sanhedrin. Deut. 14.11.",
+        "To yield to the majority in case of division among the Sanhedrin. Ex. 23.2.",
+        "To appoint judges in every town. Deut. 16.18.",
+        "To administer justice impartially. Lev. 19.15.",
+        "That whoever possesses evidence shall testify in open court. Lev. 5.1.",
+        "To examine witnesses diligently. Deut. 13.15.",
+        "To do unto false witnesses as they themselves designed to do unto others. Deut. 19.19.",
+        "To decapitate the heifer in the rough valley as commanded. Deut. 21.4.",
+        "To establish six cities of refuge for those who had committed excusable homicide. Deut. 19.3.",
+        "To build and give cities to the Levites for habitations. Num. 35.2.",
+        "To make battlements on the house-tops. Deut. 22.8.",
+        "To destroy idolaters. Deut. 22.2.",
+        "To burn their city. Deut. 13.16.",
+        "To destroy the seven Canaanite nations before taking possession and settling in Palestine. Deut. 20.17.",
+        "To destroy the seed of Amalek and blot out his remembrance from off the face of the earth. Deut. 25.19.",
+        "To remember continuously what Amalek did unto us. Deut. 25.17.",
+        "To observe the procedure of the Torah in voluntary battle by proposing peace to the invaded city. Deut. 20.10.",
+        "To anoint the priest for war. Deut. 20.2.",
+        "To keep the military camp premises pure. Deut. 23.13.",
+        "To keep the military camp in sanitary condition. Ibid.23.14.",
+        "To restore plunder. Lev. 5.23.",
+        "To give alms. Deut. 15.8–11.",
+        "To bestow liberally gifts upon a freed Hebrew servant. Deut. 15.14.",
+        "To lend money to the poor. Deut. 15.8.",
+        "To lend on usury to idolaters. Deut. 23.21.",
+        "To restore a pledge to its owner. Deut. 24.13.",
+        "To pay a laborer his wages daily. Deut. 24.15.",
+        "To permit a laborer to eat during work. Deut. 23.26.",
+        "To help unload a neighbor's beast. Deut. 22.4.",
+        "To help load upon a neighbor's beast. Deut. 22.4.",
+        "To restore lost property. Deut. 22.1.",
+        "To rebuke the sinner. Lev. 19.17.",
+        "To love the children of the covenant. Lev. 19.18.",
+        "To love the stranger. Deut. 10.19.",
+        "To have just balances and weights. Lev. 19.36.",
+        "To honor the wise. Lev. 19.32.",
+        "To honor parents. Ex. 20.12.",
+        "To fear parents. Lev. 19.3.",
+        "To perpetuate the human species by marriage. Gen. 1.28.",
+        "To sanctify the woman to oneself before having her as wife. Deut. 24.1.",
+        "That the bridegroom rejoice for a year with his wife. Deut. 24.5.",
+        "To circumcise the males. Gen. 17.10; Lev. 12.3",
+        "To marry the wife of a brother who dies childless. Deut. 25.5.",
+        "That the sister-in-law performs the act of Halizah, in case the brother declines to marry her. Deut. 25.9.",
+        "That the violator of a virgin shall marry her. Deut. 22.29.",
+        "That one who defames his wife's honor must live with his wife forever. Ibid.",
+        "That the seducer pay a penalty. Ex. 22.15.",
+        "That the beautiful female captives must be dealt with in a manner written in the Torah. Deut. 21.11.",
+        "To divorce by a written instrument. Deut. 24.1.",
+        "That the suspected adulteress be subjected to trial of jealousy. Num. 5.29–30.",
+        "To give lashes to the wicked. Deut. 25.2.",
+        "To exile one who commits homicide through ignorance. Num. 25.25.",
+        "That execution be effected by means of the sword by beheading. Ex. 21.20.",
+        "That execution be effected by means of strangling. Lev. 20.10.",
+        "That execution be effected by means of burning. Lev. 20.14.",
+        "That execution be effected by means of stoning. Deut. 22.24.",
+        "That execution be effected by means of hanging. Ibid. 21.22.",
+        "To bury one who was put to death, on the same day. Deut. 21.23.",
+        "To judge the Hebrew servant according to law. Ex. 21.2.",
+        "To betroth a Hebrew maid-servant. Ex. 21.8.",
+        "To redeem a betrothed Hebrew maid-servant. Ibid.",
+        "To make the heathen slave serve forever. Lev. 25.46.",
+        "That he who wounds another pay a fine. Ex. 21.18.",
+        "To judge all injuries between animals. Ex. 21.35.",
+        "To judge all injuries sustained by animals through pitfalls, Ibid. 21.33.",
+        "To punish the abducter with death, and to compel the thief to make restitution. Ex. 21.16; Ex. 22.1.",
+        "To give judgment in cases of trespass by cattle. Ex. 22.4.",
+        "To give judgment in cases of injuries by fire. Ex. 22.6.",
+        "To give judgment in cases of robbery of money or goods left in charge of an unpaid keeper. Ex. 22.7.",
+        "To judge as to losses caused by a hireling. Ex. 22.10.",
+        "To judge as to losses caused by the borrower. Ex. 22.14.",
+        "To judge in disputes between buyer and seller. Lev. 25.14.",
+        "To judge in disputes between plaintiff and defendant. Ex. 22.9.",
+        "To rescue the persecuted, even at the cost of the life of the persecutor, Deut. 25.12.",
+        "To judge in disputes concerning inheritances. Num. 27.8. "
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json

@@ -0,0 +1,278 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Positive Mitzvot",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI",
+    "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007",
+    "status": "locked",
+    "priority": 5.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "\n    <i>Dedicated in memory of Irving Montak, z\"l</i><br><br>© Published and Copyright by Moznaim Publications.<br>Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n    ",
+    "digitizedBySefaria": false,
+    "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing",
+    "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png",
+    "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, מצוות עשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "The first of the positive commandments is the mitzvah to know that there is a God, as [Exodus 20:2] states: \"I am God, your Lord.\"",
+        "To unify Him, as [Deuteronomy 6:4] states: \"God is our Lord, God is one.\"",
+        "To love Him, as [Deuteronomy 6:5] states: \"And you shall love God, your Lord.\"",
+        "To fear Him, as [Deuteronomy 6:13] states: \"Fear God, your Lord.\"",
+        "To pray, as [Exodus 23:25] states: \"And you shall serve God, your Lord.\" This service is prayer.",
+        "To cling to Him, as [Deuteronomy 10:20] states: \"And you shall cling to Him.\"",
+        "To swear in His name, as [Deuteronomy 10:20] states: \"And you shall swear in His name.\"",
+        "To emulate His good and just ways, as [Deuteronomy 28:9] states: \"And you shall walk in His ways.\"",
+        "To sanctify His name, as [Leviticus 22:32] states: \"And I shall be sanctified amidst the children of Israel.\"",
+        "To recite the <i>Shema</i> twice daily, as [Deuteronomy 6:7] states: \"And you shall speak of them when you lie down and when you arise.\"",
+        "To study Torah and to teach it [to others], as [Deuteronomy 6:7] states: \"And you shall teach them to your children.\"",
+        "To tie <i>tefillin</i> upon our heads, as [Deuteronomy 6:8] states: \"And they shall be an emblem between your eyes.\"",
+        "To tie <i>tefillin</i> upon our arms, as [Deuteronomy 6:8] states: \"And you shall tie them for a sign upon your arms.\"",
+        "To make <i>tzitzit</i>, as [Numbers 15:38] states: \"And you shall make <i>tzitzit</i> for them.\"",
+        "To affix a <i>mezuzah</i>, as [Deuteronomy 6:9] states: \"And you shall write them on the doorposts of your home.\"",
+        "To collect the people to hear the Torah [being read] in the year following the <i>shemitah</i> year, as [Deuteronomy 31:12] states: \"Gather together the people.\"",
+        "For each man to write a Torah scroll for himself, as [Deuteronomy 31:19] states: \"Write down this song.\"",
+        "For the king to write a second Torah scroll for himself in addition to the one which [he is required to write to fulfill the mitzvah incumbent upon] every man. Thus, he will have two Torah scrolls, as [Deuteronomy 17:19] states: \"And he shall write for himself a copy of this Torah.\"",
+        "To bless [God] after eating, as [Deuteronomy 8:10] states: \"[After] you eat and are satisfied, you shall bless God, your Lord.\"",
+        "To build [God's] chosen house, [the Temple,] as [Exodus 25:8] states: \"And you shall make a sanctuary for Me.\"",
+        "To revere this house, as [Leviticus 19:30] states: \"And revere My sanctuary.\"",
+        "To keep watch over this house continuously, as [Numbers 18:2,4] states: \"And you and- your descendants before the Tent of Testimony.... [And they shall keep the watch....]\"",
+        "For the Levites to serve in the sanctuary, as [Numbers 18:23] states: \"And the Levite shall serve....\"",
+        "For a priest to sanctify his hands and feet at the time of service [in the Temple], as [Exodus 30:19] states: \"And Aaron and his sons will wash....\"",
+        "To prepare the candles of the Sanctuary, as [Exodus 27:21] states: \"Aaron and his sons shall prepare it.\"",
+        "For the priests to bless the Jews, as [Numbers 6:23] states: \"In this manner, you shall bless the children of Israel.\"",
+        "To arrange bread and frankincense before God [in the Temple] on every Sabbath, as [Exodus 25:30] states: \"And you shall place the showbread on the table.\"",
+        "To burn a spice offering twice [each] day, as [Exodus 30:7] states: \"And Aaron shall burn incense upon it....\"",
+        "To keep a fire burning on the altar for burnt offerings continually, as [Leviticus 6:6] states: \"And you shall keep a fire burning continuously on the altar.\"",
+        "To remove the ashes from the altar, as [Leviticus 6:3] states: \"And he shall remove the ashes....\"",
+        "To send impure people out from the camp of the Divine Presence - i.e., the sanctuary - as [Numbers 5:2] states: \"And you shall send from the camp all the leprous, any zav, and anyone who has contracted impurity because of a corpse.\"",
+        "To show honor to Aaron's descendants and to give them priority regarding all holy matters, as [Leviticus 21:8] states: \"And you shall sanctify him.\"",
+        "To clothe the priests with the priestly garments for service [in the Temple], as [Exodus 28:2] states: \"And you shall make holy garments....\"",
+        "To carry the ark upon our shoulders when it is to be carried, as [Numbers 7:9] states: \"And they shall carry it on their shoulders.\"",
+        "To anoint the High Priests and kings with the anointing oil, as [Exodus 30:30-31] states: \"[Anoint Aaron....] This shall be sacred anointing oil.\"",
+        "For the priests to serve in the sanctuary in individual watches; and for them to all serve as one on the festivals, as [Deuteronomy 18:6-8] states: \"When the Levite shall come... [he can serve]...with the exception of that which is theirs by ancestral right.\"",
+        "For the priests to become ritually impure and mourn for their relatives in the same manner as other Jews who are commanded to mourn, as [Leviticus 21:3] states: \"He shall become impure for her.\"",
+        "For a High Priest to marry a virgin, as [Leviti\u001ecus 21:13] states: \"And he shall marry a woman who is a virgin.\"",
+        "To offer the <i>tamid</i> offerings each day, as [Numbers 28:3] states: \"[This is the fire offering...] two each day continuously.\"",
+        "For the High Priest to offer a meal offering each day, as [Leviticus 6:13] states: \"This is the sacrifice of Aaron and his descendants.\"",
+        "To offer an additional sacrifice every Sabbath, as [Numbers 28:9] states: \"On the Sabbath day, two lambs....\"",
+        "To offer an additional sacrifice every Rosh Chodesh, as [Numbers 28:11] states: \"On your Rashei Chodashim....\"",
+        "To offer an additional sacrifice on Pesach, as [Leviticus 23:36] states: \"For seven days, you will bring a fire offering unto God....\"<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">There is a slight difficulty with the Rambam's statements: The verse cited refers to the sacrifices offered on Sukkot, and not those offered on Pesach. Perhaps the intended prooftext is Leviticus 23:8: \"And you shall offer a burnt offering for God for seven days.\"</i>",
+        "To bring the meal offering of the <i>omer</i> on the day after the first day of Pesach together with a single lamb, as [Leviticus 23:10] states: \"And you shall bring the <i>omer....\"</i>",
+        "To offer an additional sacrifice on Shavuot, as [Numbers 28:26] states: \"On the day of the first fruits <i>[Bikkurim]....\"</i>",
+        "To bring two loaves and the sacrifices which accompany the loaves on Shavuot, as [Leviticus 23:17] states: \"From your dwellings, bring bread as a wave offering. And you shall offer upon the bread....\"",
+        "To offer an additional sacrifice on Rosh HaShanah, as [Numbers 29:1] states: \"And in the seventh month, on the first of the month....\"",
+        "To offer an additional sacrifice on the fast [of Yom Kippur], as [Numbers 29:7] states: \"On the tenth of the seventh month....\"",
+        "To carry out the service of the fast [of Yom Kippur], as [Leviticus 16:3] states: \"In this manner, Aaron will enter the [inner] sanctuary, with a young bull....\" All the [particulars of] this service are stated in the <i>parashah</i> of <i>Acharei Mot.</i>",
+        "To offer an additional sacrifice on the holiday of Sukkot, as [Numbers 29:13] states: \"And you shall present a burnt offering as a pleasing fragrance....\"",
+        "To offer an additional sacrifice on <i>Shemini Atzeret,</i> for it is a festival in its own right, as [Numbers 29:35] states: \"And on the eighth day....",
+        "To celebrate on the festivals, as [Exodus 23:14] states: \"And you shall celebrate three festivals for Me.\"",
+        "To appear [before God in the Temple] on the festivals, as [Deuteronomy 16:16] states: \"On three occasions during the year, all your males shall appear....\"",
+        "To rejoice on the festivals, as [Deuteronomy 16:14] states: \"And you shall rejoice on your festivals.\"",
+        "To slaughter the Paschal lamb, as [Exodus 12:6] states: \"And the entire congregation shall slaughter it....\"",
+        "To eat the meat of the Paschal sacrifice roasted on the night of the fifteenth of Nisan, as [Exodus 12:8] states: \"And they shall eat the meat....\"",
+        "To offer the second Paschal sacrifice, as [Numbers 9:11] states: \"In the second month, on the fourteenth of the month....\"",
+        "To eat the meat of the second Paschal offering together with matzot and bitter herbs, as [Numbers 9:11] states: \"And you shall eat it with matzot and bitter herbs.\"",
+        "To sound the trumpets when the sacrifices [are offered] and in times of difficulty, as [Numbers 10:10] states: \"And you shall sound the trumpets....\"",
+        "For all animals to be sacrificed after their eighth day [of life], as [Leviticus 22:27] states: \"And on the eighth day and afterwards....\"",
+        "For all animal offerings to be unblemished, as [Leviticus 22:21] states: \"[When it is] unblemished, it will be desirable....\"",
+        "To salt all the sacrifices, as [Leviticus 2:13] states: \"Offer salt on all your sacrifices.\"",
+        "The burnt offering, as [Leviticus 1:3] states:\"If his is a burnt offering....\"",
+        "The sin offering, as [Leviticus 6:18] states: \"These are the laws of the sin offering....\"",
+        "The guilt offering, as [Leviticus 7:1] states: \"These are the laws of the guilt offering....\"",
+        "The peace offering, as [Leviticus 7:11] states: \"These are the laws of the peace offering....\"",
+        "The meal offering, as [Leviticus 2:1] states: \"When a person presents a meal offering....\"",
+        "For the [High] Court to offer a sacrifice if it renders an erroneous decision, as [Leviticus 4:13] states: \"If the entire congregation of Israel shall err....\"",
+        "For each individual to offer a sin offering if he unintentionally violates a negative commandment punishable by <i>karet</i><sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Karet refers to premature death at the hand of God, the death of one's children, and a severe spiritual punishment for the soul. (See Hilchot Teshuvah 8:1.)</i>, as [Leviticus 5:1] states: \"When a person sins....\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Though this prooftext is quoted in the printed editions of the <i>Mishneh Torah,</i> it appears to be an error, for the passage it introduces deals with the adjustable guilt offering (Positive Mitzvah 72). The verse which introduces the laws of the sin offerings is Leviticus 4:27: \"If one person sins....\"</i>",
+        "For an individual to offer a sacrifice if he is in doubt whether or not he transgressed a prohibition for which he would be liable for a sin offering, as [Leviticus 5:17-18] states: \"If he does not know, he still bears responsibility...and he shall bring his guilt offering.\" This is referred to as \"the conditional guilt offering.\"",
+        "For [the following individuals:] a person who unknowingly used sacred property, a person who sinned by stealing, one [who had relations with] a maidservant designated for another person, or one who denied possession of an entrusted object and took a [false] oath, to bring a guilt offering. This is referred to as \"the unconditional guilt offering.\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Perhaps the Rambam does not cite a specific prooftext for this mitzvah because there is a different passage in the Torah which deals with each of the guilt offerings which he mentions.</i>",
+        "To offer \"the adjustable guilt offering\" [as atonement for the violation of certain transgressions], as [Leviticus 5:1,11] states: \"If his means are not sufficient.... If his means do not suffice....\"",
+        "For a person to confess before God for any sin which he has committed. [This applies] when he brings a sacrifice [for atonement] and when he does not bring a sacrifice, as [Numbers 5:6] states: \"And they shall confess the sins that they committed.\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Note that in <i>Hilchot Teshuvah,</i> the Rambam defines this mitzvah as return to God and repentance, a more encompassing service, of which confession is only one facet.(See <i>Hilchot Teshuvah</i> 2:2.)</i>",
+        "For a <i>zav</i> to offer a sacrifice when he becomes purified [after his affliction], as [Leviticus 15:13] states: \"When a <i>zav</i> will become pure....\"",
+        "For a <i>zavah</i> to offer a sacrifice when she be-comes purified [after her affliction], as [Leviticus 15:28] states: \"When she becomes pure from [the condition] of <i>zavah....\"</i>",
+        "For a woman who gave birth to offer a sacrifice after she becomes purified, as [Leviticus 12:6] states: \"And after the conclusion of her pure days....\"",
+        "For a person afflicted with <i>tzara’at</i> to offer a sacrifice after he becomes purified, as [Leviticus 14:1] states: \"On the eighth day, he shall take....\"",
+        "To tithe one's herds, as [Leviticus 27:32] states: \"And all the tithes of your cattle and sheep....\"",
+        "To sanctify the firstborn of a kosher animal and offer it as a sacrifice, as [Deuteronomy 15:19] states: \"Every firstling which shall be born....\"",
+        "To redeem firstborn sons, as [Numbers 18:15] states: \"However, you must surely redeem first-born humans.\"",
+        "To redeem a firstling donkey, as [Exodus 34:20] states: \"Redeem a firstling donkey with a sheep.\"",
+        "To decapitate a firstling donkey [which is not redeemed], as [Exodus 34:20] states: \"If you do not redeem it, you must decapitate it.\"",
+        "For a person to bring all the sacrifices for which he is liable, be they obligatory or voluntary offerings, on the first pilgrimage festival that occurs, as [Deuteronomy 12:5-6] states: \"And you shall come there... and you shall bring there....\"",
+        "To sacrifice all the offerings in [God's] chosen house, [i.e., the Temple,], as [Deuteronomy 12:14] states: \"There, you will perform all that I command you.\"",
+        "To tend to all the offerings from the Diaspora and bring them to <i>Eretz</i> [<i>Yisrael</i>], to [God's] chosen house, [i.e., the Temple,] as [Deuteronomy 12:26] states: \"Take the sacred offerings which you possess, and your pledges, and come [to the place that God will choose].\" Based on the oral tradition, we have learned that this applies to sacred offerings from the Diaspora.",
+        "To redeem sacred offerings that have become blemished, and thus have them to be permitted [for mundane use], as [Deuteronomy 12:15] states: \"But whenever you desire, you may slaughter....\" Based on the oral tradition, we have learned that this refers only to sacred offerings which have become disqualified and have been redeemed.",
+        "That an animal substituted for a sacred offering be regarded as sacred, as [Leviticus 27:33] states: \"Both [the original animal] and the one substituted for it shall be consecrated.\"",
+        "To eat the remains of the meal offerings, as [Leviticus 6:9] states: \"Aaron and his sons will eat the remainder of it.\"",
+        "To eat the flesh of the sin and guilt offerings,<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">In <i>Sefer HaMitzvot,</i> the Rambam includes eating other sacrifices and sacred foods in the scope of this mitzvah.</i> as [Exodus 29:33] states: \"And they shall eat [the sacrifices] with which atonement was made for them.\"",
+        "To burn sacred meat which became impure, as [Leviticus 7:19] states: \"And the flesh which touches anything impure... [shall be burnt].\"",
+        "To burn the leftovers [from the sacrifices], as [Leviticus 7:17] states: \"The leftovers from the flesh of the sacrifice shall be burnt with fire on the third day.\"",
+        "For a Nazirite to grow his hair long, as [Numbers 6:5] states: \"He shall let the hair of his head grow without cutting it.\"",
+        "For a Nazarite to shave his hair when bringing his sacrifices at the conclusion of his term as a Nazirite, or during his Nazirite term if he becomes impure, as [Numbers 6:9] states: \"Should a person die in his presence,... [he must shave....]\"",
+        "For a person to fulfill any [promise] which he utters, be it a sacrifice, [a gift to] charity, or the like, as [Deuteronomy 23:24] states: \"What you have spoken, take heed to fulfill....\"",
+        "To carry out the laws regarding the nullification of vows, as mentioned in the Torah.",
+        "For everyone who comes in contact with the corpse of an animal to become impure, as [Leviticus 11:39] states: \"Should an animal die....\"",
+        "For the [dead bodies of] the eight species of crawling animals [mentioned in the Torah] to impart ritual impurity, as [Leviticus 11:19] states: \"These shall be impure for you....\"",
+        "For [certain] foods to impart impurity, as [Leviticus 11:34] states: \"From all the food which you will eat....\"",
+        "For [a woman in the] <i>niddah</i> state to be impure and to impart impurity to others.",
+        "For [a woman] who gives birth to be impure [like a woman] in the <i>niddah</i> state.",
+        "For a person afflicted with <i>tzara’at</i> to be impure and to impart impurity.",
+        "For a garment afflicted with <i>tzara’at</i> to be impure and to impart impurity.",
+        "For a house afflicted with <i>tzara’at</i> to impart impurity.",
+        "For <i>a zav</i> to impart impurity.",
+        "For semen to impart impurity.",
+        "For a <i>zavah</i> to impart impurity.",
+        "For a corpse to impart impurity.",
+        "For the sprinkling water [used for the purification process involving the red heifer] to impart impurity to a person who is ritually pure, and to impart ritual purity to a person who is ritually impure solely because of contact with a human corpse. All the laws dealing with these different types of impurity and the majority of the judgments regarding all types of ritual purity and impurity are explained explicitly in the Written Law.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">It is somewhat curious that although the Rambam makes this statement, he does not cite prooftexts for these mitzvot.</i>",
+        "For the process of purification from all types of ritual impurity to involve immersion in the waters of a <i>mikveh</i>, as [Leviticus 15:16] states: \"And he shall wash all his flesh in water.\" Based on the oral tradition, we have learned that this washing [involves immersion in a body of] water in which one's entire body can immerse at one time.",
+        "For the process of purification from <i>tzara’at</i>, be it a person afflicted with <i>tzara’at</i> or a house afflicted with <i>tzara’at</i>, [to involve] a staff of cedar, a hyssop, the crimson wool, two birds, and spring water, as [Leviticus 14:2] states: \"This shall be the purification process for the person afflicted with <i>tzara’at</i>....\"",
+        "For a person afflicted with <i>tzara’at</i> to shave all of his hair, as [Leviticus 14:9] states: \"And it shall be on the seventh day, he shall shave all his hair.\"",
+        "For a person afflicted with <i>tzara’at</i> to make known his condition to all others, according to the instructions mentioned in [Leviticus 13:45]: \"His garments shall be torn, his hair shall grow uncut, he shall cover his face to the lip, and he shall cry out: `Impure! Impure!\"' Similarly, all others who are ritually impure must make known their condition.",
+        "To prepare the red heifer so that its ashes will be ready, as [Numbers 19:9] states: \"And it will be a keepsake for the congregation of Israel.\"",
+        "For a person who makes an endowment valuation to give the specific amount of money stated in the [Torah] portion, as [Leviticus 27:2] states: \"When a person expresses a vow....\"",
+        "For a person who makes an endowment valuation concerning a non-kosher animal to give [the required amount of] money, as [Leviticus 27:11] states: \"And he shall cause the animal to stand....\"",
+        "For a person who makes an endowment valuation concerning his home to give the value determined by the priest, as [Leviticus 27:14] states: \"And the priest shall determine its value.\"",
+        "For a person who consecrates his field to give the fixed amount determined by the [Torah], as [Leviticus 27:16] states: \"And the value you attach to it shall be according to the amount of seed.\"",
+        "For a person who unintentionally makes use of a sacred object to make restitution for what he misused [when] sinning against God, and for him to add one fifth of its value, as [Leviticus 5:17] states: \"For that which he sinned, [using something] sacred, he shall pay....\"",
+        "For the produce of the fourth year to be sacred, as [Leviticus 19:24] states: \"Its produce shall be sacred, [an object of] praise to God....\"",
+        "To leave <i>pe'ah.</i>",
+        "To leave <i>leket.</i>",
+        "To leave a forgotten sheaf.",
+        "To leave the incompletely formed grape clusters.",
+        "To leave the individual fallen grapes. With regard to all these [five mitzvot], [Leviticus 19:10] states: \"Leave them for the poor and the stranger.\" This [verse states] the positive commandment for all these.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">In <i>Sefer HaMitzvot,</i> the Rambam notes that the command to leave a forgotten sheaf in the field is derived, not from this verse, but from Deuteronomy 24:19, which states: \"When you reap your harvest... and forget a sheaf in the field..., it shall be for the stranger...\"</i>",
+        "To bring the first fruits to God's chosen house, [the Temple,], as [Exodus 23:19] states: \"The first fruits of your land....\"",
+        "To separate the greater <i>terumah</i> [and give it] to the priest, as [Deuteronomy 18:4] states: \"Give him the first of your grain.\"",
+        "To separate a tithe of grain [and give it] to the Levites, as [Leviticus 27:30] states: \"All the land's tithes....\"",
+        "To separate the second tithe so that it can be eaten by its owners in Jerusalem, as [Deuteronomy 14:22] states: \"You shall surely tithe....\" According to the oral tradition, we learn that this refers to the second tithe.",
+        "For the Levites to separate a tenth from the tenth which they took from the Israelites and give it to the priests, as [Numbers 18:27] states: \"Speak to the Levites:....\"",
+        "To separate the tithe for the poor instead of the second tithe in the third and sixth years of the seven-year [agricultural cycle], as [Deuteronomy 14:28] states: \"At the end of three years, remove a tithe of all your crops....\"",
+        "To give thanks, [reciting] the declaration concerning the tithes, as [Deuteronomy 26:13] states: \"And you shall declare before God, your Lord, `I have removed the sacred [foods]....\"'",
+        "To read the statement [acknowledging thanks] for the first fruits, as [Deuteronomy 26:5] states: \"And you shall respond and say before God, your Lord:....\"",
+        "To separate <i>challah</i> [and give it] to the priest, as [Numbers 15:20] states: \"The first of your dough, the <i>challah,</i> you shall separate as an offering....\"",
+        "To let the land lie fallow [in the seventh year], as [Exodus 23:11] states: \"In the seventh year, you shall let it lie fallow and withdraw from it.\"",
+        "To refrain from agricultural work [in the seventh year], as [Exodus 34:21] states: \"From plowing and harvesting, you shall rest.\"",
+        "To sanctify the Jubilee year by refraining [from agricultural work], as is done in the <i>shemitah,</i> as [Leviticus 25:10] states: \"And you shall sanctify the fiftieth year....\"",
+        "To sound the shofar in the Jubilee year, as [Leviticus 25:9] states: \"And you shall sound the shofar blasts.\"",
+        "To free all land in the Jubilee year, as [Leviticus 25:24] states: \"For all your ancestral lands, there will be redemption for the land.\"",
+        "To allow houses in a walled city to be redeemed within a year, as [Leviticus 25:29] states: \"If a person shall sell a residential house in a walled city....\"",
+        "To count the years of the Jubilee year and the <i>shemitah</i> years within it, as [Leviticus 25:8] states: \"And you shall count seven <i>shemitah</i> years.\"",
+        "To remit all financial [obligations] in the seventh year, as [Deuteronomy 15:2] states: \"Every creditor must remit....\"",
+        "To seek to collect [a debt] from a gentile [in the seventh year], as [Deuteronomy 15:3] states: \"Seek to collect [a debt] from a gentile. However, what your brother owes you must remit....\"",
+        "To give a priest the shankbone, the jaw, and the maw from an animal [which is slaughtered], as [Deuteronomy 18:3] states: \"And you shall give the priest the shankbone....\"",
+        "To give the first portion of the fleece to a priest, as [Deuteronomy 18:4] states: \"Give him the first portion of the shearing of your sheep.\"",
+        "To render judgment with regard to property which is dedicated, whether dedicated to God or dedicated to the priests, as [Leviticus 27:28] states: \"However, any dedication that will be made....\"",
+        "To slaughter an animal, beast, or fowl and afterwards to eat their meat, as [Deuteronomy 12:21] states: \"And you shall slaughter your cattle and your sheep.\"",
+        "To cover the blood of beasts and fowl [which are slaughtered], as [Leviticus 17:13] states: \"And you shall pour out its blood and cover it with dust.\"",
+        "To send away the mother bird from the nest [when taking the young], as [Deuteronomy 22:7] states: \"You shall surely send away the mother.\"",
+        "To check the signs [with which] animals [are identified], as kosher, as [Leviticus 11:2] states: \"These are the animals which you may eat....\"",
+        "To check the signs of fowl in order to differentiate between one which is kosher and one which is not kosher, as [Deuteronomy 14:11] states: \"All birds which....\"",
+        "To check the signs of grasshoppers in order to know which is kosher and which is not kosher, as [Leviticus 11:21] states: \"Those which possess jointed [leg like] extensions....\"",
+        "To check the signs [with which] fish [are identified as kosher], as [Leviticus 11:9] states: \"These are the animals which you may eat from all that is found in water....\"",
+        "To sanctify the months and to calculate the years and months. [This mitzvah is incumbent on] the court alone, as [Exodus 12:2] states: \"This month will be for you the first of the months.\"",
+        "To rest on the Sabbath, as [Exodus 23:12] states: \"Rest on the seventh day....\"",
+        "To sanctify the Sabbath, as [Exodus 20:8] states: \"Remember the Sabbath day to keep it holy.\"",
+        "To destroy <i>chametz</i> [before Pesach], as [Exodus 12:15] states: \"On the day before [the holiday], obliterate <i>chametz</i> from your homes.\"",
+        "To relate the narrative of the exodus of Egypt on the first night of the Feast of Matzot, as [Exodus 13:8] states: \"And you shall tell your son on that day,....\"",
+        "To eat <i>matzah</i> on this night, as [Exodus 12:18] states: \"In the evening, you shall eat <i>matzot</i>.\"",
+        "To rest on the first day of Pesach, as [Exodus 12:16] states: \"And on the first day, it shall be a sacred holiday.\"",
+        "To rest on the seventh day [of the festival], as [Exodus 12:16] states: \"On the seventh day, there will be a sacred holiday.\"",
+        "To count 49 days from the harvesting of the <i>omer,</i> as [Leviticus 23:15] states: \"And you shall count from the day following the day of rest....\"",
+        "To rest on the fiftieth day [after Pesach], as [Leviticus 23:21] states: \"And you shall proclaim a sacred holiday on that selfsame day.\"",
+        "To rest on the first day of the seventh month, as [Leviticus 23:24] states: \"On the first day of [this] month, you shall have a day of rest.\"",
+        "To fast on the tenth [of this month, Yom Kippur,] as [Leviticus 15:29] states: \"On the tenth of the month, you shall afflict your souls.\"",
+        "To rest on [this] fast day, as [Leviticus 16:31] states: \"It shall be a Sabbath of Sabbaths....\"",
+        "To rest on the first day of the festival of Sukkot, as [Leviticus 23:35] states: \"On the first day, there shall be a sacred holiday.\"",
+        "To rest on the eighth day of the festival of Sukkot, as [Leviticus 23:36] states: \"On the eighth day, there shall be a sacred holiday.\"",
+        "To dwell in a sukkah for seven days, as [Leviticus 23:42] states: \"And you shall dwell in sukkot for seven days.\"",
+        "To take the lulav [and the other three species on Sukkot], as [Leviticus 23:40] states: \"And you shall take for yourselves on the first day, the fruit of a beautiful tree, a palm branch,....\"",
+        "To hear the sound of the shofar on Rosh HaShanah, as [Numbers 29:1] states: \"It will be a day of [shofar] blasts for you.\"",
+        "To give a half-shekel each year, as [Exodus 30:13] states: \"This shall be given by all those included in the census....\"",
+        "To listen to any prophet who will arise in any era, provided he does not add or detract [from the Torah's commandments], as [Deuteronomy 18:15] states: \"You shall listen to him.\"",
+        "To appoint a king, as [Deuteronomy 17:15] states: \"You shall surely set a king upon yourselves.\"",
+        "To obey the High Court regarding all [the ordinances] they establish for Israel, as [Deuteronomy 17:11] states: \"Carry out the judgment which they render for you.\"",
+        "To follow the majority if there is a difference of opinion in the <i>Sanhedrin</i> concerning a law, as [Exodus 23:2] states: \"Follow after the majority.\"",
+        "To appoint judges and court officers in each and every Jewish community, as [Deuteronomy 16:18] states: \"Appoint judges and court officers....\"",
+        "To treat litigants equally when they appear [in court] to be judged, as [Leviticus 19:15] states: \"Judge your fellow man with righteousness.\"",
+        "For anyone who has evidence to testify in court, as [Leviticus 5:1] states: \"If he was a witness, saw, or knew....\"",
+        "To cross-examine the witnesses thoroughly, as [Deuteronomy 13:15] states: \"You must investigate and probe, making careful enquiry.\"",
+        "To [punish] false witnesses [by] giving them the same penalty that they wish to have imposed [on the defendant], as [Deuteronomy 19:19] states: \"And you shall do to him what he plotted to do to his brother.\"",
+        "To decapitate the calf [brought as atonement for an unsolved murder] as required, as [Deuteronomy 21:4] states: \"You shall decapitate the calf there in the river.\"",
+        "To prepare six refuge cities, as [Deuteronomy 19:3] states: \"Prepare the way and divide into three [the boundary]....\"",
+        "To give the Levites cities in which to dwell - they also serve as refuge centers - as [Numbers 35:2] states: \"And you shall give cities to the Levites....\"",
+        "To construct a guard rail, as [Deuteronomy 22:8] states: \"And you shall construct a guard rail for your roof.\"",
+        "To destroy false gods and all their objects of worship, as [Deuteronomy 12:2] states: \"You shall surely destroy....\"",
+        "To slay the inhabitants of an apostate city and burn the city, as [Deuteronomy 13:17] states: \"And you shall burn the city and all its spoil with fire.\"",
+        "To destroy the seven nations [that dwelled in] <i>Eretz Yisrael,</i> as [Deuteronomy 20:17] states: \"You shall utterly destroy them.\"",
+        "To exterminate the seed of Amalek, as [Deuteronomy 25:19] states: \"Blot out the memory of Amalek.\"",
+        "To constantly remember what Amalek did to us, as [Deuteronomy 25:17] states: \"Remember what Amalek did to you.\"",
+        "To wage a voluntary war according to the laws prescribed by the Torah, as [Deuteronomy 20:10] states: \"When you approach the city....\"",
+        "To anoint a priest [who will address the people before] battle, as [Deuteronomy 20:2] states: \"And it shall come to pass, when you approach the battle, the priest will come forward and speak to the people....\"",
+        "To prepare a place [outside] the [army] camp [for use as a latrine], as [Deuteronomy 23:13] states: \"Prepare a place for yourselves outside the camp.\"",
+        "To prepare a shovel [to cover one's excrement], as [Deuteronomy 23:14] states: \"You shall have a shovel in addition to your weapons.\"",
+        "To return a stolen object, as [Leviticus 5:23] states: \"And he shall return the object which he stole.\"",
+        "To give charity, as [Deuteronomy 15:8] states: \"You shall surely open your hand [to your poor brother].\"",
+        "To give a severance gift to a Hebrew servant, as [Deuteronomy 15:14] states: \"You shall surely give him gifts....\" Similarly, [this gift is given] to a Hebrew maidservant.",
+        "To lend to the poor, as [Exodus 22:24] states: \"If you will lend money to my people....\" In this instance, the word \"if\" does not refer to a matter left to one's volition, but to a commandment, as [Deuteronomy 15:8] states: \"You shall surely lend him.\"",
+        "To lend to a gentile at interest, as [Deuteronomy 23:21] states: \"Take interest from a gentile.\" Based on the oral tradition, we have learned that this is a positive commandment.",
+        "To return security to its owner, as [Deuteronomy 24:13] states: \"You shall surely return the security to him.\"",
+        "To pay a worker his wage on time, as [Deuteronomy 24:15] states: \"Pay him his wage on the day it is due.\"",
+        "For a hired worker to be allowed to eat [from produce] while he is working with it, as [Deuteronomy 23:25-26] states: \"When you enter your neighbor's vineyard... When you enter your neighbor's standing grain....\"",
+        "To assist a colleague in unloading a burden which he or his beast [is carrying], as [Exodus 23:5] states: \"You shall surely help him.\"b",
+        "To [help a colleague] load a burden unto a beast, as [Deuteronomy 22:4] states: \" You shall lift it up with him.\"",
+        "To return a lost object, as [Deuteronomy 22:1] states: \"You shall surely return them to your brother.\"",
+        "To rebuke a person who sins, as [Leviticus 19:17] states: \"You shall surely rebuke your fellow men.\"",
+        "To love every member of our people, as [Leviticus 19:18] states: \"And you shall love your neighbor as yourself.\"",
+        "To love a convert, as [Deuteronomy 10:19] states: \"And you shall love a convert.\"",
+        "To balance scales with correct weights, as [Leviticus 19:36] states: \"You shall have correct scales, with correct weights.\"",
+        "To honor the Sages, as [Leviticus 19:32] states: \"Rise before an elder.\"",
+        "To honor one's father and mother, as [Exodus 20:12] states: \"Honor your father and mother.\"",
+        "To fear one's father and mother, as [Leviticus 19:3] states: \"A person must fear his mother and his father.\"",
+        "To be fruitful and multiply, as [Genesis 9:7] states: \"Be fruitful and multiply.\"",
+        "To have sexual relations [only within] marriage, as [Deuteronomy 24:1] states: \"If a man takes a woman [as a wife]....\"",
+        "For a groom to rejoice together with his wife for a year, as [Deuteronomy <i>24:5]</i> states: \"He shall be free for his home for one year.\"",
+        "To circumcise a son, as [Leviticus 12:3] states: \"On the eighth day, the flesh of his foreskin shall be circumcised.\"<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">The Rambam cites this verse, rather than a verse from Genesis, Chapter 17, which describes the circumcision of Abraham, because he prefers to cite a prooftext that was given after the giving of the Torah. Nevertheless, we also learn some particulars regarding this mitzvah from the passage from Genesis. (See also the Rambam's Commentary on the Mishnah, <i>Chulin</i> 7:6.)</i>",
+        "To marry the widow of one's brother who died childless, as [Deuteronomy 25:5] states: \"Her <i>yavam</i> shall come unto her.\"",
+        "To remove the <i>yavam's</i> shoe [if he does not marry his brother's widow], as [Deuteronomy 25:9] states: \"And she shall remove his shoe from his foot.\"",
+        "For a rapist to marry the woman he raped, as [Deuteronomy 22:29] states: \"She shall become his wife.\"",
+        "For a person who made defamatory remarks about his wife to remain married to her for his entire life, as [Deuteronomy 22:19] states: \"She shall become his wife. He may not send her away for his entire life.\"",
+        "To carry out the judgment concerning a seducer, fining him fifty shekels and carrying out the other laws regarding this matter, as [Exodus 22:15] states: \"If a person will seduce....\"",
+        "To carry out the procedure [the Torah] prescribes for <i>a yefat to'ar,</i> as [Deuteronomy 21:11] states: \"And if you see a beautiful woman among the captives....\"",
+        "To divorce with a <i>get,</i> as [Deuteronomy 24:1] states: \"And he shall write a bill of divorce for her and place it in her hand.\"",
+        "To carry out the [procedure] prescribed for a <i>sotah,</i> as [Numbers 5:30] states: \"And the priests will carry out all these laws for her.\"",
+        "To whip the wicked, as [Deuteronomy 25:2] states: \"The judge will cast him down and beat him.\"",
+        "To exile a person who accidentally kills a person, as [Numbers 35:25] states: \"And he shall dwell there until the High Priest dies....\"",
+        "For a court to execute by decapitation, as [Exodus 21:20] states: \"Revenge shall surely be taken.\"",
+        "For a court to execute by strangulation, as [Leviticus 20:10] states: \"The adulterer and the adulteress shall die.\"",
+        "For a court to execute by burning [the condemned] with fire, as [Leviticus 20:14] states: \"They shall burn him and them with fire.\"",
+        "For a court to execute by stoning [the condemned] with stones, as [Deuteronomy 22:24] states: \"And you shall stone them.\"",
+        "To hang [the corpses] of those liable for hanging, as [Deuteronomy 21:22] states: \"And you shall hang them on a gallows.\"",
+        "To bury [the body of] an executed person on the day of his execution, as [Deuteronomy 21:22] states: \"For you shall surely bury him on that day.\"",
+        "To carry out the laws concerning a Hebrew servant, as [Exodus 21:2] states: \"When you purchase a Hebrew servant....\"",
+        "To marry a Hebrew maidservant, as [Exodus 21:8] states: \"Who has designated her for himself... and she will be redeemed.\"",
+        "To redeem a Hebrew maidservant, as [Exodus, ibid.] states: \"And she will be redeemed.\"",
+        "To have a Canaanite servant serve forever, as [Leviticus 25:46] states: \"You shall have them serve you forever.\"",
+        "For a person who injures [a colleague] to pay him damages, as [Exodus 21:18] states: \"If men will quarrel and one man will strike [his colleague]....\"",
+        "To judge regarding the damages caused by an ox, as [Exodus 21:35] states: \"If an ox belonging to one person gores an ox belonging to a colleague....\"",
+        "To judge regarding the damages caused by a pit, as [Exodus 21:33] states: If a person will open a pit....\"",
+        "To judge a thief, obligating him for payment or execution, as [Exodus 21:37] states: \"Should a theft be perpetrated,\" as [Exodus 22:1] states: \"If when breaking in,\" and, as [Exodus 21:16] states: \"If one kidnaps a person and sells him,…. \"<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">The Rambam cites these different verses because each involves a different punishment. (See also Negative Mitzvot 243 and 244.)</i>",
+        "To judge regarding the damages caused by grazing, as [Exodus 22:4] states: \"If a person will graze [his animals] in a field or vineyard....\"",
+        "To judge regarding the damages caused by fire, as [Exodus 22:5] states: \"If fire will break out and catch in thorns....\"",
+        "To render judgment [in questions] regarding an unpaid watchman, as [Exodus 22:6] states: \"If a person will give a colleague money or utensils [to watch]....\"",
+        "To render judgment [in questions] regarding a paid watchman, as [Exodus 22:9] states: \"Should a person give a donkey or an ox....\"",
+        "To render judgment [in questions] regarding a borrower, as [Exodus 22:13] states: \"If a person will borrow from a colleague....\"",
+        "To render judgment [in questions] regarding business transactions, as [Leviticus 22:14] states: \"If you sell merchandise to your colleague....\"",
+        "To render judgment [in questions] regarding claims made by one person against another, as [Exodus 22:8] states: \"For every matter of trespass, concerning an ox, concerning a donkey, or concerning a sheep....\"",
+        "To save a person who is being pursued even if it is necessary to kill the pursuer, as [Deuteronomy 25:12] states: \"And you shall cut off her hand....\"",
+        "To render judgment [in questions] regarding inheritances as [Numbers 27:8] states: \"If a person dies without having a son....\""
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/Sefaria Community Translation.json

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+    "language": "en",
+    "title": "Mishneh Torah, Positive Mitzvot",
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+    "versionTitle": "Sefaria Community Translation",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
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+        "To sanctify the first born tahor (kosher) animal, and to sacrifice it. As it is said: \"Every first born that is born\" (Deuteronomy 15:19)"
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json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json

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+{
+    "language": "en",
+    "title": "Mishneh Torah, Positive Mitzvot",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865",
+    "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949",
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+    "license": "Public Domain",
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+    "versionTitleInHebrew": "משנה תורה להרמב״ם, תורגם ע״י משה חיימסון, 1937-1949",
+    "shortVersionTitle": "Moses Hyamson, 1937-1949",
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+    "heTitle": "משנה תורה, מצוות עשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "To know that there is a God, as it is said, “I am the Lord, thy God” (Ex. 20:2; Deut. 5:6).",
+        "To acknowledge His unity, as it is said, “The Lord our God, the Lord is One” (Deut. 6:4).",
+        "To love Him, as it is said, “And thou shalt love the Lord thy God” (Deut. 6:5).",
+        "To fear Him, as it is said, “The Lord, thy God, shalt thou fear” (Deut. 6:13; 10:20).",
+        "To pray to Him, as it is said, “And ye shall serve the Lord your God” (Ex. 23:25). Service here means Prayer.",
+        "To cleave to Him, as it is said, “To Him shalt thou cleave” (Deut. 10-20).",
+        "To swear by His name, as it is said, “And by His name, shalt thou swear” (Deut. 10:20).",
+        "To imitate His good and upright ways, as it is said, “And thou shalt walk in His ways” (Deut. 28:9).",
+        "To hallow His name, as it is said, “And I will be sanctified in the midst of the children of Israel” (Lev. 22:32).",
+        "To read the <i>Shema</i> twice daily, as it is said, “And thou shalt speak of them… when thou liest down and when thou risest up” (Deut. 6:7).",
+        "To learn Torah and to teach it, as it is said, “Thou shalt teach them diligently to thy children” (Deut. 6:7).",
+        "To bind the phylactery on the head, as it is said, “And they shall be as frontlets between thine eyes” (Deut. 6:8).",
+        "To bind the phylactery on the arm, as it is said, “And thou shalt bind them as a sign upon thy hand” (Deut. 6:8).",
+        "To make fringes (<i>Zizith</i>), as it is said, “And they shall make for themselves fringes” (Num. 15:38).",
+        "To affix the <i>Mezuzah,</i> as it is said, “And thou shalt write them on the door-posts of thy house” (Deut. 6:9).",
+        "To assemble the people to hear the Torah, at the close of the seventh year<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">On the 2nd day of the Feast of Tabernacles after the close of the Sabbatical year.</i>, as it is said, “Assemble the people” (Deut. 31:12).",
+        "That every person shall write a scroll of the Torah for himself, as it is said, “Write ye for yourselves this song” (Deut. 31:19).",
+        "That the King shall write a scroll of the Torah for himself, besides the one which every individual should write, so that he shall possess two scrolls of the Torah, as it is said. “And he shall write for himself a copy of this Torah” (Deut. 17:18).",
+        "To recite grace after meals, as it is said, “And thou shalt eat, and be satisfied, and thou shalt bless the Lord thy God” (Deut. 8:10).",
+        "To build the Sanctuary, as it is said, “And they shall make me a sanctuary” (Ex. 25:8).",
+        "To revere the Sanctuary, as it is said, “And revere My sanctuary” (Lev. 19:30).",
+        "To watch over this edifice continually, as it is said, “…. but thou and thy sons with thee shall minister before the tabernacle of the testimony” (Num. 18:2).",
+        "That the Levite shall serve in the Sanctuary, as it is said, “But the Levite shall do the service of the tabernacle” (Num. 18:23).",
+        "That the priest shall wash his hands and feet at the time of service, as it is said, “And Aaron and his sons shall wash their hands and feet” (Ex. 30:19).",
+        "To kindle lights in the Sanctuary, as it is said, “…. Aaron and his sons shall set it in order” (Ex. 27:21).",
+        "That the priests shall bless Israel, as it is said, “Thus shall ye bless the children of Israel” (Num. 6:23).",
+        "To set the shew-bread and the frankincense before the Lord every Sabbath, as it is said, “And thou shalt set upon the table shew-bread” (Ex. 25:30).",
+        "To offer up incense twice daily, as it is said, “And Aaron shall burn thereon incense of sweet spices” (Ex. 30:7).",
+        "To keep fire always burning on the altar of the burnt-offering, as it is said, “The fire shall ever be burning on the altar” (Lev. 6:6).",
+        "To remove the ashes from the altar, as it is said, “…. and he shall take up the ashes” (Lev. 6:3).",
+        "To send the unclean out of the Camp of the Shechinah, that is, out of the Sanctuary, as it is said, “That they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead” (Num. 5:2).",
+        "To show honour to a descendant of Aaron, and to give him precedence in all things that are holy, as it is said, “And thou shalt sanctify him” (Lev. 21:8).",
+        "That the priests shall put on priestly vestments for the service, as it is said, “And thou shalt make holy garments for Aaron, thy brother” (Ex. 28:2).",
+        "That, when the Ark is carried, it should be carried on the shoulder, as it is said, “They shall bear it upon their shoulder” (Num. 7:9).",
+        "To anoint high priests and kings with the oil of anointment, as it is said, “This shall be a holy anointing oil” (Ex. 30:31).",
+        "That the priests shall serve in the Sanctuary, in divisions, but on festivals, they all serve together, as it is said, “And if a Levite come… (then he shall minister in the name of the Lord)….” (Deut. 18:6-8).",
+        "That the priests defile themselves for their deceased relatives, and mourn for them like other Israelites, who are commanded to mourn for their relatives, as it is said, “…. for her, he shall defile himself” (Lev. 21:3).",
+        "That the High Priest shall marry a virgin, as it is said, “And he shall take a wife in her virginity” (Lev. 21:13).",
+        "To offer up the regular sacrifices daily, as it is said, “…. two lambs…. day by day for a continual burnt offering” (Num. 28:3).",
+        "That the High Priest shall offer a meal-offering daily, as it is said, “This is the offering of Aaron and his sons” (Lev. 6:13).",
+        "To offer up an additional sacrifice every Sabbath, as it is said, “And on the Sabbath-day, two lambs” (Num. 28:9).",
+        "To offer up an additional sacrifice every New Moon, as it is said, “And in the beginning of your months ye shall offer up….” (Num. 28:11).",
+        "To offer up an additional sacrifice on the Feast of Passover, as it is said, “Seven days ye shall bring an offering made by fire unto the Lord” (Lev. 23:36).",
+        "To offer up the meal-offering of the <i>Omer</i><sup class=\"footnote-marker\">*</sup><i class=\"footnote\">First fruits of the Barley Harvest.</i> on the morrow after the first day of Passover, together with one lamb, as it is said, “…. ye shall bring an <i>Omer</i> of the first fruits of your harvest” (Lev. 23:10).",
+        "To bring an additional offering on the Feast of Weeks, as it is said, “Also on the day of the first fruits…. ye shall bring a burnt-offering for a sweet savour” (Num. 28:26-27).",
+        "To bring on the Feast of Weeks loaves of bread together with the sacrifices which are then offered up in connection with the loaves, as it is said, “Ye shall bring out of your habitations two wave-loaves and offer up with the loaves….” (Lev. 23:17-20).",
+        "To offer up an additional sacrifice on the New Year, as it is said, “And in the seventh month, on the first day of the month…. ye shall offer up….” (Num. 29:1-6).",
+        "To offer up an additional sacrifice on the Day of the Fast (Day of Atonement), as it is said, “And on the tenth day of the seventh month….” (Num. 29:7-8).",
+        "To observe, on the Day of the Fast, the service appointed for that day, as it is said, “Thus shall Aaron come into the holy place……” (Lev. 16:3-34). The rest of the service is described in the section <i>Acharé Moth.</i>",
+        "To offer up an additional sacrifice on the Feast of Tabernacles, as it is said, “…. and ye shall offer a burnt-offering, a sacrifice made by fire of sweet savour” (Num. 29:12-34).",
+        "To offer up an additional offering on the Eighth Day of Solemn Assembly, which is a feast by itself, as it is said, “On the eighth day ye shall have a solemn assembly” (Num. 29:35-38).",
+        "To celebrate the feasts, as it is said, “three times in the year thou shalt keep a feast to Me” (Ex. 23:14).",
+        "To appear (in the Sanctuary) on the feast, as it is said, “Three times in the year shall all thy males appear (before the Lord thy God in the place which He shall choose)” (Deut. 16:16).",
+        "To rejoice on the feasts, as it is said, “And thou shalt rejoice on thy feast” (Deut. 16:14).",
+        "To slay the Paschal lamb, as it is said, “…. and the whole assembly of the congregation of Israel shall kill it” (Ex. 12:6).",
+        "To eat the flesh of the Paschal sacrifice, on the night of the fifteenth of Nissan, as it is said, “And they shall eat the flesh in that night” (Ex. 12:8).",
+        "To observe the second Passover, as it is said, “On the fourteenth day of the second month, (at even, shall they keep it)” (Num. 9:11).",
+        "To eat the flesh of the Paschal lamb on it, with unleavened bread and bitter herbs, as it is said, “And eat it with unleavened bread and bitter herbs” (Num. 9:11).",
+        "To sound the trumpets at the offering of sacrifices and in times of trouble, as it is said, “…. ye shall blow with the trumpets” (Num. 10:9-10).",
+        "That sacrifices of cattle can only take place when they are at least eight days old, as it is said, “…. and from the eighth day and henceforth (it shall be accepted for an offering)” (Lev. 22:27).",
+        "That every animal offered up shall be without blemish, as it is said, “…. it shall be perfect to be accepted” (Lev. 22:21).",
+        "That every sacrifice be salted, as it is said, “With all thine offerings thou shalt offer salt” (Lev. 2:13).",
+        "To observe the procedure of the burnt-offering, as it is said, “If his offering be a burnt-sacrifice…” (Lev. 1:3).",
+        "To observe the procedure of the sin-offering, as it is said, “….this is the law of the sin-offering…” (Lev.… 6:18).",
+        "To observe the procedure of the trespass-offering, as it is said, “And this is the law of the trespass-offering….” (Lev. 7:1).",
+        "To observe the procedure, of the peace-offering, as it is said, “And this is the law of the sacrifice of peace-offerings” (Lev. 7:11).",
+        "To observe the procedure of the meal-offering, as it is said, “And when any will offer a meal-offering” (Lev. 2:1).",
+        "That the Court of Judgment shall offer up a sacrifice, if they have erred in a judicial pronouncement, as it is said, “And if the whole congregation of Israel shall err….” (Lev. 4:13).",
+        "That an individual shall bring a sin-offering, if he has sinned in error by committing a transgression, the conscious violation of which is punished with excision, as it is said, “And if any one sin through error….” (Lev. 4:27).",
+        "That an individual shall bring an offering, if he is in doubt as to whether he has committed a sin for which one has to bring a sin-offering, as it is said, “..though he knew it not, yet is he guilty. And he shall bring his trespass-offering” (Lev. 5:17-19). This is called a trespass-offering for doubtful sins.",
+        "That an offering shall be brought by one who has in error committed a trespass against sacred things, or robbed, or lain carnally with a bond-maid betrothed to a man, or denied what was deposited with him and swore falsely to support his denial. This is called a trespass-offering for a known trespass.",
+        "To offer a sacrifice of varying value in accordance with one’s means, as it is said, “If he cannot afford to bring a lamb ….” (Lev. 5:7).",
+        "To make confession, before the Lord, of any sin that one has committed, when bringing a sacrifice and at other times, as it is said, “Then they shall confess their sin which they have done” (Num. 5:7).",
+        "That a man having an issue shall bring a sacrifice, after he is cleansed of his issue, as it is said, “And when he that hath an issue is cleansed of his issue….” (Lev. 15:13-15).",
+        "That a woman having an issue shall bring a sacrifice, after she is cleansed of her issue, as it is said, “But if she be cleansed of her issue….” (Lev. 15:28-30).",
+        "<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">In the printed texts, the order is reversed.</i><sup class=\"footnote-marker\">*</sup><i class=\"footnote\">In the printed texts, the order is reversed.</i> That a woman after childbirth, shall bring an offering when she is clean, as it is said, “And when the days of her purifying are fulfilled….” (Lev. 12:6).",
+        "That the leper shall bring a sacrifice, after he is cleansed, as it is said, “And on the eighth day….” (Lev. 14:10).",
+        "To tithe cattle, as it is said, “And concerning the tithe of the herd, or of the flock, even of whatsoever passeth….” (Lev. 27:32).",
+        "To sanctify the firstling of clean cattle and offer it up, as it is said, “All the firstling males….” (Deut. 15:19).",
+        "To redeem the firstborn male, as it is said, “…. nevertheless, the first-born of man shalt thou surely redeem” (Num. 18:15).",
+        "To redeem the firstling of an ass, as it is said, “And every firstling of an ass thou shalt redeem with a lamb” (Ex. 13:13).",
+        "To break the neck of such firstling if it be not redeemed, as it is said, “And if thou wilt not redeem it, then thou shalt break its neck” (ibid.).",
+        "To bring all offerings, whether obligatory or freewill, on the first festival after these were incurred, as it is said, “….and thither thou shalt come. And thither ye shall bring” (Deut. 12:5-6).",
+        "To offer all sacrifices in the Sanctuary, as it is said, “….and there thou shalt do all that I command thee” (Deut. 12:14).",
+        "To take trouble to bring sacrifices to the Sanctuary from places outside the land of Israel, as it is said, “Only thy holy things which thou hast, and thy vows, thou shalt take and go (unto the place which the Lord shall choose)” (Deut. 12:26). It is learnt by tradition that this verse refers to sacrifices that come from outside the Holy Land.",
+        "To redeem cattle, set apart for sacrifices, that contracted disqualifying blemishes, after which they may be eaten by anyone, as it is said, “Nevertheless thou mayest kill (and eat flesh in all thy gates) whatever thy soul lusteth after” (Deut. 12:15). By tradition it is learnt that this verse only refers to sanctified things that have become unfit and that they should be redeemed.",
+        "If a beast is exchanged for one that had been set apart as an offering, both become sacred, as it is said, “….it and the exchange thereof shall be holy” (Lev. 27:10).",
+        "That the remainder of the meal-offerings shall be eaten, as it is said, “And the remainder thereof shall Aaron and his sons eat” (Lev. 6:9).",
+        "That the flesh of a sin-offering and trespass-offering shall be eaten, as it is said, “And they shall eat those things wherewith the atonement was made” (Ex. 29:33).",
+        "To burn meat of the holy (sacrifice) that has become unclean, as it is said, “And the flesh which toucheth anything that is unclean shall be burnt with fire” (Lev. 7:19).",
+        "To burn meat of the holy (sacrifice) that has remained over, as it is said, “But the remainder of the flesh of the sacrifice on the third day (shall be burnt with fire)” (Lev. 7:17).",
+        "That the Nazarite shall permit his hair to grow, as it is said, “….he shall let the locks of the hair of his head grow” (Num. 6:5).",
+        "That the Nazarite shall shave his hair when he brings his offerings at the completion of the period of his Nazariteship, or within that period, if he has become defiled, as it is said, “And if any die (very suddenly) by him…” (Num. 6:9).",
+        "That a man should fulfill whatever he has uttered, whether in regard to an offering or to charity, and so forth, as it is said, “That which is gone forth out of thy lips, thou shalt keep and perform” (Deut. 23:24).",
+        "To decide in cases of annulment of vows, according to the rules set forth in the Torah. (Num. 30:2-17).",
+        "That anyone who touches the carcass of a beast that died of itself shall be unclean, as it is said, “And if any beast (of which ye may eat) die….” (Lev. 11:39).",
+        "That eight species of creeping things defile by contact, as it is said, “These also shall be unclean unto you” (Lev. 11:29-30).",
+        "That foods become defiled (by contact with unclean things), as it is said, “Of all food which may be eaten….” (Lev. 11:34).",
+        "That a menstruating woman is unclean and defiles others (Lev. 15:19-24).",
+        "That a lying-in woman is unclean like a menstruating woman (ibid. 12:2-5).",
+        "That a leper is unclean and defiles (ibid. 13:2-46).",
+        "That a leprous garment is unclean and defiles (ibid 13:47-59).",
+        "That a leprous house defiles (ibid. 14:34-46).",
+        "That a man, having a running issue, defiles (ibid. 15:1-15).",
+        "That the seed of copulation defiles (ibid. 15:16).",
+        "That a woman, having a running issue, defiles (ibid. 15:25-27).",
+        "That a corpse defiles (Num. 19:11-16).",
+        "That the waters of separation defile one who is clean, and cleanse the unclean from pollution by a dead body (Num. 19:19-22). With reference to these modes of uncleanness, most of the rules and regulations concerning each of them are explained in the Pentateuch.",
+        "That purification from all kinds of defilement shall be effected by immersion in the waters of a <i>Mikvah,</i> as it is said, “…. then he shall wash all his flesh in water” (Lev. 15:16). It has been learnt by tradition that this means that the washing must be in a sufficient quantity of water, so that the entire body is totally immersed at one time.",
+        "That the procedure of cleansing leprosy, whether of a man or of a house, takes place with cedar-wood, hyssop, scarlet thread, two birds, and running water, as it is said, “This shall be the law of the leper in the day of his cleansing” (Lev. 14:1-7).",
+        "That the leper shall shave all his hair, as it is said, “But it shall be on the seventh day, that he shall shave all his hair” (Lev. 14:9).",
+        "That the leper shall be universally recognised as such by the prescribed marks. “His garments shall be rent and the hair of his head dishevelled and he shall cover his upper lip and shall cry ‘unclean, unclean’” (Lev. 13:45). So too, all other unclean persons should declare themselves as such.",
+        "To carry out the ordinance of the Red Heifer so that its ashes shall be always available, as it is said, “And it shall be kept for the congregation….” (Num. 19:9).",
+        "That one who vows to the Lord the monetary value of a person shall pay the amount appointed in the Scriptural portion, as it is said, “When a man shall clearly utter a vow. .” (Lev. 27:2-8).",
+        "That one, who vows to the Lord the monetary value of an unclean beast, shall pay its value, as it is said, “…. then he shall set the beast (before the priest, and the priest shall value it)” (Lev. 27:11-13).",
+        "That one, who vows the value of his house, shall pay according to the appraisal of the priest, as it is said, “…. the priest shall estimate it” (Lev. 27:14-15).",
+        "That one who sanctifies to the Lord a portion of his field, shall pay according to the estimation appointed in the Scriptural portion, as it is said, “…. thy estimation shall be according to the sowing thereof” (Lev. 27:16-24).",
+        "That he who, in error, makes unlawful use of sacred things, shall make restitution of the value of his trespass and add a fifth, as it is said, “And he shall make amends for the sin he has committed in regard to the holy things (and shall add the fifth part thereto)” (Lev. 5:16).",
+        "That the fruit of fruit-bearing trees in the fourth year of their planting shall be sacred, as it is said, “(But in the fourth year) all the fruit thereof shall be holy” (Lev. 19:24).",
+        "To leave the harvest of the corner of the field or orchard for the poor (Lev. 19:9).",
+        "To leave the gleanings of the harvest for the poor (Lev. 19:9).",
+        "To leave the forgotten sheaves for the poor (Deut. 24: 19-20).",
+        "To leave for the poor, the gleanings of the vineyard (Lev. 19:10; Deut. 24:21).",
+        "To leave for the poor, the single grapes of the vineyard (Lev. 19:10). In regard to all the fore-going precepts (120-124), it is said, “For the poor and the stranger, thou shalt leave them” (Lev. 19:10). And this text constitutes their affirmative precept.",
+        "To bring the first-fruits to the Sanctuary, as it is said, “The very first of the first-fruits of thy land (thou shalt bring into the house of the Lord, thy God)” (Ex. 23:19).",
+        "To set apart the great heave-offering for the priest, as it is said, “The first fruit of thy corn and thy wine…. (shalt thou give unto him)” (Deut. 18:4).",
+        "To set apart the tithe of the corn for the Levites, as it is said, “And all the tithe of the land, whether of the seed of the land or of the fruit of the tree, (is the Lord’s)” (Lev. 27:30).",
+        "To set apart the second tithe to be eaten by its owner in Jerusalem, as it is said, “Thou shalt surely tithe” (Deut. 14:22). It has been learnt by tradition that this refers to the second tithe.",
+        "That the Levites shall set apart a tithe of the tithes, which they had received from the Israelites, and give it to the priests, as it is said, “Thus speak unto the Levites…. (ye shall offer up an heave-offering …. even a tithe of the tithes)” (Num. 18:26).",
+        "To set apart in the third and sixth year the tithe for the poor, instead of the second tithe, as it is said, “At the end of three years, thou shalt bring forth all the tithe of thine increase….” (Deut. 14:28-29).",
+        "To make the declaration, when bringing the second tithe to the Sanctuary, as it is said, “Then thou shalt say before the Lord, thy God….” (Deut. 26:13-16).",
+        "To read the portion prescribed on bringing the first fruits, as it is said, “And thou shalt speak and say before the Lord, thy God” (Deut. 26:5-10).",
+        "To set apart a portion of the dough for the priest, as it is said, “Ye shall offer up a cake of the first of the dough for an heave-offering” (Num. 15:20).",
+        "To let the land lie fallow (in the Sabbatical year), as it is said, “But the seventh year, thou shalt let it rest and lie still” (Ex. 23:11).",
+        "To cease from tilling the land (in that year) as it is said, “In earing time and in harvest time thou shalt rest” (Ex. 34:21).",
+        "To keep the Jubilee year holy by resting and letting the land lie fallow, as it is said, “And ye shall hallow the fiftieth year” (Lev. 25:10).",
+        "To sound the Ram’s horn in the Sabbatical year, as it is said, “Then thou shalt cause the trumpet of the Jubilee to sound (on the tenth day of the seventh month)” (Lev. 25:9).",
+        "To grant redemption to the land in the Jubilee year, as it is said, “And in all the land of your possession, ye shall grant a redemption for the land” (Lev. 25:24).",
+        "That houses sold within a walled city may be redeemed within a year, as it is said, “And if a man sell a dwelling-house (in a walled city then he may redeem it within a whole year after it is sold)” (Lev. 25:29).",
+        "To count the years of the Jubilee by years and by cycles of seven years, as it is said, “And thou shalt number seven (Sabbaths of years)” (Lev. 25:8).",
+        "To release debts in the seventh year, as it is said, “Every creditor that lendeth aught to his neighbour shall release it” (Deut. 15:2).",
+        "To exact the debt of an alien, as it is said, “Of a foreigner thou mayest exact it; but that which is thine with thy brother, thine hand shall release” (Deut. 15:3).",
+        "To give to the priest the due portions of the carcass of cattle, as it is said, “And they shall give to the priest the shoulder, and the two cheeks and the maw” (Deut. 18:3).",
+        "To give the first of the fleece to the priest, as it is said, “And the first of the fleece of thy flock shalt thou give him” (Deut. 18:4).",
+        "To decide in regard to dedicated property as to which is sacred to the Lord, and which belongs to the priest, as it is said, “…. notwithstanding, no devoted thing (that a man shall devote unto the Lord…. shall be sold or redeemed)” (Lev. 27:28).",
+        "To slay, according to the ritual, cattle, deer, and fowl, and then their flesh may be eaten, as it is said, “….thou shalt kill of thy herd, and of thy flock as I commanded thee” (Deut. 12:21).",
+        "To cover the blood of undomesticated animals (deer, etc.) and of fowl, that have been killed, as it is said, “(he shall pour out its blood) and cover it with dust” (Lev. 17:13).",
+        "To set the mother-bird free when taking the nest, as it is said, “…. but thou shalt in any wise let the dam go and the young take for thyself” (Deut. 22:6-7).",
+        "To examine the marks in cattle, as it is said, “….these are the beasts which ye may eat” (Lev. 11:2).",
+        "To examine the marks in fowl, so as to distinguish between the unclean and the clean, as it is said, “Of all clean birds ye may eat” (Deut. 14:11).",
+        "To examine the marks in locusts, so as to distinguish the clean from the unclean, as it is said, “(yet these may ye eat of every flying, creeping thing that goeth upon all four) which have legs (above their feet)” (Lev. 11:21).",
+        "To examine the marks in fishes, as it is said, “These shall ye eat of all that are in the waters….” (Lev. 11:9).",
+        "That the new month shall be solemnly proclaimed as holy, and the months and years shall be calculated by the Supreme Court only, as it is said, “This month shall be unto you the beginning of months; it shall be the first month of the year unto you” (Ex. 12:2).",
+        "To rest on the Sabbath, as it is said, “And on the seventh day thou shalt rest” (Ex. 23:12; 34:21).",
+        "To hallow the Sabbath, as it is said, “Remember the Sabbath day, to keep it holy” (Ex. 20:8).",
+        "To remove leaven (on the Eve of Passover), as it is said, “….even on the first day<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">i.e. before the first day of Passover, there shall be no leaven in the home.</i> ye shall put away leaven out of your houses” (Ex. 12:15).",
+        "To discourse concerning the departure from Egypt on the first night of the Feast of Passover, as it is said, “And thou shalt tell thy son on that day, saying….” (Ex. 13:8).",
+        "To eat unleavened bread on this night, as it is said, “…. at even, ye shall eat unleavened bread” (Ex. 12:18).",
+        "To rest on the first day of Passover, as it is said, “And on the first day there shall be a holy convocation…. (no work shall be done….)” (Ex. 12:16).",
+        "To rest on the seventh day of that feast, as it is said, “And on the seventh day, there shall be a holy convocation, (no work shall be done in them)” (Ex. 12:16).",
+        "To count forty-nine days from the time of cutting the <i>Omer</i> (first sheaves of the Barley Harvest), as it is said, “And ye shall count unto you from the morrow after the Sabbath (feast)” (Lev. 23:15).",
+        "To rest on the fiftieth day, as it is said, “And ye shall proclaim on the self-same day that it be a holy convocation” (Lev. 23:21).",
+        "To rest on the first day of the seventh month, as it is said, “In the seventh month, on the first day of the month, shall ye have a Sabbath” (Lev. 23:24).",
+        "To fast on the tenth day of that month, as it is said, “On the tenth day of the month, ye shall afflict your souls” (Lev. 16:27).",
+        "To rest on the day of the Fast (Day of Atonement), as it is said, “A Sabbath of rest…. (it shall be unto you)” (Lev. 23:32).",
+        "To rest on the first day of the Feast of Tabernacles, as it is said, “On the first day there shall be a holy convocation; (ye shall do no servile work therein)” (Lev. 23:35).",
+        "To rest on the eighth day of that feast, as it is said, “On the eighth day shall be a holy convocation…. (ye shall do no servile work therein)” (Lev. 23:36).",
+        "To dwell in booths seven days, as it is said, “Ye shall dwell in booths seven days” (Lev. 23:42).",
+        "To take on that feast a palm branch and the other three plants, as it is said, “And ye shall take unto yourselves on the first day the fruit of goodly trees….” (Lev. 23:40).",
+        "To hear the sound of the ram’s horn on the New Year, as it is said, “…. it shall be a day of blowing the horn unto you” (Num. 29:1).",
+        "To give half a shekel every year (to the Sanctuary for provision of the public sacrifices), as it is said, “This shall they give, everyone that passeth (among them that are numbered)” (Ex. 30:13).",
+        "To heed the call of every prophet in each generation, provided that he neither adds to, nor takes away from the Torah, as it is said, “…. unto him ye shall hearken” (Deut. 18:15).",
+        "To appoint a king, as it is said, “Thou shalt surely set a king over thee” (Deut. 17:15).",
+        "To accept the rulings of every Supreme Court in Israel, as it is said, “…. according to the judgment of which they tell thee, thou shalt do” (Deut. 17:11).",
+        "To give the decision according to the majority, when there is a difference of opinion among the members of the Sanhedrin as to matters of law, as it is said, “To incline after many” (Ex. 23:2).",
+        "To appoint judges and officers in every community of Israel, as it is said, “Judges and officers shalt thou appoint unto thee” (Deut. 16:18).",
+        "To treat parties in a litigation with equal impartiality, as it is said, “In righteousness shalt thou judge thy neighbour” (Lev. 19:15).",
+        "That one who possesses evidence shall testify in Court, as it is said, “…. and if one is a witness, and hath seen or known, (if he do not tell, then he shall bear his iniquity)” (Lev. 5:1).",
+        "To examine witnesses thoroughly, as it is said, “Then shalt thou enquire and make search and ask intelligently…” (Deut. 13:15).",
+        "To do unto false witnesses, as they had purposed to do (to the accused), as it is said, “Then shall ye do unto him as he had thought to have done” (Deut. 19:19).",
+        "To decapitate the heifer in the manner prescribed, as it is said, “…. and they shall break off the heifer’s neck in the valley” (Deut. 21:4).",
+        "To establish six cities of refuge (for those who had committed accidental homicide), as it is said, “Thou shalt prepare thee a way and divide the borders of thy land” (Deut. 19:3).",
+        "To give the Levites cities to dwell in, these to serve also as cities of refuge<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">Under special conditions (See Maimonides’ Code <i>Hilchoth Rozeach</i> 10:13).</i>, as it is said, “…. that they give unto the Levites…. cities….” (Num. 35:2).",
+        "To make a parapet (for the roof), as it is said, “…. thou shalt make a parapet for thy roof” (Deut. 22:8).",
+        "To destroy idolatry and its appurtenances, as it is said, “Ye shall utterly destroy all the places (wherein the nations which ye possess<sup class=\"footnote-marker\">**</sup><i class=\"footnote\"><i>Only</i> in the land of Israel.</i> served their gods)” (Deut. 12:2-3).",
+        "To slay the inhabitants of a city that has become idolatrous and to burn that city, as it is said, “And thou shalt burn with fire (the city and all the spoil thereof)” (Deut. 13:16-17).",
+        "To exterminate the seven Canaanite nations from the land of Israel, as it is said, “But thou shalt utterly destroy them….” (Deut. 20:17).",
+        "To destroy the seed of Amalek, as it is said, “Thou shalt surely blot out the remembrance of Amalek” (Deut. 25:19).",
+        "Always to keep in remembrance what Amalek did, as it is said, “Remember what Amalek did unto thee” (Deut. 25:17).",
+        "In a permissive<sup class=\"footnote-marker\">***</sup><i class=\"footnote\">*** As distinguished from obligatory wars.</i> war, to observe the procedure prescribed in the Torah, as it is said, “When thou comest nigh to a city, (then proclaim peace unto it)” (Deut. 20:10).",
+        "To anoint a special priest (to address the soldiers) in a war, as it is said, “And it shall be when ye are come nigh unto the battle, that the priest shall approach (and speak unto the people)” (Deut. 20:2).",
+        "To have a place outside the camp for sanitary purposes, as it is said, “Thou shalt have a place also without the camp” (Deut. 23:13).",
+        "To keep that place sanitary, as it is said, “And thou shalt have a paddle with thy equipment” (Deut. 23:14-15).",
+        "To restore that which one took by robbery, as it is said, “He shall restore that which he had robbed” (Lev. 5:23).",
+        "To give alms, as it is said, “Thou shalt surely open thine hand to thy brother, to thy poor” (Deut. 15:11).",
+        "To bestow liberal gifts upon the Hebrew bondman (at the end of his term of service), as it is said, “And when thou lettest him go free…. thou shalt furnish him liberally” (Duet. 15-14); and the same should be done to a Hebrew bondwoman.",
+        "To lend to a poor person, as it is said, “If thou lend money to any of my people” (Ex. 22:24). The word “If” here is not to be taken as permissive, but obligatory, as it is said, “And thou shalt surely lend him (sufficient for his need)” (Deut. 15:8).",
+        "To lend to an alien at interest, as it is said, “Unto a stranger, thou mayest lend upon interest” (Deut. 23:21). According to tradition, this is mandatory<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">R. Abraham Ben David criticizes this view and regards it as permissive.</i>.",
+        "To return a pledge to its owner, as it is said, “Thou shalt, in any case, deliver him the pledge again; (when the sun goes down)” (Deut. 24:13).",
+        "To pay wages to the hired man at the due time, as it is said, “In the same day, thou shalt give him his hire” (Deut. 24:15).",
+        "That the hired labourer shall be permitted to eat (of the produce which he is reaping), as it is said, “When thou comest into thy neighbour’s vineyard (then thou mayest eat grapes thy fill….); when thou comest into the standing corn of thy neighbour, (then thou mayest pluck the ears with thine hand….)” (Deut. 23:25-26).",
+        "To relieve a neighbour of his burden and help to unload his beast, as it is said, “…. thou shalt surely release it with him” (Ex. 23:5).",
+        "To assist in replacing the load upon a neighbour’s beast, as it is said, “…. thou shalt surely help him to lift them up again” (Deut. 22:4).",
+        "To restore lost property, as it is said, “Thou shalt surely bring them back unto thy brother” (Deut. 22:1).",
+        "To rebuke the sinner, as it is said, “…. thou shalt surely rebuke thy neighbour” (Lev. 19:17).",
+        "To love all human beings, who are of the covenant, as it is said, “Thou shalt love thy neighbour as thyself” (Lev. 19:18).",
+        "To love the stranger, as it is said, “Ye shall love the stranger” (Deut. 10:19).",
+        "To ensure that scales and weights are correct, as it is said, “Just balances, just weights (a just <i>ephah</i> and a just <i>hin</i> shall ye have)” (Lev. 19:36).",
+        "To honour the wise, as it is said, “Thou shalt rise up before the hoary head” (Lev. 19:32).",
+        "To honour father and mother, as it is said, “Honour thy father and thy mother” (Ex. 20:12).",
+        "To revere father and mother, as it is said, “Ye shall fear, every man, his mother and his father” (Lev. 19:3).",
+        "To propagate the human race, as it is said, “Be fruitful and multiply” (Gen. 1:28).",
+        "To take a wife by the sacrament of marriage, as it is said, “When a man take a wife and marry her” (Deut. 24:1).",
+        "That the newly married husband shall (be free) for one year to rejoice with his wife, as it is said, “…. he shall be free at home one year and shall cheer his wife” (Deut. 24:5).",
+        "To circumcise the male offspring, as it is said, “And on the eighth day, the flesh of his foreskin shall be circumcised” (Lev. 12:3).",
+        "To marry the widow of a brother who has died childless, as it is said, “…. her husband’s brother shall go in unto her” (Deut. 25:5).",
+        "That the widow formally release the brother-in-law, (in case he refuses to marry her), as it is said, “…. and she shall loose his shoe from off his foot….” (Deut. 25:8-9).",
+        "That the violator (of an unbetrothed virgin) shall marry her, as it is said, “…. and she shall be his wife” (Deut. 22:28-29).",
+        "That one who defames his wife’s honour (by false charges of inchastity before marriage) must live with her all his lifetime, as it is said, “And she shall be his wife (he may not put her away all his days)” (Deut. 22:19).",
+        "To impose a penalty of fifty shekels upon the seducer (of an unbetrothed virgin) and enforce the other rules in connection with the case, as it is said, “If a man entice a virgin….” (Ex. 22:15-16).",
+        "To deal with a beautiful woman taken captive in war, in the manner prescribed in the Torah, as it is said, “(when thou goest forth to war) …. and seest amongst the captives a beautiful woman….” (Deut. 21:10-14).",
+        "To divorce by a formal written document, as it is said, “And he shall write unto her a bill of divorcement and give it into her hand” (Deut. 24:1).",
+        "That the woman suspected of adultery be dealt with as prescribed in the Torah, as it is said, “And the priest shall execute upon her all this law” (Num. 5:30).",
+        "To punish the wicked by the infliction of stripes, as it is said, “…. the judge shall cause him to lie down and to be beaten in his presence” (Deut. 25:2).",
+        "To exile one who committed accidental homicide, as it is said, “…. (and the congregation shall restore him to his city of refuge) …. and he shall abide in it unto the death of the high priest” (Num. 35:25).",
+        "That the Court shall pass sentence of death by decapitation with the sword, as it is said, “He shall surely be avenged”<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">Cp. “And I will bring a <i>sword</i> upon you that shall execute the vengeance of the covenant” (Lev. 26:25).</i> (Ex. 21:20).",
+        "That the Court shall pass sentence of death by strangulation, as it is said, “Both the adulterer and the adulteress shall surely be put to death”<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">Where the mode of execution is not specifically set forth, it is to take place by strangulation (Rashi <i>in loco</i>).</i> (Lev. 20:10).",
+        "That the Court shall pass sentence of death by burning with fire as it is said, “They shall burn him and them with fire” (Lev. 20:14).",
+        "That the Court shall pass sentence of death by stoning, as it is said, “And ye shall stone them (with stones that they die)” (Deut. 22:24).",
+        "To hang the dead body of one who has incurred that penalty, as it is said, “Thou shalt hang him on a tree” (Deut. 21:22).",
+        "To inter the executed on the day of execution, as it is said, “…. but thou shalt surely bury him on that day” (Deut. 21:23).",
+        "To deal judicially with the Hebrew bondman, in accordance with the laws appertaining to him, as it is said, “If thou buy a Hebrew servant….” (Ex. 21:2-6).",
+        "To espouse a Hebrew maid-servant, as it is said, “(If she please not her master) who hath not espoused her, (then he shall let her be redeemed, and if he espouse her to his son….)” (Ex. 21:8-9).",
+        "To redeem her, as it is said, “he shall redeem her” (Ex. 21:8).",
+        "To keep the Canaanite slave forever, as it is said, “They shall be your bondmen for ever” (Lev. 25:46).",
+        "That he who inflicts a bodily injury shall pay monetary compensation, as it is said, “And if men strive together and one smite (another…, he shall pay…)” (Ex. 21:18-19).",
+        "To judge cases of injuries caused by beasts, as it is said, “And if one man’s ox hurt another’s ox….” (Ex. 21:35-36).",
+        "To judge cases of damage caused by an uncovered pit, as it is said, “If a man shall open a pit ….” (Ex. 21:33-34).",
+        "To adjudge a thief to pay compensation, or (in certain cases) suffer death, as it is said, “If one steals an ox or an ass….” (Ex. 21:37); “If a thief is found breaking in….” (Ex. 22:1); “And he that stealeth a man and selleth him….” (Ex. 21:16).",
+        "To adjudicate cases of damage caused by trespass of cattle, as it is said, “If a man shall cause a field or vineyard to be eaten….” (Ex. 22:4).",
+        "To adjudicate cases of damage caused by fire, as it is said, “If fire break out and catch thorns so that there be consumed….” (Ex. 22:5).",
+        "To adjudicate cases of damage by a gratuitous depositary, as it is said, “If a man shall deliver to his neighbour money or stuff….” (Ex. 22:6-7).",
+        "To judge cases of liability of a paid depositary, as it is said, “If a man deliver to his neighbour an ass…. to keep (and it die)” (Ex. 22:9).",
+        "To adjudicate cases of loss for which a gratuitous borrower is liable, as it is said, “And if a man borrow aught from his neighbour….” (Ex. 22:13-14).",
+        "To adjudicate cases of purchase and sale, as it is said, “And if thou sell aught unto thy neighbour….” (Lev. 25:14).",
+        "To adjudicate other cases between a plaintiff and a defendant, as it is said, “For every manner of trespass, for ox, (for ass, for sheep, the cause of both parties shall come before the judges)” (Ex. 22:8).",
+        "To save the pursued even at the cost of the life of the pursuer, as it is said, “Thou shalt cut off her hand….” (Deut. 25:12).",
+        "To adjudicate cases of inheritances, as it is said, “And if a man die, and have no son, (then you shall cause his inheritance to pass to his daughter, and it shall be unto the children of Israel a statute of judgment)” (Num. 27:8-11)."
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/English/merged.json

