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json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json

@@ -0,0 +1,383 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Berakhot",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה ברכות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "מאימתי קורין את שמעו בערבית? משעה שהכהנים נכנסים לאכול בתרומתן – Kohanim (Priests) who became defiled and immersed [in the Mikveh/Ritual Bath] are not able to eat of the Terumah/heave offering (2% of a yield that a person initially tithes for a Kohen), until after sunset, which is, (at the time) when the stars appear. And the fact the Mishnah does not teach, “from the time when the stars appear” is an incidental matter, which comes to tell us, that if Kohanim were defiled with an uncleanness whose purification is dependent upon [the offering of] a sacrifice, such as one afflicted with gonorrhea or leprosy – their [form of] atonement does not prevent them from eating the heave offering, as it written (Leviticus 22:7): “As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations [for they are his food].” The setting of the sun prevents him from his eating the heave offering, but his atonement [sacrifice] does not prevent him from eating his heave offering.",
+                "עד סוף האשמורה הראשונה – The first third of the night (is the end of the first “watch”), as the night is divided into three watches, and from then onwards is no longer called the time [for the] Recitation of the Shema (Deuteronomy 6:4-9; 11:13-21; Numbers 15:37-41) when lying down, and we do not refer to it as “when you lie down” (Deuteronomy 6:7), and prior to the stars coming out (literally, “going out”), it is also considered daytime and not the time of lying down. And those who recite Evening Shema early while it is still day, rely upon that [opinion] of Rabbi Yehuda who said further on in Chapter “Tefillat HaShahar”/The Morning Prayer/Amidah (Chapter 4 of Berakhot, Mishnah 1), that the Afternoon prayer is recited until “Plag HaMinhah”/the middle of the afternoon (the half-way point between the time when the Tamid/Daily Sacrifice was offered – 3:30 pm and 6:00 pm when the time of sunset arrives at the Vernal and Autumnal Equinoxes), which is an hour and a quarter prior to the night time. And we establish (literally, “hold”), that he followed [the opinion of] Rabbi Yehudah, and immediately when the time for Minhah ends, the time for the Evening Recitation of the Shema begins.",
+                "עד שיעלה עמוד השחר – Since all night long is called the time for lying down, and the Halakha/law follows [the opinion of] Rabban Gamaliel since the Sages also agree with him, and they [the Sages] did not say, “Until Midnight” (for the recitation of the Evening Shema) other than to distance a person from [the possibility of committing a] sin. However, ab initio, when the time for the recitation of the Evening Shema of our Mishnah arrives, that is, from the time that the stars come out, it is forbidden to eat, and all the more so, to lie down until he recites and the Shema and recites the [Amidah] prayer.",
+                "מעשה שבאו בניו מבית המשתה – The sons of Rabban Gamaliel followed the teaching of the Rabbis (regarding the ending time to recite the Evening Shema) who said, “until midnight,” and this is what they said to him: That when the Rabbis are in dispute with you, especially when they say, “until midnight” and not any longer, and [when there is a dispute between] and individual and a majority [view], the law follows the majority [view] (see Mishnah Eduyot, Chapter 1, Mishnah 5) or perhaps (alternatively), The Rabbis [hold] like you thinking and that which states, “until midnight, in order to distance a person from committing a sin,” and he (Rabban Gamaliel) said to the Rabbis that they hold like him, and that which [the Mishnah] states “until Midnight” in order to distance a person from [committing] a sin and you are required to recite the Shema [now].",
+                "ולא זו בלבד– It is entirely the words of Rabban Gamaliel which he said to his sons.",
+                "הקטר חלבים – of the Temple sacrifices.",
+                "ואברים – [the limbs of] the burnt offering sacrifice offered daily at even-time in which its blood is cast on the day he is commanded to offer up the pieces all night long, as it written (Leviticus 6:2): “The burnt offering itself shall remain where it is burned upon the altar all night [until morning]…”",
+                "וכל הנאכלים ליום אחד – such as the thanksgiving offering, and the sin offering and the guilt offering and others like them, which are eaten in the daytime, but the nighttime is when they are eaten until the crack of dawn and he is the one who brings remnants [of the sacrifices left over beyond the legal time and bound to be burnt].",
+                "אם כן למה אמרו חכמים עד חצות – Regarding the Recitation of the [Evening] Shema and the eating of the Holy Things, but concerning the burning of the fats and limbs on the altar, the Sages did not say regarding it “until midnight” at all and [the Mishnah] did not hold this tradition other than to inform [us] that any Mitzvah which is to be performed at night is appropriate to be performed all night long (see Mishnah Megillah, Chapter 2, Mishnah 6).",
+                "כדי להרחיק את האדם מן העבירה – [Concerning the fats and limbs ]that he should not come to eat them after the crack of dawn and be liable for extirpation, and similarly regarding the Recitation of the Shema, that he shouldn’t say, “I still have time” and the time period would pass."
+            ],
+            [
+                "בין תכלת ללבן – Between the threads of azure and the threads of white in the ritual fringes (of the Tallit. The Torah – Numbers 15:38 – commands that a “cord of blue” be attached to the fringe at each corner; these two colors – blue/azure and white – are sufficiently distinct from each other that one can with relative ease distinguish between people and objects). Another explanation: The sheering of wool whose color is azure/blue and (yet) there are places (in the wool) where the color was not absorbed [properly] and which remained white.",
+                "בין תכלת לכרתי – The color of the azure/blue is close to/resembles the color “leek-green” which is called “PORUSH” in a foreign language.",
+                "עד שלש שעות – In the day until the conclusion of the third hour, which is one-quarter of the day, at the time when [the length of] the days and the nights are equal. And always, the time for the Recitation of the [Morning] Shema is until the [end of the] first quarter of the day, whether the [length of the] days are long or short. And similarly, that which is taught [in the Mishnah] further on [in the fourth chapter of Berakhot, Mishnah 1], Tefillat HaShahar/The Amidah of the Morning Service is [recited] until the fourth hour of the day that is until one-third of the day, and the “four hours” that was used [by the Mishnah] is because it is one-third of the day – four hours at occasion when the [hours of] daylight and the [hours of] night time are equal. And every place in the Mishnah where it is mentioned “such and such hours” in the day – by this manner you must consider and adjudicate. This I understood from the commentaries of Maimonides that I have received. And the reason of Rabbi Yehoshua [ben Hananiah] who said, “until the third hour of the day” (Mishna Berakhot 4:1), is that it was the practice of royalty who did not rise from their beds until the end of the third hour [of the day], for as the All-Merciful One (God) who stated (Deuteronomy 6:7), “and when you get up”, until the time when all people get up from their beds, it is stated. And the Halakha/law is according to Rabbi Yehoshua. However, ab initio, one must have the intention to recite the [Morning] Shema with sunrise like the conscientious pious ones of former days would do.",
+                "לא הפסיד – that is to say, they did not lose out from reciting [the blessings] before and after [the Shema] but even though the time had passed [for its recitation], he recites [the Shema] and the blessings before it and after it.",
+                "כאדם הקרוא בתורה – Even though he did not fulfill his religious obligation of reciting the Shema at its appropriate time, he does receive the reward as one who reads [these verses] from the Torah."
+            ],
+            [
+                "יטו – [they should lean] on their sides as it is written (Deuteronomy 6:7), “when you lie down” – in the manner of lying down.",
+                "יעמדו – [the should stand] – as it is written (Deuteronomy 6:7), “and when you get up” – in the manner of rising.",
+                "כדרכו – whether [one is] standing or [one is] sitting or [one is] lying or [one is] walking.",
+                "כדי היית – you would have been liable to have been killed and if you had died, you would have been liable for [the loss of] your life."
+            ],
+            [
+                "שתים לפניה – [The two blessings before the recitation of the Shema] – “who creates light”/יוצר אור and “love” [i.e “with great love, You, O LORD have loved us”/אהבה רבה]",
+                "ואחת לאחריה – [The blessing] ��True and established/אמת ויציב”",
+                "ובערב – [And in the evening] one recites [the blessing(s)]",
+                "שתים לפניה – “One brings on the evening twilight/המעריב ערבים” and “With eternal love/אהבת עולם”. ",
+                "And two afterwards – “True and Certain/אמת ואמונה” and “Cause us to lie down/השכיבנו.”",
+                "אחת ארוכה ואחת קצרה – Referring to the two [blessings recited] before the Shema, יוצא אור/”Who Forms light” is a “long” [blessing], in that it opens [with the words] “Praised [are You]” and concludes with “Praised [are You]” and similarly [with the blessing in the Evening service] “Who brings on the evening twilight” [which begins with “Praised are You” and concludes with “Praised are You”]. The blessing “Love” (“With great love” – and its evening equivalent “With eternal love”) is short as it concludes with “Praised [are You]” and does not open with “Praised [are You].”",
+                "לחתום – with [the word] “Praised [are You, O LORD].”",
+                "שלא לחתום – such as the blessings for fruits and blessing for the commandments."
+            ],
+            [
+                "מזכירין יציאת מצרים בלילות – The section of Tzizit (Ritual Fringes – the third paragraph of the Shema: Numbers 15:37-41) is said during the Recitation of the Shema at night, and even though the night time is not the time [for the wearing of] Tzizit, as it says, “look at it (and recall all the commandments of the LORD and observe them…)” to the exclusion of nighttime clothing, we recite it (Numbers 15:37-41) at night because of [the mention of] the Exodus of Egypt which is in it.",
+                "כבן שבעים שנה – as I appeared old and not actually old, but because [the locks of] his hair had turned white on the day when he was appointed to be the Nasi/head of [the Sanhedrin] in order that he would look “old” and appropriate for the “presidency.” And on that self-same day, Ben Zoma expounded upon this Biblical verse.",
+                "ולא זכיתי – I did win over by Sages and similar to this in the Talmud [is the episode] found in the chapter “B’not Kuttim” (chapter four of Tractate Niddah 38b), in that Rabbi Eleazar defeated the Rabbis, that is to say, he won out against them."
+            ]
+        ],
+        [
+            [
+                "היה קורא בתורה – The portion(s) of the Shema (i.e. Deuteronomy 6:4-9; Deuteronomy 11:13-21 and/or Numbers 15:37-41) [from the Torah scroll].",
+                "והגיע זמן – [the time for the] recitation of the Shema [had arrived].",
+                "אם כיון לבו יצא – According the words of [the opinion] which states: [The performance of] the commandments requires spiritual intentionality, one must explain if he indeed intended that to fulfill his religious obligation . [And according to the opinion] which states that [the performance of] the commandments does not require spiritual intentionality, he explains – if he intended to read as it is properly pronounced and according to Jewish law, excluding someone who reads to correct/amend the text – who is not reading the words as they are pronounced, but rather reading them as they are written to understand those things which are missing or additional, for in such a reading, one does not fulfill one’s religious obligation. And we hold like the opinion that teaches that [the performance of] the commandments requires religious intentionality (see Tractate Rosh Hashanah, Chapter 3, Mishnah 7 concerning the sounding of the Shofar on Rosh Hashanah and the reading of Megillat Esther on Purim which also deals with the question of “spiritual intentionality”).",
+                "בפרקים –Further on, our Mishnah will explain what is meant by the term הפרקים/intervals.",
+                "שואל מפני הכבוד – Ask of the welfare of someone who is honored and [for whom] it is appropriate to extend a greeting [first] – such as one’s father or one’s teacher or someone’s whose wisdom is greater than yours.",
+                "ומשיב – And we do not have to say [that he may respond] to them if they greet you first.",
+                "ובאמצע – [in the middle] of the chapter/section.",
+                "שואל מפני היראה – A person whom one fears lest he may kill you, and surely you don’t have to say, that you may respond to a peaceful greeting [from him] but not out of one’s honor for that individual.",
+                "רבי יהודה אומר באמצע – In the middle of the chapter/section, one may ask of the welfare of someone one fears, and respond peacefully to anyone whom one must [demonstrate] honor/respect.",
+                "ומשיב שלום לכל אדם – If he greeted you first, and the law follows like Rabbi Yehuda and in all matters where it is prohibited to interrupt, so it Is also forbidden to speak in Hebrew as it would be in other languages."
+            ],
+            [
+                "בין ויאמר לאמת ויציב לא יפסיק – As it is written, “But the LORD is truly God.” (Jeremiah 10:10). Therefore, we do not interrupt between [the words] “I the LORD your God” (Numbers 15:41) and “truth” and this is the Halakha.",
+                "והיה אם שמוע נוהג בין ביום ובין בלילה – As it is written (Deuteronomy 11:19), “and teach them to your children” and the study of Torah is practiced both during the daytime and during the nighttime.",
+                "ויאמר אינו נוהג אלא ביום – which includes the portion of the Ritual Fringes/Tzizit (Numbers 15:37-41) which are not observed at night, as I states (Numbers 15:39), “look at it.”"
+            ],
+            [
+                "רבי יוסי אומר: לא יצא – As it is written (Deuteronomy 6:4): “Hear” – Cause your ear to hear what your mouth utters. And the first teacher [of our Mishnah] holds that “Shema” is recited in any language that you hear, and the Halakha follows this first teacher.",
+                "ולא דקדק באותיותיה – To emit them with one’s lips clearly – so that two words where the first letter of the second word begins with the same letter that concluded the first word – such as “Al L’va’vekha” (Deuteronomy 6:6 – “Take to heart”) עשב בשדך” (Deuteronomy 11:15 – “I will provide grass in the fields”), ועבדתם מהרה\"” (Deuteronomy 11:17 – “and you will soon perish”) - that if you do not place a space between [these words] to separate them, you will end up reading these two (identicaletters as one letter.",
+                "רבי יוסי אומר – And the Halakha is like Rabbi Yosi. However, ab initio, one must take care to be exacting in pronouncing the letters of the words (of the Shema) and similarly, one should be careful not (concerning the usage of the SHWA), to make a moving SHWA a resting one or a resting one a moving one, nor to make a strong DAGESH of something which is soft or a soft DAGESH of something that is strong. And one must articulate clearly the ZAYIN of the word “תזכרו” (Numbers 15:40 –“Thus you will be reminded”) so that it does appear as if one is saying, “תשכרו” (to be rewarded), with the letter SIN, to say, that you should receive great reward [for the performance of the commandments] – for it is inappropriate (see Tractate Avot, Chapter 1, Mishnah 3) “to serve the master [i.e. God] in order to receive a reward.”",
+                "הקורא למפרע – Recite the third verse before he second and the second before the first, and other similarities.",
+                "לא יצא – As it is written (Deuteronomy 6:6), “these instructions [which I charge you this day],” as they are, that is to say, as they are organized in the Torah. But however, if one first read the \"ויאמר\" passage (Numbers 15:37-41) prior to the והיה אם שמוע\"” passage (Deuteronomy 11:13-21), or the “והיה אם שמוע” passage prior to “שמע” (Deuteronomy 6:4-9), it would appear that it is not important read out of order, and one fulfills [one’s obligation] since they are not set up that way, one after the other in the Torah.",
+                "יחזור למקום שטעה – If between each section [of the Shema] he erred and did not know on which section he had interrupted (the appropriate order), and to which paragraph’s beginning he should return to, he should go back to the first interval – which is “והיה אם שמוע” (Deuteronomy 11:13-21). And Maimonides states that this is the first sentence: “ואהבת את ה' אלהיך” (Deuteronomy 6:5), and if he is in the middle of a section, he should stop [assuming that] he knows which section (of the Shema) that he is in, but if he doesn’t know which place and from which section he is in, he should stop and return to the beginning of that section. If he was reciting: “וכתבתם [על מזוזות]” and did not know if it was referring did not know if it was referring to “and you shall inscribe them” from the first section of the Shema (Deuteronomy 6:9) or the second section of the Shema (Deuteronomy 11:20), he should go back to the first mention of “you shall inscribe them” (Deuteronomy 6:9). But if he became doubtful after he had begun (the concluding verse of the second section of the Shema), “to the end that you and your children may endure” (Deuteronomy 11:21), he should not go back, since he is following the natural flow of the language [of the Shema]."
+            ],
+            [
+                "נדבך – a layer of stones of a building such as “a course of unused timber for each three courses of hewn stone” (Ezra 6:4), and even though he is fearful that he might fall, and would not be able to focus (“have spiritual intentionality” during his recitation of the Shema) , the Sages did not require him to come down, for the Recitation of the Shema only requires spiritual intentionality for the first verse only (“Hear O Israel, the LORD our God, the LORD is One”).",
+                "מה שאינן רשאין לעשות כן בתפילה – for Prayer (the Recitation of the Amidah) is [a plea for] mercy and requires spiritual intentionality. Therefore, one descends (from above) and prays (recites the Amidah)."
+            ],
+            [
+                "חתן – [A groom] who married a virgin ",
+                "פטור מקריאת שמע לילה ראשון – is exempt from the Recitation of the Shema the first night (of his marriage) because of the grave concern that he might not find her to be a virgin. And I heard that he fears lest he might his genitals might be mutilated through his [initial] intercourse [with his wife] and it is his preoccupation with this Mitzvah. And All-Merciful One (God) said (Deuteronomy 6:7), “and when you are away” – in your “going” (the commandment for sexual intercourse with one’s [virgin] wife is tied to the command “be fertile and increase” – Genesis 1:27) – which obligates you but also commands one’s exemption [from the recitation of the Shema].",
+                "אם לא עשה מעשה – If he did not engage in sexual intercourse until Saturday night (after the conclusion of Shabbat) which is four nights that he was preoccupied [with his ability to perform his sexual obligations to his wife]. And from that point onwards, he becomes intimate with her and furthermore, is no longer preoccupied, and even though he has not yet performed his obligation [of intimacy with his wife], he is obligated to recite the Shema."
+            ],
+            [
+                "רחץ לילה הראשון שמתה אשתו – And even though a mourner (during Shivah) is prohibited from bathing.",
+                "אסטניס אני – Cold and frost – from the word “tzinah”/cold – and it would cause pain/suffering if he would not wash and it is only forbidden during the days of his mourning to bathe for pleasure (i.e. swimming, lengthy hot shower)."
+            ],
+            [],
+            [
+                "לא כל הרוצה ליטול את השם יטול – If he is not considered a Sage and someone distinguished in other things, it would only be considered as excessive pride if he would attempt to show that he can demonstrate spiritual intentionality. And the Halakha does not follow Rabban Gamaliel. And we see that some of our Rabbis who say that nowadays, any person can recite the Shema on the first night (following their wedding) since in these generations, there is not that much spiritual intention on the other days and if he didn’t recite [the Shema] on the first night (following his wedding), it would appear like a greater haughtiness if he is able [to recite the Shema] with spiritual intentionality, in every hour other than now, because of his concern of fulfilling the Mitzvah of “being fruitful and multiplying.”"
+            ]
+        ],
+        [
+            [
+                "מי שמתו מוטל לפניו – One of the relatives that is obligated to observe mourning rituals on them when [one’s dead relative] is lying before him for burial.",
+                "פטור מקריאת שמע – because he is too preoccupied with the Mitzvah [of burial].",
+                "וחילופיהן – since it is the practice that people switch off because everyone wants to have the merit of [participating in ] the Mitzvah of [accompanying the dead].",
+                "את שלפני המטה – those whom are invited to carry [the bier] when the bier arrives near them [on the way to the cemetery].",
+                "את שלאחר המטה – that is to say, whether [we are referring to] those who are in front of the bier or those who are behind the bier, if the bier is in need of them to help carry it, they are exempt [from reciting the Morning Shema].",
+                "ואת שאין המטה צריך בהם – such as those who walk to accompany the deceased to merely honor him/her, are required [to recite the Shema].",
+                "אלו ואלו פטורים מן התפילה – Since it (the recitation of the Amidah)is not mandated by the Torah like the Recitation of the Shema, and there are those who say because it (the recitation of the Amidah) requires greater spiritual intention."
+            ],
+            [
+                "להתחיל ולגמור – the first paragraph of the Recitation of the Shema (Deuteronomy 6:4-9).",
+                "לשורה – that they would make row upon row [of comforters] surrounding the mourner to comfort him when returning from the grave.",
+                "ואם לאו – that the path from the graveside until the place when they make the rows [of condolence for the mourner] and there is no time to begin and complete [the recitation of the Shema] until they would arrive at the rows [of condolence].",
+                "הפנימים – those who can see the mourners.",
+                "וחיצונים – those who cannot see the faces of the mourners."
+            ],
+            [
+                "נשים ועבדים פטורים מקריאת שמע – Even though it is a “positive, time-bound commandment”, and women are exempt from all “positive time-bound commandments,” you may possibly think we say (i.e., you may be misled to interpret) that [women] should be required, since there is [mention concerning the recitation of the Shema of] the “sovereignty of heaven,” it comes to teach us [that women are nevertheless exempt]; for [the wearing of] Tefillin is a “positive time-bound” commandment, but the nighttime and the Sabbath (and Festivals) are not times [for the wearing of Tefillin] and that since there is a juxtaposition between the [commandments of] Tefillin to that of the Mezuzah (which women are obligated to observe -see especially Deuteronomy 6:8-9) that women should be obligated [in the Mitzvah of Tefillin], it comes to teach us that this is not the case.",
+                "קטנים – [A minor] who has arrived at the age of where he can be educated, they [the Rabbis] did not place upon his father the obligation to teach him to recite the Shema since he is not always with him at the times when the Shema is recited (morning and evening) and neither with Tefillin since [even] a normal minor does not know how to guard his Tefillin [properly] so that he would not [desecrate the Tefillin] by breaking wind in them.",
+                "וחייבין בתפילה – Since Tefillah/prayer [The Amidah] is [a request] for mercy, and it is Rabbinic (as opposed to Biblical in nature), and the Rabbis established that even women [are obligated in Tefillah] and to educate their young in praying.",
+                "ובמזוזה – For you might have said that since there is a juxtaposition between it [Mezuzah] and [the commandment to] study Torah (see especially Deuteronomy 11:19-20), that just as women are exempt from [the commandment of] studying Torah, as it is written (Deuteronomy 11:19), “and teach them to your children” – and not your daughters, so also here that they [women] would be exempted from [the commandment of [putting up a] Mezuzah, even though it [the commandment concerning the Mezuzah] is a “positive commandment which is NOT time-bound,” nevertheless, it comes to teach us [that women are required to observe the commandment of Mezuzah].",
+                "ובברכת המזון – We must ask if women are obligated [in the recitation of] the Blessing After the Meal/Birkat HaMazon from [the perspective of] the Torah-law, since it is written (Deuteronomy 8:10) “When you have eaten your fill, give thanks to the LORD your God for the good land which He has given you],” this is a “positive commandment that is not time-bound” or possibly, [women] are not Torah-bound obligated to recite the Prayer after the Meal/Birkat HaMazon because it is written (Deuteronomy 8:10), “for the good land which He has given you,” but the land was not given to females, and it has not been [adequately] deduced."
+            ],
+            [
+                "בעל קרי – Ezra (444 BCE) decreed that a person who suffered a nocturnal emission/pollution should not read from the Torah, whether he saw the emission as an unavoidable accident or whether it occurred willingly until he immerses himself [in a Mikveh/ritual bath], and not because of [ritual] defilement or ritual purity since the words of the Torah cannot receive defilement but in order that Sages should not be found with their wives like chickens.",
+                "מהרהר – He recites the Shema to himself when the time arrives for the recitation of the Shema.",
+                "ואינו מברך לפניה ולאחריה – And even meditating to himself since these blessings are not a Torah-requirement (the blessings before and after the Shema), the Rabbis did not require it of him.",
+                "ועל המזון מברך לאחריה – Since it is an obligation of the Torah (the recitation of the Blessing following the Meal).",
+                "But he does not recite the blessing before, since it is not a Torah-requirement, and the Halakha has already been decided that [the requirement of] immersion has been voided, and those who have had a nocturnal emission recite the Shema in the normal manner and engage in Torah [study] and pray, reciting all the blessings and he should not contest the legality of the matter."
+            ],
+            [
+                "לא יפסיק – [He should not interrupt] his prayer completely, but rather shorten each blessing recited.",
+                "עד דלא תנץ החמה – Since the ultra-pious ones are exacting upon themselves to complete (the Amidah) with sunrise, as it states (Psalms 72:5), “Let them fear You as long as the sun shines [while the moon lasts, generations on end].”",
+                "יתכסה במים – and especially in turbid waters, where he cannot view his virile membrum but not in clear waters.",
+                "במים רעים – badly smelling waters",
+                "במי משרה – where they steep flax in them",
+                "עד שיטיל לתוכן מים – Our Mishnah is elliptical [and is missing something] and this is what should be taught: that he should not recite [the Shema] near urine until he places water in it and the measure of the water that he should place in it [to negate] the urine from one urination would be [the equivalent of] one-fourth of a LOG (1 LOG = 6 eggs in volume).",
+                "וכמה ירחיק מהם – [He should distance himself] from the urine so that he did not place in them water and from his defecation.",
+                "ארבע אמות – And especially o his sides or in back of him but in front of him, he should distance [himself as far as he can see."
+            ],
+            [
+                "זב שראה קרי – Even though that he [who is afflicted with gonorrhea] has made himself impure for seven days because of his gonorrhea, and his immersion [in the Mikveh/ritual bath] does not purify him, nevertheless, he requires immersion according to the words of the Torah, according to the enactment of Ezra , since one who has a nocturnal emission and a menstruant woman , if she came to pray and discharged her seed, she considered to be like one who had a nocturnal emission, as a woman who releases her seed is defiled through her emission for three days after sexual intercourse. And from then onwards, her seed has decayed in her body and its not appropriate of having a fetus created from it. And this is the explanation concerning a menstruant woman who emits her seed during the time of intercourse which she engaged in the previous night before she saw it and when she engages in sex and finds that she is a menstruant woman; after she had engaged in intercourse, she requires ritual immersion.",
+                "ורבי יהודה פוטר – Even a woman who engaged in sexual intercourse and saw that she had become a menstruant woman, Rabbi Yehuda exempts, even though ab initio, she should immerse herself, and one can say that her obligation of immersion was prevented. And we have already written above that she did not have to engage in ritual immersion because it was a decree that most of the community could not could not follow."
+            ]
+        ],
+        [
+            [
+                "תפלת השחר עד חצות – Since the morning daily offering is offered until noon, according to the Rabbis, and according to Rabbi Yehuda, is not offered other than up until the fourth hour of the day. “Until the fourth hour” is until the end of the fourth hour which is one-third of the day at the time when the day has twelve [equivalent] hours, and so is its time is forever, until the end of the first third of the day, according to the length or shortness of their daytimes, as we have written above regarding the [recitation of the] Shema. And the Halakha follows Rabbi Yehuda.",
+                "תפלת המנחה עד הערב – until it gets dark.",
+                "עד פלג המנחה – the time of the “small Minha” which is from nine-and one-half hours [into the day] until the nighttime, which is [the equivalent of] two-and-one-half hours. Hence it is found that “Plag HaMinha” is one half of this measure which is one and one-quarter hours, and that the determined law/practice [in this matter] is that he who followed [the Sages] followed them, and he who followed [Rabbi Yehuda] followed him, and he who wants to follow the words of the Sages and recite the afternoon prayer until the evening should do so, as long as he does not recite the evening prayer at that time, since he considers that daytime period for the matter of reciting the afternoon service, he is not able to consider it nighttime and to recite] the evening service. But, if he comes to act according to the words of Rabbi Yehuda, that he should not recite the afternoon service other than until “Plag HaMinha” (i.e., 4:45 pm), which is an [halakhic] hour-and-a-quarter before the nighttime, he should do so, and from that point onwards, he may recite the evening service.",
+                "אין לה קבע – Its time [the evening service] is all night long, but when it [the Mishnah] teaches, “Ein Lah K’vah/It has no fixed time,” and it doesn’t teach, “its time is all night long” – it comes to teach us that the evening service is optional, since it was [considered] parallel to the offering of the limbs and fats which are offered all night, and these are optional, since when the blood is poured, the sacrifice is accepted, even though the limbs and fats were defiled or lost. However, nowadays, it (the recitation of the evening service), has been accepted as obligatory.",
+                "ושל מוספין כל היום – But if he recited [Musaf] later after the seventh hour, he has fulfilled his religious obligation, but he is called a sinner, and this is the Halakha."
+            ],
+            [
+                "מה מקום – that is to say, what is its nature?",
+                "שלא תארע תקלה – that no stumbling block should come through me, as it is explained in the Baraitha: “that I should not stumble in a matter of Halakha and that my colleagues would rejoice [in my being in error],” that evil should come upon me in that I caused them to be punished [through my errant decision].",
+                "אני נותן הודיה על חלקי – I express thanks for the good that has been my portion that my I have been placed among those who sit in the House of Study. And these two prayers [recited] when one enters the House of Study and when one leaves it are obligatory upon each and every person to recite them and so we say in the Baraitha – When he enters: What should he say? And when leaves, what should he say? – implying that it is obligatory to recite them [both]."
+            ],
+            [
+                "מעין שמונה עשרה – There are those explain in the Gemara that a person recites a shortened form of each of the middle blessings in the Amidah and recites the concluding blessing for each one. And there are those who say [the prayer] “הביננו – O Lord our God, Cause Us to Understand [and to] Know Your Ways” which is one blessing which has an abstract of each of the middle blessings of the Shemoneh Esreh and we conclude this with the blessing, “Praised are You, who hearkens to prayer.”",
+                "שגורה בפיו – learned and fluent in it. And the Halakha is like Rabbi Akiva – for an individual whose prayer is not fluent in his mouth or is in a hurry , should recite the first three blessings [of the Amidah] and the last three blessings [of the Amidah] and the “הביננו” prayer in the middle , which is an abstract of all the middle [blessings], except for [the Amidah] during the rainy season since a person should not recite הביננו\"” because he must mention the “request for rain” [“ותן טל ומטר לטובה – provide dew and rain for a blessing”] in the “blessing of the years” and also except for Saturday evenings and the conclusion of holy days where he needs to recite the Havdalah prayer in the [fourth] blessing, \"חונן הדעת\" – who grants knowledge.”"
+            ],
+            [
+                "העושה תפלתו קבע – That his prayer appears to him like a burden, and the word “קבע/fixed” implies that it is like a fixed statute upon me to pray and I have to fulfill it.",
+                "מתפלל תפלה קצרה – And what is this short prayer? That he recites: “Save O LORD, your people…”",
+                "בכל פרשת העבור – Even at the time when they are turning aside to sin, “may their needs be revealed before You to have compassion upon them.” “פרשת”/crossroads – means “turning aside.” “העיבור”- of the crossroads. But the Halakha does not follow Rabbi Yehoshua, but rather, the prayer that is recited in a place of danger is “The needs of your people are many, etc.” And when a person recites it as he is walking, he does not recite the first three or last blessings [of the Amidah] but when he passes through the place of danger and is able to compose himself at ease, he must go back and recite the Amidah as it has been established if the time for its being recited has not yet passed."
+            ],
+            [
+                "היה רוכב על החמור ירד – The Halakha does not follow the [opinion of this] anonymous Mishnah but rather whether or not he has someone who can hold his donkey or not, he should not descend [from it] because his mind is not at ease when he descends [from it].",
+                "יחזיר את פניו – [He should turn his face] towards Jerusalem, as it says (I Kings 8:48), “and they pray to You in the direction of their land…”",
+                "יכוין את בלו כנגד בית קדשי הקדשים – as it states (I Kings 8:35), “and then they pray towards this place…”"
+            ],
+            [
+                "באסדא – much wood tied and fastened together on which they float them on the river and people walk upon them, and in the language of the Bible (II Chronicles 2:15), they are called “rafts.”"
+            ],
+            [
+                "אין תפלת המוספים אלא בחבר עיר – In communities of the city, that is to say, as a tzibbur/congregation and not as an individual.",
+                "בחבר עיר ושלא בחבר עיר – whether as a congregation or as an individual.",
+                "ר' יהודה אומר משמו – in the name of Rabbi Eleazar ben Azariah. There is a difference between the first teacher [of our Mishnah] and Rabbi Yehuda: An individual who dwells in a city where there aren’t ten [individuals – for a Minyan], according to the First Teacher [of our Mishnah] according to the opinion of Rabbi Eleazar who said, that they did not establish this other than with a community of the city, then an individual is exempt. But according to Rabbi Yehuda, an individual is only exempt when he is in a place where ten [individuals are found] and the שליח ציבור/emissary of the congregation exempts him. And the Halakha follows the Sages."
+            ]
+        ],
+        [
+            [
+                "אין עומדין...מתוך כובד ראש – surrender and fear/awe, as it is written (Psalms 2:11), “Serve the LORD in awe;” and this “service” is prayer.",
+                "שוהים שעה אחת – at the place where they came to pray.",
+                "אפילו המךל שואל בשלומו – and specifically a Jewish king, but a king who worships idols and constellations, you interrupt [yourself] so that he would not kill you.",
+                "אפילו נחש כרוך על עקבו – specifically a snake which most of the time does not bite, but a scorpion or a viper from the things that do indeed bite and kill, you interrupt [your recitation of the Amidah]."
+            ],
+            [
+                "מזכירין גבורות גשמים – The words “Who Causes the Wind to blow” is not the language of a request, but rather the language of mentioning and praise, and because the rains are one of the powers of the Holy One, blessed be He, as it is written (Job 5:9-10), “Who performs great deeds which cannot be fathomed…Who gives rain to the earth” – and because of this, we call it the “גבורות גשמים/the Power to cause the rain to fall.”",
+                "ושאלה – [The words] “who causes dew and rain to fall for a blessing” is a request.",
+                "בברכת השנים – Since these (in this blessing) are for sustenance, [the Rabbis] established their request in the blessing of sustenance.",
+                "והבדלה – on Saturday night (after Shabbat is over)",
+                "בחונן הדעת – [Chonen HaDaat] which is the first blessing of the weekday. And in the Jerusalem Talmud, they asked: Why was Havdalah established to be recited in “\"חונן הדעת (the fourth blessing of the Amidah)? For if there is no knowledge, how can one know about Havdalah (the ceremony that separates between the conclusion of the Sabbath and the beginning of the workweek)? And this is the Halakha."
+            ],
+            [
+                "על קן צפור יגיעו רחמיך – Just as Your mercy reached the bird and you decreed (Deuteronomy 22:6), “Do not take the mother together with her young,” so too should God have compassion upon us as well.",
+                "משתקין אותו – [We silence him] for making the Holy One, blessed be He’s attributes ones of mercy, and they are none other than decrees of the King upon his servants.",
+                "על טוב יזכר שמך – Implying on Your [God’s] goodness (alone) we give thanks to you, but we do not thank Him [God] on the bad things , and yet we are obligated to bless God on the bad things as we do on the good things (see Tractate Berakhot, chapter 9, Mishnah 5).",
+                "מודים מודים – which [when you repeat the word “Modim/We thank you,” it appears like one is accepting upon oneself multiple deities, and the Jerusalem Talmud explains that this when it is recited by the community, whereas for an individual [worshipper], they are [words of] supplication.",
+                "ולא יהא סרבן באותה שעה – In the manner of those who descend before the Ark [to lead the service] that they must refuse once, but he should not refuse when they [the members of the congregation] tell him, “go down,” because it is shameful that the Prayer is interrupted so much."
+            ],
+            [
+                "לא יענה אחר הכהנים אמן – at the conclusion of each blessing such as the rest of the congregation does (i.e. After the Kohanim, at the prompting of the שליח ציבור/emissary of the congregation, recites each word in Hebrew of – “May the LORD bless you and guard you” – the congregation would answer “Amen.”).",
+                "מפני הטירוף – that he (the שליח ציבור/emissary of the congregation) would not be confused and err since the שליח ציבור/emissary of the congregation would need to begin the second blessing and recite it to them (the Kohanim), word by word, and if he would answer “Amen,” (following the completion of the recitation of the blessing by the Kohanim), he would not be able to concentrate and return to his prayer speedily , and to begin the blessing in the appropriate manner that he should begin.",
+                "לא ישא את כפיו – Lest he is unable to concentrate and return to his prayer (repetition of the Amidah and to begin “שים שלום/Grant peace” (the concluding blessing of the Amidah), as his mind would be confused due to his fear of the congregation.",
+                "ואם הבטחתו – that is if he is self-assured that he won’t become confused from the fear of the congregation."
+            ],
+            [
+                "אם שגורה תפלתי – ordered/arranged well in my mouth, that is acceptable and I would not stumble in it.",
+                "שהוא מטורף – that the infirm individual would be rejected (bound to die), such as (Genesis 44: 28), “alas, he was torn by a beast. ” Another explanation: it is the language (Tractate Berakhot 5b) of: “his prayer is thrown in his face” (i.e. rejected); that is to say, the prayer that they prayed for him is rejected and troubled and not accepted."
+            ]
+        ],
+        [
+            [
+                "כיצד מברכין...חוץ מן היין – Since out of its importance (i.e., the wine), they (i.e., the Rabbis) established a blessing of its own.",
+                "בורא מיני דשאים – Since there is the midst the “fruit of the ground,” herbs and seeds such as pulse and Rabbi Yehuda requires a recognized blessing for each species/kind. But the Halakha does not follow Rabbi Yehuda. But since it teaches in the Mishnah that on vegetables we recite [the blessing] “who creates the fruit of the ground,” these kinds of vegetables where is customary to eat them raw and he ate them raw, or where it was customary to eat them cooked and he ate them cooked. But those [vegetables] where it was customary to eat raw and he ate them cooked, or [conversely], where it was customary to eat them cooked and he ate them raw, , he only recites [upon them] the blessing “שהכל/for all things [created by (God’s) word].” And those vegetables that we eat either raw or cooked, we make the blessing, “who creates the fruit of the ground/בורא פרי האדמה” whether he [ate them] raw or cooked."
+            ],
+            [
+                "ברך על פירות האילן וכו' – Whenever one takes hold of fruit that comes from a branch and that branch itself produces fruit in the following year (i.e., “perennial”), it is called a “tee” and we make the blessing on its fruits, “בורא פרי העץ/who creates the fruit of the tree;” but, where one takes hold of it [the fruit] and the branch does not remain to produce in the following year, we do not recite the [same] blessing on them, but rather, “בורא פרי האדמה/who creates the fruit of the ground.”",
+                "על כולן אם אמר שהכל יצא – And even on bread and even on the wine (i.e., fruit of the vine). However, ab initio, one should not eat any fruit if he does not know at first the appropriate blessing to be recited on it."
+            ],
+            [
+                "נובלות – fruit that fell from the tree prior to being fully ripened.",
+                "גובאי (species of edible locusts) – clean/pure locusts",
+                "מין קללה – unripe fruit and locusts come from a curse; and the Halakha does not follow Rabbi Yehuda."
+            ],
+            [
+                "מין שבע – wheat, barley, vines, figs, pomegranates, olives and dates, which are preferred since through them, the Land of Israel is praised (see Deuteronomy 8:9).",
+                "מברך על איזה מהם שירצה – which are beloved to him, and the Halakha follows the Sages."
+            ],
+            [
+                "פטר את היין שלאחר המזון – These words [refer to] Sabbaths and Holy Days where it is customary to impart the character of an appointed meal (Sabbath or Holy Day) on the wine after the meal when reciting the blessing on the wine prior to the [start of the] meal, with the assumption that he has already recited the blessing, but on other days where it is not customary to impart the character of an appointed meal through wine after the meal, the blessing on the wine prior to [the start of] the meal does not exempt one [from being required] to recite a blessing after the meal. And every [expression] of “after the meal” as taught in this Tractate is after one has removed their hands from the bread prior to their recitation of the Blessing after the Meal/ברכת המזון.",
+                "פרפרת – Everything that serves as a relish for bread such as meat, or eggs or fish is called appetizer/פרפרת; and sometimes they would bring appetizers before the meal/main course, in order to continue the eating and then they once again bring other \"פרפרות\" after the meal/]dessert] after they have withdrawn their hands from the bread.",
+                "מעשה קדרה – Such as flat cakes and grist of early ripened and tender barley which are boiled in water such as pancakes and other similar things. And there are those who explain the word “פרפרת” of our Mishnah as shrunken pieces of bread (soaked) in a bowl which does not appear to look like bread, and on which (when we consume it), we recite the blessing on it, “בורא מיני מזונות/Who Creates various kinds of foods.” And now, it is appropriate that we should teach, “If one has made the blessing on the appetizer, one is not exempt from reciting the blessing on the bread,” even though it also is a form of bread. But something that has been made in a pot exempts us [from reciting the blessing on the bread]. And the School of Shammai holds that just as if we made a blessing on the appetizer, we are not exempt from [reciting the blessing on] the bread, similarly, we are exempt by something made in a pot. And the Halakha does not follow the School of Shammai."
+            ],
+            [
+                "היו יושבין – Without reclining and the sign is that they were not gathered to eat together, since it was customary when groups of people gather together to eat, they would recline on couches and eat and drink while leaning to the left.",
+                "כל אחד מברך לעצמו – For they did not have an established meal without reclining. However, if they said: “Let us go and eat bread in a certain place,” even though they did not recline, it is as if they had reclined, and one makes the blessing for (i.e. on behalf of) everyone and they join together also for the invitation [to recite ברכת המזון/The Blessing after the Meal].",
+                "בא להם מים בתוך המזון כל אחד מברך לעצמו – Since the esophagus is not free, and the hearts of those leaning are not facing the individual who is making the blessing, other than to swallow what is in their mouths. If so, there is concern lest a person choke when he comes to answer “Amen” [to the blessing recited].",
+                "והוא אומר על המוגמר – He who recites ברכת המזון/The Blessing After the Meal, he is the one reciting a blessing on the spices on perfume, “who creates the trees of spices/בורא עצי בשמים”, and even though that there is one that is preferable to it, even so, since he began with one, he would move to the other.",
+                "לאחר הסעודה – After [reciting] ברכת המזון, that currently is not [connected to] the needs of the meal, even so, since he has begun reciting other blessings, he should finish them.",
+                "מוגמר – they were accustomed to bring trees of spices/perfume after the meal snuff-dishes on a fire for the purposes [of providing] a good smell."
+            ],
+            [
+                "מליח – every salty thing.",
+                "שהפת טפלה לו – Whomever ate a large meal [consisting of] extremely sweet fruits, eats afterwards something salty to sever the moisture that is stuck is attached in his body on account of the large amount of fruits [consumed], and because he is incapable of eating something salty alone, he eats from the bread with it. But the salty [food] alone is essential and the bread is secondary to it."
+            ],
+            [
+                "מברך אחריהן שלש ברכות – Anything from the seven species, [after eating] one recites the three blessings [of ברכת המזון] as Rabban Gamaliel holds that [the words] “when you have eaten your fill, give thanks [to the LORD your God” (Deuteronomy 8:10), does not refer to bread alone, but to all seven of the species that are mentioned above in the portion of this verse (ibid., verse 8, “a land of wheat and barley, of vines, figs and pomegranates, a land of olive trees and honey”). And in this verse, the three blessings are hinted at: “give thanks” – this is the blessing for food; “for the…land” – this is the blessing of the Land (of Israel); “for the good [land which He has given you]” – [this is the blessing of] “who builds Jerusalem.” And similarly, he says, “that good hill country and the Lebanon” (Deuteronomy 3:25).",
+                "וחכ\"א ברכה אחת – [One blessing] that is an abstract of the three blessings; if he ate grapes, figs, pomegranate, olives or dates, he recites the blessing, “on the tree and on the fruit of tree and on the splendid good land, etc.” and concludes the blessing [with the words: Praised are You….] on the Land and on the fruit thereof.” And in the land of Israel, one concludes the blessing: “on the Land and on its fruit.” And this blessing itself he would recite, “on the wine,” but he would open [with the words]: [Praised are You….] on the wine and on the fruit of the vine” (see Berakhot 44a). And on ever thing that is made from the five kinds of grain (i.e., wheat, rye, barley, spelt and oats), he would substitute [the words] “for the sustenance and on the provision” for “on the tree and the fruit of the tree” and conclude [the blessing with the words, “Praised are You…] for the sustenance and on the provision.”",
+                "אפילו אכל שלק – [overboiled] vegetables and it is the meal that he depends upon [for nourishment, making a meal of it], he recites the three blessings of “when you have eaten your fill, [give thanks [to the LORD your God] (Deuteronomy 8:10), since it refers to what he has eaten. And the Halakha follows the Sages, that we do not recite the three blessings [of Birkat HaMazon] other than for bread , and on the seven species [of the Land of Israel], we recite the one blessing that is an abstract of the three [ברכה אחת מעין שלש] , but on all other things, we recite “בורא נפשות רבות וחסרונן/Who Creates Many Souls [who have] their Deficiencies/lacking”. And the explanation of the word, “חסרונן”/Deficiencies/that which they are lacking, such as bread and water where it is impossible to exist without them “on everything that [God] created for a living person to exist , that is to say, on everything in the world that also, had it not been created, human beings could exist and everyone was not create for pleasure and additional goodness and because there is this blessing, these two matters are covered in one long blessing that begins with “Praised [are You]” and concludes with “Praised [are You]” as it is found in the Jerusalem Talmud , “Praised are You, O LORD, eternal life of the universe.”",
+                "השותה מים לצמאו – Specifically [drinking water to quench one’s thirst], he recites the blessing, “For all things [that will be like God’s word]/שהכל נהיה בדברו\".” But if one drinks water in order to swallow [i.e. wash down] some food that is stuck in his throat, he does not recite a blessing.",
+                "רבי טרפון אומר בורא נפשות רבות – He recites he blessing before drinking the water, but the Halakha does not follow Rabbi Tarphon, but rather, beforehand, recites “Shehakol” and afterwards, “בורא נפשות רבות”/Who Creates many souls.”"
+            ]
+        ],
+        [
+            [
+                "שלשה שאכל כאחד חייבין לזמן – to join oneself to [the group] together to recite [Birkat HaMazon] in the plural [formulation], “let us bless/give thanks for what we had have eaten of His {God’s].”",
+                "דמאי – produce of the masses (lit., “ignorant ones”) which are called “DEMAI”/doubtfully tithed, that is to say, this – have they been tithed or not? Since they are suspected regarding the tithes. (Note: Generally, the masses (common people – who are not known as Haverim/colleagues who are considered trustworthy) would give תרומה גדולה– the 2% tithe of their produce to a Kohen, but they might not necessarily give 1/10th of the rest to a Levite- known as מעשר ראשון/First Tithe or take 1/10 of the remainder to Jerusalem in years 1,2,4 and 5 of the seven year cycle to be consumed there- known as מעשר שני/Second Tithe), and the Sages forbade eating from their produce until they would tithe it, and if one ate [from produce] that was not tithed, one recites the [appropriate] blessing on it and it is not considered a Mitzvah performed on account of a sin, since most of the masses do tithe.",
+                "שנטלה תרומתו – And even though they may not have taken from it the תרומה גדולה/the Great Tithe (for the Kohen), such as the son of a Levite who took his portion (מעשר ראשון) for them prior to the Kohen taking his תרומה גדולה portion (2% of the entire individual’s produce, and the Kohen who should have taken his תרומה גדולה first [which is] one-fiftieth (1/50), as the All-Merciful (in the Torah) calls it “[the] first [portion]” (see Numbers 15:20); it is found that the תרומה גדולה of the Kohen is amidst this tithe one of fifty, besides the תרומה מעשר that the Levite is obligated to separate out the tithe from his tithe to give to the Kohen (1/10 of his received gift goes to a Kohen), and our Mishnah teaches us that he the Levite is exempt from separate out תרומה גדולה (the “Great Tithe” of 2% that all Israelites must give), as it is written (Numbers 18:26), “you shall set aside from them one-tenth of the tithe as a gift to the LORD.” “One tenth of the tithe” I said to you and not “תרומה גדולה/the Great Tithe”, but one-tenth of the tithe [only].",
+                "מעשר שני והקדש שנפדו – Such as the case where he gave the principal but did not give the extra one-fifth, that the owners that fifth, and our Tanna/teacher comes to teach us that the one-fifth does not invalidate an act by its omission.",
+                "והשמש שאכל כזית – you might be under the impression that since the waiter/attendant lacks having a regular appointment (i.e., being regularly there), [but simply] comes and goes, that we would not invite him [to recite ברכת המזוןas part of a group], but [the Mishnah] comes to teach us that in all of these cases, it teaches us, that even though it appears to be forbidden, there is no blessing recited in the midst of a transgression.",
+                "והכותי – From the those who worship idols and constellations which the King of Ashur brought [with him] from Cuth (a Babylonian town whence Assyrian colonists were introduced into Samaria) and from the other lands and dwell with them in the cities of Samaria who converted out of fear of lions that would eat them as explained in II Kings 17:24-41. And they observed the written Torah and all the commandments that they took hold of, they observed punctiliously more than the Israelites, therefore, people accepted them in some of the commandments until they examined them [more closely] and found among them the image of the pigeon at the top of Mount Gerizim that they would worship and from then on, they considered them as those who totally worship idols and constellations. Therefore, nowadays, we do not invite a Cuthean to participate [in the group recitation of ברכת המזון; see especially verse 41 of II Kings 24.)",
+                "אכל טבל – Grain from which the heave-offering (for the Kohen) and the tithes (i.e. First and Second Tithes) had not been taken is called TEVEL/טבל [where produce is in that stage in which the separation of Levitical and Priestly shares respectively is required, before you may partake of them], and the explanation of טבל is “it is not good” (the word טבל is a aggregate of these two words), and it is not necessary to say, טבל according to the Torah, but even טבל according to the Rabbis, such as grain that grew in a pot without a hole, which is only considered טבל according to the Rabbis, we don’t invite that individual to participate [in the group recitation of] ברכת המזון.",
+                "ומעשר ראשון שלא נטלה תרומתו – We are not dealing with תרומת מעשר (the tithe that the LEVITE must make to the KOHEN from what he received from other Israelites as מעשר ראשון/First Tithe), since that is complete TEVEL – but rather such as the case where the Levite preceded a Kohen at a pile [of grain] after it had been shaped into an even pile, which had been designated for TERUMAH from the Torah, and he (the Levite) took the First Tithe first and one-fiftieth of it is appropriate for the תרומה גדולה/the Great Terumah for the Kohen, and as long as he (the Levite) did not give from it תרומה גדולה, even though he separated out תרומת מעשר (the heave-offering of the tithe), we don’t invite him to join the group [recitation of ברכת המזון]. But if he (the Levite) came prior [to the Kohen] with regard to ears of corn, he does not have to separate the heave offering/תרומה גדולה, as we have written of above earlier.",
+                "ומעשר שני והקדש שלא נפדו – And we don’t need to say that they were not redeemed at all, for this matter is simple, but rather, that they were redeemed, but not redeemed properly , such as the case where a person redeemed the Second Tithe/מעשר שני in broken ware vessels of silver or in a coin that did not have a shape as the All Merciful-One (God) said (Deuteronomy 14:25), “Wrap up the money [and take it with you to the place that the LORD your God has chosen],” in a form that has a shape, and that which was sanctified for the Sanctuary which was redeemed by land and not by money, for the All-Merciful One (God) said (Deuteronomy 14:25), “You may convert them into money” (not the exact quotation in the Hebrew).",
+                "והשמש שאכל פחות מכזית – [This section of the Mishnah] is questionable/unnecessary, but since he retracted for the majority, out of need, , he also retracted for this.",
+                "והעובד כוכבים – We are speaking of a [potential] convert who [was] circumcised but did not [as yet] immerse [in a Mikveh/Ritual bath], for as long as he did not immerse, he is an idolater (non-Jew), and he is not [considered] a convert until he is [both] circumcised and immersed [in a Ritual bath/Mikveh]."
+            ],
+            [
+                "וקטנים אין מזמנין עליהם – Especially small children who do not know to Whom they are reciting a blessing (ברכת המזון ) a minor who knows to Whom He is reciting a blessing, they may invite him to join [in the group recitation of ברכת המזון], and there is something remarkable that says that we are not speaking about a minor who knows to Whom they are reciting the blessing that we invite him to join [in the group recitation of ברכת המזון] but rather with a child who is thirteen years of age plus one day, who has not brought forth two pubic hairs (which demonstrate his having attained adulthood), and he is called a “blossoming minor” but younger than this, we do not invite him to join [in the group recitation of ברכת המזון] , even if he knows to Whom we are reciting this blessing. And in the Jerusalem Talmud, they bring the Practical Halakha, that we don’t invite the Minor at all, until he grows up and brings forth two pubic hairs. And women invite other [women] to recite ברכת המזון as a group for themselves and slaves invite other [slaves] to recite ברכת המזוןas a group for themselves., but women are not [invited] with slaves because of licentiousness [that would ensue]."
+            ],
+            [
+                "בשלשה והוא אומר ברכו – For even without himself, there is a group to be invited/Zimmun and similarly for all of them.",
+                "אחד עשרה ואחד עשרה רבוא – The beginning of the Mishnah is Rabbi Akiba as he said, just as we find in the synagogue when we have arrived at ten, there is no division [of the community] whether there are many or few, so too here [in this case], there is no division [of the group into smaller units].",
+                "במאה אומר נברך לה' אלהינו – The concluding phrase of the Mishnah is all [according to] Rabbi Yosi HaGelili, who said that according to majority of the community, they recite the [appropriate] blessing, as it says, “Psalms 68:27): “ln assemblies bless God,[ the LORD, O you who are from the fountain of Israel].” But the Halakhic decision is that from three [adult males] until ten [adult males] but the tenth is not included, the person who blesses (as the leader) recites: “Let us bless [Him] that we have eaten from what is His, and everyone answers: “Blessed that we have eaten from what is His, and through His Goodness we live.” And ten or from ten and above, the person leading the blessing states, “We give praise to God that we have eaten from what is His and through His goodness we live.",
+                "רבי ישמעאל אומר ברכו את ה' המבורך – and the Halakha is according to Rabbi Yishmael."
+            ],
+            [
+                "אינן רשאין לחלק – Since an obligation of invitation [to a group recitation of ברכת המזון] falls upon them.",
+                "וכן ארבעה וכן חמשה – The “three” [of that group of four or five] (cannot separate) to recite ברכת המזון for themselves and the individual should separate himself off from them, for he also has an established obligation for the appeal to participate in the group recitation [of ברכת המזון], it says Psalms 68:27), “In assemblies bless God, [the LORD, O you are from the fountain of Israel].” And the determined Halakhic practice is that from three individuals until ten individuals, but not including ten, the person reciting the blessing says, “Let us thank Him whose food we have eaten/נברך שאכלנו משלו,” and everyone responds, “ברוך שאכלנו משלו ובטובו חיינו/Blessed is [He] whose food we have eaten and through whose goodness we live.” And with ten or more than ten people, the leader says, “נברך לאלהינו שאכלנו משלו/Blessed is our God whose food we have eaten.” And everyone answers: “ברוך לאלהינו שאכלנו משלו ובטובו חיינו/Blessed is our God whose food we have eaten and through whose Goodness we live.”",
+                "ששה נחלקין – in order to have a group recitation (of three individuals for ברכת המזון) and another equivalent group over there, until one reaches the number “ten.” But with ten individuals, we do not divide the group since it would obligate them to a have a group recitation including the mention of God’s name until there would be twenty and only then could they divide into two [separate] groups if they desired."
+            ],
+            [
+                "ואם לאו אלו מזמנין לעצמן – And at the time where the attendant/waiter serves the two groups, even though each group does not see the other, the waiter/attendant combines them.",
+                "אין מברכין על היין – “Who Creates the Fruit of the Vine/בורא פרי הגפן”.",
+                "Until putting water into it, since their wine is extremely strong, and it was not appropriate to drink without water [added to it]. Therefore, since it was not changed for the better, and he did not change his blessing, we recite on it [the blessing] “בורא פרי העץ/Who Creates the fruit of trees,” like [we would recite] on grapes. But the Halakha does not follow Rabbi Eliezer."
+            ]
+        ],
+        [
+            [
+                "אלו דברים – [According to the School of Shammai], he recites the blessing on the [Sabbath and/or Holy] Day – at the beginning the Sanctification of the Day and afterwards, recites the blessing on the wine, “Who creates the fruit of the vine/בורא פרי הגפן”, since he first sanctifies the day and afterwards the wine comes on the table because of the day – and just as he sanctified [the day] at its outset, similarly before the blessing of the wine (based upon the principle: \"תדיר ושאינו תדיר, תדיר קודם\"/\"That which is more frequent vs. that which is less frequent, the more frequent comes first” – see Tractate Horayot, Chapter 3, Mishnah 6).",
+                "מברך על היין – [According to the School of Hillel, he recites the blessing on the wine] first, and the same applies to making Kiddush on the Bread (if he lacks fruit of the vine) since the wine or the bread cause [the need to] Sanctification of the Day, for if he doesn’t have wine or bread, he cannot recite the Sanctification/Kiddush."
+            ],
+            [
+                "בית שמאי אומרים: נוטלין לידים ואחר כך מוזגין את הכוס – For if you say “pour the cup” first, as a preventive measure, lest they defile the liquids that fell on the back of the cup on account of one’s hands, for hands prior to washing them are considered impure in the second-degree, and they defile liquids to become impure in the first-degree, and these liquids would come back and defile the outer surface of the cup, for the liquids that were defiled, defile utensils, according to the Rabbis, but they were lenient in this defilement for the utensil whose back was defiled by liquids [which] are impure, what is inside [the utensil] is not defiled nor one’s hands nor its (the utensil’s) rim. And the School of Shammai thinks that it is forbidden to use the cup whose back is impure, even though the inside was not defiled, as a preventive measure, lest splashing [of liquid] of drops from inside [the cup] touch the outer surface of the cup , and the liquids would acquire defilement on account of the outside of the cup, and would defile the hands, and since it is forbidden to use a utensil whose outside are impure, therefore, we wash our hands first and thereafter pour the cup [of wine], in order that the liquid on the outside of the utensil would not receive defilement on account of the hands – and the outside of the utensils would be found to be [ritually] impure, on account of those liquids and we would be using something that is in a forbidden state; but the School of Hillel thinks that there is no prohibition to use a utensil whose external parts are impure; therefore, we pour the cup [of wine] first and drink it and afterwards wash the hands, for if one would say that we wash the hands first and afterwards pour the cup, as a preventive measure lest the external parts of the cup would be impure, for it is permitted to handle a utensil whose external parts are impure, even if one’s hands are not dried well , which would defile the external parts of the utensil, the liquids on his hands and those liquids that had been made “first-degree” impure would defile the hands and it would be found that he would be eating with unclean hands."
+            ],
+            [
+                "מקנח ידיו במפה – From his first hand-washing and place it on the table and wipe his hands with it throughout from the filth of the cooked food; and he should not place it [the napkin] on the cushion on which he sits, as a preventive measure, lest the cushion becomes defiled in the first-degree, and the liquid comes in close contact with the napkin on account of the drying of the hands, and that liquid when it comes in contact with the cushion becomes [defiled] in the first-[degree], and the liquids become [defiled] in the first-[degree], and defile the hands when one wipes [one’s hands] with it continuously during the meal, but concerning the table [itself], there is no preventive measure made, for it is forbidden to use a table which is defiled in the second-degree. But the School of Hillel holds that it is permitted to use a table which is impure in the second-degree. Therefore, he should not leave the napkin on the table, lest the liquids become defiled that are on the napkin on account of the table and in turn would defile the food there, and if he leaves [the napkin] on the cushion, everyone should not suspect lest his hands became defiled; better that his hands become defiled – since they are not an essential principle from Torah law, since the washing of the hands for unconsecrated objects is not from the Torah and they don’t defile foods which have an essential principle from the Torah, for [something that is] unclean from the first-degree makes something unclean in the second-degree for unconsecrated objects from the Torah [perspective]."
+            ],
+            [
+                "בית שמאי אומרים: מכבדין את הבית – A place where they ate [a meal], we put the room in order (i.e. clean it/sweep it} from the remnants of the food that became crumbled on it, and afterwards, we wash our hands with מים אחרונים/The Latter Waters, since there are times when the attendant is an עם ארץ/ignoramus (and someone not necessarily punctilious in the separation of tithe) and he leaves the crumbs of an olive’s bulk there, and if one says that one should wash one’s hands first, you might lose the foods from the “Latter Waters/מים אחרונים” that spray on them and become detestable. The School of Hillel holds that it is prohibited to use an attendant who is an ignoramus (of Jewish law, especially, the laws of ritual purity), since an attendant who is a Torah scholar would not leave crumbs of an olive’s bulk, but would remove them, and if the water ( מים האחרונים) sprays upon the crumbs, it is meaningless, since those crumbs do not add up to an olive’s bulk, it is permitted to get rid of them with one’s hand. But the Halakha is in accordance with the School of Shammai in that it is permissible to use an attendant who is an ignoramus."
+            ],
+            [
+                "נר ומזון – He who ate on Shabbat after [reciting] the Minha/Afternoon Service, and it became dark and he had not yet completed his meal and he doesn’t have more than a cup’s worth of wine, the School of Shammai states: [One recites the blessings for] the Candle, the Meal, the spices and the Havdalah prayer, since everyone [holds] that Havdalah [is recited] at the end, so that when one “leaves” a day, we do it as late [as possible] in order that it (the Sabbath) would not seem to him like a burden. They (the Schools of Hillel and Shammai) did not disagree other than on the Candle and on the Spices, for the School of Shammai holds [that we recite the blessings in the following order]: Candle, the Meal, and afterwards the Spices. And the School of Hillel says [that we recite the blessings in the following order]: The Candle, and the Spices, since both the Candle and Spices are mutually blessings that we can do and they do not appear as a burden, such as the Candle and Spices [which are recited] prior to ברכת המזון",
+                "בית שמאין אומרים שברא מאור האש – Who created, which implies in the past, and not “who creates,” which implies in the future.",
+                "מאור האש – and not the “lights of fire” since one “light” is found in a fire.",
+                "ובית הלל אומרים בורא – which also implies in the past",
+                "מאורי האש – There are many colors in the flame: red, white and greenish."
+            ],
+            [
+                "לא על הנר ולא על הבשמים – of an idolater. The [Havdalah] Candle because he [the idolater] did not rest on the Sabbath and did work by its candles, and we hold that light that did not “rest,” should not have blessing recited on it, since it was used in [acts of] transgression; and the spices of gentiles – we are speaking about the spices that are used at the dining parties of idolaters and constellation worshippers who are guests at them and since it is taught at the conclusion of the Mishnah “and not on the [Havdalah] candle and not on the Spices that are before the gods of the idolaters and constellation worshippers – what is the reason that it is said? What is the reason that we do not make a blessing on the spices of idolaters and constellation worshippers? Because it is considered a mere idolatrous dinner party for their god, and we don’t recite a blessing on the spices of those who are idolaters and constellation worshippers.",
+                "ולא על הנר של מתים –that we should make use their light even for mere honor.",
+                "ולא על בשמים של מתים – That we would use it to remove the odor.",
+                "ולא על נר ובשמים – of idolaters and constellation worshippers , since it is forbidden to derive benefit from them.",
+                "עד שיאותו לאורו – That they would benefit from its light, but not benefit in actuality, but it is so close to it, that one could benefit if one desired."
+            ],
+            [
+                "שיתעכל המזון שבמעיו – As long as he is not hungry on account of that meal, it is a sign that the food was not consumed in his stomach. And specifically, [when] he forgot, the School of Hillel says that he should not go back, but if he did it on purpose, everyone agrees that he should return to the place [where he ate] and recite the blessing [of ברכת המזון]."
+            ],
+            [
+                "מברך על היין ואחר כך מברך על המזון – Since [the recitation of] ברכת המזון/The Blessing after the Meal does not require a cup [of wine]. But the School of Hillel holds that ברכת המזון requires a cup.",
+                "עונין אמן אחר ישראל המברך – And even though he did not hear the mention of The (God’s) Name other than at the end of the blessing, since it is assumed that towards Heaven, he recited a blessing.",
+                "אלא אם כן שמע כל הברכה – lest he (i.e., the Cuthean) recited a blessing towards Mount Gerizim."
+            ]
+        ],
+        [
+            [
+                "מקום שנעשו בו נסים – such as the place where the Israelites crossed the Sea of Reeds and the stream of Arnon (see Numbers, chapter 21, verses 13 and following), and the fords of the Jordan River [where the Israelites crossed – see Joshua, chapter 3 verse 14 and following] the stone on which Moses, of blessed memory, sat when he fought the war against Amalek (see Exodus chapter 17, verse 12) and other similar occurrences. And public miracles such as these require everyone to recite a blessing, but individual miracles such as person who sees a place where a [personal] miracle had occurred for him, he himself is obligated to recite a blessing, “Praised [Are You, O LORD] who performed for a miracle in this bless,” and his son and grandson are obligated to recite the blessing, “Praised [Are You, O LORD] who performed a miracle for my ancestors in this place.” And all these blessings of our Mishnah require the mention of the Name of God and His Sovereignty – for any blessing which lacks the mention of God’s name and His sovereignty is not a blessing."
+            ],
+            [
+                "זיקין – A star that appears like it opens up the firmament and shoots like an arrow from place to place. Alternatively, it is a star that appears like it has a long tail.",
+                "זועות – That the earth quakes and trembles.",
+                "רעמים – Sound is that heard in the firmament from clouds that pour forth water from one to another, as it says (Jeremiah 51:16), “When He makes His voice heard, There is a rumbling of waters in the skies.”",
+                "ועל הרוחות – that come in a storm-wind in vehemence and are not found other than occasionally.",
+                "ברוך שכחו מלא עולם – And if he desires, he should recite the blessing, “Praised [are You God] who is the Author of Creation” for all of these are acts of creation as it is written (Psalms 135:7), “[He makes clouds rise from the end of the earth;] He makes lightning for the rain ; [He releases the wind from His vaults],”but on the mountains and on the hills, etc., one says, “Who is the Author of Creation, specifically, but he is not able to make the blessing on them, “that His power fills the world” which are not seen in most of the world, but rather each and every person [recites the blessing] in his place.",
+                "הים הגדול – The Mediterranean Sea that surrounds the world (at least as the ancients understood it).",
+                "ברוך שעשה הים הגדול – On account of its size and importance, establishes a blessing for itself.",
+                "לפרקים – At thirty day intervals",
+                "על הגשמים – He recites the blessing, “Who Is Good and Does Good” as whomever possesses land in partnership with another, for this is implies \"הטוב והמטיב\"/Who is Good and Does Good”; – Good – for himself and “who does good”- for another; but he who lacks land altogether should say, “We give thanks to You, O LORD our God for every drop [of rain] that you have caused to fall for us, etc.” And if he owns land on his own, he makes the blessing, “שהחיינו/Who has Kept Us Alive.”"
+            ],
+            [
+                "בנה בית חדש וקנה כלים חדשים – whether he had it or something similar to it or he didn’t have something similar to them, he would recite the blessing “שהחיינו/who has sustained us.”",
+                "על הרעה מעין הטובה – It is explained in the Gemara (Tractate Berakhot 59b) such as the case where water floated on his land and flooded his grain for that year, even though the waters saturated the face of the earth but his field became even more praiseworthy for the coming years. Now, however, it is bad, and he recites the blessing, “[Praised Are You, O LORD] the Righteous Judge.”",
+                "ועל הטובה מעין רעךה – Such as the case where he found something [good] even though it is bad, for had he heard about it, the king would have punished him with whippings and sufferings and take it from him. Now, however, it is a “good thing, and he should recite the blessing, “הטוב והמטיב/Who is Good and Does Good.”",
+                "הצועק לשעבר – A person prays about something that already had occurred, this is a vain prayer, for what has occurred, has occurred."
+            ],
+            [
+                "שתים בכניסתו ושנים ביציאתו – When he is entering, he says, [“Praised are You, O LORD] that you will bring me into this city in peace” . When he has entered, he says, “I give thanks before You, that you have brought me into this city in peace.” Behold this is twice at his entrance. When he desires to leave, he says, “[Praised are You, O LORD] that you will take me out from this city in peace.” After he has left, he says, “I give thanks before You, that you have taken me out of this city in peace.” And so much [praise – before and after], why? Because a person must express gratitude before his Creator on what he has endured from the good, and he should pray about the future that should occur for good."
+            ],
+            [
+                "חייב אדם לברך על הרעה – When one makes the blessing “The True and Righteous Judge,” on the bad things [that occur], one is obligated to recite the blessing in joy and with a full-heart, just as one recites with joy the blessing, “Who is Good and Does Good” on the good things [that happen].",
+                "דבר אחר: \"בכל מאדך\" – with all of the measures that are measured out to you, whether for good or for retribution.",
+                "לא יקל אדם ראשו – He should not act with irreverence.",
+                "כנגד שער מזרח – Outside of the Temple Mount where the low wall which is at foot of the Temple to the east, since it is designed that all of the gates correspond one opposite the other – the Eastern Gate, the Gate of the Women’s Court, the Gate of the Israelite Court and the Opening of the [Great[ Hall, and the [Holy] Hall and the House of the Holy of Holies in the First Temple.",
+                "ובאפונדתו – A hollow region where they put money. Another explanation: Clothing that is worn on his skin to receive the sweat so that it would not soil the rest of one’s clothing, for it is shameful for a person to leave [his home] with only that [piece of] clothing.",
+                "קפנדריא – to enter through one opening and to exit from the opposite opening in order to shorten his walk in that path. And the word KAPANDARIA [means] (using a phonetic etymology [in Aramaic] using the letters KUF, FEY, NUN and DALET and RESH, that is to say, that instead of going around rows of houses, I will shorten the distance of my walk and enter via this path.",
+                "ורקיקה – Which is prohibited on the Temple Mount.",
+                "מקל וחומר – From the shoe. Just as a shoe is not a form of disrespect, [yet] which is forbidden [to be worn on the Temple Mount], spitting which is an act of contempt, all the more so (see Tosefta Berakhot 6:19).",
+                "כל חותמי ברכות שהיו במקדש – He who makes a blessing says at the conclusion of each blessing (Berakhot 54a), “Praised is the LORD the God of Israel from everlasting to everlasting, Who Bestows Knowledge.” And thereafter, everyone responds, saying: “Praised be the Name of His glorious Kingdom forever and ever,” for we do not answer “Amen” after every blessing [that is recited] in the Temple, as it is written (Nehemiah 9:5), “Rise, bless the LORD your God who is from eternity to eternity;” And we say after that: “May Your glorious name be blessed, [exalted though it is above every blessing and praise]!” That is to say, that they would respond, “Praised be the Name of God’s glorious kingdom forever and ever.” And we learn here that in the First Temple [period], they would only say, “Praised is the God of Israel for eternity” and nothing more, and not “from eternity to eternity.”",
+                "משקלקלו המינים – Since they [the Sectarians] did not believe in the Resurrection of the Dead and said that that there is no world other than this one, Ezra and his court established that we should say, “from eternity to eternity,” to state that there are two worlds – this world and the next world, to remove from the hearts of the Sectarians who denied belief in the Resurrection of the Dead.",
+                "שיהא אדם שואל בשלום חבירו בשם – With the Name of the Holy One, blessed be He, and we do not say that he should treat His (God’s) honor with disrespect in order to honor human beings, to bring forth the name of Heaven upon him, as we learned from Boaz (Ruth 2:4), “He greeted the reaper, ‘The LORD be with you! [And they responded, ‘The LORD bless you!]” And when Boaz said it, he did so willingly, and we do not derive [anything from] it: Come and hear from the angel who said to Gideon (Judges 6:12), “The LORD is with you, valiant warrior.” And if you say, but the angel did not ask the welfare of Gideon nor blessed him, but only through serving as God’s messenger, informing him that God’s presence is with him, and we don’t derive anything from it. Come and hear: Do not despise that you mother is old, and do not despise Boaz to say that he did so (i.e., greet the reapers] of his own accord, but that he was taught from the elders of your people, for there is upon what he can rely, as it states (Psalms 119:126), “It is a time to act for the LORD, for they have violated Your teaching.”",
+                "רבי נתן אומר: הפרו תורתך – Sometimes, we set aside the Torah in order to perform act for [the sake of] God, even the individual who intends to ask of the welfare of his neighbor, this is the will of the God, as it states (Psalms 34:15), “Seek amity and pursue it.” It is [thus] permissible to invalidate the Torah and to do something that appears forbidden."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/English/Sefaria Community Translation.json

@@ -0,0 +1,84 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Berakhot",
+    "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": "ברטנורא על משנה ברכות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "Mishna: \"From the time that the Priests enter to eat their Terumah (heave offering).\" -----(Bartenura): Priests that have become ritually impure and have immersed (in a ritual bath), are not able to eat [with(lit.)] terumah until \"the sun has set\", which (in actuality) denotes the coming out of the stars. And the reason why (the Mishna) did not write \"...from the time of the coming out of the stars\", was to teach something incidentally; that if the priests became ritually impure with a form of impurity in which their purification requires a sacrifice, for example a Zav (emission) or Metzorah (skin affliction), the atonement (i.e. sacrifice) does not prevent them from eating Terumah, as it is written: \"and the sun set and he is pure, and after he will eat from the sanctified food (Leviticus 22:7)\". (It is) The setting of the sun which prevents eating of Terumah, and his atonement (i.e. sacrifice) does not prevent from eating of Terumah etc.",
+                "Mishna: \"Until the end of the first watch\" ----- (Bartenura): Which is the first third of the night, since the night is divided into 3 watches. And from then (end of the first watch) and onward it is not referred to as the time of reciting the Shema of \"with laying down\" (i.e. Shema of nighttime), and it is not called with your \"laying down.\" And before (the time of) the coming out of the stars is also daytime, and not the time of \"laying down.\" And those who rush forward and recite the Shema of nighttime while it is still day, rely on that which was stated by Rabbi Judah, later, in the chapter of Tefillat HaShachar (Morning Prayer), that the Afternoon Prayer (may be recited) until Plag HaMincha (division of afternoon), which is an hour and a quarter before nighttime. Thus it has been established \"that one that performs in accordance of Rabbi Judah has indeed performed\", and immediately at the completion of the time for the afternoon prayer, the time of the recitation of the Shema of nighttime begins....",
+                "Mishna: \"Until the coming up of the dawn\" ----(Bartenura): Since the entire night is referred to as the \"time of laying down.\" The law is in accordance with Rabban Gamliel, for the Sages are also in agreement with him, and they do not state \"until midnight\" but only to distance Man from sin. Nevertheless, ideally at the arrival of the time (season lit.) of the recitation of the Shema of nightime of the Mishna, namely from the coming out of the stars, it is forbidden to conduct a meal, and how much more so to sleep, until one has recited the Shema and prayed. ",
+                "Mishna: \"It once happened that his [Rabban Gamliel’s] sons came from a house of feasting\" ----(Bartenura): The sons of Rabban Gamliel, having learned the opinion of the Sages (that one may say the Shema) \"until midnight\", said to him (their father), \"That which the Sages disagree with you, do they literally mean (one may recite the Shema) 'until midnight' and no later, and (this is the final ruling based on the rule of) 'The Opinion of the Individual, vs The Opinion of the Many, The Ruling goes according to the Opinion of the Many'? Or, do the Sages agree with your opinion (i.e. until the break of dawn), however, they said (one may recite the Shema) 'until midnight' in order to distance a person from transgression? Rabban Gamliel replied to them, \"The Sages agree with my opinion (i.e. until the break of dawn), and only said 'until midnight' in order to distance a person from transgression. Therefore you are required to recite (the Shema).\"",
+                "Mishna: \"And [this is true] not only in this case\"  ----(Bartenura): The following are all things Rabban Gamliel said to his sons. ",
+                "Mishna: \"Burning the fats\" ----(Bartenura) of the sacrifices.",
+                "Mishna: \"The limbs\" ----(Bartenura) Of the perpetual elevation sacrifice of the afternoon (lit. evenings) [of which the] blood was sprinkled [while it was] still day. The commandment of burning the parts [of the animal's limbs] may be performed all night long, as  written (Vayiqra , 6:1) \"This is the elevation offering [that shall stay] on the blaze on the Altar all night until the morning.\""
+            ],
+            [
+                "Between Tekhelet [purple-blue wool] and white; between the purple-blue strings and the white strings of the Tzitzis. Another explanation;[if he can discern the different hues of] a strand of wool which he has dyed purple-blue but still has spots where the dye has not been absorbed properly and which therefore remain white.",
+                "Between Tekhelet and the color of leek; the colour of Tekhelet is similar to the colour of leek.",
+                "Until three hours; Of the day, [that is to say] until the end of the third hour, which is a quarter into the day, on days with equal daytime and nighttime. The time for Krias Shema is always until a quarter into the day, whether the days are long or short. This is [the understanding] also when it says \"The morning prayer is until four hours into the day\". That is to say, until a third into the day. It uses the term \"four hours\" because a third into the day is four hours into the day on days with equal daytime and nighttime. On any occasion in which the Mishna mentions an amount of hours into the day, one must calculate in this way (I.e calculate what portion of the day these hours would constitute on a day with equal daytime and nighttime. That portion is the relevant factor for all days.) This is how I have understood from the commentaries of Rambam and how I have received [the tradition]. And the reasoning of Rabbi Yehoshua who said until three hours, is that this is the way of princes, who don't get up from bed until the end of the third hour. And Hashem said [in the Torah] \"and when you get up\", that is, until the time when all people get up from bed. The ruling is like Rabbi Yehoshua. However, as an ideal option, one needs to make sure to recite Krias Shema with sunrise as the pious people do.",
+                "He has not lost out; meaning to say that he has not lost out on reciting the blessings before and after [Krias Shema]. Rather, even though the time [of Krias Shema] has passed, he should recite Krias Shema and recite the blessings before and after it.",
+                "Like one who reads the Torah; Even though he has not fulfilled the obligation of reciting Krias Shema in its time, he receives reward like one who reads from the Torah."
+            ],
+            [
+                "Should recline; on their sides. As it is written \" When you recline\", [indicating that Krias Shema should be recited] while reclining.",
+                "Should stand; as it is written \" and when you arise\", [indicating that Krias Shema should be recited] while standing.",
+                " In his usual way; whether he is standing or sitting or reclining or walking.",
+                "You would have deserved; You were fit to be killed, and if you had been killed, you would have been responsible for your own death."
+            ],
+            [
+                "Two blessings before it; [I.e. the blessings of] \"Who forms light\" and \"Love\".",
+                "And one after it; [I.e. the blessing of] \"It is true and upright\".",
+                "While in the evening; he recites the blessing.",
+                "Two blessings before it; [I.e. the blessings of] \"Who brings on evenings\" and \"Eternal love\".",
+                "And two after it; [I.e. the blessings of] \"Truth and Faith\" and Let us lie down\".",
+                "A long one and a short one; This is referring to the two [blessings] before [Shema]. [The blessing of] \"Who forms light\" is long in that it begins and concludes with the word \"Blessed\". This is also the case by [the blessing of] \"Who brings on evenings\". [The blessing of] \"Love\" (both in the evening and in the morning) is short in that it concludes with the word \"Blessed\" and does not begin with it.",
+                "To conclude it; With the word \"Blessed\".",
+                "Not to conclude it; In the cases of the blessings on fruits and the blessings on commandments."
+            ],
+            [
+                "One must mention the exodus from Egypt at night; We say the Passage [which speaks] about Tzitzis in Krias Shema in the evening. Even though night is not the time when the obligation of tzitzis is present, as it is written \" and you will see [the tzitzis]\", which excludes a night garment, [nevertheless] we say this passage at night because it mentions the exodus from Egypt.",
+                "I am like a seventy-year-old man; I appeared like an old man. [He was] not literally old. Rather, his hairs turned white on the day when they appointed him leader, in order that he should appear old and fitting for leadership. On that day, Ben Zoma expounded this verse.",
+                "Yet I could not win; I did not beat the sages. There is a similar expression used in Talmud in Chapter Benos Cutim (38a); \"in this Rabbi Elazar won the sages\", I.e. beat them."
+            ]
+        ],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [
+                "The one who makes his prayer a burden: That his prayer is similar to a load. And the language of \"burden\": that he says, \"a law is established upon me to pray and I need to fulfill myself from it.\""
+            ]
+        ],
+        [
+            [
+                "\"We do not stand up... with a heavy head.\" Submission and awe, as it is written (Psalms 2:11): \"Serve the L-rd with awe,\" and this service is prayer.",
+                "\"Dwell for one hour.\" In the place where they came to pray.",
+                "\"Even if the king greets him.\" Specifically, a Jewish king. However, he interrupts for a non-Jewish king, lest he kill him.",
+                "\"Even if a snake wraps around his heel.\" Specifically a snake, since in most cases it does not bite. However, for the scorpion or the viper, among the species that will definitely bite and kill, he does interrupt."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/English/merged.json