@@ -0,0 +1,271 @@
+{
+    "title": "Mishneh Torah, Positive Mitzvot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Positive_Mitzvot",
+    "text": [
+        "The first of the positive commandments is the mitzvah to know that there is a God, as [Exodus 20:2] states: \"I am God, your Lord.\"",
+        "To unify Him, as [Deuteronomy 6:4] states: \"God is our Lord, God is one.\"",
+        "To love Him, as [Deuteronomy 6:5] states: \"And you shall love God, your Lord.\"",
+        "To fear Him, as [Deuteronomy 6:13] states: \"Fear God, your Lord.\"",
+        "To pray, as [Exodus 23:25] states: \"And you shall serve God, your Lord.\" This service is prayer.",
+        "To cling to Him, as [Deuteronomy 10:20] states: \"And you shall cling to Him.\"",
+        "To swear in His name, as [Deuteronomy 10:20] states: \"And you shall swear in His name.\"",
+        "To emulate His good and just ways, as [Deuteronomy 28:9] states: \"And you shall walk in His ways.\"",
+        "To sanctify His name, as [Leviticus 22:32] states: \"And I shall be sanctified amidst the children of Israel.\"",
+        "To recite the <i>Shema</i> twice daily, as [Deuteronomy 6:7] states: \"And you shall speak of them when you lie down and when you arise.\"",
+        "To study Torah and to teach it [to others], as [Deuteronomy 6:7] states: \"And you shall teach them to your children.\"",
+        "To tie <i>tefillin</i> upon our heads, as [Deuteronomy 6:8] states: \"And they shall be an emblem between your eyes.\"",
+        "To tie <i>tefillin</i> upon our arms, as [Deuteronomy 6:8] states: \"And you shall tie them for a sign upon your arms.\"",
+        "To make <i>tzitzit</i>, as [Numbers 15:38] states: \"And you shall make <i>tzitzit</i> for them.\"",
+        "To affix a <i>mezuzah</i>, as [Deuteronomy 6:9] states: \"And you shall write them on the doorposts of your home.\"",
+        "To collect the people to hear the Torah [being read] in the year following the <i>shemitah</i> year, as [Deuteronomy 31:12] states: \"Gather together the people.\"",
+        "For each man to write a Torah scroll for himself, as [Deuteronomy 31:19] states: \"Write down this song.\"",
+        "For the king to write a second Torah scroll for himself in addition to the one which [he is required to write to fulfill the mitzvah incumbent upon] every man. Thus, he will have two Torah scrolls, as [Deuteronomy 17:19] states: \"And he shall write for himself a copy of this Torah.\"",
+        "To bless [God] after eating, as [Deuteronomy 8:10] states: \"[After] you eat and are satisfied, you shall bless God, your Lord.\"",
+        "To build [God's] chosen house, [the Temple,] as [Exodus 25:8] states: \"And you shall make a sanctuary for Me.\"",
+        "To revere this house, as [Leviticus 19:30] states: \"And revere My sanctuary.\"",
+        "To keep watch over this house continuously, as [Numbers 18:2,4] states: \"And you and- your descendants before the Tent of Testimony.... [And they shall keep the watch....]\"",
+        "For the Levites to serve in the sanctuary, as [Numbers 18:23] states: \"And the Levite shall serve....\"",
+        "For a priest to sanctify his hands and feet at the time of service [in the Temple], as [Exodus 30:19] states: \"And Aaron and his sons will wash....\"",
+        "To prepare the candles of the Sanctuary, as [Exodus 27:21] states: \"Aaron and his sons shall prepare it.\"",
+        "For the priests to bless the Jews, as [Numbers 6:23] states: \"In this manner, you shall bless the children of Israel.\"",
+        "To arrange bread and frankincense before God [in the Temple] on every Sabbath, as [Exodus 25:30] states: \"And you shall place the showbread on the table.\"",
+        "To burn a spice offering twice [each] day, as [Exodus 30:7] states: \"And Aaron shall burn incense upon it....\"",
+        "To keep a fire burning on the altar for burnt offerings continually, as [Leviticus 6:6] states: \"And you shall keep a fire burning continuously on the altar.\"",
+        "To remove the ashes from the altar, as [Leviticus 6:3] states: \"And he shall remove the ashes....\"",
+        "To send impure people out from the camp of the Divine Presence - i.e., the sanctuary - as [Numbers 5:2] states: \"And you shall send from the camp all the leprous, any zav, and anyone who has contracted impurity because of a corpse.\"",
+        "To show honor to Aaron's descendants and to give them priority regarding all holy matters, as [Leviticus 21:8] states: \"And you shall sanctify him.\"",
+        "To clothe the priests with the priestly garments for service [in the Temple], as [Exodus 28:2] states: \"And you shall make holy garments....\"",
+        "To carry the ark upon our shoulders when it is to be carried, as [Numbers 7:9] states: \"And they shall carry it on their shoulders.\"",
+        "To anoint the High Priests and kings with the anointing oil, as [Exodus 30:30-31] states: \"[Anoint Aaron....] This shall be sacred anointing oil.\"",
+        "For the priests to serve in the sanctuary in individual watches; and for them to all serve as one on the festivals, as [Deuteronomy 18:6-8] states: \"When the Levite shall come... [he can serve]...with the exception of that which is theirs by ancestral right.\"",
+        "For the priests to become ritually impure and mourn for their relatives in the same manner as other Jews who are commanded to mourn, as [Leviticus 21:3] states: \"He shall become impure for her.\"",
+        "For a High Priest to marry a virgin, as [Leviti\u001ecus 21:13] states: \"And he shall marry a woman who is a virgin.\"",
+        "To offer the <i>tamid</i> offerings each day, as [Numbers 28:3] states: \"[This is the fire offering...] two each day continuously.\"",
+        "For the High Priest to offer a meal offering each day, as [Leviticus 6:13] states: \"This is the sacrifice of Aaron and his descendants.\"",
+        "To offer an additional sacrifice every Sabbath, as [Numbers 28:9] states: \"On the Sabbath day, two lambs....\"",
+        "To offer an additional sacrifice every Rosh Chodesh, as [Numbers 28:11] states: \"On your Rashei Chodashim....\"",
+        "To offer an additional sacrifice on Pesach, as [Leviticus 23:36] states: \"For seven days, you will bring a fire offering unto God....\"<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">There is a slight difficulty with the Rambam's statements: The verse cited refers to the sacrifices offered on Sukkot, and not those offered on Pesach. Perhaps the intended prooftext is Leviticus 23:8: \"And you shall offer a burnt offering for God for seven days.\"</i>",
+        "To bring the meal offering of the <i>omer</i> on the day after the first day of Pesach together with a single lamb, as [Leviticus 23:10] states: \"And you shall bring the <i>omer....\"</i>",
+        "To offer an additional sacrifice on Shavuot, as [Numbers 28:26] states: \"On the day of the first fruits <i>[Bikkurim]....\"</i>",
+        "To bring two loaves and the sacrifices which accompany the loaves on Shavuot, as [Leviticus 23:17] states: \"From your dwellings, bring bread as a wave offering. And you shall offer upon the bread....\"",
+        "To offer an additional sacrifice on Rosh HaShanah, as [Numbers 29:1] states: \"And in the seventh month, on the first of the month....\"",
+        "To offer an additional sacrifice on the fast [of Yom Kippur], as [Numbers 29:7] states: \"On the tenth of the seventh month....\"",
+        "To carry out the service of the fast [of Yom Kippur], as [Leviticus 16:3] states: \"In this manner, Aaron will enter the [inner] sanctuary, with a young bull....\" All the [particulars of] this service are stated in the <i>parashah</i> of <i>Acharei Mot.</i>",
+        "To offer an additional sacrifice on the holiday of Sukkot, as [Numbers 29:13] states: \"And you shall present a burnt offering as a pleasing fragrance....\"",
+        "To offer an additional sacrifice on <i>Shemini Atzeret,</i> for it is a festival in its own right, as [Numbers 29:35] states: \"And on the eighth day....",
+        "To celebrate on the festivals, as [Exodus 23:14] states: \"And you shall celebrate three festivals for Me.\"",
+        "To appear [before God in the Temple] on the festivals, as [Deuteronomy 16:16] states: \"On three occasions during the year, all your males shall appear....\"",
+        "To rejoice on the festivals, as [Deuteronomy 16:14] states: \"And you shall rejoice on your festivals.\"",
+        "To slaughter the Paschal lamb, as [Exodus 12:6] states: \"And the entire congregation shall slaughter it....\"",
+        "To eat the meat of the Paschal sacrifice roasted on the night of the fifteenth of Nisan, as [Exodus 12:8] states: \"And they shall eat the meat....\"",
+        "To offer the second Paschal sacrifice, as [Numbers 9:11] states: \"In the second month, on the fourteenth of the month....\"",
+        "To eat the meat of the second Paschal offering together with matzot and bitter herbs, as [Numbers 9:11] states: \"And you shall eat it with matzot and bitter herbs.\"",
+        "To sound the trumpets when the sacrifices [are offered] and in times of difficulty, as [Numbers 10:10] states: \"And you shall sound the trumpets....\"",
+        "For all animals to be sacrificed after their eighth day [of life], as [Leviticus 22:27] states: \"And on the eighth day and afterwards....\"",
+        "For all animal offerings to be unblemished, as [Leviticus 22:21] states: \"[When it is] unblemished, it will be desirable....\"",
+        "To salt all the sacrifices, as [Leviticus 2:13] states: \"Offer salt on all your sacrifices.\"",
+        "The burnt offering, as [Leviticus 1:3] states:\"If his is a burnt offering....\"",
+        "The sin offering, as [Leviticus 6:18] states: \"These are the laws of the sin offering....\"",
+        "The guilt offering, as [Leviticus 7:1] states: \"These are the laws of the guilt offering....\"",
+        "The peace offering, as [Leviticus 7:11] states: \"These are the laws of the peace offering....\"",
+        "The meal offering, as [Leviticus 2:1] states: \"When a person presents a meal offering....\"",
+        "For the [High] Court to offer a sacrifice if it renders an erroneous decision, as [Leviticus 4:13] states: \"If the entire congregation of Israel shall err....\"",
+        "For each individual to offer a sin offering if he unintentionally violates a negative commandment punishable by <i>karet</i><sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Karet refers to premature death at the hand of God, the death of one's children, and a severe spiritual punishment for the soul. (See Hilchot Teshuvah 8:1.)</i>, as [Leviticus 5:1] states: \"When a person sins....\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Though this prooftext is quoted in the printed editions of the <i>Mishneh Torah,</i> it appears to be an error, for the passage it introduces deals with the adjustable guilt offering (Positive Mitzvah 72). The verse which introduces the laws of the sin offerings is Leviticus 4:27: \"If one person sins....\"</i>",
+        "For an individual to offer a sacrifice if he is in doubt whether or not he transgressed a prohibition for which he would be liable for a sin offering, as [Leviticus 5:17-18] states: \"If he does not know, he still bears responsibility...and he shall bring his guilt offering.\" This is referred to as \"the conditional guilt offering.\"",
+        "For [the following individuals:] a person who unknowingly used sacred property, a person who sinned by stealing, one [who had relations with] a maidservant designated for another person, or one who denied possession of an entrusted object and took a [false] oath, to bring a guilt offering. This is referred to as \"the unconditional guilt offering.\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Perhaps the Rambam does not cite a specific prooftext for this mitzvah because there is a different passage in the Torah which deals with each of the guilt offerings which he mentions.</i>",
+        "To offer \"the adjustable guilt offering\" [as atonement for the violation of certain transgressions], as [Leviticus 5:1,11] states: \"If his means are not sufficient.... If his means do not suffice....\"",
+        "For a person to confess before God for any sin which he has committed. [This applies] when he brings a sacrifice [for atonement] and when he does not bring a sacrifice, as [Numbers 5:6] states: \"And they shall confess the sins that they committed.\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Note that in <i>Hilchot Teshuvah,</i> the Rambam defines this mitzvah as return to God and repentance, a more encompassing service, of which confession is only one facet.(See <i>Hilchot Teshuvah</i> 2:2.)</i>",
+        "For a <i>zav</i> to offer a sacrifice when he becomes purified [after his affliction], as [Leviticus 15:13] states: \"When a <i>zav</i> will become pure....\"",
+        "For a <i>zavah</i> to offer a sacrifice when she be-comes purified [after her affliction], as [Leviticus 15:28] states: \"When she becomes pure from [the condition] of <i>zavah....\"</i>",
+        "For a woman who gave birth to offer a sacrifice after she becomes purified, as [Leviticus 12:6] states: \"And after the conclusion of her pure days....\"",
+        "For a person afflicted with <i>tzara’at</i> to offer a sacrifice after he becomes purified, as [Leviticus 14:1] states: \"On the eighth day, he shall take....\"",
+        "To tithe one's herds, as [Leviticus 27:32] states: \"And all the tithes of your cattle and sheep....\"",
+        "To sanctify the firstborn of a kosher animal and offer it as a sacrifice, as [Deuteronomy 15:19] states: \"Every firstling which shall be born....\"",
+        "To redeem firstborn sons, as [Numbers 18:15] states: \"However, you must surely redeem first-born humans.\"",
+        "To redeem a firstling donkey, as [Exodus 34:20] states: \"Redeem a firstling donkey with a sheep.\"",
+        "To decapitate a firstling donkey [which is not redeemed], as [Exodus 34:20] states: \"If you do not redeem it, you must decapitate it.\"",
+        "For a person to bring all the sacrifices for which he is liable, be they obligatory or voluntary offerings, on the first pilgrimage festival that occurs, as [Deuteronomy 12:5-6] states: \"And you shall come there... and you shall bring there....\"",
+        "To sacrifice all the offerings in [God's] chosen house, [i.e., the Temple,], as [Deuteronomy 12:14] states: \"There, you will perform all that I command you.\"",
+        "To tend to all the offerings from the Diaspora and bring them to <i>Eretz</i> [<i>Yisrael</i>], to [God's] chosen house, [i.e., the Temple,] as [Deuteronomy 12:26] states: \"Take the sacred offerings which you possess, and your pledges, and come [to the place that God will choose].\" Based on the oral tradition, we have learned that this applies to sacred offerings from the Diaspora.",
+        "To redeem sacred offerings that have become blemished, and thus have them to be permitted [for mundane use], as [Deuteronomy 12:15] states: \"But whenever you desire, you may slaughter....\" Based on the oral tradition, we have learned that this refers only to sacred offerings which have become disqualified and have been redeemed.",
+        "That an animal substituted for a sacred offering be regarded as sacred, as [Leviticus 27:33] states: \"Both [the original animal] and the one substituted for it shall be consecrated.\"",
+        "To eat the remains of the meal offerings, as [Leviticus 6:9] states: \"Aaron and his sons will eat the remainder of it.\"",
+        "To eat the flesh of the sin and guilt offerings,<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">In <i>Sefer HaMitzvot,</i> the Rambam includes eating other sacrifices and sacred foods in the scope of this mitzvah.</i> as [Exodus 29:33] states: \"And they shall eat [the sacrifices] with which atonement was made for them.\"",
+        "To burn sacred meat which became impure, as [Leviticus 7:19] states: \"And the flesh which touches anything impure... [shall be burnt].\"",
+        "To burn the leftovers [from the sacrifices], as [Leviticus 7:17] states: \"The leftovers from the flesh of the sacrifice shall be burnt with fire on the third day.\"",
+        "For a Nazirite to grow his hair long, as [Numbers 6:5] states: \"He shall let the hair of his head grow without cutting it.\"",
+        "For a Nazarite to shave his hair when bringing his sacrifices at the conclusion of his term as a Nazirite, or during his Nazirite term if he becomes impure, as [Numbers 6:9] states: \"Should a person die in his presence,... [he must shave....]\"",
+        "For a person to fulfill any [promise] which he utters, be it a sacrifice, [a gift to] charity, or the like, as [Deuteronomy 23:24] states: \"What you have spoken, take heed to fulfill....\"",
+        "To carry out the laws regarding the nullification of vows, as mentioned in the Torah.",
+        "For everyone who comes in contact with the corpse of an animal to become impure, as [Leviticus 11:39] states: \"Should an animal die....\"",
+        "For the [dead bodies of] the eight species of crawling animals [mentioned in the Torah] to impart ritual impurity, as [Leviticus 11:19] states: \"These shall be impure for you....\"",
+        "For [certain] foods to impart impurity, as [Leviticus 11:34] states: \"From all the food which you will eat....\"",
+        "For [a woman in the] <i>niddah</i> state to be impure and to impart impurity to others.",
+        "For [a woman] who gives birth to be impure [like a woman] in the <i>niddah</i> state.",
+        "For a person afflicted with <i>tzara’at</i> to be impure and to impart impurity.",
+        "For a garment afflicted with <i>tzara’at</i> to be impure and to impart impurity.",
+        "For a house afflicted with <i>tzara’at</i> to impart impurity.",
+        "For <i>a zav</i> to impart impurity.",
+        "For semen to impart impurity.",
+        "For a <i>zavah</i> to impart impurity.",
+        "For a corpse to impart impurity.",
+        "For the sprinkling water [used for the purification process involving the red heifer] to impart impurity to a person who is ritually pure, and to impart ritual purity to a person who is ritually impure solely because of contact with a human corpse. All the laws dealing with these different types of impurity and the majority of the judgments regarding all types of ritual purity and impurity are explained explicitly in the Written Law.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">It is somewhat curious that although the Rambam makes this statement, he does not cite prooftexts for these mitzvot.</i>",
+        "For the process of purification from all types of ritual impurity to involve immersion in the waters of a <i>mikveh</i>, as [Leviticus 15:16] states: \"And he shall wash all his flesh in water.\" Based on the oral tradition, we have learned that this washing [involves immersion in a body of] water in which one's entire body can immerse at one time.",
+        "For the process of purification from <i>tzara’at</i>, be it a person afflicted with <i>tzara’at</i> or a house afflicted with <i>tzara’at</i>, [to involve] a staff of cedar, a hyssop, the crimson wool, two birds, and spring water, as [Leviticus 14:2] states: \"This shall be the purification process for the person afflicted with <i>tzara’at</i>....\"",
+        "For a person afflicted with <i>tzara’at</i> to shave all of his hair, as [Leviticus 14:9] states: \"And it shall be on the seventh day, he shall shave all his hair.\"",
+        "For a person afflicted with <i>tzara’at</i> to make known his condition to all others, according to the instructions mentioned in [Leviticus 13:45]: \"His garments shall be torn, his hair shall grow uncut, he shall cover his face to the lip, and he shall cry out: `Impure! Impure!\"' Similarly, all others who are ritually impure must make known their condition.",
+        "To prepare the red heifer so that its ashes will be ready, as [Numbers 19:9] states: \"And it will be a keepsake for the congregation of Israel.\"",
+        "For a person who makes an endowment valuation to give the specific amount of money stated in the [Torah] portion, as [Leviticus 27:2] states: \"When a person expresses a vow....\"",
+        "For a person who makes an endowment valuation concerning a non-kosher animal to give [the required amount of] money, as [Leviticus 27:11] states: \"And he shall cause the animal to stand....\"",
+        "For a person who makes an endowment valuation concerning his home to give the value determined by the priest, as [Leviticus 27:14] states: \"And the priest shall determine its value.\"",
+        "For a person who consecrates his field to give the fixed amount determined by the [Torah], as [Leviticus 27:16] states: \"And the value you attach to it shall be according to the amount of seed.\"",
+        "For a person who unintentionally makes use of a sacred object to make restitution for what he misused [when] sinning against God, and for him to add one fifth of its value, as [Leviticus 5:17] states: \"For that which he sinned, [using something] sacred, he shall pay....\"",
+        "For the produce of the fourth year to be sacred, as [Leviticus 19:24] states: \"Its produce shall be sacred, [an object of] praise to God....\"",
+        "To leave <i>pe'ah.</i>",
+        "To leave <i>leket.</i>",
+        "To leave a forgotten sheaf.",
+        "To leave the incompletely formed grape clusters.",
+        "To leave the individual fallen grapes. With regard to all these [five mitzvot], [Leviticus 19:10] states: \"Leave them for the poor and the stranger.\" This [verse states] the positive commandment for all these.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">In <i>Sefer HaMitzvot,</i> the Rambam notes that the command to leave a forgotten sheaf in the field is derived, not from this verse, but from Deuteronomy 24:19, which states: \"When you reap your harvest... and forget a sheaf in the field..., it shall be for the stranger...\"</i>",
+        "To bring the first fruits to God's chosen house, [the Temple,], as [Exodus 23:19] states: \"The first fruits of your land....\"",
+        "To separate the greater <i>terumah</i> [and give it] to the priest, as [Deuteronomy 18:4] states: \"Give him the first of your grain.\"",
+        "To separate a tithe of grain [and give it] to the Levites, as [Leviticus 27:30] states: \"All the land's tithes....\"",
+        "To separate the second tithe so that it can be eaten by its owners in Jerusalem, as [Deuteronomy 14:22] states: \"You shall surely tithe....\" According to the oral tradition, we learn that this refers to the second tithe.",
+        "For the Levites to separate a tenth from the tenth which they took from the Israelites and give it to the priests, as [Numbers 18:27] states: \"Speak to the Levites:....\"",
+        "To separate the tithe for the poor instead of the second tithe in the third and sixth years of the seven-year [agricultural cycle], as [Deuteronomy 14:28] states: \"At the end of three years, remove a tithe of all your crops....\"",
+        "To give thanks, [reciting] the declaration concerning the tithes, as [Deuteronomy 26:13] states: \"And you shall declare before God, your Lord, `I have removed the sacred [foods]....\"'",
+        "To read the statement [acknowledging thanks] for the first fruits, as [Deuteronomy 26:5] states: \"And you shall respond and say before God, your Lord:....\"",
+        "To separate <i>challah</i> [and give it] to the priest, as [Numbers 15:20] states: \"The first of your dough, the <i>challah,</i> you shall separate as an offering....\"",
+        "To let the land lie fallow [in the seventh year], as [Exodus 23:11] states: \"In the seventh year, you shall let it lie fallow and withdraw from it.\"",
+        "To refrain from agricultural work [in the seventh year], as [Exodus 34:21] states: \"From plowing and harvesting, you shall rest.\"",
+        "To sanctify the Jubilee year by refraining [from agricultural work], as is done in the <i>shemitah,</i> as [Leviticus 25:10] states: \"And you shall sanctify the fiftieth year....\"",
+        "To sound the shofar in the Jubilee year, as [Leviticus 25:9] states: \"And you shall sound the shofar blasts.\"",
+        "To free all land in the Jubilee year, as [Leviticus 25:24] states: \"For all your ancestral lands, there will be redemption for the land.\"",
+        "To allow houses in a walled city to be redeemed within a year, as [Leviticus 25:29] states: \"If a person shall sell a residential house in a walled city....\"",
+        "To count the years of the Jubilee year and the <i>shemitah</i> years within it, as [Leviticus 25:8] states: \"And you shall count seven <i>shemitah</i> years.\"",
+        "To remit all financial [obligations] in the seventh year, as [Deuteronomy 15:2] states: \"Every creditor must remit....\"",
+        "To seek to collect [a debt] from a gentile [in the seventh year], as [Deuteronomy 15:3] states: \"Seek to collect [a debt] from a gentile. However, what your brother owes you must remit....\"",
+        "To give a priest the shankbone, the jaw, and the maw from an animal [which is slaughtered], as [Deuteronomy 18:3] states: \"And you shall give the priest the shankbone....\"",
+        "To give the first portion of the fleece to a priest, as [Deuteronomy 18:4] states: \"Give him the first portion of the shearing of your sheep.\"",
+        "To render judgment with regard to property which is dedicated, whether dedicated to God or dedicated to the priests, as [Leviticus 27:28] states: \"However, any dedication that will be made....\"",
+        "To slaughter an animal, beast, or fowl and afterwards to eat their meat, as [Deuteronomy 12:21] states: \"And you shall slaughter your cattle and your sheep.\"",
+        "To cover the blood of beasts and fowl [which are slaughtered], as [Leviticus 17:13] states: \"And you shall pour out its blood and cover it with dust.\"",
+        "To send away the mother bird from the nest [when taking the young], as [Deuteronomy 22:7] states: \"You shall surely send away the mother.\"",
+        "To check the signs [with which] animals [are identified], as kosher, as [Leviticus 11:2] states: \"These are the animals which you may eat....\"",
+        "To check the signs of fowl in order to differentiate between one which is kosher and one which is not kosher, as [Deuteronomy 14:11] states: \"All birds which....\"",
+        "To check the signs of grasshoppers in order to know which is kosher and which is not kosher, as [Leviticus 11:21] states: \"Those which possess jointed [leg like] extensions....\"",
+        "To check the signs [with which] fish [are identified as kosher], as [Leviticus 11:9] states: \"These are the animals which you may eat from all that is found in water....\"",
+        "To sanctify the months and to calculate the years and months. [This mitzvah is incumbent on] the court alone, as [Exodus 12:2] states: \"This month will be for you the first of the months.\"",
+        "To rest on the Sabbath, as [Exodus 23:12] states: \"Rest on the seventh day....\"",
+        "To sanctify the Sabbath, as [Exodus 20:8] states: \"Remember the Sabbath day to keep it holy.\"",
+        "To destroy <i>chametz</i> [before Pesach], as [Exodus 12:15] states: \"On the day before [the holiday], obliterate <i>chametz</i> from your homes.\"",
+        "To relate the narrative of the exodus of Egypt on the first night of the Feast of Matzot, as [Exodus 13:8] states: \"And you shall tell your son on that day,....\"",
+        "To eat <i>matzah</i> on this night, as [Exodus 12:18] states: \"In the evening, you shall eat <i>matzot</i>.\"",
+        "To rest on the first day of Pesach, as [Exodus 12:16] states: \"And on the first day, it shall be a sacred holiday.\"",
+        "To rest on the seventh day [of the festival], as [Exodus 12:16] states: \"On the seventh day, there will be a sacred holiday.\"",
+        "To count 49 days from the harvesting of the <i>omer,</i> as [Leviticus 23:15] states: \"And you shall count from the day following the day of rest....\"",
+        "To rest on the fiftieth day [after Pesach], as [Leviticus 23:21] states: \"And you shall proclaim a sacred holiday on that selfsame day.\"",
+        "To rest on the first day of the seventh month, as [Leviticus 23:24] states: \"On the first day of [this] month, you shall have a day of rest.\"",
+        "To fast on the tenth [of this month, Yom Kippur,] as [Leviticus 15:29] states: \"On the tenth of the month, you shall afflict your souls.\"",
+        "To rest on [this] fast day, as [Leviticus 16:31] states: \"It shall be a Sabbath of Sabbaths....\"",
+        "To rest on the first day of the festival of Sukkot, as [Leviticus 23:35] states: \"On the first day, there shall be a sacred holiday.\"",
+        "To rest on the eighth day of the festival of Sukkot, as [Leviticus 23:36] states: \"On the eighth day, there shall be a sacred holiday.\"",
+        "To dwell in a sukkah for seven days, as [Leviticus 23:42] states: \"And you shall dwell in sukkot for seven days.\"",
+        "To take the lulav [and the other three species on Sukkot], as [Leviticus 23:40] states: \"And you shall take for yourselves on the first day, the fruit of a beautiful tree, a palm branch,....\"",
+        "To hear the sound of the shofar on Rosh HaShanah, as [Numbers 29:1] states: \"It will be a day of [shofar] blasts for you.\"",
+        "To give a half-shekel each year, as [Exodus 30:13] states: \"This shall be given by all those included in the census....\"",
+        "To listen to any prophet who will arise in any era, provided he does not add or detract [from the Torah's commandments], as [Deuteronomy 18:15] states: \"You shall listen to him.\"",
+        "To appoint a king, as [Deuteronomy 17:15] states: \"You shall surely set a king upon yourselves.\"",
+        "To obey the High Court regarding all [the ordinances] they establish for Israel, as [Deuteronomy 17:11] states: \"Carry out the judgment which they render for you.\"",
+        "To follow the majority if there is a difference of opinion in the <i>Sanhedrin</i> concerning a law, as [Exodus 23:2] states: \"Follow after the majority.\"",
+        "To appoint judges and court officers in each and every Jewish community, as [Deuteronomy 16:18] states: \"Appoint judges and court officers....\"",
+        "To treat litigants equally when they appear [in court] to be judged, as [Leviticus 19:15] states: \"Judge your fellow man with righteousness.\"",
+        "For anyone who has evidence to testify in court, as [Leviticus 5:1] states: \"If he was a witness, saw, or knew....\"",
+        "To cross-examine the witnesses thoroughly, as [Deuteronomy 13:15] states: \"You must investigate and probe, making careful enquiry.\"",
+        "To [punish] false witnesses [by] giving them the same penalty that they wish to have imposed [on the defendant], as [Deuteronomy 19:19] states: \"And you shall do to him what he plotted to do to his brother.\"",
+        "To decapitate the calf [brought as atonement for an unsolved murder] as required, as [Deuteronomy 21:4] states: \"You shall decapitate the calf there in the river.\"",
+        "To prepare six refuge cities, as [Deuteronomy 19:3] states: \"Prepare the way and divide into three [the boundary]....\"",
+        "To give the Levites cities in which to dwell - they also serve as refuge centers - as [Numbers 35:2] states: \"And you shall give cities to the Levites....\"",
+        "To construct a guard rail, as [Deuteronomy 22:8] states: \"And you shall construct a guard rail for your roof.\"",
+        "To destroy false gods and all their objects of worship, as [Deuteronomy 12:2] states: \"You shall surely destroy....\"",
+        "To slay the inhabitants of an apostate city and burn the city, as [Deuteronomy 13:17] states: \"And you shall burn the city and all its spoil with fire.\"",
+        "To destroy the seven nations [that dwelled in] <i>Eretz Yisrael,</i> as [Deuteronomy 20:17] states: \"You shall utterly destroy them.\"",
+        "To exterminate the seed of Amalek, as [Deuteronomy 25:19] states: \"Blot out the memory of Amalek.\"",
+        "To constantly remember what Amalek did to us, as [Deuteronomy 25:17] states: \"Remember what Amalek did to you.\"",
+        "To wage a voluntary war according to the laws prescribed by the Torah, as [Deuteronomy 20:10] states: \"When you approach the city....\"",
+        "To anoint a priest [who will address the people before] battle, as [Deuteronomy 20:2] states: \"And it shall come to pass, when you approach the battle, the priest will come forward and speak to the people....\"",
+        "To prepare a place [outside] the [army] camp [for use as a latrine], as [Deuteronomy 23:13] states: \"Prepare a place for yourselves outside the camp.\"",
+        "To prepare a shovel [to cover one's excrement], as [Deuteronomy 23:14] states: \"You shall have a shovel in addition to your weapons.\"",
+        "To return a stolen object, as [Leviticus 5:23] states: \"And he shall return the object which he stole.\"",
+        "To give charity, as [Deuteronomy 15:8] states: \"You shall surely open your hand [to your poor brother].\"",
+        "To give a severance gift to a Hebrew servant, as [Deuteronomy 15:14] states: \"You shall surely give him gifts....\" Similarly, [this gift is given] to a Hebrew maidservant.",
+        "To lend to the poor, as [Exodus 22:24] states: \"If you will lend money to my people....\" In this instance, the word \"if\" does not refer to a matter left to one's volition, but to a commandment, as [Deuteronomy 15:8] states: \"You shall surely lend him.\"",
+        "To lend to a gentile at interest, as [Deuteronomy 23:21] states: \"Take interest from a gentile.\" Based on the oral tradition, we have learned that this is a positive commandment.",
+        "To return security to its owner, as [Deuteronomy 24:13] states: \"You shall surely return the security to him.\"",
+        "To pay a worker his wage on time, as [Deuteronomy 24:15] states: \"Pay him his wage on the day it is due.\"",
+        "For a hired worker to be allowed to eat [from produce] while he is working with it, as [Deuteronomy 23:25-26] states: \"When you enter your neighbor's vineyard... When you enter your neighbor's standing grain....\"",
+        "To assist a colleague in unloading a burden which he or his beast [is carrying], as [Exodus 23:5] states: \"You shall surely help him.\"b",
+        "To [help a colleague] load a burden unto a beast, as [Deuteronomy 22:4] states: \" You shall lift it up with him.\"",
+        "To return a lost object, as [Deuteronomy 22:1] states: \"You shall surely return them to your brother.\"",
+        "To rebuke a person who sins, as [Leviticus 19:17] states: \"You shall surely rebuke your fellow men.\"",
+        "To love every member of our people, as [Leviticus 19:18] states: \"And you shall love your neighbor as yourself.\"",
+        "To love a convert, as [Deuteronomy 10:19] states: \"And you shall love a convert.\"",
+        "To balance scales with correct weights, as [Leviticus 19:36] states: \"You shall have correct scales, with correct weights.\"",
+        "To honor the Sages, as [Leviticus 19:32] states: \"Rise before an elder.\"",
+        "To honor one's father and mother, as [Exodus 20:12] states: \"Honor your father and mother.\"",
+        "To fear one's father and mother, as [Leviticus 19:3] states: \"A person must fear his mother and his father.\"",
+        "To be fruitful and multiply, as [Genesis 9:7] states: \"Be fruitful and multiply.\"",
+        "To have sexual relations [only within] marriage, as [Deuteronomy 24:1] states: \"If a man takes a woman [as a wife]....\"",
+        "For a groom to rejoice together with his wife for a year, as [Deuteronomy <i>24:5]</i> states: \"He shall be free for his home for one year.\"",
+        "To circumcise a son, as [Leviticus 12:3] states: \"On the eighth day, the flesh of his foreskin shall be circumcised.\"<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">The Rambam cites this verse, rather than a verse from Genesis, Chapter 17, which describes the circumcision of Abraham, because he prefers to cite a prooftext that was given after the giving of the Torah. Nevertheless, we also learn some particulars regarding this mitzvah from the passage from Genesis. (See also the Rambam's Commentary on the Mishnah, <i>Chulin</i> 7:6.)</i>",
+        "To marry the widow of one's brother who died childless, as [Deuteronomy 25:5] states: \"Her <i>yavam</i> shall come unto her.\"",
+        "To remove the <i>yavam's</i> shoe [if he does not marry his brother's widow], as [Deuteronomy 25:9] states: \"And she shall remove his shoe from his foot.\"",
+        "For a rapist to marry the woman he raped, as [Deuteronomy 22:29] states: \"She shall become his wife.\"",
+        "For a person who made defamatory remarks about his wife to remain married to her for his entire life, as [Deuteronomy 22:19] states: \"She shall become his wife. He may not send her away for his entire life.\"",
+        "To carry out the judgment concerning a seducer, fining him fifty shekels and carrying out the other laws regarding this matter, as [Exodus 22:15] states: \"If a person will seduce....\"",
+        "To carry out the procedure [the Torah] prescribes for <i>a yefat to'ar,</i> as [Deuteronomy 21:11] states: \"And if you see a beautiful woman among the captives....\"",
+        "To divorce with a <i>get,</i> as [Deuteronomy 24:1] states: \"And he shall write a bill of divorce for her and place it in her hand.\"",
+        "To carry out the [procedure] prescribed for a <i>sotah,</i> as [Numbers 5:30] states: \"And the priests will carry out all these laws for her.\"",
+        "To whip the wicked, as [Deuteronomy 25:2] states: \"The judge will cast him down and beat him.\"",
+        "To exile a person who accidentally kills a person, as [Numbers 35:25] states: \"And he shall dwell there until the High Priest dies....\"",
+        "For a court to execute by decapitation, as [Exodus 21:20] states: \"Revenge shall surely be taken.\"",
+        "For a court to execute by strangulation, as [Leviticus 20:10] states: \"The adulterer and the adulteress shall die.\"",
+        "For a court to execute by burning [the condemned] with fire, as [Leviticus 20:14] states: \"They shall burn him and them with fire.\"",
+        "For a court to execute by stoning [the condemned] with stones, as [Deuteronomy 22:24] states: \"And you shall stone them.\"",
+        "To hang [the corpses] of those liable for hanging, as [Deuteronomy 21:22] states: \"And you shall hang them on a gallows.\"",
+        "To bury [the body of] an executed person on the day of his execution, as [Deuteronomy 21:22] states: \"For you shall surely bury him on that day.\"",
+        "To carry out the laws concerning a Hebrew servant, as [Exodus 21:2] states: \"When you purchase a Hebrew servant....\"",
+        "To marry a Hebrew maidservant, as [Exodus 21:8] states: \"Who has designated her for himself... and she will be redeemed.\"",
+        "To redeem a Hebrew maidservant, as [Exodus, ibid.] states: \"And she will be redeemed.\"",
+        "To have a Canaanite servant serve forever, as [Leviticus 25:46] states: \"You shall have them serve you forever.\"",
+        "For a person who injures [a colleague] to pay him damages, as [Exodus 21:18] states: \"If men will quarrel and one man will strike [his colleague]....\"",
+        "To judge regarding the damages caused by an ox, as [Exodus 21:35] states: \"If an ox belonging to one person gores an ox belonging to a colleague....\"",
+        "To judge regarding the damages caused by a pit, as [Exodus 21:33] states: If a person will open a pit....\"",
+        "To judge a thief, obligating him for payment or execution, as [Exodus 21:37] states: \"Should a theft be perpetrated,\" as [Exodus 22:1] states: \"If when breaking in,\" and, as [Exodus 21:16] states: \"If one kidnaps a person and sells him,…. \"<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">The Rambam cites these different verses because each involves a different punishment. (See also Negative Mitzvot 243 and 244.)</i>",
+        "To judge regarding the damages caused by grazing, as [Exodus 22:4] states: \"If a person will graze [his animals] in a field or vineyard....\"",
+        "To judge regarding the damages caused by fire, as [Exodus 22:5] states: \"If fire will break out and catch in thorns....\"",
+        "To render judgment [in questions] regarding an unpaid watchman, as [Exodus 22:6] states: \"If a person will give a colleague money or utensils [to watch]....\"",
+        "To render judgment [in questions] regarding a paid watchman, as [Exodus 22:9] states: \"Should a person give a donkey or an ox....\"",
+        "To render judgment [in questions] regarding a borrower, as [Exodus 22:13] states: \"If a person will borrow from a colleague....\"",
+        "To render judgment [in questions] regarding business transactions, as [Leviticus 22:14] states: \"If you sell merchandise to your colleague....\"",
+        "To render judgment [in questions] regarding claims made by one person against another, as [Exodus 22:8] states: \"For every matter of trespass, concerning an ox, concerning a donkey, or concerning a sheep....\"",
+        "To save a person who is being pursued even if it is necessary to kill the pursuer, as [Deuteronomy 25:12] states: \"And you shall cut off her hand....\"",
+        "To render judgment [in questions] regarding inheritances as [Numbers 27:8] states: \"If a person dies without having a son....\""
+    ],
+    "versions": [
+        [
+            "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI"
+        ]
+    ],
+    "heTitle": "משנה תורה, מצוות עשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Mechon-mamre Mishneh Torah.json

@@ -0,0 +1,273 @@
+{
+    "language": "he",
+    "title": "Mishneh Torah, Positive Mitzvot",
+    "versionSource": "http://www.mechon-mamre.org/i/0001n.htm",
+    "versionTitle": "Mechon-mamre Mishneh Torah",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה תורה, מצוות עשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "מִצְוָה רִאשׁוֹנָה מִמִּצְווֹת עֲשֵׂה, לֵידַע שֶׁיֵּשׁ שָׁם אֱלוֹהַּ, שֶׁנֶּאֱמָר \"אָנֹכִי ה' אֱלֹהֶיךָ\"  (שמות כ ב, דברים ה ו).",
+        "לְיַחֲדוֹ, שֶׁנֶּאֱמָר \"ה' אֱלֹהֵינוּ, ה' אֶחָד\" (דברים ו, ד).",
+        "לְאָהֳבוֹ, שֶׁנֶּאֱמָר \"וְאָהַבְתָּ, אֵת ה' אֱלֹהֶיךָ\" (דברים ו ה, יא א).",
+        "לְיִרְאָה מִמֶּנּוּ, שֶׁנֶּאֱמָר \"אֶת-ה' אֱלֹהֶיךָ תִּירָא\" (דברים ו יג, י כ).",
+        "לְהִתְפַּלַּל לוֹ, שֶׁנֶּאֱמָר \"וַעֲבַדְתֶּם, אֵת ה' אֱלֹהֵיכֶם\" (שמות כג, כה) – עֲבוֹדָה זוֹ תְּפִלָּה.",
+        "לְדָבְקָה בּוֹ, שֶׁנֶּאֱמָר \"וּבוֹ תִדְבָּק\" (דברים י כ).",
+        "לְהִשָּׁבַע בִּשְׁמוֹ, שֶׁנֶּאֱמָר \"וּבִשְׁמוֹ, תִּשָּׁבֵעַ\" (דברים ו יג, י כ).",
+        "לְהִדַּמּוֹת בִּדְרָכָיו הַטּוֹבִים וְהַיְּשָׁרִים, שֶׁנֶּאֱמָר \"וְהָלַכְתָּ, בִּדְרָכָיו\" (דברים כח, ט).",
+        "לְקַדַּשׁ שְׁמוֹ, שֶׁנֶּאֱמָר \"וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל\" (ויקרא כב, לב).",
+        "לִקְרוֹת קִרְיַת שְׁמַע פַּעֲמַיִם בְּכָל יוֹם, שֶׁנֶּאֱמָר \"וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ\" (דברים ו, ז).",
+        "ללמוד תורה וללמדה, שנאמר: \"וְשִׁנַּנְתָּם לְבָנֶיךָ\" (דברים ו, ז).",
+        "לקשור תפילין בראש, שנאמר: \"וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ\" (דברים ו, ח).",
+        "לקשור תפילין ביד, שנאמר: \"וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ\" (דברים ו, ח).",
+        "לעשות ציצית, שנאמר: \"וְעָשׂוּ לָהֶם צִיצִת\" (במדבר טו, לח).",
+        "לקבוע מזוזה, שנאמר: \"וּכְתַבְתָּם עַל מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ\" (דברים ו ט; יא, כ).",
+        "להקהיל את העם לשמוע תורה במוצאי שביעית, שנאמר: \"הַקְהֵל אֶת הָעָם...\" (דברים לא, יב).",
+        "לכתוב כל איש ספר תורה לעצמו, שנאמר: \"כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת\" (דברים לא, יט).",
+        "לכתוב המלך ספר תורה לעצמו, יתר על האחד של כל אדם, עד שיהיה לו שתי תורות, שנאמר: \"וְכָתַב לוֹ אֵת מִשְׁנֵה הַתּוֹרָה הַזֹּאת\" (דברים יז, יח).",
+        "לברך אחר המזון, שנאמר: \"וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ\" (דברים ח, י).",
+        "לבנות בית הבחירה, שנאמר: \"וְעָשׂוּ לִי מִקְדָּשׁ\" (שמות כה, ח).",
+        "ליראה מבית זה, שנאמר: \"וּמִקְדָּשִׁי תִּירָאוּ\" (ויקרא יט ל; כו, ב).",
+        "לשמור בית זה תמיד, שנאמר: \"וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת\" (במדבר יח, ב).",
+        "להיות הלוי עובד במקדש, שנאמר: \"וְעָבַד הַלֵּוִי הוּא\" (במדבר יח, כג).",
+        "לקדש הכהן ידיו ורגליו בשעת העבודה, שנאמר: \"וְרָחֲצוּ אַהֲרֹן וּבָנָיו...\" (שמות ל, יט).",
+        "לערוך נרות במקדש, שנאמר: \"יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו\" (שמות כז, כא).",
+        "לברך הכהנים את ישראל, שנאמר: \"כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל\" (במדבר ו, כג).",
+        "להסדיר לחם ולבונה לפני יי בכל שבת, שנאמר: \"וְנָתַתָּ עַל הַשֻׁלְחָן לֶחֶם פָּנִים\" (שמות כה, ל).",
+        "להקטיר קטורת פעמים ביום, שנאמר: \"וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים\" (שמות ל, ז).",
+        "להבעיר אש במזבח העולה תמיד, שנאמר: \"אֵשׁ תמיד תוקד על המזבח\" (ויקרא ו, ו).",
+        "להרים הדשן מעל המזבח בכל יום, שנאמר: \"וְהֵרִים אֶת הַדֶּשֶׁן\" (ויקרא ו, ג).",
+        "לשלח טמאים ממחנה שכינה שהוא המקדש, שנאמר: \"וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְכָל זָב וְכֹל טָמֵא לָנֶפֶשׁ\" (במדבר ה, ב).",
+        "לחלוק כבוד לזרעו של אהרן, ולהקדימו לכל דבר שבקדושה, שנאמר: \"וְקִדַּשְׁתּוֹ\" (ויקרא כא, ח).",
+        "להיות הכהנים לובשים לעבודה בגדי כהונה, שנאמר: \"וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ...\" (שמות כח, ב).",
+        "לשאת הארון על הכתף כשנושאין אותו, שנאמר: \"בַּכָּתֵף יִשָּׂאוּ\" (במדבר ז, ט).",
+        "למשוח כהנים גדולים ומלכים בשמן המשחה, שנאמר: \"שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה\" (שמות ל, לא).",
+        "להיות הכהנים עובדין במקדש משמרות משמרות, ובמועדים עובדין כאחד, שנאמר: \"וְכִי יָבוֹא הַלֵּוִי...\" (דברים יח, ו) \"לְבַד מִמְכָּרָיו עַל הָאָבוֹת\" (שם, ח).",
+        "להיות הכהנים מיטמאין לקרוביהם, ומתאבלין עליהן כשאר ישראל שהן מצווין להתאבל, שנאמר: \"לָהּ יִטַּמָּא\" (ויקרא כא, ג).",
+        "להיות כהן גדול נושא בתולה, שנאמר: \"וְהוּא אִשָּׁה בִּבְתוּלֶיהָ יִקָּח\" (ויקרא כא, יג).",
+        "להקריב תמידין בכל יום, שנאמר: \"שְׁנַיִם לַיּוֹם עוֹלָה תָמִיד\" (במדבר כח, ג).",
+        "להקריב כהן גדול מנחה בכל יום, שנאמר: \"זֶה קָרְבַּן אַהֲרֹן וּבָנָיו\" (ויקרא ו, יג).",
+        "להוסיף קרבן אחר בכל שבת, שנאמר: \"וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְּבָשִׂים\" (במדבר כח, ט).",
+        "להוסיף קרבן בכל ראש חודש וחודש, שנאמר: \"וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ...\" (במדבר כח, יא).",
+        "להוסיף קרבן בחג הפסח, שנאמר: \"שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיי\" (ויקרא כג, לו).",
+        "להקריב מנחת העומר ממחרת יום ראשון של פסח עם כבש אחד, שנאמר: \"וַהֲבֵאתֶם אֵת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן\" (ויקרא כג, י).",
+        "להוסיף קרבן ביום עצרת, שנאמר: \"וּבְיוֹם הַבִּכּוּרִים...\" (במדבר כח, כו) \"וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ...\" (במדבר כח, כז).",
+        "להביא שתי הלחם עם הקרבנות הקרבים בגלל הלחם ביום עצרת, שנאמר: \"מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה\" (ויקרא כג, יז) \"וְהִקְרַבְתֶּם עַל הַלֶּחֶם\" (שם, יח).",
+        "להוסיף קרבן בראש השנה, שנאמר: \"וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ [...] וַעֲשִׂיתֶם...\" (במדבר כט, א).",
+        "להוסיף קרבן ביום הצום, שנאמר: \"וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי...\" (במדבר כט, ז).",
+        "לעשות עבודת היום ביום הצום, שנאמר: \"בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר\" (ויקרא טז, ג), וכל העבודה הכתובה בפרשת \"אחרי מות\".",
+        "להוסיף קרבן בחג הסוכות, שנאמר: \"וְהִקְרַבְתֶּם עוֹלָה אִשֵּׁה רֵיחַ נִיחוֹחַ\" (במדבר כט, יג).",
+        "להוסיף קרבן ביום שמיני עצרת, כי רגל בפני עצמו הוא, שנאמר: \"בַּיּוֹם הַשְּׁמִינִי\" (במדבר כט, לה).",
+        "לחוג ברגלים, שנאמר: \"שָׁלֹשׁ רְגָלִים תָּחֹג לִי\" (שמות כג, יד).",
+        "להיראות ברגלים, שנאמר: \"שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ\" (שמות כג יז; שם לג, כג; דברים טז טז.",
+        "לשמוח ברגלים, שנאמר: \"וְשָׂמַחְתָּ בְּ��ַגֶּךָ\" (דברים טז, יד).",
+        "לשחוט כבש הפסח, שנאמר: \"וְשָׁחֲטוּ אֹתוֹ כָּל קְהַל \" (שמות יב, ו).",
+        "לאכול בשר הפסח צלי בלילי חמישה עשר מניסן, שנאמר: \"וְאָכְלוּ אֶת הַבָּשָׂר\" (שמות יב, ח).",
+        "לעשות פסח שני, שנאמר: \"בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר\" (במדבר ט, יא).",
+        "לאכול את בשר פסח שני על מצה ומרור, שנאמר: \"עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ\" (במדבר ט, יא).",
+        "לתקוע בחצוצרות על הקרבנות ובשעת הצרות, שנאמר: \"וּתְקַעְתֶּם בַּחֲצוֹצְרֹת\" (במדבר י, י).",
+        "להיות כל קרבנות בהמה מיום שמיני והלאה, שנאמר: \"מִיּוֹם הַשְּׁמִינִי וָהָלְאָה\" (ויקרא כב, כז).",
+        "להיות כל קרבן בהמה תמים, שנאמר: \"תָּמִים יִהְיֶה לְרָצוֹן\" (ויקרא כב, כא).",
+        "למלוח כל קרבן, שנאמר: \"עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח\" (ויקרא ב, יג).",
+        "מעשה העולה, שנאמר: \"אִם עוֹלָה קָרְבָּנוֹ\" (ויקרא א, ג).",
+        "מעשה חטאת, שנאמר: \"זֹאת תּוֹרַת הַחַטָּאת\" (ויקרא ו, יח).",
+        "מעשה האשם, שנאמר: \"זֹאת תּוֹרַת הָאָשָׁם\" (ויקרא ז, א).",
+        "מעשה זבח השלמים, שנאמר: \"וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים\" (ויקרא ז, יא).",
+        "מעשה המנחה, שנאמר: \"וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה\" (ויקרא ב, א).",
+        "להקריב בית דין קרבן אם טעו בהוראה, שנאמר: \"וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ\" (ויקרא ד, יג).",
+        "להקריב היחיד קרבן חטאת אם שגג במצות לא תעשה שחייבים עליה כרת, שנאמר: \"וְנֶפֶשׁ כִּי תֶחֱטָא\" (ויקרא ה, א).",
+        "להקריב היחיד קרבן אם נסתפק לו אם חטא חטא שחייבים עליו חטאת או לא חטא, שנאמר: \"וְלֹא יָדַע וְאָשֵׁם וְהֵבִיא אֶת אֲשָׁמוֹ\" (ויקרא ה, יז) וזה הוא נקרא אשם תלוי.",
+        "להקריב השוגג במעילה, או החוטא בגזילה, או בשפחה חרופה, או שכפר בפיקדון ונשבע; מביא קרבן אשם, וזה הוא הנקרא אשם ודאי.",
+        "להקריב קרבן עולה ויורד, שנאמר: \"ואם לא תגיע ידו\" (ויקרא ה,ז), \"ואם לא תשיג ידו\" (ויקרא ה,יא).",
+        "להתוודות לפני ה' מכל חטא שיעשה האדם, בשעת הקרבן ושלא בשעת הקרבן, שנאמר: \"והתוודו, את חטאתם אשר עשו\" (במדבר ה,ז).",
+        "להקריב הזב קרבן אחר שיטהר, שנאמר: \"וכי יטהר הזב, מזובו\" (ויקרא טו,יג).",
+        "להקריב הזבה קרבן אחר שתטהר, שנאמר: \"ואם טהרה, מזובה\" (ויקרא טו,כח).",
+        "להקריב היולדת קרבן אחר שתטהר, שנאמר: \"ובמלאות ימי טוהרה\" (ויקרא יב,ו).",
+        "להקריב המצורע קרבן אחר שיטהר, שנאמר: \"וביום השמיני ייקח\" (ויקרא יד,י).",
+        "לעשר הבהמה, שנאמר: \"וכל מעשר בקר וצאן\" (ויקרא כז,לב).",
+        "לקדש בכור הבהמה הטהורה ולהקריבו, שנאמר: \"כל הבכור אשר ייוולד\" (דברים טו,יט).",
+        "לפדות בכור אדם, שנאמר: \"אך פדה תפדה, את בכור האדם\" (במדבר יח,טו).",
+        "לפדות פטר חמור, שנאמר: \"ופטר חמור תפדה בשה\" (שמות לד,כ).",
+        "לערוף פטר חמור, שנאמר: \"ואם לא תפדה וערפתו\" (שמות יג,יג; שמות לד,כ).",
+        "להביא כל הקרבנות שיש על האדם בחובה או בנדבה ברגל ראשון שפגע בו, שנאמר: \"ובאת שמה\" (דברים יב,ה), \"והבאתם שמה\" (דברים יב,ו).",
+        "להקריב כל הקרבנות בבית הבחירה, שנאמר: \"ושם תעשה, כול אשר אנוכי מצווך\" (דברים יב,יד).",
+        "להיטפל בהבאת הקרבנות מחוצה לארץ לבית הבחירה, שנאמר: \"רק קודשיך אשר יהיו לך, ונדריך, תישא ובאת\" (דברים יב,כו); מפי השמועה למדו שאינו מדבר אלא בקודשי חוצה לארץ.",
+        "לפדות קודשים בעלי מומים ויהיו מותרים באכילה, שנאמר: \"רק בכל אוות נפשך תזבח ואכלת בשר\" (דברים יב,טו); מפי השמועה למדו שאינו מדבר אלא בפסולי המוקדשין שייפדו.",
+        "להיות התמורה קודש, שנאמר: \"והיה הוא ותמורתו יהיה קודש\" (ויקרא כז,י; ויקרא כז,לג).",
+        "לאכול שיירי מנחות, שנאמר: \"והנותרת ממנה, יאכלו אהרון ובניו\" (ויקרא ו,ט).",
+        "לאכול בשר חטאת ואשם, שנאמר: \"ואכלו אותם אשר כופר בהם\" (שמות כט,לג).",
+        "לשרוף בשר קודש שנטמא, שנאמר: \"והבשר אשר ייגע בכל טמא\" (ויקרא ז,יט).",
+        "לשרוף הנותר, שנאמר: \"והנותר, מבשר הזבח--ביום, השלישי, באש, יישרף\" (ויקרא ז,יז).",
+        "לגדל הנזיר שיערו, שנאמר: \"גדל פרע, שיער ראשו\" (במדבר ו,ה).",
+        "לגלח הנזיר שיערו על קרבנותיו במלאות ימי נזרו, או בתוך ימי נזרו אם נטמא, שנאמר: \"וכי ימות מת עליו\" (במדבר ו,ט).",
+        "לקיים אדם כל מה שהוציא בשפתיו, מקרבן או צדקה וכיוצא בהם, שנאמר: \"מוצא שפתיך, תשמור ועשית\" (דברים כג,כד).",
+        "לדון בהפרת נדרים בכל הדינים האמורין בפרשה.",
+        "להיות כל נוגע בנבילה טמא, שנאמר \"וכי ימות מן הבהמה\" (ויקרא יא, לט).",
+        "להיות שמונה שרצים מטמאין, שנאמר \"וזה לכם הטמא\" (ויקרא יא, כט).",
+        "להיות האוכלין מיטמאין, שנאמר \"מכל האוכל אשר יאכל\" (ויקרא יא, לד).",
+        "להיות הנידה טמאה ומטמאה לאחרים.",
+        "להיות היולדת טמאה כנידה.",
+        "להיות המצורע טמא ומטמא.",
+        "להיות בגד מנוגע טמא ומטמא.",
+        "להיות בית מנוגע מטמא.",
+        "להיות הזב מטמא.",
+        "להיות שכבת זרע מטמאה.",
+        "להיות זבה מטמאה.",
+        "להיות המת מטמא.",
+        "להיות מי נדה מטמאין לאדם טהור, ומטהרין מטומאת מת בלבד. וכל אלו הדינין של טומאות אלו, רוב משפט כל טומאה וטומאה מהן מבואר בתורה שבכתב.",
+        "להיות הטהרה מכל הטמאות בטבילה במי מקוה, שנאמר: \"וְרָחַץ בַּמַּיִם אֶת כָּל בְּשָׂרוֹ\" (ויקרא טו, טז) למדו מפי השמועה שרחיצה זו במים שכל גופו עולה בהן בבת אחת.",
+        "להיות הטהרה מן הצרעת בין צרעת אדם בין צרעת בית בעץ ארז ואיזוב ושני תולעת ושתי ציפורים ומים חיים, שנאמר: \"זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע\" (ויקרא יד, ב).",
+        "להיות המצורע מגלח כל שערו, שנאמר: \"וְהָיָה בַּיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל שְׂעָרוֹ\" (ויקרא יד, ט).",
+        "להיות המצורע ידוע לכל בדברים האמורים בו \"בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרֻעַ וְעַל שָׂפָם יַעְטֶה וְטָמֵא טָמֵא יִקְרָא\" (ויקרא יג, מה). וכן כל שאר הטמאים צריכין להודיע את עצמן.",
+        "לעשות פרה אדומה להיות אפרה מוכן, שנאמר: \"וְהָיְתָה לַעֲדַת בְּנֵי יִשְׂרָאֵל\" (במדבר יט, ט).",
+        "להיות מעריך אדם נותן דמים הקצובין בפרשה, שנאמר: \"אִישׁ כִּי יַפְלִא נֶדֶר\" (ויקרא כז, ב).",
+        "להיות מעריך בהמה טמאה נותן דמיה, שנאמר: \"וְהֶעֱמִיד אֶת הַבְּהֵמָה\" (ויקרא כז, יא).",
+        "להיות מעריך ביתו נותן כערך הכהן, שנאמר: \"וְאִישׁ כִּי יַקְדִּישׁ\" (ויקרא כז, יד).",
+        "להיות מקדיש שדהו נותן בערך הקצוב בפרשה, שנאמר: \"וְהָיָה עֶרְכְּךָ כְּפִי זַרְעוֹ\" (ויקרא כז, טז).",
+        "לשלם השוגג במעילה מה שמעל לה' ולהוסיף חומש, שנאמר: \"וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם\" (ויקרא ה, טז).",
+        "להיות נטע רבעי קודש, שנאמר: \"יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים\" (ויקרא יט, כד).",
+        "להניח פיאה.",
+        "להניח לקט.",
+        "להניח עומר השכח��.",
+        "להניח עוללות בכרם.",
+        "להניח פרט הכרם לפי שבכל אלו נאמר \"לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם\" (ויקרא יט, י) (ויקרא כג, כב) וזו היא מצות עשה שלהם.",
+        "להביא ביכורים לבית הבחירה, שנאמר: \"רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ\" (שמות כג, יט) (שמות לד, כו).",
+        "להפריש תרומה גדולה לכהן, שנאמר: \"רֵאשִׁית דְּגָנְךָ תִּתֵּן לוֹ\" (דברים יח, ד).",
+        "להפריש מעשר דגן ללוים, שנאמר: \"כָּל מַעְשַׂר הָאָרֶץ\" (ויקרא כז, ל).",
+        "להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר: \"עַשֵּׂר תְּעַשֵּׂר\" (דברים יד, כב) מפי השמועה למדו שזה הוא מעשר שני.",
+        "להיות הלוים מפרישין מעשר מן המעשר שלקחו מישראל ונותנין אותו לכהנים, שנאמר: \"וְאֶל הַלְוִיִּם תְּדַבֵּר\" (במדבר יח, כו).",
+        "להפריש מעשר עני תחת מעשר שני בשלישית ובשישית בשבוע, שנאמר: \"מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת כָּל מַעְשַׂר תְּבוּאָתְךָ\" (דברים יד, כח).",
+        "להתוודות וידוי מעשר, שנאמר: \"ואמרת לפני ה' אלוהיך ביערתי הקודש\" (דברים כו,יג).",
+        "לקרות על הביכורים, שנאמר: \"וענית ואמרת לפני ה' אלוהיך\" (דברים כו,ה).",
+        "להפריש חלה לכוהן, שנאמר: \"ראשית, עריסותיכם--חלה, תרימו תרומה\" (במדבר טו,כ).",
+        "להשמיט קרקע, שנאמר: \"והשביעית תשמטנה ונטשתה\" (שמות כג,יא).",
+        "לשבות מעבודת הארץ, שנאמר: \"בחריש ובקציר, תשבות\" (שמות לד,כא).",
+        "לקדש שנת יובל בשביתה כשמיטה, שנאמר: \"וקידשתם, את שנת החמישים\" (ויקרא כה,י).",
+        "לתקוע בשופר בשנת היובל, שנאמר: \"והעברת שופר תרועה\" (ויקרא כה,ט).",
+        "ליתן גאולה לארץ בשנת היובל, שנאמר: \"ובכול, ארץ אחוזתכם, גאולה, תיתנו לארץ\" (ויקרא כה,כד).",
+        "להיות גאולה בבתי ערי חומה עד שנה, שנאמר: \"ואיש, כי ימכור בית מושב\" (ויקרא כה,כט).",
+        "למנות שני יובל שנים ושמיטים, שנאמר: \"וספרת לך, שבע . . .\" (ויקרא כה,ח).",
+        "להשמיט כספים בשביעית, שנאמר: \"שמוט כל בעל משה ידו\" (דברים טו,ב).",
+        "לנגוש לנוכרי, שנאמר: \"את הנוכרי, תיגוש; ואשר יהיה לך\" (דברים טו,ג).",
+        "ליתן מן הבהמה לכוהן הזרוע והלחיים והקיבה, שנאמר: \"ונתן, לכוהן, הזרוע\" (דברים יח,ג).",
+        "ליתן ראשית הגז לכוהן, שנאמר: \"וראשית גז צאנך--תיתן לו\" (דברים יח,ד).",
+        "לדון בדיני חרמים, מהם לה' ומהם לכוהן, שנאמר: \"אך כל חרם אשר יחרים\" (ויקרא כז,כח).",
+        "לשחוט בהמה חיה ועוף ואחר כך יאכל בשרם, שנאמר: \"וזבחת מבקרך ומצאנך\" (דברים יב,כא).",
+        "לכסות דם חיה ועוף, שנאמר: \"ושפך, את דמו, וכיסהו, בעפר\" (ויקרא יז,יג).",
+        "לשלח הקן, שנאמר: \"שלח תשלח את האם ואת הבנים תיקח לך\" (דברים כב,ז).",
+        "לבדוק בסימני בהמה, שנאמר: \"זאת החיה אשר תאכלו\" (ויקרא יא,ב).",
+        "לבדוק בסימני העוף עד שיבדיל בין טמא לטהור, שנאמר: \"כל ציפור טהורה, תאכלו\" (דברים יד,יא).",
+        "לבדוק בסימני חגבים לידע טהור מן הטמא, שנאמר: \"אשר לו כרעיים\" (ויקרא יא,כא).",
+        "לבדוק בסימני דגים, שנאמר: \"את זה, תאכלו, מכול, אשר במים\" (ויקרא יא,ט; דברים יד,ט).",
+        "לקדש חודשים ולחשב שנים וחודשים בבית דין בלבד, שנאמר: \"החודש הזה לכם, ראש חודשים\" (שמות יב,ב).",
+        "לשבות בשבת, שנאמר: \"וביום השביעי תשבות\" (שמות כג,יב; שמות לד,כא).",
+        "לקדש שבת, שנאמר: \"זכור את יום השבת, לקדשו\" (שמות כ,ז).",
+        "לבער חמץ, שנאמר: \"ביום הראשון, תשביתו שאור מבתיכם\" (שמות יב,טו).",
+        "לספר ביציאת מצריים בלילה הראשון של חג המצות, שנאמר: \"והגדת לבנך\" (שמות יג,ח).",
+        "לאכול מצה בליל זה, שנאמר: \"בערב, תאכלו, מצות\" (שמות יב,יח).",
+        "לשבות בראשון של פסח, שנאמר: \"וביום הראשון, מקרא קודש\" (שמות יב,טז).",
+        "לשבות בשביעי בו, שנאמר: \"וביום השביעי, מקרא קודש\" (שמות יב,טז; במדבר כח,כה).",
+        "לספור מקצירת העומר תשעה וארבעים יום, שנאמר: \"וספרתם לכם, ממוחרת השבת\" (ויקרא כג,טו).",
+        "לשבות ביום חמישים, שנאמר: \"וקראתם בעצם היום הזה, מקרא קודש\" (ויקרא כג,כא).",
+        "לשבות בראשון של חודש השביעי, שנאמר: \"באחד לחודש, יהיה לכם שבתון\" (ויקרא כג,כד).",
+        "להתענות בעשירי בו, שנאמר: \"ובעשור לחודש תענו את נפשותיכם\" (ראה ויקרא טז,כט; במדבר כט,ז).",
+        "לשבות ביום הצום, שנאמר: \"שבת שבתון\" (ויקרא טז,לא; ויקרא כג,לב).",
+        "לשבות בראשון של חג הסוכות, שנאמר: \"ביום הראשון, מקרא קודש\" (ויקרא כג,לה).",
+        "לשבות בשמיני של חג, שנאמר: \"וביום השמיני מקרא קודש\" (ראה ויקרא כג,לו).",
+        "לישב בסוכה שבעת ימים, שנאמר: \"בסוכות תשבו, שבעת ימים\" (ויקרא כג,מב).",
+        "ליטול לולב, שנאמר: \"ולקחתם לכם ביום הראשון, פרי עץ הדר כפות תמרים\" (ויקרא כג,מ).",
+        "לשמוע קול שופר בראש השנה, שנאמר: \"יום תרועה, יהיה לכם\" (במדבר כט,א).",
+        "ליתן מחצית השקל בכל שנה ושנה, שנאמר: \"זה ייתנו, כל העובר על הפקודים\" (שמות ל,יג).",
+        "לשמוע מכל נביא שיהיה בכל דור ודור אם לא יוסיף ולא יגרע, שנאמר: \"אליו, תשמעון\" (דברים יח,טו).",
+        "למנות מלך, שנאמר: \"שום תשים עליך מלך\" (דברים יז,טו).",
+        "לשמוע מכל בית דין הגדול שיעמדו להם לישראל, שנאמר: \"ועל המשפט אשר יאמרו לך--תעשה\" (דברים יז,יא).",
+        "לנטות אחרי רבים אם תהיה מחלוקת בין הסנהדרין בדינין, שנאמר: \"אחרי רבים--להטות\" (שמות כג,ב).",
+        "למנות שופטים ושוטרים בכל קהל וקהל מישראל, שנאמר: \"שופטים ושוטרים, תיתן לך\" (דברים טז,יח).",
+        "להשוות בין בעלי דינין בשעה שעומדין בדין, שנאמר: \"בצדק, תשפוט עמיתך\" (ויקרא יט,טו).",
+        "להעיד בבית דין למי שיש לו עדות, שנאמר: \"והוא עד, או ראה או ידע\" (ויקרא ה,א).",
+        "לחקור העדים הרבה, שנאמר: \"ודרשת וחקרת ושאלת, היטב\" (דברים יג,טו).",
+        "לעשות לעדים זוממין כמו שזמו לעשות, שנאמר: \"ועשיתם לו, כאשר זמם\" (דברים יט,יט).",
+        "לערוף את העגלה כמצותה, שנאמר: \"וערפו שם את העגלה, בנחל\" (דברים כא,ד).",
+        "להכין שש ערי מקלט, שנאמר: \"תכין לך, הדרך, ושילשת\" (דברים יט,ג).",
+        "לתת ללויים ערים לשבת, וגם הן קולטות, שנאמר: \"ונתנו ללויים . . . ערים\" (במדבר לה,ב).",
+        "לעשות מעקה, שנאמר: \"ועשית מעקה לגגך\" (דברים כב,ח).",
+        "לאבד עבודה זרה וכל משמשיה, שנאמר: \"אבד תאבדון את כל המקומות\" (דברים יב,ב).",
+        "להרוג אנשי עיר הנידחת ולשרוף את העיר, שנאמר: \"ושרפת באש את . . . כל שללה\" (דברים יג,יז).",
+        "לאבד שבעה עממים מארץ ישראל, שנאמר: \"החרם תחרימם\" (דברים כ,יז).",
+        "להכרית זרעו של עמלק, שנאמר: \"תמחה את זכר עמלק\" (דברים כה,יט).",
+        "לזכור מה שעשה לנו עמלק תדיר, שנאמר: \"זכור, את אשר עשה לך עמלק\" (דברים כה,יז).",
+        "לעשות במלחמת הרשות כמשפט הכתוב בתורה, שנאמר: \"כי תקרב אל עיר\" (דברים כ,י).",
+        "למשוח כוהן למלחמה, שנאמר: \"והיה, כקורבכם אל המלחמה; וניגש הכוהן\" (דברים כ,ב).",
+        "להתקין יד במחנה, שנאמר: \"ויד תהיה לך, מחוץ למחנה\" (דברים כג,יג).",
+        "להתקין יתד, שנאמר: \"ויתד תהיה לך, על אזנך\" (דברים כג,יד).",
+        "להשיב את הגזל, שנאמר: \"והשיב את הגזילה אשר גזל\" (ויקרא ה,כג).",
+        "ליתן צדקה, שנאמר: \"פתוח תפתח את ידך\" (דברים טו,ח; דברים טו,יא).",
+        "להעניק לעבד עברי, שנאמר: \"הענק תעניק, לו\" (דברים טו,יד); וכן אמה עברייה.",
+        "להלוות לעני, שנאמר: \"אם כסף תלווה את עמי\" (שמות כב,כד); \"אם\" זה אינו רשות אלא מצוה, שנאמר: \"והעבט, תעביטנו\" (דברים טו,ח).",
+        "להלוות לנוכרי בריבית, שנאמר: \"לנוכרי תשיך\" (דברים כג,כא); מפי השמועה למדו שזו מצות עשה.",
+        "להשיב המשכון לבעליו, שנאמר: \"השב תשיב לו את העבוט\" (דברים כד,יג).",
+        "ליתן שכר שכיר בזמנו, שנאמר: \"ביומו תיתן שכרו\" (דברים כד,טו).",
+        "להיות השכיר אוכל בזמן שכירותו, שנאמר: \"כי תבוא בכרם ריעך\" (דברים כג,כה), \"כי תבוא בקמת ריעך\" (דברים כג,כו).",
+        "לעזוב מעל חברו או מעל בהמתו, שנאמר: \"עזוב תעזוב, עימו\" (שמות כג,ה).",
+        "להקים המשא על הבהמה, שנאמר: \"הקם תקים, עימו\" (דברים כב,ד).",
+        "להשיב האבידה, שנאמר: \"השב תשיבם, לאחיך\" (דברים כב,א).",
+        "להוכיח החוטא, שנאמר: \"הוכח תוכיח את עמיתך\" (ויקרא יט,יז).",
+        "לאהוב כל בני אדם מבני ברית, שנאמר: \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\" (ויקרא יט, יח).",
+        "לאהוב את הגר, שנאמר: \"ואהבתם את הגר\" (דברים י, יט).",
+        "לצדק מאזניים עם המשקלות, שנאמר: \"מאזני צדק אבני צדק\" (ויקרא יט, לו).",
+        "לכבד החכמים, שנאמר: \"מפני שיבה תקום\" (ויקרא יט, לב).",
+        "לכבד אב ואם, שנאמר \"כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ\" (שמות כ, יא); (דברים ה, טו).",
+        "ליראה מאב ואם, שנאמר: \"אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ\" (ויקרא יט, ג).",
+        "לפרות ולרבות, שנאמר: \"פרו ורבו\" (בראשית ט, ז).",
+        "לבעול בקידושין, שנאמר: \"כי יקח איש אשה ובא אליה\" (דברים כב, יג) וראה דברים כד, א.",
+        "לשמח חתן את אשתו שנה, שנאמר: \"נקי יהיה לביתו שנה אחת\" (דברים כד, ה).",
+        "למול את הבן, שנאמר: \"וביום השמיני ימול בשר ערלתו\" (ויקרא יב, ג).",
+        "לייבם אשת אח, שנאמר: \"יבמה יבוא עליה\" (דברים כה,ה).",
+        "לחלוץ ליבם, שנאמר: \"וחלצה נעלו מעל רגלו\" (דברים כה,ט).",
+        "לישא אונס שנאמר: \"ולו תהיה לאישה\" (דברים כב,כט).",
+        "לישב מוציא שם רע עם אשתו כל ימיו, שנאמר: \"ולו תהיה לאישה\" (דברים כב,יט).",
+        "לדון במפתה בחמישים שקל עם שאר דינין, שנאמר: \"כי יפתה איש\" (שמות כב,טו).",
+        "לעשות ליפת תואר ככתוב, שנאמר: \"וראית, בשביה, אשת, יפת תואר\" (דברים כא,יא).",
+        "לגרש בשטר, שנאמר: \"וכתב לה ספר כריתות ונתן בידה\" (דברים כד,א; דברים כד,ג).",
+        "לעשות לסוטה כתורה, שנאמר: \"ועשה לה הכוהן, את כל התורה הזאת\" (במדבר ה,ל).",
+        "להלקות הרשעים, שנאמר: \"והפילו השופט והכהו\" (דברים כה,ב).",
+        "להגלות רוצח בשגגה, שנאמר: \"וישב בה, עד מות הכוהן\" (במדבר לה,כה).",
+        "להיות בית דין הורגין בסיף, שנאמר: \"נקום, יינקם\" (שמות כא,כ).",
+        "להיות בית דין הורגין בחנק, שנאמר: \"מות יומת הנואף, והנואפת\" (ויקרא כ,י).",
+        "להיות בית דין שורפין באש, שנאמר: \"באש ישרפו אותו, ואתהן\" (ויקרא כ,יד).",
+        "להיות בית דין סוקלין באבנים, שנאמר: \"וסקלתם אותם\" (דברים כב,כד).",
+        "לתלות מי שנתחייב תלייה, שנאמר: \"ותלית אותו, על עץ\" (דברים כא,כב).",
+        "לקבור הנהרג ביומו, שנאמר: \"כי קבור תקברנו ביום ההוא\" (דברים כא,כג).",
+        "לדון בעבד עברי כהלכותיו, שנאמר: \"כי תקנה עבד עברי\" (שמות כא,ב).",
+        "לייעד אמה עברייה, שנאמר: \"אשר לו יעדה\" (שמות כא,ח), \"ואם לבנו, ייעדנה\" (שמות כא,ט).",
+        "לפדות אמה עברייה, שנאמר: \"והפדה\" (שמות כא,ח).",
+        "לעבוד בעבד כנעני לעולם, שנאמר: \"לעולם, בהם תעבודו\" (ויקרא כה,מו).",
+        "להיות החובל משלם ממון, שנאמר: \"וכי יריבון אנשים--והכה איש\" (שמות כא,יח).",
+        "לדון בנזקי בהמה, שנאמר: \"וכי ייגוף שור איש את שור ריעהו\" (שמות כא,לה).",
+        "לדון בנזקי הבור, שנאמר: \"כי יפתח איש בור\" (שמות כא,לג).",
+        "לדון לגנב בתשלומין או במיתה, שנאמר: \"וכי יגנוב\" (ראה שמות כא,לז), \"אם במחתרת\" (שמות כב,א), \"וגונב איש ומכרו\" (שמות כא,טז).",
+        "לדון בנזקי הבער, שנאמר: \"כי יבער איש, שדה או כרם\" (שמות כב,ד).",
+        "לדון בנזקי האש, שנאמר: \"כי תצא אש ומצאה קוצים\" (שמות כב,ה).",
+        "לדון בדין שומר חינם, שנאמר: \"כי ייתן איש אל ריעהו כסף או כלים\" (שמות כב,ו).",
+        "לדון בדין נושא שכר ושוכר, שנאמר: \"כי ייתן איש אל ריעהו חמור או שור\" (שמות כב,ט).",
+        "לדון בדין השואל, שנאמר: \"וכי ישאל איש מעם ריעהו\" (שמות כב,יג).",
+        "לדון בדין מקח וממכר, שנאמר: \"וכי תמכרו ממכר לעמיתך\" (ויקרא כה,יד).",
+        "לדון בדין טוען וכופר, שנאמר: \"על כל דבר פשע\" (שמות כב,ח).",
+        "להציל הנרדף ואפילו בנפש הרודף, שנאמר: \"וקצותה, את כפה\" (דברים כה,יב).",
+        "לדון בדיני נחלות, שנאמר: \"איש כי ימות, ובן אין לו\" (במדבר כז,ח)."
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Mishneh Torah.json