@@ -0,0 +1,379 @@
+{
+    "title": "Bartenura on Mishnah Berakhot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Berakhot",
+    "text": [
+        [
+            [
+                "מאימתי קורין את שמעו בערבית? משעה שהכהנים נכנסים לאכול בתרומתן – Kohanim (Priests) who became defiled and immersed [in the Mikveh/Ritual Bath] are not able to eat of the Terumah/heave offering (2% of a yield that a person initially tithes for a Kohen), until after sunset, which is, (at the time) when the stars appear. And the fact the Mishnah does not teach, “from the time when the stars appear” is an incidental matter, which comes to tell us, that if Kohanim were defiled with an uncleanness whose purification is dependent upon [the offering of] a sacrifice, such as one afflicted with gonorrhea or leprosy – their [form of] atonement does not prevent them from eating the heave offering, as it written (Leviticus 22:7): “As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations [for they are his food].” The setting of the sun prevents him from his eating the heave offering, but his atonement [sacrifice] does not prevent him from eating his heave offering.",
+                "עד סוף האשמורה הראשונה – The first third of the night (is the end of the first “watch”), as the night is divided into three watches, and from then onwards is no longer called the time [for the] Recitation of the Shema (Deuteronomy 6:4-9; 11:13-21; Numbers 15:37-41) when lying down, and we do not refer to it as “when you lie down” (Deuteronomy 6:7), and prior to the stars coming out (literally, “going out”), it is also considered daytime and not the time of lying down. And those who recite Evening Shema early while it is still day, rely upon that [opinion] of Rabbi Yehuda who said further on in Chapter “Tefillat HaShahar”/The Morning Prayer/Amidah (Chapter 4 of Berakhot, Mishnah 1), that the Afternoon prayer is recited until “Plag HaMinhah”/the middle of the afternoon (the half-way point between the time when the Tamid/Daily Sacrifice was offered – 3:30 pm and 6:00 pm when the time of sunset arrives at the Vernal and Autumnal Equinoxes), which is an hour and a quarter prior to the night time. And we establish (literally, “hold”), that he followed [the opinion of] Rabbi Yehudah, and immediately when the time for Minhah ends, the time for the Evening Recitation of the Shema begins.",
+                "עד שיעלה עמוד השחר – Since all night long is called the time for lying down, and the Halakha/law follows [the opinion of] Rabban Gamaliel since the Sages also agree with him, and they [the Sages] did not say, “Until Midnight” (for the recitation of the Evening Shema) other than to distance a person from [the possibility of committing a] sin. However, ab initio, when the time for the recitation of the Evening Shema of our Mishnah arrives, that is, from the time that the stars come out, it is forbidden to eat, and all the more so, to lie down until he recites and the Shema and recites the [Amidah] prayer.",
+                "מעשה שבאו בניו מבית המשתה – The sons of Rabban Gamaliel followed the teaching of the Rabbis (regarding the ending time to recite the Evening Shema) who said, “until midnight,” and this is what they said to him: That when the Rabbis are in dispute with you, especially when they say, “until midnight” and not any longer, and [when there is a dispute between] and individual and a majority [view], the law follows the majority [view] (see Mishnah Eduyot, Chapter 1, Mishnah 5) or perhaps (alternatively), The Rabbis [hold] like you thinking and that which states, “until midnight, in order to distance a person from committing a sin,” and he (Rabban Gamaliel) said to the Rabbis that they hold like him, and that which [the Mishnah] states “until Midnight” in order to distance a person from [committing] a sin and you are required to recite the Shema [now].",
+                "ולא זו בלבד– It is entirely the words of Rabban Gamaliel which he said to his sons.",
+                "הקטר חלבים – of the Temple sacrifices.",
+                "ואברים – [the limbs of] the burnt offering sacrifice offered daily at even-time in which its blood is cast on the day he is commanded to offer up the pieces all night long, as it written (Leviticus 6:2): “The burnt offering itself shall remain where it is burned upon the altar all night [until morning]…”",
+                "וכל הנאכלים ליום אחד – such as the thanksgiving offering, and the sin offering and the guilt offering and others like them, which are eaten in the daytime, but the nighttime is when they are eaten until the crack of dawn and he is the one who brings remnants [of the sacrifices left over beyond the legal time and bound to be burnt].",
+                "אם כן למה אמרו חכמים עד חצות – Regarding the Recitation of the [Evening] Shema and the eating of the Holy Things, but concerning the burning of the fats and limbs on the altar, the Sages did not say regarding it “until midnight” at all and [the Mishnah] did not hold this tradition other than to inform [us] that any Mitzvah which is to be performed at night is appropriate to be performed all night long (see Mishnah Megillah, Chapter 2, Mishnah 6).",
+                "כדי להרחיק את האדם מן העבירה – [Concerning the fats and limbs ]that he should not come to eat them after the crack of dawn and be liable for extirpation, and similarly regarding the Recitation of the Shema, that he shouldn’t say, “I still have time” and the time period would pass."
+            ],
+            [
+                "בין תכלת ללבן – Between the threads of azure and the threads of white in the ritual fringes (of the Tallit. The Torah – Numbers 15:38 – commands that a “cord of blue” be attached to the fringe at each corner; these two colors – blue/azure and white – are sufficiently distinct from each other that one can with relative ease distinguish between people and objects). Another explanation: The sheering of wool whose color is azure/blue and (yet) there are places (in the wool) where the color was not absorbed [properly] and which remained white.",
+                "בין תכלת לכרתי – The color of the azure/blue is close to/resembles the color “leek-green” which is called “PORUSH” in a foreign language.",
+                "עד שלש שעות – In the day until the conclusion of the third hour, which is one-quarter of the day, at the time when [the length of] the days and the nights are equal. And always, the time for the Recitation of the [Morning] Shema is until the [end of the] first quarter of the day, whether the [length of the] days are long or short. And similarly, that which is taught [in the Mishnah] further on [in the fourth chapter of Berakhot, Mishnah 1], Tefillat HaShahar/The Amidah of the Morning Service is [recited] until the fourth hour of the day that is until one-third of the day, and the “four hours” that was used [by the Mishnah] is because it is one-third of the day – four hours at occasion when the [hours of] daylight and the [hours of] night time are equal. And every place in the Mishnah where it is mentioned “such and such hours” in the day – by this manner you must consider and adjudicate. This I understood from the commentaries of Maimonides that I have received. And the reason of Rabbi Yehoshua [ben Hananiah] who said, “until the third hour of the day” (Mishna Berakhot 4:1), is that it was the practice of royalty who did not rise from their beds until the end of the third hour [of the day], for as the All-Merciful One (God) who stated (Deuteronomy 6:7), “and when you get up”, until the time when all people get up from their beds, it is stated. And the Halakha/law is according to Rabbi Yehoshua. However, ab initio, one must have the intention to recite the [Morning] Shema with sunrise like the conscientious pious ones of former days would do.",
+                "לא הפסיד – that is to say, they did not lose out from reciting [the blessings] before and after [the Shema] but even though the time had passed [for its recitation], he recites [the Shema] and the blessings before it and after it.",
+                "כאדם הקרוא בתורה – Even though he did not fulfill his religious obligation of reciting the Shema at its appropriate time, he does receive the reward as one who reads [these verses] from the Torah."
+            ],
+            [
+                "יטו – [they should lean] on their sides as it is written (Deuteronomy 6:7), “when you lie down” – in the manner of lying down.",
+                "יעמדו – [the should stand] – as it is written (Deuteronomy 6:7), “and when you get up” – in the manner of rising.",
+                "כדרכו – whether [one is] standing or [one is] sitting or [one is] lying or [one is] walking.",
+                "כדי היית – you would have been liable to have been killed and if you had died, you would have been liable for [the loss of] your life."
+            ],
+            [
+                "שתים לפניה – [The two blessings before the recitation of the Shema] – “who creates light”/יוצר אור and “love” [i.e “with great love, You, O LORD have loved us”/אהבה רבה]",
+                "ואחת לאחריה – [The blessing] “True and established/אמת ויציב”",
+                "ובערב – [And in the evening] one recites [the blessing(s)]",
+                "שתים לפניה – “One brings on the evening twilight/המעריב ערבים” and “With eternal love/אהבת עולם”. ",
+                "And two afterwards – “True and Certain/אמת ואמונה” and “Cause us to lie down/השכיבנו.”",
+                "אחת ארוכה ואחת קצרה – Referring to the two [blessings recited] before the Shema, יוצא אור/”Who Forms light” is a “long” [blessing], in that it opens [with the words] “Praised [are You]” and concludes with “Praised [are You]” and similarly [with the blessing in the Evening service] “Who brings on the evening twilight” [which begins with “Praised are You” and concludes with “Praised are You”]. The blessing “Love” (“With great love” – and its evening equivalent “With eternal love”) is short as it concludes with “Praised [are You]” and does not open with “Praised [are You].”",
+                "לחתום – with [the word] “Praised [are You, O LORD].”",
+                "שלא לחתום – such as the blessings for fruits and blessing for the commandments."
+            ],
+            [
+                "מזכירין יציאת מצרים בלילות – The section of Tzizit (Ritual Fringes – the third paragraph of the Shema: Numbers 15:37-41) is said during the Recitation of the Shema at night, and even though the night time is not the time [for the wearing of] Tzizit, as it says, “look at it (and recall all the commandments of the LORD and observe them…)” to the exclusion of nighttime clothing, we recite it (Numbers 15:37-41) at night because of [the mention of] the Exodus of Egypt which is in it.",
+                "כבן שבעים שנה – as I appeared old and not actually old, but because [the locks of] his hair had turned white on the day when he was appointed to be the Nasi/head of [the Sanhedrin] in order that he would look “old” and appropriate for the “presidency.” And on that self-same day, Ben Zoma expounded upon this Biblical verse.",
+                "ולא זכיתי – I did win over by Sages and similar to this in the Talmud [is the episode] found in the chapter “B’not Kuttim” (chapter four of Tractate Niddah 38b), in that Rabbi Eleazar defeated the Rabbis, that is to say, he won out against them."
+            ]
+        ],
+        [
+            [
+                "היה קורא בתורה – The portion(s) of the Shema (i.e. Deuteronomy 6:4-9; Deuteronomy 11:13-21 and/or Numbers 15:37-41) [from the Torah scroll].",
+                "והגיע זמן – [the time for the] recitation of the Shema [had arrived].",
+                "אם כיון לבו יצא – According the words of [the opinion] which states: [The performance of] the commandments requires spiritual intentionality, one must explain if he indeed intended that to fulfill his religious obligation . [And according to the opinion] which states that [the performance of] the commandments does not require spiritual intentionality, he explains – if he intended to read as it is properly pronounced and according to Jewish law, excluding someone who reads to correct/amend the text – who is not reading the words as they are pronounced, but rather reading them as they are written to understand those things which are missing or additional, for in such a reading, one does not fulfill one’s religious obligation. And we hold like the opinion that teaches that [the performance of] the commandments requires religious intentionality (see Tractate Rosh Hashanah, Chapter 3, Mishnah 7 concerning the sounding of the Shofar on Rosh Hashanah and the reading of Megillat Esther on Purim which also deals with the question of “spiritual intentionality”).",
+                "בפרקים –Further on, our Mishnah will explain what is meant by the term הפרקים/intervals.",
+                "שואל מפני הכבוד – Ask of the welfare of someone who is honored and [for whom] it is appropriate to extend a greeting [first] – such as one’s father or one’s teacher or someone’s whose wisdom is greater than yours.",
+                "ומשיב – And we do not have to say [that he may respond] to them if they greet you first.",
+                "ובאמצע – [in the middle] of the chapter/section.",
+                "שואל מפני היראה – A person whom one fears lest he may kill you, and surely you don’t have to say, that you may respond to a peaceful greeting [from him] but not out of one’s honor for that individual.",
+                "רבי יהודה אומר באמצע – In the middle of the chapter/section, one may ask of the welfare of someone one fears, and respond peacefully to anyone whom one must [demonstrate] honor/respect.",
+                "ומשיב שלום לכל אדם – If he greeted you first, and the law follows like Rabbi Yehuda and in all matters where it is prohibited to interrupt, so it Is also forbidden to speak in Hebrew as it would be in other languages."
+            ],
+            [
+                "בין ויאמר לאמת ויציב לא יפסיק – As it is written, “But the LORD is truly God.” (Jeremiah 10:10). Therefore, we do not interrupt between [the words] “I the LORD your God” (Numbers 15:41) and “truth” and this is the Halakha.",
+                "והיה אם שמוע נוהג בין ביום ובין בלילה – As it is written (Deuteronomy 11:19), “and teach them to your children” and the study of Torah is practiced both during the daytime and during the nighttime.",
+                "ויאמר אינו נוהג אלא ביום – which includes the portion of the Ritual Fringes/Tzizit (Numbers 15:37-41) which are not observed at night, as I states (Numbers 15:39), “look at it.”"
+            ],
+            [
+                "רבי יוסי אומר: לא יצא – As it is written (Deuteronomy 6:4): “Hear” – Cause your ear to hear what your mouth utters. And the first teacher [of our Mishnah] holds that “Shema” is recited in any language that you hear, and the Halakha follows this first teacher.",
+                "ולא דקדק באותיותיה – To emit them with one’s lips clearly – so that two words where the first letter of the second word begins with the same letter that concluded the first word – such as “Al L’va’vekha” (Deuteronomy 6:6 – “Take to heart”) עשב בשדך” (Deuteronomy 11:15 – “I will provide grass in the fields”), ועבדתם מהרה\"” (Deuteronomy 11:17 – “and you will soon perish”) - that if you do not place a space between [these words] to separate them, you will end up reading these two (identicaletters as one letter.",
+                "רבי יוסי אומר – And the Halakha is like Rabbi Yosi. However, ab initio, one must take care to be exacting in pronouncing the letters of the words (of the Shema) and similarly, one should be careful not (concerning the usage of the SHWA), to make a moving SHWA a resting one or a resting one a moving one, nor to make a strong DAGESH of something which is soft or a soft DAGESH of something that is strong. And one must articulate clearly the ZAYIN of the word “תזכרו” (Numbers 15:40 –“Thus you will be reminded”) so that it does appear as if one is saying, “תשכרו” (to be rewarded), with the letter SIN, to say, that you should receive great reward [for the performance of the commandments] – for it is inappropriate (see Tractate Avot, Chapter 1, Mishnah 3) “to serve the master [i.e. God] in order to receive a reward.”",
+                "הקורא למפרע – Recite the third verse before he second and the second before the first, and other similarities.",
+                "לא יצא – As it is written (Deuteronomy 6:6), “these instructions [which I charge you this day],” as they are, that is to say, as they are organized in the Torah. But however, if one first read the \"ויאמר\" passage (Numbers 15:37-41) prior to the והיה אם שמוע\"” passage (Deuteronomy 11:13-21), or the “והיה אם שמוע” passage prior to “שמע” (Deuteronomy 6:4-9), it would appear that it is not important read out of order, and one fulfills [one’s obligation] since they are not set up that way, one after the other in the Torah.",
+                "יחזור למקום שטעה – If between each section [of the Shema] he erred and did not know on which section he had interrupted (the appropriate order), and to which paragraph’s beginning he should return to, he should go back to the first interval – which is “והיה אם שמוע” (Deuteronomy 11:13-21). And Maimonides states that this is the first sentence: “ואהבת את ה' אלהיך” (Deuteronomy 6:5), and if he is in the middle of a section, he should stop [assuming that] he knows which section (of the Shema) that he is in, but if he doesn’t know which place and from which section he is in, he should stop and return to the beginning of that section. If he was reciting: “וכתבתם [על מזוזות]” and did not know if it was referring did not know if it was referring to “and you shall inscribe them” from the first section of the Shema (Deuteronomy 6:9) or the second section of the Shema (Deuteronomy 11:20), he should go back to the first mention of “you shall inscribe them” (Deuteronomy 6:9). But if he became doubtful after he had begun (the concluding verse of the second section of the Shema), “to the end that you and your children may endure” (Deuteronomy 11:21), he should not go back, since he is following the natural flow of the language [of the Shema]."
+            ],
+            [
+                "נדבך – a layer of stones of a building such as “a course of unused timber for each three courses of hewn stone” (Ezra 6:4), and even though he is fearful that he might fall, and would not be able to focus (“have spiritual intentionality” during his recitation of the Shema) , the Sages did not require him to come down, for the Recitation of the Shema only requires spiritual intentionality for the first verse only (“Hear O Israel, the LORD our God, the LORD is One”).",
+                "מה שאינן רשאין לעשות כן בתפילה – for Prayer (the Recitation of the Amidah) is [a plea for] mercy and requires spiritual intentionality. Therefore, one descends (from above) and prays (recites the Amidah)."
+            ],
+            [
+                "חתן – [A groom] who married a virgin ",
+                "פטור מקריאת שמע לילה ראשון – is exempt from the Recitation of the Shema the first night (of his marriage) because of the grave concern that he might not find her to be a virgin. And I heard that he fears lest he might his genitals might be mutilated through his [initial] intercourse [with his wife] and it is his preoccupation with this Mitzvah. And All-Merciful One (God) said (Deuteronomy 6:7), “and when you are away” – in your “going” (the commandment for sexual intercourse with one’s [virgin] wife is tied to the command “be fertile and increase” – Genesis 1:27) – which obligates you but also commands one’s exemption [from the recitation of the Shema].",
+                "אם לא עשה מעשה – If he did not engage in sexual intercourse until Saturday night (after the conclusion of Shabbat) which is four nights that he was preoccupied [with his ability to perform his sexual obligations to his wife]. And from that point onwards, he becomes intimate with her and furthermore, is no longer preoccupied, and even though he has not yet performed his obligation [of intimacy with his wife], he is obligated to recite the Shema."
+            ],
+            [
+                "רחץ לילה הראשון שמתה אשתו – And even though a mourner (during Shivah) is prohibited from bathing.",
+                "אסטניס אני – Cold and frost – from the word “tzinah”/cold – and it would cause pain/suffering if he would not wash and it is only forbidden during the days of his mourning to bathe for pleasure (i.e. swimming, lengthy hot shower)."
+            ],
+            [],
+            [
+                "לא כל הרוצה ליטול את השם יטול – If he is not considered a Sage and someone distinguished in other things, it would only be considered as excessive pride if he would attempt to show that he can demonstrate spiritual intentionality. And the Halakha does not follow Rabban Gamaliel. And we see that some of our Rabbis who say that nowadays, any person can recite the Shema on the first night (following their wedding) since in these generations, there is not that much spiritual intention on the other days and if he didn’t recite [the Shema] on the first night (following his wedding), it would appear like a greater haughtiness if he is able [to recite the Shema] with spiritual intentionality, in every hour other than now, because of his concern of fulfilling the Mitzvah of “being fruitful and multiplying.”"
+            ]
+        ],
+        [
+            [
+                "מי שמתו מוטל לפניו – One of the relatives that is obligated to observe mourning rituals on them when [one’s dead relative] is lying before him for burial.",
+                "פטור מקריאת שמע – because he is too preoccupied with the Mitzvah [of burial].",
+                "וחילופיהן – since it is the practice that people switch off because everyone wants to have the merit of [participating in ] the Mitzvah of [accompanying the dead].",
+                "את שלפני המטה – those whom are invited to carry [the bier] when the bier arrives near them [on the way to the cemetery].",
+                "את שלאחר המטה – that is to say, whether [we are referring to] those who are in front of the bier or those who are behind the bier, if the bier is in need of them to help carry it, they are exempt [from reciting the Morning Shema].",
+                "ואת שאין המטה צריך בהם – such as those who walk to accompany the deceased to merely honor him/her, are required [to recite the Shema].",
+                "אלו ואלו פטורים מן התפילה – Since it (the recitation of the Amidah)is not mandated by the Torah like the Recitation of the Shema, and there are those who say because it (the recitation of the Amidah) requires greater spiritual intention."
+            ],
+            [
+                "להתחיל ולגמור – the first paragraph of the Recitation of the Shema (Deuteronomy 6:4-9).",
+                "לשורה – that they would make row upon row [of comforters] surrounding the mourner to comfort him when returning from the grave.",
+                "ואם לאו – that the path from the graveside until the place when they make the rows [of condolence for the mourner] and there is no time to begin and complete [the recitation of the Shema] until they would arrive at the rows [of condolence].",
+                "הפנימים – those who can see the mourners.",
+                "וחיצונים – those who cannot see the faces of the mourners."
+            ],
+            [
+                "נשים ועבדים פטורים מקריאת שמע – Even though it is a “positive, time-bound commandment”, and women are exempt from all “positive time-bound commandments,” you may possibly think we say (i.e., you may be misled to interpret) that [women] should be required, since there is [mention concerning the recitation of the Shema of] the “sovereignty of heaven,” it comes to teach us [that women are nevertheless exempt]; for [the wearing of] Tefillin is a “positive time-bound” commandment, but the nighttime and the Sabbath (and Festivals) are not times [for the wearing of Tefillin] and that since there is a juxtaposition between the [commandments of] Tefillin to that of the Mezuzah (which women are obligated to observe -see especially Deuteronomy 6:8-9) that women should be obligated [in the Mitzvah of Tefillin], it comes to teach us that this is not the case.",
+                "קטנים – [A minor] who has arrived at the age of where he can be educated, they [the Rabbis] did not place upon his father the obligation to teach him to recite the Shema since he is not always with him at the times when the Shema is recited (morning and evening) and neither with Tefillin since [even] a normal minor does not know how to guard his Tefillin [properly] so that he would not [desecrate the Tefillin] by breaking wind in them.",
+                "וחייבין בתפילה – Since Tefillah/prayer [The Amidah] is [a request] for mercy, and it is Rabbinic (as opposed to Biblical in nature), and the Rabbis established that even women [are obligated in Tefillah] and to educate their young in praying.",
+                "ובמזוזה – For you might have said that since there is a juxtaposition between it [Mezuzah] and [the commandment to] study Torah (see especially Deuteronomy 11:19-20), that just as women are exempt from [the commandment of] studying Torah, as it is written (Deuteronomy 11:19), “and teach them to your children” – and not your daughters, so also here that they [women] would be exempted from [the commandment of [putting up a] Mezuzah, even though it [the commandment concerning the Mezuzah] is a “positive commandment which is NOT time-bound,” nevertheless, it comes to teach us [that women are required to observe the commandment of Mezuzah].",
+                "ובברכת המזון – We must ask if women are obligated [in the recitation of] the Blessing After the Meal/Birkat HaMazon from [the perspective of] the Torah-law, since it is written (Deuteronomy 8:10) “When you have eaten your fill, give thanks to the LORD your God for the good land which He has given you],” this is a “positive commandment that is not time-bound” or possibly, [women] are not Torah-bound obligated to recite the Prayer after the Meal/Birkat HaMazon because it is written (Deuteronomy 8:10), “for the good land which He has given you,” but the land was not given to females, and it has not been [adequately] deduced."
+            ],
+            [
+                "בעל קרי – Ezra (444 BCE) decreed that a person who suffered a nocturnal emission/pollution should not read from the Torah, whether he saw the emission as an unavoidable accident or whether it occurred willingly until he immerses himself [in a Mikveh/ritual bath], and not because of [ritual] defilement or ritual purity since the words of the Torah cannot receive defilement but in order that Sages should not be found with their wives like chickens.",
+                "מהרהר – He recites the Shema to himself when the time arrives for the recitation of the Shema.",
+                "ואינו מברך לפניה ולאחריה – And even meditating to himself since these blessings are not a Torah-requirement (the blessings before and after the Shema), the Rabbis did not require it of him.",
+                "ועל המזון מברך לאחריה – Since it is an obligation of the Torah (the recitation of the Blessing following the Meal).",
+                "But he does not recite the blessing before, since it is not a Torah-requirement, and the Halakha has already been decided that [the requirement of] immersion has been voided, and those who have had a nocturnal emission recite the Shema in the normal manner and engage in Torah [study] and pray, reciting all the blessings and he should not contest the legality of the matter."
+            ],
+            [
+                "לא יפסיק – [He should not interrupt] his prayer completely, but rather shorten each blessing recited.",
+                "עד דלא תנץ החמה – Since the ultra-pious ones are exacting upon themselves to complete (the Amidah) with sunrise, as it states (Psalms 72:5), “Let them fear You as long as the sun shines [while the moon lasts, generations on end].”",
+                "יתכסה במים – and especially in turbid waters, where he cannot view his virile membrum but not in clear waters.",
+                "במים רעים – badly smelling waters",
+                "במי משרה – where they steep flax in them",
+                "עד שיטיל לתוכן מים – Our Mishnah is elliptical [and is missing something] and this is what should be taught: that he should not recite [the Shema] near urine until he places water in it and the measure of the water that he should place in it [to negate] the urine from one urination would be [the equivalent of] one-fourth of a LOG (1 LOG = 6 eggs in volume).",
+                "וכמה ירחיק מהם – [He should distance himself] from the urine so that he did not place in them water and from his defecation.",
+                "ארבע אמות – And especially o his sides or in back of him but in front of him, he should distance [himself as far as he can see."
+            ],
+            [
+                "זב שראה קרי – Even though that he [who is afflicted with gonorrhea] has made himself impure for seven days because of his gonorrhea, and his immersion [in the Mikveh/ritual bath] does not purify him, nevertheless, he requires immersion according to the words of the Torah, according to the enactment of Ezra , since one who has a nocturnal emission and a menstruant woman , if she came to pray and discharged her seed, she considered to be like one who had a nocturnal emission, as a woman who releases her seed is defiled through her emission for three days after sexual intercourse. And from then onwards, her seed has decayed in her body and its not appropriate of having a fetus created from it. And this is the explanation concerning a menstruant woman who emits her seed during the time of intercourse which she engaged in the previous night before she saw it and when she engages in sex and finds that she is a menstruant woman; after she had engaged in intercourse, she requires ritual immersion.",
+                "ורבי יהודה פוטר – Even a woman who engaged in sexual intercourse and saw that she had become a menstruant woman, Rabbi Yehuda exempts, even though ab initio, she should immerse herself, and one can say that her obligation of immersion was prevented. And we have already written above that she did not have to engage in ritual immersion because it was a decree that most of the community could not could not follow."
+            ]
+        ],
+        [
+            [
+                "תפלת השחר עד חצות – Since the morning daily offering is offered until noon, according to the Rabbis, and according to Rabbi Yehuda, is not offered other than up until the fourth hour of the day. “Until the fourth hour” is until the end of the fourth hour which is one-third of the day at the time when the day has twelve [equivalent] hours, and so is its time is forever, until the end of the first third of the day, according to the length or shortness of their daytimes, as we have written above regarding the [recitation of the] Shema. And the Halakha follows Rabbi Yehuda.",
+                "תפלת המנחה עד הערב – until it gets dark.",
+                "עד פלג המנחה – the time of the “small Minha” which is from nine-and one-half hours [into the day] until the nighttime, which is [the equivalent of] two-and-one-half hours. Hence it is found that “Plag HaMinha” is one half of this measure which is one and one-quarter hours, and that the determined law/practice [in this matter] is that he who followed [the Sages] followed them, and he who followed [Rabbi Yehuda] followed him, and he who wants to follow the words of the Sages and recite the afternoon prayer until the evening should do so, as long as he does not recite the evening prayer at that time, since he considers that daytime period for the matter of reciting the afternoon service, he is not able to consider it nighttime and to recite] the evening service. But, if he comes to act according to the words of Rabbi Yehuda, that he should not recite the afternoon service other than until “Plag HaMinha” (i.e., 4:45 pm), which is an [halakhic] hour-and-a-quarter before the nighttime, he should do so, and from that point onwards, he may recite the evening service.",
+                "אין לה קבע – Its time [the evening service] is all night long, but when it [the Mishnah] teaches, “Ein Lah K’vah/It has no fixed time,” and it doesn’t teach, “its time is all night long” – it comes to teach us that the evening service is optional, since it was [considered] parallel to the offering of the limbs and fats which are offered all night, and these are optional, since when the blood is poured, the sacrifice is accepted, even though the limbs and fats were defiled or lost. However, nowadays, it (the recitation of the evening service), has been accepted as obligatory.",
+                "ושל מוספין כל היום – But if he recited [Musaf] later after the seventh hour, he has fulfilled his religious obligation, but he is called a sinner, and this is the Halakha."
+            ],
+            [
+                "מה מקום – that is to say, what is its nature?",
+                "שלא תארע תקלה – that no stumbling block should come through me, as it is explained in the Baraitha: “that I should not stumble in a matter of Halakha and that my colleagues would rejoice [in my being in error],” that evil should come upon me in that I caused them to be punished [through my errant decision].",
+                "אני נותן הודיה על חלקי – I express thanks for the good that has been my portion that my I have been placed among those who sit in the House of Study. And these two prayers [recited] when one enters the House of Study and when one leaves it are obligatory upon each and every person to recite them and so we say in the Baraitha – When he enters: What should he say? And when leaves, what should he say? – implying that it is obligatory to recite them [both]."
+            ],
+            [
+                "מעין שמונה עשרה – There are those explain in the Gemara that a person recites a shortened form of each of the middle blessings in the Amidah and recites the concluding blessing for each one. And there are those who say [the prayer] “הביננו – O Lord our God, Cause Us to Understand [and to] Know Your Ways” which is one blessing which has an abstract of each of the middle blessings of the Shemoneh Esreh and we conclude this with the blessing, “Praised are You, who hearkens to prayer.”",
+                "שגורה בפיו – learned and fluent in it. And the Halakha is like Rabbi Akiva – for an individual whose prayer is not fluent in his mouth or is in a hurry , should recite the first three blessings [of the Amidah] and the last three blessings [of the Amidah] and the “הביננו” prayer in the middle , which is an abstract of all the middle [blessings], except for [the Amidah] during the rainy season since a person should not recite הביננו\"” because he must mention the “request for rain” [“ותן טל ומטר לטובה – provide dew and rain for a blessing”] in the “blessing of the years” and also except for Saturday evenings and the conclusion of holy days where he needs to recite the Havdalah prayer in the [fourth] blessing, \"חונן הדעת\" – who grants knowledge.”"
+            ],
+            [
+                "העושה תפלתו קבע – That his prayer appears to him like a burden, and the word “קבע/fixed” implies that it is like a fixed statute upon me to pray and I have to fulfill it.",
+                "מתפלל תפלה קצרה – And what is this short prayer? That he recites: “Save O LORD, your people…”",
+                "בכל פרשת העבור – Even at the time when they are turning aside to sin, “may their needs be revealed before You to have compassion upon them.” “פרשת”/crossroads – means “turning aside.” “העיבור”- of the crossroads. But the Halakha does not follow Rabbi Yehoshua, but rather, the prayer that is recited in a place of danger is “The needs of your people are many, etc.” And when a person recites it as he is walking, he does not recite the first three or last blessings [of the Amidah] but when he passes through the place of danger and is able to compose himself at ease, he must go back and recite the Amidah as it has been established if the time for its being recited has not yet passed."
+            ],
+            [
+                "היה רוכב על החמור ירד – The Halakha does not follow the [opinion of this] anonymous Mishnah but rather whether or not he has someone who can hold his donkey or not, he should not descend [from it] because his mind is not at ease when he descends [from it].",
+                "יחזיר את פניו – [He should turn his face] towards Jerusalem, as it says (I Kings 8:48), “and they pray to You in the direction of their land…”",
+                "יכוין את בלו כנגד בית קדשי הקדשים – as it states (I Kings 8:35), “and then they pray towards this place…”"
+            ],
+            [
+                "באסדא – much wood tied and fastened together on which they float them on the river and people walk upon them, and in the language of the Bible (II Chronicles 2:15), they are called “rafts.”"
+            ],
+            [
+                "אין תפלת המוספים אלא בחבר עיר – In communities of the city, that is to say, as a tzibbur/congregation and not as an individual.",
+                "בחבר עיר ושלא בחבר עיר – whether as a congregation or as an individual.",
+                "ר' יהודה אומר משמו – in the name of Rabbi Eleazar ben Azariah. There is a difference between the first teacher [of our Mishnah] and Rabbi Yehuda: An individual who dwells in a city where there aren’t ten [individuals – for a Minyan], according to the First Teacher [of our Mishnah] according to the opinion of Rabbi Eleazar who said, that they did not establish this other than with a community of the city, then an individual is exempt. But according to Rabbi Yehuda, an individual is only exempt when he is in a place where ten [individuals are found] and the שליח ציבור/emissary of the congregation exempts him. And the Halakha follows the Sages."
+            ]
+        ],
+        [
+            [
+                "אין עומדין...מתוך כובד ראש – surrender and fear/awe, as it is written (Psalms 2:11), “Serve the LORD in awe;” and this “service” is prayer.",
+                "שוהים שעה אחת – at the place where they came to pray.",
+                "אפילו המךל שואל בשלומו – and specifically a Jewish king, but a king who worships idols and constellations, you interrupt [yourself] so that he would not kill you.",
+                "אפילו נחש כרוך על עקבו – specifically a snake which most of the time does not bite, but a scorpion or a viper from the things that do indeed bite and kill, you interrupt [your recitation of the Amidah]."
+            ],
+            [
+                "מזכירין גבורות גשמים – The words “Who Causes the Wind to blow” is not the language of a request, but rather the language of mentioning and praise, and because the rains are one of the powers of the Holy One, blessed be He, as it is written (Job 5:9-10), “Who performs great deeds which cannot be fathomed…Who gives rain to the earth” – and because of this, we call it the “גבורות גשמים/the Power to cause the rain to fall.”",
+                "ושאלה – [The words] “who causes dew and rain to fall for a blessing” is a request.",
+                "בברכת השנים – Since these (in this blessing) are for sustenance, [the Rabbis] established their request in the blessing of sustenance.",
+                "והבדלה – on Saturday night (after Shabbat is over)",
+                "בחונן הדעת – [Chonen HaDaat] which is the first blessing of the weekday. And in the Jerusalem Talmud, they asked: Why was Havdalah established to be recited in “\"חונן הדעת (the fourth blessing of the Amidah)? For if there is no knowledge, how can one know about Havdalah (the ceremony that separates between the conclusion of the Sabbath and the beginning of the workweek)? And this is the Halakha."
+            ],
+            [
+                "על קן צפור יגיעו רחמיך – Just as Your mercy reached the bird and you decreed (Deuteronomy 22:6), “Do not take the mother together with her young,” so too should God have compassion upon us as well.",
+                "משתקין אותו – [We silence him] for making the Holy One, blessed be He’s attributes ones of mercy, and they are none other than decrees of the King upon his servants.",
+                "על טוב יזכר שמך – Implying on Your [God’s] goodness (alone) we give thanks to you, but we do not thank Him [God] on the bad things , and yet we are obligated to bless God on the bad things as we do on the good things (see Tractate Berakhot, chapter 9, Mishnah 5).",
+                "מודים מודים – which [when you repeat the word “Modim/We thank you,” it appears like one is accepting upon oneself multiple deities, and the Jerusalem Talmud explains that this when it is recited by the community, whereas for an individual [worshipper], they are [words of] supplication.",
+                "ולא יהא סרבן באותה שעה – In the manner of those who descend before the Ark [to lead the service] that they must refuse once, but he should not refuse when they [the members of the congregation] tell him, “go down,” because it is shameful that the Prayer is interrupted so much."
+            ],
+            [
+                "לא יענה אחר הכהנים אמן – at the conclusion of each blessing such as the rest of the congregation does (i.e. After the Kohanim, at the prompting of the שליח ציבור/emissary of the congregation, recites each word in Hebrew of – “May the LORD bless you and guard you” – the congregation would answer “Amen.”).",
+                "מפני הטירוף – that he (the שליח ציבור/emissary of the congregation) would not be confused and err since the שליח ציבור/emissary of the congregation would need to begin the second blessing and recite it to them (the Kohanim), word by word, and if he would answer “Amen,” (following the completion of the recitation of the blessing by the Kohanim), he would not be able to concentrate and return to his prayer speedily , and to begin the blessing in the appropriate manner that he should begin.",
+                "לא ישא את כפיו – Lest he is unable to concentrate and return to his prayer (repetition of the Amidah and to begin “שים שלום/Grant peace” (the concluding blessing of the Amidah), as his mind would be confused due to his fear of the congregation.",
+                "ואם הבטחתו – that is if he is self-assured that he won’t become confused from the fear of the congregation."
+            ],
+            [
+                "אם שגורה תפלתי – ordered/arranged well in my mouth, that is acceptable and I would not stumble in it.",
+                "שהוא מטורף – that the infirm individual would be rejected (bound to die), such as (Genesis 44: 28), “alas, he was torn by a beast. ” Another explanation: it is the language (Tractate Berakhot 5b) of: “his prayer is thrown in his face” (i.e. rejected); that is to say, the prayer that they prayed for him is rejected and troubled and not accepted."
+            ]
+        ],
+        [
+            [
+                "כיצד מברכין...חוץ מן היין – Since out of its importance (i.e., the wine), they (i.e., the Rabbis) established a blessing of its own.",
+                "בורא מיני דשאים – Since there is the midst the “fruit of the ground,” herbs and seeds such as pulse and Rabbi Yehuda requires a recognized blessing for each species/kind. But the Halakha does not follow Rabbi Yehuda. But since it teaches in the Mishnah that on vegetables we recite [the blessing] “who creates the fruit of the ground,” these kinds of vegetables where is customary to eat them raw and he ate them raw, or where it was customary to eat them cooked and he ate them cooked. But those [vegetables] where it was customary to eat raw and he ate them cooked, or [conversely], where it was customary to eat them cooked and he ate them raw, , he only recites [upon them] the blessing “שהכל/for all things [created by (God’s) word].” And those vegetables that we eat either raw or cooked, we make the blessing, “who creates the fruit of the ground/בורא פרי האדמה” whether he [ate them] raw or cooked."
+            ],
+            [
+                "ברך על פירות האילן וכו' – Whenever one takes hold of fruit that comes from a branch and that branch itself produces fruit in the following year (i.e., “perennial”), it is called a “tee” and we make the blessing on its fruits, “בורא פרי העץ/who creates the fruit of the tree;” but, where one takes hold of it [the fruit] and the branch does not remain to produce in the following year, we do not recite the [same] blessing on them, but rather, “בורא פרי האדמה/who creates the fruit of the ground.”",
+                "על כולן אם אמר שהכל יצא – And even on bread and even on the wine (i.e., fruit of the vine). However, ab initio, one should not eat any fruit if he does not know at first the appropriate blessing to be recited on it."
+            ],
+            [
+                "נובלות – fruit that fell from the tree prior to being fully ripened.",
+                "גובאי (species of edible locusts) – clean/pure locusts",
+                "מין קללה – unripe fruit and locusts come from a curse; and the Halakha does not follow Rabbi Yehuda."
+            ],
+            [
+                "מין שבע – wheat, barley, vines, figs, pomegranates, olives and dates, which are preferred since through them, the Land of Israel is praised (see Deuteronomy 8:9).",
+                "מברך על איזה מהם שירצה – which are beloved to him, and the Halakha follows the Sages."
+            ],
+            [
+                "פטר את היין שלאחר המזון – These words [refer to] Sabbaths and Holy Days where it is customary to impart the character of an appointed meal (Sabbath or Holy Day) on the wine after the meal when reciting the blessing on the wine prior to the [start of the] meal, with the assumption that he has already recited the blessing, but on other days where it is not customary to impart the character of an appointed meal through wine after the meal, the blessing on the wine prior to [the start of] the meal does not exempt one [from being required] to recite a blessing after the meal. And every [expression] of “after the meal” as taught in this Tractate is after one has removed their hands from the bread prior to their recitation of the Blessing after the Meal/ברכת המזון.",
+                "פרפרת – Everything that serves as a relish for bread such as meat, or eggs or fish is called appetizer/פרפרת; and sometimes they would bring appetizers before the meal/main course, in order to continue the eating and then they once again bring other \"פרפרות\" after the meal/]dessert] after they have withdrawn their hands from the bread.",
+                "מעשה קדרה – Such as flat cakes and grist of early ripened and tender barley which are boiled in water such as pancakes and other similar things. And there are those who explain the word “פרפרת” of our Mishnah as shrunken pieces of bread (soaked) in a bowl which does not appear to look like bread, and on which (when we consume it), we recite the blessing on it, “בורא מיני מזונות/Who Creates various kinds of foods.” And now, it is appropriate that we should teach, “If one has made the blessing on the appetizer, one is not exempt from reciting the blessing on the bread,” even though it also is a form of bread. But something that has been made in a pot exempts us [from reciting the blessing on the bread]. And the School of Shammai holds that just as if we made a blessing on the appetizer, we are not exempt from [reciting the blessing on] the bread, similarly, we are exempt by something made in a pot. And the Halakha does not follow the School of Shammai."
+            ],
+            [
+                "היו יושבין – Without reclining and the sign is that they were not gathered to eat together, since it was customary when groups of people gather together to eat, they would recline on couches and eat and drink while leaning to the left.",
+                "כל אחד מברך לעצמו – For they did not have an established meal without reclining. However, if they said: “Let us go and eat bread in a certain place,” even though they did not recline, it is as if they had reclined, and one makes the blessing for (i.e. on behalf of) everyone and they join together also for the invitation [to recite ברכת המזון/The Blessing after the Meal].",
+                "בא להם מים בתוך המזון כל אחד מברך לעצמו – Since the esophagus is not free, and the hearts of those leaning are not facing the individual who is making the blessing, other than to swallow what is in their mouths. If so, there is concern lest a person choke when he comes to answer “Amen” [to the blessing recited].",
+                "והוא אומר על המוגמר – He who recites ברכת המזון/The Blessing After the Meal, he is the one reciting a blessing on the spices on perfume, “who creates the trees of spices/בורא עצי בשמים”, and even though that there is one that is preferable to it, even so, since he began with one, he would move to the other.",
+                "לאחר הסעודה – After [reciting] ברכת המזון, that currently is not [connected to] the needs of the meal, even so, since he has begun reciting other blessings, he should finish them.",
+                "מוגמר – they were accustomed to bring trees of spices/perfume after the meal snuff-dishes on a fire for the purposes [of providing] a good smell."
+            ],
+            [
+                "מליח – every salty thing.",
+                "שהפת טפלה לו – Whomever ate a large meal [consisting of] extremely sweet fruits, eats afterwards something salty to sever the moisture that is stuck is attached in his body on account of the large amount of fruits [consumed], and because he is incapable of eating something salty alone, he eats from the bread with it. But the salty [food] alone is essential and the bread is secondary to it."
+            ],
+            [
+                "מברך אחריהן שלש ברכות – Anything from the seven species, [after eating] one recites the three blessings [of ברכת המזון] as Rabban Gamaliel holds that [the words] “when you have eaten your fill, give thanks [to the LORD your God” (Deuteronomy 8:10), does not refer to bread alone, but to all seven of the species that are mentioned above in the portion of this verse (ibid., verse 8, “a land of wheat and barley, of vines, figs and pomegranates, a land of olive trees and honey”). And in this verse, the three blessings are hinted at: “give thanks” – this is the blessing for food; “for the…land” – this is the blessing of the Land (of Israel); “for the good [land which He has given you]” – [this is the blessing of] “who builds Jerusalem.” And similarly, he says, “that good hill country and the Lebanon” (Deuteronomy 3:25).",
+                "וחכ\"א ברכה אחת – [One blessing] that is an abstract of the three blessings; if he ate grapes, figs, pomegranate, olives or dates, he recites the blessing, “on the tree and on the fruit of tree and on the splendid good land, etc.” and concludes the blessing [with the words: Praised are You….] on the Land and on the fruit thereof.” And in the land of Israel, one concludes the blessing: “on the Land and on its fruit.” And this blessing itself he would recite, “on the wine,” but he would open [with the words]: [Praised are You….] on the wine and on the fruit of the vine” (see Berakhot 44a). And on ever thing that is made from the five kinds of grain (i.e., wheat, rye, barley, spelt and oats), he would substitute [the words] “for the sustenance and on the provision” for “on the tree and the fruit of the tree” and conclude [the blessing with the words, “Praised are You…] for the sustenance and on the provision.”",
+                "אפילו אכל שלק – [overboiled] vegetables and it is the meal that he depends upon [for nourishment, making a meal of it], he recites the three blessings of “when you have eaten your fill, [give thanks [to the LORD your God] (Deuteronomy 8:10), since it refers to what he has eaten. And the Halakha follows the Sages, that we do not recite the three blessings [of Birkat HaMazon] other than for bread , and on the seven species [of the Land of Israel], we recite the one blessing that is an abstract of the three [ברכה אחת מעין שלש] , but on all other things, we recite “בורא נפשות רבות וחסרונן/Who Creates Many Souls [who have] their Deficiencies/lacking”. And the explanation of the word, “חסרונן”/Deficiencies/that which they are lacking, such as bread and water where it is impossible to exist without them “on everything that [God] created for a living person to exist , that is to say, on everything in the world that also, had it not been created, human beings could exist and everyone was not create for pleasure and additional goodness and because there is this blessing, these two matters are covered in one long blessing that begins with “Praised [are You]” and concludes with “Praised [are You]” as it is found in the Jerusalem Talmud , “Praised are You, O LORD, eternal life of the universe.”",
+                "השותה מים לצמאו – Specifically [drinking water to quench one’s thirst], he recites the blessing, “For all things [that will be like God’s word]/שהכל נהיה בדברו\".” But if one drinks water in order to swallow [i.e. wash down] some food that is stuck in his throat, he does not recite a blessing.",
+                "רבי טרפון אומר בורא נפשות רבות – He recites he blessing before drinking the water, but the Halakha does not follow Rabbi Tarphon, but rather, beforehand, recites “Shehakol” and afterwards, “בורא נפשות רבות”/Who Creates many souls.”"
+            ]
+        ],
+        [
+            [
+                "שלשה שאכל כאחד חייבין לזמן – to join oneself to [the group] together to recite [Birkat HaMazon] in the plural [formulation], “let us bless/give thanks for what we had have eaten of His {God’s].”",
+                "דמאי – produce of the masses (lit., “ignorant ones”) which are called “DEMAI”/doubtfully tithed, that is to say, this – have they been tithed or not? Since they are suspected regarding the tithes. (Note: Generally, the masses (common people – who are not known as Haverim/colleagues who are considered trustworthy) would give תרומה גדולה– the 2% tithe of their produce to a Kohen, but they might not necessarily give 1/10th of the rest to a Levite- known as מעשר ראשון/First Tithe or take 1/10 of the remainder to Jerusalem in years 1,2,4 and 5 of the seven year cycle to be consumed there- known as מעשר שני/Second Tithe), and the Sages forbade eating from their produce until they would tithe it, and if one ate [from produce] that was not tithed, one recites the [appropriate] blessing on it and it is not considered a Mitzvah performed on account of a sin, since most of the masses do tithe.",
+                "שנטלה תרומתו – And even though they may not have taken from it the תרומה גדולה/the Great Tithe (for the Kohen), such as the son of a Levite who took his portion (מעשר ראשון) for them prior to the Kohen taking his תרומה גדולה portion (2% of the entire individual’s produce, and the Kohen who should have taken his תרומה גדולה first [which is] one-fiftieth (1/50), as the All-Merciful (in the Torah) calls it “[the] first [portion]” (see Numbers 15:20); it is found that the תרומה גדולה of the Kohen is amidst this tithe one of fifty, besides the תרומה מעשר that the Levite is obligated to separate out the tithe from his tithe to give to the Kohen (1/10 of his received gift goes to a Kohen), and our Mishnah teaches us that he the Levite is exempt from separate out תרומה גדולה (the “Great Tithe” of 2% that all Israelites must give), as it is written (Numbers 18:26), “you shall set aside from them one-tenth of the tithe as a gift to the LORD.” “One tenth of the tithe” I said to you and not “תרומה גדולה/the Great Tithe”, but one-tenth of the tithe [only].",
+                "מעשר שני והקדש שנפדו – Such as the case where he gave the principal but did not give the extra one-fifth, that the owners that fifth, and our Tanna/teacher comes to teach us that the one-fifth does not invalidate an act by its omission.",
+                "והשמש שאכל כזית – you might be under the impression that since the waiter/attendant lacks having a regular appointment (i.e., being regularly there), [but simply] comes and goes, that we would not invite him [to recite ברכת המזוןas part of a group], but [the Mishnah] comes to teach us that in all of these cases, it teaches us, that even though it appears to be forbidden, there is no blessing recited in the midst of a transgression.",
+                "והכותי – From the those who worship idols and constellations which the King of Ashur brought [with him] from Cuth (a Babylonian town whence Assyrian colonists were introduced into Samaria) and from the other lands and dwell with them in the cities of Samaria who converted out of fear of lions that would eat them as explained in II Kings 17:24-41. And they observed the written Torah and all the commandments that they took hold of, they observed punctiliously more than the Israelites, therefore, people accepted them in some of the commandments until they examined them [more closely] and found among them the image of the pigeon at the top of Mount Gerizim that they would worship and from then on, they considered them as those who totally worship idols and constellations. Therefore, nowadays, we do not invite a Cuthean to participate [in the group recitation of ברכת המזון; see especially verse 41 of II Kings 24.)",
+                "אכל טבל – Grain from which the heave-offering (for the Kohen) and the tithes (i.e. First and Second Tithes) had not been taken is called TEVEL/טבל [where produce is in that stage in which the separation of Levitical and Priestly shares respectively is required, before you may partake of them], and the explanation of טבל is “it is not good” (the word טבל is a aggregate of these two words), and it is not necessary to say, טבל according to the Torah, but even טבל according to the Rabbis, such as grain that grew in a pot without a hole, which is only considered טבל according to the Rabbis, we don’t invite that individual to participate [in the group recitation of] ברכת המזון.",
+                "ומעשר ראשון שלא נטלה תרומתו – We are not dealing with תרומת מעשר (the tithe that the LEVITE must make to the KOHEN from what he received from other Israelites as מעשר ראשון/First Tithe), since that is complete TEVEL – but rather such as the case where the Levite preceded a Kohen at a pile [of grain] after it had been shaped into an even pile, which had been designated for TERUMAH from the Torah, and he (the Levite) took the First Tithe first and one-fiftieth of it is appropriate for the תרומה גדולה/the Great Terumah for the Kohen, and as long as he (the Levite) did not give from it תרומה גדולה, even though he separated out תרומת מעשר (the heave-offering of the tithe), we don’t invite him to join the group [recitation of ברכת המזון]. But if he (the Levite) came prior [to the Kohen] with regard to ears of corn, he does not have to separate the heave offering/תרומה גדולה, as we have written of above earlier.",
+                "ומעשר שני והקדש שלא נפדו – And we don’t need to say that they were not redeemed at all, for this matter is simple, but rather, that they were redeemed, but not redeemed properly , such as the case where a person redeemed the Second Tithe/מעשר שני in broken ware vessels of silver or in a coin that did not have a shape as the All Merciful-One (God) said (Deuteronomy 14:25), “Wrap up the money [and take it with you to the place that the LORD your God has chosen],” in a form that has a shape, and that which was sanctified for the Sanctuary which was redeemed by land and not by money, for the All-Merciful One (God) said (Deuteronomy 14:25), “You may convert them into money” (not the exact quotation in the Hebrew).",
+                "והשמש שאכל פחות מכזית – [This section of the Mishnah] is questionable/unnecessary, but since he retracted for the majority, out of need, , he also retracted for this.",
+                "והעובד כוכבים – We are speaking of a [potential] convert who [was] circumcised but did not [as yet] immerse [in a Mikveh/Ritual bath], for as long as he did not immerse, he is an idolater (non-Jew), and he is not [considered] a convert until he is [both] circumcised and immersed [in a Ritual bath/Mikveh]."
+            ],
+            [
+                "וקטנים אין מזמנין עליהם – Especially small children who do not know to Whom they are reciting a blessing (ברכת המזון ) a minor who knows to Whom He is reciting a blessing, they may invite him to join [in the group recitation of ברכת המזון], and there is something remarkable that says that we are not speaking about a minor who knows to Whom they are reciting the blessing that we invite him to join [in the group recitation of ברכת המזון] but rather with a child who is thirteen years of age plus one day, who has not brought forth two pubic hairs (which demonstrate his having attained adulthood), and he is called a “blossoming minor” but younger than this, we do not invite him to join [in the group recitation of ברכת המזון] , even if he knows to Whom we are reciting this blessing. And in the Jerusalem Talmud, they bring the Practical Halakha, that we don’t invite the Minor at all, until he grows up and brings forth two pubic hairs. And women invite other [women] to recite ברכת המזון as a group for themselves and slaves invite other [slaves] to recite ברכת המזוןas a group for themselves., but women are not [invited] with slaves because of licentiousness [that would ensue]."
+            ],
+            [
+                "בשלשה והוא אומר ברכו – For even without himself, there is a group to be invited/Zimmun and similarly for all of them.",
+                "אחד עשרה ואחד עשרה רבוא – The beginning of the Mishnah is Rabbi Akiba as he said, just as we find in the synagogue when we have arrived at ten, there is no division [of the community] whether there are many or few, so too here [in this case], there is no division [of the group into smaller units].",
+                "במאה אומר נברך לה' אלהינו – The concluding phrase of the Mishnah is all [according to] Rabbi Yosi HaGelili, who said that according to majority of the community, they recite the [appropriate] blessing, as it says, “Psalms 68:27): “ln assemblies bless God,[ the LORD, O you who are from the fountain of Israel].” But the Halakhic decision is that from three [adult males] until ten [adult males] but the tenth is not included, the person who blesses (as the leader) recites: “Let us bless [Him] that we have eaten from what is His, and everyone answers: “Blessed that we have eaten from what is His, and through His Goodness we live.” And ten or from ten and above, the person leading the blessing states, “We give praise to God that we have eaten from what is His and through His goodness we live.",
+                "רבי ישמעאל אומר ברכו את ה' המבורך – and the Halakha is according to Rabbi Yishmael."
+            ],
+            [
+                "אינן רשאין לחלק – Since an obligation of invitation [to a group recitation of ברכת המזון] falls upon them.",
+                "וכן ארבעה וכן חמשה – The “three” [of that group of four or five] (cannot separate) to recite ברכת המזון for themselves and the individual should separate himself off from them, for he also has an established obligation for the appeal to participate in the group recitation [of ברכת המזון], it says Psalms 68:27), “In assemblies bless God, [the LORD, O you are from the fountain of Israel].” And the determined Halakhic practice is that from three individuals until ten individuals, but not including ten, the person reciting the blessing says, “Let us thank Him whose food we have eaten/נברך שאכלנו משלו,” and everyone responds, “ברוך שאכלנו משלו ובטובו חיינו/Blessed is [He] whose food we have eaten and through whose goodness we live.” And with ten or more than ten people, the leader says, “נברך לאלהינו שאכלנו משלו/Blessed is our God whose food we have eaten.” And everyone answers: “ברוך לאלהינו שאכלנו משלו ובטובו חיינו/Blessed is our God whose food we have eaten and through whose Goodness we live.”",
+                "ששה נחלקין – in order to have a group recitation (of three individuals for ברכת המזון) and another equivalent group over there, until one reaches the number “ten.” But with ten individuals, we do not divide the group since it would obligate them to a have a group recitation including the mention of God’s name until there would be twenty and only then could they divide into two [separate] groups if they desired."
+            ],
+            [
+                "ואם לאו אלו מזמנין לעצמן – And at the time where the attendant/waiter serves the two groups, even though each group does not see the other, the waiter/attendant combines them.",
+                "אין מברכין על היין – “Who Creates the Fruit of the Vine/בורא פרי הגפן”.",
+                "Until putting water into it, since their wine is extremely strong, and it was not appropriate to drink without water [added to it]. Therefore, since it was not changed for the better, and he did not change his blessing, we recite on it [the blessing] “בורא פרי העץ/Who Creates the fruit of trees,” like [we would recite] on grapes. But the Halakha does not follow Rabbi Eliezer."
+            ]
+        ],
+        [
+            [
+                "אלו דברים – [According to the School of Shammai], he recites the blessing on the [Sabbath and/or Holy] Day – at the beginning the Sanctification of the Day and afterwards, recites the blessing on the wine, “Who creates the fruit of the vine/בורא פרי הגפן”, since he first sanctifies the day and afterwards the wine comes on the table because of the day – and just as he sanctified [the day] at its outset, similarly before the blessing of the wine (based upon the principle: \"תדיר ושאינו תדיר, תדיר קודם\"/\"That which is more frequent vs. that which is less frequent, the more frequent comes first” – see Tractate Horayot, Chapter 3, Mishnah 6).",
+                "מברך על היין – [According to the School of Hillel, he recites the blessing on the wine] first, and the same applies to making Kiddush on the Bread (if he lacks fruit of the vine) since the wine or the bread cause [the need to] Sanctification of the Day, for if he doesn’t have wine or bread, he cannot recite the Sanctification/Kiddush."
+            ],
+            [
+                "בית שמאי אומרים: נוטלין לידים ואחר כך מוזגין את הכוס – For if you say “pour the cup” first, as a preventive measure, lest they defile the liquids that fell on the back of the cup on account of one’s hands, for hands prior to washing them are considered impure in the second-degree, and they defile liquids to become impure in the first-degree, and these liquids would come back and defile the outer surface of the cup, for the liquids that were defiled, defile utensils, according to the Rabbis, but they were lenient in this defilement for the utensil whose back was defiled by liquids [which] are impure, what is inside [the utensil] is not defiled nor one’s hands nor its (the utensil’s) rim. And the School of Shammai thinks that it is forbidden to use the cup whose back is impure, even though the inside was not defiled, as a preventive measure, lest splashing [of liquid] of drops from inside [the cup] touch the outer surface of the cup , and the liquids would acquire defilement on account of the outside of the cup, and would defile the hands, and since it is forbidden to use a utensil whose outside are impure, therefore, we wash our hands first and thereafter pour the cup [of wine], in order that the liquid on the outside of the utensil would not receive defilement on account of the hands – and the outside of the utensils would be found to be [ritually] impure, on account of those liquids and we would be using something that is in a forbidden state; but the School of Hillel thinks that there is no prohibition to use a utensil whose external parts are impure; therefore, we pour the cup [of wine] first and drink it and afterwards wash the hands, for if one would say that we wash the hands first and afterwards pour the cup, as a preventive measure lest the external parts of the cup would be impure, for it is permitted to handle a utensil whose external parts are impure, even if one’s hands are not dried well , which would defile the external parts of the utensil, the liquids on his hands and those liquids that had been made “first-degree” impure would defile the hands and it would be found that he would be eating with unclean hands."
+            ],
+            [
+                "מקנח ידיו במפה – From his first hand-washing and place it on the table and wipe his hands with it throughout from the filth of the cooked food; and he should not place it [the napkin] on the cushion on which he sits, as a preventive measure, lest the cushion becomes defiled in the first-degree, and the liquid comes in close contact with the napkin on account of the drying of the hands, and that liquid when it comes in contact with the cushion becomes [defiled] in the first-[degree], and the liquids become [defiled] in the first-[degree], and defile the hands when one wipes [one’s hands] with it continuously during the meal, but concerning the table [itself], there is no preventive measure made, for it is forbidden to use a table which is defiled in the second-degree. But the School of Hillel holds that it is permitted to use a table which is impure in the second-degree. Therefore, he should not leave the napkin on the table, lest the liquids become defiled that are on the napkin on account of the table and in turn would defile the food there, and if he leaves [the napkin] on the cushion, everyone should not suspect lest his hands became defiled; better that his hands become defiled – since they are not an essential principle from Torah law, since the washing of the hands for unconsecrated objects is not from the Torah and they don’t defile foods which have an essential principle from the Torah, for [something that is] unclean from the first-degree makes something unclean in the second-degree for unconsecrated objects from the Torah [perspective]."
+            ],
+            [
+                "בית שמאי אומרים: מכבדין את הבית – A place where they ate [a meal], we put the room in order (i.e. clean it/sweep it} from the remnants of the food that became crumbled on it, and afterwards, we wash our hands with מים אחרונים/The Latter Waters, since there are times when the attendant is an עם ארץ/ignoramus (and someone not necessarily punctilious in the separation of tithe) and he leaves the crumbs of an olive’s bulk there, and if one says that one should wash one’s hands first, you might lose the foods from the “Latter Waters/מים אחרונים” that spray on them and become detestable. The School of Hillel holds that it is prohibited to use an attendant who is an ignoramus (of Jewish law, especially, the laws of ritual purity), since an attendant who is a Torah scholar would not leave crumbs of an olive’s bulk, but would remove them, and if the water ( מים האחרונים) sprays upon the crumbs, it is meaningless, since those crumbs do not add up to an olive’s bulk, it is permitted to get rid of them with one’s hand. But the Halakha is in accordance with the School of Shammai in that it is permissible to use an attendant who is an ignoramus."
+            ],
+            [
+                "נר ומזון – He who ate on Shabbat after [reciting] the Minha/Afternoon Service, and it became dark and he had not yet completed his meal and he doesn’t have more than a cup’s worth of wine, the School of Shammai states: [One recites the blessings for] the Candle, the Meal, the spices and the Havdalah prayer, since everyone [holds] that Havdalah [is recited] at the end, so that when one “leaves” a day, we do it as late [as possible] in order that it (the Sabbath) would not seem to him like a burden. They (the Schools of Hillel and Shammai) did not disagree other than on the Candle and on the Spices, for the School of Shammai holds [that we recite the blessings in the following order]: Candle, the Meal, and afterwards the Spices. And the School of Hillel says [that we recite the blessings in the following order]: The Candle, and the Spices, since both the Candle and Spices are mutually blessings that we can do and they do not appear as a burden, such as the Candle and Spices [which are recited] prior to ברכת המזון",
+                "בית שמאין אומרים שברא מאור האש – Who created, which implies in the past, and not “who creates,” which implies in the future.",
+                "מאור האש – and not the “lights of fire” since one “light” is found in a fire.",
+                "ובית הלל אומרים בורא – which also implies in the past",
+                "מאורי האש – There are many colors in the flame: red, white and greenish."
+            ],
+            [
+                "לא על הנר ולא על הבשמים – of an idolater. The [Havdalah] Candle because he [the idolater] did not rest on the Sabbath and did work by its candles, and we hold that light that did not “rest,” should not have blessing recited on it, since it was used in [acts of] transgression; and the spices of gentiles – we are speaking about the spices that are used at the dining parties of idolaters and constellation worshippers who are guests at them and since it is taught at the conclusion of the Mishnah “and not on the [Havdalah] candle and not on the Spices that are before the gods of the idolaters and constellation worshippers – what is the reason that it is said? What is the reason that we do not make a blessing on the spices of idolaters and constellation worshippers? Because it is considered a mere idolatrous dinner party for their god, and we don’t recite a blessing on the spices of those who are idolaters and constellation worshippers.",
+                "ולא על הנר של מתים –that we should make use their light even for mere honor.",
+                "ולא על בשמים של מתים – That we would use it to remove the odor.",
+                "ולא על נר ובשמים – of idolaters and constellation worshippers , since it is forbidden to derive benefit from them.",
+                "עד שיאותו לאורו – That they would benefit from its light, but not benefit in actuality, but it is so close to it, that one could benefit if one desired."
+            ],
+            [
+                "שיתעכל המזון שבמעיו – As long as he is not hungry on account of that meal, it is a sign that the food was not consumed in his stomach. And specifically, [when] he forgot, the School of Hillel says that he should not go back, but if he did it on purpose, everyone agrees that he should return to the place [where he ate] and recite the blessing [of ברכת המזון]."
+            ],
+            [
+                "מברך על היין ואחר כך מברך על המזון – Since [the recitation of] ברכת המזון/The Blessing after the Meal does not require a cup [of wine]. But the School of Hillel holds that ברכת המזון requires a cup.",
+                "עונין אמן אחר ישראל המברך – And even though he did not hear the mention of The (God’s) Name other than at the end of the blessing, since it is assumed that towards Heaven, he recited a blessing.",
+                "אלא אם כן שמע כל הברכה – lest he (i.e., the Cuthean) recited a blessing towards Mount Gerizim."
+            ]
+        ],
+        [
+            [
+                "מקום שנעשו בו נסים – such as the place where the Israelites crossed the Sea of Reeds and the stream of Arnon (see Numbers, chapter 21, verses 13 and following), and the fords of the Jordan River [where the Israelites crossed – see Joshua, chapter 3 verse 14 and following] the stone on which Moses, of blessed memory, sat when he fought the war against Amalek (see Exodus chapter 17, verse 12) and other similar occurrences. And public miracles such as these require everyone to recite a blessing, but individual miracles such as person who sees a place where a [personal] miracle had occurred for him, he himself is obligated to recite a blessing, “Praised [Are You, O LORD] who performed for a miracle in this bless,” and his son and grandson are obligated to recite the blessing, “Praised [Are You, O LORD] who performed a miracle for my ancestors in this place.��� And all these blessings of our Mishnah require the mention of the Name of God and His Sovereignty – for any blessing which lacks the mention of God’s name and His sovereignty is not a blessing."
+            ],
+            [
+                "זיקין – A star that appears like it opens up the firmament and shoots like an arrow from place to place. Alternatively, it is a star that appears like it has a long tail.",
+                "זועות – That the earth quakes and trembles.",
+                "רעמים – Sound is that heard in the firmament from clouds that pour forth water from one to another, as it says (Jeremiah 51:16), “When He makes His voice heard, There is a rumbling of waters in the skies.”",
+                "ועל הרוחות – that come in a storm-wind in vehemence and are not found other than occasionally.",
+                "ברוך שכחו מלא עולם – And if he desires, he should recite the blessing, “Praised [are You God] who is the Author of Creation” for all of these are acts of creation as it is written (Psalms 135:7), “[He makes clouds rise from the end of the earth;] He makes lightning for the rain ; [He releases the wind from His vaults],”but on the mountains and on the hills, etc., one says, “Who is the Author of Creation, specifically, but he is not able to make the blessing on them, “that His power fills the world” which are not seen in most of the world, but rather each and every person [recites the blessing] in his place.",
+                "הים הגדול – The Mediterranean Sea that surrounds the world (at least as the ancients understood it).",
+                "ברוך שעשה הים הגדול – On account of its size and importance, establishes a blessing for itself.",
+                "לפרקים – At thirty day intervals",
+                "על הגשמים – He recites the blessing, “Who Is Good and Does Good” as whomever possesses land in partnership with another, for this is implies \"הטוב והמטיב\"/Who is Good and Does Good”; – Good – for himself and “who does good”- for another; but he who lacks land altogether should say, “We give thanks to You, O LORD our God for every drop [of rain] that you have caused to fall for us, etc.” And if he owns land on his own, he makes the blessing, “שהחיינו/Who has Kept Us Alive.”"
+            ],
+            [
+                "בנה בית חדש וקנה כלים חדשים – whether he had it or something similar to it or he didn’t have something similar to them, he would recite the blessing “שהחיינו/who has sustained us.”",
+                "על הרעה מעין הטובה – It is explained in the Gemara (Tractate Berakhot 59b) such as the case where water floated on his land and flooded his grain for that year, even though the waters saturated the face of the earth but his field became even more praiseworthy for the coming years. Now, however, it is bad, and he recites the blessing, “[Praised Are You, O LORD] the Righteous Judge.”",
+                "ועל הטובה מעין רעךה – Such as the case where he found something [good] even though it is bad, for had he heard about it, the king would have punished him with whippings and sufferings and take it from him. Now, however, it is a “good thing, and he should recite the blessing, “הטוב והמטיב/Who is Good and Does Good.”",
+                "הצועק לשעבר – A person prays about something that already had occurred, this is a vain prayer, for what has occurred, has occurred."
+            ],
+            [
+                "שתים בכניסתו ושנים ביציאתו – When he is entering, he says, [“Praised are You, O LORD] that you will bring me into this city in peace” . When he has entered, he says, “I give thanks before You, that you have brought me into this city in peace.” Behold this is twice at his entrance. When he desires to leave, he says, “[Praised are You, O LORD] that you will take me out from this city in peace.” After he has left, he says, “I give thanks before You, that you have taken me out of this city in peace.” And so much [praise – before and after], why? Because a person must express gratitude before his Creator on what he has endured from the good, and he should pray about the future that should occur for good."
+            ],
+            [
+                "חייב אדם לברך על הרעה – When one makes the blessing “The True and Righteous Judge,” on the bad things [that occur], one is obligated to recite the blessing in joy and with a full-heart, just as one recites with joy the blessing, “Who is Good and Does Good” on the good things [that happen].",
+                "דבר אחר: \"בכל מאדך\" – with all of the measures that are measured out to you, whether for good or for retribution.",
+                "לא יקל אדם ראשו – He should not act with irreverence.",
+                "כנגד שער מזרח – Outside of the Temple Mount where the low wall which is at foot of the Temple to the east, since it is designed that all of the gates correspond one opposite the other – the Eastern Gate, the Gate of the Women’s Court, the Gate of the Israelite Court and the Opening of the [Great[ Hall, and the [Holy] Hall and the House of the Holy of Holies in the First Temple.",
+                "ובאפונדתו – A hollow region where they put money. Another explanation: Clothing that is worn on his skin to receive the sweat so that it would not soil the rest of one’s clothing, for it is shameful for a person to leave [his home] with only that [piece of] clothing.",
+                "קפנדריא – to enter through one opening and to exit from the opposite opening in order to shorten his walk in that path. And the word KAPANDARIA [means] (using a phonetic etymology [in Aramaic] using the letters KUF, FEY, NUN and DALET and RESH, that is to say, that instead of going around rows of houses, I will shorten the distance of my walk and enter via this path.",
+                "ורקיקה – Which is prohibited on the Temple Mount.",
+                "מקל וחומר – From the shoe. Just as a shoe is not a form of disrespect, [yet] which is forbidden [to be worn on the Temple Mount], spitting which is an act of contempt, all the more so (see Tosefta Berakhot 6:19).",
+                "כל חותמי ברכות שהיו במקדש – He who makes a blessing says at the conclusion of each blessing (Berakhot 54a), “Praised is the LORD the God of Israel from everlasting to everlasting, Who Bestows Knowledge.” And thereafter, everyone responds, saying: “Praised be the Name of His glorious Kingdom forever and ever,” for we do not answer “Amen” after every blessing [that is recited] in the Temple, as it is written (Nehemiah 9:5), “Rise, bless the LORD your God who is from eternity to eternity;” And we say after that: “May Your glorious name be blessed, [exalted though it is above every blessing and praise]!” That is to say, that they would respond, “Praised be the Name of God’s glorious kingdom forever and ever.” And we learn here that in the First Temple [period], they would only say, “Praised is the God of Israel for eternity” and nothing more, and not “from eternity to eternity.”",
+                "משקלקלו המינים – Since they [the Sectarians] did not believe in the Resurrection of the Dead and said that that there is no world other than this one, Ezra and his court established that we should say, “from eternity to eternity,” to state that there are two worlds – this world and the next world, to remove from the hearts of the Sectarians who denied belief in the Resurrection of the Dead.",
+                "שיהא אדם שואל בשלום חבירו בשם – With the Name of the Holy One, blessed be He, and we do not say that he should treat His (God’s) honor with disrespect in order to honor human beings, to bring forth the name of Heaven upon him, as we learned from Boaz (Ruth 2:4), “He greeted the reaper, ‘The LORD be with you! [And they responded, ‘The LORD bless you!]” And when Boaz said it, he did so willingly, and we do not derive [anything from] it: Come and hear from the angel who said to Gideon (Judges 6:12), “The LORD is with you, valiant warrior.” And if you say, but the angel did not ask the welfare of Gideon nor blessed him, but only through serving as God’s messenger, informing him that God’s presence is with him, and we don’t derive anything from it. Come and hear: Do not despise that you mother is old, and do not despise Boaz to say that he did so (i.e., greet the reapers] of his own accord, but that he was taught from the elders of your people, for there is upon what he can rely, as it states (Psalms 119:126), “It is a time to act for the LORD, for they have violated Your teaching.”",
+                "רבי נתן אומר: הפרו תורתך – Sometimes, we set aside the Torah in order to perform act for [the sake of] God, even the individual who intends to ask of the welfare of his neighbor, this is the will of the God, as it states (Psalms 34:15), “Seek amity and pursue it.” It is [thus] permissible to invalidate the Torah and to do something that appears forbidden."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה ברכות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/Hebrew/On Your Way.json

@@ -0,0 +1,384 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Berakhot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה ברכות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "<b>מאימתי קורין. משעה שהכהנים נכנסין לאכול בתרומתן.</b> כהנים שנטמאו וטבלו, אין יכולים לאכול בתרומה עד שיעריב שמשן, דהיינו צאת הכוכבים. והא דלא תני משעת צאת הכוכבים, מלתא אגב אורחיה קמ״ל שאם נטמאו הכהנים בטומאה שטהרתן תלויה בקרבן כגון זב ומצורע, אין הכפרה מעכבתן מלאכול בתרומה, דכתיב (ויקרא כב, ז) ובא השמש וטהר ואחר יאכל מן הקדשים, ביאת שמשו מעכבתו מלאכול בתרומה. ואין כפרתו מעכבתו מלאכול בתרומה וכו׳:",
+                "<b>עד סוף האשמורה הראשונה.</b> שליש הראשון של לילה, שהלילה נחלק לשלש משמרות. ומשם ואילך לא מקרי תו זמן קריאת שמע דשכיבה, ולא קרינא ביה בשכבך. ומקמי צאת הכוכבים נמי יממא הוא ולאו זמן שכיבה. והמקדימים וקורים קריאת שמע של ערבית מבעוד יום, סומכים אהא דרבי יהודה דאמר לקמן בפרק תפלת השחר תפלת המנחה עד פלג המנחה, שהוא שעה ורביע קודם הלילה. וקי״ל דעבד כר׳ יהודה עבד, ומיד כשכלה זמן המנחה מתחיל זמן קריאת שמע של ערבית:",
+                "<b>עד שיעלה עמוד השחר.</b> דכל הלילה מקרי זמן שכיבה. והלכה כרבן גמליאל שגם חכמים מודים לו, ולא אמרו עד חצות אלא כדי להרחיק את האדם מן העבירה. ומיהו לכתחילה משהגיע עונת קריאת שמע של ערבית דמתניתין דהיינו מצאת הכוכבים, אסור לסעוד וכל שכן לישן עד שיקרא קריאת שמע ויתפלל:",
+                "<b>מעשה שבאו בניו מבית המשתה.</b> בני רבן גמליאל שמעינהו לרבנן דאמרי עד חצות, והכי קאמרי ליה, הא דפליגי רבנן עלך, דוקא קאמרי עד חצות ותו לא, ויחיד ורבים הלכה כרבים, או דילמא רבנן כוותך סבירא להו, והאי דקאמרי עד חצות, כדי להרחיק את האדם מן העבירה. ואמר להו, רבנן כוותי סבירא להו, והאי דקאמרי עד חצות כדי להרחיק את האדם מן העבירה וחייבים אתם לקרות:",
+                "<b>ולא זו בלבד.</b> כולה מילתא דרבן גמליאל היא דאמר לבניו:",
+                "<b>הקטר חלבים.</b> של קרבנות:",
+                "<b>ואברים.</b> של עולת תמיד של בין הערבים שנזרק דמו ביום, מצוה להעלות הנתחים כל הלילה, דכתיב (ויקרא ו׳:ב׳) היא העולה על מוקדה על המזבח כל הלילה עד הבקר:",
+                "<b>וכל הנאכלין ליום אחד.</b> כגון תודה וחטאת ואשם וכיוצא בהם שהם נאכלים ליום ולילה, זמן אכילתן עד שיעלה עמוד שחר והוא המביא לידי נותר:",
+                "<b>אם כן למה אמרו חכמים עד חצות.</b> בק״ש ובאכילת קדשים, אבל בהקטר חלבים ואיברים לא אמרו בו חכמים עד חצות כלל, ולא נקט ליה הכא אלא להודיע שכל דבר שמצותו בלילה כשר כל הלילה:",
+                "<b>כדי להרחיק את האדם מן העבירה.</b> שלא יבא לאכלן אחר שיעלה עמוד השחר ויתחייב כרת, וכן בק״ש שלא יאמר עדיין יש לי שהות ותעבור עונתה:"
+            ],
+            [
+                "<b>בין תכלת ללבן.</b> בין חוטי תכלת לחוטי לבן שבציצית. פירוש אחר, גיזת צמר שצבעה תכלת ויש בה מקומות שלא נקלט הצבע יפה ונשאר לבן:",
+                "<b>בין תכלת לכרתי.</b> צבע התכלת קרוב לגוון של כרתי כרישין שקורין פורוש בלע״ז:",
+                "<b>עד שלש שעות.</b> ביום, עד סוף שעה שלישית שהוא רביע היום בזמן שהימים והלילות שוים. ולעולם זמן קריאת שמע הוא עד רביע היום בין שהימים ארוכים בין קצרים. וכן הא דתנן לקמן [פ״ד מ״א] תפלת השחר עד ארבע שעות ביום, היינו עד שליש היום, וארבע שעות דנקט, לפי ששליש היום הוא ארבע שעות בזמן שהימים והלילות שוין. וכל מקום שנזכר במשנה כך וכך שעות ביום, על דרך זה אתה צריך לחשוב ולדון. זו הבנתי מפירושי הרמב״ם ונתקבל לי. וטעמא דרבי יהושע דאמר עד שלש שעות ביום, שכן דרך בני מלכים שאין עומדין ממטתן עד סוף שעה שלישית. ורחמנא דאמר ובקומך, עד שעה שכל בני אדם עומדים ממטתן קאמר והלכה כרבי יהושע, ומיהו לכתחלה צריך לכוין לקרות ק״ש עם הנץ החמה כמו שהיו הותיקים עושים:",
+                "<b>לא הפסיד.</b> כלומר לא הפסיד מלברך לפניה ולאחריה, אלא אע״פ שעברה עונתה קורא ומברך לפניה ולאחריה:",
+                "<b>כאדם הקורא בתורה.</b> אע״פ שלא יצא ידי חובת ק״ש בעונתה, יש לו קבול שכר כקורא בתורה:"
+            ],
+            [
+                "<b>יטו.</b> על צדיהם, דכתיב בשכבך דרך שכיבה:",
+                "<b>יעמדו.</b> דכתיב ובקומך דרך קימה:",
+                "<b>כדרכו.</b> בין בקימה בין בישיבה בין בשכיבה בין בהליכה:",
+                "<b>כדי היית.</b> ראוי היית ליהרג, ואם היית מת היית מתחייב בנפשך:"
+            ],
+            [
+                "<b>שתים לפניה.</b> יוצר אור ואהבה:",
+                "<b>ואחת לאחריה.</b> אמת ויציב:",
+                "<b>ובערב.</b> מברך:",
+                "<b>שתים לפניה.</b> מעריב ערבים ואהבת עולם:",
+                "<b>ושתים לאחריה.</b> אמת ואמונה והשכיבנו:",
+                "<b>אחת ארוכה ואחת קצרה.</b> אשתים שלפניה קאי, יוצר אור ארוכה שפותחת בברוך וחותמת בברוך, וכן מעריב ערבים. אהבה קצרה, שחותמת בברוך ואינה פותחת בברוך:",
+                "<b>לחתום.</b> בברוך:",
+                "<b>שלא לחתום.</b> כגון ברכת הפירות וברכת המצות:"
+            ],
+            [
+                "<b>מזכירין יציאת מצרים בלילות.</b> פרשת ציצית אומרים אותה בק״ש של ערבית ואע״פ שאין לילה זמן ציצית דכתיב וראיתם אותו, פרט לכסות לילה אומרים אותה בלילה מפני יציאת מצרים שבה:",
+                "<b>כבן שבעים שנה.</b> הייתי נראה זקן. ולא זקן ממש אלא שהלבינו שערותיו יום שמינו אותו נשיא כדי שיראה זקן וראוי לנשיאות, ואותו היום דרש בן זומא מקרא זה:",
+                "<b>ולא זכיתי.</b> לא נצחתי לחכמים. ודומה לו בש״ס בפרק בנות כותים (נדה לח.) בהא זכנהו ר׳ אלעזר לרבנן כלומר נצחם:"
+            ]
+        ],
+        [
+            [
+                "<b>היה קורא בתורה.</b> פרשת קריאת שמע:",
+                "<b>והגיע זמן.</b> קריאת שמע:",
+                "<b>אם כיון לבו יצא.</b> לדברי האומר מצות צריכות כוונה צריך לפרש אם כיון לבו שיהא מתכוין לצאת ידי חובתו, והאומר מצות אין צריכות כוונה מפרש אם כיון לבו לקרות כנקודתן וכהלכתן לאפוקי קורא להגיה שאינו קורא התיבות כנקודתן אלא קורא ככתיבתן כדי להבין בחסרות ויתרות, דבקריאה כזו לא יצא. ואנן קיימא לן כמאן דאמר מצות צריכות כוונה:",
+                "<b>בפרקים.</b> לקמן במתניתין מפרש מה הם הפרקים:",
+                "<b>שואל מפני הכבוד.</b> שואל בשלום אדם נכבד שראוי להקדים לו שלום כגון אביו או רבו או שגדול ממנו בחכמה:",
+                "<b>ומשיב.</b> ואין צריך לומר שמשיב להם שלום אם הקדימו לו:",
+                "<b>ובאמצע.</b> הפרק:",
+                "<b>שואל מפני היראה.</b> אדם שהוא ירא מפניו שמא יהרגהו, ואצ״ל שמשיב לו שלום. אבל מפני הכבוד לא:",
+                "<b>רבי יהודה אומר באמצע.</b> הפרק, שואל בשלום מי ש��וא ירא ממנו, ומשיב שלום למי שמוטל עליו לכבדו:",
+                "<b>ומשיב שלום לכל אדם.</b> שהקדים לו שלום. והלכה כר״י ובכל מקום שאסור להפסיק, כך אסור לדבר בלשון הקודש כמו בשאר לשונות:"
+            ],
+            [
+                "<b>בין ויאמר לאמת ויציב לא יפסיק.</b> דכתיב וה׳ אלהים אמת (ירמיהו י׳:י׳), הלכך אין מפסיקין בין אני ה׳ אלהיכם לאמת. וכן הלכה:",
+                "<b>והיה אם שמוע נוהג בין ביום בין בלילה.</b> דכתיב בה (דברים י״א:י״ט) ולמדתם אותם את בניכם, ותלמוד תורה נוהג בין ביום ובין בלילה:",
+                "<b>ויאמר אינו נוהג אלא ביום.</b> דאית ביה פרשת ציצית שאינה נוהגת בלילה, דכתיב (במדבר טו) וראיתם אותו:"
+            ],
+            [
+                "<b>רבי יוסי אומר לא יצא.</b> דכתיב שמע, השמע לאזנך מה שאתה מוציא מפיך. ותנא קמא סבר, שמע בכל לשון שאתה שומע. והלכה כת״ק:",
+                "<b>ולא דקדק באותיותיה.</b> להוציאן בשפתיו יפה, בשתי תיבות שהתיבה השניה מתחלת באות שהתיבה הראשונה נגמרת, כגון על לבבך, עשב בשדך, ואבדתם מהרה, אם אינו נותן ריוח ביניהם להפרידם נמצא קורא אותם שתי אותיות כאות אחת:",
+                "<b>רבי יוסי אומר יצא.</b> והלכה כר׳ יוסי. מיהו לכתחלה צריך לדקדק באותיותיה, וכן יזהר שלא יניח הנד ולא יניד הנח ולא ירפה החזק ולא יחזק הרפה, וצריך להתיז זיי״ן של תזכרו שלא יהא נראה כאומר תשכרו בשי״ן כלומר כדי שתרבו שכר, שהרי אין ראוי לשמש את הרב על מנת לקבל פרס:",
+                "<b>הקורא למפרע.</b> הקדים פסוק שלישי לשני ושני לראשון וכיוצא בזה:",
+                "<b>לא יצא.</b> דכתיב והיו הדברים בהוייתן יהיו כלומר כמו שהן סדורין בתורה. ומיהו אם הקדים פרשת ויאמר לפרשת והיה אם שמוע, ופרשת והיה אם שמוע לשמע, נראה דאין זה חשוב למפרע ויצא, שהרי אינן סדורות זו לאחר זו בתורה:",
+                "<b>יחזור למקום שטעה.</b> אם בין פרק לפרק טעה, שאינו יודע באיזה פרק הפסיק ולראש איזה פרק יחזור, חוזר להפסק ראשון שהוא והיה אם שמוע. והרמב״ם אומר שהוא ואהבת את ה׳, ואם באמצע הפרק פסק, שיודע הפרק שפסק בו, אבל אינו יודע באיזה מקום מאותו פרק פסק חוזר לראש אותו הפרק. היה קורא וכתבתם, ואינו יודע אם הוא בוכתבתם של שמע או בוכתבתם של והיה אם שמוע, חוזר לוכתבתם של שמע, ואם נסתפק לאחר שהתחיל למען ירבו, אינו חוזר, שעל הרגל לשונו הוא הולך:"
+            ],
+            [
+                "<b>נדבך.</b> שורה של בנין אבנים, כמו נדבכין די אבן גלל בעזרא, ואע״ג דמסתפי דלמא נפלי ולא מצו מכווני, לא הצריכום חכמים לרדת, דק״ש לא בעי כוונה אלא פסוק ראשון בלבד:",
+                "<b>מה שאינן רשאין לעשות כן בתפלה.</b> דצלותא רחמי היא ובעי כוונה, הלכך יורדין למטה ומתפללין:"
+            ],
+            [
+                "<b>חתן.</b> שנשא בתולה:",
+                "<b>פטור מקריאת שמע לילה ראשון.</b> משום דטריד שמא לא ימצאנה בתולה. ואני שמעתי שמתירא שמא ייעשה כרות שפכה בבעילתו, וטרדא דמצוה היא, ורחמנא אמר ובלכתך בדרך, בלכת דידך הוא דמחייבת, הא דמצוה פטירת:",
+                "<b>אם לא עשה מעשה.</b> אם לא בעל עד מוצ״ש שהם ד׳ לילות, טריד. ומשם ואילך לבו גס בה ותו לא טריד, ואף על פי שלא עשה מעשה חייב בק״ש:"
+            ],
+            [
+                "<b>רחץ לילה הראשון שמתה אשתו.</b> ואף על פי שאבל אסור ברחיצה:",
+                "<b>אסטניס אני.</b> קר ומצונן, לשון צינה. ואיכא צערא אם לא היה רוחץ, ואין אסור בימי אבלו אלא רחיצה של תענוג:"
+            ],
+            [],
+            [
+                "<b>לא כל הרוצה ליטול את השם יטול.</b> אם לא הוחזק חכם ופרוש בשאר דברים אין [זה] אלא גאוה שמראה בעצמו שיכול לכוין לבו, ואין הלכה כרבן שמעון בן גמליאל. וחזינן לקצת מרבותינו דאמרי דהאידנא כל אדם יקרא קריאת שמע בלילה הראשון, שכיון שבדורות הללו אין מכוונים כל כך בשאר ימים, אם לא יקרא בלילה ראשון מיחזי יותר כיוהרא שמראה עצמו שהוא מכוין בכל שעה אלא השתא משום דטריד במצוה:"
+            ]
+        ],
+        [
+            [
+                "<b>מי שמתו מוטל לפניו.</b> אחד מן הקרובים שחייב להתאבל עליהם מוטל עליו לקברו:",
+                "<b>פטור מקריאת שמע.</b> משום דטריד טרדא דמצוה:",
+                "<b>וחלופיהן.</b> שכן דרך שמתחלפין לפי שהכל רוצים לזכות במצוה:",
+                "<b>את שלפני המטה.</b> המזומנים לנשאה כשתגיע המטה אצלם:",
+                "<b>ואת שלאחר המטה.</b> כלומר בין אותם שלפני המטה ובין אותם שלאחר המטה, אם המטה צריכה להם לשאתה, פטורים:",
+                "<b>ואת שאין למטה צורך בהן.</b> כגון ההולכים ללוות את המת לכבודו בלבד, חייבין:",
+                "<b>אלו ואלו פטורים מן התפילה.</b> דלאו דאורייתא היא כמו קריאת שמע. ואיכא דאמרי מפני שהיא צריכה כוונה יתירה:"
+            ],
+            [
+                "<b>להתחיל ולגמור.</b> פרשה אחת של קריאת שמע:",
+                "<b>לשורה.</b> שהיו עושים שורות שורות סביב האבל לנחמו בשובם מן הקבר:",
+                "<b>ואם לאו.</b> שהיה הדרך קרוב מן הקבר עד המקום שבו עושים השורה, ואין פנאי להתחיל ולגמור עד שלא יגיעו לשורה:",
+                "<b>הפנימים.</b> הרואים האבלים:",
+                "<b>והחיצונים.</b> שאינם רואים פני האבלים:"
+            ],
+            [
+                "<b>נשים ועבדים פטורים מקריאת שמע.</b> אע״פ שהיא מצות עשה שהזמן גרמא, וכל מצות עשה שהזמן גרמא נשים פטורות, סד״א לחייבן הואיל ואית בה מלכות שמים, קמ״ל. ותפילין מצות עשה שהזמן גרמא הן, דלילה ושבת לאו זמן תפילין נינהו, וסד״א הואיל ואתקש תפילין למזוזה, נשים נחייבו, קמ״ל:",
+                "<b>קטנים.</b> אפילו קטן שהגיע לחינוך לא הטילו על אביו לחנכו בקריאת שמע, לפי שאינו מצוי תמיד אצלו בעונת ק״ש. ולא בתפילין, משום דסתם קטן אינו יודע לשמור תפיליו שלא יפיח בהן:",
+                "<b>וחייבין בתפלה.</b> דתפלה רחמי היא, ומדרבנן היא, ותקנוה אף לנשים ולחנך בה הקטנים:",
+                "<b>ובמזוזה.</b> דמהו דתימא הואיל ואתקש לתלמוד תורה, כי היכי דנשים פטורות מתלמוד תורה דכתיב (דברים י״א:י״ט) ולמדתם אותם את בניכם ולא את בנותיכם הכי נמי נפטרו ממזוזה אע״פ שהיא מצות עשה שלא הזמן גרמא קא משמע לן:",
+                "<b>ובברכת המזון.</b> מיבעיא לן אי חייבות בברכת המזון מדאורייתא כיון דכתיב (שם ח) ואכלת ושבעת וברכת הויא ליה מצות עשה שלא הזמן גרמא, או שמא אין חייבות מדאורייתא משום דכתיב (שם) על הארץ הטובה אשר נתן לך והארץ לא נתנה לנקבות ולא אפשיטא:"
+            ],
+            [
+                "<b>בעל קרי.</b> עזרא תקן שלא יקרא בעל קרי בתורה בין שראה קרי לאונסו בין לרצונו עד שיטבול. ולא מפני טומאה וטהרה שאין דברי תורה מקבלין טומאה אלא כדי שלא יהיו תלמידי חכמים מצויין אצל נשותיהן כתרנגולים:",
+                "<b>מהרהר.</b> ק״ש בלבו כשהגיע זמן המקרא:",
+                "<b>ואינו מברך לפניה ולאחריה.</b> ואפילו בהרהור, כיון דברכות לאו דאורייתא לא אצרכוהו רבנן:",
+                "<b>ועל המזון מברך לאחריו.</b> דחיובא דאורייתא הוא:",
+                "<b>ואינו מברך לפניו.</b> דלאו חיובא דאורייתא היא. וכבר נפסקה ההלכה דבטלוה לטבילותא, ובעלי קריין קורין ��״ש כדרכן ועוסקין בתורה ומתפללין ומברכין כל הברכות ואין מערער בדבר:"
+            ],
+            [
+                "<b>לא יפסיק.</b> תפלתו לגמרי אלא יקצר כל ברכה וברכה:",
+                "<b>ולקרות עד שלא תנץ החמה.</b> שהותיקין מדקדקים על עצמן לגמור אותה עם הנץ החמה, דכתיב (תהילים ע״ב:ה׳) ייראוך עם שמש:",
+                "<b>יתכסה במים.</b> ודוקא מים עכורים שאין לבו רואה את הערוה, אבל צלולים לא:",
+                "<b>במים הרעים.</b> מים סרוחים:",
+                "<b>במי המשרה.</b> מים ששורין בהם פשתן:",
+                "<b>עד שיטיל לתוכן מים.</b> חסורי מחסרא והכי קתני, ולא יקרא אצל מי רגלים עד שיתן לתוכן מים, ושיעור המים שיטיל למי רגלים של פעם אחת רביעית:",
+                "<b>וכמה ירחיק מהם.</b> מן המי רגלים שלא הטיל לתוכן מים, ומן הצואה:",
+                "<b>ארבע אמות.</b> ודוקא כשהוא לצדדים או לאחריו אבל לפניו מרחיק כמלא עיניו:"
+            ],
+            [
+                "<b>זב שראה קרי.</b> אע״פ שטמא טומאת שבעה משום זיבה ואין טבילה זו מטהרתו, אפילו הכי צריך טבילה לדברי תורה כתקנת עזרא משום קרי. וכן נדה אם באה להתפלל ופולטת שכבת זרע הרי היא כבעל קרי. ושכבת זרע מטמא האשה בפליטתו כל שלשה ימים לאחר תשמיש. ולאחר מכאן כבר הסריח בגופה ואין ראוי עוד להיות ולד נוצר ממנו. והכי פירושו נדה שפלטה עתה תשמיש ששמשה אתמול קודם שראתה והמשמשת מטתה שראתה נדה אחר ששמשה צריכין טבילה:",
+                "<b>ורבי יהודה פוטר.</b> אף במשמשת שראתה נדה פטר ר׳ יהודה, ואף על גב דמעיקרא בת טבילה הות ואיכא למימר דלא פקעא חובת טבילה מינה. וכבר כתבנו לעיל דבטלוה לטבילותא מפני שהיתה תקנה שאין רוב הצבור יכולין לעמוד בה:"
+            ]
+        ],
+        [
+            [
+                "<b>תפלת השחר עד חצות.</b> שכן תמיד של שחר קרב עד חצות לרבנן, ולר׳ יהודה אינו קרב אלא עד ארבע שעות ביום. ועד ד׳ שעות היינו עד סוף שעה רביעית שהוא שליש היום בזמן שהיום י״ב שעות, וכן זמנה לעולם עד סוף שליש היום לפי אורך הימים וקטנן כדכתבינן לעיל גבי ק״ש. והלכה כרבי יהודה:",
+                "<b>תפלת המנחה עד הערב.</b> עד שתחשך:",
+                "<b>עד פלג המנחה.</b> זמן מנחה קטנה הוא מתשע שעות ומחצה עד הלילה, שהם שתי שעות ומחצה, נמצא פלג המנחה שהוא חצי שיעור זה שעה ורביע. ופסק ההלכה בזה, דעבד כמר עבד ודעבד כמר עבד, והרוצה לעשות כדברי חכמים ולהתפלל תפלת המנחה עד הערב יעשה, ובלבד שלא יתפלל ערבית בזמן זה, שכיון שמחשיב אותו יום לענין שמתפלל בו מנחה אינו יכול להחשיבו לילה ולהתפלל בו ערבית. ואם בא לעשות כדברי רבי יהודה שלא להתפלל מנחה אלא עד פלג המנחה שהוא שעה ורביע קודם הלילה עושה ומשם ואילך יוכל להתפלל ערבית:",
+                "<b>אין לה קבע.</b> זמנה כל הלילה. והא דתני אין לה קבע ולא קתני זמנה כל הלילה, לאשמעינן דתפלת ערבית רשות, לפי שהיא כנגד הקרבת איברים ופדרים שקרבים כל הלילה, והנך רשות נינהו שכיון שנזרק הדם נרצה הקרבן אף על פי שנטמאו איברים ופדרים או שאבדו. ומיהו האידנא קבלוה עליהם כחובה:",
+                "<b>ושל מוספין כל היום.</b> אם אחרה אחר שבע יצא, אבל נקרא פושע וכן הלכה:"
+            ],
+            [
+                "<b>מה מקום.</b> כלומר מה טיבה:",
+                "<b>שלא תארע תקלה.</b> שלא יבא מכשול על ידי, כדמפרש בברייתא שלא אכשל בדבר הלכה וישמחו חבירי, הרי רעה שתבא על ידי שאגרום להם שיענשו:",
+                "<b>אני נותן הודיה על חלקי.</b> מודה על הטובה שחלק לי ששם חלקי מיושבי בית המדרש. ושתי תפלות הללו בכניס��ו לבית המדרש וביציאתו חובה על כל איש ואיש לאמרן, דהכי אמרינן בברייתא בכניסתו מה הוא אומר וביציאתו מהו אומר משמע דחובה למימרינהו:"
+            ],
+            [
+                "<b>מעין שמונה עשרה.</b> אית דמפרשי בגמרא שאומר מכל ברכה וברכה מן האמצעיות בקוצר וחותם על כל אחת ואחת. ואית דאמרי, הביננו ה׳ אלהינו לדעת דרכך, שהיא ברכה אחת שיש בה מעין כל הברכות האמצעיות של שמונה עשרה, וחותם ברוך אתה ה׳ שומע תפלה:",
+                "<b>שגורה בפיו.</b> שהוא למוד ורגיל בה. והלכה כרבי עקיבא שמי שאין תפלתו שגורה בפיו, או בשעת הדחק, מתפלל אדם שלש ראשונות ושלש אחרונות והביננו באמצע שהיא מעין כל האמצעיות, חוץ מימות הגשמים שאינו מתפלל הביננו מפני שצריך לומר שאלה בברכת השנים, וחוץ ממוצאי שבתות וי״ט שצריך לומר הבדלה בחונן הדעת:"
+            ],
+            [
+                "<b>העושה תפלתו קבע.</b> שתפלתו דומה עליו כמשאוי. ולשון קבע שאומר חוק קבוע עלי להתפלל וצריך אני לצאת ממנה:",
+                "<b>מתפלל תפלה קצרה.</b> ומה היא תפלה קצרה, שאומר הושע ה׳ את עמך וגו׳:",
+                "<b>בכל פרשת העבור.</b> אפילו בשעה שהם פורשים לעבירה, יהיו צרכיהם גלוים לפניך לרחם עליהם. פרשת לשון פרישה, העבור של עבירה. ואין הלכה כרבי יהושע, אלא התפלה שמתפללים במקום סכנה היא צרכי עמך מרובים וכו׳. ומתפלל אותה אדם כשהוא מהלך. ואינו מתפלל לא ג׳ ראשונות ולא ג׳ אחרונות. וכשיעבור מקום הסכנה ותתיישב דעתו צריך לחזור ולהתפלל תפלה כתקנה אם לא עברה עונתה:"
+            ],
+            [
+                "<b>היה רוכב על החמור ירד.</b> אין הלכה כסתם משנה זו, אלא בין יש לו מי שיאחוז חמורו בין אין לו מי שיאחוז חמורו לא ירד, מפני שאין דעתו מיושבת עליו כשהוא יורד:",
+                "<b>יחזיר את פניו.</b> לצד ירושלים, שנאמר (מלכים א ח׳:מ״ח) והתפללו אליך דרך ארצם:",
+                "<b>יכוין את לבו כנגד בית קדשי הקדשים.</b> שנא׳ (שם) והתפללו אליך אל המקום הזה:"
+            ],
+            [
+                "<b>באסדא.</b> עצים הרבה קשורים ומהודקים יחד, ומשיטים אותם בנהר ובני אדם הולכים עליהם. ובלשון מקרא (ד״ה ב ב) קרוין רפסודות:"
+            ],
+            [
+                "<b>אין תפלת המוספים אלא בחבר עיר.</b> בחבורת העיר, כלומר בצבור ולא ביחיד:",
+                "<b>בחבר עיר ושלא בחבר עיר.</b> בין בצבור בין ביחיד:",
+                "<b>רבי יהודה אומר משמו.</b> של ר׳ אלעזר בן עזריה. ואיכא בין ת״ק לרבי יהודה יחיד הדר בעיר שאין שם עשרה לת״ק אליבא דר׳ אלעזר דאמר לא תקנוה אלא בחבר עיר יחיד זה פטור, ולר״י אין יחיד פטור אלא כשהוא במקום עשרה שש״צ פוטרו. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>אין עומדין. מתוך כובד ראש.</b> הכנעה ומורא דכתיב (תהלים ב) עבדו את ה׳ ביראה, ועבודה זו תפלה היא:",
+                "<b>שוהים שעה אחת.</b> במקום שבאו להתפלל:",
+                "<b>אפילו המלך שואל בשלומו.</b> ודוקא מלך ישראל אבל מלך עובד כוכבים פוסק שלא יהרגנו:",
+                "<b>אפילו נחש כרוך על עקבו.</b> דוקא נחש שרוב פעמים אינו נושך, אבל עקרב או אפעה מן הדברים שודאי נושכים וממיתים פוסק:  "
+            ],
+            [
+                "<b>מזכירין גבורות גשמים.</b> משיב הרוח שאינו לשון בקשה אלא לשון הזכרה ושבח. ומפני שהגשמים אחת מגבורותיו של הקב״ה דכתיב (איוב ה׳:י׳) עושה גדולות עד אין חקר הנותן מטר על פני ארץ משום הכי קרי להו גבורות גשמים:",
+                "<b>ושאלה.</b> ותן טל ומטר ל׳ בקשה:",
+                "<b>בברכת השנים.</b> מתוך שהן פרנסה קבעו שאלתן בברכת פרנסה:",
+                "<b>והבדלה.</b> במוצאי שבת:",
+                "<b>בחונן הדעת.</b> שהיא ברכה ראשונה של חול. ובירושלמי אמרו מפני מה תקנו הבדלה בחונן הדעת שאם אין דעה הבדלה מנין. וכן הלכה:"
+            ],
+            [
+                "<b>על קן צפור יגיעו רחמיך.</b> כמו שהגיעו רחמיך על צפור וגזרת לא תקח האם על הבנים כן חוס ורחם עלינו:",
+                "<b>משתקין אותו.</b> שעושה מדותיו של הקב״ה רחמים והן אינן אלא גזרות מלך על עבדיו:",
+                "<b>ועל טוב יזכר שמך.</b> משמע על טובתך נודה לך ועל הרע לא נודה, והרי אנו חייבין לברך על הרעה כשם שמברכין על הטובה:",
+                "<b>מודים מודים.</b> דמיחזי כמקבל עליו שתי אלוהות. ומפרש בירושלמי הדא דתימא בצבור, אבל ביחיד תחנונים הם:",
+                "<b>ולא יהא סרבן באותה שעה.</b> כדרך שאר יורדים לפני התיבה שצריך לסרב פעם ראשונה אבל זה לא יסרב כשאומרים לו לך רד לפי שגנאי הוא שתהא התפלה מופסקת כל כך:"
+            ],
+            [
+                "<b>לא יענה אחר הכהנים אמן.</b> בסוף כל ברכה כמו ששאר הצבור עונים:",
+                "<b>מפני הטירוף.</b> שלא תטרוף דעתו ויטעה, לפי שש״ץ הוא צריך להתחיל ברכה שניה ולהקרות להן מלה במלה ואם יענה אמן לא יוכל לכוין ולחזור לתפלתו מהר ולהתחיל הברכה שראוי שיתחיל:",
+                "<b>לא ישא את כפיו.</b> שמא לא יוכל לכוין ולחזור לתפלתו להתחיל שים שלום שתהא דעתו מטורפת מאימתא דצבורא:",
+                "<b>ואם הבטחתו.</b> כלומר אם בטוח הוא שלא תהא דעתו מטורפת מאימת הצבור:"
+            ],
+            [
+                "<b>אם שגורה תפלתי.</b> סדורה בפי במרוצה ואיני נכשל בה:",
+                "<b>שהוא מטורף.</b> שהחולה מטורף, כמו אך טרוף טורף (בראשית מ״ד:כ״ח). פי׳ אחר לשון טורפים לו תפלתו בפניו [בגמרא ה]. כלומר התפלה שהתפללו עליו מטורפת וטרודה ממנו ואינה מקובלת:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד מברכין.</b> חוץ מן היין. שמתוך חשיבותו קבעו לו ברכה לעצמו. וכן הפת:",
+                "<b>בורא מיני דשאים.</b> לפי שיש בכלל פרי האדמה דשא, וזרעים כגון קטניות, ור׳ יהודה בעי היכר ברכה לכל מין ומין ואין הלכה כר׳ יהודה. והא דתנן על הירקות אומר בורא פרי האדמה, הני מילי ירקות שדרכן לאכלן חיין ואכלן חיין או שדרכן לאכלן מבושלים ואכלן מבושלים אבל אותן שדרכן לאכלן חיין ואכלן מבושלים או שדרכן לאכלן מבושלים ואכלן חיין אינו מברך עליהן אלא שהכל. וירקות שאוכלין אותם בין חיין בין מבושלים מברכין עליהן בורא פרי האדמה בין חיין בין מבושלים:"
+            ],
+            [
+                "<b>בירך על פירות האילן וכו׳</b> כל היכא דכי שקלי פירא איתיה לענף, ואותו הענף עצמו חוזר ומוציא פרי לשנה האחרת מקרי אילן, ומברכין על פירותיו בורא פרי העץ, אבל היכא דכי שקלת ליה לפרי לא ישאר ענף שיחזור ויוציא פרי לשנה האחרת אין מברכין על הפירות אלא בורא פרי האדמה:",
+                "<b>ועל כולן אם אמר שהכל יצא.</b> ואפילו על הפת ועל היין. ומיהו לכתחלה אין לאכול שום פרי אם אינו יודע תחלה שיברך עליו ברכה הראויה לו:"
+            ],
+            [
+                "<b>נובלות.</b> פירות שנפלו מן האילן קודם שנתבשלו כל צרכן:",
+                "<b>גובאי.</b> חגבים טהורים:",
+                "<b>מין קללה.</b> נובלות וגובאי ע״י קללה הן באים ואין הלכה כר״י:"
+            ],
+            [
+                "<b>מין שבעה.</b> חטה ושעורה וגפן ותאינה ורמון זית ותמרים, דהני עדיפי הואיל ונשתבחה בהן א״י:",
+                "<b>מברך על איזה מהם שירצה.</b> דחביב עדיף. והלכה כחכמים:"
+            ],
+            [
+                "<b>פטר את היין שלאחר המזון.</b> הני מילי בשבתות וימים טובים שרגילים לקבוע על היין לאחר המזון, וכשברך על היין לפני המזון אדעתא דהכי ברך, אבל בשאר ימים שאין רגילים לקבוע עצמן על היין שלאחר המזון אין היין שלפני המזון פוטר היין שלאחר המזון. וכל לאחר המזון דתנן במתניתין היינו לאחר שסלקו ידיהם מן הפת קודם שיברכו ברכת המזון:",
+                "<b>פרפרת.</b> כל דבר שמלפתים בו את הפת, כגון בשר וביצים ודגים קרויים פרפרת. ופעמים שהיו מביאים פרפראות קודם סעודה להמשיך האכילה וחוזרים ומביאים פרפראות אחרות לאחר הסעודה אחר שמשכו ידיהם מן הפת:",
+                "<b>מעשה קדרה.</b> כגון הריפות וגרש כרמל וקמח שנתבשל במים כגון הלביבות וכיוצא בהן. ואית דמפרשי פרפרת דמתניתין פת הצנומה בקערה שאין בה מראה לחם דמברכים עלה בורא מיני מזונות. והשתא ניחא דאיצטריך לאשמעינן ברך על הפרפרת לא פטר את הפת אף על גב דהיא נמי מין פת, אבל מעשה קדרה פטר. ובית שמאי סברי כשם שאם ברך על הפרפרת לא פטר את הפת כך לא פטר מעשה קדרה. ואין הלכה כב״ש:"
+            ],
+            [
+                "<b>היו יושבים.</b> בלא הסיבה, וסימן הוא שלא נתועדו לאכול יחד. שרגילים היו כשמתועדים חבורות אנשים לאכול שהיו מסובים על המטות ואוכלים ושותים בהסבת שמאל:",
+                "<b>כל אחד מברך לעצמו.</b> שלא היה להם קבע סעודה בלא הסיבה. ומיהו אם אמרו ניזיל ניכול נהמא בדוכתא פלן, אע״פ שלא הסיבו כהסיבו דמי, ואחד מברך לכולם ומצטרפין נמי לזימון:",
+                "<b>בא להם יין בתוך המזון כל אחד מברך לעצמו.</b> הואיל ואין בית הבליעה פנוי ואין לב המסובים פונה אל המברך אלא לבלוע מה שבפיהם. א״נ חיישינן שמא יחנק כשבא לענות אמן:",
+                "<b>והוא אומר על המוגמר.</b> המברך ברכת המזון הוא מברך על המוגמר בורא עצי בשמים. ואע״ג דאיכא דעדיף מיניה אפ״ה כיון דאתחיל בחדא עביד לאידך:",
+                "<b>לאחר הסעודה.</b> לאחר ברכת המזון, דהשתא לאו מצרכי הסעודה הוא, אפ״ה כיון שהתחיל בברכות אחרונות גומרן:",
+                "<b>מוגמר.</b> רגילין היו להביא אחר הסעודה עצי בשמים במחתה על האש לריח טוב:"
+            ],
+            [
+                "<b>מליח.</b> כל דבר מלוח:",
+                "<b>שהפת טפלה לו.</b> מי שאכל אכילה גסה מפירות מתוקים ביותר אוכל אחריו דבר מליח לחתך הליחות הנדבקות בגופו מחמת רוב הפירות, ומפני שאינו יכול לאכול המליח לבדו אוכל מן הפת עמו. אבל המליח לבדו עיקר והפת טפלה לו:"
+            ],
+            [
+                "<b>מברך אחריהן ג׳ ברכות.</b> דכל שהוא משבעת המינים מברך אחריו שלש ברכות, דסבירא ליה לרבן גמליאל דואכלת ושבעת וברכת לאו אלחם בלבד קאי אלא אכל ז׳ המינין המוזכרים לעיל בפרשה. ובהאי קרא שלש ברכות רמיזי, וברכת זו ברכת הזן, על הארץ זו ברכת הארץ, הטובה זו בונה ירושלים, וכן הוא אומר (דברים ג׳:כ״ה) ההר הטוב הזה:",
+                "<b>וחכ״א ברכה אחת.</b> מעין שלש ברכות אם ענבים תאנים רימונים זיתים ותמרים אכל, מברך על העץ ועל פרי העץ ועל ארץ חמדה טובה וכו׳, וחותם על הארץ ועל הפירות. ובארץ ישראל חותם על הארץ ועל פירותיה. וברכה זו עצמה מברך על היין אלא שפותח בה על הגפן ועל פרי הגפן. ועל כל דבר הנעשה מחמשת מיני דגן במקום על העץ ועל פרי העץ אומר על המחיה ועל הכלכלה וחותם על הארץ ועל המחיה:",
+                "<b>אפילו אכל שלק.</b> של ירק. והוא מזונו, שסומך עליו למזון מברך ג׳ ברכות דואכלת ושבעת אכל מאי דאכל קא��. והלכה כחכמים שאין מברכין שלש ברכות אלא אלחם, ועל שבעת המינין ברכה אחת מעין שלש, ועל כל שאר דברים בורא נפשות רבות וחסרונן. פירוש חסרונן כמו לחם ומים שאי אפשר להתקיים בלא הם, על כל מה שברא להחיות בהם נפש כל חי, כלומר על כל מה שבעולם שגם אם לא נבראו יכולין הבריות להתקיים, ולא נבראו כי אם לתענוג ולתוספת טובה. ומפני שיש בברכה זו ב׳ ענינים הויא ברכה ארוכה ופותחת בברוך וחותמת בברוך, כדאיתא בירושלמי שחותמים בה ברוך אתה ה׳ חי העולמים:",
+                "<b>השותה מים לצמאו.</b> דוקא, מברך שהכל. אבל השותה מים לבלוע מאכל שנתחב לו בגרונו וכיוצא בזה אינו מברך:",
+                "<b>רבי טרפון אומר בורא נפשות רבות.</b> מברך לפני שתיית המים. ואין הלכה כר׳ טרפון, אלא לפניהם מברך שהכל ולאחריהם בורא נפשות רבות:"
+            ]
+        ],
+        [
+            [
+                "<b>שלשה שאכלו.</b> לזמן. להזדמן יחד, לברך בלשון רבים נברך שאכלנו משלו:",
+                "<b>דמאי.</b> פירות עמי הארץ קרויים דמאי, כלומר דא מאי מעושרין הן או לא, לפי שהם חשודים על המעשרות ואסרו חכמים לאכול מפירותיהן עד שיעשר. ואם אכל ולא עשר מברך עליו ולא הוי מצוה הבאה בעבירה דרוב עמי הארץ מעשרים הם:",
+                "<b>שנטלה תרומתו.</b> ואף על פי שלא נטלה ממנו תרומה גדולה, כגון בן לוי שהקדים את הכהן ולקח המעשר בשבלים קודם שנטל הכהן תרומה גדולה, והכהן היה לו ליטול תרומה גדולה תחלה אחד מחמשים, דרחמנא קרייה ראשית, נמצא תרומה גדולה של כהן בתוך המעשר הזה אחד מחמשים שבו, לבד מתרומת מעשר שעל הלוי להפריש תרומה ממעשרו. ואשמעינן מתניתין דהכא דפטור הלוי מלהפריש ממנו תרומה גדולה דכתיב (במדבר י״ח:כ״ו-כ״ז) והרמותם ממנו תרומת ה׳ מעשר מן המעשר, מעשר מן המעשר אמרתי לך ולא תרומה גדולה ותרומת מעשר מן המעשר:",
+                "<b>ומעשר שני והקדש שנפדו.</b> כגון שנתן את הקרן ולא נתן את החומש, שהבעלים מוסיפים חומש. וקמשמע לן תנא דאין חומש מעכב:",
+                "<b>והשמש שאכל כזית.</b> דמהו דתימא כיון שהשמש אין לו קביעות אלא הולך ובא אין מזמנין עליו קמ״ל. ובכל הני אשמעינן דאע״ג דדמו לאיסור אין כאן ברכה בעבירה:",
+                "<b>והכותי.</b> מן העובדי כוכבים שהביא מלך אשור מכותא ומשאר ארצות ויושב אותם בערי שומרון, ונתגיירו מאימת האריות שהיו אוכלים בהם כמפורש בספר מלכים (ב יז), והיו שומרים תורה שבכתב, וכל מצוה שהחזיקו בה מדקדקים בה יותר מישראל, לפיכך היו מאמינים בהם בקצת המצות, עד שבדקו אחריהם ומצאו להם דמות יונה בראש הר גריזים שהיו עובדים אותה, ומאז עשאום כעובדי כוכבים גמורים לכל דבריהם, הלכך האידנא אין מזמנין על הכותי:",
+                "<b>אכל טבל.</b> דגן שלא נטלה ממנו תרומה ומעשרות קרוי טבל. ופירוש טבל טב לא ואין צריך לומר טבל דאורייתא, אלא אפילו טבל דרבנן כגון דגן שצמח בעציץ [שאינו נקוב] שאינו טבל אלא מדרבנן, אין מזמנין עליו:",
+                "<b>ומעשר ראשון שלא נטלה תרומתו.</b> לאו תרומת מעשר קאמר דהאי טבל גמור הוא, אלא כגון שהקדים לוי את הכהן בכרי לאחר שנתמרח והוקבע לתרומה מן התורה ונטל מעשר ראשון תחלה, ואחד מחמשים שבו היא ראויה לתרומה גדולה לכהן, וכל זמן שלא נתן ממנו תרומה גדולה זו אף על פי שהפריש תרומת מעשר אין מזמנין עליו, ואם היה מקדימו בשבלים קודם שתתמרח לא היה צריך להפריש תרומה גדולה כדכתבינן לעיל:",
+                "<b>ומעשר שני והקדש שלא נפדו.</b> א״צ לומר שלא נפדו כלל דהא מילתא דפשיטא היא, אלא ��נפדו ולא נפדו כהלכתן, כגון שפדה מע״ש בגרוטאות של כסף או במטבע שאין עליו צורה, ורחמנא אמר (דברים י״ד:כ״ה) וצרת הכסף בדבר שיש בו צורה. והקדש שחללו ע״ג קרקע ולא פדאו בכסף, ורחמנא אמר ונתן את הכסף:",
+                "<b>והשמש שאכל פחות מכזית.</b> משנה שאינה צריכה היא, אלא איידי דהדר לרובא לצורך הדר נמי להא:",
+                "<b>ועובד כוכבים.</b> בגר שמל ולא טבל מיירי. ואשמעינן דכל כמה דלא טבל עובד כוכבים הוא, ולעולם אינו גר עד שימול ויטבול:"
+            ],
+            [
+                "<b>וקטנים אין מזמנין עליהם.</b> דוקא קטנים שאין יודעים למי מברכין, אבל קטן היודע למי מברכין מזמנין עליו. ואיכא מרבוותא דאמרי דלא אמרו קטן היודע למי מברכין מזמנין עליו אלא בבן שלש עשרה שנה ויום אחד שלא הביא שתי שערות והוא הנקרא קטן פורח אבל בבציר מהכי אין מזמנין עליו, ואפילו יודע למי מברכין. ובירושלמי מייתי הלכה למעשה דאין מזמנין על הקטן כלל עד שיגדל ויביא שתי שערות. ונשים מזמנות לעצמן ועבדים מזמנין לעצמן, אבל נשים עם עבדים לא משום פריצותא:",
+                "<b>עד כזית.</b> וכן הלכה, ולא כרבי יהודה דאמר עד כביצה:"
+            ],
+            [
+                "<b>בשלשה והוא אומר ברכו.</b> דהא בלאו דידיה איכא זימון, וכן כולם:",
+                "<b>אחד עשרה ואחד עשר רבוא.</b> הך רישא רבי עקיבא היא, דאמר מה מצינו בבית הכנסת משהגיעו לעשרה אין חילוק בין רבים למועטים הכא נמי אין חילוק:",
+                "<b>במאה אומר נברך לה׳ אלהינו.</b> הך סיפא כולה רבי יוסי הגלילי היא, דאמר לפי רוב הקהל הן מברכין שנאמר במקהלות ברכו אלהים. ופסק הלכה משלשה ועד עשרה, ואין עשרה בכלל, המברך אומר נברך שאכלנו משלו וכולן עונים ברוך שאכלנו משלו ובטובו חיינו. ועשרה או מעשרה ולמעלה המברך אומר נברך לאלהינו שאכלנו משלו, וכולן עונים ברוך אלהינו שאכלנו משלו ובטובו חיינו:",
+                "<b>רבי ישמעאל אומר ברכו את ה׳ המבורך.</b> והלכה כר׳ ישמעאל:"
+            ],
+            [
+                "<b>אינן רשאים ליחלק.</b> מכיון שחלה עליהם חובת זימון:",
+                "<b>וכן ארבעה וכן חמשה.</b> אין השלשה מזמנין לעצמן והיחיד יחלק מהן, דאיהו נמי אקבע בחובת זמון:",
+                "<b>ששה נחלקים.</b> כדי זמון לכאן וכדי זמון לכאן, עד עשרה, אבל י׳ אין נחלקים דאתחייבו להו בזמון שיש בו הזכרת השם, עד שיהיו עשרים, ואז יחלקו לשתי חבורות אם ירצו:"
+            ],
+            [
+                "<b>ואם לאו אלו מזמנין לעצמן.</b> ובזמן ששמש אחד משמש לשתי החבורות אף על פי שאין רואים אלו את אלו, השמש מצרפן:",
+                "<b>אין מברכין על היין.</b> בורא פרי הגפן:",
+                "<b>עד שיתן לתוכו מים.</b> לפי שהיה יינם חזק מאד ולא היה ראוי לשתייה בלא מים, הילכך אכתי לא אישתני למעליותא ולא זז מברכתו הראשונה ומברכין עליו בורא פרי העץ כענבים. ואין הלכה כרבי אליעזר:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו דברים.</b> מברך על היום. בתחלה קדוש היום ואח״כ מברך על היין בורא פרי הגפן, שתחלה קדש היום ואחר כך בא היין על השלחן בשביל היום, וכשם שקדם לכניסה כך קודם לברכה:",
+                "<b>מברך על היין.</b> תחלה, וה״ה למקדש על הפת, שהיין או הפת גורמים לקדוש היום שאם אין לו יין או פת לא יקדש:"
+            ],
+            [
+                "<b>בש״א נוטלין לידים ואחר כך מוזגין את הכוס.</b> שאם אתה אומר מוזגין את הכוס תחלה, גזרה שמא יטמאו משקים שנפלו באחורי הכוס מחמת הידים, שהידים קודם נטילה תורת שני לטומאה יש להן ומטמאים את המשק��ם להיות תחלה, ויחזרו המשקים ויטמאו את אחורי הכוס, שהמשקים שנטמאו מטמאים כלים מדרבנן, אלא שהקילו בטומאה זו שכלי שנטמאו אחוריו במשקים טמאים לא נטמא תוכו ולא ידיו ולא אוגנו, וסברי בית שמאי אסור להשתמש בכוס שאחוריו טמאות אע״פ שלא נטמא תוכו, גזרה שמא ינתזו נצוצות מתוכו על אחורי הכוס ויקבלו המשקין טומאה מחמת אחוריו ויטמאו את הידים. וכיון דאסור להשתמש בכלי שאחוריו טמאות נוטלין לידים תחלה ואח״כ מוזגין את הכוס, כדי שלא יקבלו המשקים שאחורי הכלי טומאה מחמת ידים ונמצאו אחורי הכלי טמאים מחמת אותן משקים ומשתמש בו באיסור. ובית הלל סברי אין אסור להשתמש בכלי שאחוריו טמאות, הלכך מוזגים את הכוס תחלה ושותים אותו ואח״כ נוטלין לידים, שאם אתה אומר נוטלין לידים תחלה ואח״כ מוזגים את הכוס גזירה שמא יהיו אחורי הכוס טמאים, שמותר להשתמש בכלי שאחוריו טמאים, ולא יהיו ידיו נגובות יפה ויטמאו אחורי הכלי המשקין שבידיו, ואותן משקין שנעשו תחלה יחזרו ויטמאו את הידים ונמצא אוכל בידים מסואבות:  "
+            ],
+            [
+                "<b>מקנח ידיו במפה.</b> מנטילת מים ראשונים, ומניחה על השלחן ומקנח בה ידיו תמיד מזוהמת התבשיל, ולא יניחנה על הכסת שהוא יושב בה גזירה שמא יהיה הכסת ראשון לטומאה ויהיה משקה טופח במפה מחמת נגוב הידים ואותו משקה כשנוגע בכסת נעשה ראשון דלעולם המשקים נעשות תחלה וחוזר ומטמא את הידים כשמקנח בה תמיד בתוך הסעודה. אבל בשלחן ליכא למגזר הכי שאסור להשתמש בשלחן שהוא שני לטומאה. ובית הלל סברי מותר להשתמש בשלחן שהוא שני לטומאה, הלכך לא יניח המפה על השלחן שמא יטמאו המשקים שבמפה מחמת השלחן ויחזרו ויטמאו את האוכלים, ואם יניחנה על הכסת אין לחוש כי אם שמא יטמאו ידיו, מוטב שיטמאו ידים שאין להם עיקר מן התורה, דאין נטילת ידים לחולין מן התורה, ולא יטמאו אוכלים שיש להם עיקר מן התורה דראשון עושה שני בחולין מן התורה:"
+            ],
+            [
+                "<b>בית שמאי אומרים מכבדין את הבית.</b> מקום שאכלו שם מכבדים אותו משיורי אוכלים שנתפררו עליו ואח״כ נוטלים לידים מים אחרונים. דפעמים שהשמש עם הארץ ומניח הפירורים שיש בהם כזית, ואם אתה אומר נוטלים לידים תחלה נמצא אתה מפסיד את האוכלים שמים אחרונים נתזים עליהם ונמאסים. ובית הלל סברי אסור להשתמש בשמש עם הארץ, ושמש תלמיד חכם אינו מניח פירורים שיש בהן כזית אלא מסיר אותם, ואם נתזים המים על גבי פירורים שאין בהם כזית אין בכך כלום דפירורים שאין בהם כזית מותר לאבדן ביד. והלכה כבית שמאי בזה שמותר להשתמש בשמש עם הארץ:"
+            ],
+            [
+                "<b>נר ומזון.</b> מי שאכל בשבת במנחה וחשכה לו ועדיין לא גמר סעודתו ואין לו יין אלא שיעור [כוס] אחד. בית שמאי אומרים נר ומזון בשמים והבדלה. דכולי עלמא הבדלה בסוף, דאפוקי יומא מאחרינן ליה כי היכי דלא ליהוי עליה כמשאוי. לא נחלקו אלא על הנר ועל הבשמים, דבית שמאי אומרים נר ומזון ואח״כ בשמים, ובית הלל אומרים נר ובשמים כי הדדי, דברכות שאנו יכולים לעשותם דלא מיחזי כמשאוי כגון נר ובשמים מקדמינן להו לברכת המזון:",
+                "<b>בית שמאי אומרים שברא מאור האש.</b> שברא דמשמע לשעבר ולא בורא דמשמע להבא. ",
+                "<b>מאור האש</b> ולא מאורי האש, דחדא נהורא איכא בנורא:",
+                "<b>ובית הלל אומרים בורא.</b> נמי משמע לשעבר:",
+                "<b>מאורי האש.</b> שהרבה גוונים יש בשלהבת, אדומה לבנה וירקרוקת:"
+            ],
+            [
+                "<b>לא על הנר ולא על הבשמים של עובדי כוכבים.</b> נר משום דלא שבת שהעובד כוכבים עשה מלאכה לאורו וקיימא לן אור שלא שבת אין מברכין עליו הואיל ונעבדה בו עבירה. ובשמים של עובדי כוכבים בבשמים שהם במסבה שעובדי כוכבים מסובים בה לסעודה מיירי. והא דתנן בסיפא ולא על הנר ולא על הבשמים של עבודת כוכבים, מה טעם קאמר, מה טעם אין מברכין על בשמים של עובדי כוכבים לפי שסתם מסבת עובדי כוכבים לעבודת כוכבים ואין מברכין על בשמים של עבודת כוכבים:",
+                "<b>ולא על הנר של מתים.</b> דלא אתעביד לאורה אלא לכבוד בעלמא:",
+                "<b>ולא על בשמים של מתים.</b> דלעבורי ריחא עבידי:",
+                "<b>ולא על נר ובשמים.</b> דעבודת כוכבים, לפי שאסורין בהנאה:",
+                "<b>עד שיאותו לאורו.</b> שיהנו מאורו, ולא שיהנו ממש אלא שקרוב לו כל כך שיוכל ליהנות אם ירצה:"
+            ],
+            [
+                "<b>שיתעכל המזון שבמעיו.</b> כל זמן שאינו רעב מחמת אותה האכילה הוא סימן שלא נתעכל המזון. ודוקא בשכח אמרי בית הלל דאינו חוזר, אבל במזיד דברי הכל יחזור למקומו ויברך:"
+            ],
+            [
+                "<b>מברך על היין ואחר כך מברך על המזון.</b> שאין ברכת המזון טעונה כוס. וב״ה סברי ברכת המזון טעונה כוס:",
+                "<b>עונין אמן אחר ישראל המברך.</b> ואף על פי שלא שמע הזכרת השם אלא סוף הברכה דמסתמא לשמים ברך:",
+                "<b>אלא אם כן שמע כל הברכה.</b> שמא ברך להר גריזים:"
+            ]
+        ],
+        [
+            [
+                "<b>הרואה מקום שנעשו בו ניסים.</b> כגון מעברות ים סוף ונחלי ארנון ומעברות הירדן ואבן שישב עליה משה ע״ה כשעשה מלחמה בעמלק ודומיהן. ואניסא דרבים כגון הני דאמרינן מחייבי כ״ע לברוכי, אבל אניסא דיחיד כגון הרואה מקום שנעשה לו בו נס איהו חייב לברוכי ברוך שעשה לי נס במקום הזה ובנו ובן בנו חייבים לברך ברוך שעשה נס לאבותי במקום הזה. וכל הני ברכות דמתניתין בעו הזכרת שם ומלכות דכל ברכה שאין בה הזכרת השם ומלכות אינה ברכה:"
+            ],
+            [
+                "<b>זיקים.</b> כוכב הנראה כמו שפותח הרקיע ויורה כחץ ממקום למקום. אי נמי כוכב שנראה כמו שיש לו זנב ארוך:",
+                "<b>זועות.</b> שהארץ מזדעזעת ורועשת:",
+                "<b>רעמים.</b> קול הנשמע ברקיע מעננים ששופכים מים מזה לזה, כמה דתימא (ירמיה נא) לקול תתו המון מים בשמים:",
+                "<b>ועל הרוחות.</b> שבאים בסערה וזעף, ואינם מצויות אלא לפרקים:",
+                "<b>ברוך שכחו מלא עולם.</b> ואי בעי מברך ברוך עושה מעשה בראשית שכל אלו מעשה בראשית הם דכתיב (תהלים קלה) ברקים למטר עשה, אבל על ההרים ועל הגבעות וכו׳ אומר עושה מעשה בראשית דוקא דלא מצי לברוכי עלייהו שכחו מלא עולם שאינן נראים ברוב העולם אלא כל אחד ואחד במקומו:",
+                "<b>הים הגדול.</b> ים אוקינוס שמקיף העולם:",
+                "<b>ברוך שעשה את הים הגדול.</b> שמתוך גדלו וחשיבותו קובע ברכה לעצמו:",
+                "<b>לפרקים.</b> משלשים יום לשלשים יום:",
+                "<b>על הגשמים וכו׳</b> מברך הטוב והמטיב, והוא דאית ליה ארעא בשותפות עם אחריני דהכי משמע הטוב והמטיב הטוב לדידיה והמטיב לאחריני, אבל כי לית ליה ארעא כלל אומר מודים אנחנו לך ה׳ אלהינו על כל טיפה וטיפה שהורדת לנו וכו׳. ואם יש לו קרקע לבדו מברך שהחיינו:"
+            ],
+            [
+                "<b>בנה בית חדש וקנה כלים חדשים.</b> בין יש לו כיוצא בהן בין אין לו כיוצא בהן מברך שהחיינו:",
+                "<b>על הרעה מעין הטובה.</b> מפרש בגמרא כגון שצפו מים על ארצו ושטפו תבואתו של שנה זו, אע״פ שרוו המים פני האדמה ונעשית שדהו משובחת לשנים הבאות השתא מיהא רעה היא ומברך דיין האמת:",
+                "<b>ועל הטובה מעין הרעה.</b> כגון דאשכח מציאה, אע״ג דרעה היא דאי שמע בה מלכא חובטו במכות ויסורין ושקיל לה מיניה השתא מיהא טובה היא ומברך הטוב והמטיב:",
+                "<b>הצועק לשעבר.</b> המתפלל על מה שכבר היה הרי זו תפלת שוא, דמאי דהוה הוה:"
+            ],
+            [
+                "<b>שתים בכניסתו ושתים ביציאתו.</b> בכניסתו אומר שתכניסני לכרך זה לשלום, נכנס אומר מודה אני לפניך שהכנסתני לכרך זה לשלום הרי (זה) שתים בכניסתו. בקש לצאת אומר שתוציאני מכרך זה לשלום, לאחר שיצא אומר מודה אני לפניך שהוצאתני מכרך זה לשלום וכל כך למה מפני שצריך שיתן אדם הודאה לבוראו על מה שעבר עליו מן הטוב ויתפלל על העתיד שתבא לו טובה:"
+            ],
+            [
+                "<b>חייב אדם לברך על הרעה.</b> כשמברך דיין האמת על הרעה, חייב לברך בשמחה ובלב טוב כשם שמברך בשמחה הטוב והמטיב על הטובה:",
+                "<b>דבר אחר בכל מאדך.</b> בכל מדות המדודות לך בין מדה טובה בין מדת פורענות:",
+                "<b>לא יקל אדם ראשו.</b> לא ינהג קלות ראש:",
+                "<b>כנגד שער המזרח.</b> חוץ להר הבית אשר בחומה הנמוכה אשר לרגלי הבית למזרח, לפי שהוא מכוון, שכל השערים מכוונים זה, כנגד זה שער מזרח שער עזרת נשים ושער עזרת ישראל ופתח האולם וההיכל ובית קדש הקדשים בימי בית ראשון:",
+                "<b>באפונדתו.</b> אזור חלול שנותנים בו מעות. פירוש אחר בגד שלובש על בשרו לקבל הזיעה שלא לטנף שאר בגדים, וגנאי לאדם לצאת באותו בגד לבדו:",
+                "<b>קפנדריא.</b> ליכנס בפתח זה ולצאת בפתח שכנגדו כדי לקצר הלוכו דרך שם. ולשון קפנדריא אדמקיפנא דרי אעול בהא, כלומר בעוד שאני צריך להקיף שורות של בתים אקצר מהלכי ואכנס דרך כאן:",
+                "<b>ורקיקה.</b> אסורה בהר הבית:",
+                "<b>מקל וחומר.</b> ממנעל, ומה מנעל שאינו דרך בזיון אסור, רקיקה שהיא דרך בזיון לא כל שכן:",
+                "<b>כל חותמי ברכות שבמקדש.</b> המברך אומר בסוף כל ברכה ברוך ה׳ אלהי ישראל מן העולם ועד העולם חונן הדעת וכן בכולם, והעונין אומרים ברוך שם כבוד מלכותו לעולם ועד. שאין עונין אמן אחר כל ברכה שבמקדש, דכתיב בעזרא (נחמיה ט) קומו ברכו את ה׳ אלהיכם מן העולם עד העולם, ואומר אח״כ ויברכו שם כבודך, כלומר שעונים ברוך שם כבוד מלכותו לע״ו. ואשמעינן הכא דבמקדש ראשון לא היו אומרים אלא ברוך אלהי ישראל מן העולם ולא יותר ולא היו אומרים ועד העולם:",
+                "<b>משקלקלו המינים.</b> שאין מאמינים בתחיית המתים ואמרו אין עולם אלא זה, התקינו עזרא ובית דינו שיהו אומרים מן העולם ועד העולם לומר ששני עולמות יש, העולם הזה והעולם הבא, להוציא מלב המינים שכופרים בתחיית המתים:",
+                "<b>שיהא אדם שואל בשלום חבירו בשם.</b> בשמו של הקדוש ברוך הוא, ולא אמרינן מזלזל הוא בכבודו של מקום בשביל כבוד הבריות להוציא שם שמים עליו, ולמדו מבועז שאמר לקוצרים ה׳ עמכם, וכי תימא בעז מדעתיה דנפשיה קעבד ולא גמרינן מיניה, תא שמע מן המלאך שאמר לגדעון ה׳ עמך גבור החיל, וכי תימא לא שאל המלאך בשלום גדעון, ולא ברכו, אלא בשליחותו של מקום הודיעו שהשכינה עמו, ולא גמרינן מיניה, תא שמע ואומר אל תבוז כי זקנה אמך, אל תבוז את בעז לומר שמדעתו עשה אלא למוד מזקני אומתך כי יש לו על מי להסמך שנאמר עת לעשות לה׳ הפרו תורתך:",
+                "<b>רבי נתן אומר הפ��ו תורתך.</b> פעמים שמבטלים דברי תורה כדי לעשות לה׳, אף זה המתכוין לשאול בשלום חברו, וזהו רצונו של מקום שנאמר (תהילים ל״ד:ט״ו) בקש שלום ורדפהו, מותר להפר תורה ולעשות דבר הנראה אסור:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/Hebrew/merged.json