@@ -0,0 +1,273 @@
+{
+    "language": "he",
+    "title": "Mishneh Torah, Positive Mitzvot",
+    "versionSource": "http://www.mechon-mamre.org/i/0001n.htm",
+    "versionTitle": "Mishneh Torah",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה תורה, מצוות עשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "מִצְוָה רִאשׁוֹנָה מִמִּצְווֹת עֲשֵׂה, לֵידַע שֶׁיֵּשׁ שָׁם אֱלוֹהַּ, שֶׁנֶּאֱמָר \"אָנֹכִי ה' אֱלֹהֶיךָ\"  (שמות כ ב, דברים ה ו).",
+        "לְיַחֲדוֹ, שֶׁנֶּאֱמָר \"ה' אֱלֹהֵינוּ, ה' אֶחָד\" (דברים ו, ד).",
+        "לְאָהֳבוֹ, שֶׁנֶּאֱמָר \"וְאָהַבְתָּ, אֵת ה' אֱלֹהֶיךָ\" (דברים ו ה, יא א).",
+        "לְיִרְאָה מִמֶּנּוּ, שֶׁנֶּאֱמָר \"אֶת-ה' אֱלֹהֶיךָ תִּירָא\" (דברים ו יג, י כ).",
+        "לְהִתְפַּלַּל לוֹ, שֶׁנֶּאֱמָר \"וַעֲבַדְתֶּם, אֵת ה' אֱלֹהֵיכֶם\" (שמות כג, כה) – עֲבוֹדָה זוֹ תְּפִלָּה.",
+        "לְדָבְקָה בּוֹ, שֶׁנֶּאֱמָר \"וּבוֹ תִדְבָּק\" (דברים י כ).",
+        "לְהִשָּׁבַע בִּשְׁמוֹ, שֶׁנֶּאֱמָר \"וּבִשְׁמוֹ, תִּשָּׁבֵעַ\" (דברים ו יג, י כ).",
+        "לְהִדַּמּוֹת בִּדְרָכָיו הַטּוֹבִים וְהַיְּשָׁרִים, שֶׁנֶּאֱמָר \"וְהָלַכְתָּ, בִּדְרָכָיו\" (דברים כח, ט).",
+        "לְקַדַּשׁ שְׁמוֹ, שֶׁנֶּאֱמָר \"וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל\" (ויקרא כב, לב).",
+        "לִקְרוֹת קִרְיַת שְׁמַע פַּעֲמַיִם בְּכָל יוֹם, שֶׁנֶּאֱמָר \"וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ\" (דברים ו, ז).",
+        "ללמוד תורה וללמדה, שנאמר: \"וְשִׁנַּנְתָּם לְבָנֶיךָ\" (דברים ו, ז).",
+        "לקשור תפילין בראש, שנאמר: \"וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ\" (דברים ו, ח).",
+        "לקשור תפילין ביד, שנאמר: \"וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ\" (דברים ו, ח).",
+        "לעשות ציצית, שנאמר: \"וְעָשׂוּ לָהֶם צִיצִת\" (במדבר טו, לח).",
+        "לקבוע מזוזה, שנאמר: \"וּכְתַבְתָּם עַל מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ\" (דברים ו ט; יא, כ).",
+        "להקהיל את העם לשמוע תורה במוצאי שביעית, שנאמר: \"הַקְהֵל אֶת הָעָם...\" (דברים לא, יב).",
+        "לכתוב כל איש ספר תורה לעצמו, שנאמר: \"כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת\" (דברים לא, יט).",
+        "לכתוב המלך ספר תורה לעצמו, יתר על האחד של כל אדם, עד שיהיה לו שתי תורות, שנאמר: \"וְכָתַב לוֹ אֵת מִשְׁנֵה הַתּוֹרָה הַזֹּאת\" (דברים יז, יח).",
+        "לברך אחר המזון, שנאמר: \"וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ\" (דברים ח, י).",
+        "לבנות בית הבחירה, שנאמר: \"וְעָשׂוּ לִי מִקְדָּשׁ\" (שמות כה, ח).",
+        "ליראה מבית זה, שנאמר: \"וּמִקְדָּשִׁי תִּירָאוּ\" (ויקרא יט ל; כו, ב).",
+        "לשמור בית זה תמיד, שנאמר: \"וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת\" (במדבר יח, ב).",
+        "להיות הלוי עובד במקדש, שנאמר: \"וְעָבַד הַלֵּוִי הוּא\" (במדבר יח, כג).",
+        "לקדש הכהן ידיו ורגליו בשעת העבודה, שנאמר: \"וְרָחֲצוּ אַהֲרֹן וּבָנָיו...\" (שמות ל, יט).",
+        "לערוך נרות במקדש, שנאמר: \"יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו\" (שמות כז, כא).",
+        "לברך הכהנים את ישראל, שנאמר: \"כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל\" (במדבר ו, כג).",
+        "להסדיר לחם ולבונה לפני יי בכל שבת, שנאמר: \"וְנָתַתָּ עַל הַשֻׁלְחָן לֶחֶם פָּנִים\" (שמות כה, ל).",
+        "להקטיר קטורת פעמים ביום, שנאמר: \"וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים\" (שמות ל, ז).",
+        "להבעיר אש במזבח העולה תמיד, שנאמר: \"אֵשׁ תמיד תוקד על המזבח\" (ויקרא ו, ו).",
+        "להרים הדשן מעל המזבח בכל יום, שנאמר: \"וְהֵרִים אֶת הַדֶּשֶׁן\" (ויקרא ו, ג).",
+        "לשלח טמאים ממחנה שכינה שהוא המקדש, שנאמר: \"וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְכָל זָב וְכֹל טָמֵא לָנֶפֶשׁ\" (במדבר ה, ב).",
+        "לחלוק כבוד לזרעו של אהרן, ולהקדימו לכל דבר שבקדושה, שנאמר: \"וְקִדַּשְׁתּוֹ\" (ויקרא כא, ח).",
+        "להיות הכהנים לובשים לעבודה בגדי כהונה, שנאמר: \"וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ...\" (שמות כח, ב).",
+        "לשאת הארון על הכתף כשנושאין אותו, שנאמר: \"בַּכָּתֵף יִשָּׂאוּ\" (במדבר ז, ט).",
+        "למשוח כהנים גדולים ומלכים בשמן המשחה, שנאמר: \"שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה\" (שמות ל, לא).",
+        "להיות הכהנים עובדין במקדש משמרות משמרות, ובמועדים עובדין כאחד, שנאמר: \"וְכִי יָבוֹא הַלֵּוִי...\" (דברים יח, ו) \"לְבַד מִמְכָּרָיו עַל הָאָבוֹת\" (שם, ח).",
+        "להיות הכהנים מיטמאין לקרוביהם, ומתאבלין עליהן כשאר ישראל שהן מצווין להתאבל, שנאמר: \"לָהּ יִטַּמָּא\" (ויקרא כא, ג).",
+        "להיות כהן גדול נושא בתולה, שנאמר: \"וְהוּא אִשָּׁה בִּבְתוּלֶיהָ יִקָּח\" (ויקרא כא, יג).",
+        "להקריב תמידין בכל יום, שנאמר: \"שְׁנַיִם לַיּוֹם עוֹלָה תָמִיד\" (במדבר כח, ג).",
+        "להקריב כהן גדול מנחה בכל יום, שנאמר: \"זֶה קָרְבַּן אַהֲרֹן וּבָנָיו\" (ויקרא ו, יג).",
+        "להוסיף קרבן אחר בכל שבת, שנאמר: \"וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְּבָשִׂים\" (במדבר כח, ט).",
+        "להוסיף קרבן בכל ראש חודש וחודש, שנאמר: \"וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ...\" (במדבר כח, יא).",
+        "להוסיף קרבן בחג הפסח, שנאמר: \"שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיי\" (ויקרא כג, לו).",
+        "להקריב מנחת העומר ממחרת יום ראשון של פסח עם כבש אחד, שנאמר: \"וַהֲבֵאתֶם אֵת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן\" (ויקרא כג, י).",
+        "להוסיף קרבן ביום עצרת, שנאמר: \"וּבְיוֹם הַבִּכּוּרִים...\" (במדבר כח, כו) \"וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ...\" (במדבר כח, כז).",
+        "להביא שתי הלחם עם הקרבנות הקרבים בגלל הלחם ביום עצרת, שנאמר: \"מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה\" (ויקרא כג, יז) \"וְהִקְרַבְתֶּם עַל הַלֶּחֶם\" (שם, יח).",
+        "להוסיף קרבן בראש השנה, שנאמר: \"וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ [...] וַעֲשִׂיתֶם...\" (במדבר כט, א).",
+        "להוסיף קרבן ביום הצום, שנאמר: \"וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי...\" (במדבר כט, ז).",
+        "לעשות עבודת היום ביום הצום, שנאמר: \"בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר\" (ויקרא טז, ג), וכל העבודה הכתובה בפרשת \"אחרי מות\".",
+        "להוסיף קרבן בחג הסוכות, שנאמר: \"וְהִקְרַבְתֶּם עוֹלָה אִשֵּׁה רֵיחַ נִיחוֹחַ\" (במדבר כט, יג).",
+        "להוסיף קרבן ביום שמיני עצרת, כי רגל בפני עצמו הוא, שנאמר: \"בַּיּוֹם הַשְּׁמִינִי\" (במדבר כט, לה).",
+        "לחוג ברגלים, שנאמר: \"שָׁלֹשׁ רְגָלִים תָּחֹג לִי\" (שמות כג, יד).",
+        "להיראות ברגלים, שנאמר: \"שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ\" (שמות כג יז; שם לג, כג; דברים טז טז.",
+        "לשמוח ברגלים, שנאמר: \"וְשָׂמַחְתָּ בְּחַגֶּךָ\" (דברים טז, יד).",
+        "לשחוט כבש הפסח, שנאמר: \"וְשָׁחֲטוּ אֹתוֹ כָּל קְהַל \" (שמות יב, ו).",
+        "לאכול בשר הפסח צלי בלילי חמישה עשר מניסן, שנאמר: \"וְאָכְלוּ אֶת הַבָּשָׂר\" (שמות יב, ח).",
+        "לעשות פסח שני, שנאמר: \"בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר\" (במדבר ט, יא).",
+        "לאכול את בשר פסח שני על מצה ומרור, שנאמר: \"עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ\" (במדבר ט, יא).",
+        "לתקוע בחצוצרות על הקרבנות ובשעת הצרות, שנאמר: \"וּתְקַעְתֶּם בַּחֲצוֹצְרֹת\" (במדבר י, י).",
+        "להיות כל קרבנות בהמה מיום שמיני והלאה, שנאמר: \"מִיּוֹם הַשְּׁמִינִי וָהָלְאָה\" (ויקרא כב, כז).",
+        "להיות כל קרבן בהמה תמים, שנאמר: \"תָּמִים יִהְיֶה לְרָצוֹן\" (ויקרא כב, כא).",
+        "למלוח כל קרבן, שנאמר: \"עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח\" (ויקרא ב, יג).",
+        "מעשה העולה, שנאמר: \"אִם עוֹלָה קָרְבָּנוֹ\" (ויקרא א, ג).",
+        "מעשה חטאת, שנאמר: \"זֹאת תּוֹרַת הַחַטָּאת\" (ויקרא ו, יח).",
+        "מעשה האשם, שנאמר: \"זֹאת תּוֹרַת הָאָשָׁם\" (ויקרא ז, א).",
+        "מעשה זבח השלמים, שנאמר: \"וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים\" (ויקרא ז, יא).",
+        "מעשה המנחה, שנאמר: \"וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה\" (ויקרא ב, א).",
+        "להקריב בית דין קרבן אם טעו בהוראה, שנאמר: \"וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ\" (ויקרא ד, יג).",
+        "להקריב היחיד קרבן חטאת אם שגג במצות לא תעשה שחייבים עליה כרת, שנאמר: \"וְנֶפֶשׁ כִּי תֶחֱטָא\" (ויקרא ה, א).",
+        "להקריב היחיד קרבן אם נסתפק לו אם חטא חטא שחייבים עליו חטאת או לא חטא, שנאמר: \"וְלֹא יָדַע וְאָשֵׁם וְהֵבִיא אֶת אֲשָׁמוֹ\" (ויקרא ה, יז) וזה הוא נקרא אשם תלוי.",
+        "להקריב השוגג במעילה, או החוטא בגזילה, או בשפחה חרופה, או שכפר בפיקדון ונשבע; מביא קרבן אשם, וזה הוא הנקרא אשם ודאי.",
+        "להקריב קרבן עולה ויורד, שנאמר: \"ואם לא תגיע ידו\" (ויקרא ה,ז), \"ואם לא תשיג ידו\" (ויקרא ה,יא).",
+        "להתוודות לפני ה' מכל חטא שיעשה האדם, בשעת הקרבן ושלא בשעת הקרבן, שנאמר: \"והתוודו, את חטאתם אשר עשו\" (במדבר ה,ז).",
+        "להקריב הזב קרבן אחר שיטהר, שנאמר: \"וכי יטהר הזב, מזובו\" (ויקרא טו,יג).",
+        "להקריב הזבה קרבן אחר שתטהר, שנאמר: \"ואם טהרה, מזובה\" (ויקרא טו,כח).",
+        "להקריב היולדת קרבן אחר שתטהר, שנאמר: \"ובמלאות ימי טוהרה\" (ויקרא יב,ו).",
+        "להקריב המצורע קרבן אחר שיטהר, שנאמר: \"וביום השמיני ייקח\" (ויקרא יד,י).",
+        "לעשר הבהמה, שנאמר: \"וכל מעשר בקר וצאן\" (ויקרא כז,לב).",
+        "לקדש בכור הבהמה הטהורה ולהקריבו, שנאמר: \"כל הבכור אשר ייוולד\" (דברים טו,יט).",
+        "לפדות בכור אדם, שנאמר: \"אך פדה תפדה, את בכור האדם\" (במדבר יח,טו).",
+        "לפדות פטר חמור, שנאמר: \"ופטר חמור תפדה בשה\" (שמות לד,כ).",
+        "לערוף פטר חמור, שנאמר: \"ואם לא תפדה וערפתו\" (שמות יג,יג; שמות לד,כ).",
+        "להביא כל הקרבנות שיש על האדם בחובה או בנדבה ברגל ראשון שפגע בו, שנאמר: \"ובאת שמה\" (דברים יב,ה), \"והבאתם שמה\" (דברים יב,ו).",
+        "להקריב כל הקרבנות בבית הבחירה, שנאמר: \"ושם תעשה, כול אשר אנוכי מצווך\" (דברים יב,יד).",
+        "להיטפל בהבאת הקרבנות מחוצה לארץ לבית הבחירה, שנאמר: \"רק קודשיך אשר יהיו לך, ונדריך, תישא ובאת\" (דברים יב,כו); מפי השמועה למדו שאינו מדבר אלא בקודשי חוצה לארץ.",
+        "לפדות קודשים בעלי מומים ויהיו מותרים באכילה, שנאמר: \"רק בכל אוות נפשך תזבח ואכלת בשר\" (דברים יב,טו); מפי השמועה למדו שאינו מדבר אלא בפסולי המוקדשין שייפדו.",
+        "להיות התמורה קודש, שנאמר: \"והיה הוא ותמורתו יהיה קודש\" (ויקרא כז,י; ויקרא כז,לג).",
+        "לאכול שיירי מנחות, שנאמר: \"והנותרת ממנה, יאכלו אהרון ובניו\" (ויקרא ו,ט).",
+        "לאכול בשר חטאת ואשם, שנאמר: \"ואכלו אותם אשר כופר בהם\" (שמות כט,לג).",
+        "לשרוף בשר קודש שנטמא, שנאמר: \"והבשר אשר ייגע בכל טמא\" (ויקרא ז,יט).",
+        "לשרוף הנותר, שנאמר: \"והנותר, מבשר הזבח--ביום, השלישי, באש, יישרף\" (ויקרא ז,יז).",
+        "לגדל הנזיר שיערו, שנאמר: \"גדל פרע, שיער ראשו\" (במדבר ו,ה).",
+        "לגלח הנזיר שיערו על קרבנותיו במלאות ימי נזרו, או בתוך ימי נזרו אם נטמא, שנאמר: \"וכי ימות מת עליו\" (במדבר ו,ט).",
+        "לקיים אדם כל מה שהוציא בשפתיו, מקרבן או צדקה וכיוצא בהם, שנאמר: \"מוצא שפתיך, תשמור ועשית\" (דברים כג,כד).",
+        "לדון בהפרת נדרים בכל הדינים האמורין בפרשה.",
+        "להיות כל נוגע בנבילה טמא, שנאמר \"וכי ימות מן הבהמה\" (ויקרא יא, לט).",
+        "להיות שמונה שרצים מטמאין, שנאמר \"וזה לכם הטמא\" (ויקרא יא, כט).",
+        "להיות האוכלין מיטמאין, שנאמר \"מכל האוכל אשר יאכל\" (ויקרא יא, לד).",
+        "להיות הנידה טמאה ומטמאה לאחרים.",
+        "להיות היולדת טמאה כנידה.",
+        "להיות המצורע טמא ומטמא.",
+        "להיות בגד מנוגע טמא ומטמא.",
+        "להיות בית מנוגע מטמא.",
+        "להיות הזב מטמא.",
+        "להיות שכבת זרע מטמאה.",
+        "להיות זבה מטמאה.",
+        "להיות המת מטמא.",
+        "להיות מי נדה מטמאין לאדם טהור, ומטהרין מטומאת מת בלבד. וכל אלו הדינין של טומאות אלו, רוב משפט כל טומאה וטומאה מהן מבואר בתורה שבכתב.",
+        "להיות הטהרה מכל הטמאות בטבילה במי מקוה, שנאמר: \"וְרָחַץ בַּמַּיִם אֶת כָּל בְּשָׂרוֹ\" (ויקרא טו, טז) למדו מפי השמועה שרחיצה זו במים שכל גופו עולה בהן בבת אחת.",
+        "להיות הטהרה מן הצרעת בין צרעת אדם בין צרעת בית בעץ ארז ואיזוב ושני תולעת ושתי ציפורים ומים חיים, שנאמר: \"זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע\" (ויקרא יד, ב).",
+        "להיות המצורע מגלח כל שערו, שנאמר: \"וְהָיָה בַּיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל שְׂעָרוֹ\" (ויקרא יד, ט).",
+        "להיות המצורע ידוע לכל בדברים האמורים בו \"בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרֻעַ וְעַל שָׂפָם יַעְטֶה וְטָמֵא טָמֵא יִקְרָא\" (ויקרא יג, מה). וכן כל שאר הטמאים צריכין להודיע את עצמן.",
+        "לעשות פרה אדומה להיות אפרה מוכן, שנאמר: \"וְהָיְתָה לַעֲדַת בְּנֵי יִשְׂרָאֵל\" (במדבר יט, ט).",
+        "להיות מעריך אדם נותן דמים הקצובין בפרשה, שנאמר: \"אִישׁ כִּי יַפְלִא נֶדֶר\" (ויקרא כז, ב).",
+        "להיות מעריך בהמה טמאה נותן דמיה, שנאמר: \"וְהֶעֱמִיד אֶת הַבְּהֵמָה\" (ויקרא כז, יא).",
+        "להיות מעריך ביתו נותן כערך הכהן, שנאמר: \"וְאִישׁ כִּי יַקְדִּישׁ\" (ויקרא כז, יד).",
+        "להיות מקדיש שדהו נותן בערך הקצוב בפרשה, שנאמר: \"וְהָיָה עֶרְכְּךָ כְּפִי זַרְעוֹ\" (ויקרא כז, טז).",
+        "לשלם השוגג במעילה מה שמעל לה' ולהוסיף חומש, שנאמר: \"וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם\" (ויקרא ה, טז).",
+        "להיות נטע רבעי קודש, שנאמר: \"יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים\" (ויקרא יט, כד).",
+        "להניח פיאה.",
+        "להניח לקט.",
+        "להניח עומר השכחה.",
+        "להניח עוללות בכרם.",
+        "להניח פרט הכרם לפי שבכל אלו נאמר \"לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם\" (ויקרא יט, י) (ויקרא כג, כב) וזו היא מצות עשה שלהם.",
+        "להביא ביכורים לבית הבחירה, שנאמר: \"רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ\" (שמות כג, יט) (שמות לד, כו).",
+        "להפריש תרומה גדולה לכהן, שנאמר: \"רֵאשִׁית דְּגָנְךָ תִּתֵּן לוֹ\" (דברים יח, ד).",
+        "להפריש מעשר דגן ללוים, שנאמר: \"כָּל מַעְשַׂר הָאָרֶץ\" (ויקרא כז, ל).",
+        "להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר: \"עַשֵּׂר תְּעַשֵּׂר\" (דברים יד, כב) מפי השמועה למדו שזה הוא מעשר שני.",
+        "להיות הלוים מפרישין מעשר מן המעשר שלקחו מישראל ונותנין אותו לכהנים, שנאמר: \"וְאֶל הַלְוִיִּם תְּדַבֵּר\" (במדבר יח, כו).",
+        "להפריש מעשר עני תחת מעשר שני בשלישית ובשישית בשבוע, שנאמר: \"מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת כָּל מַעְשַׂר תְּבוּאָתְךָ\" (דברים יד, כח).",
+        "להתוודות וידוי מעשר, שנאמר: \"ואמרת לפני ה' אלוהיך ביערתי הקודש\" (דברים כו,יג).",
+        "לקרות על הביכורים, שנאמר: \"וענית ואמרת לפני ה' אלוהיך\" (דברים כו,ה).",
+        "להפריש חלה לכוהן, שנאמר: \"ראשית, עריסותיכם--חלה, תרימו תרומה\" (במדבר טו,כ).",
+        "להשמיט קרקע, שנאמר: \"והשביעית תשמטנה ונטשתה\" (שמות כג,יא).",
+        "לשבות מעבודת הארץ, שנאמר: \"בחריש ובקציר, תשבות\" (שמות לד,כא).",
+        "לקדש שנת יובל בשביתה כשמיטה, שנאמר: \"וקידשתם, את שנת החמישים\" (ויקרא כה,י).",
+        "לתקוע בשופר בשנת היובל, שנאמר: \"והעברת שופר תרועה\" (ויקרא כה,ט).",
+        "ליתן גאולה לארץ בשנת היובל, שנאמר: \"ובכול, ארץ אחוזתכם, גאולה, תיתנו לארץ\" (ויקרא כה,כד).",
+        "להיות גאולה בבתי ערי חומה עד שנה, שנאמר: \"ואיש, כי ימכור בית מושב\" (ויקרא כה,כט).",
+        "למנות שני יובל שנים ושמיטים, שנאמר: \"וספרת לך, שבע . . .\" (ויקרא כה,ח).",
+        "להשמיט כספים בשביעית, שנאמר: \"שמוט כל בעל משה ידו\" (דברים טו,ב).",
+        "לנגוש לנוכרי, שנאמר: \"את הנוכרי, תיגוש; ואשר יהיה לך\" (דברים טו,ג).",
+        "ליתן מן הבהמה לכוהן הזרוע והלחיים והקיבה, שנאמר: \"ונתן, לכוהן, הזרוע\" (דברים יח,ג).",
+        "ליתן ראשית הגז לכוהן, שנאמר: \"וראשית גז צאנך--תיתן לו\" (דברים יח,ד).",
+        "לדון בדיני חרמים, מהם לה' ומהם לכוהן, שנאמר: \"אך כל חרם אשר יחרים\" (ויקרא כז,כח).",
+        "לשחוט בהמה חיה ועוף ואחר כך יאכל בשרם, שנאמר: \"וזבחת מבקרך ומצאנך\" (דברים יב,כא).",
+        "לכסות דם חיה ועוף, שנאמר: \"ושפך, את דמו, וכיסהו, בעפר\" (ויקרא יז,יג).",
+        "לשלח הקן, שנאמר: \"שלח תשלח את האם ואת הבנים תיקח לך\" (דברים כב,ז).",
+        "לבדוק בסימני בהמה, שנאמר: \"זאת החיה אשר תאכלו\" (ויקרא יא,ב).",
+        "לבדוק בסימני העוף עד שיבדיל בין טמא לטהור, שנאמר: \"כל ציפור טהורה, תאכלו\" (דברים יד,יא).",
+        "לבדוק בסימני חגבים לידע טהור מן הטמא, שנאמר: \"אשר לו כרעיים\" (ויקרא יא,כא).",
+        "לבדוק בסימני דגים, שנאמר: \"את זה, תאכלו, מכול, אשר במים\" (ויקרא יא,ט; דברים יד,ט).",
+        "לקדש חודשים ולחשב שנים וחודשים בבית דין בלבד, שנאמר: \"החודש הזה לכם, ראש חודשים\" (שמות יב,ב).",
+        "לשבות בשבת, שנאמר: \"וביום השביעי תשבות\" (שמות כג,יב; שמות לד,כא).",
+        "לקדש שבת, שנאמר: \"זכור את יום השבת, לקדשו\" (שמות כ,ז).",
+        "לבער חמץ, שנאמר: \"ביום הראשון, תשביתו שאור מבתיכם\" (שמות יב,טו).",
+        "לספר ביציאת מצריים בלילה הראשון של חג המצות, שנאמר: \"והגדת לבנך\" (שמות יג,ח).",
+        "לאכול מצה בליל זה, שנאמר: \"בערב, תאכלו, מצות\" (שמות יב,יח).",
+        "לשבות בראשון של פסח, שנאמר: \"וביום הראשון, מקרא קודש\" (שמות יב,טז).",
+        "לשבות בשביעי בו, שנאמר: \"וביום השביעי, מקרא קודש\" (שמות יב,טז; במדבר כח,כה).",
+        "לספור מקצירת העומר תשעה וארבעים יום, שנאמר: \"וספרתם לכם, ממוחרת השבת\" (ויקרא כג,טו).",
+        "לשבות ביום חמישים, שנאמר: \"וקראתם בעצם היום הזה, מקרא קודש\" (ויקרא כג,כא).",
+        "לשבות בראשון של חודש השביעי, שנאמר: \"באחד לחודש, יהיה לכם שבתון\" (ויקרא כג,כד).",
+        "להתענות בעשירי בו, שנאמר: \"ובעשור לחודש תענו את נפשותיכם\" (ראה ויקרא טז,כט; במדבר כט,ז).",
+        "לשבות ביום הצום, שנאמר: \"שבת שבתון\" (ויקרא טז,לא; ויקרא כג,לב).",
+        "לשבות בראשון של חג הסוכות, שנאמר: \"ביום הראשון, מקרא קודש\" (ויקרא כג,לה).",
+        "לשבות בשמיני של חג, שנאמר: \"וביום השמיני מקרא קודש\" (ראה ויקרא כג,לו).",
+        "לישב בסוכה שבעת ימים, שנאמר: \"בסוכות תשבו, שבעת ימים\" (ויקרא כג,מב).",
+        "ליטול לולב, שנאמר: \"ולקחתם לכם ביום הראשון, פרי עץ הדר כפות תמרים\" (ויקרא כג,מ).",
+        "לשמוע קול שופר בראש השנה, שנאמר: \"יום תרועה, יהיה לכם\" (במדבר כט,א).",
+        "ליתן מחצית השקל בכל שנה ושנה, שנאמר: \"זה ייתנו, כל העובר על הפקודים\" (שמות ל,יג).",
+        "לשמוע מכל נביא שיהיה בכל דור ודור אם לא יוסיף ולא יגרע, שנאמר: \"אליו, תשמעון\" (דברים יח,טו).",
+        "למנות מלך, שנאמר: \"שום תשים עליך מלך\" (דברים יז,טו).",
+        "לשמוע מכל בית דין הגדול שיעמדו להם לישראל, שנאמר: \"ועל המשפט אשר יאמרו לך--תעשה\" (דברים יז,יא).",
+        "לנטות אחרי רבים אם תהיה מחלוקת בין הסנהדרין בדינין, שנאמר: \"אחרי רבים--להטות\" (שמות כג,ב).",
+        "למנות שופטים ושוטרים בכל קהל וקהל מישראל, שנאמר: \"שופטים ושוטרים, תיתן לך\" (דברים טז,יח).",
+        "להשוות בין בעלי דינין בשעה שעומדין בדין, שנאמר: \"בצדק, תשפוט עמיתך\" (ויקרא יט,טו).",
+        "להעיד בבית דין למי שיש לו עדות, שנאמר: \"והוא עד, או ראה או ידע\" (ויקרא ה,א).",
+        "לחקור העדים הרבה, שנאמר: \"ודרשת וחקרת ושאלת, היטב\" (דברים יג,טו).",
+        "לעשות לעדים זוממין כמו שזמו לעשות, שנאמר: \"ועשיתם לו, כאשר זמם\" (דברים יט,יט).",
+        "לערוף את העגלה כמצותה, שנאמר: \"וערפו שם את העגלה, בנחל\" (דברים כא,ד).",
+        "להכין שש ערי מקלט, שנאמר: \"תכין לך, הדרך, ושילשת\" (דברים יט,ג).",
+        "לתת ללויים ערים לשבת, וגם הן קולטות, שנאמר: \"ונתנו ללויים . . . ערים\" (במדבר לה,ב).",
+        "לעשות מעקה, שנאמר: \"ועשית מעקה לגגך\" (דברים כב,ח).",
+        "לאבד עבודה זרה וכל משמשיה, שנאמר: \"אבד תאבדון את כל המקומות\" (דברים יב,ב).",
+        "להרוג אנשי עיר הנידחת ולשרוף את העיר, שנאמר: \"ושרפת באש את . . . כל שללה\" (דברים יג,יז).",
+        "לאבד שבעה עממים מארץ ישראל, שנאמר: \"החרם תחרימם\" (דברים כ,יז).",
+        "להכרית זרעו של עמלק, שנאמר: \"תמחה את זכר עמלק\" (דברים כה,יט).",
+        "לזכור מה שעשה לנו עמלק תדיר, שנאמר: \"זכור, את אשר עשה לך עמלק\" (דברים כה,יז).",
+        "לעשות במלחמת הרשות כמשפט הכתוב בתורה, שנאמר: \"כי תקרב אל עיר\" (דברים כ,י).",
+        "למשוח כוהן למלחמה, שנאמר: \"והיה, כקורבכם אל המלחמה; וניגש הכוהן\" (דברים כ,ב).",
+        "להתקין יד במחנה, שנאמר: \"ויד תהיה לך, מחוץ למחנה\" (דברים כג,יג).",
+        "להתקין יתד, שנאמר: \"ויתד תהיה לך, על אזנך\" (דברים כג,יד).",
+        "להשיב את הגזל, שנאמר: \"והשיב את הגזילה אשר גזל\" (ויקרא ה,כג).",
+        "ליתן צדקה, שנאמר: \"פתוח תפתח את ידך\" (דברים טו,ח; דברים טו,יא).",
+        "להעניק לעבד עברי, שנאמר: \"הענק תעניק, לו\" (דברים טו,יד); וכן אמה עברייה.",
+        "להלוות לעני, שנאמר: \"אם כסף תלווה את עמי\" (שמות כב,כד); \"אם\" זה אינו רשות אלא מצוה, שנאמר: \"והעבט, תעביטנו\" (דברים טו,ח).",
+        "להלוות לנוכרי בריבית, שנאמר: \"לנוכרי תשיך\" (דברים כג,כא); מפי השמועה למדו שזו מצות עשה.",
+        "להשיב המשכון לבעליו, שנאמר: \"השב תשיב לו את העבוט\" (דברים כד,יג).",
+        "ליתן שכר שכיר בזמנו, שנאמר: \"ביומו תיתן שכרו\" (דברים כד,טו).",
+        "להיות השכיר אוכל בזמן שכירותו, שנאמר: \"כי תבוא בכרם ריעך\" (דברים כג,כה), \"כי תבוא בקמת ריעך\" (דברים כג,כו).",
+        "לעזוב מעל חברו או מעל בהמתו, שנאמר: \"עזוב תעזוב, עימו\" (שמות כג,ה).",
+        "להקים המשא על הבהמה, שנאמר: \"הקם תקים, עימו\" (דברים כב,ד).",
+        "להשיב האבידה, שנאמר: \"השב תשיבם, לאחיך\" (דברים כב,א).",
+        "להוכיח החוטא, שנאמר: \"הוכח תוכיח את עמיתך\" (ויקרא יט,יז).",
+        "לאהוב כל בני אדם מבני ברית, שנאמר: \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\" (ויקרא יט, יח).",
+        "לאהוב את הגר, שנאמר: \"ואהבתם את הגר\" (דברים י, יט).",
+        "לצדק מאזניים עם המשקלות, שנאמר: \"מאזני צדק אבני צדק\" (ויקרא יט, לו).",
+        "לכבד החכמים, שנאמר: \"מפני שיבה תקום\" (ויקרא יט, לב).",
+        "לכבד אב ואם, שנאמר \"כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ\" (שמות כ, יא); (דברים ה, טו).",
+        "ליראה מאב ואם, שנאמר: \"אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ\" (ויקרא יט, ג).",
+        "לפרות ולרבות, שנאמר: \"פרו ורבו\" (בראשית ט, ז).",
+        "לבעול בקידושין, שנאמר: \"כי יקח איש אשה ובא אליה\" (דברים כב, יג) וראה דברים כד, א.",
+        "לשמח חתן את אשתו שנה, שנאמר: \"נקי יהיה לביתו שנה אחת\" (דברים כד, ה).",
+        "למול את הבן, שנאמר: \"וביום השמיני ימול בשר ערלתו\" (ויקרא יב, ג).",
+        "לייבם אשת אח, שנאמר: \"יבמה יבוא עליה\" (דברים כה,ה).",
+        "לחלוץ ליבם, שנאמר: \"וחלצה נעלו מעל רגלו\" (דברים כה,ט).",
+        "לישא אונס שנאמר: \"ולו תהיה לאישה\" (דברים כב,כט).",
+        "לישב מוציא שם רע עם אשתו כל ימיו, שנאמר: \"ולו תהיה לאישה\" (דברים כב,יט).",
+        "לדון במפתה בחמישים שקל עם שאר דינין, שנאמר: \"כי יפתה איש\" (שמות כב,טו).",
+        "לעשות ליפת תואר ככתוב, שנאמר: \"וראית, בשביה, אשת, יפת תואר\" (דברים כא,יא).",
+        "לגרש בשטר, שנאמר: \"וכתב לה ספר כריתות ונתן בידה\" (דברים כד,א; דברים כד,ג).",
+        "לעשות לסוטה כתורה, שנאמר: \"ועשה לה הכוהן, את כל התורה הזאת\" (במדבר ה,ל).",
+        "להלקות הרשעים, שנאמר: \"והפילו השופט והכהו\" (דברים כה,ב).",
+        "להגלות רוצח בשגגה, שנאמר: \"וישב בה, עד מות הכוהן\" (במדבר לה,כה).",
+        "להיות בית דין הורגין בסיף, שנאמר: \"נקום, יינקם\" (שמות כא,כ).",
+        "להיות בית דין הורגין בחנק, שנאמר: \"מות יומת הנואף, והנואפת\" (ויקרא כ,י).",
+        "להיות בית דין שורפין באש, שנאמר: \"באש ישרפו אותו, ואתהן\" (ויקרא כ,יד).",
+        "להיות בית דין סוקלין באבנים, שנאמר: \"וסקלתם אותם\" (דברים כב,כד).",
+        "לתלות מי שנתחייב תלייה, שנאמר: \"ותלית אותו, על עץ\" (דברים כא,כב).",
+        "לקבור הנהרג ביומו, שנאמר: \"כי קבור תקברנו ביום ההוא\" (דברים כא,כג).",
+        "לדון בעבד עברי כהלכותיו, שנאמר: \"כי תקנה עבד עב��י\" (שמות כא,ב).",
+        "לייעד אמה עברייה, שנאמר: \"אשר לו יעדה\" (שמות כא,ח), \"ואם לבנו, ייעדנה\" (שמות כא,ט).",
+        "לפדות אמה עברייה, שנאמר: \"והפדה\" (שמות כא,ח).",
+        "לעבוד בעבד כנעני לעולם, שנאמר: \"לעולם, בהם תעבודו\" (ויקרא כה,מו).",
+        "להיות החובל משלם ממון, שנאמר: \"וכי יריבון אנשים--והכה איש\" (שמות כא,יח).",
+        "לדון בנזקי בהמה, שנאמר: \"וכי ייגוף שור איש את שור ריעהו\" (שמות כא,לה).",
+        "לדון בנזקי הבור, שנאמר: \"כי יפתח איש בור\" (שמות כא,לג).",
+        "לדון לגנב בתשלומין או במיתה, שנאמר: \"וכי יגנוב\" (ראה שמות כא,לז), \"אם במחתרת\" (שמות כב,א), \"וגונב איש ומכרו\" (שמות כא,טז).",
+        "לדון בנזקי הבער, שנאמר: \"כי יבער איש, שדה או כרם\" (שמות כב,ד).",
+        "לדון בנזקי האש, שנאמר: \"כי תצא אש ומצאה קוצים\" (שמות כב,ה).",
+        "לדון בדין שומר חינם, שנאמר: \"כי ייתן איש אל ריעהו כסף או כלים\" (שמות כב,ו).",
+        "לדון בדין נושא שכר ושוכר, שנאמר: \"כי ייתן איש אל ריעהו חמור או שור\" (שמות כב,ט).",
+        "לדון בדין השואל, שנאמר: \"וכי ישאל איש מעם ריעהו\" (שמות כב,יג).",
+        "לדון בדין מקח וממכר, שנאמר: \"וכי תמכרו ממכר לעמיתך\" (ויקרא כה,יד).",
+        "לדון בדין טוען וכופר, שנאמר: \"על כל דבר פשע\" (שמות כב,ח).",
+        "להציל הנרדף ואפילו בנפש הרודף, שנאמר: \"וקצותה, את כפה\" (דברים כה,יב).",
+        "לדון בדיני נחלות, שנאמר: \"איש כי ימות, ובן אין לו\" (במדבר כז,ח)."
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/Wikisource Mishneh Torah.json

@@ -0,0 +1,274 @@
+{
+    "language": "he",
+    "title": "Mishneh Torah, Positive Mitzvot",
+    "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%9E%D7%A6%D7%95%D7%95%D7%AA_%D7%A2%D7%A9%D7%94)",
+    "versionTitle": "Wikisource Mishneh Torah",
+    "status": "locked",
+    "license": "CC-BY-SA",
+    "versionTitleInHebrew": "משנה תורה (ויקיטקסט)",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה תורה, מצוות עשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "מִצְוָה רִאשׁוֹנָה מִמִּצְווֹת עֲשֵׂה, לֵידַע שֶׁיֵּשׁ שָׁם אֱלוֹהַּ, שֶׁנֶּאֱמָר: \"אָנֹכִי ה' אֱלֹהֶיךָ\"  (שמות כ ב, דברים ה ו).",
+        "לְיַחֲדוֹ, שֶׁנֶּאֱמָר: \"ה' אֱלֹהֵינוּ, ה' אֶחָד\" (דברים ו, ד).",
+        "לְאָהֳבוֹ, שֶׁנֶּאֱמָר: \"וְאָהַבְתָּ, אֵת ה' אֱלֹהֶיךָ\" (דברים ו ה, יא א).",
+        "לְיִרְאָה מִמֶּנּוּ, שֶׁנֶּאֱמָר: \"אֶת-ה' אֱלֹהֶיךָ תִּירָא\" (דברים ו יג, י כ).",
+        "לְהִתְפַּלַּל לוֹ, שֶׁנֶּאֱמָר: \"וַעֲבַדְתֶּם, אֵת ה' אֱלֹהֵיכֶם\" (שמות כג, כה) – עֲבוֹדָה זוֹ תְּפִלָּה.",
+        "לְדָבְקָה בּוֹ, שֶׁנֶּאֱמָר: \"וּבוֹ תִדְבָּק\" (דברים י כ).",
+        "לְהִשָּׁבַע בִּשְׁמוֹ, שֶׁנֶּאֱמָר: \"וּבִשְׁמוֹ, תִּשָּׁבֵעַ\" (דברים ו יג, י כ).",
+        "לְהִדַּמּוֹת בִּדְרָכָיו הַטּוֹבִים וְהַיְּשָׁרִים, שֶׁנֶּאֱמָר: \"וְהָלַכְתָּ, בִּדְרָכָיו\" (דברים כח, ט).",
+        "לְקַדַּשׁ שְׁמוֹ, שֶׁנֶּאֱמָר: \"וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל\" (ויקרא כב, לב).",
+        "לִקְרוֹת קִרְיַת שְׁמַע פַּעֲמַיִם בְּכָל יוֹם, שֶׁנֶּאֱמָר: \"וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ\" (דברים ו, ז).",
+        "לִלְמֹד תּוֹרָה וּלְלַמְּדָהּ, שֶׁנֶּאֱמָר: \"וְשִׁנַּנְתָּם לְבָנֶיךָ\" (דברים ו, ז).",
+        "לִקְשֹׁר תְּפִלִּין בָּרֹאשׁ, שֶׁנֶּאֱמָר: \"וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ\" (דברים ו, ח).",
+        "לִקְשֹׁר תְּפִלִּין בַּיָּד, שֶׁנֶּאֱמָר: \"וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ\" (דברים ו, ח).",
+        "לַעֲשׂוֹת צִיצִית, שֶׁנֶּאֱמָר: \"וְעָשׂוּ לָהֶם צִיצִת\" (במדבר טו, לח).",
+        "לִקְבֹּעַ מְזוּזָה, שֶׁנֶּאֱמָר: \"וּכְתַבְתָּם עַל מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ\" (דברים ו ט; יא, כ).",
+        "לְהַקְהִיל אֶת הָעָם לִשְׁמֹעַ תּוֹרָה בְּמוֹצָאֵי שְׁבִיעִית, שֶׁנֶּאֱמָר: \"הַקְהֵל אֶת הָעָם...\" (דברים לא, יב).",
+        "לִכְתֹּב כָּל אִישׁ סֵפֶר תּוֹרָה לְעַצְמוֹ, שֶׁנֶּאֱמָר: \"כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת\" (דברים לא, יט).",
+        "לִכְתֹּב הַמֶּלֶךְ סֵפֶר תּוֹרָה לְעַצְמוֹ, יָתֵר עַל הָאֶחָד שֶׁלְּכָל אָדָם, עַד שֶׁיִּהְיֶה לוֹ שְׁתֵּי תּוֹרוֹת, שֶׁנֶּאֱמָר: \"וְכָתַב לוֹ אֵת מִשְׁנֵה הַתּוֹרָה הַזֹּאת\" (דברים יז, יח).",
+        "לְבָרַךְ אַחַר הַמָּזוֹן, שֶׁנֶּאֱמָר: \"וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ\" (דברים ח, י).",
+        "לִבְנוֹת בֵּית הַבְּחִירָה, שֶׁנֶּאֱמָר: \"וְעָשׂוּ לִי מִקְדָּשׁ\" (שמות כה, ח).",
+        "לְיִרְאָה מִבַּיִת זֶה, שֶׁנֶּאֱמָר: \"וּמִקְדָּשִׁי תִּירָאוּ\" (ויקרא יט ל; כו, ב).",
+        "לִשְׁמֹר בַּיִת זֶה תָּמִיד, שֶׁנֶּאֱמָר: \"וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת\" (במדבר יח, ב).",
+        "לִהְיוֹת הַל��ֵוִי עוֹבֵד בַּמִּקְדָּשׁ, שֶׁנֶּאֱמָר: \"וְעָבַד הַלֵּוִי הוּא\" (במדבר יח, כג).",
+        "לְקַדַּשׁ הַכּוֹהֵן יָדָיו וְרַגְלָיו בְּשָׁעַת הָעֲבוֹדָה, שֶׁנֶּאֱמָר: \"וְרָחֲצוּ אַהֲרֹן וּבָנָיו...\" (שמות ל, יט).",
+        "לַעֲרֹךְ נֵרוֹת בַּמִּקְדָּשׁ, שֶׁנֶּאֱמָר: \"יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו\" (שמות כז, כא).",
+        "לְבָרַךְ הַכּוֹהֲנִים אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמָר: \"כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל\" (במדבר ו, כג).",
+        "לְהַסְדִּיר לֶחֶם וּלְבוֹנָה לִפְנֵי ה' בְּכָל שַׁבָּת, שֶׁנֶּאֱמָר: \"וְנָתַתָּ עַל הַשֻׁלְחָן לֶחֶם פָּנִים\" (שמות כה, ל).",
+        "לְהַקְטִיר קְטֹרֶת פַּעֲמַיִם בַּיּוֹם, שֶׁנֶּאֱמָר: \"וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים\" (שמות ל, ז).",
+        "לַעֲרֹךְ אֵשׁ בְּמִזְבַּח הָעוֹלָה תָּמִיד, שֶׁנֶּאֱמָר: \"אֵשׁ תמיד תוקד על המזבח\" (ויקרא ו, ו).",
+        "לְהָרִים הַדֶּשֶׁן מֵעַל הַמִּזְבֵּחַ בְּכָל יוֹם, שֶׁנֶּאֱמָר: \"וְהֵרִים אֶת הַדֶּשֶׁן\" (ויקרא ו, ג).",
+        "לשלח טמאים ממחנה שכינה שהוא המקדש, שנאמר: \"וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְכָל זָב וְכֹל טָמֵא לָנֶפֶשׁ\" (במדבר ה, ב).",
+        "לחלוק כבוד לזרעו של אהרן, ולהקדימו לכל דבר שבקדושה, שנאמר: \"וְקִדַּשְׁתּוֹ\" (ויקרא כא, ח).",
+        "להיות הכהנים לובשים לעבודה בגדי כהונה, שנאמר: \"וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ...\" (שמות כח, ב).",
+        "לשאת הארון על הכתף כשנושאין אותו, שנאמר: \"בַּכָּתֵף יִשָּׂאוּ\" (במדבר ז, ט).",
+        "למשוח כהנים גדולים ומלכים בשמן המשחה, שנאמר: \"שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה\" (שמות ל, לא).",
+        "להיות הכהנים עובדין במקדש משמרות משמרות, ובמועדים עובדין כאחד, שנאמר: \"וְכִי יָבוֹא הַלֵּוִי...\" (דברים יח, ו) \"לְבַד מִמְכָּרָיו עַל הָאָבוֹת\" (שם, ח).",
+        "להיות הכהנים מיטמאין לקרוביהם, ומתאבלין עליהן כשאר ישראל שהן מצווין להתאבל, שנאמר: \"לָהּ יִטַּמָּא\" (ויקרא כא, ג).",
+        "להיות כהן גדול נושא בתולה, שנאמר: \"וְהוּא אִשָּׁה בִּבְתוּלֶיהָ יִקָּח\" (ויקרא כא, יג).",
+        "להקריב תמידין בכל יום, שנאמר: \"שְׁנַיִם לַיּוֹם עוֹלָה תָמִיד\" (במדבר כח, ג).",
+        "להקריב כהן גדול מנחה בכל יום, שנאמר: \"זֶה קָרְבַּן אַהֲרֹן וּבָנָיו\" (ויקרא ו, יג).",
+        "להוסיף קרבן אחר בכל שבת, שנאמר: \"וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְּבָשִׂים\" (במדבר כח, ט).",
+        "להוסיף קרבן בכל ראש חודש וחודש, שנאמר: \"וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ...\" (במדבר כח, יא).",
+        "להוסיף קרבן בחג הפסח, שנאמר: \"שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיי\" (ויקרא כג, לו).",
+        "להקריב מנחת העומר ממחרת יום ראשון של פסח עם כבש אחד, שנאמר: \"וַהֲבֵאתֶם אֵת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן\" (ויקרא כג, י).",
+        "להוסיף קרבן ביום עצרת, שנאמר: \"וּבְיוֹם הַבִּכּוּרִים...\" (במדבר כח, כו) \"וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ...\" (במדבר כח, כז).",
+        "להביא שתי הלחם עם הקרבנות הקרבים בגלל הלחם ביום עצרת, שנאמר: \"מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה\" (ויקרא כג, יז) \"וְהִקְרַבְתֶּם עַל הַלֶּחֶם\" (שם, יח).",
+        "להוסיף קרבן בראש השנה, שנאמר: \"וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ [...] וַעֲשִׂיתֶם...\" (במדבר כט, א).",
+        "להוסיף קרבן ביום הצום, שנאמר: \"וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי...\" (במדבר כט, ז).",
+        "לעשות עבודת היום ביום הצום, שנאמר: \"בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר\" (ויקרא טז, ג), וכל העבודה הכתובה בפרשת \"אחרי מות\".",
+        "להוסיף קרבן בחג הסוכות, שנאמר: \"וְהִקְרַבְתֶּם עוֹלָה אִשֵּׁה רֵיחַ נִיחוֹחַ\" (במדבר כט, יג).",
+        "להוסיף קרבן ביום שמיני עצרת, כי רגל בפני עצמו הוא, שנאמר: \"בַּיּוֹם הַשְּׁמִינִי\" (במדבר כט, לה).",
+        "לחוג ברגלים, שנאמר: \"שָׁלֹשׁ רְגָלִים תָּחֹג לִי\" (שמות כג, יד).",
+        "להיראות ברגלים, שנאמר: \"שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ\" (שמות כג יז; שם לג, כג; דברים טז טז.",
+        "לשמוח ברגלים, שנאמר: \"וְשָׂמַחְתָּ בְּחַגֶּךָ\" (דברים טז, יד).",
+        "לשחוט כבש הפסח, שנאמר: \"וְשָׁחֲטוּ אֹתוֹ כָּל קְהַל \" (שמות יב, ו).",
+        "לאכול בשר הפסח צלי בלילי חמישה עשר מניסן, שנאמר: \"וְאָכְלוּ אֶת הַבָּשָׂר\" (שמות יב, ח).",
+        "לעשות פסח שני, שנאמר: \"בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר\" (במדבר ט, יא).",
+        "לאכול את בשר פסח שני על מצה ומרור, שנאמר: \"עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ\" (במדבר ט, יא).",
+        "לתקוע בחצוצרות על הקרבנות ובשעת הצרות, שנאמר: \"וּתְקַעְתֶּם בַּחֲצוֹצְרֹת\" (במדבר י, י).",
+        "להיות כל קרבנות בהמה מיום שמיני והלאה, שנאמר: \"מִיּוֹם הַשְּׁמִינִי וָהָלְאָה\" (ויקרא כב, כז).",
+        "להיות כל קרבן בהמה תמים, שנאמר: \"תָּמִים יִהְיֶה לְרָצוֹן\" (ויקרא כב, כא).",
+        "למלוח כל קרבן, שנאמר: \"עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח\" (ויקרא ב, יג).",
+        "מעשה העולה, שנאמר: \"אִם עוֹלָה קָרְבָּנוֹ\" (ויקרא א, ג).",
+        "מעשה חטאת, שנאמר: \"זֹאת תּוֹרַת הַחַטָּאת\" (ויקרא ו, יח).",
+        "מעשה האשם, שנאמר: \"זֹאת תּוֹרַת הָאָשָׁם\" (ויקרא ז, א).",
+        "מעשה זבח השלמים, שנאמר: \"וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים\" (ויקרא ז, יא).",
+        "מעשה המנחה, שנאמר: \"וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה\" (ויקרא ב, א).",
+        "להקריב בית דין קרבן אם טעו בהוראה, שנאמר: \"וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ\" (ויקרא ד, יג).",
+        "להקריב היחיד קרבן חטאת אם שגג במצות לא תעשה שחייבים עליה כרת, שנאמר: \"וְנֶפֶשׁ כִּי תֶחֱטָא\" (ויקרא ה, א).",
+        "להקריב היחיד קרבן אם נסתפק לו אם חטא חטא שחייבים עליו חטאת או לא חטא, שנאמר: \"וְלֹא יָדַע וְאָשֵׁם וְהֵבִיא אֶת אֲשָׁמוֹ\" (ויקרא ה, יז) וזה הוא נקרא אשם תלוי.",
+        "להקריב השוגג במעילה, או החוטא בגזילה, או בשפחה חרופה, או שכפר בפיקדון ונשבע; מביא קרבן אשם, וזה הוא הנקרא אשם ודאי.",
+        "להקריב קרבן עולה ויורד, שנאמר: \"ואם לא תגיע ידו\" (ויקרא ה,ז), \"ואם לא תשיג ידו\" (ויקרא ה,יא).",
+        "להתוודות לפני ה' מכל חטא שיעשה האדם, בשעת הקרבן ושלא בשעת הקרבן, שנאמר: \"והתוודו, את חטאתם אשר עשו\" (במדבר ה,ז).",
+        "להקריב הזב קרבן אחר שיטהר, שנאמר: \"וכי יטהר הזב, מזובו\" (ויקרא טו,יג).",
+        "להקריב הזבה קרבן אחר שתטהר, שנאמר: \"ואם טהרה, מזובה\" (ויקרא טו,כח).",
+        "להקריב היולדת קרבן אחר שתטהר, שנאמר: \"ובמלאות ימי טוהרה\" (ויקרא יב,ו).",
+        "להקריב המצורע קרבן אחר שיטהר, שנאמר: \"וביום השמיני ייקח\" (ויקרא יד,י).",
+        "לעשר הבהמה, שנאמר: \"וכל מעשר בקר וצאן\" (ויקרא כז,לב).",
+        "לקדש בכור הבהמה הטהורה ולהקריבו, שנאמר: \"כל הבכור אשר יולד\" (דברים טו,יט).",
+        "לפ��ות בכור אדם, שנאמר: \"אך פדה תפדה, את בכור האדם\" (במדבר יח,טו).",
+        "לפדות פטר חמור, שנאמר: \"ופטר חמור תפדה בשה\" (שמות לד,כ).",
+        "לערוף פטר חמור, שנאמר: \"ואם לא תפדה וערפתו\" (שמות יג,יג; שמות לד,כ).",
+        "להביא כל הקרבנות שיש על האדם בחובה או בנדבה ברגל ראשון שפגע בו, שנאמר: \"ובאת שמה\" (דברים יב,ה), \"והבאתם שמה\" (דברים יב,ו).",
+        "להקריב כל הקרבנות בבית הבחירה, שנאמר: \"ושם תעשה, כול אשר אנוכי מצווך\" (דברים יב,יד).",
+        "להיטפל בהבאת הקרבנות מחוצה לארץ לבית הבחירה, שנאמר: \"רק קודשיך אשר יהיו לך, ונדריך, תישא ובאת\" (דברים יב,כו); מפי השמועה למדו שאינו מדבר אלא בקודשי חוצה לארץ.",
+        "לפדות קודשים בעלי מומים ויהיו מותרים באכילה, שנאמר: \"רק בכל אוות נפשך תזבח ואכלת בשר\" (דברים יב,טו); מפי השמועה למדו שאינו מדבר אלא בפסולי המוקדשין שייפדו.",
+        "להיות התמורה קודש, שנאמר: \"והיה הוא ותמורתו יהיה קודש\" (ויקרא כז,י; ויקרא כז,לג).",
+        "לאכול שיירי מנחות, שנאמר: \"והנותרת ממנה, יאכלו אהרון ובניו\" (ויקרא ו,ט).",
+        "לאכול בשר חטאת ואשם, שנאמר: \"ואכלו אותם אשר כופר בהם\" (שמות כט,לג).",
+        "לשרוף בשר קודש שנטמא, שנאמר: \"והבשר אשר ייגע בכל טמא\" (ויקרא ז,יט).",
+        "לשרוף הנותר, שנאמר: \"והנותר, מבשר הזבח--ביום, השלישי, באש, יישרף\" (ויקרא ז,יז).",
+        "לגדל הנזיר שיערו, שנאמר: \"גדל פרע, שיער ראשו\" (במדבר ו,ה).",
+        "לגלח הנזיר שיערו על קרבנותיו במלאות ימי נזרו, או בתוך ימי נזרו אם נטמא, שנאמר: \"וכי ימות מת עליו\" (במדבר ו,ט).",
+        "לקיים אדם כל מה שהוציא בשפתיו, מקרבן או צדקה וכיוצא בהם, שנאמר: \"מוצא שפתיך, תשמור ועשית\" (דברים כג,כד).",
+        "לדון בהפרת נדרים בכל הדינים האמורין בפרשה.",
+        "להיות כל נוגע בנבילה טמא, שנאמר \"וכי ימות מן הבהמה\" (ויקרא יא, לט).",
+        "להיות שמונה שרצים מטמאין, שנאמר \"וזה לכם הטמא\" (ויקרא יא, כט).",
+        "להיות האוכלין מיטמאין, שנאמר \"מכל האוכל אשר יאכל\" (ויקרא יא, לד).",
+        "להיות הנידה טמאה ומטמאה לאחרים.",
+        "להיות היולדת טמאה כנידה.",
+        "להיות המצורע טמא ומטמא.",
+        "להיות בגד מנוגע טמא ומטמא.",
+        "להיות בית מנוגע מטמא.",
+        "להיות הזב מטמא.",
+        "להיות שכבת זרע מטמאה.",
+        "להיות זבה מטמאה.",
+        "להיות המת מטמא.",
+        "להיות מי נדה מטמאין לאדם טהור, ומטהרין מטומאת מת בלבד. וכל אלו הדינין של טומאות אלו, רוב משפט כל טומאה וטומאה מהן מבואר בתורה שבכתב.",
+        "להיות הטהרה מכל הטמאות בטבילה במי מקוה, שנאמר: \"וְרָחַץ בַּמַּיִם אֶת כָּל בְּשָׂרוֹ\" (ויקרא טו, טז) למדו מפי השמועה שרחיצה זו במים שכל גופו עולה בהן בבת אחת.",
+        "להיות הטהרה מן הצרעת בין צרעת אדם בין צרעת בית בעץ ארז ואיזוב ושני תולעת ושתי ציפורים ומים חיים, שנאמר: \"זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע\" (ויקרא יד, ב).",
+        "להיות המצורע מגלח כל שערו, שנאמר: \"וְהָיָה בַּיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל שְׂעָרוֹ\" (ויקרא יד, ט).",
+        "להיות המצורע ידוע לכל בדברים האמורים בו \"בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרֻעַ וְעַל שָׂפָם יַעְטֶה וְטָמֵא טָמֵא יִקְרָא\" (ויקרא יג, מה). וכן כל שאר הטמאים צריכין להודיע את עצמן.",
+        "לעשות פרה אדומה להיות אפרה מוכן, שנאמר: \"וְהָיְתָה לַעֲדַת בְּנֵי יִשְׂרָאֵל\" (במדבר יט, ט).",
+        "להיות מעריך אדם נותן דמים הק��ובין בפרשה, שנאמר: \"אִישׁ כִּי יַפְלִא נֶדֶר\" (ויקרא כז, ב).",
+        "להיות מעריך בהמה טמאה נותן דמיה, שנאמר: \"וְהֶעֱמִיד אֶת הַבְּהֵמָה\" (ויקרא כז, יא).",
+        "להיות מעריך ביתו נותן כערך הכהן, שנאמר: \"וְאִישׁ כִּי יַקְדִּישׁ\" (ויקרא כז, יד).",
+        "להיות מקדיש שדהו נותן בערך הקצוב בפרשה, שנאמר: \"וְהָיָה עֶרְכְּךָ כְּפִי זַרְעוֹ\" (ויקרא כז, טז).",
+        "לשלם השוגג במעילה מה שמעל לה' ולהוסיף חומש, שנאמר: \"וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם\" (ויקרא ה, טז).",
+        "להיות נטע רבעי קודש, שנאמר: \"יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים\" (ויקרא יט, כד).",
+        "להניח פיאה.",
+        "להניח לקט.",
+        "להניח עומר השכחה.",
+        "להניח עוללות בכרם.",
+        "להניח פרט הכרם לפי שבכל אלו נאמר \"לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם\" (ויקרא יט, י) (ויקרא כג, כב) וזו היא מצות עשה שלהם.",
+        "להביא ביכורים לבית הבחירה, שנאמר: \"רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ\" (שמות כג, יט) (שמות לד, כו).",
+        "להפריש תרומה גדולה לכהן, שנאמר: \"רֵאשִׁית דְּגָנְךָ תִּתֵּן לוֹ\" (דברים יח, ד).",
+        "להפריש מעשר דגן ללוים, שנאמר: \"כָּל מַעְשַׂר הָאָרֶץ\" (ויקרא כז, ל).",
+        "להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר: \"עַשֵּׂר תְּעַשֵּׂר\" (דברים יד, כב) מפי השמועה למדו שזה הוא מעשר שני.",
+        "להיות הלוים מפרישין מעשר מן המעשר שלקחו מישראל ונותנין אותו לכהנים, שנאמר: \"וְאֶל הַלְוִיִּם תְּדַבֵּר\" (במדבר יח, כו).",
+        "להפריש מעשר עני תחת מעשר שני בשלישית ובשישית בשבוע, שנאמר: \"מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת כָּל מַעְשַׂר תְּבוּאָתְךָ\" (דברים יד, כח).",
+        "להתוודות וידוי מעשר, שנאמר: \"ואמרת לפני ה' אלוהיך ביערתי הקודש\" (דברים כו,יג).",
+        "לקרות על הביכורים, שנאמר: \"וענית ואמרת לפני ה' אלוהיך\" (דברים כו,ה).",
+        "להפריש חלה לכוהן, שנאמר: \"ראשית, עריסותיכם--חלה, תרימו תרומה\" (במדבר טו,כ).",
+        "להשמיט קרקע, שנאמר: \"והשביעית תשמטנה ונטשתה\" (שמות כג,יא).",
+        "לשבות מעבודת הארץ, שנאמר: \"בחריש ובקציר, תשבות\" (שמות לד,כא).",
+        "לקדש שנת יובל בשביתה כשמיטה, שנאמר: \"וקידשתם, את שנת החמישים\" (ויקרא כה,י).",
+        "לתקוע בשופר בשנת היובל, שנאמר: \"והעברת שופר תרועה\" (ויקרא כה,ט).",
+        "ליתן גאולה לארץ בשנת היובל, שנאמר: \"ובכול, ארץ אחוזתכם, גאולה, תיתנו לארץ\" (ויקרא כה,כד).",
+        "להיות גאולה בבתי ערי חומה עד שנה, שנאמר: \"ואיש, כי ימכור בית מושב\" (ויקרא כה,כט).",
+        "למנות שני יובל שנים ושמיטים, שנאמר: \"וספרת לך, שבע . . .\" (ויקרא כה,ח).",
+        "להשמיט כספים בשביעית, שנאמר: \"שמוט כל בעל משה ידו\" (דברים טו,ב).",
+        "לנגוש לנוכרי, שנאמר: \"את הנוכרי, תיגוש; ואשר יהיה לך\" (דברים טו,ג).",
+        "ליתן מן הבהמה לכוהן הזרוע והלחיים והקיבה, שנאמר: \"ונתן, לכוהן, הזרוע\" (דברים יח,ג).",
+        "ליתן ראשית הגז לכוהן, שנאמר: \"וראשית גז צאנך--תיתן לו\" (דברים יח,ד).",
+        "לדון בדיני חרמים, מהם לה' ומהם לכוהן, שנאמר: \"אך כל חרם אשר יחרים\" (ויקרא כז,כח).",
+        "לשחוט בהמה חיה ועוף ואחר כך יאכל בשרם, שנאמר: \"וזבחת מבקרך ומצאנך\" (דברים יב,כא).",
+        "לכסות דם חיה ועוף, שנאמר: \"ושפך, את דמו, וכיסהו, בעפר\" (ויקרא יז,יג).",
+        "לשלח הקן, שנאמר: \"שלח תשלח את האם ואת הבנים תיקח לך\" (דברים כב,ז).",
+        "לבדוק בסימני בהמה, שנאמר: \"זאת החיה אשר תאכלו\" (ויקרא יא,ב).",
+        "לבדוק בסימני העוף עד שיבדיל בין טמא לטהור, שנאמר: \"כל ציפור טהורה, תאכלו\" (דברים יד,יא).",
+        "לבדוק בסימני חגבים לידע טהור מן הטמא, שנאמר: \"אשר לו כרעיים\" (ויקרא יא,כא).",
+        "לבדוק בסימני דגים, שנאמר: \"את זה, תאכלו, מכול, אשר במים\" (ויקרא יא,ט; דברים יד,ט).",
+        "לקדש חודשים ולחשב שנים וחודשים בבית דין בלבד, שנאמר: \"החודש הזה לכם, ראש חודשים\" (שמות יב,ב).",
+        "לשבות בשבת, שנאמר: \"וביום השביעי תשבות\" (שמות כג,יב; שמות לד,כא).",
+        "לקדש שבת, שנאמר: \"זכור את יום השבת, לקדשו\" (שמות כ,ז).",
+        "לבער חמץ, שנאמר: \"ביום הראשון, תשביתו שאור מבתיכם\" (שמות יב,טו).",
+        "לספר ביציאת מצריים בלילה הראשון של חג המצות, שנאמר: \"והגדת לבנך\" (שמות יג,ח).",
+        "לאכול מצה בליל זה, שנאמר: \"בערב, תאכלו, מצות\" (שמות יב,יח).",
+        "לשבות בראשון של פסח, שנאמר: \"וביום הראשון, מקרא קודש\" (שמות יב,טז).",
+        "לשבות בשביעי בו, שנאמר: \"וביום השביעי, מקרא קודש\" (שמות יב,טז; במדבר כח,כה).",
+        "לספור מקצירת העומר תשעה וארבעים יום, שנאמר: \"וספרתם לכם, ממוחרת השבת\" (ויקרא כג,טו).",
+        "לשבות ביום חמישים, שנאמר: \"וקראתם בעצם היום הזה, מקרא קודש\" (ויקרא כג,כא).",
+        "לשבות בראשון של חודש השביעי, שנאמר: \"באחד לחודש, יהיה לכם שבתון\" (ויקרא כג,כד).",
+        "להתענות בעשירי בו, שנאמר: \"ובעשור לחודש תענו את נפשותיכם\" (ראה ויקרא טז,כט; במדבר כט,ז).",
+        "לשבות ביום הצום, שנאמר: \"שבת שבתון\" (ויקרא טז,לא; ויקרא כג,לב).",
+        "לשבות בראשון של חג הסוכות, שנאמר: \"ביום הראשון, מקרא קודש\" (ויקרא כג,לה).",
+        "לשבות בשמיני של חג, שנאמר: \"וביום השמיני מקרא קודש\" (ראה ויקרא כג,לו).",
+        "לישב בסוכה שבעת ימים, שנאמר: \"בסוכות תשבו, שבעת ימים\" (ויקרא כג,מב).",
+        "ליטול לולב, שנאמר: \"ולקחתם לכם ביום הראשון, פרי עץ הדר כפות תמרים\" (ויקרא כג,מ).",
+        "לשמוע קול שופר בראש השנה, שנאמר: \"יום תרועה, יהיה לכם\" (במדבר כט,א).",
+        "ליתן מחצית השקל בכל שנה ושנה, שנאמר: \"זה ייתנו, כל העובר על הפקודים\" (שמות ל,יג).",
+        "לשמוע מכל נביא שיהיה בכל דור ודור אם לא יוסיף ולא יגרע, שנאמר: \"אליו, תשמעון\" (דברים יח,טו).",
+        "למנות מלך, שנאמר: \"שום תשים עליך מלך\" (דברים יז,טו).",
+        "לשמוע מכל בית דין הגדול שיעמדו להם לישראל, שנאמר: \"ועל המשפט אשר יאמרו לך--תעשה\" (דברים יז,יא).",
+        "לנטות אחרי רבים אם תהיה מחלוקת בין הסנהדרין בדינין, שנאמר: \"אחרי רבים--להטות\" (שמות כג,ב).",
+        "למנות שופטים ושוטרים בכל קהל וקהל מישראל, שנאמר: \"שופטים ושוטרים, תיתן לך\" (דברים טז,יח).",
+        "להשוות בין בעלי דינין בשעה שעומדין בדין, שנאמר: \"בצדק, תשפוט עמיתך\" (ויקרא יט,טו).",
+        "להעיד בבית דין למי שיש לו עדות, שנאמר: \"והוא עד, או ראה או ידע\" (ויקרא ה,א).",
+        "לחקור העדים הרבה, שנאמר: \"ודרשת וחקרת ושאלת, היטב\" (דברים יג,טו).",
+        "לעשות לעדים זוממין כמו שזמו לעשות, שנאמר: \"ועשיתם לו, כאשר זמם\" (דברים יט,יט).",
+        "לערוף את העגלה כמצותה, שנאמר: \"וערפו שם את העגלה, בנחל\" (דברים כא,ד).",
+        "להכין שש ערי מקלט, שנאמר: \"תכין לך, הדרך, ושילשת\" (דברים יט,ג).",
+        "לתת ללויים ערים לשבת, וגם הן קולטות, שנאמר: \"ונתנו ללויים . . . ערים\" (במדבר לה,ב).",
+        "לעשות מעקה, שנאמר: \"ועשית מעקה לגגך\" (דברים כב,ח).",
+        "לאבד עבודה זרה וכל משמשיה, שנאמר: \"אבד תאבדון את כל המקומות\" (דברים יב,ב).",
+        "להרוג אנשי עיר הנידחת ולשרוף את העיר, שנאמר: \"ושרפת באש את . . . כל שללה\" (דברים יג,יז).",
+        "לאבד שבעה עממים מארץ ישראל, שנאמר: \"החרם תחרימם\" (דברים כ,יז).",
+        "להכרית זרעו של עמלק, שנאמר: \"תמחה את זכר עמלק\" (דברים כה,יט).",
+        "לזכור מה שעשה לנו עמלק תדיר, שנאמר: \"זכור, את אשר עשה לך עמלק\" (דברים כה,יז).",
+        "לעשות במלחמת הרשות כמשפט הכתוב בתורה, שנאמר: \"כי תקרב אל עיר\" (דברים כ,י).",
+        "למשוח כוהן למלחמה, שנאמר: \"והיה, כקורבכם אל המלחמה; וניגש הכוהן\" (דברים כ,ב).",
+        "להתקין יד במחנה, שנאמר: \"ויד תהיה לך, מחוץ למחנה\" (דברים כג,יג).",
+        "להתקין יתד, שנאמר: \"ויתד תהיה לך, על אזנך\" (דברים כג,יד).",
+        "להשיב את הגזל, שנאמר: \"והשיב את הגזילה אשר גזל\" (ויקרא ה,כג).",
+        "ליתן צדקה, שנאמר: \"פתוח תפתח את ידך\" (דברים טו,ח; דברים טו,יא).",
+        "להעניק לעבד עברי, שנאמר: \"הענק תעניק, לו\" (דברים טו,יד); וכן אמה עברייה.",
+        "להלוות לעני, שנאמר: \"אם כסף תלווה את עמי\" (שמות כב,כד); \"אם\" זה אינו רשות אלא מצוה, שנאמר: \"והעבט, תעביטנו\" (דברים טו,ח).",
+        "להלוות לנוכרי בריבית, שנאמר: \"לנוכרי תשיך\" (דברים כג,כא); מפי השמועה למדו שזו מצות עשה.",
+        "להשיב המשכון לבעליו, שנאמר: \"השב תשיב לו את העבוט\" (דברים כד,יג).",
+        "ליתן שכר שכיר בזמנו, שנאמר: \"ביומו תיתן שכרו\" (דברים כד,טו).",
+        "להיות השכיר אוכל בזמן שכירותו, שנאמר: \"כי תבוא בכרם ריעך\" (דברים כג,כה), \"כי תבוא בקמת ריעך\" (דברים כג,כו).",
+        "לעזוב מעל חברו או מעל בהמתו, שנאמר: \"עזוב תעזוב, עימו\" (שמות כג,ה).",
+        "להקים המשא על הבהמה, שנאמר: \"הקם תקים, עימו\" (דברים כב,ד).",
+        "להשיב האבידה, שנאמר: \"השב תשיבם, לאחיך\" (דברים כב,א).",
+        "להוכיח החוטא, שנאמר: \"הוכח תוכיח את עמיתך\" (ויקרא יט,יז).",
+        "לאהוב כל בני אדם מבני ברית, שנאמר: \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\" (ויקרא יט, יח).",
+        "לאהוב את הגר, שנאמר: \"ואהבתם את הגר\" (דברים י, יט).",
+        "לצדק מאזניים עם המשקלות, שנאמר: \"מאזני צדק אבני צדק\" (ויקרא יט, לו).",
+        "לכבד החכמים, שנאמר: \"מפני שיבה תקום\" (ויקרא יט, לב).",
+        "לכבד אב ואם, שנאמר \"כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ\" (שמות כ, יא); (דברים ה, טו).",
+        "ליראה מאב ואם, שנאמר: \"אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ\" (ויקרא יט, ג).",
+        "לפרות ולרבות, שנאמר: \"פרו ורבו\" (בראשית ט, ז).",
+        "לבעול בקידושין, שנאמר: \"כי יקח איש אשה ובא אליה\" (דברים כב, יג) וראה דברים כד, א.",
+        "לשמח חתן את אשתו שנה, שנאמר: \"נקי יהיה לביתו שנה אחת\" (דברים כד, ה).",
+        "למול את הבן, שנאמר: \"וביום השמיני ימול בשר ערלתו\" (ויקרא יב, ג).",
+        "לייבם אשת אח, שנאמר: \"יבמה יבוא עליה\" (דברים כה,ה).",
+        "לחלוץ ליבם, שנאמר: \"וחלצה נעלו מעל רגלו\" (דברים כה,ט).",
+        "לישא אונס שנאמר: \"ולו תהיה לאישה\" (דברים כב,כט).",
+        "לישב מוציא שם רע עם אשתו כל ימיו, שנאמר: \"ולו תהיה לאישה\" (דברים כב,יט).",
+        "לדון במפתה בחמישים שקל עם שאר דינין, שנאמר: \"כי יפתה איש\" (שמות כב,טו).",
+        "לעשות ליפת תואר ככתוב, שנאמר: \"וראית, בשביה, אשת, יפת תואר\" (דברים כא,יא).",
+        "לגרש בשטר, שנאמר: \"וכתב לה ספר כריתות ונתן בידה\" (דברים כד,א; דברים כד,ג).",
+        "לעשות לסוטה כתורה, שנאמר: \"ועשה לה הכוהן, את כל התורה הזאת\" (במדבר ה,ל).",
+        "להלקות הרשעים, שנאמר: \"והפילו השופט והכהו\" (דברים כה,ב).",
+        "להגלות רוצח בשגגה, שנאמר: \"וישב בה, עד מות הכוהן\" (במדבר לה,כה).",
+        "להיות בית דין הורגין בסיף, שנאמר: \"נקום, יינקם\" (שמות כא,כ).",
+        "להיות בית דין הורגין בחנק, שנאמר: \"מות יומת הנואף, והנואפת\" (ויקרא כ,י).",
+        "להיות בית דין שורפין באש, שנאמר: \"באש ישרפו אותו, ואתהן\" (ויקרא כ,יד).",
+        "להיות בית דין סוקלין באבנים, שנאמר: \"וסקלתם אותם\" (דברים כב,כד).",
+        "לתלות מי שנתחייב תלייה, שנאמר: \"ותלית אותו, על עץ\" (דברים כא,כב).",
+        "לקבור הנהרג ביומו, שנאמר: \"כי קבור תקברנו ביום ההוא\" (דברים כא,כג).",
+        "לדון בעבד עברי כהלכותיו, שנאמר: \"כי תקנה עבד עברי\" (שמות כא,ב).",
+        "לייעד אמה עברייה, שנאמר: \"אשר לו יעדה\" (שמות כא,ח), \"ואם לבנו, ייעדנה\" (שמות כא,ט).",
+        "לפדות אמה עברייה, שנאמר: \"והפדה\" (שמות כא,ח).",
+        "לעבוד בעבד כנעני לעולם, שנאמר: \"לעולם, בהם תעבודו\" (ויקרא כה,מו).",
+        "להיות החובל משלם ממון, שנאמר: \"וכי יריבון אנשים--והכה איש\" (שמות כא,יח).",
+        "לדון בנזקי בהמה, שנאמר: \"וכי ייגוף שור איש את שור ריעהו\" (שמות כא,לה).",
+        "לדון בנזקי הבור, שנאמר: \"כי יפתח איש בור\" (שמות כא,לג).",
+        "לדון לגנב בתשלומין או במיתה, שנאמר: \"וכי יגנוב\" (ראה שמות כא,לז), \"אם במחתרת\" (שמות כב,א), \"וגונב איש ומכרו\" (שמות כא,טז).",
+        "לדון בנזקי הבער, שנאמר: \"כי יבער איש, שדה או כרם\" (שמות כב,ד).",
+        "לדון בנזקי האש, שנאמר: \"כי תצא אש ומצאה קוצים\" (שמות כב,ה).",
+        "לדון בדין שומר חינם, שנאמר: \"כי ייתן איש אל ריעהו כסף או כלים\" (שמות כב,ו).",
+        "לדון בדין נושא שכר ושוכר, שנאמר: \"כי ייתן איש אל ריעהו חמור או שור\" (שמות כב,ט).",
+        "לדון בדין השואל, שנאמר: \"וכי ישאל איש מעם ריעהו\" (שמות כב,יג).",
+        "לדון בדין מקח וממכר, שנאמר: \"וכי תמכרו ממכר לעמיתך\" (ויקרא כה,יד).",
+        "לדון בדין טוען וכופר, שנאמר: \"על כל דבר פשע\" (שמות כב,ח).",
+        "להציל הנרדף ואפילו בנפש הרודף, שנאמר: \"וקצותה, את כפה\" (דברים כה,יב).",
+        "לדון בדיני נחלות, שנאמר: \"איש כי ימות, ובן אין לו\" (במדבר כז,ח)."
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Positive Mitzvot/Hebrew/merged.json