@@ -0,0 +1,380 @@
+{
+    "title": "Bartenura on Mishnah Berakhot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Berakhot",
+    "text": [
+        [
+            [
+                "<b>מאימתי קורין. משעה שהכהנים נכנסין לאכול בתרומתן.</b> כהנים שנטמאו וטבלו, אין יכולים לאכול בתרומה עד שיעריב שמשן, דהיינו צאת הכוכבים. והא דלא תני משעת צאת הכוכבים, מלתא אגב אורחיה קמ״ל שאם נטמאו הכהנים בטומאה שטהרתן תלויה בקרבן כגון זב ומצורע, אין הכפרה מעכבתן מלאכול בתרומה, דכתיב (ויקרא כב, ז) ובא השמש וטהר ואחר יאכל מן הקדשים, ביאת שמשו מעכבתו מלאכול בתרומה. ואין כפרתו מעכבתו מלאכול בתרומה וכו׳:",
+                "<b>עד סוף האשמורה הראשונה.</b> שליש הראשון של לילה, שהלילה נחלק לשלש משמרות. ומשם ואילך לא מקרי תו זמן קריאת שמע דשכיבה, ולא קרינא ביה בשכבך. ומקמי צאת הכוכבים נמי יממא הוא ולאו זמן שכיבה. והמקדימים וקורים קריאת שמע של ערבית מבעוד יום, סומכים אהא דרבי יהודה דאמר לקמן בפרק תפלת השחר תפלת המנחה עד פלג המנחה, שהוא שעה ורביע קודם הלילה. וקי״ל דעבד כר׳ יהודה עבד, ומיד כשכלה זמן המנחה מתחיל זמן קריאת שמע של ערבית:",
+                "<b>עד שיעלה עמוד השחר.</b> דכל הלילה מקרי זמן שכיבה. והלכה כרבן גמליאל שגם חכמים מודים לו, ולא אמרו עד חצות אלא כדי להרחיק את האדם מן העבירה. ומיהו לכתחילה משהגיע עונת קריאת שמע של ערבית דמתניתין דהיינו מצאת הכוכבים, אסור לסעוד וכל שכן לישן עד שיקרא קריאת שמע ויתפלל:",
+                "<b>מעשה שבאו בניו מבית המשתה.</b> בני רבן גמליאל שמעינהו לרבנן דאמרי עד חצות, והכי קאמרי ליה, הא דפליגי רבנן עלך, דוקא קאמרי עד חצות ותו לא, ויחיד ורבים הלכה כרבים, או דילמא רבנן כוותך סבירא להו, והאי דקאמרי עד חצות, כדי להרחיק את האדם מן העבירה. ואמר להו, רבנן כוותי סבירא להו, והאי דקאמרי עד חצות כדי להרחיק את האדם מן העבירה וחייבים אתם לקרות:",
+                "<b>ולא זו בלבד.</b> כולה מילתא דרבן גמליאל היא דאמר לבניו:",
+                "<b>הקטר חלבים.</b> של קרבנות:",
+                "<b>ואברים.</b> של עולת תמיד של בין הערבים שנזרק דמו ביום, מצוה להעלות הנתחים כל הלילה, דכתיב (ויקרא ו׳:ב׳) היא העולה על מוקדה על המזבח כל הלילה עד הבקר:",
+                "<b>וכל הנאכלין ליום אחד.</b> כגון תודה וחטאת ואשם וכיוצא בהם שהם נאכלים ליום ולילה, זמן אכילתן עד שיעלה עמוד שחר והוא המביא לידי נותר:",
+                "<b>אם כן למה אמרו חכמים עד חצות.</b> בק״ש ובאכילת קדשים, אבל בהקטר חלבים ואיברים לא אמרו בו חכמים עד חצות כלל, ולא נקט ליה הכא אלא להודיע שכל דבר שמצותו בלילה כשר כל הלילה:",
+                "<b>כדי להרחיק את האדם מן העבירה.</b> שלא יבא לאכלן אחר שיעלה עמוד השחר ויתחייב כרת, וכן בק״ש שלא יאמר עדיין יש לי שהות ותעבור עונתה:"
+            ],
+            [
+                "<b>בין תכלת ללבן.</b> בין חוטי תכלת לחוטי לבן שבציצית. פירוש אחר, גיזת צמר שצבעה תכלת ויש בה מקומות שלא נקלט הצבע יפה ונשאר לבן:",
+                "<b>בין תכלת לכרתי.</b> צבע התכלת קרוב לגוון של כרתי כרישין שקורין פורוש בלע״ז:",
+                "<b>עד שלש שעות.</b> ביום, עד סוף שעה שלישית שהוא רביע היום בזמן שהימים והלילות שוים. ולעולם זמן קריאת שמע הוא עד רביע היום בין שהימים ארוכים בין קצרים. וכן הא דתנן לקמן [פ״ד מ״א] תפלת השחר עד ארבע שעות ביום, היינו עד שליש היום, וארבע שעות דנקט, לפי ששליש היום הוא ארבע שעות בזמן שהימים והלילות שו��ן. וכל מקום שנזכר במשנה כך וכך שעות ביום, על דרך זה אתה צריך לחשוב ולדון. זו הבנתי מפירושי הרמב״ם ונתקבל לי. וטעמא דרבי יהושע דאמר עד שלש שעות ביום, שכן דרך בני מלכים שאין עומדין ממטתן עד סוף שעה שלישית. ורחמנא דאמר ובקומך, עד שעה שכל בני אדם עומדים ממטתן קאמר והלכה כרבי יהושע, ומיהו לכתחלה צריך לכוין לקרות ק״ש עם הנץ החמה כמו שהיו הותיקים עושים:",
+                "<b>לא הפסיד.</b> כלומר לא הפסיד מלברך לפניה ולאחריה, אלא אע״פ שעברה עונתה קורא ומברך לפניה ולאחריה:",
+                "<b>כאדם הקורא בתורה.</b> אע״פ שלא יצא ידי חובת ק״ש בעונתה, יש לו קבול שכר כקורא בתורה:"
+            ],
+            [
+                "<b>יטו.</b> על צדיהם, דכתיב בשכבך דרך שכיבה:",
+                "<b>יעמדו.</b> דכתיב ובקומך דרך קימה:",
+                "<b>כדרכו.</b> בין בקימה בין בישיבה בין בשכיבה בין בהליכה:",
+                "<b>כדי היית.</b> ראוי היית ליהרג, ואם היית מת היית מתחייב בנפשך:"
+            ],
+            [
+                "<b>שתים לפניה.</b> יוצר אור ואהבה:",
+                "<b>ואחת לאחריה.</b> אמת ויציב:",
+                "<b>ובערב.</b> מברך:",
+                "<b>שתים לפניה.</b> מעריב ערבים ואהבת עולם:",
+                "<b>ושתים לאחריה.</b> אמת ואמונה והשכיבנו:",
+                "<b>אחת ארוכה ואחת קצרה.</b> אשתים שלפניה קאי, יוצר אור ארוכה שפותחת בברוך וחותמת בברוך, וכן מעריב ערבים. אהבה קצרה, שחותמת בברוך ואינה פותחת בברוך:",
+                "<b>לחתום.</b> בברוך:",
+                "<b>שלא לחתום.</b> כגון ברכת הפירות וברכת המצות:"
+            ],
+            [
+                "<b>מזכירין יציאת מצרים בלילות.</b> פרשת ציצית אומרים אותה בק״ש של ערבית ואע״פ שאין לילה זמן ציצית דכתיב וראיתם אותו, פרט לכסות לילה אומרים אותה בלילה מפני יציאת מצרים שבה:",
+                "<b>כבן שבעים שנה.</b> הייתי נראה זקן. ולא זקן ממש אלא שהלבינו שערותיו יום שמינו אותו נשיא כדי שיראה זקן וראוי לנשיאות, ואותו היום דרש בן זומא מקרא זה:",
+                "<b>ולא זכיתי.</b> לא נצחתי לחכמים. ודומה לו בש״ס בפרק בנות כותים (נדה לח.) בהא זכנהו ר׳ אלעזר לרבנן כלומר נצחם:"
+            ]
+        ],
+        [
+            [
+                "<b>היה קורא בתורה.</b> פרשת קריאת שמע:",
+                "<b>והגיע זמן.</b> קריאת שמע:",
+                "<b>אם כיון לבו יצא.</b> לדברי האומר מצות צריכות כוונה צריך לפרש אם כיון לבו שיהא מתכוין לצאת ידי חובתו, והאומר מצות אין צריכות כוונה מפרש אם כיון לבו לקרות כנקודתן וכהלכתן לאפוקי קורא להגיה שאינו קורא התיבות כנקודתן אלא קורא ככתיבתן כדי להבין בחסרות ויתרות, דבקריאה כזו לא יצא. ואנן קיימא לן כמאן דאמר מצות צריכות כוונה:",
+                "<b>בפרקים.</b> לקמן במתניתין מפרש מה הם הפרקים:",
+                "<b>שואל מפני הכבוד.</b> שואל בשלום אדם נכבד שראוי להקדים לו שלום כגון אביו או רבו או שגדול ממנו בחכמה:",
+                "<b>ומשיב.</b> ואין צריך לומר שמשיב להם שלום אם הקדימו לו:",
+                "<b>ובאמצע.</b> הפרק:",
+                "<b>שואל מפני היראה.</b> אדם שהוא ירא מפניו שמא יהרגהו, ואצ״ל שמשיב לו שלום. אבל מפני הכבוד לא:",
+                "<b>רבי יהודה אומר באמצע.</b> הפרק, שואל בשלום מי שהוא ירא ממנו, ומשיב שלום למי שמוטל עליו לכבדו:",
+                "<b>ומשיב שלום לכל אדם.</b> שהקדים לו שלום. והלכה כר״י ובכל מקום שאסור להפסיק, כך אסור לדבר בלשון הקודש כמו בשאר לשונות:"
+            ],
+            [
+                "<b>בין ויאמר לאמת ויציב לא יפסיק.</b> דכתיב וה׳ אלהים אמת (ירמיהו י׳:י׳), הלכך אין מפסיקין בין אני ה׳ אלהיכם לאמת. וכן הלכה:",
+                "<b>והיה אם שמוע נוהג בין ביום בין בלילה.</b> דכתיב בה (דברים י״א:י״ט) ולמדתם אותם את בניכם, ותלמוד תורה נוהג בין ביום ובין בלילה:",
+                "<b>ויאמר אינו נוהג אלא ביום.</b> דאית ביה פרשת ציצית שאינה נוהגת בלילה, דכתיב (במדבר טו) וראיתם אותו:"
+            ],
+            [
+                "<b>רבי יוסי אומר לא יצא.</b> דכתיב שמע, השמע לאזנך מה שאתה מוציא מפיך. ותנא קמא סבר, שמע בכל לשון שאתה שומע. והלכה כת״ק:",
+                "<b>ולא דקדק באותיותיה.</b> להוציאן בשפתיו יפה, בשתי תיבות שהתיבה השניה מתחלת באות שהתיבה הראשונה נגמרת, כגון על לבבך, עשב בשדך, ואבדתם מהרה, אם אינו נותן ריוח ביניהם להפרידם נמצא קורא אותם שתי אותיות כאות אחת:",
+                "<b>רבי יוסי אומר יצא.</b> והלכה כר׳ יוסי. מיהו לכתחלה צריך לדקדק באותיותיה, וכן יזהר שלא יניח הנד ולא יניד הנח ולא ירפה החזק ולא יחזק הרפה, וצריך להתיז זיי״ן של תזכרו שלא יהא נראה כאומר תשכרו בשי״ן כלומר כדי שתרבו שכר, שהרי אין ראוי לשמש את הרב על מנת לקבל פרס:",
+                "<b>הקורא למפרע.</b> הקדים פסוק שלישי לשני ושני לראשון וכיוצא בזה:",
+                "<b>לא יצא.</b> דכתיב והיו הדברים בהוייתן יהיו כלומר כמו שהן סדורין בתורה. ומיהו אם הקדים פרשת ויאמר לפרשת והיה אם שמוע, ופרשת והיה אם שמוע לשמע, נראה דאין זה חשוב למפרע ויצא, שהרי אינן סדורות זו לאחר זו בתורה:",
+                "<b>יחזור למקום שטעה.</b> אם בין פרק לפרק טעה, שאינו יודע באיזה פרק הפסיק ולראש איזה פרק יחזור, חוזר להפסק ראשון שהוא והיה אם שמוע. והרמב״ם אומר שהוא ואהבת את ה׳, ואם באמצע הפרק פסק, שיודע הפרק שפסק בו, אבל אינו יודע באיזה מקום מאותו פרק פסק חוזר לראש אותו הפרק. היה קורא וכתבתם, ואינו יודע אם הוא בוכתבתם של שמע או בוכתבתם של והיה אם שמוע, חוזר לוכתבתם של שמע, ואם נסתפק לאחר שהתחיל למען ירבו, אינו חוזר, שעל הרגל לשונו הוא הולך:"
+            ],
+            [
+                "<b>נדבך.</b> שורה של בנין אבנים, כמו נדבכין די אבן גלל בעזרא, ואע״ג דמסתפי דלמא נפלי ולא מצו מכווני, לא הצריכום חכמים לרדת, דק״ש לא בעי כוונה אלא פסוק ראשון בלבד:",
+                "<b>מה שאינן רשאין לעשות כן בתפלה.</b> דצלותא רחמי היא ובעי כוונה, הלכך יורדין למטה ומתפללין:"
+            ],
+            [
+                "<b>חתן.</b> שנשא בתולה:",
+                "<b>פטור מקריאת שמע לילה ראשון.</b> משום דטריד שמא לא ימצאנה בתולה. ואני שמעתי שמתירא שמא ייעשה כרות שפכה בבעילתו, וטרדא דמצוה היא, ורחמנא אמר ובלכתך בדרך, בלכת דידך הוא דמחייבת, הא דמצוה פטירת:",
+                "<b>אם לא עשה מעשה.</b> אם לא בעל עד מוצ״ש שהם ד׳ לילות, טריד. ומשם ואילך לבו גס בה ותו לא טריד, ואף על פי שלא עשה מעשה חייב בק״ש:"
+            ],
+            [
+                "<b>רחץ לילה הראשון שמתה אשתו.</b> ואף על פי שאבל אסור ברחיצה:",
+                "<b>אסטניס אני.</b> קר ומצונן, לשון צינה. ואיכא צערא אם לא היה רוחץ, ואין אסור בימי אבלו אלא רחיצה של תענוג:"
+            ],
+            [],
+            [
+                "<b>לא כל הרוצה ליטול את השם יטול.</b> אם לא הוחזק חכם ופרוש בשאר דברים אין [זה] אלא גאוה שמראה בעצמו שיכול לכוין לבו, ואין הלכה כרבן שמעון בן גמליאל. וחזינן לקצת מרבותינו דאמרי דהאידנא כל אדם יקרא קריאת שמע בלילה הראשון, שכיון שבדורות הללו אין מכוונים כל כך בשאר ימים, אם לא יקרא בלילה ראשון מיחזי יותר כיוהרא שמראה עצמו שהוא מכוין בכל שעה אלא השתא משום דטריד במצוה:"
+            ]
+        ],
+        [
+            [
+                "<b>מי שמתו מוטל לפניו.</b> אחד מן הקרובים שחייב להתאבל עליהם מוטל עליו לקברו:",
+                "<b>פטור מקריאת שמע.</b> משום דטריד טרדא דמצוה:",
+                "<b>וחלופיהן.</b> שכן דרך שמתחלפין לפי שהכל רוצים לזכות במצוה:",
+                "<b>את שלפני המטה.</b> המזומנים לנשאה כשתגיע המטה אצלם:",
+                "<b>ואת שלאחר המטה.</b> כלומר בין אותם שלפני המטה ובין אותם שלאחר המטה, אם המטה צריכה להם לשאתה, פטורים:",
+                "<b>ואת שאין למטה צורך בהן.</b> כגון ההולכים ללוות את המת לכבודו בלבד, חייבין:",
+                "<b>אלו ואלו פטורים מן התפילה.</b> דלאו דאורייתא היא כמו קריאת שמע. ואיכא דאמרי מפני שהיא צריכה כוונה יתירה:"
+            ],
+            [
+                "<b>להתחיל ולגמור.</b> פרשה אחת של קריאת שמע:",
+                "<b>לשורה.</b> שהיו עושים שורות שורות סביב האבל לנחמו בשובם מן הקבר:",
+                "<b>ואם לאו.</b> שהיה הדרך קרוב מן הקבר עד המקום שבו עושים השורה, ואין פנאי להתחיל ולגמור עד שלא יגיעו לשורה:",
+                "<b>הפנימים.</b> הרואים האבלים:",
+                "<b>והחיצונים.</b> שאינם רואים פני האבלים:"
+            ],
+            [
+                "<b>נשים ועבדים פטורים מקריאת שמע.</b> אע״פ שהיא מצות עשה שהזמן גרמא, וכל מצות עשה שהזמן גרמא נשים פטורות, סד״א לחייבן הואיל ואית בה מלכות שמים, קמ״ל. ותפילין מצות עשה שהזמן גרמא הן, דלילה ושבת לאו זמן תפילין נינהו, וסד״א הואיל ואתקש תפילין למזוזה, נשים נחייבו, קמ״ל:",
+                "<b>קטנים.</b> אפילו קטן שהגיע לחינוך לא הטילו על אביו לחנכו בקריאת שמע, לפי שאינו מצוי תמיד אצלו בעונת ק״ש. ולא בתפילין, משום דסתם קטן אינו יודע לשמור תפיליו שלא יפיח בהן:",
+                "<b>וחייבין בתפלה.</b> דתפלה רחמי היא, ומדרבנן היא, ותקנוה אף לנשים ולחנך בה הקטנים:",
+                "<b>ובמזוזה.</b> דמהו דתימא הואיל ואתקש לתלמוד תורה, כי היכי דנשים פטורות מתלמוד תורה דכתיב (דברים י״א:י״ט) ולמדתם אותם את בניכם ולא את בנותיכם הכי נמי נפטרו ממזוזה אע״פ שהיא מצות עשה שלא הזמן גרמא קא משמע לן:",
+                "<b>ובברכת המזון.</b> מיבעיא לן אי חייבות בברכת המזון מדאורייתא כיון דכתיב (שם ח) ואכלת ושבעת וברכת הויא ליה מצות עשה שלא הזמן גרמא, או שמא אין חייבות מדאורייתא משום דכתיב (שם) על הארץ הטובה אשר נתן לך והארץ לא נתנה לנקבות ולא אפשיטא:"
+            ],
+            [
+                "<b>בעל קרי.</b> עזרא תקן שלא יקרא בעל קרי בתורה בין שראה קרי לאונסו בין לרצונו עד שיטבול. ולא מפני טומאה וטהרה שאין דברי תורה מקבלין טומאה אלא כדי שלא יהיו תלמידי חכמים מצויין אצל נשותיהן כתרנגולים:",
+                "<b>מהרהר.</b> ק״ש בלבו כשהגיע זמן המקרא:",
+                "<b>ואינו מברך לפניה ולאחריה.</b> ואפילו בהרהור, כיון דברכות לאו דאורייתא לא אצרכוהו רבנן:",
+                "<b>ועל המזון מברך לאחריו.</b> דחיובא דאורייתא הוא:",
+                "<b>ואינו מברך לפניו.</b> דלאו חיובא דאורייתא היא. וכבר נפסקה ההלכה דבטלוה לטבילותא, ובעלי קריין קורין ק״ש כדרכן ועוסקין בתורה ומתפללין ומברכין כל הברכות ואין מערער בדבר:"
+            ],
+            [
+                "<b>לא יפסיק.</b> תפלתו לגמרי אלא יקצר כל ברכה וברכה:",
+                "<b>ולקרות עד שלא תנץ החמה.</b> שהותיקין מדקדקים על עצמן לגמור אותה עם הנץ החמה, דכתיב (תהילים ע״ב:ה׳) ��יראוך עם שמש:",
+                "<b>יתכסה במים.</b> ודוקא מים עכורים שאין לבו רואה את הערוה, אבל צלולים לא:",
+                "<b>במים הרעים.</b> מים סרוחים:",
+                "<b>במי המשרה.</b> מים ששורין בהם פשתן:",
+                "<b>עד שיטיל לתוכן מים.</b> חסורי מחסרא והכי קתני, ולא יקרא אצל מי רגלים עד שיתן לתוכן מים, ושיעור המים שיטיל למי רגלים של פעם אחת רביעית:",
+                "<b>וכמה ירחיק מהם.</b> מן המי רגלים שלא הטיל לתוכן מים, ומן הצואה:",
+                "<b>ארבע אמות.</b> ודוקא כשהוא לצדדים או לאחריו אבל לפניו מרחיק כמלא עיניו:"
+            ],
+            [
+                "<b>זב שראה קרי.</b> אע״פ שטמא טומאת שבעה משום זיבה ואין טבילה זו מטהרתו, אפילו הכי צריך טבילה לדברי תורה כתקנת עזרא משום קרי. וכן נדה אם באה להתפלל ופולטת שכבת זרע הרי היא כבעל קרי. ושכבת זרע מטמא האשה בפליטתו כל שלשה ימים לאחר תשמיש. ולאחר מכאן כבר הסריח בגופה ואין ראוי עוד להיות ולד נוצר ממנו. והכי פירושו נדה שפלטה עתה תשמיש ששמשה אתמול קודם שראתה והמשמשת מטתה שראתה נדה אחר ששמשה צריכין טבילה:",
+                "<b>ורבי יהודה פוטר.</b> אף במשמשת שראתה נדה פטר ר׳ יהודה, ואף על גב דמעיקרא בת טבילה הות ואיכא למימר דלא פקעא חובת טבילה מינה. וכבר כתבנו לעיל דבטלוה לטבילותא מפני שהיתה תקנה שאין רוב הצבור יכולין לעמוד בה:"
+            ]
+        ],
+        [
+            [
+                "<b>תפלת השחר עד חצות.</b> שכן תמיד של שחר קרב עד חצות לרבנן, ולר׳ יהודה אינו קרב אלא עד ארבע שעות ביום. ועד ד׳ שעות היינו עד סוף שעה רביעית שהוא שליש היום בזמן שהיום י״ב שעות, וכן זמנה לעולם עד סוף שליש היום לפי אורך הימים וקטנן כדכתבינן לעיל גבי ק״ש. והלכה כרבי יהודה:",
+                "<b>תפלת המנחה עד הערב.</b> עד שתחשך:",
+                "<b>עד פלג המנחה.</b> זמן מנחה קטנה הוא מתשע שעות ומחצה עד הלילה, שהם שתי שעות ומחצה, נמצא פלג המנחה שהוא חצי שיעור זה שעה ורביע. ופסק ההלכה בזה, דעבד כמר עבד ודעבד כמר עבד, והרוצה לעשות כדברי חכמים ולהתפלל תפלת המנחה עד הערב יעשה, ובלבד שלא יתפלל ערבית בזמן זה, שכיון שמחשיב אותו יום לענין שמתפלל בו מנחה אינו יכול להחשיבו לילה ולהתפלל בו ערבית. ואם בא לעשות כדברי רבי יהודה שלא להתפלל מנחה אלא עד פלג המנחה שהוא שעה ורביע קודם הלילה עושה ומשם ואילך יוכל להתפלל ערבית:",
+                "<b>אין לה קבע.</b> זמנה כל הלילה. והא דתני אין לה קבע ולא קתני זמנה כל הלילה, לאשמעינן דתפלת ערבית רשות, לפי שהיא כנגד הקרבת איברים ופדרים שקרבים כל הלילה, והנך רשות נינהו שכיון שנזרק הדם נרצה הקרבן אף על פי שנטמאו איברים ופדרים או שאבדו. ומיהו האידנא קבלוה עליהם כחובה:",
+                "<b>ושל מוספין כל היום.</b> אם אחרה אחר שבע יצא, אבל נקרא פושע וכן הלכה:"
+            ],
+            [
+                "<b>מה מקום.</b> כלומר מה טיבה:",
+                "<b>שלא תארע תקלה.</b> שלא יבא מכשול על ידי, כדמפרש בברייתא שלא אכשל בדבר הלכה וישמחו חבירי, הרי רעה שתבא על ידי שאגרום להם שיענשו:",
+                "<b>אני נותן הודיה על חלקי.</b> מודה על הטובה שחלק לי ששם חלקי מיושבי בית המדרש. ושתי תפלות הללו בכניסתו לבית המדרש וביציאתו חובה על כל איש ואיש לאמרן, דהכי אמרינן בברייתא בכניסתו מה הוא אומר וביציאתו מהו אומר משמע דחובה למימרינהו:"
+            ],
+            [
+                "<b>מעין שמונה עשרה.</b> אית דמפרשי בגמרא שאומר מכל ברכה וברכה מן האמצעיות בקוצר וחותם על כל אחת ואחת. ואית דאמרי, הביננו ה׳ אלהינו לדעת דרכך, שהיא ברכה אחת שיש בה מעין כל הברכות האמצעיות של שמונה עשרה, וחותם ברוך אתה ה׳ שומע תפלה:",
+                "<b>שגורה בפיו.</b> שהוא למוד ורגיל בה. והלכה כרבי עקיבא שמי שאין תפלתו שגורה בפיו, או בשעת הדחק, מתפלל אדם שלש ראשונות ושלש אחרונות והביננו באמצע שהיא מעין כל האמצעיות, חוץ מימות הגשמים שאינו מתפלל הביננו מפני שצריך לומר שאלה בברכת השנים, וחוץ ממוצאי שבתות וי״ט שצריך לומר הבדלה בחונן הדעת:"
+            ],
+            [
+                "<b>העושה תפלתו קבע.</b> שתפלתו דומה עליו כמשאוי. ולשון קבע שאומר חוק קבוע עלי להתפלל וצריך אני לצאת ממנה:",
+                "<b>מתפלל תפלה קצרה.</b> ומה היא תפלה קצרה, שאומר הושע ה׳ את עמך וגו׳:",
+                "<b>בכל פרשת העבור.</b> אפילו בשעה שהם פורשים לעבירה, יהיו צרכיהם גלוים לפניך לרחם עליהם. פרשת לשון פרישה, העבור של עבירה. ואין הלכה כרבי יהושע, אלא התפלה שמתפללים במקום סכנה היא צרכי עמך מרובים וכו׳. ומתפלל אותה אדם כשהוא מהלך. ואינו מתפלל לא ג׳ ראשונות ולא ג׳ אחרונות. וכשיעבור מקום הסכנה ותתיישב דעתו צריך לחזור ולהתפלל תפלה כתקנה אם לא עברה עונתה:"
+            ],
+            [
+                "<b>היה רוכב על החמור ירד.</b> אין הלכה כסתם משנה זו, אלא בין יש לו מי שיאחוז חמורו בין אין לו מי שיאחוז חמורו לא ירד, מפני שאין דעתו מיושבת עליו כשהוא יורד:",
+                "<b>יחזיר את פניו.</b> לצד ירושלים, שנאמר (מלכים א ח׳:מ״ח) והתפללו אליך דרך ארצם:",
+                "<b>יכוין את לבו כנגד בית קדשי הקדשים.</b> שנא׳ (שם) והתפללו אליך אל המקום הזה:"
+            ],
+            [
+                "<b>באסדא.</b> עצים הרבה קשורים ומהודקים יחד, ומשיטים אותם בנהר ובני אדם הולכים עליהם. ובלשון מקרא (ד״ה ב ב) קרוין רפסודות:"
+            ],
+            [
+                "<b>אין תפלת המוספים אלא בחבר עיר.</b> בחבורת העיר, כלומר בצבור ולא ביחיד:",
+                "<b>בחבר עיר ושלא בחבר עיר.</b> בין בצבור בין ביחיד:",
+                "<b>רבי יהודה אומר משמו.</b> של ר׳ אלעזר בן עזריה. ואיכא בין ת״ק לרבי יהודה יחיד הדר בעיר שאין שם עשרה לת״ק אליבא דר׳ אלעזר דאמר לא תקנוה אלא בחבר עיר יחיד זה פטור, ולר״י אין יחיד פטור אלא כשהוא במקום עשרה שש״צ פוטרו. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>אין עומדין. מתוך כובד ראש.</b> הכנעה ומורא דכתיב (תהלים ב) עבדו את ה׳ ביראה, ועבודה זו תפלה היא:",
+                "<b>שוהים שעה אחת.</b> במקום שבאו להתפלל:",
+                "<b>אפילו המלך שואל בשלומו.</b> ודוקא מלך ישראל אבל מלך עובד כוכבים פוסק שלא יהרגנו:",
+                "<b>אפילו נחש כרוך על עקבו.</b> דוקא נחש שרוב פעמים אינו נושך, אבל עקרב או אפעה מן הדברים שודאי נושכים וממיתים פוסק:  "
+            ],
+            [
+                "<b>מזכירין גבורות גשמים.</b> משיב הרוח שאינו לשון בקשה אלא לשון הזכרה ושבח. ומפני שהגשמים אחת מגבורותיו של הקב״ה דכתיב (איוב ה׳:י׳) עושה גדולות עד אין חקר הנותן מטר על פני ארץ משום הכי קרי להו גבורות גשמים:",
+                "<b>ושאלה.</b> ותן טל ומטר ל׳ בקשה:",
+                "<b>בברכת השנים.</b> מתוך שהן פרנסה קבעו שאלתן בברכת פרנסה:",
+                "<b>והבדלה.</b> במוצאי שבת:",
+                "<b>בחונן הדעת.</b> שהיא ברכה ראשונה של חול. ובירושלמי אמרו מפני מה תקנו הבדלה בחונן הדעת שאם אין דעה הבדלה מנין. וכן הלכה:"
+            ],
+            [
+                "<b>על קן צפור יגיעו רחמיך.</b> כמו שהגיעו רחמיך על צפור וגזרת לא תקח האם על הבנים כן חוס ורחם עלינו:",
+                "<b>משתקין אותו.</b> שעושה מדותיו של הקב״ה רחמים והן אינן אלא גזרות מלך על עבדיו:",
+                "<b>ועל טוב יזכר שמך.</b> משמע על טובתך נודה לך ועל הרע לא נודה, והרי אנו חייבין לברך על הרעה כשם שמברכין על הטובה:",
+                "<b>מודים מודים.</b> דמיחזי כמקבל עליו שתי אלוהות. ומפרש בירושלמי הדא דתימא בצבור, אבל ביחיד תחנונים הם:",
+                "<b>ולא יהא סרבן באותה שעה.</b> כדרך שאר יורדים לפני התיבה שצריך לסרב פעם ראשונה אבל זה לא יסרב כשאומרים לו לך רד לפי שגנאי הוא שתהא התפלה מופסקת כל כך:"
+            ],
+            [
+                "<b>לא יענה אחר הכהנים אמן.</b> בסוף כל ברכה כמו ששאר הצבור עונים:",
+                "<b>מפני הטירוף.</b> שלא תטרוף דעתו ויטעה, לפי שש״ץ הוא צריך להתחיל ברכה שניה ולהקרות להן מלה במלה ואם יענה אמן לא יוכל לכוין ולחזור לתפלתו מהר ולהתחיל הברכה שראוי שיתחיל:",
+                "<b>לא ישא את כפיו.</b> שמא לא יוכל לכוין ולחזור לתפלתו להתחיל שים שלום שתהא דעתו מטורפת מאימתא דצבורא:",
+                "<b>ואם הבטחתו.</b> כלומר אם בטוח הוא שלא תהא דעתו מטורפת מאימת הצבור:"
+            ],
+            [
+                "<b>אם שגורה תפלתי.</b> סדורה בפי במרוצה ואיני נכשל בה:",
+                "<b>שהוא מטורף.</b> שהחולה מטורף, כמו אך טרוף טורף (בראשית מ״ד:כ״ח). פי׳ אחר לשון טורפים לו תפלתו בפניו [בגמרא ה]. כלומר התפלה שהתפללו עליו מטורפת וטרודה ממנו ואינה מקובלת:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד מברכין.</b> חוץ מן היין. שמתוך חשיבותו קבעו לו ברכה לעצמו. וכן הפת:",
+                "<b>בורא מיני דשאים.</b> לפי שיש בכלל פרי האדמה דשא, וזרעים כגון קטניות, ור׳ יהודה בעי היכר ברכה לכל מין ומין ואין הלכה כר׳ יהודה. והא דתנן על הירקות אומר בורא פרי האדמה, הני מילי ירקות שדרכן לאכלן חיין ואכלן חיין או שדרכן לאכלן מבושלים ואכלן מבושלים אבל אותן שדרכן לאכלן חיין ואכלן מבושלים או שדרכן לאכלן מבושלים ואכלן חיין אינו מברך עליהן אלא שהכל. וירקות שאוכלין אותם בין חיין בין מבושלים מברכין עליהן בורא פרי האדמה בין חיין בין מבושלים:"
+            ],
+            [
+                "<b>בירך על פירות האילן וכו׳</b> כל היכא דכי שקלי פירא איתיה לענף, ואותו הענף עצמו חוזר ומוציא פרי לשנה האחרת מקרי אילן, ומברכין על פירותיו בורא פרי העץ, אבל היכא דכי שקלת ליה לפרי לא ישאר ענף שיחזור ויוציא פרי לשנה האחרת אין מברכין על הפירות אלא בורא פרי האדמה:",
+                "<b>ועל כולן אם אמר שהכל יצא.</b> ואפילו על הפת ועל היין. ומיהו לכתחלה אין לאכול שום פרי אם אינו יודע תחלה שיברך עליו ברכה הראויה לו:"
+            ],
+            [
+                "<b>נובלות.</b> פירות שנפלו מן האילן קודם שנתבשלו כל צרכן:",
+                "<b>גובאי.</b> חגבים טהורים:",
+                "<b>מין קללה.</b> נובלות וגובאי ע״י קללה הן באים ואין הלכה כר״י:"
+            ],
+            [
+                "<b>מין שבעה.</b> חטה ושעורה וגפן ותאינה ורמון זית ותמרים, דהני עדיפי הואיל ונשתבחה בהן א״י:",
+                "<b>מברך על איזה מהם שירצה.</b> דחביב עדיף. והלכה כחכמים:"
+            ],
+            [
+                "<b>פטר את היין שלאחר המזון.</b> הני מילי בשבתות וימים טובים שרגילים לקבוע על היין לאחר המזון, וכשברך על היין לפני המזון אדעתא דהכי ברך, אבל בשאר ימים שאין רגילים לקבוע עצמן על היין שלאחר המזון אין היין שלפני המזון פ��טר היין שלאחר המזון. וכל לאחר המזון דתנן במתניתין היינו לאחר שסלקו ידיהם מן הפת קודם שיברכו ברכת המזון:",
+                "<b>פרפרת.</b> כל דבר שמלפתים בו את הפת, כגון בשר וביצים ודגים קרויים פרפרת. ופעמים שהיו מביאים פרפראות קודם סעודה להמשיך האכילה וחוזרים ומביאים פרפראות אחרות לאחר הסעודה אחר שמשכו ידיהם מן הפת:",
+                "<b>מעשה קדרה.</b> כגון הריפות וגרש כרמל וקמח שנתבשל במים כגון הלביבות וכיוצא בהן. ואית דמפרשי פרפרת דמתניתין פת הצנומה בקערה שאין בה מראה לחם דמברכים עלה בורא מיני מזונות. והשתא ניחא דאיצטריך לאשמעינן ברך על הפרפרת לא פטר את הפת אף על גב דהיא נמי מין פת, אבל מעשה קדרה פטר. ובית שמאי סברי כשם שאם ברך על הפרפרת לא פטר את הפת כך לא פטר מעשה קדרה. ואין הלכה כב״ש:"
+            ],
+            [
+                "<b>היו יושבים.</b> בלא הסיבה, וסימן הוא שלא נתועדו לאכול יחד. שרגילים היו כשמתועדים חבורות אנשים לאכול שהיו מסובים על המטות ואוכלים ושותים בהסבת שמאל:",
+                "<b>כל אחד מברך לעצמו.</b> שלא היה להם קבע סעודה בלא הסיבה. ומיהו אם אמרו ניזיל ניכול נהמא בדוכתא פלן, אע״פ שלא הסיבו כהסיבו דמי, ואחד מברך לכולם ומצטרפין נמי לזימון:",
+                "<b>בא להם יין בתוך המזון כל אחד מברך לעצמו.</b> הואיל ואין בית הבליעה פנוי ואין לב המסובים פונה אל המברך אלא לבלוע מה שבפיהם. א״נ חיישינן שמא יחנק כשבא לענות אמן:",
+                "<b>והוא אומר על המוגמר.</b> המברך ברכת המזון הוא מברך על המוגמר בורא עצי בשמים. ואע״ג דאיכא דעדיף מיניה אפ״ה כיון דאתחיל בחדא עביד לאידך:",
+                "<b>לאחר הסעודה.</b> לאחר ברכת המזון, דהשתא לאו מצרכי הסעודה הוא, אפ״ה כיון שהתחיל בברכות אחרונות גומרן:",
+                "<b>מוגמר.</b> רגילין היו להביא אחר הסעודה עצי בשמים במחתה על האש לריח טוב:"
+            ],
+            [
+                "<b>מליח.</b> כל דבר מלוח:",
+                "<b>שהפת טפלה לו.</b> מי שאכל אכילה גסה מפירות מתוקים ביותר אוכל אחריו דבר מליח לחתך הליחות הנדבקות בגופו מחמת רוב הפירות, ומפני שאינו יכול לאכול המליח לבדו אוכל מן הפת עמו. אבל המליח לבדו עיקר והפת טפלה לו:"
+            ],
+            [
+                "<b>מברך אחריהן ג׳ ברכות.</b> דכל שהוא משבעת המינים מברך אחריו שלש ברכות, דסבירא ליה לרבן גמליאל דואכלת ושבעת וברכת לאו אלחם בלבד קאי אלא אכל ז׳ המינין המוזכרים לעיל בפרשה. ובהאי קרא שלש ברכות רמיזי, וברכת זו ברכת הזן, על הארץ זו ברכת הארץ, הטובה זו בונה ירושלים, וכן הוא אומר (דברים ג׳:כ״ה) ההר הטוב הזה:",
+                "<b>וחכ״א ברכה אחת.</b> מעין שלש ברכות אם ענבים תאנים רימונים זיתים ותמרים אכל, מברך על העץ ועל פרי העץ ועל ארץ חמדה טובה וכו׳, וחותם על הארץ ועל הפירות. ובארץ ישראל חותם על הארץ ועל פירותיה. וברכה זו עצמה מברך על היין אלא שפותח בה על הגפן ועל פרי הגפן. ועל כל דבר הנעשה מחמשת מיני דגן במקום על העץ ועל פרי העץ אומר על המחיה ועל הכלכלה וחותם על הארץ ועל המחיה:",
+                "<b>אפילו אכל שלק.</b> של ירק. והוא מזונו, שסומך עליו למזון מברך ג׳ ברכות דואכלת ושבעת אכל מאי דאכל קאי. והלכה כחכמים שאין מברכין שלש ברכות אלא אלחם, ועל שבעת המינין ברכה אחת מעין שלש, ועל כל שאר דברים בורא נפשות רבות וחסרונן. פירוש חסרונן כמו לחם ומים שאי אפשר להתקיים בלא הם, על כל מה שברא להחיות בהם נפש כל חי, כלומר על כל מה שבעולם שגם אם לא נבראו יכולין ה��ריות להתקיים, ולא נבראו כי אם לתענוג ולתוספת טובה. ומפני שיש בברכה זו ב׳ ענינים הויא ברכה ארוכה ופותחת בברוך וחותמת בברוך, כדאיתא בירושלמי שחותמים בה ברוך אתה ה׳ חי העולמים:",
+                "<b>השותה מים לצמאו.</b> דוקא, מברך שהכל. אבל השותה מים לבלוע מאכל שנתחב לו בגרונו וכיוצא בזה אינו מברך:",
+                "<b>רבי טרפון אומר בורא נפשות רבות.</b> מברך לפני שתיית המים. ואין הלכה כר׳ טרפון, אלא לפניהם מברך שהכל ולאחריהם בורא נפשות רבות:"
+            ]
+        ],
+        [
+            [
+                "<b>שלשה שאכלו.</b> לזמן. להזדמן יחד, לברך בלשון רבים נברך שאכלנו משלו:",
+                "<b>דמאי.</b> פירות עמי הארץ קרויים דמאי, כלומר דא מאי מעושרין הן או לא, לפי שהם חשודים על המעשרות ואסרו חכמים לאכול מפירותיהן עד שיעשר. ואם אכל ולא עשר מברך עליו ולא הוי מצוה הבאה בעבירה דרוב עמי הארץ מעשרים הם:",
+                "<b>שנטלה תרומתו.</b> ואף על פי שלא נטלה ממנו תרומה גדולה, כגון בן לוי שהקדים את הכהן ולקח המעשר בשבלים קודם שנטל הכהן תרומה גדולה, והכהן היה לו ליטול תרומה גדולה תחלה אחד מחמשים, דרחמנא קרייה ראשית, נמצא תרומה גדולה של כהן בתוך המעשר הזה אחד מחמשים שבו, לבד מתרומת מעשר שעל הלוי להפריש תרומה ממעשרו. ואשמעינן מתניתין דהכא דפטור הלוי מלהפריש ממנו תרומה גדולה דכתיב (במדבר י״ח:כ״ו-כ״ז) והרמותם ממנו תרומת ה׳ מעשר מן המעשר, מעשר מן המעשר אמרתי לך ולא תרומה גדולה ותרומת מעשר מן המעשר:",
+                "<b>ומעשר שני והקדש שנפדו.</b> כגון שנתן את הקרן ולא נתן את החומש, שהבעלים מוסיפים חומש. וקמשמע לן תנא דאין חומש מעכב:",
+                "<b>והשמש שאכל כזית.</b> דמהו דתימא כיון שהשמש אין לו קביעות אלא הולך ובא אין מזמנין עליו קמ״ל. ובכל הני אשמעינן דאע״ג דדמו לאיסור אין כאן ברכה בעבירה:",
+                "<b>והכותי.</b> מן העובדי כוכבים שהביא מלך אשור מכותא ומשאר ארצות ויושב אותם בערי שומרון, ונתגיירו מאימת האריות שהיו אוכלים בהם כמפורש בספר מלכים (ב יז), והיו שומרים תורה שבכתב, וכל מצוה שהחזיקו בה מדקדקים בה יותר מישראל, לפיכך היו מאמינים בהם בקצת המצות, עד שבדקו אחריהם ומצאו להם דמות יונה בראש הר גריזים שהיו עובדים אותה, ומאז עשאום כעובדי כוכבים גמורים לכל דבריהם, הלכך האידנא אין מזמנין על הכותי:",
+                "<b>אכל טבל.</b> דגן שלא נטלה ממנו תרומה ומעשרות קרוי טבל. ופירוש טבל טב לא ואין צריך לומר טבל דאורייתא, אלא אפילו טבל דרבנן כגון דגן שצמח בעציץ [שאינו נקוב] שאינו טבל אלא מדרבנן, אין מזמנין עליו:",
+                "<b>ומעשר ראשון שלא נטלה תרומתו.</b> לאו תרומת מעשר קאמר דהאי טבל גמור הוא, אלא כגון שהקדים לוי את הכהן בכרי לאחר שנתמרח והוקבע לתרומה מן התורה ונטל מעשר ראשון תחלה, ואחד מחמשים שבו היא ראויה לתרומה גדולה לכהן, וכל זמן שלא נתן ממנו תרומה גדולה זו אף על פי שהפריש תרומת מעשר אין מזמנין עליו, ואם היה מקדימו בשבלים קודם שתתמרח לא היה צריך להפריש תרומה גדולה כדכתבינן לעיל:",
+                "<b>ומעשר שני והקדש שלא נפדו.</b> א״צ לומר שלא נפדו כלל דהא מילתא דפשיטא היא, אלא שנפדו ולא נפדו כהלכתן, כגון שפדה מע״ש בגרוטאות של כסף או במטבע שאין עליו צורה, ורחמנא אמר (דברים י״ד:כ״ה) וצרת הכסף בדבר שיש בו צורה. והקדש שחללו ע״ג קרקע ולא פדאו בכסף, ורחמנא אמר ונתן את הכסף:",
+                "<b>והשמש שאכל פחות מכזית.</b> משנה שאינה צריכה היא, אלא איידי דהדר לרובא לצורך הדר נמי להא:",
+                "<b>ועובד כוכבים.</b> בגר שמל ולא טבל מיירי. ואשמעינן דכל כמה דלא טבל עובד כוכבים הוא, ולעולם אינו גר עד שימול ויטבול:"
+            ],
+            [
+                "<b>וקטנים אין מזמנין עליהם.</b> דוקא קטנים שאין יודעים למי מברכין, אבל קטן היודע למי מברכין מזמנין עליו. ואיכא מרבוותא דאמרי דלא אמרו קטן היודע למי מברכין מזמנין עליו אלא בבן שלש עשרה שנה ויום אחד שלא הביא שתי שערות והוא הנקרא קטן פורח אבל בבציר מהכי אין מזמנין עליו, ואפילו יודע למי מברכין. ובירושלמי מייתי הלכה למעשה דאין מזמנין על הקטן כלל עד שיגדל ויביא שתי שערות. ונשים מזמנות לעצמן ועבדים מזמנין לעצמן, אבל נשים עם עבדים לא משום פריצותא:",
+                "<b>עד כזית.</b> וכן הלכה, ולא כרבי יהודה דאמר עד כביצה:"
+            ],
+            [
+                "<b>בשלשה והוא אומר ברכו.</b> דהא בלאו דידיה איכא זימון, וכן כולם:",
+                "<b>אחד עשרה ואחד עשר רבוא.</b> הך רישא רבי עקיבא היא, דאמר מה מצינו בבית הכנסת משהגיעו לעשרה אין חילוק בין רבים למועטים הכא נמי אין חילוק:",
+                "<b>במאה אומר נברך לה׳ אלהינו.</b> הך סיפא כולה רבי יוסי הגלילי היא, דאמר לפי רוב הקהל הן מברכין שנאמר במקהלות ברכו אלהים. ופסק הלכה משלשה ועד עשרה, ואין עשרה בכלל, המברך אומר נברך שאכלנו משלו וכולן עונים ברוך שאכלנו משלו ובטובו חיינו. ועשרה או מעשרה ולמעלה המברך אומר נברך לאלהינו שאכלנו משלו, וכולן עונים ברוך אלהינו שאכלנו משלו ובטובו חיינו:",
+                "<b>רבי ישמעאל אומר ברכו את ה׳ המבורך.</b> והלכה כר׳ ישמעאל:"
+            ],
+            [
+                "<b>אינן רשאים ליחלק.</b> מכיון שחלה עליהם חובת זימון:",
+                "<b>וכן ארבעה וכן חמשה.</b> אין השלשה מזמנין לעצמן והיחיד יחלק מהן, דאיהו נמי אקבע בחובת זמון:",
+                "<b>ששה נחלקים.</b> כדי זמון לכאן וכדי זמון לכאן, עד עשרה, אבל י׳ אין נחלקים דאתחייבו להו בזמון שיש בו הזכרת השם, עד שיהיו עשרים, ואז יחלקו לשתי חבורות אם ירצו:"
+            ],
+            [
+                "<b>ואם לאו אלו מזמנין לעצמן.</b> ובזמן ששמש אחד משמש לשתי החבורות אף על פי שאין רואים אלו את אלו, השמש מצרפן:",
+                "<b>אין מברכין על היין.</b> בורא פרי הגפן:",
+                "<b>עד שיתן לתוכו מים.</b> לפי שהיה יינם חזק מאד ולא היה ראוי לשתייה בלא מים, הילכך אכתי לא אישתני למעליותא ולא זז מברכתו הראשונה ומברכין עליו בורא פרי העץ כענבים. ואין הלכה כרבי אליעזר:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו דברים.</b> מברך על היום. בתחלה קדוש היום ואח״כ מברך על היין בורא פרי הגפן, שתחלה קדש היום ואחר כך בא היין על השלחן בשביל היום, וכשם שקדם לכניסה כך קודם לברכה:",
+                "<b>מברך על היין.</b> תחלה, וה״ה למקדש על הפת, שהיין או הפת גורמים לקדוש היום שאם אין לו יין או פת לא יקדש:"
+            ],
+            [
+                "<b>בש״א נוטלין לידים ואחר כך מוזגין את הכוס.</b> שאם אתה אומר מוזגין את הכוס תחלה, גזרה שמא יטמאו משקים שנפלו באחורי הכוס מחמת הידים, שהידים קודם נטילה תורת שני לטומאה יש להן ומטמאים את המשקים להיות תחלה, ויחזרו המשקים ויטמאו את אחורי הכוס, שהמשקים שנטמאו מטמאים כלים מדרבנן, אלא שהקילו בטומאה זו שכלי שנטמאו אחוריו במשקים טמאים לא נטמא תוכו ולא ידיו ולא אוגנו, וסברי בית שמאי אסור להשתמש בכוס שאחוריו טמאות אע״פ שלא נטמא תוכו, גזרה שמא ינתזו נצוצות מתוכו על אחורי הכוס ויקבלו המשקין טומאה מחמת אחוריו ויטמאו את הידים. וכיון דאסור להשתמש בכלי שאחוריו טמאות נוטלין לידים תחלה ואח״כ מוזגין את הכוס, כדי שלא יקבלו המשקים שאחורי הכלי טומאה מחמת ידים ונמצאו אחורי הכלי טמאים מחמת אותן משקים ומשתמש בו באיסור. ובית הלל סברי אין אסור להשתמש בכלי שאחוריו טמאות, הלכך מוזגים את הכוס תחלה ושותים אותו ואח״כ נוטלין לידים, שאם אתה אומר נוטלין לידים תחלה ואח״כ מוזגים את הכוס גזירה שמא יהיו אחורי הכוס טמאים, שמותר להשתמש בכלי שאחוריו טמאים, ולא יהיו ידיו נגובות יפה ויטמאו אחורי הכלי המשקין שבידיו, ואותן משקין שנעשו תחלה יחזרו ויטמאו את הידים ונמצא אוכל בידים מסואבות:  "
+            ],
+            [
+                "<b>מקנח ידיו במפה.</b> מנטילת מים ראשונים, ומניחה על השלחן ומקנח בה ידיו תמיד מזוהמת התבשיל, ולא יניחנה על הכסת שהוא יושב בה גזירה שמא יהיה הכסת ראשון לטומאה ויהיה משקה טופח במפה מחמת נגוב הידים ואותו משקה כשנוגע בכסת נעשה ראשון דלעולם המשקים נעשות תחלה וחוזר ומטמא את הידים כשמקנח בה תמיד בתוך הסעודה. אבל בשלחן ליכא למגזר הכי שאסור להשתמש בשלחן שהוא שני לטומאה. ובית הלל סברי מותר להשתמש בשלחן שהוא שני לטומאה, הלכך לא יניח המפה על השלחן שמא יטמאו המשקים שבמפה מחמת השלחן ויחזרו ויטמאו את האוכלים, ואם יניחנה על הכסת אין לחוש כי אם שמא יטמאו ידיו, מוטב שיטמאו ידים שאין להם עיקר מן התורה, דאין נטילת ידים לחולין מן התורה, ולא יטמאו אוכלים שיש להם עיקר מן התורה דראשון עושה שני בחולין מן התורה:"
+            ],
+            [
+                "<b>בית שמאי אומרים מכבדין את הבית.</b> מקום שאכלו שם מכבדים אותו משיורי אוכלים שנתפררו עליו ואח״כ נוטלים לידים מים אחרונים. דפעמים שהשמש עם הארץ ומניח הפירורים שיש בהם כזית, ואם אתה אומר נוטלים לידים תחלה נמצא אתה מפסיד את האוכלים שמים אחרונים נתזים עליהם ונמאסים. ובית הלל סברי אסור להשתמש בשמש עם הארץ, ושמש תלמיד חכם אינו מניח פירורים שיש בהן כזית אלא מסיר אותם, ואם נתזים המים על גבי פירורים שאין בהם כזית אין בכך כלום דפירורים שאין בהם כזית מותר לאבדן ביד. והלכה כבית שמאי בזה שמותר להשתמש בשמש עם הארץ:"
+            ],
+            [
+                "<b>נר ומזון.</b> מי שאכל בשבת במנחה וחשכה לו ועדיין לא גמר סעודתו ואין לו יין אלא שיעור [כוס] אחד. בית שמאי אומרים נר ומזון בשמים והבדלה. דכולי עלמא הבדלה בסוף, דאפוקי יומא מאחרינן ליה כי היכי דלא ליהוי עליה כמשאוי. לא נחלקו אלא על הנר ועל הבשמים, דבית שמאי אומרים נר ומזון ואח״כ בשמים, ובית הלל אומרים נר ובשמים כי הדדי, דברכות שאנו יכולים לעשותם דלא מיחזי כמשאוי כגון נר ובשמים מקדמינן להו לברכת המזון:",
+                "<b>בית שמאי אומרים שברא מאור האש.</b> שברא דמשמע לשעבר ולא בורא דמשמע להבא. ",
+                "<b>מאור האש</b> ולא מאורי האש, דחדא נהורא איכא בנורא:",
+                "<b>ובית הלל אומרים בורא.</b> נמי משמע לשעבר:",
+                "<b>מאורי האש.</b> שהרבה גוונים יש בשלהבת, אדומה לבנה וירקרוקת:"
+            ],
+            [
+                "<b>לא על הנר ולא על הבשמים של עובדי כוכבים.</b> נר משום דלא שבת שהעובד כוכבים עשה מלאכה לאורו וקיימא לן אור שלא שבת אין מברכין עליו הואיל ונעבדה בו עבירה. ובשמים של עובדי כוכבים בבשמים שהם במסבה שעובדי כוכבים מסובים בה לסעודה מיירי. והא דתנן בסיפא ולא על הנר ולא על הבשמים של עבודת כוכבים, מה טעם קאמר, מה טעם אין מברכין על בשמים של עובדי כוכבים לפי שסתם מסבת עובדי כוכבים לעבודת כוכבים ואין מברכין על בשמים של עבודת כוכבים:",
+                "<b>ולא על הנר של מתים.</b> דלא אתעביד לאורה אלא לכבוד בעלמא:",
+                "<b>ולא על בשמים של מתים.</b> דלעבורי ריחא עבידי:",
+                "<b>ולא על נר ובשמים.</b> דעבודת כוכבים, לפי שאסורין בהנאה:",
+                "<b>עד שיאותו לאורו.</b> שיהנו מאורו, ולא שיהנו ממש אלא שקרוב לו כל כך שיוכל ליהנות אם ירצה:"
+            ],
+            [
+                "<b>שיתעכל המזון שבמעיו.</b> כל זמן שאינו רעב מחמת אותה האכילה הוא סימן שלא נתעכל המזון. ודוקא בשכח אמרי בית הלל דאינו חוזר, אבל במזיד דברי הכל יחזור למקומו ויברך:"
+            ],
+            [
+                "<b>מברך על היין ואחר כך מברך על המזון.</b> שאין ברכת המזון טעונה כוס. וב״ה סברי ברכת המזון טעונה כוס:",
+                "<b>עונין אמן אחר ישראל המברך.</b> ואף על פי שלא שמע הזכרת השם אלא סוף הברכה דמסתמא לשמים ברך:",
+                "<b>אלא אם כן שמע כל הברכה.</b> שמא ברך להר גריזים:"
+            ]
+        ],
+        [
+            [
+                "<b>הרואה מקום שנעשו בו ניסים.</b> כגון מעברות ים סוף ונחלי ארנון ומעברות הירדן ואבן שישב עליה משה ע״ה כשעשה מלחמה בעמלק ודומיהן. ואניסא דרבים כגון הני דאמרינן מחייבי כ״ע לברוכי, אבל אניסא דיחיד כגון הרואה מקום שנעשה לו בו נס איהו חייב לברוכי ברוך שעשה לי נס במקום הזה ובנו ובן בנו חייבים לברך ברוך שעשה נס לאבותי במקום הזה. וכל הני ברכות דמתניתין בעו הזכרת שם ומלכות דכל ברכה שאין בה הזכרת השם ומלכות אינה ברכה:"
+            ],
+            [
+                "<b>זיקים.</b> כוכב הנראה כמו שפותח הרקיע ויורה כחץ ממקום למקום. אי נמי כוכב שנראה כמו שיש לו זנב ארוך:",
+                "<b>זועות.</b> שהארץ מזדעזעת ורועשת:",
+                "<b>רעמים.</b> קול הנשמע ברקיע מעננים ששופכים מים מזה לזה, כמה דתימא (ירמיה נא) לקול תתו המון מים בשמים:",
+                "<b>ועל הרוחות.</b> שבאים בסערה וזעף, ואינם מצויות אלא לפרקים:",
+                "<b>ברוך שכחו מלא עולם.</b> ואי בעי מברך ברוך עושה מעשה בראשית שכל אלו מעשה בראשית הם דכתיב (תהלים קלה) ברקים למטר עשה, אבל על ההרים ועל הגבעות וכו׳ אומר עושה מעשה בראשית דוקא דלא מצי לברוכי עלייהו שכחו מלא עולם שאינן נראים ברוב העולם אלא כל אחד ואחד במקומו:",
+                "<b>הים הגדול.</b> ים אוקינוס שמקיף העולם:",
+                "<b>ברוך שעשה את הים הגדול.</b> שמתוך גדלו וחשיבותו קובע ברכה לעצמו:",
+                "<b>לפרקים.</b> משלשים יום לשלשים יום:",
+                "<b>על הגשמים וכו׳</b> מברך הטוב והמטיב, והוא דאית ליה ארעא בשותפות עם אחריני דהכי משמע הטוב והמטיב הטוב לדידיה והמטיב לאחריני, אבל כי לית ליה ארעא כלל אומר מודים אנחנו לך ה׳ אלהינו על כל טיפה וטיפה שהורדת לנו וכו׳. ואם יש לו קרקע לבדו מברך שהחיינו:"
+            ],
+            [
+                "<b>בנה בית חדש וקנה כלים חדשים.</b> בין יש לו כיוצא בהן בין אין לו כיוצא בהן מברך שהחיינו:",
+                "<b>על הרעה מעין הטובה.</b> מפרש בגמרא כגון שצפו מים על ארצו ושטפו תבואתו של שנה זו, אע״פ שרוו המים פני האדמה ונעשית שדהו משובחת לשנים הבאות השתא מיהא רעה היא ומברך דיין האמת:",
+                "<b>ועל הטובה מעין הרעה.</b> כגון דאשכח מציאה, אע״ג דרעה היא דאי שמע בה מלכא חובטו במכות ויסורין ושקיל לה מיניה השתא מיהא טובה היא ומברך הטוב והמטיב:",
+                "<b>הצועק לשעבר.</b> המתפלל על מה שכבר היה הרי זו תפלת שוא, דמאי דהוה הוה:"
+            ],
+            [
+                "<b>שתים בכניסתו ושתים ביציאתו.</b> בכניסתו אומר שתכניסני לכרך זה לשלום, נכנס אומר מודה אני לפניך שהכנסתני לכרך זה לשלום הרי (זה) שתים בכניסתו. בקש לצאת אומר שתוציאני מכרך זה לשלום, לאחר שיצא אומר מודה אני לפניך שהוצאתני מכרך זה לשלום וכל כך למה מפני שצריך שיתן אדם הודאה לבוראו על מה שעבר עליו מן הטוב ויתפלל על העתיד שתבא לו טובה:"
+            ],
+            [
+                "<b>חייב אדם לברך על הרעה.</b> כשמברך דיין האמת על הרעה, חייב לברך בשמחה ובלב טוב כשם שמברך בשמחה הטוב והמטיב על הטובה:",
+                "<b>דבר אחר בכל מאדך.</b> בכל מדות המדודות לך בין מדה טובה בין מדת פורענות:",
+                "<b>לא יקל אדם ראשו.</b> לא ינהג קלות ראש:",
+                "<b>כנגד שער המזרח.</b> חוץ להר הבית אשר בחומה הנמוכה אשר לרגלי הבית למזרח, לפי שהוא מכוון, שכל השערים מכוונים זה, כנגד זה שער מזרח שער עזרת נשים ושער עזרת ישראל ופתח האולם וההיכל ובית קדש הקדשים בימי בית ראשון:",
+                "<b>באפונדתו.</b> אזור חלול שנותנים בו מעות. פירוש אחר בגד שלובש על בשרו לקבל הזיעה שלא לטנף שאר בגדים, וגנאי לאדם לצאת באותו בגד לבדו:",
+                "<b>קפנדריא.</b> ליכנס בפתח זה ולצאת בפתח שכנגדו כדי לקצר הלוכו דרך שם. ולשון קפנדריא אדמקיפנא דרי אעול בהא, כלומר בעוד שאני צריך להקיף שורות של בתים אקצר מהלכי ואכנס דרך כאן:",
+                "<b>ורקיקה.</b> אסורה בהר הבית:",
+                "<b>מקל וחומר.</b> ממנעל, ומה מנעל שאינו דרך בזיון אסור, רקיקה שהיא דרך בזיון לא כל שכן:",
+                "<b>כל חותמי ברכות שבמקדש.</b> המברך אומר בסוף כל ברכה ברוך ה׳ אלהי ישראל מן העולם ועד העולם חונן הדעת וכן בכולם, והעונין אומרים ברוך שם כבוד מלכותו לעולם ועד. שאין עונין אמן אחר כל ברכה שבמקדש, דכתיב בעזרא (נחמיה ט) קומו ברכו את ה׳ אלהיכם מן העולם עד העולם, ואומר אח״כ ויברכו שם כבודך, כלומר שעונים ברוך שם כבוד מלכותו לע״ו. ואשמעינן הכא דבמקדש ראשון לא היו אומרים אלא ברוך אלהי ישראל מן העולם ולא יותר ולא היו אומרים ועד העולם:",
+                "<b>משקלקלו המינים.</b> שאין מאמינים בתחיית המתים ואמרו אין עולם אלא זה, התקינו עזרא ובית דינו שיהו אומרים מן העולם ועד העולם לומר ששני עולמות יש, העולם הזה והעולם הבא, להוציא מלב המינים שכופרים בתחיית המתים:",
+                "<b>שיהא אדם שואל בשלום חבירו בשם.</b> בשמו של הקדוש ברוך הוא, ולא אמרינן מזלזל הוא בכבודו של מקום בשביל כבוד הבריות להוציא שם שמים עליו, ולמדו מבועז שאמר לקוצרים ה׳ עמכם, וכי תימא בעז מדעתיה דנפשיה קעבד ולא גמרינן מיניה, תא שמע מן המלאך שאמר לגדעון ה׳ עמך גבור החיל, וכי תימא לא שאל המלאך בשלום גדעון, ולא ברכו, אלא בשליחותו של מקום הודיעו שהשכינה עמו, ולא גמרינן מיניה, תא שמע ואומר אל תבוז כי זקנה אמך, אל תבוז את בעז לומר שמדעתו עשה אלא למוד מזקני אומתך כי יש לו על מי להסמך שנאמר עת לעשות לה׳ הפרו תורתך:",
+                "<b>רבי נתן אומר הפרו תורתך.</b> פעמים שמבטלים דברי תורה כדי לעשות לה׳, אף זה המתכוין לשאול בשלום חברו, וזהו רצונו של מקום שנאמר (תהילים ל״ד:ט״ו) בקש שלום ורדפהו, מותר להפר תורה ולעשות דבר הנראה אסור:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה ברכות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json

@@ -0,0 +1,231 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Bikkurim",
+    "versionSource": "http://sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה ביכורים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "יש מביאין בכורים וקורין – The Biblical text of the First Fruits, from “My father was a fugitive Aramean” (Deuteronomy 26:5) until the end of the portion.",
+                "והבריך לתוך של יחיד – He dug a hole and hid a young shoot of a tree in it and covered it with dust, and he removed the head of the young shoot into the field of his neighbor or in the public domain. And similarly, if the plant was standing in [the field of] his friend or in the public domain, and he removed the head of the young shoot into his own [field], he does not bring [the First Fruits] as it is explained shortly, because all the growth was not from his land.",
+                "ודרך היחיד או דרך הרבים באמצע – such as [the cases] that he has two gardens from the two sides of the roads, he does not bring [the First Fruits], since all the growth was not from his land.",
+                "כזה מביא – since he has permission to do this, that it is permitted to make a cavity under the public domain and that does not do damage to the public area at all. As we read (Deuteronomy 28:11): “[and the produce of] your soil [in the land that the LORD swore to your fathers to assign to you].” But nevertheless, Rabbi Yehuda holds that even though one brings [the First Fruit] but does not recite the passage (Deuteronomy chapter 26:5-10). But the Halakah does not follow [the opinion of] Rabbi Yehuda."
+            ],
+            [
+                "האריסין – who receives the field [for personal use] for one-half, one third or one-fourth [of the produce].",
+                "חכירות – receives the field [for personal use] for a fixed amount – so-and-many Kor per year, whether it [the field] produces a lot or whether it [the field] produces a little.",
+                "סקריקון – someone who murders people – and he [the owner of fields] gives him land in order that he not kill him; and the word סקריקון/Sikrikon – [is an acronym which] comes from “Take this land and leave me [alone]. And even though he gives [it] to him for temporarily, he does not renounce [his ownership] over it, as he holds that today he takes it [away], but tomorrow, I will make a claim against him in court."
+            ],
+            [
+                "אלא משבעת המינין – As it is written (Deuteronomy 26:2), “And you shall take some of every first fruit of the soil,” and not all of the first [fruit], for all of the fruits are not required for [the ceremony of] First Fruits, other than the seven species through the land of Israel is praised: wheat, barley, [vines, figs, and pomegranates, olives and honey – see Deuteronomy 8:8]; and [the] honey [referred to] is the honey of the date-palm.",
+                "מתמרים שבהרים ופירות שבעמקים – because they are inferior [in quality]",
+                "ולא מזיתי שמן שאינם מן המובחר – as it is written, (,Deuteronomy 8:8), “a land of olive trees and honey”; olives fit for storage (medium size – see Mishnah Kelim 17:8), upon which rain comes and stores up its oil in it (i.e., does not let it trickle out) and It is the best and praiseworthy.",
+                "אין מביאין בכורים קודם לעצרת – The two loaves that we bring on Shavuot are called “Bikkurim”/First Fruits, and these permit [the usage] of new grain in the Temple."
+            ],
+            [
+                "שאינו יכול לומר \"אשר נשבע לאבותינו לתת לנו\" – Since his ancestors were not from Israel and converts did not take a portion in the land. But Maimonides wrote that the Halakha is not like this Mishnah; rather, the convert brings [the First Fruits] and recites [Deuteronomy 26:5-10] and is able to say, “to our fathers to assign us” (Deuteronomy 26:3), because the Land was given to Abraham and he was the father of converts, as he was for Israel, as it states (Genesis 17:5): “for I make you the father of a multitude of nations.” But we [the Rabbis] expound upon it {Berakhot 13a): “In the past, you were the father of Aram; now you are the father of the entire world.” And similarly, when he [the convert] prays, whether on his own or in the synagogue, he says, “the God of our fathers” even if his mother was not an Israelite."
+            ],
+            [
+                "לא תנשא לכהונה – As it is written in Ezekiel (44:22): “…they may marry only virgins of the stock of Israel.” And when her mother is from the seed of Israel, we call her, “from the stock of Israel,” for it implies even a part of the [stock] of Israel, and the law follows ab initio according to Rabbi Eliezer ben Yaakov, but de facto, if he married [a divorcee or a widow], we don’t remove the wife from him, and her children are valid even to become High Priests.",
+                "האפוטרופוס – who is appointed over the orphans, whether the Jewish court appointed him or the father of the orphans appointed him. אפוטרופוס – The father of the minors. In the language of the Romans, we call the father PATER and the Minors are called POS.",
+                "והשליח – that harvest them from the beginning to send them by the hand of another, then he is able to send them, but if he harvest them to being them in himself, he cannot send them via an agent, for all First Fruits that appear for the recitation [of the Biblical verses] , are not given other than through recitation of [the Biblical verses – Deuteronomy 26:5-10].",
+                "והאשה – but if she has a husband, her husband brings [the First Fruits] and recites [Deuteronomy 26:5-10], as it is written (Deuteronomy 26:11): “that the LORD your God has bestowed upon you and your household,” teaching that a man brings the First Fruits of his wife and recites {Deuteronomy 26:5-10).",
+                "שאין יכולין לומר \"אשר נתת לי\" – for land was not apportioned for females, as it is written (Numbers 26:54): “…Each/איש is to be assigned its share [according to its enrollment],” until it will be definitely be a man."
+            ],
+            [
+                "מביא ואינו קורא – It is doubtful to the first Teacher [of our Mishnah] if he purchased the land or not,=; therefore, it is doubtful that he brings [the First Fruits] and he does not recite [the formula] {Deuteronomy 26:5-10) when there is a doubt. And specifically [referring to] two trees, but concerning three trees, everyone admits that he brought the land and that he brings [the First Fruits] and recites [the formula]. (Deuteronomy 26:5-10), as is taught at the end of this chapter.",
+                "רבי מאיר אומר: מביא וקורא – For he thinks that a person who purchases two trees also purchased the land that is underneath them and outside of them as far as the light and his basket, and the Halakha is not according to Rabbi Meir.",
+                "יבש המעין – If the tree is alive and growing from it.",
+                "נקצץ האילן – And it became dry and was cut prior to separating out the First Fruits. But if he first separated out the First Fruits, since they appeared [ready] for the reading (of Deuteronomy 26:5-10), and it was postponed, the fruit will rot.",
+                "ר' יהודה אומר: מביא וקורא – Since the land exists, we don’t worry about the tree. And the Halakha is not according to Rabbi Yehuda.",
+                "מן החג ועד חנוכה מביא ואינו קורא – As is it written in the portion of the First Fruits (Deuteronomy 26:11): “And you shall enjoy, [together with the Levite and the stranger in your midst], all the bounty that LORD your God has bestowed upon you and your household.” There is no recitation [of the First Fruits formula] other than at the time of joy – from Shavuot up until The Festival (Sukkot), when a person collects his grain and fruits and rejoices in them. From Sukkot and onwards, even though much fruit is collected until Hanukkah, nevertheless, the “rejoicing” of that year has already been completed during Sukkot. Therefore, he rings the fruit, but does not recite [the First Fruit passage], and from Hanukkah onwards, he does not bring [the First Fruits] at all, as it is written (Deuteronomy 26:2): “…which you harvest from the land that the LORD your God is giving you…” All the while that they are found on the land [they bring], and until Hanukkah they are found [on the land].",
+                "ר\"י אומר: מביא וקורא – For he (Rabbi Yehuda) does not expound on “and you shall enjoy” (Deuteronomy 26:11), at the time of enjoying/rejoicing. And the Halakha does not follow the opinion of Rabbi Yehuda."
+            ],
+            [
+                "והשני מאותו המין אינו מביא – The individual who purchases the field does not bring First Fruits from the same field, from the same seed/species that the seller had brought from, as it is written (Deuteronomy 26:3): “…I acknowledge this day [before the LORD your God that I have entered the land].” One time a person acknowledges, but he does not acknowledge twice.",
+                "ר\"י אומר: אף מאותו המין מביא וקורא – That which we said that one time a person acknowledges, but he does not acknowledge twice, these words concern one individual, but with two people, he acknowledges and then [the other] acknowledges again. But the Halakha does not follow Rabbi Yehuda."
+            ],
+            [
+                "נמקו – to be rotted and decayed, such as (Leviticus 26:39): “they shall be heartsick [over the iniquities of their fathers].”",
+                "נבזזו – they were stolen from him, such as (Deuteronomy 2:35): “We retained as booty [the cattle and the spoil of the cities that we captured].”",
+                "אין חייבין עליהם חומש – A foreigner (i.e. non-Kohen) who ate of them does not pay the additional fifth. But this Mishnah is that of an individual opinion and is not the Halakha, but the Halakha is that they are obligated to pay the additional fifth.",
+                "נטמאו בעזרה נופץ ואינו קורא – which is our reading, that is to say, to empty and pour out the fruit from the basket since they have become defiled. But the basket is given to the Kohen, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in front of the altar of the LORD your God].” There are times when the Kohen takes nothing other than the basket. But he is not obligated to bring other First Fruits in their place, for since they came to the Temple Mount , they are not obligated any further surety."
+            ],
+            [
+                "הרי שהביא ממין אחד וקרא – It was not necessary other than for Rabbi Yehuda who said above (in Mishnah 7) that he recites the formula (Deuteronomy 26:5-10 and then recites it again [when it is resubmitted], which comes to teach us that one person does not recite the formula (ibid.) and then recite it again [when it is resubmitted]."
+            ],
+            [
+                "הכי גרסינן: מפירות שבהרים ומתמרות שבעמקים ומזיתי שמן מעבר לירדן. ר\"י הגלילי אומר: אין מביאין בכורים מעבר הירדן שאינה ארץ זבת חלב ודבש – And this is its explanation: Fruit that is in the mountains is more tasty than fruit in the valleys. Therefore, we bring First Fruits from fruit that is in the mountains. But the date-palms are the reverse of this, as the date-palms in the valleys are fuller than honey and are more desirable than the date-palms is the honey within them, for the Torah called the date-palms “honey”; therefore, we bring First Fruits from the date-palms in the valleys and not from the mountains.",
+                "ומזיתי שמן – from olives that produce oil.",
+                "מעבר הירדן – From the fruit of the other side of the Jordan [River Valley] , we also bring First Fruits, even though they are not from “a land flowing with milk and honey.” And since the Holy One, blessed be He gave it to Israel, we call it, “the fruit of the land that the LORD has given me.” And Rabbi Yosi HaG’lili disputes this and says that we don’t bring First Fruits from the other side of the Jordan River. And the Halakha does not follow Rabbi Yosi HaG’lili."
+            ],
+            [
+                "הקונה שלשה אילנות – undefined, and it doesn’t explain if he purchased the land [as well] or not.",
+                "מביא וקורא – as is undefined. If he purchased the land under them and outside of them, but less than three trees undefined, he did not purchase the land. But Rabbi Meir disputes this and says that even [if he purchased] two trees, he also purchased the land [underneath]. But the Halakha does not follow Rabbi Meir.",
+                "אף בעלי אריסות וחכירות מביאין וקוראין – For Rabbi Yehuda holds that tenant who tills the owner’s ground for a certain share {percentage) in the produce and a tenant farmer who pays the landlord a certain rent in kind (whether the year is a good one or not, fiscally), there is purchase of the land as if he has a portion in it. But the Halakha does not follow Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "התרומה והבכורים חייבין עליהן מיתה – A foreigner (i.e., non-Kohen/priest) who willfully eats them (i.e., the heave offering and the first-fruit offerings) are liable to death at the hands of heaven, as it is written regarding the heave offering (Leviticus 22:9): “[They shall keep My charge, lest they incur guilt thereby] and die for it, having committed profanation: [I the LORD consecrate them].” And “First-Fruits” are called/referred to as Terumah, “the Terumah of your hands” are the First Fruits, as it says concerning them (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in from pf the altar of the LORD your God.”",
+                "וחומש – He (i.e., the foreigner/non-Kohen) who eats of them inadvertently pays the principal amount to the owners and the additional fifth to any Kohen that he desires.",
+                "ואסורים לזרים – it is taught [in the Mishnah] for no reason, for since they (i.e., the non-Kohen who partakes of these) are liable for the death penalty [if eaten willfully] and the payment of the additional fifth [in addition to the principal if eaten inadvertently], it is obvious that it is forbidden to foreigners (i.e., non-Kohanim). And for Rabbi Yehuda who stated that half the legal size is forbidden from the Torah, we have found [worthy] to say that is taught in the Mishnah “forbidden to non-Kohanim/foreigners” for half the legal size – that this is forbidden from the Torah, and there is no death [penalty] or [payment of] the additional fifth.",
+                "",
+                "ועולים באחד ומאה – If it got mixed with one-hundred parts of unconsecrated things.",
+                "וטעונים רחיצת ידים – A Kohen who wishes to touch them must first [ritually] wash his hands , for one’s unknown hands (i.e., if they are defiled or not) invalidate the Terumah/heave-offering and First Fruits are also called/referred to as Terumah.",
+                "והערב שמש – An impure person (i.e., in this case, a Kohen), who ritually immersed himself cannot partake of the Terumah until sunset, as it is written (Leviticus 22:7): ‘As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations [for they are his food].” And same law applies to the First Fruits.",
+                "משא\"כ במעשר – which is permitted to foreigners (i.e., non-Kohanim). But it is forbidden to purchase with the monetary value of the Second Tithe/Ma’aser Sheni an impure animal or slaves and land, and it is made void with a majority of it where there is not an act that makes it permissible. But he who touches it does not require the ritual washing of the hands, and it does not require [waiting until] sunset for we have said: He may immerse and come up and eat the Second Tithe."
+            ],
+            [
+                "הבאת מקום – to bring them (Ma’aser Sheni and Bikkurim) to Jerusalem, as it is written (Deuteronomy 12:6): “And there you are to bring your burnt offerings and other sacrifices, your tithes and contributions…”And they [i.e., the Rabbis] expound that “contributions”/תרומת ידכם are First Fruits.",
+                "וטעונים וידוי – Regarding [Second and Poor] Tithes, it is written (Deuteronomy 26:13): “You shall declare before the LORD your God: ‘I have cleared out the consecrated portion from the house’..” and regarding First Fruits, it is written (Deuteronomy 26:5): “You shall then recite as follows before the LORD your God: ‘My father was a fugitive Aramean’.…” And even though the heave offering (of consecrated foodstuffs) also requires confession as we say (Deuteronomy 26:13): “and I have given it to the Levite, [the stranger, the fatherless and the widow]…”, this is the heave offering/consecrated food [for the Kohen] and the contribution of tithes [by the Levite for the Kohen]. However, However, the [second] tithe and First Fruits are separate tithes, or First Fruits alone require confession, and the heave offering/consecrated food for the Kohen if he only has the heave offering, it does not require confession.",
+                "ואסורין לעונן – Regarding the [Second] tithe, it is written (Deuteronomy 26:14): “I have not eaten of iot while in mourning,” and regarding First Fruits, it is states (Deuteronomy 26:11): “And you shall rejoice, [together with the Levite and the stranger in your midst]…” which teaches that these are forbidden to someone in mourning (literally, someone whose dead lies before them, as yet unburied).",
+                "ורבי שמעון מתיר – [Rabbi Shimon permits] First Fruits [to a Kohen] in mourning, for they are called “heave offerings/consecrated food” by the Torah and heave offerings are permitted to someone in mourning.",
+                "וחייבים בביעור – to remove them out of existence from the world at the end of three years, as it is written in the portion of the [Second] tithe (Deuteronomy 26:13): “I have removed the consecrated portion from the house” and implying also First Fruits, since it is written, “the consecrated portion”. The higher level of sanctity is the First Fruits, which were mentioned in the portion above it.",
+                "ור\"ש פוטר – [Rabbi Shimon exempts] First Fruits from the [commandment of] removal, but they should be given to the Kohen, since they are called “Terumah” by the Torah and there is no need to remove Terumah/heave-offering from the world.",
+                "ואסורים – Second Tithe and First Fruits that were combined with profane foods prohibit the mixture in any amount, and are not neutralized in one against one hundred.",
+                "מלאכול בירושלים – that is to say, if the Second Tithe or the First Fruits became combined while they were still within Jerusalem, then this combination becomes forbidden in any amount from eating it in the designation of non-sacred food, because this is a thing (sacrificial object) which requires an act to make it permissible since one can eat the entire mixture in its place. But the Second Tithe and First Fruits which were combined with non-sacred food outside of Jerusalem do not prohibit in any amount, since one needs to make an effort to bring them up [to Jerusalem, but they are not called a thing which requires an act to make them permissible.",
+                "וגידוליהם אסורים – The mixture of [Second] Tithe and First Fruits which were sown, planted and grown these mature plants are forbidden to be eaten in the status of non-sacred food,, if they had been sown and grown in Jerusalem, and they are forbidden their mixture in any amount since one can they can be consumed in their place.",
+                "אף לזרים ולבהמה – Second Tithe and First Fruits where we forbid their combination in any amount and their growth also is forbidden, and is forbidden [as well] even for foreigners (i.e. non-Kohanim) and cattle. If [we are dealing with] First Fruits, their combination is forbidden to foreigners and if [we are dealing with] [Second] Tithe, their combination is forbidden for cattle, that is not say specifically regarding the matter of it being eaten outside of Jerusalem which is forbidden in any amount, for that matter we consider a thing which requires an act to make them permissible for one can consume them in their place in Jerusalem, and even in one-thousand parts is not neutralized. But to prohibit this mixture to foreigners (i.e. non-Kohanim) and cattle, for the prohibition of foreigners an cattle have nothing that will make it permissible. You might think that I should say that they would not prohibit the",
+                "mixture in any amount, therefore, it comes to teach us that since this mixture carries the name “First Fruits” and “[Second] Tithe,” which prohibits eating them outside of Jerusalem, regarding this matter, applies the prohibition for foreigners to eat them if they are First Fruits, or for cattle if it is [Second] Tithe.",
+                "ור' שמעון מתיר – This refers only to their growth, for he thinks that they are nullified, but regarding the mixture itself, Rabbi Shimon admits [that it is permitted]. But the Halakha is not according to Rabbi Shimon for this entire Mishnah."
+            ],
+            [
+                "אוסרין את הגורן – It is prohibited to eat from the grain in the threshing floor/granary until the heave-offering/sacred donations to the Kohen and tithes are separated out but First Fruits do not prohibit [the granary].",
+                "ויש להן שיעור – The heave-offering/sacred-donation to the Kohanim have a Rabbinically [determined] minimal measure which is one-fiftieth (2%), but First Fruits lack a minimal measure, even Rabbinically.",
+                "ונוהגים בכל הפירות – Rabbinically, but First Fruits may only come from the seven species (Deuteronomy 8:8 – i.e., wheat, barley, wine, figs, pomegranates, olives and honey).",
+                "בפני הבית ושלא בפני הבית – But Bikkurim are in effect only when the Temple exists, as it is written regarding them (Deuteronomy 26:4): “[The priest shall take the basket from your hand] and set it down in front of the altar of the LORD your God.” If there is no altar, there are no “First Fruits.”",
+                "ובאריסות ובחכירות וכו' – It is explained above at the beginning of the first chapter of Bikkurim (Mishnah 2), for the First Fruits do not come other than from someone whose field is legally his, as it is written (Exodus 23:19): “The choice first fruits of your soil [you shall bring to the house of the LORD your God.”"
+            ],
+            [
+                "נקנים במחובר לקרקע – As it is written (Numbers 18:13): “The first fruits of everything in their land [that they bring to the LORD, shall be yours; everyone of your household who is clean may eat them].” At the time when they are attached [to the ground] in their land they are “First Fruits,” and such is taught in the Mishnah (Chapter 3, Mishnah 1) further on, “A person goes down into his field, etc. and ties it with bulrushes/reed-grass and says: ‘Behold these are First Fruits’.”",
+                "ועושה אדם כל שדהו בכורים – as it is written (Numbers 18:13): “The first fruits of everything [in their land]…”",
+                "וטעונים קרבן – It is stated with regard to First Fruits: “joy” [as written in Deuteronomy 26:11): “And you shall enjoy (literally, “you shall rejoice”),[together with the Levite and the stranger in your midst…].” And it states further on (Deuteronomy 27:7): “And you shall sacrifice there offerings of well-being and eat them, rejoicing before the LORD your God.” Just as there (Deuteronomy 27:7), [it speaks about] offerings of well-being, so too here (Deuteronomy 26:11).",
+                "ושיר – It is stated here (Deuteronomy 26:11): “You shall enjoy…all the bounty” and it is stated further on (Ezekiel 33:32): “[To them you are just] a singer of bawdy songs, who has a sweet voice and plays skillfully; [they hear your words , but will not obey them].”",
+                "ותנופה – It is written here (Deuteronomy 26:4): “The priest shall take the basket from your hand;” and it is written there (Leviticus 7:30): “His own hands shall present the LORD’s offerings by fire. [He shall present the fat with the breast, the breast to be elevated as an elevation offering before the LORD].” Just as there is an elevation offering, so also here an elevation offering.",
+                "ולינה – It will stay over in Jerusalem the entire night after the day that he brought the First Fruits, as it is written (Deuteronomy 16:7): “[You shall cook and eat it at the place that the LORD your God will choose;] and in the morning you may start back on your journey home.” Therefore all “starting back” that you do only take place in the morning."
+            ],
+            [
+                "נטלת מן הטהור על הטמא – For behold, the heave-offering/sacred donations [for a Kohen] are not taken from that which is pure/clean from that which is unclean/impure which is the reason that we require that which is close-by, and we are concerned that perhaps they are not close-by, for there is doubt that perhaps the pure came in contact with the impure. And this is the reason that we say here that the heave-offering/sacred donations is not taken from a mass which is not in close neighborhood of those products which are to be redeemed.",
+                "ויש לה שיעור כתרומה – For the Sages gave a [minimum] measure for the heave-offering/Terumah – two out of one-hundred."
+            ],
+            [
+                "שוה לאילן – that we “go” (i.e. determine it) following the formation of fruits or leaves. For we count [the] three [years towards] “Orlah”/being uncircumcised fruit (i.e., fruit-trees of the first three years) from the time when its leaves/fruit form, and similarly for that which is in its fourth year (which was carried to Jerusalem to be eaten there). And similarly for the seventh year produce, for its fruit/leaves formed in the sixth year and were completed in the seventh year, it is permissible [to eat from them]. But nevertheless, it is exempt from tithing, for concerning [the laws of] tithing, we follow after harvesting like the laws of vegetation, and since it is harvested in the seventh year, it is exempt from tithing."
+            ],
+            [
+                "דם מהלכי שתים – which is the blood of a human being, like the blood of the slain",
+                "להכשיר את הזרעים – to be susceptible to become defiled such as the blood of cattle, as it is written concerning it (Deuteronomy 12:24): “You must not partake of it; you must pour it out on the ground like water.”",
+                "ודם השרץ – that is to say, that the blood of those walking on two legs (i.e., human beings) is equivalent to the blood of unclean reptiles/moving creatures, which concerning them we are not liable because of the [prohibition of] blood. But specifically, if they warned him concerning [the] blood, we are not liable for the blood of unclean reptiles but if they warned him on account of the unclean reptiles, he is flogged since the blood of unclean reptiles is like its flesh."
+            ],
+            [
+                "כוי – The Sages of Israel disputed on [what this is]; there are those who say that a כוי – is a forest ram; and there are those who say that it is [the offspring of] a he-goat [that copulated] with a female gazelle; and there are those who say that it is a [unique] creature unto itself. But the Sages did not decide if it is a beast of chase/deer or cattle."
+            ],
+            [
+                "טעון כיסוי כדם חיה – As a stringency’ and we do not recite a blessing on the act of covering with ashes the blood of killed animals, since it is a matter of doubt.",
+                "ואין שוחטין אותו ביום טוב – Since it is prohibited to cover its blood, even though the ashes of the portable stove are ready for him; they are ready/prepared for something definitive, but not something doubtful.",
+                "בטומאת נבילה בחיה – For the fat of a pure cattle is pure, as we derive from “Fat from animals that died or were torn by beasts may be put to any use, but you must not eat it” (Leviticus 7:24). And because it is it is doubtfully cattle and its fat is pure; it is doubtfully a deer/beast of chase, and its fat is impure, therefore, its impurity is doubtful.",
+                "ואין פודין בו פטר חמור – lest it is an animal of chase/deer and the Torah stated (Exodus 34:20): “Burt the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck].” But this is doubtful whether it is a sheep or a deer."
+            ],
+            [
+                "חלבו אסור כחלב בהמה – like the abdominal fat of oxen, sheep or goats",
+                "ואין חייבין עליו כרת – to bring a sin offering on his inadvertent error, and the same law applies that he is not to be flogged.",
+                "ואינו נלקח בכסף מעשר לאכלו בירושלים – lest it is cattle. And we don’t purchase cattle for meat eaten for satisfying the appetite (i.e., secular meal of meat as opposed to sacrificial meats)from the tithe monies other than to offer peace-offerings.",
+                "וחייב בזרוע ובלחיים ובקיבה – and we include these from the Biblical verse, as it is written (Deuteronomy 18:3): “This then shall be the priests’ due from the people: Everyone who offers a sacrifice, whether it is an ox or a sheep, must give the shoulder, the cheeks, and the stomach to the priest.” The words “or a sheep”/אם שה – include the כוי/kind of bearded deer or antelope.",
+                "שהמוציא מחבירו עליו הראיה – As the owner of the cattle said to the Kohen, I will bring proof that it is a kind of cattle and we will balance it out. And the Halakha follows Rabbi Eliezer."
+            ],
+            [
+                "לא כתב לו את הכוי – Even though he wrote both of them, he (i.e., the father) only had his mind on a [what was] a definite cow and a definite chase/deer. And Maimonides explained that if he (i.e., the father) had written (to his son) only his cattle, he (the son) did not acquire the kind of bearded deer or antelope/כוי , for when we say to him (the father), bring proof that it is cattle; for if he had written [to his son] only his chase/deer, we say to him, bring proof that it is chase/deer. And it appears from his words that if he wrote both of them, he acquired them, from whichever side you take.",
+                "אם אמר הריני נזיר שזה חיה או בהמה – Whether he said I am a Nazirite if this is a deer, or whether he said I am a Nazirite if this is cattle, he is a Nazirite, because in the question of doubt as to whether one has violated a negative commandment, it is judged stringently. For even if he stated, Behold, I am a Nazirite if this is deer and cattle, or this neither deer nor cattle, this is a doubtful Nazirite [and judged stringently]."
+            ]
+        ],
+        [
+            [
+                "כיצד מפרישין – שבכרה – And even if the fruit was not fully developed, as it is written (Deuteronomy 26:20): “[Wherefore] I now bring the first fruits [of the soil which You, O LORD have given me].” At the time that he brings it, it is fruit, but at the time that he separates it [for the First Fruits], it does not have to be [fully-formed] fruit, but even was half-ripe or unripe.",
+                "הרי אלו בכורים – and it is not necessary to call it by another name after it has been harvested.",
+                "ר' שמעון אומר: אעפ\"כ, חוזר וקורא שם – For he [i.e., Rabbi Shimon] expounds on the verse (Deuteronomy 26:2): “you shall take some of every first fruit of the soil.” Just as at the time when he brings the fruit, so too when at the time when he separates the fruit [he has to recite the First Fruits formula}. But at the time when calls them by name, the fruit have to be separated from the soil, just as they are when he brings them [to the altar of God]. But the Halakha does not follow the opinion of Rabbi Shimon."
+            ],
+            [
+                "כל העיירות שבמעמד – there were twenty-four Ma’a’madot/posts –[divisions of popular representatives deputed to accompany the daily services in the Temple with prayers (and also a corresponding division in the country towns) answering to the divisions of Kohanim and Levites], parallel to the twenty-four divisions of the priesthood, and men of these “posts” were Israelites, who were agents of all of Israel to stand over the sacrifices with the Kohanim and Levities of that particular division of duty [for Kohanim and Levites]; each person for his assigned week, and they were called, the men of the division [of Israelites assisting the priests on duty on the platform and divided in parties corresponding to the priestly divisions].",
+                "מתכנסות לעירו – of the head of the division, and they would not bring their First Fruit offerings, each individual on his own because of [what is written] (Proverbs 14:28): “A numerous people is the glory of a king.”",
+                "ולא היו נכנסים לבתים – because of the defilement in the tent.",
+                "ולמשכים – In the morning, when they arise.",
+                "הממונה – the head of the division",
+                "קומו ונעלה ציון – And on the way, they would recite )Psalms 122:1): “[A song of ascents. Of David.] I rejoiced when they said to me, ‘We are going to the House of the Lord.’” And when they arrived in Jerusalem, they would recite (Psalms 122:2): “Our feet stood inside your gates, O Jerusalem.” On the Temple Mount, they would recite (Psalms 150:1): “Hallelujah. Praise God in His sanctuary.” In the Temple Court, they would recite (Psalms 150:6): “Let all that breathes praise the LORD. Halleljah.”"
+            ],
+            [
+                "תאנים וענבים – when they are moist",
+                "והרחוקים – [far] from Jerusalem and their First Fruits care not able to be preserved so well.",
+                "מביאין גרוגרות וצמוקים – figs and grapes that are dried",
+                "השור הולך לפניהם – and they offer them as peace-offerings.",
+                "ועטרה של זית בראשן – there are those who say because it is closer to the ground than all of the other trees that of the seven species, as it is written (Deuteronomy 8:8): “[a land of wheat and barley, of vines, figs and pomegranates,] a land of olive trees [and honey].” And there are those who say that because there among the rest of the trees of the seven species, there is not a nice tree whose leaves are moist/fresh like the olive.",
+                "ועטרו את בכוריהם – And how do we decorate/adorn them? A person who First Fruits were dried figs, we wreath them with moist figs, and those whose First Fruits were raisins are adorned with moist grapes, and if they bring grapes, he shows the best and nicest of them from the top [of the pile].",
+                "הפחות – the assistants of the Kohanim",
+                "",
+                "ולפי כבוד הנכנסים – according to the majority of those who enter, they would come out – if there are many, many come, and if there are few, few [come out].",
+                "וכל בעלי אומניות שבירושלים עומדים מפניהם – even though that the master artisans are not obligated to stand before the scholars at the time when they are engaged in their work in order that they not become idle from their work; nevertheless, they were obligated to stand before those who brought the First Fruits for the Mitzvah is beloved [when performed] at its appropriate time. And for this reason, those who carry the coffin when the dead is within it, and because of those who carry the baby to the ritual circumcision."
+            ],
+            [
+                "החליל – A kind of musical instrument whose sound can be heard from afar.",
+                "היה נוטל על כתפו – since he had to give it from his hand to the hand of a Kohen, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in front of the altar of the LORD].”"
+            ],
+            [
+                "הגוזלות שעל גבי הסלים – that they would hang turtle-doves and pigeons and from the back of the First Fruit baskets, and not by the side of the baskets themselves so that they not be soiled, and these are burnt-offering sacrifices.",
+                "ומה שבידם – Maimonides interpreted that the young children when they brought them in their hands, did not hang them on the back of the baskets, and it appears to me, what was in their hands? It was the First Fruits that they brought in their hands."
+            ],
+            [
+                "רבי יהודה אומר: עד ארמי אובד אבי – But the Halakha is not according to Rabbi Yehuda.",
+                "ואוחזו בשפתותיו וכהן מניח ידו תחתיו – from here it implies that the basket was on the hand of the Kohen but the owners would hold the basket above with their lips at the time of the waving; but not according to the words of the one who says that the Kohen places his hand underneath the hand of the owners and waves it.",
+                "בצד המזבח – in the southwestern corner",
+                "והשתחוה ויצא – from here it implies that he did not wave it other than only once at the time of the recitation [of the verses of Deuteronomy 25:5-10] alone. But the Tanna of the Sifre (the Midrashic verse-by-verse commentary on Deuteronomy) requires two wavings – one at the time of the recitation, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand and set it down [in front of the altar of the LORD your God],” and we derive the [double-usage] of the word “hand”/יד from [the verse] (Leviticus 7:30): “His own hands shall present the LORD’s offerings by fire.” Just as there, [it requires] waving, so here too [there is] waving. And the second [waving] comes after he completed the Recitation. Since after the Recitation, it is written (Deuteronomy 26:10): “And you shall leave it [before the LORD your God and bow before the LORD your God].” The language [of the Biblical verse] (Exodus 32:34): “Go now, lead the people where I told you,” which refers to the waving that “he draws it away from himself and brings it towards himself, raises it and lowers it.”"
+            ],
+            [
+                "נמנעו מלהביא – because of the shame as they do not know how to recite [the First Fruits formula of Deuteronomy 26:5-10].",
+                "התקינו שיהו מקרין – for it is a Biblical verse used as a support for a Rabbinic enactment, as it is written (Deuteronomy 26:5): “You shall then recite as follows.” And there is no “reciting” other than from the mouth of another [whose words are repeated]."
+            ],
+            [
+                "בקלתות של זהב – baskets overlaid with silver and gold",
+                "הסלים והבכורים ניתנים לכהנים – the baskets of the poor are given to the Kohanim, and the vase-shaped baskets of the rich are return are returned to them. From here, they said (Bava Kamma 9a), “poverty follows the poor” (i.e. the poor man is always under a disadvantage)."
+            ],
+            [
+                "מעטרים את הבכורים חוץ משבעת המינים – they surround the baskets containing the First Fruits with nice and praiseworthy fruits. And even though they are not from the Seven Species, such as quince and Etrog and others like these. And the same law applies if they are able to decorate it [the basket of the First Fruits] from fruit that grew outside the Land of Israel.",
+                "רבי עקיבא אומר: אין מעטרין הבכורים אלא משבעת המינים – From fruit that grew in the Land of Israel which are liable for First Fruits (i.e., Deuteronomy 8:8). And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "הבכורים – the essence of the First Fruits are a fig that was the first to ripen and a cluster of grapes that were the first to ripen.",
+                "תוספת הבכורים – at the time of the harvesting of the First Fruits, one adds to them from other figs or from other grapes.",
+                "עיטור – the nice fruit that one brings closely together around the basket to beautify the observance of the commandment.",
+                "מין שאינו במינו – He wreaths the basket of First Fruits of grapes with figs and of the First Fruits of figs with grapes, and even with fruits that are not from the Seven Species, according to the words of Rabbi Shimon, who holds that view above (Chapter 3, Mishnah 8).",
+                "ופטורים מן הדמאי – If the Kohen took them from those who do not observe certain religious customs regarding tithes (i.e., “Am HaAretz”) who brought First Fruits."
+            ],
+            [
+                "ואם אינה באה מן הארץ – such as the case where they brought the supplement from the other side of the Jordan [River], as is taught in the Mishnah above (Chapter 1, Mishnah 10), that they bring from there the First Fruits even though they are not from “the land flowing with milk and honey.” Alternatively, Our Mishnah is according to Rabbi Shimon who said (Chapter 3, Mishnah 9) that we adorn the First Fruits [with fruit] other than the Seven Species, and that law also applies from fruit that grew outside the Land of Israel, and just like according to him, we adorn [the First Fruits] with fruit [grown] outside the Land of Israel, so too, the supplement comes from fruit [grown] outside the Land of Israel. And this comes to – teach us here that the supplement which is not from the Land [of Israel] is not like the First Fruits."
+            ],
+            [
+                "כספר תורה – that is to say, and a Torah scroll is like the First Fruits for this law, that the creditor takes his debt and a woman collects her Ketubah settlement. Another explanation: The Mishnah reads “AND a Torah scroll” (as opposed to “like a Torah scroll”). And it is permissible to purchase with them a Torah scroll, and even though that the Tanna of our Mishnah taught “an unclean animal.” And it was necessary to teach “Torah scroll” and not to mention all of these other things. Presume that they were not appropriate for eating, they are appropriate for a reward that [could be used] to purchase food. But a Torah scroll that is not appropriate for a reward that would come for the purchase of food, for one cannot sell a Torah scroll, I might say no, but this comes to teach us otherwise.",
+                "אין נותנים אלא לחבר בטובה – A Kohen is not able to give the First Fruits other than to a Kohen who observes the Levitical laws in daily intercourse who eats his secular meat in purity and givens them to him as a favor with the expectation of reciprocation of the Torah of kindness and free-will donation, and it is not appropriate to purchase with them anything and even not to give them to a Kohen who does not observe the Levitical laws in daily intercourse, for since we don’t use them for the Divine service, we suspect lest that he is not careful with them.",
+                "נותנין אותם לאנשי משמר – Whether he is someone who observes the Levitical laws in daily intercourse or not, we divide them between them.",
+                "בקדשי מקדש – like the other holy aspects of the altar. And even though we don’t use them for Divine service, since we bring them into the courtyard, we are careful with them and we don’t come to eat them in defilement. And the Halakha is according to the Sages."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/English/Sefaria Community Translation.json

@@ -0,0 +1,46 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Bikkurim",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה ביכורים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "<b>There are those who bring and recite. </b> [They recite] the reading of <i>bikkurim</i>, from \"...My father was a fugitive Aramean...\" (Devarim, 26:5)  to the end of the passage.",
+                "<b>But [the tree] leans into [another's] private property. </b> [Someone who] dug a hole and inserted in the ground a shoot from a tree [to propagate the tree and create a new one], but the top of the shoot comes out in the field of his neighbor, or in <i>birshut harabim</i>. And in the same way, if the plant stands in the field of his neighbor or in the <i>birshut harabim</i>, and the top of the shoot comes out in his field; [in these cases] he does not bring, as explained next (Mishnah 2),  because not all the growth is in his land.",
+                "<b>But a road for an individual or a public road is in the middle </b>. For example, he has two gardens on the two sides of some road; he doesn't bring, because not all the growth is in his land."
+            ]
+        ],
+        [
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "<b> Are forbidden.</b> [If ]<i> maaser sheni</i> or <i>bikkurim</i> become mixed with <i>chullin</i>, the mixture is forbidden irrespective of the relative quantities, and [they] are not nullified if [the ratio to the <i>chullin</i> is less than] one to a hundred.  ",
+                "<b>[May] not be eaten in Yerushalaim.</b> That is to say [\"may not be eaten if they were mixed while they were in Yerushalayim\":] if <i> maaser sheni</i> or <i>bikkurim</i> become mixed with <i>chullin</i> while they are in Yerushalaim, then the mixture is forbidden to be eaten by the laws of <i>chullin</i>, because they are something for which there are reasons to allow [<i>davar sheyesh lo matirin</i>, a category discussed also in Beitzah, 3b: a prohibited item that can be permitted without the process of nullification, and as such the nullification does not take place, not even if mixed in the ratio of a thousand to one] because it is possible to eat the whole mixture where it [already] is, [i.e. Yerushalaim]. But <i> maaser sheni</i> or <i>bikkurim</i> that become mixed with <i>chullin</i> outside of Yerushalaim are not forbidden irrespective of the relative quantities, because it takes effort to bring them up [to Yerushalaim], and as such are not defined as something for which there is reason to allow.",
+                "<b>And their growths are forbidden.</b> [In the case of]a mixture of <i> maaser [sheni]</i> or <i>bikkurim</i> that was planted and sprouted and grew, also the growths are forbidden to be eaten by the laws of <i>chullin</i> if they are planted and grown in Yerushalaim. And their mixture is forbidden, irrespective of the relative quantities, because it is possible to eat it there in its place."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/English/merged.json

@@ -0,0 +1,233 @@
+{
+    "title": "Bartenura on Mishnah Bikkurim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Bikkurim",
+    "text": [
+        [
+            [
+                "<b>There are those who bring and recite. </b> [They recite] the reading of <i>bikkurim</i>, from \"...My father was a fugitive Aramean...\" (Devarim, 26:5)  to the end of the passage.",
+                "<b>But [the tree] leans into [another's] private property. </b> [Someone who] dug a hole and inserted in the ground a shoot from a tree [to propagate the tree and create a new one], but the top of the shoot comes out in the field of his neighbor, or in <i>birshut harabim</i>. And in the same way, if the plant stands in the field of his neighbor or in the <i>birshut harabim</i>, and the top of the shoot comes out in his field; [in these cases] he does not bring, as explained next (Mishnah 2),  because not all the growth is in his land.",
+                "<b>But a road for an individual or a public road is in the middle </b>. For example, he has two gardens on the two sides of some road; he doesn't bring, because not all the growth is in his land.",
+                "כזה מביא – since he has permission to do this, that it is permitted to make a cavity under the public domain and that does not do damage to the public area at all. As we read (Deuteronomy 28:11): “[and the produce of] your soil [in the land that the LORD swore to your fathers to assign to you].” But nevertheless, Rabbi Yehuda holds that even though one brings [the First Fruit] but does not recite the passage (Deuteronomy chapter 26:5-10). But the Halakah does not follow [the opinion of] Rabbi Yehuda."
+            ],
+            [
+                "האריסין – who receives the field [for personal use] for one-half, one third or one-fourth [of the produce].",
+                "חכירות – receives the field [for personal use] for a fixed amount – so-and-many Kor per year, whether it [the field] produces a lot or whether it [the field] produces a little.",
+                "סקריקון – someone who murders people – and he [the owner of fields] gives him land in order that he not kill him; and the word סקריקון/Sikrikon – [is an acronym which] comes from “Take this land and leave me [alone]. And even though he gives [it] to him for temporarily, he does not renounce [his ownership] over it, as he holds that today he takes it [away], but tomorrow, I will make a claim against him in court."
+            ],
+            [
+                "אלא משבעת המינין – As it is written (Deuteronomy 26:2), “And you shall take some of every first fruit of the soil,” and not all of the first [fruit], for all of the fruits are not required for [the ceremony of] First Fruits, other than the seven species through the land of Israel is praised: wheat, barley, [vines, figs, and pomegranates, olives and honey – see Deuteronomy 8:8]; and [the] honey [referred to] is the honey of the date-palm.",
+                "מתמרים שבהרים ופירות שבעמקים – because they are inferior [in quality]",
+                "ולא מזיתי שמן שאינם מן המובחר – as it is written, (,Deuteronomy 8:8), “a land of olive trees and honey”; olives fit for storage (medium size – see Mishnah Kelim 17:8), upon which rain comes and stores up its oil in it (i.e., does not let it trickle out) and It is the best and praiseworthy.",
+                "אין מביאין בכורים קודם לעצרת – The two loaves that we bring on Shavuot are called “Bikkurim”/First Fruits, and these permit [the usage] of new grain in the Temple."
+            ],
+            [
+                "שאינו יכול לומר \"אשר נשבע לאבותינו לתת לנו\" – Since his ancestors were not from Israel and converts did not take a portion in the land. But Maimonides wrote that the Halakha is not like this Mishnah; rather, the convert brings [the First Fruits] and recites [Deuteronomy 26:5-10] and is able to say, “to our fathers to assign us” (Deuteronomy 26:3), because the Land was given to Abraham and he was the father of converts, as he was for Israel, as it states (Genesis 17:5): “for I make you the father of a multitude of nations.” But we [the Rabbis] expound upon it {Berakhot 13a): “In the past, you were the father of Aram; now you are the father of the entire world.” And similarly, when he [the convert] prays, whether on his own or in the synagogue, he says, “the God of our fathers” even if his mother was not an Israelite."
+            ],
+            [
+                "לא תנשא לכהונה – As it is written in Ezekiel (44:22): “…they may marry only virgins of the stock of Israel.” And when her mother is from the seed of Israel, we call her, “from the stock of Israel,” for it implies even a part of the [stock] of Israel, and the law follows ab initio according to Rabbi Eliezer ben Yaakov, but de facto, if he married [a divorcee or a widow], we don’t remove the wife from him, and her children are valid even to become High Priests.",
+                "האפוטרופוס – who is appointed over the orphans, whether the Jewish court appointed him or the father of the orphans appointed him. אפוטרופוס – The father of the minors. In the language of the Romans, we call the father PATER and the Minors are called POS.",
+                "והשליח – that harvest them from the beginning to send them by the hand of another, then he is able to send them, but if he harvest them to being them in himself, he cannot send them via an agent, for all First Fruits that appear for the recitation [of the Biblical verses] , are not given other than through recitation of [the Biblical verses – Deuteronomy 26:5-10].",
+                "והאשה – but if she has a husband, her husband brings [the First Fruits] and recites [Deuteronomy 26:5-10], as it is written (Deuteronomy 26:11): “that the LORD your God has bestowed upon you and your household,” teaching that a man brings the First Fruits of his wife and recites {Deuteronomy 26:5-10).",
+                "שאין יכולין לומר \"אשר נתת לי\" – for land was not apportioned for females, as it is written (Numbers 26:54): “…Each/איש is to be assigned its share [according to its enrollment],” until it will be definitely be a man."
+            ],
+            [
+                "מביא ואינו קורא – It is doubtful to the first Teacher [of our Mishnah] if he purchased the land or not,=; therefore, it is doubtful that he brings [the First Fruits] and he does not recite [the formula] {Deuteronomy 26:5-10) when there is a doubt. And specifically [referring to] two trees, but concerning three trees, everyone admits that he brought the land and that he brings [the First Fruits] and recites [the formula]. (Deuteronomy 26:5-10), as is taught at the end of this chapter.",
+                "רבי מאיר אומר: מביא וקורא – For he thinks that a person who purchases two trees also purchased the land that is underneath them and outside of them as far as the light and his basket, and the Halakha is not according to Rabbi Meir.",
+                "יבש המעין – If the tree is alive and growing from it.",
+                "נקצץ האילן – And it became dry and was cut prior to separating out the First Fruits. But if he first separated out the First Fruits, since they appeared [ready] for the reading (of Deuteronomy 26:5-10), and it was postponed, the fruit will rot.",
+                "ר' יהודה אומר: מביא וקורא – Since the land exists, we don’t worry about the tree. And the Halakha is not according to Rabbi Yehuda.",
+                "מן החג ועד חנוכה מביא ואינו קורא – As is it written in the portion of the First Fruits (Deuteronomy 26:11): “And you shall enjoy, [together with the Levite and the stranger in your midst], all the bounty that LORD your God has bestowed upon you and your household.” There is no recitation [of the First Fruits formula] other than at the time of joy – from Shavuot up until The Festival (Sukkot), when a person collects his grain and fruits and rejoices in them. From Sukkot and onwards, even though much fruit is collected until Hanukkah, nevertheless, the “rejoicing” of that year has already been completed during Sukkot. Therefore, he rings the fruit, but does not recite [the First Fruit passage], and from Hanukkah onwards, he does not bring [the First Fruits] at all, as it is written (Deuteronomy 26:2): “…which you harvest from the land that the LORD your God is giving you…” All the while that they are found on the land [they bring], and until Hanukkah they are found [on the land].",
+                "ר\"י אומר: מביא וקורא – For he (Rabbi Yehuda) does not expound on “and you shall enjoy” (Deuteronomy 26:11), at the time of enjoying/rejoicing. And the Halakha does not follow the opinion of Rabbi Yehuda."
+            ],
+            [
+                "והשני מאותו המין אינו מביא – The individual who purchases the field does not bring First Fruits from the same field, from the same seed/species that the seller had brought from, as it is written (Deuteronomy 26:3): “…I acknowledge this day [before the LORD your God that I have entered the land].” One time a person acknowledges, but he does not acknowledge twice.",
+                "ר\"י אומר: אף מאותו המין מביא וקורא – That which we said that one time a person acknowledges, but he does not acknowledge twice, these words concern one individual, but with two people, he acknowledges and then [the other] acknowledges again. But the Halakha does not follow Rabbi Yehuda."
+            ],
+            [
+                "נמקו – to be rotted and decayed, such as (Leviticus 26:39): “they shall be heartsick [over the iniquities of their fathers].”",
+                "נבזזו – they were stolen from him, such as (Deuteronomy 2:35): “We retained as booty [the cattle and the spoil of the cities that we captured].”",
+                "אין חייבין עליהם חומש – A foreigner (i.e. non-Kohen) who ate of them does not pay the additional fifth. But this Mishnah is that of an individual opinion and is not the Halakha, but the Halakha is that they are obligated to pay the additional fifth.",
+                "נטמאו בעזרה נופץ ואינו קורא – which is our reading, that is to say, to empty and pour out the fruit from the basket since they have become defiled. But the basket is given to the Kohen, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in front of the altar of the LORD your God].” There are times when the Kohen takes nothing other than the basket. But he is not obligated to bring other First Fruits in their place, for since they came to the Temple Mount , they are not obligated any further surety."
+            ],
+            [
+                "הרי שהביא ממין אחד וקרא – It was not necessary other than for Rabbi Yehuda who said above (in Mishnah 7) that he recites the formula (Deuteronomy 26:5-10 and then recites it again [when it is resubmitted], which comes to teach us that one person does not recite the formula (ibid.) and then recite it again [when it is resubmitted]."
+            ],
+            [
+                "הכי גרסינן: מפירות שבהרים ומתמרות שבעמקים ומזיתי שמן מעבר לירדן. ר\"י הגלילי אומר: אין מביאין בכורים מעבר הירדן שאינה ארץ זבת חלב ודבש – And this is its explanation: Fruit that is in the mountains is more tasty than fruit in the valleys. Therefore, we bring First Fruits from fruit that is in the mountains. But the date-palms are the reverse of this, as the date-palms in the valleys are fuller than honey and are more desirable than the date-palms is the honey within them, for the Torah called the date-palms “honey”; therefore, we bring First Fruits from the date-palms in the valleys and not from the mountains.",
+                "ומזיתי שמן – from olives that produce oil.",
+                "מעבר הירדן – From the fruit of the other side of the Jordan [River Valley] , we also bring First Fruits, even though they are not from “a land flowing with milk and honey.” And since the Holy One, blessed be He gave it to Israel, we call it, “the fruit of the land that the LORD has given me.” And Rabbi Yosi HaG’lili disputes this and says that we don’t bring First Fruits from the other side of the Jordan River. And the Halakha does not follow Rabbi Yosi HaG’lili."
+            ],
+            [
+                "הקונה שלשה אילנות – undefined, and it doesn’t explain if he purchased the land [as well] or not.",
+                "מביא וקורא – as is undefined. If he purchased the land under them and outside of them, but less than three trees undefined, he did not purchase the land. But Rabbi Meir disputes this and says that even [if he purchased] two trees, he also purchased the land [underneath]. But the Halakha does not follow Rabbi Meir.",
+                "אף בעלי אריסות וחכירות מביאין וקוראין – For Rabbi Yehuda holds that tenant who tills the owner’s ground for a certain share {percentage) in the produce and a tenant farmer who pays the landlord a certain rent in kind (whether the year is a good one or not, fiscally), there is purchase of the land as if he has a portion in it. But the Halakha does not follow Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "התרומה והבכורים חייבין עליהן מיתה – A foreigner (i.e., non-Kohen/priest) who willfully eats them (i.e., the heave offering and the first-fruit offerings) are liable to death at the hands of heaven, as it is written regarding the heave offering (Leviticus 22:9): “[They shall keep My charge, lest they incur guilt thereby] and die for it, having committed profanation: [I the LORD consecrate them].” And “First-Fruits” are called/referred to as Terumah, “the Terumah of your hands” are the First Fruits, as it says concerning them (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in from pf the altar of the LORD your God.”",
+                "וחומש – He (i.e., the foreigner/non-Kohen) who eats of them inadvertently pays the principal amount to the owners and the additional fifth to any Kohen that he desires.",
+                "ואסורים לזרים – it is taught [in the Mishnah] for no reason, for since they (i.e., the non-Kohen who partakes of these) are liable for the death penalty [if eaten willfully] and the payment of the additional fifth [in addition to the principal if eaten inadvertently], it is obvious that it is forbidden to foreigners (i.e., non-Kohanim). And for Rabbi Yehuda who stated that half the legal size is forbidden from the Torah, we have found [worthy] to say that is taught in the Mishnah “forbidden to non-Kohanim/foreigners” for half the legal size – that this is forbidden from the Torah, and there is no death [penalty] or [payment of] the additional fifth.",
+                "",
+                "ועולים באחד ומאה – If it got mixed with one-hundred parts of unconsecrated things.",
+                "וטעונים רחיצת ידים – A Kohen who wishes to touch them must first [ritually] wash his hands , for one’s unknown hands (i.e., if they are defiled or not) invalidate the Terumah/heave-offering and First Fruits are also called/referred to as Terumah.",
+                "והערב שמש – An impure person (i.e., in this case, a Kohen), who ritually immersed himself cannot partake of the Terumah until sunset, as it is written (Leviticus 22:7): ‘As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations [for they are his food].” And same law applies to the First Fruits.",
+                "משא\"כ במעשר – which is permitted to foreigners (i.e., non-Kohanim). But it is forbidden to purchase with the monetary value of the Second Tithe/Ma’aser Sheni an impure animal or slaves and land, and it is made void with a majority of it where there is not an act that makes it permissible. But he who touches it does not require the ritual washing of the hands, and it does not require [waiting until] sunset for we have said: He may immerse and come up and eat the Second Tithe."
+            ],
+            [
+                "הבאת מקום – to bring them (Ma’aser Sheni and Bikkurim) to Jerusalem, as it is written (Deuteronomy 12:6): “And there you are to bring your burnt offerings and other sacrifices, your tithes and contributions…”And they [i.e., the Rabbis] expound that “contributions”/תרומת ידכם are First Fruits.",
+                "וטעונים וידוי – Regarding [Second and Poor] Tithes, it is written (Deuteronomy 26:13): “You shall declare before the LORD your God: ‘I have cleared out the consecrated portion from the house’..” and regarding First Fruits, it is written (Deuteronomy 26:5): “You shall then recite as follows before the LORD your God: ‘My father was a fugitive Aramean’.…” And even though the heave offering (of consecrated foodstuffs) also requires confession as we say (Deuteronomy 26:13): “and I have given it to the Levite, [the stranger, the fatherless and the widow]…”, this is the heave offering/consecrated food [for the Kohen] and the contribution of tithes [by the Levite for the Kohen]. However, However, the [second] tithe and First Fruits are separate tithes, or First Fruits alone require confession, and the heave offering/consecrated food for the Kohen if he only has the heave offering, it does not require confession.",
+                "ואסורין לעונן – Regarding the [Second] tithe, it is written (Deuteronomy 26:14): “I have not eaten of iot while in mourning,” and regarding First Fruits, it is states (Deuteronomy 26:11): “And you shall rejoice, [together with the Levite and the stranger in your midst]…” which teaches that these are forbidden to someone in mourning (literally, someone whose dead lies before them, as yet unburied).",
+                "ורבי שמעון מתיר – [Rabbi Shimon permits] First Fruits [to a Kohen] in mourning, for they are called “heave offerings/consecrated food” by the Torah and heave offerings are permitted to someone in mourning.",
+                "וחייבים בביעור – to remove them out of existence from the world at the end of three years, as it is written in the portion of the [Second] tithe (Deuteronomy 26:13): “I have removed the consecrated portion from the house” and implying also First Fruits, since it is written, “the consecrated portion”. The higher level of sanctity is the First Fruits, which were mentioned in the portion above it.",
+                "ור\"ש פוטר – [Rabbi Shimon exempts] First Fruits from the [commandment of] removal, but they should be given to the Kohen, since they are called “Terumah” by the Torah and there is no need to remove Terumah/heave-offering from the world.",
+                "<b> Are forbidden.</b> [If ]<i> maaser sheni</i> or <i>bikkurim</i> become mixed with <i>chullin</i>, the mixture is forbidden irrespective of the relative quantities, and [they] are not nullified if [the ratio to the <i>chullin</i> is less than] one to a hundred.  ",
+                "<b>[May] not be eaten in Yerushalaim.</b> That is to say [\"may not be eaten if they were mixed while they were in Yerushalayim\":] if <i> maaser sheni</i> or <i>bikkurim</i> become mixed with <i>chullin</i> while they are in Yerushalaim, then the mixture is forbidden to be eaten by the laws of <i>chullin</i>, because they are something for which there are reasons to allow [<i>davar sheyesh lo matirin</i>, a category discussed also in Beitzah, 3b: a prohibited item that can be permitted without the process of nullification, and as such the nullification does not take place, not even if mixed in the ratio of a thousand to one] because it is possible to eat the whole mixture where it [already] is, [i.e. Yerushalaim]. But <i> maaser sheni</i> or <i>bikkurim</i> that become mixed with <i>chullin</i> outside of Yerushalaim are not forbidden irrespective of the relative quantities, because it takes effort to bring them up [to Yerushalaim], and as such are not defined as something for which there is reason to allow.",
+                "<b>And their growths are forbidden.</b> [In the case of]a mixture of <i> maaser [sheni]</i> or <i>bikkurim</i> that was planted and sprouted and grew, also the growths are forbidden to be eaten by the laws of <i>chullin</i> if they are planted and grown in Yerushalaim. And their mixture is forbidden, irrespective of the relative quantities, because it is possible to eat it there in its place.",
+                "אף לזרים ולבהמה – Second Tithe and First Fruits where we forbid their combination in any amount and their growth also is forbidden, and is forbidden [as well] even for foreigners (i.e. non-Kohanim) and cattle. If [we are dealing with] First Fruits, their combination is forbidden to foreigners and if [we are dealing with] [Second] Tithe, their combination is forbidden for cattle, that is not say specifically regarding the matter of it being eaten outside of Jerusalem which is forbidden in any amount, for that matter we consider a thing which requires an act to make them permissible for one can consume them in their place in Jerusalem, and even in one-thousand parts is not neutralized. But to prohibit this mixture to foreigners (i.e. non-Kohanim) and cattle, for the prohibition of foreigners an cattle have nothing that will make it permissible. You might think that I should say that they would not prohibit the",
+                "mixture in any amount, therefore, it comes to teach us that since this mixture carries the name “First Fruits” and “[Second] Tithe,” which prohibits eating them outside of Jerusalem, regarding this matter, applies the prohibition for foreigners to eat them if they are First Fruits, or for cattle if it is [Second] Tithe.",
+                "ור' שמעון מתיר – This refers only to their growth, for he thinks that they are nullified, but regarding the mixture itself, Rabbi Shimon admits [that it is permitted]. But the Halakha is not according to Rabbi Shimon for this entire Mishnah."
+            ],
+            [
+                "אוסרין את הגורן – It is prohibited to eat from the grain in the threshing floor/granary until the heave-offering/sacred donations to the Kohen and tithes are separated out but First Fruits do not prohibit [the granary].",
+                "ויש להן שיעור – The heave-offering/sacred-donation to the Kohanim have a Rabbinically [determined] minimal measure which is one-fiftieth (2%), but First Fruits lack a minimal measure, even Rabbinically.",
+                "ונוהגים בכל הפירות – Rabbinically, but First Fruits may only come from the seven species (Deuteronomy 8:8 – i.e., wheat, barley, wine, figs, pomegranates, olives and honey).",
+                "בפני הבית ושלא בפני הבית – But Bikkurim are in effect only when the Temple exists, as it is written regarding them (Deuteronomy 26:4): “[The priest shall take the basket from your hand] and set it down in front of the altar of the LORD your God.” If there is no altar, there are no “First Fruits.”",
+                "ובאריסות ובחכירות וכו' – It is explained above at the beginning of the first chapter of Bikkurim (Mishnah 2), for the First Fruits do not come other than from someone whose field is legally his, as it is written (Exodus 23:19): “The choice first fruits of your soil [you shall bring to the house of the LORD your God.”"
+            ],
+            [
+                "נקנים במחובר לקרקע – As it is written (Numbers 18:13): “The first fruits of everything in their land [that they bring to the LORD, shall be yours; everyone of your household who is clean may eat them].” At the time when they are attached [to the ground] in their land they are “First Fruits,” and such is taught in the Mishnah (Chapter 3, Mishnah 1) further on, “A person goes down into his field, etc. and ties it with bulrushes/reed-grass and says: ‘Behold these are First Fruits’.”",
+                "ועושה אדם כל שדהו בכורים – as it is written (Numbers 18:13): “The first fruits of everything [in their land]…”",
+                "וטעונים קרבן – It is stated with regard to First Fruits: “joy” [as written in Deuteronomy 26:11): “And you shall enjoy (literally, “you shall rejoice”),[together with the Levite and the stranger in your midst…].” And it states further on (Deuteronomy 27:7): “And you shall sacrifice there offerings of well-being and eat them, rejoicing before the LORD your God.” Just as there (Deuteronomy 27:7), [it speaks about] offerings of well-being, so too here (Deuteronomy 26:11).",
+                "ושיר – It is stated here (Deuteronomy 26:11): “You shall enjoy…all the bounty” and it is stated further on (Ezekiel 33:32): “[To them you are just] a singer of bawdy songs, who has a sweet voice and plays skillfully; [they hear your words , but will not obey them].”",
+                "ותנופה – It is written here (Deuteronomy 26:4): “The priest shall take the basket from your hand;” and it is written there (Leviticus 7:30): “His own hands shall present the LORD’s offerings by fire. [He shall present the fat with the breast, the breast to be elevated as an elevation offering before the LORD].” Just as there is an elevation offering, so also here an elevation offering.",
+                "ולינה – It will stay over in Jerusalem the entire night after the day that he brought the First Fruits, as it is written (Deuteronomy 16:7): “[You shall cook and eat it at the place that the LORD your God will choose;] and in the morning you may start back on your journey home.” Therefore all “starting back” that you do only take place in the morning."
+            ],
+            [
+                "נטלת מן הטהור על הטמא – For behold, the heave-offering/sacred donations [for a Kohen] are not taken from that which is pure/clean from that which is unclean/impure which is the reason that we require that which is close-by, and we are concerned that perhaps they are not close-by, for there is doubt that perhaps the pure came in contact with the impure. And this is the reason that we say here that the heave-offering/sacred donations is not taken from a mass which is not in close neighborhood of those products which are to be redeemed.",
+                "ויש לה שיעור כתרומה – For the Sages gave a [minimum] measure for the heave-offering/Terumah – two out of one-hundred."
+            ],
+            [
+                "שוה לאילן – that we “go” (i.e. determine it) following the formation of fruits or leaves. For we count [the] three [years towards] “Orlah”/being uncircumcised fruit (i.e., fruit-trees of the first three years) from the time when its leaves/fruit form, and similarly for that which is in its fourth year (which was carried to Jerusalem to be eaten there). And similarly for the seventh year produce, for its fruit/leaves formed in the sixth year and were completed in the seventh year, it is permissible [to eat from them]. But nevertheless, it is exempt from tithing, for concerning [the laws of] tithing, we follow after harvesting like the laws of vegetation, and since it is harvested in the seventh year, it is exempt from tithing."
+            ],
+            [
+                "דם מהלכי שתים – which is the blood of a human being, like the blood of the slain",
+                "להכשיר את הזרעים – to be susceptible to become defiled such as the blood of cattle, as it is written concerning it (Deuteronomy 12:24): “You must not partake of it; you must pour it out on the ground like water.”",
+                "ודם השרץ – that is to say, that the blood of those walking on two legs (i.e., human beings) is equivalent to the blood of unclean reptiles/moving creatures, which concerning them we are not liable because of the [prohibition of] blood. But specifically, if they warned him concerning [the] blood, we are not liable for the blood of unclean reptiles but if they warned him on account of the unclean reptiles, he is flogged since the blood of unclean reptiles is like its flesh."
+            ],
+            [
+                "כוי – The Sages of Israel disputed on [what this is]; there are those who say that a כוי – is a forest ram; and there are those who say that it is [the offspring of] a he-goat [that copulated] with a female gazelle; and there are those who say that it is a [unique] creature unto itself. But the Sages did not decide if it is a beast of chase/deer or cattle."
+            ],
+            [
+                "טעון כיסוי כדם חיה – As a stringency’ and we do not recite a blessing on the act of covering with ashes the blood of killed animals, since it is a matter of doubt.",
+                "ואין שוחטין אותו ביום טוב – Since it is prohibited to cover its blood, even though the ashes of the portable stove are ready for him; they are ready/prepared for something definitive, but not something doubtful.",
+                "בטומאת נבילה בחיה – For the fat of a pure cattle is pure, as we derive from “Fat from animals that died or were torn by beasts may be put to any use, but you must not eat it” (Leviticus 7:24). And because it is it is doubtfully cattle and its fat is pure; it is doubtfully a deer/beast of chase, and its fat is impure, therefore, its impurity is doubtful.",
+                "ואין פודין בו פטר חמור – lest it is an animal of chase/deer and the Torah stated (Exodus 34:20): “Burt the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck].” But this is doubtful whether it is a sheep or a deer."
+            ],
+            [
+                "חלבו אסור כחלב בהמה – like the abdominal fat of oxen, sheep or goats",
+                "ואין חייבין עליו כרת – to bring a sin offering on his inadvertent error, and the same law applies that he is not to be flogged.",
+                "ואינו נלקח בכסף מעשר לאכלו בירושלים – lest it is cattle. And we don’t purchase cattle for meat eaten for satisfying the appetite (i.e., secular meal of meat as opposed to sacrificial meats)from the tithe monies other than to offer peace-offerings.",
+                "וחייב בזרוע ובלחיים ובקיבה – and we include these from the Biblical verse, as it is written (Deuteronomy 18:3): “This then shall be the priests’ due from the people: Everyone who offers a sacrifice, whether it is an ox or a sheep, must give the shoulder, the cheeks, and the stomach to the priest.” The words “or a sheep”/אם שה – include the כוי/kind of bearded deer or antelope.",
+                "שהמוציא מחבירו עליו הראיה – As the owner of the cattle said to the Kohen, I will bring proof that it is a kind of cattle and we will balance it out. And the Halakha follows Rabbi Eliezer."
+            ],
+            [
+                "לא כתב לו את הכוי – Even though he wrote both of them, he (i.e., the father) only had his mind on a [what was] a definite cow and a definite chase/deer. And Maimonides explained that if he (i.e., the father) had written (to his son) only his cattle, he (the son) did not acquire the kind of bearded deer or antelope/כוי , for when we say to him (the father), bring proof that it is cattle; for if he had written [to his son] only his chase/deer, we say to him, bring proof that it is chase/deer. And it appears from his words that if he wrote both of them, he acquired them, from whichever side you take.",
+                "אם אמר הריני נזיר שזה חיה או בהמה – Whether he said I am a Nazirite if this is a deer, or whether he said I am a Nazirite if this is cattle, he is a Nazirite, because in the question of doubt as to whether one has violated a negative commandment, it is judged stringently. For even if he stated, Behold, I am a Nazirite if this is deer and cattle, or this neither deer nor cattle, this is a doubtful Nazirite [and judged stringently]."
+            ]
+        ],
+        [
+            [
+                "כיצד מפרישין – שבכרה – And even if the fruit was not fully developed, as it is written (Deuteronomy 26:20): “[Wherefore] I now bring the first fruits [of the soil which You, O LORD have given me].” At the time that he brings it, it is fruit, but at the time that he separates it [for the First Fruits], it does not have to be [fully-formed] fruit, but even was half-ripe or unripe.",
+                "הרי אלו בכורים – and it is not necessary to call it by another name after it has been harvested.",
+                "ר' שמעון אומר: אעפ\"כ, חוזר וקורא שם – For he [i.e., Rabbi Shimon] expounds on the verse (Deuteronomy 26:2): “you shall take some of every first fruit of the soil.” Just as at the time when he brings the fruit, so too when at the time when he separates the fruit [he has to recite the First Fruits formula}. But at the time when calls them by name, the fruit have to be separated from the soil, just as they are when he brings them [to the altar of God]. But the Halakha does not follow the opinion of Rabbi Shimon."
+            ],
+            [
+                "כל העיירות שבמעמד – there were twenty-four Ma’a’madot/posts –[divisions of popular representatives deputed to accompany the daily services in the Temple with prayers (and also a corresponding division in the country towns) answering to the divisions of Kohanim and Levites], parallel to the twenty-four divisions of the priesthood, and men of these “posts” were Israelites, who were agents of all of Israel to stand over the sacrifices with the Kohanim and Levities of that particular division of duty [for Kohanim and Levites]; each person for his assigned week, and they were called, the men of the division [of Israelites assisting the priests on duty on the platform and divided in parties corresponding to the priestly divisions].",
+                "מתכנסות לעירו – of the head of the division, and they would not bring their First Fruit offerings, each individual on his own because of [what is written] (Proverbs 14:28): “A numerous people is the glory of a king.”",
+                "ולא היו נכנסים לבתים – because of the defilement in the tent.",
+                "ולמשכים – In the morning, when they arise.",
+                "הממונה – the head of the division",
+                "קומו ונעלה ציון – And on the way, they would recite )Psalms 122:1): “[A song of ascents. Of David.] I rejoiced when they said to me, ‘We are going to the House of the Lord.’” And when they arrived in Jerusalem, they would recite (Psalms 122:2): “Our feet stood inside your gates, O Jerusalem.” On the Temple Mount, they would recite (Psalms 150:1): “Hallelujah. Praise God in His sanctuary.” In the Temple Court, they would recite (Psalms 150:6): “Let all that breathes praise the LORD. Halleljah.”"
+            ],
+            [
+                "תאנים וענבים – when they are moist",
+                "והרחוקים – [far] from Jerusalem and their First Fruits care not able to be preserved so well.",
+                "מביאין גרוגרות וצמוקים – figs and grapes that are dried",
+                "השור הולך לפניהם – and they offer them as peace-offerings.",
+                "ועטרה של זית בראשן – there are those who say because it is closer to the ground than all of the other trees that of the seven species, as it is written (Deuteronomy 8:8): “[a land of wheat and barley, of vines, figs and pomegranates,] a land of olive trees [and honey].” And there are those who say that because there among the rest of the trees of the seven species, there is not a nice tree whose leaves are moist/fresh like the olive.",
+                "ועטרו את בכוריהם – And how do we decorate/adorn them? A person who First Fruits were dried figs, we wreath them with moist figs, and those whose First Fruits were raisins are adorned with moist grapes, and if they bring grapes, he shows the best and nicest of them from the top [of the pile].",
+                "הפחות – the assistants of the Kohanim",
+                "",
+                "ולפי כבוד הנכנסים – according to the majority of those who enter, they would come out – if there are many, many come, and if there are few, few [come out].",
+                "וכל בעלי אומניות שבירושלים עומדים מפניהם – even though that the master artisans are not obligated to stand before the scholars at the time when they are engaged in their work in order that they not become idle from their work; nevertheless, they were obligated to stand before those who brought the First Fruits for the Mitzvah is beloved [when performed] at its appropriate time. And for this reason, those who carry the coffin when the dead is within it, and because of those who carry the baby to the ritual circumcision."
+            ],
+            [
+                "החליל – A kind of musical instrument whose sound can be heard from afar.",
+                "היה נוטל על כתפו – since he had to give it from his hand to the hand of a Kohen, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in front of the altar of the LORD].”"
+            ],
+            [
+                "הגוזלות שעל גבי הסלים – that they would hang turtle-doves and pigeons and from the back of the First Fruit baskets, and not by the side of the baskets themselves so that they not be soiled, and these are burnt-offering sacrifices.",
+                "ומה שבידם – Maimonides interpreted that the young children when they brought them in their hands, did not hang them on the back of the baskets, and it appears to me, what was in their hands? It was the First Fruits that they brought in their hands."
+            ],
+            [
+                "רבי יהודה אומר: עד ארמי אובד אבי – But the Halakha is not according to Rabbi Yehuda.",
+                "ואוחזו בשפתותיו וכהן מניח ידו תחתיו – from here it implies that the basket was on the hand of the Kohen but the owners would hold the basket above with their lips at the time of the waving; but not according to the words of the one who says that the Kohen places his hand underneath the hand of the owners and waves it.",
+                "בצד המזבח – in the southwestern corner",
+                "והשתחוה ויצא – from here it implies that he did not wave it other than only once at the time of the recitation [of the verses of Deuteronomy 25:5-10] alone. But the Tanna of the Sifre (the Midrashic verse-by-verse commentary on Deuteronomy) requires two wavings – one at the time of the recitation, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand and set it down [in front of the altar of the LORD your God],” and we derive the [double-usage] of the word “hand”/יד from [the verse] (Leviticus 7:30): “His own hands shall present the LORD’s offerings by fire.” Just as there, [it requires] waving, so here too [there is] waving. And the second [waving] comes after he completed the Recitation. Since after the Recitation, it is written (Deuteronomy 26:10): “And you shall leave it [before the LORD your God and bow before the LORD your God].” The language [of the Biblical verse] (Exodus 32:34): “Go now, lead the people where I told you,” which refers to the waving that “he draws it away from himself and brings it towards himself, raises it and lowers it.”"
+            ],
+            [
+                "נמנעו מלהביא – because of the shame as they do not know how to recite [the First Fruits formula of Deuteronomy 26:5-10].",
+                "התקינו שיהו מקרין – for it is a Biblical verse used as a support for a Rabbinic enactment, as it is written (Deuteronomy 26:5): “You shall then recite as follows.” And there is no “reciting” other than from the mouth of another [whose words are repeated]."
+            ],
+            [
+                "בקלתות של זהב – baskets overlaid with silver and gold",
+                "הסלים והבכורים ניתנים לכהנים – the baskets of the poor are given to the Kohanim, and the vase-shaped baskets of the rich are return are returned to them. From here, they said (Bava Kamma 9a), “poverty follows the poor” (i.e. the poor man is always under a disadvantage)."
+            ],
+            [
+                "מעטרים את הבכורים חוץ משבעת המינים – they surround the baskets containing the First Fruits with nice and praiseworthy fruits. And even though they are not from the Seven Species, such as quince and Etrog and others like these. And the same law applies if they are able to decorate it [the basket of the First Fruits] from fruit that grew outside the Land of Israel.",
+                "רבי עקיבא אומר: אין מעטרין הבכורים אלא משבעת המינים – From fruit that grew in the Land of Israel which are liable for First Fruits (i.e., Deuteronomy 8:8). And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "הבכורים – the essence of the First Fruits are a fig that was the first to ripen and a cluster of grapes that were the first to ripen.",
+                "תוספת הבכורים – at the time of the harvesting of the First Fruits, one adds to them from other figs or from other grapes.",
+                "עיטור – the nice fruit that one brings closely together around the basket to beautify the observance of the commandment.",
+                "מין שאינו במינו – He wreaths the basket of First Fruits of grapes with figs and of the First Fruits of figs with grapes, and even with fruits that are not from the Seven Species, according to the words of Rabbi Shimon, who holds that view above (Chapter 3, Mishnah 8).",
+                "ופטורים מן הדמאי – If the Kohen took them from those who do not observe certain religious customs regarding tithes (i.e., “Am HaAretz”) who brought First Fruits."
+            ],
+            [
+                "ואם אינה באה מן הארץ – such as the case where they brought the supplement from the other side of the Jordan [River], as is taught in the Mishnah above (Chapter 1, Mishnah 10), that they bring from there the First Fruits even though they are not from “the land flowing with milk and honey.” Alternatively, Our Mishnah is according to Rabbi Shimon who said (Chapter 3, Mishnah 9) that we adorn the First Fruits [with fruit] other than the Seven Species, and that law also applies from fruit that grew outside the Land of Israel, and just like according to him, we adorn [the First Fruits] with fruit [grown] outside the Land of Israel, so too, the supplement comes from fruit [grown] outside the Land of Israel. And this comes to – teach us here that the supplement which is not from the Land [of Israel] is not like the First Fruits."
+            ],
+            [
+                "כספר תורה – that is to say, and a Torah scroll is like the First Fruits for this law, that the creditor takes his debt and a woman collects her Ketubah settlement. Another explanation: The Mishnah reads “AND a Torah scroll” (as opposed to “like a Torah scroll”). And it is permissible to purchase with them a Torah scroll, and even though that the Tanna of our Mishnah taught “an unclean animal.” And it was necessary to teach “Torah scroll” and not to mention all of these other things. Presume that they were not appropriate for eating, they are appropriate for a reward that [could be used] to purchase food. But a Torah scroll that is not appropriate for a reward that would come for the purchase of food, for one cannot sell a Torah scroll, I might say no, but this comes to teach us otherwise.",
+                "אין נותנים אלא לחבר בטובה – A Kohen is not able to give the First Fruits other than to a Kohen who observes the Levitical laws in daily intercourse who eats his secular meat in purity and givens them to him as a favor with the expectation of reciprocation of the Torah of kindness and free-will donation, and it is not appropriate to purchase with them anything and even not to give them to a Kohen who does not observe the Levitical laws in daily intercourse, for since we don’t use them for the Divine service, we suspect lest that he is not careful with them.",
+                "נותנין אותם לאנשי משמר – Whether he is someone who observes the Levitical laws in daily intercourse or not, we divide them between them.",
+                "בקדשי מקדש – like the other holy aspects of the altar. And even though we don’t use them for Divine service, since we bring them into the courtyard, we are careful with them and we don’t come to eat them in defilement. And the Halakha is according to the Sages."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה ביכורים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/Hebrew/On Your Way.json