@@ -0,0 +1,271 @@
+{
+    "title": "Mishneh Torah, Positive Mitzvot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Positive_Mitzvot",
+    "text": [
+        "מִצְוָה רִאשׁוֹנָה מִמִּצְווֹת עֲשֵׂה, לֵידַע שֶׁיֵּשׁ שָׁם אֱלוֹהַּ, שֶׁנֶּאֱמָר: \"אָנֹכִי ה' אֱלֹהֶיךָ\"  (שמות כ ב, דברים ה ו).",
+        "לְיַחֲדוֹ, שֶׁנֶּאֱמָר: \"ה' אֱלֹהֵינוּ, ה' אֶחָד\" (דברים ו, ד).",
+        "לְאָהֳבוֹ, שֶׁנֶּאֱמָר: \"וְאָהַבְתָּ, אֵת ה' אֱלֹהֶיךָ\" (דברים ו ה, יא א).",
+        "לְיִרְאָה מִמֶּנּוּ, שֶׁנֶּאֱמָר: \"אֶת-ה' אֱלֹהֶיךָ תִּירָא\" (דברים ו יג, י כ).",
+        "לְהִתְפַּלַּל לוֹ, שֶׁנֶּאֱמָר: \"וַעֲבַדְתֶּם, אֵת ה' אֱלֹהֵיכֶם\" (שמות כג, כה) – עֲבוֹדָה זוֹ תְּפִלָּה.",
+        "לְדָבְקָה בּוֹ, שֶׁנֶּאֱמָר: \"וּבוֹ תִדְבָּק\" (דברים י כ).",
+        "לְהִשָּׁבַע בִּשְׁמוֹ, שֶׁנֶּאֱמָר: \"וּבִשְׁמוֹ, תִּשָּׁבֵעַ\" (דברים ו יג, י כ).",
+        "לְהִדַּמּוֹת בִּדְרָכָיו הַטּוֹבִים וְהַיְּשָׁרִים, שֶׁנֶּאֱמָר: \"וְהָלַכְתָּ, בִּדְרָכָיו\" (דברים כח, ט).",
+        "לְקַדַּשׁ שְׁמוֹ, שֶׁנֶּאֱמָר: \"וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל\" (ויקרא כב, לב).",
+        "לִקְרוֹת קִרְיַת שְׁמַע פַּעֲמַיִם בְּכָל יוֹם, שֶׁנֶּאֱמָר: \"וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ\" (דברים ו, ז).",
+        "לִלְמֹד תּוֹרָה וּלְלַמְּדָהּ, שֶׁנֶּאֱמָר: \"וְשִׁנַּנְתָּם לְבָנֶיךָ\" (דברים ו, ז).",
+        "לִקְשֹׁר תְּפִלִּין בָּרֹאשׁ, שֶׁנֶּאֱמָר: \"וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ\" (דברים ו, ח).",
+        "לִקְשֹׁר תְּפִלִּין בַּיָּד, שֶׁנֶּאֱמָר: \"וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ\" (דברים ו, ח).",
+        "לַעֲשׂוֹת צִיצִית, שֶׁנֶּאֱמָר: \"וְעָשׂוּ לָהֶם צִיצִת\" (במדבר טו, לח).",
+        "לִקְבֹּעַ מְזוּזָה, שֶׁנֶּאֱמָר: \"וּכְתַבְתָּם עַל מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ\" (דברים ו ט; יא, כ).",
+        "לְהַקְהִיל אֶת הָעָם לִשְׁמֹעַ תּוֹרָה בְּמוֹצָאֵי שְׁבִיעִית, שֶׁנֶּאֱמָר: \"הַקְהֵל אֶת הָעָם...\" (דברים לא, יב).",
+        "לִכְתֹּב כָּל אִישׁ סֵפֶר תּוֹרָה לְעַצְמוֹ, שֶׁנֶּאֱמָר: \"כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת\" (דברים לא, יט).",
+        "לִכְתֹּב הַמֶּלֶךְ סֵפֶר תּוֹרָה לְעַצְמוֹ, יָתֵר עַל הָאֶחָד שֶׁלְּכָל אָדָם, עַד שֶׁיִּהְיֶה לוֹ שְׁתֵּי תּוֹרוֹת, שֶׁנֶּאֱמָר: \"וְכָתַב לוֹ אֵת מִשְׁנֵה הַתּוֹרָה הַזֹּאת\" (דברים יז, יח).",
+        "לְבָרַךְ אַחַר הַמָּזוֹן, שֶׁנֶּאֱמָר: \"וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ\" (דברים ח, י).",
+        "לִבְנוֹת בֵּית הַבְּחִירָה, שֶׁנֶּאֱמָר: \"וְעָשׂוּ לִי מִקְדָּשׁ\" (שמות כה, ח).",
+        "לְיִרְאָה מִבַּיִת זֶה, שֶׁנֶּאֱמָר: \"וּמִקְדָּשִׁי תִּירָאוּ\" (ויקרא יט ל; כו, ב).",
+        "לִשְׁמֹר בַּיִת זֶה תָּמִיד, שֶׁנֶּאֱמָר: \"וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת\" (במדבר יח, ב).",
+        "לִהְיוֹת הַלֵּוִי עוֹבֵד בַּמִּקְדָּשׁ, שֶׁנֶּאֱמָר: \"וְעָבַד הַלֵּוִי הוּא\" (במדבר יח, כג).",
+        "לְקַדַּשׁ הַכּוֹהֵן יָדָיו וְרַגְלָיו בְּשָׁעַת הָעֲבוֹדָה, שֶׁנֶּאֱמָר: \"וְרָחֲצוּ אַהֲרֹן וּבָנָיו...\" (שמות ל, יט).",
+        "לַעֲרֹךְ נֵרוֹת בַּמִּקְדָּשׁ, שֶׁנֶּאֱמָר: \"יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו\" (שמות כז, כא).",
+        "לְבָרַךְ הַכּוֹהֲ��ִים אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמָר: \"כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל\" (במדבר ו, כג).",
+        "לְהַסְדִּיר לֶחֶם וּלְבוֹנָה לִפְנֵי ה' בְּכָל שַׁבָּת, שֶׁנֶּאֱמָר: \"וְנָתַתָּ עַל הַשֻׁלְחָן לֶחֶם פָּנִים\" (שמות כה, ל).",
+        "לְהַקְטִיר קְטֹרֶת פַּעֲמַיִם בַּיּוֹם, שֶׁנֶּאֱמָר: \"וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים\" (שמות ל, ז).",
+        "לַעֲרֹךְ אֵשׁ בְּמִזְבַּח הָעוֹלָה תָּמִיד, שֶׁנֶּאֱמָר: \"אֵשׁ תמיד תוקד על המזבח\" (ויקרא ו, ו).",
+        "לְהָרִים הַדֶּשֶׁן מֵעַל הַמִּזְבֵּחַ בְּכָל יוֹם, שֶׁנֶּאֱמָר: \"וְהֵרִים אֶת הַדֶּשֶׁן\" (ויקרא ו, ג).",
+        "לשלח טמאים ממחנה שכינה שהוא המקדש, שנאמר: \"וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְכָל זָב וְכֹל טָמֵא לָנֶפֶשׁ\" (במדבר ה, ב).",
+        "לחלוק כבוד לזרעו של אהרן, ולהקדימו לכל דבר שבקדושה, שנאמר: \"וְקִדַּשְׁתּוֹ\" (ויקרא כא, ח).",
+        "להיות הכהנים לובשים לעבודה בגדי כהונה, שנאמר: \"וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ...\" (שמות כח, ב).",
+        "לשאת הארון על הכתף כשנושאין אותו, שנאמר: \"בַּכָּתֵף יִשָּׂאוּ\" (במדבר ז, ט).",
+        "למשוח כהנים גדולים ומלכים בשמן המשחה, שנאמר: \"שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה\" (שמות ל, לא).",
+        "להיות הכהנים עובדין במקדש משמרות משמרות, ובמועדים עובדין כאחד, שנאמר: \"וְכִי יָבוֹא הַלֵּוִי...\" (דברים יח, ו) \"לְבַד מִמְכָּרָיו עַל הָאָבוֹת\" (שם, ח).",
+        "להיות הכהנים מיטמאין לקרוביהם, ומתאבלין עליהן כשאר ישראל שהן מצווין להתאבל, שנאמר: \"לָהּ יִטַּמָּא\" (ויקרא כא, ג).",
+        "להיות כהן גדול נושא בתולה, שנאמר: \"וְהוּא אִשָּׁה בִּבְתוּלֶיהָ יִקָּח\" (ויקרא כא, יג).",
+        "להקריב תמידין בכל יום, שנאמר: \"שְׁנַיִם לַיּוֹם עוֹלָה תָמִיד\" (במדבר כח, ג).",
+        "להקריב כהן גדול מנחה בכל יום, שנאמר: \"זֶה קָרְבַּן אַהֲרֹן וּבָנָיו\" (ויקרא ו, יג).",
+        "להוסיף קרבן אחר בכל שבת, שנאמר: \"וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְּבָשִׂים\" (במדבר כח, ט).",
+        "להוסיף קרבן בכל ראש חודש וחודש, שנאמר: \"וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ...\" (במדבר כח, יא).",
+        "להוסיף קרבן בחג הפסח, שנאמר: \"שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיי\" (ויקרא כג, לו).",
+        "להקריב מנחת העומר ממחרת יום ראשון של פסח עם כבש אחד, שנאמר: \"וַהֲבֵאתֶם אֵת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן\" (ויקרא כג, י).",
+        "להוסיף קרבן ביום עצרת, שנאמר: \"וּבְיוֹם הַבִּכּוּרִים...\" (במדבר כח, כו) \"וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ...\" (במדבר כח, כז).",
+        "להביא שתי הלחם עם הקרבנות הקרבים בגלל הלחם ביום עצרת, שנאמר: \"מִמּוֹשְׁבוֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה\" (ויקרא כג, יז) \"וְהִקְרַבְתֶּם עַל הַלֶּחֶם\" (שם, יח).",
+        "להוסיף קרבן בראש השנה, שנאמר: \"וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ [...] וַעֲשִׂיתֶם...\" (במדבר כט, א).",
+        "להוסיף קרבן ביום הצום, שנאמר: \"וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי...\" (במדבר כט, ז).",
+        "לעשות עבודת היום ביום הצום, שנאמר: \"בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר\" (ויקרא טז, ג), וכל העבודה הכתובה בפרשת \"אחרי מות\".",
+        "להוסיף קרבן בחג הסוכות, שנאמר: \"וְהִקְרַבְתֶּם עוֹלָה אִשֵּׁה רֵיחַ נִיחוֹחַ\" (במדבר כט, יג).",
+        "להוסיף קרבן ביום שמיני עצרת, כי רגל בפני עצמו הוא, שנאמר: \"בַּיּוֹם הַשְּׁמִינִי\" (במדבר כט, לה).",
+        "לחוג ברגלים, שנאמר: \"שָׁלֹשׁ רְגָלִים תָּחֹג לִי\" (שמות כג, יד).",
+        "להיראות ברגלים, שנאמר: \"שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ\" (שמות כג יז; שם לג, כג; דברים טז טז.",
+        "לשמוח ברגלים, שנאמר: \"וְשָׂמַחְתָּ בְּחַגֶּךָ\" (דברים טז, יד).",
+        "לשחוט כבש הפסח, שנאמר: \"וְשָׁחֲטוּ אֹתוֹ כָּל קְהַל \" (שמות יב, ו).",
+        "לאכול בשר הפסח צלי בלילי חמישה עשר מניסן, שנאמר: \"וְאָכְלוּ אֶת הַבָּשָׂר\" (שמות יב, ח).",
+        "לעשות פסח שני, שנאמר: \"בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר\" (במדבר ט, יא).",
+        "לאכול את בשר פסח שני על מצה ומרור, שנאמר: \"עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ\" (במדבר ט, יא).",
+        "לתקוע בחצוצרות על הקרבנות ובשעת הצרות, שנאמר: \"וּתְקַעְתֶּם בַּחֲצוֹצְרֹת\" (במדבר י, י).",
+        "להיות כל קרבנות בהמה מיום שמיני והלאה, שנאמר: \"מִיּוֹם הַשְּׁמִינִי וָהָלְאָה\" (ויקרא כב, כז).",
+        "להיות כל קרבן בהמה תמים, שנאמר: \"תָּמִים יִהְיֶה לְרָצוֹן\" (ויקרא כב, כא).",
+        "למלוח כל קרבן, שנאמר: \"עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח\" (ויקרא ב, יג).",
+        "מעשה העולה, שנאמר: \"אִם עוֹלָה קָרְבָּנוֹ\" (ויקרא א, ג).",
+        "מעשה חטאת, שנאמר: \"זֹאת תּוֹרַת הַחַטָּאת\" (ויקרא ו, יח).",
+        "מעשה האשם, שנאמר: \"זֹאת תּוֹרַת הָאָשָׁם\" (ויקרא ז, א).",
+        "מעשה זבח השלמים, שנאמר: \"וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים\" (ויקרא ז, יא).",
+        "מעשה המנחה, שנאמר: \"וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה\" (ויקרא ב, א).",
+        "להקריב בית דין קרבן אם טעו בהוראה, שנאמר: \"וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ\" (ויקרא ד, יג).",
+        "להקריב היחיד קרבן חטאת אם שגג במצות לא תעשה שחייבים עליה כרת, שנאמר: \"וְנֶפֶשׁ כִּי תֶחֱטָא\" (ויקרא ה, א).",
+        "להקריב היחיד קרבן אם נסתפק לו אם חטא חטא שחייבים עליו חטאת או לא חטא, שנאמר: \"וְלֹא יָדַע וְאָשֵׁם וְהֵבִיא אֶת אֲשָׁמוֹ\" (ויקרא ה, יז) וזה הוא נקרא אשם תלוי.",
+        "להקריב השוגג במעילה, או החוטא בגזילה, או בשפחה חרופה, או שכפר בפיקדון ונשבע; מביא קרבן אשם, וזה הוא הנקרא אשם ודאי.",
+        "להקריב קרבן עולה ויורד, שנאמר: \"ואם לא תגיע ידו\" (ויקרא ה,ז), \"ואם לא תשיג ידו\" (ויקרא ה,יא).",
+        "להתוודות לפני ה' מכל חטא שיעשה האדם, בשעת הקרבן ושלא בשעת הקרבן, שנאמר: \"והתוודו, את חטאתם אשר עשו\" (במדבר ה,ז).",
+        "להקריב הזב קרבן אחר שיטהר, שנאמר: \"וכי יטהר הזב, מזובו\" (ויקרא טו,יג).",
+        "להקריב הזבה קרבן אחר שתטהר, שנאמר: \"ואם טהרה, מזובה\" (ויקרא טו,כח).",
+        "להקריב היולדת קרבן אחר שתטהר, שנאמר: \"ובמלאות ימי טוהרה\" (ויקרא יב,ו).",
+        "להקריב המצורע קרבן אחר שיטהר, שנאמר: \"וביום השמיני ייקח\" (ויקרא יד,י).",
+        "לעשר הבהמה, שנאמר: \"וכל מעשר בקר וצאן\" (ויקרא כז,לב).",
+        "לקדש בכור הבהמה הטהורה ולהקריבו, שנאמר: \"כל הבכור אשר יולד\" (דברים טו,יט).",
+        "לפדות בכור אדם, שנאמר: \"אך פדה תפדה, את בכור האדם\" (במדבר יח,טו).",
+        "לפדות פטר חמור, שנאמר: \"ופטר חמור תפדה בשה\" (שמות לד,כ).",
+        "לערוף פטר חמור, שנאמר: \"ואם לא תפדה וערפתו\" (שמות יג,יג; שמות לד,כ).",
+        "להביא כל הקרבנות שיש על האדם בחובה או בנדבה ברגל ראשון שפגע בו, שנאמר: \"ובאת שמה\" (דברים יב,ה), \"והבאתם שמה\" (דברים יב,ו).",
+        "להקריב ��ל הקרבנות בבית הבחירה, שנאמר: \"ושם תעשה, כול אשר אנוכי מצווך\" (דברים יב,יד).",
+        "להיטפל בהבאת הקרבנות מחוצה לארץ לבית הבחירה, שנאמר: \"רק קודשיך אשר יהיו לך, ונדריך, תישא ובאת\" (דברים יב,כו); מפי השמועה למדו שאינו מדבר אלא בקודשי חוצה לארץ.",
+        "לפדות קודשים בעלי מומים ויהיו מותרים באכילה, שנאמר: \"רק בכל אוות נפשך תזבח ואכלת בשר\" (דברים יב,טו); מפי השמועה למדו שאינו מדבר אלא בפסולי המוקדשין שייפדו.",
+        "להיות התמורה קודש, שנאמר: \"והיה הוא ותמורתו יהיה קודש\" (ויקרא כז,י; ויקרא כז,לג).",
+        "לאכול שיירי מנחות, שנאמר: \"והנותרת ממנה, יאכלו אהרון ובניו\" (ויקרא ו,ט).",
+        "לאכול בשר חטאת ואשם, שנאמר: \"ואכלו אותם אשר כופר בהם\" (שמות כט,לג).",
+        "לשרוף בשר קודש שנטמא, שנאמר: \"והבשר אשר ייגע בכל טמא\" (ויקרא ז,יט).",
+        "לשרוף הנותר, שנאמר: \"והנותר, מבשר הזבח--ביום, השלישי, באש, יישרף\" (ויקרא ז,יז).",
+        "לגדל הנזיר שיערו, שנאמר: \"גדל פרע, שיער ראשו\" (במדבר ו,ה).",
+        "לגלח הנזיר שיערו על קרבנותיו במלאות ימי נזרו, או בתוך ימי נזרו אם נטמא, שנאמר: \"וכי ימות מת עליו\" (במדבר ו,ט).",
+        "לקיים אדם כל מה שהוציא בשפתיו, מקרבן או צדקה וכיוצא בהם, שנאמר: \"מוצא שפתיך, תשמור ועשית\" (דברים כג,כד).",
+        "לדון בהפרת נדרים בכל הדינים האמורין בפרשה.",
+        "להיות כל נוגע בנבילה טמא, שנאמר \"וכי ימות מן הבהמה\" (ויקרא יא, לט).",
+        "להיות שמונה שרצים מטמאין, שנאמר \"וזה לכם הטמא\" (ויקרא יא, כט).",
+        "להיות האוכלין מיטמאין, שנאמר \"מכל האוכל אשר יאכל\" (ויקרא יא, לד).",
+        "להיות הנידה טמאה ומטמאה לאחרים.",
+        "להיות היולדת טמאה כנידה.",
+        "להיות המצורע טמא ומטמא.",
+        "להיות בגד מנוגע טמא ומטמא.",
+        "להיות בית מנוגע מטמא.",
+        "להיות הזב מטמא.",
+        "להיות שכבת זרע מטמאה.",
+        "להיות זבה מטמאה.",
+        "להיות המת מטמא.",
+        "להיות מי נדה מטמאין לאדם טהור, ומטהרין מטומאת מת בלבד. וכל אלו הדינין של טומאות אלו, רוב משפט כל טומאה וטומאה מהן מבואר בתורה שבכתב.",
+        "להיות הטהרה מכל הטמאות בטבילה במי מקוה, שנאמר: \"וְרָחַץ בַּמַּיִם אֶת כָּל בְּשָׂרוֹ\" (ויקרא טו, טז) למדו מפי השמועה שרחיצה זו במים שכל גופו עולה בהן בבת אחת.",
+        "להיות הטהרה מן הצרעת בין צרעת אדם בין צרעת בית בעץ ארז ואיזוב ושני תולעת ושתי ציפורים ומים חיים, שנאמר: \"זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע\" (ויקרא יד, ב).",
+        "להיות המצורע מגלח כל שערו, שנאמר: \"וְהָיָה בַּיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת כָּל שְׂעָרוֹ\" (ויקרא יד, ט).",
+        "להיות המצורע ידוע לכל בדברים האמורים בו \"בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרֻעַ וְעַל שָׂפָם יַעְטֶה וְטָמֵא טָמֵא יִקְרָא\" (ויקרא יג, מה). וכן כל שאר הטמאים צריכין להודיע את עצמן.",
+        "לעשות פרה אדומה להיות אפרה מוכן, שנאמר: \"וְהָיְתָה לַעֲדַת בְּנֵי יִשְׂרָאֵל\" (במדבר יט, ט).",
+        "להיות מעריך אדם נותן דמים הקצובין בפרשה, שנאמר: \"אִישׁ כִּי יַפְלִא נֶדֶר\" (ויקרא כז, ב).",
+        "להיות מעריך בהמה טמאה נותן דמיה, שנאמר: \"וְהֶעֱמִיד אֶת הַבְּהֵמָה\" (ויקרא כז, יא).",
+        "להיות מעריך ביתו נותן כערך הכהן, שנאמר: \"וְאִישׁ כִּי יַקְדִּישׁ\" (ויקרא כז, יד).",
+        "להיות מקדיש שדהו נותן בערך הקצוב בפרשה, שנאמר: \"וְהָיָה עֶרְכְּךָ כְּפִי זַרְעוֹ\" (ויקרא ��ז, טז).",
+        "לשלם השוגג במעילה מה שמעל לה' ולהוסיף חומש, שנאמר: \"וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם\" (ויקרא ה, טז).",
+        "להיות נטע רבעי קודש, שנאמר: \"יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים\" (ויקרא יט, כד).",
+        "להניח פיאה.",
+        "להניח לקט.",
+        "להניח עומר השכחה.",
+        "להניח עוללות בכרם.",
+        "להניח פרט הכרם לפי שבכל אלו נאמר \"לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם\" (ויקרא יט, י) (ויקרא כג, כב) וזו היא מצות עשה שלהם.",
+        "להביא ביכורים לבית הבחירה, שנאמר: \"רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ\" (שמות כג, יט) (שמות לד, כו).",
+        "להפריש תרומה גדולה לכהן, שנאמר: \"רֵאשִׁית דְּגָנְךָ תִּתֵּן לוֹ\" (דברים יח, ד).",
+        "להפריש מעשר דגן ללוים, שנאמר: \"כָּל מַעְשַׂר הָאָרֶץ\" (ויקרא כז, ל).",
+        "להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר: \"עַשֵּׂר תְּעַשֵּׂר\" (דברים יד, כב) מפי השמועה למדו שזה הוא מעשר שני.",
+        "להיות הלוים מפרישין מעשר מן המעשר שלקחו מישראל ונותנין אותו לכהנים, שנאמר: \"וְאֶל הַלְוִיִּם תְּדַבֵּר\" (במדבר יח, כו).",
+        "להפריש מעשר עני תחת מעשר שני בשלישית ובשישית בשבוע, שנאמר: \"מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת כָּל מַעְשַׂר תְּבוּאָתְךָ\" (דברים יד, כח).",
+        "להתוודות וידוי מעשר, שנאמר: \"ואמרת לפני ה' אלוהיך ביערתי הקודש\" (דברים כו,יג).",
+        "לקרות על הביכורים, שנאמר: \"וענית ואמרת לפני ה' אלוהיך\" (דברים כו,ה).",
+        "להפריש חלה לכוהן, שנאמר: \"ראשית, עריסותיכם--חלה, תרימו תרומה\" (במדבר טו,כ).",
+        "להשמיט קרקע, שנאמר: \"והשביעית תשמטנה ונטשתה\" (שמות כג,יא).",
+        "לשבות מעבודת הארץ, שנאמר: \"בחריש ובקציר, תשבות\" (שמות לד,כא).",
+        "לקדש שנת יובל בשביתה כשמיטה, שנאמר: \"וקידשתם, את שנת החמישים\" (ויקרא כה,י).",
+        "לתקוע בשופר בשנת היובל, שנאמר: \"והעברת שופר תרועה\" (ויקרא כה,ט).",
+        "ליתן גאולה לארץ בשנת היובל, שנאמר: \"ובכול, ארץ אחוזתכם, גאולה, תיתנו לארץ\" (ויקרא כה,כד).",
+        "להיות גאולה בבתי ערי חומה עד שנה, שנאמר: \"ואיש, כי ימכור בית מושב\" (ויקרא כה,כט).",
+        "למנות שני יובל שנים ושמיטים, שנאמר: \"וספרת לך, שבע . . .\" (ויקרא כה,ח).",
+        "להשמיט כספים בשביעית, שנאמר: \"שמוט כל בעל משה ידו\" (דברים טו,ב).",
+        "לנגוש לנוכרי, שנאמר: \"את הנוכרי, תיגוש; ואשר יהיה לך\" (דברים טו,ג).",
+        "ליתן מן הבהמה לכוהן הזרוע והלחיים והקיבה, שנאמר: \"ונתן, לכוהן, הזרוע\" (דברים יח,ג).",
+        "ליתן ראשית הגז לכוהן, שנאמר: \"וראשית גז צאנך--תיתן לו\" (דברים יח,ד).",
+        "לדון בדיני חרמים, מהם לה' ומהם לכוהן, שנאמר: \"אך כל חרם אשר יחרים\" (ויקרא כז,כח).",
+        "לשחוט בהמה חיה ועוף ואחר כך יאכל בשרם, שנאמר: \"וזבחת מבקרך ומצאנך\" (דברים יב,כא).",
+        "לכסות דם חיה ועוף, שנאמר: \"ושפך, את דמו, וכיסהו, בעפר\" (ויקרא יז,יג).",
+        "לשלח הקן, שנאמר: \"שלח תשלח את האם ואת הבנים תיקח לך\" (דברים כב,ז).",
+        "לבדוק בסימני בהמה, שנאמר: \"זאת החיה אשר תאכלו\" (ויקרא יא,ב).",
+        "לבדוק בסימני העוף עד שיבדיל בין טמא לטהור, שנאמר: \"כל ציפור טהורה, תאכלו\" (דברים יד,יא).",
+        "לבדוק בסימני חגבים לידע טהור מן הטמא, שנאמר: \"אשר לו כרעיים\" (ויקרא יא,כא).",
+        "לבדוק בסימני דגים, שנאמר: \"את זה, תאכלו, מכול, אשר במים\" (ויקרא יא,ט; דברים יד,ט).",
+        "לקדש חודשים ולחשב שנים וחודשים בבית דין בלבד, שנאמר: \"החודש הזה לכם, ראש חודשים\" (שמות יב,ב).",
+        "לשבות בשבת, שנאמר: \"וביום השביעי תשבות\" (שמות כג,יב; שמות לד,כא).",
+        "לקדש שבת, שנאמר: \"זכור את יום השבת, לקדשו\" (שמות כ,ז).",
+        "לבער חמץ, שנאמר: \"ביום הראשון, תשביתו שאור מבתיכם\" (שמות יב,טו).",
+        "לספר ביציאת מצריים בלילה הראשון של חג המצות, שנאמר: \"והגדת לבנך\" (שמות יג,ח).",
+        "לאכול מצה בליל זה, שנאמר: \"בערב, תאכלו, מצות\" (שמות יב,יח).",
+        "לשבות בראשון של פסח, שנאמר: \"וביום הראשון, מקרא קודש\" (שמות יב,טז).",
+        "לשבות בשביעי בו, שנאמר: \"וביום השביעי, מקרא קודש\" (שמות יב,טז; במדבר כח,כה).",
+        "לספור מקצירת העומר תשעה וארבעים יום, שנאמר: \"וספרתם לכם, ממוחרת השבת\" (ויקרא כג,טו).",
+        "לשבות ביום חמישים, שנאמר: \"וקראתם בעצם היום הזה, מקרא קודש\" (ויקרא כג,כא).",
+        "לשבות בראשון של חודש השביעי, שנאמר: \"באחד לחודש, יהיה לכם שבתון\" (ויקרא כג,כד).",
+        "להתענות בעשירי בו, שנאמר: \"ובעשור לחודש תענו את נפשותיכם\" (ראה ויקרא טז,כט; במדבר כט,ז).",
+        "לשבות ביום הצום, שנאמר: \"שבת שבתון\" (ויקרא טז,לא; ויקרא כג,לב).",
+        "לשבות בראשון של חג הסוכות, שנאמר: \"ביום הראשון, מקרא קודש\" (ויקרא כג,לה).",
+        "לשבות בשמיני של חג, שנאמר: \"וביום השמיני מקרא קודש\" (ראה ויקרא כג,לו).",
+        "לישב בסוכה שבעת ימים, שנאמר: \"בסוכות תשבו, שבעת ימים\" (ויקרא כג,מב).",
+        "ליטול לולב, שנאמר: \"ולקחתם לכם ביום הראשון, פרי עץ הדר כפות תמרים\" (ויקרא כג,מ).",
+        "לשמוע קול שופר בראש השנה, שנאמר: \"יום תרועה, יהיה לכם\" (במדבר כט,א).",
+        "ליתן מחצית השקל בכל שנה ושנה, שנאמר: \"זה ייתנו, כל העובר על הפקודים\" (שמות ל,יג).",
+        "לשמוע מכל נביא שיהיה בכל דור ודור אם לא יוסיף ולא יגרע, שנאמר: \"אליו, תשמעון\" (דברים יח,טו).",
+        "למנות מלך, שנאמר: \"שום תשים עליך מלך\" (דברים יז,טו).",
+        "לשמוע מכל בית דין הגדול שיעמדו להם לישראל, שנאמר: \"ועל המשפט אשר יאמרו לך--תעשה\" (דברים יז,יא).",
+        "לנטות אחרי רבים אם תהיה מחלוקת בין הסנהדרין בדינין, שנאמר: \"אחרי רבים--להטות\" (שמות כג,ב).",
+        "למנות שופטים ושוטרים בכל קהל וקהל מישראל, שנאמר: \"שופטים ושוטרים, תיתן לך\" (דברים טז,יח).",
+        "להשוות בין בעלי דינין בשעה שעומדין בדין, שנאמר: \"בצדק, תשפוט עמיתך\" (ויקרא יט,טו).",
+        "להעיד בבית דין למי שיש לו עדות, שנאמר: \"והוא עד, או ראה או ידע\" (ויקרא ה,א).",
+        "לחקור העדים הרבה, שנאמר: \"ודרשת וחקרת ושאלת, היטב\" (דברים יג,טו).",
+        "לעשות לעדים זוממין כמו שזמו לעשות, שנאמר: \"ועשיתם לו, כאשר זמם\" (דברים יט,יט).",
+        "לערוף את העגלה כמצותה, שנאמר: \"וערפו שם את העגלה, בנחל\" (דברים כא,ד).",
+        "להכין שש ערי מקלט, שנאמר: \"תכין לך, הדרך, ושילשת\" (דברים יט,ג).",
+        "לתת ללויים ערים לשבת, וגם הן קולטות, שנאמר: \"ונתנו ללויים . . . ערים\" (במדבר לה,ב).",
+        "לעשות מעקה, שנאמר: \"ועשית מעקה לגגך\" (דברים כב,ח).",
+        "לאבד עבודה זרה וכל משמשיה, שנאמר: \"אבד תאבדון את כל המקומות\" (דברים יב,ב).",
+        "להרוג אנשי עיר הנידחת ולשרוף את העיר, שנאמר: \"ושרפת באש את . . . כל שללה\" (דברים יג,יז).",
+        "לאבד שבעה עממים מארץ ישראל, שנאמר: \"החרם תחרימם\" (דברים כ,יז).",
+        "להכרית זרעו של עמלק, שנאמר: \"תמחה את זכר עמלק\" (דברים כה,יט).",
+        "לזכור מה שעשה לנו עמלק תדיר, שנאמר: \"זכור, את אשר עשה לך עמלק\" (דברים כה,יז).",
+        "לעשות במלחמת הרשות כמשפט הכתוב בתורה, שנאמר: \"כי תקרב אל עיר\" (דברים כ,י).",
+        "למשוח כוהן למלחמה, שנאמר: \"והיה, כקורבכם אל המלחמה; וניגש הכוהן\" (דברים כ,ב).",
+        "להתקין יד במחנה, שנאמר: \"ויד תהיה לך, מחוץ למחנה\" (דברים כג,יג).",
+        "להתקין יתד, שנאמר: \"ויתד תהיה לך, על אזנך\" (דברים כג,יד).",
+        "להשיב את הגזל, שנאמר: \"והשיב את הגזילה אשר גזל\" (ויקרא ה,כג).",
+        "ליתן צדקה, שנאמר: \"פתוח תפתח את ידך\" (דברים טו,ח; דברים טו,יא).",
+        "להעניק לעבד עברי, שנאמר: \"הענק תעניק, לו\" (דברים טו,יד); וכן אמה עברייה.",
+        "להלוות לעני, שנאמר: \"אם כסף תלווה את עמי\" (שמות כב,כד); \"אם\" זה אינו רשות אלא מצוה, שנאמר: \"והעבט, תעביטנו\" (דברים טו,ח).",
+        "להלוות לנוכרי בריבית, שנאמר: \"לנוכרי תשיך\" (דברים כג,כא); מפי השמועה למדו שזו מצות עשה.",
+        "להשיב המשכון לבעליו, שנאמר: \"השב תשיב לו את העבוט\" (דברים כד,יג).",
+        "ליתן שכר שכיר בזמנו, שנאמר: \"ביומו תיתן שכרו\" (דברים כד,טו).",
+        "להיות השכיר אוכל בזמן שכירותו, שנאמר: \"כי תבוא בכרם ריעך\" (דברים כג,כה), \"כי תבוא בקמת ריעך\" (דברים כג,כו).",
+        "לעזוב מעל חברו או מעל בהמתו, שנאמר: \"עזוב תעזוב, עימו\" (שמות כג,ה).",
+        "להקים המשא על הבהמה, שנאמר: \"הקם תקים, עימו\" (דברים כב,ד).",
+        "להשיב האבידה, שנאמר: \"השב תשיבם, לאחיך\" (דברים כב,א).",
+        "להוכיח החוטא, שנאמר: \"הוכח תוכיח את עמיתך\" (ויקרא יט,יז).",
+        "לאהוב כל בני אדם מבני ברית, שנאמר: \"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ\" (ויקרא יט, יח).",
+        "לאהוב את הגר, שנאמר: \"ואהבתם את הגר\" (דברים י, יט).",
+        "לצדק מאזניים עם המשקלות, שנאמר: \"מאזני צדק אבני צדק\" (ויקרא יט, לו).",
+        "לכבד החכמים, שנאמר: \"מפני שיבה תקום\" (ויקרא יט, לב).",
+        "לכבד אב ואם, שנאמר \"כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ\" (שמות כ, יא); (דברים ה, טו).",
+        "ליראה מאב ואם, שנאמר: \"אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ\" (ויקרא יט, ג).",
+        "לפרות ולרבות, שנאמר: \"פרו ורבו\" (בראשית ט, ז).",
+        "לבעול בקידושין, שנאמר: \"כי יקח איש אשה ובא אליה\" (דברים כב, יג) וראה דברים כד, א.",
+        "לשמח חתן את אשתו שנה, שנאמר: \"נקי יהיה לביתו שנה אחת\" (דברים כד, ה).",
+        "למול את הבן, שנאמר: \"וביום השמיני ימול בשר ערלתו\" (ויקרא יב, ג).",
+        "לייבם אשת אח, שנאמר: \"יבמה יבוא עליה\" (דברים כה,ה).",
+        "לחלוץ ליבם, שנאמר: \"וחלצה נעלו מעל רגלו\" (דברים כה,ט).",
+        "לישא אונס שנאמר: \"ולו תהיה לאישה\" (דברים כב,כט).",
+        "לישב מוציא שם רע עם אשתו כל ימיו, שנאמר: \"ולו תהיה לאישה\" (דברים כב,יט).",
+        "לדון במפתה בחמישים שקל עם שאר דינין, שנאמר: \"כי יפתה איש\" (שמות כב,טו).",
+        "לעשות ליפת תואר ככתוב, שנאמר: \"וראית, בשביה, אשת, יפת תואר\" (דברים כא,יא).",
+        "לגרש בשטר, שנאמר: \"וכתב לה ספר כריתות ונתן בידה\" (דברים כד,א; דברים כד,ג).",
+        "לעשות לסוטה כתורה, שנאמר: \"ועשה לה הכוהן, את כל התורה הזאת\" (במדבר ה,ל).",
+        "להלקות הרשעים, שנאמר: \"והפילו השופט והכהו\" (דברים כה,ב).",
+        "להגלות רוצח בשגגה, שנאמר: \"וישב בה, עד מות הכוהן\" (במדבר לה,כה).",
+        "להיות בית דין הורגין בסיף, שנאמר: \"נקום, יינקם\" (שמות כא,כ).",
+        "להיות בית דין הורגין בחנק, שנאמר: \"מות יומת הנואף, והנואפת\" (ויקרא כ,י).",
+        "להיות בית דין שורפין באש, שנאמר: \"באש ישרפו אותו, ואתהן\" (ויקרא כ,יד).",
+        "להיות בית דין סוקלין באבנים, שנאמר: \"וסקלתם אותם\" (דברים כב,כד).",
+        "לתלות מי שנתחייב תלייה, שנאמר: \"ותלית אותו, על עץ\" (דברים כא,כב).",
+        "לקבור הנהרג ביומו, שנאמר: \"כי קבור תקברנו ביום ההוא\" (דברים כא,כג).",
+        "לדון בעבד עברי כהלכותיו, שנאמר: \"כי תקנה עבד עברי\" (שמות כא,ב).",
+        "לייעד אמה עברייה, שנאמר: \"אשר לו יעדה\" (שמות כא,ח), \"ואם לבנו, ייעדנה\" (שמות כא,ט).",
+        "לפדות אמה עברייה, שנאמר: \"והפדה\" (שמות כא,ח).",
+        "לעבוד בעבד כנעני לעולם, שנאמר: \"לעולם, בהם תעבודו\" (ויקרא כה,מו).",
+        "להיות החובל משלם ממון, שנאמר: \"וכי יריבון אנשים--והכה איש\" (שמות כא,יח).",
+        "לדון בנזקי בהמה, שנאמר: \"וכי ייגוף שור איש את שור ריעהו\" (שמות כא,לה).",
+        "לדון בנזקי הבור, שנאמר: \"כי יפתח איש בור\" (שמות כא,לג).",
+        "לדון לגנב בתשלומין או במיתה, שנאמר: \"וכי יגנוב\" (ראה שמות כא,לז), \"אם במחתרת\" (שמות כב,א), \"וגונב איש ומכרו\" (שמות כא,טז).",
+        "לדון בנזקי הבער, שנאמר: \"כי יבער איש, שדה או כרם\" (שמות כב,ד).",
+        "לדון בנזקי האש, שנאמר: \"כי תצא אש ומצאה קוצים\" (שמות כב,ה).",
+        "לדון בדין שומר חינם, שנאמר: \"כי ייתן איש אל ריעהו כסף או כלים\" (שמות כב,ו).",
+        "לדון בדין נושא שכר ושוכר, שנאמר: \"כי ייתן איש אל ריעהו חמור או שור\" (שמות כב,ט).",
+        "לדון בדין השואל, שנאמר: \"וכי ישאל איש מעם ריעהו\" (שמות כב,יג).",
+        "לדון בדין מקח וממכר, שנאמר: \"וכי תמכרו ממכר לעמיתך\" (ויקרא כה,יד).",
+        "לדון בדין טוען וכופר, שנאמר: \"על כל דבר פשע\" (שמות כב,ח).",
+        "להציל הנרדף ואפילו בנפש הרודף, שנאמר: \"וקצותה, את כפה\" (דברים כה,יב).",
+        "לדון בדיני נחלות, שנאמר: \"איש כי ימות, ובן אין לו\" (במדבר כז,ח)."
+    ],
+    "versions": [
+        [
+            "Wikisource Mishneh Torah",
+            "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%9E%D7%A6%D7%95%D7%95%D7%AA_%D7%A2%D7%A9%D7%94)"
+        ]
+    ],
+    "heTitle": "משנה תורה, מצוות עשה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "sectionNames": [
+        "Mitzvah"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json

@@ -0,0 +1,39 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Transmission of the Oral Law",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864",
+    "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967",
+    "status": "locked",
+    "priority": 1.0,
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967",
+    "shortVersionTitle": "Philip Birnbaum, 1967",
+    "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/f116c021be8411c97837c20fb3ae3613.png",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, מסירת תורה שבעל פה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "All the precepts that were given to Moses at Sinai were given with their interpretation, as it is written: \"I will give you the stone tablets with the teaching and the commandment\" (Exodus 24:12). <i>Teaching</i> implies the written Torah, and <i>commandment</i>—its interpretation. He has commanded us to practise what the Torah teaches in accordance with the <i>Mitzvah</i>, which is referred to as the Oral Torah. Moses wrote the entire Torah himself before he died, and presented a copy to each tribe. He placed one copy in the Ark as a witness, as it is written: \"Take this book of the Torah and place it beside the Ark of the Covenant of the Lord your God…\" (Deuteronomy 31:26). He did not write down the <i>Mitzvah</i>, which is the interpretation of the Torah, but bequeathed it to the elders, to Joshua, and to all the people of Israel, as it is written: \"Be careful to observe everything that I am commanding you…\" (13:1). For this reason, it is called Oral Torah. Although the Oral Torah was not committed to writing, Moses taught the whole of it to the seventy elders who were included in his court. Elazar, Phineas and Joshua, the three of them, received it from Moses. He handed down the Oral Torah to Joshua, the disciple of our teacher Moses, and charged him concerning it. Joshua, too, taught it orally throughout his life. Many elders received the oral tradition from Joshua; Eli received it from the elders and from Phineas; Samuel received it from Eli and his court; and David received it from Samuel and his court.— —",
+        "Our saintly Rabbi Judah compiled the Mishnah. From the days of Moses to the time of our saintly Rabbi Judah they had composed no work to be taught in public on subjects of the Oral Torah; but in each generation, the head of the supreme court, or a prophet who lived in that period, would note down for himself a memorandum of the traditions which he apprehended from his teachers, transmitting them to the public orally. So too, everyone would note down for his own use as much as he could the traditional intrepretation of the Torah and the rules of conduct that were based on it, as he perceived them.— — This used to be the regular procedure until the appearance of our saintly Rabbi Judah. He compiled all the traditions, laws, comments, and interpretations, which had been transmitted by our teacher Moses and by the courts of the preceding generations, with regard to the entire Torah. He employed all this material, of which he composed the work of the Mishnah. Then he taught it diligently to the students in public, so that it became well known to all the people of Israel, who made copies of it and taught it everywhere, so that the Oral Torah might not be forgotten among the Jewish people.",
+        "Now, why did our saintly Rabbi Judah do what he did and did not leave things as they were? Because he realized that the number of students kept decreasing, while ever new troubles kept coming; a wicked government was spreading out in the world and rising in power; the Jewish people were wandering about, migrating to distant localities. So he composed a work, designed as a handbook for everybody, in order that they might study from it speedily and that it should not be forgotten. He spent all his life teaching the Mishnah in public together with his colleagues, members of his court.— —",
+        "Rav compiled the Sifra and the Sifré to explain and to impart the principles of the Mishnah. Rabbi Hiyya compiled the Tosefta to explain the subject matter of the Mishnah. Similarly, Rabbi Hoshaya and Bar Kappara compiled Baraithoth to interpret the wording of the Mishnah. Rabbi Yoḥanan compiled the Jerusalem Talmud, in Eretz Yisrael, about three centuries after the destruction of the Temple.— —",
+        "Ravina and Rav Ashi were the last sages of the Talmud. Rav Ashi compiled the Babylonian Talmud, in Babylonia, about one century after Rabbi Yoḥanan's compilation of the Jerusalem Talmud.— — It follows therefore that Ravina and Rav Ashi, together with their colleagues, were the last great sages who transmitted the Oral Torah.— —",
+        "The scholars who rose shortly after the compilation of the Talmud and studied it deeply became famous for their wisdom. They are called Geonim. The Geonim who rose in Eretz Yisrael and Babylonia, Spain and France, studied the method of the Talmud, elucidated its obscure passages, and explained its subject matter; for indeed, the way of the Talmud is exceedingly deep.— — The inhabitants of every town addressed many questions to each contemporary Gaon and asked for explanations of difficult passages in the Talmud. The Geonim would answer the questions to the best of their knowledge. Those who posed the questions compiled the responsa into books for purposes of study.",
+        "The Geonim of successive generations also wrote commentaries on the Talmud. Some of them intrepreted specific laws, while others explained particular chapters that were found difficult in their time. Still others expounded complete tractates and entire orders of the Talmud. They also made compilations of established rules concerning what is forbidden or permissible, what is or is not punishable, in matters of immediate concern, so as to make them intelligible to anyone who cannot penetrate the depths of the Talmud. All the Geonim of Israel were engaged in this work of the Lord ever since the Talmud was compiled until this date, which is the eighth year of the eleventh century after the destruction of the Temple, corresponding to the year four thousand nine hundred thirty-seven since the creation of the world (1177 common era).",
+        "At the present time, when severe disasters keep following one another and the needs of the moment brush aside all things, our wise men lose their wits, and the understanding of our clever people is hidden. Hence, the commentaries, the codes of law and the responsa, which were written by the Geonim who regarded them as easily intelligible, have presented difficulties in our days, so that a mere few are capable of understanding their subject matter properly. Needless to say that this applies particularly to the Talmud itself, the Babylonian as well as the Palestinian, the Sifra, the Sifré, and the Tosefta, works that require wide knowledge, a learned mind, and ample time.— —",
+        "I bestirred myself therefore, I, Moshe ben Maimun the Sefardi, and relied upon the Creator, blessed be he, and made a thorough study of all these books, and decided to put down in writing the results obtained from all these works as to what is prohibited or permitted, unclean or clean, and the other laws of the Torah— — all in plain language and concisely, so that the entire Oral Torah might become familiar to all systematically, without arguments and counterarguments, one man saying so and another something else; but rather clear, convincing statements, governed by the logic derived from all these compilations and commentaries that have appeared since the time of Moses until now, so that all the laws be open to old and young alike, whether they belong to the precepts of the written Torah or to the enactments and ordinances introduced by sages and prophets. In brief, in order that no one should be in need of any other work dealing with the laws of Israel, this work is to include the entire oral Torah along with the ordinances, customs and decrees instituted from the time of Moses till the compilation of the Talmud, and in accord with what the Geonim explained to us in all their works composed after the Talmud.",
+        "I have named this work <i>Mishneh Torah</i> because the person who first reads the Written Torah and then this <i>Mishneh Torah</i> will know from it the entire Oral Torah without having to read any other book between them.— —",
+        "The number of precepts of the Torah that are observed through all generations is six hundred thirteen. Two hundred forty-eight of these, corresponding to the number of bones in the human body, are affirmative; three hundred sixty-five precepts, corresponding to the number of days in the solar year, are negative."
+    ],
+    "sectionNames": [
+        "Paragraph"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927.json

@@ -0,0 +1,74 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Transmission of the Oral Law",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001922235",
+    "versionTitle": "Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927",
+    "status": "locked",
+    "priority": 4.0,
+    "license": "Public Domain",
+    "versionNotes": "",
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "משנה תורה, יד החזקה, תורגם ע״י סיימון גלייזר, 1927",
+    "shortVersionTitle": "Simon Glazer, 1927",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, מסירת תורה שבעל פה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "B<small>Y OUR</small> M<small>ASTER</small> MOSES BEN MAIMON O<small>F</small> B<small>LESSED</small> M<small>EMORY</small><br>\"Then should I not be ashamed, when I have regard unto all Thy Commandments\". (Ps. 119.6.)<br>All of the commandments which were given to Moses on Sinai were given together with their oral explanation for, it is said: \"And I will give thee the tables of stone, and the Torah and the commandment\" (Ex. 24.12.); the Torah, is Holy Writ; and the commandment, its oral explanation. Moreover, He commanded us to observe the Torah by the word of the commandment; thus it is this commandment which is called Oral Torah.",
+        "The whole Torah was written by Moses our Master, before his demise, by his own hand; and he gave a Book to each and every tribe, and one Book he deposited in the Ark as testimony, even as it is said; \"Take this Book of the Torah and put it by the side of the Ark of the Covenant of the Lord your God, that it may be there as a witness against thee\" (Deut. 31.26.);",
+        "but the commandment, which is the oral explanation of the Torah, he did not reduce to writing, but he charged the Elders and Joshua and the rest of all Israel concerning its observance, even as it is said: \"All the word which I command you, that shall ye observe to do\" (Deut. 13.1.); therefore, is this word of the commandment called, Oral Torah.",
+        "Although the Oral Torah was not reduced to writing, Moses our Master gave instructions in its full scope at his tribunal-seat, to seventy Elders. Eleazar, Phinehas and Joshua, all the three of them received it from Moses; yet, unto Joshua, because he was the disciple of Moses our Master, he transmitted the Oral Torah and charged him concerning its observance. Joshua likewise continued throughout his lifetime to study it orally;",
+        "and many Elders received it from Joshua. Eli received it from the Elders and from Phinehas; Samuel received it from Eli and his tribunal; David received it from Samuel and his tribunal; Ahijah the Shiloite who was among those who went forth out of Egypt, and a Levite, heard Moses expounding it; but, as he was an infant in the days of Moses, he became the recipient from David and his tribunal;",
+        "Elijah received it from Ahijah the Shiloite and his tribunal; Elisha received it from Elijah and his tribunal; Jehoiadah the priest received it from Elisha and his tribunal; Zechariah received it from Jehoiadah and his tribunal; Hosea received it from Zechariah and his tribunal; Amos received it from Hosea and his tribunal; Isaiah received it from Amos and his tribunal; Micha received it from Isaiah and his tribunal; Joel received it from Micha and his tribunal; Nahum received it from Joel and his tribunal; Habakkuk received it from Nahum and his tribunal; Zephaniah received it from Habakkuk and his tribunal; Jeremiah received it from Zephaniah and his tribunal; Baruch son of Neriah received it from Jeremiah and his tribunal; Ezra and his tribunal received it from Baruch son of Neriah and his tribunal.",
+        "The members of Ezra's tribunal are called Men of the Great Assembly, namely: Haggai, Zechariah, Malachi, Daniel, Hananiah, Mishael, Azariah, Nehemiah son of Hacaliah, Mordecai, Bilshan<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Ibn Ezra supports the contention that Bilshan is the name of one of Zerubbable's associates (Ibn Ezra; Ezra. 2.2.) See Megilah, 16b. G.</i>, Zerubbable and many other scholars with them, totaling the number of an hundred and twenty Elders. The last surviving Elder of among them was Simeon the Just, who was included among the one hundred and twenty, and received the Oral Torah from all of them, and succeeded Ezra to the High Priesthood.",
+        "Antigonus of Soko and his tribunal, received it from Simeon the Just and his tribunal; Jose son of Joezer of Zereda and Joseph son of Johanan of Jerusalem and their tribunal, received it from Antigonus and his tribunal; Joshua son of Perahya and Nittai of Arebela and their tribunal, received it from Jose son of Joezer and Joseph son of Johanan and their tribunal; Judah son of Tabbai and Simeon son of Shetah and their tribunal, received it from Joshua son of Perahyah and Nittai of Arebela and their tribunal; Shemaiah and Abtalion the Just Proselytes and their tribunal, received it from Judah and Simeon and their tribunal; Hillel and Shammai and their tribunal, received it from Shemaiah and Abtalion and their tribunal; Rabbin Johanan son of Zakkai and Simeon son of Hillel the Elder<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Simeon I.</i>, received it from Hillel and (Shammai) and their (his) tribunal(s).",
+        "Rabbin Johanan son of Zakkai had five disciples who were the greatest among the scholars to receive it from him, they are: Rabbi Eliezer the Great<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Son of Hyrcanus.</i>, Rabbi Joshua<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Son of Hananiah.</i>, Rabbi Jose the Priest<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">The Pious.</i>, Rabbi Simeon son of Nathaniel, and Rabbi Eleazar son of Arak. Rabbi Akiba son of Joseph received it from Rabbi Eliezer the Great, and his father Joseph was a just proselyte; Rabbi Ishmael and Rabbi Meir<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">The Miracle Worker.</i> son of the just proselyte, received it from Rabbi Akiba; Rabbi Meir and his Associates, however, received it also from Rabbi Ishmael.",
+        "These are the names of Rabbi Meir's Associates; Rabbi Judah<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Son of Ilia.</i>, Rabbi Jose<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Son of Halafta. G.</i> Rabbi Simeon<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Son of Johai.</i>, Rabbi Nehemiah<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">See Ex. Rabba 98.</i>, Rabbi Eleazar son of Shamua, Rabbi Johanan ha-Sandler, Simeon son of Azai and Hananajah son of Teradion. The associates of Rabbi Akiba also received it from Rabbi Eliezar the Great. The associates of Rabbi Akiba are: Rabbi Tarphon Master of Jose the Galilean, Simeon son of Eleazar and Johanan son of Nuri.",
+        "Rabbin Gamaliel the Elder received it from Simeon son of Hillel the Elder; his son, Simeon received it from him; from him, his son Rabbin Gamaliel<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The II.</i> received it; from him, his son Rabbin Simeon received it; and Judah, the son of this Rabbin Simeon, is he who is called our Holy Master; and he received it from his father, and from Eleazar son of Shamua and from Rabbi Simen<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Son of Johai. G.</i> his Associates.",
+        "Our Holy Master compiled the Mishna. From the days of Moses our Master till our Holy Master no text book of the Oral Torah for public instruction had been issued, the practice theretofore being for the president of a tribunal or a prophet who flourished in a given generation to keep privately written memoranda of his Masters' oral teachings, out of which he, in turn, instructed the public orally.",
+        "Like practice was resorted to by each and every individual scholar to write down, according to his ability of understanding the exposition on the Torah and its laws, as he heard it. So was also the practice in preserving new acts in each and every generation which were not based on tradition but upon one of the thirteen hermeneutical rules, to which the Great Tribunal had assented. This procedure was followed continuously until the advent of our Holy Master,",
+        "and he collected all traditional precedents, judicial pronouncements, expositions and explanations, whether they were traditionally attributed to Moses our Master or whether they were so instructed by the tribunals in each and every generation, the scope of which embraced the whole Torah, and from it all he compiled the Book of the Mishna, out of which he gave public instruction to scholars, and its fame reached to all Israel, and written copies of it were made universally, and its circulation reached everywhere, so that the Oral Torah be not forgotten from the midst of Israel.",
+        "But why did our Holy Master thus, and did not leave the matter as it was heretofore? Because he observed that the number of students continued to decrease, whereas the volume of oppression continued to increase with renewed strength; that the Roman Empire continued to spread out its boundaries in the world and conquer, whereas Israel continued to drift aimlessly and follow extremes, he, therefore, compiled one book, a handy volume for all, so that they may study it even in haste and not forget it. And his whole lifetime, he sat together with the members of his tribunal and gave public instruction in the Mishna.",
+        "And these are the great scholars who were members of our Holy Master's tribunal, and who received it from him; Simon and Gamaliel his sons, Rabbi Aphos<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Successor to the Presidency of our Holy Master's tribunal.</i>, Rabbi Hanina son of Hama, Rabbi Hiyya<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Son of Adda.</i>, Rab<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Abba Arika.</i>, Rabbi Yannai<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">The Great.</i>, Bar Koppara<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Eleazar son of Eleazar ha-Koppar.</i>, Samuel, Rabbi Johanan<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Son of Nappaha.</i>, and Rabbi Hoshaia<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">The Great. G.</i>. They were the principal scholars who received it from him, but along with them were thousands even tens of thousands of among the rest of his contemporary scholars.",
+        "Although all of these eleven scholars received it from our Holy Master and regularly attended his lectures, Rabbi Johanan was then in his minority, and thereafter became the disciple of Rabbi Yannai from whom he received the Oral Torah. So did Rab receive it from Rabbi Yannai; but Samuel received it from Hanina son of Hama.",
+        "Rab compiled the Sifra and Sifre to elucidate and proclaim the principles of the Mishna; Rabbi Hiyya compiled the Tosefta to elucidate the treatises of the Mishna; Rabbi Hoshaiah and Bar Koppara compiled the Braitot to elucidate the texts of the Mishna; and Rabbi Johanan compiled the Jerusalemean Talmud in Eretz Yisrael, close to the third century after the destruction of the (Second) Temple.",
+        "Among the principal scholars who received the Oral Torah from Rab and Samuel were: Rab Huna, Rab Judah, Rab Nahman and Rab Kahana: and among the principal scholars who received it from Rabbi Johanan were: Rabba Bar Bar Hana, Rab Ami, Rab Assi, Rab Dimi, and Rab Abin.",
+        "Among the scholars who received it from Rab Huna and Rab Judah were: Rabba and Rab Joseph; among the scholars who received it from Rabba and Rab Joseph were: Abayya and Raba, yet both of them received it also from Rab Nahman; among the scholars who received it from Raba were: Rab Ashi and Rabina; and Mar the son of Rab Ashi received it from his father and from Rabina.",
+        "Consequently there are forty intervening generations from Rab Ashi till Moses our Master, peace be to him! namely: (1) Rab Ashi received the Oral Torah from Raba; (2) Raba from Rabba; (3) Rabba from Rab Huna; (4) Rab Huna from Rabbi Johanan and from Rab and Samuel; (5) Rabbi Johanan and Rab and Samuel from our Holy Master; (6) our Holy Master from Rabbi Simeon his father; (7) Rabbi Simeon from his father Rabbin Gamaliel; (8) Rabbin Gamaliel from his father Rabbin Simeon; (9) Rabbin Simeon from his father Rabbin Gamaliel the Elder; (10) Rabbin Gamaliel the Elder from his father Rabbin Simeon; (11) Rabbin Simeon from his father Hillel and from Shammai; (12) Hillel and Shamai from Shemaiah and Abtalion; (13) Shemaiah and Abtalion from Judah and Simeon; (14) Judah and Simeon from Joshua son of Perahyah and Nittai of Arbela; (15) Joshua and Nittai from Jose son of Joezer and Joseph son of Johanan; (16) Jose son of Joezer and Joseph son of Johanan from Antigonus (17) Antigonus from Simeon the Just; (18) Simeon the Just from Ezra; (19) Ezra from Baruch; (20) Baruch from Jeremiah; (21) Jeremiah from Zephanaiah; (22) Zephanaiah from Habakkuk; (23) Habakkuk from Nahum; (24) Nahum from Joel; (25) Joel from Micha; (26) Micha from Isaiah; (27) Isaiah from Amos; (28) Amos from Hosea; (29) Hosea from Zachariah; (30) Zachariah from Jehoiadah; (31) Jehoiadah from Elisha; (32) Elisha from Elijah; (33) Elijah from Ahijah; (34) Ahijah from David; (35) David from Samuel; (36) Samuel from Eli; (37) Eli from Phinehas; (38) Phinehas from Joshua; (39) Joshua from Moses our Master; (40) Moses our Master from the Word of Almighty. Thus it is established that all of them received it from the Lord God of Israel.",
+        "All of the hereinabove named scholars were the greatest men in their respective generations; some were heads of schools, others exilarchs, and still others heads of the Great Sanhedrin; and with them were their contemporaries in each and every generation numbering in the thousands, even tens of thousands who heard the Oral Torah being expounded together with them, or received it from them.",
+        "Rabina and RabAshi flourished at the close of the era of Talmudic scholars. Rab Ashi is he who compiled the Babylonian Talmud in the land of Shinar about a century after Rabbi Johanan compiled the Jerusalemean Talmud.",
+        "The scope of both Talmudic works comprises an exposition defining the text of the Mishna, elucidatory commentaries upon its complexities, and a survey of the legal precedents established by the succeeding tribunals during the intervening period between our Holy Master and the compilation of the Talmud. And, out of both Talmudic works, the Tosefta, Sifra, Sifre (and Additions), from it all is derived what is forbidden and what is permitted, what is polluted and what is clean, what is guilt and what is innocence, what is disqualified and what is fit, all as it was transmitted orally from man to man, from the mouth of Moses our Master, even from Sinai.",
+        "Therefrom are also derived the edicta issued by the scholars and prophets in each and every generation to safeguard the Torah itself, as they heard it clearly from Moses, saying: \"Therefore shall ye keep my charge\" (Lev. 18.30.), which means, \"Build a fence around My Guard\".<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Mo'ed Katan 5a. S.</i>",
+        "Likewise are the customs and by-laws, which were inaugurated and enacted in each and every generation, by authority of the tribunal of a given generation derived therefrom. Moreover, it is forbidden to deviate from them, even as it is said: \"Thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left\" (Deut. 17.11.).",
+        "Similarly are derived therefrom such laws and judicial pronouncements, otherwise not accredited by tradition to Moses, but legislated by a tribunal of a given generation upon authority of the rules by which the Torah is expounded, and were passed upon their merits by the Elders, who decided that such should be the law. The entire scope of it all, extending from the days of Moses even to his day, Rab Ashi compiled.",
+        "In addition, the scholars of the Mishnaic period compiled divers works of exegesis on the text of the Torah. Rabbi Hoshaia, a disciple of our Holy Master, compiled an exegetical work on the Book of Genesis; Rabbi Ishmael compiled a work of commentaries extending from Exodus till the end of the Torah; this work is called Mehilta; Rabbi Akiba, too, compiled a Mehilta; and other scholars, in a later period, compiled Midrashic literature; but all of those were edited prior to the compilation of the Babylonian Talmud.",
+        "Consequently, Rabina and Rab Ashi and their Associates were the last of the great scholars in Israel who edited the Oral Torah, issued edicts, enacted statutes and established customs; and their edicts, statutes, and customs were universally accepted by Israel in all the places of their habitation.",
+        "After the tribunal of Rab Ashi, who compiled the Talmud, which was completed in the days of his son<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Mar. G.</i>, the extent of Israel's dispersion throughout the lands became more general, its extreme points reaching out to distant isles, in the midst of which universal unrest became alarming, making the highways unsafe on account of military operations, as a result of which the study of the Torah was neglected, and the sons of Israel ceased flocking to their schools in the thousands and in the tens of thousands as theretofore,",
+        "save only the gathering of a remnant few, who ever hear the call of God in each and every city and in each and every country and study the Torah and understand all the works of the scholars and learn to know therefrom the path of the law as it is.",
+        "Thus, every tribunal, founded during the post-Talmudic era in each and every country which issued edicts, or enacted statutes, or established customs, either for the inhabitants of its own country alone or for the inhabitants of many countries, did not have its authority extended throughout all Israel, because of the great distances between their habitations and the unsafe condition of the highways. Moreover, as the tribunal of a given state consisted of individual scholars only, for the Great Tribunal of seventy one had ceased to be many years before the compilation of the Talmud,",
+        "the people of one state could therefore, not be forced to inaugurate the custom of another state; neither could one tribunal be told to issue edicts similar to the edicts issued by another tribunal for its own state. Likewise, if one of the Gaonim instructed concerning a given law in a particular way, and it became clear to another tribunal which rose up after him, that such was not the way of the law according to the text of the Talmud, the first one is not supported but the one whose interpretation is based upon sound reasoning, whether he be the first one or the last one.",
+        "These rules apply only to laws, edicts, statutes and customs which were inaugurated during the post-Talmudic era; but all matters named in the Babylonian Talmud itself, are mandatory upon all Israel to follow, and each and every community and each and every state must be forced to inaugurate the customs which were promulgated by the Talmudic scholars, to proclaim their edicts and to obey their statutes,",
+        "because to all such matters so named in the Talmud, all Israel assented. Moreover, those scholars who enacted statutes, issued edicts, inaugurated customs or made judicial pronouncements and instructed that such was the law, constituted all, or a majority of the scholars in Israel, and they were the recipients of the traditional interpretation of the precepts of the whole Torah, generation after generation, even unto Moses our Master, peace be unto him!",
+        "All of the scholars who rose up after the compilation of the Talmud and builded upon it, thereby gaining fame for their scholarship, are called Gaonim. All the Gaonim who flourished in Eretz Yisrael, in the land of Shinar, in Spain and in France studied searchingly the path of the Talmud, and brought to light its hidden mysteries, and clarified its treatises, for its path is an extremely deep path, Moreover, being written in Aramaic, blended with other languages, a vernacular understood by the inhabitants of Shinar when the Talmud was compiled; whereas in other places, and even in Shinar during the period of the Gaonim, no man understood that language unless he received special instructions therein.",
+        "In addition the people of each and every city propounded many questions to their contemporary Gaonim for the elucidation of impenetrable texts in the Talmud, to whom the latter responded according to their wisdom, and such interrogators collected the responsa in book form, out of which they gained understanding.",
+        "The Gaonim in each and every generation compiled also exegetical works on the Talmud, some of among them interpreted particular laws; of among others particular chapters which had been the subject of inquiry in his days, and of among still others, whole Tractates and Orders.",
+        "They also compiled treatises on judicial decisions concerning that which is forbidden, or permitted, guilt or innocence, matters which were the need of the hour, so as to keep in touch with education, even he who is not capable of penetrating the depths of the Talmud. Of such was the Godly work of the Gaonim in Israel from the close of the Talmud even till this time, which is in the eighth year after the eleventh century since the destruction of the (Second) Temple, and which is also the year four thousand nine hundred and thirty-seven since the creation of the world.",
+        "In this age, with afflictions mightily intensified, the pressure of the hour weighing heavily upon everybody, when the wisdom of our wise did perish and the prudence of our prudent was hid, all commentaries, treatises, and responsa which the Gaonim compiled and considered by them as clear text are preplexities in our day and only a select few comprehend the subject matter thereof, not to speak of the Talmud itself, both the Babylonian and the Jerusalemean, the Sifra, Sifre and Tosefta, which require a broad understanding, a soul endowed with wisdom and lengthy reflection whenafter one may find the right path therein, to ascertain the things which are forbidden and the things which are permitted, or to fathom the how and why of the other laws of the Torah.",
+        "Therefore, have I, Moses son of Maimon, of Spain, girded up my loins, and, supporting myself upon the Rock, blessed be He! made a comprehensive study of all those books and minded myself to construct out of all these compilations a clear summary on the subject of that which is forbidden or permitted, defiled or clean along with the other laws of the Torah, the whole scope in pure language and concise style, so that the Oral Torah be entirely methodical in the mouth of everybody, without query and without repartee, without the contentious thus of one and such of another, but clear text, cohesive, correct, in harmony with the law which is defined out of all these existing compilations and commentaries from the days of our Holy Master till now;",
+        "so that all laws be open to young and old, whether they be laws concerning each and every commandment or whether they be laws concerning matters instituted by scholars and prophets. The main object of the matter being, that no man shall have a need of any other compilation in the world for any law of the laws of Israel, but this compilation shall be a cyclopedia of the whole Oral Torah together with a code of the statutes, customs and edicts which were enacted since the days of Moses our Master until the close of the Talmud, even as they were interpreted for us by the Gaonim in all their compilations which were compiled by them since the Talmudic era. Therefore, have I named this compilation Mishnah Torah; for, when one studies Holy Writ first and thereafter reads this Work, he obtains herefrom a complete knowledge of the Oral Torah, having no need to read any other book in between them.",
+        "I have also minded myself to divide this work in treatises, each treatise comprising a given subject; the treatises were subdivided into chapters, and the chapters into small sections, so that it may serve as an index suitable to memorize it by heart.",
+        "The range of the treatises of each and every subject varies; some embrace only the laws of a single commandment, as for example, a commandment around which much traditional matter was constructed, which is in reality a subject by itself; other treatises embrace the laws of many commandments, if they are commandments concerning one subject; because the division of this compilation is according to subjects, not according to the number of commandments; as it appears plainly to the reader.",
+        "The number of the commandments of the Torah, which are established for all generations, is six hundred and thirteen, of which two hundred and forty eight are mandatory; a numerical comparison to the members in a human body, and three hundred and sixty-five prohibitive, a numerical comparison to the days of the solar year."
+    ],
+    "sectionNames": [
+        "Paragraph"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json