@@ -0,0 +1,264 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Bikkurim",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה ביכורים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "<b>יש מביאין בכורים וקורין.</b> מקרא בכורים, מארמי אובד אבי עד סוף הפרשה:",
+                "<b>והבריך לתוך של יחיד.</b> שחפר גומא והטמין יחור של אילן בתוכה וכסהו בעפר, והוציא ראש היחור לתוך שדה חבירו או ברשות הרבים. וכן אם הנטיעה עומדת בתוך של חברו או ברשות הרבים, והוציא ראש היחור בתוך שלו אינו מביא כדמפרש בסמוך לפי שאין כל הגידולים מאדמתו:",
+                "<b>ודרך היחיד או דרך הרבים באמצע.</b> כגון שיש לו שתי גנות משני צדי הדרכים, אינו מביא, שאין כל הגידולים מאדמתו:",
+                "<b>כזה מביא.</b> כיון שיש לו רשות לעשות כן, שמותר לעשות חלל תחת רשות הרבים כשאינו מזיק לרבים כלום, אדמתך קרינן ביה. ומכל מקום סבר רבי יהודה שאע״פ שמביא אינו קורא. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>האריסין.</b> מקבלין את השדה למחצה לשליש ולרביע:",
+                "<b>חכירות.</b> מקבל את השדה בדבר קצוב כך וכך כורים לשנה בין שהיא עושה הרבה בין שהיא עושה מעט:",
+                "<b>סקריקון.</b> הורג נפשות ונותן לו קרקע כדי שלא יהרגנו. ולשון סקריקון שא קרקע והניחני. ואע״ג דיהיב ליה לפי שעה לא מחיל ליה דסבר האידנא לשקול ולמחר תבענא ליה בדינא:"
+            ],
+            [
+                "<b>אלא משבעת המינין.</b> דכתיב (דברים כו) מראשית, ולא כל ראשית, שאין כל הפירות חייבים בבכורים אלא שבעת המינין שנשתבחה בהן א״י חטה ושעורה וגו׳, ודבש הוא דבש תמרים:",
+                "<b>מתמרים שבהרים ופירות שבעמקים.</b> לפי שהן גרועין:",
+                "<b>ולא מזיתי שמן שאינם מן המובחר.</b> דכתיב (שם ט) זית שמן, זית אגורי, שבאים עליו גשמים והוא אוגר שמנו לתוכו, והוא מובחר ומשובח:",
+                "<b>אין מביאין בכורים קודם לעצרת.</b> דשתי הלחם שמביאין בעצרת אקרו בכורים והם מתירין החדש במקדש:"
+            ],
+            [
+                "<b>שאינו יכול לומר אשר נשבע לאבותינו לתת לנו.</b> שאין אבותיו מישראל והגרים לא נטלו חלק בארץ. ורמב״ם כתב שאין הלכה כמשנה זו, אלא הגר מביא וקורא ומצי למימר לאבותינו לתת לנו, מפני שהארץ ניתנה לאברהם והוא אב לגרים כמו לישראל דכתיב (בראשית י״ז:ה׳) כי אב המון גוים נתתיך, ודרשינן ביה [ברכות יג.] לשעבר היית אב לארם עכשיו אתה אב לכל העולם. וכן כשהוא מתפלל, בין בינו לבין עצמו בין בבית הכנסת, אומר אלהי אבותינו, אפילו אין אמו מישראל:"
+            ],
+            [
+                "<b>לא תנשא לכהונה.</b> דכתיב (ביחזקאל מ״ד:כ״ב) מזרע בית ישראל יקחו להם נשים, [וכשאמה] מישראל קרינא בה מזרע ישראל דמשמע ואפילו מקצת זרע. והלכה כר׳ אליעזר בן יעקב לכתחלה, אבל בדיעבד אם נשא אין מוציאין אותה ממנו, ובניה כשרים אפילו להיות כהנים גדולים:",
+                "<b>האפטרופוס.</b> הממונה על היתומים, בין שמנוהו בית דין בין שמנהו אבי יתומים. אפטרופוס אבי הקטנים, בלשון רומי קורין לאב פאטי״ר ולקטנים פוס:",
+                "<b>והשליח.</b> שלקטן מתחלה לשלחן ביד אחר אז מצי למשלחינהו אבל לקטן להביאן הוא עצמו לא מצי למשלחינהו, שכל בכורים שנראו לקריאה אינן נתנים אלא בקריאה:",
+                "<b>והאשה.</b> אבל אם יש לה בעל בעלה מביא וקורא, דכתיב (דברים כו) אשר נתן לך ה׳ אלהיך ולביתך, מלמד שאדם מביא בכורי אשתו וקורא:",
+                "<b>שאין יכולין לומר אשר נתת לי.</b> שלא נתחלקה הארץ לנקבות. וכתיב (במדבר כ״ו:נ״ד) איש לפי פקודיו עד שיהיה ודאי איש:"
+            ],
+            [
+                "<b>מביא ואינו קורא.</b> מספקא ליה לתנא קמא אי קנה קרקע אי לא, הלכך מביא מספק ואינו קורא מספק. ודוקא שתי אילנות אבל שלשה אילנות כולי עלמא מודו דקנה קרקע ומביא וקורא, כדתנן בסוף פרקין:",
+                "<b>רבי מאיר אומר מביא וקורא.</b> דסבר הקונה שני אילנות נמי קנה קרקע שתחתיהם וחוצה להם כמלא אורה וסלו. ואין הלכה כרבי מאיר:",
+                "<b>יבש המעין.</b> שהאילן חי וגדל ממנו:",
+                "<b>ונקצץ האילן.</b> והוא שיבש ונקצץ קודם שהפריש בכורים אבל אם הפריש קודם, הואיל ונראו לקריאה ונדחו, ירקבו:",
+                "<b>ר׳ יהודה אומר מביא וקורא.</b> כיון שהקרקע קיים לא חייש לאילן. ואין הלכה כרבי יהודה:",
+                "<b>מן החג ועד חנוכה מביא ואינו קורא.</b> דכתיב בפרשת ביכורים (דברים כ״ו:י״א) ושמחת בכל הטוב, אין קריאה אלא בזמן שמחה מעצרת ועד החג שאדם מלקט תבואתו ופירותיו ושמח בהם. ומהחג ואילך, אף על פי שהרבה פירות נלקטים עד חנוכה, מכל מקום שמחת אותה שנה כבר נגמרה בחג, הלכך מביא ואינו קורא. ומחנוכה ואילך אינו מביא כלל דכתיב (שם) אשר תביא מארצך, כל זמן שמצויין בארצך, ועד חנוכה הן מצויין:",
+                "<b>רבי יהודה אומר מביא וקורא.</b> דלא דריש ושמחת בזמן שמחה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>והשני מאותו המין אינו מביא.</b> הקונה את השדה אינו מביא ביכורים מאותה שדה מאותו המין שהביא המוכר, דכתיב (שם) הגדתי היום, פעם אחת מגיד ואינו מגיד שתי פעמים:",
+                "<b>רבי יהודה אומר אף מאותו המין מביא וקורא.</b> דהא דאמרן פעם אחת מגיד ואינו מגיד שתי פעמים, הני מילי באדם אחד, אבל בשני בני אדם מגיד וחוזר ומגיד. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>נמקו.</b> נרקבו ונמסו, כמו אתם ימקו (ויקרא כו):",
+                "<b>נבזזו.</b> נגזלו ממנו כמו בזזנו לנו (דברים ב):",
+                "<b>אין חייבין עליהם חומש.</b> זר שאכלן אינו משלם את החומש. והך מתניתין יחידאה היא ואינה הלכה, אלא הלכה שחייבים עליהם חומש: ",
+                "<b>נטמאו בעזרה נופץ ואינו קורא</b> גרסינן, כלומר מנער ומריק הסל מן הפירות כיון שנטמאו והסל ניתן לכהנים דכתיב (שם כו) ולקח הכהן הטנא מידך פעמים שאין הכהן לוקח אלא הטנא. ואינו חייב להביא ביכורים אחרים תחתיהן. דכיון שבאו להר הבית לא מתחייב תו באחריותן:"
+            ],
+            [
+                "<b>הרי שהביא ממין אחד וקרא.</b> לא נצרכה אלא לר׳ יהודה, דאמר לעיל מגיד וחוזר ומגיד, קא משמע לן דמודה רבי יהודה דאדם אחד אינו מגיד וחוזר ומגיד:"
+            ],
+            [
+                "הכי גרסינן <b>מפירות שבהרים ומתמרות שבעמקים ומזיתי שמן מעבר הירדן, ר״י הגלילי אומר אין מביאין בכורים מעבר הירדן שאינה ארץ זבת חלב ודבש.</b> והכי פירושו, פירות שבהרים הם מוטעמים יותר מפירות שבעמקים, הלכך מביאים בכורים מפירות שבהרים. אבל התמרים הם הפך זה שהתמרים שבעמקים הם יותר מלאים מדבש והנרצה מהתמרים הוא הדבש שבהם, שהרי התורה קראה לתמרים דבש הלכך מביאין בכורים מתמרות שבעמקים ולא משל הרים. ",
+                "<b>ומזיתי שמן</b> מזיתים העושים שמן. ",
+                "<b>מעבר הירדן</b> מפירות של עבר הירדן נמי מביאים בכורים, אף על פי שאינה ארץ זבת חלב ודבש, שכיון שנתנה הקב״ה לישראל קרינא בה פרי האדמה אשר נתת לי. ופליג ר״י הגלילי ואמר אין מביאין בכורים מעבר הירדן ואין הלכה כר׳ יוסי הגלילי:"
+            ],
+            [
+                "<b>הקונה שלשה אילנות.</b> בסתם, ולא פירש אם קנה קרקע אם לאו.",
+                "<b>מביא וקורא</b> דבסתם, קנה קרקע שתחתיהן וחוצה להן. אבל פחות משלשה אילנות בסתם לא קנה קרקע. ור׳ מאיר פליג ואמר דאף שני אילנות נמי קנה קרקע, ואין הלכה כר׳ מאיר:",
+                "<b>אף בעלי אריסות וחכירות מביאים וקוראים.</b> דסבר רבי יהודה אריס וחוכר יש לו קנין בארץ כאילו יש לו חלק בה. ואין הלכה כר׳ יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>התרומה והבכורים חייבין עליהן מיתה.</b> זר האוכלן במזיד חייב מיתה בידי שמים, דכתיב בתרומה (ויקרא כ״ב:ט׳) ומתו בו כי יחללוהו ובכורים אקרו תרומה, דאמר מר ותרומת ידך אלו בכורים, שנאמר בהן (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:",
+                "<b>וחומש.</b> האוכלן שוגג משלם קרן לבעלים וחומש לכל כהן שירצה:",
+                "<b>ואסורים לזרים.</b> בחנם היא שנויה, דכיון שחייבין עליהם מיתה וחומש פשיטא שאסורים לזרים. ולר׳ יוחנן דאמר חצי שיעור אסור מן התורה, מצינן למימר דתנן אסורים לזרים לחצי שיעור, שהוא אסור מן התורה, ואין בו לא מיתה ולא חומש:",
+                "<b>והן נכסי כהן.</b> שיכול למכרן וליקח בהן עבדים וקרקעות ובהמה טמאה:",
+                "<b>ועולים באחד ומאה.</b> אם נתערבו במאה של חולין:",
+                "<b>וטעונים רחיצת ידים.</b> הבא ליגע בהן צריך ליטול ידיו תחלה, שסתם ידים פוסלות את התרומה ובכורים נמי אקרו תרומה:",
+                "<b>והערב שמש.</b> טמא שטבל אינו אוכל בתרומה עד שיעריב שמשו, דכתיב (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים, וה״ה לבכורים:",
+                "<b>משא״כ במעשר.</b> דשרי לזרים, ואסור לקנות בדמי מעשר שני בהמה טמאה ועבדים וקרקעות, ובטל ברוב היכא דאין לו מתירין, והנוגע בו אין טעון רחיצת ידים, ואין צריך הערב שמש דאמרינן טבל ועלה אוכל במעשר:"
+            ],
+            [
+                "<b>הבאת מקום.</b> להעלותן לירושלים, דכתיב (דברים יב) והבאתם שמה עולותיכם וזבחיכם מעשרותיכם ותרומת ידכם, ודרשינן תרומת ידכם אלו הבכורים:",
+                "<b>וטעונים וידוי.</b> במעשר כתיב (שם כו) ואמרת לפני ה׳ אלקיך בערתי הקדש מן הבית, ובבכורים כתיב (שם) וענית ואמרת לפני ה׳ אלהיך ארמי אובד אבי. ואע״ג דתרומה נמי בעיא וידוי כדאמרינן וגם נתתיו ללוי זו תרומה ותרומת מעשר. מיהו מעשר ובכורים מעשר לבדו או בכורים לבדן טעונים וידוי, ותרומה אי לית ליה אלא תרומה לבדה אינו טעון וידוי:",
+                "<b>ואסורין לאונן.</b> במעשר כתיב (שם) לא אכלתי באוני ממנו. ובבכורים נאמר (שם) ושמחת בכל הטוב מלמד שאסורים לאונן:",
+                "<b>ורבי שמעון מתיר.</b> בכורים לאונן דתרומה קרינהו רחמנא ותרומה שריא לאונן:",
+                "<b>וחייבים בביעור.</b> לבערן מן העולם לסוף שלש שנים כדכתיב בפרשת מעשר (שם) בערתי הקדש מן הבית ומשמע נמי בכורים מדכתיב הקודש, הקודש האמור למעלה אלו בכורים שנאמרו בפרשה שלמעלה:",
+                "<b>ורבי שמעון פוטר.</b> בכורים מן הביעור, אלא ינתנו לכהן, דתרומה קרינהו רחמנא ותרומה א״צ לבערה מן העולם:",
+                "<b>ואסורים.</b> מעשר שני ובכורים שנתערבו בחולין אוסרים תערובתן בכל שהו, ��אין עולים באחד ומאה:",
+                "<b>מלאכול בירושלים.</b> כלומר אם נתערבו המעשר שני או הבכורים בעוד שהן בתוך ירושלים, אז אוסרים תערובתן בכל שהוא מלאכול בתורת חולין, משום דהוי דבר שיש לו מתירין הואיל ויכול לאכול התערובת כולה במקומה. אבל מעשר שני ובכורים נתערבו בחולין חוץ לירושלים אינן אוסרין בכל שהוא הואיל ויש טורח להעלותן, לא מקרי דבר שיש לו מתירין:",
+                "<b>וגדוליהם אסורים.</b> תערובת של מעשר ובכורים שזרעם וצמחו וגדלו אותן הגדולים נמי אסורים לאכול בתורת חולין אם זרען וגדלו בירושלים. ואוסרין תערובתן בכל שהוא כיון שיכולים ליאכל במקומם:",
+                "<b>אף לזרים ולבהמה.</b> מעשר שני ובכורים שאוסרין תערובתן בכל שהוא וגדוליהן נמי דאסורין, אף לזרים ולבהמה אסורים אם בכורים הם אוסרין התערובת לזרים ואם מעשר הוא אוסר [את] התערובת לבהמה, דלא תימא דוקא לענין ליאכל חוץ לירושלים הוא דאוסרים בכל שהוא, דלהאי מלתא חשיבי דבר שיש לו מתירין כיון שיכול לאכלן במקומם בירושלים ואפילו באלף לא בטלי אבל לאסור התערובת לזרים ולבהמה דאיסור זרות ובהמה אין לו מתירין, סלקא דעתך אמינא דלא יאסרו תערובתן בכל שהוא, קמשמע לן דכיון דחל על התערובת שם בכורים ומעשר ליאסר לאכלן חוץ לירושלים, חל נמי לענין זה ליאסר לאכול לזרים אם הן בכורים או לבהמה אם הוא מעשר:",
+                "<b>ור׳ שמעון מתיר.</b> אגדוליהן בלבד קאי, דסבר כבר בטלים הם אבל בתערובת עצמה מודה רבי שמעון. ואין הלכה כר׳ שמעון בכולה מתניתין:",
+                "<b>מה שאין כן בתרומה.</b> שכל הדינים הללו אין נוהגים בתרומה:"
+            ],
+            [
+                "<b>אוסרין את הגורן.</b> אסור לאכול מתבואה שבגורן עד שיפריש תרומות ומעשרות, אבל בכורים אינן אוסרין:",
+                "<b>ויש להן שיעור.</b> תרומה יש לה שיעור מדרבנן אחד מחמשים אבל בכורים אין להם שיעור אפילו מדרבנן:",
+                "<b>ונוהגים בכל הפירות.</b> מדרבנן ובכורים אינן באין אלא משבעת המינין:",
+                "<b>בפני הבית ושלא בפני הבית.</b> ובכורים אינן אלא בפני הבית בלבד, דכתיב בהו (דברים כ״ו:ד׳) והניחו לפני מזבח ה׳ אלהיך, אם אין מזבח אין בכורים:",
+                "<b>ובאריסות ובחכירות וכו׳</b> מפורש לעיל בריש פרק קמא ובכורים אינן באין אלא ממי שהקרקע שלו מן הדין דכתיב (שמות כג) בכורי אדמתך:"
+            ],
+            [
+                "<b>נקנים במחובר לקרקע.</b> דכתיב (במדבר יח) בכורי כל אשר בארצם, בשעה שהם מחוברים בארצם בכורים הם, והכי תנן לקמן יורד אדם לתוך שדהו וכו׳ קושרו בגמי ואומר הרי אלו בכורים:",
+                "<b>ועושה אדם כל שדהו בכורים.</b> דכתיב בכורי כל מראשית כל:",
+                "<b>וטעונים קרבן.</b> נאמר בבכורים שמחה ושמחת בכל הטוב ונאמר להלן (דברים כז) וזבחת שלמים ואכלת שם ושמחת מה להלן שלמים אף כאן שלמים:",
+                "<b>ושיר.</b> נאמר כאן בכל הטוב, ונאמר להלן (יחזקאל לג) כשיר עגבים יפה קול ומטיב נגן:",
+                "<b>ותנופה.</b> כתיב הכא ולקח הכהן הטנא מידך, וכתיב התם (ויקרא ז) ידיו תביאינה את אשי ה׳, מה להלן תנופה אף כאן תנופה:",
+                "<b>ולינה.</b> שילין בירושלים כל הלילה של אחר היום שהביא הבכורים, דכתיב (דברים טז) ופנית בבקר והלכת לאהליך הא כל פינות לא יהיו אלא בבקר:"
+            ],
+            [
+                "<b>נטלת מן הטהור על הטמא.</b> דהא דאין תרומה נטלת מן הטהור על הטמא היינו, טעמא משום דבעינן מוקף וחיישינן דלמא לא מקיף דמסתפי דלמא נגע הטהור בטמא. ו��אי טעמא ליכא למימר הכא דהא נתרמת שלא מן המוקף:",
+                "<b>ויש לה שיעור כתרומה.</b> שהתרומה נתנו בה חכמים שיעור תרי ממאה:"
+            ],
+            [
+                "<b>שוה לאילן.</b> דאזלינן בתר חנטה, ומונין לו שלש לערלה משעת חנטה. וכן לרבעי וכן לשביעית דאם נחנט בששית ונגמר בשביעית מותר, ומכל מקום פטור ממעשר דלענין מעשר אזלינן בתר לקיטה כדין ירק וכיון דנלקט בשביעית פטור ממעשר:"
+            ],
+            [
+                "<b>דם מהלכי שתים.</b> היינו דם האדם כמו דם חללין:",
+                "<b>להכשיר את הזרעים.</b> לקבל טומאה כמו דם בהמה דכתיב ביה (דברים י״ב:ט״ז) על הארץ תשפכנו כמים:",
+                "<b>ודם השרץ.</b> כלומר ושוה דם מהלכי שתים לדם השרץ שאין חייבין עליו משום דם. ודוקא כשהתרו בו משום דם אין חייבין על דם השרץ אבל אם התרו בו משום שרץ לוקה, שדם השרץ כבשרו הוא:"
+            ],
+            [
+                "<b>כוי.</b> נחלקו בו חכמי ישראל יש אומרים שהוא איל הבר, ויש אומרים שהוא תיש הבא על הצביה, ויש אומרים בריה בפני עצמה היא. ולא הכריעו בה חכמים אם חיה היא אם בהמה:"
+            ],
+            [
+                "<b>טעון כיסוי כדם חיה.</b> לחומרא, ואין מברכין על כסויו כיון דספק הוא:",
+                "<b>ואין שוחטין אותו ביום טוב.</b> לפי שאסור לכסות את דמו, ואע״ג דאפר כירה מוכן הוא, מוכן לודאי ואינו מוכן לספק:",
+                "<b>בטומאת נבילה כחיה.</b> דחלב בהמה טהורה טהור הוא, כדילפינן מן וחלב נבלה וחלב טרפה יעשה לכל מלאכה (ויקרא ז׳:כ״ד), ומשום דספק בהמה הוא וחלבו טהור ספק חיה וחלבו טמא לפיכך טומאתו ספק:",
+                "<b>ואין פודין בו פטר חמור.</b> שמא חיה הוא ורחמנא אמר (שמות ל״ד:כ׳) ופטר חמור תפדה בשה, והאי ספק שה ספק צבי:"
+            ],
+            [
+                "<b>חלבו אסור כחלב בהמה.</b> כחלב שור וכשב ועז:",
+                "<b>ואין חייבין עליו כרת.</b> להביא חטאת על שגגתו. והוא הדין שאין לוקין עליו:",
+                "<b>ואינו נלקח בכסף מעשר לאכלו בירושלים.</b> דשמא בהמה הוא, ואין לוקחין בהמה לבשר תאוה מכסף מעשר [אלא] שלמים:",
+                "<b>וחייב בזרוע ובלחיים ובקיבה.</b> דמרבינן להו מקרא דכתיב (דברים יח) אם שה לרבות את הכוי:",
+                "<b>שהמוציא מחבירו עליו הראיה.</b> דאמר ליה בעל הבהמה לכהן אייתי ראיה דמין בהמה הוא ושקול. והלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>לא כתב לו את הכוי.</b> אף על פי שכתב לו שניהם לא היה דעתו אלא על ודאי בהמה או ודאי חיה. ורמב״ם פירש שאם כתב לו בהמתו לבד לא קנה את הכוי דאמרינן ליה אייתי ראיה דבהמה הוא, ואם כתב לו חיתו לבד אמרינן ליה אייתי ראיה דחיה הוא. נראה מדבריו שאם כתב לו שניהן קנה ממה נפשך:",
+                "<b>אם אמר הריני נזיר שזה חיה או בהמה.</b> בין שאמר הריני נזיר שזה חיה בין שאמר הריני נזיר שזה בהמה הרי זה נזיר דספק איסורא לחומרא. ואפילו אמר הריני נזיר שזה חיה ובהמה או שזה אינו לא חיה ולא בהמה הרי זה נזיר מספק:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד מפרישין.</b> שבכרה. ואפילו לא נגמר הפרי, דכתיב (דברים כ״ו:י׳) הנה הבאתי את ראשית פרי, בשעת הבאה הוא פרי, אבל בשעת הפרשה אין צריך שיהיה פרי אלא אפילו בוסר ואפילו פגין:",
+                "<b>הרי אלו בכורים.</b> וא״צ לקרות עוד שם אחר לקיטתן:",
+                "<b>ר׳ שמעון אומר אעפ״כ חוזר וקורא שם.</b> דדריש ולקחת מראשית כל פרי האדמה, מה בשעת הבאה פרי אף בשעת הפרשה פרי, דבשעת קריאת שם צריך שיהיו הפירות בתלוש כמו בשעת הבאה. ואין הלכה ��ר׳ שמעון:"
+            ],
+            [
+                "<b>כל העיירות שבמעמד.</b> עשרים וארבעה מעמדות היו בישראל כנגד ארבעה ועשרים משמרות כהונה, ואנשי המעמד ישראלים היו שלוחים מכל ישראל לעמוד על הקרבן עם הכהנים והלוים שבאותו משמר כל אחד בשבת הקבוע לו, והן נקראים אנשי מעמד:",
+                "<b>מתכנסות לעירו.</b> של ראש המעמד ולא היו מביאין בכוריהם כל אחד בפני עצמו משום דברוב עם הדרת מלך:",
+                "<b>ולא היו נכנסים לבתים.</b> מפני אהל הטומאה:",
+                "<b>ולמשכים.</b> בבקר כשהם משכימים:",
+                "<b>הממונה.</b> ראש המעמד:",
+                "<b>קומו ונעלה ציון.</b> ובדרך היו אומרים שמחתי באומרים לי בית ה׳ נלך. כשהגיעו לירושלים היו אומרים עומדות היו רגלינו בשעריך ירושלים. בהר הבית היו אומרים הללויה הללו אל בקדשו בעזרה היו אומרים כל הנשמה תהלל יה:"
+            ],
+            [
+                "<b>תאנים וענבים.</b> כשהם לחים:",
+                "<b>והרחוקים.</b> מירושלים ואין בכוריהם יכולים להתקיים כל כך:",
+                "<b>מביאין גרוגרות וצמוקים.</b> תאנים וענבים יבשים:",
+                "<b>השור הולך לפניהם.</b> ומקריבין אותו שלמים:",
+                "<b>ועטרה של זית בראשו.</b> אית דאמרי לפי שהוא קרוב לארץ יותר מכל שאר אילנות שבשבעת המינים, דכתיב (דברים ח׳:ח׳) ארץ זית שמן. ואית דאמרי לפי שאין בכל שאר אילנות של שבעת המינים אילן יפה ועלהו רענן כמו הזית:",
+                "<b>ועטרו את בכוריהם.</b> וכיצד מעטרים, מי שהיו בכוריו גרוגרות מעטרן בתאנים לחים מי שהיו בכוריו צמוקים מעטרן בענבים לחים ואם מביאים ענבים היה מראה הטובים והיפים שבכולם מלמעלה:",
+                "<b>הפחות.</b> סגני כהונה:",
+                "<b>והגזברים.</b> הממונים על ההקדש:",
+                "<b>ולפי כבוד הנכנסים.</b> לפי רוב הנכנסים היו יוצאים אם מרובים מרובים ואם מועטים מועטים:",
+                "<b>וכל בעלי אומניות שבירושלים עומדים מפניהם.</b> אף על גב דאין בעלי אומניות חייבין לעמוד מפני תלמידי חכמים בשעה שעוסקים במלאכתם כדי שלא יתבטלו ממלאכתם, מכל מקום היו חייבים לעמוד מפני מביאי בכורים דחביבה מצוה בשעתה. ומטעם זה עומדים מפני נושאי המטה שהמת בה ומפני נושאי התינוק לברית מילה:"
+            ],
+            [
+                "<b>החליל.</b> מין כלי זמר וקולו נשמע למרחוק:",
+                "<b>היה נוטל הסל על כתפו.</b> לפי שהיה צריך ליתנו מידו ליד כהן דכתיב (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:"
+            ],
+            [
+                "<b>הגוזלות שעל גבי הסלים.</b> שהיו תולים מאחורי הסלים של בכורים תורים ובני יונים, ולא על גבי הסלים ממש שלא יטנפום. והן קרבין עולות:",
+                "<b>ומה שבידם.</b> רמב״ם פירש הגוזלות שהביאו בידם שלא תלאום אחורי הסלים. ולי נראה ומה שבידם, הבכורים שהביאו בידם:"
+            ],
+            [
+                "<b>רבי יהודה אומר עד ארמי אובד אבי.</b> ואין הלכה כרבי יהודה:",
+                "<b>ואוחזו בשפתותיו וכהן מניח ידו תחתיו.</b> מכאן משמע שהסל היה על ידו של כהן אלא שהבעלים אוחזים הסל בשפתותיו למעלה בשעת התנופה. ושלא כדברי האומר כהן מניח ידו תחת יד הבעלים ומניף:",
+                "<b>בצד המזבח.</b> בקרן דרומית מערבית:",
+                "<b>והשתחוה ויצא.</b> מכאן משמע שלא היה מניף כי אם תנופה אחת בשעת הקריאה בלבד. ותנא דספרי מצריך שתי תנופות אחת בשעת הקריאה דכתיב (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך והניחו וגמרינן יד יד מידיו תביאנה את אשי ה׳, (ויקרא ז׳:ל׳) מה להלן תנופה אף כאן תנופה והשנית לאחר שהשלים הקריאה, דלאחר הקריאה כתיב והנחתו, לשון לך נחה את העם (שמות ל״ב:ל״ד) דהיינו תנופה שמוליך ומביא. מעלה ומוריד:"
+            ],
+            [
+                "<b>נמנעו מלהביא.</b> מפני הבושה שאינו יודע לקרות:",
+                "<b>התקינו שיהו מקרין.</b> ואסמכוה אקרא דכתיב (דברים כ״ו:ה׳) וענית ואמרת, ואין עניה אלא מפי אחר:"
+            ],
+            [
+                "<b>בקלתות של כסף ושל זהב.</b> קופות מצופות כסף וזהב:",
+                "<b>הסלים והבכורים ניתנים לכהנים.</b> סלי עניים ניתנים לכהנים וקלתות של עשירים מחזירים להן מכאן אמרו בתר עניא אזלא עניותא:"
+            ],
+            [
+                "<b>מעטרים את הבכורים חוץ משבעת המינים.</b> מקיפים את הסלים שבכורים בהם מפירות נאים ומשובחים, ואף על פי שאינם משבעת המינים, כגון פריש ואתרוג וכיוצא בהן, והוא הדין שיכולין לעטר מפירות שגדלו בחו״ל:",
+                "<b>רבי עקיבא אומר אין מעטרין הבכורים אלא משבעת המינים.</b> מפירות שגדלו בארץ שחייבים בבכורים. והלכה כר״ע:"
+            ],
+            [
+                "<b>הבכורים.</b> עיקר הבכורים תאנה שבכרה או אשכול שבכר:",
+                "<b>תוספת הבכורים.</b> בשעת לקיטת הבכורים מוסיף עליהם משאר תאנים או משאר ענבים:",
+                "<b>עיטור.</b> הפירות הנאים שמקיף סביבות הסל להדור מצוה:",
+                "<b>מין בשאינו מינו.</b> מעטר הסל של בכורי ענבים בתאנים ושל בכורי תאנים בענבים ואפילו בפירות שאינם משבעת המינים לדברי ר״ש דסבירא ליה כך לעיל:",
+                "<b>ופטורים מן הדמאי.</b> אם לקחן הכהן מעם הארץ שהביא בכורים:"
+            ],
+            [
+                "<b>ואם אינה באה מן הארץ.</b> כגון שהביאו התוספת מעבר לירדן דתנן לעיל שמביאים משם בכורים אע״פ שאינה ארץ זבת חלב ודבש. אי נמי מתניתין רבי שמעון היא דאמר לעיל מעטרים את הבכורים חוץ משבעת המינים והוא הדין מפירות שגדלו בחו״ל וכי היכי דאליביה מעטרים בפירות חו״ל, הכי נמי התוספת באה מפירות חו״ל. וקמ״ל הכא שהתוספת שאינה מן הארץ אינה כבכורים:"
+            ],
+            [
+                "<b>כספר תורה.</b> כלומר וס״ת נמי הוי כמו בכורים לדין זה דבעל חוב נוטל בחובו ואשה בכתובתה. פי׳ אחר וס״ת ומותר לקנות בהם ספר תורה. ואע״ג דתנא בהמה טמאה. אצטריך למתני ס״ת דלא תימא כל הני נהי דלא חזו לאכילה. חזו לשכר שיבא לידי אכילה. אבל ספר תורה דלא חזי לשכר שיבוא לידי אכילה לפי שאין מוכרין ס״ת, אימא לא, קמ״ל:",
+                "<b>אין נותנים אלא לחבר בטובה.</b> אין הכהן יכול ליתן הבכורים אלא לכהן חבר שאוכל חוליו בטהרה ונותן אותם לו בטובה בתורת חסד ונדבה ואינו רשאי לקנות בהן דבר ואף לא ליתנן לכהן שאינו חבר דכיון שאין עושין בהן עבודה חיישינן דלמא לא מיזדהר בהו:",
+                "<b>נותנים אותם לאנשי משמר.</b> ובין חבר ובין שאינו חבר מחלקין אותם ביניהם:",
+                "<b>כקדשי מקדש.</b> כשאר קדשי מזבח. ואע״פ שאין עושין בהם עבודה הואיל ומכניסים אותם לעזרה מזדהרי בהו ולא אתו למכלינהו בטומאה. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>פירוש אחר.</b> לא רע״ב:"
+            ],
+            [
+                "<b>מטמא בלובן.</b> שהאיש מטמא בלובן כדאיתא בזבים (פ״ב מ״א):",
+                "<b>ומתעטף כאנשים.</b> שלא ילבש שמלת אשה:",
+                "<b>אבל לא נישא.</b> משום דהבא עליו כבא על הזכר (יבמות פ״ח מ״ו):",
+                "<b>ואמו יושבת עליו בדם טוהר כאנשים.</b> כזכר, ולבסוף ארבעים ללידתו דמה טמא:",
+                "<b>ואינו ניזון עם הבנות.</b> בנכסים מועטים כדת��ן (ב״ב פ״ט) בזמן שהנכסים מועטים הבנות דוחין אותו אצל הבנים:",
+                "<b>וחייב בכל המצות כאנשים.</b> אפילו מצות עשה שהזמן גרמא שהנשים פטורות, הוא חייב:"
+            ],
+            [
+                "<b>מטמא באודם.</b> דדם כתיב באשה (ויקרא טו) ואשה כי תהיה זבה דם. וחמשה מיני דמים טמאים באשה:",
+                "<b>ואינו חולק.</b> בזמן שהנכסים מרובים הבנים דוחים [אותו] אצל הנקבות (ועיין תי״ט ב״ב פ״ט מ״ב):",
+                "<b>ואינו אוכל.</b> היינו חטאות ואשמות ומנחות, דבכולהו כתיב (ויקרא ו) כל זכר בבני אהרן יאכלנה:",
+                "<b>ואמו יושבת עליו בדם טמא.</b> שבועיים, כיולדת נקבה:",
+                "<b>ואם נבעל בעבירה.</b> שבא עליו אחד מקרוביו, או מפסולי כהונה שאם היתה נקבה היתה נפסלת מן התרומה אף האנדרוגינוס נפסל, אע״פ שהזכר שנבעל לא נפסל כדאיתא בבכורות (פ״ז מ״ז). ויש מפרשים, אפילו נבעל מכל אדם נפסל מתרומה משום דביאתו בעבירה, ויש לגמגם, דהוי תרתי דסתרי, אם אתה מחשבו כזכר אינו נפסל בביאת עבירה אפילו מן הכהונה, ואם אתה מחשבו כנקבה אינה נפסלת כי אם בביאת הפסולים או בביאת אחד מקרובים שהיא ערוה:"
+            ],
+            [
+                "<b>ונוחל לכל הנחלות.</b> אם אין שם יורש אלא הוא, יורש הכל, דלא תימא בריה בפני עצמו הוא ולאו בר ירושה הוא, קא משמע לן (ב״ב שם):"
+            ],
+            [
+                "<b>אין שורפין תרומה וכו׳</b> אם ראה לובן לבד או אודם לבד, משום דהוי ספק כדתנן במסכת זבים (פ״ב מ״א). אבל אם ראה לובן ואודם כאחת, שורפין, שהוא טמא ממה נפשך. עיין בנדה (דף כח):",
+                "<b>ואין חייבין עליו על ביאת מקדש.</b> אפילו ראה לובן ואודם כאחת, משום דכתיב מזכר ועד נקבה, זכר ודאי ונקבה ודאית:",
+                "<b>ואינו נמכר בעבד עברי וכו׳</b> משום דהוי ספק נקבה וכתיב (שמות כב) ונמכר בגניבתו, ולא בגניבתה (סוטה פ״ג מ״ח):",
+                "<b>ולא כנשים.</b> שאב מוכר את בתו הקטנה לאמה, והאנדרוגינוס ספק זכר, ואין אב מוכר את בנו לעבד:",
+                "<b>ואינו נערך.</b> דזכר ונקבה אמורים בפרשת ערכים, שיהא זכר ודאי או נקבה ודאית:",
+                "<b>אבל טומטום וכו׳</b> ובתוספתא הגירסא, אבל טומטום אינו כן אלא או ספק איש או ספק אשה:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/Hebrew/merged.json

@@ -0,0 +1,260 @@
+{
+    "title": "Bartenura on Mishnah Bikkurim",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Bikkurim",
+    "text": [
+        [
+            [
+                "<b>יש מביאין בכורים וקורין.</b> מקרא בכורים, מארמי אובד אבי עד סוף הפרשה:",
+                "<b>והבריך לתוך של יחיד.</b> שחפר גומא והטמין יחור של אילן בתוכה וכסהו בעפר, והוציא ראש היחור לתוך שדה חבירו או ברשות הרבים. וכן אם הנטיעה עומדת בתוך של חברו או ברשות הרבים, והוציא ראש היחור בתוך שלו אינו מביא כדמפרש בסמוך לפי שאין כל הגידולים מאדמתו:",
+                "<b>ודרך היחיד או דרך הרבים באמצע.</b> כגון שיש לו שתי גנות משני צדי הדרכים, אינו מביא, שאין כל הגידולים מאדמתו:",
+                "<b>כזה מביא.</b> כיון שיש לו רשות לעשות כן, שמותר לעשות חלל תחת רשות הרבים כשאינו מזיק לרבים כלום, אדמתך קרינן ביה. ומכל מקום סבר רבי יהודה שאע״פ שמביא אינו קורא. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>האריסין.</b> מקבלין את השדה למחצה לשליש ולרביע:",
+                "<b>חכירות.</b> מקבל את השדה בדבר קצוב כך וכך כורים לשנה בין שהיא עושה הרבה בין שהיא עושה מעט:",
+                "<b>סקריקון.</b> הורג נפשות ונותן לו קרקע כדי שלא יהרגנו. ולשון סקריקון שא קרקע והניחני. ואע״ג דיהיב ליה לפי שעה לא מחיל ליה דסבר האידנא לשקול ולמחר תבענא ליה בדינא:"
+            ],
+            [
+                "<b>אלא משבעת המינין.</b> דכתיב (דברים כו) מראשית, ולא כל ראשית, שאין כל הפירות חייבים בבכורים אלא שבעת המינין שנשתבחה בהן א״י חטה ושעורה וגו׳, ודבש הוא דבש תמרים:",
+                "<b>מתמרים שבהרים ופירות שבעמקים.</b> לפי שהן גרועין:",
+                "<b>ולא מזיתי שמן שאינם מן המובחר.</b> דכתיב (שם ט) זית שמן, זית אגורי, שבאים עליו גשמים והוא אוגר שמנו לתוכו, והוא מובחר ומשובח:",
+                "<b>אין מביאין בכורים קודם לעצרת.</b> דשתי הלחם שמביאין בעצרת אקרו בכורים והם מתירין החדש במקדש:"
+            ],
+            [
+                "<b>שאינו יכול לומר אשר נשבע לאבותינו לתת לנו.</b> שאין אבותיו מישראל והגרים לא נטלו חלק בארץ. ורמב״ם כתב שאין הלכה כמשנה זו, אלא הגר מביא וקורא ומצי למימר לאבותינו לתת לנו, מפני שהארץ ניתנה לאברהם והוא אב לגרים כמו לישראל דכתיב (בראשית י״ז:ה׳) כי אב המון גוים נתתיך, ודרשינן ביה [ברכות יג.] לשעבר היית אב לארם עכשיו אתה אב לכל העולם. וכן כשהוא מתפלל, בין בינו לבין עצמו בין בבית הכנסת, אומר אלהי אבותינו, אפילו אין אמו מישראל:"
+            ],
+            [
+                "<b>לא תנשא לכהונה.</b> דכתיב (ביחזקאל מ״ד:כ״ב) מזרע בית ישראל יקחו להם נשים, [וכשאמה] מישראל קרינא בה מזרע ישראל דמשמע ואפילו מקצת זרע. והלכה כר׳ אליעזר בן יעקב לכתחלה, אבל בדיעבד אם נשא אין מוציאין אותה ממנו, ובניה כשרים אפילו להיות כהנים גדולים:",
+                "<b>האפטרופוס.</b> הממונה על היתומים, בין שמנוהו בית דין בין שמנהו אבי יתומים. אפטרופוס אבי הקטנים, בלשון רומי קורין לאב פאטי״ר ולקטנים פוס:",
+                "<b>והשליח.</b> שלקטן מתחלה לשלחן ביד אחר אז מצי למשלחינהו אבל לקטן להביאן הוא עצמו לא מצי למשלחינהו, שכל בכורים שנראו לקריאה אינן נתנים אלא בקריאה:",
+                "<b>והאשה.</b> אבל אם יש לה בעל בעלה מביא וקורא, דכתיב (דברים כו) אשר נתן לך ה׳ אלהיך ולביתך, מלמד שאדם מביא בכורי אשתו וקורא:",
+                "<b>שאין יכולין לומר אשר נתת לי.</b> שלא נתחלקה הארץ לנקבות. וכתיב (במדבר כ״ו:נ״ד) איש לפי פקודיו עד שיהיה ודאי איש:"
+            ],
+            [
+                "<b>מביא ואינו קורא.</b> מספקא ליה לתנא קמא אי קנה קרקע אי לא, הלכך מביא מספק ואינו קורא מספק. ודוקא שתי אילנות אבל שלשה אילנות כולי עלמא מודו דקנה קרקע ומביא וקורא, כדתנן בסוף פרקין:",
+                "<b>רבי מאיר אומר מביא וקורא.</b> דסבר הקונה שני אילנות נמי קנה קרקע שתחתיהם וחוצה להם כמלא אורה וסלו. ואין הלכה כרבי מאיר:",
+                "<b>יבש המעין.</b> שהאילן חי וגדל ממנו:",
+                "<b>ונקצץ האילן.</b> והוא שיבש ונקצץ קודם שהפריש בכורים אבל אם הפריש קודם, הואיל ונראו לקריאה ונדחו, ירקבו:",
+                "<b>ר׳ יהודה אומר מביא וקורא.</b> כיון שהקרקע קיים לא חייש לאילן. ואין הלכה כרבי יהודה:",
+                "<b>מן החג ועד חנוכה מביא ואינו קורא.</b> דכתיב בפרשת ביכורים (דברים כ״ו:י״א) ושמחת בכל הטוב, אין קריאה אלא בזמן שמחה מעצרת ועד החג שאדם מלקט תבואתו ופירותיו ושמח בהם. ומהחג ואילך, אף על פי שהרבה פירות נלקטים עד חנוכה, מכל מקום שמחת אותה שנה כבר נגמרה בחג, הלכך מביא ואינו קורא. ומחנוכה ואילך אינו מביא כלל דכתיב (שם) אשר תביא מארצך, כל זמן שמצויין בארצך, ועד חנוכה הן מצויין:",
+                "<b>רבי יהודה אומר מביא וקורא.</b> דלא דריש ושמחת בזמן שמחה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>והשני מאותו המין אינו מביא.</b> הקונה את השדה אינו מביא ביכורים מאותה שדה מאותו המין שהביא המוכר, דכתיב (שם) הגדתי היום, פעם אחת מגיד ואינו מגיד שתי פעמים:",
+                "<b>רבי יהודה אומר אף מאותו המין מביא וקורא.</b> דהא דאמרן פעם אחת מגיד ואינו מגיד שתי פעמים, הני מילי באדם אחד, אבל בשני בני אדם מגיד וחוזר ומגיד. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>נמקו.</b> נרקבו ונמסו, כמו אתם ימקו (ויקרא כו):",
+                "<b>נבזזו.</b> נגזלו ממנו כמו בזזנו לנו (דברים ב):",
+                "<b>אין חייבין עליהם חומש.</b> זר שאכלן אינו משלם את החומש. והך מתניתין יחידאה היא ואינה הלכה, אלא הלכה שחייבים עליהם חומש: ",
+                "<b>נטמאו בעזרה נופץ ואינו קורא</b> גרסינן, כלומר מנער ומריק הסל מן הפירות כיון שנטמאו והסל ניתן לכהנים דכתיב (שם כו) ולקח הכהן הטנא מידך פעמים שאין הכהן לוקח אלא הטנא. ואינו חייב להביא ביכורים אחרים תחתיהן. דכיון שבאו להר הבית לא מתחייב תו באחריותן:"
+            ],
+            [
+                "<b>הרי שהביא ממין אחד וקרא.</b> לא נצרכה אלא לר׳ יהודה, דאמר לעיל מגיד וחוזר ומגיד, קא משמע לן דמודה רבי יהודה דאדם אחד אינו מגיד וחוזר ומגיד:"
+            ],
+            [
+                "הכי גרסינן <b>מפירות שבהרים ומתמרות שבעמקים ומזיתי שמן מעבר הירדן, ר״י הגלילי אומר אין מביאין בכורים מעבר הירדן שאינה ארץ זבת חלב ודבש.</b> והכי פירושו, פירות שבהרים הם מוטעמים יותר מפירות שבעמקים, הלכך מביאים בכורים מפירות שבהרים. אבל התמרים הם הפך זה שהתמרים שבעמקים הם יותר מלאים מדבש והנרצה מהתמרים הוא הדבש שבהם, שהרי התורה קראה לתמרים דבש הלכך מביאין בכורים מתמרות שבעמקים ולא משל הרים. ",
+                "<b>ומזיתי שמן</b> מזיתים העושים שמן. ",
+                "<b>מעבר הירדן</b> מפירות של עבר הירדן נמי מביאים בכורים, אף על פי שאינה ארץ זבת חלב ודבש, שכיון שנתנה הקב״ה לישראל קרינא בה פרי האדמה אשר נתת לי. ופליג ר״י הגלילי ואמר אין מביאין בכורים מעבר הירדן ואין הלכה כר׳ יוסי הגלילי:"
+            ],
+            [
+                "<b>הקונה שלשה אילנות.</b> בסתם, ולא פירש אם קנה קרקע אם לאו.",
+                "<b>מביא וקורא</b> דבסתם, קנה קרקע שתחתיהן וחוצה להן. אבל פחות משלשה אילנות בסתם לא קנה קרקע. ור׳ מאיר פליג ואמר דאף שני אילנות נמי קנה קרקע, ואין הלכה כר׳ מאיר:",
+                "<b>אף בעלי אריסות וחכירות מביאים וקוראים.</b> דסבר רבי יהודה אריס וחוכר יש לו קנין בארץ כאילו יש לו חלק בה. ואין הלכה כר׳ יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>התרומה והבכורים חייבין עליהן מיתה.</b> זר האוכלן במזיד חייב מיתה בידי שמים, דכתיב בתרומה (ויקרא כ״ב:ט׳) ומתו בו כי יחללוהו ובכורים אקרו תרומה, דאמר מר ותרומת ידך אלו בכורים, שנאמר בהן (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:",
+                "<b>וחומש.</b> האוכלן שוגג משלם קרן לבעלים וחומש לכל כהן שירצה:",
+                "<b>ואסורים לזרים.</b> בחנם היא שנויה, דכיון שחייבין עליהם מיתה וחומש פשיטא שאסורים לזרים. ולר׳ יוחנן דאמר חצי שיעור אסור מן התורה, מצינן למימר דתנן אסורים לזרים לחצי שיעור, שהוא אסור מן התורה, ואין בו לא מיתה ולא חומש:",
+                "<b>והן נכסי כהן.</b> שיכול למכרן וליקח בהן עבדים וקרקעות ובהמה טמאה:",
+                "<b>ועולים באחד ומאה.</b> אם נתערבו במאה של חולין:",
+                "<b>וטעונים רחיצת ידים.</b> הבא ליגע בהן צריך ליטול ידיו תחלה, שסתם ידים פוסלות את התרומה ובכורים נמי אקרו תרומה:",
+                "<b>והערב שמש.</b> טמא שטבל אינו אוכל בתרומה עד שיעריב שמשו, דכתיב (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים, וה״ה לבכורים:",
+                "<b>משא״כ במעשר.</b> דשרי לזרים, ואסור לקנות בדמי מעשר שני בהמה טמאה ועבדים וקרקעות, ובטל ברוב היכא דאין לו מתירין, והנוגע בו אין טעון רחיצת ידים, ואין צריך הערב שמש דאמרינן טבל ועלה אוכל במעשר:"
+            ],
+            [
+                "<b>הבאת מקום.</b> להעלותן לירושלים, דכתיב (דברים יב) והבאתם שמה עולותיכם וזבחיכם מעשרותיכם ותרומת ידכם, ודרשינן תרומת ידכם אלו הבכורים:",
+                "<b>וטעונים וידוי.</b> במעשר כתיב (שם כו) ואמרת לפני ה׳ אלקיך בערתי הקדש מן הבית, ובבכורים כתיב (שם) וענית ואמרת לפני ה׳ אלהיך ארמי אובד אבי. ואע״ג דתרומה נמי בעיא וידוי כדאמרינן וגם נתתיו ללוי זו תרומה ותרומת מעשר. מיהו מעשר ובכורים מעשר לבדו או בכורים לבדן טעונים וידוי, ותרומה אי לית ליה אלא תרומה לבדה אינו טעון וידוי:",
+                "<b>ואסורין לאונן.</b> במעשר כתיב (שם) לא אכלתי באוני ממנו. ובבכורים נאמר (שם) ושמחת בכל הטוב מלמד שאסורים לאונן:",
+                "<b>ורבי שמעון מתיר.</b> בכורים לאונן דתרומה קרינהו רחמנא ותרומה שריא לאונן:",
+                "<b>וחייבים בביעור.</b> לבערן מן העולם לסוף שלש שנים כדכתיב בפרשת מעשר (שם) בערתי הקדש מן הבית ומשמע נמי בכורים מדכתיב הקודש, הקודש האמור למעלה אלו בכורים שנאמרו בפרשה שלמעלה:",
+                "<b>ורבי שמעון פוטר.</b> בכורים מן הביעור, אלא ינתנו לכהן, דתרומה קרינהו רחמנא ותרומה א״צ לבערה מן העולם:",
+                "<b>ואסורים.</b> מעשר שני ובכורים שנתערבו בחולין אוסרים תערובתן בכל שהו, ואין עולים באחד ומאה:",
+                "<b>מלאכול בירושלים.</b> כלומר אם נתערבו המעשר שני או הבכורים בעוד שהן בתוך ירושלים, אז אוסרים תערובתן בכל שהוא מלאכול בתורת חולין, משום דהוי דבר שיש לו מתירין הואיל ויכול לאכול התערובת כולה במקומה. אבל מעשר שני ובכורים נתערבו בחולין חוץ לירושלים אינן אוסרין בכל שהוא הואיל ויש טורח להעלותן, לא מקרי דבר שיש לו מתירין:",
+                "<b>וגדוליהם אסורים.</b> תערובת של מעשר ובכורים שזרעם וצמחו וגדלו אותן הגדולים נמי אסורים לאכול בתורת חולין אם זרען וגדלו בירושלים. ואוסרין תערובתן בכל שהוא כיון שיכולים ליאכל במקומם:",
+                "<b>אף לזרים ולבהמה.</b> מעשר שני ובכורים שאוסרין תערובתן בכל שהוא וגדוליהן נמי דאסורין, אף לזרים ולבהמה אסורים אם בכורים הם אוסרין התערובת לזרים ואם מעשר הוא אוסר [את] התערובת לבהמה, דלא תימא דוקא לענין ליאכל חוץ לירושלים הוא דאוסרים בכל שהוא, דלהאי מלתא חשיבי דבר שיש לו מתירין כיון שיכול לאכלן במקומם בירושלים ואפילו באלף לא בטלי אבל לאסור התערובת לזרים ולבהמה דאיסור זרות ובהמה אין לו מתירין, סלקא דעתך אמינא דלא יאסרו תערובתן בכל שהוא, קמשמע לן דכיון דחל על התערובת שם בכורים ומעשר ליאסר לאכלן חוץ לירושלים, חל נמי לענין זה ליאסר לאכול לזרים אם הן בכורים או לבהמה אם הוא מעשר:",
+                "<b>ור׳ שמעון מתיר.</b> אגדוליהן בלבד קאי, דסבר כבר בטלים הם אבל בתערובת עצמה מודה רבי שמעון. ואין הלכה כר׳ שמעון בכולה מתניתין:",
+                "<b>מה שאין כן בתרומה.</b> שכל הדינים הללו אין נוהגים בתרומה:"
+            ],
+            [
+                "<b>אוסרין את הגורן.</b> אסור לאכול מתבואה שבגורן עד שיפריש תרומות ומעשרות, אבל בכורים אינן אוסרין:",
+                "<b>ויש להן שיעור.</b> תרומה יש לה שיעור מדרבנן אחד מחמשים אבל בכורים אין להם שיעור אפילו מדרבנן:",
+                "<b>ונוהגים בכל הפירות.</b> מדרבנן ובכורים אינן באין אלא משבעת המינין:",
+                "<b>בפני הבית ושלא בפני הבית.</b> ובכורים אינן אלא בפני הבית בלבד, דכתיב בהו (דברים כ״ו:ד׳) והניחו לפני מזבח ה׳ אלהיך, אם אין מזבח אין בכורים:",
+                "<b>ובאריסות ובחכירות וכו׳</b> מפורש לעיל בריש פרק קמא ובכורים אינן באין אלא ממי שהקרקע שלו מן הדין דכתיב (שמות כג) בכורי אדמתך:"
+            ],
+            [
+                "<b>נקנים במחובר לקרקע.</b> דכתיב (במדבר יח) בכורי כל אשר בארצם, בשעה שהם מחוברים בארצם בכורים הם, והכי תנן לקמן יורד אדם לתוך שדהו וכו׳ קושרו בגמי ואומר הרי אלו בכורים:",
+                "<b>ועושה אדם כל שדהו בכורים.</b> דכתיב בכורי כל מראשית כל:",
+                "<b>וטעונים קרבן.</b> נאמר בבכורים שמחה ושמחת בכל הטוב ונאמר להלן (דברים כז) וזבחת שלמים ואכלת שם ושמחת מה להלן שלמים אף כאן שלמים:",
+                "<b>ושיר.</b> נאמר כאן בכל הטוב, ונאמר להלן (יחזקאל לג) כשיר עגבים יפה קול ומטיב נגן:",
+                "<b>ותנופה.</b> כתיב הכא ולקח הכהן הטנא מידך, וכתיב התם (ויקרא ז) ידיו תביאינה את אשי ה׳, מה להלן תנופה אף כאן תנופה:",
+                "<b>ולינה.</b> שילין בירושלים כל הלילה של אחר היום שהביא הבכורים, דכתיב (דברים טז) ופנית בבקר והלכת לאהליך הא כל פינות לא יהיו אלא בבקר:"
+            ],
+            [
+                "<b>נטלת מן הטהור על הטמא.</b> דהא דאין תרומה נטלת מן הטהור על הטמא היינו, טעמא משום דבעינן מוקף וחיישינן דלמא לא מקיף דמסתפי דלמא נגע הטהור בטמא. והאי טעמא ליכא למימר הכא דהא נתרמת שלא מן המוקף:",
+                "<b>ויש לה שיעור כתרומה.</b> שהתרומה נתנו בה חכמים שיעור תרי ממאה:"
+            ],
+            [
+                "<b>שוה לאילן.</b> דאזלינן בתר חנטה, ומונין לו שלש לערלה משעת חנטה. וכן לרבעי וכן לשביעית דאם נחנט בששית ונגמר בשביעית מותר, ומכל מקום פטור ממעשר דלענין מעשר אזלינן בתר לקיטה כדין ירק וכיון דנלקט בשביעית פטור ממעשר:"
+            ],
+            [
+                "<b>דם מהלכי שתים.</b> היינו דם האדם כמו דם חללין:",
+                "<b>להכשיר את הזרעים.</b> לקבל טומאה כמו דם בהמה דכתיב ביה (דברים י״ב:ט״ז) על הארץ תשפכנו כמים:",
+                "<b>ודם השרץ.</b> כלומר ושוה דם מהלכי שתים לדם השרץ שאין חייבין עליו משום דם. ודוקא כשהתרו בו משום דם אין חייבין על דם השרץ אבל אם התרו בו משום שרץ לוקה, שדם השרץ כבשרו הוא:"
+            ],
+            [
+                "<b>כוי.</b> נחלקו בו חכמי ישראל יש אומרים שהוא איל הבר, ויש אומרים שהוא תיש הבא על הצביה, ויש אומרים בריה בפני עצמה היא. ולא הכריעו בה חכמים אם חיה היא אם בהמה:"
+            ],
+            [
+                "<b>טעון כיסוי כדם חיה.</b> לחומרא, ואין מברכין על כסויו כיון דספק הוא:",
+                "<b>ואין שוחטין אותו ביום טוב.</b> לפי שאסור לכסות את דמו, ואע״ג דאפר כירה מוכן הוא, מוכן לודאי ואינו מוכן לספק:",
+                "<b>בטומאת נבילה כחיה.</b> דחלב בהמה טהורה טהור הוא, כדילפינן מן וחלב נבלה וחלב טרפה יעשה לכל מלאכה (ויקרא ז׳:כ״ד), ומשום דספק בהמה הוא וחלבו טהור ספק חיה וחלבו טמא לפיכך טומאתו ספק:",
+                "<b>ואין פודין בו פטר חמור.</b> שמא חיה הוא ורחמנא אמר (שמות ל״ד:כ׳) ופטר חמור תפדה בשה, והאי ספק שה ספק צבי:"
+            ],
+            [
+                "<b>חלבו אסור כחלב בהמה.</b> כחלב שור וכשב ועז:",
+                "<b>ואין חייבין עליו כרת.</b> להביא חטאת על שגגתו. והוא הדין שאין לוקין עליו:",
+                "<b>ואינו נלקח בכסף מעשר לאכלו בירושלים.</b> דשמא בהמה הוא, ואין לוקחין בהמה לבשר תאוה מכסף מעשר [אלא] שלמים:",
+                "<b>וחייב בזרוע ובלחיים ובקיבה.</b> דמרבינן להו מקרא דכתיב (דברים יח) אם שה לרבות את הכוי:",
+                "<b>שהמוציא מחבירו עליו הראיה.</b> דאמר ליה בעל הבהמה לכהן אייתי ראיה דמין בהמה הוא ושקול. והלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>לא כתב לו את הכוי.</b> אף על פי שכתב לו שניהם לא היה דעתו אלא על ודאי בהמה או ודאי חיה. ורמב״ם פירש שאם כתב לו בהמתו לבד לא קנה את הכוי דאמרינן ליה אייתי ראיה דבהמה הוא, ואם כתב לו חיתו לבד אמרינן ליה אייתי ראיה דחיה הוא. נראה מדבריו שאם כתב לו שניהן קנה ממה נפשך:",
+                "<b>אם אמר הריני נזיר שזה חיה או בהמה.</b> בין שאמר הריני נזיר שזה חיה בין שאמר הריני נזיר שזה בהמה הרי זה נזיר דספק איסורא לחומרא. ואפילו אמר הריני נזיר שזה חיה ובהמה או שזה אינו לא חיה ולא בהמה הרי זה נזיר מספק:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד מפרישין.</b> שבכרה. ואפילו לא נגמר הפרי, דכתיב (דברים כ״ו:י׳) הנה הבאתי את ראשית פרי, בשעת הבאה הוא פרי, אבל בשעת הפרשה אין צריך שיהיה פרי אלא אפילו בוסר ואפילו פגין:",
+                "<b>הרי אלו בכורים.</b> וא״צ לקרות עוד שם אחר לקיטתן:",
+                "<b>ר׳ שמעון אומר אעפ״כ חוזר וקורא שם.</b> דדריש ולקחת מראשית כל פרי האדמה, מה בשעת הבאה פרי אף בשעת הפרשה פרי, דבשעת קריאת שם צריך שיהיו הפירות בתלוש כמו בשעת הבאה. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>כל העיירות שבמעמד.</b> עשרים וארבעה מעמדות היו בישראל כנגד ארבעה ועשרים משמרות כהונה, ואנשי המעמד ישראלים היו שלוחים מכל ישראל לעמוד על הקרבן עם הכהנים והלוים שבאותו משמר כל אחד בשבת הקבוע לו, והן נקראים אנשי מעמד:",
+                "<b>מתכנסות לעירו.</b> של ראש המעמד ולא היו מביאין בכוריהם כל אחד בפני עצמו משום דברוב עם הדרת מלך:",
+                "<b>ולא היו נכנסים לבתים.</b> מפני אהל הטומאה:",
+                "<b>ולמשכים.</b> בבקר כשהם משכימים:",
+                "<b>הממונה.</b> ראש המעמד:",
+                "<b>קומו ונעלה ציון.</b> ובדרך היו אומרים שמחתי באומרים לי בית ה׳ נלך. כשהגיעו לירושלים היו אומרים עומדות היו רגלינו בשעריך ירושלים. בהר הבית היו אומרים הללויה הללו אל בקדשו בעזרה היו אומרים כל הנשמה תהלל יה:"
+            ],
+            [
+                "<b>תאנים וענבים.</b> כשהם לחים:",
+                "<b>והרחוקים.</b> מירושלים ואין בכוריהם יכולים להתקיים כל כך:",
+                "<b>מביאין גרוגרות וצמוקים.</b> תאנים וענבים יבשים:",
+                "<b>השור הולך לפניהם.</b> ומקריבין אותו שלמים:",
+                "<b>ועטרה של זית בראשו.</b> אית דאמרי לפי שהוא קרוב לארץ יותר מכל שאר אילנות שבשבעת המינים, דכתיב (דברים ח׳:ח׳) ארץ זית שמן. ואית דאמרי לפי שאין בכל שאר אילנות של שבעת המינים אילן יפה ועלהו רענן כמו הזית:",
+                "<b>ועטרו את בכוריהם.</b> וכיצד מעטרים, מי שהיו בכוריו גרוגרות מעטרן בתאנים לחים מי שהיו בכוריו צמוקים מעטרן בענבים לחים ואם מביאים ענבים היה מראה הטובים והיפים שבכולם מלמעלה:",
+                "<b>הפחות.</b> סגני כהונה:",
+                "<b>והגזברים.</b> הממונים על ההקדש:",
+                "<b>ולפי כבוד הנכנסים.</b> לפי רוב הנכנסים היו יוצאים אם מרובים מרובים ואם מועטים מועטים:",
+                "<b>וכל בעלי אומניות שבירושלים עומדים מפניהם.</b> אף על גב דאין בעלי אומניות חייבין לעמוד מפני תלמידי חכמים בשעה שעוסקים במלאכתם כדי שלא יתבטלו ממלאכתם, מכל מקום היו חייבים לעמוד מפני מביאי בכורים דחביבה מצוה בשעתה. ומטעם זה עומדים מפני נושאי המטה שהמת בה ומפני נושאי התינוק לברית מילה:"
+            ],
+            [
+                "<b>החליל.</b> מין כלי זמר וקולו נשמע למרחוק:",
+                "<b>היה נוטל הסל על כתפו.</b> לפי שהיה צריך ליתנו מידו ליד כהן דכתיב (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:"
+            ],
+            [
+                "<b>הגוזלות שעל גבי הסלים.</b> שהיו תולים מאחורי הסלים של בכורים תורים ובני יונים, ולא על גבי הסלים ממש שלא יטנפום. והן קרבין עולות:",
+                "<b>ומה שבידם.</b> רמב״ם פירש הגוזלות שהביאו בידם שלא תלאום אחורי הסלים. ולי נראה ומה שבידם, הבכורים שהביאו בידם:"
+            ],
+            [
+                "<b>רבי יהודה אומר עד ארמי אובד אבי.</b> ואין הלכה כרבי יהודה:",
+                "<b>ואוחזו בשפתותיו וכהן מניח ידו תחתיו.</b> מכאן משמע שהסל היה על ידו של כהן אלא שהבעלים אוחזים הסל בשפתותיו למעלה בשעת התנופה. ושלא כדברי האומר כהן מניח ידו תחת יד הבעלים ומניף:",
+                "<b>בצד המזבח.</b> בקרן דרומית מערבית:",
+                "<b>והשתחוה ויצא.</b> מכאן משמע שלא היה מניף כי אם תנופה אחת בשעת הקריאה בלבד. ותנא דספרי מצריך שתי תנופות אחת בשעת הקריאה דכתיב (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך והניחו וגמרינן יד יד מידיו תביאנה את אשי ה׳, (ויקרא ז׳:ל׳) מה להלן תנופה אף כאן תנופה והשנית לאחר שהשלים הקריאה, דלאחר הקריאה כתיב והנחתו, לשון לך נחה את העם (שמות ל״ב:ל״ד) דהיינו תנופה שמוליך ומביא. מעלה ומוריד:"
+            ],
+            [
+                "<b>נמנעו מלהביא.</b> מפני הבושה שאינו יודע לקרות:",
+                "<b>התקינו שיהו מקרין.</b> ואסמכוה אקרא דכתיב (דברים כ״ו:ה׳) וענית ואמרת, ואין עניה אלא מפי אחר:"
+            ],
+            [
+                "<b>בקלתות של כסף ושל זהב.</b> קופות מצופות כסף וזהב:",
+                "<b>הסלים והבכורים ניתנים לכהנים.</b> סלי עניים ניתנים לכהנים וקלתות של עשירים מחזירים להן מכאן אמרו בתר עניא אזלא עניותא:"
+            ],
+            [
+                "<b>מעטרים את הבכורים חוץ משבעת המינים.</b> מקיפים את הסלים שבכורים בהם מפירות נאים ומשובחים, ואף על פי שאינם משבעת המינים, כגון פריש ואתרוג וכיוצא בהן, והוא הדין שיכולין לעטר מפירות שגדלו בחו״ל:",
+                "<b>רבי עקיבא אומר אין מעטרין הבכורים אלא משבעת המינים.</b> מפירות שגדלו בארץ שחייבים בבכורים. והלכה כר״ע:"
+            ],
+            [
+                "<b>הבכורים.</b> עיקר הבכורים תאנה שבכרה או אשכול שבכר:",
+                "<b>תוספת הבכורים.</b> בשעת לקיטת הבכורים מוסיף עליהם משאר תאנים או משאר ענבים:",
+                "<b>עיטור.</b> הפירות הנאים שמקיף סביבות הסל להדור מצוה:",
+                "<b>מין בשאינו מינו.</b> מעטר הסל של בכורי ענבים בתאנים ושל בכורי תאנים בענבים ואפילו בפירות שאינם משבעת המינים לדברי ר״ש דסבירא ליה כך לעיל:",
+                "<b>ופטורים מן הדמאי.</b> אם לקחן הכהן מעם הארץ שהביא בכורים:"
+            ],
+            [
+                "<b>ואם אינה באה מן הארץ.</b> כגון שהביאו התוספת מעבר לירדן דתנן לעיל שמביאים משם בכורים אע״פ שאינה ארץ זבת חלב ודבש. אי נמי מתניתין רבי שמעון היא דאמר לעיל מעטרים את הבכורים חוץ משבעת המינים והוא הדין מפירות שגדלו בחו״ל וכי היכי דאליביה מעטרים בפירות חו״ל, הכי נמי התוספת באה מפירות חו״ל. וקמ״ל הכא שהתוספת שאינה מן הארץ אינה כבכורים:"
+            ],
+            [
+                "<b>כספר תורה.</b> כלומר וס״ת נמי הוי כמו בכורים לדין זה דבעל חוב נוטל בחובו ואשה בכתובתה. פי׳ אחר וס״ת ומותר לקנות בהם ספר תורה. ואע״ג דתנא בהמה טמאה. אצטריך למתני ס״ת דלא תימא כל הני נהי דלא חזו לאכילה. חזו לשכר שיבא לידי אכילה. אבל ספר תורה דלא חזי לשכר שיבוא לידי אכילה לפי שאין מוכרין ס״ת, אימא לא, קמ״ל:",
+                "<b>אין נותנים אלא לחבר בטובה.</b> אין הכהן יכול ליתן הבכורים אלא לכהן חבר שאוכל חוליו בטהרה ונותן אותם לו בטובה בתורת חסד ונדבה ואינו רשאי לקנות בהן דבר ואף לא ליתנן לכהן שאינו חבר דכיון שאין עושין בהן עבודה חיישינן דלמא לא מיזדהר בהו:",
+                "<b>נותנים אותם לאנשי משמר.</b> ובין חבר ובין שאינו חבר מחלקין אותם ביניהם:",
+                "<b>כקדשי מקדש.</b> כשאר קדשי מזבח. ואע״פ שאין עושין בהם עבודה הואיל ומכניסים אותם לעזרה מזדהרי בהו ולא אתו למכלינהו בטומאה. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>פירוש אחר.</b> לא רע״ב:"
+            ],
+            [
+                "<b>מטמא בלובן.</b> שהאיש מטמא בלובן כדאיתא בזבים (פ״ב מ״א):",
+                "<b>ומתעטף כאנשים.</b> שלא ילבש שמלת אשה:",
+                "<b>אבל לא נישא.</b> משום דהבא עליו כבא על הזכר (יבמות פ״ח מ״ו):",
+                "<b>ואמו יושבת עליו בדם טוהר כאנשים.</b> כזכר, ולבסוף ארבעים ללידתו דמה טמא:",
+                "<b>ואינו ניזון עם הבנות.</b> בנכסים מועטים כדתנן (ב״ב פ״ט) בזמן שהנכסים מועטים הבנות דוחין אותו אצל הבנים:",
+                "<b>וחייב בכל המצות כאנשים.</b> אפילו מצות עשה שהזמן גרמא שהנשים פטורות, הוא חייב:"
+            ],
+            [
+                "<b>מטמא באודם.</b> דדם כתיב באשה (ויקרא טו) ואשה כי תהיה זבה דם. וחמשה מיני דמים טמא��ם באשה:",
+                "<b>ואינו חולק.</b> בזמן שהנכסים מרובים הבנים דוחים [אותו] אצל הנקבות (ועיין תי״ט ב״ב פ״ט מ״ב):",
+                "<b>ואינו אוכל.</b> היינו חטאות ואשמות ומנחות, דבכולהו כתיב (ויקרא ו) כל זכר בבני אהרן יאכלנה:",
+                "<b>ואמו יושבת עליו בדם טמא.</b> שבועיים, כיולדת נקבה:",
+                "<b>ואם נבעל בעבירה.</b> שבא עליו אחד מקרוביו, או מפסולי כהונה שאם היתה נקבה היתה נפסלת מן התרומה אף האנדרוגינוס נפסל, אע״פ שהזכר שנבעל לא נפסל כדאיתא בבכורות (פ״ז מ״ז). ויש מפרשים, אפילו נבעל מכל אדם נפסל מתרומה משום דביאתו בעבירה, ויש לגמגם, דהוי תרתי דסתרי, אם אתה מחשבו כזכר אינו נפסל בביאת עבירה אפילו מן הכהונה, ואם אתה מחשבו כנקבה אינה נפסלת כי אם בביאת הפסולים או בביאת אחד מקרובים שהיא ערוה:"
+            ],
+            [
+                "<b>ונוחל לכל הנחלות.</b> אם אין שם יורש אלא הוא, יורש הכל, דלא תימא בריה בפני עצמו הוא ולאו בר ירושה הוא, קא משמע לן (ב״ב שם):"
+            ],
+            [
+                "<b>אין שורפין תרומה וכו׳</b> אם ראה לובן לבד או אודם לבד, משום דהוי ספק כדתנן במסכת זבים (פ״ב מ״א). אבל אם ראה לובן ואודם כאחת, שורפין, שהוא טמא ממה נפשך. עיין בנדה (דף כח):",
+                "<b>ואין חייבין עליו על ביאת מקדש.</b> אפילו ראה לובן ואודם כאחת, משום דכתיב מזכר ועד נקבה, זכר ודאי ונקבה ודאית:",
+                "<b>ואינו נמכר בעבד עברי וכו׳</b> משום דהוי ספק נקבה וכתיב (שמות כב) ונמכר בגניבתו, ולא בגניבתה (סוטה פ״ג מ״ח):",
+                "<b>ולא כנשים.</b> שאב מוכר את בתו הקטנה לאמה, והאנדרוגינוס ספק זכר, ואין אב מוכר את בנו לעבד:",
+                "<b>ואינו נערך.</b> דזכר ונקבה אמורים בפרשת ערכים, שיהא זכר ודאי או נקבה ודאית:",
+                "<b>אבל טומטום וכו׳</b> ובתוספתא הגירסא, אבל טומטום אינו כן אלא או ספק איש או ספק אשה:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה ביכורים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Challah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json

@@ -0,0 +1,305 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Challah",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה חלה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "חמשה דברים חייבים בחלה – We draw a conclusion by analogy of [the word] חלה from [the word] \"פסח\"/Passover. It is stated concerning “Passover” the commandment of the bread of affliction (Deuteronomy 16:3): “[You shall not eat anything leavened with it;] for seven days thereafter, you shall eat unleavened bread, bread of distress – [for you departed from the land of Egypt hastily – so that you may remember the day of your departure from the land of Egypt as long as you live].” And it is stated [the word] \"לחם\" /”bread,” with regard to Hallah (Numbers 15:19): “And you eat of the bread of the land…” Just as “bread” that is stated on Passover, a matter that comes to be leavened/soured, so too “bread” that is mentioned with Hallah- something that comes to be leavened/soured and you have nothing that comes to be leavened/soured other than only these five species.",
+                "ומצטרפין זה עם זה – to complete the definite quantity of started dough required [to separate] Hallah, bit they all do not combine together, for a species with something that is not of the same species does combine together, as is taught in the Mishnah further ahead at the beginning of Chapter Four (Mishnah 2), but rather wheat combines with spelt alone because they are its species (see Talmud Pesahim 35a). And barley combines with everything except for wheat, and even though spelt is a species of wheat, it is not specifically a species of wheat, but it is a species of barley and even a kind of wheat that combines with wheat and barley. But the Jerusalem Talmud implies that if they (i.e., the five species) were kneaded together, they would combine even for a species with something that is not of the same species. But if they were not kneaded together but rather that afterwards, the doughs came in contact with/touched each other, one species with something of its own kind combine; but with something of a different species, they do not combine [to make definite quantity of started dough required to separate Hallah].",
+                "ואסורים בחדש – As it is written (Leviticus 23:14): “[Until that very day, until you have brought the offering of your God,] you shall eat no bread or parched grain or fresh ears (i.e., of the new crop);…” and we draw a conclusion by analogy of the words \"לחם\", \"לחם\" /”bread,” “bread” from Passover.",
+                "מלקצור מלפני הפסח – since it is forbidden to reap from one of the five species prior to the reaping of the Omer, as it is written with [regard to] the Omer (Leviticus 23:10): “…[you shall bring] the first sheaf of your harvest [to the priest],” that it will be the first of all that is reaped. And you bring [the analogy] of: ראשית, ראשית\" / “first,” “first” from Hallah. It is written there (Numbers 15:20): “as the first yield of your baking, [you shall set aside a loaf as a gift]…” and it is written here (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest [to the priest].” Just as there it must be from the five species, so too here from the five species.",
+                "ואם השרישו – one from these five species, prior o he reaping of the Omer.",
+                "העומר מתירן – and you are permitted to reap after the reaping of he Omer, as it is written (Exodus 23:16): “[And the Feast of the Harvest, of the first fruits of your work,] of what you sew in the field;…],” from the time that it is sewn and takes root in the field.",
+                "ואם לאו – if they did not take root other than after the reaping of the Omer.",
+                "אסורים עד שיבא עומר הבא – of the next year."
+            ],
+            [
+                "יצא ידי חובתו – As it is written (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread….,” things that come to be leavened, a person fulfills through them his religious obligation of [eating] Matzah/unleavened bread; things that do not come to be leavened, a person does not fulfill through them the religious obligation of [eating] Matzah.",
+                "נתערב אחד מהן בכל המינים – one of these species was mixed up with the rest of the mixture, such as Babylonian preserve consisting of soul milk, bread-crusts and salt and Median [date] beer (into which they put a concoction of barley – see Talmud Pesahim 42b).",
+                "ה\"ז עובר בפסח – on “lest it be seen” (Exodus 13:7) and “lest it be found”(Exodus 12:19), and if he placed it in his domain.",
+                "הנודר מן הדגן אסור בכל המינים – for \"דגן\" /grain implies everything which is piled up (see Talmud Nedarim 55a) for pulse/beans/peas and seeds are things which are piled up.",
+                "אינו אסור אלא בהן – for grain/piles/bread and grain are the same, and the Halakha is according to the Sages.",
+                "וחייבים בחלה ובמעשרות – since it was necessary to teach “ which are [those things] that are liable for Hallah and exempt from tithes, and which are [those things] that are liable for tithing and exempt from Hallah, the Tanna [of our Mishnah] taught here, “and are liable for Hallah and tithes."
+            ],
+            [
+                "הלקט והשכחה והפאה וההפקר – are exempt from the tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have…,” from what you have and what he lacks, you are obligated to give to him, excluding those who have what you have with you.",
+                "ומותר העומר – for the Omer would come from three Seahs, and we remove from it a tenth of fine flour winnowed with thirteen sieves and the remainder is redeemed and eaten by all people, and he is liable for Hallah but exempt from tithes, because at the time of the smoothing of the pile, it was dedicated to the Temple.",
+                "ותבואה שלא הביאה שליש – is liable for Hallah, and even it comes to be leavened, and every thing that comes to be leavened, is called “bread,” and is liable for Hallah, but is exempt from tithing, for regarding tithes, it is written (Deuteronomy 14:22): “[You shall set aside every year a tenth part of all] the yield of your sowing [that is brought from the field];” a thing that we plant it and it grows, and that which if we don’t sow, it does not grow.",
+                "תבואה שלא הביאה שליש פטורה מן החלה – as it is written (Numbers 15:20): “…you shall set it aside as a gift like the gift from the threshing floor;” just as priest’s due does not come from grain that did not bring forth [at least] a third [of its growth], so also Hallah does not come from grain that did not bring forth [at least] a third [of its growth]. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "ופרגין – we call it KASHKASH in Arabic and in foreign language, POPORRO.",
+                "ופחות מחמשת רבעים בתבואה – grain that makes less than five quarts of flour is obligated in tithes. And the dough that is kneaded from this flour is exempt from the Hallah, since the measure of the dough be liable for Hallah is five-forths flour and more, that is, a bit more than five quarts.",
+                "הסופגנים – bread whose mixture is soft and is made like a sponge. Another explanation: thin wafers; its Aramaic translation of wafers of unleavened bread, sponge-cake and spongy-bread.",
+                "הדובשנים – fried in honey. Alternatively, kneaded in honey.",
+                "האסקריטין – the Aramaic translation of a tenacious batter dripped on a hot griddle (a sort of waffle), a kind of paste, and their mixture is very soft.",
+                "וחלת המשרת – Challah that is like a paste prepared in a pan by stirring (i.e., a dumpling). The Aramaic translation of a pan is a camp/resting place.",
+                "המדומע – a SEAH of priest’s due that fell in less than one-hundred SEAH of non-sacred dough, and they were made altogether into something, otherwise usually exempt, but now subject to the law of priest’s due, and it is forbidden to foreigner (i.e., non-Kohanim), and is exempt from Hallah, as it is written (Numbers 15:20): “…you shall it aside as a gift…,” and not something that had already been set aside."
+            ],
+            [
+                "עסה שתחלתה סופגנים – such as dough whose mixture is soft.",
+                "וסופה סופגנים – when they are fried in oil and honey or cooked in water.",
+                "תחילתה עיסה וסופה סופגנים – when its mixture is thick and afterwards we fry it in oil and honey or cook it in water.",
+                "תחלתה סופגנין וסופה עיסה – its mixture is soft and we bake it in an oven.",
+                "קנובקאות – bread that we restore it to its sifted fine flour, and make of it food for babies."
+            ],
+            [
+                "המעיסה – flour on top of boilin water.",
+                "החליטה – boiling water on top of four, and it explains in the Gemara that these are two Tannaim, and he who taught this did not teach that, for one Tannah taught concerning a paste made of flour on which boiling water is poured and the same law applies for a paste made of flour stirring in boiling water, and he holds that whether dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, the School of Shammai exempts and the School of Hillel obligates [the giving of Hallah]. And the other Tanna taught: a paste made of flour stirring in boiling water and the same law applies for a paste made of flour on which boiling water is poured, and he holds that whether one speaks of a paste made of flour on which boiling water is poured or paste made of flour stirring in boiling water, the School of Shammai obligates [the giving of Hallah] whereas the School of Hillel exempts. But in regard to a legal decision, whether one is dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, if it is baked in an oven, they are obligated in giving Hallah. And if it is in a deep and covered pan or in a pan [without a lid] (see Mishnah Menahot, Chapter 5, Mishnah 8) or with all things that the fire passes underneath, are exempt from Hallah.",
+                "עשאן לעצמו – for the needs of his thanksgiving offering or his Naziriteship.",
+                "פטור – since he rolled them to sanctify them as it is written (Numbers 15:21): “[You shall make a gift to the LORD from the first yield] of your baking [throughout the ages],” but not sanctified dough.",
+                "למכור בשוק – to people who require for loaves for thanksgiving and wafers of the Nazirite.",
+                "חייב – for all that is for the marketplace he would counsel/advise; if you sell it, sell it, and if not, I personally will eat them."
+            ],
+            [
+                "נחתום שעשה שאור לחלק – and there is within it enough for the obligation [to separate] Hallah, but if it is intention to sell it to people toto divide it into a few [pieces of] dough, and each part does not have the [requisite] measure.",
+                "חייב בחלה – for it is his intention that if he does not find purchasers that he would make it into dough and bake it all as one."
+            ],
+            [
+                "עיסת כלבים – it is made from flour and much coarse bran is mixed into it.",
+                "בזמן שהרועים אוכלים ממנה – that the coarse bran was not mixed into it so much.",
+                "חייבת בחלה – for since it is fit for shepherds, they call it bread.",
+                "ומערבין בה – for buildings with a common court [they make an Eruv], to take out [food] from one’s home to the courtyard.",
+                "ומשתתפין בה – the formation of a fictitious partnership in an alley, to remove [food] from the courtyard to the alley.",
+                "ומברכין עליה – The Blessings on Bread (i.e., HaMotzi)",
+                "ומזמנין עליה – three [people] who ate from it are obligated to recite Birkat HaMazon (see Mishnah Berakhot, Chapter 7, Mishnah 1).",
+                "ונאפית ביום טוב – because of the portion of the shepherds.",
+                "ואדם יוצא בה ידי חובתו בפסח – The first night [of Passover] when a person is obligated to eat an olive’s bulk of Matzah.",
+                "אינה חייבת בחלה – as it is written (Numbers 15:20): “As the first yield of your baking….”; what is yours is liable, and not that of a beast.",
+                "מטמאה טומאת אוכלין – since on account of an emergency, it is eaten by humans; he defiles it until it is invalid to feed to a dog."
+            ],
+            [
+                "חייבין עליהן מיתה – A foreigner (i.e. non-Kohen) who eats them (i.e., Hallah) willfully is liable for death by the hand of heaven, for Hallah is called “Terumah”/heave-offering, as with Terumah, it is written (Leviticus 22:9): “….and die for it, having committed profanation…”",
+                "וחומש – he who eats them (i.e., Hallah) inadvertently, pays the principal to the owners and a fifth to any Kohen that he desires.",
+                "ואסורים לזרים – it is taught gratuitously, for since foreigners are liable for them (i.e., eating Hallah) death and one-fifth, it is obvious that they are forbidden to foreigner. And to Rabbi Yohanan, who said one-half measure according to the Torah, we found to say that since it teaches that it is forbidden to foreigners – for a half-measure, it has neither death nor the one-fifth (penalty). But, there is, however, the prohibition from the Torah.",
+                "והן נכסי כהן – that he is able to sell them and purchase with them slaves and land and impure cattle.",
+                "ועולין בא��ד ומאה – if they were combined with one hundred [parts] of non-sacred [food].",
+                "וטעונים רחיצת ידים – He who comes in contact with them must wash his hands first, for mere hands invalidate the Terumah, for even the Hallah is called Terumah.",
+                "והערב שמש – an impure [Kohen] who immersed [in a ritual bath] does not eat Terumah until sunset (see Mishnah Berakhot, Chapter 1, Mishnah 1 and the Bartenura there), as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be clean; and afterward he may eat of the sacred donations, [for they are his food],” and the same law applies to Hallah.",
+                "ואינן ניטלים מן הטהור על הטמא – this is a decree, lest he dedicate as sacred- property that which is not from that which is brought near, because they doubt lest the impure comes in contact with the pure and defile it, and we require that a person who dedicates [to the Sanctuary] will dedicate from what is near, as is taught shortly.",
+                "ואין ניטלין אלא מן המוקף – We have the reading, and the explanation of [the word] \"מוקף\" is near and next to.",
+                "מן הדבר הגמור – that their work has been completed and [in this regard] Hallah once the dough is rolled.",
+                "עד שישייר מקצת – that [both for] Hallah and Terumah, it is written, \"ראשית\" (see Numbers 15:20 – “As the first (\"ראשית\") yield [of your baking]….”); and we require that their remnants are recognized."
+            ]
+        ],
+        [
+            [
+                "פירות חוצה לארץ שנכנסו לארץ חייבין בחלה – as it is written (Numbers 15:18): “…the land to which I am taking you.” \"שמה\" /there – you are liable whether with the produce of the land or the produce of outside the Land [for Hallah].",
+                "מכאן לשם – from the land of Israel to outside the Land of Israel.",
+                "ר\"א מחייב – As it is written (Numbers 15:19): “And you eat of the bread of the land…,” whether you eat it in the Land [of Israel] whether you eat it outside the Land [of Israel], for since it is the bread of the Land [of Israel], it is liable for Hallah [to be separated].",
+                "ור\"ע פוטר – that [the word] \"שמה\" /”there” implies a limitation. “There” you are obligated, but you are not obligated outside the Land., even though you eat from the bread of the Land. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "עפר חו\"ל הבא מספינה לארץ – we are speaking about a perforated ship, and clods of earth close up the perforation so that water cannot enter in it.",
+                "חייבת במעשרות – if he sowed and grew seeds in the dust/mud that is in the ship, and even though that is dust/mud from outside of the Land of Israel, for since it is perforated, the seed absorbs from the moistness of the dust/mud of the Land of Israel.",
+                "אימתי בזמן שהספינה גוששת – it comes in contact with clumps of dust/mud, that is to say, that it is cleaves to the earth.",
+                "עיסה שנילושה במי פירות חייבת בחלה – In the Jerusalem Talmud it proves a bit that the Halakha is not like the anonymous Mishnah. Dough that was kneaded in fruit juice is exempt from Hallah. Therefore, we should not knead dough that has in it the measurement for Hallah in the juice of eggs or in fruit juice alone without a combination of water, since the Halakah is not made clear if it is liable for Hallah or exempt.",
+                "ונאכלת בידים מסואבות – for food does not become susceptible to becoming ritually impure until water comes upon it, or one of the seven liquids, and [just as] it does not become susceptible to becoming ritually impure, unclean hands do not defile it."
+            ],
+            [
+                "וקוצה חלתה ערומה – she separates the Hallah and makes the blessing on its separation, while the facing of the bed is downwards fastened to the ground and all of her nakedness is covered. But the contact of her posterior (i.e., buttocks) does not come into the class of indecency regarding the [recitation of the] blessing. But a man cannot recite the blessing while naked, for it is impossible for him to cover his nakedness as the sacks and the membrum virile project.",
+                "מי שאינו יכול לעשות עיסתו בטהרה – like the case when he is ritually impure, and there isn’t [water] of forty Seah in which he can immerse [himself].",
+                "יעשנה קבין – He should make all of his dough into individual Kabs, in order that they would not become liable for Hallah and then need to separate them while ritually impure.",
+                "יעשנה בטומאה – for this is more preferable than from what [he must do] so that he can be exempt his dough from Hallah, and there would be no part to be [designated] by name. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "קבים – Kab by Kab on its own",
+                "ונגעו זה בזה – their coming into contact does not combine them to be liable for Hallah.",
+                "עד שישוכו – that they would stick one to the other so much that if one comes to separate them, they would be detached from this one to [become attached] to that one.",
+                "אף הרודה ונותן לסל – He who detaches Hallot from [where they stick on] the oven after they have baked and places them in the basket.",
+                "הסל מצרפן לחלה – and even though they don’t stick together, and the Halakha is according to Rabbi Eliezer. But the fact that the Rabbis require sticking together and Rabbi Eliezer [requires] coming into contact/touching, these words are to combine two pieces of dough together, for each one is not according to the [required] measure [for Hallah]. But regarding the matter of devoting for sacred purposes from that which is near, even contact is not required, but they must be near one to the other. And at the end of the chapter (Mishnah 8) when Rabbi Eliezer that one puts less than an egg’s [bulk] in the middle in order to dedicate sacred gifts from that which is near, so we see, that we require contact for the purpose of being near, pure and impure is different because it is a matter which one is strict with its mixture, but the utensil does not combine."
+            ],
+            [
+                "אינו חלה – for it is written (Numbers 15:20): “as the first yield of our baking…”",
+                "וגזל ביד כהן – and he must return it to their owners, for if it remains in his hand, he would think that his dough is exempt.",
+                "העיסה עצמה – that which he separated its Hallah as flour, is liable for Hallah.",
+                "והקמח – that comes into the hand of the Kohen with the designation of Hallah.",
+                "אם יש בו כשיעור – five-fourths of flour which is liable for Hallah.",
+                "ואסורה לזרים – all the flour that comes in to the hand of the Kohen, and this is a mere stringency, because they saw that it comes into the land of a Kohen, that they won’t say that we saw a foreigner eating Hallot.",
+                "וקפשה זקן זר – an old man who is a foreigner snatched it and ate it.",
+                "קלקל לעצמו – that he ate it and was punished.",
+                "ותיקן לאחרים – that others eat and leave it in doubt, for they find an opening to permit, since they saw that he ate it."
+            ],
+            [
+                "חמשת רבעים – of Kab are liable for Hallah, as it is written (Numbers 15:20): “As the first yield [of your baking, you shall set aside a loaf as a gift…],” and the flour of the wilderness was the quantity of grain in a sheaf as a capitation tax, and the Omer is one-tenth of an Ephah. The Ephah is three Seah, and the Seah is six Kabim; hence we have eighteen Kabim in an Ephah, and the Kab is four Logs; which are seventy-two Logs. A tenth of seventy is seen Logim and the tenth of two Logim is an egg’s bulk and one-fifth of an egg, for the Log is [equivalent to] six eggs. When they came to Jerusalem and they added one-sixth on the measurements, it was found that six Logim were five, and the seenth Log was five eggs. For every six became five, and an egg and the fifth of an egg became an egg. It was found that the Omer that was in the wilderness was seven Logim and an egg and one-fifth of an egg. But in Jerusalem it became six logim. When they came to Sephhoris, and they added one-sixth on he measurements of Jerusalem, so that the six Logim became five, and that is equal to the five-fourths of flour. And the Logim were called fourths, because the Log was one-fourth of a Kab, for a Kab was four Logim.",
+                "הן ושאורן – the leaven that they put into it.",
+                "וסובן – which is thin",
+                "מורסנן – that is thick – all of which combines with the flour to complete the measurement, for a poor person who eats his bread combined with flour combined with bran flour and coarse flour.",
+                "ניטל מורסנן מתוכן חוזר לתוכו הרי אלו פטורין – for it is not the manner of dough to restore the coarse bran into it after he took it from there."
+            ],
+            [
+                "אחד מעשרים וארבעה – for every house owner, his dough was thin, and less than one twenty-fourth, it lacks what can be a gift, and the Torah stated that it should be given, that it should have within it in order to be given.",
+                "והעושה למשתה בנו – even though that he makes a great amount of dough, he does not separate with the dough of the owner.",
+                "נחתום העושה למכור בשוק – his dough is greater, and with one in forty- eight, there is where with to give as a gift.",
+                "וכן האשה העושה למכור – even though her dough is thin, he does not separate with the bread that is made to sell.",
+                "נטמאה – since it stands to be burned one out of forty-eight"
+            ],
+            [
+                "נטלת מן הטהור על הטמא – and we do not suspect lest they come in contact with each other.",
+                "נוטל כדי חלה – the measure of Hallah that one needs to take from the pure and the impure, he takes from that pure dough whose Hallah had not been ritually dedicated.",
+                "ונותן פחות מכביצה באמצע – whether ritually impure or pure, for less than an egg’s bulk does not defile, and they set aside the Hallah on that which is less than an egg’s bulk which connects between the impure anad the pure, for the Hallah does not receive ritual impurity in this.",
+                "כדי שיטול מן המוקף – that the ritually impure is attached to the ritually pure on that which is less than an egg’s bulk, and it is as if the ritually impure and the pure [are found] in one [piece of] dough.",
+                "וחכמים אוסרין – to take from the ritually pure on that which is impure, and we are suspect lest they come in contact with each other, but he should take from the ritually pure to itself, and from the ritually impure to itself. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "אוכלין עראי עד שתתגלגל – when it becomes combined well, because there is no designation of the term “dough” until it is rolled [and shaped].",
+                "ותטמטם בשעורים – because the dough of barley scatters and does not combine well with the dough of wheat, but rather kneads into a cohesive shapeless mass in the hand",
+                "חייב מיתה – for its work had been completed and it is an eatabler forbidden pending the separation of sacred gifts, becomes [liable for] death [if consumed].",
+                "מגבהת חלתה – it is the ordinance of the Sages regarding ritually pure dough to rush to separate Hallah in purity, lest the dough become ritually impure, for the essence of the Mitzvah is to wait until the completion of the kneading.",
+                "ובלבד שיהא שם חמשת רבעים קמח – that had been combined in water, for less than this, the dough did not reach to the general obligation for Hallah. And there are books which have the reading: ובלבד שלא יהיה שם חמשת רבעים קמח/ and as long as there will not be there five-fourths flour, that is to say, that there should not remain five-fourths flour that was not mixed/combined with water, for if there remained five-fourths, they would not be exempt from Hallah if he separated it prior to be rolled [and shaped]. And in the Jerusalem Talmud, we prove that if he said, “Behold this is Hallah,” on the leaven and on the dough and on the flour that remains after the dough had been rolled [and shaped], all of it is sanctified/dedicated in my hands for the sake of Hallah, this would be permitted. And similarly, a person should teach the women to say this as we separate Hallah, immediately after rolling [and shaping] the dough, but before the forming of the bread."
+            ],
+            [
+                "נדמעה עיסתה – The priest’s due was mixed with less than one-hundred parts of non-sacred food. -",
+                "משגלגלה חייבת – for since it became liable for Hallah already, further, it cannot be affected by the mixture of Terumah and Hullin.",
+                "עד שלא גלגלה תעשה בטומאה – since even if it had been made in ritual purity, no Kohen is permitted to eat it because of the doubt that had resulted in it, for it could have been made ritually impure immediately before rolling [and shaping].",
+                "משגלגלה תעשה בטהרה – if after the rolling [and shaping] a doubt would originate, it is prohibited to defile it, for non-sacred food which is subject to sacred gifts for Hallah is considered like Hallah, and Terumah which is made for handling requires guarding."
+            ],
+            [
+                "עד שלא גלגלה ופדאתה – but after she redeemed it, she rolled it. חייבת – since at the time of the rolling, it was not dedicated [to the Temple].",
+                "שבשעת חובתה היתה פטורה – for the rolling of sanctified produce exempts it, as it is written (Numbers 15:20): “As the first yield] of your baking….” And not the dough that was sanctified [to the Temple]."
+            ],
+            [
+                "עד שלא באו לעונת המעשרות – each one is according to the statute that is explained in the first chapter of Ma’aserot (see Mishnah 1).",
+                "וגמרן הגזבר – and were completed while they were under the hand of the treasurer.",
+                "שבשעת חובתן היו פטורים – as it is written, \"דגנך\"/”your grain” (see Deuteronomy 14:23: “[You shall consume the tithes] of your new grain,[and wine and oil]…” and Deuteronomy 12:17: “[You may not partake in your settlements of the tithes] of your new grain [or wine or oil….”)."
+            ],
+            [
+                "פטורה מן החלה – for the rolling by an Israelite does not make the dough of a heathen liable [for Hallah], and similarly, the rolling by a heathen of the dough of an Israelite does not make it exempt [from Hallah].",
+                "אם אין בשל ישראל כשיעור – that we are obligated to separate Hallah from it, which is five-fourths."
+            ],
+            [
+                "ספק חייב – because there is a doubt about a prohibition, and we follow the stricter practice, so we separate the Hallah and sell it to a Kohen.",
+                "ואין חייבין עליה חומש – a foreigner (i.e., non-Kohen) who eats it does not pay the additional one-fifth, but he pays the principal. The payments of Terumah are an atonement. Therefore, we separate the payments and atone out of doubt, and sell them to the Kohen.",
+                "אחר הקרימה בתנור – for Rabbi Akiba holds that completion of work [to make it liable] for Hallah does not occur until the formation of a light crust on the face of the dough in the oven. And this is the stage for Hallah. Therefore, if he converted prior to the formation of a light crust on the face of the dough in the oven, he is liable for Hallah. But the Halakha is not according to Rabbi Akiba."
+            ],
+            [
+                "אורז – it is not from the species of grain. And all that is not from the species of grain is exempt from Hallah, and a person does not fulfill his religious obligation [for Matzah] from it on Passover.",
+                "יש בה טעם דגן חייב בחלה – and even though the grain lacks the measurement for Hallah."
+            ],
+            [
+                "אם יש לו פרנסה ממקום אחר – if he has other flour besides from this dough, he brings flour according to the measure, that if he would combine to this measure that is liable for Hallah, it would have five-fourths which is the measure of Hallah, and he kneads the dough and mixes it with the dough that has the measure, and removes from it according to the measure for Hallah that he must separate from the five-fourths.",
+                "ואם לאו – if he lacks flour מוציא חלה – one twenty-fourth on each dough, for eatables forbidden pending the separation of sacred gifts are prohibited in any amount in its species, and all of it would be made subject to sacred gifts for Hallah."
+            ],
+            [
+                "זיתי מסיק – olives that the owner harvests, and the harvesting of the olives is called “olive harvest.”",
+                "זיתי נקוף – olives that the poor people glean, as it says (Isaiah 17:6): “[Only gleanings shall be left of him] as when one beats an olive tree: two berries or three [on the topmost branch…,]” and they are exempt from tithes.",
+                "ענבי בציר – which are liable for tithes.",
+                "עם ענבי עוללות – which are exempt from tithes.",
+                "אם יש לו – other eatables forbidden pending the separation of sacred gifts and similar things, he removes from them the correct proportion according to measure of what he must remove from olive harvests or from vintage grapes that require tithing.",
+                "ואם לאו – if he lacks any other eatables forbidden pending the separation of sacred gifts, we see it as if they are all eatables forbidden pending the separation of sacred gifts, and we remove the Priest’s Due and the [Levite’s] tenth of the First Tithe [that goes to the Kohen] on everything.",
+                "והשאר מעשר – First [Tithe]",
+                "ומעשר שני – or Second Tithe, which we don’t remove other than according to proportion, and not that he should not separate only according to proportion, for behold, it is impossible to separate Terumat Ma’aser (i.e., the tenth of the tenth) until we first separate [First] Tithe on everything. And furthermore, if we do not separate [First] Tithe on everything, everything that he tithes, there is non-sacred produce [contained within] by proportion. And it is found that he would be separating from that which exempt [from tithes] on that which is liable [for tithes], but the tithes have to be separated on everything. But one does not have to give the Levite or to the poor other than according to proportion, and the rest he may combine with his produce. And similarly, the Second Tithe does not have to be redeemed other than by proportion, but Terumah (i.e, the heave-offering to the Kohen of two percent) and Terumat Ma’aser (i.e., tenth of a tenth of the rest which the Levite gives to the Kohen) which are [punishable] by death, when one separates [tithes] on everything, it is found there is found non-sacred produce mixed in, and one must give everything to the Kohen."
+            ],
+            [
+                "הנוטל שאור מעיסת חיטין – which had not separated/consecrated its Hallah.",
+                "ואם לאו פטורה – for the eatables forbidden pending separation of sacred gifts does not prohibit it, since it lacks taste.",
+                "א\"כ למה אמרו הטל אוסר בכל שהוא – as we said above (Mishnah 9), if he lacks the means to do so, that he brings Hallah for everything. These words refer to [Hallah] from the same species, but if it is not from the same species, such as the case of wheat with rice, that provides a flavor, for the reason that [we require taking Hallah] from eatables forbidden pending separation of sacred gifts for any amount, because when they permitted that of one wheat [batch], it exempts the entire pile; so too its prohibition, and for that reason it does not belong other than one species with another of the same species."
+            ]
+        ],
+        [
+            [
+                "שתי נשים אפילו הן ממין אחד פטורים – and neither the adhering nor the fusion (i.e., thing contained in one vessel are to be considered as one mass) in a basket does not combine them, since they are strict [in this area]. And even if they kneaded the two Kabs as one, since they are destined to be divided, they are exempt. And the anonymous Mishnah is according to the School of Hillel who say that [we require] two Kabs for Hallah (see Mishnah Eduyot, Chapter 1, Mishnah 2), but it is not the Halakha, for we establish that five-quarters [of dough] is the [minimum] measure for Hallah."
+            ],
+            [
+                "החטים אינן מצטרפות עם הכל – if there were two doughs: one of wheat and one of another species of the five species, and there in neither of them had the [sufficient] measure for Hallah, and they adhere to each other.",
+                "השעורים מצטרפות עם הכל – even with spelt, and even though this is part of the species of wheat, it is not specifically the species of wheat, but rather the species of barley, and even the species of wheat, and it is explained at the beginning of the first chapter (Mishnah 1 and see the Bartenura there).",
+                "שאר המינים מצטרפין זה עם זה – such as spelt, oats and rye. And the Halakha is according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "שני קבין – of one of the five species that are liable for Hallah (see Chapter 1, Mishnah 1).",
+                "וקב אורז או תרומה – which are not liable for Hallah in the middle",
+                "אין מצטרפין – to become liable for Hallah"
+            ],
+            [
+                "יטול מן האמצע – from the place that they adhere one to the other, we find that we separate [Hallah] from both of them.",
+                "וחכמים אוסרים – for one who sees that it is thought that it is permitted to give priest’s due and to tithe from the new grain [of this year] with the old grain [of last year] and from the old grain [of last year] with the new grain [of this year]. And the Halakha is according to the Sages.",
+                "מן הקב – which lacks the [appropriate] measure for Hallah (i.e., five-fourths).",
+                "ר\"ע אומר חלה – and he that completed the dough afterwards according to the [appropriate] measure for Hallah, for since the measure was completed, it is [liable] for Hallah retroactively.",
+                "אינה חלה – since at the time when he separated it, the dough was exempt. And the Halakha is according to the Sages."
+            ],
+            [
+                "ר\"ע פוטר – He follows his line of reasoning that it goes back and becomes Hallah retroactively.",
+                "נמצא חומרו קולו – the stringency of Rabbi Akiba who said above (Mishnah 4) that when he takes Hallah from one Kab that becomes Hallah and has become sanctified, causes him to be lenient and to exempt with two Kabim when he took his Hallah from this [Kab] on its own and that [Kab] on its own."
+            ],
+            [
+                "נוטל אדם כדי חלה – [A person] who wishes to knead a few batches of dough of impure doubtfully-tithed [dough -for Hallah], he can establish their Hallah from pure dough whose Hallah had not yet been dedicated, and that it will be this particularly batch of ritually pure dough that will be established for Hallah on all the dough that he will need from the ritually impure doubtfully-tithed [dough- for Hallah].",
+                "עד שתסרח – this particular batch of dough and that it won’t be appropriate for human consumption, for regarding doubtfully tithed produce, the Rabbis were lenient [to permit] dedication from something pure [to fulfill the liability] on that which is impure and from that which is not nearby. And they (i.e., the Rabbis) were also lenient to dedicate from that which was of poor quality [to fulfill the liability] on something that was good, and the Hallah of doubtfully-tithed [dough] is that grai which a person buys from an ignoramus who feeds it to the poor and to troops on the march, as it is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “We feed the poor Demai produce and the .troops on the march Demai produce.” But the Hallah that we separate from it is Hallah of doubtfully-tithed dough."
+            ],
+            [
+                "סוריא – lands that [King] David conquered, and lack the sanctity like the sanctity of the Land of Israel.",
+                "רבי אליעזר מחייב – he holds that they made Syria like the Land of Israel with regard to Tithes and Seventh Year produce.",
+                "ורבן גמליאל פוטר – since he holds that they did not make Syria like the Land of Israel. And he is not liable for Tithes in Syria other than at the time when the land belongs to an Israelite and the heathen has no portion in it.",
+                "ר\"ג אומר שתי חלות בסוריא – In the manner that they separate two Hallot loaves outside the Land [of Israel], one is burnt because it is ritually impure with the defilement of the lands of the nations (i.e., heathens), and the second is given to the Kohen in order that the law of Hallah from an Israelite should not be forgotten.",
+                "ר' אליעזר אומר חלה אחת – Rabbi Eliezer according to his reasoning who said that they made Syria like the Land of Israel and its dust does not defile like the dust of the land of the heathens. Therefore, one Hallah [only] and not more than this.",
+                "אחזו קולו של רבן גמליאל – who exempts Syria from Tithes and Seventh-year produce.",
+                "וקולו של ר' אליעזר – who says that in Syria [only] one Hallah [is necessary]. And we hold hat he who acts according to the lenient opinion of this master and the lenient opinion of that master is [considered] wicked. Therefore, they retracted to act like Rabban Gamaliel in two matters – that Syria is not like the Land of Israel – either with regard to Tithes and Seventh-year produce when the heathen has a share in the land and not in regard to Hallah, and such is the Halakha."
+            ],
+            [
+                "שלש ארצות – are divided in the law of Hallah",
+                "מא\"י ועד כזיב – that is to say, all of the Land of Israel until K’ziv, which is a strip that goes out from Acre to the northern side, and those who came up from Babylonia conquered it and sanctified it for a second time.",
+                "מפרישים חלה אחת – and it is given to the Kohen who eats it in ritual purity.",
+                "מכזיב ועד הנהר – to the eastern side and from K’ziv until Amanah on the western side. And it is not really the Land of Israel, since it was conquered by those who came up from Egypt but it was not conquered by those who came up from Babylonia, and the first sanctification was not sanctified for the time to come.",
+                "מפרישין שתי חלות – The first is burned because it is ritually impure with the defilement of the land of the heathen nations, and since those who came up from Babylonia did not capture it, the second [Hallah] is eaten, since the defilement of the first Hallah is not well-known, for it is not completely in the land of the heathens. But, if they would not separate the second Hallah which is consumed, they (i.e., people) will say that pure Terumah was burned, but when they separate the second Hallah and it is eaten, one who sees this will place upon his heart to understand the reason for the matter, or ask the Sages and they will inform him.",
+                "של אור יש לה שיעור – because this land was already holy. This appears like the Hallah of the Torah, therefore, he would separate according to the [appropriate] measure that they separate from a ritually impure dough, one out of twenty-four or [one] out of forty-eight.",
+                "ושל כהן אין לה שיעור – because this is from the words (i.e., teachings) of the Scribes/Sofrim.",
+                "ומן הנהר ומן אמנה ולפנים – that is to say, from the beginning of the river and inward from it, and similarly, from the beginning of Amanah and inward from it, which is actually outside the Land [of Israel], and we separate two Hallot and both of them are from the words of the Scribes.",
+                "אחת לאור – which is ritually impure with the impurity actually of the land of the heathens.",
+                "ואחת לכהן – in order that the Torah of Hallah not be forgotten when it is given to the Kohen.",
+                "של אור אין לה שיעור – for since both of them are from the words of the Scribes, it is better to increase with that which we give to the Kohen that is eaten and not with what is burned.",
+                "וטבול יום אוכלה – to the Hallah that is thrown into the fire belongs to outside the land of Israel. And the person who has bathed in the day time (but must wait for sunset to be perfectly clean – see Leviticus 22:7 and Mishnah T’vul Yom, Chapter 1, Mishnah 1), that is spoken of here is the Kohen who immersed for his nocturnal pollution, for the Hallah that is to be burnt in fire of outside the Land [of Israel] is not prohibited to him, other than to someone whose ritual impurity comes out upon him from his body, but someone who is impure in other impurities is permitted to eat it. Therefore, where outside of the Land [of Israel] there is a minor-age Kohen who had ever seen a nocturnal emission in his life, or the High Priest in years that immersed for his nocturnal emission, we separate one Hallah alone and give it to the Kohen. But if there is no minor-age Kohen, or a Kohen who immersed for a nocturnal emission , but there is a Kohen to whom a pollution happened, we separate two Hallot, one for the fire and it has no fixed measure, and one for the Kohen and it has a fixed measure, one out of forty-eight, according to the law of all dough that was defiled by accident. For the defilement of the land of the heathens is one that is unavoidable (i.e., by accident), and the Kohen eats it while a pollution happened, in order that the Torah of Hallah not be forgotten from Israel.",
+                "אינו צריך טבילה – And someone to whom a pollution happened is permitted [to eat] the Hallah of outside the Land of Israel. Bu the Halakha is not according to Rabbi Yosi.",
+                "ואסורה לזבים ולזבות – The Rabbis stated this, for had Rabbi Yosi permitted this for those men and women afflicted with gonorrhea, in order that it would be permitted to those whom a pollution occurred.",
+                "ונאכלת עם הזר על השלחן – and we don’t decree that placing it on the table is on account of eating.",
+                "ונתנה לכל כהן – whether to a Kohen who is a Haver/who observes the Levitical laws in daily intercourse or a Kohen who is an ignoramus, such Maimonides has explained. But the approach of the Talmud does not prove this, but rather, whether [we are dealing with] a Kohen who eats his non-sacred food in ritual purity or a Kohen who does not eat his non-sacred food in ritual purity, but we do not give any gift from the gifts of the priesthood to any ignoramus , as it is written (II Chronicles 31:4): “[He ordered the people, the inhabitants of Jerusalem] to deliver the portions of the priests and Levites, so that they might devote themselves to the Teaching of the LORD.” We do not give a portion other than Kohanim who devote themselves to the Torah of God, and similar, that which is taught in the Mishnah further on (Mishnah 9), these are given to every Kohen, [but] not to a Kohen who is an ignoramus, but to every Kohen, even though he does not eat his non-sacred food in ritual purity."
+            ],
+            [
+                "החרמים – for the Kohanim, as it is written (Numbers 18:14): “Everything that has been proscribed in Israel (see also Leviticus 27:28) shall be yours.”",
+                "והבכורות – if he is unblemished, there are the holy things of the Temple, but if he is blemished, it is written (Deuteronomy 12:15): “…The unclean and the clean alike may partake of it, [as of the gazelle and the deer].”",
+                "ופדיון פטר חמור – you redeem it with a lamb and it has no sanctity.",
+                "ראשית הגז – as it is written (Deuteronomy 18:4): “You shall also give him [the first fruits of your new grain and wine and oil,] and the first shearing of your sheep.”",
+                "ושמן שרפה – oil from the priest’s due that was deilved.",
+                "וקדשי מקדש – for they did not prohibit giving to the Kohen that which he was not careful about in its ritual impurity, but rather a thing which has a prohibition of defilement in the areas outside the Temple and Jerusalem, such as Terumah/priest’s due and the tithe-of-the-tithe (which the Levite gives to the Kohen from the one-tenth that he received from an Israelite) and Hallah, but the sanctified things of the Temple and Firstlings which he brings them to the Temple Court, they did not suspect, for he would [first] purify himself.",
+                "ור' יהודה אוסר בבכורים – for he was suspect that perhaps he would not be careful with them, since the Divine Service is not performed with them. But the Halakha is not according to Rabbi Yehuda.",
+                "ר\"ע מתיר – for Rabbi Akiba follows his own reasoning, as he stated in the second chapter of Maaser Sheni (Mishnah 4) that [regarding] vetches/horse-beans – anything done with them is done in a state of uncleanness.",
+                "וחכמים אוסרים – for they think that it is food, since is eaten in the years of famine. And the Halakha is according to the Sages."
+            ],
+            [
+                "מביתר – name of a place outside the Land of Israel",
+                "ולא קבלו ממנו – to eat them is impossible, for they were defiled in the land of the heathens, and to burn them, is impossible since their ritual impurity is unknown, lest people say that we say sacred pure produce of the priest that was burned, and to return them to their places is impossible so that people don’t say that Terumah went out from the Land of Israel to outside the Land of Israel, but rather, we leave them until the eve of Passover and burn them [as part of the Hametz that is burned].",
+                "וחג הקציר בכורי מעשיך – for the two loaves are called Bikkurim/First Fruits, and we permit the [consumption of the] new [grain] in the Temple."
+            ],
+            [
+                "העלה בכורות מבבל ולא קבלו ממנו – as it is written (Deuteronomy 14:23): “You shall consume the tithes of your new grain and wine and oil, and the firstlings of your herds and flocks, in the presence of the LORD your God….”From the place that you bring the tithes of your new grain, you bring firstlings. From outside the Land of Israel where you do not bring the tithe of new grain, you do not bring firstlings.",
+                "הביא בכורי יין ושמן ולא קבלו ממני – because the did not cut them from the beginning of this, for had he cut them from the beginning of this, they would have been permitted, and such is taught in the Mishnah in the last chapter of Terumot (Chapter 11, Mishnah 3): “They do not bring first fruits in the form of liquid except for that which is produced from olives and grapes.”",
+                "פסח קטן – The Second Passover (see Numbers, Chapter 9, verses 1-15), and his children were small (i.e., minors) and only on the First Passover are they obligated (i.e. 14 Nisan) , for everyone is obligated in appearing [before God], as it is written (Exodus 23:17): “[Three times a year] all your males shall appear [before the Sovereign, the LORD],” but not on the Second Passover.",
+                "מאפמיא – we read it such, and it is the name of a place in Syria.",
+                "כקונה בפרוורי ירושלים – the fields of Jerusalem and the villages surrounding it. It is the translation of the open space outside of a place called Parva (name of a Persian building and magian – from whom a compartment in the Temple was supposed to have been named – see Mishnah Middot, Chapter 5, Mishnah 3)."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Challah/English/merged.json