@@ -0,0 +1,75 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Transmission of the Oral Law",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI",
+    "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007",
+    "status": "locked",
+    "priority": 5.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "\n    <i>Dedicated in memory of Irving Montak, z\"l</i><br><br>© Published and Copyright by Moznaim Publications.<br>Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n    ",
+    "digitizedBySefaria": false,
+    "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing",
+    "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/touger-mishneh-torah-hilkhot-teshuvah-purchase-img.png",
+    "purchaseInformationURL": "https://moznaim.com/products/mishneh-torah-rambam",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, מסירת תורה שבעל פה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "<b>The Rambam's Introduction</b><sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The heading \"Introduction\" is not found in any of the manuscript editions of the <i>Mishneh Torah</i> and appears to be a printer's addition. Note <i>Hilchot Shechitah</i> 1:4, where the Rambam refers to \"...the Oral Law, which is called `the mitzvah,' as we explained in the beginning of this text.\"<br>By referring to these passages as \"the beginning\" of the text and not \"the introduction to the text,\" the Rambam implies that the subject matter contained in these passages is an essential part of the <i>Mishneh Torah</i> and not merely an author's preamble.</i> <b>to the Mishneh Torah</b><br>\"In the name of God, Lord of the world\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Though this verse is omitted by many printed editions of the <i>Mishneh Torah,</i> it is included in the manuscript editions. It is also found at the beginning of the Rambam's other works, the Commentary on the Mishnah, <i>Sefer HaMitzvot,</i> and the Guide to the Perplexed. The Rambam's intention is to clarify that he does not see this work as an expression of his individual efforts alone, but that it was composed \"In the name of God, the Lord of the world.\"</i> (Genesis 21:33)<br>\"Then I will not be ashamed when I gaze at all Your mitzvot\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">The Rambam introduces every one of the books of the <i>Mishneh Torah</i> by quoting an appropriate verse from the Bible. It is possible to explain that he chose this verse for the introduction to the entire text in reply to objections he knew would arise to the <i>Mishneh Torah.</i> The Rambam's conception of his work as \"a compilation of the entire Oral Law\" would not be acceptable to many. Therefore, he begins by emphasizing that his actions were not presumptuous. There is no need for him to be \"ashamed\" at taking such a step. Since he can \"gaze at all Your mitzvot\" - i.e., has the knowledge of the entire Oral Law - he is obligated to try to communicate that knowledge to others, as stated in <i>Hilchot Talmud Torah 5:4 (Yayin Malchut).</i></i> (Psalms 119:6).<br>The mitzvot given to Moses at Mount Sinai were all given together with their explanations,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">By emphasizing that, at the revelation at Sinai, the mitzvot were given \"together with their explanations,\" the Rambam stresses that the Written and Oral Laws cannot be viewed as two separate entities, but rather as two dimensions of a single whole. See also the Rambam's Introduction to his Commentary on the Mishnah, where he elaborates on the same concept.</i> as implied by [Exodus 24:12]: \"And I will give you the tablets of stone, the Torah, and the mitzvah.\"<br>\"The Torah\" refers to the Written Law; \"the mitzvah,\" to its explanation. [God] commanded us to fulfill \"the Torah\" according to [the instructions of] \"the mitzvah.\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">See <i>Emunah V'De'ot</i> (Discourse 3, Chapter 3), where Rav Sa'adiah Gaon explains at length how the oral tradition is necessary to understand how to fulfill the mitzvot</i> \"The mitzvah\" is called the Oral Law.",
+        "Moses, our teacher, personally transcribed the entire Torah before he died. He gave a Torah scroll to each tribe and placed another scroll in the ark as a testimonial, as [Deuteronomy 31:26] states: \"Take this Torah scroll and place it [beside the ark…] and it will be there as a testimonial.\"",
+        "\"The mitzvah\" - i.e., the explanation of the Torah - he did not transcribe.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Note <i>Gittin</i> 60b, which prohibits writing down the teachings of the Oral Law. Nevertheless, from the Rambam's statements here and in the Introduction to his Commentary on the Mishnah, it appears that the prohibition only applies to the composition of a text from which to teach, and not writing down notes for one's personal study.</i> Instead, he commanded it [verbally] to the elders, to Joshua, and to the totality of Israel,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">See the Rambam's Introduction to his Commentary on the Mishnah, where he quotes Eruvin 54b which describes the order in which Moses would teach Aharon, his sons, the elders, and then the entire Jewish people.</i> as [Deuteronomy 13:1] states: \"Be careful to observe everything that I prescribe to you.\" For this reason, it is called the Oral Law.",
+        "Even though the Oral Law was not transcribed, Moses, our teacher, taught it in its entirety in his court to the seventy elders. Elazar, Pinchas, and Joshua received the tradition from Moses.<br>[In particular, Moses] transmitted the Oral Law to Joshua, who was his [primary] disciple, and instructed him regarding it.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">I.e., regarding its transmission to others <i>(Sifre, Pinchas).</i></i>",
+        "Similarly, throughout his life Joshua taught the Oral Law. Many elders received the tradition from him.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">By listing the entire chain of tradition, the Rambam demonstrates how the Oral Law was transmitted in a continuous chain and was not the invention of the later Sages. However, beyond this obvious intent, the Rambam had another goal in mind. In his Introduction to <i>Sefer HaMitzvot</i> (where he outlines some of his deliberations about the composition of the <i>Mishneh Torah),</i> the Rambam writes:<br>I chose to omit the supports and proofs [for the laws], and instead mention the major figures who transmitted the tradition. Thus, I will not say \"These are the words of Rabbi ---,\" or \"Rabbi --- says such and such\" regarding each particular matter. Instead, I will mention all the sages of the Mishnah and the Talmud, of blessed memory, in general at the beginning of the text. I will state that all the judgments of the Torah - i.e., the Oral Law - were received and transmitted from so and so to so and so, until Ezra and until Moses. I will mention together with [the leading sage of the generation], who received the tradition, the other well-known personalities in his generation whose position in the chain of tradition is equivalent to his. All this [will be done] out of a desire for brevity.<br>The Rambam's willingness to sacrifice the mention of the sources for his decisions in favor of a brief and clear text became a major issue with regard to the acceptance of the Mishneh Torah by other rabbis. The Ra'avad writes:<br>This author abandoned the practice of all the previous authors, who would bring supports for their statements and quote them in the name of their sources. This was of great benefit because, at times, a judge would presume to forbid or permit [something] based on a specific source. If he knew that a greater authority holds a different opinion, he would retract his. However, in this instance, I do not know why I should retract from the tradition I received and my sources because of [the statements] in this work by this author.<br>Afterwards, the Rambam himself regretted his original decision. In a responsum, he wrote that he desired to add the sources on which the decisions of the Mishneh Torah were based. Unfortunately, the Rambam himself never succeeded in composing such a text, and the task of discovering these sources has been left to the sages of subsequent generations.</i> Eli received the tradition from the elders and from Pinchas. Samuel received the tradition from Eli and his court. David received the tradition from Samuel and his court.<br>Achiah of Shiloh was one of those who experienced the exodus from Egypt.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">See <i>Bava Batra</i> 121b.</i> He was a Levite and heard [teachings] from Moses. He was, however, of low stature in Moses' age. Afterwards, he received the tradition from David and his court.",
+        "Elijah received the tradition from Achiah of Shiloh and his court. Elisha received the tradition from Elijah and his court.<br>Yehoyada, the priest, received the tradition from Elisha and his court. Zechariah received the tradition from Yehoyada and his court. Hoshea received the tradition from Zechariah and his court. Amos received the tradition from Hoshea and his court. Isaiah received the tradition from Amos and his court. Michah received the tradition from Isaiah and his court. Yoel received the tradition from Michah and his court. Nachum received the tradition from Yoel and his court. Chabbakuk received the tradition from Nachum and his court. Tzefaniah received the tradition from Chabbakuk and his court.<br>Jeremiah received the tradition from Tzefaniah and his court. Baruch ben Neriyah<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Jeremiah and Baruch witnessed the destruction of the First Temple. After Jeremiah's death, Baruch went to Babylon and taught Torah to the exiles there.</i> received the tradition from Jeremiah and his court. Ezra and his court received the tradition from Baruch and his court.",
+        "[The members of] Ezra's court are referred to as <i>Anshei K'nesset Hagedolah</i> (the men of the great assembly). They included Chaggai, Zechariah, Malachi, Daniel, Chananiah, Mishael, Azariah, Nechemiah ben Chakaliah, Mordechai the linguist, Zerubavel and many other sages - 120 elders in all.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The <i>Anshei K'nesset Hagedolah</i> presided over the return to Zion at the beginning of the Second Temple period and set the foundations for the reconstruction of the nation.</i><br>The last [surviving] member of this group was Shimon the Just. He was included among the 120 elders and received the Oral Law from all of them. He served as the High Priest after Ezra.",
+        "Antignos of Socho and his court received the tradition from Shimon the Just and his court.<br>Yosse ben Yo'ezer of Tzreidah and Yosef ben Yochanan of Jerusalem<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">These two sages begin the line of <i>zugot</i> (pairs) mentioned in the first chapter of <i>Avot.</i> The first of the sages mentioned was the <i>nasi</i> (head of the academy), and the second the <i>av beit din</i> (head of the court).</i> and their court received the tradition from Antignos and his court. Yehoshua ben Perachiah and Nittai of Arbel and their court received the tradition from Yosse ben Yo'ezer and Yosef ben Yochanan and their court. Yehudah ben Tabbai and Shimon ben Shatach and their court received the tradition from Yehoshua ben Perachiah and Nittai of Arbel and their court. Shemayah and Avtalion, who were righteous converts,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">See <i>Eduyot</i> 1:3 and <i>Gittin ,</i>57b. It is difficult to understand why the Rambam mentions Shemayah and Avtalion's ancestry. On the contrary, the fact that they were converts raises serious questions as to why they were allowed to serve as <i>nasi</i> and <i>av beit din.</i> (See <i>Hilchot Melachim</i> 1:4 and the commentary in the Moznaim edition of that Halachah.)</i> and their court received the tradition from Yehudah and Shimon and their court.<br>Hillel and Shammai and their court received the tradition from Shemayah and Avtalion and their court. Rabban Yochanan ben Zakkai and Rabbi Shimon, the son of Hillel the elder, received the tradition from Hillel [and Shammai] and his [their] court[s].<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Rabban Yochanan ben Zakkai witnessed the destruction of the Second Temple. Before the fall of Jerusalem, he escaped with his students to Yavneh and laid a new foundation for our people's spiritual growth.</i>",
+        "Rabban Yochanan ben Zakkai had five students [who were] great sages and received the tradition from him. They were: Rabbi Eleazar the great, Rabbi Yehoshua, Rabbi Yosse the priest, Rabbi Shimon ben Netanel and Rabbi Elazar ben Arach. Rabbi Akiva ben Yosef received from Rabbi Eleazar the great. Yosef, his father, was a righteous convert.<br>Rabbi Yishmael and Rabbi Meir, a son of righteous converts, received the tradition from Rabbi Akiva. Rabbi Meir and his colleagues also received the tradition from Rabbi Yishmael.",
+        "The colleagues of Rabbi Meir include Rabbi Yehudah, Rabbi Yosse, Rabbi Shimon, Rabbi Nechemiah, Rabbi Elazar ben Shamu'a, Rabbi Yochanan the shoemaker, Shimon ben Azzai, and Rabbi Chananiah ben Teradion.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The commentaries have noted some apparent contradictions between the Rambam's statements here and those in the Introduction to his Commentary on the Mishnah. For example, in the Introduction to his Commentary on the Mishnah, the Rambam states that Rabbi Meir and Rabbi Nechemiah were different names for the same person, while here he mentions them as separate individuals. Similarly, in the Introduction to his Commentary on the Mishnah, the Rambam places Rabbi Chananiah ben Teradion in the first generation of sages following the Temple's destruction, while here he places him in the third generation.<br>The Mishneh Torah is a later work, and it is possible that the Rambam changed his thinking on these particulars before its composition.</i><br>Similarly, Rabbi Akiva's colleagues also received the tradition from Rabbi Eleazar the great. Rabbi Akiva's colleagues include Rabbi Tarfon - the teacher of Rabbi Yosse of the Galil - Rabbi Shimon ben Elazar, and Rabbi Yochanan ben Nuri.",
+        "Rabban Gamliel the elder received the tradition from Rabban Shimon, his father - the son of Hillel the elder. Rabban Shimon, his son, received the tradition from him. Rabban Gamliel, his son, received the tradition from him and Rabban Shimon, his son, received the tradition from him.<br>Rabbi Yehudah, the son of Rabban Shimon and referred to as Rabbenu Hakadosh (\"our saintly teacher\"),<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">In the Introduction to his Commentary on the Mishnah, the Rambam explains that Rabbi Yehudah HaNasi merited the title Rabbenu Hakadosh (our saintly teacher), because \"he possessed all the desired and good qualities.\"</i> received the tradition from his father, from Rabbi Elazar ben Shamu'a, and from Rabban Shimon and his colleagues.",
+        "Rabbenu Hakadosh composed the Mishnah. From the days of Moses, our teacher, until Rabbenu Hakadosh, no one had composed a text for the purpose of teaching the Oral Law in public. Instead, in each generation, the head of the court or the prophet of that generation would take notes of the teachings which he received from his masters for himself, and teach them verbally in public.",
+        "Similarly, according to his own potential, each individual would write notes for himself of what he heard regarding the explanation of the Torah, its laws, and the new concepts that were deduced in each generation concerning laws that were not communicated by the oral tradition, but rather deduced using one of the thirteen principles of Biblical exegesis and accepted by the high court. This situation continued until [the age of] Rabbenu Hakadosh.",
+        "He collected all the teachings, all the laws, and all the explanations and commentaries that were heard from Moses, our teacher, and which were taught by the courts in each generation concerning the entire Torah. From all these, he composed the text of the Mishnah. He taught it to the Sages in public and revealed it to the Jewish people, who all wrote it down. They spread it in all places so that the Oral Law would not be forgotten by the Jewish people.",
+        "Why did Rabbenu Hakadosh make [such an innovation] instead of perpetuating the status quo? Because he saw the students becoming fewer, new difficulties constantly arising, the Roman Empire<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">The Roman Empire systematically attempted to suppress the study of Torah in all the lands under its control.</i> spreading itself throughout the world and becoming more powerful, and the Jewish people wandering and becoming dispersed to the far ends of the world. [Therefore,] he composed a single text that would be available to everyone, so that it could be studied quickly and would not be forgotten.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Though Rabbi Yehudah HaNasi's composition of the Mishnah is a monumental achievement in its own right, perhaps the Rambam elaborates in his description of it because of the parallels to his own composition of the <i>Mishneh Torah.</i></i> Throughout his entire life, he and his court taught the Mishnah to the masses.",
+        "These are the great Sages who were part of the court of Rabbenu Hakadosh and who received the tradition from him: His sons, Shimon and Gamliel, Rabbi Effess, Rabbi Chanina ben Chama, Rabbi Chiyya, Rav, Rabbi Yannai, bar Kafra, Shemuel, Rabbi Yochanan, Rabbi Hoshaia. Thousands and myriads of other sages received the tradition from [Rabbenu Hakadosh] together with these great sages.",
+        "Even though all of the eleven sages mentioned above received the tradition from Rabbenu Hakadosh and attended his study sessions, [there are differences between them. At that time,] Rabbi Yochanan was of lesser stature. Afterwards, he became a disciple of Rabbi Yannai and received instruction from him. Similarly, Rav received the tradition from Rabbi Yannai, and Shemuel received the tradition from Rabbi Chanina ben Chama.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Rav and Shemuel represent the first generation of Amoraim, the age in which the center of Torah study shifted from <i>Eretz Yisrael</i> to Babylonia.</i>",
+        "Rav composed the <i>Sifra</i> and the <i>Sifre</i> to explain the sources for the Mishnah. Rabbi Chiyya composed the <i>Tosefta<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"><i>In the Introduction to his Commentary on the Mishnah, the Rambam explains Rabbi Chiyya's contribution as follows:</i><br>He followed his master's [Rabbi Yehudah HaNasi's] footsteps [in composing a text for the public] to explain the matters he saw to be confusing in his master's work.<br>This was called the <i>Tosefta.</i> Its intent was to explain the Mishnah and expound upon concepts that would require much effort to be derived from the Mishnah… to show how these ideas could be developed and deduced from the Mishnah.</i></i> to explain the subjects [discussed in] the Mishnah. Rabbi Hoshaia and bar Kafra composed <i>baraitot</i> to explain the matters [discussed in] the Mishnah. Rabbi Yochanan composed the Jerusalem Talmud in <i>Eretz Yisrael</i> approximately three hundred years after the destruction of the Temple.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Thus, according to the Rambam, the approximate date of the composition of the<br>Jerusalem Talmud was the year 4025 (365 C.E.).<br>The commentaries have not found an explicit source supporting the Rambam's contention that Rabbi Yochanan composed the Jerusalem Talmud. Indeed, it appears that the final text of that work was composed by Rabbi Mannah and Rabbi Yosse ben Rabbi Bun approximately one hundred years after Rabbi Yochanan's death. Some commentaries explain that Rabbi Yochanan laid the foundation for the text that was completed by the later sages.</i>",
+        "Among the great sages who received the tradition from Rav and Shemuel were:<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">In Babylonia.</i> Rav Huna, Rav Yehudah, Rav Nachman, and Rav Kahana. Among the great sages who received the tradition from Rabbi Yochanan<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">In <i>Eretz Yisrael.</i></i> were: Ravvah bar bar Channah, Rav Ami, Rav Assi, Rav Dimi, and Rav Avin.",
+        "Among the Sages who received the tradition from Rav Huna and Rav Yehudah were Rabbah and Rav Yosef. Among the sages who received the tradition from Rabbah and Rav Yosef were Abbaye and Ravva. Both of them also received the tradition from Rav Nachman. Among the Sages who received the tradition from Ravva were Rav Ashi and Ravina. Mar bar Rav Ashi received the tradition from Rav Ashi, his father, and from Ravina.",
+        "Thus, there were forty generations from Rav Ashi back to Moses, our teacher, of blessed memory. They were:<br>1) Rav Ashi [received the tradition] from Ravva.<br>2) Ravva [received the tradition] from Rabbah.<br>3) Rabbah [received the tradition] from Rav Huna.<br>4) Rav Huna [received the tradition] from Rabbi Yochanan, Rav, and Shemuel.<br>5) Rabbi Yochanan, Rav, and Shemuel [received the tradition] from Rabbenu Hakadosh.<br>6) Rabbenu Hakadosh [received the tradition] from Rabbi Shimon, his father.<br>7) Rabbi Shimon [received the tradition] from Rabban Gamliel, his father.<br>8) Rabban Gamliel [received the tradition] from Rabban Shimon, his father.<br>9) Rabban Shimon [received the tradition] from Rabban Gamliel, the elder, his father.<br>10) Rabban Gamliel, the elder, [received the tradition] from Rabban Shimon, his father.<br>11) Rabban Shimon [received the Tradition] from Hillel, his father, and Shammai.<br>12) Hillel and Shammai [received the tradition] from Shemayah and Avtalion.<br>13) Shemayah and Avtalion [received the tradition] from Yehudah and Shimon [ben Shatach].<br>14) Yehudah and Shimon [received the tradition] from Yehoshua ben Perachiah and Nittai of Arbel.<br>15) Yehoshua and Nittai [received the tradition] from Yosse ben Yo'ezer and Yosef ben Yochanan.<br>16) Yosse ben Yo'ezer and Yosef ben Yochanan [received the tradition] from Antignos.<br>17) Antignos [received the tradition] from Shimon the Just.<br>18) Shimon the Just [received the tradition] from Ezra.<br>19) Ezra [received the tradition] from Baruch.<br>20) Baruch [received the tradition] from Jeremiah.<br>21) Jeremiah [received the tradition] from Tzefaniah.<br>22) Tzefaniah [received the tradition] from Chabbakuk.<br>23) Chabbakuk [received the tradition] from Nachum.<br>24) Nachum [received the tradition] from Yoel.<br>25) Yoel [received the tradition] from Michah.<br>26) Michah [received the tradition] from Isaiah.<br>27) Isaiah [received the tradition] from Amos.<br>28) Amos [received the tradition] from Hoshea.<br>29) Hoshea [received the tradition] from Zechariah.<br>30) Zechariah [received the tradition] from Yehoyada.<br>31) Yehoyada [received the tradition] from Elisha.<br>32) Elisha [received the tradition] from Elijah.<br>33) Elijah [received the tradition] from Achiah.<br>34) Achiah [received the tradition] from David.<br>35) David [received the tradition] from Shemuel.<br>36) Shemuel [received the tradition] from Eli.<br>37) Eli [received the tradition] from Pinchas.<br>38) Pinchas [received the tradition] from Joshua.<br>39) Joshua [received the tradition] from Moses, our teacher.<br>40) Moses, our teacher, [received the tradition] from the Almighty.",
+        "Thus, [the source of] all these people's knowledge is God, the Lord of Israel. All the sages who were mentioned were the leaders of the generations. Among them were heads of academies, heads of the exile, and members of the great Sanhedrin. Together with them in each generation, there were thousands and myriads that heard their [teachings].",
+        "Ravina and Rav Ashi were the final generation of the Sages of the Talmud. Rav Ashi composed the Babylonian Talmud in Shin'ar approximately one hundred years after Rabbi Yochanan composed the Jerusalem Talmud.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Thus, according to the Rambam, the approximate date of the composition of the Babylonian Talmud was 4125 (465 C.E.).<br>The commentaries point to <i>Bava Metzia</i> 86a, which relates that \"Rav Ashi and Ravina were the final authorities with regard to instruction,\" as the source for the Rambam's statements. From the Rambam's later statements, it appears that in this instance as well, Rav Ashi laid the foundation for the Talmud. However, the composition of the text was completed by Ravina Zuta, Mar bar Rav Ashi, and Rav Yosse more than seventy years after Rav Ashi's death.</i>",
+        "The intent of both the Talmuds is to elucidate the words of the Mishnah, to explain its deeper points, and [to relate] the new matters that were developed by each court from the era of Rabbenu Hakadosh until the composition of the Talmud. From the entire [body of knowledge stemming from] the two Talmuds, the <i>Tosefta,</i> the <i>Sifra,</i> and the <i>Sifre,</i> can be derived the forbidden and the permitted, the impure and the pure, the liable and those who are free of liability, the invalid and the valid as was received [in tradition], one person from another, [in a chain extending back] to Moses at Mount Sinai.",
+        "Also, [the sources mentioned above] relate those matters which were decreed by the sages and prophets in each generation in order to \"build a fence around the Torah.\" We were explicitly taught about [this practice] by Moses, as [implied by Leviticus 18:30]: \"And you shall observe My precepts,\" [which can be interpreted to mean]: \"Make safeguards for My precepts.\"<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">In the Introduction to his Commentary on the Mishnah, the Rambam deals with this subject at length, citing as examples, the prohibition of eating fowl together with milk and the eighteen decrees passed by the School of Hillel and the School of Shammai.</i>",
+        "Similarly, it includes the customs and ordinances that were ordained or practiced in each generation according to [the judgment of] the governing court of that generation.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">In the Introduction to his Commentary on the Mishnah, the Rambam also mentions these two categories, describing them as:<br>Laws that were established after meditation on the proper structure for interpersonal relations, without adding or detracting from the words of the Torah, or matters that [were instituted] for the spiritual betterment of mankind.<br>Among the examples of such laws he cites are: Hillel's institution of the <i>Pruzbul</i> and the ordinances of Ushia, which require a father to support his children. The Rambam also discusses these three categories of Rabbinic decrees in <i>Hilchot Mamrim,</i> Chapters 1 and 2.</i> It is forbidden to deviate from [these decisions], as [implied by Deuteronomy 17:11]: \"Do not deviate from the instructions that they will give you, left or right.\"",
+        "It also includes marvelous judgments and laws which were not received from Moses, but rather were derived by the courts of the [later] generations based on the principles of Biblical exegesis. The elders of those generations made these decisions and concluded that this was the law. Rav Ashi included in the Talmud this entire [body of knowledge, stemming] from the era of Moses, our teacher, until his [own] era.",
+        "The Sages of the Mishnah also composed other texts to explain the words of the Torah. Rabbi Hoshaia, the disciple of Rabbenu Hakadosh, composed an explanation of the book of Genesis.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">The Rambam is referring to <i>Bereshit Rabbah.</i></i> Rabbi Yishmael [composed] an explanation beginning at \"These are the names\" [the beginning of the book of Exodus,] until the conclusion of the Torah. This is called the <i>Mechilta.</i> Rabbi Akiva also composed <i>a Mechilta.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"><i>Today, this collection of teachings is known as Mechilta D'Rabbi Shimon bar Yochai.</i></i></i> Other Sages of the following generations composed other [collections of the] interpretations [of verses] <i>(Medrashim).</i> All of these works were composed before the Babylonian Talmud.",
+        "Thus, Ravina, Rav Ashi, and their colleagues represent the final era of the great Sages of Israel who transmitted the Oral Law. They passed decrees, ordained practices, and put into effect customs. These decrees, ordinances, and customs spread out among the entire Jewish people in all the places where they lived.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Because these ordinances were universally accepted by the Jewish people, their observance became mandatory, as the Rambam explains further on.</i>",
+        "After the court of Rav Ashi composed the Talmud and completed it in the time of his son, the Jewish people became further dispersed throughout all the lands, reaching the distant extremes and the far removed islands. Strife sprung up throughout the world, and the paths of travel became endangered by troops. Torah study decreased and the Jews ceased entering their yeshivot in the thousands and myriads, as was customary previously.",
+        "Instead, individuals, the remnants whom God called, would gather in each city and country, occupy themselves in Torah study, and [devote themselves] to understanding the texts of the Sages and learning the path of judgment from them.",
+        "Every court that was established after the conclusion of the Talmud, regardless of the country in which it was established, issued decrees, enacted ordinances, and established customs for the people of that country - or those of several countries. These practices, however, were not accepted throughout the Jewish people, because of the distance between [their different] settlements and the disruption of communication [between them]. Since each of these courts were considered to be individuals - and the High Court of 71 judges had been defunct for many years before the composition of the Talmud - ",
+        "people in one country could not be compelled to follow the practices of another country, nor is one court required to sanction decrees which another court had declared in its locale. Similarly, if one of the Geonim interpreted the path of judgment in a certain way, while the court which arose afterward interpreted the proper approach to the matter in a different way, the [opinion of the] first [need] not be adhered to [absolutely]. Rather, whichever [position] appears to be correct - whether the first or the last - is accepted.",
+        "These [principles apply regarding] the judgments, decrees, ordinances, and customs which were established after the conclusion of the Talmud. However, all the matters mentioned by the Babylonian<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Perhaps by specifying \"the Babylonian Talmud,\" the Rambam is alluding to the halachic principle that whenever there is a difference between the decisions of the Babylonian and the Jerusalem Talmuds, those of the Babylonian Talmud are followed.</i> Talmud are incumbent on the entire Jewish people to follow. We must compel each and every city and each country to accept all the customs that were put into practice by the Sages of the Talmud, to pass decrees parallelling their decrees, and to observe their ordinances, since all the matters in the Babylonian Talmud were accepted by the entire Jewish people.",
+        "The [Talmudic] Sages who established ordinances and decrees, put customs into practice, arrived at legal decisions, and taught [the people] concerning certain judgments represented the totality of the Sages of Israel or, at least, the majority of them. They received the tradition regarding the fundamental aspects of the Torah in its entirety, generation after generation, [in a chain beginning with] Moses, our teacher.",
+        "All the Sages who arose after the conclusion of the Talmud and comprehended its [wisdom] and whose prowess gained them a reputation are called the Geonim. All these Geonim that arose in Eretz Yisrael, Babylonia, Spain, and France taught the approach of the Talmud, revealing its hidden secrets and explaining its points, since [the Talmud's] manner of expression is very deep. Furthermore, it is composed in Aramaic, with a mixture of other tongues. This language was understood by the people of Babylonia in the era when the Talmud was composed.",
+        "However, in other places, and even in Babylonia in the era of the Geonim, a person cannot understand this language unless he has studied it.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">In his Introduction to <i>Sefer HaMitzvot,</i> the Rambam explains that he chose to compose the <i>Mishneh Torah</i> in Mishnaic Hebrew rather than in Aramaic in order to make it more accessible to the common man.</i> The inhabitants of each city would ask many questions of each Gaon who lived in their age, to explain the difficult matters that existed in the Talmud. They would reply to them according to their wisdom. The people who had asked the questions would collect the replies and make texts from them, so that they could consider them in depth.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">The Rambam is referring to the body of responsa <i>(She'elot UTshuvot)</i> which began to accumulate from the many questions circulated among the different Jewish communities in the diaspora.</i>",
+        "Also, the Geonim of each generation composed texts to explain the Talmud. Some of the them explained only certain halachot. Others explained selected chapters that had created difficulty in their age. Still others explained entire tractates and orders.",
+        "Also, [the Geonim] composed [texts recording] the decisions of Torah law regarding what is permitted and what is forbidden, when one is liable and when one is free of liability, with regard to subjects that were necessary at the time, so that they would be accessible to the grasp of a person who could not comprehend the depths of the Talmud.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">In the Introduction to his Commentary on the Mishnah, the Rambam mentions some of these texts: <i>Halachot Gedolot, Halachot Pesukot,</i> the <i>She'iltot</i> of Rav Achai Gaon, and the <i>Halachot</i> of Rav Yitzchak Alfasi.</i> This is the work of God, which was performed by all the Geonim of Israel from the completion of the Talmud until the present date, 1108 years after the destruction of the Temple, 4937 years after the creation of the world.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">This corresponds to the year 1177 C.E. Apparently, the Rambam composed the <i>Mishneh Torah</i> over a number of years, constantly revising his work. Thus, in <i>Hilchot Kiddush HaChodesh</i> 11:16, he mentions the date of the composition of the text as 4938, one year later, and in <i>Hilchot Shemitot V'Yovalot,</i> he mentions the date 4936, one year earlier.</i>",
+        "At this time, we have been beset by additional difficulties, everyone feels [financial] pressure, the wisdom of our Sages has become lost, and the comprehension of our men of understanding has become hidden. Therefore, those explanations, laws, and replies which the Geonim composed and considered to be fully explained material have become difficult to grasp in our age, and only a select few comprehend these matters in the proper way. Needless to say, [there is confusion] with regard to the Talmud itself - both the Jerusalem and Babylonian Talmuds - the <i>Sifra,</i> the <i>Sifre,</i> and the <i>Tosefta,</i> for they require a breadth of knowledge, a spirit of wisdom, and much time, for appreciating the proper path regarding what is permitted and forbidden, and the other laws of the Torah.",
+        "Therefore, I girded my loins - I, Moses, the son of Maimon, of Spain.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Though the Rambam mentions his nationality when stating his name in some of his other works as well (see <i>Iggeret HaShmad),</i> it is possible that he had a specific intention in doing so here. Despite his desire and intention for the <i>Mishneh Torah</i> to be universally accepted, he knew that other customs were followed in the Ashkenazic community. By mentioning his country of origin, he could be alluding to the fact that some of the customs he mentioned were specific to Jews of that background <i>(Yayin Malchut).</i></i> I relied upon the Rock, blessed be He. I contemplated all these texts and sought to compose [a work which would include the conclusions] derived from all these texts regarding the forbidden and the permitted, the impure and the pure, and the remainder of the Torah's laws, all in clear and concise terms, so that the entire Oral Law could be organized in each person's mouth without questions or objections. Instead of [arguments], this one claiming such and another such, [this text will allow for] clear and correct statements based on the judgments that result from all the texts and explanations mentioned above, from the days of Rabbenu Hakadosh until the present.",
+        "[This will make it possible] for all the laws to be revealed to both those of lesser stature and those of greater stature, regarding every single mitzvah, and also all the practices that were ordained by the Sages and the Prophets. To summarize: [The intent of this text is] that a person will not need another text at all with regard to any Jewish law. Rather, this text will be a compilation of the entire Oral Law, including also the ordinances, customs, and decrees that were enacted from the time of Moses, our teacher, until the completion of the Talmud,<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">For it is only these laws that are binding on the entire Jewish people, as explained above.</i> as were explained by the Geonim in the texts they composed after the Talmud. Therefore, I have called this text, <i>Mishneh Torah</i> [\"the second to the Torah,\"<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">As mentioned above, there were many rabbis who considered the Rambam's intention in the composition of this text and, in particular, the name he chose for it, as presumptuous. Indeed, for that reason the name <i>Mishneh Torah is</i> rarely used. Instead, the text is commonly referred to as the <i>YadHaChazakah</i> (\"The Strong Hand\") [so called because the Hebrew is numerically equivalent to fourteen, the number of books in the <i>Mishneh Torah],</i> or simply \"the Rambam.\"</i> with the intent that] a person should first study the Written Law, and then study this text<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">The Rambam's statements imply that he desired the <i>Mishneh Torah</i> to be studied in the order in which it was composed, so that a reader can receive a full picture of the Oral Law.</i> and comprehend the entire Oral Law from it, without having to study any other text between the two.",
+        "I saw fit to divide this text into [separate] halachot<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">These <i>halachot</i> are comparable to sections within a book.</i> pertaining to each [particular] subject, and, within the context of a single subject, to divide those halachot into chapters. Each and every chapter is divided into smaller halachot so that they can be ordered in one's memory.",
+        "[Regarding] the halachot which pertain to specific subjects: Some of the halachot contain the laws governing only one mitzvah, this being a mitzvah that has many matters of the tradition [associated with it] and is a subject in its own right. Other halachot contain the laws governing many mitzvot, since they deal with the same subject matter, for I have divided this text according to topics, not according to the number of mitzvot, as will become clear to the reader.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">In his Introduction to <i>Sefer HaMitzvot,</i> the Rambam explains that he chose to structure the text in this manner in order to make the subject matter more accessible to the reader.</i>",
+        "The number of mitzvot which are incumbent on us at all times<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">For there are some commandments - e.g., the requirement to dedicate the spoil taken from Midian (see Numbers, Chapter 31) - that were recorded in the Torah, but applied only in those specific circumstances.</i> is 613. 248 are positive commandments; an allusion to their [number], the number of limbs in the human body.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">In Sefer HaMitzvot, the Rambam quotes the <i>Midrash Tanchumah (Ki Tetzei)</i>, which states that it is as if each limb of the body is saying, \"Do a mitzvah with me.\"</i> 365 are negative commandments (prohibitions); an allusion to their [number,] the number of days in a solar year.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Thus, it is as if each day of the year is saying, \"Do not commit a transgression on me\" (<i>ibid.</i>).</i>"
+    ],
+    "sectionNames": [
+        "Paragraph"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/Sefaria Community Translation - Portuguese [pt].json

@@ -0,0 +1,67 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Transmission of the Oral Law",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation - Portuguese [pt]",
+    "actualLanguage": "pt",
+    "languageFamilyName": "portuguese",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, מסירת תורה שבעל פה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "Todos os Mandamentos dados a Moshe (moisés) no Sinai, foram dados com sua [respectiva] explicação, como está escrito: “E lhe darei a tábua (bloco) de pedra – a Torá e o Mandamento...” (Shemot 24:12) “A Torá” é [uma expressão que se refere] a Torá [que está] Escrita. E [a expressão] “Mandamento” [se refere] a Explicação. E Ele [H-Shem, a Divindade] nos ordenou cumprir a Torá “de acordo” com o Mandamento. [i.e. praticar o texto de acordo com o que foi explicado sobre o texto]. E este “mandamento” é o que intitulamos de Torá Oral.",
+        "Toda a Torá foi escrita de próprio punho, por nosso mestre Moshe [até] sua morte. Ele deu um pergaminho [da Torá] para cada uma das tribos [de Israel]. E um pergaminho [o primeiro] foi colocado na Arca, como testemunho [da integridade do texto]; como está escrito: Tome este pergaminho da Torá e o coloque ao lado da Arca da Aliança de H-shem vosso Elokim, como uma testemunha contra vocês... [Devarim 31:26] ",
+        "E o [que se refere por meio da expressão] “Mandamento”, que é a explicação da Torá, ele [Moshe] não registrou [em sua época]. Mas [ao invés disso] ele ordenou [i.e. ensinou diretamente] aos Anciãos [de Israel], a Iehoshua (josué) e ao restante de Israel, como está escrito: E toda esta palavra, que eu lhes ordeno; esta mesma vocês devem observar e guardar para fazer... (Devarim 13:1). Este é o motivo de chamarmos [a explicação da Torá] de Torá Oral.",
+        "E apesar de a “Torá Oral” não ter sido escrita [na época de] Moshe nosso mestre, [ele] ensinou [todo seu conteúdo] em seu Tribunal [na reunião que fazia com os líderes de Israel, tais como] os Setenta Anciãos. E [dentre estes líderes, destacam-se] Elazar, Pin’hás (finéias) e Iehoshua (josué). [Estes, foram os principais que] receberam [as explicações da Torá diretamente] de Moshe. E [dentre estes três principais, o que mais se destacou foi] Iehoshua, que era um discípulo [individual] de Moshe nosso mestre. [E por isso, Moshe não apenas] transmitiu a Torá Oral para ele [mas também, ] o incumbiu [da responsabilidade de ensinar] sobre ela. E similarmente [a Moshe] Iehoshua ensinou [aquilo que aprendeu] oralmente, por toda sua vida.",
+        "E muitos anciãos receberam [as explicações da Torá] de Iehoshua. E [o sacerdote] Eli [foi quem] recebeu [as explicações da Torá] dos anciãos, e [também] de Pin’hás. E [foi] Shmuel (samuel) [quem] recebeu [as explicações da Torá] de Eli e seu tribunal. E [o rei] David recebeu [as explicações da Torá] de Shmuel e seu tribunal. E [o profeta] Achyah o Shiloni, que havia saído do Egito e era da tribo de Leví - foi quem ouviu [as explicações da Torá, dadas por] Moshe; quando ainda era criança [tal qual] os dias de Moshe - Ele recebeu [as explicações da Torá] de David e seu tribunal.",
+        "E Eliáhu (elias) recebeu [as explicações da Torá] do [profeta] Achyah o Shiloni e seu tribunal. E [o profeta] Elishá (eliseu) [o discípulo de Eliáhu] foi quem recebeu [as explicações da Torá] de Eliáhu e seu tribunal. E Iehoiada, o kohen (i.e. o sacerdote) recebeu de Elishá e seu tribunal. E [o profeta] Zehariah (zacarias) recebeu de Iehoiada e seu tribunal. E [o profeta] Amos recebeu de Hoshea (oséias) e seu tribunal. E [o profeta] Ieshaiáhu (isaías) recebeu [do profeta] Amos, e seu tribunal. E [o profeta] Mikhá (miquéias) recebeu [do profeta] Ieshaiáhu e seu tribunal. E [o profeta] Ioél (joél) recebeu [do profeta] Mikhá e seu tribunal. E [o profeta] Nahum (naum) recebeu [do profeta] Ioél e seu tribunal. E [o profeta] Havakuk  (habacuque) recebeu [do profeta] Nahum e seu tribunal. E [o profeta] Tzefaniah (sofonias) recebeu [do profeta] Havakuk e seu tribunal. E [o profeta] Irmiáhu (jeremias) recebeu [do profeta] Tzefaniah e seu tribunal. E [o escriba] Baruch (baruque) ben-Neriah recebeu [a explicação da Torá] do [profeta] Irmiáhu e seu tribunal. E [o Sacerdote, escriba] Ezra e seu tribunal, receberam [a explicação da Torá] do [escriba] Baruch ben-Neriah e seu tribunal.",
+        "[O sacerdote] Ezra e seu tribunal foram chamados de “Homens da Grande Assembleia” [cujos membros mais destacados, eram]: [O profeta] Hagai (ageu), [o profeta] Zeharia (zacarias), [o profeta] Malahi (malaquias), [ o sábio] Daniel [e seus companheiros] Hananian, Mishael e Azaria. E [o governador] Nehemiah filho de Hakh’liah, e [o governador] Mordehai (mardoqueu) e [o governador] Zerubavel; além de outros grandes sábios, totalizando 120 anciãos. O último deles foi [o rabino] Shimon (simão) [chamado de] <hatzadik> = O Justo, que era um dos 120 e recebeu a Torá Oral de todos eles. Ele se tornou o Kohen Gadol, i.e Sumo Sacerdote, após Ezra.",
+        "Antígno do [antigo vilarejo de] Sokho e seu tribunal, recebeu [a explicação da Torá] do [rabino] Shimon - o Justo – e seu tribunal. E [o rabino] Iossef (josé) filho de Ioézer [do vilarejo de] Tzereida e [o rabino] Iossef filho de Iohanan (joão) de Jerusalém e seus tribunais; receberam de Antígno de Sokho e seu tribunal. E [o rabino] Iehoshua (josué) filho de P’ráhia e [o rabino] Nitái o Arbelita (do vilarejo de Arbel) e seus [respectivos] tribunais - receberam de Iossef [filho de Ioézer] e Iosséf (filho de Iohanan) e seus tribunais. E [os rabinos] Iehudá (judá) filho de Tavái e [o rabino] Shimon filho de Shatá’h e seus tribunais, receberam [a explicação da Torá] dos [rabinos] Iehoshua e Nitái e seus tribunais. E os [rabinos] Shemáia e Avtalion – que eram convertidos – receberam [a explicação da Torá] dos [rabinos] Iehudá e Shimon e seus tribunais. E os [rabinos] Hilel e Shamái e seus tribunais, receberam [dos rabinos] Shemáia e Avtalion e seus tribunais. E o [rabino, chamado de] Raban (nosso mestre) Iohanan filho de Zakái e seu filho [chamado] Raban Shimon, receberam [as explicações da Torá] de Hilel e seu tribunal. ",
+        "E Raban Iohanan filho de Zakái teve cinco discípulos (destacados) e eles foram os maiores sábios [de suas gerações]. São eles: Rabino Eliezer “o Grande” – Rabino Iehoshua – Rabino Iossê o Kohen – Rabino Shimon filho de Netanel e o Rabino Elazar filho de Arákh. E o rabino Akiva filho de Iossef recebeu [a explicação da Torá] do Rabino Eliezer “o Grande”. O pai dele – Iossef – era um convertido. E os rabinos Ishmael e Meir, que era filho de convertido; receberam [as explicações da Torá] do Rabino Akiva – e o rabino Meir e seus companheiros [de estudo] também receberam [a explicação da Torá] do [rabino] Ishmael. ",
+        "E os companheiros [de estudo] do Rabino Meir eram: Rabino Iehudá – Rabino Nehemiah – Rabino Elazar filho de Shamúa – rabino Iehonan o sapateiro – [rabino] Shimon filho de Azái e o Rabino Hananía filho de Terádion. E [do mesmo modo] os companheiros do Rabino Akiva receberam [as explicações da Torá] do Rabino Eliezer “o Grande”. E os companheiros do Rabino Akiva era: Rabino Tarfon o professor do Rabino Iossê o Galileu – Rabino Shimon filho de Elazar e o Rabino Iohanan filho de Núri.",
+        "[e o rabino chamado] Raban (nosso mestre) Gamliel o ancião, recebeu [a explicação da Torá] do Raban Shimon seu pai, filho de Hilel. E o Raban Shimon seu fiho, recebeu [a explicação da Torá] dele mesmo. E quanto ao Rabino Iehudá o filho do Raban Shimon – este é [o rabino] que nós chamamos de rabêinu haKadosh = nosso sagrado mestre – e ele recebeu [a explicação da Torá, tanto] de seu pai, quanto do Rabino Elazar filho de Shamúa e do Rabino Shimon e seus companheiros.",
+        "[E o rabino que chamamos] nosso sagrado mestre, foi o redator [do texto que chamamos] Mishná (repetição). E dos dias do [profeta] Moshe até [a época do] nosso sagrado mestre nunca foi redigido [um texto] para ensinar a Torá Oral em público. [Como acontecia antes?] Em cada geração, o líder [chamado de “Av Beit Din” ou “chefe do tribunal”] – ou o Profeta que estivesse vivo naquela geração, escrevia para si mesmo memorandos, daquilo que ouviu de seus professores. E [deste modo] ensinava o conteúdo oralmente, em público.",
+        "De modo tal que, cada um [dos que receberam as explicações da Torá em cada geração] escreveu para si mesmo [um memorando] de acordo com sua habilidade, sobre os esclarecimentos da Torá e sobre [detalhes de] suas leis, tal qual ouvia. E [também] as inovações de cada geração [ou seja, as] leis que não foram [diretamente] derivadas da tradição [i.e. da Torá Oral]. Isto é, [as regras] derivadas de [um ou mais dentre] os treze princípios [de interpretação] que foram elaborados pelo Grande Tribunal (i.e. Os Homens da Grande Assembleia). Tinha sido assim, até a época de nosso sagrado mestre.",
+        "Ele coletou todos [os registros e memorandos dos] ensinamentos, [todas as elucidações de] todas as leis e todas as explicações e comentários [a respeito de passagens das Escrituras] que foram ouvidas [pelos sábios] desde a época [do profeta] Moshe, nosso mestre. [Os ensinos que] foram transmitidos pelos tribunais, em cada geração, com relação a toda a Torá. De todas estas [fontes] ele redigiu o texto da Mishná. Ele a ensinou aos sábios [de sua geração] publicamente e [deste modo] revelou [seu conteúdo] ao povo de Israel, que [por sua vez] copiou o registro. Eles então espalharam [cópias daquele texto, enviando para todos] os lugares [aonde haviam comunidades judaicas estabelecidas] para que a Torá Oral não fosse esquecida pelo povo de Israel.",
+        "Porque nosso sagrado mestre fez isso, ao invés de deixar como estava? Por que ele percebeu que os alunos estavam cada vez mais escassos, novas dificuldades surgiam, o Império Romano se fortalecia e aumentava suas fronteiras pelo mundo todo, e o povo de Israel estava vagando e cada vez mais disperso pelo mundo. Portanto, ele redigiu um texto único que, pudesse ser disponibilizado para todas [estas comunidades]; de modo que pudesse ser estudado de forma [relativamente] rápida e, [assim, as explicações da Torá] não seriam esquecidas. Por toda sua vida, ele - e seu tribunal - permaneceu dedicado a ensinar a Mishná para a população.",
+        "E estes são os grandes sábios que faziam parte do tribunal do nosso sagrado mestre: seus filhos, Shimon e Gamliel – o Rabino Éfes – o rabino Hanína filho de Háma – o Rabino Híah – [o rabino] Ráv – o rabino Ianái – [o rabino] Bar-Kapará – [o rabino] Sh’muel – o rabino Iohanan – o rabino Hoshaia. [Houve] centenas de milhares de outros sábios, que receberam [esta] Tradição do [nosso sagrado mestre] juntamente com estes [rabinos aqui mencionados].",
+        "E mesmo que o tenhamos mencionado entre os onze sábios que receberam a Tradição do nosso sagrado mestre, e frequentaram suas aulas; [deve-se saber que] o Rabino Iohanan [que foi apelidado de] “o pequeno” era discípulo do Rabino Ianái e recebeu instruções dele. De modo similar, o [rabino chamado de] Ráv [também] recebeu a tradição do Rabino Ianái. E [o rabino] Sh’muel recebeu a tradição do rabino Hanína filho de Háma.",
+        "[E o rabino chamado] Ráv, redigiu [o livro intitulado] Sifrá (um texto que é parte do Midrash sobre Vaicrá, i.e. levítico) e [também o] Sifrê (Midrash sobre Bamidbar e Devarim) para explicar e tornar conhecido os princípios da Mishná. E o rabino Híah foi o autor [da obra intitulada] Tossefta (adição) para explicar o conteúdo [textual] da Mishná. O rabino Hosháia e [o rabino chamado] Bar Kapará foram co-autores de Mishnaiot extras (i.e. tradições que eram lembradas mas, não foram incluídas pelo nosso sagrado mestre em seu texto) no objetivo de elucidar a Mishná. E o rabino Iohanan foi o autor do [chamado] Talmud (estudo) de Jerusalém, [cuja redação final aconteceu] na terra de Israel (não necessariamente “em” Jerusalém) a aproximadamente 300 anos após a destruição do [segundo] Templo... ",
+        "E os grandes sábios [do Talmud] que receberam [estes conhecimentos] do [rabino] Ráv e [do rabino] Sh’muel, foram [os rabinos]: Rav Húna – Rav Iehudá e Rav Nachman – Rav Kahána. E dentre os grandes sábios que receberam [a Tradição] de Rabi Iohanan temos [os rabinos]: Rábah bar bar Hána – Rabi Amí – Rabí Assí – Rab Dími e Rab’un.",
+        "E incluindo os sábios [do Talmud] que receberam [a Tradição] do Rav Húna e do Rav Iehudá, temos [os rabinos]: Rábah e Rav Iossef. E com os sábios que receberam [a Tradição] do [rabino] Rábah e Rav Iossef, temos [os rabinos]: Abáie e Ráva – ambos também foram alunos de Rav Nachman. E com os sábios que receberam do [rabino] Ráva temos: Rav Áshi e [o rabino chamado] Ravína, além do [rabino] Már filho do Rav Áshi [que] recebeu de seu pai e de Ravína.",
+        "[Deste modo] de Rav Áshi até [o profeta] Moshe, temos [o registro de] quarenta pessoas [receptoras e transmissoras das explicações da Torá] - São eles [retrospectivamente]: 1 - Rav Áshi [cujo período foi de 4150 C.J (calendário Judaico) ou 400 E.C (da Era Comum) – antiga Babilônia (Bavel) ou Iraque] 2 – Ráva [de 4100 C.J. (calendário judaico) ou 340 E.C.] 3 – Rábah [4070 CJ ou 310 CE] 4 – Rav Húna [4030 CJ/ 280 CE] 5 – Rabi Iohanan [4000 CJ/ 250 CE] e Rav [3990 CJ/ 230 CE] 6 – Rabêinu HaKadosh/Nosso Sagrado Mestre/rabino Iehudá HaNassí [3940 CJ/ 180 CE] 7 – Raban Shimon (pai de Iehudá HaNassí) [3900 CJ/ 140 CE] 8 – Raban Gamliel (pai de Raban Shimon) [3850 CJ/ 90 CE] 9 – Raban Shimon (pai de Raban Gamliel) [3810 CJ/ 50 CE] 10 – Raban Gamliel HaZaken (o ancião) pai [de Raban Shimon] [3780 CJ/ 20 CE] 11 – Raban Shimon [o pai de Raban Gamliel] [3750 CJ/ 10 AEC “antes da Era Comum”] 12 – Hilel [pai de Raban Shimon] [3720 CJ/ 40AEC] e Shamái [3720 CJ/ 40 AEC] 13 – Shemáia [3710 CJ/ 50 AEC] e Avtalion [3710 CJ/ 50 AEC] 14 – Iehudá (filho de Tavái) [3690 CJ/ 70 AEC] e Shimon (filho de Shetákh) [ 3690 CJ/ 70 AEC] 15 – Iehoshua [filho de Perákhia] [3660 CJ/ 100 AEC] e Nitái o Arbelita [3660 CJ/ 100 AEC] 16 – Iossi filho de Ioézer [3590 CJ/ 170 AEC] e Iosséf filho de Iohanan [3590 CJ/ 170 AEC] 17 – Antígno [de Sokho] [3560 CJ/ 200 AEC] 18 – Shimon HaTzadik [3460/ 300 AEC] 19 – Ezra [3410 CJ] 20 – Baruch [3350] 21 – (o profeta) Irmiáhu [3320] 22 – [profeta] Tzefaniahu [3280] 23 – [profeta] Havakuk [3254] 24 – [profeta] Nahum [3240] 25 – [profeta] Ioél [3190] 26 – [profeta] Mihá [3160] 27 – [profeta] Ieshaiáhu [3140] e [profeta] Amos [3110] 29 – [profeta] Hoshea [3090] 30 – [profeta] Zecharia [3067] 31 – [sacerdote] Iehoiada [3056] 32 - [profeta] Elishá [3074] 33 - [profeta] Eliáhu [2962] 34 - [profeta] Achya [2892] 35 – [rei] David [2890] 36 - [profeta] Sh’muel [2871] 37 – [sacerdote] Eli [2840] 38 – [sacerdote] Pin’hás [2500] 39 – Iehoshua [2490] 40 – Moshe, nosso Mestre [2435] – o maior de todos os profetas de H-Shem, o Elokim de Israel.",
+        "Todos estes rabinos foram os líderes em suas gerações – alguns deles foram líderes das Ieshivot (centros de estudos avançados) e alguns, foram líderes do Exílio [i.e. das comunidades judaicas fora de Israel] e outros foram [líderes do] Grande Tribunal e, com eles, várias gerações de dezenas de milhares de discípulos, aprendendo deles e por meio deles.",
+        "[O rabino chamado] Ravína e [o rabino chamado] Rav Áshi foram os últimos sábios [da época] do Talmud. Rav Áshi foi o autor [do texto do] Talmud Bavli (Talmud {estudo} da Babilônia/Iraque) na terra de Shinar (outro nome da Babilônia), aproximadamente 100 anos após o Rabino Iohanan ter concluído o Talmud de Jerusalém. ",
+        "A essência de ambos os [livros, denominados de] Talmud (estudo), é a explicação das palavras da Mishná, trazendo esclarecimento sobre seus [temas] profundos, assim como; [lidar com] questões de inovações, [característicos de] cada tribunal rabínico da época de nosso sagrado mestre, até que o Talmud fosse concluído. As [duas coletâneas de registros, ambas intituladas] Talmud, [e também os textos de elucidação, intitulados:] Tossefta, Sifrá, Sifrê e [outras] Tosseftas [adições posteriores de explicações] – são as fontes através das quais são esclarecidos os conceitos de tudo o que é [de acordo com a Torá] permitido e proibido, ritualmente puro e ritualmente impuro, passível de punição ou isento de punição, qualificado para uso ou desqualificado; tal qual foram transmitidos, de pessoa para pessoa, por todos estas [figuras de nossa história, aqui mencionados] desde a [revelação] no Monte Sinai.",
+        "Eles também esclareceram os conceitos [dos] decretos dos Sábios e dos profetas de cada geração, [a respeito do dever de] criar uma cerca ao redor da Torá, como eles ouviram de Moshe, ao dizer: ...guardareis a minha Guarda... (Vaicrá 18:30) querendo dizer: “façam uma “Guarda” para minha “Guarda”...",
+        "Eles também esclareceram os costumes e regulamentações criados [pelos rabinos] de cada geração, tal qual foi considerado necessário pelo tribunal rabínico [da época]; pois não lhes era permitido se desviar [destas recomendações], como está escrito: Não te desviarás disto, nem para a esquerda nem para a direita... (Devarim 17:11)",
+        "…e também [sobre] as legislações que não possuem um precedente, pois não foram recebidas de Moshe [por meio da Tradição]. [Sobre regras assim, elas existem porque] o grande tribunal rabínico [daquela específica] geração, analisou [o caso] usando os métodos de interpretação da Torá (estes sim, recebido pela Tradição) e os anciãos chegaram a uma decisão sobre, qual que deveria ser a Halahá, isto é, a lei normativa. Tudo isso foi incluído por Rav Áshi no Talmud (e não apenas as tradições vinda de Moshe, mas todos os debates e discussões, conclusões e conversas dos sábios que representam, ensinos, deduções, conclusões, tradições e etc) – desde a época de Moshe até a época de Rav Áshi.",
+        "Os sábios da [época da redação da] Mishná escreveram outros livros para explicar [ainda mais] as palavras da Torá. O Rabino Hosháia, um discípulo do Rabino Iehudá “HaKadosh” (o santo), escreveu um comentário sobre Bereshit, e o rabino Ishmael, [escreveu] um comentário sobre a Torá, a partir de Shemot até seu final. Um livro que foi chamado de Mekhilta (medida). O Rabino Akiva, também foi autor de uma Mekhilta. Outros rabinos posteriores, foram autores de [livros de] Midrash, e todos estes livros foram compilados antes do Talmud Bavli ter sido concluído.",
+        "Por fim: [Os rabinos] Ravína – Rav Áshi e seus companheiros foram os últimos sábios de Israel que transmitiram a Torá Oral, os quais elaboraram decretos, fizeram regulamentos e [até] criaram costumes que se tornaram aceitos por todo o povo de Israel, em todos os locais que estivessem.",
+        "Após o tribunal de Rav Áshi, que foi o autor e organizador do Talmud (Bavli) durante o tempo de vida de seu filho, o povo de Israel [continuou a ser] dispersado por toda a extensão do mundo e, [pelo que se sabe] até em longínquas ilhas. Houveram também grandes guerras e, muitos caminhos [pelos quais se poderia chegar até determinada comunidade] foi fechado por exércitos [e estas comunidades perderam contato com as outras]. E o nível [de dedicação ao estudo da] Torá foi diminuindo [cada vez mais] e o povo de Israel parou de se reunir como antes em Ieshivot [centro de estudos] para estudarem [juntos] como dezenas de milhares fizeram em gerações passadas.",
+        "Mas, alguns indivíduos, [chamados pelos profetas, como Ioél 3:5 de] remanescentes [de Israel] foram se reunindo, cada um em sua cidade, cada um em seu país e, [continuaram] estudando a Torá e a dominar [o conhecimento] das obras de todos os sábios, dos quais eles aprenderam os caminhos da Torá.",
+        "Cada tribunal [aonde questões de Torá eram decididas, em cada comunidade] que foi instituído após o Talmud [ter sido terminado]; em quaisquer países: fez [seus próprios] decretos, [tomou suas próprias] decisões, instituiu [suas próprias] regulamentações e estabeleceu [seus próprios] costumes – de acordo com o país de cada um – porque a dispersão e a dificuldade de viagens [não permitia outra forma]. E também, aquele tribunal era considerado [apenas de autoridade] local, pois o Grande Tribunal (tal como os dos homens da grande assembleia) havia sido anulado a muitos anos, desde que o Talmud tinha sido concluído.",
+        "Portanto, [por este motivo] não podemos impor sobre os [que se identificam como parte do povo de Israel] em países [que se tornaram sua nova pátria] que sigam os costumes [da comunidade judaica de] um outro país. Nem podemos dizer, a um tribunal [i.e a uma comunidade judaica] que estabeleceu um determinado decreto que [mude, porque foi decidido diferente] em outro tribunal, mesmo se forem no mesmo país. E também, se um dos [rabinos, do período que chamamos de] Gueonim (gênios – meados de 600 a 1300 EC) ensinaram um [determinado] caminho [de se interpretar] a Torá, e depois um [outro] tribunal entender de forma diferente [também] concluindo [algo] do que foi escrito no Talmud; não podemos seguir este último, mas [o argumento que for] mais convincente e isso, independentemente de ser [baseado] numa visão anterior ou posterior.",
+        "Estas regras [de interpretação] aplicam-se a [interpretações das] leis, decretos [rabínicos], regulamentos [de comunidades] e costumes [locais]; introduzidos após o término da redação do Talmud. Entretanto, todas as questões [já] mencionadas no Talmud Bavli são obrigatórias para todo o povo de Israel. Nós [declaramos ser] obrigatório a todas [comunidades judaicas de todas] as cidades em todos os países, que sigam os Sábios do Talmud, e mantenham o que já foi decidido por eles. ",
+        "[Isto é] devido ao fato de todos estes assuntos, [já] tratados no Talmud, terem passado pelo consentimento de todo Israel [no período dos grandes sábios] e, todos os sábios que fizeram estas regulamentações ou decretaram algo por si mesmos, ou estabeleceram um tipo de costume, ou interpretação determinado trecho da Torá – todos estes Sábios de Israel, ou pelo menos a maioria deles – são daqueles que receberam a totalidade da Tradição, que foi preservada geração após geração, desde a época [do profeta] Moshe no Sinai.",
+        "Todos os sábios que viveram após o término da compilação do Talmud e o analisaram, fizeram um grande nome para si mesmos e [por isso] foram chamados Gueonim (gênios). E todos estes Gueonim, dos quais [uns] viveram em Israel, [outros em] Shinar (babilônia), Espanha, França, etc... ensinaram os caminhos [de interpretação] do Talmud; revelando seus mistérios e explicando seus detalhes. [E isso foi necessário, pois seu conteúdo] é muito difícil de entender [sozinho]. E também, [estes mestres do Talmud] escreveram em [um dialeto] Aramaico [misturado] com várias outras línguas [o que exigia um amplo conhecimento de idiomas]; porque o Aramaico era o vernáculo em Shinar no tempo da redação do Talmud. Mas em outros lugares, na época dos Gueonim, ninguém saberia este idioma, a menos que alguém lhe ensinasse.",
+        "O povo de cada cidade fazia muitas perguntas ao Gaon [contemporâneo], pedindo explicações sobre as dificuldades encontradas [na compreensão] do Talmud. E os [Gueonim] respondiam de acordo com sua sabedoria. Os alunos então se reuniam, com livros de respostas (obras que receberam por isso o título de: Responsa) e estudavam estes livros.",
+        "Os Gueonim de cada geração também escreveram seus próprios livros, para explicar o Talmud. Alguns explicaram pequenas partes e outros, capítulos específicos que eram especialmente problemáticos a seus alunos. Outros explicaram tratados inteiros.",
+        "E eles também decidiram leis, em questões temporárias a respeito do que é permitido, proibido, passível de punição ou de absolvição; para aqueles que não conseguia [por si mesmos, derivar estas conclusões a partir do estudo] do Talmud; a fim de que tenham um entendimento aproximado [do saber que os sábios tiveram sobre as leis]. Esta é a obra sagrada, com a qual todos os Gueonim (gênios) de Israel se ocuparam, desde o término da compilação do Talmud até hoje 1108 anos após da destruição do Templo. (4939 CJ ou 1178 EC)",
+        "E agora que as calamidades são muitas e frequentes, os tempos são difíceis e destrutivos. A sabedoria dos nossos mestres está se perdendo e a inteligência de nossos estudiosos está se ocultando de nós. Portanto, as explicações, respostas, leis registradas pelos Gueonim vão se tornando cada vez mais difíceis de decifrar. Apenas poucos indivíduos conseguem compreendeu seu conteúdo. Nem preciso dizer que [menos ainda] compreendem o Talmud propriamente dito: O Bavli ou de Jerusalém, a Sifrá, o Sifrê e as Tosseftas – pois todos estes livros exigem uma mente sã, uma alma sábia, e muito tempo de dedicação; antes de uma pessoa ser capaz de concluir algo a partir deles, sobre o que é correto em questões daquilo que [a Torá declara como] permitido, proibido [quer dizer] sobre a totalidade das leis da Torá.",
+        "É por este motivo que eu, Moshe filho do rabino Maimom o Espanhol, decidi tomar uma atitude. Eu me apoio do Criador e [na] análise [que fiz] de todas estas obras. Eu achei necessário escrever sobre as conclusões, derivadas destas obras; os temas permitidos e proibidos, puro e impuro e todas as leis restantes da Torá. Tudo será escrito aqui de forma lúcida, linguagem breve, de modo que todas as pessoas consigam também, ser bem versadas na totalidade da Torá Oral – sem o processo de “perguntas e respostas” [típico do Talmud] e sem o processo de [interpretar textos construídos como] “este diz isso e aquele diz aquilo” [o processo de debates do Talmud]. Ao invés disto, escrevo que forma clara, acessível, de forma correta, seguindo as leis tal qual foram destiladas de todos os livros e comentários criados desde o tempo do Rabino Iehudá, nosso sagrado mestre, até hoje. ",
+        "Deste modo, [o significado de] todas as leis, serão revelados [até para] crianças e [igualmente] adultos; sobre as regras de cada um dos mandamentos e as leis sobre todos os assuntos estabelecidos pelos sábios e pelos profetas. Enfim: [Meu propósito neste livro, é tal] que o indivíduo não tenha necessidade de nenhum outro livro sobre as Leis de Israel; mas, [que consiga por meio desse livro compreender] toda Torá Oral – seus regulamentos, costumes e decretos, tal como foram estabelecidos desde os tempos de Moshe até a compilação do próprio Talmud, como os Gueonim explicaram em suas obras, escritas após aquele período. É por este motivo que intitulei esta obra de Mishneh Torá (a segunda – em relação – a Torá) – porque se alguém ler primeiro a Torá Escrita e depois, ler este livro; saberá toda a Torá Oral [sendo capaz de praticar a Torá Escrita] e não precisará ler nenhum outro livro.",
+        "E achei adequado dividir este trabalho, por leis relacionadas a cada assunto. E dividirei as leis em capítulos, relacionados a seus respectivos assuntos. E em todo capítulo eu vou subdividir em regras menores, para que fique mais fácil de memorizar.",
+        "Estas leis, de cada assunto – são as leis que pertencem a categoria de um determinado Mandamento, e este mandamento, terá muitas tradições relacionadas, fazendo parte de seu próprio tema. E outras leis podem incluir muitos Mandamentos. E se não houver mandamentos relacionados a um tema comum – será porque a divisão deste trabalho segue de acordo com o tema, e não de acordo com a quantidade de mandamentos, como será esclarecido ao leitor.",
+        "E o número [total] de Mandamentos da Torá, que [devem] ser observados [pelo povo de Israel] por suas gerações é de: 613. Destes, temos 248 mandamentos positivos [ordens]. O número 248 simboliza o número dos membros de uma pessoa. E do restante, temos 365 mandamentos negativos [proibições]. O número 365 simboliza os dias de um ano solar."
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json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949.json

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+{
+    "language": "en",
+    "title": "Mishneh Torah, Transmission of the Oral Law",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108865",
+    "versionTitle": "The Mishneh Torah by Maimonides. trans. by Moses Hyamson, 1937-1949",
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+    "versionTitleInHebrew": "משנה תורה להרמב״ם, תורגם ע״י משה חיימסון, 1937-1949",
+    "shortVersionTitle": "Moses Hyamson, 1937-1949",
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+    "heTitle": "משנה תורה, מסירת תורה שבעל פה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "<b>Then shall I not be ashamed when I look to all thy commandments (Ps. 119:6).</b><br>All the precepts which Moses received on Sinai, were given together with their interpretation, as it is said \"And I will give unto thee the tables of stone, and the law, and the commandment.\" (Exodus 24:12). \"The law\" refers to the Written Law; \"and the commandment,\" to its interpretation. God bade us fulfil the Law in accordance with \"the commandment.\" This commandment refers to that which is called the Oral Law.",
+        "The whole of the Law was written by Moses, our teacher, before his death, in his own hand. He presented a scroll to each tribe and deposited one in the Ark for a testimony, as it is said \"Take this book of the law and put it by the side of the Ark of the Covenant of the Lord your God, that it may be there for a witness against thee\" (Deut. 31:26).",
+        "\"The commandment,\" which is the Interpretation of the Law, he did not write down but gave a charge concerning it to the Elders, to Joshua and to the rest of Israel, as it is said \"All this which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it.\" (Deut. 4:2). Hence, it is styled the Oral Law.",
+        "Although the Oral Law was not committed to writing, Moses taught the whole of it, in his court, to the seventy elders as well as to Eleazar, Phineas and Joshua — all three of whom received it from Moses. To Joshua, his disciple, our teacher, Moses, delivered the Oral Law and charged him concerning it. So too, Joshua, throughout his life, taught orally.",
+        "Many elders received the Oral Law from Joshua. Eli received it from the elders and from Phineas. Samuel, from Eli and his court. David, from Samuel and his court. Ahijah, the Shilonite, was among those who had come forth from Egypt. He was a Levite and had heard the Law from Moses, in his childhood. He received the Oral Law from David and his court.",
+        "Elijah received it from Ahijah, the Shilonite, and his court. Elisha, from Elijah and his court. Jehoiada the Priest, from Elisha and his court. Zechariah, from Jehoiada and his court. Hosea, from Zechariah and his court. Amos, from Hosea and his court. Isaiah, from Amos and his court. Micah, from Isaiah and his court. Joel, from Micah and his court. Nahum, from Joel and his court. Habakkuk, from Nahum and his court. Zephaniah, from Habakkuk and his court. Jeremiah, from Zephaniah and his court. Baruch, the son of Neriah, from Jeremiah and his court. Ezra and his court received it from Baruch and his court.",
+        "The members of Ezra's court are called \"The Men of the Great Synagogue.\" They were Haggai, Zechariah, Malachi, Daniel, Hananiah, Mishael and Azariah, Nehemiah, the son of Hachaliah, Mordecai, Zerubabel and many other sages, numbering altogether one hundred and twenty elders. The last of them was Simon the Just, who is included among the hundred and twenty. He received the Oral Law from all of them and was a high priest after Ezra.",
+        "Antigonos of Socho and his court received the Oral Law from Simon the Just and his court. José, the son of Joezer of Zeredah, and Joseph, the son of Johanan of Jerusalem, and their court, from Antigonos and his court. Joshua, the son of Perahiah, and Nitai the Arbelite and their court, from José the son of Joezer and Joseph the son of Johanan and their court. Judah, the son of Tabbai, and Simeon, the son of Shetah and their court received from Joshua, the son of Perahiah and Nitai the Arbelite and their court. Shemaiah and Abtalion, proselytes of righteousness,<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">*i.e., full proselytes in contradistinction to proselytes of the gate who only accepted the obligation of the seven Noachide precepts.</i><sup class=\"footnote-marker\">*</sup><i class=\"footnote\">*i.e., full proselytes in contradistinction to proselytes of the gate who only accepted the obligation of the seven Noachide precepts.</i> and their court received from Judah and Simon and their court. Hillel and Shammai and their court received from Shemaiah and Abtalion and their court. Rabban Johanan, the son of Zaccai, and Rabban Simeon, the son of Hillel received from Hillel and his court<sup class=\"footnote-marker\">**</sup><i class=\"footnote\">** Rabbi Eliezer, son of Hyrcanus.</i>.",
+        "Rabban Johanan ben Zaccai had five disciples who were the most distinguished among the scholars who received the Oral Law from him. They were Rabbi Eliezer the Great, Rabbi Joshua, Rabbi José the Priest, Rabbi Simeon, the son of Nathaniel and Rabbi Eleazar, the son of Arach. Rabbi Akiba, the son of Joseph, received the Oral Law from Rabbi Eliezer the Great. Joseph, his father, was a proselyte of righteousness. Rabbi Ishmael and Rabbi Meir, the son of a proselyte of righteousness, received the Oral Law from Rabbi Akiba. Rabbi Meir and his colleagues also received it from Rabbi Ishmael.",
+        "The colleagues of Rabbi Meir were Rabbi Judah, Rabbi José, Rabbi Simeon, Rabbi Nehemiah, Rabbi Eleazar, the son of Shammua, Rabbi Johanan, the sandal-maker, Simeon the son of Azzai and Rabbi Hananiah the son of Teradion. Rabbi Akiba's colleagues received the Oral Law also from Rabbi Eliezer the Great. The colleagues of Rabbi Akiba were Rabbi Tarfon, the teacher of Rabbi José the Galilean, Rabbi Simeon, the son of Eleazar, and Rabbi Johanan, the son of Nuri.",
+        "Rabban Gamaliel the Elder received the Oral Law from Rabban Simeon, his father, a son of Hillel the Elder. Rabban Simeon, his son, received it from him. Rabban Gamaliel, his son, received it from him. Rabban Simeon, his son, received it from him. Rabbi Judah, the son of Rabban Simeon, is the Rabbi, called Our Teacher, the Saint. He received the Law from his father and from Rabbi Eleazar, the son of Shammua and from Rabbi Simeon, his father's colleagues.",
+        "Our Teacher, the Saint, compiled the Mishnah. From the time of Moses to that of Our Teacher, the Saint, no work had been composed from which the Oral Law was publicly taught. But in each generation, the head of the then existing court or the prophet of that time wrote down for his private use a memorandum of the traditions which he had heard from his teachers, and which he taught orally in public.",
+        "So too, every student wrote down, according to his ability, the exposition of the Torah and of its laws, as he heard them, as well as the new matter evolved in each generation, which had not been received by tradition but had been deduced by application of the thirteen hermeneutical rules and had been adopted by the Supreme Court. This was the method in vogue till the time of Our Teacher, the Saint.",
+        "He gathered together all the traditions, enactments, interpretations and expositions of every portion of the Torah, that had either come down from Moses, our Master, or had been deduced by the courts in successive generations. All this material he redacted in the Mishnah, which was diligently taught in public, and thus became universally known among the Jewish people. Copies of it were made and widely disseminated, so that the Oral Law might not be forgotten in Israel.",
+        "Why did Our Teacher, the Saint, act so and not leave things as they were? Because he observed that the number of disciples was diminishing, fresh calamities were continually happening, the wicked Government was extending its domain and increasing in power, and Israelites were wandering and emigrating to distant countries. He therefore composed a work to serve as a handbook for all, and the contents of which could be rapidly studied and would not be forgotten. Throughout his life, he and his colleagues were engaged in giving public instruction in the Mishnah.",
+        "Among the sages who were members of our sainted master's court and received instruction in the Oral Law from him, the following were the most distinguished: his sons, Simeon and Gamaliel; Rabbi Efes; Rabbi Yohanan and Rabbi Hoshaia. These were the most illustrious of the sages who received instruction from him; besides thousands and tens of thousands other scholars.",
+        "Although these eleven are named as having received instruction from our sainted teacher and attended his college, Rabbi Yohanan was a child at the time, and, at a subsequent period, a pupil of Rabbi Yannai from whom he received instruction. Rav also received instruction from Rabbi Yannai; as Samuel did from Rabbi Hanina, son of Hama.",
+        "Rav compiled the <i>Sifra</i> and the <i>Sifré,</i> the purpose of which is to expound and teach the principles of the Mishnah. R. Hiya compiled the <i>Tosefta,</i> to explain the subject matter of the Mishnah. So too, Rabbi Hoshaia and Bar Kappara compiled <i>Boraithas,</i> to elucidate the text of the Mishnah. Rabbi Yohanan composed the Jerusalem Talmud in Palestine, approximately three centuries after the destruction of the Second Temple.",
+        "Among the distinguished sages who received the Law from Rav and Samuel were Rav Huna, Rav Judah, Rav Nahman and Rav Kahana. Among the distinguished sages who received such instruction from Rabbi Johanan were Rabbah, grandson of Hanah, Rav Ami, Rav Asi, Rav Dimi and Rav Abin.",
+        "Among the sages who were thus instructed by Rav Huna and Rav Judah, were Rabbah and Rav Joseph. Among the disciples of Rabbah and Rav Joseph were Abaié and Rava. The last two were also instructed by Rav Nahman. Among Rava's disciples were Rav Ashi and Ravina. Mar, son of Rav Ashi was instructed by his father, Rav Ashi and by Ravina.",
+        "Accordingly, counting back from Rav Ashi to Moses, our teacher, (upon whom be peace), there were forty generations of scholars (who received the Oral Law each from his predecessors in unbroken succession) as follows: \"(1) Rav Ashi received from Rava; (2) Rava from Rabbah; (3) Rabbah from Rav Huna; (4)\tRav Huna from Rabbi Johanan, Rav and Samuel;\t(5) Rabbi Johanan, Rav and Samuel from Our Teacher, the Saint; (6) Our Teacher, the Saint, from his father, Rabbi Simeon; (7) Rabbi Simeon from his father, Rabban Gamaliel; (8) Rabban Gamaliel from his father, Rabban Simeon; (9) Rabban Simeon from his father, Rabban Gamaliel (the Elder); (10) Rabban Gamaliel (the Elder) from his father, Rabban Simeon; (11) Rabban Simeon from his father, Hillel and from Shammai; (12) Hillel and Shammai from Shemaiah and Abtalion; (13) Shemaiah and Abtalion from Judah and Simeon; (14) Judah and Simeon from Joshua, (the son of Perahiah) and Nitai (the Arbelite); (15) Joshua and Nitai (the Arbelite) from Joseph (the son of Joezer) and Joseph, (the son of Johanan); (16) Joseph, (son of Joezer) and Joseph (son of Johanan) from Antigonos; (17) Antigonos from Simon the Just; (18) Simon the Just from Ezra; (19) Ezra from Baruch; (20) Baruch from Jeremiah; (21) Jeremiah from Zephaniah; (22) Zephaniah from Habakkuk; (23) Habakkuk from Nahum; (24) Nahum from Joel; (25) Joel from Micah; (26) Micah from Isaiah; (27) Isaiah from Amos; (28) Amos from Hosea; (29) Hosea from Zechariah; (30) Zechariah from Jehoiadah; (31) Jehoiadah from Elisha; (32) Elisha from Elijah; (33) Elijah from Ahijah; (34) Ahijah from David; (35) David from Samuel; (36) Samuel from Eli; (37) Eli from Phineas; (38) Phineas from Joshua; (39) Joshua from Moses, our teacher; (40) Moses, our teacher, the teacher of all prophets, from the Eternal, God of Israel.\"",
+        "All the sages here mentioned were the great men of the successive generations; some of them were presidents of colleges, some exilarchs, and some were members of the great Synhedria; besides them were thousands and myriads of disciples and fellow-students.",
+        "Ravina and Rav Ashi closed the list of the sages of the Talmud. Rav Ashi it was who compiled the Babylonian Talmud in the land of Shinar (Babylon), about a century after Rabbi Johanan had compiled the Jerusalem Talmud.",
+        "These two Talmuds contain an exposition of the text of the Mishnah and an elucidation of its abstruse points and of the new subject-matter that had been added by the various courts from the days of Our Teacher, the Saint, till the compilation of the Talmud. The two Talmuds, the <i>Tosefta,</i> the <i>Sifra</i> and the <i>Sifré,</i> and the <i>Toseftoth</i> are the sources, from all of which is elucidated what is forbidden and what is permitted, what is unclean and what is clean, what is a penal violation and what involves no penalty, what is fit to be used and what is unfit for use, all in accordance with the traditions received by the sages from their predecessors in unbroken succession up to the teachings of Moses as he received them on Sinai.",
+        "From these sources too, are ascertained the decrees, instituted by the sages and prophets, in each generation, to serve as a protecting fence about the Law, in accordance with Moses' express injunction, \"Ye shall keep my charge\" (Lev. 18:30), that is, \"Ordain a charge to preserve My charge.\"",
+        "From these sources a clear conception is also obtained of the customs and ordinances, either formally introduced in various generations by their respective authorities or that came into use with their sanction; from these it is forbidden to depart, as it is said, \"Thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand; nor to the left.\" (Deut. 17:11).",
+        "So too these works contain the clearly established judgments and rules not received from Moses, but which the Supreme Court of each generation deduced by applying the hermeneutical principles for the interpretation of the Law, and which were decided by those venerable authorities to be the law,—all of which, accumulated from the days of Moses to his own time, Rav Ashi put together in the Gemara.",
+        "The sages of the Mishnah composed other works to expound the words of the Torah. Rabbi Hoshiah, a disciple of Our Teacher, the Saint, wrote an exposition of the book of Genesis; and Rabbi Ishmael, a commentary on the Pentateuch, from the beginning of the book of Exodus to the end of the Pentateuch. This work is called Mechilta. Rabbi Akiba also wrote a Mechilta. Other sages, who lived subsequently, compiled Midrashim. All these works were composed before the Babylonian Talmud.",
+        "Ravina and Rav Ashi and their colleagues were the last of the great sages who firmly established the Oral Law, made decrees, and ordinances and introduced customs. Their decrees, ordinances and customs obtained universal acceptance among Israelites wherever they settled.",
+        "After the Court of Rav Ashi, who compiled the Gemara which was finally completed in the days of his son, an extraordinarily great dispersion of Israel throughout the world took place. The people emigrated to remote parts and distant isles. The prevalence of wars and the march of armies made travel insecure. The study of the Torah declined. The Jewish people did not flock to the colleges in their thousands and tens of thousands as heretofore;",
+        "but in each city and country, individuals who felt the divine call gathered together and occupied themselves with the Torah; studies all the works of the sages; and from these, learnt the method of legal interpretation.",
+        "If a court established in any country, after the time of the Talmud, made decrees and ordinances or introduced customs for those residing in its particular country or for residents of other countries, its enactments did not obtain the acceptance of all Israel because of the remoteness of the Jewish settlements and the difficulties of travel. And as the court of any particular country consisted of individuals (whose authority was not universally recognised), while the Supreme Court of seventy-one members had, several years before the compilation of the Talmud, ceased to exist,",
+        "no compulsion is exercised on those living in one country to observe the customs of another country; nor is any court directed to issue a decree that had been issued by another court in the same country. So too, if one of the <i>Geonim</i> taught that a certain way of judgment was correct, and it became clear to a court at a later date that this was not in accordance with the view of the Gemara, the earlier authority is not necessarily followed but that view is adopted which seems more reasonable, whether it be that of an earlier or later authority.",
+        "The foregoing observations refer to rules, decrees, ordinances and customs that originated after the Talmud had been compiled. But whatever is already mentioned in the Babylonian Talmud is binding on all Israel. And every city and country is bound to observe all the customs observed by the sages of the Gemara, promulgate their decrees, and uphold their institutions,",
+        "on the ground that all these customs, decrees and institutions mentioned in the Talmud received the assent of all Israel, and those sages who instituted the ordinances, issued the decrees, introduced the customs, gave the decisions and taught that a certain ruling was correct, constituted the total body or the majority of Israel's wise men. They were the leaders who received from each other the traditions concerning the fundamentals of Judaism, in unbroken succession back to Moses, our teacher, upon whom be peace.",
+        "The sages, however, who arose after the compilation of the Talmud, studied it deeply, and became famous for their wisdom, are those called Geonim. All these Geonim who flourished in the land of Israel(<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">(1) Palestine.</i>), Shinar(<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">(2) Babylon.</i>), Spain and France, taught the method of the Talmud, elucidated its obscurities, and expounded the various topics with which it deals. For its method is exceedingly profound. Furthermore, the work is composed in Aramaic mixed with other languages—this having been the vernacular of the Babylonian Jews at the time when it was compiled. In other countries, however, as also in Babylon in the days of the Geonim, no one, unless specially taught, understood that dialect.",
+        "Many applications were made to the Gaon of the day by residents of different cities, asking for explanations of difficulties in the Talmud. These, the Geonim answered, according to their ability. Those who had put the questions collected the responses which they made into books for study.",
+        "The Geonim also, at different periods, composed commentaries on the Talmud. Some of them explained specific laws; others, particular chapters that presented difficulties to their contemporaries; others again expounded complete treatises and entire orders of the Talmud.",
+        "They also made compilations of settled rules as to things permitted or forbidden, as to infractions which were penal or were not liable to a penalty. All these dealt with matters in regard to which compendia were needed, that could be studied by one not capable of penetrating to the depths of the Talmud. This is the godly work in which all the Geonim of Israel engaged, from the completion of the Talmud to the present date which is the eighth year of the eleventh century after the destruction of the Second Temple.<sup class=\"footnote-marker\">*</sup><i class=\"footnote\">*Corresponding to 4937 A.M. (1177 C.E.).</i>",
+        "In our days, severe vicissitudes prevail, and all feel the pressure of hard times. The wisdom of our wise men has disappeared; the understanding of our prudent men is hidden. Hence, the commentaries of the Geonim and their compilations of laws and responses, which they took care to make clear, have in our times become hard to understand so that only a few individuals properly comprehend them. Needless to add that such is the case in regard to the Talmud itself—the Babylonian as well as the Palestinian—the <i>Sifra,</i> the <i>Sifri</i> and the <i>Tosefta,</i> all of which works require, for their comprehension, a broad mind, a wise soul and considerable study, and then one can learn from them the correct practice as to what is forbidden or permitted, and the other rules of the Torah.",
+        "On these grounds, I, Moses the son of Maimon <i>the Sefardi,</i> bestirred myself, and, relying on the help of God, blessed be He, intently studied all these works, with the view of putting together the results obtained from them in regard to what is forbidden or permitted, clean or unclean, and the other rules of the Torah—all in plain language and terse style, so that thus the entire Oral Law might become systematically known to all, without citing difficulties and solutions or differences of view, one person saying so, and another something else,—but consisting of statements, clear and convincing, and in accordance with the conclusions drawn from all these compilations and commentaries that have appeared from the time of Moses to the present,",
+        "so that all the rules shall be accessible to young and old, whether these appertain to the (Pentateuchal) precepts or to the institutions established by the sages and prophets, so that no other work should be needed for ascertaining any of the laws of Israel, but that this work might serve as a compendium of the entire Oral Law, including the ordinances, customs and decrees instituted from the days of our teacher Moses till the compilation of the Talmud, as expounded for us by the <i>Geonim</i> in all the works composed by them since the completion of the Talmud. Hence, I have entitled this work <i>Mishneh Torah</i> (Repetition of the Law), for the reason that a person, who first reads the Written Law and then this compilation, will know from it the whole of the Oral Law, without having occasion to consult any other book between them.",
+        "I have seen fit to arrange this Compendium in large divisions of the laws according to their various topics. These divisions are distributed in chapters grouped according to subject matter. Each chapter is subdivided into smaller paragraphs so that they may be systematically memorized.",
+        "Among the laws in the various topics, some consist of rules in reference to a single Biblical precept. This would be the case when such a precept is rich in traditional matter and forms a single topic. Other sections include rules referring to several precepts when these all belong to one topic. For the work follows the order of topics and is not planned according to the number of precepts, as will be explained to the reader.",
+        "The total number of precepts that are obligatory for all generations is 613. Of these, 248 are affirmative; their mnemonic is the number of bones in the human body. 365 precepts are negative and their mnemonic is the number of days in the solar year."
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json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/English/merged.json

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+    "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Transmission_of_the_Oral_Law",
+    "text": [
+        "<b>The Rambam's Introduction</b><sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The heading \"Introduction\" is not found in any of the manuscript editions of the <i>Mishneh Torah</i> and appears to be a printer's addition. Note <i>Hilchot Shechitah</i> 1:4, where the Rambam refers to \"...the Oral Law, which is called `the mitzvah,' as we explained in the beginning of this text.\"<br>By referring to these passages as \"the beginning\" of the text and not \"the introduction to the text,\" the Rambam implies that the subject matter contained in these passages is an essential part of the <i>Mishneh Torah</i> and not merely an author's preamble.</i> <b>to the Mishneh Torah</b><br>\"In the name of God, Lord of the world\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Though this verse is omitted by many printed editions of the <i>Mishneh Torah,</i> it is included in the manuscript editions. It is also found at the beginning of the Rambam's other works, the Commentary on the Mishnah, <i>Sefer HaMitzvot,</i> and the Guide to the Perplexed. The Rambam's intention is to clarify that he does not see this work as an expression of his individual efforts alone, but that it was composed \"In the name of God, the Lord of the world.\"</i> (Genesis 21:33)<br>\"Then I will not be ashamed when I gaze at all Your mitzvot\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">The Rambam introduces every one of the books of the <i>Mishneh Torah</i> by quoting an appropriate verse from the Bible. It is possible to explain that he chose this verse for the introduction to the entire text in reply to objections he knew would arise to the <i>Mishneh Torah.</i> The Rambam's conception of his work as \"a compilation of the entire Oral Law\" would not be acceptable to many. Therefore, he begins by emphasizing that his actions were not presumptuous. There is no need for him to be \"ashamed\" at taking such a step. Since he can \"gaze at all Your mitzvot\" - i.e., has the knowledge of the entire Oral Law - he is obligated to try to communicate that knowledge to others, as stated in <i>Hilchot Talmud Torah 5:4 (Yayin Malchut).</i></i> (Psalms 119:6).<br>The mitzvot given to Moses at Mount Sinai were all given together with their explanations,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">By emphasizing that, at the revelation at Sinai, the mitzvot were given \"together with their explanations,\" the Rambam stresses that the Written and Oral Laws cannot be viewed as two separate entities, but rather as two dimensions of a single whole. See also the Rambam's Introduction to his Commentary on the Mishnah, where he elaborates on the same concept.</i> as implied by [Exodus 24:12]: \"And I will give you the tablets of stone, the Torah, and the mitzvah.\"<br>\"The Torah\" refers to the Written Law; \"the mitzvah,\" to its explanation. [God] commanded us to fulfill \"the Torah\" according to [the instructions of] \"the mitzvah.\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">See <i>Emunah V'De'ot</i> (Discourse 3, Chapter 3), where Rav Sa'adiah Gaon explains at length how the oral tradition is necessary to understand how to fulfill the mitzvot</i> \"The mitzvah\" is called the Oral Law.",
+        "Moses, our teacher, personally transcribed the entire Torah before he died. He gave a Torah scroll to each tribe and placed another scroll in the ark as a testimonial, as [Deuteronomy 31:26] states: \"Take this Torah scroll and place it [beside the ark…] and it will be there as a testimonial.\"",
+        "\"The mitzvah\" - i.e., the explanation of the Torah - he did not transcribe.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Note <i>Gittin</i> 60b, which prohibits writing down the teachings of the Oral Law. Nevertheless, from the Rambam's statements here and in the Introduction to his Commentary on the Mishnah, it appears that the prohibition only applies to the composition of a text from which to teach, and not writing down notes for one's personal study.</i> Instead, he commanded it [verbally] to the elders, to Joshua, and to the totality of Israel,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">See the Rambam's Introduction to his Commentary on the Mishnah, where he quotes Eruvin 54b which describes the order in which Moses would teach Aharon, his sons, the elders, and then the entire Jewish people.</i> as [Deuteronomy 13:1] states: \"Be careful to observe everything that I prescribe to you.\" For this reason, it is called the Oral Law.",
+        "Even though the Oral Law was not transcribed, Moses, our teacher, taught it in its entirety in his court to the seventy elders. Elazar, Pinchas, and Joshua received the tradition from Moses.<br>[In particular, Moses] transmitted the Oral Law to Joshua, who was his [primary] disciple, and instructed him regarding it.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">I.e., regarding its transmission to others <i>(Sifre, Pinchas).</i></i>",
+        "Similarly, throughout his life Joshua taught the Oral Law. Many elders received the tradition from him.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">By listing the entire chain of tradition, the Rambam demonstrates how the Oral Law was transmitted in a continuous chain and was not the invention of the later Sages. However, beyond this obvious intent, the Rambam had another goal in mind. In his Introduction to <i>Sefer HaMitzvot</i> (where he outlines some of his deliberations about the composition of the <i>Mishneh Torah),</i> the Rambam writes:<br>I chose to omit the supports and proofs [for the laws], and instead mention the major figures who transmitted the tradition. Thus, I will not say \"These are the words of Rabbi ---,\" or \"Rabbi --- says such and such\" regarding each particular matter. Instead, I will mention all the sages of the Mishnah and the Talmud, of blessed memory, in general at the beginning of the text. I will state that all the judgments of the Torah - i.e., the Oral Law - were received and transmitted from so and so to so and so, until Ezra and until Moses. I will mention together with [the leading sage of the generation], who received the tradition, the other well-known personalities in his generation whose position in the chain of tradition is equivalent to his. All this [will be done] out of a desire for brevity.<br>The Rambam's willingness to sacrifice the mention of the sources for his decisions in favor of a brief and clear text became a major issue with regard to the acceptance of the Mishneh Torah by other rabbis. The Ra'avad writes:<br>This author abandoned the practice of all the previous authors, who would bring supports for their statements and quote them in the name of their sources. This was of great benefit because, at times, a judge would presume to forbid or permit [something] based on a specific source. If he knew that a greater authority holds a different opinion, he would retract his. However, in this instance, I do not know why I should retract from the tradition I received and my sources because of [the statements] in this work by this author.<br>Afterwards, the Rambam himself regretted his original decision. In a responsum, he wrote that he desired to add the sources on which the decisions of the Mishneh Torah were based. Unfortunately, the Rambam himself never succeeded in composing such a text, and the task of discovering these sources has been left to the sages of subsequent generations.</i> Eli received the tradition from the elders and from Pinchas. Samuel received the tradition from Eli and his court. David received the tradition from Samuel and his court.<br>Achiah of Shiloh was one of those who experienced the exodus from Egypt.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">See <i>Bava Batra</i> 121b.</i> He was a Levite and heard [teachings] from Moses. He was, however, of low stature in Moses' age. Afterwards, he received the tradition from David and his court.",
+        "Elijah received the tradition from Achiah of Shiloh and his court. Elisha received the tradition from Elijah and his court.<br>Yehoyada, the priest, received the tradition from Elisha and his court. Zechariah received the tradition from Yehoyada and his court. Hoshea received the tradition from Zechariah and his court. Amos received the tradition from Hoshea and his court. Isaiah received the tradition from Amos and his court. Michah received the tradition from Isaiah and his court. Yoel received the tradition from Michah and his court. Nachum received the tradition from Yoel and his court. Chabbakuk received the tradition from Nachum and his court. Tzefaniah received the tradition from Chabbakuk and his court.<br>Jeremiah received the tradition from Tzefaniah and his court. Baruch ben Neriyah<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Jeremiah and Baruch witnessed the destruction of the First Temple. After Jeremiah's death, Baruch went to Babylon and taught Torah to the exiles there.</i> received the tradition from Jeremiah and his court. Ezra and his court received the tradition from Baruch and his court.",
+        "[The members of] Ezra's court are referred to as <i>Anshei K'nesset Hagedolah</i> (the men of the great assembly). They included Chaggai, Zechariah, Malachi, Daniel, Chananiah, Mishael, Azariah, Nechemiah ben Chakaliah, Mordechai the linguist, Zerubavel and many other sages - 120 elders in all.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The <i>Anshei K'nesset Hagedolah</i> presided over the return to Zion at the beginning of the Second Temple period and set the foundations for the reconstruction of the nation.</i><br>The last [surviving] member of this group was Shimon the Just. He was included among the 120 elders and received the Oral Law from all of them. He served as the High Priest after Ezra.",
+        "Antignos of Socho and his court received the tradition from Shimon the Just and his court.<br>Yosse ben Yo'ezer of Tzreidah and Yosef ben Yochanan of Jerusalem<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">These two sages begin the line of <i>zugot</i> (pairs) mentioned in the first chapter of <i>Avot.</i> The first of the sages mentioned was the <i>nasi</i> (head of the academy), and the second the <i>av beit din</i> (head of the court).</i> and their court received the tradition from Antignos and his court. Yehoshua ben Perachiah and Nittai of Arbel and their court received the tradition from Yosse ben Yo'ezer and Yosef ben Yochanan and their court. Yehudah ben Tabbai and Shimon ben Shatach and their court received the tradition from Yehoshua ben Perachiah and Nittai of Arbel and their court. Shemayah and Avtalion, who were righteous converts,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">See <i>Eduyot</i> 1:3 and <i>Gittin ,</i>57b. It is difficult to understand why the Rambam mentions Shemayah and Avtalion's ancestry. On the contrary, the fact that they were converts raises serious questions as to why they were allowed to serve as <i>nasi</i> and <i>av beit din.</i> (See <i>Hilchot Melachim</i> 1:4 and the commentary in the Moznaim edition of that Halachah.)</i> and their court received the tradition from Yehudah and Shimon and their court.<br>Hillel and Shammai and their court received the tradition from Shemayah and Avtalion and their court. Rabban Yochanan ben Zakkai and Rabbi Shimon, the son of Hillel the elder, received the tradition from Hillel [and Shammai] and his [their] court[s].<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Rabban Yochanan ben Zakkai witnessed the destruction of the Second Temple. Before the fall of Jerusalem, he escaped with his students to Yavneh and laid a new foundation for our people's spiritual growth.</i>",
+        "Rabban Yochanan ben Zakkai had five students [who were] great sages and received the tradition from him. They were: Rabbi Eleazar the great, Rabbi Yehoshua, Rabbi Yosse the priest, Rabbi Shimon ben Netanel and Rabbi Elazar ben Arach. Rabbi Akiva ben Yosef received from Rabbi Eleazar the great. Yosef, his father, was a righteous convert.<br>Rabbi Yishmael and Rabbi Meir, a son of righteous converts, received the tradition from Rabbi Akiva. Rabbi Meir and his colleagues also received the tradition from Rabbi Yishmael.",
+        "The colleagues of Rabbi Meir include Rabbi Yehudah, Rabbi Yosse, Rabbi Shimon, Rabbi Nechemiah, Rabbi Elazar ben Shamu'a, Rabbi Yochanan the shoemaker, Shimon ben Azzai, and Rabbi Chananiah ben Teradion.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The commentaries have noted some apparent contradictions between the Rambam's statements here and those in the Introduction to his Commentary on the Mishnah. For example, in the Introduction to his Commentary on the Mishnah, the Rambam states that Rabbi Meir and Rabbi Nechemiah were different names for the same person, while here he mentions them as separate individuals. Similarly, in the Introduction to his Commentary on the Mishnah, the Rambam places Rabbi Chananiah ben Teradion in the first generation of sages following the Temple's destruction, while here he places him in the third generation.<br>The Mishneh Torah is a later work, and it is possible that the Rambam changed his thinking on these particulars before its composition.</i><br>Similarly, Rabbi Akiva's colleagues also received the tradition from Rabbi Eleazar the great. Rabbi Akiva's colleagues include Rabbi Tarfon - the teacher of Rabbi Yosse of the Galil - Rabbi Shimon ben Elazar, and Rabbi Yochanan ben Nuri.",
+        "Rabban Gamliel the elder received the tradition from Rabban Shimon, his father - the son of Hillel the elder. Rabban Shimon, his son, received the tradition from him. Rabban Gamliel, his son, received the tradition from him and Rabban Shimon, his son, received the tradition from him.<br>Rabbi Yehudah, the son of Rabban Shimon and referred to as Rabbenu Hakadosh (\"our saintly teacher\"),<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">In the Introduction to his Commentary on the Mishnah, the Rambam explains that Rabbi Yehudah HaNasi merited the title Rabbenu Hakadosh (our saintly teacher), because \"he possessed all the desired and good qualities.\"</i> received the tradition from his father, from Rabbi Elazar ben Shamu'a, and from Rabban Shimon and his colleagues.",
+        "Rabbenu Hakadosh composed the Mishnah. From the days of Moses, our teacher, until Rabbenu Hakadosh, no one had composed a text for the purpose of teaching the Oral Law in public. Instead, in each generation, the head of the court or the prophet of that generation would take notes of the teachings which he received from his masters for himself, and teach them verbally in public.",
+        "Similarly, according to his own potential, each individual would write notes for himself of what he heard regarding the explanation of the Torah, its laws, and the new concepts that were deduced in each generation concerning laws that were not communicated by the oral tradition, but rather deduced using one of the thirteen principles of Biblical exegesis and accepted by the high court. This situation continued until [the age of] Rabbenu Hakadosh.",
+        "He collected all the teachings, all the laws, and all the explanations and commentaries that were heard from Moses, our teacher, and which were taught by the courts in each generation concerning the entire Torah. From all these, he composed the text of the Mishnah. He taught it to the Sages in public and revealed it to the Jewish people, who all wrote it down. They spread it in all places so that the Oral Law would not be forgotten by the Jewish people.",
+        "Why did Rabbenu Hakadosh make [such an innovation] instead of perpetuating the status quo? Because he saw the students becoming fewer, new difficulties constantly arising, the Roman Empire<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">The Roman Empire systematically attempted to suppress the study of Torah in all the lands under its control.</i> spreading itself throughout the world and becoming more powerful, and the Jewish people wandering and becoming dispersed to the far ends of the world. [Therefore,] he composed a single text that would be available to everyone, so that it could be studied quickly and would not be forgotten.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Though Rabbi Yehudah HaNasi's composition of the Mishnah is a monumental achievement in its own right, perhaps the Rambam elaborates in his description of it because of the parallels to his own composition of the <i>Mishneh Torah.</i></i> Throughout his entire life, he and his court taught the Mishnah to the masses.",
+        "These are the great Sages who were part of the court of Rabbenu Hakadosh and who received the tradition from him: His sons, Shimon and Gamliel, Rabbi Effess, Rabbi Chanina ben Chama, Rabbi Chiyya, Rav, Rabbi Yannai, bar Kafra, Shemuel, Rabbi Yochanan, Rabbi Hoshaia. Thousands and myriads of other sages received the tradition from [Rabbenu Hakadosh] together with these great sages.",
+        "Even though all of the eleven sages mentioned above received the tradition from Rabbenu Hakadosh and attended his study sessions, [there are differences between them. At that time,] Rabbi Yochanan was of lesser stature. Afterwards, he became a disciple of Rabbi Yannai and received instruction from him. Similarly, Rav received the tradition from Rabbi Yannai, and Shemuel received the tradition from Rabbi Chanina ben Chama.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Rav and Shemuel represent the first generation of Amoraim, the age in which the center of Torah study shifted from <i>Eretz Yisrael</i> to Babylonia.</i>",
+        "Rav composed the <i>Sifra</i> and the <i>Sifre</i> to explain the sources for the Mishnah. Rabbi Chiyya composed the <i>Tosefta<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"><i>In the Introduction to his Commentary on the Mishnah, the Rambam explains Rabbi Chiyya's contribution as follows:</i><br>He followed his master's [Rabbi Yehudah HaNasi's] footsteps [in composing a text for the public] to explain the matters he saw to be confusing in his master's work.<br>This was called the <i>Tosefta.</i> Its intent was to explain the Mishnah and expound upon concepts that would require much effort to be derived from the Mishnah… to show how these ideas could be developed and deduced from the Mishnah.</i></i> to explain the subjects [discussed in] the Mishnah. Rabbi Hoshaia and bar Kafra composed <i>baraitot</i> to explain the matters [discussed in] the Mishnah. Rabbi Yochanan composed the Jerusalem Talmud in <i>Eretz Yisrael</i> approximately three hundred years after the destruction of the Temple.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Thus, according to the Rambam, the approximate date of the composition of the<br>Jerusalem Talmud was the year 4025 (365 C.E.).<br>The commentaries have not found an explicit source supporting the Rambam's contention that Rabbi Yochanan composed the Jerusalem Talmud. Indeed, it appears that the final text of that work was composed by Rabbi Mannah and Rabbi Yosse ben Rabbi Bun approximately one hundred years after Rabbi Yochanan's death. Some commentaries explain that Rabbi Yochanan laid the foundation for the text that was completed by the later sages.</i>",
+        "Among the great sages who received the tradition from Rav and Shemuel were:<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">In Babylonia.</i> Rav Huna, Rav Yehudah, Rav Nachman, and Rav Kahana. Among the great sages who received the tradition from Rabbi Yochanan<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">In <i>Eretz Yisrael.</i></i> were: Ravvah bar bar Channah, Rav Ami, Rav Assi, Rav Dimi, and Rav Avin.",
+        "Among the Sages who received the tradition from Rav Huna and Rav Yehudah were Rabbah and Rav Yosef. Among the sages who received the tradition from Rabbah and Rav Yosef were Abbaye and Ravva. Both of them also received the tradition from Rav Nachman. Among the Sages who received the tradition from Ravva were Rav Ashi and Ravina. Mar bar Rav Ashi received the tradition from Rav Ashi, his father, and from Ravina.",
+        "Thus, there were forty generations from Rav Ashi back to Moses, our teacher, of blessed memory. They were:<br>1) Rav Ashi [received the tradition] from Ravva.<br>2) Ravva [received the tradition] from Rabbah.<br>3) Rabbah [received the tradition] from Rav Huna.<br>4) Rav Huna [received the tradition] from Rabbi Yochanan, Rav, and Shemuel.<br>5) Rabbi Yochanan, Rav, and Shemuel [received the tradition] from Rabbenu Hakadosh.<br>6) Rabbenu Hakadosh [received the tradition] from Rabbi Shimon, his father.<br>7) Rabbi Shimon [received the tradition] from Rabban Gamliel, his father.<br>8) Rabban Gamliel [received the tradition] from Rabban Shimon, his father.<br>9) Rabban Shimon [received the tradition] from Rabban Gamliel, the elder, his father.<br>10) Rabban Gamliel, the elder, [received the tradition] from Rabban Shimon, his father.<br>11) Rabban Shimon [received the Tradition] from Hillel, his father, and Shammai.<br>12) Hillel and Shammai [received the tradition] from Shemayah and Avtalion.<br>13) Shemayah and Avtalion [received the tradition] from Yehudah and Shimon [ben Shatach].<br>14) Yehudah and Shimon [received the tradition] from Yehoshua ben Perachiah and Nittai of Arbel.<br>15) Yehoshua and Nittai [received the tradition] from Yosse ben Yo'ezer and Yosef ben Yochanan.<br>16) Yosse ben Yo'ezer and Yosef ben Yochanan [received the tradition] from Antignos.<br>17) Antignos [received the tradition] from Shimon the Just.<br>18) Shimon the Just [received the tradition] from Ezra.<br>19) Ezra [received the tradition] from Baruch.<br>20) Baruch [received the tradition] from Jeremiah.<br>21) Jeremiah [received the tradition] from Tzefaniah.<br>22) Tzefaniah [received the tradition] from Chabbakuk.<br>23) Chabbakuk [received the tradition] from Nachum.<br>24) Nachum [received the tradition] from Yoel.<br>25) Yoel [received the tradition] from Michah.<br>26) Michah [received the tradition] from Isaiah.<br>27) Isaiah [received the tradition] from Amos.<br>28) Amos [received the tradition] from Hoshea.<br>29) Hoshea [received the tradition] from Zechariah.<br>30) Zechariah [received the tradition] from Yehoyada.<br>31) Yehoyada [received the tradition] from Elisha.<br>32) Elisha [received the tradition] from Elijah.<br>33) Elijah [received the tradition] from Achiah.<br>34) Achiah [received the tradition] from David.<br>35) David [received the tradition] from Shemuel.<br>36) Shemuel [received the tradition] from Eli.<br>37) Eli [received the tradition] from Pinchas.<br>38) Pinchas [received the tradition] from Joshua.<br>39) Joshua [received the tradition] from Moses, our teacher.<br>40) Moses, our teacher, [received the tradition] from the Almighty.",
+        "Thus, [the source of] all these people's knowledge is God, the Lord of Israel. All the sages who were mentioned were the leaders of the generations. Among them were heads of academies, heads of the exile, and members of the great Sanhedrin. Together with them in each generation, there were thousands and myriads that heard their [teachings].",
+        "Ravina and Rav Ashi were the final generation of the Sages of the Talmud. Rav Ashi composed the Babylonian Talmud in Shin'ar approximately one hundred years after Rabbi Yochanan composed the Jerusalem Talmud.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Thus, according to the Rambam, the approximate date of the composition of the Babylonian Talmud was 4125 (465 C.E.).<br>The commentaries point to <i>Bava Metzia</i> 86a, which relates that \"Rav Ashi and Ravina were the final authorities with regard to instruction,\" as the source for the Rambam's statements. From the Rambam's later statements, it appears that in this instance as well, Rav Ashi laid the foundation for the Talmud. However, the composition of the text was completed by Ravina Zuta, Mar bar Rav Ashi, and Rav Yosse more than seventy years after Rav Ashi's death.</i>",
+        "The intent of both the Talmuds is to elucidate the words of the Mishnah, to explain its deeper points, and [to relate] the new matters that were developed by each court from the era of Rabbenu Hakadosh until the composition of the Talmud. From the entire [body of knowledge stemming from] the two Talmuds, the <i>Tosefta,</i> the <i>Sifra,</i> and the <i>Sifre,</i> can be derived the forbidden and the permitted, the impure and the pure, the liable and those who are free of liability, the invalid and the valid as was received [in tradition], one person from another, [in a chain extending back] to Moses at Mount Sinai.",
+        "Also, [the sources mentioned above] relate those matters which were decreed by the sages and prophets in each generation in order to \"build a fence around the Torah.\" We were explicitly taught about [this practice] by Moses, as [implied by Leviticus 18:30]: \"And you shall observe My precepts,\" [which can be interpreted to mean]: \"Make safeguards for My precepts.\"<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">In the Introduction to his Commentary on the Mishnah, the Rambam deals with this subject at length, citing as examples, the prohibition of eating fowl together with milk and the eighteen decrees passed by the School of Hillel and the School of Shammai.</i>",
+        "Similarly, it includes the customs and ordinances that were ordained or practiced in each generation according to [the judgment of] the governing court of that generation.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">In the Introduction to his Commentary on the Mishnah, the Rambam also mentions these two categories, describing them as:<br>Laws that were established after meditation on the proper structure for interpersonal relations, without adding or detracting from the words of the Torah, or matters that [were instituted] for the spiritual betterment of mankind.<br>Among the examples of such laws he cites are: Hillel's institution of the <i>Pruzbul</i> and the ordinances of Ushia, which require a father to support his children. The Rambam also discusses these three categories of Rabbinic decrees in <i>Hilchot Mamrim,</i> Chapters 1 and 2.</i> It is forbidden to deviate from [these decisions], as [implied by Deuteronomy 17:11]: \"Do not deviate from the instructions that they will give you, left or right.\"",
+        "It also includes marvelous judgments and laws which were not received from Moses, but rather were derived by the courts of the [later] generations based on the principles of Biblical exegesis. The elders of those generations made these decisions and concluded that this was the law. Rav Ashi included in the Talmud this entire [body of knowledge, stemming] from the era of Moses, our teacher, until his [own] era.",
+        "The Sages of the Mishnah also composed other texts to explain the words of the Torah. Rabbi Hoshaia, the disciple of Rabbenu Hakadosh, composed an explanation of the book of Genesis.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">The Rambam is referring to <i>Bereshit Rabbah.</i></i> Rabbi Yishmael [composed] an explanation beginning at \"These are the names\" [the beginning of the book of Exodus,] until the conclusion of the Torah. This is called the <i>Mechilta.</i> Rabbi Akiva also composed <i>a Mechilta.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"><i>Today, this collection of teachings is known as Mechilta D'Rabbi Shimon bar Yochai.</i></i></i> Other Sages of the following generations composed other [collections of the] interpretations [of verses] <i>(Medrashim).</i> All of these works were composed before the Babylonian Talmud.",
+        "Thus, Ravina, Rav Ashi, and their colleagues represent the final era of the great Sages of Israel who transmitted the Oral Law. They passed decrees, ordained practices, and put into effect customs. These decrees, ordinances, and customs spread out among the entire Jewish people in all the places where they lived.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Because these ordinances were universally accepted by the Jewish people, their observance became mandatory, as the Rambam explains further on.</i>",
+        "After the court of Rav Ashi composed the Talmud and completed it in the time of his son, the Jewish people became further dispersed throughout all the lands, reaching the distant extremes and the far removed islands. Strife sprung up throughout the world, and the paths of travel became endangered by troops. Torah study decreased and the Jews ceased entering their yeshivot in the thousands and myriads, as was customary previously.",
+        "Instead, individuals, the remnants whom God called, would gather in each city and country, occupy themselves in Torah study, and [devote themselves] to understanding the texts of the Sages and learning the path of judgment from them.",
+        "Every court that was established after the conclusion of the Talmud, regardless of the country in which it was established, issued decrees, enacted ordinances, and established customs for the people of that country - or those of several countries. These practices, however, were not accepted throughout the Jewish people, because of the distance between [their different] settlements and the disruption of communication [between them]. Since each of these courts were considered to be individuals - and the High Court of 71 judges had been defunct for many years before the composition of the Talmud - ",
+        "people in one country could not be compelled to follow the practices of another country, nor is one court required to sanction decrees which another court had declared in its locale. Similarly, if one of the Geonim interpreted the path of judgment in a certain way, while the court which arose afterward interpreted the proper approach to the matter in a different way, the [opinion of the] first [need] not be adhered to [absolutely]. Rather, whichever [position] appears to be correct - whether the first or the last - is accepted.",
+        "These [principles apply regarding] the judgments, decrees, ordinances, and customs which were established after the conclusion of the Talmud. However, all the matters mentioned by the Babylonian<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Perhaps by specifying \"the Babylonian Talmud,\" the Rambam is alluding to the halachic principle that whenever there is a difference between the decisions of the Babylonian and the Jerusalem Talmuds, those of the Babylonian Talmud are followed.</i> Talmud are incumbent on the entire Jewish people to follow. We must compel each and every city and each country to accept all the customs that were put into practice by the Sages of the Talmud, to pass decrees parallelling their decrees, and to observe their ordinances, since all the matters in the Babylonian Talmud were accepted by the entire Jewish people.",
+        "The [Talmudic] Sages who established ordinances and decrees, put customs into practice, arrived at legal decisions, and taught [the people] concerning certain judgments represented the totality of the Sages of Israel or, at least, the majority of them. They received the tradition regarding the fundamental aspects of the Torah in its entirety, generation after generation, [in a chain beginning with] Moses, our teacher.",
+        "All the Sages who arose after the conclusion of the Talmud and comprehended its [wisdom] and whose prowess gained them a reputation are called the Geonim. All these Geonim that arose in Eretz Yisrael, Babylonia, Spain, and France taught the approach of the Talmud, revealing its hidden secrets and explaining its points, since [the Talmud's] manner of expression is very deep. Furthermore, it is composed in Aramaic, with a mixture of other tongues. This language was understood by the people of Babylonia in the era when the Talmud was composed.",
+        "However, in other places, and even in Babylonia in the era of the Geonim, a person cannot understand this language unless he has studied it.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">In his Introduction to <i>Sefer HaMitzvot,</i> the Rambam explains that he chose to compose the <i>Mishneh Torah</i> in Mishnaic Hebrew rather than in Aramaic in order to make it more accessible to the common man.</i> The inhabitants of each city would ask many questions of each Gaon who lived in their age, to explain the difficult matters that existed in the Talmud. They would reply to them according to their wisdom. The people who had asked the questions would collect the replies and make texts from them, so that they could consider them in depth.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">The Rambam is referring to the body of responsa <i>(She'elot UTshuvot)</i> which began to accumulate from the many questions circulated among the different Jewish communities in the diaspora.</i>",
+        "Also, the Geonim of each generation composed texts to explain the Talmud. Some of the them explained only certain halachot. Others explained selected chapters that had created difficulty in their age. Still others explained entire tractates and orders.",
+        "Also, [the Geonim] composed [texts recording] the decisions of Torah law regarding what is permitted and what is forbidden, when one is liable and when one is free of liability, with regard to subjects that were necessary at the time, so that they would be accessible to the grasp of a person who could not comprehend the depths of the Talmud.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">In the Introduction to his Commentary on the Mishnah, the Rambam mentions some of these texts: <i>Halachot Gedolot, Halachot Pesukot,</i> the <i>She'iltot</i> of Rav Achai Gaon, and the <i>Halachot</i> of Rav Yitzchak Alfasi.</i> This is the work of God, which was performed by all the Geonim of Israel from the completion of the Talmud until the present date, 1108 years after the destruction of the Temple, 4937 years after the creation of the world.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">This corresponds to the year 1177 C.E. Apparently, the Rambam composed the <i>Mishneh Torah</i> over a number of years, constantly revising his work. Thus, in <i>Hilchot Kiddush HaChodesh</i> 11:16, he mentions the date of the composition of the text as 4938, one year later, and in <i>Hilchot Shemitot V'Yovalot,</i> he mentions the date 4936, one year earlier.</i>",
+        "At this time, we have been beset by additional difficulties, everyone feels [financial] pressure, the wisdom of our Sages has become lost, and the comprehension of our men of understanding has become hidden. Therefore, those explanations, laws, and replies which the Geonim composed and considered to be fully explained material have become difficult to grasp in our age, and only a select few comprehend these matters in the proper way. Needless to say, [there is confusion] with regard to the Talmud itself - both the Jerusalem and Babylonian Talmuds - the <i>Sifra,</i> the <i>Sifre,</i> and the <i>Tosefta,</i> for they require a breadth of knowledge, a spirit of wisdom, and much time, for appreciating the proper path regarding what is permitted and forbidden, and the other laws of the Torah.",
+        "Therefore, I girded my loins - I, Moses, the son of Maimon, of Spain.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Though the Rambam mentions his nationality when stating his name in some of his other works as well (see <i>Iggeret HaShmad),</i> it is possible that he had a specific intention in doing so here. Despite his desire and intention for the <i>Mishneh Torah</i> to be universally accepted, he knew that other customs were followed in the Ashkenazic community. By mentioning his country of origin, he could be alluding to the fact that some of the customs he mentioned were specific to Jews of that background <i>(Yayin Malchut).</i></i> I relied upon the Rock, blessed be He. I contemplated all these texts and sought to compose [a work which would include the conclusions] derived from all these texts regarding the forbidden and the permitted, the impure and the pure, and the remainder of the Torah's laws, all in clear and concise terms, so that the entire Oral Law could be organized in each person's mouth without questions or objections. Instead of [arguments], this one claiming such and another such, [this text will allow for] clear and correct statements based on the judgments that result from all the texts and explanations mentioned above, from the days of Rabbenu Hakadosh until the present.",
+        "[This will make it possible] for all the laws to be revealed to both those of lesser stature and those of greater stature, regarding every single mitzvah, and also all the practices that were ordained by the Sages and the Prophets. To summarize: [The intent of this text is] that a person will not need another text at all with regard to any Jewish law. Rather, this text will be a compilation of the entire Oral Law, including also the ordinances, customs, and decrees that were enacted from the time of Moses, our teacher, until the completion of the Talmud,<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">For it is only these laws that are binding on the entire Jewish people, as explained above.</i> as were explained by the Geonim in the texts they composed after the Talmud. Therefore, I have called this text, <i>Mishneh Torah</i> [\"the second to the Torah,\"<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">As mentioned above, there were many rabbis who considered the Rambam's intention in the composition of this text and, in particular, the name he chose for it, as presumptuous. Indeed, for that reason the name <i>Mishneh Torah is</i> rarely used. Instead, the text is commonly referred to as the <i>YadHaChazakah</i> (\"The Strong Hand\") [so called because the Hebrew is numerically equivalent to fourteen, the number of books in the <i>Mishneh Torah],</i> or simply \"the Rambam.\"</i> with the intent that] a person should first study the Written Law, and then study this text<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">The Rambam's statements imply that he desired the <i>Mishneh Torah</i> to be studied in the order in which it was composed, so that a reader can receive a full picture of the Oral Law.</i> and comprehend the entire Oral Law from it, without having to study any other text between the two.",
+        "I saw fit to divide this text into [separate] halachot<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">These <i>halachot</i> are comparable to sections within a book.</i> pertaining to each [particular] subject, and, within the context of a single subject, to divide those halachot into chapters. Each and every chapter is divided into smaller halachot so that they can be ordered in one's memory.",
+        "[Regarding] the halachot which pertain to specific subjects: Some of the halachot contain the laws governing only one mitzvah, this being a mitzvah that has many matters of the tradition [associated with it] and is a subject in its own right. Other halachot contain the laws governing many mitzvot, since they deal with the same subject matter, for I have divided this text according to topics, not according to the number of mitzvot, as will become clear to the reader.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">In his Introduction to <i>Sefer HaMitzvot,</i> the Rambam explains that he chose to structure the text in this manner in order to make the subject matter more accessible to the reader.</i>",
+        "The number of mitzvot which are incumbent on us at all times<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">For there are some commandments - e.g., the requirement to dedicate the spoil taken from Midian (see Numbers, Chapter 31) - that were recorded in the Torah, but applied only in those specific circumstances.</i> is 613. 248 are positive commandments; an allusion to their [number], the number of limbs in the human body.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">In Sefer HaMitzvot, the Rambam quotes the <i>Midrash Tanchumah (Ki Tetzei)</i>, which states that it is as if each limb of the body is saying, \"Do a mitzvah with me.\"</i> 365 are negative commandments (prohibitions); an allusion to their [number,] the number of days in a solar year.<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Thus, it is as if each day of the year is saying, \"Do not commit a transgression on me\" (<i>ibid.</i>).</i>"
+    ],
+    "versions": [
+        [
+            "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI"
+        ]
+    ],
+    "heTitle": "משנה תורה, מסירת תורה שבעל פה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "sectionNames": [
+        "Paragraph"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/Mechon Mamre Mishneh Torah.json

@@ -0,0 +1,69 @@
+{
+    "language": "he",
+    "title": "Mishneh Torah, Transmission of the Oral Law",
+    "versionSource": "http://www.mechon-mamre.org/i/0000n.htm",
+    "versionTitle": "Mechon Mamre Mishneh Torah",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה תורה, מסירת תורה שבעל פה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "כָּל הַמִּצְווֹת שֶׁנִּתְּנוּ לוֹ לְמֹשֶׁה בְּסִינַי--בְּפֵרוּשָׁן נִתְּנוּ, שֶׁנֶּאֱמָר \"וְאֶתְּנָה לְךָ אֶת-לֻחֹת הָאֶבֶן, וְהַתּוֹרָה וְהַמִּצְוָה\" (שמות כד,יב):  \"תּוֹרָה\", זוֹ תּוֹרָה שֶׁבִּכְתָב; וּ\"מִצְוָה\", זֶה פֵּרוּשָׁהּ.  וְצִוָּנוּ לַעֲשׂוֹת הַתּוֹרָה, עַל פִּי הַמִּצְוָה.  וּמִצְוָה זוֹ, הִיא הַנִּקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.",
+        "כָּל הַתּוֹרָה--כְּתָבָהּ מֹשֶׁה רַבֵּנוּ קֹדֶם שֶׁיָּמוּת, בִּכְתָב יָדוֹ.  וְנָתַן סֵפֶר לְכָל שֵׁבֶט וְשֵׁבֶט; וְסֵפֶר אֶחָד--נְתָנָהוּ בָּאָרוֹן לְעֵד, שֶׁנֶּאֱמָר \"לָקֹחַ, אֵת סֵפֶר הַתּוֹרָה הַזֶּה, וְשַׂמְתֶּם אֹתוֹ, מִצַּד אֲרוֹן בְּרִית-ה' אֱלֹהֵיכֶם; וְהָיָה-שָׁם בְּךָ, לְעֵד\" (דברים לא,כו).",
+        "וְהַמִּצְוָה, שְׁהִיא פֵּרוּשׁ הַתּוֹרָה--לֹא כְתָבָהּ; אֵלָא צִוָּה בָּהּ לַזְּקֵנִים וְלִיהוֹשׁוּעַ וְלִשְׁאָר כָּל יִשְׂרָאֵל, שֶׁנֶּאֱמָר \"אֵת כָּל-הַדָּבָר, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם--אֹתוֹ תִשְׁמְרוּ, לַעֲשׂוֹת . . .\" (דברים יג,א).  וּמִפְּנֵי זֶה נִקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.",
+        "אַף עַל פִּי שֶׁלֹּא נִכְתְּבָה תּוֹרָה שֶׁבְּעַל פֶּה, לִמְּדָהּ מֹשֶׁה רַבֵּנוּ כֻּלָּהּ בְּבֵית דִּינוֹ לְשִׁבְעִים זְקֵנִים; וְאֶלְעָזָר וּפִינְחָס וִיהוֹשׁוּעַ, שְׁלָשְׁתָּן קִבְּלוּ מִמֹּשֶׁה.  וְלִיהוֹשׁוּעַ שְׁהוּא תַּלְמִידוֹ שֶׁלְּמֹשֶׁה רַבֵּנוּ, מָסַר תּוֹרָה שֶׁבְּעַל פֶּה וְצִוָּהוּ עָלֶיהָ; וְכֵן יְהוֹשׁוּעַ, כָּל יְמֵי חַיָּיו לִמַּד עַל פֶּה.",
+        "וּזְקֵנִים רַבִּים קִבְּלוּ מִיְּהוֹשׁוּעַ, וְקִבַּל עֵלִי מִן הַזְּקֵנִים וּמִפִּינְחָס; וּשְׁמוּאֵל קִבַּל מֵעֵלִי וּבֵית דִּינוֹ, וְדָוִיד קִבַּל מִשְּׁמוּאֵל וּבֵית דִּינוֹ.  וַאֲחִיָּה הַשִּׁילוֹנִי, מִיּוֹצְאֵי מִצְרַיִם הָיָה וְלֵוִי הָיָה, וְשָׁמַע מִמֹּשֶׁה, וְהָיָה קָטָן בִּימֵי מֹשֶׁה; וְהוּא קִבַּל מִדָּוִיד וּבֵית דִּינוֹ.",
+        "אֵלִיָּהוּ קִבַּל מֵאֲחִיָּה הַשִּׁילוֹנִי וּבֵית דִּינוֹ, וֶאֱלִישָׁע קִבַּל מֵאֵלִיָּהוּ וּבֵית דִּינוֹ, וִיהוֹיָדָע הַכּוֹהֵן קִבַּל מֵאֱלִישָׁע וּבֵית דִּינוֹ, וּזְכַרְיָהוּ קִבַּל מִיְּהוֹיָדָע וּבֵית דִּינוֹ, וְהוֹשֵׁעַ קִבַּל מִזְּכַרְיָה וּבֵית דִּינוֹ, וְעָמוֹס קִבַּל מֵהוֹשֵׁעַ וּבֵית דִּינוֹ, וִישַׁעְיָהוּ קִבַּל מֵעָמוֹס וּבֵית דִּינוֹ, וּמִיכָה קִבַּל מִיְּשַׁעְיָה וּבֵית דִּינוֹ, וְיוֹאֵל קִבַּל מִמִּיכָה וּבֵית דִּינוֹ, וְנַחוּם קִבַּל מִיּוֹאֵל וּבֵית דִּינוֹ, וַחֲבַקּוּק קִבַּל מִנַּחוּם וּבֵית דִּינוֹ, וּצְפַנְיָה קִבַּל מֵחֲבַקּוּק וּבֵית דִּינוֹ, וְיִרְמְיָה קִבַּל מִצְּפַנְיָה וּבֵית דִּינוֹ, וּבָרוּךְ בֶּן נֵרִיָּה קִבַּל מִיִּרְמְיָה וּבֵית דִּינוֹ, וְעֶזְרָא וּבֵית דִּינוֹ קִבְּלוּ מִבָּרוּךְ וּבֵית דִּינוֹ.",
+        "בֵּית דִּינוֹ שֶׁלְּעֶזְרָא, הֶם הַנִּקְרָאִין אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה.  וְהֶם חַגַּי זְכַרְיָה וּמַלְאָכִי, וְדָנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, וּנְחֶמְיָה בֶּן חֲכַלְיָה, וּמָרְדֳּכַי, וּזְרֻבָּבֶל; וְהַרְבֵּה חֲכָמִים עִמָּהֶם, תַּשְׁלוּם מֵאָה וְעֶשְׂרִים זְקֵנִים.  הָאַחֲרוֹן מֵהֶם הוּא שִׁמְעוֹן הַצַּדִּיק, וְהוּא הָיָה מִכְּלַל הַמֵּאָה וְעֶשְׂרִים, וְקִבַּל תּוֹרָה שֶׁבְּעַל פֶּה מִכֻּלָּן; וְהוּא הָיָה כּוֹהֵן גָּדוֹל, אַחַר עֶזְרָא.",
+        "אַנְטִיגְנוֹס אִישׁ שׂוֹכוֹ וּבֵית דִּינוֹ קִבְּלוּ מִשִּׁמְעוֹן הַצַּדִּיק וּבֵית דִּינוֹ, וְיוֹסֵף בֶּן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵף בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם וּבֵית דִּינָם קִבְּלוּ מֵאַנְטִיגְנוֹס וּבֵית דִּינוֹ, וִיהוֹשׁוּעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי וּבֵית דִּינָם קִבְּלוּ מִיּוֹסֵף וְיוֹסֵף וּבֵית דִּינָם, וִיהוּדָה בֶּן טָבַאי וְשִׁמְעוֹן בֶּן שָׁטָח וּבֵית דִּינָם קִבְּלוּ מִיְּהוֹשׁוּעַ וְנִתַּאי וּבֵית דִּינָם.  שְׁמַעְיָה וְאַבְטַלְיוֹן גֵּרֵי הַצֶּדֶק וּבֵית דִּינָם קִבְּלוּ מִיְּהוּדָה וְשִׁמְעוֹן וּבֵית דִּינָם.  וְהִלֵּל וְשַׁמַּאי וּבֵית דִּינָם קִבְּלוּ מִשְּׁמַעְיָה וְאַבְטַלְיוֹן וּבֵית דִּינָם.  וְרַבַּן יוֹחָנָן בֶּן זַכַּאי וְרַבַּן שִׁמְעוֹן בְּנוֹ שֶׁלְּהִלֵּל קִבְּלוּ מֵהִלֵּל וּבֵית דִּינוֹ.",
+        "חֲמִשָּׁה תַּלְמִידִים הָיוּ לוֹ לְרַבַּן יוֹחָנָן בֶּן זַכַּאי, וְהֶם גְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מִמֶּנּוּ; וְאֵלּוּ הֶם--רִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְרִבִּי יְהוֹשׁוּעַ, וְרִבִּי יוֹסֵי הַכּוֹהֵן, וְרִבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרִבִּי אֶלְעָזָר בֶּן עֲרָךְ.  וְרִבִּי עֲקִיבָה בֶּן יוֹסֵף קִבַּל מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְיוֹסֵף אָבִיו גֵּר צֶדֶק הָיָה.  וְרִבִּי יִשְׁמָעֵאל וְרִבִּי מֵאִיר בֶּן גֵּר הַצֶּדֶק קִבְּלוּ מֵרִבִּי עֲקִיבָה, וְגַם קִבַּל רִבִּי מֵאִיר וַחֲבֵרָיו מֵרִבִּי יִשְׁמָעֵאל.",
+        "חֲבֵרָיו שֶׁלְּרִבִּי מֵאִיר--הֶם רִבִּי יְהוּדָה, וְרִבִּי יוֹסֵי, וְרִבִּי שִׁמְעוֹן, וְרִבִּי נְחֶמְיָה, וְרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ, וְרִבִּי יוֹחָנָן הַסַּנְדְּלָר, וְשִׁמְעוֹן בֶּן עַזַּאי, וְרִבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן.  וְכֵן קִבְּלוּ חֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל; וַחֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה--הֶם רִבִּי טַרְפוֹן רִבּוֹ שֶׁלְּרִבִּי יוֹסֵי הַגָּלִילִי, וְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, וְרִבִּי יוֹחָנָן בֶּן נוּרִי.",
+        "רַבַּן גַּמְלִיאֵל הַזָּקֵן קִבַּל מֵרַבַּן שִׁמְעוֹן אָבִיו, בְּנוֹ שֶׁלְּהִלֵּל; וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן גַּמְלִיאֵל בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ.  וְרִבִּי יְהוּדָה בְּנוֹ שֶׁלְּרַבַּן שִׁמְעוֹן, זֶה הוּא הַנִּקְרָא רַבֵּנוּ הַקָּדוֹשׁ, וְהוּא קִבַּל מֵאָבִיו, וּמֵרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ וּמֵרִבִּי שִׁמְעוֹן חֲבֵרוֹ.",
+        "רַבֵּנוּ הַקָּדוֹשׁ חִבַּר הַמִּשְׁנָה.  וּמִיְּמוֹת מֹשֶׁה וְעַד רַבֵּנוּ הַקָּדוֹשׁ, לֹא חִבְּרוּ חִבּוּר שֶׁמְּלַמְּדִין אוֹתוֹ בָּרַבִּים בְּתוֹרָה שֶׁבְּעַל פֶּה; אֵלָא בְּכָל דּוֹר וָדוֹר, רֹאשׁ בֵּית דִּין אוֹ נָבִיא שֶׁיִּהְיֶה בְּאוֹתוֹ הַדּוֹר, כּוֹתֵב לְעַצְמוֹ זִכָּרוֹן בַּשְּׁמוּעוֹת שֶׁשָּׁמַע מֵרִבּוֹתָיו, וְהוּא מְלַמֵּד עַל פֶּה בָּרַבִּים.",
+        "וְכֵן כָּל אֶחָד וְאֶחָד כּוֹתֵב לְעַצְמוֹ כְּפִי כּוֹחוֹ, מִבֵּאוּר הַתּוֹרָה וּמֵהִלְכּוֹתֶיהָ כְּמוֹ שֶׁשָּׁמַע, וּמִדְּבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל דּוֹר וָדוֹר, בְּדִינִים שֶׁלֹּא לְמָדוּם מִפִּי הַשְּׁמוּעָה אֵלָא בְּמִדָּה מִשְּׁלוֹשׁ עֶשְׂרֵה מִדּוֹת וְהִסְכִּימוּ עֲלֵיהֶן בֵּית דִּין הַגָּדוֹל.  וְכֵן הָיָה הַדָּבָר תָּמִיד, עַד רַבֵּנוּ הַקָּדוֹשׁ.",
+        "וְהוּא קִבַּץ כָּל הַשְּׁמוּעוֹת וְכָל הַדִּינִין וְכָל הַבֵּאוּרִין וְהַפֵּרוּשִׁין שֶׁשָּׁמְעוּ מִמֹּשֶׁה רַבֵּנוּ, וְשֶׁלִּמְּדוּ בֵּית דִּין שֶׁלְּכָל דּוֹר וָדוֹר, בְּכָל הַתּוֹרָה כֻּלָּהּ; וְחִבַּר מֵהַכֹּל סֵפֶר הַמִּשְׁנָה.  וְשִׁנְּנוֹ בָּרַבִּים, וְנִגְלָה לְכָל יִשְׂרָאֵל; וּכְתָבוּהוּ כֻּלָּם, וְרִבְּצוּ בְּכָל מָקוֹם, כְּדֵי שֶׁלֹּא תִשְׁתַּכַּח תּוֹרָה שֶׁבְּעַל פֶּה מִיִּשְׂרָאֵל.",
+        "וְלָמָּה עָשָׂה רַבֵּנוּ הַקָּדוֹשׁ כָּךְ, וְלֹא הִנִּיחַ הַדָּבָר כְּמוֹת שֶׁהָיָה--לְפִי שֶׁרָאָה שֶׁהַתַּלְמִידִים מִתְמַעֲטִים וְהוֹלְכִים, וְהַצָּרוֹת מִתְחַדְּשׁוֹת וּבָאוֹת, וּמַמְלֶכֶת הָרִשְׁעָה פּוֹשֶׁטֶת בָּעוֹלָם וּמִתְגַּבֶּרֶת, וְיִשְׂרָאֵל מִתְגַּלְגְּלִים וְהוֹלְכִים לַקְּצָווֹת:  חִבַּר חִבּוּר אֶחָד לִהְיוֹת בְּיַד כֻּלָּם, כְּדֵי שֶׁיִּלְמְדוּהוּ בִּמְהֵרָה וְלֹא יִשָּׁכַח; וְיָשַׁב כָּל יָמָיו הוּא וּבֵית דִּינוֹ, וְלִמַּד הַמִּשְׁנָה בָּרַבִּים.",
+        "וְאֵלּוּ הֶם גְּדוֹלֵי הַחֲכָמִים שֶׁהָיוּ בְּבֵית דִּינוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ וְקִבְּלוּ מִמֶּנּוּ--שִׁמְעוֹן וְגַמְלִיאֵל בָּנָיו, וְרִבִּי אָפֵס, וְרִבִּי חֲנַנְיָה בֶּן חָמָא, וְרִבִּי חִיָּא, וְרָב, וְרִבִּי יַנַּאי, וּבַר קַפָּרָא, וּשְׁמוּאֵל, וְרִבִּי יוֹחָנָן, וְרִבִּי הוֹשַׁעְיָה.  אֵלּוּ הֶם הַגְּדוֹלִים שֶׁקִּבְּלוּ מִמֶּנּוּ, וְעִמָּהֶם אֲלָפִים וּרְבָבוֹת מִשְּׁאָר הַחֲכָמִים.",
+        "אַף עַל פִּי שֶׁאֵלּוּ הָאַחַד עָשָׂר קִבְּלוּ מֵרַבֵּנוּ הַקָּדוֹשׁ וְעָמְדוּ בְּמִדְרָשׁוֹ, רִבִּי יוֹחָנָן קָטָן הָיָה וְאַחַר כָּךְ הָיָה תַּלְמִיד לְרִבִּי יַנַּאי וְקִבַּל מִמֶּנּוּ תּוֹרָה.  וְכֵן רָב קִבַּל מֵרִבִּי יַנַּאי; וּשְׁמוּאֵל קִבַּל מֵרִבִּי חֲנַנְיָה בֶּן חָמָא.",
+        "רָב חִבַּר סִפְרָא וְסִפְרֵי לְבָאַר וּלְהוֹדִיעַ עִיקְרֵי הַמִּשְׁנָה, וְרִבִּי חִיָּא חִבַּר הַתּוֹסֶפְתָּא לְבָאַר עִנְיְנֵי הַמִּשְׁנָה.  וְכֵן רִבִּי הוֹשַׁעְיָה וּבַר קַפָּרָא חִבְּרוּ בַּרַּיְתּוֹת לְבָאַר דִּבְרֵי הַמִּשְׁנָה, וְרִבִּי יוֹחָנָן חִבַּר הַתַּלְמוּד הַיְּרוּשְׁלְמִי בְּאֶרֶץ יִשְׂרָאֵל אַחַר חָרְבַּן הַבַּיִת בְּקֵרוּב מִשְּׁלוֹשׁ מֵאוֹת שָׁנָה.",
+        "וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרָב וּשְׁמוּאֵל--רָב הוּנָא, וְרָב יְהוּדָה, וְרָב נַחְמָן, וְרָב כַּהֲנָא; וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרִבִּי יוֹחָנָן--רַבָּה בַּר בַּר חָנָה, וְרִבִּי אַמֵי, וְרִבִּי אַסֵי, וְרָב דִּימֵי, וְרַאבּוּן.",
+        "וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרָב הוּנָא וּמֵרָב יְהוּדָה, רַבָּה וְרָב יוֹסֵף.  וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּה וְרָב יוֹסֵף, אַבַּיֵי וְרַבָּא; וּשְׁנֵיהֶם קִבְּלוּ גַּם מֵרָב נַחְמָן.  וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּא, רָב אַשֵׁי וְרַבִּינָא; וּמָר בַּר רָב אַשֵׁי קִבַּל מֵאָבִיו וּמֵרַבִּינָא.",
+        "נִמְצָא מֵרָב אַשֵׁי עַד מֹשֶׁה רַבֵּנוּ--אַרְבָּעִים אִישׁ, וְאֵלּוּ הֶן:  (א) רָב אַשֵׁי, (ב) מֵרַבָּא, (ג) מֵרַבָּה, (ד) מֵרָב הוּנָא, (ה) מֵרִבִּי יוֹחָנָן וְרָב וּשְׁמוּאֵל, (ו) מֵרַבֵּנוּ הַקָּדוֹשׁ, (ז) מֵרַבַּן שִׁמְעוֹן אָבִיו, (ח) מֵרַבַּן גַּמְלִיאֵל אָבִיו, (ט) מֵרַבַּן שִׁמְעוֹן אָבִיו, (י) מֵרַבַּן גַּמְלִיאֵל הַזָּקֵן אָבִיו, (יא) מֵרַבַּן שִׁמְעוֹן אָבִיו, (יב) מֵהִלֵּל אָבִיו וְשַׁמַּאי, (יג) מִשְּׁמַעְיָה וְאַבְטַלְיוֹן, (יד) מִיְּהוּדָה וְשִׁמְעוֹן, (טו) מִיְּהוֹשׁוּעַ וְנִתַּאי, (טז) מִיּוֹסֵף וְיוֹסֵף, (יז) מֵאַנְטִיגְנוֹס, (יח) מִשִּׁמְעוֹן הַצַּדִּיק, (יט) מֵעֶזְרָא, (כ) מִבָּרוּךְ, (כא) מִיִּרְמְיָה, (כב) מִצְּפַנְיָה, (כג) מֵחֲבַקּוּק, (כד) מִנַּחוּם, (כה) מִיּוֹאֵל, (כו) מִמִּיכָה, (כז) מִיְּשַׁעְיָה, (כח) מֵעָמוֹס, (כט) מֵהוֹשֵׁעַ, (ל) מִזְּכַרְיָה, (לא) מִיְּהוֹיָדָע, (לב) מֵאֱלִישָׁע, (לג) מֵאֵלִיָּהוּ, (לד) מֵאֲחִיָּה, (לה) מִדָּוִיד, (לו) מִשְּׁמוּאֵל, (לז) מֵעֵלִי, (לח) מִפִּינְחָס, (לט) מִיְּהוֹשׁוּעַ, (מ) מִמֹּשֶׁה רַבֵּנוּ רִבָּן שֶׁלְּכָל הַנְּבִיאִים, מֵעִם ה' אֱלֹהֵי יִשְׂרָאֵל.",
+        "כָּל אֵלּוּ הַחֲכָמִים הַנִּזְכָּרִים, הֶם גְּדוֹלֵי הַדּוֹרוֹת--מֵהֶם רָאשֵׁי יְשִׁיבוֹת, וּמֵהֶם רָאשֵׁי גָּלִיּוֹת, וּמֵהֶם מִסַּנְהֶדְּרֵי גְּדוֹלָה.  וְעִמָּהֶם בְּכָל דּוֹר וָדוֹר, אֲלָפִים וּרְבָבוֹת שֶׁשָּׁמְעוּ מֵהֶם וְעִמָּהֶם.",
+        "רַבִּינָא וְרָב אַשֵׁי, הֶם סוֹף חַכְמֵי הַתַּלְמוּד; וְרָב אַשֵׁי הוּא שֶׁחִבַּר הַתַּלְמוּד הַבַּבְלִי בְּאֶרֶץ שִׁנְעָר, אַחַר שֶׁחִבַּר רִבִּי יוֹחָנָן הַתַּלְמוּד הַיְּרוּשְׁלְמִי בִּכְמוֹ מֵאָה שָׁנָה.",
+        "וְעִנְיַן שְׁנֵי הַתַּלְמוּדִין--הוּא פֵּרוּשׁ דִּבְרֵי הַמִּשְׁנָה וּבֵאוּר עֲמוּקוֹתֶיהָ, וּדְבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל בֵּית דִּין וּבֵית דִּין מִיְּמוֹת רַבֵּנוּ הַקָּדוֹשׁ וְעַד חִבּוּר הַתַּלְמוּד.  וּמִשְּׁנֵי הַתַּלְמוּדִין, וּמִן הַתּוֹסֶפְתָּא, וּמִסִּפְרָא וּמִסִּפְרֵי, וּמִן הַתּוֹסֶפְתּוֹת--מִכֻּלָּם יִתְבָּאַר הָאָסוּר וְהַמֻּתָּר, וְהַטָּמֵא וְהַטָּהוֹר, וְהַחַיָּב וְהַפָּטוּר, וְהַכָּשֵׁר וְהַפָּסוּל, כְּמוֹ שֶׁהִעְתִּיקוּ אִישׁ מִפִּי אִישׁ מִפִּי מֹשֶׁה מִסִּינַי.",
+        "גַּם יִתְבָּאַר מֵהֶם דְּבָרִים שֶׁגָּזְרוּ חֲכָמִים וּנְבִיאִים שֶׁבְּכָל דּוֹר וָדוֹר, לַעֲשׂוֹת סְיָג לַתּוֹרָה, כְּמוֹ שֶׁשָּׁמְעוּ מִמֹּשֶׁה בְּפֵרוּשׁ \"וּשְׁמַרְתֶּם אֶת-מִשְׁמַרְתִּי\" (ויקרא יח,ל), שֶׁאָמַר עֲשׂוּ מִשְׁמֶרֶת לְמִשְׁמַרְתִּי.",
+        " וְכֵן יִתְבָּאַר מֵהֶם הַמִּנְהָגוֹת וְהַתַּקָּנוֹת שֶׁהִתְקִינוּ אוֹ שֶׁנָּהֲגוּ בְּכָל דּוֹר וָדוֹר, ��ְּמוֹ שֶׁרָאוּ בֵּית דִּין שֶׁלְּאוֹתוֹ הַדּוֹר, לְפִי שֶׁאָסוּר לָסוּר מֵהֶם, שֶׁנֶּאֱמָר \"לֹא תָסוּר, מִכָּל הַדָּבָר אֲשֶׁר-יַגִּידוּ לְךָ--יָמִין וּשְׂמֹאל\" (ראה דברים יז,יא).",
+        "וְכֵן מִשְׁפָּטִים וְדִינִין פִּלְאִיִּים שֶׁלֹּא קִבְּלוּ אוֹתָן מִמֹּשֶׁה, וְדָנוּ בָּהֶן בֵּית דִּין הַגָּדוֹל שֶׁלְּאוֹתוֹ הַדּוֹר בַּמִּדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן, וּפָסְקוּ אוֹתָן הַזְּקֵנִים, וְגָמְרוּ שֶׁהַדִּין כָּךְ הוּא.  הַכֹּל חִבַּר רָב אַשֵׁי בַּתַּלְמוּד, מִיְּמוֹת מֹשֶׁה וְעַד יָמָיו.",
+        " וְחִבְּרוּ חַכְמֵי מִשְׁנָה חִבּוּרִין אֲחֵרִים, לְפָרַשׁ דִּבְרֵי הַתּוֹרָה:  רִבִּי הוֹשַׁעְיָה תַּלְמִידוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ, חִבַּר בֵּאוּר סֵפֶר בְּרֵאשִׁית.  וְרִבִּי יִשְׁמָעֵאל פֵּרַשׁ מֵאֵלֶּה שְׁמוֹת עַד סוֹף הַתּוֹרָה, וְהוּא הַנִּקְרָא מְכִלְּתָא; וְכֵן רִבִּי עֲקִיבָה חִבַּר מְכִלְּתָא.  וַחֲכָמִים אֲחֵרִים אַחֲרֵיהֶם חִבְּרוּ מִדְרָשׁוֹת.  וְהַכֹּל חֻבַּר קֹדֶם הַתַּלְמוּד הַבַּבְלִי.",
+        "נִמְצָא רַבִּינָא וְרָב אַשֵׁי וְחַבְרֵיהֶם, סוֹף גְּדוֹלֵי חַכְמֵי יִשְׂרָאֵל הַמַּעְתִּיקִים תּוֹרָה שֶׁבְּעַל פֶּה, וְשֶׁגָּזְרוּ גְּזֵרוֹת וְהִתְקִינוּ תַּקָּנוֹת וְהִנְהִיגוּ מִנְהָגוֹת וּפָשְׁטוּ גְּזֵרוֹתָם וְתַקָּנוֹתָם וּמִנְהֲגוֹתָם בְּכָל יִשְׂרָאֵל, בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם.",
+        " וְאַחַר בֵּית דִּינוֹ שֶׁלְּרָב אַשֵׁי, שֶׁחִבַּר הַתַּלְמוּד בִּימֵי בְּנוֹ וּגְמָרוֹ, נִתְפַּזְּרוּ יִשְׂרָאֵל בְּכָל הָאֲרָצוֹת פִּזּוּר יָתֵר, וְהִגִּיעוּ לַקְּצָווֹת וְלָאִיִּים הָרְחוֹקִים; וְרָבְתָה קְטָטָה בָּעוֹלָם, וְנִשְׁתַּבְּשׁוּ הַדְּרָכִים בִּגְיָסוֹת.  וְנִתְמַעַט תַּלְמוּד תּוֹרָה, וְלֹא נִתְכַּנְּסוּ יִשְׂרָאֵל לִלְמֹד בִּישִׁיבוֹתֵיהֶם אֲלָפִים וּרְבָבוֹת כְּמוֹ שֶׁהָיוּ מִקֹּדֶם.",
+        "וכל בית דין שעמד אחר התלמוד בכל מדינה ומדינה, וגזר או התקין או הנהיג לבני מדינתו או לבני מדינות – לא פשטו מעשיו בכל ישראל, מפני רוחק מושבותיהם ושיבוש הדרכים, והיות בית דין של אותה המדינה יחידים, ובית דין הגדול של שבעים בטל מכמה שנים קודם חיבור התלמוד.",
+        "לפיכך אין כופין אנשי מדינה זו לנהוג כמנהג מדינה אחרת. ואין אומרין לבית דין זה לגזור גזירה שגָזרה בית דין אחר במדינתו. וכן אם לִמד אחד מהגאונים שדרך המשפט כך הוא, ונתבאר לבית דין אחר שעמד אחריו שאין זה דרך המשפט הכתוב בתלמוד – אין שומעין לראשון אלא למי שהדעת נוטה לדבריו, בין ראשון בין אחרון.",
+        "ודברים הללו בדינים וגזֵרות, ותקנות ומנהגות, שנתחדשו אחר חיבור התלמוד. אבל כל הדברים שבתלמוד הבבלי – חייבין כל ישראל ללכת בהם. וכופין כל עיר ועיר, וכל מדינה ומדינה, לנהוג בכל המנהגות שנהגו חכמים שבתלמוד, ולגזור גזֵרותם וללכת בתקנותם.",
+        "הואיל וכל אותן הדברים שבתלמוד – הסכימו עליהם כל ישראל. ואותן החכמים שהתקינו, או שגזרו, או שהנהיגו, או שדנו דין, ולִמדו שהמשפט כך הוא – הם כל חכמי ישראל או רובן, והם ששמעו הקבלה בעיקרי התורה כולה איש מפי איש עד משה.",
+        "כל החכמים שעמדו אחר חיבור התלמוד ובנו בו, ויצא להם שם בחכמתם, הם הנקראים \"גאונים\". וכל אֵלו הגאונים שעמדו בארץ ישראל, ובארץ שנער, ובספרד ובצרפת, לִמדו דרך התלמוד, והוציאו לאור תעלומותיו, וביארו עניניו; לפי שדרך עמוקה דרכו עד למאוד, ועוד שהוא בלשון ארמי מעורב עם לשונות אחרות, לפי שאותה הלשון היתה ברורה לכל בשנער בעת שחובר התלמוד. אבל בשאר מקומות, וכן בשנער בימי הגאונים – אין אדם מכיר אותה הלשון עד שמלמדין אותו.",
+        "ושאלות רבות שואלין אנשי כל עיר ועיר לכל גאון שיהיה בימיהם, לפרש להם דברים קשים שבתלמוד. והם משיבים להם כפי חכמתם. ואותן השואלין מקבצין התשובות ועושין מהם ספרים להבין מהם.",
+        "גם חִברו הגאונים שבכל דור ודור חיבורין לבאר התלמוד: מהם מי שפירש הלכות יחידות, ומהם שפירש פרקים יחידים שנתקשו בימיו, ומהם מי שפירש מסכתות וסדרים.",
+        "ועוד חיברו הלכות פסוקות בענין האסור והמותר, והחייב והפטור, בדברים שהשעה צריכה להן, כדי שיהיו קרובין למדע מי שאינו יכול לירד לעומקו של תלמוד. וזו היא מלאכת יי שעשו בה כל גאוני ישראל, מיום שחובר התלמוד ועד זמן זה, שהוא שנה שמינית אחר מאה ואלף לחורבן.",
+        "ובזמן הזה תקפו צרות יתירות ודחקה שעה את הכל, ואבדה חכמת חכמינו ובינת נבונינו נסתתרה. לפיכך אותן הפירושין והתשובות וההלכות שחִברו הגאונים, וראו שהם דברים מבוארים – נתקשו בימינו, ואין מבין עניניהם כראוי אלא מעט במספר. ואין צריך לומר התלמוד עצמו הבבלי והירושלמי, וספרא וספרי והתוספתות, שהן צריכין דעת רחבה ונפש חכמה וזמן ארוך. ואחר כך יודע מהם הדרך הנכוחה בדברים האסורים והמותרים, ושאר דיני התורה היאך היא.",
+        "ומפני זה נערתי חצני, אני משה ברבי מיימון הספרדי, ונשענתי על הצור ברוך הוא, ובינותי בכל אֵלו הספרים, וראיתי לחבר דברים המתבררים מכל אֵלו החיבורין בענין האסור והמותר, והטמא והטהור, עם שאר דיני התורה, כולן בלשון ברורה ודרך קצרה, עד שתהא תורה שבעל פה כולה סדורה בפי הכל בלא קושיא ולא פירוק. לא זה אומר בכה וזה אומר בכה, אלא דברים ברורים, קרובים נכונים, על פי המשפט אשר יתבאר מכל אלו החיבורין והפירושין הנמצאים מימות רבינו הקדוש ועד עכשיו.",
+        "עד שיהיו כל הדינים גלוים לקטן ולגדול, בדין כל מצוה ומצוה, ובדין כל הדברים שתיקנו חכמים ונביאים. כללו של דבר: כדי שלא יהא אדם צריך לחיבור אחר בעולם בדין מדיני ישראל, אלא יהא חיבור זה מְקַבֵּץ לתורה שבעל פה כולה, עם התקנות והמנהגות והגזירות שנעשו מימות משה רבינו ועד חיבור התלמוד, וכמו שפירשו לנו הגאונים בכל חיבוריהן שחיברו אחר התלמוד. לפיכך קראתי שם חיבור זה \"משנה תורה\", לפי שאדם קורא בתורה שבכתב תחילה, ואחר כך קורא בזה ויודע ממנו תורה שבעל פה כולה, ואינו צריך לקרות ספר אחר ביניהם.",
+        "וראיתי לחלק חיבור זה הלכות הלכות בכל ענין וענין, ואחלק ההלכות לפרקים שבאותו ענין. וכל פרק ופרק אחלק אותו להלכות קטנות, כדי שיהיו סדורין על פה.",
+        "אלו ההלכות שבכל ענין וענין, יש מהם הלכות שהן משפטי מצוה אחת בלבד, והיא המצוה שיש בה דברי קבלה הרבה והיא ענין בפני עצמו. ויש מהם הלכות שהן כוללין משפטי מצוות הרבה, אם יהיו אותן המצוות כולם בענין אחד. מפני שחילוק חיבור זה לפי הענינים, לא לפי מנין המצות, כמו שיתבאר לקורא בו.",
+        "ומנין מצוות של תורה הנוהגות לדורות: שש מאות ושלוש עשרה מצוות. מהן מצוות עשה מאתים שמונה וארבעים, סימן להם מנין אבריו של אדם. ומהן מצוות לא תעשה שלוש מאות חמש וששים, סימן להן מנין ימות החמה."
+    ],
+    "sectionNames": [
+        "Paragraph"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/Wikisource Mishneh Torah.json