@@ -0,0 +1,302 @@
+{
+    "title": "Bartenura on Mishnah Challah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Challah",
+    "text": [
+        [
+            [
+                "חמשה דברים חייבים בחלה – We draw a conclusion by analogy of [the word] חלה from [the word] \"פסח\"/Passover. It is stated concerning “Passover” the commandment of the bread of affliction (Deuteronomy 16:3): “[You shall not eat anything leavened with it;] for seven days thereafter, you shall eat unleavened bread, bread of distress – [for you departed from the land of Egypt hastily – so that you may remember the day of your departure from the land of Egypt as long as you live].” And it is stated [the word] \"לחם\" /”bread,” with regard to Hallah (Numbers 15:19): “And you eat of the bread of the land…” Just as “bread” that is stated on Passover, a matter that comes to be leavened/soured, so too “bread” that is mentioned with Hallah- something that comes to be leavened/soured and you have nothing that comes to be leavened/soured other than only these five species.",
+                "ומצטרפין זה עם זה – to complete the definite quantity of started dough required [to separate] Hallah, bit they all do not combine together, for a species with something that is not of the same species does combine together, as is taught in the Mishnah further ahead at the beginning of Chapter Four (Mishnah 2), but rather wheat combines with spelt alone because they are its species (see Talmud Pesahim 35a). And barley combines with everything except for wheat, and even though spelt is a species of wheat, it is not specifically a species of wheat, but it is a species of barley and even a kind of wheat that combines with wheat and barley. But the Jerusalem Talmud implies that if they (i.e., the five species) were kneaded together, they would combine even for a species with something that is not of the same species. But if they were not kneaded together but rather that afterwards, the doughs came in contact with/touched each other, one species with something of its own kind combine; but with something of a different species, they do not combine [to make definite quantity of started dough required to separate Hallah].",
+                "ואסורים בחדש – As it is written (Leviticus 23:14): “[Until that very day, until you have brought the offering of your God,] you shall eat no bread or parched grain or fresh ears (i.e., of the new crop);…” and we draw a conclusion by analogy of the words \"לחם\", \"לחם\" /”bread,” “bread” from Passover.",
+                "מלקצור מלפני הפסח – since it is forbidden to reap from one of the five species prior to the reaping of the Omer, as it is written with [regard to] the Omer (Leviticus 23:10): “…[you shall bring] the first sheaf of your harvest [to the priest],” that it will be the first of all that is reaped. And you bring [the analogy] of: ראשית, ראשית\" / “first,” “first” from Hallah. It is written there (Numbers 15:20): “as the first yield of your baking, [you shall set aside a loaf as a gift]…” and it is written here (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest [to the priest].” Just as there it must be from the five species, so too here from the five species.",
+                "ואם השרישו – one from these five species, prior o he reaping of the Omer.",
+                "העומר מתירן – and you are permitted to reap after the reaping of he Omer, as it is written (Exodus 23:16): “[And the Feast of the Harvest, of the first fruits of your work,] of what you sew in the field;…],” from the time that it is sewn and takes root in the field.",
+                "ואם לאו – if they did not take root other than after the reaping of the Omer.",
+                "אסורים עד שיבא עומר הבא – of the next year."
+            ],
+            [
+                "יצא ידי חובתו – As it is written (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread….,” things that come to be leavened, a person fulfills through them his religious obligation of [eating] Matzah/unleavened bread; things that do not come to be leavened, a person does not fulfill through them the religious obligation of [eating] Matzah.",
+                "נתערב אחד מהן בכל המינים – one of these species was mixed up with the rest of the mixture, such as Babylonian preserve consisting of soul milk, bread-crusts and salt and Median [date] beer (into which they put a concoction of barley – see Talmud Pesahim 42b).",
+                "ה\"ז עובר בפסח – on “lest it be seen” (Exodus 13:7) and “lest it be found”(Exodus 12:19), and if he placed it in his domain.",
+                "הנודר מן הדגן אסור בכל המינים – for \"דגן\" /grain implies everything which is piled up (see Talmud Nedarim 55a) for pulse/beans/peas and seeds are things which are piled up.",
+                "אינו אסור אלא בהן – for grain/piles/bread and grain are the same, and the Halakha is according to the Sages.",
+                "וחייבים בחלה ובמעשרות – since it was necessary to teach “ which are [those things] that are liable for Hallah and exempt from tithes, and which are [those things] that are liable for tithing and exempt from Hallah, the Tanna [of our Mishnah] taught here, “and are liable for Hallah and tithes."
+            ],
+            [
+                "הלקט והשכחה והפאה וההפקר – are exempt from the tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have…,” from what you have and what he lacks, you are obligated to give to him, excluding those who have what you have with you.",
+                "ומותר העומר – for the Omer would come from three Seahs, and we remove from it a tenth of fine flour winnowed with thirteen sieves and the remainder is redeemed and eaten by all people, and he is liable for Hallah but exempt from tithes, because at the time of the smoothing of the pile, it was dedicated to the Temple.",
+                "ותבואה שלא הביאה שליש – is liable for Hallah, and even it comes to be leavened, and every thing that comes to be leavened, is called “bread,” and is liable for Hallah, but is exempt from tithing, for regarding tithes, it is written (Deuteronomy 14:22): “[You shall set aside every year a tenth part of all] the yield of your sowing [that is brought from the field];” a thing that we plant it and it grows, and that which if we don’t sow, it does not grow.",
+                "תבואה שלא הביאה שליש פטורה מן החלה – as it is written (Numbers 15:20): “…you shall set it aside as a gift like the gift from the threshing floor;” just as priest’s due does not come from grain that did not bring forth [at least] a third [of its growth], so also Hallah does not come from grain that did not bring forth [at least] a third [of its growth]. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "ופרגין – we call it KASHKASH in Arabic and in foreign language, POPORRO.",
+                "ופחות מחמשת רבעים בתבואה – grain that makes less than five quarts of flour is obligated in tithes. And the dough that is kneaded from this flour is exempt from the Hallah, since the measure of the dough be liable for Hallah is five-forths flour and more, that is, a bit more than five quarts.",
+                "הסופגנים – bread whose mixture is soft and is made like a sponge. Another explanation: thin wafers; its Aramaic translation of wafers of unleavened bread, sponge-cake and spongy-bread.",
+                "הדובשנים – fried in honey. Alternatively, kneaded in honey.",
+                "האסקריטין – the Aramaic translation of a tenacious batter dripped on a hot griddle (a sort of waffle), a kind of paste, and their mixture is very soft.",
+                "וחלת המשרת – Challah that is like a paste prepared in a pan by stirring (i.e., a dumpling). The Aramaic translation of a pan is a camp/resting place.",
+                "המדומע – a SEAH of priest’s due that fell in less than one-hundred SEAH of non-sacred dough, and they were made altogether into something, otherwise usually exempt, but now subject to the law of priest’s due, and it is forbidden to foreigner (i.e., non-Kohanim), and is exempt from Hallah, as it is written (Numbers 15:20): “…you shall it aside as a gift…,” and not something that had already been set aside."
+            ],
+            [
+                "עסה שתחלתה סופגנים – such as dough whose mixture is soft.",
+                "וסופה סופגנים – when they are fried in oil and honey or cooked in water.",
+                "תחילתה עיסה וסופה סופגנים – when its mixture is thick and afterwards we fry it in oil and honey or cook it in water.",
+                "תחלתה סופגנין וסופה עיסה – its mixture is soft and we bake it in an oven.",
+                "קנובקאות – bread that we restore it to its sifted fine flour, and make of it food for babies."
+            ],
+            [
+                "המעיסה – flour on top of boilin water.",
+                "החליטה – boiling water on top of four, and it explains in the Gemara that these are two Tannaim, and he who taught this did not teach that, for one Tannah taught concerning a paste made of flour on which boiling water is poured and the same law applies for a paste made of flour stirring in boiling water, and he holds that whether dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, the School of Shammai exempts and the School of Hillel obligates [the giving of Hallah]. And the other Tanna taught: a paste made of flour stirring in boiling water and the same law applies for a paste made of flour on which boiling water is poured, and he holds that whether one speaks of a paste made of flour on which boiling water is poured or paste made of flour stirring in boiling water, the School of Shammai obligates [the giving of Hallah] whereas the School of Hillel exempts. But in regard to a legal decision, whether one is dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, if it is baked in an oven, they are obligated in giving Hallah. And if it is in a deep and covered pan or in a pan [without a lid] (see Mishnah Menahot, Chapter 5, Mishnah 8) or with all things that the fire passes underneath, are exempt from Hallah.",
+                "עשאן לעצמו – for the needs of his thanksgiving offering or his Naziriteship.",
+                "פטור – since he rolled them to sanctify them as it is written (Numbers 15:21): “[You shall make a gift to the LORD from the first yield] of your baking [throughout the ages],” but not sanctified dough.",
+                "למכור בשוק – to people who require for loaves for thanksgiving and wafers of the Nazirite.",
+                "חייב – for all that is for the marketplace he would counsel/advise; if you sell it, sell it, and if not, I personally will eat them."
+            ],
+            [
+                "נחתום שעשה שאור לחלק – and there is within it enough for the obligation [to separate] Hallah, but if it is intention to sell it to people toto divide it into a few [pieces of] dough, and each part does not have the [requisite] measure.",
+                "חייב בחלה – for it is his intention that if he does not find purchasers that he would make it into dough and bake it all as one."
+            ],
+            [
+                "עיסת כלבים – it is made from flour and much coarse bran is mixed into it.",
+                "בזמן שהרועים אוכלים ממנה – that the coarse bran was not mixed into it so much.",
+                "חייבת בחלה – for since it is fit for shepherds, they call it bread.",
+                "ומערבין בה – for buildings with a common court [they make an Eruv], to take out [food] from one’s home to the courtyard.",
+                "ומשתתפין בה – the formation of a fictitious partnership in an alley, to remove [food] from the courtyard to the alley.",
+                "ומברכין עליה – The Blessings on Bread (i.e., HaMotzi)",
+                "ומזמנין עליה – three [people] who ate from it are obligated to recite Birkat HaMazon (see Mishnah Berakhot, Chapter 7, Mishnah 1).",
+                "ונאפית ביום טוב – because of the portion of the shepherds.",
+                "ואדם יוצא בה ידי חובתו בפסח – The first night [of Passover] when a person is obligated to eat an olive’s bulk of Matzah.",
+                "אינה חייבת בחלה – as it is written (Numbers 15:20): “As the first yield of your baking….”; what is yours is liable, and not that of a beast.",
+                "מטמאה טומאת אוכלין – since on account of an emergency, it is eaten by humans; he defiles it until it is invalid to feed to a dog."
+            ],
+            [
+                "חייבין עליהן מיתה – A foreigner (i.e. non-Kohen) who eats them (i.e., Hallah) willfully is liable for death by the hand of heaven, for Hallah is called “Terumah”/heave-offering, as with Terumah, it is written (Leviticus 22:9): “….and die for it, having committed profanation…”",
+                "וחומש – he who eats them (i.e., Hallah) inadvertently, pays the principal to the owners and a fifth to any Kohen that he desires.",
+                "ואסורים לזרים – it is taught gratuitously, for since foreigners are liable for them (i.e., eating Hallah) death and one-fifth, it is obvious that they are forbidden to foreigner. And to Rabbi Yohanan, who said one-half measure according to the Torah, we found to say that since it teaches that it is forbidden to foreigners – for a half-measure, it has neither death nor the one-fifth (penalty). But, there is, however, the prohibition from the Torah.",
+                "והן נכסי כהן – that he is able to sell them and purchase with them slaves and land and impure cattle.",
+                "ועולין באחד ומאה – if they were combined with one hundred [parts] of non-sacred [food].",
+                "וטעונים רחיצת ידים – He who comes in contact with them must wash his hands first, for mere hands invalidate the Terumah, for even the Hallah is called Terumah.",
+                "והערב שמש – an impure [Kohen] who immersed [in a ritual bath] does not eat Terumah until sunset (see Mishnah Berakhot, Chapter 1, Mishnah 1 and the Bartenura there), as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be clean; and afterward he may eat of the sacred donations, [for they are his food],” and the same law applies to Hallah.",
+                "ואינן ניטלים מן הטהור על הטמא – this is a decree, lest he dedicate as sacred- property that which is not from that which is brought near, because they doubt lest the impure comes in contact with the pure and defile it, and we require that a person who dedicates [to the Sanctuary] will dedicate from what is near, as is taught shortly.",
+                "ואין ניטלין אלא מן המוקף – We have the reading, and the explanation of [the word] \"מוקף\" is near and next to.",
+                "מן הדבר הגמור – that their work has been completed and [in this regard] Hallah once the dough is rolled.",
+                "עד שישייר מקצת – that [both for] Hallah and Terumah, it is written, \"ראשית\" (see Numbers 15:20 – “As the first (\"ראשית\") yield [of your baking]….”); and we require that their remnants are recognized."
+            ]
+        ],
+        [
+            [
+                "פירות חוצה לארץ שנכנסו לארץ חייבין בחלה – as it is written (Numbers 15:18): “…the land to which I am taking you.” \"שמה\" /there – you are liable whether with the produce of the land or the produce of outside the Land [for Hallah].",
+                "מכאן לשם – from the land of Israel to outside the Land of Israel.",
+                "ר\"א מחייב – As it is written (Numbers 15:19): “And you eat of the bread of the land…,” whether you eat it in the Land [of Israel] whether you eat it outside the Land [of Israel], for since it is the bread of the Land [of Israel], it is liable for Hallah [to be separated].",
+                "ור\"ע פוטר – that [the word] \"שמה\" /”there” implies a limitation. “There” you are obligated, but you are not obligated outside the Land., even though you eat from the bread of the Land. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "עפר חו\"ל הבא מספינה לארץ – we are speaking about a perforated ship, and clods of earth close up the perforation so that water cannot enter in it.",
+                "חייבת במעשרות – if he sowed and grew seeds in the dust/mud that is in the ship, and even though that is dust/mud from outside of the Land of Israel, for since it is perforated, the seed absorbs from the moistness of the dust/mud of the Land of Israel.",
+                "אימתי בזמן שהספינה גוששת – it comes in contact with clumps of dust/mud, that is to say, that it is cleaves to the earth.",
+                "עיסה שנילושה במי פירות חייבת בחלה – In the Jerusalem Talmud it proves a bit that the Halakha is not like the anonymous Mishnah. Dough that was kneaded in fruit juice is exempt from Hallah. Therefore, we should not knead dough that has in it the measurement for Hallah in the juice of eggs or in fruit juice alone without a combination of water, since the Halakah is not made clear if it is liable for Hallah or exempt.",
+                "ונאכלת בידים מסואבות – for food does not become susceptible to becoming ritually impure until water comes upon it, or one of the seven liquids, and [just as] it does not become susceptible to becoming ritually impure, unclean hands do not defile it."
+            ],
+            [
+                "וקוצה חלתה ערומה – she separates the Hallah and makes the blessing on its separation, while the facing of the bed is downwards fastened to the ground and all of her nakedness is covered. But the contact of her posterior (i.e., buttocks) does not come into the class of indecency regarding the [recitation of the] blessing. But a man cannot recite the blessing while naked, for it is impossible for him to cover his nakedness as the sacks and the membrum virile project.",
+                "מי שאינו יכול לעשות עיסתו בטהרה – like the case when he is ritually impure, and there isn’t [water] of forty Seah in which he can immerse [himself].",
+                "יעשנה קבין – He should make all of his dough into individual Kabs, in order that they would not become liable for Hallah and then need to separate them while ritually impure.",
+                "יעשנה בטומאה – for this is more preferable than from what [he must do] so that he can be exempt his dough from Hallah, and there would be no part to be [designated] by name. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "קבים – Kab by Kab on its own",
+                "ונגעו זה בזה – their coming into contact does not combine them to be liable for Hallah.",
+                "עד שישוכו – that they would stick one to the other so much that if one comes to separate them, they would be detached from this one to [become attached] to that one.",
+                "אף הרודה ונותן לסל – He who detaches Hallot from [where they stick on] the oven after they have baked and places them in the basket.",
+                "הסל מצרפן לחלה – and even though they don’t stick together, and the Halakha is according to Rabbi Eliezer. But the fact that the Rabbis require sticking together and Rabbi Eliezer [requires] coming into contact/touching, these words are to combine two pieces of dough together, for each one is not according to the [required] measure [for Hallah]. But regarding the matter of devoting for sacred purposes from that which is near, even contact is not required, but they must be near one to the other. And at the end of the chapter (Mishnah 8) when Rabbi Eliezer that one puts less than an egg’s [bulk] in the middle in order to dedicate sacred gifts from that which is near, so we see, that we require contact for the purpose of being near, pure and impure is different because it is a matter which one is strict with its mixture, but the utensil does not combine."
+            ],
+            [
+                "אינו חלה – for it is written (Numbers 15:20): “as the first yield of our baking…”",
+                "וגזל ביד כהן – and he must return it to their owners, for if it remains in his hand, he would think that his dough is exempt.",
+                "העיסה עצמה – that which he separated its Hallah as flour, is liable for Hallah.",
+                "והקמח – that comes into the hand of the Kohen with the designation of Hallah.",
+                "אם יש בו כשיעור – five-fourths of flour which is liable for Hallah.",
+                "ואסורה לזרים – all the flour that comes in to the hand of the Kohen, and this is a mere stringency, because they saw that it comes into the land of a Kohen, that they won’t say that we saw a foreigner eating Hallot.",
+                "וקפשה זקן זר – an old man who is a foreigner snatched it and ate it.",
+                "קלקל לעצמו – that he ate it and was punished.",
+                "ותיקן לאחרים – that others eat and leave it in doubt, for they find an opening to permit, since they saw that he ate it."
+            ],
+            [
+                "חמשת רבעים – of Kab are liable for Hallah, as it is written (Numbers 15:20): “As the first yield [of your baking, you shall set aside a loaf as a gift…],” and the flour of the wilderness was the quantity of grain in a sheaf as a capitation tax, and the Omer is one-tenth of an Ephah. The Ephah is three Seah, and the Seah is six Kabim; hence we have eighteen Kabim in an Ephah, and the Kab is four Logs; which are seventy-two Logs. A tenth of seventy is seen Logim and the tenth of two Logim is an egg’s bulk and one-fifth of an egg, for the Log is [equivalent to] six eggs. When they came to Jerusalem and they added one-sixth on the measurements, it was found that six Logim were five, and the seenth Log was five eggs. For every six became five, and an egg and the fifth of an egg became an egg. It was found that the Omer that was in the wilderness was seven Logim and an egg and one-fifth of an egg. But in Jerusalem it became six logim. When they came to Sephhoris, and they added one-sixth on he measurements of Jerusalem, so that the six Logim became five, and that is equal to the five-fourths of flour. And the Logim were called fourths, because the Log was one-fourth of a Kab, for a Kab was four Logim.",
+                "הן ושאורן – the leaven that they put into it.",
+                "וסובן – which is thin",
+                "מורסנן – that is thick – all of which combines with the flour to complete the measurement, for a poor person who eats his bread combined with flour combined with bran flour and coarse flour.",
+                "ניטל מורסנן מתוכן חוזר לתוכו הרי אלו פטורין – for it is not the manner of dough to restore the coarse bran into it after he took it from there."
+            ],
+            [
+                "אחד מעשרים וארבעה – for every house owner, his dough was thin, and less than one twenty-fourth, it lacks what can be a gift, and the Torah stated that it should be given, that it should have within it in order to be given.",
+                "והעושה למשתה בנו – even though that he makes a great amount of dough, he does not separate with the dough of the owner.",
+                "נחתום העושה למכור בשוק – his dough is greater, and with one in forty- eight, there is where with to give as a gift.",
+                "וכן האשה העושה למכור – even though her dough is thin, he does not separate with the bread that is made to sell.",
+                "נטמאה – since it stands to be burned one out of forty-eight"
+            ],
+            [
+                "נטלת מן הטהור על הטמא – and we do not suspect lest they come in contact with each other.",
+                "נוטל כדי חלה – the measure of Hallah that one needs to take from the pure and the impure, he takes from that pure dough whose Hallah had not been ritually dedicated.",
+                "ונותן פחות מכביצה באמצע – whether ritually impure or pure, for less than an egg’s bulk does not defile, and they set aside the Hallah on that which is less than an egg’s bulk which connects between the impure anad the pure, for the Hallah does not receive ritual impurity in this.",
+                "כדי שיטול מן המוקף – that the ritually impure is attached to the ritually pure on that which is less than an egg’s bulk, and it is as if the ritually impure and the pure [are found] in one [piece of] dough.",
+                "וחכמים אוסרין – to take from the ritually pure on that which is impure, and we are suspect lest they come in contact with each other, but he should take from the ritually pure to itself, and from the ritually impure to itself. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "אוכלין עראי עד שתתגלגל – when it becomes combined well, because there is no designation of the term “dough” until it is rolled [and shaped].",
+                "ותטמטם בשעורים – because the dough of barley scatters and does not combine well with the dough of wheat, but rather kneads into a cohesive shapeless mass in the hand",
+                "חייב מיתה – for its work had been completed and it is an eatabler forbidden pending the separation of sacred gifts, becomes [liable for] death [if consumed].",
+                "מגבהת חלתה – it is the ordinance of the Sages regarding ritually pure dough to rush to separate Hallah in purity, lest the dough become ritually impure, for the essence of the Mitzvah is to wait until the completion of the kneading.",
+                "ובלבד שיהא שם חמשת רבעים קמח – that had been combined in water, for less than this, the dough did not reach to the general obligation for Hallah. And there are books which have the reading: ובלבד שלא יהיה שם חמשת רבעים קמח/ and as long as there will not be there five-fourths flour, that is to say, that there should not remain five-fourths flour that was not mixed/combined with water, for if there remained five-fourths, they would not be exempt from Hallah if he separated it prior to be rolled [and shaped]. And in the Jerusalem Talmud, we prove that if he said, “Behold this is Hallah,” on the leaven and on the dough and on the flour that remains after the dough had been rolled [and shaped], all of it is sanctified/dedicated in my hands for the sake of Hallah, this would be permitted. And similarly, a person should teach the women to say this as we separate Hallah, immediately after rolling [and shaping] the dough, but before the forming of the bread."
+            ],
+            [
+                "נדמעה עיסתה – The priest’s due was mixed with less than one-hundred parts of non-sacred food. -",
+                "משגלגלה חייבת – for since it became liable for Hallah already, further, it cannot be affected by the mixture of Terumah and Hullin.",
+                "עד שלא גלגלה תעשה בטומאה – since even if it had been made in ritual purity, no Kohen is permitted to eat it because of the doubt that had resulted in it, for it could have been made ritually impure immediately before rolling [and shaping].",
+                "משגלגלה תעשה בטהרה – if after the rolling [and shaping] a doubt would originate, it is prohibited to defile it, for non-sacred food which is subject to sacred gifts for Hallah is considered like Hallah, and Terumah which is made for handling requires guarding."
+            ],
+            [
+                "עד שלא גלגלה ופדאתה – but after she redeemed it, she rolled it. חייבת – since at the time of the rolling, it was not dedicated [to the Temple].",
+                "שבשעת חובתה היתה פטורה – for the rolling of sanctified produce exempts it, as it is written (Numbers 15:20): “As the first yield] of your baking….” And not the dough that was sanctified [to the Temple]."
+            ],
+            [
+                "עד שלא באו לעונת המעשרות – each one is according to the statute that is explained in the first chapter of Ma’aserot (see Mishnah 1).",
+                "וגמרן הגזבר – and were completed while they were under the hand of the treasurer.",
+                "שבשעת חובתן היו פטורים – as it is written, \"דגנך\"/”your grain” (see Deuteronomy 14:23: “[You shall consume the tithes] of your new grain,[and wine and oil]…” and Deuteronomy 12:17: “[You may not partake in your settlements of the tithes] of your new grain [or wine or oil….”)."
+            ],
+            [
+                "פטורה מן החלה – for the rolling by an Israelite does not make the dough of a heathen liable [for Hallah], and similarly, the rolling by a heathen of the dough of an Israelite does not make it exempt [from Hallah].",
+                "אם אין בשל ישראל כשיעור – that we are obligated to separate Hallah from it, which is five-fourths."
+            ],
+            [
+                "ספק חייב – because there is a doubt about a prohibition, and we follow the stricter practice, so we separate the Hallah and sell it to a Kohen.",
+                "ואין חייבין עליה חומש – a foreigner (i.e., non-Kohen) who eats it does not pay the additional one-fifth, but he pays the principal. The payments of Terumah are an atonement. Therefore, we separate the payments and atone out of doubt, and sell them to the Kohen.",
+                "אחר הקרימה בתנור – for Rabbi Akiba holds that completion of work [to make it liable] for Hallah does not occur until the formation of a light crust on the face of the dough in the oven. And this is the stage for Hallah. Therefore, if he converted prior to the formation of a light crust on the face of the dough in the oven, he is liable for Hallah. But the Halakha is not according to Rabbi Akiba."
+            ],
+            [
+                "אורז – it is not from the species of grain. And all that is not from the species of grain is exempt from Hallah, and a person does not fulfill his religious obligation [for Matzah] from it on Passover.",
+                "יש בה טעם דגן חייב בחלה – and even though the grain lacks the measurement for Hallah."
+            ],
+            [
+                "אם יש לו פרנסה ממקום אחר – if he has other flour besides from this dough, he brings flour according to the measure, that if he would combine to this measure that is liable for Hallah, it would have five-fourths which is the measure of Hallah, and he kneads the dough and mixes it with the dough that has the measure, and removes from it according to the measure for Hallah that he must separate from the five-fourths.",
+                "ואם לאו – if he lacks flour מוציא חלה – one twenty-fourth on each dough, for eatables forbidden pending the separation of sacred gifts are prohibited in any amount in its species, and all of it would be made subject to sacred gifts for Hallah."
+            ],
+            [
+                "זיתי מסיק – olives that the owner harvests, and the harvesting of the olives is called “olive harvest.”",
+                "זיתי נקוף – olives that the poor people glean, as it says (Isaiah 17:6): “[Only gleanings shall be left of him] as when one beats an olive tree: two berries or three [on the topmost branch…,]” and they are exempt from tithes.",
+                "ענבי בציר – which are liable for tithes.",
+                "עם ענבי עוללות – which are exempt from tithes.",
+                "אם יש לו – other eatables forbidden pending the separation of sacred gifts and similar things, he removes from them the correct proportion according to measure of what he must remove from olive harvests or from vintage grapes that require tithing.",
+                "ואם לאו – if he lacks any other eatables forbidden pending the separation of sacred gifts, we see it as if they are all eatables forbidden pending the separation of sacred gifts, and we remove the Priest’s Due and the [Levite’s] tenth of the First Tithe [that goes to the Kohen] on everything.",
+                "והשאר מעשר – First [Tithe]",
+                "ומעשר שני – or Second Tithe, which we don’t remove other than according to proportion, and not that he should not separate only according to proportion, for behold, it is impossible to separate Terumat Ma’aser (i.e., the tenth of the tenth) until we first separate [First] Tithe on everything. And furthermore, if we do not separate [First] Tithe on everything, everything that he tithes, there is non-sacred produce [contained within] by proportion. And it is found that he would be separating from that which exempt [from tithes] on that which is liable [for tithes], but the tithes have to be separated on everything. But one does not have to give the Levite or to the poor other than according to proportion, and the rest he may combine with his produce. And similarly, the Second Tithe does not have to be redeemed other than by proportion, but Terumah (i.e, the heave-offering to the Kohen of two percent) and Terumat Ma’aser (i.e., tenth of a tenth of the rest which the Levite gives to the Kohen) which are [punishable] by death, when one separates [tithes] on everything, it is found there is found non-sacred produce mixed in, and one must give everything to the Kohen."
+            ],
+            [
+                "הנוטל שאור מעיסת חיטין – which had not separated/consecrated its Hallah.",
+                "וא�� לאו פטורה – for the eatables forbidden pending separation of sacred gifts does not prohibit it, since it lacks taste.",
+                "א\"כ למה אמרו הטל אוסר בכל שהוא – as we said above (Mishnah 9), if he lacks the means to do so, that he brings Hallah for everything. These words refer to [Hallah] from the same species, but if it is not from the same species, such as the case of wheat with rice, that provides a flavor, for the reason that [we require taking Hallah] from eatables forbidden pending separation of sacred gifts for any amount, because when they permitted that of one wheat [batch], it exempts the entire pile; so too its prohibition, and for that reason it does not belong other than one species with another of the same species."
+            ]
+        ],
+        [
+            [
+                "שתי נשים אפילו הן ממין אחד פטורים – and neither the adhering nor the fusion (i.e., thing contained in one vessel are to be considered as one mass) in a basket does not combine them, since they are strict [in this area]. And even if they kneaded the two Kabs as one, since they are destined to be divided, they are exempt. And the anonymous Mishnah is according to the School of Hillel who say that [we require] two Kabs for Hallah (see Mishnah Eduyot, Chapter 1, Mishnah 2), but it is not the Halakha, for we establish that five-quarters [of dough] is the [minimum] measure for Hallah."
+            ],
+            [
+                "החטים אינן מצטרפות עם הכל – if there were two doughs: one of wheat and one of another species of the five species, and there in neither of them had the [sufficient] measure for Hallah, and they adhere to each other.",
+                "השעורים מצטרפות עם הכל – even with spelt, and even though this is part of the species of wheat, it is not specifically the species of wheat, but rather the species of barley, and even the species of wheat, and it is explained at the beginning of the first chapter (Mishnah 1 and see the Bartenura there).",
+                "שאר המינים מצטרפין זה עם זה – such as spelt, oats and rye. And the Halakha is according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "שני קבין – of one of the five species that are liable for Hallah (see Chapter 1, Mishnah 1).",
+                "וקב אורז או תרומה – which are not liable for Hallah in the middle",
+                "אין מצטרפין – to become liable for Hallah"
+            ],
+            [
+                "יטול מן האמצע – from the place that they adhere one to the other, we find that we separate [Hallah] from both of them.",
+                "וחכמים אוסרים – for one who sees that it is thought that it is permitted to give priest’s due and to tithe from the new grain [of this year] with the old grain [of last year] and from the old grain [of last year] with the new grain [of this year]. And the Halakha is according to the Sages.",
+                "מן הקב – which lacks the [appropriate] measure for Hallah (i.e., five-fourths).",
+                "ר\"ע אומר חלה – and he that completed the dough afterwards according to the [appropriate] measure for Hallah, for since the measure was completed, it is [liable] for Hallah retroactively.",
+                "אינה חלה – since at the time when he separated it, the dough was exempt. And the Halakha is according to the Sages."
+            ],
+            [
+                "ר\"ע פוטר – He follows his line of reasoning that it goes back and becomes Hallah retroactively.",
+                "נמצא חומרו קולו – the stringency of Rabbi Akiba who said above (Mishnah 4) that when he takes Hallah from one Kab that becomes Hallah and has become sanctified, causes him to be lenient and to exempt with two Kabim when he took his Hallah from this [Kab] on its own and that [Kab] on its own."
+            ],
+            [
+                "נוטל אדם כדי חלה – [A person] who wishes to knead a few batches of dough of impure doubtfully-tithed [dough -for Hallah], he can establish their Hallah from pure dough whose Hallah had not yet been dedicated, and that it will be this particularly batch of ritually pure dough that will be established for Hallah on all the dough that he will need from the ritually impure doubtfully-tithed [dough- for Hallah].",
+                "עד שתסרח – this particular batch of dough and that it won’t be appropriate for human consumption, for regarding doubtfully tithed produce, the Rabbis were lenient [to permit] dedication from something pure [to fulfill the liability] on that which is impure and from that which is not nearby. And they (i.e., the Rabbis) were also lenient to dedicate from that which was of poor quality [to fulfill the liability] on something that was good, and the Hallah of doubtfully-tithed [dough] is that grai which a person buys from an ignoramus who feeds it to the poor and to troops on the march, as it is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “We feed the poor Demai produce and the .troops on the march Demai produce.” But the Hallah that we separate from it is Hallah of doubtfully-tithed dough."
+            ],
+            [
+                "סוריא – lands that [King] David conquered, and lack the sanctity like the sanctity of the Land of Israel.",
+                "רבי אליעזר מחייב – he holds that they made Syria like the Land of Israel with regard to Tithes and Seventh Year produce.",
+                "ורבן גמליאל פוטר – since he holds that they did not make Syria like the Land of Israel. And he is not liable for Tithes in Syria other than at the time when the land belongs to an Israelite and the heathen has no portion in it.",
+                "ר\"ג אומר שתי חלות בסוריא – In the manner that they separate two Hallot loaves outside the Land [of Israel], one is burnt because it is ritually impure with the defilement of the lands of the nations (i.e., heathens), and the second is given to the Kohen in order that the law of Hallah from an Israelite should not be forgotten.",
+                "ר' אליעזר אומר חלה אחת – Rabbi Eliezer according to his reasoning who said that they made Syria like the Land of Israel and its dust does not defile like the dust of the land of the heathens. Therefore, one Hallah [only] and not more than this.",
+                "אחזו קולו של רבן גמליאל – who exempts Syria from Tithes and Seventh-year produce.",
+                "וקולו של ר' אליעזר – who says that in Syria [only] one Hallah [is necessary]. And we hold hat he who acts according to the lenient opinion of this master and the lenient opinion of that master is [considered] wicked. Therefore, they retracted to act like Rabban Gamaliel in two matters – that Syria is not like the Land of Israel – either with regard to Tithes and Seventh-year produce when the heathen has a share in the land and not in regard to Hallah, and such is the Halakha."
+            ],
+            [
+                "שלש ארצות – are divided in the law of Hallah",
+                "מא\"י ועד כזיב – that is to say, all of the Land of Israel until K’ziv, which is a strip that goes out from Acre to the northern side, and those who came up from Babylonia conquered it and sanctified it for a second time.",
+                "מפרישים חלה אחת – and it is given to the Kohen who eats it in ritual purity.",
+                "מכזיב ועד הנהר – to the eastern side and from K’ziv until Amanah on the western side. And it is not really the Land of Israel, since it was conquered by those who came up from Egypt but it was not conquered by those who came up from Babylonia, and the first sanctification was not sanctified for the time to come.",
+                "מפרישין שתי חלות – The first is burned because it is ritually impure with the defilement of the land of the heathen nations, and since those who came up from Babylonia did not capture it, the second [Hallah] is eaten, since the defilement of the first Hallah is not well-known, for it is not completely in the land of the heathens. But, if they would not separate the second Hallah which is consumed, they (i.e., people) will say that pure Terumah was burned, but when they separate the second Hallah and it is eaten, one who sees this will place upon his heart to understand the reason for the matter, or ask the Sages and they will inform him.",
+                "של אור יש לה שיעור – because this land was already holy. This appears like the Hallah of the Torah, therefore, he would separate according to the [appropriate] measure that they separate from a ritually impure dough, one out of twenty-four or [one] out of forty-eight.",
+                "ושל כהן אין לה שיעור – because this is from the words (i.e., teachings) of the Scribes/Sofrim.",
+                "ומן הנהר ומן אמנה ולפנים – that is to say, from the beginning of the river and inward from it, and similarly, from the beginning of Amanah and inward from it, which is actually outside the Land [of Israel], and we separate two Hallot and both of them are from the words of the Scribes.",
+                "אחת לאור – which is ritually impure with the impurity actually of the land of the heathens.",
+                "ואחת לכהן – in order that the Torah of Hallah not be forgotten when it is given to the Kohen.",
+                "של אור אין לה שיעור – for since both of them are from the words of the Scribes, it is better to increase with that which we give to the Kohen that is eaten and not with what is burned.",
+                "וטבול יום אוכלה – to the Hallah that is thrown into the fire belongs to outside the land of Israel. And the person who has bathed in the day time (but must wait for sunset to be perfectly clean – see Leviticus 22:7 and Mishnah T’vul Yom, Chapter 1, Mishnah 1), that is spoken of here is the Kohen who immersed for his nocturnal pollution, for the Hallah that is to be burnt in fire of outside the Land [of Israel] is not prohibited to him, other than to someone whose ritual impurity comes out upon him from his body, but someone who is impure in other impurities is permitted to eat it. Therefore, where outside of the Land [of Israel] there is a minor-age Kohen who had ever seen a nocturnal emission in his life, or the High Priest in years that immersed for his nocturnal emission, we separate one Hallah alone and give it to the Kohen. But if there is no minor-age Kohen, or a Kohen who immersed for a nocturnal emission , but there is a Kohen to whom a pollution happened, we separate two Hallot, one for the fire and it has no fixed measure, and one for the Kohen and it has a fixed measure, one out of forty-eight, according to the law of all dough that was defiled by accident. For the defilement of the land of the heathens is one that is unavoidable (i.e., by accident), and the Kohen eats it while a pollution happened, in order that the Torah of Hallah not be forgotten from Israel.",
+                "אינו צריך טבילה – And someone to whom a pollution happened is permitted [to eat] the Hallah of outside the Land of Israel. Bu the Halakha is not according to Rabbi Yosi.",
+                "ואסורה לזבים ולזבות – The Rabbis stated this, for had Rabbi Yosi permitted this for those men and women afflicted with gonorrhea, in order that it would be permitted to those whom a pollution occurred.",
+                "ונאכלת עם הזר על השלחן – and we don’t decree that placing it on the table is on account of eating.",
+                "ונתנה לכל כהן – whether to a Kohen who is a Haver/who observes the Levitical laws in daily intercourse or a Kohen who is an ignoramus, such Maimonides has explained. But the approach of the Talmud does not prove this, but rather, whether [we are dealing with] a Kohen who eats his non-sacred food in ritual purity or a Kohen who does not eat his non-sacred food in ritual purity, but we do not give any gift from the gifts of the priesthood to any ignoramus , as it is written (II Chronicles 31:4): “[He ordered the people, the inhabitants of Jerusalem] to deliver the portions of the priests and Levites, so that they might devote themselves to the Teaching of the LORD.” We do not give a portion other than Kohanim who devote themselves to the Torah of God, and similar, that which is taught in the Mishnah further on (Mishnah 9), these are given to every Kohen, [but] not to a Kohen who is an ignoramus, but to every Kohen, even though he does not eat his non-sacred food in ritual purity."
+            ],
+            [
+                "החרמים – for the Kohanim, as it is written (Numbers 18:14): “Everything that has been proscribed in Israel (see also Leviticus 27:28) shall be yours.”",
+                "והבכורות – if he is unblemished, there are the holy things of the Temple, but if he is blemished, it is written (Deuteronomy 12:15): “…The unclean and the clean alike may partake of it, [as of the gazelle and the deer].”",
+                "ופדיון פטר חמור – you redeem it with a lamb and it has no sanctity.",
+                "ראשית הגז – as it is written (Deuteronomy 18:4): “You shall also give him [the first fruits of your new grain and wine and oil,] and the first shearing of your sheep.”",
+                "ושמן שרפה – oil from the priest’s due that was deilved.",
+                "וקדשי מקדש – for they did not prohibit giving to the Kohen that which he was not careful about in its ritual impurity, but rather a thing which has a prohibition of defilement in the areas outside the Temple and Jerusalem, such as Terumah/priest’s due and the tithe-of-the-tithe (which the Levite gives to the Kohen from the one-tenth that he received from an Israelite) and Hallah, but the sanctified things of the Temple and Firstlings which he brings them to the Temple Court, they did not suspect, for he would [first] purify himself.",
+                "ור' יהודה אוסר בבכורים – for he was suspect that perhaps he would not be careful with them, since the Divine Service is not performed with them. But the Halakha is not according to Rabbi Yehuda.",
+                "ר\"ע מתיר – for Rabbi Akiba follows his own reasoning, as he stated in the second chapter of Maaser Sheni (Mishnah 4) that [regarding] vetches/horse-beans – anything done with them is done in a state of uncleanness.",
+                "וחכמים אוסרים – for they think that it is food, since is eaten in the years of famine. And the Halakha is according to the Sages."
+            ],
+            [
+                "מביתר – name of a place outside the Land of Israel",
+                "ולא קבלו ממנו – to eat them is impossible, for they were defiled in the land of the heathens, and to burn them, is impossible since their ritual impurity is unknown, lest people say that we say sacred pure produce of the priest that was burned, and to return them to their places is impossible so that people don’t say that Terumah went out from the Land of Israel to outside the Land of Israel, but rather, we leave them until the eve of Passover and burn them [as part of the Hametz that is burned].",
+                "וחג הקציר בכורי מעשיך – for the two loaves are called Bikkurim/First Fruits, and we permit the [consumption of the] new [grain] in the Temple."
+            ],
+            [
+                "העלה בכורות מבבל ולא קבלו ממנו – as it is written (Deuteronomy 14:23): “You shall consume the tithes of your new grain and wine and oil, and the firstlings of your herds and flocks, in the presence of the LORD your God….”From the place that you bring the tithes of your new grain, you bring firstlings. From outside the Land of Israel where you do not bring the tithe of new grain, you do not bring firstlings.",
+                "הביא בכורי יין ושמן ולא קבלו ממני – because the did not cut them from the beginning of this, for had he cut them from the beginning of this, they would have been permitted, and such is taught in the Mishnah in the last chapter of Terumot (Chapter 11, Mishnah 3): “They do not bring first fruits in the form of liquid except for that which is produced from olives and grapes.”",
+                "פסח קטן – The Second Passover (see Numbers, Chapter 9, verses 1-15), and his children were small (i.e., minors) and only on the First Passover are they obligated (i.e. 14 Nisan) , for everyone is obligated in appearing [before God], as it is written (Exodus 23:17): “[Three times a year] all your males shall appear [before the Sovereign, the LORD],” but not on the Second Passover.",
+                "מאפמיא – we read it such, and it is the name of a place in Syria.",
+                "כקונה בפרוורי ירושלים – the fields of Jerusalem and the villages surrounding it. It is the translation of the open space outside of a place called Parva (name of a Persian building and magian – from whom a compartment in the Temple was supposed to have been named – see Mishnah Middot, Chapter 5, Mishnah 3)."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה חלה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json

@@ -0,0 +1,422 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Maaser Sheni",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה מעשר שני",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "מעשר שני אין מוכרין אותו – even carrying it to Jerusalem since it is holy. And the anonymous Mishnah is according to Rabbi Meir who said that the Second Tithe money belongs to On High [i.e., God].",
+                "אין מחליפין אותו – He should not say to him [his fellow]: Here is wine and give me oil; [or here is] oil and give me wine.",
+                "ואין שוקלין כנגדו – A Selah’s-worth of unconsecrated food in exchange for a Selah’s worth of Second Tithe, because of the despising of the commandment [involved].",
+                "ולא יאמר אדם לחבירו בירושלים – Above we are speaking about outside of Jerusalem, but here it comes to teach us that even in Jerusalem when we purchase with its value food or drink, one is not permitted to exchange them.",
+                "וכן שאשר כל הפירות – Even their fruits of [Second] tithe themselves, for it is not other than a Rabbinic ordinance.",
+                "אבל נותנים זה לזה מתנת חנם – such as when one invites him to eat with him at his table, which are the words of all [opinions] , but to give him an actual gift is prohibited, according to the one who says that a gift is like a sale."
+            ],
+            [
+                "אין מוכרין אותו – for we derive [through an analogy made – actually היקש – from two verses in close proximity one to the other] גאולה גאולה – derived from חרמים /property set apart for the priest’s or Temple use. It is stated concerning tithes (Leviticus 27:33): “it cannot be redeemed/לא יגאל ,” and it is stated concerning property set apart for the priest’s or Temple use (Leviticus 27:28): “[But of all that anyone owns, be it man or beast or land of his holding, nothing that he has proscribed for the LORD may be sold or proscribed; \"לא ימכר ולא יגאל\"[every proscribed thing is totally consecrated to the LORD].” Just as there (in the section concerning tithes) it states that the sale is with him, so too here in the case of proscribed property, the sale is with him.",
+                "תמים חי – And the same law applies regarding that which is slaughtered, as it says, “nothing…may be…proscribed” and is not sold (see Leviticus 27:28 above), whether living nor slaughtered nor unblemished nor blemished, but an unblemished animal, its fat and its blood are offered on the altar and its meat is eaten by its owners in Jerusalem. But a blemished animal – its owners eat it in every place [other than Jerusalem]. And since the Mishnah needed to teach at the end regarding a first-born animal that we sell it unblemished [and] alive, the Mishnah also teaches at the beginning of an unblemished living [animal] that is alive.",
+                "ואין מקדשין בו את האשה – for it is like a sale",
+                "הבכור מוכרים אותו תמים חי – because concerning a first-born, it is written (Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed; [they are consecrated. You shall dash their blood against the altar, and turn their fat into smoke as a gift for a pleasing owner to the LORD],” but they can be sold.",
+                "ומקדשין בו את האשה – since it is the money of the Kohen, and it is permissible to sell it.",
+                "אסימון – a coin that lacks a shape/form on it, and we do not redeem Second Tithe with it, as it is written (Deuteronomy 14:25): “[you may convert it into money.] Wrap up the money (in your hand) [and take it with you to the place that the LORD your God has chosen],” money that has upon it a shape/form.",
+                "ולא על המטבע שאינו יוצא – as it is written (Deuteronomy 14:26): “and spend the money on anything you want [ - cattle, sheep, wine, or any other intoxicant, or anything you may desire…,” except for money that is not current use, for he is not able to purchase with it anything that he wants.",
+                "ולא על המעות שאינן ברשותו – such as the case where his purse fell into the Great Sea (i.e., Mediterranean Sea), he is not able to redeem [his] Second Tithe with the monies that are within it, for he must hire someone who sails over the sea to remove it."
+            ],
+            [
+                "הלוקח בהמה לזבחי שלמים – from the monies of the Second Tithe, for this is the main object of the commandment of the monies of Second Tithe – to purchase from them peace-offerings, as we derive by a Gezerah Shavah/an analogy between two laws established on the basis of verbal incongruities in the text, as we derive from [the usage of[ שם שם from Mount Ebal (see: Deuteronomy 27:4-5 and Joshua 8: 30,32: “[Upon crossing the Jordan, you shall set up these stones, about which I charge you this day, on Mount Ebal, and coat them with plaster]. There/שם, [too, you shall built an altar to the LORD your God…..]” and “[At that time Joshua built an altar to the LORD, the God of Israel, on Mount Ebal….and] there/שם, [on the stones, he inscribed a copy of the Teaching that Moses had written for the Israelites].”",
+                "וחיה – which is not worthy for offering, and was purchased from the monies of the Second Tithe to eat desired meat, that is to say, non-sacred [meat].",
+                "יצא העור לחולין – and you do not have to eat its monetary value in Jerusalem.",
+                "יצא הקנקן לחולין – and it is not necessary to sell it and to eat its monetary worth in the holiness of the [Second] Tithe in Jerusalem. And these words [apply regarding] when the seller and buyer are common people and they don’t desire anything other than meat to eat and wine to drink , but if one of them was an artisan who prepares hides, or [someone] who crafts earthenware [vessels] that now surely thinks of (literally, “puts his eye upon”) on hides or jars, he is like one who buys this for himself and the other who buys for himself – and they don’t fulfill [the Mitzvah in a state of being] non-sacred.",
+                "התמד – the refuse of grapes when he placed water upon them",
+                "אינו נקח בכסף מעשר – for they are considered like water and we require fruit, from fruit or what is grown in the ground.",
+                "נקח בכסף מעשר – for since it has soured, it is considered food, and we put upon it three and we find [that it becomes] four."
+            ],
+            [
+                "הלוקח חיה לזבח שלמים – for a sacrifice cannot come from a wild-beast, as it is written (Leviticus 1:2): “[Speak to the Israelite people, and say to them: When any of you presents an offering of cattle to the LORD, he shall choose his offering] from the herd or from the flock.”",
+                "ובהמה לבשר תאוה – But the Sages decreed that they should not purchase cattle from the monies of the Second Tithe, but [only] peace-offerings, because originally, it was permissible to purchase cattle for meat that you may desire; but since everyone would purchase cattle for meat that you may desire, and they exclude it from being on the altar, they retracted and said that [cattle] should not be purchased.",
+                "אין העור יוצא לחולין – that is to say that it is not in this category that the hide should go to non-sacred purposes, but rather, he did not purchase for [Second] Tithe neither wild-beast nor cattle, for it became like someone who purchases a bull for ploughing with the monies of [Second] Tithe, for he did not purchase [Second] Tithe.",
+                "לא יצא הקנקן לחולין – since they had the custom of selling the wine without the jar.",
+                "לא יצאו דמי הכלי לחולין – because it was the practice to sell it without the jar."
+            ],
+            [
+                "הלוקח מים ומלח – water and salt are not purchased with the monies of Second Tithe, as it is written (Deuteronomy 14:26): “And spend the money on anything you want”– a generalization – “cattle, sheep, wine, or other intoxicant,” – a specification – “anything that you may desire” – another generalization; “if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification.” Just as the specification is explained as something that is food or grows in the ground, but cattle and sheep grow from the plants which are things that grow in the ground, and from something that is detached, and something that is preserved until one leads them to Jerusalem – even all things that are food and grow in the ground and are detached, and something that is preserved, which excludes water and salt, even though they are food, but are not [something] grown in the ground, and excludes produce that are attached to the ground that are not detached, which excludes produce that has become rotten before it arrives in Jerusalem, which is not something preserved. For all of these are not purchased with the monies of [Second] Tithe.",
+                "לא קנה מעשר – and the holiness of [Second] Tithe does not take effect on something that is purchased, and were not fulfilled through the use of [Second Tithe] monies for non-sacred [foods].",
+                "הלוקח פירות שוגג – for he did not know that from [Second] Tithe monies he was purchasing them.",
+                "יחזרו דמים למקומן – the seller takes his produce/fruits and returns the monies, because it is like a fraudulent purchase, and if the purchaser had known that they are [Second] Tithe monies, he would not have purchased with them this produce/fruits, because of the painstaking preparations on the way, and because he erred inadvertently, the purchase is nullified.",
+                "",
+                "יעלו ויאכלו במקום – (Deuteronomy 14:24): “in the place where He will choose [to establish His name],” that is to say, Jerusalem.",
+                "ואם אין מקדש ירקבו – for the thing purchased with the monies of [Second] Tithe are not redeemed purely in a place distant [from Jerusalem], as it is taught in the Mishnah further on in Chapter three."
+            ],
+            [
+                "תקבר ע\"י עורה – with its hide, because its hide is also prohibited."
+            ],
+            [
+                "אין לוקחין עבדים וקרקעות – because they are not food, and the All-Merciful said: (Deuteronomy 14:26): “…cattle, sheep…[or anything you may desire]. And you shall feast there…”",
+                "יאכל כנגדן – corresponding to the Second Tithe monies that he expended on these things, he should spend from his own [funds] and purchase something that he eats and consume it in the holiness of [Second] Tithe in Jerusalem. And here we are speaking about when the seller fled and because of this, , [the Mishnah] did not teach that he should return the monies to their place. Alternatively, our Mishnah is speaking of someone who did this on purpose/willfully, but if he had done so inadvertently, he should return the monies to their place.",
+                "קיני זבים וקיני זבות – two doves or two pigeons that the men and/or women afflicted with a flux/gonorrhea are obligated to bring, and we establish/hold that anything that is obligatory should not come from other than the non-sacred, for a person does not repay his liability with Second Tithe monies."
+            ]
+        ],
+        [
+            [
+                "מעשר שני לאכילה ולשתיה – As it is written (Deuteronomy 14:26): “[And spend the money on anything you want] – cattle, sheep, wine, or other intoxicant,[or anything else you may desire]. And you shall feast there…” And drinking is included with eating and anointing is like drinking, as it is written (Psalms 109:18): “[May he be clothed in a curse like a garment,] may it enter his body like water, his bones like oil.”",
+                "לאכול דבר שדרכו לאכול – for if he purchase bread with the monies of [Second] Tithe and it grew moldy, wine and it became sour, a [cooked] dish and it began to smell badly, we do not require him to eat something that he ordinarily would not eat in order not to waste monies of the Second Tithe. Alternatively, if he requested to eat a species of living, moist beets or a cup of living wheat, we do not listen to him, since it is not our manner to eat them as such.",
+                "אין מפטמין את השמן – to put within it roots and the heads of spices, because they absorb the oil and go to ruin as the roots are not eaten.",
+                "אין לוקחין בדמי מעשר שני שמן מפוטם – because since we require something that is of equal value for every person, and this is not other than for the delicately reared and those who are indulged.",
+                "אבל מפטם הוא את היין – to make it wine mixed with honey and things similar to them.",
+                "נפל – honey or spices [fell] into the wine of Second Tithe when it is outside of Jerusalem, improving them (i.e., they grew in value), they divide the improvement according to its sum; for example, if the wine is worth two Sela, and the honey and/or spices are worth a Sela, and they increased in value, and stood at four Sela, he redeems the wine for two Selaim and two-thirds of a Sela.",
+                "קפלוטות – leek-green stuff; PURSH in the foreign tongue.",
+                "השבח לשני – and he redeems the bread at its equivalent value, and we do not divide the increase [in value] to the non-sacred trees, but rather, all of the improvement goes to the Second Tithe since the improvement in trees is not that well recognized in sustenance.",
+                "כל ששבחו ניכר – that the improvement in the non-sacred [produce] is recognized in Second Tithe when they added the non-sacred [produce] on the [Second] Tithe by measure and/or by weight, but if they did not add other than in taste, even though its value raised in price on account of the taste, this improvement is not recognized."
+            ],
+            [
+                "ר:ש אומר: אין סכין – He thinks that oil of Second Tithe is not given for anointing but only for eating alone.",
+                "אם הקל בתרומה – as you admit that it is permitted for anointing, as it is taught in the eighth chapter of [Mishnah – Tractate] Shevi’it (see Mishnah 2), and similarly with Terumah and similarly with Second Tithe, and we do not disregard Terumah/heave-offering.",
+                "שהקל בכרשינין ובתלתן – of Terumah/heave-offering more than with Second Tithe, as we require to say further on, therefore, it is a law also that we will be lenient with anointing concerning Terumah, but the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "תאכל צמחונים – when they are moist vegetables and he should not leave them alone until they grow and they will not be appropriate for eating, but Terumah can be eaten whether as buds (directly from the capsules before they are dry) or as dry.",
+                "ב\"ש אומרים: כל מעשיה בטהרה – even though fenugreek is not a complete food, and Terumah does not apply to it other than for the fact that it is eaten by some people, therefore, it is eaten in defilement; nevertheless, according to the School of Shammai, it is necessary that all of its preparations must be done in cleanness/purity, and with washing of the hands according to the law of all the rest of Terumah foods, for whomever comes in contact with them must first wash their hands. And the reason is in order that they would know that they are Terumah and that they should not be fed to foreigners (i.e., non-Kohanim).",
+                "חוץ מחפיפתה – hat without washing of the hands, one can comb the head with it, for it was their practice to comb their heads with fenugree.",
+                "כל מעשיה בטומאה חוץ משרייתה – [steeping it] in water, that it is necessary to steep/soak them in ritual purity, for if he steeps them without the washing of the hands, their steeping makes them fit to receive impurity. And he defiles them immediately in his hands, and they forbade this alone because of the recognition in order that they would know that it is Terumah/Priest’s Due."
+            ],
+            [
+                "כרשיני – In the Arabic language, KARS’NA, and they are not food for humans other than in an emergency in the years of famine.",
+                "ונכנסים לירושלים ויוצאים – Even though that with the rest of produce, we hold that Second Tithe that goes into Jerusalem, one is not able to take it out from there, concerning vetches/horse-beans, they were lenient.",
+                "יתחלקו לעיסות – and they are not like the rest of [Second] Tithe that was became impure that we redeem them and even in Jerusalem, but vetches/horse-beans, since they are not human food, we don’t redeem them, as Rabbi Tarfon holds, we don’t redeem the sanctified things to feed them to dogs. Therefore, we divide them among pure lumps of dough of Second Tithe and we place in each lump of dough from these vetches/horse beans that were defiled a little bit by a little bit less than the size of an egg, for he who eats [a quantity] less than the size of an egg is not defiled from others nor does he defile others and as such he eats them.",
+                "וחכ\"א יפדו – like the rest of Second Tithe [they should be redeemed] and the Halakha is according to the Sages.",
+                "שורין – [soak them] in water and rub them into the meat in ritual purity, with the washing of the hands, since [one’s mere] hands are second-degree of Levitical uncleanness which invalidate the Priest’s due.",
+                "ומאכילין – to cattle",
+                "יאכלו צריד – (See also, Mishnah Eduyot, Chapter 1, Mishnah 8) [The word צריד ] is the language of “dry matter,” such as the dry-matter of meal offerings (Tractate Pesahim 20a), which is the place of the meal-offering where the oil did not reach it; that is to say, it should be eaten dry, so that liquid should not be upon them at the time of eating, in order that they would be not recognized as susceptible to receive defilement.",
+                "כל מעשיהם בטומאה – and even soaking. But the Halakha is not according to Rabbi Akiba."
+            ],
+            [
+                "מה שליקט ליקט למעשר – All of whatever he harvests, all of it goes to [Second] Tithe until he completes [what he needs] for the [Second] Tithe monies, and he gives it and states: “If all of what I have harvested are monies for [Second] Tithe,” that is good, and if not, those of [Second] Tithe that are left over shall be redeemed with those.",
+                "ואם בלל וחפן – if he did not harvest those one by one from here and from there, but rather, they were mixed up and combined and he took from them a handful’s worth.",
+                "לפי חשבון – that if for this one – there is a Maneh (i.e., one-hundred) and for the other one, two hundred, he gives to this one of the Maneh a third and to that one of two-hundred two-thirds."
+            ],
+            [
+                "שנתערבו – and he wishes to remove that which is non-sacred produce outside of Jerusalem.",
+                "מביא בסלע מעות – of copper which have on them a form/shape, that are worth a silver Sela.",
+                "ובורר את היפה שבהן – that are on the two Selas, and he redeems these monies with it (i.e., the better of the two) and redeems these coins for it, and the second Sela and the rest of the monies are non-sacred.",
+                "מדוחק – when he is pressed and he cannot do it in another way.",
+                "ולא שיתקיים כן – and the copper monies should remain as [Second] Tithe, but he goes back and redeems them for silver. And if a difficulty arises and for what does he bring monies for a Sela, he should take one of the Selas that were combined and say: If this is of [Second] Tithe, it is well, and if not, the second which is of [Second] Tithe will be redeemed for it. And if one of them is permitted for him to purchase and to make a condition, we are suspicious that perhaps he will come to take one of them without a condition made on it."
+            ],
+            [
+                "לא יעשה אדם סלעיו דינרי זהב – Silver Selahs that he has from Second Tithe monies, he should not make into golden denars, lest he delay their being brought up [to Jerusalem] until he can exchange his Selahs and will be interrupted from going up [to Jerusalem] for the Festival. But the School of Hillel holds that we do not make this decree."
+            ],
+            [
+                "הפורט סלע ממעות מעשר שני – He who has copper coins of Second Tithe and comes to change the money into a silver Sela to bring up to Jerusalem because of the burden of the way.",
+                "ב\"ש אומרים בכל הסלע מעות – if he comes to change them (i.e., the monies), he can change all of them and give them for the entire Sela.",
+                "וב\"ה אומרים – he cannot change other than half of them, for the coins are spent in Jerusalem and when he comes there, for he will need coins immediately to buy the needs of the meal, and if everyone runs to the money-changer to change [monies], the coins will go up in value and will be found that the Second Tithe [monies] are lost. Therefore, they should carry coins with them to spend on a part [of his needs] and when they run out, he should change from the silver that is in his hand, little by little.",
+                "שקל – which is one-half of a Sela.",
+                "אין מחללין כסף ופירות על כסף – Whomever has one-half of a silver denar of [Second] Tithe and produce of {Second] Tithe worth one-half denar, he should not combine them together to redeem them on the denar.",
+                "וחכמים מתירין – for in that manner, via a combination of produce, since he only has one-half of a silver denar. But, to redeem a silver dinar and produce which are worth a dinar on half-a sela which is two denarim, the Sages agree that we don’t redeem them. And the Halakha is according to the Sages."
+            ],
+            [
+                "הפורט סלע של מעשר שני בירושלים – he would exchange the Sela that is in his hand and takes coins to spend them for the needs of the [Second] Tithe meal.",
+                "ב\"ש אומרים – if he comes to exchange all the Selas that are in his hand for monies, he should exchange [them].",
+                "ובית הלל אומרים – he should not exchange other than half, lest he not stay in the city until he spends all of them. And he should deposit them in the city until another Festival, for the coins become moldy/decay, and he returns and exchanges them for Selas, it will be found that the money-changer earns double and the Second Tithe [monies] lose [value].",
+                "ודנין לפני חכמים – Shimon ben Azzai and Shimon ben Zoma and Hanan the Egyptian.",
+                "בשלשה דינרין כסף ובדינר מעות – The Sela is [worth] four denars, and when he comes to exchange the Selah, he will not receive anything other than one denar in coins and three denarim will be silver.",
+                "רביעית כסף ברביעית מעות – The fourth denar of silver, he shall not take other than one-quarter copper coins, and three-quarters silver, so that is found that he takes only one out of a sixteenth of a Sela. -",
+                "ארבעה אספרי כסף – A denar is equal to five Aspers, and this coin is [found] in Greece and until today, we call it Aspero. It is found that the Sela is worth 20 Aspers, and when he redeems the denar, he redeems it for four silver aspers and one of copper. It is found that he takes one copper out of twenty for a Seal alone.",
+                "יניחנה בחנות ויאכל כנגדה – he should redeem at all on the coins, let he forget and make them non-sacred. But he leaves the Sela with the store-keeper and consume its value until it is completely used up. But the Halakha is not according to any [of the opinions mentioned] but the School of Hillel alone."
+            ],
+            [
+                "מקצת בניו טמאין ומקצתן טהורים – and he (i.e., the father) wishes that they should drink from one pitcher, and those who are ritually impure are prohibited [to consume] wine bought with the monies of [Second] Tithe.",
+                "מניח את הסלע ואומר – What those who are ritually pure will drink from the wine, when they drink, this Sela should be given in exchange from now. It is found, that what the ritually pure drank was [Second] Tithe, and what the ritually impure drank was non-sacred; but non-sacred and Second Tithe do not combine with each other, and the wine is not sacred with the sacredness of [Second] Tithe, but when they will drink it, the wine that they drank alone will retroactively return to be [Second Tithe]."
+            ]
+        ],
+        [
+            [
+                "לא יאמר. לחלק – that you should take a portion of them, because it is placed upon him to bring his [Second] Tithe to Jerusalem, and it is found that he pays his debt from Second Tithe.",
+                "העלם שנאכלם ונתה – for it appears that he is inviting him to eat with him, and this is permitted.",
+                "אבל נותנים לזה לזה מתנת חנם – it is explained above at the beginning of the first chapter (Mishnah 1)."
+            ],
+            [
+                "מפני שהוא ממעט באכילתו – for heave-offering is forbidden to one who has bathed but must wait until sunset to be perfectly clean and to foreigners (i.e., non-Kohanim).",
+                "ורבי שמעון מתיר – who holds that it is permitted to bring holy things to the house of defilement/blemish.",
+                "מה אם היקל בזבחי שלמים – that one purchases peace offerings with the monies of Second Tithe, and even though he lessens his eating [of them] for they are able to become rejected in consequence of an improper intention on the part of the officiating priest and the remnant [which are portions of sacrifices left over beyond the legal time and bound to be burnt] which become impure, shall we not be lenient concerning the heave-offering to purchase it with the monies of Second Tithe which do not have the laws of improper intentions on the part of the officiating priest and the remnants of sacrificial portions left over beyond the legal time nor the law of impurity, for not all the things that make that which is holy impure make the heave-offering impure. And the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "מי שהיה לו מעות – of Second Tithe, and he must with them unconsecrated things that are not for eating, drinking or anointing.",
+                "ולחבירו פירות – of unconsecrated produce and he wants to do a favor for him, that he should redeem the monies of Second Tithe for his produce.",
+                "אוכל פירותיו בטהרה – for the sanctity of [Second] Tithe takes effect on the produce and he must eat them in purity.",
+                "ולא יאמר כן לעם הארץ – who is suspected of eating produce of [Second] Tithe in defilement.",
+                "אלא בדמאי – such as if those monies of Second Tithe were of דמאי/suspicion as to the tithes therefrom being taken properly, or whether it is permissible to say this even to an עם הארץ/ignoramus/illiterate, lest the monies were not [Second] Tithe."
+            ],
+            [
+                "ומעות במדינה – and the Monies of Second Tithe outside of Jerusalem [in the country] and he requires them, and it tells us that there is no need that the produce and monies should be in one place. And in addition, our Mishnah teaches us that even though the produce of Second Tithe cannot be redeemed in Jerusalem, the monies of Second Tithe can be redeemed in Jerusalem."
+            ],
+            [
+                "מעות – of Second Tithe",
+                "נכנסות לירושלים ויוצאות – for the sacred precincts [of Jerusalem] retain the monies in the same manner that they retain the produce.",
+                "אף הפירות נכנסים ויוצאים – and specifically to take them out to grind them and to back them and afterward to return them to Jerusalem, Rabban Shimon ben Gamaliel permits this, because more [produce] they would take them out to grind and to bake outside of Jerusalem, than from what is in Jerusalem itself. And the first Tanna also prohibited this. But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "שנגמרה מלאכתן – for tithing, as is taught in the first chapter of [Tractate] Maaserot (Mishnah 5): “When is their harvesting time to make them liable for tithing?”",
+                "ועברו בתוך ירושלים – while they were still forbidden eatables, pending the separation of Levitical and priestly gifts (טבל).",
+                "יחזור מעשר שני שלהן – he should return their Second Tithes, for he holds that gifts that were not separated as offering (i.e., to be consecrated), are also like those which were consecrated, the sacred precincts [of Jerusalem] have retained it (and it cannot be redeemed and taken out of Jerusalem again – see Makkot 19b) for Second Tithe.",
+                "ושלא נגמרה מלאכתן – such as baskets of grapes for the vat for wine pressing, etc., but baskets of grapes for eating, have been completely harvested.",
+                "למוקצה – a place where we spread the dates out to dry which is called the storage of fruits/מוקצה.",
+                "רבי שמעון בן יהודה אומר וכו' – He thinks that according to the School of Hillel, gifts that were not separated as offering (i.e., to be consecrated) are not like similar to those which were consecrated; alternatively, even if they were similar to those consecrated, these words refer to [the matter] of the remainder of things, but since the matter of the sacred precincts [of Jerusalem] retaining them is Rabbinic, the School of Hillel is liberal. But the Halakha is according to Rabbi Shimon ben Yehuda, for the Schools of Shammai and Hillel did not disagree other than on fruit which had not completely harvested, according to the words of the First Tanna/teacher of the Mishnah.",
+                "והדמאי – eatables forbidden pending the separation of sacred gifts that had been doubtfully tithed.",
+                "נכנס – to Jerusalem",
+                "ויוצא ונפדה – outside of Jerusalem after it had left, and one is not required to return it [to Jerusalem]. And this concluding segment of the Mishnah, according to the first teacher [of the Mishnah] is necdssary and is according to the School of Hillel."
+            ],
+            [
+                "בפנים – from the wall [towards the inside]",
+                "ונוטה לחץ – towards the wall of Jerusalem",
+                "מכנגד החומה ולפנים כלפנים – for between the branches of the tree or the root of the tree which is against the wall and inside is considered like it is inside [the wall] and we eat there the Second Tithe and do not redeem it; and between the branches of the tree and the root which is against the wall and outside is considered as outside, and we redeem there the Second Tithe and do not eat it. And this is what is taught in the third chapter of Ma’aserot (Mishnah 10) and in Jerusalem, everything follows after the branches, that is to say, even after the branch.",
+                "בתי הבדים – [in the building containing the tank and all implements for pressing olives] which stores in them oil, and they would regularly make these buildings in the walls of the capital.",
+                "שפתחיהן לפנים – [inside] from the walls of Jerusalem and those are outside the walls of Jerusalem",
+                "מכנגד החומה ולפנים כלפנים – and we eat there the Second Tithe and the lesser holy things, and we don’t redeem Second Tithe there.",
+                "מכנגד החומה ולחוץ כלחוץ – and we do not eat Second Tithe and holy things there, but we redeem Second Tithe there."
+            ],
+            [
+                "הלשכות בנויות בקודש – in the Temple courtyard",
+                "ופתוחות לחול – to the Temple Mount",
+                "וגגותיהן קודש – and this is that their roofs were even to the surface of the Temple courtyard, such as that the Chamber of the Temple treasury for congregational sacrifices was on the slope of the [Temple] Mount, for if their roofs were not even to the surface of the Temple courtyard, we hold that the upper chambers and the roofs were not sanctified.",
+                "תוכן קודש – for the slaughtering of lesser holy things, and for the eating of the Holy of Holies and to be liable for them because of defilement."
+            ],
+            [
+                "באב הטומאה – a reptile and something that died of itself and similar things.",
+                "בולד הטומאה – this offspring/secondary cause of the defilement as it is taught in our Mishnah is not the offspring of a defilement that came in contact with the original/direct causes of Levitical uncleanness which is impure from the Torah, but the offspring/secondary cause of defilement is from the Rabbis, such as that which came in contact with utensils that were defiled by liquids.",
+                "יפדה – of Second Tithe that was defiled, we redeem it even in Jerusalem, as it is written (Deuteronomy 14:24): “[Should the distance be too great for you,] should you be unable to transport them….” And there is no שאת/transport other than food, as it is written (Genesis 43:34): “Portions were served them from his table; [but Benjamin’s portion was several times that of anyone else]…”.",
+                "ויאכל הכל בפנים – that they don’t say we saw Second Tithe that entered into Jerusalem and also went out, because there is a “voice” for [Second] Tithe that leaves, but we should not be fear that when he redeems it, lest they say, “We saw Second Tithe that was redeemed in Jerusalem,” for there is no “voice” for that which is redeemed.",
+                "חוץ משנטמא באב הטומאה בחוץ – for since it entered when it was impure, the partition does not absorb it.",
+                "חוץ משנטמא בולד הטומאה בפנים – but if it had been defiled with the offspring/secondary cause of the defilement outside [of Jerusalem] even though it was defiled with the offspring/secondary cause of the defilement according to the Rabbis, but from the Torah it is pure, he should eat it outside. And in the Jerusalem Talmud, he establishes it like the case where they brought them in on the condition that the partitions would not absorb it, but if he did not make the condition, since it came into [Jerusalem], behold it is pure according to the Torah and he can eat it inside [Jerusalem]."
+            ],
+            [
+                "הלקוח בכסף מעשר שני – produce that was purchased from the monies of Second Tithe",
+                "יקבר – since its commandment had been completed and he purchased produce from the Second Tithe monies, he does not have to further redeem it.",
+                "שכן נפדה טהור ברחוק מקום – for Second Tithe that is pure, we redeem it outside of Jerusalem, as it is written (Deuteronomy 14:24): “….because the place [which the LORD your God has chosen to establish His name] is far from you….” But that which is purchased with [Second] Tithe money is not redeemed outside of Jerusalem when it is pure, as it is taught in the Mishnah of the first chapter (Mishnah 6), “but if wittingly, it must be brought to the place (i.e., Jerusalem) and eaten there. And the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "על ידי עורו – with its hide",
+                "ר' שמעון אומר: יפדה – and in this they disagree, for the first Tanna holds that we do not redeem the the holy things to feed them to dogs, and Rabbi Shimon holds that we redeem the holy things to feed them to dogs. But the Halakha is not according to Rabbi Shimon.",
+                "לקחו חי ושחטו ונטמא יפדה – Here, Rabbi Yehuda does not dispute as he disputed about produce that was purchased with the [Second] Tithe money and were defiled, for since it was purchased alive, he lacks the distance [from the Place (i.e., Jerusalem) because he can carry it in any place that he desires. Therefore, it is like Second Tithe itself, and it is redeemed when it becomes defiled in the same manner that Second Tithe is redeemed when it is defiled.",
+                "רבי יוסי אומר יקבר – for he is more stringent that Rabbi Yehuda as he holds that even though he purchased it alive, its law is that it is like produce purchased with the money of [Second] Tithe.",
+                "לקחו שחוט ונטמא הרי הוא כפירות – And just as the first Tanna and Rabbi Yehuda disagreed above concerning produce purchased with [Second] Tithe money, so too they disagree on this."
+            ],
+            [
+                "המשאיל קנקנים למעשר שני – A person who lends his wine-vessel to bring in wine in them as he already called it by name “Second Tithe.” (see Ma’aser Sheni, Chapter 4, Mishnah 7)",
+                "אע\"פ שגפן – that he closed their mouths with a stopper after he filled them.",
+                "לא קנה מעשר – the wine-vessel was not seized in the holiness of [Second] Tithe.",
+                "זלף לתוכן סתם – when he brought in wine of produce prior to the separation of priestly and Levitical gifts.",
+                "עד שלא גפן – if he called it by the name, “Second Tithe” before he closed them with a stopper.",
+                "אם משגפן – if after he closed them with a stopper, he called it by the name, “[Second] Tithe.”",
+                "קנה מעשר – the wine-vessel is seized in the holiness of [Second] Tithe and it requires being redeemed for private use like wine, if he comes to redeem it with silver [money].",
+                "עולות באחד ומאה – we are speaking about Priest’s due, if a wine vessel of Priest’s due [wine] was combined with one hundred non-sacred wine-vessels [filled with wine] and their mouths had not been closed with a stopper we consider it as if all of them became combined one with the other, and are neutralized in one-hundred and one according to the law of Priest’s due that was combined with non-sacred [wine].",
+                "משגפן מקדשות בכל שהן – and even one in one-thousand is not neutralized and all of it should be sold to a Kohen for the monies of Priest’s due, except for the one of them that Kohen takes without money.",
+                "עד שלא גפן תורם מאחת על הכל – and it is considered to be brought near."
+            ],
+            [
+                "מפתה ומערה לגת – if he comes to dedicate from one on the entire after he had sealed them up, he must empty them into the wine-press.",
+                "ואינו צריך לערות – and it is enough for them with the opening as it was at first",
+                "בד\"א – for if after he sealed it up, he called it by the name [Second Tithe], the [Second] Tithe acquired the wine-vessels.",
+                "במקום שדרכן למכור סתומות – that in the same manner in Jerusalem, the wine-vessel is secondary to the wine as it is taught in the Mishnah above in the first chapter (Mishnah 3). Therefore, he has also - acquired [Second] Tithe in the country (i.e., outside of Jerusalem and the Temple).",
+                "אבל במקום שדרכן למכור פתוחות לא יצא הקנקן לחולין – in Jerusalem. Therefore [in the country] he also did not acquire [Second] Tithe.",
+                "אבל אם רצה להחמיר על עצמו למכור במדה – Whomever purchases wine with the monies of Second Tithe in Jerusalem, when the seller comes to sell, if he wants to be stringent with himself and said: “Such-and-such wine with a measure I sell to you for such-and-such monies.",
+                "יצא קנקן לחולין – and even if the wine-vessels are closed.",
+                "This is how we read it (the Mishnah): ר\"ש אמור אף האומר לחברו יין זה אני מוכר לך חוץ מקנקנים יצא קנקן לחולין – And in the Jerusalem Talmud it explains it that Rabbi Shimon refers to that which was taught in the Mishnah above that if he sealed [it], he called it the name “[Second] Tithe}. And we learn that Rabbi Shimon specifically calls all the wine in the wine-vessel by the name “[Second] Tithe,” but if he said: “All he wine is [Second] Tithe except one-fourth, even though when he comes to to measure for his friend that one-fourth, he said to him: “This wine I sell to you except for the wine-vessel that I want to leave for the [Second] Tithe that is in it, nevertheless, the wine-vessel was not made secondary to the Second Tithe, and the wine-vessel is expended for a non-sacred purpose and he does acquire [Second]Tithe."
+            ]
+        ],
+        [
+            [
+                "המוליך – specifically he transgressed and carried. For ab initio, it is prohibited to carry it from place to place, but [rather], he must redeem it in its place or bring it up to Jerusalem.",
+                "כשער מקומו – like the market price of the place that he is in at the time of the redemption, whether lenient or stringent.",
+                "השבח לשני – what they are worth more in the city, the [increased] profit/gain belongs to the Second Tithe. And what he expended to bring them from the field to the city, he has pay from his estate."
+            ],
+            [
+                "פודין מעשר שני – he can redeem it if he wants according to the cheap market price, as it explains further on.",
+                "",
+                "לא כמות שהוא מוכר – that he sells it at a high price, at more than he had purchased it.",
+                "כמות שהשולחני פורט – one who comes to redeem pennies /Perutot of the [Second] Tithe by the Sela (= to two shekels, we calculate the Sela with many Perutot, like this money changer when he comes to purchase Perutot from people , and give to them a Selah that he purchases with many Perutot.",
+                "ולא כמות שהוא מצרף – when the money changer gives small change to people in exchange for a Selah (coin of larger value) , he gives them less.",
+                "אכסרה – [in a lump/measuring by sight] not by measure nor by weight, but rather how much he gives in this pile or these handfuls.",
+                "על פי אחד – with an estimation he takes one",
+                "על פי ג'  –  through experts in estimation, and even if one of them is an idolater, and even if one of them is an owner.",
+                "קרם – began to leaven/sour, and another reading is that it developed a pungent taste/soured/קסס – and an example of this is in Bava Batra 93b (also Tosefta Bava Batra 6:6): I accept upon myself ten casks of pungent wine for every one-hundred."
+            ],
+            [
+                "מפני שהוא מוסיף חומש – As it is written (Leviticus 27:31): “If anyone wishes to redeem any of his tithes, [he must add one-fifth to them].” On his own [tithes] he adds one-fifth, but not on those of his fellow.",
+                "האיסר – The Issar is one ninety-sixth of a Sela.",
+                "מפני שהוא מוסיף על הקרן – and the addition of any amount of the principal is preferred, since upon the one-fifth, one can get around the law with an artifice as its taught in the Mishnah (4) further on.",
+                "ובין שנתן לו במתנה – the produce that requires the separation of Levitical and Priestly shares, before one can partake of them, before he separated from them the tithes, he gave him a gift, and even if the Second Tithe of another was separated, we establish according to the one who said that it {Second Tithes] are the money of the All-High (i.e., God) and are not given as gifts."
+            ],
+            [
+                "לעבדו ולשפחתו העברים – for their bodies are not purchased (i.e., “owned”)",
+                "ופדה לך – through them – the Second Tithe for yourself.",
+                "מפני שידן כידו – for what the servant purchased, the Master purchased. And his minor son also, what he possesses and what he finds [belongs] to his father."
+            ],
+            [
+                "היה עומד בגורן – and he desires to act with subtlety/get around the law by an artifice and to redeem the Second Tithe without [adding] the one-fifth.",
+                "ואין בידו מעות – in order that he can give them to his fellow, who will redeem with them the Second Tithe without the one-fifth.",
+                "הרי הפירות האלו מתונים לך במתנה – and specifically, that he gave them to him while they were eatables forbidden pending the separation of sacred gifts, prior to his separating the Second Tithe, as we explained above."
+            ],
+            [
+                "משך ממנו מעשר בסלע – A person who sells Second Tithe, in order to make it profane via the monies [acquired] through the sale, and that the monies will be seized for the holiness of the [Second] Tithe, for in this manner, it is permitted to sell it. And as it is taught in the first chapter [Mishnah 1], we don’t sell it, that is to carry it to Jerusalem and not so that the monies will be seized in the holiness of [Second Tithe]. For when he “pulled” the [Second] Tithe to formally acquire it, it was worth a Selah, but he did not have sufficient time to give the money until it stood at two [Selas]. And the [Second] Tithe does not become non-sacred produce until he gives the monies to the seller.",
+                "נותן לו סלע – for since he acquired it through “pulling,” and the purchase gains a Sela when it becomes more expensive. But he must redeem it according to the current market price of two Selas. For the [Second] Tithe does not become non-sacred produce until he gives the monies to the seller. But the one Sela’s worth of Second Tithe is his and he consumes it in Jerusalem.",
+                "עד שעמד בסלע – and he must give to the seller two Selas that he acquired it through “pulling,” and it is redeemed with one Sela according to the current market price. Therefore, he gives him the monies of a Sela from the monies of his non-sacred produce. And through that, the [Second] Tithe is redeemed. But the second Sela he he gives him from the monies of his own Second Tithe like someone who repays his loan obligation from the monies of Second Tithe, because at the outset of the transaction, he was standing for the fact that the seller would consume two Selas-worth in Jerusalem if it did become cheaper in price.",
+                "אם היה עם הארץ נותן לו מדמיו – for if the seller was an ignoramus (i.e., who probably did not tithe), he gives him two Selas from the monies of his non-sacred produce, for we do not transfer monies of [Second] Tithe to an ignoramus. And there are those who read this – from doubtfully-tithed produce, if he has the [Second] Tithe monies from doubtfully-tithed produce, he gives him one Selar from those monies and transfers the monies of the doubtfully-tithed produce to the ignoramus."
+            ],
+            [
+                "ולא קרא שם – he did not say: “this is [the] redemption-money for the Second Tithe.”",
+                "צריך לפרש – this is its redemption-monies, and the Halakha is according to Rabbi Yossi.",
+                "ולא פירש – he did not say, “This is your Jewish bill of divorce,” or “Behold you are betrothed to me.”",
+                "ר' יוסי אומר: דיו – since they were dealing with the same matter and amidst those things , he stood and divorced [her] or betrothed [her], there is no need to explain, and the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "המניח איסר – to be redeemed upon the produce of Second Tithe, and it was already redeemed.",
+                "ואכל עליו חציו והלך למקום אחר – and he carried the Issar with him, and there it is worth a Pundiyon, and at first, he would not leave other than with one-half a Pundiyon, for the Pundiyon is equivalent to two Isaarim. It would be found that according to what he currently goes out with what remains is an Issar of non-sacred produce and therefore he consumes from it another Issar.",
+                "אוכל עליו עוד פלג – one-half Issar, and we don’t say that since it is not worth other than an Issar, that he actually ate all of it.",
+                "המניח איסר של מעשר שני – in order to eat of it as his non-sacred produce in the sanctity of [Second] Tithe. And he consumes from it until eleven per Issar, and one one-hundredth of an Issar, all of his Issar became non-sacred. But if the Issar was from the Second Tithe monies of that were certainly tithed, and he consumed from that total until there remained in it one out of one-hundred, such as one hundred figs are sold for an Issar, and he consumed ninety-nine of them, all of them became non-sacred produce.",
+                "וב\"ש אומרים הכל עשרה – One of them was most certainly tithed and another was doubtfully tithed, if there did not remain from that Issar other than one-tenth, it became non-sacred produce., such as the case where there were ten pomegranates that were sold for an Issar, and he consumed nine of them that became non-sacred produce, if there remained additional produce, such as if he had only consumed eight [out of ten], he must consume the corresponding amount.",
+                "וב\"ה אומרים: - בודאי אחד עשר ובדמאי עשרה – if there remained of the Issar of definitely tithed produce an Issar’s worth eleven, he is obligated to consume another [one part], since all whaich is less than the equivalent of a penny, we are not concerned for him, not for the matter of theft, nor the matter of benefiting from that which is dedicated to the Temple. A Perutah/penny is one-eighth of Italian Issar – hence, one tenth of an Issar is eight tenths of a Perutah which is equal to a Perutah less twenty percent. It turns out that when one adds twenty-percent which is one-quarter from the inside which is equal to one-fifth on he outside, there will be [amongst] everything a penny/Perutah. And therefore, we are concerned for this, for if there will be less than one-tenth, we don’t worry, for even with the addition of an additional fifth there will be in it less than the equivalent value of a Perutah. And therefore, they said, that with a definitively-tithed produce, eleven, and with doubtfully-tithed produce ten, since we are not obligated [an additional] one-fifth on that which is doubtfully-tithed, and the one-tenth is less than the equivalent of a Perutah. And the Halakha is according to the School of Hillel."
+            ],
+            [
+                "כל המעות הנמצאים – in every place whether during the Festival/Sukkot, whether during the rest of the days of the year. And in Jerusalem, on the rest of the days of the years, except for the days of the Festival/Sukkot.",
+                "הרי אלו חולין – and we don’t suspect them lest they were monies of the Second Tithe.",
+                "אפילו דינר זהב עם הכסף ועם המעות – for there is no way to combine them together. And one can say that these monies of Second Tithe which are accustomed to be redeemed to become secular again with golden dinars and that which remains does not become golden dinars, is redeemed on the silver and that which is left over on copper coins and we combine them together; even so, we don’t suspect.",
+                "מצא בתוכן – in the purse or bag in which the money is placed into."
+            ],
+            [
+                "הוא חולין – for it is not the manner of human beings to sanctify earthenware for keeping the Temple in repair. And for the sake of what is in it, it was written.",
+                "הוא קרבן – that is to say, that which is dedicated for a sacred purpose, the Temple.",
+                "הוליך לתוך קרבן – and it is all a sacrifice, and the Rabbis did not dispute on [the opinion of] Rabbi Yehuda but only about metal alone. But that which is earthenware, they admit that is non-holy/profane and what is inside is a sacrifice. And the Halakha is according to the Sages."
+            ],
+            [
+                "קוף קרבן – it is sacred/Temple property",
+                "ד' דמאי – it was taken from an ignoramus [who is not careful with tithing, especially Second Tithe].",
+                "בשעת הסכנה – that they decreed to not fulfill the commandments.",
+                "שמות בני אדם הן – letters of the beginnings of names; קוף/Kehat; ד'/Daniel; ט'/Tuvia – and all of it is profane.",
+                "אשתקד היתה מלאה פירות תרומה ופינה – And the Rabbis hold that if there was emptying of the heave-offering, he would scrape it off and would not leave any heave-offering in it, that is written there. But the Halakha does not follow Rabbi Yosi."
+            ],
+            [
+                "הרי אלו חולין – what he found is non-sacred, for I say that he took Second Tithe.",
+                "הרי שם מנה – His father said to him: “Behold there is a Maneh (i.e., one-hundred) of Second Tithe” and he found two hundred – one hundred [Second] Tithe and one hundred non-sacred. And we don’t say that the Maneh of [Second] Tithe is taken and these are other.",
+                "מאתים ומצא מנה – His father said to him: Behold there are two hundred there, but he found [only] one Maneh (i.e., one hundred), the Maneh that he found was [Second] Tithe."
+            ]
+        ],
+        [
+            [
+                "כרם רבעי מציינין אותו – they build near it a heap of stones and a sign so that they will recognize that it is fourth-year grapes.",
+                "בקוזזות – a heap of stones and/or clods of earth; a sign like the ground. Just as the ground which one derives benefit from and makes produce, even this also, when it is redeemed, it is permitted to derive benefit from it.",
+                "ושל ערלה בחרסית – in the ground when one makes from it an earthenware utensil. Its sign is like this burned-clay that one does not derive any benefit from it when one seeds it, one does not remove it in order to have a quantity of seed required for a field (see Mishnah Peah, Chapter 5, Mishnah 1), even this, there is no benefit from it.",
+                "ושל קברות – so that a Kohen nor a Nazirite will not enter into there.",
+                "בסיד – A sign that the white plaster is like bones.",
+                "וממחה ושופך – dilute the plaster/lime in water so that it will become more glossy white and then it is poured upon the grave.",
+                "במה דברים אמורים – that they make a sign for fourth-year grapes and fruits of a tree during its first three years.",
+                "בשביעית – where everything is ownerless and people can take with permissions. But in the rest of the years of seven-year cycle, when they come to steal, they stuff the produce into the mouth of the wicked person so that he will glut it and die (See Talmud Bava Kamma 69a) and they will take it to eat while it is forbidden.",
+                "והצנועים – those who are exacting upon themselves, when they had fourth-year grapes during the seventh year, they would set aside the monies prior to harvesting and say: All that is harvested, when it will be harvest, will be redeemed on this."
+            ],
+            [
+                "כרם רבעי – it has the same law as that of Second Tithe, and one must bring the fruits up to Jerusalem and consume them there, either them or their redeemed monetary value, and the Sages ordained that a walk of [one] day all around Jerusalem they would bring up their fruits [themselves] in order to adorn the markets of Jerusalem with fruit, and since every person would consume the fourth year’s fruits of a young tree, the mark would become full of the rest of the fruits.",
+                "שיהא נפדה סמוך לחומה – even the vineyard that is near the wall.",
+                "שאימתי שירצו – if the fruit would be diminished",
+                "משחרב בית המקדש היה התנאי – not because the fruits increased, as has been said, but rather since the Temple was destroyed and Jerusalem came into the hands of the enemies, and they would not suspect to adorn the markets of Jerusalem with fruits."
+            ],
+            [
+                "אין לו חומש – the owners do not have to add one-fifth [its value] when they redeem it.",
+                "ואי לו ביעור – in the fourth year and in the seventh year when the tithes are removed (see Deuteronomy 26:13), for the [added] fifth and removal are not mentioned with regard to the fourth-year grapes and removal [of the fruits] but with regard to tithes. And however, the School of Shammai admits that it has redemption, and even though redemption is not stated in the Biblical verses related to fourth-year grapes, that we derive it from what is written (Leviticus 19:24): “[In the fourth year all its fruit] shall be set aside for jubilation before the LORD.” We call it ceased to be sacred (i.e., by being redeemed) and thereafter it may be eaten.",
+                "וב\"ה אומרים יש לו – that is derived [by analogy] from [the doubling of the word] \"קדש\" \"קדש\"/”sanctified,” “sanctified (see Leviticus 19:24 “[In the fourth year all its fruit] shall be set aside [[קדש for jubilation before the LORD – with regard to fourth-year grapes and Leviticus 27:30: “All tithes from the land, whether seed from the ground or fruit the tree, are the LORD’s; they are holy [קדש] to the LORD” concerning Second-Tithe), to give it (i.e., fourth-year grapes) the law of [Second] Tithe (see Talmud Kiddushin 54b).",
+                "יש לו פרט ויש לו עוללות – (For a definition of these terms, see Mishnah Peah, Chapter 7, Mishnayot 3-4.) That they (i.e., The School of Shammai) hold that the money belongs to the owner and that the money is not for “on high” (i.e., God’s), therefore, he is obligated for grapes fallen off during cutting and the gleanings reserved for the poor in every vineyard of the world. And the por who glean the grapes that had fallen off during cutting and gleanings reserved for the poor sell those that in their fourth year and redeem them for themselves and eat the redemption in Jerusalem. [Note that an עוללת can also be referring to a small single bunch (on a single branch, or handing down directly from the trunk – as opposed to אשכול/a cluster of grapes)].",
+                "וב\"ה אומרים כולו לגת – for they (i.e., the School of Hillel) hold that it is money of “on-high” (i.e., God’s) like [Second] Tithe. Therefore, there are no [obligation for] grapes fallen off during cutting and the gleanings reserved for the poor, but one stamps on them all together as one and brings them up and eats them in Jerusalem, or he redeems it and brings up the monies [to purchase food] in Jerusalem."
+            ],
+            [
+                "מניח את הסך על פי שלשה – [three] specialists in estimation, for ordinary fourth-year’s fruits from a young tree’s monetary value is not known since you have to calculate the expenditures as the Mishnah teaches here.",
+                "לפדות בסלע – that is to purchase with a Selah while it is attached to the ground.",
+                "על מנת להוציא יציאות מביתו – the salary of working the vineyard from the time that it is called a fruit, such as the salary for guarding and hoeing.",
+                "ומניח את המעות – according to the estimation, after they estimated so-and-so many baskets per Selah."
+            ],
+            [
+                "ובשביעית – for there is no salary for guarding or for working the ground, he redeems it according to its value.",
+                "אם היה הכל מופקר – if the owners made their fourth-year fruits from a young tree ownerless, the person who takes possession of them does not deduct anything other than the salary of harvesting, and he brings the fruits up to Jerusalem or redeems them and brings up their monetary equivalent [in cash]. But we don’t say that from when it became ownerless, he took possession and the law of the fourth year doesn’t apply with it. And on the seventh year, he does not deduct the salary of harvesting, for each person harvests for himself.",
+                "מוסיף עליו חומש – The anonymous Mishnah is according to the School of Hillel, which derives [through an analogy of] \"קדש\" \"קדש\" (as seen in Mishnah 3 of this chapter) from [Second] Tithe.",
+                "בין שניתן לו במתנה – while it is in the budding stage, for if it were after its ripening, the School of Hillel would hold that it is the money of “on-high” (i.e., God’s) like [Second] Tithe and you are not able to give it as a gift."
+            ],
+            [
+                "ערב יום טוב הראשון של פסח וכו' – As it is written (Deuteronomy 14:28): “Every third year you shall bring out the full tithe of the yield of that year, [but leave it in your settlements],” and it states further on (Deuteronomy 31:10): “ Every seventh year, the year set for remission, at the Feast of Booths.” Just as there (Deuteronomy 31:10), it is speaking of a Festival, so here (Deuteronomy 14:28) too, it speaks of a Festival. If just as there (Deuteronomy 31:10), the Festival of Booths, so here (Deuteronomy 14:28) too, the Festival of Booths, as the inference teaches us, (Deuteronomy 26:12): “When you have set aside in full the tenth part of your yield…,” the Festival in which all the Tithes are completed. One can say that this is Passover, where the produce of the third year is not completed to be harvested completely until the Passover of the fourth year comes, and similarly, from the sixth year, until the Passover of the seventh year comes.",
+                "תרומה ותרומת מעשר לבעלים – to the Kohanim, for the heave-offerings/sacred gifts are theirs.",
+                "ומעשר ראשון לבעליו – to the Levites.",
+                "ומעשר עמי לבעליו – to the poor.",
+                "מתבערים בכל מקום – one must remove them and destroy them from the world.",
+                "הבכורים נתנים להכהנים כתרומה – and there is no need to destroy them from the world because the All-Merciful One [calls them] (i.e., First-Fruits) Terumah/heave-offerings, and the Master stated (Deuteronomy 12:17): “[You may not partake in your settlements of the tithes of your new grain or wine, or oil, or of the firstlings of your herds and flocks]… “\"ותרומת ידך/or of your contributions,” as it is written concerning them (Deuteronomy 26:4): “The priest shall take the basket from your hand…” But the Halakha is not according to the School of Shammai."
+            ],
+            [
+                "בזמן הזה – when the Temple does not exist",
+                "צריך לחללן על הכסף – As it is written (Deuteronomy 14:25): “[You may convert them into money.] Wrap up the money in your hand [and take it with you to the place that the LORD your God has blessed you.]” The money alone you take up [to Jerusalem].",
+                "אחד שהן כסף ואחד שהן פירות – which require hiding away, for what value is redemption? (see Ma’aser Sheni, Chapter 1, Mishnah 5 at the end)."
+            ],
+            [
+                "מהרו ותקנו אעת פירותיכם – heave-offerings [for the Kohen] and [First] tithes [for the Levite] to give them to those whom are appropriate, and Second Tithe – to bring it up and to consume it in Jerusalem.",
+                "שלא הגיעו לעומת המעשרות – Each and every fruit as its due season (i.e., harvested products when they have arrived at the stage when they are subject to tithes – see Mishnah Peah, Chapter 8, Mishnah 8 and Mishnah Ma’aserot, Chapter 5, Mishnah 5) is explained in the first chapter of Tractate Ma’aserot.",
+                "פטורים מן הביעור – For at first, they would say that prior to the stage when they are subject to tithes, they also require removal [from the house] (see Deuteronomy 26:14)."
+            ],
+            [
+                "מי שהיו פירותיו רחוקים ממנו – they were already ritually prepared (i.e., tithed), and the time had arrived for removal.",
+                "צריך לקרות להם שם – (see also, Mishnah Ma’aser Sheni, Chapter 4, Mishnah 7) to make assignment of them to their owners, according to the precedent of Rabban Gamaliel and the Elders.",
+                "עשור שאני עתיד למוד – First Tithe that I will, in the future, give from the produce that I have in my house.",
+                "נתון ליהושע – He was a Levite. But he did not give the “Great Tithe” now (i.e., the two-percent portion that was to given at the outset to a Kohen), because the Terumah/heave-offering is separated at the granary, [as is taught in a Baraitha], for it is impossible for the granary to be uprooted other than if the “Great Tithe” was already given, and it had already been separated in the granary.",
+                "ומקומו מושכר לו – and the place of the [First] Tithe was already leased to him, and he will purchase the Tithe on account of the land.",
+                "עשור אחר – the Poor Tithe (which is separated in the third and sixth years of the seven-year agricultural cycle).",
+                "נתון לעקיבא בן יוסף – He was the treasurer/manager of the Poor.",
+                "עשור שאני עתיד למוד – the tithe of a tithe – which I have to give to a Kohen from the [First] Tithe that Rabban Gamaliel gave me.",
+                "נתון לאלעזר בן עזריה – He was a Kohen and tenth [generation] to Ezra [the Scribe].",
+                "ונתקבלו שכר זה מזה – Rabban Gamaliel received from Rabbi Yehoshua the payment of his place (i.e., rental) of the First Tithe and the payment of his place (i.e., rental) of the Poor Tithe from Rabbi Akiba and Rabbi Yehoshua received the payment of his place (i.e., rental) – “the tithe of the tithe” from Rabbi Eleazar ben Azariah, and each one acquired a place of the Tithe that was appropriate for him with the money that he gave to the renter, for the renting of land is acquired through money."
+            ],
+            [
+                "ביום טוב אחרון היו מתודין – and they would not confess on the first day of the Festival immediately after the removal [of the fruits of the third and sixth years of the seven-year cycle], in order that he would have something to eat during the Festival. Therefore, on the eve of the first day of the Festival, he would remove [fruits] and leave them over until the last day.",
+                "זה מעשר שני ונטע רבעי – which are called holy/sacred.",
+                "זה מעשר לוי – that is, the First Tithe",
+                "וגם נתתיו זה תרומה גדולה – and also, it is a supplement, implying that “I have given it to the Levite” (as per Deuteronomy 26:13) beyond what I gave to the Kohen.",
+                "מן הבית זו חלה – which was thrown from the dough in the house."
+            ],
+            [
+                "ולא מן התלוש על המחובר וכו' – that is from that which is obligatory for that which is exempt, and from that which is exempt for that which is obligatory.",
+                "ולא מן החדש על הישן – as it is written (Deuteronomy 14:22): “[You shall set aside] every year [a tenth part of all the yield of your sowing] that is brought from the field,” and not from this year for its neighboring year.",
+                "ולא שכחתי מלברכך ומלהזכיר שמך עליו – since we recite a blessing to separate the heave-offering/sacred donation [to the Kohen], and similarly on the First and Second Tithes and the Poor Tithe, and for the redemption of the Second Tithe, and for Hallah, on all of them we recite a blessing."
+            ],
+            [
+                "לא אכלתי באוני – the entire day of death is [a period of] grief according to the Torah, and even after the burial, and the night that is after the day of the death is [a period of] grief according to the Rabbis. And similarly, the day of burial which is not the day of death is [part of the period of] grief according to the Rabbis.",
+                "לא לקחתי ממנו ארון ותכריכין למת – and in a similar manner, for the [still] living, it is forbidden, for it is prohibited to purchase clothing and things like it from the Second Tithe [monies] as it is taught at the conclusion of the first chapter (Mishnah 7):” [this is the general principle:] if one purchased anything other than food, drink or anointment [with money from Second Tithe], if he purchased, he must consume of an equal value.” And [the Mishnah] did not make mention here the bier and the burial shrouds other to inform us that it not matter if he anointed from it [that was to be used] for the dead person, for he cannot make confession, as it says (Deuteronomy 26:14): “[I have not eaten] of it [while in mourning],” from the body of the [Second] Tithe, but even if he purchased a bier and burial shrouds [from it] and did not give from the substance of the Tithe for the dead, he is not able to recite the confession."
+            ],
+            [],
+            [
+                "מכאן אמרו – since it is written (Deuteronomy 26:15): “[and bless Your people Israel] and the soil You have given us.”",
+                "ויש להם ערי מגרש – and they [i.e., Kohanim and Levites} are able to confess on the tithes that they bring from the fields of their cities. And the Halakha follows the opinion of Rabbi Yosi."
+            ],
+            [
+                "יוחנן כ\"ג – who served in the High Priesthood after Shimon HaTzaddik/the Righteous ( see Mishnah Avot, Chapter 1, Mishnah 2 – who was one of the last of the Men of the Great Assembly).",
+                "העביר הודיות המעשר – Since Ezra fined the Levites in that he would not give to them the [First] Tithe, for when he went up [to the Land of Israel] from the Diaspora and the sons of Levi did not go up with him, he commanded that they should give the [First] Tithe to the Kohanim, but Yohanan the Kohen Gadol/High Priest abolished the Confession (see Deuteronomy 26:13-15), since he was unable to say [the words] (Deuteronomy 26:13): “[I have cleared out the consecrated portion from the house;] and I have given it to the Levite, [the stranger, the father, and the widow, just as You commanded me...].",
+                "בטל את המעוררים – for the Levites would recite on each day on the platform/Dukhan (Psalms 44:24): “Rouse Yourself; why do You sleep, O LORD? [Awaken, do not reject us forever!].” He said (to them): Is there sleep before God? Therefore, he stood and abolished them.",
+                "את הנוקפים – for they would wound the sacrificial calf between its horns in order that blood would fall into its eyes in order that he would not see and it would be easy to invert it and slaughter it. He stood and abolished it (i.e., this practice), for it appeared as a like having a blemish (making it unfit for the altar, for priestly service, etc.) and they established for them rings in the ground to draw the neck of the animal into it (by the use of a rope passing through it, drawing the animal’s head down- See Mishnah Middot, Chapter 3, Mishnah 5). [The word] \"נוקפים\" – striking – and an example of this: A person does not strike his finger from below (Talmud Hullin 7b).",
+                "היה פטיש מכה בירושלים – those who engrave copper and iron would strike it with a hammer to do work that cannot be postponed without irretrievable loss which is permissible during the [Intermediate Days] of the Festival [of Passover and Sukkot]. And he stood and abolished them because the thing grows too loud and there is a despising of the Festival.",
+                "ובימיו אין אדם צריך לשאול על הדמאי – for he said to the people of his generation: just as the Great Priest’s Due (2% that went to a Kohen) has the punishment of the death penalty [for non-compliance with this regulation], so too the Terumat Ma’aser/the ten percent that the Levite gave to the Kohen and eatables forbidden pending the separation of sacred gifts carry the death penalty [for non-compliance]. And he ordained that they should take out from that which was doubtfully-tithed only the tithe of the tithe that the Levite owes to the Kohen and Second Tithe, and they should not remove from it First Tithe or the Poor Tithe (in years three and six), for they can say to the Levite or to the poor that he brought proof that it is eatables forbidden pending the separation of sacred gifts and they should take [them]. And from this ordinance onward, he whomever purchases produce from the market would not ask if they were properly prepared or not, but he can immediate separate from them the Priest’s Due, the tithe of the tithe that the Levite gives to the Kohen and Second Tithe and eat the remainder. For all who purchase produce from an ignoramus are considered doubtfully tithed."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/English/merged.json

@@ -0,0 +1,419 @@
+{
+    "title": "Bartenura on Mishnah Maaser Sheni",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Maaser_Sheni",
+    "text": [
+        [
+            [
+                "מעשר שני אין מוכרין אותו – even carrying it to Jerusalem since it is holy. And the anonymous Mishnah is according to Rabbi Meir who said that the Second Tithe money belongs to On High [i.e., God].",
+                "אין מחליפין אותו – He should not say to him [his fellow]: Here is wine and give me oil; [or here is] oil and give me wine.",
+                "ואין שוקלין כנגדו – A Selah’s-worth of unconsecrated food in exchange for a Selah’s worth of Second Tithe, because of the despising of the commandment [involved].",
+                "ולא יאמר אדם לחבירו בירושלים – Above we are speaking about outside of Jerusalem, but here it comes to teach us that even in Jerusalem when we purchase with its value food or drink, one is not permitted to exchange them.",
+                "וכן שאשר כל הפירות – Even their fruits of [Second] tithe themselves, for it is not other than a Rabbinic ordinance.",
+                "אבל נותנים זה לזה מתנת חנם – such as when one invites him to eat with him at his table, which are the words of all [opinions] , but to give him an actual gift is prohibited, according to the one who says that a gift is like a sale."
+            ],
+            [
+                "אין מוכרין אותו – for we derive [through an analogy made – actually היקש – from two verses in close proximity one to the other] גאולה גאולה – derived from חרמים /property set apart for the priest’s or Temple use. It is stated concerning tithes (Leviticus 27:33): “it cannot be redeemed/לא יגאל ,” and it is stated concerning property set apart for the priest’s or Temple use (Leviticus 27:28): “[But of all that anyone owns, be it man or beast or land of his holding, nothing that he has proscribed for the LORD may be sold or proscribed; \"לא ימכר ולא יגאל\"[every proscribed thing is totally consecrated to the LORD].” Just as there (in the section concerning tithes) it states that the sale is with him, so too here in the case of proscribed property, the sale is with him.",
+                "תמים חי – And the same law applies regarding that which is slaughtered, as it says, “nothing…may be…proscribed” and is not sold (see Leviticus 27:28 above), whether living nor slaughtered nor unblemished nor blemished, but an unblemished animal, its fat and its blood are offered on the altar and its meat is eaten by its owners in Jerusalem. But a blemished animal – its owners eat it in every place [other than Jerusalem]. And since the Mishnah needed to teach at the end regarding a first-born animal that we sell it unblemished [and] alive, the Mishnah also teaches at the beginning of an unblemished living [animal] that is alive.",
+                "ואין מקדשין בו את האשה – for it is like a sale",
+                "הבכור מוכרים אותו תמים חי – because concerning a first-born, it is written (Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed; [they are consecrated. You shall dash their blood against the altar, and turn their fat into smoke as a gift for a pleasing owner to the LORD],” but they can be sold.",
+                "ומקדשין בו את האשה – since it is the money of the Kohen, and it is permissible to sell it.",
+                "אסימון – a coin that lacks a shape/form on it, and we do not redeem Second Tithe with it, as it is written (Deuteronomy 14:25): “[you may convert it into money.] Wrap up the money (in your hand) [and take it with you to the place that the LORD your God has chosen],” money that has upon it a shape/form.",
+                "ולא על המטבע שאינו יוצא – as it is written (Deuteronomy 14:26): “and spend the money on anything you want [ - cattle, sheep, wine, or any other intoxicant, or anything you may desire…,” except for money that is not current use, for he is not able to purchase with it anything that he wants.",
+                "ולא על המעות שאינן ברשותו – such as the case where his purse fell into the Great Sea (i.e., Mediterranean Sea), he is not able to redeem [his] Second Tithe with the monies that are within it, for he must hire someone who sails over the sea to remove it."
+            ],
+            [
+                "הלוקח בהמה לזבחי שלמים – from the monies of the Second Tithe, for this is the main object of the commandment of the monies of Second Tithe – to purchase from them peace-offerings, as we derive by a Gezerah Shavah/an analogy between two laws established on the basis of verbal incongruities in the text, as we derive from [the usage of[ שם שם from Mount Ebal (see: Deuteronomy 27:4-5 and Joshua 8: 30,32: “[Upon crossing the Jordan, you shall set up these stones, about which I charge you this day, on Mount Ebal, and coat them with plaster]. There/שם, [too, you shall built an altar to the LORD your God…..]” and “[At that time Joshua built an altar to the LORD, the God of Israel, on Mount Ebal….and] there/שם, [on the stones, he inscribed a copy of the Teaching that Moses had written for the Israelites].”",
+                "וחיה – which is not worthy for offering, and was purchased from the monies of the Second Tithe to eat desired meat, that is to say, non-sacred [meat].",
+                "יצא העור לחולין – and you do not have to eat its monetary value in Jerusalem.",
+                "יצא הקנקן לחולין – and it is not necessary to sell it and to eat its monetary worth in the holiness of the [Second] Tithe in Jerusalem. And these words [apply regarding] when the seller and buyer are common people and they don’t desire anything other than meat to eat and wine to drink , but if one of them was an artisan who prepares hides, or [someone] who crafts earthenware [vessels] that now surely thinks of (literally, “puts his eye upon”) on hides or jars, he is like one who buys this for himself and the other who buys for himself – and they don’t fulfill [the Mitzvah in a state of being] non-sacred.",
+                "התמד – the refuse of grapes when he placed water upon them",
+                "אינו נקח בכסף מעשר – for they are considered like water and we require fruit, from fruit or what is grown in the ground.",
+                "נקח בכסף מעשר – for since it has soured, it is considered food, and we put upon it three and we find [that it becomes] four."
+            ],
+            [
+                "הלוקח חיה לזבח שלמים – for a sacrifice cannot come from a wild-beast, as it is written (Leviticus 1:2): “[Speak to the Israelite people, and say to them: When any of you presents an offering of cattle to the LORD, he shall choose his offering] from the herd or from the flock.”",
+                "ובהמה לבשר תאוה – But the Sages decreed that they should not purchase cattle from the monies of the Second Tithe, but [only] peace-offerings, because originally, it was permissible to purchase cattle for meat that you may desire; but since everyone would purchase cattle for meat that you may desire, and they exclude it from being on the altar, they retracted and said that [cattle] should not be purchased.",
+                "אין העור יוצא לחולין – that is to say that it is not in this category that the hide should go to non-sacred purposes, but rather, he did not purchase for [Second] Tithe neither wild-beast nor cattle, for it became like someone who purchases a bull for ploughing with the monies of [Second] Tithe, for he did not purchase [Second] Tithe.",
+                "לא יצא הקנקן לחולין – since they had the custom of selling the wine without the jar.",
+                "לא יצאו דמי הכלי לחולין – because it was the practice to sell it without the jar."
+            ],
+            [
+                "הלוקח מים ומלח – water and salt are not purchased with the monies of Second Tithe, as it is written (Deuteronomy 14:26): “And spend the money on anything you want”– a generalization – “cattle, sheep, wine, or other intoxicant,” – a specification – “anything that you may desire” – another generalization; “if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification.” Just as the specification is explained as something that is food or grows in the ground, but cattle and sheep grow from the plants which are things that grow in the ground, and from something that is detached, and something that is preserved until one leads them to Jerusalem – even all things that are food and grow in the ground and are detached, and something that is preserved, which excludes water and salt, even though they are food, but are not [something] grown in the ground, and excludes produce that are attached to the ground that are not detached, which excludes produce that has become rotten before it arrives in Jerusalem, which is not something preserved. For all of these are not purchased with the monies of [Second] Tithe.",
+                "לא קנה מעשר – and the holiness of [Second] Tithe does not take effect on something that is purchased, and were not fulfilled through the use of [Second Tithe] monies for non-sacred [foods].",
+                "הלוקח פירות שוגג – for he did not know that from [Second] Tithe monies he was purchasing them.",
+                "יחזרו דמים למקומן – the seller takes his produce/fruits and returns the monies, because it is like a fraudulent purchase, and if the purchaser had known that they are [Second] Tithe monies, he would not have purchased with them this produce/fruits, because of the painstaking preparations on the way, and because he erred inadvertently, the purchase is nullified.",
+                "",
+                "יעלו ויאכלו במקום – (Deuteronomy 14:24): “in the place where He will choose [to establish His name],” that is to say, Jerusalem.",
+                "ואם אין מקדש ירקבו – for the thing purchased with the monies of [Second] Tithe are not redeemed purely in a place distant [from Jerusalem], as it is taught in the Mishnah further on in Chapter three."
+            ],
+            [
+                "תקבר ע\"י עורה – with its hide, because its hide is also prohibited."
+            ],
+            [
+                "אין לוקחין עבדים וקרקעות – because they are not food, and the All-Merciful said: (Deuteronomy 14:26): “…cattle, sheep…[or anything you may desire]. And you shall feast there…”",
+                "יאכל כנגדן – corresponding to the Second Tithe monies that he expended on these things, he should spend from his own [funds] and purchase something that he eats and consume it in the holiness of [Second] Tithe in Jerusalem. And here we are speaking about when the seller fled and because of this, , [the Mishnah] did not teach that he should return the monies to their place. Alternatively, our Mishnah is speaking of someone who did this on purpose/willfully, but if he had done so inadvertently, he should return the monies to their place.",
+                "קיני זבים וקיני זבות – two doves or two pigeons that the men and/or women afflicted with a flux/gonorrhea are obligated to bring, and we establish/hold that anything that is obligatory should not come from other than the non-sacred, for a person does not repay his liability with Second Tithe monies."
+            ]
+        ],
+        [
+            [
+                "מעשר שני לאכילה ולשתיה – As it is written (Deuteronomy 14:26): “[And spend the money on anything you want] – cattle, sheep, wine, or other intoxicant,[or anything else you may desire]. And you shall feast there…” And drinking is included with eating and anointing is like drinking, as it is written (Psalms 109:18): “[May he be clothed in a curse like a garment,] may it enter his body like water, his bones like oil.”",
+                "לאכול דבר שדרכו לאכול – for if he purchase bread with the monies of [Second] Tithe and it grew moldy, wine and it became sour, a [cooked] dish and it began to smell badly, we do not require him to eat something that he ordinarily would not eat in order not to waste monies of the Second Tithe. Alternatively, if he requested to eat a species of living, moist beets or a cup of living wheat, we do not listen to him, since it is not our manner to eat them as such.",
+                "אין מפטמין את השמן – to put within it roots and the heads of spices, because they absorb the oil and go to ruin as the roots are not eaten.",
+                "אין לוקחין בדמי מעשר שני שמן מפוטם – because since we require something that is of equal value for every person, and this is not other than for the delicately reared and those who are indulged.",
+                "אבל מפטם הוא את היין – to make it wine mixed with honey and things similar to them.",
+                "נפל – honey or spices [fell] into the wine of Second Tithe when it is outside of Jerusalem, improving them (i.e., they grew in value), they divide the improvement according to its sum; for example, if the wine is worth two Sela, and the honey and/or spices are worth a Sela, and they increased in value, and stood at four Sela, he redeems the wine for two Selaim and two-thirds of a Sela.",
+                "קפלוטות – leek-green stuff; PURSH in the foreign tongue.",
+                "השבח לשני – and he redeems the bread at its equivalent value, and we do not divide the increase [in value] to the non-sacred trees, but rather, all of the improvement goes to the Second Tithe since the improvement in trees is not that well recognized in sustenance.",
+                "כל ששבחו ניכר – that the improvement in the non-sacred [produce] is recognized in Second Tithe when they added the non-sacred [produce] on the [Second] Tithe by measure and/or by weight, but if they did not add other than in taste, even though its value raised in price on account of the taste, this improvement is not recognized."
+            ],
+            [
+                "ר:ש אומר: אין סכין – He thinks that oil of Second Tithe is not given for anointing but only for eating alone.",
+                "אם הקל בתרומה – as you admit that it is permitted for anointing, as it is taught in the eighth chapter of [Mishnah – Tractate] Shevi’it (see Mishnah 2), and similarly with Terumah and similarly with Second Tithe, and we do not disregard Terumah/heave-offering.",
+                "שהקל בכרשינין ובתלתן – of Terumah/heave-offering more than with Second Tithe, as we require to say further on, therefore, it is a law also that we will be lenient with anointing concerning Terumah, but the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "תאכל צמחונים – when they are moist vegetables and he should not leave them alone until they grow and they will not be appropriate for eating, but Terumah can be eaten whether as buds (directly from the capsules before they are dry) or as dry.",
+                "ב\"ש אומרים: כל מעשיה בטהרה – even though fenugreek is not a complete food, and Terumah does not apply to it other than for the fact that it is eaten by some people, therefore, it is eaten in defilement; nevertheless, according to the School of Shammai, it is necessary that all of its preparations must be done in cleanness/purity, and with washing of the hands according to the law of all the rest of Terumah foods, for whomever comes in contact with them must first wash their hands. And the reason is in order that they would know that they are Terumah and that they should not be fed to foreigners (i.e., non-Kohanim).",
+                "חוץ מחפיפתה – hat without washing of the hands, one can comb the head with it, for it was their practice to comb their heads with fenugree.",
+                "כל מעשיה בטומאה חוץ משרייתה – [steeping it] in water, that it is necessary to steep/soak them in ritual purity, for if he steeps them without the washing of the hands, their steeping makes them fit to receive impurity. And he defiles them immediately in his hands, and they forbade this alone because of the recognition in order that they would know that it is Terumah/Priest’s Due."
+            ],
+            [
+                "כרשיני – In the Arabic language, KARS’NA, and they are not food for humans other than in an emergency in the years of famine.",
+                "ונכנסים לירושלים ויוצאים – Even though that with the rest of produce, we hold that Second Tithe that goes into Jerusalem, one is not able to take it out from there, concerning vetches/horse-beans, they were lenient.",
+                "יתחלקו לעיסות – and they are not like the rest of [Second] Tithe that was became impure that we redeem them and even in Jerusalem, but vetches/horse-beans, since they are not human food, we don’t redeem them, as Rabbi Tarfon holds, we don’t redeem the sanctified things to feed them to dogs. Therefore, we divide them among pure lumps of dough of Second Tithe and we place in each lump of dough from these vetches/horse beans that were defiled a little bit by a little bit less than the size of an egg, for he who eats [a quantity] less than the size of an egg is not defiled from others nor does he defile others and as such he eats them.",
+                "וחכ\"א יפדו – like the rest of Second Tithe [they should be redeemed] and the Halakha is according to the Sages.",
+                "שורין – [soak them] in water and rub them into the meat in ritual purity, with the washing of the hands, since [one’s mere] hands are second-degree of Levitical uncleanness which invalidate the Priest’s due.",
+                "ומאכילין – to cattle",
+                "יאכלו צריד – (See also, Mishnah Eduyot, Chapter 1, Mishnah 8) [The word צריד ] is the language of “dry matter,” such as the dry-matter of meal offerings (Tractate Pesahim 20a), which is the place of the meal-offering where the oil did not reach it; that is to say, it should be eaten dry, so that liquid should not be upon them at the time of eating, in order that they would be not recognized as susceptible to receive defilement.",
+                "כל מעשיהם בטומאה – and even soaking. But the Halakha is not according to Rabbi Akiba."
+            ],
+            [
+                "מה שליקט ליקט למעשר – All of whatever he harvests, all of it goes to [Second] Tithe until he completes [what he needs] for the [Second] Tithe monies, and he gives it and states: “If all of what I have harvested are monies for [Second] Tithe,” that is good, and if not, those of [Second] Tithe that are left over shall be redeemed with those.",
+                "ואם בלל וחפן – if he did not harvest those one by one from here and from there, but rather, they were mixed up and combined and he took from them a handful’s worth.",
+                "לפי חשבון – that if for this one – there is a Maneh (i.e., one-hundred) and for the other one, two hundred, he gives to this one of the Maneh a third and to that one of two-hundred two-thirds."
+            ],
+            [
+                "שנתערבו – and he wishes to remove that which is non-sacred produce outside of Jerusalem.",
+                "מביא בסלע מעות – of copper which have on them a form/shape, that are worth a silver Sela.",
+                "ובורר את היפה שבהן �� that are on the two Selas, and he redeems these monies with it (i.e., the better of the two) and redeems these coins for it, and the second Sela and the rest of the monies are non-sacred.",
+                "מדוחק – when he is pressed and he cannot do it in another way.",
+                "ולא שיתקיים כן – and the copper monies should remain as [Second] Tithe, but he goes back and redeems them for silver. And if a difficulty arises and for what does he bring monies for a Sela, he should take one of the Selas that were combined and say: If this is of [Second] Tithe, it is well, and if not, the second which is of [Second] Tithe will be redeemed for it. And if one of them is permitted for him to purchase and to make a condition, we are suspicious that perhaps he will come to take one of them without a condition made on it."
+            ],
+            [
+                "לא יעשה אדם סלעיו דינרי זהב – Silver Selahs that he has from Second Tithe monies, he should not make into golden denars, lest he delay their being brought up [to Jerusalem] until he can exchange his Selahs and will be interrupted from going up [to Jerusalem] for the Festival. But the School of Hillel holds that we do not make this decree."
+            ],
+            [
+                "הפורט סלע ממעות מעשר שני – He who has copper coins of Second Tithe and comes to change the money into a silver Sela to bring up to Jerusalem because of the burden of the way.",
+                "ב\"ש אומרים בכל הסלע מעות – if he comes to change them (i.e., the monies), he can change all of them and give them for the entire Sela.",
+                "וב\"ה אומרים – he cannot change other than half of them, for the coins are spent in Jerusalem and when he comes there, for he will need coins immediately to buy the needs of the meal, and if everyone runs to the money-changer to change [monies], the coins will go up in value and will be found that the Second Tithe [monies] are lost. Therefore, they should carry coins with them to spend on a part [of his needs] and when they run out, he should change from the silver that is in his hand, little by little.",
+                "שקל – which is one-half of a Sela.",
+                "אין מחללין כסף ופירות על כסף – Whomever has one-half of a silver denar of [Second] Tithe and produce of {Second] Tithe worth one-half denar, he should not combine them together to redeem them on the denar.",
+                "וחכמים מתירין – for in that manner, via a combination of produce, since he only has one-half of a silver denar. But, to redeem a silver dinar and produce which are worth a dinar on half-a sela which is two denarim, the Sages agree that we don’t redeem them. And the Halakha is according to the Sages."
+            ],
+            [
+                "הפורט סלע של מעשר שני בירושלים – he would exchange the Sela that is in his hand and takes coins to spend them for the needs of the [Second] Tithe meal.",
+                "ב\"ש אומרים – if he comes to exchange all the Selas that are in his hand for monies, he should exchange [them].",
+                "ובית הלל אומרים – he should not exchange other than half, lest he not stay in the city until he spends all of them. And he should deposit them in the city until another Festival, for the coins become moldy/decay, and he returns and exchanges them for Selas, it will be found that the money-changer earns double and the Second Tithe [monies] lose [value].",
+                "ודנין לפני חכמים – Shimon ben Azzai and Shimon ben Zoma and Hanan the Egyptian.",
+                "בשלשה דינרין כסף ובדינר מעות – The Sela is [worth] four denars, and when he comes to exchange the Selah, he will not receive anything other than one denar in coins and three denarim will be silver.",
+                "רביעית כסף ברביעית מעות – The fourth denar of silver, he shall not take other than one-quarter copper coins, and three-quarters silver, so that is found that he takes only one out of a sixteenth of a Sela. -",
+                "ארבעה אספרי כסף – A denar is equal to five Aspers, and this coin is [found] in Greece and until today, we call it Aspero. It is found that the Sela is worth 20 Aspers, and when he redeems the denar, he redeems it for four silver aspers and one of copper. It is found that he takes one copper out of twenty for a Seal alone.",
+                "יניחנה בחנות ויאכל כנגדה – he should redeem at all on the coins, let he forget and make them non-sacred. But he leaves the Sela with the store-keeper and consume its value until it is completely used up. But the Halakha is not according to any [of the opinions mentioned] but the School of Hillel alone."
+            ],
+            [
+                "מקצת בניו טמאין ומקצתן טהורים – and he (i.e., the father) wishes that they should drink from one pitcher, and those who are ritually impure are prohibited [to consume] wine bought with the monies of [Second] Tithe.",
+                "מניח את הסלע ואומר – What those who are ritually pure will drink from the wine, when they drink, this Sela should be given in exchange from now. It is found, that what the ritually pure drank was [Second] Tithe, and what the ritually impure drank was non-sacred; but non-sacred and Second Tithe do not combine with each other, and the wine is not sacred with the sacredness of [Second] Tithe, but when they will drink it, the wine that they drank alone will retroactively return to be [Second Tithe]."
+            ]
+        ],
+        [
+            [
+                "לא יאמר. לחלק – that you should take a portion of them, because it is placed upon him to bring his [Second] Tithe to Jerusalem, and it is found that he pays his debt from Second Tithe.",
+                "העלם שנאכלם ונתה – for it appears that he is inviting him to eat with him, and this is permitted.",
+                "אבל נותנים לזה לזה מתנת חנם – it is explained above at the beginning of the first chapter (Mishnah 1)."
+            ],
+            [
+                "מפני שהוא ממעט באכילתו – for heave-offering is forbidden to one who has bathed but must wait until sunset to be perfectly clean and to foreigners (i.e., non-Kohanim).",
+                "ורבי שמעון מתיר – who holds that it is permitted to bring holy things to the house of defilement/blemish.",
+                "מה אם היקל בזבחי שלמים – that one purchases peace offerings with the monies of Second Tithe, and even though he lessens his eating [of them] for they are able to become rejected in consequence of an improper intention on the part of the officiating priest and the remnant [which are portions of sacrifices left over beyond the legal time and bound to be burnt] which become impure, shall we not be lenient concerning the heave-offering to purchase it with the monies of Second Tithe which do not have the laws of improper intentions on the part of the officiating priest and the remnants of sacrificial portions left over beyond the legal time nor the law of impurity, for not all the things that make that which is holy impure make the heave-offering impure. And the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "מי שהיה לו מעות – of Second Tithe, and he must with them unconsecrated things that are not for eating, drinking or anointing.",
+                "ולחבירו פירות – of unconsecrated produce and he wants to do a favor for him, that he should redeem the monies of Second Tithe for his produce.",
+                "אוכל פירותיו בטהרה – for the sanctity of [Second] Tithe takes effect on the produce and he must eat them in purity.",
+                "ולא יאמר כן לעם הארץ – who is suspected of eating produce of [Second] Tithe in defilement.",
+                "אלא בדמאי – such as if those monies of Second Tithe were of דמאי/suspicion as to the tithes therefrom being taken properly, or whether it is permissible to say this even to an עם הארץ/ignoramus/illiterate, lest the monies were not [Second] Tithe."
+            ],
+            [
+                "ומעות במדינה – and the Monies of Second Tithe outside of Jerusalem [in the country] and he requires them, and it tells us that there is no need that the produce and monies should be in one place. And in addition, our Mishnah teaches us that even though the produce of Second Tithe cannot be redeemed in Jerusalem, the monies of Second Tithe can be redeemed in Jerusalem."
+            ],
+            [
+                "מעות – of Second Tithe",
+                "נכנסות לירושלים ויוצאות – for the sacred precincts [of Jerusalem] retain the monies in the same manner that they retain the produce.",
+                "אף הפירות נכנסים ויוצאים – and specifically to take them out to grind them and to back them and afterward to return them to Jerusalem, Rabban Shimon ben Gamaliel permits this, because more [produce] they would take them out to grind and to bake outside of Jerusalem, than from what is in Jerusalem itself. And the first Tanna also prohibited this. But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "שנגמרה מלאכתן – for tithing, as is taught in the first chapter of [Tractate] Maaserot (Mishnah 5): “When is their harvesting time to make them liable for tithing?”",
+                "ועברו בתוך ירושלים – while they were still forbidden eatables, pending the separation of Levitical and priestly gifts (טבל).",
+                "יחזור מעשר שני שלהן – he should return their Second Tithes, for he holds that gifts that were not separated as offering (i.e., to be consecrated), are also like those which were consecrated, the sacred precincts [of Jerusalem] have retained it (and it cannot be redeemed and taken out of Jerusalem again – see Makkot 19b) for Second Tithe.",
+                "ושלא נגמרה מלאכתן – such as baskets of grapes for the vat for wine pressing, etc., but baskets of grapes for eating, have been completely harvested.",
+                "למוקצה – a place where we spread the dates out to dry which is called the storage of fruits/מוקצה.",
+                "רבי שמעון בן יהודה אומר וכו' – He thinks that according to the School of Hillel, gifts that were not separated as offering (i.e., to be consecrated) are not like similar to those which were consecrated; alternatively, even if they were similar to those consecrated, these words refer to [the matter] of the remainder of things, but since the matter of the sacred precincts [of Jerusalem] retaining them is Rabbinic, the School of Hillel is liberal. But the Halakha is according to Rabbi Shimon ben Yehuda, for the Schools of Shammai and Hillel did not disagree other than on fruit which had not completely harvested, according to the words of the First Tanna/teacher of the Mishnah.",
+                "והדמאי – eatables forbidden pending the separation of sacred gifts that had been doubtfully tithed.",
+                "נכנס – to Jerusalem",
+                "ויוצא ונפדה – outside of Jerusalem after it had left, and one is not required to return it [to Jerusalem]. And this concluding segment of the Mishnah, according to the first teacher [of the Mishnah] is necdssary and is according to the School of Hillel."
+            ],
+            [
+                "בפנים – from the wall [towards the inside]",
+                "ונוטה לחץ – towards the wall of Jerusalem",
+                "מכנגד החומה ולפנים כלפנים – for between the branches of the tree or the root of the tree which is against the wall and inside is considered like it is inside [the wall] and we eat there the Second Tithe and do not redeem it; and between the branches of the tree and the root which is against the wall and outside is considered as outside, and we redeem there the Second Tithe and do not eat it. And this is what is taught in the third chapter of Ma’aserot (Mishnah 10) and in Jerusalem, everything follows after the branches, that is to say, even after the branch.",
+                "בתי הבדים – [in the building containing the tank and all implements for pressing olives] which stores in them oil, and they would regularly make these buildings in the walls of the capital.",
+                "שפתחיהן לפנים – [inside] from the walls of Jerusalem and those are outside the walls of Jerusalem",
+                "מכנגד החומה ולפנים כלפנים – and we eat there the Second Tithe and the lesser holy things, and we don’t redeem Second Tithe there.",
+                "מכנגד החומה ולחוץ כלחוץ – and we do not eat Second Tithe and holy things there, but we redeem Second Tithe there."
+            ],
+            [
+                "הלשכות בנויות בקודש – in the Temple courtyard",
+                "ופתוחות לחול – to the Temple Mount",
+                "וגגותיהן קודש – and this is that their roofs were even to the surface of the Temple courtyard, such as that the Chamber of the Temple treasury for congregational sacrifices was on the slope of the [Temple] Mount, for if their roofs were not even to the surface of the Temple courtyard, we hold that the upper chambers and the roofs were not sanctified.",
+                "תוכן קודש – for the slaughtering of lesser holy things, and for the eating of the Holy of Holies and to be liable for them because of defilement."
+            ],
+            [
+                "באב הטומאה – a reptile and something that died of itself and similar things.",
+                "בולד הטומאה – this offspring/secondary cause of the defilement as it is taught in our Mishnah is not the offspring of a defilement that came in contact with the original/direct causes of Levitical uncleanness which is impure from the Torah, but the offspring/secondary cause of defilement is from the Rabbis, such as that which came in contact with utensils that were defiled by liquids.",
+                "יפדה – of Second Tithe that was defiled, we redeem it even in Jerusalem, as it is written (Deuteronomy 14:24): “[Should the distance be too great for you,] should you be unable to transport them….” And there is no שאת/transport other than food, as it is written (Genesis 43:34): “Portions were served them from his table; [but Benjamin’s portion was several times that of anyone else]…”.",
+                "ויאכל הכל בפנים – that they don’t say we saw Second Tithe that entered into Jerusalem and also went out, because there is a “voice” for [Second] Tithe that leaves, but we should not be fear that when he redeems it, lest they say, “We saw Second Tithe that was redeemed in Jerusalem,” for there is no “voice” for that which is redeemed.",
+                "חוץ משנטמא באב הטומאה בחוץ – for since it entered when it was impure, the partition does not absorb it.",
+                "חוץ משנטמא בולד הטומאה בפנים – but if it had been defiled with the offspring/secondary cause of the defilement outside [of Jerusalem] even though it was defiled with the offspring/secondary cause of the defilement according to the Rabbis, but from the Torah it is pure, he should eat it outside. And in the Jerusalem Talmud, he establishes it like the case where they brought them in on the condition that the partitions would not absorb it, but if he did not make the condition, since it came into [Jerusalem], behold it is pure according to the Torah and he can eat it inside [Jerusalem]."
+            ],
+            [
+                "הלקוח בכסף מעשר שני – produce that was purchased from the monies of Second Tithe",
+                "יקבר – since its commandment had been completed and he purchased produce from the Second Tithe monies, he does not have to further redeem it.",
+                "שכן נפדה טהור ברחוק מקום – for Second Tithe that is pure, we redeem it outside of Jerusalem, as it is written (Deuteronomy 14:24): “….because the place [which the LORD your God has chosen to establish His name] is far from you….” But that which is purchased with [Second] Tithe money is not redeemed outside of Jerusalem when it is pure, as it is taught in the Mishnah of the first chapter (Mishnah 6), “but if wittingly, it must be brought to the place (i.e., Jerusalem) and eaten there. And the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "על ידי עורו – with its hide",
+                "ר' שמעון אומר: יפדה – and in this they disagree, for the first Tanna holds that we do not redeem the the holy things to feed them to dogs, and Rabbi Shimon holds that we redeem the holy things to feed them to dogs. But the Halakha is not according to Rabbi Shimon.",
+                "לקחו חי ושחטו ונטמא יפדה – Here, Rabbi Yehuda does not dispute as he disputed about produce that was purchased with the [Second] Tithe money and were defiled, for since it was purchased alive, he lacks the distance [from the Place (i.e., Jerusalem) because he can carry it in any place that he desires. Therefore, it is like Second Tithe itself, and it is redeemed when it becomes defiled in the same manner that Second Tithe is redeemed when it is defiled.",
+                "רבי יוסי אומר יקבר – for he is more stringent that Rabbi Yehuda as he holds that even though he purchased it alive, its law is that it is like produce purchased with the money of [Second] Tithe.",
+                "לקחו שחוט ונטמא הרי הוא כפירות – And just as the first Tanna and Rabbi Yehuda disagreed above concerning produce purchased with [Second] Tithe money, so too they disagree on this."
+            ],
+            [
+                "המשאיל קנקנים למעשר שני – A person who lends his wine-vessel to bring in wine in them as he already called it by name “Second Tithe.” (see Ma’aser Sheni, Chapter 4, Mishnah 7)",
+                "אע\"פ שגפן – that he closed their mouths with a stopper after he filled them.",
+                "לא קנה מעשר – the wine-vessel was not seized in the holiness of [Second] Tithe.",
+                "זלף לתוכן סתם – when he brought in wine of produce prior to the separation of priestly and Levitical gifts.",
+                "עד שלא גפן – if he called it by the name, “Second Tithe” before he closed them with a stopper.",
+                "אם משגפן – if after he closed them with a stopper, he called it by the name, “[Second] Tithe.”",
+                "קנה מעשר – the wine-vessel is seized in the holiness of [Second] Tithe and it requires being redeemed for private use like wine, if he comes to redeem it with silver [money].",
+                "עולות באחד ומאה – we are speaking about Priest’s due, if a wine vessel of Priest’s due [wine] was combined with one hundred non-sacred wine-vessels [filled with wine] and their mouths had not been closed with a stopper we consider it as if all of them became combined one with the other, and are neutralized in one-hundred and one according to the law of Priest’s due that was combined with non-sacred [wine].",
+                "משגפן מקדשות בכל שהן – and even one in one-thousand is not neutralized and all of it should be sold to a Kohen for the monies of Priest’s due, except for the one of them that Kohen takes without money.",
+                "עד שלא גפן תורם מאחת על הכל – and it is considered to be brought near."
+            ],
+            [
+                "מפתה ומערה לגת – if he comes to dedicate from one on the entire after he had sealed them up, he must empty them into the wine-press.",
+                "ואינו צריך לערות – and it is enough for them with the opening as it was at first",
+                "בד\"א – for if after he sealed it up, he called it by the name [Second Tithe], the [Second] Tithe acquired the wine-vessels.",
+                "במקום שדרכן למכור סתומות – that in the same manner in Jerusalem, the wine-vessel is secondary to the wine as it is taught in the Mishnah above in the first chapter (Mishnah 3). Therefore, he has also - acquired [Second] Tithe in the country (i.e., outside of Jerusalem and the Temple).",
+                "אבל במקום שדרכן למכור פתוחות לא יצא הקנקן לחולין – in Jerusalem. Therefore [in the country] he also did not acquire [Second] Tithe.",
+                "אבל אם רצה להחמיר על עצמו למכור במדה – Whomever purchases wine with the monies of Second Tithe in Jerusalem, when the seller comes to sell, if he wants to be stringent with himself and said: “Such-and-such wine with a measure I sell to you for such-and-such monies.",
+                "יצא קנקן לחולין – and even if the wine-vessels are closed.",
+                "This is how we read it (the Mishnah): ר\"ש אמור אף האומר לחברו יין זה אני מוכר לך חוץ מקנקנים יצא קנקן לחולין – And in the Jerusalem Talmud it explains it that Rabbi Shimon refers to that which was taught in the Mishnah above that if he sealed [it], he called it the name “[Second] Tithe}. And we learn that Rabbi Shimon specifically calls all the wine in the wine-vessel by the name “[Second] Tithe,” but if he said: “All he wine is [Second] Tithe except one-fourth, even though when he comes to to measure for his friend that one-fourth, he said to him: “This wine I sell to you except for the wine-vessel that I want to leave for the [Second] Tithe that is in it, nevertheless, the wine-vessel was not made secondary to the Second Tithe, and the wine-vessel is expended for a non-sacred purpose and he does acquire [Second]Tithe."
+            ]
+        ],
+        [
+            [
+                "המוליך – specifically he transgressed and carried. For ab initio, it is prohibited to carry it from place to place, but [rather], he must redeem it in its place or bring it up to Jerusalem.",
+                "כשער מקומו – like the market price of the place that he is in at the time of the redemption, whether lenient or stringent.",
+                "השבח לשני – what they are worth more in the city, the [increased] profit/gain belongs to the Second Tithe. And what he expended to bring them from the field to the city, he has pay from his estate."
+            ],
+            [
+                "פודין מעשר שני – he can redeem it if he wants according to the cheap market price, as it explains further on.",
+                "",
+                "לא כמות שהוא מוכר – that he sells it at a high price, at more than he had purchased it.",
+                "כמות שהשולחני פורט – one who comes to redeem pennies /Perutot of the [Second] Tithe by the Sela (= to two shekels, we calculate the Sela with many Perutot, like this money changer when he comes to purchase Perutot from people , and give to them a Selah that he purchases with many Perutot.",
+                "ולא כמות שהוא מצרף – when the money changer gives small change to people in exchange for a Selah (coin of larger value) , he gives them less.",
+                "אכסרה – [in a lump/measuring by sight] not by measure nor by weight, but rather how much he gives in this pile or these handfuls.",
+                "על פי אחד – with an estimation he takes one",
+                "על פי ג'  –  through experts in estimation, and even if one of them is an idolater, and even if one of them is an owner.",
+                "קרם – began to leaven/sour, and another reading is that it developed a pungent taste/soured/קסס – and an example of this is in Bava Batra 93b (also Tosefta Bava Batra 6:6): I accept upon myself ten casks of pungent wine for every one-hundred."
+            ],
+            [
+                "מפני שהוא מוסיף חומש – As it is written (Leviticus 27:31): “If anyone wishes to redeem any of his tithes, [he must add one-fifth to them].” On his own [tithes] he adds one-fifth, but not on those of his fellow.",
+                "האיסר – The Issar is one ninety-sixth of a Sela.",
+                "מפני שהוא מוסיף על הקרן – and the addition of any amount of the principal is preferred, since upon the one-fifth, one can get around the law with an artifice as its taught in the Mishnah (4) further on.",
+                "ובין שנתן לו במתנה – the produce that requires the separation of Levitical and Priestly shares, before one can partake of them, before he separated from them the tithes, he gave him a gift, and even if the Second Tithe of another was separated, we establish according to the one who said that it {Second Tithes] are the money of the All-High (i.e., God) and are not given as gifts."
+            ],
+            [
+                "לעבדו ולשפחתו העברים – for their bodies are not purchased (i.e., “owned”)",
+                "ופדה לך – through them – the Second Tithe for yourself.",
+                "מפני שידן כידו – for what the servant purchased, the Master purchased. And his minor son also, what he possesses and what he finds [belongs] to his father."
+            ],
+            [
+                "היה עומד בגורן – and he desires to act with subtlety/get around the law by an artifice and to redeem the Second Tithe without [adding] the one-fifth.",
+                "ואין בידו מעות – in order that he can give them to his fellow, who will redeem with them the Second Tithe without the one-fifth.",
+                "הרי הפירות האלו מתונים לך במתנה – and specifically, that he gave them to him while they were eatables forbidden pending the separation of sacred gifts, prior to his separating the Second Tithe, as we explained above."
+            ],
+            [
+                "משך ממנו מעשר בסלע – A person who sells Second Tithe, in order to make it profane via the monies [acquired] through the sale, and that the monies will be seized for the holiness of the [Second] Tithe, for in this manner, it is permitted to sell it. And as it is taught in the first chapter [Mishnah 1], we don’t sell it, that is to carry it to Jerusalem and not so that the monies will be seized in the holiness of [Second Tithe]. For when he “pulled” the [Second] Tithe to formally acquire it, it was worth a Selah, but he did not have sufficient time to give the money until it stood at two [Selas]. And the [Second] Tithe does not become non-sacred produce until he gives the monies to the seller.",
+                "נותן לו סלע – for since he acquired it through “pulling,” and the purchase gains a Sela when it becomes more expensive. But he must redeem it according to the current market price of two Selas. For the [Second] Tithe does not become non-sacred produce until he gives the monies to the seller. But the one Sela’s worth of Second Tithe is his and he consumes it in Jerusalem.",
+                "עד שעמד בסלע – and he must give to the seller two Selas that he acquired it through “pulling,” and it is redeemed with one Sela according to the current market price. Therefore, he gives him the monies of a Sela from the monies of his non-sacred produce. And through that, the [Second] Tithe is redeemed. But the second Sela he he gives him from the monies of his own Second Tithe like someone who repays his loan obligation from the monies of Second Tithe, because at the outset of the transaction, he was standing for the fact that the seller would consume two Selas-worth in Jerusalem if it did become cheaper in price.",
+                "אם היה עם הארץ נותן לו מדמיו – for if the seller was an ignoramus (i.e., who probably did not tithe), he gives him two Selas from the monies of his non-sacred produce, for we do not transfer monies of [Second] Tithe to an ignoramus. And there are those who read this – from doubtfully-tithed produce, if he has the [Second] Tithe monies from doubtfully-tithed produce, he gives him one Selar from those monies and transfers the monies of the doubtfully-tithed produce to the ignoramus."
+            ],
+            [
+                "ולא קרא שם – he did not say: “this is [the] redemption-money for the Second Tithe.”",
+                "צריך לפרש – this is its redemption-monies, and the Halakha is according to Rabbi Yossi.",
+                "ולא פירש – he did not say, “This is your Jewish bill of divorce,” or “Behold you are betrothed to me.”",
+                "ר' יוסי אומר: דיו – since they were dealing with the same matter and amidst those things , he stood and divorced [her] or betrothed [her], there is no need to explain, and the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "המניח איסר – to be redeemed upon the produce of Second Tithe, and it was already redeemed.",
+                "ואכל עליו חציו והלך למקום אחר – and he carried the Issar with him, and there it is worth a Pundiyon, and at first, he would not leave other than with one-half a Pundiyon, for the Pundiyon is equivalent to two Isaarim. It would be found that according to what he currently goes out with what remains is an Issar of non-sacred produce and therefore he consumes from it another Issar.",
+                "אוכל עליו עוד פלג – one-half Issar, and we don’t say that since it is not worth other than an Issar, that he actually ate all of it.",
+                "המניח איסר של מעשר שני – in order to eat of it as his non-sacred produce in the sanctity of [Second] Tithe. And he consumes from it until eleven per Issar, and one one-hundredth of an Issar, all of his Issar became non-sacred. But if the Issar was from the Second Tithe monies of that were certainly tithed, and he consumed from that total until there remained in it one out of one-hundred, such as one hundred figs are sold for an Issar, and he consumed ninety-nine of them, all of them became non-sacred produce.",
+                "וב\"ש אומרים הכל עשרה – One of them was most certainly tithed and another was doubtfully tithed, if there did not remain from that Issar other than one-tenth, it became non-sacred produce., such as the case where there were ten pomegranates that were sold for an Issar, and he consumed nine of them that became non-sacred produce, if there remained additional produce, such as if he had only consumed eight [out of ten], he must consume the corresponding amount.",
+                "וב\"ה אומרים: - בודאי אחד עשר ובדמאי עשרה – if there remained of the Issar of definitely tithed produce an Issar’s worth eleven, he is obligated to consume another [one part], since all whaich is less than the equivalent of a penny, we are not concerned for him, not for the matter of theft, nor the matter of benefiting from that which is dedicated to the Temple. A Perutah/penny is one-eighth of Italian Issar – hence, one tenth of an Issar is eight tenths of a Perutah which is equal to a Perutah less twenty percent. It turns out that when one adds twenty-percent which is one-quarter from the inside which is equal to one-fifth on he outside, there will be [amongst] everything a penny/Perutah. And therefore, we are concerned for this, for if there will be less than one-tenth, we don’t worry, for even with the addition of an additional fifth there will be in it less than the equivalent value of a Perutah. And therefore, they said, that with a definitively-tithed produce, eleven, and with doubtfully-tithed produce ten, since we are not obligated [an additional] one-fifth on that which is doubtfully-tithed, and the one-tenth is less than the equivalent of a Perutah. And the Halakha is according to the School of Hillel."
+            ],
+            [
+                "כל המעות הנמצאים – in every place whether during the Festival/Sukkot, whether during the rest of the days of the year. And in Jerusalem, on the rest of the days of the years, except for the days of the Festival/Sukkot.",
+                "הרי אלו חולין – and we don’t suspect them lest they were monies of the Second Tithe.",
+                "אפילו דינר זהב עם הכסף ועם המעות – for there is no way to combine them together. And one can say that these monies of Second Tithe which are accustomed to be redeemed to become secular again with golden dinars and that which remains does not become golden dinars, is redeemed on the silver and that which is left over on copper coins and we combine them together; even so, we don’t suspect.",
+                "מצא בתוכן – in the purse or bag in which the money is placed into."
+            ],
+            [
+                "הוא חולין – for it is not the manner of human beings to sanctify earthenware for keeping the Temple in repair. And for the sake of what is in it, it was written.",
+                "הוא קרבן – that is to say, that which is dedicated for a sacred purpose, the Temple.",
+                "הוליך לתוך קרבן – and it is all a sacrifice, and the Rabbis did not dispute on [the opinion of] Rabbi Yehuda but only about metal alone. But that which is earthenware, they admit that is non-holy/profane and what is inside is a sacrifice. And the Halakha is according to the Sages."
+            ],
+            [
+                "קוף קרבן – it is sacred/Temple property",
+                "ד' דמאי – it was taken from an ignoramus [who is not careful with tithing, especially Second Tithe].",
+                "בשעת הסכנה – that they decreed to not fulfill the commandments.",
+                "שמות בני אדם הן – letters of the beginnings of names; קוף/Kehat; ד'/Daniel; ט'/Tuvia – and all of it is profane.",
+                "אשתקד היתה מלאה פירות תרומה ופינה – And the Rabbis hold that if there was emptying of the heave-offering, he would scrape it off and would not leave any heave-offering in it, that is written there. But the Halakha does not follow Rabbi Yosi."
+            ],
+            [
+                "הרי אלו חולין – what he found is non-sacred, for I say that he took Second Tithe.",
+                "הרי שם מנה – His father said to him: “Behold there is a Maneh (i.e., one-hundred) of Second Tithe” and he found two hundred – one hundred [Second] Tithe and one hundred non-sacred. And we don’t say that the Maneh of [Second] Tithe is taken and these are other.",
+                "מאתים ומצא מנה – His father said to him: Behold there are two hundred there, but he found [only] one Maneh (i.e., one hundred), the Maneh that he found was [Second] Tithe."
+            ]
+        ],
+        [
+            [
+                "כרם רבעי מציינין אותו – they build near it a heap of stones and a sign so that they will recognize that it is fourth-year grapes.",
+                "בקוזזות – a heap of stones and/or clods of earth; a sign like the ground. Just as the ground which one derives benefit from and makes produce, even this also, when it is redeemed, it is permitted to derive benefit from it.",
+                "ושל ערלה בחרסית – in the ground when one makes from it an earthenware utensil. Its sign is like this burned-clay that one does not derive any benefit from it when one seeds it, one does not remove it in order to have a quantity of seed required for a field (see Mishnah Peah, Chapter 5, Mishnah 1), even this, there is no benefit from it.",
+                "ושל קברות – so that a Kohen nor a Nazirite will not enter into there.",
+                "בסיד – A sign that the white plaster is like bones.",
+                "וממחה ושופך – dilute the plaster/lime in water so that it will become more glossy white and then it is poured upon the grave.",
+                "במה דברים אמורים – that they make a sign for fourth-year grapes and fruits of a tree during its first three years.",
+                "בשביעית – where everything is ownerless and people can take with permissions. But in the rest of the years of seven-year cycle, when they come to steal, they stuff the produce into the mouth of the wicked person so that he will glut it and die (See Talmud Bava Kamma 69a) and they will take it to eat while it is forbidden.",
+                "והצנועים – those who are exacting upon themselves, when they had fourth-year grapes during the seventh year, they would set aside the monies prior to harvesting and say: All that is harvested, when it will be harvest, will be redeemed on this."
+            ],
+            [
+                "כרם רבעי – it has the same law as that of Second Tithe, and one must bring the fruits up to Jerusalem and consume them there, either them or their redeemed monetary value, and the Sages ordained that a walk of [one] day all around Jerusalem they would bring up their fruits [themselves] in order to adorn the markets of Jerusalem with fruit, and since every person would consume the fourth year’s fruits of a young tree, the mark would become full of the rest of the fruits.",
+                "שיהא נפדה סמוך לחומה – even the vineyard that is near the wall.",
+                "שאימתי שירצו – if the fruit would be diminished",
+                "משחרב בית המקדש היה התנאי – not because the fruits increased, as has been said, but rather since the Temple was destroyed and Jerusalem came into the hands of the enemies, and they would not suspect to adorn the markets of Jerusalem with fruits."
+            ],
+            [
+                "אין לו חומש – the owners do not have to add one-fifth [its value] when they redeem it.",
+                "ואי לו ביעור – in the fourth year and in the seventh year when the tithes are removed (see Deuteronomy 26:13), for the [added] fifth and removal are not mentioned with regard to the fourth-year grapes and removal [of the fruits] but with regard to tithes. And however, the School of Shammai admits that it has redemption, and even though redemption is not stated in the Biblical verses related to fourth-year grapes, that we derive it from what is written (Leviticus 19:24): “[In the fourth year all its fruit] shall be set aside for jubilation before the LORD.” We call it ceased to be sacred (i.e., by being redeemed) and thereafter it may be eaten.",
+                "וב\"ה אומרים יש לו – that is derived [by analogy] from [the doubling of the word] \"קדש\" \"קדש\"/”sanctified,” “sanctified (see Leviticus 19:24 “[In the fourth year all its fruit] shall be set aside [[קדש for jubilation before the LORD – with regard to fourth-year grapes and Leviticus 27:30: “All tithes from the land, whether seed from the ground or fruit the tree, are the LORD’s; they are holy [קדש] to the LORD” concerning Second-Tithe), to give it (i.e., fourth-year grapes) the law of [Second] Tithe (see Talmud Kiddushin 54b).",
+                "יש לו פרט ויש לו עוללות – (For a definition of these terms, see Mishnah Peah, Chapter 7, Mishnayot 3-4.) That they (i.e., The School of Shammai) hold that the money belongs to the owner and that the money is not for “on high” (i.e., God’s), therefore, he is obligated for grapes fallen off during cutting and the gleanings reserved for the poor in every vineyard of the world. And the por who glean the grapes that had fallen off during cutting and gleanings reserved for the poor sell those that in their fourth year and redeem them for themselves and eat the redemption in Jerusalem. [Note that an עוללת can also be referring to a small single bunch (on a single branch, or handing down directly from the trunk – as opposed to אשכול/a cluster of grapes)].",
+                "וב\"ה אומרים כולו לגת – for they (i.e., the School of Hillel) hold that it is money of “on-high” (i.e., God’s) like [Second] Tithe. Therefore, there are no [obligation for] grapes fallen off during cutting and the gleanings reserved for the poor, but one stamps on them all together as one and brings them up and eats them in Jerusalem, or he redeems it and brings up the monies [to purchase food] in Jerusalem."
+            ],
+            [
+                "מניח את הסך על פי שלשה – [three] specialists in estimation, for ordinary fourth-year’s fruits from a young tree’s monetary value is not known since you have to calculate the expenditures as the Mishnah teaches here.",
+                "לפדות בסלע – that is to purchase with a Selah while it is attached to the ground.",
+                "על מנת להוציא יציאות מביתו – the salary of working the vineyard from the time that it is called a fruit, such as the salary for guarding and hoeing.",
+                "ומניח את המעות – according to the estimation, after they estimated so-and-so many baskets per Selah."
+            ],
+            [
+                "ובשביעית – for there is no salary for guarding or for working the ground, he redeems it according to its value.",
+                "אם היה הכל מופקר – if the owners made their fourth-year fruits from a young tree ownerless, the person who takes possession of them does not deduct anything other than the salary of harvesting, and he brings the fruits up to Jerusalem or redeems them and brings up their monetary equivalent [in cash]. But we don’t say that from when it became ownerless, he took possession and the law of the fourth year doesn’t apply with it. And on the seventh year, he does not deduct the salary of harvesting, for each person harvests for himself.",
+                "מוסיף עליו חומש – The anonymous Mishnah is according to the School of Hillel, which derives [through an analogy of] \"קדש\" \"קדש\" (as seen in Mishnah 3 of this chapter) from [Second] Tithe.",
+                "בין שניתן לו במתנה – while it is in the budding stage, for if it were after its ripening, the School of Hillel would hold that it is the money of “on-high” (i.e., God’s) like [Second] Tithe and you are not able to give it as a gift."
+            ],
+            [
+                "ערב יום טוב הראשון של פסח וכו' – As it is written (Deuteronomy 14:28): “Every third year you shall bring out the full tithe of the yield of that year, [but leave it in your settlements],” and it states further on (Deuteronomy 31:10): “ Every seventh year, the year set for remission, at the Feast of Booths.” Just as there (Deuteronomy 31:10), it is speaking of a Festival, so here (Deuteronomy 14:28) too, it speaks of a Festival. If just as there (Deuteronomy 31:10), the Festival of Booths, so here (Deuteronomy 14:28) too, the Festival of Booths, as the inference teaches us, (Deuteronomy 26:12): “When you have set aside in full the tenth part of your yield…,” the Festival in which all the Tithes are completed. One can say that this is Passover, where the produce of the third year is not completed to be harvested completely until the Passover of the fourth year comes, and similarly, from the sixth year, until the Passover of the seventh year comes.",
+                "תרומה ותרומת מעשר לבעלים – to the Kohanim, for the heave-offerings/sacred gifts are theirs.",
+                "ומעשר ראשון לבעליו – to the Levites.",
+                "ומעשר עמי לבעליו – to the poor.",
+                "מתבערים בכל מקום – one must remove them and destroy them from the world.",
+                "הבכורים נתנים להכהנים כתרומה – and there is no need to destroy them from the world because the All-Merciful One [calls them] (i.e., First-Fruits) Terumah/heave-offerings, and the Master stated (Deuteronomy 12:17): “[You may not partake in your settlements of the tithes of your new grain or wine, or oil, or of the firstlings of your herds and flocks]… “\"ותרומת ידך/or of your contributions,” as it is written concerning them (Deuteronomy 26:4): “The priest shall take the basket from your hand…” But the Halakha is not according to the School of Shammai."
+            ],
+            [
+                "בזמן הזה – when the Temple does not exist",
+                "צריך לחללן על הכסף – As it is written (Deuteronomy 14:25): “[You may convert them into money.] Wrap up the money in your hand [and take it with you to the place that the LORD your God has blessed you.]” The money alone you take up [to Jerusalem].",
+                "אחד שהן כסף ואחד שהן פירות – which require hiding away, for what value is redemption? (see Ma’aser Sheni, Chapter 1, Mishnah 5 at the end)."
+            ],
+            [
+                "מהרו ותקנו אעת פירותיכם – heave-offerings [for the Kohen] and [First] tithes [for the Levite] to give them to those whom are appropriate, and Second Tithe – to bring it up and to consume it in Jerusalem.",
+                "שלא הגיעו לעומת המעשרות – Each and every fruit as its due season (i.e., harvested products when they have arrived at the stage when they are subject to tithes – see Mishnah Peah, Chapter 8, Mishnah 8 and Mishnah Ma’aserot, Chapter 5, Mishnah 5) is explained in the first chapter of Tractate Ma’aserot.",
+                "פטורים מן הביעור – For at first, they would say that prior to the stage when they are subject to tithes, they also require removal [from the house] (see Deuteronomy 26:14)."
+            ],
+            [
+                "מי שהיו פירותיו רחוקים ממנו – they were already ritually prepared (i.e., tithed), and the time had arrived for removal.",
+                "צריך לקרות להם שם – (see also, Mishnah Ma’aser Sheni, Chapter 4, Mishnah 7) to make assignment of them to their owners, according to the precedent of Rabban Gamaliel and the Elders.",
+                "עשור שאני עתיד למוד – First Tithe that I will, in the future, give from the produce that I have in my house.",
+                "נתון ליהושע – He was a Levite. But he did not give the “Great Tithe” now (i.e., the two-percent portion that was to given at the outset to a Kohen), because the Terumah/heave-offering is separated at the granary, [as is taught in a Baraitha], for it is impossible for the granary to be uprooted other than if the “Great Tithe” was already given, and it had already been separated in the granary.",
+                "ומקומו מושכר לו – and the place of the [First] Tithe was already leased to him, and he will purchase the Tithe on account of the land.",
+                "עשור אחר – the Poor Tithe (which is separated in the third and sixth years of the seven-year agricultural cycle).",
+                "נתון לעקיבא בן יוסף – He was the treasurer/manager of the Poor.",
+                "עשור שאני עתיד למוד – the tithe of a tithe – which I have to give to a Kohen from the [First] Tithe that Rabban Gamaliel gave me.",
+                "נתון לאלעזר בן עזריה – He was a Kohen and tenth [generation] to Ezra [the Scribe].",
+                "ונתקבלו שכר זה מזה – Rabban Gamaliel received from Rabbi Yehoshua the payment of his place (i.e., rental) of the First Tithe and the payment of his place (i.e., rental) of the Poor Tithe from Rabbi Akiba and Rabbi Yehoshua received the payment of his place (i.e., rental) – “the tithe of the tithe” from Rabbi Eleazar ben Azariah, and each one acquired a place of the Tithe that was appropriate for him with the money that he gave to the renter, for the renting of land is acquired through money."
+            ],
+            [
+                "ביום טוב אחרון היו מתודין – and they would not confess on the first day of the Festival immediately after the removal [of the fruits of the third and sixth years of the seven-year cycle], in order that he would have something to eat during the Festival. Therefore, on the eve of the first day of the Festival, he would remove [fruits] and leave them over until the last day.",
+                "זה מעשר שני ונטע רבעי – which are called holy/sacred.",
+                "זה מעשר לוי – that is, the First Tithe",
+                "וגם נתתיו זה תרומה גדולה – and also, it is a supplement, implying that “I have given it to the Levite” (as per Deuteronomy 26:13) beyond what I gave to the Kohen.",
+                "מן הבית זו חלה – which was thrown from the dough in the house."
+            ],
+            [
+                "ולא מן התלוש על המחובר וכו' – that is from that which is obligatory for that which is exempt, and from that which is exempt for that which is obligatory.",
+                "ולא מן החדש על הישן – as it is written (Deuteronomy 14:22): “[You shall set aside] every year [a tenth part of all the yield of your sowing] that is brought from the field,” and not from this year for its neighboring year.",
+                "ולא שכחתי מלברכך ומלהזכיר שמך עליו – since we recite a blessing to separate the heave-offering/sacred donation [to the Kohen], and similarly on the First and Second Tithes and the Poor Tithe, and for the redemption of the Second Tithe, and for Hallah, on all of them we recite a blessing."
+            ],
+            [
+                "לא אכלתי באוני – the entire day of death is [a period of] grief according to the Torah, and even after the burial, and the night that is after the day of the death is [a period of] grief according to the Rabbis. And similarly, the day of burial which is not the day of death is [part of the period of] grief according to the Rabbis.",
+                "לא לקחתי ממנו ארון ותכריכין למת – and in a similar manner, for the [still] living, it is forbidden, for it is prohibited to purchase clothing and things like it from the Second Tithe [monies] as it is taught at the conclusion of the first chapter (Mishnah 7):” [this is the general principle:] if one purchased anything other than food, drink or anointment [with money from Second Tithe], if he purchased, he must consume of an equal value.” And [the Mishnah] did not make mention here the bier and the burial shrouds other to inform us that it not matter if he anointed from it [that was to be used] for the dead person, for he cannot make confession, as it says (Deuteronomy 26:14): “[I have not eaten] of it [while in mourning],” from the body of the [Second] Tithe, but even if he purchased a bier and burial shrouds [from it] and did not give from the substance of the Tithe for the dead, he is not able to recite the confession."
+            ],
+            [],
+            [
+                "מכאן אמרו – since it is written (Deuteronomy 26:15): “[and bless Your people Israel] and the soil You have given us.”",
+                "ויש להם ערי מגרש – and they [i.e., Kohanim and Levites} are able to confess on the tithes that they bring from the fields of their cities. And the Halakha follows the opinion of Rabbi Yosi."
+            ],
+            [
+                "יוחנן כ\"ג – who served in the High Priesthood after Shimon HaTzaddik/the Righteous ( see Mishnah Avot, Chapter 1, Mishnah 2 – who was one of the last of the Men of the Great Assembly).",
+                "העביר הודיות המעשר – Since Ezra fined the Levites in that he would not give to them the [First] Tithe, for when he went up [to the Land of Israel] from the Diaspora and the sons of Levi did not go up with him, he commanded that they should give the [First] Tithe to the Kohanim, but Yohanan the Kohen Gadol/High Priest abolished the Confession (see Deuteronomy 26:13-15), since he was unable to say [the words] (Deuteronomy 26:13): “[I have cleared out the consecrated portion from the house;] and I have given it to the Levite, [the stranger, the father, and the widow, just as You commanded me...].",
+                "בטל את המעוררים – for the Levites would recite on each day on the platform/Dukhan (Psalms 44:24): “Rouse Yourself; why do You sleep, O LORD? [Awaken, do not reject us forever!].” He said (to them): Is there sleep before God? Therefore, he stood and abolished them.",
+                "את הנוקפים – for they would wound the sacrificial calf between its horns in order that blood would fall into its eyes in order that he would not see and it would be easy to invert it and slaughter it. He stood and abolished it (i.e., this practice), for it appeared as a like having a blemish (making it unfit for the altar, for priestly service, etc.) and they established for them rings in the ground to draw the neck of the animal into it (by the use of a rope passing through it, drawing the animal’s head down- See Mishnah Middot, Chapter 3, Mishnah 5). [The word] \"נוקפים\" – striking – and an example of this: A person does not strike his finger from below (Talmud Hullin 7b).",
+                "היה פטיש מכה בירושלים – those who engrave copper and iron would strike it with a hammer to do work that cannot be postponed without irretrievable loss which is permissible during the [Intermediate Days] of the Festival [of Passover and Sukkot]. And he stood and abolished them because the thing grows too loud and there is a despising of the Festival.",
+                "ובימיו אין אדם צריך לשאול על הדמאי – for he said to the people of his generation: just as the Great Priest’s Due (2% that went to a Kohen) has the punishment of the death penalty [for non-compliance with this regulation], so too the Terumat Ma’aser/the ten percent that the Levite gave to the Kohen and eatables forbidden pending the separation of sacred gifts carry the death penalty [for non-compliance]. And he ordained that they should take out from that which was doubtfully-tithed only the tithe of the tithe that the Levite owes to the Kohen and Second Tithe, and they should not remove from it First Tithe or the Poor Tithe (in years three and six), for they can say to the Levite or to the poor that he brought proof that it is eatables forbidden pending the separation of sacred gifts and they should take [them]. And from this ordinance onward, he whomever purchases produce from the market would not ask if they were properly prepared or not, but he can immediate separate from them the Priest’s Due, the tithe of the tithe that the Levite gives to the Kohen and Second Tithe and eat the remainder. For all who purchase produce from an ignoramus are considered doubtfully tithed."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מעשר שני",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/Hebrew/On Your Way.json

@@ -0,0 +1,425 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Maaser Sheni",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה מעשר שני",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "<b>מעשר שני אין מוכרין אותו.</b> אפילו להוליכו לירושלים לפי שהוא קדש. וסתם מתניתין כר״מ דאמר מעשר [שני] ממון גבוה הוא:",
+                "<b>ואין מחליפין אותו.</b> לא יאמר לו הילך יין ותן לי שמן, שמן ותן לי יין:",
+                "<b>ואין שוקלין כנגדו.</b> סלע של חולין כנגד סלע של מעשר שני, משום בזוי מצוה:",
+                "<b>ולא יאמר אדם לחבירו בירושלים.</b> לעיל איירי חוץ לירושלים, והכא קמשמע לן דאפילו בירושלים שקונין בדמיו מאכל ומשתה אינו רשאי להחליף:",
+                "<b>וכן שאר כל הפירות.</b> אפילו אותן פירות דמעשר דידהו לא הוי אלא מדרבנן:",
+                "<b>אבל נותנים זה לזה מתנת חנם.</b> כגון שמזמינו לאכול עמו על שולחנו. ודברי הכל היא, אבל לתת לו במתנה ממש לדברי האומר מתנה כמכר אסור:"
+            ],
+            [
+                "<b>אין מוכרין אותו.</b> דגמרינן גאולה גאולה מחרמים, נאמר במעשר (ויקרא כ״ז:כ״ח) לא יגאל, ונאמר בחרמים (שם) לא ימכר ולא יגאל, מה להלן מכירה עמו אף כאן מכירה עמו:",
+                "<b>תמים חי.</b> והוא הדין נמי שחוט, שנאמר לא יגאל אינו נמכר לא חי ולא שחוט לא תמים ולא בעל מום. אלא תמים, חלבו ודמו קרבין על גבי המזבח והבשר אוכלין אותו הבעלים בירושלים. ובעל מום אוכלים אותו הבעלים בכל מקום. ואיידי דבעי למתני סיפא גבי בכור מוכרים אותו תמים חי, תני נמי רישא תמים חי:",
+                "<b>ואין מקדשין בו את האשה.</b> דהוי כמכר:",
+                "<b>הבכור מוכרין אותו תמים חי.</b> משום דבבכור כתיב (במדבר יח) לא תפדה אבל נמכר הוא:",
+                "<b>ומקדשין בו את האשה.</b> דממונו של כהן הוא ומותר למוכרו:",
+                "<b>אסימון.</b> מטבע שאין עליו צורה, ואין מחללין עליו מעשר שני דכתיב (דברים י״ד:כ״ה) וצרת הכסף בידך, כסף שיש עליו צורה:",
+                "<b>ולא על המטבע שאינו יוצא.</b> דכתיב (שם) ונתת הכסף בכל אשר תאוה נפשך, פרט לכסף שאינו יוצא, שאינו יכול לקנות ממנו מה שהוא רוצה:",
+                "<b>ולא על המעות שאינן ברשותו.</b> כגון שנפל כיסו לים הגדול אינו יכול לפדות מעשר שני על מעות שבתוכו, שהוא צריך לשכור מי ששט על פני המים להוציאו:"
+            ],
+            [
+                "<b>הלוקח בהמה לזבחי שלמים.</b> ממעות מעשר שני, שכך הוא עיקר מצות מעות מעשר שני לקנות מהם שלמים, דילפינן שם שם לגזרה שוה מהר עיבל:",
+                "<b>וחיה.</b> שאינה ראויה להקרבה, וקנאה ממעות מעשר שני לאכול אותה בשר תאוה, כלומר חולין:",
+                "<b>יצא העור לחולין.</b> וא״צ לאכול דמיו בירושלים:",
+                "<b>יצא הקנקן לחולין.</b> ואין צריך למכרו ולאכול דמיו בקדושת מעשר בירושלים. והני מילי כשהמוכר והקונה הדיוטים ואין נותנים עיניהם אלא בבשר לאכול וביין לשתות אבל אם אחד מהם אומן לעבד עורות, או יוצר חרס דעכשיו ודאי נותן עיניו בעורות או בקנקנין, נעשה כקונה זה בפני עצמו וזה בפני עצמו, ולא יצאו לחולין:",
+                "<b>התמד.</b> פסולת של ענבים שנתן עליהם מים:",
+                "<b>אינו נלקח בכסף מעשר.</b> דחשיב כמו מים, ואנן בעינן פרי מפרי וגדולי קרקע:",
+                "<b>נלקח בכסף מעשר.</b> דכיון שהחמיץ חשיב אוכל, והוא דרמא תלתא ואשכח ארבעה:  "
+            ],
+            [
+                "<b>הלוקח חיה לזבחי שלמים.</b> ואין קרבן בא מן החיה, דכתיב (ויקרא א׳:ב׳) מן הבקר ומן הצאן:",
+                "<b>ובהמה לבשר תאוה.</b> חכמים גזרו שלא יקנו בהמה ממעות מעשר שני אלא שלמים, לפי שבראשונה היה מותר ליקח בהמה לבשר תאוה, כיון שראו שהיו הכל לוקחים בהמה לבשר תאוה ומבריחים אותה מעל גבי המזבח חזרו ואמרו לא יקחו:",
+                "<b>אין העור יוצא לחולין.</b> כלומר אינו בתורת זו שיצא העור לחולין, אלא לא קנה מעשר לא החיה ולא הבהמה, דנעשה כקונה שור לחרישה בדמי מעשר, דלא קנה מעשר:",
+                "<b>לא יצא הקנקן לחולין.</b> כיון שנהגו למכור היין בלא הקנקן:",
+                "<b>לא יצאו דמי הכלי לחולין.</b> לפי שדרך למכרן בלא הכלי:"
+            ],
+            [
+                "<b>הלוקח מים ומלח וכו׳</b> מים ומלח אין נקנים בכסף מעשר שני, דכתיב (דברים י״ד:כ״ו) ונתת הכסף בכל אשר תאוה נפשך, כלל, בבקר ובצאן וביין ובשכר, פרט, ובכל אשר תשאלך נפשך, חזר וכלל, כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר שהוא אוכל וגדולי קרקע, דבקר וצאן גדלים מן הצמחים שהם גדולי קרקע, ותלוש, ודבר המתקיים עד שמוליכן לירושלים, אף כל דבר שהוא אוכל וגדולי קרקע ותלוש, ודבר המתקיים, יצאו מים ומלח שאע״פ שהן אוכל אינן גדולי קרקע, יצאו פירות המחוברים לקרקע, שאינן תלושים, יצאו פירות הנרקבים קודם שיגיעו לירושלים שאינן דבר המתקיים, שכל אלו אין נקחים בכסף מעשר:",
+                "<b>לא קנה מעשר.</b> ולא חלה קדושת מעשר על הדבר הקנוי ולא יצאו המעות לחולין:",
+                "<b>הלוקח פירות שוגג.</b> שלא היה יודע שמכסף מעשר הוא קונה:",
+                "<b>יחזרו דמים למקומן.</b> המוכר לוקח פירותיו ומחזיר הדמים, משום דהוי כמקח טעות, שאם היה יודע הלוקח שהם דמי מעשר לא היה לוקח בהם פירות הללו, משום טורח הדרך, וכיון דשוגג הוא בטל מקח:",
+                "<b>מזיד.</b> שידע שכסף מעשר הוא:",
+                "<b>יעלו ויאכלו במקום.</b> אשר יבחר ה׳, כלומר בירושלים:",
+                "<b>ואם אין מקדש ירקבו.</b> שהדבר הקנוי בכסף מעשר אינו נפדה טהור בריחוק מקום, כדתנן לקמן בפרק ג׳:"
+            ],
+            [
+                "<b>תקבר ע״י עורה.</b> עם עורה, לפי שגם עורה אסור:"
+            ],
+            [
+                "<b>אין לוקחין עבדים וקרקעות.</b> לפי שאינן אוכל, ורחמנא אמר (דברים י״ד:כ״ו) בבקר ובצאן ואכלת שם:",
+                "<b>יאכל כנגדן.</b> כנגד מעות מעשר שני שהוציא בדברים הללו, יוציא משלו ויקנה דבר שהוא אוכל ויאכל בקדושת מעשר בירושלים. והכא מיירי כשברח המוכר ומשום הכי לא תנא יחזרו דמים למקומן. אי נמי מתניתין איירי במזיד, אבל שוגג יחזרו דמים למקומן:",
+                "<b>קיני זבים וקיני זבות.</b> שתי תורים או שני בני יונה שחייבין הזבים והזבות להביא. וקיימא לן דכל דבר שהוא חובה אינו בא אלא מן החולין, שאין אדם פורע חובו במעות מעשר שני:"
+            ]
+        ],
+        [
+            [
+                "<b>מעשר שני נתן לאכילה ולשתיה.</b> דכתיב (דברים י״ד:כ״ו) בבקר ובצאן וביין ובשכר ואכלת שם, ושתיה בכלל אכילה. וסיכה כשתיה דכתיב (תהילים ק״ט:י״ח) ותבא כמים בקרבו וכשמן בעצמותיו:",
+                "<b>לאכול דבר שדרכו לאכול.</b> שאם קנה בכסף מעשר פת ונתעפשה, יין והקרים, תבשיל ונבאש, אין מחייבין אותו לאכול דבר שאין דרכו לאכול כדי שלא יפסדו מעות של מעשר שני. אי נמי בקש לאכול תרדין לחין חיין או לכוס חטין חיות, אין שומעין לו, כיון שאין דרכן לאכלן כך:",
+                "<b>אין מפטמין את השמן.</b> לשים בתוכו עקרין וראשי בשמים, משום דבלעי השמן ואזיל לאבוד, שהשרשים אינן נאכלין:",
+                "<b>ואין לוקחין בדמי מעשר שני שמן מפוטם.</b> משום דבעינן דבר השוה לכל אדם, וזה אינו אלא למפונקים ולמעונגים:",
+                "<b>אבל מפטם הוא את היין.</b> לעשותו ינומולין וכיוצא בהן:",
+                "<b>נפל.</b> לתוך יין של מע״ש כשהוא חוץ לירושלים דבש ותבלין והשביח, חולקין את השבח לפי חשבון, כגון אם היין שוה ב׳ סלעים ודבש ותבלין שוין סלע והשביחו ועמדו על ד׳ סלעים, פודה את היין בב׳ סלעים ושני שליש. סלע:",
+                "<b>קפלוטות.</b> כרתי פורו״ש בלע״ז:",
+                "<b>השבח לשני.</b> ופודה את הפת בשויו, ואין חולקין השבח לעצים של חולין, אלא כל השבח למעשר שני, לפי שאין שבח עצים ניכר בפת:",
+                "<b>כל ששבחו ניכר.</b> ששבח החולין ניכר במעשר שני, שהוסיפו החולין על המעשר במדה ובמשקל, אבל אם לא הוסיפו אלא בטעם אע״פ שנתעלה בדמים מחמת הטעם, אין זה שבחו ניכר:"
+            ],
+            [
+                "<b>רבי שמעון אומר אין סכין.</b> קסבר לא ניתן שמן של מעשר שני לסיכה אלא לאכילה בלבד:",
+                "<b>אם הקל בתרומה.</b> שאתה מודה דמותרת בסיכה, כדתנן בפרק שמיני דשביעית וכן בתרומה וכן במעשר שני, ולא קא מפלגת בתרומה:",
+                "<b>שהקל בכרשינין ובתלתן.</b> של תרומה יותר מבמעשר שני, כדבעינן למימר לקמן, הלכך דין הוא נמי שנקל בסיכה גבי תרומה. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>תאכל צמחונים.</b> כשהן ירקות לחין, ולא יניחם עד שיגדלו ולא יהיו ראויות לאכילה. אבל בתרומה תאכל בין צמחונין בין יבישים:",
+                "<b>בית שמאי אומרים כל מעשיה בטהרה.</b> אע״ג דתלתן לאו אוכל גמור הוא, ואין תרומה נוהגת בו אלא לפי שנאכל לקצת בני אדם, הילכך נאכל בטומאה, מכל מקום לבית שמאי צריך שיהיו כל מעשיה בטהרה ובנטילת ידים, כדין כל שאר אוכלים של תרומה שהנוגע בהם צריך נטילת ידים תחלה, וטעמא כדי שידעו שהם תרומה ולא יאכלו לזרים:",
+                "<b>חוץ מחפיפתה.</b> שבלא נטילת ידים יכולים לחוף בהן ראשן. וכך היה דרכן לחוף ראשן בתלתן:",
+                "<b>כל מעשיה בטומאה חוץ משרייתה.</b> במים, שצריך לשרותן בטהרה. שאם שורה אותן בלא נטילת ידים שרייתן מכשירתן לקבל טומאה, והוא מטמאן מיד בידיו. ואסרו זה בלבד משום היכר כדי שידעו שהיא תרומה:"
+            ],
+            [
+                "<b>כרשיני.</b> בלשון ערבי כרסנ״א, ואינם מאכל אדם אלא מדוחק בשנות רעבון:",
+                "<b>ונכנסים לירושלים ויוצאים.</b> אע״ג דבשאר פירות קיימא לן דמעשר שני הנכנס לירושלים אין יכולין להוציאו משם, בכרשינין הקילו:",
+                "<b>יתחלקו לעיסות.</b> ואינו כשאר מעשר שנטמא שפודין אותו ואפילו בירושלים, אבל כרשינים לפי שאינן מאכל אדם אין פודין אותן, דסבר רבי טרפון אין פודין את הקדשים להאכילן לכלבים, הלכך יתחלקו לעיסות טהורות של מעשר שני וישימו בכל עיסה ועיסה מן הכרשינים הללו שנטמאו פחות פחות מכביצה, דאוכל פחות מכביצה אינו לא מיטמא מאחרים, ולא מטמא אחרים, וככה יאכלו אותן:",
+                "<b>וחכמים אומרים יפדו.</b> כשאר מעשר שני. והלכה כחכמים:",
+                "<b>שורין.</b> במים ושפין על הבשר, בטהרה, בנטילת ידים, שסתם ידים שניות ופוסלות את התרומה:",
+                "<b>ומאכילין.</b> לבהמה:",
+                "<b>יאכלו צריד.</b> לשון יובש, כמו צריד של מנחות [פסחים כ] שהוא מקום של המנחה שלא הגיע שם שמן. כלומר יאכלו יבשים שלא יהא עליהם משקה בשעת אכילה, כדי שלא יהיה ניכר שהוכשרו לקבל טומאה:",
+                "<b>כל מעשיהם בטומאה.</b> ואפילו השרייה. ואין הלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>מה שליקט ליקט למעשר.</b> כל מה שמלקט הכל למעשר עד שישלים דמי מעשר. ויתנה ויאמר, אם כל מה שלקטתי הם מעות מעשר מוטב, ואם לאו אותם של מעשר שנשארו יהיו מחוללין על אלו:",
+                "<b>ואם בלל וחפן.</b> ואם לא ליקט אותן אחד אחד מכאן ומכאן, אלא שהיו בלולין ומעורבים ולקח אותם מלא חפניו:",
+                "<b>לפי חשבון.</b> שאם לזה מנה ולזה מאתים, נותן לזה של מנה שליש ולזה של מאתים שני שלישים:"
+            ],
+            [
+                "<b>שנתערבו.</b> ורוצה להוציא של חולין חוץ לירושלים:",
+                "<b>מביא בסלע מעות.</b> של נחשת שיש עליהם צורה, ששוין סלע של כסף:",
+                "<b>ובורר את היפה שבהן.</b> שבשני הסלעים, ומחלל אלו המעות עליה, והסלע השני והמעות נשארים חולין:",
+                "<b>מדוחק.</b> כשהוא דחוק ואינו יכול לעשות בדרך אחרת:",
+                "<b>ולא שיתקיים כן.</b> שישאר המעות של נחושת מעשר, אלא חוזר ומחללם על הכסף. ואי קשיא ולמה מביא בסלע מעות, יקח אחד משני סלעים שנתערבו ויאמר אם זו היא של מעשר מוטב ואם לאו הרי השני שהיא של מעשר מחוללת עליה. אי שריית ליה ליקח אחת מהן ולהתנות, חיישינן דלמא אתי למשקל חד מינייהו בלא תנאי:  "
+            ],
+            [
+                "<b>לא יעשה אדם סלעיו דינרי זהב.</b> סלעים של כסף שיש לו ממעשר שני לא יעשה אותם דינרי זהב, שמא ישהה עליותיו עד שיחליף סלעיו ויתבטל מלעלות לרגל. וב״ה סברי לא גזרינן:"
+            ],
+            [
+                "<b>הפורט סלע ממעות מעשר שני.</b> מי שיש לו מעות נחשת של מעשר שני, ובא לפורטן בסלע כסף להעלות לירושלים מפני משאוי הדרך:",
+                "<b>ב״ש אומרים בכל הסלע מעות.</b> אם בא לפורטן יכול לפרוט כולן ולתת בשביל כל הסלע:",
+                "<b>וב״ה אומרים.</b> לא יפרוט אלא חציין, שהפרוטות יוצאות בירושלים וכשיבא שם יהיה צריך לפרוטות מיד לקנות צרכי סעודה, ואם ירוצו הכל אצל שולחני לפרוט יוקירו הפרוטות ונמצא מעשר שני נפסד. לפיכך ישאו פרוטות עמהן להוציא במקצת, ולכשיכלו יפרוט בכסף שבידו מעט מעט:",
+                "<b>שקל.</b> הוא חצי סלע:",
+                "<b>אין מחללין כסף ופירות על כסף.</b> מי שיש לו חצי דינר כסף של מעשר ופירות של מעשר שוין חצי דינר, לא יצרפם יחד לחללם על דינר:",
+                "<b>וחכמים מתירין.</b> בכי האי גונא ע״י צירוף פירות, כיון שאין לו אלא חצי דינר כסף. אבל לחלל דינר כסף ופירות שוין דינר על חצי סלע שהוא שני דינרין מודים חכמים שאין מחללים. והלכה כחכמים:"
+            ],
+            [
+                "<b>הפורט סלע של מעשר שני בירושלים.</b> שהיה מחליף סלע שבידו ונוטל פרוטות להוציאן לצרכי סעודת מעשר:",
+                "<b>ב״ש אומרים.</b> אם בא להחליף כל הסלעים שבידו במעות, יחליף:",
+                "<b>ובית הלל אומרים לא יחליף אלא חציין.</b> שמא לא ישהה בעיר עד שיוציא את כולן, ויפקידם בעיר עד רגל אחר, והפרוטות מתעפשות, ואם יחזור ויחליפם בסלעים נמצא שולחני משתכר שני פעמים ומעשר שני נפסד:",
+                "<b>הדנין לפני חכמים.</b> שמעון בן עזאי ושמעון בן זומא וחנן המצרי:",
+                "<b>בשלשה דינרין כסף ובדינר מעות.</b> הסלע הוא ד׳ דינרים, וכשבא להחליף הסלע לא יקח אלא בדינר א׳ פרוטות ושלשה דינרים יהיו כסף:",
+                "<b>רביעית כסף ברביעית מעות.</b> בדינר רביעי של כסף לא יקח אלא ברביעיתו מעות של נחשת, וג׳ חלקים כסף. שנמצא לוקח מעות אחד מששה עשר בסלע בלבד:",
+                "<b>ארבעה אספרי כסף.</b> הדינר ה׳ אספרי, ומטבע הוא בארץ יון ועד היום קורין לו אספרי. נמצא הסלע עשרים אספרי. וכשהוא מחלל הדינר יחללנו על ד׳ אספרי כסף ואספר א׳ נחשת. נמצא לוקח נחשת א׳ מעשרים בסלע בלבד:",
+                "<b>יניחנה בחנות ויאכל כנגדה.</b> לא יחלל כלל על פרוטות שמא ישכח ויעשה אותן חולין, אלא יניח הסלע אצל החנוני ויאכל כנגדה עד שתכלה. ואין הלכה אלא כדברי ב״ה בלבד:  "
+            ],
+            [
+                "<b>מקצת בניו טמאין ומקצתן טהורים.</b> ורוצה שישתו יחד מכד אחד, והטמאים אסורים ביין הקנוי בדמי מעשר:",
+                "<b>מניח את הסלע ואומר.</b> מה שישתו הטהורים מן היין, לכשישתו תהא סלע זו מחוללת עליו מעכשיו. נמצא מה ששתו טהורים היה מעשר ומה ששתו טמאים היה חולין. ואינו חולין ומעשר שני מעורבים זה בזה, שאין היין קדוש בקדושת מעשר, אלא לכשישתו חוזר היין ששתו בלבד להיות מעשר למפרע:"
+            ]
+        ],
+        [
+            [
+                "<b>לא יאמר.</b> לחלק. שתטול חלק בהם. לפי שעליו מוטל להביא מעשרו לירושלים, ונמצא פורע חובו ממעשר שני:",
+                "<b>העלם שנאכלם ונשתם.</b> דנראה דמזמינו לאכול עמו, וזה מותר:",
+                "<b>אבל נותנים זה לזה מתנת חנם.</b> מפורש לעיל בריש פרק קמא:"
+            ],
+            [
+                "<b>מפני שהוא ממעט באכילתו.</b> דתרומה אסורה לטבול יום ולזרים:",
+                "<b>ורבי שמעון מתיר.</b> דסבר מותר להביא קדשים לבית הפסול:",
+                "<b>מה אם היקל בזבחי שלמים.</b> שקונים שלמים בכסף מעשר שני ואע״פ שממעט באכילתו שיכולין לבא לידי פגול ונותר וטמא, לא נקל בתרומה לקנותה בכסף מעשר שני שאין בה דין פגול ונותר ולא דין טמא, שלא כל הדברים המטמאין את הקדש מטמאין את התרומה ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>מי שהיו לו מעות.</b> של מעשר שני, וצריך לקנות מהם דברים של חולין שלא לאכילה ושתיה וסיכה:",
+                "<b>ולחבירו פירות.</b> של חולין ורוצה לעשות עמו טובה שיתחללו מעות מעשר חבירו על פירותיו:",
+                "<b>אוכל פירותיו בטהרה.</b> שחלה קדושת מעשר על הפירות, וצריך לאכלן בטהרה:",
+                "<b>ולא יאמר כן לעם הארץ.</b> שהוא חשוד לאכול פירות מעשר בטומאה:",
+                "<b>אלא בדמאי.</b> כגון אם היו אותן מעות מעשר שני של דמאי, אז מותר לומר כן אפילו לעם הארץ, דשמא המעות אינן מעשר:"
+            ],
+            [
+                "<b>ומעות במדינה.</b> ומעות של מעשר שני חוץ לירושלים וצריך להן. קמ״ל שא״צ שיהיו הפירות והמעות במקום אחד. ועוד אשמועינן במתניתין דאע״ג דפירות מעשר אין יכולין ליפדות בירושלים, מעות מעשר מתחללין הן בירושלים:"
+            ],
+            [
+                "<b>מעות.</b> של מעשר שני:",
+                "<b>נכנסות לירושלים ויוצאות.</b> שאין המחיצות קולטות מעות כדרך שקולטות פירות:",
+                "<b>אף הפירות נכנסים ויוצאים.</b> ודוקא להוציאן כדי לטוחנן ולאפותן ולהחזירן אח״כ לירושלים שרי רבן שמעון בן גמליאל, לפי שיותר היו מוצאין לטחון ולאפות חוץ לירושלים מבירושלים עצמה. ותנא קמא אסר נמי בהא. ואין הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>שנגמרה מלאכתן.</b> למעשר, כדתנן בפ״ק דמעשרות איזהו גרנן למעשר:",
+                "<b>ועברו בתוך ירושלים.</b> בעודן טבל:",
+                "<b>יחזור מעשר שני שלהן.</b> דק��בר מתנות שלא הורמו כמי שהורמו דמיין, וקלטוהו מחיצות למעשר שני:",
+                "<b>ושלא נגמרה מלאכתן.</b> כגון סלי ענבים לגת וכו׳. אבל סלי ענבים לאכילה נגמרה מלאכתן:",
+                "<b>למוקצה.</b> מקום ששוטחין בו תאנים ליבש קרוי מוקצה:",
+                "<b>רבי שמעון בן יהודה אומר וכו׳</b> סבר דלב״ה מתנות שלא הורמו לאו כמי שהורמו דמיין. אי נמי אפילו כמי שהורמו דמיין הני מילי [לענין] שאר דברים, אבל לענין קליטת מחיצות דרבנן, מקילין ב״ה. ואין הלכה כר״ש בן יהודה, שלא נחלקו ב״ש וב״ה אלא על פירות שלא נגמרה מלאכתן כדברי ת״ק:",
+                "<b>והדמאי.</b> טבל של דמאי:",
+                "<b>נכנס.</b> לירושלים:",
+                "<b>ויוצא ונפדה.</b> חוץ לירושלים אחר שיצא, ואין צריך לחזור. והך סיפא לתנא קמא איצטריך ואליבא דבית הלל:"
+            ],
+            [
+                "<b>בפנים.</b> מן החומה:",
+                "<b>ונוטה לחוץ.</b> לחומת ירושלים:",
+                "<b>מכנגד החומה ולפנים כלפנים.</b> דבין נוף ובין עיקר מכנגד החומה ולפנים כלפנים, ואוכלין שם מעשר שני ולא פודין. ובין נוף ובין עיקר מכנגד החומה ולחוץ כלחוץ, ופודין שם מעשר שני ולא אוכלין. והיינו דתנן במסכת מעשרות פ״ג ובירושלים הולך אחר הנוף. כלומר אף אחר הנוף:",
+                "<b>בתי הבדים.</b> שעוצרים בהם שמן, ורגילים היו לעשות בתים הללו בחומת המדינה:",
+                "<b>שפתחיהן לפנים.</b> מחומת ירושלים וחללן חוץ לחומת ירושלים:",
+                "<b>מכנגד החומה ולפנים כלפנים.</b> ואוכלים שם מעשר שני וקדשים קלים, ואין פודין שם מעשר שני:",
+                "<b>מכנגד החומה ולחוץ כלחוץ.</b> ואין אוכלים שם מעשר שני וקדשים, ופודים שם מעשר שני:"
+            ],
+            [
+                "<b>הלשכות בנויות בקודש.</b> בעזרה:",
+                "<b>ופתוחות לחול.</b> להר הבית:",
+                "<b>וגגותיהן קודש.</b> והוא שהיו גגותיהן שוות לקרקע העזרה, כגון שהיתה הלשכה בשפוע ההר. שאם אין גגותיהן שוות לקרקע העזרה קיימא לן דעליות וגגות לא נתקדשו:",
+                "<b>תוכן קודש.</b> לשחיטת קדשים קלים, ולאכילת קדשי קדשים, ולהתחייב עליהן משום טומאה:"
+            ],
+            [
+                "<b>באב הטומאה.</b> שרץ ונבילה וכיוצא בהן:",
+                "<b>בולד הטומאה.</b> האי ולד הטומאה דתנן במתניתין לאו ולד הטומאה שנגע באב הטומאה שהוא טמא מדאורייתא, אלא בולד הטומאה דרבנן, כגון שנגע בכלים שנטמאו במשקין:",
+                "<b>יפדה.</b> דמעשר שני שנטמא פודין אותו אפילו בירושלים, דכתיב (דברים י״ד:כ״ד) כי לא תוכל שאתו, ואין שאת אלא אכילה כדכתיב (בראשית מ״ג:ל״ד) וישא משאות מאת פניו אליהם:",
+                "<b>ויאכל הכל בפנים.</b> שלא יאמרו ראינו מעשר שני שנכנס לירושלים ויצא, מפני שיש קול למעשר היוצא. אבל אין לחוש כשפודים אותו שמא יאמרו ראינו מעשר שני שנפדה בירושלים, שאין קול לפדוי:",
+                "<b>חוץ משנטמא באב הטומאה בחוץ.</b> שכיון שנכנס כשהוא טמא אין המחיצה קולטתו:",
+                "<b>חוץ משנטמא בולד הטומאה בפנים.</b> אבל נטמא בולד הטומאה בחוץ אע״פ שבולד הטומאה של דבריהם נטמא, ומן התורה טהור הוא, יאכל בחוץ. ובירושלמי מוקי לה כגון שהכניסו על מנת שלא יקלטוהו מחיצות, אבל אם לא התנה, הואיל ונכנס והרי הוא טהור דאורייתא יאכל בפנים:"
+            ],
+            [
+                "<b>הלקוח בכסף מעשר שני.</b> פירות שנקנו מדמי מעשר שני:",
+                "<b>יקבר.</b> הואיל ונגמרה מצותו וקנה פירות ממעות מעשר שני שוב לא יפדה:",
+                "<b>שכן נפדה טהור ברחוק מקום.</b> שמעשר ��ני פודין אותו כשהוא טהור חוץ לירושלים, כדכתיב (דברים י״ד:כ״ד) וכי ירחק ממך המקום וגו׳. אבל הלקוח בכסף מעשר אינו נפדה חוץ לירושלים כשהוא טהור, דתנן לעיל בפרק קמא מזיד יעלו ויאכלו במקום. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>על ידי עורו.</b> עם עורו:",
+                "<b>ר׳ שמעון אומר יפדה.</b> ובהא קמיפלגי, דתנא קמא סבר אין פודין את הקדשים להאכילן לכלבים, ורבי שמעון סבר פודין את הקדשים להאכילן לכלבים. ואין הלכה כרבי שמעון:",
+                "<b>לקחו חי ושחטו ונטמא יפדה.</b> הכא לא פליג רבי יהודה כדפליג לעיל בפירות הלקוחים בכסף מעשר ונטמאו, דכיון דלקחו חי אין לו ריחוק מקום לפי שיכול להוליכו בכל מקום שירצה, הלכך הוי כמעשר שני עצמו. ונפדה כשנטמא, כדרך שנפדה מעשר שני כשנטמא:",
+                "<b>רבי יוסי אומר יקבר.</b> דמחמיר טפי מר׳ יהודה, וסבר דאע״פ שקנאו חי דינו כפירות הלקוחים בכסף מעשר:",
+                "<b>לקחו שחוט ונטמא הרי הוא כפירות.</b> וכי היכי דאיפליגו תנא קמא ור׳ יהודה לעיל בפירות הלקוחים בכסף מעשר, הכי נמי אפליגו בהא:"
+            ],
+            [
+                "<b>המשאיל קנקנים למעשר שני.</b> מי שמשאיל קנקניו להכניס בהן יין שקרא לו כבר שם מעשר שני:",
+                "<b>אף על פי שגפן.</b> שסתם פיהן במגופה אחר שמלאן:",
+                "<b>לא קנה מעשר.</b> לא נתפס הקנקן בקדושת מעשר:",
+                "<b>זלף לתוכן סתם.</b> שהכניס לתוכן יין של טבל קודם שקרא לו שם מעשר:",
+                "<b>עד שלא גפן.</b> אם קרא לו שם מעשר קודם שסתמן במגופה:",
+                "<b>אם משגפן.</b> אם לאחר שסתמן במגופה קרא שם מעשר:",
+                "<b>קנה מעשר.</b> נתפס הקנקן בקדושת מעשר, וטעון חלול כמו היין, אם בא לחללו על הכסף:",
+                "<b>עולות באחד ומאה.</b> בשל תרומה איירי, אם נתערב קנקן של תרומה במאה קנקנים של חולין, ולא היה פיהן סתום במגופה, חשבינן להו כאילו כולן מעורבות זו בזו, ועולות באחד ומאה כדין תרומה שנתערבה בחולין:",
+                "<b>משגפן מקדשות בכל שהן.</b> ואפילו אחד באלף אינן עולות, וימכרו כולן לכהן בדמי תרומה, חוץ מאחת שבהן שנוטלה הכהן בלא דמים:",
+                "<b>עד שלא גפן תורם מאחת על הכל.</b> דחשיב מוקף:"
+            ],
+            [
+                "<b>מפתח ומערה לגת.</b> אם בא לתרום מאחת על הכל אחר שגפן, צריך לערותן לגת:",
+                "<b>ואינו צריך לערות.</b> דסגי להו בפתיחה כדמעיקרא:",
+                "<b>במה דברים אמורים.</b> דאם לאחר שגפן קרא שם, קנה מעשר את הקנקנים:",
+                "<b>במקום שדרכן למכור סתומות.</b> דבכי האי גונא בירושלים הקנקן טפלה ליין כדתנן לעיל בפרק קמא, הלכך בגבולין נמי קנה מעשר:",
+                "<b>אבל במקום שדרכן למכור פתוחות לא יצא הקנקן לחולין.</b> בירושלים, הלכך [בגבולין] נמי לא קנה מעשר:",
+                "<b>אבל אם רצה להחמיר על עצמו למכור במדה.</b> הקונה יין ממעות מעשר שני בירושלים, וכשבא המוכר למכור רצה לדקדק על עצמו ואמר כך וכך יין במדה אני מוכר לך בכך וכך מעות:",
+                "<b>יצא קנקן לחולין.</b> ואפילו הקנקנים סתומות:",
+                "הכי גרסינן <b>רבי שמעון אומר אף האומר לחברו יין זה אני מוכר לך חוץ מקנקנים יצא קנקן לחולין.</b> ובירושלמי מפרש לה דר׳ שמעון קאי אהא דתנא לעיל דאם משגפן קרא שם מעשר קנה מעשר. ואשמעינן ר׳ שמעון דוקא שקרא שם מעשר לכל היין שבקנקן, אבל אם אמר כל היין מעשר חוץ מרביעית, אף על פי שכשבא למדוד לחברו אותו רביעית, אמר לו יין זה אני מוכר לך חוץ מן הקנקן שאני רוצה לשיי�� בשביל מעשר שבתוכה, אפילו הכי לא נעשית הקנקן טפלה למעשר, ויצא קנקן לחולין ולא קנה מעשר:"
+            ]
+        ],
+        [
+            [
+                "<b>המוליך.</b> דוקא עבר והוליך, דלכתחילה אסור להוליכו ממקום למקום, אלא פודהו במקומו או מעלהו לירושלים:",
+                "<b>כשער מקומו.</b> כשער המקום שהוא בשעת פדיון בין לקולא בין לחומרא:",
+                "<b>השבח לשני.</b> מה ששוין בעיר יותר, הריוח של מעשר שני. ומה שהוציא להביאן מן השדה לעיר ישלם מביתו:"
+            ],
+            [
+                "<b>פודין מעשר שני.</b> יכול לפדות אם ירצה כשער הזול, כדמפרש ואזיל:",
+                "<b>כמות שהחנוני לוקח.</b> שהוא לוקח בזול כדי להשתכר:",
+                "<b>לא כמות שהוא מוכר.</b> שהוא מוכר ביוקר ביותר ממה שקנה:",
+                "<b>כמות שהשולחני פורט.</b> הבא לחלל פרוטות של מעשר על סלע, מחשב הסלע בפרוטות הרבה, כשולחני הזה כשבא ליקח פרוטות מבני אדם ולתת להם סלע שהוא לוקח פרוטות הרבה:",
+                "<b>ולא כמות שהוא מצרף.</b> כשמצרף השולחני פרוטות לתת לבני אדם בחלוף הסלע, נותן להם פחות:",
+                "<b>אכסרה.</b> בלא מדה ובלא משקל, אלא כמה אתה נותן בכרי זה או במלוא חפנים הללו:",
+                "<b>על פי א׳</b> בשומת לוקח אחד:",
+                "<b>על פי ג׳</b> שמאים בקיאין, ואפילו א׳ מהן עובד כוכבים ואפילו אחד מהן בעלים:",
+                "<b>קרם.</b> התחיל להחמיץ, וגירסא אחרת שקסס. ודוגמתו בבבא בתרא [דף צג.] מקבל עליו עשר קוססות למאה:"
+            ],
+            [
+                "<b>מפני שהוא מוסיף חומש.</b> כדכתיב (ויקרא כ״ז:ל״א) ואם גאול יגאל איש ממעשרו, על שלו מוסיף חומש ולא על של חבירו:",
+                "<b>בסלע ואיסר.</b> האיסר הוא א׳ מששה ותשעים בסלע:",
+                "<b>מפני שהוא מוסיף על הקרן.</b> ותוספת כל שהוא דקרן עדיפא, מפני שעל החומש יכול להערים כדתנן לקמן:",
+                "<b>ובין שנתן לו במתנה.</b> הטבל, קודם שהפריש ממנו מעשר נתן לו במתנה. דאילו מעשר שני לאחר שהופרש, קיימא לן כמאן דאמר ממון גבוה הוא ואינו ניתן במתנה:"
+            ],
+            [
+                "<b>לעבדו ולשפחתו העברים.</b> שאין גופן קנוי:",
+                "<b>ופדה לך.</b> בהן מעשר שני לעצמך:",
+                "<b>מפני שידן כידו.</b> דמה שקנה עבד קנה רבו. ובנו קטן נמי זכייתו לאביו דמציאת קטן לאביו:"
+            ],
+            [
+                "<b>היה עומד בגורן.</b> ורוצה להערים ולפדות מעשר שני בלא חומש:",
+                "<b>ואין בידו מעות.</b> כדי שיתנם לחברו, שיפדה בהן המעשר בלא חומש:",
+                "<b>הרי הפירות האלו נתונים לך במתנה.</b> ודוקא שנתן אותם לו בטבלן קודם שיפריש מעשר שני, כדפרשינן לעיל:"
+            ],
+            [
+                "<b>משך ממנו מעשר בסלע.</b> המוכר מעשר שני, כדי שיתחלל על דמי המכירה ויהיו המעות נתפסים בקדושת מעשר, דבכי האי גונא שרי למכרו. והא דתנן בפרק קמא אין מוכרין אותו, היינו להוליכו לירושלים ולא שיהיו המעות נתפסים בקדושת מעשר. וכשמשך המעשר לקנותו היה שוה סלע ולא הספיק ליתן הדמים עד שעמד בשתים, שהמעשר לא יצא לחולין עד שיתן דמיו למוכר:",
+                "<b>נותן לו סלע.</b> לפי שקנאו במשיכה, ומרויח הלוקח סלע שנתייקר. וצריך לפדותו כשער של עכשיו בשתי סלעים, שהמעשר לא יצא לחולין עד שיתן דמיו למוכר. והסלע אחד של מעשר שני שלו ואוכלו בירושלים:",
+                "<b>עד שעמד בסלע.</b> וצריך ליתן למוכר שני סלעים שקנאו במשיכה, והוא נפדה בסלע אחד כשער של עכשיו. הלכך נותן לו דמי סלע מדמי חולין שלו, ובו נפדה המעשר, והסלע השני נותן לו מדמי מעשר שני שלו. ואין זה כפורע חובו ממעשר שני, לפי שבתחלת המקח היה עומד לכך שיאכל המוכר שתי סלעים בירושלים אם לא הוזל:",
+                "<b>אם היה עם הארץ נותן לו מדמיו.</b> ואם היה המוכר עם הארץ נותן לו שני הסלעים מדמי החולין שלו, לפי שאין מוסרין דמי מעשר לעם הארץ. ואית דגרסי מדמאי אם יש לו דמי מעשר של דמאי נותן לו סלע אחד מאותן דמים, דמוסרין דמי דמאי לעם הארץ:"
+            ],
+            [
+                "<b>ולא קרא שם.</b> לא אמר זה פדיון מעשר שני:",
+                "<b>צריך לפרש.</b> ולומר זה פדיונו. והלכה כר׳ יוסי:",
+                "<b>ולא פירש.</b> לא אמר הרי זה גיטך או הרי את מקודשת:",
+                "<b>רבי יוסי אומר דיו.</b> כיון שעסוקים באותו ענין ומתוך אותן הדברים עמד וגירש או קדש אין צריך לפרש. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>המניח איסר.</b> להיות מחלל עליו פירות מעשר שני. וכבר חלל:",
+                "<b>ואכל עליו עד חציו והלך למקום אחר.</b> והוליך האיסר עמו, ושם הוא שוה פונדיון, ובתחלה לא היה יוצא אלא בחצי פונדיון, שהפונדיון ב׳ איסרין נמצא לפי מה שהוא יוצא עכשיו שנשאר בו איסר של חולין ולפיכך אוכל עליו עוד איסר:",
+                "<b>אוכל עליו עוד פלג.</b> חצי איסר, ולא אמרינן כיון שאינו שוה אלא איסר הרי אכלו כולו:",
+                "<b>המניח איסר של מעשר שני.</b> להיות אוכל עליו חולין שלו בקדושת מעשר, ואכל עליו עד אחד עשר באיסר, ואחד ממאה באיסר, יצא כל האיסר לחולין. פי׳ אם היה אותו איסר ממעות מעשר שני של דמאי ואכל עשרה חלקים מאחד עשר חלקים שבו, כגון שאחד עשר רמונים שוין איסר, ואכל עליו עשרה רמונים ונשאר בו עדיין חלק מאחד עשר בקדושת מעשר, יצא כולו לחולין. ואם היה האיסר ממעות מעשר שני של ודאי ואכל עליו עד שנשאר בו אחד ממאה, כגון שמאה תאנים נמכרים באיסר, ואכל עליו תשעים ותשעה, יצא כולו לחולין:",
+                "<b>בית שמאי אומרים הכל עשרה.</b> אחד ודאי וא׳ דמאי כשלא נשאר באיסר אלא עשיריתו יצא לחולין. כגון שהיו עשרה רמונים נמכרין באיסר, ואכל עליו תשעה יצא לחולין. ואם נשאר בו יותר, כגון שלא אכל אלא שמנה צריך לאכול כנגדו:",
+                "<b>ובית הלל אומרים בודאי אחד עשר, ובדמאי עשרה.</b> אם נשאר על האיסר של ודאי אחד מעשרה חייב לאכול עליו עוד [אחד], לפי שכל מה שהוא פחות משוה פרוטה אין חוששין לו, לא לענין גזל, ולא לענין נהנה מן ההקדש. ופרוטה היא אחד משמנה באיסר האטלקי נמצא עשירית האיסר הוא שמנה עשיריות של פרוטה דהיינו פרוטה פחות חומש, נמצא כשתוסיף עליו חומש דהוא רביע מלגו היינו חומשא מלבר יהיה [בין] הכל פרוטה, ולפיכך חוששים לה, ואם יהיה פחות מעשיריתו אין חוששים לו שאפילו עם תוספת החומש יהיה בו פחות משוה פרוטה. ולפיכך אמרו בודאי אחד עשר, ובדמאי עשרה, לפי שאין חייבין חומש על הדמאי, ועשיריתו הוא פחות משוה פרוטה, והלכה כב״ה:"
+            ],
+            [
+                "<b>כל המעות הנמצאים.</b> בכל מקום בין ברגל בין בשאר ימות השנה. ובירושלים בשאר ימות השנה חוץ מימות הרגל:",
+                "<b>הרי אלו חולין.</b> ואין חוששין להם שמא מעות של מעשר שני הם:",
+                "<b>אפילו דינר זהב עם הכסף ועם המעות.</b> שאין דרך לערבן יחד, ואיכא למימר הללו מעות של מעשר שני שרגילין לחלל המעשר על דינרי זהב והנשאר שאינו מגיע לדינר זהב מחללו על הכסף והמותר על מעות של נחשת ומערבין אותן יחד, אפילו הכי לא חיישינן:",
+                "<b>מצא בתוכן.</b> בתוך הכיס או הצרור שהמעות נתונים בתוכו:"
+            ],
+            [
+                "<b>הוא חולין.</b> שאין דרך בני אדם להקדיש חרסין לבדק הבית, ועל שם מה שבתוכו נכתב:",
+                "<b>הוא קרבן.</b> כלומר הקדש:",
+                "<b>חולין לתוך קרבן.</b> והכל קרבן. ולא אפליגו רבנן עליה דר׳ יהודה אלא בשל מתכת בלבד, דבשל חרס מודו שהוא חולין ומה שבתוכו קרבן. והלכה כחכמים:"
+            ],
+            [
+                "<b>קוף קרבן.</b> הקדש:",
+                "<b>ד׳ דמאי.</b> לקוח מעם הארץ:",
+                "<b>בשעת הסכנה.</b> שגזרו שלא לקיים המצות:",
+                "<b>שמות בני אדם הן.</b> אותיות של ראשי שמות, קוף קהת, ד׳ דניאל, ט׳ טוביה. והכל חולין:",
+                "<b>אשתקד היתה מלאה פירות תרומה ופינה.</b> ורבנן סברי אם איתא דפינה לתרומה מגרר הוה גריר לה ולא היה מניח שם תרומה כתוב שם. ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>הרי אלו חולין.</b> מה שמצא הוי חולין שאני אומר מעשר שני ניטל:",
+                "<b>היה שם מנה.</b> אמר לו אביו הרי שם מנה של מעשר שני ומצא מאתים, מנה מעשר ומנה חולין. ולא אמרינן המנה של מעשר ניטל ואלו אחרים הן:",
+                "<b>מאתים ומצא מנה.</b> אמר לו אביו הרי שם מאתים ומצא מנה המנה שמצא מעשר:"
+            ]
+        ],
+        [
+            [
+                "<b>כרם רבעי מציינין אותו.</b> בונים אצלו ציון וסימן, שיכירו שהוא כרם רבעי וטעון פדיון:",
+                "<b>בקוזזות.</b> גבשושית ורגבי אדמה סימנא כאדמה, מה אדמה דאיכא הנאה מינה שהיא עושה פירות אף האי נמי כי מפרקי שרי לאתהנויי מיניה:",
+                "<b>ושל ערלה בחרסית.</b> באדמה שעושים ממנו כלי חרס. סימנא כחרסית זו דלית בה הנאה דכשזורעים בה אינה מוציאה כדי נפילה אף זו אין בה הנאה:",
+                "<b>ושל קברות.</b> שלא יכנס שם כהן ונזיר:",
+                "<b>בסיד.</b> סימנא שהסיד לבן כעצמות:",
+                "<b>וממחה ושופך.</b> ממחה את הסיד במים כדי שיתלבן יותר, ושופך על הקבר:",
+                "<b>במה דברים אמורים.</b> דעבדי הכירא לכרם רבעי ולערלה:",
+                "<b>בשביעית.</b> שהכל הפקר ונוטלים בהיתר. אבל בשאר שני שבוע שבאים לגזול, הלעיטהו לרשע וימות ויקחום לאכול באיסור:",
+                "<b>והצנועים.</b> המדקדקים על עצמם, כשהיה להם כרם רבעי בשביעית היו מניחין המעות קודם לקיטה, ואומרים כל הנלקט לכשיהיה נלקט יהא מחולל על זה:"
+            ],
+            [
+                "<b>כרם רבעי.</b> יש לו דין מעשר שני, וצריך להעלות הפירות לירושלים ולאכלן שם, הם או פדיונם, ותקנו חכמים שמהלך יום [אחד] כל סביבות ירושלים יעלו הפירות [עצמם] לירושלים, כדי לעטר שוקי ירושלים בפירות, מתוך שיאכל כל אדם נטע רבעי שלו יתמלא השוק שאר פירות:",
+                "<b>שיהא נפדה סמוך לחומה.</b> אפילו כרם הסמוך לחומה:",
+                "<b>שאימתי שירצו.</b> אם יתמעטו הפירות:",
+                "<b>משחרב בית המקדש היה התנאי.</b> לא לפי שרבו הפירות כדאמרת, אלא משחרב בית המקדש והיתה ירושלים ביד האויבים ולא היו חוששין לעטר שוקי ירושלים בפירות:"
+            ],
+            [
+                "<b>אין לו חומש.</b> אין הבעלים צריכין להוסיף חומש כשפודים אותו:",
+                "<b>ואין לו ביעור.</b> בשנה שלישית וששית [נ״א. רביעית ושביעית שהמעשרות מתבערין, דחומש וביעור לא נאמרו בכרם רבעי אלא במעשר. ומיהו מודו ב״ש דפדיון מיהא אית ליה, ואע״ג דלא נאמר פדיון במקרא בכרם רבעי, דילפי ליה מדכתיב (ויקרא י״ט:כ״ד) קדש הלולים, קרי ביה חלולים אחליה והדר אכליה:",
+                "<b>וב״ה אומרים יש לו.</b> דילפי קדש קדש ממעשר, ליתן לו כל דין מעשר:",
+                "<b>יש לו פרט ויש לו עוללות.</b> דסברי ממון בעלים הוא ולא ממון גבוה הלכך חייב בפרט ובעוללות ככל כרם דעלמא. והעניים שמלקטים הפרט ועוללות מכרם רבעי, פודין לעצמן ואוכלין הפדיון בירושלים:",
+                "<b>וב״ה אומרים כולו לגת.</b> דסברי ממון גבוה הוא כמו מעשר, הלכך אין לו פרט ועוללות, אלא דורכים אותו כולו כאחת ומעלה ואוכל בירושלים, או פודהו ומעלה הדמים לירושלים:"
+            ],
+            [
+                "<b>מניח את הסל על פי שלשה.</b> בקיאין בשומא, דסתם נטע רבעי אין דמיו ידועים לפי שצריך לחשב היציאות כדתנן הכא:",
+                "<b>לפדות בסלע.</b> כלומר ליקח בסלע במחובר לקרקע:",
+                "<b>על מנת להוציא יציאות מביתו.</b> שכר פעולת הכרם משעה שנקרא פרי, כגון שכר שמירה ועידור:",
+                "<b>ומניח את המעות.</b> לפי השומא, לאחר ששמו כך וכך סלים בסלע:"
+            ],
+            [
+                "<b>ובשביעית.</b> שאין שכר שמירה ולא עבודת קרקע, פודהו בשוויו:",
+                "<b>אם היה הכל מופקר.</b> אם הפקירו הבעלים נטע רבעי שלהם, אין הזוכה בו מנכה אלא שכר לקיטה, ומעלה הפירות לירושלים או פודה ומעלה הדמים. ולא אמרינן כיון דמהפקירא קא זכי אין דין רבעי נוהג בו. ובשביעית אינו מנכה שכר לקיטה שכל אדם מלקט לעצמו:",
+                "<b>מוסיף עליו חומש.</b> סתם מתניתין כבית הלל דילפי קדש קדש ממעשר:",
+                "<b>ובין שניתן לו במתנה.</b> כשהוא סמדר, דאילו לאחר שנגמר בשולו הא סברי בית הלל דממון גבוה הוא כמעשר ואין יכולים ליתן אותו במתנה:"
+            ],
+            [
+                "<b>ערב יום טוב הראשון של פסח וכו׳</b> דכתיב (דברים י״ד:כ״ח) מקצה שלש שנים תוציא את כל מעשר תבואתך, ונאמר להלן (שם לא) מקץ שבע שנים במועד שנת השמטה בחג הסכות, מה להלן רגל אף כאן רגל. אי מה להלן חג הסכות אף כאן חג הסכות ת״ל (שם כו) כי תכלה לעשר, רגל שכל מעשרות כלין בו, הוי אומר זה פסח שאין פירות של שנה שלישית נגמרים להיות נלקטים כולן עד שיבא פסח של שנה הרביעית, וכן של שנה ששית עד שיבוא פסח של שנה שביעית:",
+                "<b>תרומה ותרומת מעשר לבעלים.</b> לכהנים, שהתרומה שלהם:",
+                "<b>ומעשר ראשון לבעליו.</b> ללוים:",
+                "<b>ומעשר עני לבעליו.</b> לעניים:",
+                "<b>מתבערים בכל מקום.</b> צריך לבערם ולאבדם מן העולם:",
+                "<b>הבכורים נתנים לכהנים כתרומה.</b> ואין צריך לבערם מן העולם משום דתרומה [קרינהו] רחמנא, דאמר מר ותרומת ידך אלו הבכורים דכתיב בהו (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך. ואין הלכה כר״ש:",
+                "<b>התבשיל.</b> שיש בו מפירות שביעית, או מעשר שני בשעת הביעור:",
+                "<b>הרי הוא כמבוער.</b> כיון דאין ממשן ניכר:"
+            ],
+            [
+                "<b>בזמן הזה.</b> שאין בית המקדש קיים:",
+                "<b>צריך לחללן על הכסף.</b> דכתיב (שם יד) וצרת הכסף בידך, הכסף בלבד מעלין:",
+                "<b>אחד שהן כסף ואחד שהן פירות.</b> טעונים גניזה, ומה מועיל החלול:"
+            ],
+            [
+                "<b>מהרו ותקנו את פירותיכם.</b> תרומות ומעשרות לתת אותן לראוי להן, ומעשר שני להעלותו ולאכלו בירושלים:",
+                "<b>שלא הגיעו לעונת המעשרות.</b> כל פרי ופרי כמו שמפורש עונתו בפרק קמא דמעשרות:",
+                "<b>פטורים מן הביעור.</b> ובראשונה היו אומרים דקודם עונת המעשרות נמי זקוק לבער. והלכה כר״ע:"
+            ],
+            [
+                "<b>מי שהיו פירותיו רחוקים ממנו.</b> וכבר נתקנו והגיע זמן הביעור:",
+                "<b>צריך לקרות להם שם.</b> לזכות אותן לבעלים, כהך עוב��א דר״ג וזקנים:",
+                "<b>עשור שאני עתיד למוד.</b> מעשר ראשון שאני עתיד ליתן מפירות שיש לי בבית:",
+                "<b>נתון ליהושע.</b> לוי היה. ותרומה גדולה לא נתן עתה משום דתרומה מפרישין אותה בגורן, [כדתניא] שאי אפשר לגורן שתעקר אלא אם כן נתרמה תרומה גדולה וכבר הפריש אותה בגורן:",
+                "<b>ומקומו מושכר לו.</b> ומקום המעשר מושכר לו, ויקנה המעשר אגב קרקע:",
+                "<b>עשור אחר.</b> מעשר עני:",
+                "<b>נתון לעקיבא בן יוסף.</b> גבאי של עניים היה:",
+                "<b>עשור שאני עתיד למוד.</b> מעשר מן המעשר, שאני צריך ליתן לכהן מן המעשר שנתן לי רבן גמליאל:",
+                "<b>נתון לאלעזר בן עזריה.</b> כהן היה, והוא עשירי לעזרא:",
+                "<b>ונתקבלו שכר זה מזה.</b> רבן גמליאל קבל שכר מקומו של מעשר ראשון מרבי יהושע, ושכר מקומו של מעשר עני מר׳ עקיבא. ור׳ יהושע קבל שכר מקום מעשר מן המעשר מרבי אלעזר בן עזריה, ונקנה לכל אחד מקום המעשר הראוי לו בכסף שנתן למשכיר, ששכירות קרקע נקנית בכסף:"
+            ],
+            [
+                "<b>ביום טוב האחרון היו מתודין.</b> ולא היו מתודין בי״ט ראשון מיד אחר הביעור, כדי שיהיה לו מה יאכל ברגל. הלכך ערב יום טוב ראשון היה מבער ומשייר עד יום אחרון:",
+                "<b>זה מעשר שני ונטע רבעי.</b> שנקראו קדש:",
+                "<b>זה מעשר לוי.</b> כלומר מעשר ראשון:",
+                "<b>וגם נתתיו זו תרומה גדולה.</b> וגם, תוספת הוא, משמע וגם נתתיו ללוי חוץ ממה שנתתי לכהן:",
+                "<b>מן הבית זו חלה.</b> שהיא נתרמה מן העיסה בתוך הבית:"
+            ],
+            [
+                "<b>ולא מן התלוש על המחובר וכו׳</b> דהיינו מן החיוב על הפטור ומן הפטור על החיוב:",
+                "<b>ולא מן החדש על הישן.</b> דכתיב (דברים י״ד:כ״ב) היוצא השדה שנה שנה, ולא משנה זו על של חברתה:",
+                "<b>ולא שכחתי מלברכך ומלהזכיר שמך עליו.</b> לפי שמברכים להפריש תרומה. וכן על מעשר ראשון ושני ומעשר עני, ולפדיון מעשר שני, ולחלה, על כולן מברכים:"
+            ],
+            [
+                "<b>לא אכלתי באוני.</b> כל יום המיתה הויא אנינות דאורייתא ואפילו לאחר קבורה. ולילה שלאחר יום המיתה הויא אנינות דרבנן, וכן יום קבורה שאינו יום המיתה הויא אנינות דרבנן:",
+                "<b>לא לקחתי ממנו ארון ותכריכין למת.</b> וכהאי גונא אפילו לחי אסור, שהרי אסור לקנות מלבוש וכיוצא בזה ממעשר שני, כדתנן לעיל סוף פרק קמא כל שהוא חוץ לאכילה ושתיה וסיכה אם לקח יאכל כנגדו. ולא נקט הכא ארון ותכריכים אלא לאשמועינן דלא מיבעיא אם סך ממנו למת שאינו יכול להתודות, דכתיב ממנו, מגופו של מעשר, אלא אפילו קנה ארון ותכריכים דלא נתן מגופו של מעשר על מת, אינו יכול להתודות:"
+            ],
+            [],
+            [
+                "<b>מכאן אמרו.</b> מדכתיב ואת האדמה אשר נתת לנו:",
+                "<b>יש להם ערי מגרש.</b> ויכולים להתודות על המעשרות שמביאין ממגרש הערים שלהן. והלכה כר״י:"
+            ],
+            [
+                "<b>יוחנן כ״ג.</b> שמש בכהונה גדולה אחר שמעון הצדיק:",
+                "<b>העביר הודיות המעשר.</b> לפי שעזרא קנס את הלוים שלא יתנו להם מעשר, כשעלה מן הגולה ובני לוי לא עלו עמו, וצוה שיתנו המעשר לכהנים. ויוחנן כהן גדול בטל הוידוי, כיון שאינו יכול לומר וגם נתתיו ללוי:",
+                "<b>בטל את המעוררים.</b> שהיו הלוים אומרים בכל יום על הדוכן עורה למה תישן ה׳. אמר להם וכי יש שינה לפני המקום, עמד ובטלן:",
+                "<b>את הנוקפים.</b> שהיו משרטין לעגל של קרבן בין קרניו כדי שיפול לו דם בעיניו כדי שלא יראה ויהיה נוח לכפתו ולשחטו. ועמד הוא ובטלו, שנראה כבעל מום והתקין להם טבעות בקרקע להכניס צואר הבהמה לתוכה. נוקפים, מכין, ודוגמתו אין אדם נוקף אצבעו מלמטה [חולין דף ז]:",
+                "<b>היה פטיש מכה בירושלים.</b> חרשי נחושת וברזל היו מכין בפטיש לעשות מלאכת האבד שהיא מותרת במועד. ועמד הוא ובטלם, משום דאוושא מלתא טובא ואיכא זלזול מועד:",
+                "<b>ובימיו אין אדם צריך לשאול על הדמאי.</b> שהוא אמר לבני דורו כשם שתרומה גדולה עון מיתה כך תרומת מעשר וטבל עון מיתה. ותקן שיוציאו מן הדמאי תרומת מעשר ומעשר שני בלבד, ולא יוציאו ממנו מעשר ראשון ולא מעשר עני, שיכולים לומר ללוי או לעני הביא ראיה שהוא טבל וטול. ומתקנה זו ואילך הלוקח פירות מן השוק לא היה שואל אם הם מתוקנים אם לאו, אלא מיד מפריש מהן תרומת מעשר ומעשר שני ואוכל את השאר, שכל הלוקח פירות מעם הארץ הם בחזקת דמאי:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/Hebrew/merged.json