@@ -0,0 +1,71 @@
+{
+    "language": "he",
+    "title": "Mishneh Torah, Transmission of the Oral Law",
+    "versionSource": "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%9E%D7%A1%D7%99%D7%A8%D7%AA_%D7%AA%D7%95%D7%A8%D7%94_%D7%A9%D7%91%D7%A2%D7%9C_%D7%A4%D7%94)",
+    "versionTitle": "Wikisource Mishneh Torah",
+    "status": "locked",
+    "license": "CC-BY-SA",
+    "versionTitleInHebrew": "משנה תורה (ויקיטקסט)",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה תורה, מסירת תורה שבעל פה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "text": [
+        "<b>אָז לֹא אֵבוֹשׁ, בְּהַבִּיטִי אֶל כָּל מִצְו‍ֹתֶיךָ:</b><br>כָּל הַמִּצְווֹת שֶׁנִּתְּנוּ לוֹ לְמֹשֶׁה בְּסִינַי – בְּפֵרוּשָׁן נִתְּנוּ, שֶׁנֶּאֱמָר \"וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן, וְהַתּוֹרָה וְהַמִּצְוָה\" (שמות כד, יב): \"תּוֹרָה\", זוֹ תּוֹרָה שֶׁבִּכְתָב; וּ\"מִצְוָה\", זֶה פֵּרוּשָׁהּ. וְצִוָּנוּ לַעֲשׂוֹת הַתּוֹרָה, עַל פִּי הַמִּצְוָה. וּמִצְוָה זוֹ, הִיא הַנִּקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.",
+        "כָּל הַתּוֹרָה – כְּתָבָהּ מֹשֶׁה רַבֵּנוּ קֹדֶם שֶׁיָּמוּת, בִּכְתָב יָדוֹ. וְנָתַן סֵפֶר לְכָל שֵׁבֶט וְשֵׁבֶט; וְסֵפֶר אֶחָד – נְתָנָהוּ בָּאָרוֹן לְעֵד, שֶׁנֶּאֱמָר \"לָקֹחַ, אֵת סֵפֶר הַתּוֹרָה הַזֶּה, וְשַׂמְתֶּם אֹתוֹ, מִצַּד אֲרוֹן בְּרִית־ה' אֱלֹהֵיכֶם; וְהָיָה־שָׁם בְּךָ, לְעֵד\" (דברים לא, כו).",
+        "וְהַמִּצְוָה, שְׁהִיא פֵּרוּשׁ הַתּוֹרָה – לֹא כְתָבָהּ; אֵלָא צִוָּה בָּהּ לַזְּקֵנִים וְלִיהוֹשׁוּעַ וְלִשְׁאָר כָּל יִשְׂרָאֵל, שֶׁנֶּאֱמָר \"אֵת כָּל־הַדָּבָר, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם – אֹתוֹ תִשְׁמְרוּ, לַעֲשׂוֹת . . .\" (דברים יג, א). וּמִפְּנֵי זֶה נִקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.",
+        "אַף עַל פִּי שֶׁלֹּא נִכְתְּבָה תּוֹרָה שֶׁבְּעַל פֶּה, לִמְּדָהּ מֹשֶׁה רַבֵּנוּ כֻּלָּהּ בְּבֵית דִּינוֹ לְשִׁבְעִים זְקֵנִים; וְאֶלְעָזָר וּפִינְחָס וִיהוֹשׁוּעַ, שְׁלָשְׁתָּן קִבְּלוּ מִמֹּשֶׁה. וְלִיהוֹשׁוּעַ שְׁהוּא תַּלְמִידוֹ שֶׁלְּמֹשֶׁה רַבֵּנוּ, מָסַר תּוֹרָה שֶׁבְּעַל פֶּה וְצִוָּהוּ עָלֶיהָ; וְכֵן יְהוֹשׁוּעַ, כָּל יְמֵי חַיָּיו לִמַּד עַל פֶּה.",
+        "וּזְקֵנִים רַבִּים קִבְּלוּ מִיְּהוֹשׁוּעַ, וְקִבַּל עֵלִי מִן הַזְּקֵנִים וּמִפִּינְחָס; וּשְׁמוּאֵל קִבַּל מֵעֵלִי וּבֵית דִּינוֹ, וְדָוִיד קִבַּל מִשְּׁמוּאֵל וּבֵית דִּינוֹ. וַאֲחִיָּה הַשִּׁילוֹנִי, מִיּוֹצְאֵי מִצְרַיִם הָיָה וְלֵוִי הָיָה, וְשָׁמַע מִמֹּשֶׁה, וְהָיָה קָטָן בִּימֵי מֹשֶׁה; וְהוּא קִבַּל מִדָּוִיד וּבֵית דִּינוֹ.",
+        "אֵלִיָּהוּ קִבַּל מֵאֲחִיָּה הַשִּׁילוֹנִי וּבֵית דִּינוֹ, וֶאֱלִישָׁע קִבַּל מֵאֵלִיָּהוּ וּבֵית דִּינוֹ, וִיהוֹיָדָע הַכּוֹהֵן קִבַּל מֵאֱלִישָׁע וּבֵית דִּינוֹ, וּזְכַרְיָהוּ קִבַּל מִיְּהוֹיָדָע וּבֵית דִּינוֹ, וְהוֹשֵׁעַ קִבַּל מִזְּכַרְיָה וּבֵית דִּינוֹ, וְעָמוֹס קִבַּל מֵהוֹשֵׁעַ וּבֵית דִּינוֹ, וִישַׁעְיָהוּ קִבַּל מֵעָמוֹס וּבֵית דִּינוֹ, וּמִיכָה קִבַּל מִיְּשַׁעְיָה וּבֵית דִּינוֹ, וְיוֹאֵל קִבַּל מִמִּיכָה וּבֵית דִּינוֹ, וְנַחוּם קִבַּל מִיּוֹאֵל וּבֵית דִּינוֹ, וַחֲבַקּוּק קִבַּל מִנַּחוּם וּבֵית דִּינוֹ, וּצְפַנְיָה קִבַּ�� מֵחֲבַקּוּק וּבֵית דִּינוֹ, וְיִרְמְיָה קִבַּל מִצְּפַנְיָה וּבֵית דִּינוֹ, וּבָרוּךְ בֶּן נֵרִיָּה קִבַּל מִיִּרְמְיָה וּבֵית דִּינוֹ, וְעֶזְרָא וּבֵית דִּינוֹ קִבְּלוּ מִבָּרוּךְ וּבֵית דִּינוֹ.",
+        "בֵּית דִּינוֹ שֶׁלְּעֶזְרָא, הֶם הַנִּקְרָאִין אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה. וְהֶם חַגַּי זְכַרְיָה וּמַלְאָכִי, וְדָנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, וּנְחֶמְיָה בֶּן חֲכַלְיָה, וּמָרְדֳּכַי, וּזְרֻבָּבֶל; וְהַרְבֵּה חֲכָמִים עִמָּהֶם, תַּשְׁלוּם מֵאָה וְעֶשְׂרִים זְקֵנִים. הָאַחֲרוֹן מֵהֶם הוּא שִׁמְעוֹן הַצַּדִּיק, וְהוּא הָיָה מִכְּלַל הַמֵּאָה וְעֶשְׂרִים, וְקִבַּל תּוֹרָה שֶׁבְּעַל פֶּה מִכֻּלָּן; וְהוּא הָיָה כּוֹהֵן גָּדוֹל, אַחַר עֶזְרָא.",
+        "אַנְטִיגְנוֹס אִישׁ שׂוֹכוֹ וּבֵית דִּינוֹ קִבְּלוּ מִשִּׁמְעוֹן הַצַּדִּיק וּבֵית דִּינוֹ, וְיוֹסֵף בֶּן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵף בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם וּבֵית דִּינָם קִבְּלוּ מֵאַנְטִיגְנוֹס וּבֵית דִּינוֹ, וִיהוֹשׁוּעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי וּבֵית דִּינָם קִבְּלוּ מִיּוֹסֵף וְיוֹסֵף וּבֵית דִּינָם, וִיהוּדָה בֶּן טָבַאי וְשִׁמְעוֹן בֶּן שָׁטָח וּבֵית דִּינָם קִבְּלוּ מִיְּהוֹשׁוּעַ וְנִתַּאי וּבֵית דִּינָם. שְׁמַעְיָה וְאַבְטַלְיוֹן גֵּרֵי הַצֶּדֶק וּבֵית דִּינָם קִבְּלוּ מִיְּהוּדָה וְשִׁמְעוֹן וּבֵית דִּינָם. וְהִלֵּל וְשַׁמַּאי וּבֵית דִּינָם קִבְּלוּ מִשְּׁמַעְיָה וְאַבְטַלְיוֹן וּבֵית דִּינָם. וְרַבַּן יוֹחָנָן בֶּן זַכַּאי וְרַבַּן שִׁמְעוֹן בְּנוֹ שֶׁלְּהִלֵּל קִבְּלוּ מֵהִלֵּל וּבֵית דִּינוֹ.",
+        "חֲמִשָּׁה תַּלְמִידִים הָיוּ לוֹ לְרַבַּן יוֹחָנָן בֶּן זַכַּאי, וְהֶם גְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מִמֶּנּוּ; וְאֵלּוּ הֶם – רִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְרִבִּי יְהוֹשׁוּעַ, וְרִבִּי יוֹסֵי הַכּוֹהֵן, וְרִבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרִבִּי אֶלְעָזָר בֶּן עֲרָךְ. וְרִבִּי עֲקִיבָה בֶּן יוֹסֵף קִבַּל מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְיוֹסֵף אָבִיו גֵּר צֶדֶק הָיָה. וְרִבִּי יִשְׁמָעֵאל וְרִבִּי מֵאִיר בֶּן גֵּר הַצֶּדֶק קִבְּלוּ מֵרִבִּי עֲקִיבָה, וְגַם קִבַּל רִבִּי מֵאִיר וַחֲבֵרָיו מֵרִבִּי יִשְׁמָעֵאל.",
+        "חֲבֵרָיו שֶׁלְּרִבִּי מֵאִיר – הֶם רִבִּי יְהוּדָה, וְרִבִּי יוֹסֵי, וְרִבִּי שִׁמְעוֹן, וְרִבִּי נְחֶמְיָה, וְרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ, וְרִבִּי יוֹחָנָן הַסַּנְדְּלָר, וְשִׁמְעוֹן בֶּן עַזַּאי, וְרִבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן. וְכֵן קִבְּלוּ חֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל; וַחֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה – הֶם רִבִּי טַרְפוֹן רִבּוֹ שֶׁלְּרִבִּי יוֹסֵי הַגָּלִילִי, וְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, וְרִבִּי יוֹחָנָן בֶּן נוּרִי.",
+        "רַבַּן גַּמְלִיאֵל הַזָּקֵן קִבַּל מֵרַבַּן שִׁמְעוֹן אָבִיו, בְּנוֹ שֶׁלְּהִלֵּל; וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן גַּמְלִיאֵל בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ. וְרִבִּי יְהוּדָה בְּנוֹ שֶׁלְּרַבַּן שִׁמְעוֹן, זֶה הוּא הַנִּקְרָא רַבֵּנוּ הַקָּדוֹשׁ, וְהוּא קִבַּל מֵאָבִיו, וּמֵרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ וּמֵרִבִּי שִׁמְעוֹן חֲבֵרוֹ.",
+        "רַבֵּנוּ הַקָּדוֹשׁ חִבַּר הַמִּשְׁנָה. וּמִיְּמוֹת מֹשֶׁה וְעַד רַבֵּנוּ הַקָּדוֹשׁ, לֹא חִבְּרוּ חִבּוּר שֶׁמְּלַמְּדִין אוֹתוֹ בָּרַבִּים בְּתוֹרָה שֶׁבְּעַל פֶּה; אֵלָא בְּכָל דּוֹר וָדוֹר, רֹאשׁ בֵּית דִּין אוֹ נָבִיא שֶׁיִּהְיֶה בְּאוֹתוֹ הַדּוֹר, כּוֹתֵב לְעַצְמוֹ זִכָּרוֹן בַּשְּׁמוּעוֹת שֶׁשָּׁמַע מֵרִבּוֹתָיו, וְהוּא מְלַמֵּד עַל פֶּה בָּרַבִּים.",
+        "וְכֵן כָּל אֶחָד וְאֶחָד כּוֹתֵב לְעַצְמוֹ כְּפִי כּוֹחוֹ, מִבֵּאוּר הַתּוֹרָה וּמֵהִלְכּוֹתֶיהָ כְּמוֹ שֶׁשָּׁמַע, וּמִדְּבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל דּוֹר וָדוֹר, בְּדִינִים שֶׁלֹּא לְמָדוּם מִפִּי הַשְּׁמוּעָה אֵלָא בְּמִדָּה מִשְּׁלוֹשׁ עֶשְׂרֵה מִדּוֹת וְהִסְכִּימוּ עֲלֵיהֶן בֵּית דִּין הַגָּדוֹל. וְכֵן הָיָה הַדָּבָר תָּמִיד, עַד רַבֵּנוּ הַקָּדוֹשׁ.",
+        "וְהוּא קִבַּץ כָּל הַשְּׁמוּעוֹת וְכָל הַדִּינִין וְכָל הַבֵּאוּרִין וְהַפֵּרוּשִׁין שֶׁשָּׁמְעוּ מִמֹּשֶׁה רַבֵּנוּ, וְשֶׁלִּמְּדוּ בֵּית דִּין שֶׁלְּכָל דּוֹר וָדוֹר, בְּכָל הַתּוֹרָה כֻּלָּהּ; וְחִבַּר מֵהַכֹּל סֵפֶר הַמִּשְׁנָה. וְשִׁנְּנוֹ בָּרַבִּים, וְנִגְלָה לְכָל יִשְׂרָאֵל; וּכְתָבוּהוּ כֻּלָּם, וְרִבְּצוּ בְּכָל מָקוֹם, כְּדֵי שֶׁלֹּא תִשְׁתַּכַּח תּוֹרָה שֶׁבְּעַל פֶּה מִיִּשְׂרָאֵל.",
+        "וְלָמָּה עָשָׂה רַבֵּנוּ הַקָּדוֹשׁ כָּךְ, וְלֹא הִנִּיחַ הַדָּבָר כְּמוֹת שֶׁהָיָה – לְפִי שֶׁרָאָה שֶׁהַתַּלְמִידִים מִתְמַעֲטִים וְהוֹלְכִים, וְהַצָּרוֹת מִתְחַדְּשׁוֹת וּבָאוֹת, וּמַמְלֶכֶת הָרִשְׁעָה פּוֹשֶׁטֶת בָּעוֹלָם וּמִתְגַּבֶּרֶת, וְיִשְׂרָאֵל מִתְגַּלְגְּלִים וְהוֹלְכִים לַקְּצָווֹת: חִבַּר חִבּוּר אֶחָד לִהְיוֹת בְּיַד כֻּלָּם, כְּדֵי שֶׁיִּלְמְדוּהוּ בִּמְהֵרָה וְלֹא יִשָּׁכַח; וְיָשַׁב כָּל יָמָיו הוּא וּבֵית דִּינוֹ, וְלִמַּד הַמִּשְׁנָה בָּרַבִּים.",
+        "וְאֵלּוּ הֶם גְּדוֹלֵי הַחֲכָמִים שֶׁהָיוּ בְּבֵית דִּינוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ וְקִבְּלוּ מִמֶּנּוּ – שִׁמְעוֹן וְגַמְלִיאֵל בָּנָיו, וְרִבִּי אָפֵס, וְרִבִּי חֲנַנְיָה בֶּן חָמָא, וְרִבִּי חִיָּא, וְרָב, וְרִבִּי יַנַּאי, וּבַר קַפָּרָא, וּשְׁמוּאֵל, וְרִבִּי יוֹחָנָן, וְרִבִּי הוֹשַׁעְיָה. אֵלּוּ הֶם הַגְּדוֹלִים שֶׁקִּבְּלוּ מִמֶּנּוּ, וְעִמָּהֶם אֲלָפִים וּרְבָבוֹת מִשְּׁאָר הַחֲכָמִים.",
+        "אַף עַל פִּי שֶׁאֵלּוּ הָאַחַד עָשָׂר קִבְּלוּ מֵרַבֵּנוּ הַקָּדוֹשׁ וְעָמְדוּ בְּמִדְרָשׁוֹ, רִבִּי יוֹחָנָן קָטָן הָיָה וְאַחַר כָּךְ הָיָה תַּלְמִיד לְרִבִּי יַנַּאי וְקִבַּל מִמֶּנּוּ תּוֹרָה. וְכֵן רָב קִבַּל מֵרִבִּי יַנַּאי; וּשְׁמוּאֵל קִבַּל מֵרִבִּי חֲנַנְיָה בֶּן חָמָא.",
+        "רָב חִבַּר סִפְרָא וְסִפְרֵי לְבָאַר וּלְהוֹדִיעַ עִיקְרֵי הַמִּשְׁנָה, וְרִבִּי חִיָּא חִבַּר הַתּוֹסֶפְתָּא לְבָאַר עִנְיְנֵי הַמִּשְׁנָה. וְכֵן רִבִּי הוֹשַׁעְיָה וּבַר קַפָּרָא חִבְּרוּ בַּרַּיְתּוֹת לְבָאַר דִּבְרֵי הַמִּשְׁנָה, וְרִבִּי יוֹחָנָן חִבַּר הַתַּלְמוּד הַיְּרוּשְׁלְמִי בְּאֶרֶץ יִשְׂרָאֵל אַחַר חָרְבַּן הַבַּיִת בְּקֵרוּב מִשְּׁלוֹשׁ מֵאוֹת שָׁנָה.",
+        "וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרָב וּשְׁמוּאֵל – רָב הוּנָא, וְרָב יְהוּדָה, וְרָב נַחְמָן, וְרָב כַּהֲנָא; וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרִבִּי יוֹחָנָן – רַבָּה בַּר בַּר חָנָה, וְרִבִּי אַמֵי, וְרִבִּי אַסֵי, וְרָב דִּימֵי, וְרַאבּוּן.",
+        "וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרָב הוּנָא וּמֵרָב יְהוּדָה, רַבָּה וְרָב יוֹסֵף. וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּה וְרָב יוֹסֵף, אַבַּיֵי וְרַבָּא; וּשְׁנֵיהֶם קִבְּלוּ גַּם מֵרָב נַחְמָן. וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּא, רָב אַשֵׁי וְרַבִּינָא; וּמָר בַּר רָב אַשֵׁי קִבַּל מֵאָבִיו וּמֵרַבִּינָא.",
+        "נִמְצָא מֵרָב אַשֵׁי עַד מֹשֶׁה רַבֵּנוּ – אַרְבָּעִים אִישׁ, וְאֵלּוּ הֶן: (א) רָב אַשֵׁי, (ב) מֵרַבָּא, (ג) מֵרַבָּה, (ד) מֵרָב הוּנָא, (ה) מֵרִבִּי יוֹחָנָן וְרָב וּשְׁמוּאֵל, (ו) מֵרַבֵּנוּ הַקָּדוֹשׁ, (ז) מֵרַבַּן שִׁמְעוֹן אָבִיו, (ח) מֵרַבַּן גַּמְלִיאֵל אָבִיו, (ט) מֵרַבַּן שִׁמְעוֹן אָבִיו, (י) מֵרַבַּן גַּמְלִיאֵל הַזָּקֵן אָבִיו, (יא) מֵרַבַּן שִׁמְעוֹן אָבִיו, (יב) מֵהִלֵּל אָבִיו וְשַׁמַּאי, (יג) מִשְּׁמַעְיָה וְאַבְטַלְיוֹן, (יד) מִיְּהוּדָה וְשִׁמְעוֹן, (טו) מִיְּהוֹשׁוּעַ וְנִתַּאי, (טז) מִיּוֹסֵף וְיוֹסֵף, (יז) מֵאַנְטִיגְנוֹס, (יח) מִשִּׁמְעוֹן הַצַּדִּיק, (יט) מֵעֶזְרָא, (כ) מִבָּרוּךְ, (כא) מִיִּרְמְיָה, (כב) מִצְּפַנְיָה, (כג) מֵחֲבַקּוּק, (כד) מִנַּחוּם, (כה) מִיּוֹאֵל, (כו) מִמִּיכָה, (כז) מִיְּשַׁעְיָה, (כח) מֵעָמוֹס, (כט) מֵהוֹשֵׁעַ, (ל) מִזְּכַרְיָה, (לא) מִיְּהוֹיָדָע, (לב) מֵאֱלִישָׁע, (לג) מֵאֵלִיָּהוּ, (לד) מֵאֲחִיָּה, (לה) מִדָּוִיד, (לו) מִשְּׁמוּאֵל, (לז) מֵעֵלִי, (לח) מִפִּינְחָס, (לט) מִיְּהוֹשׁוּעַ, (מ) מִמֹּשֶׁה רַבֵּנוּ רִבָּן שֶׁלְּכָל הַנְּבִיאִים, מֵעִם ה' אֱלֹהֵי יִשְׂרָאֵל.",
+        "כָּל אֵלּוּ הַחֲכָמִים הַנִּזְכָּרִים, הֶם גְּדוֹלֵי הַדּוֹרוֹת – מֵהֶם רָאשֵׁי יְשִׁיבוֹת, וּמֵהֶם רָאשֵׁי גָּלִיּוֹת, וּמֵהֶם מִסַּנְהֶדְּרֵי גְּדוֹלָה. וְעִמָּהֶם בְּכָל דּוֹר וָדוֹר, אֲלָפִים וּרְבָבוֹת שֶׁשָּׁמְעוּ מֵהֶם וְעִמָּהֶם.",
+        "רַבִּינָא וְרָב אַשֵׁי, הֶם סוֹף חַכְמֵי הַתַּלְמוּד; וְרָב אַשֵׁי הוּא שֶׁחִבַּר הַתַּלְמוּד הַבַּבְלִי בְּאֶרֶץ שִׁנְעָר, אַחַר שֶׁחִבַּר רִבִּי יוֹחָנָן הַתַּלְמוּד הַיְּרוּשְׁלְמִי בִּכְמוֹ מֵאָה שָׁנָה.",
+        "וְעִנְיַן שְׁנֵי הַתַּלְמוּדִין – הוּא פֵּרוּשׁ דִּבְרֵי הַמִּשְׁנָה וּבֵאוּר עֲמוּקוֹתֶיהָ, וּדְבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל בֵּית דִּין וּבֵית דִּין מִיְּמוֹת רַבֵּנוּ הַקָּדוֹשׁ וְעַד חִבּוּר הַתַּלְמוּד. וּמִשְּׁנֵי הַתַּלְמוּדִין, וּמִן הַתּוֹסֶפְתָּא, וּמִסִּפְרָא וּמִסִּפְרֵי, וּמִן הַתּוֹסֶפְתּוֹת – מִכֻּלָּם יִתְבָּאַר הָאָסוּר וְהַמֻּתָּר, וְהַטָּמֵא וְהַטָּהוֹר, וְהַחַיָּב וְהַפָּטוּר, וְהַכָּשֵׁר וְהַפָּסוּל, כְּמוֹ שֶׁהִעְתִּיקוּ אִישׁ מִפִּי אִישׁ מִפִּי מֹשֶׁה מִסִּינַי.",
+        "גַּם יִתְבָּאַר מֵהֶם דְּבָרִים שֶׁגָּזְרוּ חֲכָמִים וּנְבִיאִים שֶׁבְּכָל דּוֹר וָדוֹר, לַעֲשׂוֹת סְיָג לַתּוֹרָה, כְּמוֹ שֶׁשָּׁמְעוּ מִמֹּשֶׁה ��ְּפֵרוּשׁ \"וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי\" (ויקרא יח, ל), שֶׁאָמַר עֲשׂוּ מִשְׁמֶרֶת לְמִשְׁמַרְתִּי.",
+        "וְכֵן יִתְבָּאַר מֵהֶם הַמִּנְהָגוֹת וְהַתַּקָּנוֹת שֶׁהִתְקִינוּ אוֹ שֶׁנָּהֲגוּ בְּכָל דּוֹר וָדוֹר, כְּמוֹ שֶׁרָאוּ בֵּית דִּין שֶׁלְּאוֹתוֹ הַדּוֹר, לְפִי שֶׁאָסוּר לָסוּר מֵהֶם, שֶׁנֶּאֱמָר \"לֹא תָסוּר, מִכָּל הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ – יָמִין וּשְׂמֹאל\" (ראה דברים יז, יא).",
+        "וְכֵן מִשְׁפָּטִים וְדִינִין פִּלְאִיִּים שֶׁלֹּא קִבְּלוּ אוֹתָן מִמֹּשֶׁה, וְדָנוּ בָּהֶן בֵּית דִּין הַגָּדוֹל שֶׁלְּאוֹתוֹ הַדּוֹר בַּמִּדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן, וּפָסְקוּ אוֹתָן הַזְּקֵנִים, וְגָמְרוּ שֶׁהַדִּין כָּךְ הוּא. הַכֹּל חִבַּר רָב אַשֵׁי בַּתַּלְמוּד, מִיְּמוֹת מֹשֶׁה וְעַד יָמָיו.",
+        "וְחִבְּרוּ חַכְמֵי מִשְׁנָה חִבּוּרִין אֲחֵרִים, לְפָרַשׁ דִּבְרֵי הַתּוֹרָה: רִבִּי הוֹשַׁעְיָה תַּלְמִידוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ, חִבַּר בֵּאוּר סֵפֶר בְּרֵאשִׁית. וְרִבִּי יִשְׁמָעֵאל פֵּרַשׁ מֵאֵלֶּה שְׁמוֹת עַד סוֹף הַתּוֹרָה, וְהוּא הַנִּקְרָא מְכִלְּתָא; וְכֵן רִבִּי עֲקִיבָה חִבַּר מְכִלְּתָא. וַחֲכָמִים אֲחֵרִים אַחֲרֵיהֶם חִבְּרוּ מִדְרָשׁוֹת. וְהַכֹּל חֻבַּר קֹדֶם הַתַּלְמוּד הַבַּבְלִי.",
+        "נִמְצָא רַבִּינָא וְרָב אַשֵׁי וְחַבְרֵיהֶם, סוֹף גְּדוֹלֵי חַכְמֵי יִשְׂרָאֵל הַמַּעְתִּיקִים תּוֹרָה שֶׁבְּעַל פֶּה, וְשֶׁגָּזְרוּ גְּזֵרוֹת וְהִתְקִינוּ תַּקָּנוֹת וְהִנְהִיגוּ מִנְהָגוֹת וּפָשְׁטוּ גְּזֵרוֹתָם וְתַקָּנוֹתָם וּמִנְהֲגוֹתָם בְּכָל יִשְׂרָאֵל, בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם.",
+        "וְאַחַר בֵּית דִּינוֹ שֶׁלְּרָב אַשֵׁי, שֶׁחִבַּר הַתַּלְמוּד בִּימֵי בְּנוֹ וּגְמָרוֹ, נִתְפַּזְּרוּ יִשְׂרָאֵל בְּכָל הָאֲרָצוֹת פִּזּוּר יָתֵר, וְהִגִּיעוּ לַקְּצָווֹת וְלָאִיִּים הָרְחוֹקִים; וְרָבְתָה קְטָטָה בָּעוֹלָם, וְנִשְׁתַּבְּשׁוּ הַדְּרָכִים בִּגְיָסוֹת. וְנִתְמַעַט תַּלְמוּד תּוֹרָה, וְלֹא נִתְכַּנְּסוּ יִשְׂרָאֵל לִלְמֹד בִּישִׁיבוֹתֵיהֶם אֲלָפִים וּרְבָבוֹת כְּמוֹ שֶׁהָיוּ מִקֹּדֶם.",
+        "אֵלָא מִתְקַבְּצִים יְחִידִים הַשְּׂרִידִים אֲשֶׁר ה' קוֹרֶא בְּכָל עִיר וְעִיר וּבְכָל מְדִינָה וּמְדִינָה, וְעוֹסְקִים בַּתּוֹרָה, וּמְבִינִים בְּחִבּוּרֵי הַחֲכָמִים כֻּלָּם, וְיוֹדְעִים מֵהֶם דֶּרֶךְ הַמִּשְׁפָּט הֵיאַךְ הוּא.",
+        "וְכָל בֵּית דִּין שֶׁעָמַד אַחַר הַתַּלְמוּד בְּכָל מְדִינָה וּמְדִינָה וְגָזַר אוֹ הִתְקִין אוֹ הִנְהִיג לִבְנֵי מְדִינָתוֹ, אוֹ לִבְנֵי מְדִינוֹת – לֹא פָשְׁטוּ מַעֲשָׂיו בְּכָל יִשְׂרָאֵל: מִפְּנֵי רֹחַק מוֹשְׁבוֹתֵיהֶם, וְשִׁבּוּשׁ הַדְּרָכִים; וֶהֱיוֹת בֵּית דִּין שֶׁלְּאוֹתָהּ הַמְּדִינָה יְחִידִים, וּבֵית דִּין הַגָּדוֹל שֶׁלְּשִׁבְעִים בָּטַל מִכַּמָּה שָׁנִים קֹדֶם חִבּוּר הַתַּלְמוּד.",
+        "לְפִיכָּךְ אֵין כּוֹפִין אַנְשֵׁי מְדִינָה זוֹ לִנְהֹג בְּמִנְהַג מְדִינָה אַחֶרֶת, וְאֵין אוֹמְרִין לְבֵית דִּין זֶה לִגְזֹר גְּזֵרָה שֶׁגְּזָרָהּ בֵּית דִּין אַחֵר בִּמְדִינָתוֹ. וְכֵן אִם לִמַּד אֶחָד מִן הַגְּאוֹנִים שֶׁדֶּרֶךְ הַמִּשְׁפָּט כָּ��ְ הוּא, וְנִתְבָּאַר לְבֵית דִּין אַחֵר שֶׁעָמַד אַחֲרָיו שְׁאֵין זֶה דֶּרֶךְ הַמִּשְׁפָּט הַכָּתוּב בַּתַּלְמוּד – אֵין שׁוֹמְעִין לָרִאשׁוֹן, אֵלָא לְמִי שֶׁהַדַּעַת נוֹטָה לִדְבָרָיו, בֵּין רִאשׁוֹן, בֵּין אַחֲרוֹן.",
+        "וּדְבָרִים הַלָּלוּ, בְּדִינִים וּגְזֵרוֹת וְתַקָּנוֹת וּמִנְהָגוֹת שֶׁנִּתְחַדְּשׁוּ אַחַר חִבּוּר הַתַּלְמוּד. אֲבָל כָּל הַדְּבָרִים שֶׁבַּתַּלְמוּד הַבַּבְלִי, חַיָּבִין כָּל בֵּית יִשְׂרָאֵל לָלֶכֶת בָּהֶם; וְכוֹפִין כָּל עִיר וְעִיר וְכָל מְדִינָה וּמְדִינָה לִנְהֹג בְּכָל הַמִּנְהָגוֹת שֶׁנָּהֲגוּ חֲכָמִים שֶׁבַּתַּלְמוּד, וְלִגְזֹר גְּזֵרוֹתָם וְלָלֶכֶת בְּתַקָּנוֹתָם.",
+        "הוֹאִיל וְכָל אוֹתָן הַדְּבָרִים שֶׁבַּתַּלְמוּד הִסְכִּימוּ עֲלֵיהֶם כָּל יִשְׂרָאֵל, וְאוֹתָן הַחֲכָמִים שֶׁהִתְקִינוּ אוֹ שֶׁגָּזְרוּ אוֹ שֶׁהִנְהִיגוּ אוֹ שֶׁדָּנוּ דִּין וְלִמְּדוּ שֶׁהַמִּשְׁפָּט כָּךְ הוּא הֶם כָּל חַכְמֵי יִשְׂרָאֵל אוֹ רֻבָּן, וְהֶם שֶׁשָּׁמְעוּ הַקַּבָּלָה בְּעִיקְרֵי הַתּוֹרָה כֻּלָּהּ, אִישׁ מִפִּי אִישׁ עַד מֹשֶׁה רַבֵּנוּ.",
+        "כָּל הַחֲכָמִים שֶׁעָמְדוּ אַחַר חִבּוּר הַתַּלְמוּד וּבָנוּ בּוֹ, וְיָצָא לָהֶם שֵׁם בְּחָכְמָתָם – הֶם הַנִּקְרָאִים גְּאוֹנִים. וְכָל אֵלּוּ הַגְּאוֹנִים שֶׁעָמְדוּ בְּאֶרֶץ יִשְׂרָאֵל וּבְאֶרֶץ שִׁנְעָר וּבִסְפָרַד וּבְצָרְפַת לִמְּדוּ דֶּרֶךְ הַתַּלְמוּד וְהוֹצִיאוּ לָאוֹר תַּעֲלוּמוֹתָיו וּבֵאֲרוּ עִנְיָנָיו, לְפִי שֶׁדֶּרֶךְ עֲמוּקָה דַּרְכּוֹ עַד לִמְאוֹד. וְעוֹד שְׁהוּא בִּלְשׁוֹן אֲרַמִּי מְעֹרָב עִם לְשׁוֹנוֹת אֲחֵרוֹת, לְפִי שֶׁאוֹתָהּ הַלָּשׁוֹן הָיְתָה בְּרוּרָה לַכֹּל בְּשִׁנְעָר בָּעֵת שֶׁחֻבַּר הַתַּלְמוּד; אֲבָל בִּשְׁאָר הַמְּקוֹמוֹת וְכֵן בְּשִׁנְעָר בִּימֵי הַגְּאוֹנִים, אֵין אָדָם מַכִּיר אוֹתָהּ לָשׁוֹן עַד שֶׁמְּלַמְּדִים אוֹתוֹ.",
+        "וּשְׁאֵלוֹת רַבּוֹת שׁוֹאֲלִין אַנְשֵׁי כָּל עִיר וְעִיר לְכָל גָּאוֹן שֶׁיִּהְיֶה בִּימֵיהֶם לְפָרַשׁ לָהֶם דְּבָרִים קָשִׁים שֶׁבַּתַּלְמוּד, וְהֶם מְשִׁיבִים לָהֶם כְּפִי חָכְמָתָם; וְאוֹתָן הַשּׁוֹאֲלִין מְקַבְּצִין הַתְּשׁוּבוֹת, וְעוֹשִׂין מֵהֶן סְפָרִים לְהָבִין מֵהֶם.",
+        "גַּם חִבְּרוּ הַגְּאוֹנִים שֶׁבְּכָל דּוֹר וָדוֹר, חִבּוּרִין לְבָאַר הַתַּלְמוּד: מֵהֶם מִי שֶׁפֵּרַשׁ הֲלָכוֹת יְחִידוֹת, וּמֵהֶם מִי שֶׁפֵּרַשׁ פְּרָקִים יְחִידִים שֶׁנִּתְקַשּׁוּ בְּיָמָיו, וּמֵהֶם מִי שֶׁפֵּרַשׁ מַסֶּכְתּוֹת וּסְדָרִים.",
+        "וְעוֹד חִבְּרוּ הֲלָכוֹת פְּסוּקוֹת, בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַחַיָּב וְהַפָּטוּר, בִּדְבָרִים שֶׁהַשָּׁעָה צְרִיכָה לָהֶם, כְּדֵי שֶׁיִּהְיוּ קְרוֹבִין לְמַדַּע מִי שְׁאֵינוּ יָכוֹל לֵירַד לְעָמְקוֹ שֶׁלַּתַּלְמוּד. וְזוֹ הִיא מְלֶאכֶת ה' שֶׁעָשׂוּ בָּהּ כָּל גְּאוֹנֵי יִשְׂרָאֵל, מִיּוֹם שֶׁחֻבַּר הַתַּלְמוּד וְעַד זְמָן זֶה, שְׁהוּא שָׁנָה שְׁמִינִית אַחַר מֵאָה וְאֶלֶף לְחָרְבָּן.",
+        "וּבַזְּמָן הַזֶּה תָּכְפוּ צָרוֹת יְתֵרוֹת, וְדָחֲקָה שָׁעָה אֶת הַכֹּל, וְאָבְדָה חָכְמַת חֲכָמֵינוּ, וּבִינַת נְבוֹנֵינוּ נִסְתַּתְּרָה; לְפִיכָּךְ או��תָן הַפֵּרוּשִׁין וְהַתְּשׁוּבוֹת וְהַהֲלָכוֹת שֶׁחִבְּרוּ הַגְּאוֹנִים, וְרָאוּ שְׁהֶם דְּבָרִים מְבֹאָרִים, נִתְקַשּׁוּ בְּיָמֵינוּ, וְאֵין מֵבִין עִנְיְנֵיהֶם כָּרָאוּי אֵלָא מְעַט בְּמִסְפָּר. וְאֵין צָרִיךְ לוֹמַר, הַתַּלְמוּד עַצְמוֹ: הַבַּבְלִי, וְהַיְּרוּשְׁלְמִי, וְסִפְרָא, וְסִפְרֵי, וְהַתּוֹסֶפְתּוֹת – שְׁהֶן צְרִיכִין דַּעַת רְחָבָה וְנֶפֶשׁ חֲכָמָה וּזְמָן אָרוּךְ, וְאַחַר כָּךְ יִוָּדַע מֵהֶן הַדֶּרֶךְ הַנְּכוֹחָה בַּדְּבָרִים הָאֲסוּרִין וְהַמֻּתָּרִין וּשְׁאָר דִּינֵי תּוֹרָה הֵיאַךְ הִיא.",
+        "וּמִפְּנֵי זֶה נָעַרְתִּי חָצְנִי, אֲנִי מֹשֶׁה בֵּירִבִּי מַיְמוֹן הַסְּפָרַדִּי, וְנִשְׁעַנְתִּי עַל הַצּוּר בָּרוּךְ הוּא, וּבִינוֹתִי בְּכָל אֵלּוּ הַסְּפָרִים; וְרָאִיתִי לְחַבַּר דְּבָרִים הַמִּתְבָּרְרִים מִכָּל אֵלּוּ הַחִבּוּרִין, בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַטָּמֵא וְהַטָּהוֹר עִם שְׁאָר דִּינֵי תּוֹרָה: כֻּלָּן בְּלָשׁוֹן בְּרוּרָה וְדֶרֶךְ קְצָרָה, עַד שֶׁתְּהֶא תּוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ סְדוּרָה בְּפִי הַכֹּל – בְּלֹא קֻשְׁיָה וְלֹא פֵּרוּק, וְלֹא זֶה אוֹמֵר בְּכֹה וְזֶה אוֹמֵר בְּכֹה, אֵלָא דְּבָרִים בְּרוּרִים קְרוֹבִים נְכוֹנִים, עַל פִּי הַמִּשְׁפָּט אֲשֶׁר יִתְבָּאַר מִכָּל אֵלּוּ הַחִבּוּרִין וְהַפֵּרוּשִׁין הַנִּמְצָאִים מִיְּמוֹת רַבֵּנוּ הַקָּדוֹשׁ וְעַד עַכְשָׁו.",
+        "עַד שֶׁיִּהְיוּ כָּל הַדִּינִין גְּלוּיִין לַקָּטָן וְלַגָּדוֹל בְּדִין כָּל מִצְוָה וּמִצְוָה, וּבְדִין כָּל הַדְּבָרִים שֶׁתִּקְּנוּ חֲכָמִים וּנְבִיאִים: כְּלָלוֹ שֶׁלַּדָּבָר, כְּדֵי שֶׁלֹּא יְהֶא אָדָם צָרִיךְ לְחִבּוּר אַחֵר בָּעוֹלָם בְּדִין מִדִּינֵי יִשְׂרָאֵל; אֵלָא יִהְיֶה חִבּוּר זֶה מְקַבֵּץ לְתוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ, עִם הַתַּקָּנוֹת וְהַמִּנְהָגוֹת וְהַגְּזֵרוֹת שֶׁנַּעֲשׂוּ מִיְּמוֹת מֹשֶׁה רַבֵּנוּ וְעַד חִבּוּר הַתַּלְמוּד, וּכְמוֹ שֶׁפֵּרְשׁוּ לָנוּ הַגְּאוֹנִים בְּכָל חִבּוּרֵיהֶן, שֶׁחִבְּרוּ אַחַר הַתַּלְמוּד. לְפִיכָּךְ קָרָאתִי שֵׁם חִבּוּר זֶה מִשְׁנֵה תּוֹרָה – לְפִי שֶׁאָדָם קוֹרֶא תּוֹרָה שֶׁבִּכְתָב תְּחִלָּה, וְאַחַר כָּךְ קוֹרֶא בְּזֶה, וְיוֹדֵעַ מִמֶּנּוּ תּוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ, וְאֵינוּ צָרִיךְ לִקְרוֹת סֵפֶר אַחֵר בֵּינֵיהֶם.",
+        "וְרָאִיתִי לְחַלַּק חִבּוּר זֶה הֲלָכוֹת הֲלָכוֹת בְּכָל עִנְיָן וְעִנְיָן, וַאֲחַלַּק הַהֲלָכוֹת לִפְרָקִים שֶׁבְּאוֹתוֹ עִנְיָן; וְכָל פֵּרֶק וּפֵרֶק אֲחַלַּק אוֹתוֹ לַהֲלָכוֹת קְטַנּוֹת, כְּדֵי שֶׁיִּהְיוּ סְדוּרִין עַל פֶּה.",
+        "אֵלּוּ הַהֲלָכוֹת שֶׁבְּכָל עִנְיָן וְעִנְיָן – יֵשׁ מֵהֶן הֲלָכוֹת שְׁהֶן מִשְׁפְּטֵי מִצְוָה אַחַת בִּלְבָד, וְהִיא הַמִּצְוָה שֶׁיֵּשׁ בָּהּ דִּבְרֵי קַבָּלָה הַרְבֵּה וְהִיא עִנְיָן בִּפְנֵי עַצְמוֹ; וְיֵשׁ מֵהֶן הֲלָכוֹת שְׁהֶן כּוֹלְלִין מִשְׁפְּטֵי מִצְווֹת הַרְבֵּה, אִם יִהְיוּ אוֹתָן הַמִּצְווֹת כֻּלָּן בְּעִנְיָן אֶחָד: מִפְּנֵי שֶׁחִלּוּק חִבּוּר זֶה הוּא לְפִי הָעִנְיָנִים לֹא לְפִי מִנְיַן הַמִּצְווֹת, כְּמוֹ שֶׁיִּתְבָּאַר לַקּוֹרֶא בּוֹ.",
+        "וּמִנְיַן ��ִצְווֹת שֶׁלַּתּוֹרָה הַנּוֹהֲגוֹת לְדוֹרוֹת, שֵׁשׁ מֵאוֹת וּשְׁלוֹשׁ עֶשְׂרֵה מִצְווֹת: מֵהֶן מִצְווֹת עֲשֵׂה מָאתַיִם שְׁמוֹנֶה וְאַרְבָּעִים, סִימָן לָהֶן מִנְיַן אֵבָרָיו שֶׁלָּאָדָם; וּמֵהֶן מִצְווֹת לֹא תַעֲשֶׂה שְׁלוֹשׁ מֵאוֹת חָמֵשׁ וְשִׁשִּׁים, סִימָן לָהֶן מִנְיַן יְמוֹת הַחַמָּה."
+    ],
+    "sectionNames": [
+        "Paragraph"
+    ]
+}

json/Halakhah/Mishneh Torah/Introduction/Mishneh Torah, Transmission of the Oral Law/Hebrew/merged.json

@@ -0,0 +1,68 @@
+{
+    "title": "Mishneh Torah, Transmission of the Oral Law",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Transmission_of_the_Oral_Law",
+    "text": [
+        "<b>אָז לֹא אֵבוֹשׁ, בְּהַבִּיטִי אֶל כָּל מִצְו‍ֹתֶיךָ:</b><br>כָּל הַמִּצְווֹת שֶׁנִּתְּנוּ לוֹ לְמֹשֶׁה בְּסִינַי – בְּפֵרוּשָׁן נִתְּנוּ, שֶׁנֶּאֱמָר \"וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן, וְהַתּוֹרָה וְהַמִּצְוָה\" (שמות כד, יב): \"תּוֹרָה\", זוֹ תּוֹרָה שֶׁבִּכְתָב; וּ\"מִצְוָה\", זֶה פֵּרוּשָׁהּ. וְצִוָּנוּ לַעֲשׂוֹת הַתּוֹרָה, עַל פִּי הַמִּצְוָה. וּמִצְוָה זוֹ, הִיא הַנִּקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.",
+        "כָּל הַתּוֹרָה – כְּתָבָהּ מֹשֶׁה רַבֵּנוּ קֹדֶם שֶׁיָּמוּת, בִּכְתָב יָדוֹ. וְנָתַן סֵפֶר לְכָל שֵׁבֶט וְשֵׁבֶט; וְסֵפֶר אֶחָד – נְתָנָהוּ בָּאָרוֹן לְעֵד, שֶׁנֶּאֱמָר \"לָקֹחַ, אֵת סֵפֶר הַתּוֹרָה הַזֶּה, וְשַׂמְתֶּם אֹתוֹ, מִצַּד אֲרוֹן בְּרִית־ה' אֱלֹהֵיכֶם; וְהָיָה־שָׁם בְּךָ, לְעֵד\" (דברים לא, כו).",
+        "וְהַמִּצְוָה, שְׁהִיא פֵּרוּשׁ הַתּוֹרָה – לֹא כְתָבָהּ; אֵלָא צִוָּה בָּהּ לַזְּקֵנִים וְלִיהוֹשׁוּעַ וְלִשְׁאָר כָּל יִשְׂרָאֵל, שֶׁנֶּאֱמָר \"אֵת כָּל־הַדָּבָר, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם – אֹתוֹ תִשְׁמְרוּ, לַעֲשׂוֹת . . .\" (דברים יג, א). וּמִפְּנֵי זֶה נִקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.",
+        "אַף עַל פִּי שֶׁלֹּא נִכְתְּבָה תּוֹרָה שֶׁבְּעַל פֶּה, לִמְּדָהּ מֹשֶׁה רַבֵּנוּ כֻּלָּהּ בְּבֵית דִּינוֹ לְשִׁבְעִים זְקֵנִים; וְאֶלְעָזָר וּפִינְחָס וִיהוֹשׁוּעַ, שְׁלָשְׁתָּן קִבְּלוּ מִמֹּשֶׁה. וְלִיהוֹשׁוּעַ שְׁהוּא תַּלְמִידוֹ שֶׁלְּמֹשֶׁה רַבֵּנוּ, מָסַר תּוֹרָה שֶׁבְּעַל פֶּה וְצִוָּהוּ עָלֶיהָ; וְכֵן יְהוֹשׁוּעַ, כָּל יְמֵי חַיָּיו לִמַּד עַל פֶּה.",
+        "וּזְקֵנִים רַבִּים קִבְּלוּ מִיְּהוֹשׁוּעַ, וְקִבַּל עֵלִי מִן הַזְּקֵנִים וּמִפִּינְחָס; וּשְׁמוּאֵל קִבַּל מֵעֵלִי וּבֵית דִּינוֹ, וְדָוִיד קִבַּל מִשְּׁמוּאֵל וּבֵית דִּינוֹ. וַאֲחִיָּה הַשִּׁילוֹנִי, מִיּוֹצְאֵי מִצְרַיִם הָיָה וְלֵוִי הָיָה, וְשָׁמַע מִמֹּשֶׁה, וְהָיָה קָטָן בִּימֵי מֹשֶׁה; וְהוּא קִבַּל מִדָּוִיד וּבֵית דִּינוֹ.",
+        "אֵלִיָּהוּ קִבַּל מֵאֲחִיָּה הַשִּׁילוֹנִי וּבֵית דִּינוֹ, וֶאֱלִישָׁע קִבַּל מֵאֵלִיָּהוּ וּבֵית דִּינוֹ, וִיהוֹיָדָע הַכּוֹהֵן קִבַּל מֵאֱלִישָׁע וּבֵית דִּינוֹ, וּזְכַרְיָהוּ קִבַּל מִיְּהוֹיָדָע וּבֵית דִּינוֹ, וְהוֹשֵׁעַ קִבַּל מִזְּכַרְיָה וּבֵית דִּינוֹ, וְעָמוֹס קִבַּל מֵהוֹשֵׁעַ וּבֵית דִּינוֹ, וִישַׁעְיָהוּ קִבַּל מֵעָמוֹס וּבֵית דִּינוֹ, וּמִיכָה קִבַּל מִיְּשַׁעְיָה וּבֵית דִּינוֹ, וְיוֹאֵל קִבַּל מִמִּיכָה וּבֵית דִּינוֹ, וְנַחוּם קִבַּל מִיּוֹאֵל וּבֵית דִּינוֹ, וַחֲבַקּוּק קִבַּל מִנַּחוּם וּבֵית דִּינוֹ, וּצְפַנְיָה קִבַּל מֵחֲבַקּוּק וּבֵית דִּינוֹ, וְיִרְמְיָה קִבַּל מִצְּפַנְיָה וּבֵית דִּינוֹ, וּבָרוּךְ בֶּן נֵרִיָּה קִבַּל מִיִּרְמְיָה וּבֵית דִּינוֹ, וְעֶזְרָא וּבֵית דִּינוֹ קִבְּלוּ מִבָּרוּךְ וּבֵית דִּינוֹ.",
+        "בֵּית דִּינוֹ שֶׁלְּעֶזְרָא, הֶם הַנִּקְרָאִין אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה. וְהֶם חַגַּי זְכַרְיָה וּמַלְאָכִי, וְדָנִיֵּאל חֲנַנְיָה מִישׁ��אֵל וַעֲזַרְיָה, וּנְחֶמְיָה בֶּן חֲכַלְיָה, וּמָרְדֳּכַי, וּזְרֻבָּבֶל; וְהַרְבֵּה חֲכָמִים עִמָּהֶם, תַּשְׁלוּם מֵאָה וְעֶשְׂרִים זְקֵנִים. הָאַחֲרוֹן מֵהֶם הוּא שִׁמְעוֹן הַצַּדִּיק, וְהוּא הָיָה מִכְּלַל הַמֵּאָה וְעֶשְׂרִים, וְקִבַּל תּוֹרָה שֶׁבְּעַל פֶּה מִכֻּלָּן; וְהוּא הָיָה כּוֹהֵן גָּדוֹל, אַחַר עֶזְרָא.",
+        "אַנְטִיגְנוֹס אִישׁ שׂוֹכוֹ וּבֵית דִּינוֹ קִבְּלוּ מִשִּׁמְעוֹן הַצַּדִּיק וּבֵית דִּינוֹ, וְיוֹסֵף בֶּן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵף בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם וּבֵית דִּינָם קִבְּלוּ מֵאַנְטִיגְנוֹס וּבֵית דִּינוֹ, וִיהוֹשׁוּעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי וּבֵית דִּינָם קִבְּלוּ מִיּוֹסֵף וְיוֹסֵף וּבֵית דִּינָם, וִיהוּדָה בֶּן טָבַאי וְשִׁמְעוֹן בֶּן שָׁטָח וּבֵית דִּינָם קִבְּלוּ מִיְּהוֹשׁוּעַ וְנִתַּאי וּבֵית דִּינָם. שְׁמַעְיָה וְאַבְטַלְיוֹן גֵּרֵי הַצֶּדֶק וּבֵית דִּינָם קִבְּלוּ מִיְּהוּדָה וְשִׁמְעוֹן וּבֵית דִּינָם. וְהִלֵּל וְשַׁמַּאי וּבֵית דִּינָם קִבְּלוּ מִשְּׁמַעְיָה וְאַבְטַלְיוֹן וּבֵית דִּינָם. וְרַבַּן יוֹחָנָן בֶּן זַכַּאי וְרַבַּן שִׁמְעוֹן בְּנוֹ שֶׁלְּהִלֵּל קִבְּלוּ מֵהִלֵּל וּבֵית דִּינוֹ.",
+        "חֲמִשָּׁה תַּלְמִידִים הָיוּ לוֹ לְרַבַּן יוֹחָנָן בֶּן זַכַּאי, וְהֶם גְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מִמֶּנּוּ; וְאֵלּוּ הֶם – רִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְרִבִּי יְהוֹשׁוּעַ, וְרִבִּי יוֹסֵי הַכּוֹהֵן, וְרִבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרִבִּי אֶלְעָזָר בֶּן עֲרָךְ. וְרִבִּי עֲקִיבָה בֶּן יוֹסֵף קִבַּל מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל, וְיוֹסֵף אָבִיו גֵּר צֶדֶק הָיָה. וְרִבִּי יִשְׁמָעֵאל וְרִבִּי מֵאִיר בֶּן גֵּר הַצֶּדֶק קִבְּלוּ מֵרִבִּי עֲקִיבָה, וְגַם קִבַּל רִבִּי מֵאִיר וַחֲבֵרָיו מֵרִבִּי יִשְׁמָעֵאל.",
+        "חֲבֵרָיו שֶׁלְּרִבִּי מֵאִיר – הֶם רִבִּי יְהוּדָה, וְרִבִּי יוֹסֵי, וְרִבִּי שִׁמְעוֹן, וְרִבִּי נְחֶמְיָה, וְרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ, וְרִבִּי יוֹחָנָן הַסַּנְדְּלָר, וְשִׁמְעוֹן בֶּן עַזַּאי, וְרִבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן. וְכֵן קִבְּלוּ חֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה מֵרִבִּי אֱלִיעֶזֶר הַגָּדוֹל; וַחֲבֵרָיו שֶׁלְּרִבִּי עֲקִיבָה – הֶם רִבִּי טַרְפוֹן רִבּוֹ שֶׁלְּרִבִּי יוֹסֵי הַגָּלִילִי, וְרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, וְרִבִּי יוֹחָנָן בֶּן נוּרִי.",
+        "רַבַּן גַּמְלִיאֵל הַזָּקֵן קִבַּל מֵרַבַּן שִׁמְעוֹן אָבִיו, בְּנוֹ שֶׁלְּהִלֵּל; וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן גַּמְלִיאֵל בְּנוֹ קִבַּל מִמֶּנּוּ, וְרַבַּן שִׁמְעוֹן בְּנוֹ קִבַּל מִמֶּנּוּ. וְרִבִּי יְהוּדָה בְּנוֹ שֶׁלְּרַבַּן שִׁמְעוֹן, זֶה הוּא הַנִּקְרָא רַבֵּנוּ הַקָּדוֹשׁ, וְהוּא קִבַּל מֵאָבִיו, וּמֵרִבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ וּמֵרִבִּי שִׁמְעוֹן חֲבֵרוֹ.",
+        "רַבֵּנוּ הַקָּדוֹשׁ חִבַּר הַמִּשְׁנָה. וּמִיְּמוֹת מֹשֶׁה וְעַד רַבֵּנוּ הַקָּדוֹשׁ, לֹא חִבְּרוּ חִבּוּר שֶׁמְּלַמְּדִין אוֹתוֹ בָּרַבִּים בְּתוֹרָה שֶׁבְּעַל פֶּה; אֵלָא בְּכָל דּוֹר וָדוֹר, רֹאשׁ בֵּית דִּין אוֹ נָבִיא שֶׁיִּהְיֶה בְּאוֹתוֹ הַדּוֹר, כּוֹתֵב לְעַצְמוֹ זִכָּרוֹן בַּשְּׁמוּעוֹת שֶׁשָּׁמַע מֵרִבּוֹתָיו, וְהוּא מְלַמֵּד עַל פֶּה בָּרַבִּים.",
+        "וְכֵן כָּל אֶחָד וְאֶחָד כּוֹתֵב לְעַצְמוֹ כְּפִי כּוֹחוֹ, מִבֵּאוּר הַתּוֹרָה וּמֵהִלְכּוֹתֶיהָ כְּמוֹ שֶׁשָּׁמַע, וּמִדְּבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל דּוֹר וָדוֹר, בְּדִינִים שֶׁלֹּא לְמָדוּם מִפִּי הַשְּׁמוּעָה אֵלָא בְּמִדָּה מִשְּׁלוֹשׁ עֶשְׂרֵה מִדּוֹת וְהִסְכִּימוּ עֲלֵיהֶן בֵּית דִּין הַגָּדוֹל. וְכֵן הָיָה הַדָּבָר תָּמִיד, עַד רַבֵּנוּ הַקָּדוֹשׁ.",
+        "וְהוּא קִבַּץ כָּל הַשְּׁמוּעוֹת וְכָל הַדִּינִין וְכָל הַבֵּאוּרִין וְהַפֵּרוּשִׁין שֶׁשָּׁמְעוּ מִמֹּשֶׁה רַבֵּנוּ, וְשֶׁלִּמְּדוּ בֵּית דִּין שֶׁלְּכָל דּוֹר וָדוֹר, בְּכָל הַתּוֹרָה כֻּלָּהּ; וְחִבַּר מֵהַכֹּל סֵפֶר הַמִּשְׁנָה. וְשִׁנְּנוֹ בָּרַבִּים, וְנִגְלָה לְכָל יִשְׂרָאֵל; וּכְתָבוּהוּ כֻּלָּם, וְרִבְּצוּ בְּכָל מָקוֹם, כְּדֵי שֶׁלֹּא תִשְׁתַּכַּח תּוֹרָה שֶׁבְּעַל פֶּה מִיִּשְׂרָאֵל.",
+        "וְלָמָּה עָשָׂה רַבֵּנוּ הַקָּדוֹשׁ כָּךְ, וְלֹא הִנִּיחַ הַדָּבָר כְּמוֹת שֶׁהָיָה – לְפִי שֶׁרָאָה שֶׁהַתַּלְמִידִים מִתְמַעֲטִים וְהוֹלְכִים, וְהַצָּרוֹת מִתְחַדְּשׁוֹת וּבָאוֹת, וּמַמְלֶכֶת הָרִשְׁעָה פּוֹשֶׁטֶת בָּעוֹלָם וּמִתְגַּבֶּרֶת, וְיִשְׂרָאֵל מִתְגַּלְגְּלִים וְהוֹלְכִים לַקְּצָווֹת: חִבַּר חִבּוּר אֶחָד לִהְיוֹת בְּיַד כֻּלָּם, כְּדֵי שֶׁיִּלְמְדוּהוּ בִּמְהֵרָה וְלֹא יִשָּׁכַח; וְיָשַׁב כָּל יָמָיו הוּא וּבֵית דִּינוֹ, וְלִמַּד הַמִּשְׁנָה בָּרַבִּים.",
+        "וְאֵלּוּ הֶם גְּדוֹלֵי הַחֲכָמִים שֶׁהָיוּ בְּבֵית דִּינוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ וְקִבְּלוּ מִמֶּנּוּ – שִׁמְעוֹן וְגַמְלִיאֵל בָּנָיו, וְרִבִּי אָפֵס, וְרִבִּי חֲנַנְיָה בֶּן חָמָא, וְרִבִּי חִיָּא, וְרָב, וְרִבִּי יַנַּאי, וּבַר קַפָּרָא, וּשְׁמוּאֵל, וְרִבִּי יוֹחָנָן, וְרִבִּי הוֹשַׁעְיָה. אֵלּוּ הֶם הַגְּדוֹלִים שֶׁקִּבְּלוּ מִמֶּנּוּ, וְעִמָּהֶם אֲלָפִים וּרְבָבוֹת מִשְּׁאָר הַחֲכָמִים.",
+        "אַף עַל פִּי שֶׁאֵלּוּ הָאַחַד עָשָׂר קִבְּלוּ מֵרַבֵּנוּ הַקָּדוֹשׁ וְעָמְדוּ בְּמִדְרָשׁוֹ, רִבִּי יוֹחָנָן קָטָן הָיָה וְאַחַר כָּךְ הָיָה תַּלְמִיד לְרִבִּי יַנַּאי וְקִבַּל מִמֶּנּוּ תּוֹרָה. וְכֵן רָב קִבַּל מֵרִבִּי יַנַּאי; וּשְׁמוּאֵל קִבַּל מֵרִבִּי חֲנַנְיָה בֶּן חָמָא.",
+        "רָב חִבַּר סִפְרָא וְסִפְרֵי לְבָאַר וּלְהוֹדִיעַ עִיקְרֵי הַמִּשְׁנָה, וְרִבִּי חִיָּא חִבַּר הַתּוֹסֶפְתָּא לְבָאַר עִנְיְנֵי הַמִּשְׁנָה. וְכֵן רִבִּי הוֹשַׁעְיָה וּבַר קַפָּרָא חִבְּרוּ בַּרַּיְתּוֹת לְבָאַר דִּבְרֵי הַמִּשְׁנָה, וְרִבִּי יוֹחָנָן חִבַּר הַתַּלְמוּד הַיְּרוּשְׁלְמִי בְּאֶרֶץ יִשְׂרָאֵל אַחַר חָרְבַּן הַבַּיִת בְּקֵרוּב מִשְּׁלוֹשׁ מֵאוֹת שָׁנָה.",
+        "וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרָב וּשְׁמוּאֵל – רָב הוּנָא, וְרָב יְהוּדָה, וְרָב נַחְמָן, וְרָב כַּהֲנָא; וּמִגְּדוֹלֵי הַחֲכָמִים שֶׁקִּבְּלוּ מֵרִבִּי יוֹחָנָן – רַבָּה בַּר בַּר חָנָה, וְרִבִּי אַמֵי, וְרִבִּי אַסֵי, וְרָב דִּימֵי, וְרַאבּוּן.",
+        "וּמִכְּלַל הַחֲכָמִים שֶׁקּ��בְּלוּ מֵרָב הוּנָא וּמֵרָב יְהוּדָה, רַבָּה וְרָב יוֹסֵף. וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּה וְרָב יוֹסֵף, אַבַּיֵי וְרַבָּא; וּשְׁנֵיהֶם קִבְּלוּ גַּם מֵרָב נַחְמָן. וּמִכְּלַל הַחֲכָמִים שֶׁקִּבְּלוּ מֵרַבָּא, רָב אַשֵׁי וְרַבִּינָא; וּמָר בַּר רָב אַשֵׁי קִבַּל מֵאָבִיו וּמֵרַבִּינָא.",
+        "נִמְצָא מֵרָב אַשֵׁי עַד מֹשֶׁה רַבֵּנוּ – אַרְבָּעִים אִישׁ, וְאֵלּוּ הֶן: (א) רָב אַשֵׁי, (ב) מֵרַבָּא, (ג) מֵרַבָּה, (ד) מֵרָב הוּנָא, (ה) מֵרִבִּי יוֹחָנָן וְרָב וּשְׁמוּאֵל, (ו) מֵרַבֵּנוּ הַקָּדוֹשׁ, (ז) מֵרַבַּן שִׁמְעוֹן אָבִיו, (ח) מֵרַבַּן גַּמְלִיאֵל אָבִיו, (ט) מֵרַבַּן שִׁמְעוֹן אָבִיו, (י) מֵרַבַּן גַּמְלִיאֵל הַזָּקֵן אָבִיו, (יא) מֵרַבַּן שִׁמְעוֹן אָבִיו, (יב) מֵהִלֵּל אָבִיו וְשַׁמַּאי, (יג) מִשְּׁמַעְיָה וְאַבְטַלְיוֹן, (יד) מִיְּהוּדָה וְשִׁמְעוֹן, (טו) מִיְּהוֹשׁוּעַ וְנִתַּאי, (טז) מִיּוֹסֵף וְיוֹסֵף, (יז) מֵאַנְטִיגְנוֹס, (יח) מִשִּׁמְעוֹן הַצַּדִּיק, (יט) מֵעֶזְרָא, (כ) מִבָּרוּךְ, (כא) מִיִּרְמְיָה, (כב) מִצְּפַנְיָה, (כג) מֵחֲבַקּוּק, (כד) מִנַּחוּם, (כה) מִיּוֹאֵל, (כו) מִמִּיכָה, (כז) מִיְּשַׁעְיָה, (כח) מֵעָמוֹס, (כט) מֵהוֹשֵׁעַ, (ל) מִזְּכַרְיָה, (לא) מִיְּהוֹיָדָע, (לב) מֵאֱלִישָׁע, (לג) מֵאֵלִיָּהוּ, (לד) מֵאֲחִיָּה, (לה) מִדָּוִיד, (לו) מִשְּׁמוּאֵל, (לז) מֵעֵלִי, (לח) מִפִּינְחָס, (לט) מִיְּהוֹשׁוּעַ, (מ) מִמֹּשֶׁה רַבֵּנוּ רִבָּן שֶׁלְּכָל הַנְּבִיאִים, מֵעִם ה' אֱלֹהֵי יִשְׂרָאֵל.",
+        "כָּל אֵלּוּ הַחֲכָמִים הַנִּזְכָּרִים, הֶם גְּדוֹלֵי הַדּוֹרוֹת – מֵהֶם רָאשֵׁי יְשִׁיבוֹת, וּמֵהֶם רָאשֵׁי גָּלִיּוֹת, וּמֵהֶם מִסַּנְהֶדְּרֵי גְּדוֹלָה. וְעִמָּהֶם בְּכָל דּוֹר וָדוֹר, אֲלָפִים וּרְבָבוֹת שֶׁשָּׁמְעוּ מֵהֶם וְעִמָּהֶם.",
+        "רַבִּינָא וְרָב אַשֵׁי, הֶם סוֹף חַכְמֵי הַתַּלְמוּד; וְרָב אַשֵׁי הוּא שֶׁחִבַּר הַתַּלְמוּד הַבַּבְלִי בְּאֶרֶץ שִׁנְעָר, אַחַר שֶׁחִבַּר רִבִּי יוֹחָנָן הַתַּלְמוּד הַיְּרוּשְׁלְמִי בִּכְמוֹ מֵאָה שָׁנָה.",
+        "וְעִנְיַן שְׁנֵי הַתַּלְמוּדִין – הוּא פֵּרוּשׁ דִּבְרֵי הַמִּשְׁנָה וּבֵאוּר עֲמוּקוֹתֶיהָ, וּדְבָרִים שֶׁנִּתְחַדְּשׁוּ בְּכָל בֵּית דִּין וּבֵית דִּין מִיְּמוֹת רַבֵּנוּ הַקָּדוֹשׁ וְעַד חִבּוּר הַתַּלְמוּד. וּמִשְּׁנֵי הַתַּלְמוּדִין, וּמִן הַתּוֹסֶפְתָּא, וּמִסִּפְרָא וּמִסִּפְרֵי, וּמִן הַתּוֹסֶפְתּוֹת – מִכֻּלָּם יִתְבָּאַר הָאָסוּר וְהַמֻּתָּר, וְהַטָּמֵא וְהַטָּהוֹר, וְהַחַיָּב וְהַפָּטוּר, וְהַכָּשֵׁר וְהַפָּסוּל, כְּמוֹ שֶׁהִעְתִּיקוּ אִישׁ מִפִּי אִישׁ מִפִּי מֹשֶׁה מִסִּינַי.",
+        "גַּם יִתְבָּאַר מֵהֶם דְּבָרִים שֶׁגָּזְרוּ חֲכָמִים וּנְבִיאִים שֶׁבְּכָל דּוֹר וָדוֹר, לַעֲשׂוֹת סְיָג לַתּוֹרָה, כְּמוֹ שֶׁשָּׁמְעוּ מִמֹּשֶׁה בְּפֵרוּשׁ \"וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי\" (ויקרא יח, ל), שֶׁאָמַר עֲשׂוּ מִשְׁמֶרֶת לְמִשְׁמַרְתִּי.",
+        "וְכֵן יִתְבָּאַר מֵהֶם הַמִּנְהָגוֹת וְהַתַּקָּנוֹת שֶׁהִתְקִינוּ אוֹ שֶׁנָּהֲגוּ בְּכָל דּוֹר וָדוֹר, כְּמוֹ שֶׁרָאוּ בֵּית דִּין שֶׁלְּאוֹתוֹ הַדּוֹר, לְפִי שֶׁאָסוּר לָסוּר מֵהֶם, שֶׁנֶּאֱמָר \"לֹא תָסוּר, מִכָּל הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ – יָמִין וּשְׂמֹאל\" (ראה דברים יז, יא).",
+        "וְכֵן מִשְׁפָּטִים וְדִינִין פִּלְאִיִּים שֶׁלֹּא קִבְּלוּ אוֹתָן מִמֹּשֶׁה, וְדָנוּ בָּהֶן בֵּית דִּין הַגָּדוֹל שֶׁלְּאוֹתוֹ הַדּוֹר בַּמִּדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן, וּפָסְקוּ אוֹתָן הַזְּקֵנִים, וְגָמְרוּ שֶׁהַדִּין כָּךְ הוּא. הַכֹּל חִבַּר רָב אַשֵׁי בַּתַּלְמוּד, מִיְּמוֹת מֹשֶׁה וְעַד יָמָיו.",
+        "וְחִבְּרוּ חַכְמֵי מִשְׁנָה חִבּוּרִין אֲחֵרִים, לְפָרַשׁ דִּבְרֵי הַתּוֹרָה: רִבִּי הוֹשַׁעְיָה תַּלְמִידוֹ שֶׁלְּרַבֵּנוּ הַקָּדוֹשׁ, חִבַּר בֵּאוּר סֵפֶר בְּרֵאשִׁית. וְרִבִּי יִשְׁמָעֵאל פֵּרַשׁ מֵאֵלֶּה שְׁמוֹת עַד סוֹף הַתּוֹרָה, וְהוּא הַנִּקְרָא מְכִלְּתָא; וְכֵן רִבִּי עֲקִיבָה חִבַּר מְכִלְּתָא. וַחֲכָמִים אֲחֵרִים אַחֲרֵיהֶם חִבְּרוּ מִדְרָשׁוֹת. וְהַכֹּל חֻבַּר קֹדֶם הַתַּלְמוּד הַבַּבְלִי.",
+        "נִמְצָא רַבִּינָא וְרָב אַשֵׁי וְחַבְרֵיהֶם, סוֹף גְּדוֹלֵי חַכְמֵי יִשְׂרָאֵל הַמַּעְתִּיקִים תּוֹרָה שֶׁבְּעַל פֶּה, וְשֶׁגָּזְרוּ גְּזֵרוֹת וְהִתְקִינוּ תַּקָּנוֹת וְהִנְהִיגוּ מִנְהָגוֹת וּפָשְׁטוּ גְּזֵרוֹתָם וְתַקָּנוֹתָם וּמִנְהֲגוֹתָם בְּכָל יִשְׂרָאֵל, בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם.",
+        "וְאַחַר בֵּית דִּינוֹ שֶׁלְּרָב אַשֵׁי, שֶׁחִבַּר הַתַּלְמוּד בִּימֵי בְּנוֹ וּגְמָרוֹ, נִתְפַּזְּרוּ יִשְׂרָאֵל בְּכָל הָאֲרָצוֹת פִּזּוּר יָתֵר, וְהִגִּיעוּ לַקְּצָווֹת וְלָאִיִּים הָרְחוֹקִים; וְרָבְתָה קְטָטָה בָּעוֹלָם, וְנִשְׁתַּבְּשׁוּ הַדְּרָכִים בִּגְיָסוֹת. וְנִתְמַעַט תַּלְמוּד תּוֹרָה, וְלֹא נִתְכַּנְּסוּ יִשְׂרָאֵל לִלְמֹד בִּישִׁיבוֹתֵיהֶם אֲלָפִים וּרְבָבוֹת כְּמוֹ שֶׁהָיוּ מִקֹּדֶם.",
+        "אֵלָא מִתְקַבְּצִים יְחִידִים הַשְּׂרִידִים אֲשֶׁר ה' קוֹרֶא בְּכָל עִיר וְעִיר וּבְכָל מְדִינָה וּמְדִינָה, וְעוֹסְקִים בַּתּוֹרָה, וּמְבִינִים בְּחִבּוּרֵי הַחֲכָמִים כֻּלָּם, וְיוֹדְעִים מֵהֶם דֶּרֶךְ הַמִּשְׁפָּט הֵיאַךְ הוּא.",
+        "וְכָל בֵּית דִּין שֶׁעָמַד אַחַר הַתַּלְמוּד בְּכָל מְדִינָה וּמְדִינָה וְגָזַר אוֹ הִתְקִין אוֹ הִנְהִיג לִבְנֵי מְדִינָתוֹ, אוֹ לִבְנֵי מְדִינוֹת – לֹא פָשְׁטוּ מַעֲשָׂיו בְּכָל יִשְׂרָאֵל: מִפְּנֵי רֹחַק מוֹשְׁבוֹתֵיהֶם, וְשִׁבּוּשׁ הַדְּרָכִים; וֶהֱיוֹת בֵּית דִּין שֶׁלְּאוֹתָהּ הַמְּדִינָה יְחִידִים, וּבֵית דִּין הַגָּדוֹל שֶׁלְּשִׁבְעִים בָּטַל מִכַּמָּה שָׁנִים קֹדֶם חִבּוּר הַתַּלְמוּד.",
+        "לְפִיכָּךְ אֵין כּוֹפִין אַנְשֵׁי מְדִינָה זוֹ לִנְהֹג בְּמִנְהַג מְדִינָה אַחֶרֶת, וְאֵין אוֹמְרִין לְבֵית דִּין זֶה לִגְזֹר גְּזֵרָה שֶׁגְּזָרָהּ בֵּית דִּין אַחֵר בִּמְדִינָתוֹ. וְכֵן אִם לִמַּד אֶחָד מִן הַגְּאוֹנִים שֶׁדֶּרֶךְ הַמִּשְׁפָּט כָּךְ הוּא, וְנִתְבָּאַר לְבֵית דִּין אַחֵר שֶׁעָמַד אַחֲרָיו שְׁאֵין זֶה דֶּרֶךְ הַמִּשְׁפָּט הַכָּתוּב בַּתַּלְמוּד – אֵין שׁוֹמְעִין לָרִאשׁוֹן, אֵלָא לְמִי שֶׁהַדַּעַת נוֹטָה לִדְבָרָיו, בֵּין רִאשׁוֹן, בֵּין אַחֲרוֹן.",
+        "וּדְבָרִים הַלָּלוּ, בְּדִינִים וּגְזֵרוֹת וְתַקָּנוֹת וּמִנְהָגוֹת שֶׁנִּתְחַדְּשׁוּ אַחַר חִבּוּר הַתַּלְמוּד. אֲבָל כ��ָל הַדְּבָרִים שֶׁבַּתַּלְמוּד הַבַּבְלִי, חַיָּבִין כָּל בֵּית יִשְׂרָאֵל לָלֶכֶת בָּהֶם; וְכוֹפִין כָּל עִיר וְעִיר וְכָל מְדִינָה וּמְדִינָה לִנְהֹג בְּכָל הַמִּנְהָגוֹת שֶׁנָּהֲגוּ חֲכָמִים שֶׁבַּתַּלְמוּד, וְלִגְזֹר גְּזֵרוֹתָם וְלָלֶכֶת בְּתַקָּנוֹתָם.",
+        "הוֹאִיל וְכָל אוֹתָן הַדְּבָרִים שֶׁבַּתַּלְמוּד הִסְכִּימוּ עֲלֵיהֶם כָּל יִשְׂרָאֵל, וְאוֹתָן הַחֲכָמִים שֶׁהִתְקִינוּ אוֹ שֶׁגָּזְרוּ אוֹ שֶׁהִנְהִיגוּ אוֹ שֶׁדָּנוּ דִּין וְלִמְּדוּ שֶׁהַמִּשְׁפָּט כָּךְ הוּא הֶם כָּל חַכְמֵי יִשְׂרָאֵל אוֹ רֻבָּן, וְהֶם שֶׁשָּׁמְעוּ הַקַּבָּלָה בְּעִיקְרֵי הַתּוֹרָה כֻּלָּהּ, אִישׁ מִפִּי אִישׁ עַד מֹשֶׁה רַבֵּנוּ.",
+        "כָּל הַחֲכָמִים שֶׁעָמְדוּ אַחַר חִבּוּר הַתַּלְמוּד וּבָנוּ בּוֹ, וְיָצָא לָהֶם שֵׁם בְּחָכְמָתָם – הֶם הַנִּקְרָאִים גְּאוֹנִים. וְכָל אֵלּוּ הַגְּאוֹנִים שֶׁעָמְדוּ בְּאֶרֶץ יִשְׂרָאֵל וּבְאֶרֶץ שִׁנְעָר וּבִסְפָרַד וּבְצָרְפַת לִמְּדוּ דֶּרֶךְ הַתַּלְמוּד וְהוֹצִיאוּ לָאוֹר תַּעֲלוּמוֹתָיו וּבֵאֲרוּ עִנְיָנָיו, לְפִי שֶׁדֶּרֶךְ עֲמוּקָה דַּרְכּוֹ עַד לִמְאוֹד. וְעוֹד שְׁהוּא בִּלְשׁוֹן אֲרַמִּי מְעֹרָב עִם לְשׁוֹנוֹת אֲחֵרוֹת, לְפִי שֶׁאוֹתָהּ הַלָּשׁוֹן הָיְתָה בְּרוּרָה לַכֹּל בְּשִׁנְעָר בָּעֵת שֶׁחֻבַּר הַתַּלְמוּד; אֲבָל בִּשְׁאָר הַמְּקוֹמוֹת וְכֵן בְּשִׁנְעָר בִּימֵי הַגְּאוֹנִים, אֵין אָדָם מַכִּיר אוֹתָהּ לָשׁוֹן עַד שֶׁמְּלַמְּדִים אוֹתוֹ.",
+        "וּשְׁאֵלוֹת רַבּוֹת שׁוֹאֲלִין אַנְשֵׁי כָּל עִיר וְעִיר לְכָל גָּאוֹן שֶׁיִּהְיֶה בִּימֵיהֶם לְפָרַשׁ לָהֶם דְּבָרִים קָשִׁים שֶׁבַּתַּלְמוּד, וְהֶם מְשִׁיבִים לָהֶם כְּפִי חָכְמָתָם; וְאוֹתָן הַשּׁוֹאֲלִין מְקַבְּצִין הַתְּשׁוּבוֹת, וְעוֹשִׂין מֵהֶן סְפָרִים לְהָבִין מֵהֶם.",
+        "גַּם חִבְּרוּ הַגְּאוֹנִים שֶׁבְּכָל דּוֹר וָדוֹר, חִבּוּרִין לְבָאַר הַתַּלְמוּד: מֵהֶם מִי שֶׁפֵּרַשׁ הֲלָכוֹת יְחִידוֹת, וּמֵהֶם מִי שֶׁפֵּרַשׁ פְּרָקִים יְחִידִים שֶׁנִּתְקַשּׁוּ בְּיָמָיו, וּמֵהֶם מִי שֶׁפֵּרַשׁ מַסֶּכְתּוֹת וּסְדָרִים.",
+        "וְעוֹד חִבְּרוּ הֲלָכוֹת פְּסוּקוֹת, בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַחַיָּב וְהַפָּטוּר, בִּדְבָרִים שֶׁהַשָּׁעָה צְרִיכָה לָהֶם, כְּדֵי שֶׁיִּהְיוּ קְרוֹבִין לְמַדַּע מִי שְׁאֵינוּ יָכוֹל לֵירַד לְעָמְקוֹ שֶׁלַּתַּלְמוּד. וְזוֹ הִיא מְלֶאכֶת ה' שֶׁעָשׂוּ בָּהּ כָּל גְּאוֹנֵי יִשְׂרָאֵל, מִיּוֹם שֶׁחֻבַּר הַתַּלְמוּד וְעַד זְמָן זֶה, שְׁהוּא שָׁנָה שְׁמִינִית אַחַר מֵאָה וְאֶלֶף לְחָרְבָּן.",
+        "וּבַזְּמָן הַזֶּה תָּכְפוּ צָרוֹת יְתֵרוֹת, וְדָחֲקָה שָׁעָה אֶת הַכֹּל, וְאָבְדָה חָכְמַת חֲכָמֵינוּ, וּבִינַת נְבוֹנֵינוּ נִסְתַּתְּרָה; לְפִיכָּךְ אוֹתָן הַפֵּרוּשִׁין וְהַתְּשׁוּבוֹת וְהַהֲלָכוֹת שֶׁחִבְּרוּ הַגְּאוֹנִים, וְרָאוּ שְׁהֶם דְּבָרִים מְבֹאָרִים, נִתְקַשּׁוּ בְּיָמֵינוּ, וְאֵין מֵבִין עִנְיְנֵיהֶם כָּרָאוּי אֵלָא מְעַט בְּמִסְפָּר. וְאֵין צָרִיךְ לוֹמַר, הַתַּלְמוּד עַצְמוֹ: הַבַּבְלִי, וְהַיְּרוּשְׁלְמִי, וְסִפְרָא, וְסִפְרֵי, וְהַתּוֹסֶפְתּוֹת – שְׁהֶן צְרִיכִין דַּעַת רְחָב��ה וְנֶפֶשׁ חֲכָמָה וּזְמָן אָרוּךְ, וְאַחַר כָּךְ יִוָּדַע מֵהֶן הַדֶּרֶךְ הַנְּכוֹחָה בַּדְּבָרִים הָאֲסוּרִין וְהַמֻּתָּרִין וּשְׁאָר דִּינֵי תּוֹרָה הֵיאַךְ הִיא.",
+        "וּמִפְּנֵי זֶה נָעַרְתִּי חָצְנִי, אֲנִי מֹשֶׁה בֵּירִבִּי מַיְמוֹן הַסְּפָרַדִּי, וְנִשְׁעַנְתִּי עַל הַצּוּר בָּרוּךְ הוּא, וּבִינוֹתִי בְּכָל אֵלּוּ הַסְּפָרִים; וְרָאִיתִי לְחַבַּר דְּבָרִים הַמִּתְבָּרְרִים מִכָּל אֵלּוּ הַחִבּוּרִין, בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַטָּמֵא וְהַטָּהוֹר עִם שְׁאָר דִּינֵי תּוֹרָה: כֻּלָּן בְּלָשׁוֹן בְּרוּרָה וְדֶרֶךְ קְצָרָה, עַד שֶׁתְּהֶא תּוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ סְדוּרָה בְּפִי הַכֹּל – בְּלֹא קֻשְׁיָה וְלֹא פֵּרוּק, וְלֹא זֶה אוֹמֵר בְּכֹה וְזֶה אוֹמֵר בְּכֹה, אֵלָא דְּבָרִים בְּרוּרִים קְרוֹבִים נְכוֹנִים, עַל פִּי הַמִּשְׁפָּט אֲשֶׁר יִתְבָּאַר מִכָּל אֵלּוּ הַחִבּוּרִין וְהַפֵּרוּשִׁין הַנִּמְצָאִים מִיְּמוֹת רַבֵּנוּ הַקָּדוֹשׁ וְעַד עַכְשָׁו.",
+        "עַד שֶׁיִּהְיוּ כָּל הַדִּינִין גְּלוּיִין לַקָּטָן וְלַגָּדוֹל בְּדִין כָּל מִצְוָה וּמִצְוָה, וּבְדִין כָּל הַדְּבָרִים שֶׁתִּקְּנוּ חֲכָמִים וּנְבִיאִים: כְּלָלוֹ שֶׁלַּדָּבָר, כְּדֵי שֶׁלֹּא יְהֶא אָדָם צָרִיךְ לְחִבּוּר אַחֵר בָּעוֹלָם בְּדִין מִדִּינֵי יִשְׂרָאֵל; אֵלָא יִהְיֶה חִבּוּר זֶה מְקַבֵּץ לְתוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ, עִם הַתַּקָּנוֹת וְהַמִּנְהָגוֹת וְהַגְּזֵרוֹת שֶׁנַּעֲשׂוּ מִיְּמוֹת מֹשֶׁה רַבֵּנוּ וְעַד חִבּוּר הַתַּלְמוּד, וּכְמוֹ שֶׁפֵּרְשׁוּ לָנוּ הַגְּאוֹנִים בְּכָל חִבּוּרֵיהֶן, שֶׁחִבְּרוּ אַחַר הַתַּלְמוּד. לְפִיכָּךְ קָרָאתִי שֵׁם חִבּוּר זֶה מִשְׁנֵה תּוֹרָה – לְפִי שֶׁאָדָם קוֹרֶא תּוֹרָה שֶׁבִּכְתָב תְּחִלָּה, וְאַחַר כָּךְ קוֹרֶא בְּזֶה, וְיוֹדֵעַ מִמֶּנּוּ תּוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ, וְאֵינוּ צָרִיךְ לִקְרוֹת סֵפֶר אַחֵר בֵּינֵיהֶם.",
+        "וְרָאִיתִי לְחַלַּק חִבּוּר זֶה הֲלָכוֹת הֲלָכוֹת בְּכָל עִנְיָן וְעִנְיָן, וַאֲחַלַּק הַהֲלָכוֹת לִפְרָקִים שֶׁבְּאוֹתוֹ עִנְיָן; וְכָל פֵּרֶק וּפֵרֶק אֲחַלַּק אוֹתוֹ לַהֲלָכוֹת קְטַנּוֹת, כְּדֵי שֶׁיִּהְיוּ סְדוּרִין עַל פֶּה.",
+        "אֵלּוּ הַהֲלָכוֹת שֶׁבְּכָל עִנְיָן וְעִנְיָן – יֵשׁ מֵהֶן הֲלָכוֹת שְׁהֶן מִשְׁפְּטֵי מִצְוָה אַחַת בִּלְבָד, וְהִיא הַמִּצְוָה שֶׁיֵּשׁ בָּהּ דִּבְרֵי קַבָּלָה הַרְבֵּה וְהִיא עִנְיָן בִּפְנֵי עַצְמוֹ; וְיֵשׁ מֵהֶן הֲלָכוֹת שְׁהֶן כּוֹלְלִין מִשְׁפְּטֵי מִצְווֹת הַרְבֵּה, אִם יִהְיוּ אוֹתָן הַמִּצְווֹת כֻּלָּן בְּעִנְיָן אֶחָד: מִפְּנֵי שֶׁחִלּוּק חִבּוּר זֶה הוּא לְפִי הָעִנְיָנִים לֹא לְפִי מִנְיַן הַמִּצְווֹת, כְּמוֹ שֶׁיִּתְבָּאַר לַקּוֹרֶא בּוֹ.",
+        "וּמִנְיַן מִצְווֹת שֶׁלַּתּוֹרָה הַנּוֹהֲגוֹת לְדוֹרוֹת, שֵׁשׁ מֵאוֹת וּשְׁלוֹשׁ עֶשְׂרֵה מִצְווֹת: מֵהֶן מִצְווֹת עֲשֵׂה מָאתַיִם שְׁמוֹנֶה וְאַרְבָּעִים, סִימָן לָהֶן מִנְיַן אֵבָרָיו שֶׁלָּאָדָם; וּמֵהֶן מִצְווֹת לֹא תַעֲשֶׂה שְׁלוֹשׁ מֵאוֹת חָמֵשׁ וְשִׁשִּׁים, סִימָן לָהֶן מִנְיַן יְמוֹת הַחַמָּה."
+    ],
+    "versions": [
+        [
+            "Wikisource Mishneh Torah",
+            "http://he.wikisource.org/wiki/%D7%A8%D7%9E%D7%91%22%D7%9D_%D7%94%D7%A7%D7%93%D7%9E%D7%94_%D7%9C%D7%9E%D7%A9%D7%A0%D7%94_%D7%AA%D7%95%D7%A8%D7%94_(%D7%9E%D7%A1%D7%99%D7%A8%D7%AA_%D7%AA%D7%95%D7%A8%D7%94_%D7%A9%D7%91%D7%A2%D7%9C_%D7%A4%D7%94)"
+        ]
+    ],
+    "heTitle": "משנה תורה, מסירת תורה שבעל פה",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Introduction"
+    ],
+    "sectionNames": [
+        "Paragraph"
+    ]
+}

json/Halakhah/Mishneh Torah/Sefer Ahavah/Mishneh Torah, Prayer and the Priestly Blessing/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json