@@ -0,0 +1,421 @@
+{
+    "title": "Bartenura on Mishnah Maaser Sheni",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Maaser_Sheni",
+    "text": [
+        [
+            [
+                "<b>מעשר שני אין מוכרין אותו.</b> אפילו להוליכו לירושלים לפי שהוא קדש. וסתם מתניתין כר״מ דאמר מעשר [שני] ממון גבוה הוא:",
+                "<b>ואין מחליפין אותו.</b> לא יאמר לו הילך יין ותן לי שמן, שמן ותן לי יין:",
+                "<b>ואין שוקלין כנגדו.</b> סלע של חולין כנגד סלע של מעשר שני, משום בזוי מצוה:",
+                "<b>ולא יאמר אדם לחבירו בירושלים.</b> לעיל איירי חוץ לירושלים, והכא קמשמע לן דאפילו בירושלים שקונין בדמיו מאכל ומשתה אינו רשאי להחליף:",
+                "<b>וכן שאר כל הפירות.</b> אפילו אותן פירות דמעשר דידהו לא הוי אלא מדרבנן:",
+                "<b>אבל נותנים זה לזה מתנת חנם.</b> כגון שמזמינו לאכול עמו על שולחנו. ודברי הכל היא, אבל לתת לו במתנה ממש לדברי האומר מתנה כמכר אסור:"
+            ],
+            [
+                "<b>אין מוכרין אותו.</b> דגמרינן גאולה גאולה מחרמים, נאמר במעשר (ויקרא כ״ז:כ״ח) לא יגאל, ונאמר בחרמים (שם) לא ימכר ולא יגאל, מה להלן מכירה עמו אף כאן מכירה עמו:",
+                "<b>תמים חי.</b> והוא הדין נמי שחוט, שנאמר לא יגאל אינו נמכר לא חי ולא שחוט לא תמים ולא בעל מום. אלא תמים, חלבו ודמו קרבין על גבי המזבח והבשר אוכלין אותו הבעלים בירושלים. ובעל מום אוכלים אותו הבעלים בכל מקום. ואיידי דבעי למתני סיפא גבי בכור מוכרים אותו תמים חי, תני נמי רישא תמים חי:",
+                "<b>ואין מקדשין בו את האשה.</b> דהוי כמכר:",
+                "<b>הבכור מוכרין אותו תמים חי.</b> משום דבבכור כתיב (במדבר יח) לא תפדה אבל נמכר הוא:",
+                "<b>ומקדשין בו את האשה.</b> דממונו של כהן הוא ומותר למוכרו:",
+                "<b>אסימון.</b> מטבע שאין עליו צורה, ואין מחללין עליו מעשר שני דכתיב (דברים י״ד:כ״ה) וצרת הכסף בידך, כסף שיש עליו צורה:",
+                "<b>ולא על המטבע שאינו יוצא.</b> דכתיב (שם) ונתת הכסף בכל אשר תאוה נפשך, פרט לכסף שאינו יוצא, שאינו יכול לקנות ממנו מה שהוא רוצה:",
+                "<b>ולא על המעות שאינן ברשותו.</b> כגון שנפל כיסו לים הגדול אינו יכול לפדות מעשר שני על מעות שבתוכו, שהוא צריך לשכור מי ששט על פני המים להוציאו:"
+            ],
+            [
+                "<b>הלוקח בהמה לזבחי שלמים.</b> ממעות מעשר שני, שכך הוא עיקר מצות מעות מעשר שני לקנות מהם שלמים, דילפינן שם שם לגזרה שוה מהר עיבל:",
+                "<b>וחיה.</b> שאינה ראויה להקרבה, וקנאה ממעות מעשר שני לאכול אותה בשר תאוה, כלומר חולין:",
+                "<b>יצא העור לחולין.</b> וא״צ לאכול דמיו בירושלים:",
+                "<b>יצא הקנקן לחולין.</b> ואין צריך למכרו ולאכול דמיו בקדושת מעשר בירושלים. והני מילי כשהמוכר והקונה הדיוטים ואין נותנים עיניהם אלא בבשר לאכול וביין לשתות אבל אם אחד מהם אומן לעבד עורות, או יוצר חרס דעכשיו ודאי נותן עיניו בעורות או בקנקנין, נעשה כקונה זה בפני עצמו וזה בפני עצמו, ולא יצאו לחולין:",
+                "<b>התמד.</b> פסולת של ענבים שנתן עליהם מים:",
+                "<b>אינו נלקח בכסף מעשר.</b> דחשיב כמו מים, ואנן בעינן פרי מפרי וגדולי קרקע:",
+                "<b>נלקח בכסף מעשר.</b> דכיון שהחמיץ חשיב אוכל, והוא דרמא תלתא ואשכח ארבעה:  "
+            ],
+            [
+                "<b>הלוקח חיה לזבחי שלמים.</b> ואין קרבן בא מן החיה, דכתיב (ויקרא א׳:ב׳) מן הבקר ומן הצאן:",
+                "<b>ובהמה לבשר תאוה.</b> חכמים גזרו שלא יקנו בהמה ממעות מעשר שני אלא שלמים, לפי שבראשונה היה מותר ליקח בהמה לבשר תאוה, כיון שראו שהיו הכל לוקחים בהמה לבשר תאוה ומבריחים אותה מעל גבי המזבח חזרו ואמרו לא יקחו:",
+                "<b>אין העור יוצא לחולין.</b> כלומר אינו בתורת זו שיצא העור לחולין, אלא לא קנה מעשר לא החיה ולא הבהמה, דנעשה כקונה שור לחרישה בדמי מעשר, דלא קנה מעשר:",
+                "<b>לא יצא הקנקן לחולין.</b> כיון שנהגו למכור היין בלא הקנקן:",
+                "<b>לא יצאו דמי הכלי לחולין.</b> לפי שדרך למכרן בלא הכלי:"
+            ],
+            [
+                "<b>הלוקח מים ומלח וכו׳</b> מים ומלח אין נקנים בכסף מעשר שני, דכתיב (דברים י״ד:כ״ו) ונתת הכסף בכל אשר תאוה נפשך, כלל, בבקר ובצאן וביין ובשכר, פרט, ובכל אשר תשאלך נפשך, חזר וכלל, כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר שהוא אוכל וגדולי קרקע, דבקר וצאן גדלים מן הצמחים שהם גדולי קרקע, ותלוש, ודבר המתקיים עד שמוליכן לירושלים, אף כל דבר שהוא אוכל וגדולי קרקע ותלוש, ודבר המתקיים, יצאו מים ומלח שאע״פ שהן אוכל אינן גדולי קרקע, יצאו פירות המחוברים לקרקע, שאינן תלושים, יצאו פירות הנרקבים קודם שיגיעו לירושלים שאינן דבר המתקיים, שכל אלו אין נקחים בכסף מעשר:",
+                "<b>לא קנה מעשר.</b> ולא חלה קדושת מעשר על הדבר הקנוי ולא יצאו המעות לחולין:",
+                "<b>הלוקח פירות שוגג.</b> שלא היה יודע שמכסף מעשר הוא קונה:",
+                "<b>יחזרו דמים למקומן.</b> המוכר לוקח פירותיו ומחזיר הדמים, משום דהוי כמקח טעות, שאם היה יודע הלוקח שהם דמי מעשר לא היה לוקח בהם פירות הללו, משום טורח הדרך, וכיון דשוגג הוא בטל מקח:",
+                "<b>מזיד.</b> שידע שכסף מעשר הוא:",
+                "<b>יעלו ויאכלו במקום.</b> אשר יבחר ה׳, כלומר בירושלים:",
+                "<b>ואם אין מקדש ירקבו.</b> שהדבר הקנוי בכסף מעשר אינו נפדה טהור בריחוק מקום, כדתנן לקמן בפרק ג׳:"
+            ],
+            [
+                "<b>תקבר ע״י עורה.</b> עם עורה, לפי שגם עורה אסור:"
+            ],
+            [
+                "<b>אין לוקחין עבדים וקרקעות.</b> לפי שאינן אוכל, ורחמנא אמר (דברים י״ד:כ״ו) בבקר ובצאן ואכלת שם:",
+                "<b>יאכל כנגדן.</b> כנגד מעות מעשר שני שהוציא בדברים הללו, יוציא משלו ויקנה דבר שהוא אוכל ויאכל בקדושת מעשר בירושלים. והכא מיירי כשברח המוכר ומשום הכי לא תנא יחזרו דמים למקומן. אי נמי מתניתין איירי במזיד, אבל שוגג יחזרו דמים למקומן:",
+                "<b>קיני זבים וקיני זבות.</b> שתי תורים או שני בני יונה שחייבין הזבים והזבות להביא. וקיימא לן דכל דבר שהוא חובה אינו בא אלא מן החולין, שאין אדם פורע חובו במעות מעשר שני:"
+            ]
+        ],
+        [
+            [
+                "<b>מעשר שני נתן לאכילה ולשתיה.</b> דכתיב (דברים י״ד:כ״ו) בבקר ובצאן וביין ובשכר ואכלת שם, ושתיה בכלל אכילה. וסיכה כשתיה דכתיב (תהילים ק״ט:י״ח) ותבא כמים בקרבו וכשמן בעצמותיו:",
+                "<b>לאכול דבר שדרכו לאכול.</b> שאם קנה בכסף מעשר פת ונתעפשה, יין והקרים, תבשיל ונבאש, אין מחייבין אותו לאכול דבר שאין דרכו לאכול כדי שלא יפסדו מעות של מעשר שני. אי נמי בקש לאכול תרדין לחין חיין או לכוס חטין חיות, אין שומעין לו, כיון שאין דרכן לאכלן כך:",
+                "<b>אין מפטמין את השמן.</b> לשים בתוכו עקרין וראשי בשמים, משום דבלעי השמן ואזיל לאבוד, שהשרשים אינן נאכלין:",
+                "<b>ואין לוקחין בדמי מעשר שני שמן מפוטם.</b> משום דבעינן דבר השוה לכל אדם, וזה אינו אלא למפונקים ולמעונגים:",
+                "<b>אבל מפטם הוא את היין.</b> לעשותו ינומולין וכיוצא בהן:",
+                "<b>נפל.</b> לתוך יין של מע״ש כשהוא חוץ לירושלים דבש ותבלין והשביח, חולקין את השבח לפי חשבון, כגון אם היין שוה ב׳ סלעים ודבש ותבלין שוין סלע והשביחו ועמדו על ד׳ סלעים, פודה את היין בב׳ סלעים ושני שליש. סלע:",
+                "<b>קפלוטות.</b> כרתי פורו״ש בלע״ז:",
+                "<b>השבח לשני.</b> ופודה את הפת בשויו, ואין חולקין השבח לעצים של חולין, אלא כל השבח למעשר שני, לפי שאין שבח עצים ניכר בפת:",
+                "<b>כל ששבחו ניכר.</b> ששבח החולין ניכר במעשר שני, שהוסיפו החולין על המעשר במדה ובמשקל, אבל אם לא הוסיפו אלא בטעם אע״פ שנתעלה בדמים מחמת הטעם, אין זה שבחו ניכר:"
+            ],
+            [
+                "<b>רבי שמעון אומר אין סכין.</b> קסבר לא ניתן שמן של מעשר שני לסיכה אלא לאכילה בלבד:",
+                "<b>אם הקל בתרומה.</b> שאתה מודה דמותרת בסיכה, כדתנן בפרק שמיני דשביעית וכן בתרומה וכן במעשר שני, ולא קא מפלגת בתרומה:",
+                "<b>שהקל בכרשינין ובתלתן.</b> של תרומה יותר מבמעשר שני, כדבעינן למימר לקמן, הלכך דין הוא נמי שנקל בסיכה גבי תרומה. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>תאכל צמחונים.</b> כשהן ירקות לחין, ולא יניחם עד שיגדלו ולא יהיו ראויות לאכילה. אבל בתרומה תאכל בין צמחונין בין יבישים:",
+                "<b>בית שמאי אומרים כל מעשיה בטהרה.</b> אע״ג דתלתן לאו אוכל גמור הוא, ואין תרומה נוהגת בו אלא לפי שנאכל לקצת בני אדם, הילכך נאכל בטומאה, מכל מקום לבית שמאי צריך שיהיו כל מעשיה בטהרה ובנטילת ידים, כדין כל שאר אוכלים של תרומה שהנוגע בהם צריך נטילת ידים תחלה, וטעמא כדי שידעו שהם תרומה ולא יאכלו לזרים:",
+                "<b>חוץ מחפיפתה.</b> שבלא נטילת ידים יכולים לחוף בהן ראשן. וכך היה דרכן לחוף ראשן בתלתן:",
+                "<b>כל מעשיה בטומאה חוץ משרייתה.</b> במים, שצריך לשרותן בטהרה. שאם שורה אותן בלא נטילת ידים שרייתן מכשירתן לקבל טומאה, והוא מטמאן מיד בידיו. ואסרו זה בלבד משום היכר כדי שידעו שהיא תרומה:"
+            ],
+            [
+                "<b>כרשיני.</b> בלשון ערבי כרסנ״א, ואינם מאכל אדם אלא מדוחק בשנות רעבון:",
+                "<b>ונכנסים לירושלים ויוצאים.</b> אע״ג דבשאר פירות קיימא לן דמעשר שני הנכנס לירושלים אין יכולין להוציאו משם, בכרשינין הקילו:",
+                "<b>יתחלקו לעיסות.</b> ואינו כשאר מעשר שנטמא שפודין אותו ואפילו בירושלים, אבל כרשינים לפי שאינן מאכל אדם אין פודין אותן, דסבר רבי טרפון אין פודין את הקדשים להאכילן לכלבים, הלכך יתחלקו לעיסות טהורות של מעשר שני וישימו בכל עיסה ועיסה מן הכרשינים הללו שנטמאו פחות פחות מכביצה, דאוכל פחות מכביצה אינו לא מיטמא מאחרים, ולא מטמא אחרים, וככה יאכלו אותן:",
+                "<b>וחכמים אומרים יפדו.</b> כשאר מעשר שני. והלכה כחכמים:",
+                "<b>שורין.</b> במים ושפין על הבשר, בטהרה, בנטילת ידים, שסתם ידים שניות ופוסלות את התרומה:",
+                "<b>ומאכילין.</b> לבהמה:",
+                "<b>יאכלו צריד.</b> לשון יובש, כמו צריד של מנחות [פסחים כ] שהוא מקום של המנחה שלא הגיע שם שמן. כלומר יאכלו יבשים שלא יהא עליהם משקה בשעת אכילה, כדי שלא יהיה ניכר שהוכשרו לקבל טומאה:",
+                "<b>כל מעשיהם בטומאה.</b> ואפילו השרייה. ואין הלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>מה שליקט ליקט למעשר.</b> כל מה שמלקט הכל למעשר עד שישלים דמי מעשר. ויתנה ויאמר, אם כל מה שלקטתי הם מעות מעשר מוטב, ואם לאו אותם של מעשר שנשארו יהיו מחוללין על אלו:",
+                "<b>ואם בלל וחפן.</b> ואם לא ליקט אותן אחד אחד מכאן ומכאן, אלא שהיו בלולין ומעורבים ולקח אותם מלא חפניו:",
+                "<b>לפי חשבון.</b> שאם לזה מנה ולזה מאתים, נותן לזה של מנה שליש ולזה של מאתים שני שלישים:"
+            ],
+            [
+                "<b>שנתערבו.</b> ורוצה להוציא של חולין חוץ לירושלים:",
+                "<b>מביא בסלע מעות.</b> של נחשת שיש עליהם צורה, ששוין סלע של כסף:",
+                "<b>ובורר את היפה שבהן.</b> שבשני הסלעים, ומחלל אלו המעות עליה, והסלע השני והמעות נשארים חולין:",
+                "<b>מדוחק.</b> כשהוא דחוק ואינו יכול לעשות בדרך אחרת:",
+                "<b>ולא שיתקיים כן.</b> שישאר המעות של נחושת מעשר, אלא חוזר ומחללם על הכסף. ואי קשיא ולמה מביא בסלע מעות, יקח אחד משני סלעים שנתערבו ויאמר אם זו היא של מעשר מוטב ואם לאו הרי השני שהיא של מעשר מחוללת עליה. אי שריית ליה ליקח אחת מהן ולהתנות, חיישינן דלמא אתי למשקל חד מינייהו בלא תנאי:  "
+            ],
+            [
+                "<b>לא יעשה אדם סלעיו דינרי זהב.</b> סלעים של כסף שיש לו ממעשר שני לא יעשה אותם דינרי זהב, שמא ישהה עליותיו עד שיחליף סלעיו ויתבטל מלעלות לרגל. וב״ה סברי לא גזרינן:"
+            ],
+            [
+                "<b>הפורט סלע ממעות מעשר שני.</b> מי שיש לו מעות נחשת של מעשר שני, ובא לפורטן בסלע כסף להעלות לירושלים מפני משאוי הדרך:",
+                "<b>ב״ש אומרים בכל הסלע מעות.</b> אם בא לפורטן יכול לפרוט כולן ולתת בשביל כל הסלע:",
+                "<b>וב״ה אומרים.</b> לא יפרוט אלא חציין, שהפרוטות יוצאות בירושלים וכשיבא שם יהיה צריך לפרוטות מיד לקנות צרכי סעודה, ואם ירוצו הכל אצל שולחני לפרוט יוקירו הפרוטות ונמצא מעשר שני נפסד. לפיכך ישאו פרוטות עמהן להוציא במקצת, ולכשיכלו יפרוט בכסף שבידו מעט מעט:",
+                "<b>שקל.</b> הוא חצי סלע:",
+                "<b>אין מחללין כסף ופירות על כסף.</b> מי שיש לו חצי דינר כסף של מעשר ופירות של מעשר שוין חצי דינר, לא יצרפם יחד לחללם על דינר:",
+                "<b>וחכמים מתירין.</b> בכי האי גונא ע״י צירוף פירות, כיון שאין לו אלא חצי דינר כסף. אבל לחלל דינר כסף ופירות שוין דינר על חצי סלע שהוא שני דינרין מודים חכמים שאין מחללים. והלכה כחכמים:"
+            ],
+            [
+                "<b>הפורט סלע של מעשר שני בירושלים.</b> שהיה מחליף סלע שבידו ונוטל פרוטות להוציאן לצרכי סעודת מעשר:",
+                "<b>ב״ש אומרים.</b> אם בא להחליף כל הסלעים שבידו במעות, יחליף:",
+                "<b>ובית הלל אומרים לא יחליף אלא חציין.</b> שמא לא ישהה בעיר עד שיוציא את כולן, ויפקידם בעיר עד רגל אחר, והפרוטות מתעפשות, ואם יחזור ויחליפם בסלעים נמצא שולחני משתכר שני פעמים ומעשר שני נפסד:",
+                "<b>הדנין לפני חכמים.</b> שמעון בן עזאי ושמעון בן זומא וחנן המצרי:",
+                "<b>בשלשה דינרין כסף ובדינר מעות.</b> הסלע הוא ד׳ דינרים, וכשבא להחליף הסלע לא יקח אלא בדינר א׳ פרוטות ושלשה דינרים יהיו כסף:",
+                "<b>רביעית כסף ברביעית מעות.</b> בדינר רביעי של כסף לא יקח אלא ברביעיתו מעות של נחשת, וג׳ חלקים כסף. שנמצא לוקח מעות אחד מששה עשר בסלע בלבד:",
+                "<b>ארבעה אספרי כסף.</b> הדינר ה׳ אספרי, ומטבע הוא בארץ יון ועד היום קורין לו אספרי. נמצא הסלע עשרים אספרי. וכשהוא מחלל הדינר יחללנו על ד׳ אספרי כסף ואספר א׳ נחשת. נמצא לוקח נחשת א׳ מעשרים בסלע בלבד:",
+                "<b>יניחנה בחנות ויאכל כנגדה.</b> לא יחלל כלל על פרוטות שמא ישכח ויעשה אותן חולין, אלא יניח הסלע אצל החנוני ויאכל כנגדה עד שתכלה. ואין הלכה אלא כדברי ב״ה בלבד:  "
+            ],
+            [
+                "<b>מקצת בניו טמאין ומקצתן טהורים.</b> ורוצה שישתו יחד מכד אחד, והטמאים אסורים ביין הקנוי בדמי מעשר:",
+                "<b>מניח את הסלע ואומר.</b> מה שישתו הטהורים מן היין, לכשישתו תהא סלע זו מחוללת עליו מעכשיו. נמצא מה ששתו טהורים היה מעשר ומה ששתו טמאים היה חולין. ואינו חולין ומעשר שני מעורבים זה בזה, שאין היין קדוש בקדושת מעשר, אלא לכשישתו חוזר היין ששתו בלבד להיות מעשר למפרע:"
+            ]
+        ],
+        [
+            [
+                "<b>לא יאמר.</b> לחלק. שתטול חלק בהם. לפי שעליו מוטל להביא מעשרו לירושלים, ונמצא פורע חובו ממעשר שני:",
+                "<b>העלם שנאכלם ונשתם.</b> דנראה דמזמינו לאכול עמו, וזה מותר:",
+                "<b>אבל נותנים זה לזה מתנת חנם.</b> מפורש לעיל בריש פרק קמא:"
+            ],
+            [
+                "<b>מפני שהוא ממעט באכילתו.</b> דתרומה אסורה לטבול יום ולזרים:",
+                "<b>ורבי שמעון מתיר.</b> דסבר מותר להביא קדשים לבית הפסול:",
+                "<b>מה אם היקל בזבחי שלמים.</b> שקונים שלמים בכסף מעשר שני ואע״פ שממעט באכילתו שיכולין לבא לידי פגול ונותר וטמא, לא נקל בתרומה לקנותה בכסף מעשר שני שאין בה דין פגול ונותר ולא דין טמא, שלא כל הדברים המטמאין את הקדש מטמאין את התרומה ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>מי שהיו לו מעות.</b> של מעשר שני, וצריך לקנות מהם דברים של חולין שלא לאכילה ושתיה וסיכה:",
+                "<b>ולחבירו פירות.</b> של חולין ורוצה לעשות עמו טובה שיתחללו מעות מעשר חבירו על פירותיו:",
+                "<b>אוכל פירותיו בטהרה.</b> שחלה קדושת מעשר על הפירות, וצריך לאכלן בטהרה:",
+                "<b>ולא יאמר כן לעם הארץ.</b> שהוא חשוד לאכול פירות מעשר בטומאה:",
+                "<b>אלא בדמאי.</b> כגון אם היו אותן מעות מעשר שני של דמאי, אז מותר לומר כן אפילו לעם הארץ, דשמא המעות אינן מעשר:"
+            ],
+            [
+                "<b>ומעות במדינה.</b> ומעות של מעשר שני חוץ לירושלים וצריך להן. קמ״ל שא״צ שיהיו הפירות והמעות במקום אחד. ועוד אשמועינן במתניתין דאע״ג דפירות מעשר אין יכולין ליפדות בירושלים, מעות מעשר מתחללין הן בירושלים:"
+            ],
+            [
+                "<b>מעות.</b> של מעשר שני:",
+                "<b>נכנסות לירושלים ויוצאות.</b> שאין המחיצות קולטות מעות כדרך שקולטות פירות:",
+                "<b>אף הפירות נכנסים ויוצאים.</b> ודוקא להוציאן כדי לטוחנן ולאפותן ולהחזירן אח״כ לירושלים שרי רבן שמעון בן גמליאל, לפי שיותר היו מוצאין לטחון ולאפות חוץ לירושלים מבירושלים עצמה. ותנא קמא אסר נמי בהא. ואין הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>שנגמרה מלאכתן.</b> למעשר, כדתנן בפ״ק דמעשרות איזהו גרנן למעשר:",
+                "<b>ועברו בתוך ירושלים.</b> בעודן טבל:",
+                "<b>יחזור מעשר שני שלהן.</b> דקסבר מתנות שלא הורמו כמי שהורמו דמיין, וקלטוהו מחיצות למעשר שני:",
+                "<b>ושלא נגמרה מלאכתן.</b> כגון סלי ענבים לגת וכו׳. אבל סלי ענבים לאכילה נגמרה מלאכתן:",
+                "<b>למוקצה.</b> מקום ששוטחין בו תאנים ליבש קרוי מוקצה:",
+                "<b>רבי שמעון בן יהודה אומר וכו׳</b> סבר דלב״ה מתנות שלא הורמו לאו כמי שהורמו דמיין. אי נמי אפילו כמי שהורמו דמיין הני מילי [לענין] שאר דברים, אבל לענין קליטת מחיצות דרבנן, מקילין ב״ה. ואין הלכה כר״ש בן יהודה, שלא נחלקו ב״ש וב״ה אלא על פירות שלא נגמרה מלאכתן כדברי ת״ק:",
+                "<b>והדמאי.</b> טבל של דמאי:",
+                "<b>נכנס.</b> לירושלים:",
+                "<b>ויוצא ונפדה.</b> חוץ לירושלים אחר שיצא, ואין צריך לחזור. והך סיפא לתנא קמא איצטריך ואליבא דבית הלל:"
+            ],
+            [
+                "<b>בפנים.</b> מן החומה:",
+                "<b>ונוטה לחוץ.</b> לחומת ירושלים:",
+                "<b>מכנגד החומה ולפנים כלפנים.</b> דבין נוף ובין עיקר מכנגד החומה ולפנים כלפנים, ואוכלין שם מעשר שני ולא פודין. ובין נוף ובין עיקר מכנגד החומה ולחוץ כלחוץ, ופודין שם מעשר שני ולא אוכלין. והיינו דתנן במסכת מעשרות פ״ג ובירושלים הולך אחר הנוף. כלומר אף אחר הנוף:",
+                "<b>בתי הבדים.</b> שעוצרים בהם שמן, ורגילים היו לעשות בתים הללו בחומת המדינה:",
+                "<b>שפתחיהן לפנים.</b> מחומת ירושלים וחללן חוץ לחומת ירושלים:",
+                "<b>מכנגד החומה ולפנים כלפנים.</b> ואוכלים שם מעשר שני וקדשים קלים, ואין פודין שם מעשר שני:",
+                "<b>מכנגד החומה ולחוץ כלחוץ.</b> ואין אוכלים שם מעשר שני וקדשים, ופודים שם מעשר שני:"
+            ],
+            [
+                "<b>הלשכות בנויות בקודש.</b> בעזרה:",
+                "<b>ופתוחות לחול.</b> להר הבית:",
+                "<b>וגגותיהן קודש.</b> והוא שהיו גגותיהן שוות לקרקע העזרה, כגון שהיתה הלשכה בשפוע ההר. שאם אין גגותיהן שוות לקרקע העזרה קיימא לן דעליות וגגות לא נתקדשו:",
+                "<b>תוכן קודש.</b> לשחיטת קדשים קלים, ולאכילת קדשי קדשים, ולהתחייב עליהן משום טומאה:"
+            ],
+            [
+                "<b>באב הטומאה.</b> שרץ ונבילה וכיוצא בהן:",
+                "<b>בולד הטומאה.</b> האי ולד הטומאה דתנן במתניתין לאו ולד הטומאה שנגע באב הטומאה שהוא טמא מדאורייתא, אלא בולד הטומאה דרבנן, כגון שנגע בכלים שנטמאו במשקין:",
+                "<b>יפדה.</b> דמעשר שני שנטמא פודין אותו אפילו בירושלים, דכתיב (דברים י״ד:כ״ד) כי לא תוכל שאתו, ואין שאת אלא אכילה כדכתיב (בראשית מ״ג:ל״ד) וישא משאות מאת פניו אליהם:",
+                "<b>ויאכל הכל בפנים.</b> שלא יאמרו ראינו מעשר שני שנכנס לירושלים ויצא, מפני שיש קול למעשר היוצא. אבל אין לחוש כשפודים אותו שמא יאמרו ראינו מעשר שני שנפדה בירושלים, שאין קול לפדוי:",
+                "<b>חוץ משנטמא באב הטומאה בחוץ.</b> שכיון שנכנס כשהוא טמא אין המחיצה קולטתו:",
+                "<b>חוץ משנטמא בולד הטומאה בפנים.</b> אבל נטמא בולד הטומאה בחוץ אע״פ שבולד הטומאה של דבריהם נטמא, ומן התורה טהור הוא, יאכל בחוץ. ובירושלמי מוקי לה כגון שהכניסו על מנת שלא יקלטוהו מחיצות, אבל אם לא התנה, הואיל ונכנס והרי הוא טהור דאורייתא יאכל בפנים:"
+            ],
+            [
+                "<b>הלקוח בכסף מעשר שני.</b> פירות שנקנו מדמי מעשר שני:",
+                "<b>יקבר.</b> הואיל ונגמרה מצותו וקנה פירות ממעות מעשר שני שוב לא יפדה:",
+                "<b>שכן נפדה טהור ברחוק מקום.</b> שמעשר שני פודין אותו כשהוא טהור חוץ לירושלים, כדכתיב (דברים י״ד:כ״ד) וכי ירחק ממך המקום וגו׳. אבל הלקוח בכסף מעשר אינו נפדה חוץ לירושלים כשהוא טהור, דתנן לעיל בפרק קמא מזיד יעלו ויאכלו במקום. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>על ידי עורו.</b> עם עורו:",
+                "<b>ר׳ שמעון אומר יפדה.</b> ובהא קמיפלגי, דתנא קמא סבר אין פודין את הקדשים להאכילן לכלבים, ורבי שמעון סבר פודין את הקדשים להאכילן לכלבים. ואין הלכה כרבי שמעון:",
+                "<b>לקחו חי ושחטו ונטמא יפדה.</b> הכא לא פליג רבי יהודה כדפליג לעיל בפירות הלקוחים בכסף מעשר ונטמאו, דכיון דלקחו חי אין לו ריחוק מקום לפי שיכול להוליכו בכל מקום שירצה, הלכך הוי כמעשר שני עצמו. ונפדה כשנטמא, כדרך שנפדה מעשר שני כשנטמא:",
+                "<b>רבי יוסי אומר יקבר.</b> דמחמיר טפי מר׳ יהודה, וסבר דאע״פ שקנאו חי דינו כפירות הלקוחים בכסף מעשר:",
+                "<b>לקחו שחוט ונטמא הרי הוא כפירות.</b> וכי היכי דאיפליגו תנא קמא ור׳ יהודה לעיל בפירות הלקוחים בכסף מעשר, הכי נמי אפליגו בהא:"
+            ],
+            [
+                "<b>המשאיל קנקנים למעשר שני.</b> מי שמשאיל קנקניו להכניס בהן יין שקרא לו כבר שם מעשר שני:",
+                "<b>אף על פי שגפן.</b> שסתם פיהן במגופה אחר שמלאן:",
+                "<b>לא קנה מעשר.</b> לא נתפס הקנקן בקדושת מעשר:",
+                "<b>זלף לתוכן סתם.</b> שהכניס לתוכן יין של טבל קודם שקרא לו שם מעשר:",
+                "<b>עד שלא גפן.</b> אם קרא לו שם מעשר קודם שסתמן במגופה:",
+                "<b>אם משגפן.</b> אם לאחר שסתמן במגופה קרא שם מעשר:",
+                "<b>קנה מעשר.</b> נתפס הקנקן בקדושת מעשר, וטעון חלול כמו היין, אם בא לחללו על הכסף:",
+                "<b>עולות באחד ומאה.</b> בשל תרומה איירי, אם נתערב קנקן של תרומה במאה קנקנים של חולין, ולא היה פיהן סתום במגופה, חשבינן להו כאילו כולן מעורבות זו בזו, ועולות באחד ומאה כדין תרומה שנתערבה בחולין:",
+                "<b>משגפן מקדשות בכל שהן.</b> ואפילו אחד באלף אינן עולות, וימכרו כולן לכהן בדמי תרומה, חוץ מאחת שבהן שנוטלה הכהן בלא דמים:",
+                "<b>עד שלא גפן תורם מאחת על הכל.</b> דחשיב מוקף:"
+            ],
+            [
+                "<b>מפתח ומערה לגת.</b> אם בא לתרום מאחת על הכל אחר שגפן, צריך לערותן לגת:",
+                "<b>ואינו צריך לערות.</b> דסגי להו בפתיחה כדמעיקרא:",
+                "<b>במה דברים אמורים.</b> דאם לאחר שגפן קרא שם, קנה מעשר את הקנקנים:",
+                "<b>במקום שדרכן למכור סתומות.</b> דבכי האי גונא בירושלים הקנקן טפלה ליין כדתנן לעיל בפרק קמא, הלכך בגבולין נמי קנה מעשר:",
+                "<b>אבל במקום שדרכן למכור פתוחות לא יצא הקנקן לחולין.</b> בירושלים, הלכך [בגבולין] נמי לא קנה מעשר:",
+                "<b>אבל אם רצה להחמיר על עצמו למכור במדה.</b> הקונה יין ממעות מעשר שני בירושלים, וכשבא המוכר למכור רצה לדקדק על עצמו ואמר כך וכך יין במדה אני מוכר לך בכך וכך מעות:",
+                "<b>יצא קנקן לחולין.</b> ואפילו הקנקנים סתומות:",
+                "הכי גרסינן <b>רבי שמעון אומר אף האומר לחברו יין זה אני מוכר לך חוץ מקנקנים יצא קנקן לחולין.</b> ובירושלמי מפרש לה דר׳ שמעון קאי אהא דתנא לעיל דאם משגפן קרא שם מעשר קנה מעשר. ואשמעינן ר׳ שמעון דוקא שקרא שם מעשר לכל היין שבקנקן, אבל אם אמר כל היין מעשר חוץ מרביעית, אף על פי שכשבא למדוד לחברו אותו רביעית, אמר לו יין זה אני מוכר לך חוץ מן הקנקן שאני רוצה לשייר בשביל מעשר שבתוכה, אפילו הכי לא נעשית הקנקן טפלה למעשר, ויצא קנקן לחולין ולא קנה מעשר:"
+            ]
+        ],
+        [
+            [
+                "<b>המוליך.</b> דוקא עבר והוליך, דלכתחילה אסור להוליכו ממקום למקום, אלא פודהו במקומו או מעלהו לירושלים:",
+                "<b>כשער מקומו.</b> ��שער המקום שהוא בשעת פדיון בין לקולא בין לחומרא:",
+                "<b>השבח לשני.</b> מה ששוין בעיר יותר, הריוח של מעשר שני. ומה שהוציא להביאן מן השדה לעיר ישלם מביתו:"
+            ],
+            [
+                "<b>פודין מעשר שני.</b> יכול לפדות אם ירצה כשער הזול, כדמפרש ואזיל:",
+                "<b>כמות שהחנוני לוקח.</b> שהוא לוקח בזול כדי להשתכר:",
+                "<b>לא כמות שהוא מוכר.</b> שהוא מוכר ביוקר ביותר ממה שקנה:",
+                "<b>כמות שהשולחני פורט.</b> הבא לחלל פרוטות של מעשר על סלע, מחשב הסלע בפרוטות הרבה, כשולחני הזה כשבא ליקח פרוטות מבני אדם ולתת להם סלע שהוא לוקח פרוטות הרבה:",
+                "<b>ולא כמות שהוא מצרף.</b> כשמצרף השולחני פרוטות לתת לבני אדם בחלוף הסלע, נותן להם פחות:",
+                "<b>אכסרה.</b> בלא מדה ובלא משקל, אלא כמה אתה נותן בכרי זה או במלוא חפנים הללו:",
+                "<b>על פי א׳</b> בשומת לוקח אחד:",
+                "<b>על פי ג׳</b> שמאים בקיאין, ואפילו א׳ מהן עובד כוכבים ואפילו אחד מהן בעלים:",
+                "<b>קרם.</b> התחיל להחמיץ, וגירסא אחרת שקסס. ודוגמתו בבבא בתרא [דף צג.] מקבל עליו עשר קוססות למאה:"
+            ],
+            [
+                "<b>מפני שהוא מוסיף חומש.</b> כדכתיב (ויקרא כ״ז:ל״א) ואם גאול יגאל איש ממעשרו, על שלו מוסיף חומש ולא על של חבירו:",
+                "<b>בסלע ואיסר.</b> האיסר הוא א׳ מששה ותשעים בסלע:",
+                "<b>מפני שהוא מוסיף על הקרן.</b> ותוספת כל שהוא דקרן עדיפא, מפני שעל החומש יכול להערים כדתנן לקמן:",
+                "<b>ובין שנתן לו במתנה.</b> הטבל, קודם שהפריש ממנו מעשר נתן לו במתנה. דאילו מעשר שני לאחר שהופרש, קיימא לן כמאן דאמר ממון גבוה הוא ואינו ניתן במתנה:"
+            ],
+            [
+                "<b>לעבדו ולשפחתו העברים.</b> שאין גופן קנוי:",
+                "<b>ופדה לך.</b> בהן מעשר שני לעצמך:",
+                "<b>מפני שידן כידו.</b> דמה שקנה עבד קנה רבו. ובנו קטן נמי זכייתו לאביו דמציאת קטן לאביו:"
+            ],
+            [
+                "<b>היה עומד בגורן.</b> ורוצה להערים ולפדות מעשר שני בלא חומש:",
+                "<b>ואין בידו מעות.</b> כדי שיתנם לחברו, שיפדה בהן המעשר בלא חומש:",
+                "<b>הרי הפירות האלו נתונים לך במתנה.</b> ודוקא שנתן אותם לו בטבלן קודם שיפריש מעשר שני, כדפרשינן לעיל:"
+            ],
+            [
+                "<b>משך ממנו מעשר בסלע.</b> המוכר מעשר שני, כדי שיתחלל על דמי המכירה ויהיו המעות נתפסים בקדושת מעשר, דבכי האי גונא שרי למכרו. והא דתנן בפרק קמא אין מוכרין אותו, היינו להוליכו לירושלים ולא שיהיו המעות נתפסים בקדושת מעשר. וכשמשך המעשר לקנותו היה שוה סלע ולא הספיק ליתן הדמים עד שעמד בשתים, שהמעשר לא יצא לחולין עד שיתן דמיו למוכר:",
+                "<b>נותן לו סלע.</b> לפי שקנאו במשיכה, ומרויח הלוקח סלע שנתייקר. וצריך לפדותו כשער של עכשיו בשתי סלעים, שהמעשר לא יצא לחולין עד שיתן דמיו למוכר. והסלע אחד של מעשר שני שלו ואוכלו בירושלים:",
+                "<b>עד שעמד בסלע.</b> וצריך ליתן למוכר שני סלעים שקנאו במשיכה, והוא נפדה בסלע אחד כשער של עכשיו. הלכך נותן לו דמי סלע מדמי חולין שלו, ובו נפדה המעשר, והסלע השני נותן לו מדמי מעשר שני שלו. ואין זה כפורע חובו ממעשר שני, לפי שבתחלת המקח היה עומד לכך שיאכל המוכר שתי סלעים בירושלים אם לא הוזל:",
+                "<b>אם היה עם הארץ נותן לו מדמיו.</b> ואם היה המוכר עם הארץ נותן לו שני הסלעים מדמי החולין שלו, לפי שאין מוסרין דמי מעשר לעם הארץ. ו��ית דגרסי מדמאי אם יש לו דמי מעשר של דמאי נותן לו סלע אחד מאותן דמים, דמוסרין דמי דמאי לעם הארץ:"
+            ],
+            [
+                "<b>ולא קרא שם.</b> לא אמר זה פדיון מעשר שני:",
+                "<b>צריך לפרש.</b> ולומר זה פדיונו. והלכה כר׳ יוסי:",
+                "<b>ולא פירש.</b> לא אמר הרי זה גיטך או הרי את מקודשת:",
+                "<b>רבי יוסי אומר דיו.</b> כיון שעסוקים באותו ענין ומתוך אותן הדברים עמד וגירש או קדש אין צריך לפרש. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>המניח איסר.</b> להיות מחלל עליו פירות מעשר שני. וכבר חלל:",
+                "<b>ואכל עליו עד חציו והלך למקום אחר.</b> והוליך האיסר עמו, ושם הוא שוה פונדיון, ובתחלה לא היה יוצא אלא בחצי פונדיון, שהפונדיון ב׳ איסרין נמצא לפי מה שהוא יוצא עכשיו שנשאר בו איסר של חולין ולפיכך אוכל עליו עוד איסר:",
+                "<b>אוכל עליו עוד פלג.</b> חצי איסר, ולא אמרינן כיון שאינו שוה אלא איסר הרי אכלו כולו:",
+                "<b>המניח איסר של מעשר שני.</b> להיות אוכל עליו חולין שלו בקדושת מעשר, ואכל עליו עד אחד עשר באיסר, ואחד ממאה באיסר, יצא כל האיסר לחולין. פי׳ אם היה אותו איסר ממעות מעשר שני של דמאי ואכל עשרה חלקים מאחד עשר חלקים שבו, כגון שאחד עשר רמונים שוין איסר, ואכל עליו עשרה רמונים ונשאר בו עדיין חלק מאחד עשר בקדושת מעשר, יצא כולו לחולין. ואם היה האיסר ממעות מעשר שני של ודאי ואכל עליו עד שנשאר בו אחד ממאה, כגון שמאה תאנים נמכרים באיסר, ואכל עליו תשעים ותשעה, יצא כולו לחולין:",
+                "<b>בית שמאי אומרים הכל עשרה.</b> אחד ודאי וא׳ דמאי כשלא נשאר באיסר אלא עשיריתו יצא לחולין. כגון שהיו עשרה רמונים נמכרין באיסר, ואכל עליו תשעה יצא לחולין. ואם נשאר בו יותר, כגון שלא אכל אלא שמנה צריך לאכול כנגדו:",
+                "<b>ובית הלל אומרים בודאי אחד עשר, ובדמאי עשרה.</b> אם נשאר על האיסר של ודאי אחד מעשרה חייב לאכול עליו עוד [אחד], לפי שכל מה שהוא פחות משוה פרוטה אין חוששין לו, לא לענין גזל, ולא לענין נהנה מן ההקדש. ופרוטה היא אחד משמנה באיסר האטלקי נמצא עשירית האיסר הוא שמנה עשיריות של פרוטה דהיינו פרוטה פחות חומש, נמצא כשתוסיף עליו חומש דהוא רביע מלגו היינו חומשא מלבר יהיה [בין] הכל פרוטה, ולפיכך חוששים לה, ואם יהיה פחות מעשיריתו אין חוששים לו שאפילו עם תוספת החומש יהיה בו פחות משוה פרוטה. ולפיכך אמרו בודאי אחד עשר, ובדמאי עשרה, לפי שאין חייבין חומש על הדמאי, ועשיריתו הוא פחות משוה פרוטה, והלכה כב״ה:"
+            ],
+            [
+                "<b>כל המעות הנמצאים.</b> בכל מקום בין ברגל בין בשאר ימות השנה. ובירושלים בשאר ימות השנה חוץ מימות הרגל:",
+                "<b>הרי אלו חולין.</b> ואין חוששין להם שמא מעות של מעשר שני הם:",
+                "<b>אפילו דינר זהב עם הכסף ועם המעות.</b> שאין דרך לערבן יחד, ואיכא למימר הללו מעות של מעשר שני שרגילין לחלל המעשר על דינרי זהב והנשאר שאינו מגיע לדינר זהב מחללו על הכסף והמותר על מעות של נחשת ומערבין אותן יחד, אפילו הכי לא חיישינן:",
+                "<b>מצא בתוכן.</b> בתוך הכיס או הצרור שהמעות נתונים בתוכו:"
+            ],
+            [
+                "<b>הוא חולין.</b> שאין דרך בני אדם להקדיש חרסין לבדק הבית, ועל שם מה שבתוכו נכתב:",
+                "<b>הוא קרבן.</b> כלומר הקדש:",
+                "<b>חולין לתוך קרבן.</b> והכל קרבן. ולא אפליגו רבנן עליה דר׳ יהודה אלא בשל מתכת בלבד, דבשל חרס מודו שהוא חולין ומה שבתוכו קרבן. והלכה כחכמים:"
+            ],
+            [
+                "<b>קוף קרבן.</b> הקדש:",
+                "<b>ד׳ דמאי.</b> לקוח מעם הארץ:",
+                "<b>בשעת הסכנה.</b> שגזרו שלא לקיים המצות:",
+                "<b>שמות בני אדם הן.</b> אותיות של ראשי שמות, קוף קהת, ד׳ דניאל, ט׳ טוביה. והכל חולין:",
+                "<b>אשתקד היתה מלאה פירות תרומה ופינה.</b> ורבנן סברי אם איתא דפינה לתרומה מגרר הוה גריר לה ולא היה מניח שם תרומה כתוב שם. ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>הרי אלו חולין.</b> מה שמצא הוי חולין שאני אומר מעשר שני ניטל:",
+                "<b>היה שם מנה.</b> אמר לו אביו הרי שם מנה של מעשר שני ומצא מאתים, מנה מעשר ומנה חולין. ולא אמרינן המנה של מעשר ניטל ואלו אחרים הן:",
+                "<b>מאתים ומצא מנה.</b> אמר לו אביו הרי שם מאתים ומצא מנה המנה שמצא מעשר:"
+            ]
+        ],
+        [
+            [
+                "<b>כרם רבעי מציינין אותו.</b> בונים אצלו ציון וסימן, שיכירו שהוא כרם רבעי וטעון פדיון:",
+                "<b>בקוזזות.</b> גבשושית ורגבי אדמה סימנא כאדמה, מה אדמה דאיכא הנאה מינה שהיא עושה פירות אף האי נמי כי מפרקי שרי לאתהנויי מיניה:",
+                "<b>ושל ערלה בחרסית.</b> באדמה שעושים ממנו כלי חרס. סימנא כחרסית זו דלית בה הנאה דכשזורעים בה אינה מוציאה כדי נפילה אף זו אין בה הנאה:",
+                "<b>ושל קברות.</b> שלא יכנס שם כהן ונזיר:",
+                "<b>בסיד.</b> סימנא שהסיד לבן כעצמות:",
+                "<b>וממחה ושופך.</b> ממחה את הסיד במים כדי שיתלבן יותר, ושופך על הקבר:",
+                "<b>במה דברים אמורים.</b> דעבדי הכירא לכרם רבעי ולערלה:",
+                "<b>בשביעית.</b> שהכל הפקר ונוטלים בהיתר. אבל בשאר שני שבוע שבאים לגזול, הלעיטהו לרשע וימות ויקחום לאכול באיסור:",
+                "<b>והצנועים.</b> המדקדקים על עצמם, כשהיה להם כרם רבעי בשביעית היו מניחין המעות קודם לקיטה, ואומרים כל הנלקט לכשיהיה נלקט יהא מחולל על זה:"
+            ],
+            [
+                "<b>כרם רבעי.</b> יש לו דין מעשר שני, וצריך להעלות הפירות לירושלים ולאכלן שם, הם או פדיונם, ותקנו חכמים שמהלך יום [אחד] כל סביבות ירושלים יעלו הפירות [עצמם] לירושלים, כדי לעטר שוקי ירושלים בפירות, מתוך שיאכל כל אדם נטע רבעי שלו יתמלא השוק שאר פירות:",
+                "<b>שיהא נפדה סמוך לחומה.</b> אפילו כרם הסמוך לחומה:",
+                "<b>שאימתי שירצו.</b> אם יתמעטו הפירות:",
+                "<b>משחרב בית המקדש היה התנאי.</b> לא לפי שרבו הפירות כדאמרת, אלא משחרב בית המקדש והיתה ירושלים ביד האויבים ולא היו חוששין לעטר שוקי ירושלים בפירות:"
+            ],
+            [
+                "<b>אין לו חומש.</b> אין הבעלים צריכין להוסיף חומש כשפודים אותו:",
+                "<b>ואין לו ביעור.</b> בשנה שלישית וששית [נ״א. רביעית ושביעית שהמעשרות מתבערין, דחומש וביעור לא נאמרו בכרם רבעי אלא במעשר. ומיהו מודו ב״ש דפדיון מיהא אית ליה, ואע״ג דלא נאמר פדיון במקרא בכרם רבעי, דילפי ליה מדכתיב (ויקרא י״ט:כ״ד) קדש הלולים, קרי ביה חלולים אחליה והדר אכליה:",
+                "<b>וב״ה אומרים יש לו.</b> דילפי קדש קדש ממעשר, ליתן לו כל דין מעשר:",
+                "<b>יש לו פרט ויש לו עוללות.</b> דסברי ממון בעלים הוא ולא ממון גבוה הלכך חייב בפרט ובעוללות ככל כרם דעלמא. והעניים שמלקטים הפרט ועוללות מכרם רבעי, פודין לעצמן ואוכלין הפדיון בירושלים:",
+                "<b>וב״ה אומרים כולו לגת.</b> דסברי ממון גבוה הוא כמו מעשר, הלכך אין לו פרט ועוללות, אלא דורכים אותו כולו כאחת ומעלה ואוכל בירושלים, או פודהו ומעלה הדמים לירושלים:"
+            ],
+            [
+                "<b>מניח את הסל על פי שלשה.</b> בקיאין בשומא, דסתם נטע רבעי אין דמיו ידועים לפי שצריך לחשב היציאות כדתנן הכא:",
+                "<b>לפדות בסלע.</b> כלומר ליקח בסלע במחובר לקרקע:",
+                "<b>על מנת להוציא יציאות מביתו.</b> שכר פעולת הכרם משעה שנקרא פרי, כגון שכר שמירה ועידור:",
+                "<b>ומניח את המעות.</b> לפי השומא, לאחר ששמו כך וכך סלים בסלע:"
+            ],
+            [
+                "<b>ובשביעית.</b> שאין שכר שמירה ולא עבודת קרקע, פודהו בשוויו:",
+                "<b>אם היה הכל מופקר.</b> אם הפקירו הבעלים נטע רבעי שלהם, אין הזוכה בו מנכה אלא שכר לקיטה, ומעלה הפירות לירושלים או פודה ומעלה הדמים. ולא אמרינן כיון דמהפקירא קא זכי אין דין רבעי נוהג בו. ובשביעית אינו מנכה שכר לקיטה שכל אדם מלקט לעצמו:",
+                "<b>מוסיף עליו חומש.</b> סתם מתניתין כבית הלל דילפי קדש קדש ממעשר:",
+                "<b>ובין שניתן לו במתנה.</b> כשהוא סמדר, דאילו לאחר שנגמר בשולו הא סברי בית הלל דממון גבוה הוא כמעשר ואין יכולים ליתן אותו במתנה:"
+            ],
+            [
+                "<b>ערב יום טוב הראשון של פסח וכו׳</b> דכתיב (דברים י״ד:כ״ח) מקצה שלש שנים תוציא את כל מעשר תבואתך, ונאמר להלן (שם לא) מקץ שבע שנים במועד שנת השמטה בחג הסכות, מה להלן רגל אף כאן רגל. אי מה להלן חג הסכות אף כאן חג הסכות ת״ל (שם כו) כי תכלה לעשר, רגל שכל מעשרות כלין בו, הוי אומר זה פסח שאין פירות של שנה שלישית נגמרים להיות נלקטים כולן עד שיבא פסח של שנה הרביעית, וכן של שנה ששית עד שיבוא פסח של שנה שביעית:",
+                "<b>תרומה ותרומת מעשר לבעלים.</b> לכהנים, שהתרומה שלהם:",
+                "<b>ומעשר ראשון לבעליו.</b> ללוים:",
+                "<b>ומעשר עני לבעליו.</b> לעניים:",
+                "<b>מתבערים בכל מקום.</b> צריך לבערם ולאבדם מן העולם:",
+                "<b>הבכורים נתנים לכהנים כתרומה.</b> ואין צריך לבערם מן העולם משום דתרומה [קרינהו] רחמנא, דאמר מר ותרומת ידך אלו הבכורים דכתיב בהו (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך. ואין הלכה כר״ש:",
+                "<b>התבשיל.</b> שיש בו מפירות שביעית, או מעשר שני בשעת הביעור:",
+                "<b>הרי הוא כמבוער.</b> כיון דאין ממשן ניכר:"
+            ],
+            [
+                "<b>בזמן הזה.</b> שאין בית המקדש קיים:",
+                "<b>צריך לחללן על הכסף.</b> דכתיב (שם יד) וצרת הכסף בידך, הכסף בלבד מעלין:",
+                "<b>אחד שהן כסף ואחד שהן פירות.</b> טעונים גניזה, ומה מועיל החלול:"
+            ],
+            [
+                "<b>מהרו ותקנו את פירותיכם.</b> תרומות ומעשרות לתת אותן לראוי להן, ומעשר שני להעלותו ולאכלו בירושלים:",
+                "<b>שלא הגיעו לעונת המעשרות.</b> כל פרי ופרי כמו שמפורש עונתו בפרק קמא דמעשרות:",
+                "<b>פטורים מן הביעור.</b> ובראשונה היו אומרים דקודם עונת המעשרות נמי זקוק לבער. והלכה כר״ע:"
+            ],
+            [
+                "<b>מי שהיו פירותיו רחוקים ממנו.</b> וכבר נתקנו והגיע זמן הביעור:",
+                "<b>צריך לקרות להם שם.</b> לזכות אותן לבעלים, כהך עובדא דר״ג וזקנים:",
+                "<b>עשור שאני עתיד למוד.</b> מעשר ראשון שאני עתיד ליתן מפירות שיש לי בבית:",
+                "<b>נתון ליהושע.</b> לוי היה. ותרומה גדולה לא נתן עתה משום דתרומה מפרישין אותה בגורן, [כדתניא] שאי אפשר לגורן שתעקר אלא אם כן נתרמה תרומה גדולה וכבר הפר��ש אותה בגורן:",
+                "<b>ומקומו מושכר לו.</b> ומקום המעשר מושכר לו, ויקנה המעשר אגב קרקע:",
+                "<b>עשור אחר.</b> מעשר עני:",
+                "<b>נתון לעקיבא בן יוסף.</b> גבאי של עניים היה:",
+                "<b>עשור שאני עתיד למוד.</b> מעשר מן המעשר, שאני צריך ליתן לכהן מן המעשר שנתן לי רבן גמליאל:",
+                "<b>נתון לאלעזר בן עזריה.</b> כהן היה, והוא עשירי לעזרא:",
+                "<b>ונתקבלו שכר זה מזה.</b> רבן גמליאל קבל שכר מקומו של מעשר ראשון מרבי יהושע, ושכר מקומו של מעשר עני מר׳ עקיבא. ור׳ יהושע קבל שכר מקום מעשר מן המעשר מרבי אלעזר בן עזריה, ונקנה לכל אחד מקום המעשר הראוי לו בכסף שנתן למשכיר, ששכירות קרקע נקנית בכסף:"
+            ],
+            [
+                "<b>ביום טוב האחרון היו מתודין.</b> ולא היו מתודין בי״ט ראשון מיד אחר הביעור, כדי שיהיה לו מה יאכל ברגל. הלכך ערב יום טוב ראשון היה מבער ומשייר עד יום אחרון:",
+                "<b>זה מעשר שני ונטע רבעי.</b> שנקראו קדש:",
+                "<b>זה מעשר לוי.</b> כלומר מעשר ראשון:",
+                "<b>וגם נתתיו זו תרומה גדולה.</b> וגם, תוספת הוא, משמע וגם נתתיו ללוי חוץ ממה שנתתי לכהן:",
+                "<b>מן הבית זו חלה.</b> שהיא נתרמה מן העיסה בתוך הבית:"
+            ],
+            [
+                "<b>ולא מן התלוש על המחובר וכו׳</b> דהיינו מן החיוב על הפטור ומן הפטור על החיוב:",
+                "<b>ולא מן החדש על הישן.</b> דכתיב (דברים י״ד:כ״ב) היוצא השדה שנה שנה, ולא משנה זו על של חברתה:",
+                "<b>ולא שכחתי מלברכך ומלהזכיר שמך עליו.</b> לפי שמברכים להפריש תרומה. וכן על מעשר ראשון ושני ומעשר עני, ולפדיון מעשר שני, ולחלה, על כולן מברכים:"
+            ],
+            [
+                "<b>לא אכלתי באוני.</b> כל יום המיתה הויא אנינות דאורייתא ואפילו לאחר קבורה. ולילה שלאחר יום המיתה הויא אנינות דרבנן, וכן יום קבורה שאינו יום המיתה הויא אנינות דרבנן:",
+                "<b>לא לקחתי ממנו ארון ותכריכין למת.</b> וכהאי גונא אפילו לחי אסור, שהרי אסור לקנות מלבוש וכיוצא בזה ממעשר שני, כדתנן לעיל סוף פרק קמא כל שהוא חוץ לאכילה ושתיה וסיכה אם לקח יאכל כנגדו. ולא נקט הכא ארון ותכריכים אלא לאשמועינן דלא מיבעיא אם סך ממנו למת שאינו יכול להתודות, דכתיב ממנו, מגופו של מעשר, אלא אפילו קנה ארון ותכריכים דלא נתן מגופו של מעשר על מת, אינו יכול להתודות:"
+            ],
+            [],
+            [
+                "<b>מכאן אמרו.</b> מדכתיב ואת האדמה אשר נתת לנו:",
+                "<b>יש להם ערי מגרש.</b> ויכולים להתודות על המעשרות שמביאין ממגרש הערים שלהן. והלכה כר״י:"
+            ],
+            [
+                "<b>יוחנן כ״ג.</b> שמש בכהונה גדולה אחר שמעון הצדיק:",
+                "<b>העביר הודיות המעשר.</b> לפי שעזרא קנס את הלוים שלא יתנו להם מעשר, כשעלה מן הגולה ובני לוי לא עלו עמו, וצוה שיתנו המעשר לכהנים. ויוחנן כהן גדול בטל הוידוי, כיון שאינו יכול לומר וגם נתתיו ללוי:",
+                "<b>בטל את המעוררים.</b> שהיו הלוים אומרים בכל יום על הדוכן עורה למה תישן ה׳. אמר להם וכי יש שינה לפני המקום, עמד ובטלן:",
+                "<b>את הנוקפים.</b> שהיו משרטין לעגל של קרבן בין קרניו כדי שיפול לו דם בעיניו כדי שלא יראה ויהיה נוח לכפתו ולשחטו. ועמד הוא ובטלו, שנראה כבעל מום והתקין להם טבעות בקרקע להכניס צואר הבהמה לתוכה. נוקפים, מכין, ודוגמתו אין אדם נוקף אצבעו מלמטה [חולין דף ז]:",
+                "<b>היה פטיש מכה בירושלים.</b> חרשי נחושת וברזל היו מכין ��פטיש לעשות מלאכת האבד שהיא מותרת במועד. ועמד הוא ובטלם, משום דאוושא מלתא טובא ואיכא זלזול מועד:",
+                "<b>ובימיו אין אדם צריך לשאול על הדמאי.</b> שהוא אמר לבני דורו כשם שתרומה גדולה עון מיתה כך תרומת מעשר וטבל עון מיתה. ותקן שיוציאו מן הדמאי תרומת מעשר ומעשר שני בלבד, ולא יוציאו ממנו מעשר ראשון ולא מעשר עני, שיכולים לומר ללוי או לעני הביא ראיה שהוא טבל וטול. ומתקנה זו ואילך הלוקח פירות מן השוק לא היה שואל אם הם מתוקנים אם לאו, אלא מיד מפריש מהן תרומת מעשר ומעשר שני ואוכל את השאר, שכל הלוקח פירות מעם הארץ הם בחזקת דמאי:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מעשר שני",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json

@@ -0,0 +1,224 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Orlah",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה ערלה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "נוטע לסייג – that the tree will be a fence for a vineyard.",
+                "לקורות – to grow trees to make of them beams for building, but the essences of its planting is not to eat its fruit.",
+                "פטור מן הערלה – as it is written (Leviticus 19:23): “[When you enter the land] and plant any tree for food, [you shall regard its fruit as forbidden].” That which is for food is liable [for Orlah]; for a fence and for beams and for wood it is exempt.",
+                "הפנימי למאכל – if he intended that the inner young shoot (especially of a fig-tree) [facing towards the field] will be for food and the outer young shoot [facing away from the field] will be for a fence, even though that everything is [from] one tree, the outer [young shoot] is exempt [from the laws of Orlah]. But the Halakha is not according to Rabbi Yosi."
+            ],
+            [
+                "ומצאו נטוע – he is exempt [from Orlah], as it is written (Leviticus 19:23): “When you enter the land and plant [any tree for food],” excluding that which is planted by idolaters until they (i.e., the Israelites) had not come to the Land.",
+                "נטעו – whether an Israelite or an idolater [had planted it] after they came to the Land, even though the Israelites had not [yet] conquered the Land, he (i.e., the Israelite) is liable [for the laws of Orlah], as it is written (Leviticus 19:23): “any tree” whether it was planted by an Israel or whether it was planted by an idolater.",
+                "הנוטע לרבים – that he planted in his domain for the needs of the many/majority.",
+                "חייב – as it is written (Leviticus 19:23): “[three years] it shall be forbidden to you, [not to be eaten],” including that which is planted for the community/public.",
+                "ורבי יהודה פוטר – he holds that “and plant [any tree for food” (Leviticus 19:23) implies for the community/public, but an amplification following an amplification intimates a restriction, but the Rabbis hold [that the word] “and plant” (Leviticus 19:23) – implies each one for itself. But the Halakha is not according to Rabbi Yehuda.",
+                "והנוטע ברשות הרבים – for his own needs.",
+                "והעובד כוכבים שנטע – in a field of an Israelite.",
+                "והגזלן – [a robber] who stole a field and planted it and the owners despaired of it (i.e., of getting it back).",
+                "והנוטע בספינה – even though it was not perforated if it is earthenware, because an earthenware utensil does not stand before the roots and they penetrate through the earthenware and absorb from the ground, but something of wood requires perforation.",
+                "והעולה מאליו – and especially in the place of the settlement, but not in the place of forests and deserts."
+            ],
+            [
+                "אילן שנעקר – that the wind uprooted it or the river swept it away and brought it to another place.",
+                "והסלע עמו – the dust/mud that is around the roots is called a clod, because it is made there as hard as a rock, and it states that if the if that dust/mud was with it and he added upon it dirt and it became rooted there in the land, we see if it (i.e., the fruit tree) can live from the dust/mud that comes with it without any other additional dust/mud [it is] like it is planted in its first place and it is exempt from Orlah, but if not, it is like a tree that grows on its own and is liable [for Orlah].",
+                "זעזעתו המחרישה – the dust/mud is scattered and the roots are revealed."
+            ],
+            [
+                "ונשתייר בו שורש – it is attached to the ground and was not uprooted [completely].",
+                "כמחט של מתוח – is our reading, meaning to say, the measurement of the thickness of the root is like the needle that the weavers stretch the cloth after he weaved it to stretch it out and to widen it."
+            ],
+            [
+                "ובו בריכה – it was the custom of those who work the ground that they dig a hole and take one shoot (especially of a fig-tree) from the tree and hide it in that hole and the root of that shoot comes out from other side and becomes a tree there and the head of the shoot remains attached to the tree. But the law of Orlah does not apply while it is still yet attached to the tree and absorbs from it, even though it also absorbs from the ground. But if the old tree is uprooted from the ground and it is found that all of its support and its absorbing is now from the young shoot.",
+                "חזרה הזקנה להיות כבריכה – and both of them – the old [tree] and the young shoot- are as if they were planted now and we count for the three years from the time when the tree was uprooted.",
+                "הבריכה שנה אחר שנה – after the first young shoot had grown, he took from it one young shoot and sunk it into the ground and he did this several times, one after another.",
+                "מונה – [he counts it – the years of prohibition under the law of Orlah] for all of them from the time when the first young shoot broke off from the tree.",
+                "ספוק גפנים – [the connection of grape vines (by training and engrafting)] – it is the manner of those who work the ground that they take a long vine-shoot from this grape-vine and stretch it to the grape-vine that is by its side and engraft the vine-shoot on to the grape-vine. That is what is called “engrafting,” and it is exempt from the laws of Orlah. But that which is taught in the Mishnah (Tractate Sotah, Chapter 8, Mishnah 2 and Tosefta Rosh Hashanah 1:4) – that all are the same are the ones who plant such a tree, who sink them into the ground, and who graft them – are liable for Orlah. There they are speaking about when he severs the vine-shoot from the vine or the young shoot from the tree and afterwards sinks them or engrafts them.",
+                "מקום שכחה יפה מותר – if the vine-shoot that he sank in the grape-vine where the vine’s growth was healthy and it absorbs/sucks from the grape-vine from where it was taken, it is permitted and exempt from Orlah, but if the vine’s growth was poor, it is liable for Orlah, but the Halakha is not according to Rabbi Meir.",
+                "והיא מלאה פירות – if he detached them immediately, they are permitted because they grew while permitted, but if he left them on the tree and they grew after they had been broken off and there isn't I the fruit that grew already by [one-] two-hundredth [part] to annul the supplement, it is prohibited for Orlah prohibits them until [one-] two-hundredth [part] growth. And the same law applies in an old tree that was uprooted and on it are fruits and he went back and replanted them."
+            ],
+            [
+                "שנתערבה בנטיעות – of permitted [saplings/plantings] and he doesn’t recognize the sapling of Orlah",
+                "ושל כלאי הכרם – and of mixed seeds in a vineyard, as for example, if he transferred that which grows in a perforated pot (placed in the ground – which is legally like that which grows in the ground itself – see Mishnah Tractate Demai, Chapter 5, Mishnah 10) under one grape-vine and it was prohibited and he doesn’t recognize it amidst the rest of his grape-vines.",
+                "הרי זה לא ילקט – for since he doesn’t recognize it as something prohibited, all of them are prohibited.",
+                "אף יתכוין וילקט – for it is legal presumption that a person does not prohibit his vineyard through one sapling and we don’t suspect that perhaps he comes to combine the sapling ab initio. But even though that generally we don’t abolish a prohibition, ab initio, here is something that is not frequent, and we don’t make the decree. But the Halakha is not according to Rabbi Yosi."
+            ],
+            [
+                "ומי גפנים – the water the comes out from the grape-vines when we cut them, or the vine-shoots in the days of Nisan.",
+                "וסמדר – [budding berries] is the flowering that from it comes out the half-ripe fruit/grapes. But the half-ripe fruit itself, everyone admits that it is fruit.",
+                "מותרים בערלה – as it is written (Leviticus 19:23): “You shall regard its fruit as forbidden.” But these are not fruit.",
+                "וברבעי – they are eaten in the fourth year outside of Jerusalem without redemption, as it is written (Leviticus 19:24): “[In the fourth year] all fruit shall be set aside for jubilation [before the LORD],” but these are not considered fruit.",
+                "ובנזיר – the Nazirite is permitted to eat them, for concerning the Nazirite it is written (Numbers 6:3): “nor eat grapes fresh or dried” and these are not eatable.",
+                "ואסורים באשרה – as it is written (Deuteronomy 13:18): “Let nothing that has been doomed stick to your hand [in order that the LORD may turn from His blazing anger and show you compassion],” and the Asherah is a tree that is worshipped.",
+                "המעמיד בשרף הערלה – curdles cheese with the sap/resinous substances of the trees of Orlah/uncircumcised trees. Sap/resinous substance is called GUMA in the foreign tongue, and Rabbi Eliezer holds that the sap is fruit, whether the tree produces fruit or whether the tree does not produce fruit. But the Halakha is not according to either Rabbi Yosi or to Rabbi Eliezer.",
+                "בשרף הפגיס – the sap that flows from fruit that have not fully ripened. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "ענקוקלות – it is a the language of an abbreviation/Notarikon – grapes that were smitten before they had grown to one-third of the normal size, meaning to say that they were smitten before they brought forth a third of their growth.",
+                "חרצנים – seeds withing the grapes.",
+                "והזגים – the shells that are on the outside.",
+                "תמד – that he placed water on the sediment or on the shells of grapes or on the husks or kernels of grapes and they have the taste of wine.",
+                "והנץ שלהם – the flower that is on the protuberance on the blossom-end of the fruit.",
+                "והגרעינין – the seed of each fruit, such as the seeds found within the dates and the olives and the peaches and similar things.",
+                "אסורים בערלה – as it is written (Leviticus 19:23): “[you shall regard] its fruit [as forbidden],” what is secondary to its fruit..",
+                "ומותרים ברבעי – fourth year’s fruit of young trees is not prohibited from deriving benefit from it but is eaten by its owners in Jerusalem like Second Tithe, and is not sanctified in the sanctity of Second Tithe, but rather it is a thing that appropriate for eating.",
+                "נובלות – fruit that falls from the tree prior to the completion of its ripening.",
+                "כולן אסורות – whether for Orlah, or for the fourth year’s fruit of young trees , whether for an Asherah or for a Nazirite."
+            ],
+            [
+                "נוטעים יחור של ערלה – for the tree is permitted to derive benefit [from it] but not the walnut, which is the fruit and it is prohibited to benefit [from it], and Rabbi Yosi admits that if he planted and sunk and grafted which is permitted, that both of these cause it to be permitted.",
+                "בכפניות – a young shoot that has date-berries in its early stage while they are still berries in the budding stage are called כפניות/date-berries in its early stage. Rabbi Yosi, according to his rationale who stated that berries in the budding stage are forbidden because they are fruit. And the Halakha is according to him, for it is permitted to plant a young shoot of Orlah, but the Halakha is not like him that he prohibits date-berries in the budding stage."
+            ]
+        ],
+        [
+            [
+                "התרומה. עולין באחד ומאה – if a Seah of one of these fell in one-hundred Seah of non-consecrated produce, it is nullified, and it is permitted to foreigners (i.e., non-Kohanim); less than one-hundred, everything is prohibited to foreigners, and we derive it from what is written regarding the tithe of the tithe which the Levite owes to the Kohen (Numbers 18:29): “[You shall set aside all gifts due to the LORD from everything that is donated to you, from each thing its best portion,] the part thereof that is to be consecrated.” What was separated as the priest’s share from it, if it returned into it from his sanctified thing, that is ninety-nine [parts]. For from the one hundred that he separated out ten for a tithe, and from ten, one for the tithe from the tithe that the Levite owes to the Kohen.",
+                "ומצטרפין זה עם זה – if one Seah fell from all of them to less than one-hundred parts of non-consecrated produce, It sanctifies them, and in this everyone admits that they combine, for they are one denomination and they are all called Terumah/heave offering. For regarding Hallah, It is written (Numbers 15:20): “you shall set aside a loaf as a gift,” and the First Fruits/Bikkurim are also called Terumah, as the Master stated (Deuteronomy 12:17): “or your contributions/ותרומת ידך – these are First Fruits/Bikkurim, as it is written regarding them (Deuteronomy 26:4): “The priest shall take the basket from you hand [and set it in front of the altar of the LORD your God].”",
+                "וצריך להרים – [one must raise] the Seah that fell and to give it to the Kohen and the remainder is permitted to foreigners (i.e., non-Kohanim), and even though Orlah and mixed seeds in the vineyard are more stringent, there is no need to raise them, and the prohibition itself is nullified. The heave-offering/Terumah is different because it has owners (i.e., the Kohanim) and one must raise them up/separate them as an offering because of the injustice to the tribe of Levi, but in all other prohibitions where there is an injustice to the tribe of Levi does not belong for when they are abolished, there is no need to raise them/separate them as an offering.",
+                "עולין באחד ומאתי' – regarding the heave offering, it is written \"מלאה\" (Exodus 22:28) “You shall not put off the skimming of the first yield of your vats. [You shall give Me the first-born of your sons],” and in the mixed seeds of the fields/כלאי הכרם, it is written \"מלאה\" (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed,] else the crop – from the seed that you have sown [and the yield of the vineyard may not be used].” Just as [the word] \"מלאה\" that is stated further on (Deuteronomy 22:9) is offered up as we derive (Numbers 18:29): “the part thereof that is to be consecrated,” also here it is offered up, and because its prohibition is doubled for it is forbidden to derive benefit from it, they doubled its offering up, and it requires two-hundred [parts]. But Orlah we derive from Kilayim/the forbidden junction of heterogeneous animals by hybridization or by harnessing together, because it is prohibited to derive benefit like them.",
+                "ומצטרפין זה עם זה – Orlah/Uncircumcised fruit of the first three years and mixed seeds of the field are combined together that fell into something permitted, they combine to prohibit something dry until two hundred, and in something moist in a pot which imparts flavor.",
+                "אינן מצטרפין – even to prohibit the pot through the imparting of a flavor, since they are two entities, but if there in the pot [enough] to annul the flavor of the Orlah/uncircumcised fruit of the first three years on their own, and the flavor mixed seeds of the field on their own, everything is permitted.",
+                "מצטרפין בנותן טעם – that requires a moist pot in order to the annul the flavor of both of them together.",
+                "אבל לא לאסור – with something dry, for there is no need that there would be a permitted object of two hundred corresponding to both of them, but the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "התרומה מעלה את הערלה – combines with the non-consecrated produce to nullify the Orlah, and similarly, the Orlah combines with the non-consecrated produce to nullify the heave-offering/Terumah.",
+                "שנפלה למאה – not exactly one-hundred, but less than one hundred for it if was actually one-hundred, it would raises it and not require combination, but this is how it should be read: Terumah/heave-offering that fell into non-consecrated produce and everything became one-hundred.",
+                "ואח\"כ נפלו שלשה קבין של ערלה – [and afterwards, three kabs/one-half a Seah of Orlah fell into it] – the anonymous Mishnah is according to Rabbi Yehoshua who stated in the first chapter of [Tractate] Terumot (Actually it is not in found in the first chapter, but rather, it is in the fourth chapter of Tractate Terumot, Mishnah 7). Therefore, when a Seah of Terumah fell into ninety-nine parts of unconsecrated produce, and then afterwards three Kabs (i.e., one half-a Seah) of Orlah fell there and combined with the unconsecrated produce, there were found there ninety-nine and another three kabs of unconsecrated produce, the Seah of heave-offering is nullified in one-hundred and a bit more. Alternatively, we have found to establish it according to Rabbi Eliezer (also quoted in Tractate Terumot, Chapter Four, Mishnah 7 who said one and one-hundred) and the Halakha is according to him who stated that Terumah raises up with one and one-hundred, such as the example where a Seah of Terumah that fell into ninety-nine Seah and one-half a Seah of unconsecrated produce, and these three Kab of Orlah – which is one-half of a Seah – combines with the Hullin/unconsecrated produce to complete the measurement of one hundred of unconsecrated produce so that it can be neutralized in one hundred and one.",
+                "",
+                "והערלה את התרומה – that the three Kabs of Orlah/uncircumcised fruit of the first three years which is one-half of a Seah combined with the unconsecrated produce to annul the Seah of Terumah in one and one-hundred, for when the Seah [of Terumah] fell into the ninty-nine and one -half, they were forbidden, and when once again fell there three Kabs of Orlah/uncircumcised fruit of the first three years, or mixed seeds of the field, they were permitted."
+            ],
+            [
+                "והערלה את הערלה – one must state that one of them is the fourth year’s fruit of a young tree/נטע רבעי which are two designations, for it is impossible for a prohibition from one designation which would annul part of it to part of it and the Tanna/teacher calls the fourth year’s fruit of a young tree [by the designation of] Orlah, for it comes from the Orlah, and for this reason it teaches, that “Orlah [fruit] neutralizes other Orlah [fruit], and it doesn’t teach that Kilayim (mixed seeds from the field) neutralizes Kilayim, for Kilayim does not have two names like there is with Orlah.",
+                "שנפלה למאתים – not into two-hundred exactly, for if it was actually two hundred, it would not require combination, and when a Seah of Orlah fell into one-hundred and ninety-nine parts of permitted frut, they became prohibited, and when he returned and fell a Seah and a bit more of Kilaym, it combines with the one-hundred and ninety-nine to annul the Orlah, and similarly, the Orlah combines with the one-hundred and ninety-nine to annul the Seah and a bit more of mixed seeds of the vineyard/Kilei HaKerem, and this is like Rabbi Yehoshua who holds that Orlah is annulled with two-hundred and a bit more, like Terumah with one-hundred and a bit more; therefore, a Seah of Kilayim is annulled in one-hundred and ninety-nine and a bit more and the extra bit is annulled in a Seah which is missing something. And similarly, also, if there fell there a Seah and a bit more of fourth year fruit of a young tree, it combines with the one-hundred and ninety-nine parts to annul the Seah of Orlah that fell, and prohibited everything, and similarly, a Seah of Orlah combines with the one-hundred and ninety-nine parts of permitted [produce] to annul the Seah and more of the fourth year fruits that fell in at the end."
+            ],
+            [
+                "כל המחמץ והמתבל וכו' – this is how it should be read: whosoever leavens or seasons with forbidden fruit from the first three years (i.e., Orlah) or with mixed seeds of a vineyard is forbidden.",
+                "והמדמע בתרומה – and/or who mixes unconsecrated produce (and wine or oil) with heave-offering [in proportions to make the whole prohibited to foreigners (i.e., non-Kohanim) (or, more generally, mixing secular with sacred things)]. Whomever leavens the started dough, with apples or with the sediments of wine of Orlah or with the mixed seeds of a vineyard or of Orlah, it is prohibited, and does not neutralize in one in two hundred. And similarly, with Terumah, since the started dough of unconsecrated produce had fermented with the leaven of heave offering and the pot of unconsecrated produce had become seasoned with the spices of heave -offering and all of it became a mixture of secular with sacred things, and is forbidden to foreigners (i.e., non-Kohanim) and isn’t neutralized by one in one hundred.",
+                "בית שמאי אומרים אף מטמא – impure leaven that fermented pure started dough, or impure spices that seasoned a ritually pure pot, even though that there isn’t in the leaven or the spices like an egg’s bulk which is the measurement of ritually defiled food-stuffs, the started dough is defiled and the pot is defiled.",
+                "ובה\"א עד שיהא בו כביצה – for food does not defile that is less than an egg’s bulk, it does not make a difference whether it is leaven and spices or other food-stuffs."
+            ],
+            [],
+            [
+                "ולמה אמרו – like in what did they state, meaning to say in which matter did they state that one who ferments unconsecrated produce in leaven of heave-offering/Terumah and one who seasons pots of unconsecrated produce in spices of heave-offering, and one who mixes secular with sacred things who combines [and who cooks] unconsecrated produce with heave-offering together – that we follow everything stringently and he answers with one kind of produce mixed with produce of its same kind. And in what did they state that sometimes they are lenient and sometimes strict? This is with one kind of produce mixed with something unlike it (i.e., of a different kind). And it explains – how is one to be stringent? Leaven of heave-offering of wheat that fell into started dough of unconsecrated wheat, which is one kind of produce mixed with produce of its same kind. It prohibits imparting a flavor even with more than one hundred [parts], but until one hundred [parts], it prohibits even without imparting a flavor."
+            ],
+            [
+                "גריסין – of beans of heave-offering/Terumah that were cooked with lentils of unconsecrated produce, and they imparted a flavor; the taste is not annulled even in mor than one-hundred, and not with the taste of even less than one-hundred is permitted. For that we require one hundred, this is explicitly, wheat with wheat, which is one kind [of produce] mixed with [produce] of the same kind. And they used a Scriptural text of (Numbers 18:29) את מקדשו ממנו/”the part thereof that is to be consecrated” as a support. What you raise from it, if it fell into it, you sanctify it, and this is one kind [of produce] mixed with [produce] of the same kind."
+            ],
+            [
+                "ויש בו כדי לחמץ אסור – surely it comes to tell us that we don’t say, for since that without this prohibited leaven [of Terumah or mixed seeds of the vineyard] that the started dough would leaven through the permitted leaven that fell in it first, and we shouldn’t worry about prohibited leaven."
+            ],
+            [
+                "ור\"ש מתיר – in the first clause [of the Mishnah], Rabbi Shimon did not dispute since the leaven of heave-offering fell prior to the leavening of the unconsecrated produce. For it hurries to leaven through the leaven of heave-offering, but in the concluding clause [of the Mishnah], since it already became leavened in the unconsecrated produce. For when it Terumah/heave-offering falls, it does nothing other than disqualify/make it unfit, but the Rabbis hold that even though in general, when it gives it a bad taste, it is permissible, but it is different here as it makes it appropriate to leaven other pieces of started dough, and the Halakha is according to the Sages."
+            ],
+            [
+                "תבלין שנים וג' שמות – three prohibited things are divided one from another, they are called three [different] types , such as peppers of Orlah/prohibited fruit of the first three years, or of a tree worshipped as an idol/Asherah or of a heave-offering/Terumah.",
+                "אסור ומצטרפין – meaning to say that they combine together to prohibit the cooked food that was seasoned by them.",
+                "או שני מינים משם אחד – such as an Arabic spice plant/ginger and pepper, and both are Orlah, or both are Terumah, but the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "אחר אחרון אני בא – if the leaven of Terumah/heave offering fell last, the entire started dough becomes something that secular and holy things are mixed together, and if something unconsecrated/secular fell in last, everything is permitted, for the last thing is what makes the leavening, for Rabbi Eliezer that permits when that of unconsecrated/secular fell in last, that is specifically when it came first and removed that which is prohibited. And even though that it הועיל a pit that it assists the last that is permitted to complete the leavening. Nevertheless, the taste is made null and it doesn’t come back and get stirred up. But if he didn’t come and remove the prohibited substance and it becomes leavened through both, it is prohibited, for Rabbi Eliezer holds that both this and that causes the prohibition.",
+                "לעולם אינו אוסר עד שיהא בו כדי לחמץ – for each of them causes that which is permitted, and the Halakha is according to the Sages."
+            ],
+            [],
+            [
+                "כלים שסכן – such as foot-coverings/shoes and other utensils of leather that he greased with oil in order to soften them.",
+                "וחזר וסכן אותן בשמן טהור – after the first oil had dried up, and he immersed the utensil that had been defiled in impure/unclean oil, he once again greased it in pure/clean oil and when he uses the utensil, the oil escape outside.",
+                "אחר ראשון אני בא – for Rabbi Eliezer held that the first greasing of oil had escaped outside.",
+                "וחכמים אומרים אחר אחרון – for they (i.e., the Sages) hold that the latter/concluding [greasing] escapes, and the Halakha is according to the Sages."
+            ],
+            [
+                "אסור לזרים – The Rabbis according to their reasoning who stated above (see Mishnah 10 of this chapter) that spices of two or three types combine to forbid the thing that had been seasoned.",
+                "ומותר לכהנים – for heave-offering/Terumah is permitted to them, but there isn’t in mixed seeds of a vineyard enough to leaven.",
+                "ר\"ש מתיר זרים – according to his reasoning that he said that two or three types from one species do not combine."
+            ],
+            [
+                "תבלין של תרומה ושל כלאי הכרם – in this also, the Rabbis are according to their reasoning and Rabbi Shimon according to his reasoning, and the law of spices is like the law of leaven."
+            ],
+            [
+                "חתיכה של קדשי קדשים – which is forbidden to foreigners (i.e., non-Kohanim) but permitted to Kohanim.",
+                "ושל פגול. ושל נותר. ושל טמא – that are forbidden whether to foreigners or to Kohanim.",
+                "שנתבשלו עם החתיכות – of non-dedicated produce, and there is in the non-dedicated produce to nullify that of the [meat of the] Holy of Holies by themselves, or that of a sacrifice rejected in consequence of an improper intention in the mind of the officiating priest or that of a remnant and that which is ritually impure on their own.",
+                "אסור לזרים – the Rabbis according to their reasoning who stated that two or three types [from one species] combine to prohibit it.",
+                "ר\"ש מתיר לזרים – according to his reasoning who stated that two or three types [from one species] [do not] combine."
+            ],
+            [
+                "בשר קדשי קדשים – it is forbidden to foreigners (i.e., non-Kohanim), even those who are pure. The meat of lesser Holy Things is permitted to pure foreigners but is forbidden to impure foreigners, and it was cooked with meat eaten for satisfying the appetite (i.e., secular meal of meat as opposed to sacrificial meals), unconsecrated meat is permitted even to those [foreigners] who are impure, and there is within it enough to nullify each person on his own, and it combines to prohibit to those who are ritually impure, even according to Rabbi Shimon for the [meat] of the Holy of Holies and the lesser Holy things are one type, as we stated above (see Mishnah 1 of this chapter) regarding Terumah and Hallah and First Fruits. And they are permitted to ritually pure foreigners (i.e., non-Kohanim) even according to the Rabbis for the [meat of] the Holy of Holies has nothing in them to prohibit [their use]."
+            ]
+        ],
+        [
+            [
+                "בגד שצבאו בקליפי ערלה – such as the husks/peelings of nuts and pomegranates, for the husks/peelings are also prohibited to derive benefit [from them] as we expound (Talmud Berakhot 36b): “[When you enter the land and plant any tree for food, you shall regard] its fruit [as forbidden/to be uncircumcised]” (Leviticus 19:23), that which is secondary to its fruit.",
+                "ידלק – for it is forbidden to [derive] benefit, as it is written (Leviticus 19:23): “you shall regard its fruit as uncircumcised”, that you shall not benefit, and not dye nor kindle with a candle with it.",
+                "כולם ידלקו – Rabbi Meir, according to his reasoning that he stated further on (see Mishnah 7 of this chapter): “what normally is counted [when being sold] renders [other food mixed with it] sanctified (forbidden, so that all of the food in the mixture must be burned), and clothing that was dyed that was normally counted [when being sold].",
+                "וחכ\"א יעלה באחד ומאתים – according to their reasoning as they say further on in our chapter (see Mishnah 7)only six foods render [other foods] sanctified. And the Halakha is according to the Sages."
+            ],
+            [
+                "מלא הסיט – it is according to the suspension between the fore-arm to the finger – all what he is able to widen it, and the suspension that is between the thumb to the finger, all that he one is able to widen it, which is a double “sit” (the double size of the “sit” – the distance between the tip of the thumb and that of the index finger when held apart, or between the root of the thumb and the tip of the index finger, when the former is leaning against the latter – see also Tractate Shabbat, Chapter 13, Mishnah 4), because it is double from what lies between the forearm and the finger. And within the distance of a “sit” is an important measurement for prohibition. Therefore, when they have weaved in the cloth, and it is not known which it is, Rabbi Meir states, according to his reasoning, that it (i.e., the entire cloth) should be burned, and the Sages state that it is neutralized in one and two-hundred , according to their reasoning as seen in the dispute of above (see Mishnah 1 of this chapter)."
+            ],
+            [
+                "מצמר הבכור – and it is prohibited to shear the first born [sheep], as it states (Deuteronomy 15:19): “or shear your firstling sheep,” and it is speaking about a first born with a defect, and for this reason, it requires the distance of the breadth between the tip of the thumb and of the index finger when held apart, for had it been a simple firstling, they are sanctified, as it is taught (in this Mishnah): [hair from other] Holy Things, it renders sanctified [prohibited] in any quantity whatsoever [even less than a “sit’s” length].",
+                "משער הנזיר – and its hair is prohibited [to derive] benefit from it, as it states (Numbers 6:5): “it shall remain consecrated,… the hair of his head being left to grow untrimmed;” the growth of his hair will be holy.",
+                "ופטר חמור – after breaking the neck of the heifer (see Deuteronomy 21:4), all the world admits that it is prohibited to [derive from it] benefit for we draw a conclusion by analogy of \"עריפה עריפה\" from the heifer whose neck was broken (Deuteronomy 21:6).",
+                "בשק – concerning the wool, it teaches [in the Mishnah] the cloth, and concerning the hair, it teaches [in the Mishnah], sack, for this is the [normal] manner."
+            ],
+            [
+                "ידלק – the additional value of the wood in the cooked food, and similarly in the bread.",
+                "יעלה בא' ומאתים – and in this Rabbi Meir admits this is not from the ten important things that Rabbi Meir considers that we sanctify [and forbidden – so that all of the food in the mixture must be burned], as is proved in the Jerusalem Talmud."
+            ],
+            [],
+            [
+                "חבילי תלתן – a bundle is not less than twenty-five bunches.",
+                "נתערבו באחרים – we have the reading of נתערבו באחרים/they were mixed with other [permitted bunches] but not others with others, but if we had that reading (i.e., אחרים באחרים/others with others), one must say that those others were combined with others that was only one that was doubtful, and it comes to teach us that even though there are two fenugreek, it is prohibited.",
+                "כולם ידלקו – and that we don’t say that all of them should be sold except for the value of that [volume] which is prohibited in them, as stated by Rabbi Shimon ben Gamaliel in the [concluding] chapter (five) of [Tractate] Avodah Zarah (see Mishnah 10) concerning libation wine because here we are concerned with all of it, lest an idolater return and sell it to an Israelite, what he cannot do with libation wine, for we should not be concerned with this."
+            ],
+            [
+                "שדרכו למנות – for a person does not sell them other than by number, because of their importance.",
+                "פרך ובדן – these are names of places. But I heard that the nuts of Perekh are nuts whose husks/rinds are soft and peeled.",
+                "חלפי תרדין – leaves from the side of the species of beet.",
+                "קלסי כרוב – cabbage stalks in the Land of Israel which are large and good.",
+                "של בעה\"ב – which are large but of small bakers.",
+                "הראוי לערלה – such as nuts and pomegranates and closed (earthen) wine jugs.",
+                "הראוי לכלאי הכרם – such as beet shoots and cabbage stalks and Greek gourds, but the Halakha is not according to Rabbi Meir nor according to Rabbi Akiva."
+            ],
+            [
+                "נתפצעו האגוזים – We have the reading, “crushed nuts” and we don’t have the reading, “How?” And our Mishnah comes to teach us that specifically whole are not nullified but not broken or crushed.",
+                "נתפרסו הככרות – this anonymous teaching is according to Rabbi Akiva, and the Halakha is according to him."
+            ],
+            [
+                "ספק ערלה – such as an idolater who has plants of Orlah in his garden, and in his hand are fruit and it is not known if they are of Orlah or something older (i.e., past the fourth year).",
+                "בארץ ישראל – that it is doubtfully from the Torah, for stringency.",
+                "בסוריא מותר – because it is the conquest of an individual (i.e., David – and not a national conquest – so as to give the land the sacred character of the land of Israel – see Talmud Gittin 8b), and they were stringent with it somewhat.",
+                "ובחוצה לארץ יורד ולוקט – in the midst of the garden and he purchases from the idolater from that which he harvested already, just as long as he doesn’t see him harvesting.",
+                "ובחו\"ל יורד ולוקט – the idolater goes down and harvests in the presence of the Israelite, and the Israelite purchases it from him, as long is the Israelite does not harvest it by [his own] hand.",
+                "בכל מקום – and even in the Diaspora, as it is written (Leviticus 23:14 – though the text itself has a printing error in listing chapter 24): “You shall eat no bread or parched grain or fresh ears…in all your settlements.”",
+                "והערלה הלכה – a usage dating from Moses as delivered from Sinai/a traditional interpretation of a written law, that it is forbidden outside the Land [of Israel] and nevertheless if there is a doubt [regarding it], it is permitted, for such was stated that a usage dating from Moses as delivered from Sinai, that a doubt regarding it will be permitted outside the Land [of Israel].",
+                "והכלאים מדברי סופרים – especially mixed seeds from the vineyard, since in the Land [of Israel] they are strict and prohibit [deriving from it] benefit from the Torah; outside the Land [of Israel], the Rabbis decreed regarding this. But mixed seeds that are in the Land [of Israel] they permitted in deriving benefit; outside the Land [of Israel] the Rabbis did not decree regarding them. But the grafting of the tree is forbidden outside the Land [of Israel] from the Torah, as it is written (Leviticus 19:19): “[You shall observe My laws.] You shall not let your cattle mate with a different kind; you shall not sow your field with two kinds of seed.” Just as your cattle with mating, so your seed with grafting; just as your cattle whether in the Land [of Israel] or outside the Land [of Israel], even your field with regard to grafting, whether in the Land [of Israel] or outside the Land [of Israel]."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/English/merged.json