@@ -0,0 +1,114 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Prayer and the Priestly Blessing",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864",
+    "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967",
+    "status": "locked",
+    "priority": 1.0,
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967",
+    "shortVersionTitle": "Philip Birnbaum, 1967",
+    "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/615a1461050c33f5276bdebb795dc088.png",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, הלכות תפילה וברכת כהנים",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Sefer Ahavah"
+    ],
+    "text": [
+        [
+            "",
+            "",
+            "",
+            "When the Jewish people were exiled in the days of wicked Nebuchadnezzar, they mixed with Persians, Greeks and other nationalities. Children were born to them in foreign lands. The language of these children was confused, a mixture of many languages. They were unable to express themselves adequately and accurately in any one language, as it is written: \"Their children spoke half in the tongue of Ashdod; they could not speak Hebrew, nor any foreign tongue\" (Nehemiah 13:24). When anyone of them prayed, his Hebrew vocabulary was too limited to express his needs or to praise God without mixing Hebrew with other tongues. When Ezra and his council took notice of this, they instituted the Eighteen Benedictions in their present order: the first three contain praise to God; the last three, thanksgiving; the intermediate benedictions contain petitions for the most essential needs of the individual and the community. They were to be set on everyone's lips and learned, so that the men of inarticulate speech might offer prayer as clearly as those who speak an eloquent Hebrew. For this reason they instituted all other blessings and prayers which are arrayed on the lips of all Israel, to make each blessing readily available to one who is unfamiliar with the language."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "Congregational prayer is always heard by God. Even if sinners are present, God does not reject public worship. One should therefore associate himself with the congregation; he should not pray in private when he can pray with the congregation.— —",
+            "",
+            "",
+            "How is public worship conducted? One person recites the prayers aloud and all the rest listen. This is not done if there are fewer than ten adult men present, including the reader.— —",
+            "— — <i>Kaddish</i> is not recited unless ten are present. The <i>kohanim</i> do not raise their hands to pronounce the priestly benediction unless ten are present, the <i>kohanim</i> being included in the number. Every group of ten Israelites is called <i>congregation</i>, as it is written: \"How long shall I endure this wicked congregation\" (Numbers 14:27). This verse refers to ten spies, Joshua and Caleb being excluded.",
+            "",
+            "",
+            "",
+            "The reader acts on behalf of the assembled congregation. When, for example, he recites the prayers while the people listen and respond <i>Amen</i> after each blessing, it is as if they are praying. This only applies to one who does not know how to worship; but one who knows does not fulfill his duty unless he recites the prayers himself.",
+            "",
+            "The appointed congregational reader should be known for his knowledge and good conduct. If he happens to be an elderly person, so much the better. An effort should be made to secure one who has a pleasant voice and is fluent in reading.— —",
+            "An inarticulate man, who pronounces the <i>aleph</i> as an <i>ayin</i> or the <i>ayin</i> as an <i>aleph</i>, and anyone who fails to pronounce the letters correctly, should not be appointed as congregational reader.— —"
+        ],
+        [],
+        [],
+        [
+            "Any place inhabited by ten Jews should have a house of worship where they can assemble at all times of prayer. This is called a synagogue. The residents may compel each other to build a synagogue and buy a <i>Sefer Torah</i> as well as the books of the Prophets and the Sacred Writings.",
+            "",
+            "",
+            "",
+            "Synagogues and houses of learning should be treated with respect; they should be swept and sprinkled to let the dust settle. In Spain and Morocco, in Babylonia and Eretz Yisrael, it is customary to light lamps in the synagogues and to spread mats on the floor to sit upon. In Christian countries they sit on chairs.",
+            "Synagogues and houses of learning should not be treated with irreverence, such as jesting, mocking or chatting. We must not eat, drink, have pleasures, or ramble about there. We must not enter them for protection from the sun or the rain. Teachers and their students, however, are permitted to eat and drink there when necessary.",
+            "No computing should be made there, unless it is connected with some religious duty, such as counting the proceeds of the charity fund or the collection of ransom money, and so on. No funeral address should be delivered there, unless it is of public interest, as when one of the city's leading scholars is eulogized and the entire community is likely to attend."
+        ],
+        [
+            "Our teacher Moses introduced the custom of reading the Torah publicly on Sabbath, Monday and Thursday, during the morning service, so that three days should not elapse without hearing the Torah. Ezra set up the rule that the Torah should be read during the afternoon service every Sabbath for the benefit of those seated at street corners [traders, who do not attend services on weekdays]. He also established the rule that three men should be called up to the reading of the Torah on Monday and Thursday and that they should read not less than ten verses altogether.",
+            "The Torah is read publicly on Sabbaths, festivals, <i>Rosh Hodesh</i>, fast days, <i>Hanukkah, Purim</i>, and on Mondays and Thursdays. The prophetical reading (<i>haftarah</i>) is rendered only on Sabbaths, festivals, and <i>Tish'ah b'Av</i>.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "As soon as the reader begins to read the Torah, it is forbidden to talk even on a religious topic. All must listen silently and pay attention to what he is reading, as it is written: \"They all listened closely to the book of the Torah\" (Nehemiah 8:3). It is also forbidden to leave the synagogue while the Torah is being read; but it is permissible to leave between the <i>aliyyoth</i> of the men called up to the Torah. A person who is always engaged in Torah study, this being his main occupation, may nevertheless go on studying while the Torah is read.",
+            "Since the days of Ezra it had been customary to have an interpreter present, explaining to the people what the reader is reading in the Torah, so that they may understand what it is all about. The reader reads one verse only, waits till the interpreter has explained it, and then reads the next verse. The reader may not read to the interpreter more than one verse at a time.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "How many persons are called up to the reading of the Torah? Seven during Sabbath morning service, six on <i>Yom Kippur</i>, five on festivals; no fewer than these are called up, but the number may be increased. Four are called up on <i>Rosh Hodesh</i> and <i>Hol ha-Mo'ed</i>. Three are called up during the afternoon services of Sabbath and <i>Yom Kippur</i>, as well as during the morning services held on Mondays and Thursdays throughout the year, and also during the morning and afternoon services held on fast days. The numbers of four and three <i>aliyyoth</i>, just indicated, are neither decreased nor increased.",
+            "",
+            "In each Torah reading, a <i>kohen</i> reads first, then a <i>levi</i>, then a <i>yisrael</i>. According to a wide-spread custom, even an illiterate <i>kohen</i> has priority over a great scholar who is a <i>yisrael</i> (lay Israelite). Otherwise, the person who is superior in knowledge precedes the one who is inferior as to the remaining <i>aliyyoth</i>. The person who is honored with the last <i>aliyyah</i>, who rolls up the Torah scroll, receives a reward excelling that of the others. Hence [because of the importance of the last <i>aliyyah</i>], even the chief officer of the congregation ascends to complete the Torah reading.",
+            "In the absence of a <i>kohen</i>, a <i>yisrael</i> ascends to the Torah first, in which case a <i>levi</i> should not ascend after him. In the absence of a <i>levi</i>, the <i>kohen</i>, who read the first section, reads the second section in place of the <i>levi</i>. Another <i>kohen</i> should not read after the first, lest people would say that the first is a disqualified <i>kohen</i>, substituted by another. Neither should one <i>levi</i> follow another, lest people might suspect one of the two as disqualified."
+        ],
+        [
+            "The widespread custom among the Jews is that of completing the Torah reading in one year. It is begun on the Sabbath after <i>Sukkoth</i> — — and continued in regular order till the last weekly portion is read on <i>Sukkoth</i>. Some complete the Torah reading in three years, but this is not a widespread custom.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "Although one hears the congregational reading of the Torah every Sabbath, one should read for himself each weekly portion three times, twice the original text and once the Aramaic version known as Targum Onkelos. A verse that is not rendered in Targum Onkelos should be read three times in the original Hebrew. In this fashion one will conclude the weekly portions of the Torah together with the congregation."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sabbath/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json

@@ -0,0 +1,196 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Sabbath",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864",
+    "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967",
+    "status": "locked",
+    "priority": 1.0,
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967",
+    "shortVersionTitle": "Philip Birnbaum, 1967",
+    "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/6cbbe6ddb2644812fd221d17fd4158dc.png",
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+    "heTitle": "משנה תורה, הלכות שבת",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Sefer Zemanim"
+    ],
+    "text": [
+        [
+            "To rest on the seventh day of the week is a positive command, for it is written: \"On the seventh day you shall rest\" (Exodus 23:12). Anyone who works on it negates a positive command while transgressing a negative command, for it is written: \"You shall do no work\" (Exodus 20:10). What penalty does he deserve for doing work? If he did it voluntarily, willfully, he deserves <i>kareth;</i> if he acted in the presence of witnesses who forewarned him, he is stoned; if he acted unintentionally, he must bring a standard sin-offering.",
+            "In Sabbath laws, wherever it is stated that someone deserves punishment for doing something, he deserves <i>kareth;</i> if he acted despite the forewarning of witnesses, he deserves stoning; if he committed the transgression inadvertently, he has to bring a sin-offering."
+        ],
+        [
+            "Like all other precepts, the Sabbath is set aside where human life is in danger. For a person who is dangerously ill everything may be done on the Sabbath at the bidding of a local competent physician.— —",
+            "If it has been estimated on the Sabbath that the patient will require a certain treatment for eight days, we must not say: \"Let us wait till evening, so as not to desecrate two Sabbaths.\" We should rather begin the treatment from that Sabbath day, and desecrate even a hundred Sabbaths for his sake. As long as he needs treatment in the presence of danger or possible danger, we should desecrate the Sabbath for his sake by lighting or extinguishing a lamp, by slaughtering, baking, cooking, heating water for drinking or bathing. The gist of it all is: in consideration of a person who is seriously ill, the Sabbath is like a weekday regarding every thing he needs.",
+            "These things should not be performed by non-Jews, minors, servants or women, lest they consider the Sabbath a light matter; instead, scholars and sages of Israel are to carry them out. One must not put off the desecration of the Sabbath in treating a serious patient, as it is written: \"If a man obeys them he shall live by them\" (Leviticus 18:5), but he must not die by them. From this you may infer that the laws of the Torah are not meant to wreak vengeance upon the world, but to bestow on it mercy, kindliness, and peace.— —",
+            "If one feels pain in his eyes, being inflamed or affected by some disease, and pus, tears or blood flow from them, he is considered seriously ill, and we may break the Sabbath in preparing whatever cure he needs.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "We must save an endangered life on the Sabbath without first asking for permission from a religious authority. The more speedily a man saves a life, the more praise he deserves. If, for example, he sees a child falling into the lake on the Sabbath, he may cast a net and pull him out, even though he is likely to catch some fish along with him.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "If a person traveling in the desert fails to know which day is Sabbath, he should count six days from the day he sensed the error and keep the seventh day as holy, reciting on it the Sabbath blessings, and the <i>Havdalah</i> at the conclusion of the Sabbath. Each day, even the day he recites the <i>Kiddush</i> and the <i>Havdalah</i>, he is allowed to do just enough for maintaining himself alive; he must not do more than is necessary to sustain himself, since each day there is doubt about Sabbath.— —"
+        ],
+        [],
+        [],
+        [
+            "The lighting of Sabbath lights is not of free choice, to light or not to light as one chooses, nor is it the kind of religious performance that an individual is not called upon to make a special effort to render, such as preparing an <i>eruv</i> in courtyards or washing the hands before eating. It is rather a duty, binding on men and women alike; they are obligated to have lamps burning in their homes on Sabbath eve. Even if one has nothing to eat, let him go begging at the doors, buy oil, and light a lamp, forming an integral part of Sabbath delight (<i>oneg shabbath</i>). Before lighting, one should recite a blessing: \"Blessed art thou, Lord our God, King of the universe, who hast sanctified us with thy commandments, and commanded us to light the Sabbath lights.\" This is on the same principle that one recites a benediction over all duties introduced by the sages.",
+            "",
+            "The Sabbath lights should be lit during daytime, before sunset. This duty is assigned to women rather than men, because women are usually at home doing housework. Nevertheless, the man should caution them, asking them about it, and telling them and the other members of his household, every Friday before it gets dark: \"Light the lights!\" If it is doubtful whether darkness has already fallen or not, whether the Sabbath has or has not begun, the lights may not be lit.",
+            "The period from sunset until the time when three stars of medium size become visible is called twilight. It is uncertain whether this period is part of the preceding day or of the following night. We generally decide in favor of greater stringency on this score; hence, the Sabbath lights may not be lit during twilight."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "Transfer from one domain to another, in either direction, is one of the principal kinds of work [forbidden on the Sabbath].— — Also, it has been transmitted by tradition that if one carries an object in a public domain for a distance of four cubits (six feet) he is subject to punishment as if he transferred it from one domain to another.",
+            "One is not subject to punishment for transfer from one domain to another unless he transfers an object sizable enough to be of use either from a private domain to a public domain or from a public domain to a private domain, by detaching the object from the one domain and depositing it in the other. If, however, one detaches the object but does not deposit it, or deposits it without having first detached it, or transfers an object of less than the minimum size, he is free from liability. Similarly, if one transports an object for a distance of four cubits in a public domain, he is not subject to punishment unless he detaches the minimum size at one end and deposits it at the other.",
+            "He who throws or passes an object from one domain to another domain commits an act secondary to that of carrying an object from one domain to another, and is liable. Similarly, he who throws or passes an object a distance of four cubits in a public domain commits an act secondary to that of carrying an object from one domain to another, and is liable.— —"
+        ],
+        [],
+        [
+            "Four domains are distinguishable in connection with the Sabbath: the private domain, the public domain, the semi-public domain, and the exempted region. What is meant by a public domain? Deserts, forests, market places, and thoroughfares opening into them, provided that any such public road is at least sixteen cubits wide and has no roof over it. What is regarded as a private domain? A mound ten or more handbreadths high and four or more handbreadths square; a groove ten or more handbreadths deep and four or more handbreadths square; and any area four or more handbreadths square enclosed within walls at least ten handbreadths high. If such an area is enclosed for residential purposes, it may even be many miles in extent. Thus a walled town, the gates of which are closed at night; alleys having walls on three sides and a side-post on the fourth; and a courtyard, a sheepfold or a sheep-pen enclosed for residential purposes — — all are genuine private domains.",
+            "",
+            "",
+            "What is meant by a semi-public domain? A mound four or more handbreadths square and between three and ten handbreadths high, for no semi-public domain can ever be more than ten handbreadths high or less than four handbreadths square; a groove four or more handbreadths square and between three and ten handbreadths deep; an area four or more handbreadths square enclosed by walls between three and ten handbreadths high; a nook adjacent to a public domain, that is, an area enclosed by walls on three sides and with its fourth side opening into a public domain; for example, an alley that has neither a side-post nor crossbeam on the fourth side; lakes, and arable land in both summer and winter — — all are semi-public domains.",
+            "",
+            "",
+            "What is meant by an exempted region? An area less than four handbreadths square the height of which is from three handbreadths as far as the sky, since whatever is less than three handbreadths high is deemed part of the ground.— —",
+            "",
+            "",
+            "",
+            "It is permissible to move objects throughout the whole of a private domain or an exempted region. Even if one of these two kinds of domain is several miles long, one may nevertheless move objects throughout the whole of it. In a public or semi-public domain, however, articles may not be moved more than four cubits at one time.— —",
+            "Just as it is permissible to move articles throughout the whole of an exempted region, so also it is permissible to transfer articles from an exempted region to a private or public domain, or, needless to say, to a semi-public domain. One may likewise bring articles into an exempted region from a private or a public domain, or, needless to say, from a semi-public domain.",
+            "Just as it is forbidden to move articles throughout the whole of a semi-public domain, so also it is forbidden to transfer articles from a semi-public domain to a private or a public domain, or to bring articles into a semi-public domain from a private or a public domain. If, however, one does transfer an object from a semi-public domain, or into it, he is free from liability."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "It is written in the Torah \"you shall rest,\" implying that one must rest from doing things that are not even actual work. There are many things which the sages prohibited on the ground that they do not harmonize with the idea of rest. Some things are forbidden because they resemble prohibited kinds of work; others are forbidden as a preventive measure lest they may result in doing work that is forbidden under the penalty of stoning. And these are them.",
+            "Whoever levels grooves in the ground is guilty of plowing [on the Sabbath].— —",
+            "Women who play games with walnuts, almonds, and the like, must not play with these on the Sabbath, lest they level grooves [on the bare ground, which is forbidden]. It is forbidden to sweep the ground, lest one levels grooves, unless it is paved with stones.— —",
+            "",
+            "",
+            "",
+            "Fruit that dropped from a tree on the Sabbath may not be eaten until after the conclusion of the Sabbath, lest one may come to plucking growing fruit.— —",
+            "",
+            "One may not ride an animal on the Sabbath, lest he may come to cutting off a branch for use in guiding it.— —"
+        ],
+        [],
+        [],
+        [
+            "Some acts are forbidden on the Sabbath even though they neither resemble nor lead to prohibited work. Why then were they forbidden? Because it is written: \"If you refrain from following your business on the Sabbath, on my holy day… If you honor it, not following your wonted ways, not pursuing your business, nor speaking of it\" (Isaiah 58:13). Hence, one is forbidden to go anywhere on the Sabbath in connection with his business, or even to talk about it. Thus one must not discuss with his partner what to sell on the next day, or what to buy, or how to build a certain house, or what merchandise to take to such-and-such a place. All this, and the like, is forbidden, for it is written \"nor speaking of it.\" That is to say, speaking of business on the Sabbath is forbidden; thinking of it, however, is permitted.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "If anything is forbidden because it conflicts with the idea of rest, the prohibition does not apply during twilight but during the actual Sabbath day. Indeed, during twilight such things are permitted if they are needed for some religious purpose or emergency.— — But if there is no emergency involved, nor religious purpose, it is forbidden.— —",
+            "",
+            "The sages forbade the handling of certain articles on the Sabbath in the way they are handled on weekdays. Why did they enact such a prohibition? They reasoned as follows: Inasmuch as the prophets admonished us and charged us not to walk on the Sabbath in the manner we walk on weekdays, nor to converse on the Sabbath in the manner we converse on weekdays, since it is written \"nor speaking of it,\" so much the more should we refrain from handling articles on the Sabbath in the manner they are handled on weekdays, so that one should not regard the Sabbath as if it were a weekday and be led to lift and rearrange articles from one corner to another or from one room to another, or to put stones out of the way, or do similar things. Since one is at leisure and at home, he might look about for something to do; the result would be that he would not rest at all, thus disregarding what is written in the Torah, \"that they may rest…\" (Exodus 23:12)."
+        ],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "It is forbidden to handle on the Sabbath any article of which a man takes particular care lest it may depreciate in value, such as tools set apart as merchandise or exceptionally valuable things that one carefully protects from deterioration. Such things are referred to as <i>set apart because of monetary loss</i>.— —",
+            "It is also forbidden to handle any article set apart because a prohibition is involved, such as a lamp which was lit for the Sabbath, or a <i>menorah</i> bearing a lighted candle, or a table with money on it, even if the light has gone out, and the money has fallen off the table.— —"
+        ],
+        [],
+        [
+            "If one goes out beyond the limit of the town on the Sabbath, he is lashed, for it is written: \"Let no man go out of his place on the seventh day\" (Exodus 16:29), and <i>place</i> in this verse signifies <i>city limit</i>. The Torah does not define the extent of this limit, but the Sages had a tradition that it is twelve miles, corresponding to the size of the Israelite camp in the wilderness; so this is what our teacher Moses meant to say to them: You shall not go out of the camp. The sages have enacted that one may not go out of the town beyond two thousand cubits, for two thousand cubits (0.7 miles) is defined as <i>open land about the city</i> (Numbers 35:5).",
+            "From this you may conclude that one may walk anywhere within the city on the Sabbath, even if it is large as Nineveh, whether it is walled or not. Furthermore, one may walk up to two thousand cubits outside of the city limits in any direction, the permitted area resembling a square tablet.— —"
+        ],
+        [],
+        [
+            "It is a positive duty to express the sanctity of the Sabbath day in words, for it is written: \"Remember to sanctify the Sabbath day\" (Exodus 20:8); that is to say, remember it in terms of praise and sanctification. One should remember it at its beginning and its conclusion by reciting the <i>Kiddush</i> when the Sabbath begins and the <i>Havdalah</i> when it ends.",
+            "",
+            "",
+            "",
+            "One must not eat anything or drink wine once the Sabbath has arrived until he has recited the <i>Kiddush</i> benediction. Similarly, when the Sabbath has come to an end, one must not begin to eat or to drink, to do any work or even to taste anything at all, until he recites the <i>Havdalah;</i> one may, however, drink water.",
+            "The sages ordained that both the <i>Kiddush</i> and the <i>Havdalah</i> should be recited over wine. Even though he has already said the <i>Havdalah</i> as part of the evening service, he must recite it again over a cup of wine.— —",
+            "",
+            "The <i>Kiddush</i> should be recited only where the meal is served. This means that a person is not to recite the <i>Kiddush</i> in one house and eat in another; but if he has recited the <i>Kiddush</i> in one corner of a room, he may eat in another corner. Why then is the <i>Kiddush</i> recited in the synagogue? For the benefit of transients who eat and drink there.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "Just as <i>Kiddush</i> is recited on Friday nights and <i>Havdalah</i> on Saturday nights, so also is <i>Kiddush</i> recited on festival nights, and <i>Havdalah</i> at the termination of festivals and <i>Yom Kippur</i>, since all these are called <i>Sabbaths of the Lord</i> (Leviticus 23:38). <i>Havdalah</i> is recited also at the termination of a festival followed by <i>Hol ha-Mo'ed</i> and at the termination of a Sabbath followed by a festival, but is not recited at the termination of a festival followed by a Sabbath.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "Why is a blessing recited over fragrant spices at the conclusion of the Sabbath? It is to cheer the soul which is saddened at the departure of the Sabbath."
+        ],
+        [
+            "Four things have been enjoined regarding the Sabbath: two on biblical authority, and two on the authority of the sages and clearly expressed by the Prophets. The Torah says: <i>Remember</i> (Exodus 20:8) and <i>Observe</i> (Deuteronomy 5:12); the Prophets clearly speak of <i>Honor</i> and <i>Delight</i>, as it is written: \"Call the Sabbath a delight, and the Lord's sacred day an honor\" (Isaiah 58:13).",
+            "What is meant by <i>honor</i>? The sages explained this by declaring that each person should wash his face, hands and feet with hot water on Friday in honor of the Sabbath, and then enwrap himself in a fringed garment and be seated with dignity in expectation of the Sabbath, receiving it as if he were coming out to meet the king. The ancient sages used to assemble their disciples on Friday, put on their best clothes, and say: \"Come, let us go out to meet King Sabbath.\"",
+            "We honor the Sabbath by wearing clean clothes. One must not wear weekday apparel on the Sabbath.— —",
+            "In deference to the Sabbath, it is forbidden to arrange for a festive meal to take place on Friday; it is, however, permissible to eat and drink until nightfall. Nevertheless, in deference to the Sabbath, one should refrain from having a regular meal the entire afternoon, that he may enter the Sabbath with a desire to eat.",
+            "One should spread his Sabbath table on Friday, even if he requires no more than an olive's bulk of food; so too, he should set his table at the end of the Sabbath, even if he requires only a minute amount of food, in order to honor the Sabbath both at its entrance and departure. One should also set the house in order on Friday before sunset in honor of the Sabbath. A lamp should be lit, a table spread, and a bed properly arranged. All these are marks of respect for the Sabbath.",
+            "Even a person of high rank, who does not as a rule buy things at the market or engage in household chores, should himself perform what is necessary for the Sabbath, for this is his way of showing respect. Some of the ancient sages used to chop wood for the cooking; others used to cook or salt meat or twine wicks or light lamps; others used to go out and buy food and drinks for the Sabbath, although none of them would usually do such things on weekdays. The more anyone honors the Sabbath in this manner, the more praise he deserves.",
+            "What is meant by Sabbath delight? The sages explained this by declaring that one should prepare rich food and fragrant beverages for the Sabbath as much as he can afford. The more anyone spends for the Sabbath and the preparation of varied tasty food, the more praise he deserves. If, however, he cannot afford this, he may fulfill the Sabbath-delight requirement by preparing anything like a vegetable stew in honor of the Sabbath. He is not obligated to strain himself, begging from others, in order to eat much on the Sabbath. The ancient sages said: \"Rather make your Sabbath a weekday [with regard to festive meals] than be dependent on people.\"",
+            "If a person is comfortably rich and all his days are like Sabbath, he should eat different food on the Sabbath as a mark of distinction from the weekday food. If no change is possible, he should at least modify the schedule of his meals by eating later or earlier than usual.",
+            "One should eat three meals on the Sabbath: one in the evening, one in the morning, and one in the afternoon.— —",
+            "",
+            "One must not travel more than three Persian miles (12 miles) beginning on Friday morning, so that he may arrive home when the day is still high and prepare his Sabbath meals; otherwise, his family would not know that he is coming home, in order to prepare food for him. Needless to say, if he is going to be the guest of others he should arrive early; otherwise, he would embarrass them, since they would have nothing prepared that is suited for guests.",
+            "",
+            "— — A sea voyage should not begin later than three days before the Sabbath, so that one's mind should be at ease before the Sabbath, and that he should not be excessively uncomfortable.— —"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967.json

@@ -0,0 +1,111 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Sanctification of the New Month",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002108864",
+    "versionTitle": "Maimonides' Mishneh Torah, edited by Philip Birnbaum, New York, 1967",
+    "status": "locked",
+    "priority": 1.0,
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "משנה תורה להרמב״ם, נערך בידי פיליפ בירנבאום, ניו יורק 1967",
+    "shortVersionTitle": "Philip Birnbaum, 1967",
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+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
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+    "direction": "ltr",
+    "heTitle": "משנה תורה, הלכות קידוש החודש",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Sefer Zemanim"
+    ],
+    "text": [
+        [
+            "The months of the year are lunar months — — and the years we reckon are solar years.— —",
+            "The solar year exceeds the lunar year by eleven days, approximately. Hence, whenever this excess accumulates to about thirty days, somewhat more or less, one month is added and the year is made up of thirteen months and is called leap year. The year cannot consist of twelve months plus several days, because it is written: \"Months of the year\" (Exodus 12:2), implying that the year should be reckoned by months and not by days.",
+            "The moon is invisible for about two days each month, or somewhat more or less: about one day at the end of the old month before it is close to the sun and about one day after its conjunction with the sun, when it reappears in the evening in the west. The night on which it becomes visible in the west after having disappeared is the beginning of the month. Twenty-nine days are counted from that day on. If the new moon appears on the night of the thirtieth day, then the thirtieth day is the first day of the new month. If it does not appear on that night, the thirtieth day belongs to the past month and the thirty-first day is the first day of the new month. We pay no attention as to whether or not the moon appeared on the night of the thirty-first day, because the lunar month never exceeds thirty days.",
+            "If the moon appears on the night of the thirtieth day, the past month has twenty-nine days and is called defective month. If the moon does not appear on the night of the thirtieth day, the past month has thirty days and is called intercalated month or full month.— —",
+            "The observation of the new moon is not entrusted to every individual, as in the case of the regular weekly Sabbath where anyone may count six days and rest on the seventh, but the authority is given to the court only, to sanctify and proclaim the day as the first of the month. The day proclaimed by the court is <i>Rosh Hodesh</i>, as it is written: \"This month shall be to you\" (Exodus 12:2), implying that the evidence in this matter is surrendered to <i>you</i> [members of the court].",
+            "Like astronomers who engage in calculation and know the positions and motions of the stars, the Jewish court calculates and investigates minutely so as to know if it is or is not possible for the new moon to be visible in its time, which is the night of the thirtieth day. If the members of the court found that it would be possible, they had to wait in the court house for the arrival of witnesses throughout the thirtieth day. If witnesses arrived and were duly examined and tested and found trustworthy, the thirtieth day was sanctified as the first day of the new month. If the new moon did not appear and no witnesses arrived, that day was counted as the thirtieth of the past month which became an intercalated month. If, however, the members of the court knew by calculation that the new moon could not possibly be seen, they were not required to sit and wait for the arrival of witnesses the thirtieth day. If witnesses did come to testify that they had seen the new moon, it was certain that they were false witnesses, or that a semblance of the new moon appeared to them through the clouds, and was not the real moon.",
+            "",
+            "The new moon days and the leap years are computed and proclaimed only in Eretz Yisrael, as it is written: \"Out of Zion shall go forth instruction, and the word of the Lord from Jerusalem\" (Isaiah 2:3). If, however, a great scholar was ordained in Eretz Yisrael and then emigrated to another country without leaving in Eretz Yisrael anyone equal to him in learning, he is permitted to compute and proclaim the new moon days and leap years outside the Land of Israel.— —"
+        ],
+        [
+            "Two trustworthy men only are qualified to testify concerning the new moon, men that are fit to bear witness in any legal case. Women and slaves, however, are not eligible to bear witness, and their testimony is not accepted.— —",
+            "According to the biblical law, the court is not required to be too strict in accepting evidence concerning the new moon. If the court sanctified the new moon on the evidence of two witnesses, who were found to have given false testimony, it remains sanctified. Originally, therefore, the court used to accept evidence concerning the new moon from any Jewish man, proceeding upon the assumption that each Israelite is qualified as a witness unless he is known to be disqualified. However, after the evil doings of the heretics, who tried to confuse the sages by hiring false witnesses to bear evidence that they had observed the new moon, though they had not seen it, the sages enacted that evidence concerning the new moon should not be admitted unless the witnesses were known to the court as trustworthy men, and that the witnesses should be thoroughly tested and examined.",
+            "For this reason, if the court does not know the men who saw the new moon, the people of the town should send along with the witnesses who saw the new moon other witnesses to certify them before the court, vouching for their being trustworthy men; only then is their evidence accepted.",
+            "The court employs methods of calculation similar to those used by astronomers, ascertaining whether the new moon of the forthcoming month will be seen to the north or to the south of the sun, whether it will be wide or narrow, and in which direction the tips of the horns will point. When the witnesses arrive to testify, the court examines them: Where did you see the new moon, to the north or to the south? In which direction did its horns point? How high was its altitude, in the estimate of your eyes, and how wide its latitude? If their evidence has been found to conform with the results of astronomical calculation, it is accepted; but if it has been found not to conform, it is rejected.",
+            "",
+            "If the witnesses said: \"We noticed the moon unintentionally, but failed to see it again when we looked and wanted to see it in order to bear witness,\" their testimony is not sufficient, and the court does not sanctify the new moon on the strength of it, owing to the suspicion that combined clouds produced the illusion of a moon and then disappeared.— —",
+            "The evidence concerning the new moon is accepted in this fashion: Anyone who is qualified to bear witness comes to the courthouse after seeing the new moon. Then the court assembles them all to one place; they are entertained generously with large meals, so that people may make it their habit to come. The first pair of witnesses to arrive are examined first, as we have described. The elder of the two witnesses is brought in and questioned. If his testimony is found to correspond to the data of calculation, the other one is called in. If both testimonies are found to be in agreement, their evidence is declared valid. The other pairs of witnesses are asked only a few main questions, not because their testimony is needed, but that they should not go away disappointed at not being asked, and that they may make it their habit to come.",
+            "Thereupon, when the evidence has been sustained, the chief justice of the court proclaims <i>Mekuddash!</i> [the new moon is sanctified], and after him all the people present respond: <i>Mekuddash! Mekuddash!</i> Only a court of three may carry out the calculation and the sanctification of the new moon. The formal sanctification of the new moon is proclaimed only when the new moon has been observed in its proper time; and this must be done at daytime. If it was done at night, the sanctification is not valid. — —",
+            "",
+            "If the court sanctified the new moon erroneously, incorrectly or forcibly, the sanctification remains valid and everyone must fix the dates of the festivals in accordance with the day in which the members of the court sanctified the new moon. Even if someone knows that they have made a mistake, he must rely on their decision, because the authority in this matter rests only with them. He who has commanded us to observe the festivals has also commanded us to depend on them, as it is written: \"The festivals … which you shall proclaim\" (Leviticus 23:2)."
+        ],
+        [
+            "",
+            "Witnesses who saw the new moon must go to the court to bear witness even if it happens to be a Sabbath, as it is written: \"Which you shall proclaim, each in its proper season\" (Leviticus 23:4); and wherever <i>proper season</i> is used in a biblical command, it supersedes the Sabbath. For this reason, they are allowed to break the Sabbath only when the new moon of <i>Nisan</i> and that of <i>Tishri</i> are concerned, to determine the time of the festivals. When the Temple was still in existence, the additional offering presented on <i>Rosh Hodesh</i> superseded the Sabbath, which was profaned on account of any <i>Rosh Hodesh</i> coinciding with it.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "Originally, when the court sanctified the new moon, they used to light flares on the tops of the mountains, so that those who lived far away might know of it. But when the Samaritans began to cause trouble, by kindling misleading flares, it was enacted that messengers should go forth to inform the public.— —",
+            "Messengers were sent out to proclaim the beginning of six months: <i>Nisan</i>, on account of <i>Pesaḥ; Av</i>, on account of the fast of <i>Tish'ah b'Av; Elul</i>, because of <i>Rosh Hashanah;</i>— — <i>Tishri</i>, because of <i>Yom Kippur</i> and <i>Sukkoth; Kislev</i>, because of <i>Hanukkah; Adar</i>, because of <i>Purim</i>. When the Temple was still in existence, messengers would go forth to inform about the beginning of <i>Iyyar</i>, because of <i>Pesaḥ Sheni</i> [observed on the fourteenth of <i>Iyyar</i>]."
+        ],
+        [
+            "A leap year is a year to which an extra month is added. Only <i>Adar</i> is the month that is ever added, so that a leap year has two months of <i>Adar:</i> a first <i>Adar</i> and a second <i>Adar</i>. Why is just this month added? Because of the spring season, so that <i>Pesaḥ</i> should be observed during the barley season, as it is written: \"Observe the month of <i>Aviv</i>, and keep the Passover…\" (Deuteronomy 16:1), implying that this month of <i>Nisan</i> should occur during the spring. Without the addition of this month of <i>Adar</i>, Passover would occur sometimes in the summer and sometimes in the rainy season [of winter].",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "A year should be intercalated only by those who were invited to participate in the act of intercalation. How is this done? The chief justice of the Supreme Court should say to certain members of the Sanhedrin: \"You are invited to come to such and such a place, that we may together calculate and find out whether this year should be intercalated or not.\" Only those invited may decide about the intercalation of the year.— —",
+            "If two of the five members of the council say that the year should be intercalated, and three say that it should not, the minority of two does not count. If three say that it should be intercalated, and two say that it should not, two members are added to the council from among those who have been invited, and they discuss the matter and decide with a panel of seven. If all seven of them unanimously decide to intercalate or not to intercalate, their decision is adhered to; but if they disagree, the opinion of the majority is followed.— —",
+            "A king or a high priest must not be placed as a member of the council on the intercalation of the year. A king is not eligible on account of his armies and far-flung campaigns, lest he may be inclined to intercalate or not to intercalate in their interests. A high priest is not eligible because he may be concerned about the cold weather; he may not be inclined to intercalate, so that the month of <i>Tishri</i> should not occur in the cold season, when he must take five baths of purification on <i>Yom Kippur</i>.",
+            "If the chief justice of the Supreme Court, who bears the title of <i>Nasi</i>, happens to be away on a distant trip, the year can be intercalated only on condition that the <i>Nasi</i> will consent. If he arrived and gave his consent, the intercalation remains valid; if he did not consent, the intercalation is invalid.— —"
+        ],
+        [
+            "All that we have said concerning the fixation of <i>Rosh Hodesh</i> on the basis of observing the new moon, and concerning intercalation of the year because of the season or because of some other necessity, is applicable only to the Sanhedrin in Eretz Yisrael or to the members of the court who were ordained in Eretz Yisrael, to whom the Sanhedrin gave permission to act. Moses and Aaron were told: \"This month shall be to you the beginning of months\" (Exodus 12:2), and the sages have derived from an oral tradition going back to our teacher Moses that the meaning of this verse is: This evidence shall rest with you and your successors. When, however, no Sanhedrin exists in Eretz Yisrael, the new-moon days and the leap years are determined only by such methods of calculation as we are employing today.",
+            "",
+            "When did all Israel begin to use this method of calculation? During the last generation of the talmudic sages, when Eretz Yisrael was in ruins and no established court had survived there. In the times of [the Tannaim] the sages of the Mishnah, and also in the period of the talmudic sages prior to Abbayyé and Rava, the people relied on the courts of Eretz Yisrael for setting the calendar.",
+            "When the Sanhedrin still existed and the calendar was set by observation, the inhabitants of Eretz Yisrael, and the places that could be reached by the messengers of <i>Tishri</i> on time, observed each festival one day only; whereas those who lived in more distant places that could not be reached by the messengers of <i>Tishri</i> in time observed two days, because of doubt, since they failed to know which day had been proclaimed as <i>Rosh Hodesh</i> by the men of Eretz Yisrael.",
+            "At the present time, when no Sanhedrin and court of Eretz Yisrael are in existence, we set the calendar by calculation. It might be logical that the Jewish people everywhere, even those living in remote places of the Diaspora, should observe one day only [as holyday] just as the inhabitants of Eretz Yisrael do, in view of the same calculation followed by all in determining the calendar. The sages, however, have made it a rule that the people must carefully follow the custom of their forefathers.",
+            "Accordingly, the localities which could not be reached on time by the messengers sent to announce <i>Rosh Hodesh Tishri</i> must observe two days even at present, just as they used to when the men of Eretz Yisrael determined the calendar on the basis of observation. But the residents of Eretz Yisrael at our time should continue to keep only one day, according to their [ancient] custom, for they never observed two days. Hence, it becomes evident that the second day of the festival that we observe in the Diaspora nowadays is something enacted by the sages.",
+            "When the fixing of the month was accomplished by the observation method, the majority of the inhabitants of Eretz Yisrael observed <i>Rosh Hashanah</i> for two days, because they were in doubt as to which day had been declared as new-moon day, since the messengers could not go forth on a holyday [and <i>Rosh Hashanah</i> coincides with the first day of the month].",
+            "Moreover, even in Jerusalem itself, which was the seat of the court, it frequently happened that <i>Rosh Hashanah</i> was observed for two days. If witnesses failed to arrive on the thirtieth day of <i>Elul</i>, the people were accustomed to celebrate it as <i>Rosh Hashanah</i>, while waiting for witnesses to appear, observing the following day likewise as a holyday. Since they used to keep two days <i>Rosh Hashanah</i> even when the method of observation was in use, the sages ordained that even the citizens of Eretz Yisrael should keep it for two days always, at the present time when the calendar is determined by computation. You may thus infer that even the second day of <i>Rosh Hashanah</i> is based on the authority of the sages.",
+            "The observance of one day of the other festivals does not depend upon the proximity of a location to Jerusalem. For example, a locality at a distance of five days' journey or less from Jerusalem could certainly have been reached by the messengers in time; yet it cannot be said that the residents of this place should observe only one day.— — Possibly no messengers were ever sent out to this place because there were no Jews there, and when the calendar began to be determined by computation the place was settled by Jews who were required to observe two days by their previous custom. Or else, no messengers ever came to this place because of insecurity in travel, as was the case between Judea and Galilee during the period of [the Tannaim] the sages of the Mishnah, or, because non-Jews, living along the road, would prevent the messengers from passing through the area.",
+            "If this matter of observing one day were to depend upon the proximity to Jerusalem, all the Jews of Egypt would observe only one day, since the messengers of <i>Tishri</i> could have reached them in time. The distance between Jerusalem and Egypt, by way of Ashkelon, is indeed only a matter of eight days' journey or less. The same applies to most places in Syria. Hence you may infer that the thing does not depend upon the proximity of a place.",
+            "",
+            "",
+            "When we nowadays compute, everyone in his own town, declaring such and such a date to be <i>Rosh Hodesh</i> or a festival, we do not rely upon our own calculation and determination, for it is not permissible to intercalate the years or to determine new-moon days outside of Eretz Yisrael; we may rely only on the computation and fixation performed by the inhabitants of Eretz Yisrael. Our own computation is only for the purpose of making it known to the public; since we are aware that in Eretz Yisrael they use the same method of computation, we calculate in order to find out what day it is that has been determined by the residents of Eretz Yisrael.— —"
+        ],
+        [
+            "When the fixing of the new month used to be based upon the observation process, the sages calculated with great precision to ascertain the moment at which the conjunction of the moon with the sun occurred, according to the practice of the astronomers, so as to know whether the moon could appear on the night of the thirtieth day or not.— —",
+            "The day and the night consist of twenty-four hours: twelve for the day and twelve for the night. The hour is divided into one thousand and eighty parts. Why is the hour divided into this number of parts? Because this number may be divided by two, four, eight, three, six, nine, five, and ten, without a remainder; these denominators may again be divided into many other parts.",
+            "According to these figures, the interval between two conjunctions of moon and sun at their average motion is twenty-nine days and twelve hours of the thirtieth day, beginning with the night of that day, and seven hundred ninety-three parts of the thirteenth hour. That is the time between one <i>molad</i> [conjunction] and the other, and that is the duration of the lunar month.",
+            "The lunar year consists of twelve months of the length just defined, totaling three hundred fifty-four days, eight hours, and eight hundred seventy-six parts; but leap year, consisting of thirteen months, totals three hundred eighty-three days, twenty-one hours, and five hundred eighty-nine parts. The solar year consists of three hundred sixty-five days and six hours. Hence, the excess of the solar year over the lunar year totals ten days, twenty-one hours, two hundred and four parts.",
+            "If you subtract twenty-eight days from the lunar month, or four weeks consisting of seven days each, there will remain one day, twelve hours, and seven hundred ninety-three parts, symbolized by 1d 12h 793p. This is the remainder of the lunar month. Similarly, if you subtract the multiples of seven from the number of days of the lunar year, there will remain, in the case of an ordinary year, four days, eight hours, and eight hundred seventy-six parts, symbolized by 4d 8h 876p. This is the remainder of an ordinary lunar year. In the case of a leap year, the remainder is five days, twenty-one hours, and five hundred twenty-nine parts,, symbolized by 5d 21h 589p.",
+            "Hence, if you know the <i>molad</i> [the moment in which the new moon appears] of a given month, you can obtain the next <i>molad</i> by adding 1d 12h 793p, and you will know on which day of the week, in which hour, and in which fraction of the hour it will occur. For example: Suppose the <i>molad</i> of <i>Nisan</i> occurred in the daytime of a Sunday the fifth hour and one hundred seven parts of an hour, symbolized by 1d 5h 107p.",
+            "When you add to this the remainder of the lunar month, which is 1d 12h 793p, the <i>molad</i> of <i>Iyyar</i> will emerge, occurring at five hours and nine hundred parts on the night of Tuesday, symbolized by 3d 5h 900p. The same applies to month after month until the end of time.",
+            "",
+            "",
+            "Each group of nineteen years, consisting of seven leap years and twelve ordinary years, is called <i>maḥzor</i> (cycle).— —"
+        ],
+        [
+            "According to this computation, <i>Rosh Hodesh Tishri</i> (<i>Rosh Hashanah</i>) cannot occur on Sunday, Wednesday, or Friday, symbolized by 1-4-6. If the <i>molad</i> of <i>Tishri</i> occurs on one of these three days, the following day is proclaimed as the first day of the month. Suppose, for example, that the <i>molad</i> occurs on Sunday, the first day of the month is postponed to Monday; if the <i>molad</i> occurs on Wednesday, it is postponed to Thursday; if it occurs on Friday, it is posponed to Saturday.",
+            "Similarly, if the <i>molad</i> of <i>Tishri</i> occurs at noon or later, the first day of the month is postponed to the following day. Thus, for example, if the <i>molad</i> occurs on Monday at noon or later, Tuesday is made to be the first day of the month. But if the <i>molad</i> occurs before noon, even though by one fraction of an hour, the very day of the <i>molad</i> is declared as the first day of the month, that is, if that day does not happen to be 1-4-6."
+        ],
+        [
+            "The lunar month consists of twenty-nine days and a half plus seven hundred ninety-three parts of an hour, as we have already pointed out. But one cannot assume that the month should begin in the middle of the day, so that one part of the day would belong to the past month while the other part would belong to the next month. It is written: \"A month of days\" (Numbers 11:20), and the traditional interpretation of this verse has been that the month should be reckoned by days and not by hours.",
+            "For this reason, the lunar months are adjusted to an alternate succession of one defective and one full month. The defective month contains twenty-nine days only, although the lunar month is longer than that by [more than twelve] hours; and the full month contains thirty days, although the lunar month is several hours shorter. It is because we must count the month by full days and not by hours."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Mishneh Torah/Sefer Zemanim/Mishneh Torah, Sanctification of the New Month/English/Sefaria Community Translation.json

@@ -0,0 +1,97 @@
+{
+    "language": "en",
+    "title": "Mishneh Torah, Sanctification of the New Month",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, הלכות קידוש החודש",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Sefer Zemanim"
+    ],
+    "text": [
+        [],
+        [
+            "Only two kosher men who are suitable to testify about any single thing are valid for testimony of the month. But women and slaves are like all other invalid witnesses and can't testify. A father and son that saw the moon go to court to testify. Not because testimony of the month is valid with with relatives but rather so that if one of them is found to be invalid for being a thief or such like from the list of other invalid witnesses, the second can join with another and testify. And anyone who is invalid to testify by the words of the scribes, even though he is valid according to the Torah, is invalid for testimony of the month. ",
+            "It is a law of the Torah that we are not meticulous with testimony of the month. For even if they sanctified the month via witnesses and they were found to be zomemin (witnesses who are known to have lied based on the testimony of other witnesses that proves that they couldn't have been able to witness what they claim to have seen) for this testimony, it is sanctified. As such, originally, they would accept testimony from every Israelite man, for every Israelite has a presumption that he is kosher until you know that he is invalid. From when the heretics corrupted and they'd hire men to testify that they'd seen and they hadn't seen, they amended that the court would only accept testimony of the month from witnesses that the court recognised were kosher and that they'd interrogate and investigate the testimony. ",
+            "As such, if the court do not know the witnesses that saw the moon, the men of the city that it was seen in send with the witnesses that saw the moon other witnesses that justify them to the court and inform them that these are kosher and afterwards they are accepted. ",
+            "The court calculates with the methods that the astronomers calculate with and know when the moon is seen in this month whether it will be north of the sun or southwards and whether it will be wide or short and in which direction the tips of its horns will point. And when the witnesses come to testify, we check them; \"How did you see it? In the north or in the south? In which direction were its horns pointing? How high was it with the vision of your eyes and how wide was it?\" If their words are found consistent with that which is known by calculation, we accept them, and if their words are not found consistent, we don't accept them.",
+            "If the witnesses said \"we saw it in water\" or \"in clouds\" or \"in frost\", or they saw part of it in the sky and part of it in clouds or in water or frost, this isn't a sighting and we don't sanctify based on this sighting. One says \"I saw it with my eyes at a height of about two floors\" and the second says \"at about a height of three floors\", they join up [to form valid testimony]. One says \"about three floors\" and the second says \"about five floors\", they don't join up. And we do join up one of them with a second that testifies like him or with a single floor between them. ",
+            "If they said \"we saw it without intention and once we turned our attention to it and intended to see it to testify we didn't see it again\", this isn't testimony and we don't sanctify based on it. Perhaps clouds gathered and they appeared like the moon and they vanished and went from them. If the witnesses said \"we saw it on the 29th day of the month in the morning in the east before the sun would rise and we saw it in the evening in the west on the night of the 30th\", they are believed and we sanctify based on this sighting for it was seen at its time. But the sighting that they said they saw in the morning we don't relate to for we are not responsible the morning sighting and it is known that the clouds gathered and appeared to them like the moon. And similarly, if they saw it at its time and it was not seen on the night of its pregnancy the 31st night, they are believed for we are only responsible for the 30th night sighting alone. ",
+            "How do we accept testimony of the month? Everyone who is fitting to testify that he saw the moon comes to court. And the court brings them all into one place and makes or them a large feast in order that the people will be accustomed to coming. And the pair that came first we check first with the checks we have said. We bring in the greater and ask him. If his words are consistent with the calculation, we bring his fellow. If we find their words consistent, their testimony is established. And we ask all the other pairs preliminary matters, not because we need them but rather so that they shouldn't leave with upset spirit so they will be accustomed to come. ",
+            "And afterwards, after the testimony has been established, the head of the court says \"it is sanctified\" and all the people respond after him \"it is sanctified, it is sanctified\". And we don't sanctify the month except with three judges. And we don't perform calculations except with thee judges. And we only sanctify a month that is seen at its time. And we only sanctify in the day and if they sanctified it at night, it is not sanctified. Even if the court and all of Israel saw it and the court didn't say \"it is sanctified\" until it became dark on the night of the 31st, or they investigated the witnesses and the court didn't manage to say \"it is sanctified\" until it became dark on the night of the 31st, they don't sanctify it and it will be a pregnant month one with 30 days and the first of the month will only be on the 31st even though it was visible on the 30th night. For it is not the sighting that fixes, rather it is the court saying \"it is sanctified\" that fixes. ",
+            "If the court itself saw it at the end of the 29th day, if there still hasn't emerged a star of the night of the 30th, the court says \"it is sanctified, it is sanctified\", for it is still day. And if they saw it on the night of the 30th after two stars emerged, on the next day, we sit two judges with one of them that saw it at night and the two others testify before the three judges and the three sanctify it. ",
+            "A court which sanctifies the month, whether by accident, whether they were mistaken, whether they were forced, it is sanctified and everyone is obligated to fix the festivals on the day they sanctified. Even though one knows that they made a mistake, he is obligated to rely on them for the matter is only given over to them and the one who commanded to keep the festivals is the one who commanded to rely on them as it is said (Leviticus 23:2) \"that you call them…\"."
+        ],
+        [
+            "Witnesses that see the month, if there is between them and the location of the court a distance of a night and day's journey or less, they go and testify. And if there is between them more than this, they don't go for their testimony after the 30th day doesn't help since the month has already been made pregnant (into a 30 day month).",
+            "Witnesses that saw the month go to the court to testify, even on Shabbat, as it is said (Leviticus 23:4) \"that you call them at their appointed time\" and anywhere it is said \"appointed time\" the Shabbat is pushed off. Thus, we only violate the Shabbat for the first of the month of Nissan which contains the festival of Passover and for the first of the month of Tishrei which contains the festivals of the Day of Atonement and Tabernacles in order to fix the festivals which are described with the term \"appointed time\". And in a time when the Holy Temple exists, we violate the Shabbat for all the months because of the additional sacrifice of every first of the month which pushes off the Shabbat. ",
+            "Just as the witnesses that saw the month desecrate the Shabbat, so too the witnesses who justify them to the court desecrate with them if the court doesn't recognise the ones who saw. And even if the one who informs the court of them is a single witness, he goes with them and desecrates in case he will find another and join up with him.",
+            "[If] the witness that saw the month on the night of Shabbat was ill, we ride him on a donkey and even on a bed. And if there is an ambush on the way, the witnesses take weapons in their hands. And if it was a far way, they they take food in their hands. And even if they saw it large and visible to all, they shouldn't say \"just as we saw it, others saw it and we don't need to desecrate the Shabbat\", rather anyone who sees the month and will be fitting to testify and there will be between him and the location where the court is fixed a night and a day's [journey] or less has a commandment upon him to desecrate the Shabbat and to go and testify.",
+            "At first, they'd accept testimony of the month the entire 30th day. One time, the witnesses delayed in coming until the late afternoon and they ruined [the service] in the Temple and didn't know what to do; whether they should do the afternoon elevation offering, perhaps the witnesses would come and it is impossible to bring up the additional [offering] of the day [of the first of the month] after the afternoon continual offering. The court arose and amended that they would only accept witnesses of the month until [the time of] minchah in order that there would be sufficient time in the day to bring up the additional [offering] and afternoon continual [offering] and their libations. ",
+            "And if minchah arrived and witnesses did not come, they'd do the afternoon continual [offering]. And if witnesses came from minchah an onwards, they treat that day as holy and the morrow as holy and they bring the additional [offering] on the morrow, since they didn't sanctify it after minchah. From when the Temple was destroyed, Rabban Yochanan ben Zakkai and his court amended that they'd accept testimony of the month the entire day and even if witnesses came on the 30th day at the end of the day close to sunset, they accept their testimony and sanctify only the 30th day. ",
+            "When the court makes the month pregnant (30 days) because witnesses didn't come the entire 30th day, they'd go up to a prepared place and they'd make a feast on the 31st day which is the first of the month. And they don't go up to there at night, rather at first light, before sunrise, and they don't go up to this feast with less than 10 [people]. And they only go up with grain bread and legumes and they eat these at the time of the feast. And this is the meal of the commandment of impregnating the month that is said in every place.",
+            "At first, when the court would sanctify the month, they'd burn bonfires on the tops of the mountains in order to inform those who were far away. Once the Cutites ruined it, for they'd light bonfires in order to cause the people to err, they amended that messengers would go out and they'd inform the public. And these messengers do not desecrate the holidays and there is no need to say Shabbat, for we don't desecrate Shabbat to establish it [the month], rather only to sanctify it. ",
+            "For 6 months the messengers would go out. For Nissan because of Passover. And for Av because of the fast (the 9th of Av). And for Elul because of Rosh Hashanah, in order that they'd sit in anticipation on the 30th day of Elul, if they'd be informed that the court had sanctified the 30th day, they'd treat that day alone as holy, and if they weren't informed, they'd keep the 30th day holy and the 31st day holy until the messengers of Tishri would come to them. And for Tishri because of fixing the festivals. And for Kislev because of Chanukah. And for Adar because of the Purim. And in the time when the Holy Temple exists, they even go out for Iyar because of Passover Minor. ",
+            "The messengers of Nissan and the messengers of Tishri only go out on the day of the first of the month after the sun will rise, [waiting] until after they have heard from the mouth of court \"it is sanctified\". And if the court sanctifies at the end of the 29th day as we have said and they heard from the court \"it is sanctified\", they go out in the evening. And the messengers of the other 6 months can go out in the evening after the moon has been seen, even though the court is yet to sanctify the month. Since the month has been seen, they go out, for tomorrow the court will certainly sanctify it.",
+            "Every place that the messengers reach, they'd make the festivals a one day holiday as is written in the Torah. And the distant places that the messengers wouldn't reach would make two days because of the doubt, for they wouldn't know which day was the day that the court fixed the first of the month. ",
+            "There are places that the messengers of Nissan would reach them and the messengers of Tishri would not reach them. And according to the law, they ought to make Passover one day of holiday, for the messengers reached them and they knew on which day the first of the month was fixed. And they ought to make the holiday of the festival of Tabernacles two days, for the messengers didn't reach them. And in order not to distinguish between the festivals, the sages amended that any place that the messengers of Tishri didn't reach would make two days [of holidays], even the holiday of Ceasing (Shavuot). ",
+            "And how much is between the messengers of Tishri and the messengers of Nissan? Two days. For the messengers of Tishri didn't travel on the 1st of Tishri because it is a holiday and not on the 10th of it because it is the Day of Atonement.",
+            "The messengers do not need to be two, rather even one is believed. And not only a messenger alone but even a merchant from the rest of the populace that comes on his way and says \"I heard from the mouth of the court that they sanctified the month on a particular day\" is believed and they fix the festivals by his mouth. For this matter is something which is prone to be revealed and a single kosher witness is believed for it.",
+            "[If] the court sat all of the 30th day and witnesses didn't come, and they awoke at first light and impregnated the month as we have explained in this chapter. And after 4 or 5 days, distant witnesses come and they testify that they saw the month at its time which is the night of the 30th. And even if they come at the end if the month. They intimidate them very threateningly and they hassle them with questions and they bother them with checks and they are meticulous with their testimony and the court attempts to not sanctify this month since its name of pregnant has gone out.",
+            "And if the witnesses stand with their testimony and it is found consistent and the witnesses are known and intelligent men and the testimony has been appropriately investigated. They sanctify it and retract and count for that month from the 30th day since the moon was seen on its night. ",
+            "And if the court need to leave this month pregnant as it was before these witnesses came, they leave it. And this is what they said \"we impregnate the month for necessity\". And there are amongst the great sages those who argue on this matter and say we never impregnate the month for necessity; since witnesses came, we sanctify and don't intimidate them. ",
+            "It appears to me that there is only an argument amongst the sages  for the months other than Nissan and Tishri. Or with witnesses of Nissan and Tishri that came after the festivals had passed. For what has been done has been done and the time of the offerings and the time of the festivals has passed. But if the witnesses came in Nissan and Tishri before half of the month, we accept their testimony and we don't intimidate them at all. For we don't intimidate witnesses that testify about the month that it was seen at its time to impregnate it.",
+            "But we intimidate witnesses who's testimony has become ruined and the matter is tending such that the testimony will not stand and the month will become impregnated. We intimidate them in order that the testimony will stand and the month will be sanctified at its time. And similarly, if witnesses come to disprove the witnesses that saw it at its time before the court have sanctified it, we intimidate the disproving witnesses until their disproof doesn't stand and the month is sanctified at its time."
+        ],
+        [
+            "A leap year is a year in which another month has been added. And we only ever add an Adar and make two Adars, an Adar Rishon (first Adar) and an Adar Sheini (Second Adar). And why do we add this month? Because of the spring time, so that the Passover will fall at that time, as it is said (Deuteronomy 16:1) \"Guard the month of the spring\", that this month should be in the spring. And if it wasn't for the addition of this month, Passover would sometimes come in the days of the sun (the summer) and sometimes in the days of the rain (the winter).",
+            "For three indicators we make the year a leap [year]. For the epoch and for the spring and for the fruit of the trees. How? The court calculates and knows; if the epoch of Nissan (when the sun enters Aries) will be on the 16th of Nissan or after this time, they make the year into a leap [year]. And they make that Nissan an Adar Sheini in order that the Passover will be in the spring time. And on this indicator, we rely and make leap [years] and we are not concerned about another indicator. ",
+            "And similarly, if the court saw that the spring has yet to arrive, rather it is still dark. And the fruit of the trees that tend to sprout around Passover have not sprouted. We rely on these two indicators and make the year a leap [year]. So that the spring will be present to offer up from it the waved omer (an offering of grain) on the 16th of Nissan. And in order that the fruit will sprout normally throughout the spring time. ",
+            "And we rely on three lands with respect to the spring. On the land of Yehuda and on the Jordan Bank and in the Galil. And if the spring arrived in two of these lands and in one it didn't, we don't make it a leap [year]. And if it arrived in one of them and it didn't arrive in two, we make it a leap [year], if the fruit of the trees is yet to sprout. And these are the main things that we make leap [years] for in order that the years will be solar years. ",
+            "And there exist other things that the court makes leap [years] for due to necessity. And these are they: Because of the roads that are not mended and the people are unable to go up [to Jerusalem], we make the year a leap [year] until the rain stops and the roads are mended. And because of the bridges which were demolished and the rivers are found blocking and preventing the people or they are endangering themselves and dying, we make the year a leap [year] until they mend the bridges. And because of the passover ovens that were destroyed in the rain and they don't have place to roast their passover [offerings], we make the year a leap [year] until they will have built the ovens and they will have dried. And because of the Israelite exiles that have been uprooted from their place and are yet to have arrived in Jerusalem, we make the year a leap [year] in order that they will have enough time to arrive.",
+            "But we don't make the year a leap [year], not for the snow and not for the cold and not for the Israelite exiles that are yet to be uprooted from their place. And not for the ritual impurity. For example, were the majority of the congregation or the majority of the priests ritually impure, we don't make the year a leap [year] in order that they will have enough time to purify themselves and do [the offerings] in purity, rather they do in impurity. And if they made the year a leap [year] because of the impurity, it is a leap [year]. ",
+            "There are things for which we don't make a leap [year] at all but we make them a support for a year that needs to become a leap [year] because of the epoch or because of the spring and the fruits of the trees. And these are they: Because of the goats and sheep that are yet to be born or which are few. And because of the chicks that haven't flown. We don't make a leap [year] because of these, in order that the goats and sheep should be accessible for the passover [offerings] and the chicks accessible for the Re'iah [offering] or for those who are obligated in a bird offering. But we make them a support for the year. ",
+            "How do we make them a support for the year? We say \"this year needs making into a leap [year] because of the epoch that has dragged\" or \"because of the spring and the fruit of the trees that are yet to arrive and further for the goats are small and the chicks are delicate.\"",
+            "We only make the year a leap [year] with those invited to. How? The head of the high court says to so-and-so and so-and-so from the Sanhedrin (the high court) \"you are invited to location so-and-so where we will calculate and see and know whether this year needs making into a leap [year] or doesn't need it. And those who were invited alone are the ones that make it into a leap [year]. And with how many do we make it a leap [year]? We start with three judges from the great Sanhedrin, from those that were ordained. Two said \"let's not sit and let's not see whether making a leap [year] is necessary or if not\" and one says \"let's sit and check\", the individual is nullified in his minority. Two said \"let's sit and check\" and one says \"let's not sit\", we add two from the those invited and debate the matter back and forth. ",
+            "Two say \"it requires making into a leap [year]\" and three say \"it doesn't require it\". The two are nullified in their minority. Three say \"it requires making into a leap [year]\" and two say \"it doesn't require making into a leap [year]\", they add two from those invited and they debate back and forth with seven. If they all conclude to make a leap [year] or not to make a leap [year], they do as they do as they concluded. And if they argue, they go after the majority, whether to make a leap [year] or whether not to make a leap [year]. And the head of the high court, who is the head of the seating of the seventy-one, needs to be amongst the seven. And if they concluded with three to make a leap [year], it is a leap [year] so long as the prince is with them or he wants. And with making the year a leap [year], we start from the side. And to sanctify the month, we start with the greatest. ",
+            "We don't sit for making the year a leap [year] either a king or a kohen gadol (high priest). A king because of his soldiers and his wars, perhaps his opinion will be be biased because of them to make a leap [year] or not a leap [year]. And a kohen gadol because of the cold, perhaps his opinion will be biased to not make a leap [year] in order that Tishrei will not come in the cold days and he immerses on the Day of Atonement five immersions.",
+            "[If] the head of the high court, and he is the one called prince, is on a far journey, we don't make it a leap [year] except under the condition of if the prince wants it. [If] he comes and wants, it is a leap [year], [if] he doesn't want, it is not a leap [year]. And we don't make a leap [year] except in the land of Yehudah for the Shechina (divine presence) is there as it said (Deuteronomy 12:5) \"for his dwelling you will seek\". And if they made it a leap [year] in the Galil, it is a leap [year]. And we only make it a leap [year] in the day. And if they made it a leap [year] at night, it is not a leap [year]. ",
+            "The court is able to calculate and to know which years will be leap [years] at any time they want, even several years. But they don't say \"year such-and-such is a leap [year]\", rather after Rosh Hashanah they say \"this year is a leap [year]\". And this matter is [only] because of pressure but at a time when there is no pressure, we don't inform that it is a leap [year after Rosh Hashanah], rather in Adar they say \"this year is a leap [year] and the coming month is not Nissan but rather Adar Sheini\". [If] they said before Rosh Hashanah \"this entering year is a leap [year]\", it is not a leap [year] with this statement. ",
+            "[If] the 30th day of Adar arrived and they were yet to make the year a leap [year], they don't make it a leap [year] at all. For that day is fitting to be the first if the month of Nissan and once Nissan has entered and they haven't made it a leap [year], they are not able to make a leap [year]. And if they made it a leap [year] on the 30th day of Adar, it is a leap [year]. [If] witnesses come after they made it a leap [year] and they testify on the moon, they sanctify the month on the 30th day and it will be the first of the month of Adar Sheini. And if they sanctify it before they make the year a leap [year], they can no longer make a leap [year] for we don't make leap [years] in Nissan. ",
+            "We don't make the year a leap [year] in a year of famine, for everyone runs to the granaries to eat and to live and it is impossible to add for them time to forbid the new [produce] (which will only become permissible on the 16th of Nissan). And we don't make a leap [year] in the shvi'it (the seventh year of the agricultural cycle), for everyone's hand is controlling the undergrowth, and we won't find [grain] for the omer offering and the two loaves [offering]. And they were used to making a leap [year] on the eve of shvi'it. ",
+            "It seems to me that this that the sages said \"we don't make a leap [year] in years of famine and shvi'it\", is that we don't make a leap [year] because of the necessity of the roads and the bridges and such like. But if the year was fitting to be made a leap [year] because of the epoch or because of the spring and the fruit of the trees, we always make a leap [year] at any time. ",
+            "When the court makes the year a leap [year], they write letters for all the distant places and they inform them that it has been made a leap [year] and for what reason it was made a leap [year]. And with the language of the prince they are written. And it says to them \"it is known to you that I and my colleagues have agreed and we have added on this year such and such\". [If] they want, 29 days, [if] they want, 30 days. For the leap [year] month, the court has the authority to add a full [month] or a lacking [month] for the people who are far away when they inform them. But they themselves go according to the sighting, if full or if lacking. "
+        ],
+        [
+            "Everything we have said about fixing the first of the month by sight and making the year a leap [year] because of the time or for necessity is only done by the Sanhedrin (High Court) that is in the land of Israel or an ordained court in the land of Israel that has been given permission from the Sanhedrin. For such was said to Moses and Aaron, (Exodus 12:2) \"this month is for you the first month\", and according to tradition they learnt, man from man from Moses our master, that such is the explanation of the matter: this testimony will be given over to you and to all who stand after you in your place. But at a time when the Sanhedrin doesn't exist in the land of Israel, we don't fix months and we don't make leap years except with the calculations that we calculate today.",
+            "And this matter is a law of Moses from Sinai. That at a time that there is a Sanhedrin, we fix by the sighting, and when the Sanhedrin doesn't exist, we fix by this calculation that we calculate today and we don't relate to the sighting. Rather, sometimes the day we fix with this calculation will be the day of sighting, or a day before, or a day after. And that it will be after the sighting by a day is a wonder (i.e. very rare), and [this is so] in lands that are to the west of the land of Israel. ",
+            "And from when did all of Israel start to calculate with this calculation? From the end of the sages of the Talmud, at the time that the land of Israel was made desolate and there didn't remain there a fixed court. But in the days of the sages of the Mishnah and similarly in the days of the sages of the Talmud, until the days of Abaye and Rava, they'd rely on the fixing of the land of Israel. ",
+            "When the Sanhedrin existed and they fixed based on the sighting, the children of the land of Israel (those who lived in Israel) and all the places that would be reached by the messengers of Tishrei would make the holidays one day only. And the remaining distant places that the messengers of Tishrei wouldn't reach would make two days due to doubt, for they wouldn't know the day that the children of the land of Israel fixed the month on. ",
+            "In this time that the Sanhedrin doesn't exist and the court of the land of Israel fixes on this calculation, it should have been according to the law that in all places, they would only make one day holiday, even the distant places that are in the outside of the land [of Israel], like the children of the land of Israel. For everyone relies and fixes based on one calculation. But it is an amendment of the sages that they be careful with the custom of their fathers that is in their hands. ",
+            "Therefore, any place that the messengers of Tishri didn't arrive at when the messengers went out will make two days, even at this time, as they did in the times when the children of the land of Israel would fix based on the sighting. And the children of the land of Israel in this time make one day according to their custom for they never made two days. It is found, the second [day of] holiday that we make in the exile at this time originates from the words of the scribes that amended this matter. ",
+            "[Regarding] the holiday of Rosh Hashanah at the time when they fix based on the sighting, the majority of the children of the land of Israel would make it two days out of doubt. For they would not know on which day the court fixed the month for the messengers don't go out on the holiday. ",
+            "And not only such but even in Jerusalem itself, which is the place of the court, many times they'd make the holiday of Rosh Hashanah two days. For if the witnesses didn't come all of the 30th day, they'd treat that day that the witnesses were anticipated as holy and the morrow holy. And since they'd make it two days and even at the time of the sighting, [as such] they amended that even the children of the land of Israel would always make it two days at this time that we fix based on the calculation. Behold, you have learnt that even the second [day of] holiday of Rosh Hashanah at this time originates from the words of the scribes. ",
+            "Making one day of holiday is not dependent on the closeness of the place. How? If there will be a place, between it and between Jerusalem a journey of 5 days or less so that with certainty it would have been possible  that the messengers would arrive there, we don't say that the people of this place make one [day] holiday. For who says to us that the messengers would go out to this place? Perhaps the messengers wouldn't go out to this place because there wasn't an Israelite there, and after they returned to fix based on the calculation, Israelites settled there that are obligated to make two days. Or because there was a siege on the way, like the way that was between Yehuda and Galil in the days of the sages of the Mishnah. Or because there were non-jews blocking the messengers to pass between them. ",
+            "And were the matter to depend on the closeness of the place, all the children (inhabitants) of Egypt would make one day. For it is possible that the messengers of Tishrei would arrive there. For there is only between Jerusalem and Egypt via Ashkelon a journey of 8 days or less, and similarly the majority of Syria. Behold, you have learnt that the matter is not dependent on the place's being close. ",
+            "It is found that the root of this matter on this way is such: Any place that has between it and between Jerusalem a journey greater than 10 complete days makes two day always like their custom from before. For the messengers of every single Tishrei would only reach a place that has between it and between Jerusalem a journey of 10 days or less. And any place that has between it and between Jerusalem a journey equal to 10 days or less, [such] that it is possible that the messengers of Tishrei would reach it, we see if that place was from [a part of] the land of Israel that had in it [people of] Israel at the time of the sighting in the second conquering [of the land], like Usha and Shaphram and Lod and Yavneh and Nov and Tiberius and such like, they make only one day alone. And if that place was from Syria, like Tyre and Damascus, and Ashkelon and such like, or from the outside of the land [of Israel], like Egypt and Amon and Moav and such like, they do like the custom of their fathers in their hands, if one day, one day, and if two days, two days. ",
+            "A place that has between it and between Jerusalem 10 days or less than 10, and it is [in] Syria or the outside of the land [of Israel], and they don't have a custom. Or it is a newly formed city in the desert of the land of Israel. Or a place that [people of] Israel dwells now. They make two days like the custom of the majority of the world. And every second day holiday is from the words of the scribes and even the second day of the holiday of Rosh Hashanah which everyone makes at this time.",
+            "This that we calculate at this time, every single one in his city, and we say \"the first of the month will be on day so-and-so and the holiday will be on day so-and-so, it is not with our calculation that we fix it and we do not rely on it. For we don't make years leap [years] and we don't fix months in the outside of the land [of Israel]. And we only rely on rely on the calculation of the children of the land of Israel and their fixing. And this that we calculate is only to reveal the matter. Since we know that on this calculation they rely, we calculate to know the day that the children of the land of Israel fixed it, whichever day it is. And via the fixing of the children of the land of Israel, it is it that the first of the month or the holiday will be. Not because of the calculation that we calculate."
+        ],
+        [],
+        [
+            "We never set the New Month of Tishrei according to this calculation on the first day toward Sabbath (Sunday), the fourth day toward Sabbath (Wednesday), or the day before Sabbath (Friday). And a menmonic for them is \"ADU\" (1,4,6). Instead, when the <i>molad</i> (new moon time) for Tishrei is on one of these days, we set the New Month on the day after it. How so? Supposing the <i>molad</i> was on the first day toward Sabbath, we set the New Month of Tishrei on the second day (Monday). And if the <i>molad</i> was on the fourth day toward Sabbath, we set the New Month on the fifth day (Thursday). And if the <i>molad</i> was on the sixth day toward Sabbath, we set the New Month on the seventh day (Saturday)."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}