@@ -0,0 +1,222 @@
+{
+    "title": "Bartenura on Mishnah Orlah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Orlah",
+    "text": [
+        [
+            [
+                "נוטע לסייג – that the tree will be a fence for a vineyard.",
+                "לקורות – to grow trees to make of them beams for building, but the essences of its planting is not to eat its fruit.",
+                "פטור מן הערלה – as it is written (Leviticus 19:23): “[When you enter the land] and plant any tree for food, [you shall regard its fruit as forbidden].” That which is for food is liable [for Orlah]; for a fence and for beams and for wood it is exempt.",
+                "הפנימי למאכל – if he intended that the inner young shoot (especially of a fig-tree) [facing towards the field] will be for food and the outer young shoot [facing away from the field] will be for a fence, even though that everything is [from] one tree, the outer [young shoot] is exempt [from the laws of Orlah]. But the Halakha is not according to Rabbi Yosi."
+            ],
+            [
+                "ומצאו נטוע – he is exempt [from Orlah], as it is written (Leviticus 19:23): “When you enter the land and plant [any tree for food],” excluding that which is planted by idolaters until they (i.e., the Israelites) had not come to the Land.",
+                "נטעו – whether an Israelite or an idolater [had planted it] after they came to the Land, even though the Israelites had not [yet] conquered the Land, he (i.e., the Israelite) is liable [for the laws of Orlah], as it is written (Leviticus 19:23): “any tree” whether it was planted by an Israel or whether it was planted by an idolater.",
+                "הנוטע לרבים – that he planted in his domain for the needs of the many/majority.",
+                "חייב – as it is written (Leviticus 19:23): “[three years] it shall be forbidden to you, [not to be eaten],” including that which is planted for the community/public.",
+                "ורבי יהודה פוטר – he holds that “and plant [any tree for food” (Leviticus 19:23) implies for the community/public, but an amplification following an amplification intimates a restriction, but the Rabbis hold [that the word] “and plant” (Leviticus 19:23) – implies each one for itself. But the Halakha is not according to Rabbi Yehuda.",
+                "והנוטע ברשות הרבים – for his own needs.",
+                "והעובד כוכבים שנטע – in a field of an Israelite.",
+                "והגזלן – [a robber] who stole a field and planted it and the owners despaired of it (i.e., of getting it back).",
+                "והנוטע בספינה – even though it was not perforated if it is earthenware, because an earthenware utensil does not stand before the roots and they penetrate through the earthenware and absorb from the ground, but something of wood requires perforation.",
+                "והעולה מאליו – and especially in the place of the settlement, but not in the place of forests and deserts."
+            ],
+            [
+                "אילן שנעקר – that the wind uprooted it or the river swept it away and brought it to another place.",
+                "והסלע עמו – the dust/mud that is around the roots is called a clod, because it is made there as hard as a rock, and it states that if the if that dust/mud was with it and he added upon it dirt and it became rooted there in the land, we see if it (i.e., the fruit tree) can live from the dust/mud that comes with it without any other additional dust/mud [it is] like it is planted in its first place and it is exempt from Orlah, but if not, it is like a tree that grows on its own and is liable [for Orlah].",
+                "זעזעתו המחרישה – the dust/mud is scattered and the roots are revealed."
+            ],
+            [
+                "ונשתייר בו שורש – it is attached to the ground and was not uprooted [completely].",
+                "כמחט של מתוח – is our reading, meaning to say, the measurement of the thickness of the root is like the needle that the weavers stretch the cloth after he weaved it to stretch it out and to widen it."
+            ],
+            [
+                "ובו בריכה – it was the custom of those who work the ground that they dig a hole and take one shoot (especially of a fig-tree) from the tree and hide it in that hole and the root of that shoot comes out from other side and becomes a tree there and the head of the shoot remains attached to the tree. But the law of Orlah does not apply while it is still yet attached to the tree and absorbs from it, even though it also absorbs from the ground. But if the old tree is uprooted from the ground and it is found that all of its support and its absorbing is now from the young shoot.",
+                "חזרה הזקנה להיות כבריכה – and both of them – the old [tree] and the young shoot- are as if they were planted now and we count for the three years from the time when the tree was uprooted.",
+                "הבריכה שנה אחר שנה – after the first young shoot had grown, he took from it one young shoot and sunk it into the ground and he did this several times, one after another.",
+                "מונה – [he counts it – the years of prohibition under the law of Orlah] for all of them from the time when the first young shoot broke off from the tree.",
+                "ספוק גפנים – [the connection of grape vines (by training and engrafting)] – it is the manner of those who work the ground that they take a long vine-shoot from this grape-vine and stretch it to the grape-vine that is by its side and engraft the vine-shoot on to the grape-vine. That is what is called “engrafting,” and it is exempt from the laws of Orlah. But that which is taught in the Mishnah (Tractate Sotah, Chapter 8, Mishnah 2 and Tosefta Rosh Hashanah 1:4) – that all are the same are the ones who plant such a tree, who sink them into the ground, and who graft them – are liable for Orlah. There they are speaking about when he severs the vine-shoot from the vine or the young shoot from the tree and afterwards sinks them or engrafts them.",
+                "מקום שכחה יפה מותר – if the vine-shoot that he sank in the grape-vine where the vine’s growth was healthy and it absorbs/sucks from the grape-vine from where it was taken, it is permitted and exempt from Orlah, but if the vine’s growth was poor, it is liable for Orlah, but the Halakha is not according to Rabbi Meir.",
+                "והיא מלאה פירות – if he detached them immediately, they are permitted because they grew while permitted, but if he left them on the tree and they grew after they had been broken off and there isn't I the fruit that grew already by [one-] two-hundredth [part] to annul the supplement, it is prohibited for Orlah prohibits them until [one-] two-hundredth [part] growth. And the same law applies in an old tree that was uprooted and on it are fruits and he went back and replanted them."
+            ],
+            [
+                "שנתערבה בנטיעות – of permitted [saplings/plantings] and he doesn’t recognize the sapling of Orlah",
+                "ושל כלאי הכרם – and of mixed seeds in a vineyard, as for example, if he transferred that which grows in a perforated pot (placed in the ground – which is legally like that which grows in the ground itself – see Mishnah Tractate Demai, Chapter 5, Mishnah 10) under one grape-vine and it was prohibited and he doesn’t recognize it amidst the rest of his grape-vines.",
+                "הרי זה לא ילקט – for since he doesn’t recognize it as something prohibited, all of them are prohibited.",
+                "אף יתכוין וילקט – for it is legal presumption that a person does not prohibit his vineyard through one sapling and we don’t suspect that perhaps he comes to combine the sapling ab initio. But even though that generally we don’t abolish a prohibition, ab initio, here is something that is not frequent, and we don’t make the decree. But the Halakha is not according to Rabbi Yosi."
+            ],
+            [
+                "ומי גפנים – the water the comes out from the grape-vines when we cut them, or the vine-shoots in the days of Nisan.",
+                "וסמדר – [budding berries] is the flowering that from it comes out the half-ripe fruit/grapes. But the half-ripe fruit itself, everyone admits that it is fruit.",
+                "מותרים בערלה – as it is written (Leviticus 19:23): “You shall regard its fruit as forbidden.” But these are not fruit.",
+                "וברבעי – they are eaten in the fourth year outside of Jerusalem without redemption, as it is written (Leviticus 19:24): “[In the fourth year] all fruit shall be set aside for jubilation [before the LORD],” but these are not considered fruit.",
+                "ובנזיר – the Nazirite is permitted to eat them, for concerning the Nazirite it is written (Numbers 6:3): “nor eat grapes fresh or dried” and these are not eatable.",
+                "ואסורים באשרה – as it is written (Deuteronomy 13:18): “Let nothing that has been doomed stick to your hand [in order that the LORD may turn from His blazing anger and show you compassion],” and the Asherah is a tree that is worshipped.",
+                "המעמיד בשרף הערלה – curdles cheese with the sap/resinous substances of the trees of Orlah/uncircumcised trees. Sap/resinous substance is called GUMA in the foreign tongue, and Rabbi Eliezer holds that the sap is fruit, whether the tree produces fruit or whether the tree does not produce fruit. But the Halakha is not according to either Rabbi Yosi or to Rabbi Eliezer.",
+                "בשרף הפגיס – the sap that flows from fruit that have not fully ripened. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "ענקוקלות – it is a the language of an abbreviation/Notarikon – grapes that were smitten before they had grown to one-third of the normal size, meaning to say that they were smitten before they brought forth a third of their growth.",
+                "חרצנים – seeds withing the grapes.",
+                "והזגים – the shells that are on the outside.",
+                "תמד – that he placed water on the sediment or on the shells of grapes or on the husks or kernels of grapes and they have the taste of wine.",
+                "והנץ שלהם – the flower that is on the protuberance on the blossom-end of the fruit.",
+                "והגרעינין – the seed of each fruit, such as the seeds found within the dates and the olives and the peaches and similar things.",
+                "אסורים בערלה – as it is written (Leviticus 19:23): “[you shall regard] its fruit [as forbidden],” what is secondary to its fruit..",
+                "ומותרים ברבעי – fourth year’s fruit of young trees is not prohibited from deriving benefit from it but is eaten by its owners in Jerusalem like Second Tithe, and is not sanctified in the sanctity of Second Tithe, but rather it is a thing that appropriate for eating.",
+                "נובלות – fruit that falls from the tree prior to the completion of its ripening.",
+                "כולן אסורות – whether for Orlah, or for the fourth year’s fruit of young trees , whether for an Asherah or for a Nazirite."
+            ],
+            [
+                "נוטעים יחור של ערלה – for the tree is permitted to derive benefit [from it] but not the walnut, which is the fruit and it is prohibited to benefit [from it], and Rabbi Yosi admits that if he planted and sunk and grafted which is permitted, that both of these cause it to be permitted.",
+                "בכפניות – a young shoot that has date-berries in its early stage while they are still berries in the budding stage are called כפניות/date-berries in its early stage. Rabbi Yosi, according to his rationale who stated that berries in the budding stage are forbidden because they are fruit. And the Halakha is according to him, for it is permitted to plant a young shoot of Orlah, but the Halakha is not like him that he prohibits date-berries in the budding stage."
+            ]
+        ],
+        [
+            [
+                "התרומה. עולין באחד ומאה – if a Seah of one of these fell in one-hundred Seah of non-consecrated produce, it is nullified, and it is permitted to foreigners (i.e., non-Kohanim); less than one-hundred, everything is prohibited to foreigners, and we derive it from what is written regarding the tithe of the tithe which the Levite owes to the Kohen (Numbers 18:29): “[You shall set aside all gifts due to the LORD from everything that is donated to you, from each thing its best portion,] the part thereof that is to be consecrated.” What was separated as the priest’s share from it, if it returned into it from his sanctified thing, that is ninety-nine [parts]. For from the one hundred that he separated out ten for a tithe, and from ten, one for the tithe from the tithe that the Levite owes to the Kohen.",
+                "ומצטרפין זה עם זה – if one Seah fell from all of them to less than one-hundred parts of non-consecrated produce, It sanctifies them, and in this everyone admits that they combine, for they are one denomination and they are all called Terumah/heave offering. For regarding Hallah, It is written (Numbers 15:20): “you shall set aside a loaf as a gift,” and the First Fruits/Bikkurim are also called Terumah, as the Master stated (Deuteronomy 12:17): “or your contributions/ותרומת ידך – these are First Fruits/Bikkurim, as it is written regarding them (Deuteronomy 26:4): “The priest shall take the basket from you hand [and set it in front of the altar of the LORD your God].”",
+                "וצריך להרים – [one must raise] the Seah that fell and to give it to the Kohen and the remainder is permitted to foreigners (i.e., non-Kohanim), and even though Orlah and mixed seeds in the vineyard are more stringent, there is no need to raise them, and the prohibition itself is nullified. The heave-offering/Terumah is different because it has owners (i.e., the Kohanim) and one must raise them up/separate them as an offering because of the injustice to the tribe of Levi, but in all other prohibitions where there is an injustice to the tribe of Levi does not belong for when they are abolished, there is no need to raise them/separate them as an offering.",
+                "עולין באחד ומאתי' – regarding the heave offering, it is written \"מלאה\" (Exodus 22:28) “You shall not put off the skimming of the first yield of your vats. [You shall give Me the first-born of your sons],” and in the mixed seeds of the fields/כלאי הכרם, it is written \"מלאה\" (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed,] else the crop – from the seed that you have sown [and the yield of the vineyard may not be used].” Just as [the word] \"מלאה\" that is stated further on (Deuteronomy 22:9) is offered up as we derive (Numbers 18:29): “the part thereof that is to be consecrated,” also here it is offered up, and because its prohibition is doubled for it is forbidden to derive benefit from it, they doubled its offering up, and it requires two-hundred [parts]. But Orlah we derive from Kilayim/the forbidden junction of heterogeneous animals by hybridization or by harnessing together, because it is prohibited to derive benefit like them.",
+                "ומצטרפין זה עם זה – Orlah/Uncircumcised fruit of the first three years and mixed seeds of the field are combined together that fell into something permitted, they combine to prohibit something dry until two hundred, and in something moist in a pot which imparts flavor.",
+                "אינן מצטרפין – even to prohibit the pot through the imparting of a flavor, since they are two entities, but if there in the pot [enough] to annul the flavor of the Orlah/uncircumcised fruit of the first three years on their own, and the flavor mixed seeds of the field on their own, everything is permitted.",
+                "מצטרפין בנותן טעם – that requires a moist pot in order to the annul the flavor of both of them together.",
+                "אבל לא לאסור – with something dry, for there is no need that there would be a permitted object of two hundred corresponding to both of them, but the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "התרומה מעלה את הערלה – combines with the non-consecrated produce to nullify the Orlah, and similarly, the Orlah combines with the non-consecrated produce to nullify the heave-offering/Terumah.",
+                "שנפלה למאה – not exactly one-hundred, but less than one hundred for it if was actually one-hundred, it would raises it and not require combination, but this is how it should be read: Terumah/heave-offering that fell into non-consecrated produce and everything became one-hundred.",
+                "ואח\"כ נפלו שלשה קבין של ערלה – [and afterwards, three kabs/one-half a Seah of Orlah fell into it] – the anonymous Mishnah is according to Rabbi Yehoshua who stated in the first chapter of [Tractate] Terumot (Actually it is not in found in the first chapter, but rather, it is in the fourth chapter of Tractate Terumot, Mishnah 7). Therefore, when a Seah of Terumah fell into ninety-nine parts of unconsecrated produce, and then afterwards three Kabs (i.e., one half-a Seah) of Orlah fell there and combined with the unconsecrated produce, there were found there ninety-nine and another three kabs of unconsecrated produce, the Seah of heave-offering is nullified in one-hundred and a bit more. Alternatively, we have found to establish it according to Rabbi Eliezer (also quoted in Tractate Terumot, Chapter Four, Mishnah 7 who said one and one-hundred) and the Halakha is according to him who stated that Terumah raises up with one and one-hundred, such as the example where a Seah of Terumah that fell into ninety-nine Seah and one-half a Seah of unconsecrated produce, and these three Kab of Orlah – which is one-half of a Seah – combines with the Hullin/unconsecrated produce to complete the measurement of one hundred of unconsecrated produce so that it can be neutralized in one hundred and one.",
+                "",
+                "והערלה את התרומה – that the three Kabs of Orlah/uncircumcised fruit of the first three years which is one-half of a Seah combined with the unconsecrated produce to annul the Seah of Terumah in one and one-hundred, for when the Seah [of Terumah] fell into the ninty-nine and one -half, they were forbidden, and when once again fell there three Kabs of Orlah/uncircumcised fruit of the first three years, or mixed seeds of the field, they were permitted."
+            ],
+            [
+                "והערלה את הערלה – one must state that one of them is the fourth year’s fruit of a young tree/נטע רבעי which are two designations, for it is impossible for a prohibition from one designation which would annul part of it to part of it and the Tanna/teacher calls the fourth year’s fruit of a young tree [by the designation of] Orlah, for it comes from the Orlah, and for this reason it teaches, that “Orlah [fruit] neutralizes other Orlah [fruit], and it doesn’t teach that Kilayim (mixed seeds from the field) neutralizes Kilayim, for Kilayim does not have two names like there is with Orlah.",
+                "שנפלה למאתים – not into two-hundred exactly, for if it was actually two hundred, it would not require combination, and when a Seah of Orlah fell into one-hundred and ninety-nine parts of permitted frut, they became prohibited, and when he returned and fell a Seah and a bit more of Kilaym, it combines with the one-hundred and ninety-nine to annul the Orlah, and similarly, the Orlah combines with the one-hundred and ninety-nine to annul the Seah and a bit more of mixed seeds of the vineyard/Kilei HaKerem, and this is like Rabbi Yehoshua who holds that Orlah is annulled with two-hundred and a bit more, like Terumah with one-hundred and a bit more; therefore, a Seah of Kilayim is annulled in one-hundred and ninety-nine and a bit more and the extra bit is annulled in a Seah which is missing something. And similarly, also, if there fell there a Seah and a bit more of fourth year fruit of a young tree, it combines with the one-hundred and ninety-nine parts to annul the Seah of Orlah that fell, and prohibited everything, and similarly, a Seah of Orlah combines with the one-hundred and ninety-nine parts of permitted [produce] to annul the Seah and more of the fourth year fruits that fell in at the end."
+            ],
+            [
+                "כל המחמץ והמתבל וכו' – this is how it should be read: whosoever leavens or seasons with forbidden fruit from the first three years (i.e., Orlah) or with mixed seeds of a vineyard is forbidden.",
+                "והמדמע בתרומה – and/or who mixes unconsecrated produce (and wine or oil) with heave-offering [in proportions to make the whole prohibited to foreigners (i.e., non-Kohanim) (or, more generally, mixing secular with sacred things)]. Whomever leavens the started dough, with apples or with the sediments of wine of Orlah or with the mixed seeds of a vineyard or of Orlah, it is prohibited, and does not neutralize in one in two hundred. And similarly, with Terumah, since the started dough of unconsecrated produce had fermented with the leaven of heave offering and the pot of unconsecrated produce had become seasoned with the spices of heave -offering and all of it became a mixture of secular with sacred things, and is forbidden to foreigners (i.e., non-Kohanim) and isn’t neutralized by one in one hundred.",
+                "בית שמאי אומרים אף מטמא – impure leaven that fermented pure started dough, or impure spices that seasoned a ritually pure pot, even though that there isn’t in the leaven or the spices like an egg’s bulk which is the measurement of ritually defiled food-stuffs, the started dough is defiled and the pot is defiled.",
+                "ובה\"א עד שיהא בו כביצה – for food does not defile that is less than an egg’s bulk, it does not make a difference whether it is leaven and spices or other food-stuffs."
+            ],
+            [],
+            [
+                "ולמה אמרו – like in what did they state, meaning to say in which matter did they state that one who ferments unconsecrated produce in leaven of heave-offering/Terumah and one who seasons pots of unconsecrated produce in spices of heave-offering, and one who mixes secular with sacred things who combines [and who cooks] unconsecrated produce with heave-offering together – that we follow everything stringently and he answers with one kind of produce mixed with produce of its same kind. And in what did they state that sometimes they are lenient and sometimes strict? This is with one kind of produce mixed with something unlike it (i.e., of a different kind). And it explains – how is one to be stringent? Leaven of heave-offering of wheat that fell into started dough of unconsecrated wheat, which is one kind of produce mixed with produce of its same kind. It prohibits imparting a flavor even with more than one hundred [parts], but until one hundred [parts], it prohibits even without imparting a flavor."
+            ],
+            [
+                "גריסין – of beans of heave-offering/Terumah that were cooked with lentils of unconsecrated produce, and they imparted a flavor; the taste is not annulled even in mor than one-hundred, and not with the taste of even less than one-hundred is permitted. For that we require one hundred, this is explicitly, wheat with wheat, which is one kind [of produce] mixed with [produce] of the same kind. And they used a Scriptural text of (Numbers 18:29) את מקדשו ממנו/”the part thereof that is to be consecrated” as a support. What you raise from it, if it fell into it, you sanctify it, and this is one kind [of produce] mixed with [produce] of the same kind."
+            ],
+            [
+                "ויש בו כדי לחמץ אסור – surely it comes to tell us that we don’t say, for since that without this prohibited leaven [of Terumah or mixed seeds of the vineyard] that the started dough would leaven through the permitted leaven that fell in it first, and we shouldn’t worry about prohibited leaven."
+            ],
+            [
+                "ור\"ש מתיר – in the first clause [of the Mishnah], Rabbi Shimon did not dispute since the leaven of heave-offering fell prior to the leavening of the unconsecrated produce. For it hurries to leaven through the leaven of heave-offering, but in the concluding clause [of the Mishnah], since it already became leavened in the unconsecrated produce. For when it Terumah/heave-offering falls, it does nothing other than disqualify/make it unfit, but the Rabbis hold that even though in general, when it gives it a bad taste, it is permissible, but it is different here as it makes it appropriate to leaven other pieces of started dough, and the Halakha is according to the Sages."
+            ],
+            [
+                "תבלין שנים וג' שמות – three prohibited things are divided one from another, they are called three [different] types , such as peppers of Orlah/prohibited fruit of the first three years, or of a tree worshipped as an idol/Asherah or of a heave-offering/Terumah.",
+                "אסור ומצטרפין – meaning to say that they combine together to prohibit the cooked food that was seasoned by them.",
+                "או שני מינים משם אחד – such as an Arabic spice plant/ginger and pepper, and both are Orlah, or both are Terumah, but the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "אחר אחרון אני בא – if the leaven of Terumah/heave offering fell last, the entire started dough becomes something that secular and holy things are mixed together, and if something unconsecrated/secular fell in last, everything is permitted, for the last thing is what makes the leavening, for Rabbi Eliezer that permits when that of unconsecrated/secular fell in last, that is specifically when it came first and removed that which is prohibited. And even though that it הועיל a pit that it assists the last that is permitted to complete the leavening. Nevertheless, the taste is made null and it doesn’t come back and get stirred up. But if he didn’t come and remove the prohibited substance and it becomes leavened through both, it is prohibited, for Rabbi Eliezer holds that both this and that causes the prohibition.",
+                "לעולם אינו אוסר עד שיהא בו כדי לחמץ – for each of them causes that which is permitted, and the Halakha is according to the Sages."
+            ],
+            [],
+            [
+                "כלים שסכן – such as foot-coverings/shoes and other utensils of leather that he greased with oil in order to soften them.",
+                "וחזר וסכן אותן בשמן טהור – after the first oil had dried up, and he immersed the utensil that had been defiled in impure/unclean oil, he once again greased it in pure/clean oil and when he uses the utensil, the oil escape outside.",
+                "אחר ראשון אני בא – for Rabbi Eliezer held that the first greasing of oil had escaped outside.",
+                "וחכמים אומרים אחר אחרון – for they (i.e., the Sages) hold that the latter/concluding [greasing] escapes, and the Halakha is according to the Sages."
+            ],
+            [
+                "אסור לזרים – The Rabbis according to their reasoning who stated above (see Mishnah 10 of this chapter) that spices of two or three types combine to forbid the thing that had been seasoned.",
+                "ומותר לכהנים – for heave-offering/Terumah is permitted to them, but there isn’t in mixed seeds of a vineyard enough to leaven.",
+                "ר\"ש מתיר זרים – according to his reasoning that he said that two or three types from one species do not combine."
+            ],
+            [
+                "תבלין של תרומה ושל כלאי הכרם – in this also, the Rabbis are according to their reasoning and Rabbi Shimon according to his reasoning, and the law of spices is like the law of leaven."
+            ],
+            [
+                "חתיכה של קדשי קדשים – which is forbidden to foreigners (i.e., non-Kohanim) but permitted to Kohanim.",
+                "ושל פגול. ושל נותר. ושל טמא – that are forbidden whether to foreigners or to Kohanim.",
+                "שנתבשלו עם החתיכות – of non-dedicated produce, and there is in the non-dedicated produce to nullify that of the [meat of the] Holy of Holies by themselves, or that of a sacrifice rejected in consequence of an improper intention in the mind of the officiating priest or that of a remnant and that which is ritually impure on their own.",
+                "אסור לזרים – the Rabbis according to their reasoning who stated that two or three types [from one species] combine to prohibit it.",
+                "ר\"ש מתיר לזרים – according to his reasoning who stated that two or three types [from one species] [do not] combine."
+            ],
+            [
+                "בשר קדשי קדשים – it is forbidden to foreigners (i.e., non-Kohanim), even those who are pure. The meat of lesser Holy Things is permitted to pure foreigners but is forbidden to impure foreigners, and it was cooked with meat eaten for satisfying the appetite (i.e., secular meal of meat as opposed to sacrificial meals), unconsecrated meat is permitted even to those [foreigners] who are impure, and there is within it enough to nullify each person on his own, and it combines to prohibit to those who are ritually impure, even according to Rabbi Shimon for the [meat] of the Holy of Holies and the lesser Holy things are one type, as we stated above (see Mishnah 1 of this chapter) regarding Terumah and Hallah and First Fruits. And they are permitted to ritually pure foreigners (i.e., non-Kohanim) even according to the Rabbis for the [meat of] the Holy of Holies has nothing in them to prohibit [their use]."
+            ]
+        ],
+        [
+            [
+                "בגד שצבאו בקליפי ערלה – such as the husks/peelings of nuts and pomegranates, for the husks/peelings are also prohibited to derive benefit [from them] as we expound (Talmud Berakhot 36b): “[When you enter the land and plant any tree for food, you shall regard] its fruit [as forbidden/to be uncircumcised]” (Leviticus 19:23), that which is secondary to its fruit.",
+                "ידלק – for it is forbidden to [derive] benefit, as it is written (Leviticus 19:23): “you shall regard its fruit as uncircumcised”, that you shall not benefit, and not dye nor kindle with a candle with it.",
+                "כולם ידלקו – Rabbi Meir, according to his reasoning that he stated further on (see Mishnah 7 of this chapter): “what normally is counted [when being sold] renders [other food mixed with it] sanctified (forbidden, so that all of the food in the mixture must be burned), and clothing that was dyed that was normally counted [when being sold].",
+                "וחכ\"א יעלה באחד ומאתים – according to their reasoning as they say further on in our chapter (see Mishnah 7)only six foods render [other foods] sanctified. And the Halakha is according to the Sages."
+            ],
+            [
+                "מלא הסיט – it is according to the suspension between the fore-arm to the finger – all what he is able to widen it, and the suspension that is between the thumb to the finger, all that he one is able to widen it, which is a double “sit” (the double size of the “sit” – the distance between the tip of the thumb and that of the index finger when held apart, or between the root of the thumb and the tip of the index finger, when the former is leaning against the latter – see also Tractate Shabbat, Chapter 13, Mishnah 4), because it is double from what lies between the forearm and the finger. And within the distance of a “sit” is an important measurement for prohibition. Therefore, when they have weaved in the cloth, and it is not known which it is, Rabbi Meir states, according to his reasoning, that it (i.e., the entire cloth) should be burned, and the Sages state that it is neutralized in one and two-hundred , according to their reasoning as seen in the dispute of above (see Mishnah 1 of this chapter)."
+            ],
+            [
+                "מצמר הבכור – and it is prohibited to shear the first born [sheep], as it states (Deuteronomy 15:19): “or shear your firstling sheep,” and it is speaking about a first born with a defect, and for this reason, it requires the distance of the breadth between the tip of the thumb and of the index finger when held apart, for had it been a simple firstling, they are sanctified, as it is taught (in this Mishnah): [hair from other] Holy Things, it renders sanctified [prohibited] in any quantity whatsoever [even less than a “sit’s” length].",
+                "משער הנזיר – and its hair is prohibited [to derive] benefit from it, as it states (Numbers 6:5): “it shall remain consecrated,… the hair of his head being left to grow untrimmed;” the growth of his hair will be holy.",
+                "ופטר חמור – after breaking the neck of the heifer (see Deuteronomy 21:4), all the world admits that it is prohibited to [derive from it] benefit for we draw a conclusion by analogy of \"עריפה עריפה\" from the heifer whose neck was broken (Deuteronomy 21:6).",
+                "בשק – concerning the wool, it teaches [in the Mishnah] the cloth, and concerning the hair, it teaches [in the Mishnah], sack, for this is the [normal] manner."
+            ],
+            [
+                "ידלק – the additional value of the wood in the cooked food, and similarly in the bread.",
+                "יעלה בא' ומאתים – and in this Rabbi Meir admits this is not from the ten important things that Rabbi Meir considers that we sanctify [and forbidden – so that all of the food in the mixture must be burned], as is proved in the Jerusalem Talmud."
+            ],
+            [],
+            [
+                "חבילי תלתן – a bundle is not less than twenty-five bunches.",
+                "נתערבו באחרים – we have the reading of נתערבו באחרים/they were mixed with other [permitted bunches] but not others with others, but if we had that reading (i.e., אחרים באחרים/others with others), one must say that those others were combined with others that was only one that was doubtful, and it comes to teach us that even though there are two fenugreek, it is prohibited.",
+                "כולם ידלקו – and that we don’t say that all of them should be sold except for the value of that [volume] which is prohibited in them, as stated by Rabbi Shimon ben Gamaliel in the [concluding] chapter (five) of [Tractate] Avodah Zarah (see Mishnah 10) concerning libation wine because here we are concerned with all of it, lest an idolater return and sell it to an Israelite, what he cannot do with libation wine, for we should not be concerned with this."
+            ],
+            [
+                "שדרכו למנות – for a person does not sell them other than by number, because of their importance.",
+                "פרך ובדן – these are names of places. But I heard that the nuts of Perekh are nuts whose husks/rinds are soft and peeled.",
+                "חלפי תרדין – leaves from the side of the species of beet.",
+                "קלסי כרוב – cabbage stalks in the Land of Israel which are large and good.",
+                "של בעה\"ב – which are large but of small bakers.",
+                "הראוי לערלה – such as nuts and pomegranates and closed (earthen) wine jugs.",
+                "הראוי לכלאי הכרם – such as beet shoots and cabbage stalks and Greek gourds, but the Halakha is not according to Rabbi Meir nor according to Rabbi Akiva."
+            ],
+            [
+                "נתפצעו האגוזים – We have the reading, “crushed nuts” and we don’t have the reading, “How?” And our Mishnah comes to teach us that specifically whole are not nullified but not broken or crushed.",
+                "נתפרסו הככרות – this anonymous teaching is according to Rabbi Akiva, and the Halakha is according to him."
+            ],
+            [
+                "ספק ערלה – such as an idolater who has plants of Orlah in his garden, and in his hand are fruit and it is not known if they are of Orlah or something older (i.e., past the fourth year).",
+                "בארץ ישראל – that it is doubtfully from the Torah, for stringency.",
+                "בסוריא מותר – because it is the conquest of an individual (i.e., David – and not a national conquest – so as to give the land the sacred character of the land of Israel – see Talmud Gittin 8b), and they were stringent with it somewhat.",
+                "ובחוצה לארץ יורד ולוקט – in the midst of the garden and he purchases from the idolater from that which he harvested already, just as long as he doesn’t see him harvesting.",
+                "ובחו\"ל יורד ולוקט – the idolater goes down and harvests in the presence of the Israelite, and the Israelite purchases it from him, as long is the Israelite does not harvest it by [his own] hand.",
+                "בכל מקום – and even in the Diaspora, as it is written (Leviticus 23:14 – though the text itself has a printing error in listing chapter 24): “You shall eat no bread or parched grain or fresh ears…in all your settlements.”",
+                "והערלה הלכה – a usage dating from Moses as delivered from Sinai/a traditional interpretation of a written law, that it is forbidden outside the Land [of Israel] and nevertheless if there is a doubt [regarding it], it is permitted, for such was stated that a usage dating from Moses as delivered from Sinai, that a doubt regarding it will be permitted outside the Land [of Israel].",
+                "והכלאים מדברי סופרים – especially mixed seeds from the vineyard, since in the Land [of Israel] they are strict and prohibit [deriving from it] benefit from the Torah; outside the Land [of Israel], the Rabbis decreed regarding this. But mixed seeds that are in the Land [of Israel] they permitted in deriving benefit; outside the Land [of Israel] the Rabbis did not decree regarding them. But the grafting of the tree is forbidden outside the Land [of Israel] from the Torah, as it is written (Leviticus 19:19): “[You shall observe My laws.] You shall not let your cattle mate with a different kind; you shall not sow your field with two kinds of seed.” Just as your cattle with mating, so your seed with grafting; just as your cattle whether in the Land [of Israel] or outside the Land [of Israel], even your field with regard to grafting, whether in the Land [of Israel] or outside the Land [of Israel]."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה ערלה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/Hebrew/On Your Way.json

@@ -0,0 +1,227 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Orlah",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה ערלה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "<b>הנוטע לסייג.</b> שיהיה האילן גדר לכרם:",
+                "<b>ולקורות.</b> לגדל עצים לעשות מהן קורות לבנין, ואין עיקר נטיעתו לאכול הפירות:",
+                "<b>פטור מן הערלה.</b> דכתיב (ויקרא י״ט:כ״ג) ונטעתם כל עץ מאכל את שהוא למאכל חייב, לסייג ולקורות ולעצים פטור:",
+                "<b>הפנימי למאכל.</b> נתכוין שיחור פנימי יהיה למאכל ויחור החיצון לסייג אע״פ שהכל אילן אחד החיצון פטור: ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>ומצאו נטוע.</b> פטור. דכתיב (שם) כי תבואו אל הארץ ונטעתם, פרט לנטעו עובד כוכבים עד שלא באו לארץ:",
+                "<b>נטעו.</b> בין ישראל בין עובדי כוכבים לאחר שבאו לארץ, אע״פ שלא כבשו ישראל את הארץ חייב דכתיב (שם) כל עץ בין נטעו ישראל בין נטעו עובד כוכבים:",
+                "<b>הנוטע לרבים.</b> שנטע ברשותו לצורך רבים:",
+                "<b>חייב.</b> דכתיב (שם) יהיה לכם ערלים להביא הנטוע לרבים:",
+                "<b>ורבי יהודה פוטר.</b> סבר ונטעתם נמי משמע לרבים ואין רבוי אחר רבוי אלא למעט. ורבנן סברי ונטעתם כל אחד לעצמו משמע. ואין הלכה כר׳ יהודה:",
+                "<b>והנוטע ברשות הרבים.</b> לצורך עצמו:",
+                "<b>והעובד כוכבים שנטע.</b> בשדה של ישראל:",
+                "<b>והגזלן.</b> שגזל קרקע ונטעה, ונתיאשו הבעלים ממנה:",
+                "<b>והנוטע בספינה.</b> אע״פ שאינה נקובה, אם היא של חרס לפי שאין כלי חרס עומד בפני השרשים והן מפעפעין דרך החרס ויונקים מן הקרקע. אבל של עץ בעי נקיבה:",
+                "<b>והעולה מאליו.</b> ודוקא במקום ישוב, אבל במקום יערים ומדברות לא:"
+            ],
+            [
+                "<b>אילן שנעקר.</b> שעקרתו הרוח או שטפו נהר והוליכו למקום אחר:",
+                "<b>והסלע עמו.</b> העפר שסביב השרשים קרוי סלע. לפי שהוא נעשה שם קשה כסלע. וקאמר שאם היה אותו עפר עמו והוסיף עליו עפר ונשרש שם בארץ רואים, אם יכול לחיות מן העפר שבא עמו בלא תוספת עפר אחר, [הרי] הוא כנטוע במקומו הראשון ופטור מן הערלה. ואם לאו הרי הוא כאילן העולה מאליו וחייב:",
+                "<b>זעזעתו המחרישה.</b> ונתפזר ממנו העפר ונתגלו השרשים:"
+            ],
+            [
+                "<b>ונשתייר בו שורש.</b> מחובר לקרקע שלא נעקר:",
+                "<b>כמחט של מתוח.</b> גרסינן, כלומר שיעור עובי השורש כמחט שהאורגים מותחים בו הבגד, אחר שארגוהו, להפשיטו ולהרחיבו:"
+            ],
+            [
+                "<b>ובו בריכה.</b> מנהג עובדי אדמה שחופרים גומא ולוקחים יחור אחד מן האילן וטומנין אותו באותו גומא ויוצא שורש היחור מצד אחר ונעשה שם אילן, וראש היחור נשאר מחובר באילן. ואין דין ערלה נוהג בו בעודו מחובר לאילן ויונק ממנו אע״פ שהוא יונק גם מן הקרקע. ואם נעקר אילן הזקן מן הקרקע ונמצא שכל חיותו ויניקתו עתה מן הבריכה:",
+                "<b>חזרה הזקנה להיות כבריכה.</b> ושניהם, הזקנה והבריכה הוו כאילו נטעו, עתה ומונים להם שלש שנים משעה שנעקר האילן:",
+                "<b>הבריכה שנה אחר שנה.</b> לאחר שהגדילה בריכה ראשונה לקח ממנו יחור והבריכו בארץ וכ�� עשה כמה פעמים זה אחר זה:",
+                "<b>מונה.</b> לכולן שני ערלה משנפסקה הבריכה הראשונה מן האילן:",
+                "<b>ספוק גפנים.</b> דרך עובדי אדמה שלוקחים זמורה ארוכה מגפן זו ומושכים אותה לגפן שבצדה ומרכיבין הזמורה בגפן וזהו הנקרא ספוק ופטור מן הערלה. והא דתנן א׳ הנוטע וא׳ המבריך וא׳ המרכיב חייב בערלה, התם מיירי כשחתך הזמורה מן הגפן, או היחור מן האילן ואח״כ הבריכן או הרכיבן:",
+                "<b>מקום שכחה יפה מותר.</b> אם הזמורה שהבריכוה בגפן כוחה יפה וינקה מן הגפן אשר ממנה לוקחה, מותר ופטורה מן הערלה. ואם כחה רע חייבת בערלה. ואין הלכה כרבי מאיר:",
+                "<b>והיא מלאה פירות.</b> אם תלשן מיד, הן מותרין מפני שגדלו בהיתר. ואם הניחן באילן וגדלו לאחר שנפסקה ואין בפירות שגדלו כבר מאתים לבטל התוספת, אסור, דערלה אוסרת עד מאתים. והוא הדין באילן זקן שנעקר ובו פירות, וחזר ושתלו:"
+            ],
+            [
+                "<b>שנתערבה בנטיעות.</b> של היתר, ואינו מכיר הנטיעה של ערלה:",
+                "<b>ושל כלאי הכרם.</b> כגון שהעביר עציץ נקוב תחת גפן אחת ונאסרה, ואינו מכירה בין שאר גפנים:",
+                "<b>הרי זה לא ילקוט.</b> דכיון שאינו מכיר אותה של איסור כולן אסורות:",
+                "<b>אף יתכוין וילקוט.</b> דחזקה אין אדם אוסר כרמו בנטיעה אחת ולא חיישינן דלמא אתי לערב הנטיעה לכתחילה. ואף על גב דבעלמא אין מבטלין איסור לכתחלה הכא מלתא דלא שכיחא היא ולא גזור. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>ומי גפנים.</b> המים היוצאים מן הגפנים כשחותכים אותם או את הזמורות בימי ניסן:",
+                "<b>הסמדר.</b> הוא הפרח שממנו יצא הבוסר. אבל הבוסר עצמו הכל מודים שהוא פרי:",
+                "<b>מותרים בערלה.</b> דכתיב (ויקרא י״ט:כ״ג) וערלתם ערלתו את פריו והני לאו פרי נינהו:",
+                "<b>וברבעי.</b> נאכלין בשנה רביעית חוץ לירושלים בלא פדיון דיהיה כל פריו קדש הלולים כתיב (שם) והני לא הוי פרי:",
+                "<b>ובנזיר.</b> מותר הנזיר לאכלם דבנזיר כתיב (במדבר ו) לא יאכל והני לאו בני אכילה נינהו:",
+                "<b>ואסורים באשרה.</b> דכתיב (דברים י״ג:י״ח) ולא ידבק בידך מאומה מן החרם ואשרה הוא אילן הנעבד:",
+                "<b>המעמיד בשרף הערלה.</b> המעמיד גבינה בשרף הנוטף מעצי ערלה: <b>שרף</b> גומ״א בלע״ז. וסבר רבי אליעזר דשרף הוי פרי, בין באילן העושה פירות בין באילן שאינו עושה פירות. ואין הלכה כר׳ יוסי ולא כר׳ אליעזר:",
+                "<b>בשרף הפגים.</b> שרף הנוטף מן הפירות שלא בשלו כל צרכן. והלכה כרבי יהושע:"
+            ],
+            [
+                "<b>ענקוקלות.</b> לשון נוטריקון ענבים דלקו תלת. כלומר שלקו קודם שהביאו שליש בישולן:",
+                "<b>החרצנים.</b> גרעינים שבתוך הענבים:",
+                "<b>והזגים.</b> הקליפות שבחוץ:",
+                "<b>והתמד.</b> שנתן מים על גבי שמרים או על גבי החרצנים והזגין, ויש בהם טעם יין:",
+                "<b>והנץ שלהן.</b> פרח שעל גבי הפטמא:",
+                "<b>והגרעינין.</b> גרעין של כל פרי כגון הגרעינים הנמצאים בתוך התמרים והזיתים והאפרסקים, וכיוצא בהן:",
+                "<b>אסורים בערלה.</b> דכתיב (ויקרא יט) את פריו את הטפל לפריו:",
+                "<b>ומותרים ברבעי.</b> שנטע רבעי אינו אסור בהנאה, אלא נאכל לבעלים בירושלים כמעשר שני. ואין מתקדש בקדושת מעשר שני אלא דבר הראוי לאכילה:",
+                "<b>נובלות.</b> פירות הנושרים מן האילן קודם גמר בישולן:",
+                "<b>כולן אסורות.</b> בין בערלה בין ברבעי בין באשרה בי�� בנזיר:"
+            ],
+            [
+                "<b>נוטעים יחור של ערלה.</b> שהעץ מותר בהנאה. אבל לא האגוז שהוא פרי ואסור בהנאה. ומודה רבי יוסי שאם נטע והבריך והרכיב שהוא מותר דזה וזה גורם מותר:",
+                "<b>בכפניות.</b> יחור שיש בו כפניות, תמרים בעודן סמדר נקראים כפניות רבי יוסי לטעמיה דאמר הסמדר אסור מפני שהוא פרי. והלכה כמותו דמותר ליטע יחור של ערלה ואין הלכה כמותו שאוסר בכפניות:"
+            ]
+        ],
+        [
+            [
+                "<b>התרומה.</b> עולין באחד ומאה. אם נפלה סאה אחת מאלו במאה סאין של חולין בטלה ומותרים לזרים. בפחות ממאה, הכל אסור לזרים. ומפקינן לה מדכתיב גבי תרומת מעשר (במדבר י״ח:כ״ט) את מקדשו ממנו מה שהורם ממנו אם חזר לתוכו מקדשו דהיינו צ״ט דממאה הפריש עשרה למעשר ומעשרה אחת לתרומת מעשר:",
+                "<b>ומצטרפין זה עם זה.</b> אם נפלה סאה אחת מכולן לפחות ממאה חולין מקדשתן. ובהא מודו כולי עלמא דמצטרפין, דשם אחד נינהו וכולהו מקריין תרומה דבחלה כתיב (שם טו) חלה תרימו תרומה ובכורים נמי אקרו תרומה דאמר מר ותרומת ידך אלו בכורים דכתיב בהו (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:",
+                "<b>וצריך להרים.</b> הסאה שנפלה ולתת אותה לכהן, והשאר מותר לזרים. ואע״ג דבערלה וכלאי הכרם דחמירי טפי א״צ להרים והאיסור עצמו בטל שאני תרומה דיש לה בעלים וצריך להרים מפני גזל השבט אבל בכל שאר איסורים דלא שייך בהו דין גזל כשהן מתבטלין א״צ להרים:",
+                "<b>עולין באחד ומאתים.</b> דגבי תרומה כתיב מלאה, (שמות כ״ב:כ״ח) מלאתך ודמעך לא תאחר, ובכלאי הכרם כתיב מלאה (דברים כ״ב:ט׳) פן תקדש המלאה מה מלאה האמור להלן עולה, כדילפינן מאת מקדשו ממנו, אף כאן עולה. ולפי שכפל אסורו שהוא אסור בהנאה כפלו עלייתו וצריך מאתים. וערלה ילפינן לה מכלאים לפי שהיא אסורה בהנאה כמותן:",
+                "<b>ומצטרפין זה עם זה.</b> ערלה וכלאי הכרם מעורבין יחד שנפלו לתוך היתר, מצטרפין לאסור ביבש עד מאתים, ובלח בקדרה בנותן טעם:",
+                "<b>אינן מצטרפין.</b> אפילו לאסור הקדרה בנותן טעם, כיון דשני שמות נינהו. אלא אם יש בקדרה לבטל טעם הערלה בפני עצמן, וטעם כלאי הכרם בפני עצמן, הכל מותר:",
+                "<b>מצטרפין בנותן טעם.</b> שצריך בקדרה בלח כדי לבטל טעם שתיהן יחד:",
+                "<b>אבל לא לאסור.</b> ביבש, שא״צ שיהיה בהיתר מאתים כנגד שתיהן. והלכה כת״ק:"
+            ],
+            [
+                "<b>התרומה מעלה את הערלה.</b> מצטרפת עם החולין לבטל את הערלה. וכן הערלה מצטרפת עם החולין לבטל את התרומה:",
+                "<b>שנפלה למאה.</b> לאו דוקא מאה אלא פחות ממאה, דאילו מאה ממש עולה ולא בעי צירוף אלא ה״ק התרומה שנפלה לחולין ונעשה הכל מאה:",
+                "<b>ואח״כ נפלו שלשה קבין של ערלה.</b> סתם מתניתין כר׳ יהושע דאמר בפ״ק דתרומות דתרומה עולה במאה ועוד הלכך כשנפלה סאה של תרומה לצ״ט של חולין, וחזרו ונפלו שם שלשה קבין של ערלה ומצטרפין עם החולין, שנמצאו שם צ״ט ועוד שלשה קבין חולין, הרי סאה של תרומה בטלה במאה ועוד. אי נמי מצינן לאוקמה כר׳ אליעזר דהלכתא כוותיה דאמר תרומה עולה באחד ומאה וכגון שנפלה סאה של תרומה לתוך צ״ט סאין וחצי סאה של חולין ושלשה קבין הללו של ערלה שהוא חצי סאה מצטרפין עם החולין להשלים לשיעור מאה של חולין כדי שתעלה באחד ומאה:",
+                "<b>זו היא שהתרומה מעלה את הערלה.</b> שאותה סאה של תרומה נצטרפה עם החולין להשלים מאתים חצאי סאין, להעלות שלשה קבין של ערלה באחד ומאתים:",
+                "<b>והערלה את התרומה.</b> דשלשה קבין של ערלה שהן חצי סאה, נצטרפו עם החולין לבטל סאה של תרומה באחד ומאה. דכשנפלה סאה לתוך צ״ט וחצי נאסרו, וכשחזר ונפל שם שלשה קבין ערלה או כלאים, הותרו:"
+            ],
+            [
+                "<b>והערלה את הערלה.</b> צריך לומר דאחד מהם נטע רבעי שהם שני שמות, דאי אפשר לאיסור של שם א׳ שיהיה מבטל קצתו לקצתו. וקרי תנא לנטע רבעי ערלה שמן הערלה הוא בא. ולהכי קתני הערלה את הערלה ולא קתני הכלאים את הכלאים שאין בכלאים שני שמות כמו שיש בערלה:",
+                "<b>שנפלה למאתים.</b> לאו למאתים דוקא דאילו מאתים ממש לא בעי צירוף. וכשנפלה סאה ערלה לתוך קצ״ט של היתר נאסרו וכשחזר ונפל שם סאה ועוד של כלאים מצטרפים עם הקצ״ט לבטל הערלה. וכן הערלה מצטרפת עם הקצ״ט לבטל סאה ועוד של כלאי הכרם. והיינו כרבי יהושע דאית ליה דערלה בטלה במאתים ועוד כמו תרומה במאה ועוד, הלכך סאה של כלאים בטלה בקצ״ט ומשהו והעוד בטל בסאה חסר משהו. וכן נמי אם נפל שם סאה ועוד של נטע רבעי, מצטרפין עם הקצ״ט לבטל את הסאה של ערלה שנפלה, ואסרה הכל, וכן סאה של ערלה מצטרפת עם הקצ״ט של היתר לבטל סאה ועוד של נטע רבעי שנפלו באחרונה:"
+            ],
+            [
+                "<b>כל המחמץ והמתבל וכו׳</b> הכי קאמר כל המחמץ והמתבל בערלה ובכלאי הכרם אסור:",
+                "<b>והמדמע בתרומה.</b> המחמץ את העיסה בתפוחים או בשמרי יין של ערלה ושל כלאי הכרם. והמתבל את הקדרה בתבלין של כלאי הכרם או של ערלה אסור ואין עולין באחד ומאתים. וכן בתרומה כיון שהחמיצה עיסה של חולין בשאור של תרומה ונתבלה קדרה של חולין בתבלין של תרומה נעשה הכל מדומע ואסור לזרים ואינו עולה באחד ומאה:",
+                "<b>בית שמאי אומרים אף מטמא.</b> שאור טמא שהחמיץ עיסה טהורה או תבלין טמאין שתבלו קדרה טהורה. אף על פי שאין בשאור או בתבלין כביצה שהוא שעור טומאת אוכלין נטמאת העיסה ונטמאת הקדרה:",
+                "<b>ובית הלל אומרים עד שיהא בו כביצה.</b> דאין אוכל מטמא פחות מכביצה לא שנא שאור ותבלין ולא שנא שאר אוכלין:"
+            ],
+            [],
+            [
+                "ולמה אמרו. כמו ובמה אמרו. כלומר באיזה ענין אמרו שהמחמץ חולין בשאור של תרומה, והמתבל קדרת חולין בתבלין של תרומה והמדמע שמערב [ומבשל] חולין ותרומה יחד שאנו הולכים הכל להחמיר ומשני מין במינו. ובמה אמרו פעמים להקל ופעמים להחמיר, במין שנתערב עם שאינו מינו. ומפרש, להחמיר כיצד שאור של תרומת חטין שנפל לתוך עיסת חטין של חולין דהיינו מין במינו אוסר בנותן טעם אפילו יותר ממאה. ועד מאה אוסר אפילו בלא נתינת טעם:"
+            ],
+            [
+                "<b>גריסין.</b> של פול של תרומה, שנתבשלו עם עדשים של חולין ונתנו בהם טעם טעמא לא בטיל אפילו ביותר ממאה. ובלא טעם אפילו בפחות ממאה שרי דהא דבעינן מאה היינו דוקא חטים בחטים דהוי מין במינו דאסמכוה אקרא את מקדשו ממנו מה שאתה מרים ממנו אם נפל לתוכו מקדשו וזהו מין במינו:"
+            ],
+            [
+                "<b>ויש בו כדי לחמץ אסור.</b> הא קמ״ל, דלא אמרינן הואיל ובלא שאור זה של איסור היתה העיסה מתחמצת על ידי שאור של היתר שנפל בו תחלה לא נחוש לשאור של איסור:"
+            ],
+            [
+                "<b>ורבי שמעון מתיר.</b> ברישא לא פליג רבי שמעון כיון דנפל שאור של תרומה קודם שנתחמצה בשל חולין והרי היא ממהרת להתחמץ על ידי שאור של תרומה. אבל בסיפא כיון דכבר נתחמצה בשל חולין כי הדר נפיל של תרומה אינו אלא פוגם. ורבנן סברי אע״ג ד��עלמא נותן טעם לפגם מותר שאני הכא שהוא עושה אותה ראויה לחמץ בה כמה עיסות אחרות. והלכה כחכמים:"
+            ],
+            [
+                "<b>תבלין שנים ושלשה שמות.</b> שלשה איסורין חלוקין זה מזה קרי שלשה שמות, כגון פלפלין של ערלה ושל אשרה ושל תרומה:",
+                "<b>אסור ומצטרפין.</b> כלומר מצטרפין יחד לאסור התבשיל שנתבשל בהם:",
+                "<b>או שני מינים משם אחד.</b> כגון זנגביל ופלפלין ושניהם ערלה או שניהם תרומה. ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>אחר האחרון אני בא.</b> אם השאור של תרומה נפל באחרונה, העיסה כולה נעשית מדומע ואם של חולין נפל באחרונה הכל מותר שהאחרון הוא שעושה החמוץ. והא דשרי ר׳ אליעזר כשנפל אותו של חולין אחרון היינו דוקא כשקדם וסלק את האיסור ואף על פי שהועיל קצת שסייע לאחרון דהיתר לגמור החמוץ אף על פי כן נתבטל טעמו ואינו חוזר ונעור אבל לא קדם וסלק האסור ונתחמץ על ידי שניהם אסור דסבר ר׳ אליעזר זה וזה גורם אסור:",
+                "<b>לעולם אינו אוסר עד שיהא בו כדי לחמץ.</b> דזה וזה גורם מותר. והלכה כחכמים:"
+            ],
+            [],
+            [
+                "<b>כלים שסכן.</b> כגון מנעלים ושאר כלים של עור שסכין אותן בשמן לרככן:",
+                "<b>וחזר וסכן בשמן טהור.</b> לאחר שנתייבש השמן הראשון והטבילו לכלי שנטמא בשמן טמא, חזר וסכו בשמן טהור, וכשמשתמשים בכלי נפלט השמן לחוץ:",
+                "<b>אחר ראשון אני בא.</b> דסבר ר׳ אליעזר ראשון נפלט לחוץ:",
+                "<b>וחכמים אומרים אחר אחרון.</b> סברי אחרון נפלט. והלכה כחכמים:"
+            ],
+            [
+                "<b>אסור לזרים.</b> רבנן לטעמייהו דאמרי לעיל תבלין משנים ושלשה שמות מצטרפין לאסור הדבר הנתבל:",
+                "<b>ומותר לכהנים.</b> דתרומה שריא להו ואין בכלאי הכרם כדי להחמיץ:",
+                "<b>רבי שמעון מתיר לזרים.</b> לטעמיה, דאמר שנים או שלשה שמות ממין אחד אין מצטרפין:"
+            ],
+            [
+                "<b>תבלין של תרומה ושל כלאי הכרם.</b> בהא נמי רבנן לטעמייהו ור׳ שמעון לטעמיה. ודין תבלין כדין שאור:"
+            ],
+            [
+                "<b>חתיכה של קדשי קדשים.</b> שאסורה לזרים ומותרת לכהנים:",
+                "<b>ושל פגול ושל נותר ושל טמא.</b> דאסירי בין לזרים בין לכהנים:",
+                "<b>שנתבשלו עם החתיכות.</b> של חולין ויש בחולין כדי לבטל של קדשי קדשים בפני עצמן ושל פגול נותר וטמא בפני עצמן:",
+                "<b>אסור לזרים.</b> רבנן לטעמייהו, דאמרי שנים ושלשה שמות מצטרפין לאסור:",
+                "<b>רבי שמעון מתיר לזרים.</b> לטעמיה דאמר שנים או שלשה שמות ממין אחד [אין] מצטרפין:"
+            ],
+            [
+                "<b>בשר קדשי קדשים.</b> אסור לזרים אפילו טהורים. בשר קדשים קלים שרי לזרים טהורים ואסור לטמאים. ובשלן עם בשר תאוה. בשר חולין דשרי אף לטמאים ויש בו כדי לבטל כל אחד בפני עצמו. מצטרפין לאסור לטמאים. אפילו לר׳ שמעון, דקדשי קדשים וקדשים קלים שם אחד להם כדאמרינן לעיל גבי תרומה וחלה ובכורים.",
+                "<b>ומותר.</b> לזרים טהורים אפילו לרבנן דקדשי קדשים אין בהם כדי לאסור:"
+            ]
+        ],
+        [
+            [
+                "<b>בגד שצבעו בקליפי ערלה.</b> כגון קליפי אגוזים ורמונים דגם הקליפים אסורים בהנאה כדדרשינן [ברכות לו:] את פריו את הטפל לפריו:",
+                "<b>ידלק.</b> שאסור בהנאה דכתיב (ויקרא יט) וערלתם ערלתו, שלא יהנה ולא יצבע ולא ידליק בו את הנר:",
+                "<b>כולם ידלקו.</b> רבי מאיר לטעמיה, דאמר לקמן את שדרכו למנות מקדש, ובגד שצבעו שדרכו למנות הוא:",
+                "<b>וחכמים אומרים יעלה באחד ומאתים.</b> לטעמייהו, דאמרי לקמן בפרקין אין מקדש אלא ששה דברים בלבד. והלכה כחכמים:"
+            ],
+            [
+                "<b>מלא הסיט.</b> הוא כדי הפסק שיש בין אמה לאצבע כל מה שיכול להרחיבו. והפסק שיש בין האגודל לאצבע כל מה שיוכל להרחיבו הוא הסיט כפול לפי שהוא כפול ממה שיש בין אמה לאצבע. ומלא הסיט הוא שיעור חשוב לאיסור הלכך כשארגו בבגד ואין ידוע איזו הוא רבי מאיר אומר ידלקו לטעמיה. וחכמים אומרים יעלו באחד ומאתים לטעמייהו, כפלוגתא דלעיל:"
+            ],
+            [
+                "<b>מצמר הבכור.</b> ואסור לגזוז בכור, שנאמר (דברים ט״ו:י״ט) ולא תגוז בכור צאנך. ובבכור בעל מום איירי ולהכי בעי מלא הסיט דאילו בכור תם הרי הוא מוקדשים, ותנן ובמוקדשים מקדשים כל שהוא:",
+                "<b>משער הנזיר.</b> ושערו אסור בהנאה שנאמר (במדבר ו׳:ה׳) קדוש יהיה גדל פרע גדולו של פרע יהיה קדוש:",
+                "<b>ומפטר חמור.</b> לאחר עריפה כולי עלמא מודו דאסור בהנאה דגמרינן עריפה עריפה מעגלה ערופה:",
+                "<b>בשק.</b> גבי צמר תנא בגד וגבי שער תנא שק דהכי אורחיה:"
+            ],
+            [
+                "<b>ידלק.</b> דיש שבח עצים בתבשיל, וכן בפת:",
+                "<b>יעלה באחד ומאתים.</b> ובהא מודה רבי מאיר, דאין זה מעשרה דברים דחשיב רבי מאיר דמקדשים, כדמוכח בירושלמי:"
+            ],
+            [],
+            [
+                "<b>חבילי תלתן.</b> אין חבילה פחותה מעשרים וחמשה זירים:",
+                "<b>נתערבו באחרים.</b> גרסינן ולא גרסינן ואחרים באחרים. ואי גרסינן לה צריך לומר שנתערבו כל אותן אחרים באחרים, דלא הוי אלא חד ספיקא ואשמעינן אע״ג דאיכא תרי רובי, אסירי:",
+                "<b>כולם ידלקו.</b> והא דלא אמרינן ימכרו כולן חוץ מדמי איסור שבהן כדאמר רבי שמעון בן גמליאל בפרק [בתרא] דעבודה זרה גבי יין נסך, משום דהכא חיישינן בכולהו שמא יחזור העובד כוכבים וימכרנו לישראל, מה שאין כן ביין נסך דליכא למיחש להכי:"
+            ],
+            [
+                "<b>שדרכו למנות.</b> שאין אדם מוכרו אלא במנין מפני חשיבותו:",
+                "<b>פרך ובדן.</b> שמות מקומות הן. ואני שמעתי אגוזי פרך, אגוזים שקליפתן רכה ונפרכין:",
+                "<b>חלפי תרדין.</b> עלין מצלעות התרדין:",
+                "<b>קלסי כרוב.</b> קלחי כרוב שבארץ ישראל, שהם גדולים וטובים:",
+                "<b>של בעל הבית.</b> שהן גדולים, אבל של נחתום קטנים הן:",
+                "<b>הראוי לערלה.</b> כגון אגוזים ורמונים וחביות סתומות:",
+                "<b>והראוי לכלאי הכרם.</b> כגון חלפי תרדין וקולסי כרוב ודלעת יונית. ואין הלכה כרבי מאיר ולא כרבי עקיבא:"
+            ],
+            [
+                "<b>נתפצעו האגוזים.</b> גרסינן ולא גרסינן כיצד, וקמ״ל מתניתין דדוקא שלמים לא בטילי, אבל לא שבורים ופצועים:",
+                "<b>נתפרסו הככרות.</b> האי סתמא כרבי עקיבא, דהלכתא כוותיה:"
+            ],
+            [
+                "<b>ספק ערלה.</b> כגון עובד כוכבים שיש לו נטיעות של ערלה בגינתו, ובידו פירות ואין ידוע אם משל ערלה אם משל זקנה:",
+                "<b>בארץ ישראל.</b> דהוי ספיקא דאורייתא לחומרא:",
+                "<b>ובסוריא מותר.</b> דכבוש יחיד הוא ולאו שמיה כבוש והחמירו בו קצת:",
+                "<b>ובחוצה לארץ יורד ולוקח.</b> בתוך הגינה וקונה מן העובד כוכבים מאותם שליקט כבר, ובלבד שלא יראנו לוקט:",
+                "<b>ובחו״ל יורד ולוקט.</b> העובד כוכבים יורד ולוקט בפני הישראל וישראל קונה ממנו, ובלבד שלא ילקוט ישראל ביד:",
+                "<b>בכל מקום.</b> ואפילו בחו״ל, דכתיב (ויקרא כ״ג:י״ד) ולחם וקלי וכרמל לא תאכלו וגו׳ בכל מושבותיכם:",
+                "<b>והערלה הלכה.</b> למשה מסיני שאסור בחו״ל, ואעפ״כ ספקה מותר, שכך נאמרה ההלכה למשה בסיני שיהיה ספקה מותר בחו״ל:",
+                "<b>והכלאים מדברי סופרים.</b> דוקא כלאי הכרם כיון דבארץ חמירי ואסורים בהנאה מן התורה, בחו״ל גזרו בה רבנן אבל כלאי זרעים דבארץ שרו בהנאה, בחו״ל לא גזרו בהו רבנן. והרכבת האילן אסורה בחו״ל מן התורה, דכתיב (שם יט) בהמתך לא תרביע כלאים שדך לא תזרע כלאים מה בהמתך בהרבעה אף שדך בהרכבה ומה בהמתך בין בארץ בין בחו״ל אף שדך בהרכבה בין בארץ בין בחו״ל:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/Hebrew/merged.json

@@ -0,0 +1,223 @@
+{
+    "title": "Bartenura on Mishnah Orlah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Orlah",
+    "text": [
+        [
+            [
+                "<b>הנוטע לסייג.</b> שיהיה האילן גדר לכרם:",
+                "<b>ולקורות.</b> לגדל עצים לעשות מהן קורות לבנין, ואין עיקר נטיעתו לאכול הפירות:",
+                "<b>פטור מן הערלה.</b> דכתיב (ויקרא י״ט:כ״ג) ונטעתם כל עץ מאכל את שהוא למאכל חייב, לסייג ולקורות ולעצים פטור:",
+                "<b>הפנימי למאכל.</b> נתכוין שיחור פנימי יהיה למאכל ויחור החיצון לסייג אע״פ שהכל אילן אחד החיצון פטור: ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>ומצאו נטוע.</b> פטור. דכתיב (שם) כי תבואו אל הארץ ונטעתם, פרט לנטעו עובד כוכבים עד שלא באו לארץ:",
+                "<b>נטעו.</b> בין ישראל בין עובדי כוכבים לאחר שבאו לארץ, אע״פ שלא כבשו ישראל את הארץ חייב דכתיב (שם) כל עץ בין נטעו ישראל בין נטעו עובד כוכבים:",
+                "<b>הנוטע לרבים.</b> שנטע ברשותו לצורך רבים:",
+                "<b>חייב.</b> דכתיב (שם) יהיה לכם ערלים להביא הנטוע לרבים:",
+                "<b>ורבי יהודה פוטר.</b> סבר ונטעתם נמי משמע לרבים ואין רבוי אחר רבוי אלא למעט. ורבנן סברי ונטעתם כל אחד לעצמו משמע. ואין הלכה כר׳ יהודה:",
+                "<b>והנוטע ברשות הרבים.</b> לצורך עצמו:",
+                "<b>והעובד כוכבים שנטע.</b> בשדה של ישראל:",
+                "<b>והגזלן.</b> שגזל קרקע ונטעה, ונתיאשו הבעלים ממנה:",
+                "<b>והנוטע בספינה.</b> אע״פ שאינה נקובה, אם היא של חרס לפי שאין כלי חרס עומד בפני השרשים והן מפעפעין דרך החרס ויונקים מן הקרקע. אבל של עץ בעי נקיבה:",
+                "<b>והעולה מאליו.</b> ודוקא במקום ישוב, אבל במקום יערים ומדברות לא:"
+            ],
+            [
+                "<b>אילן שנעקר.</b> שעקרתו הרוח או שטפו נהר והוליכו למקום אחר:",
+                "<b>והסלע עמו.</b> העפר שסביב השרשים קרוי סלע. לפי שהוא נעשה שם קשה כסלע. וקאמר שאם היה אותו עפר עמו והוסיף עליו עפר ונשרש שם בארץ רואים, אם יכול לחיות מן העפר שבא עמו בלא תוספת עפר אחר, [הרי] הוא כנטוע במקומו הראשון ופטור מן הערלה. ואם לאו הרי הוא כאילן העולה מאליו וחייב:",
+                "<b>זעזעתו המחרישה.</b> ונתפזר ממנו העפר ונתגלו השרשים:"
+            ],
+            [
+                "<b>ונשתייר בו שורש.</b> מחובר לקרקע שלא נעקר:",
+                "<b>כמחט של מתוח.</b> גרסינן, כלומר שיעור עובי השורש כמחט שהאורגים מותחים בו הבגד, אחר שארגוהו, להפשיטו ולהרחיבו:"
+            ],
+            [
+                "<b>ובו בריכה.</b> מנהג עובדי אדמה שחופרים גומא ולוקחים יחור אחד מן האילן וטומנין אותו באותו גומא ויוצא שורש היחור מצד אחר ונעשה שם אילן, וראש היחור נשאר מחובר באילן. ואין דין ערלה נוהג בו בעודו מחובר לאילן ויונק ממנו אע״פ שהוא יונק גם מן הקרקע. ואם נעקר אילן הזקן מן הקרקע ונמצא שכל חיותו ויניקתו עתה מן הבריכה:",
+                "<b>חזרה הזקנה להיות כבריכה.</b> ושניהם, הזקנה והבריכה הוו כאילו נטעו, עתה ומונים להם שלש שנים משעה שנעקר האילן:",
+                "<b>הבריכה שנה אחר שנה.</b> לאחר שהגדילה בריכה ראשונה לקח ממנו יחור והבריכו בארץ וכן עשה כמה פעמים זה אחר זה:",
+                "<b>מונה.</b> לכולן שני ערלה משנפסקה הבריכה הראשונה מן האילן:",
+                "<b>ספוק גפנים.</b> דרך עובדי אדמה שלוקחים זמורה ארוכה מגפן זו ומושכים אותה לגפן שבצדה ומרכיבין הזמורה בגפן וזהו הנקרא ספוק ופטור מן הערלה. והא דתנן א׳ הנוטע וא׳ המבריך וא׳ המרכיב חייב בערלה, התם מיירי כשחתך הזמורה מן הגפן, או היחור מן האילן ואח״כ הבריכן או הרכיבן:",
+                "<b>מקום שכחה יפה מותר.</b> אם הזמורה שהבריכוה בגפן כוחה יפה וינקה מן הגפן אשר ממנה לוקחה, מותר ופטורה מן הערלה. ואם כחה רע חייבת בערלה. ואין הלכה כרבי מאיר:",
+                "<b>והיא מלאה פירות.</b> אם תלשן מיד, הן מותרין מפני שגדלו בהיתר. ואם הניחן באילן וגדלו לאחר שנפסקה ואין בפירות שגדלו כבר מאתים לבטל התוספת, אסור, דערלה אוסרת עד מאתים. והוא הדין באילן זקן שנעקר ובו פירות, וחזר ושתלו:"
+            ],
+            [
+                "<b>שנתערבה בנטיעות.</b> של היתר, ואינו מכיר הנטיעה של ערלה:",
+                "<b>ושל כלאי הכרם.</b> כגון שהעביר עציץ נקוב תחת גפן אחת ונאסרה, ואינו מכירה בין שאר גפנים:",
+                "<b>הרי זה לא ילקוט.</b> דכיון שאינו מכיר אותה של איסור כולן אסורות:",
+                "<b>אף יתכוין וילקוט.</b> דחזקה אין אדם אוסר כרמו בנטיעה אחת ולא חיישינן דלמא אתי לערב הנטיעה לכתחילה. ואף על גב דבעלמא אין מבטלין איסור לכתחלה הכא מלתא דלא שכיחא היא ולא גזור. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>ומי גפנים.</b> המים היוצאים מן הגפנים כשחותכים אותם או את הזמורות בימי ניסן:",
+                "<b>הסמדר.</b> הוא הפרח שממנו יצא הבוסר. אבל הבוסר עצמו הכל מודים שהוא פרי:",
+                "<b>מותרים בערלה.</b> דכתיב (ויקרא י״ט:כ״ג) וערלתם ערלתו את פריו והני לאו פרי נינהו:",
+                "<b>וברבעי.</b> נאכלין בשנה רביעית חוץ לירושלים בלא פדיון דיהיה כל פריו קדש הלולים כתיב (שם) והני לא הוי פרי:",
+                "<b>ובנזיר.</b> מותר הנזיר לאכלם דבנזיר כתיב (במדבר ו) לא יאכל והני לאו בני אכילה נינהו:",
+                "<b>ואסורים באשרה.</b> דכתיב (דברים י״ג:י״ח) ולא ידבק בידך מאומה מן החרם ואשרה הוא אילן הנעבד:",
+                "<b>המעמיד בשרף הערלה.</b> המעמיד גבינה בשרף הנוטף מעצי ערלה: <b>שרף</b> גומ״א בלע״ז. וסבר רבי אליעזר דשרף הוי פרי, בין באילן העושה פירות בין באילן שאינו עושה פירות. ואין הלכה כר׳ יוסי ולא כר׳ אליעזר:",
+                "<b>בשרף הפגים.</b> שרף הנוטף מן הפירות שלא בשלו כל צרכן. והלכה כרבי יהושע:"
+            ],
+            [
+                "<b>ענקוקלות.</b> לשון נוטריקון ענבים דלקו תלת. כלומר שלקו קודם שהביאו שליש בישולן:",
+                "<b>החרצנים.</b> גרעינים שבתוך הענבים:",
+                "<b>והזגים.</b> הקליפות שבחוץ:",
+                "<b>והתמד.</b> שנתן מים על גבי שמרים או על גבי החרצנים והזגין, ויש בהם טעם יין:",
+                "<b>והנץ שלהן.</b> פרח שעל גבי הפטמא:",
+                "<b>והגרעינין.</b> גרעין של כל פרי כגון הגרעינים הנמצאים בתוך התמרים והזיתים והאפרסקים, וכיוצא בהן:",
+                "<b>אסורים בערלה.</b> דכתיב (ויקרא יט) את פריו את הטפל לפריו:",
+                "<b>ומותרים ברבעי.</b> שנטע רבעי אינו אסור בהנאה, אלא נאכל לבעלים בירושלים כמעשר שני. ואין מתקדש בקדושת מעשר שני אלא דבר הראוי לאכילה:",
+                "<b>נובלות.</b> פירות הנושרים מן האילן קודם גמר בישולן:",
+                "<b>כולן אסורות.</b> בין בערלה בין ברבעי בין באשרה בין בנזיר:"
+            ],
+            [
+                "<b>נוטעים יחור של ערלה.</b> שהעץ מותר בהנאה. אבל לא האגוז שהוא פרי ואסור בהנאה. ומודה רבי יוסי שאם נטע והבריך והרכיב שהוא מותר דזה וזה גורם מותר:",
+                "<b>בכפניות.</b> יחור שיש בו כפניות, תמרים בעודן סמדר נקראים כפניות רב�� יוסי לטעמיה דאמר הסמדר אסור מפני שהוא פרי. והלכה כמותו דמותר ליטע יחור של ערלה ואין הלכה כמותו שאוסר בכפניות:"
+            ]
+        ],
+        [
+            [
+                "<b>התרומה.</b> עולין באחד ומאה. אם נפלה סאה אחת מאלו במאה סאין של חולין בטלה ומותרים לזרים. בפחות ממאה, הכל אסור לזרים. ומפקינן לה מדכתיב גבי תרומת מעשר (במדבר י״ח:כ״ט) את מקדשו ממנו מה שהורם ממנו אם חזר לתוכו מקדשו דהיינו צ״ט דממאה הפריש עשרה למעשר ומעשרה אחת לתרומת מעשר:",
+                "<b>ומצטרפין זה עם זה.</b> אם נפלה סאה אחת מכולן לפחות ממאה חולין מקדשתן. ובהא מודו כולי עלמא דמצטרפין, דשם אחד נינהו וכולהו מקריין תרומה דבחלה כתיב (שם טו) חלה תרימו תרומה ובכורים נמי אקרו תרומה דאמר מר ותרומת ידך אלו בכורים דכתיב בהו (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:",
+                "<b>וצריך להרים.</b> הסאה שנפלה ולתת אותה לכהן, והשאר מותר לזרים. ואע״ג דבערלה וכלאי הכרם דחמירי טפי א״צ להרים והאיסור עצמו בטל שאני תרומה דיש לה בעלים וצריך להרים מפני גזל השבט אבל בכל שאר איסורים דלא שייך בהו דין גזל כשהן מתבטלין א״צ להרים:",
+                "<b>עולין באחד ומאתים.</b> דגבי תרומה כתיב מלאה, (שמות כ״ב:כ״ח) מלאתך ודמעך לא תאחר, ובכלאי הכרם כתיב מלאה (דברים כ״ב:ט׳) פן תקדש המלאה מה מלאה האמור להלן עולה, כדילפינן מאת מקדשו ממנו, אף כאן עולה. ולפי שכפל אסורו שהוא אסור בהנאה כפלו עלייתו וצריך מאתים. וערלה ילפינן לה מכלאים לפי שהיא אסורה בהנאה כמותן:",
+                "<b>ומצטרפין זה עם זה.</b> ערלה וכלאי הכרם מעורבין יחד שנפלו לתוך היתר, מצטרפין לאסור ביבש עד מאתים, ובלח בקדרה בנותן טעם:",
+                "<b>אינן מצטרפין.</b> אפילו לאסור הקדרה בנותן טעם, כיון דשני שמות נינהו. אלא אם יש בקדרה לבטל טעם הערלה בפני עצמן, וטעם כלאי הכרם בפני עצמן, הכל מותר:",
+                "<b>מצטרפין בנותן טעם.</b> שצריך בקדרה בלח כדי לבטל טעם שתיהן יחד:",
+                "<b>אבל לא לאסור.</b> ביבש, שא״צ שיהיה בהיתר מאתים כנגד שתיהן. והלכה כת״ק:"
+            ],
+            [
+                "<b>התרומה מעלה את הערלה.</b> מצטרפת עם החולין לבטל את הערלה. וכן הערלה מצטרפת עם החולין לבטל את התרומה:",
+                "<b>שנפלה למאה.</b> לאו דוקא מאה אלא פחות ממאה, דאילו מאה ממש עולה ולא בעי צירוף אלא ה״ק התרומה שנפלה לחולין ונעשה הכל מאה:",
+                "<b>ואח״כ נפלו שלשה קבין של ערלה.</b> סתם מתניתין כר׳ יהושע דאמר בפ״ק דתרומות דתרומה עולה במאה ועוד הלכך כשנפלה סאה של תרומה לצ״ט של חולין, וחזרו ונפלו שם שלשה קבין של ערלה ומצטרפין עם החולין, שנמצאו שם צ״ט ועוד שלשה קבין חולין, הרי סאה של תרומה בטלה במאה ועוד. אי נמי מצינן לאוקמה כר׳ אליעזר דהלכתא כוותיה דאמר תרומה עולה באחד ומאה וכגון שנפלה סאה של תרומה לתוך צ״ט סאין וחצי סאה של חולין ושלשה קבין הללו של ערלה שהוא חצי סאה מצטרפין עם החולין להשלים לשיעור מאה של חולין כדי שתעלה באחד ומאה:",
+                "<b>זו היא שהתרומה מעלה את הערלה.</b> שאותה סאה של תרומה נצטרפה עם החולין להשלים מאתים חצאי סאין, להעלות שלשה קבין של ערלה באחד ומאתים:",
+                "<b>והערלה את התרומה.</b> דשלשה קבין של ערלה שהן חצי סאה, נצטרפו עם החולין לבטל סאה של תרומה באחד ומאה. דכשנפלה סאה לתוך צ״ט וחצי נאסרו, וכשחזר ונפל שם שלשה קבין ערלה או כלאים, הותרו:"
+            ],
+            [
+                "<b>והערלה את הערלה.</b> צריך לומר דאחד מ��ם נטע רבעי שהם שני שמות, דאי אפשר לאיסור של שם א׳ שיהיה מבטל קצתו לקצתו. וקרי תנא לנטע רבעי ערלה שמן הערלה הוא בא. ולהכי קתני הערלה את הערלה ולא קתני הכלאים את הכלאים שאין בכלאים שני שמות כמו שיש בערלה:",
+                "<b>שנפלה למאתים.</b> לאו למאתים דוקא דאילו מאתים ממש לא בעי צירוף. וכשנפלה סאה ערלה לתוך קצ״ט של היתר נאסרו וכשחזר ונפל שם סאה ועוד של כלאים מצטרפים עם הקצ״ט לבטל הערלה. וכן הערלה מצטרפת עם הקצ״ט לבטל סאה ועוד של כלאי הכרם. והיינו כרבי יהושע דאית ליה דערלה בטלה במאתים ועוד כמו תרומה במאה ועוד, הלכך סאה של כלאים בטלה בקצ״ט ומשהו והעוד בטל בסאה חסר משהו. וכן נמי אם נפל שם סאה ועוד של נטע רבעי, מצטרפין עם הקצ״ט לבטל את הסאה של ערלה שנפלה, ואסרה הכל, וכן סאה של ערלה מצטרפת עם הקצ״ט של היתר לבטל סאה ועוד של נטע רבעי שנפלו באחרונה:"
+            ],
+            [
+                "<b>כל המחמץ והמתבל וכו׳</b> הכי קאמר כל המחמץ והמתבל בערלה ובכלאי הכרם אסור:",
+                "<b>והמדמע בתרומה.</b> המחמץ את העיסה בתפוחים או בשמרי יין של ערלה ושל כלאי הכרם. והמתבל את הקדרה בתבלין של כלאי הכרם או של ערלה אסור ואין עולין באחד ומאתים. וכן בתרומה כיון שהחמיצה עיסה של חולין בשאור של תרומה ונתבלה קדרה של חולין בתבלין של תרומה נעשה הכל מדומע ואסור לזרים ואינו עולה באחד ומאה:",
+                "<b>בית שמאי אומרים אף מטמא.</b> שאור טמא שהחמיץ עיסה טהורה או תבלין טמאין שתבלו קדרה טהורה. אף על פי שאין בשאור או בתבלין כביצה שהוא שעור טומאת אוכלין נטמאת העיסה ונטמאת הקדרה:",
+                "<b>ובית הלל אומרים עד שיהא בו כביצה.</b> דאין אוכל מטמא פחות מכביצה לא שנא שאור ותבלין ולא שנא שאר אוכלין:"
+            ],
+            [],
+            [
+                "ולמה אמרו. כמו ובמה אמרו. כלומר באיזה ענין אמרו שהמחמץ חולין בשאור של תרומה, והמתבל קדרת חולין בתבלין של תרומה והמדמע שמערב [ומבשל] חולין ותרומה יחד שאנו הולכים הכל להחמיר ומשני מין במינו. ובמה אמרו פעמים להקל ופעמים להחמיר, במין שנתערב עם שאינו מינו. ומפרש, להחמיר כיצד שאור של תרומת חטין שנפל לתוך עיסת חטין של חולין דהיינו מין במינו אוסר בנותן טעם אפילו יותר ממאה. ועד מאה אוסר אפילו בלא נתינת טעם:"
+            ],
+            [
+                "<b>גריסין.</b> של פול של תרומה, שנתבשלו עם עדשים של חולין ונתנו בהם טעם טעמא לא בטיל אפילו ביותר ממאה. ובלא טעם אפילו בפחות ממאה שרי דהא דבעינן מאה היינו דוקא חטים בחטים דהוי מין במינו דאסמכוה אקרא את מקדשו ממנו מה שאתה מרים ממנו אם נפל לתוכו מקדשו וזהו מין במינו:"
+            ],
+            [
+                "<b>ויש בו כדי לחמץ אסור.</b> הא קמ״ל, דלא אמרינן הואיל ובלא שאור זה של איסור היתה העיסה מתחמצת על ידי שאור של היתר שנפל בו תחלה לא נחוש לשאור של איסור:"
+            ],
+            [
+                "<b>ורבי שמעון מתיר.</b> ברישא לא פליג רבי שמעון כיון דנפל שאור של תרומה קודם שנתחמצה בשל חולין והרי היא ממהרת להתחמץ על ידי שאור של תרומה. אבל בסיפא כיון דכבר נתחמצה בשל חולין כי הדר נפיל של תרומה אינו אלא פוגם. ורבנן סברי אע״ג דבעלמא נותן טעם לפגם מותר שאני הכא שהוא עושה אותה ראויה לחמץ בה כמה עיסות אחרות. והלכה כחכמים:"
+            ],
+            [
+                "<b>תבלין שנים ושלשה שמות.</b> שלשה איסורין חלוקין זה מזה קרי שלשה שמות, כגון פלפלין של ערלה ושל אשרה ושל תרומה:",
+                "<b>אסור ומצטרפי��.</b> כלומר מצטרפין יחד לאסור התבשיל שנתבשל בהם:",
+                "<b>או שני מינים משם אחד.</b> כגון זנגביל ופלפלין ושניהם ערלה או שניהם תרומה. ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>אחר האחרון אני בא.</b> אם השאור של תרומה נפל באחרונה, העיסה כולה נעשית מדומע ואם של חולין נפל באחרונה הכל מותר שהאחרון הוא שעושה החמוץ. והא דשרי ר׳ אליעזר כשנפל אותו של חולין אחרון היינו דוקא כשקדם וסלק את האיסור ואף על פי שהועיל קצת שסייע לאחרון דהיתר לגמור החמוץ אף על פי כן נתבטל טעמו ואינו חוזר ונעור אבל לא קדם וסלק האסור ונתחמץ על ידי שניהם אסור דסבר ר׳ אליעזר זה וזה גורם אסור:",
+                "<b>לעולם אינו אוסר עד שיהא בו כדי לחמץ.</b> דזה וזה גורם מותר. והלכה כחכמים:"
+            ],
+            [],
+            [
+                "<b>כלים שסכן.</b> כגון מנעלים ושאר כלים של עור שסכין אותן בשמן לרככן:",
+                "<b>וחזר וסכן בשמן טהור.</b> לאחר שנתייבש השמן הראשון והטבילו לכלי שנטמא בשמן טמא, חזר וסכו בשמן טהור, וכשמשתמשים בכלי נפלט השמן לחוץ:",
+                "<b>אחר ראשון אני בא.</b> דסבר ר׳ אליעזר ראשון נפלט לחוץ:",
+                "<b>וחכמים אומרים אחר אחרון.</b> סברי אחרון נפלט. והלכה כחכמים:"
+            ],
+            [
+                "<b>אסור לזרים.</b> רבנן לטעמייהו דאמרי לעיל תבלין משנים ושלשה שמות מצטרפין לאסור הדבר הנתבל:",
+                "<b>ומותר לכהנים.</b> דתרומה שריא להו ואין בכלאי הכרם כדי להחמיץ:",
+                "<b>רבי שמעון מתיר לזרים.</b> לטעמיה, דאמר שנים או שלשה שמות ממין אחד אין מצטרפין:"
+            ],
+            [
+                "<b>תבלין של תרומה ושל כלאי הכרם.</b> בהא נמי רבנן לטעמייהו ור׳ שמעון לטעמיה. ודין תבלין כדין שאור:"
+            ],
+            [
+                "<b>חתיכה של קדשי קדשים.</b> שאסורה לזרים ומותרת לכהנים:",
+                "<b>ושל פגול ושל נותר ושל טמא.</b> דאסירי בין לזרים בין לכהנים:",
+                "<b>שנתבשלו עם החתיכות.</b> של חולין ויש בחולין כדי לבטל של קדשי קדשים בפני עצמן ושל פגול נותר וטמא בפני עצמן:",
+                "<b>אסור לזרים.</b> רבנן לטעמייהו, דאמרי שנים ושלשה שמות מצטרפין לאסור:",
+                "<b>רבי שמעון מתיר לזרים.</b> לטעמיה דאמר שנים או שלשה שמות ממין אחד [אין] מצטרפין:"
+            ],
+            [
+                "<b>בשר קדשי קדשים.</b> אסור לזרים אפילו טהורים. בשר קדשים קלים שרי לזרים טהורים ואסור לטמאים. ובשלן עם בשר תאוה. בשר חולין דשרי אף לטמאים ויש בו כדי לבטל כל אחד בפני עצמו. מצטרפין לאסור לטמאים. אפילו לר׳ שמעון, דקדשי קדשים וקדשים קלים שם אחד להם כדאמרינן לעיל גבי תרומה וחלה ובכורים.",
+                "<b>ומותר.</b> לזרים טהורים אפילו לרבנן דקדשי קדשים אין בהם כדי לאסור:"
+            ]
+        ],
+        [
+            [
+                "<b>בגד שצבעו בקליפי ערלה.</b> כגון קליפי אגוזים ורמונים דגם הקליפים אסורים בהנאה כדדרשינן [ברכות לו:] את פריו את הטפל לפריו:",
+                "<b>ידלק.</b> שאסור בהנאה דכתיב (ויקרא יט) וערלתם ערלתו, שלא יהנה ולא יצבע ולא ידליק בו את הנר:",
+                "<b>כולם ידלקו.</b> רבי מאיר לטעמיה, דאמר לקמן את שדרכו למנות מקדש, ובגד שצבעו שדרכו למנות הוא:",
+                "<b>וחכמים אומרים יעלה באחד ומאתים.</b> לטעמייהו, דאמרי לקמן בפרקין אין מקדש אלא ששה דברים בלבד. והלכה כחכמים:"
+            ],
+            [
+                "<b>מלא הסיט.</b> הוא כדי הפסק שיש בין אמה לאצבע כל מה שיכול להרחיבו. והפסק שיש בין האגודל לאצבע כל מה שיוכל להרחיבו הוא הסיט כפול לפי שהוא כפול ממה שיש בין אמה לאצבע. ומלא הסיט הוא שיעור חשוב לאיסור הלכך כשארגו בבגד ואין ידוע איזו הוא רבי מאיר אומר ידלקו לטעמיה. וחכמים אומרים יעלו באחד ומאתים לטעמייהו, כפלוגתא דלעיל:"
+            ],
+            [
+                "<b>מצמר הבכור.</b> ואסור לגזוז בכור, שנאמר (דברים ט״ו:י״ט) ולא תגוז בכור צאנך. ובבכור בעל מום איירי ולהכי בעי מלא הסיט דאילו בכור תם הרי הוא מוקדשים, ותנן ובמוקדשים מקדשים כל שהוא:",
+                "<b>משער הנזיר.</b> ושערו אסור בהנאה שנאמר (במדבר ו׳:ה׳) קדוש יהיה גדל פרע גדולו של פרע יהיה קדוש:",
+                "<b>ומפטר חמור.</b> לאחר עריפה כולי עלמא מודו דאסור בהנאה דגמרינן עריפה עריפה מעגלה ערופה:",
+                "<b>בשק.</b> גבי צמר תנא בגד וגבי שער תנא שק דהכי אורחיה:"
+            ],
+            [
+                "<b>ידלק.</b> דיש שבח עצים בתבשיל, וכן בפת:",
+                "<b>יעלה באחד ומאתים.</b> ובהא מודה רבי מאיר, דאין זה מעשרה דברים דחשיב רבי מאיר דמקדשים, כדמוכח בירושלמי:"
+            ],
+            [],
+            [
+                "<b>חבילי תלתן.</b> אין חבילה פחותה מעשרים וחמשה זירים:",
+                "<b>נתערבו באחרים.</b> גרסינן ולא גרסינן ואחרים באחרים. ואי גרסינן לה צריך לומר שנתערבו כל אותן אחרים באחרים, דלא הוי אלא חד ספיקא ואשמעינן אע״ג דאיכא תרי רובי, אסירי:",
+                "<b>כולם ידלקו.</b> והא דלא אמרינן ימכרו כולן חוץ מדמי איסור שבהן כדאמר רבי שמעון בן גמליאל בפרק [בתרא] דעבודה זרה גבי יין נסך, משום דהכא חיישינן בכולהו שמא יחזור העובד כוכבים וימכרנו לישראל, מה שאין כן ביין נסך דליכא למיחש להכי:"
+            ],
+            [
+                "<b>שדרכו למנות.</b> שאין אדם מוכרו אלא במנין מפני חשיבותו:",
+                "<b>פרך ובדן.</b> שמות מקומות הן. ואני שמעתי אגוזי פרך, אגוזים שקליפתן רכה ונפרכין:",
+                "<b>חלפי תרדין.</b> עלין מצלעות התרדין:",
+                "<b>קלסי כרוב.</b> קלחי כרוב שבארץ ישראל, שהם גדולים וטובים:",
+                "<b>של בעל הבית.</b> שהן גדולים, אבל של נחתום קטנים הן:",
+                "<b>הראוי לערלה.</b> כגון אגוזים ורמונים וחביות סתומות:",
+                "<b>והראוי לכלאי הכרם.</b> כגון חלפי תרדין וקולסי כרוב ודלעת יונית. ואין הלכה כרבי מאיר ולא כרבי עקיבא:"
+            ],
+            [
+                "<b>נתפצעו האגוזים.</b> גרסינן ולא גרסינן כיצד, וקמ״ל מתניתין דדוקא שלמים לא בטילי, אבל לא שבורים ופצועים:",
+                "<b>נתפרסו הככרות.</b> האי סתמא כרבי עקיבא, דהלכתא כוותיה:"
+            ],
+            [
+                "<b>ספק ערלה.</b> כגון עובד כוכבים שיש לו נטיעות של ערלה בגינתו, ובידו פירות ואין ידוע אם משל ערלה אם משל זקנה:",
+                "<b>בארץ ישראל.</b> דהוי ספיקא דאורייתא לחומרא:",
+                "<b>ובסוריא מותר.</b> דכבוש יחיד הוא ולאו שמיה כבוש והחמירו בו קצת:",
+                "<b>ובחוצה לארץ יורד ולוקח.</b> בתוך הגינה וקונה מן העובד כוכבים מאותם שליקט כבר, ובלבד שלא יראנו לוקט:",
+                "<b>ובחו״ל יורד ולוקט.</b> העובד כוכבים יורד ולוקט בפני הישראל וישראל קונה ממנו, ובלבד שלא ילקוט ישראל ביד:",
+                "<b>בכל מקום.</b> ואפילו בחו״ל, דכתיב (ויקרא כ״ג:י״ד) ולחם וקלי וכרמל לא תאכלו וגו׳ בכל מושבותיכם:",
+                "<b>והערלה הלכה.</b> למשה מסיני שאסור בחו״ל, ואעפ״כ ספקה מותר, שכך נאמרה ההלכה למשה בסיני שיהיה ספקה מותר בחו״ל:",
+                "<b>והכלאים מדברי סופרים.</b> דוקא כלאי הכרם כיון דבארץ חמירי ואסורים בהנאה מן התורה, בחו״ל גזרו בה רבנן אבל כלאי זרעים דבארץ שרו בהנאה, בחו״ל לא גזרו בהו רבנן. והרכבת האילן אסורה בחו״ל מן התורה, דכתיב (שם יט) בהמתך לא תרביע כלאים שדך לא תזרע כלאים מה בהמתך בהרבעה אף שדך בהרכבה ומה בהמתך בין בארץ בין בחו״ל אף שדך בהרכבה בין בארץ בין בחו״ל:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה ערלה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Ra'avad on Mishnah Demai/Hebrew/Vilna, 1897.json

@@ -0,0 +1,63 @@
+{
+    "language": "he",
+    "title": "Ra'avad on Mishnah Demai",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002091974/NLI",
+    "versionTitle": "Vilna, 1897",
+    "versionNotes": "",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ראב\"ד על משנה דמאי",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah"
+    ],
+    "text": {
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>מאה טבל וכו'.</b> כאשר ידקדק כל תלמיד בכל הש\"ס משניות בכל מקום שימצא שם כלכלה הוא של פירות וביותר מיוחדת לתאנים. כמו תינוקות שטמנו תאנים לשבת. כלכלת שבת. הלוקט כלכלה לשלוח לחבירו כוונתם של תאנים וכמו כן נוכל לפרש בנדון דידן כי משנה ה' היה לו תאנים של טבל וכו' מ\"ו היו לפניו שתי כלכלות וכו'. ג\"כ הם שתי הכלכלות של תאנים. ומשנה ז' מאה טבל הוא גם כן (עד\"מ) מאה תאנים של טבל ומאה תאנים של חולין שנתערבו ויש כאן מאתים תאנים שמחוייב להפריש מהן עשרה למעשר ראשון ומהעשרה אחת לתרומת מעשר ויש לחוש שמא יפריש מהפטור על החיוב שמא יעלה בידו מהמאה של חולין <sup class=\"footnote-marker\">א</sup><i class=\"footnote\">ממקום אחר א\"א להפריש דמיירי שקבע המעשר בתוכם וקאי אמתני' ו' ועיין בספר שנות אליהו:</i> ובודאי בעד מעשר ראשון אין לחוש שמותרת לזרים רק משום האחת שמחויב לתרומת מעשר שהוא במיתה אצל זרים אין להתערובות תקנה רק שיטול מאה ואחת שבודאי יש בהם אחת של טבל וימכור הכל לכהן חוץ מאחת שיטול הכהן בחנם בשביל תרומת מעשר המגיע מהטבל ונשארו צ\"ט מתוקנים<sup class=\"footnote-marker\">ב</sup><i class=\"footnote\">ואין להקשות תעלה באחד ומאה תירץ בירושלמי בדברים שאינן עולין כגון באגוזים והקשה עוד ויפצע ותירץ נתפצעו תנן וכי שרי לבטל איסור לכתחלה (ולכאורה אפשר לומר ה\"ה בשאר פירות דהא ע\"כ צריך לקרוא שם למעשר ראשון תחלה דהאיך יפריש ת\"מ אם לא קרא שם למעשר אלא על כרחך צריך לעשות כך יקח א' מהמאתים ויאמר אם זו טבל תהא מעשר וט' הבאות אחריה זו תהיה ת\"מ ואם זו מהחולין תהא השניה וכן כולם עד מאה וא' וזאת הא' אינו רשאי לערב לכתחלה בהמאה שלקח מתחלה ממ\"נ אם בהמאה שלקח מתחלה יש בהן א' של טבל הרי היא ת\"מ א\"כ נדמעו ואסור להוסיף עוד אחד כדי שיתבטלו כמבואר (תרומות פ\"ה מ\"ט) ואם כל המאה שנטל מתחלה הם חולין והא' שמוסיף הוא מהטבל והיה ת\"מ ג\"כ אסור לערב בהחולין כדי שיתבטלו:</i>:",
+                    "<b>מאה טבל מאה מעשר נוטל מאה ואחד.</b> שהרי יש כאן מאתים תאנים שמחויב להפריש מהן י\"א תאנים לתרומת מעשר דהיינו עשרה תאנים מהמאה מעשר ואחד מהמאה טבל ואם היה המאה מעשר לבד ועשרה שמגיע ממאה של טבל גם כן מופרש מהטבל. נמצא שהיה לפניו מאה ועשר מעשר ראשון היה יכול ליקח י\"א תאנים לתרומת מעשר מאיזה שיהיה או כל הי\"א מהמאה מעשר או כל העשרה שהפריש מהטבל ועוד אחד מהמאה מעשר אבל עכשיו א\"א ליקח י\"א תאנים מהמאתים בשביל תרומת מעשר המגיע שמא יעלה בידו כל הי\"א תאנים מהמאה של טבל ובמאה של טבל אינו ראוי לתרומת מעשר רק עשרה שמגיע למעשר ראשון ויכול לעשות כולם לתרומת מעשר על מעשר אחר והאחת שיוסיף הוא מהחולין<sup class=\"footnote-marker\">ג</sup><i class=\"footnote\">ויש ראיה לזה שהמשנה מפורשת כך מתוספתא דדמאי פ\"ח בין שהטבל מרובה על החולין ובין שהחולין מרובים על הטבל נוטל את כל החולין וכדי ת\"מ שבטבל. בין שהמעשר טבל מרובה על החולין ובין שהחולי�� מרובה על המעשר טבל נוטל את כל החולין וכדי ת\"מ שבמעשר טבל. (כן הגי' מכת\"י הגאון ז\"ל) מאה מעשר צ' טבל נוטל צ\"ב פחות עישור אחד מאה מעשר שמונים טבל נוטל פ\"ג פחות שני עשירית מכאן ואילך לפי חשבון (עד\"מ שמונים מעשר חמשים טבל נוטל נ\"ג וחצי) שכך עולה החשבון ממאה מעשר עשר' לת\"מ ומתשעים טבל ת\"מ אחת חסר עשירית הרי י\"א פחות עשירית. ובתשעים טבל אין ראוי לת\"מ כ\"א ט' שמגיע למעשר ראשון הרי חסר שתי' פחות עשירית הלכך צריך ליטול צ\"ב פחות עשירית וכן מאה מעשר ופ' טבל נוטל צ\"ג פחות ב' עשירית צא וחשוב ותמצא הרי מבואר שמטבל א\"א להפריש תרומת מעשר על מעשר טבל כ\"א לפי החשבון מ\"ר שיש בו דאל\"כ למה הוצרך ליטול צ\"ב חסר עשירית או פ\"ג פחות ב' עישורין יטול י\"א פחות עשירית י' המגיע לק' מעשר וא' פ' עשירית בעד הצ' טבל דממ\"נ מה שיעלה בידו אם מהטבל או מהמעשר יכול לעשות ת\"מ על הכל אלא ע\"כ כמו שכתבתי דמטבל אינו רשאי לעשות ת\"מ כ\"א לפי חשבון מעשר ראשון שיש בהטבל. והארכתי קצת להקל על התלמידים למען ירון כל מבי\"ט:</i>. ואם יעלה בידו כל הי\"א מהמעשר היה הכל מתוקן כדלעיל. אך שמא יעלה כל הי\"א מהטבל לפיכך הוצרך על כרחך ליטול מאה ואחד שאז יש בהם י\"א הראויין לתרומת מעשר. עשרה מהטבל ואחד מהמעשר. ולמכור הכל לכהן חוץ מי\"א שנוטל הכהן בחנם בשביל תרומת מעשר המגיע מהמאה מעשר ומהמאה טבל:",
+                    "מאה חולין מתוקנים מאה מעשר נוטל מאה ועשר ג\"כ מוכר כולם לכהן חוץ מעשרה שנוטל הכהן בשביל תרומת מעשר:",
+                    "<b>מאה טבל תשעים מעשר תשעים טבל שמונים מעשר לא הפסיד כלום.</b> פי' שיש כאן מאה ותשעים תאנים שמחוייב להפריש מהם עשרה לתרומת מעשר. היינו ט' בעד המעשר ואחת מהמאה טבל נוטל עשר תאנים ונותן לכהן כי כל העשר שיעלו בידו אם מהמעשר מתוקן הוא היינו ט' בשביל המעשר ואחת בשביל הטבל ואם מהטבל יעלה בידו כל העשר גם כן הם ראוים למעשר ראשון ויכול לעשותם תרומת מעשר ט' על התשעים מעשר ואחת על עצמם לפיכך לא הפסיד כלום:",
+                    "<b>זה הכלל כל זמן שהטבל מרובה וכו'.</b> ובלבד שיהיה מרובה עשר. היינו עשירית חלק טבל. ואם נתערב מאה מעשר תשעים טבל נוטל צ\"ב פחות עשירית ובר\"ש משובש הגירסא של הירושלמי וכך צריך להיות ואם המעשר מרובה היינו מאה מעשר תשעים טבל נוטל צ\"ב פחות עשירית ק' מעשר פ' טבל נוטל פ\"ג פחות שני עשירית וכן לפי חשבון:"
+                ],
+                [
+                    "<b>מי שהיה לו וכו'.</b> ואמר שורה החיצונה אחת מעשר. פי' כל השורה תהיה מעשר על המאה:",
+                    "<b>נוטל שתי חביות לוכסן.</b> פי' לתרומת מעשר ונותן שתיהן לכהן. אחת בשביל תרומת מעשר ואחת מוכר לו:",
+                    "<b>חצי שורה וכו'.</b> פירוש שרוצה לתקן חמשים חביות:",
+                    "נוטל ד' חביות ומפריש מכל א' חצי חבית ומוכר לכהן חוץ מחצי חבית שמחויב ליתן לו בחנם בשביל תרומת מעשר המגיע לחמשים חביות:",
+                    "<b>שורה אחת מעשר נוטל שורה אחת לוכסן.</b> גם כן בשביל תרומת מעשר ומוכר לכהן חוץ מאחת:",
+                    "<b>חצי שורה כו' גם כן כנ\"ל.</b> שמוכר כולם חוץ מחצי חבית:",
+                    "<b>חבית אחת וכו'.</b> פי' שרוצה לתקן רק עשר:",
+                    "<b>נוטל מכל חבית וחבית.</b> פי' שצריך להפריש תרומת מעשר מכל חביות שכל אחת מסופקת במעשר. ומה שהקשה הר\"ש על פי' זה אם אמר חצי שורה נוטל ד' חביות יחזור ויאמר חצי האחר של אותו שורה יהיה מעשר על השאר ותסגי ליה בשתי חביות. קושיא זו הקשה הירושלמי. ותירץ כשהפריש על חציין ממקום אחר. וכן בחבית אחת מעשר שרוצה לתקן רק עשר ועל תשעים הפריש ממקום אחר. לכך צריך ליטול מכל אחת שכל אחת מסופקת במעשר."
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "ראב\"ד על משנה דמאי",
+        "enTitle": "Ra'avad on Mishnah Demai",
+        "key": "Ra'avad on Mishnah Demai",
+        "nodes": [
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Mishnah/Rishonim on Mishnah/Ra'avad on Mishnah Demai/Hebrew/merged.json

@@ -0,0 +1,63 @@
+{
+    "title": "Ra'avad on Mishnah Demai",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Ra'avad_on_Mishnah_Demai",
+    "text": {
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>מאה טבל וכו'.</b> כאשר ידקדק כל תלמיד בכל הש\"ס משניות בכל מקום שימצא שם כלכלה הוא של פירות וביותר מיוחדת לתאנים. כמו תינוקות שטמנו תאנים לשבת. כלכלת שבת. הלוקט כלכלה לשלוח לחבירו כוונתם של תאנים וכמו כן נוכל לפרש בנדון דידן כי משנה ה' היה לו תאנים של טבל וכו' מ\"ו היו לפניו שתי כלכלות וכו'. ג\"כ הם שתי הכלכלות של תאנים. ומשנה ז' מאה טבל הוא גם כן (עד\"מ) מאה תאנים של טבל ומאה תאנים של חולין שנתערבו ויש כאן מאתים תאנים שמחוייב להפריש מהן עשרה למעשר ראשון ומהעשרה אחת לתרומת מעשר ויש לחוש שמא יפריש מהפטור על החיוב שמא יעלה בידו מהמאה של חולין <sup class=\"footnote-marker\">א</sup><i class=\"footnote\">ממקום אחר א\"א להפריש דמיירי שקבע המעשר בתוכם וקאי אמתני' ו' ועיין בספר שנות אליהו:</i> ובודאי בעד מעשר ראשון אין לחוש שמותרת לזרים רק משום האחת שמחויב לתרומת מעשר שהוא במיתה אצל זרים אין להתערובות תקנה רק שיטול מאה ואחת שבודאי יש בהם אחת של טבל וימכור הכל לכהן חוץ מאחת שיטול הכהן בחנם בשביל תרומת מעשר המגיע מהטבל ונשארו צ\"ט מתוקנים<sup class=\"footnote-marker\">ב</sup><i class=\"footnote\">ואין להקשות תעלה באחד ומאה תירץ בירושלמי בדברים שאינן עולין כגון באגוזים והקשה עוד ויפצע ותירץ נתפצעו תנן וכי שרי לבטל איסור לכתחלה (ולכאורה אפשר לומר ה\"ה בשאר פירות דהא ע\"כ צריך לקרוא שם למעשר ראשון תחלה דהאיך יפריש ת\"מ אם לא קרא שם למעשר אלא על כרחך צריך לעשות כך יקח א' מהמאתים ויאמר אם זו טבל תהא מעשר וט' הבאות אחריה זו תהיה ת\"מ ואם זו מהחולין תהא השניה וכן כולם עד מאה וא' וזאת הא' אינו רשאי לערב לכתחלה בהמאה שלקח מתחלה ממ\"נ אם בהמאה שלקח מתחלה יש בהן א' של טבל הרי היא ת\"מ א\"כ נדמעו ואסור להוסיף עוד אחד כדי שיתבטלו כמבואר (תרומות פ\"ה מ\"ט) ואם כל המאה שנטל מתחלה הם חולין והא' שמוסיף הוא מהטבל והיה ת\"מ ג\"כ אסור לערב בהחולין כדי שיתבטלו:</i>:",
+                    "<b>מאה טבל מאה מעשר נוטל מאה ואחד.</b> שהרי יש כאן מאתים תאנים שמחויב להפריש מהן י\"א תאנים לתרומת מעשר דהיינו עשרה תאנים מהמאה מעשר ואחד מהמאה טבל ואם היה המאה מעשר לבד ועשרה שמגיע ממאה של טבל גם כן מופרש מהטבל. נמצא שהיה לפניו מאה ועשר מעשר ראשון היה יכול ליקח י\"א תאנים לתרומת מעשר מאיזה שיהיה או כל הי\"א מהמאה מעשר או כל העשרה שהפריש מהטבל ועוד אחד מהמאה מעשר אבל עכשיו א\"א ליקח י\"א תאנים מהמאתים בשביל תרומת מעשר המגיע שמא יעלה בידו כל הי\"א תאנים מהמאה של טבל ובמאה של טבל אינו ראוי לתרומת מעשר רק עשרה שמגיע למעשר ראשון ויכול לעשות כולם לתרומת מעשר על מעשר אחר והאחת שיוסיף הוא מהחולין<sup class=\"footnote-marker\">ג</sup><i class=\"footnote\">ויש ראיה לזה שהמשנה מפורשת כך מתוספתא דדמאי פ\"ח בין שהטבל מרובה על החולין ובין שהחולין מרובים על הטבל נוטל את כל החולין וכדי ת\"מ שבטבל. בין שהמעשר טבל מרובה על החולין ובין שהחולין מרובה על המעשר טבל נוטל את כל החולין וכדי ת\"מ שבמעשר טבל. (כן הגי' מכת\"י הגאון ז\"ל) מאה מעשר צ' טבל נוטל צ\"ב פחות עישור אחד מאה מעשר שמונים טבל נוטל פ\"ג פחות שני עשירית מכא�� ואילך לפי חשבון (עד\"מ שמונים מעשר חמשים טבל נוטל נ\"ג וחצי) שכך עולה החשבון ממאה מעשר עשר' לת\"מ ומתשעים טבל ת\"מ אחת חסר עשירית הרי י\"א פחות עשירית. ובתשעים טבל אין ראוי לת\"מ כ\"א ט' שמגיע למעשר ראשון הרי חסר שתי' פחות עשירית הלכך צריך ליטול צ\"ב פחות עשירית וכן מאה מעשר ופ' טבל נוטל צ\"ג פחות ב' עשירית צא וחשוב ותמצא הרי מבואר שמטבל א\"א להפריש תרומת מעשר על מעשר טבל כ\"א לפי החשבון מ\"ר שיש בו דאל\"כ למה הוצרך ליטול צ\"ב חסר עשירית או פ\"ג פחות ב' עישורין יטול י\"א פחות עשירית י' המגיע לק' מעשר וא' פ' עשירית בעד הצ' טבל דממ\"נ מה שיעלה בידו אם מהטבל או מהמעשר יכול לעשות ת\"מ על הכל אלא ע\"כ כמו שכתבתי דמטבל אינו רשאי לעשות ת\"מ כ\"א לפי חשבון מעשר ראשון שיש בהטבל. והארכתי קצת להקל על התלמידים למען ירון כל מבי\"ט:</i>. ואם יעלה בידו כל הי\"א מהמעשר היה הכל מתוקן כדלעיל. אך שמא יעלה כל הי\"א מהטבל לפיכך הוצרך על כרחך ליטול מאה ואחד שאז יש בהם י\"א הראויין לתרומת מעשר. עשרה מהטבל ואחד מהמעשר. ולמכור הכל לכהן חוץ מי\"א שנוטל הכהן בחנם בשביל תרומת מעשר המגיע מהמאה מעשר ומהמאה טבל:",
+                    "מאה חולין מתוקנים מאה מעשר נוטל מאה ועשר ג\"כ מוכר כולם לכהן חוץ מעשרה שנוטל הכהן בשביל תרומת מעשר:",
+                    "<b>מאה טבל תשעים מעשר תשעים טבל שמונים מעשר לא הפסיד כלום.</b> פי' שיש כאן מאה ותשעים תאנים שמחוייב להפריש מהם עשרה לתרומת מעשר. היינו ט' בעד המעשר ואחת מהמאה טבל נוטל עשר תאנים ונותן לכהן כי כל העשר שיעלו בידו אם מהמעשר מתוקן הוא היינו ט' בשביל המעשר ואחת בשביל הטבל ואם מהטבל יעלה בידו כל העשר גם כן הם ראוים למעשר ראשון ויכול לעשותם תרומת מעשר ט' על התשעים מעשר ואחת על עצמם לפיכך לא הפסיד כלום:",
+                    "<b>זה הכלל כל זמן שהטבל מרובה וכו'.</b> ובלבד שיהיה מרובה עשר. היינו עשירית חלק טבל. ואם נתערב מאה מעשר תשעים טבל נוטל צ\"ב פחות עשירית ובר\"ש משובש הגירסא של הירושלמי וכך צריך להיות ואם המעשר מרובה היינו מאה מעשר תשעים טבל נוטל צ\"ב פחות עשירית ק' מעשר פ' טבל נוטל פ\"ג פחות שני עשירית וכן לפי חשבון:"
+                ],
+                [
+                    "<b>מי שהיה לו וכו'.</b> ואמר שורה החיצונה אחת מעשר. פי' כל השורה תהיה מעשר על המאה:",
+                    "<b>נוטל שתי חביות לוכסן.</b> פי' לתרומת מעשר ונותן שתיהן לכהן. אחת בשביל תרומת מעשר ואחת מוכר לו:",
+                    "<b>חצי שורה וכו'.</b> פירוש שרוצה לתקן חמשים חביות:",
+                    "נוטל ד' חביות ומפריש מכל א' חצי חבית ומוכר לכהן חוץ מחצי חבית שמחויב ליתן לו בחנם בשביל תרומת מעשר המגיע לחמשים חביות:",
+                    "<b>שורה אחת מעשר נוטל שורה אחת לוכסן.</b> גם כן בשביל תרומת מעשר ומוכר לכהן חוץ מאחת:",
+                    "<b>חצי שורה כו' גם כן כנ\"ל.</b> שמוכר כולם חוץ מחצי חבית:",
+                    "<b>חבית אחת וכו'.</b> פי' שרוצה לתקן רק עשר:",
+                    "<b>נוטל מכל חבית וחבית.</b> פי' שצריך להפריש תרומת מעשר מכל חביות שכל אחת מסופקת במעשר. ומה שהקשה הר\"ש על פי' זה אם אמר חצי שורה נוטל ד' חביות יחזור ויאמר חצי האחר של אותו שורה יהיה מעשר על השאר ותסגי ליה בשתי חביות. קושיא זו הקשה הירושלמי. ותירץ כשהפריש על חציין ממקום אחר. וכן בחבית אחת מעשר שרוצה לתקן רק עשר ועל תשעים הפריש ממקום אחר. לכך צריך ליטול מכל אחת שכל אחת מסופקת במעשר."
+                ]
+            ]
+        ]
+    },
+    "versions": [
+        [
+            "Vilna, 1897",
+            "https://www.nli.org.il/he/books/NNL_ALEPH002091974/NLI"
+        ]
+    ],
+    "heTitle": "ראב\"ד על משנה דמאי",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah"
+    ],
+    "schema": {
+        "heTitle": "ראב\"ד על משנה דמאי",
+        "enTitle": "Ra'avad on Mishnah Demai",
+        "key": "Ra'avad on Mishnah Demai",
+        "nodes": [
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/Rabbeinu Yonah on Pirkei Avot temp.json

@@ -0,0 +1,36 @@
+{
+    "language": "he",
+    "title": "Rabbeinu Yonah on Pirkei Avot",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001063744",
+    "versionTitle": "Rabbeinu Yonah on Pirkei Avot temp",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "רבינו יונה על פרקי אבות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rabbeinu Yonah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [],
+        [],
+        [
+            [],
+            [],
+            [
+                "<b>רבי שמעון אומר שלשה שאכלו על שלחן ולא אמרו עליו דברי תורה כאלו אכלו מזבחי מתים.</b> ר\"ל כי כל שלחנות הרי הן כאלו מלאו תקרובת ע\"ז שנחשבת כצואה לפי שלא אמרו עליו דברי תורה. כי ישיבת שלשה אנשים נקראת חבורה שהם מזמנין בברכת המזון ואין להתחבר להן ואין דברי תורה ביניהם שהיא פריקת עול התורה שאוכלין ושותין ונהנים וזכרת התורה לא תעלה על לבבם. אוי להם אוי להנאתם:",
+                "<b>אבל שלשה שאכלו על שלחן אחד ואמרו עליו דברי תורה כאלו אכלו משלחנו של מקום ב\"ה שנאמר (יחזקאל מלכים א כ״ב:ל״ט) וידבר אלי זה השלחן אשר לפני ה'.</b> לשון וידבר הוא פרטי כמו שאתה רואה וידבר ה' אל משה שהוא פרט על שהיה מדבר אל משה לבדו. וכשרוצה הכתוב לעשות הדבר כלל למשה שיאמר לישראל כתיב לאמר. שהוא לשון כולל פיר' וידבר בפני עצמו בלא לאמר הוא מפרש למשה לבדו ולא שישמש אחרים. גם זה שנאמר וידבר אלי זה השלחן לשון וידבר הוא מפרט שזה השלחן הוא של מטה שלא תחשוב כי מפרט שזה השלחן של מעלה. ואף ע\"פ שאינו ראיה לדבר זכר לדבר כמנהג רבותינו בכמה מקומות:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/Sefaria Community Translation.json

@@ -0,0 +1,48 @@
+{
+    "language": "en",
+    "title": "Rambam on Mishnah Bava Batra",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "רמב\"ם משנה בבא בתרא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [
+                "The Order of Inheritances: This is the law concerning a man who dies and has no son, etc.",
+                "You should remember in the order of inheritances three principles. The first one is that when a person dies, his sons inherit before anyone else, and if there are no sons, the inheritance goes back to the father. The second principle is that anyone who is eligible for inheritance, if they are alive, inherits for themselves, and if they die, their inheritance falls to their heirs, as if they themselves were the ones who passed away. The third principle is that males take precedence over females when they are equal in proximity to the deceased. These three principles are the foundation of understanding who will inherit and who will not inherit.",
+                "Now I will give you a parable that will clarify for you how these principles apply to inheritances. Let's say that Amram passed away, and it would have been appropriate for Moses and Aaron to inherit him, but since they are not alive, we look for their male descendants. If we cannot find them, we look for their female descendants. If we cannot find any, the inheritance goes back to Miriam due to the absence of male heirs and their offspring. We didn't find Miriam, who has already passed away, so we inquire whether she left behind a male descendant or male offspring. If we cannot find any, we then return to seek if she had a daughter or female offspring. If she is also absent, the inheritance goes back to their father, who is Amram. If we find Kohath, Izhar, and Uzziel, who are brothers of Amram, we allocate to them the possessions of Amram since they are heirs of Kohath. This is how the inheritance is determined among the siblings.",
+                "If Kohath and Izhar are absent, and their male descendants and female descendants are also absent, the inheritance goes back to Yocheved. If she is absent, we inquire about her male descendants before the females. If we cannot find any male descendants, and there is a male descendant of Kohath missing, the inheritance goes back to their father, who is Levi. If Levi is absent, then we consider it as if Levi is the one who passed away, and we examine his heirs, namely Gershon and Merari. If we find them, they inherit since they are sons of Levi and eligible to inherit Kohath's possessions. This is how the inheritance goes back to Abraham, and the males take precedence over the females in all these cases.",
+                "By following this constant process, the inheritance continues until Reuben. Now you have understood how Abraham inherited from Amram, and it is clear to you that there is no inheritance for siblings during the father's lifetime, nor for the father's siblings during the grandfather's lifetime, nor for the grandfather's siblings during the presence of their father's father. And through this process, the inheritance always proceeds. Keep these principles in mind and never deviate from them."
+            ],
+            [
+                "<b>The daughters of Zelophehad received three shares of the inheritance, etc...</b>All those who left Egypt had a portion in the land, and if a father and his son left, each of them had an equal portion. Zelophehad and Hepher were among those who left Egypt, and Zelophehad received his portion, while he also inherited the portion of Hepher, which consisted of two portions, as he was the firstborn. Since the land of Israel was held in possession, he inherited a double portion in it as the firstborn."
+            ],
+            [
+                "Both the son and the daughter inherit, except that the son has priority.",
+                "It means that they are equal in inheriting from the father, meaning that the laws of inheritance for sons and daughters in the mother's assets are the same as their inheritance in the father's assets. However, the Torah gives priority to the sons over the daughters, and there is no distinction between the inheritance of the children from the father or from the mother, except that the firstborn son receives a double portion in the father's assets."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/merged.json

@@ -0,0 +1,50 @@
+{
+    "title": "Rambam on Mishnah Bava Batra",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Rambam_on_Mishnah_Bava_Batra",
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [
+                "The Order of Inheritances: This is the law concerning a man who dies and has no son, etc.",
+                "You should remember in the order of inheritances three principles. The first one is that when a person dies, his sons inherit before anyone else, and if there are no sons, the inheritance goes back to the father. The second principle is that anyone who is eligible for inheritance, if they are alive, inherits for themselves, and if they die, their inheritance falls to their heirs, as if they themselves were the ones who passed away. The third principle is that males take precedence over females when they are equal in proximity to the deceased. These three principles are the foundation of understanding who will inherit and who will not inherit.",
+                "Now I will give you a parable that will clarify for you how these principles apply to inheritances. Let's say that Amram passed away, and it would have been appropriate for Moses and Aaron to inherit him, but since they are not alive, we look for their male descendants. If we cannot find them, we look for their female descendants. If we cannot find any, the inheritance goes back to Miriam due to the absence of male heirs and their offspring. We didn't find Miriam, who has already passed away, so we inquire whether she left behind a male descendant or male offspring. If we cannot find any, we then return to seek if she had a daughter or female offspring. If she is also absent, the inheritance goes back to their father, who is Amram. If we find Kohath, Izhar, and Uzziel, who are brothers of Amram, we allocate to them the possessions of Amram since they are heirs of Kohath. This is how the inheritance is determined among the siblings.",
+                "If Kohath and Izhar are absent, and their male descendants and female descendants are also absent, the inheritance goes back to Yocheved. If she is absent, we inquire about her male descendants before the females. If we cannot find any male descendants, and there is a male descendant of Kohath missing, the inheritance goes back to their father, who is Levi. If Levi is absent, then we consider it as if Levi is the one who passed away, and we examine his heirs, namely Gershon and Merari. If we find them, they inherit since they are sons of Levi and eligible to inherit Kohath's possessions. This is how the inheritance goes back to Abraham, and the males take precedence over the females in all these cases.",
+                "By following this constant process, the inheritance continues until Reuben. Now you have understood how Abraham inherited from Amram, and it is clear to you that there is no inheritance for siblings during the father's lifetime, nor for the father's siblings during the grandfather's lifetime, nor for the grandfather's siblings during the presence of their father's father. And through this process, the inheritance always proceeds. Keep these principles in mind and never deviate from them."
+            ],
+            [
+                "<b>The daughters of Zelophehad received three shares of the inheritance, etc...</b>All those who left Egypt had a portion in the land, and if a father and his son left, each of them had an equal portion. Zelophehad and Hepher were among those who left Egypt, and Zelophehad received his portion, while he also inherited the portion of Hepher, which consisted of two portions, as he was the firstborn. Since the land of Israel was held in possession, he inherited a double portion in it as the firstborn."
+            ],
+            [
+                "Both the son and the daughter inherit, except that the son has priority.",
+                "It means that they are equal in inheriting from the father, meaning that the laws of inheritance for sons and daughters in the mother's assets are the same as their inheritance in the father's assets. However, the Torah gives priority to the sons over the daughters, and there is no distinction between the inheritance of the children from the father or from the mother, except that the firstborn son receives a double portion in the father's assets."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "רמב\"ם משנה בבא בתרא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/English/Sefaria Community Translation.json

@@ -0,0 +1,361 @@
+{
+    "language": "en",
+    "title": "Rambam on Mishnah Bava Kamma",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "רמב\"ם על משנה בבא קמא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "Four fathers of damages; the Ox and the Pit and the 'Maaveh' ",
+                "These 4 principles from damages, they are the damages that are to do with one's property. ",
+                "And the Ox implies the legs of the Ox, as it's said, it damages what it tramples and it breaks what it breaks and ruins in the way of his walking with his legs. And the 'Maaveh' implies the tooth (of the Ox), and its damage is the result of his eating what he eats from it. It's called with this name from its action since it uproots and seeks what it eats, as it says (Obadiah 1:6): How uprooted is Esau, how sought out (Maaveh) his hidden things.  ",
+                "The Ox is not like the Maaveh ",
+                "Implying that it was necessary for the Torah to delineate each of these 4 damagers one by one because it is impossible to learn out one from the other through a 'kal ve chomer' (lesser to more severe exegesis), that since in each of them there is in it a principle which is not in the other, therefore comparison is not appropriate. The Legs whose damage is common is not comparable to the Tooth whose damage is not common. And it is not comparable, the Tooth, that there is in it benefit to the damage to compare to the Legs that there is not benefit in the damage. And it is not comparable, this and this, that there are in them spirit of life, to compare to the Fire that does not have in it spirit of life. And not, this and this, that on the road they go forth and damage to compare to the Pit that does not go forth on the road and damage. Thus in each and every one of them there is in it a principle which is not found in the others so it is necessary for scripture to explain each one from them that they are obligated in damages. And this is not to say that if God may his name be blessed wrote the law of pit and one from the remaining three, we wouldn't learn from them the remaining two in the way of tzaad ha shaveh (exegesis) as is alluded to, however scripture partitioned into 4 laws to establish all from them have a law apart from the other. Tooth and Legs are exempt in the public domain, Pit is exempt from vessels, Fire is exempt from concealed items and further this will all be explained. And it was not necessary to mention at all the 'father'- 'Horn' (of the ox) because there is in it a difference if it's 'Accustomed' and 'Simple' as is explained in scripture. ",
+                "And we say the common principle that is in them etc... ",
+                "Implying everything whose way is to do damage, it is upon you to guard it, if it damages, the damager is obligated to fulfill the payment of damage with the best of the land as we have already explained, the best of the field and land he shall pay. And this has already been explained to us in the fifth section of gittin. And these fathers have offspring that are subcategories, the Legs, if it damages with its body or its hair as it's walking. The offspring of the Tooth that it rubs against a wall for its benefit or spoils fruits for its benefit. The offspring of Fire; a stone, a knife, or a load are placed on the top of a roof and fall because of a typical wind and damage. The offspring of Pit- spit and phlegm which come out from someone. And further these laws will be explained with their principles and sub-categories."
+            ],
+            [
+                "\"All that I am obligated to guard, I have enabled its damage etc... \"",
+                "This (usage) of “hechsher” in the Mishnah is the name that falls upon instances prepared to receive a law from these laws like is explained at the beginning of (mesechta) eruvin. And it says ‘All that one is obligated to guard’ that it does not do damage to a person, that thing is prepared that whenever it damages, even if the owner is not aware, to obligate him to make payment since he did not guard it and this is the reason we say he enabled the damage, thus he enabled all of it. If he enables a part of the damage he is obligated in all the damage, as if he enabled all the damage, for example, a pit as is mentioned, is only obligated in what is appropriate for it. That a pit is obligated in damages once it is dug to 10 handbreadths, and there is not a difference whether he digs a pit of 10 handbreadths or he dug an (additional) handbreadth from a pit that was dug to 9 handbreadths to make it dug to 10, that since he has made it appropriate to damage that it is as if he dug it from the beginning, and this is why it says that ‘if he has enabled a part of the damage he is obligated to pay for all damages as he enabled all of the damage’. ",
+                "After this the Tanna gives five conditions and says that a man is not obligated to pay for damages caused by his property if one of these 5 conditions is missing: The First. That it is not consecrated as holy, for example, if his ox was a sin offering or a burnt offering and it damages, he is not obligated to pay a thing, and this is the idea when we say it is not ‘meilah’, since if one benefits from consecrated property that he is obligated in a meilah sacrifice [as has been explained in mesechta meilah]. And the second. That he damages a son of the covenant, but if the ox of a Jew gores the ox of a Canaanite, the Jew does not pay anything as is explained. And the third, that those possessions which caused from them damage should be identifiable and the owner identifiable, but if one says it is your ox that damaged and the other says it was your ox that damaged and it is not known which ox of these oxen did damage or if the ox is ownerless and damages, that since it doesn’t have an identifiable owner at the time it damaged there is no owner to be obligated to pay for the damage. But if someone else acquires the ox which did damage after it damaged, it has in it as all the rules of all ownerless property (ie, the owner of the damaged ox cannot claim a lien on the damaging ox as is the case with owned property, rather anyone can acquire the damaging ox and there is no lien upon it). The fourth, that the damage was done outside the personal domain of the damager, but if the ox of Reuven entered the house of Shimon and was damaged, Shimon is not obligated in anything, as he will say to him ‘your ox was in my domain, what was it doing there?’ And if Shimon himself damaged it, eg he struck it and it was wounded or died, he is obligated to pay, as he (Reuven) will say to him- ‘you have permission to move him but you do not have permission to damage him’. The fifth, that the damage happens in an area they both are allowed to be, for example, that there was a field owned by the damagee and damager and the ox of the damager damages the field with the Tooth of the Foot, they are not obligated in anything. But if it damages with the Horn he is obligated as will be explained. And it’s explained that this is as long as it’s a place that they both own that is set aside for fruits and oxen, but if it was specifically for fruits and one of the partners went over and brought his ox in and he damaged with Tooth or Foot, he is obligated, even though they both have permission to be there. When all these conditions are complete and there is damage, the damager is obligated to complete the payment of damage with the best of the land. "
+            ],
+            [
+                "\"Evaluations are in money and things equal to money, before a court and witnesses etc.. \"",
+                "That since we brought up these instances of damage with the conditions where a man is obligated to pay for all the damages caused by his possessions, and now (the Mishnah) begins to explain how to make payment and says that evaluation of damages should be made in money, and we don’t say take out from this thing (that damaged), for example, if an ox eats fruits we do not say to the owner of the fruits to take out from the ox the portion which he ate for yourself, rather, we assess what he ate for himself in money and we force the owner of the ox to pay. ",
+                "And that it says ‘an equivalence of money’ implies that since the court does not say to pay for damages for one who inherits (literally 'orphans') a liability except from land, not from that which is movable, since movable things are themselves money. And says that since they don’t confiscate except what is equivalent to money, which is land, and this law applies specifically to inheritors. However if the damager himself pays his portion that he damaged from moveable objects, the hand of the court will be removed from his land. ",
+                "And that evaluation and payment will not be made except in a court of experts and not laymen. And with witnesses that are free men and jewish but not the testimony of slaves or gentiles, that it was necessary to exclude them, because it may arise in your mind to give in and be lenient in testimony for damages, because it happens a lot, and it is rare that there happens to be upon them at the time kosher witnesses, that since collisions between people and between animals mostly happen in the presence of simple people and slaves and gentiles. Therefore it lets us know that we only accept in court kosher witnesses as we say with other testimony. ",
+                "And there is no distinction between men and women in damages whether she damages or gets damaged. ",
+                "And what we say that the damagee and the damager share in payment allude to matters where they are obligated in half damages as will be explained that the damager pays half the damage and the damagee will lose half, and this half also will not happen except when full damages apply, implying with witnesses and a court of experts and the possessions of jews and the rest of the conditions, apart from what we said with the best of the land because this is not fitting for half damages as will be explained. "
+            ],
+            [
+                "\"5 Simple ones and 5 Accustomed ones, an animal is not Accustomed etc... \"",
+                "What is the difference between Simple and Accustomed? Etc... ",
+                "It's called Simple the thing that does not damage regularly and it's not its way that there should come from it specifically damage rather it happened as happenstance. And it's called Accustomed this thing which regularly comes from it this action, always or most of the time. And goring will only be with the horn, and butting will be with whatever limb it happens to be from the limbs of the body. ",
+                "The Accustomed ox that is said about it that the owner had been warned etc..  that it gores typically. ",
+                "And what that it says the ox that damages in the domain of the damagee, it is the opinion of those that hold [that] even the Simple in the domain of the damaged pays the full damage and this law is akin to the law of Accustomed. And further it's explained that the law is not like this.  ",
+                "And this Mishnah is lacking, and the language should be completed to say thus- There are 5 Simple from the beginning, and if warned, they are accustomed Accustomed, and Tooth and Legs are Accustomed from the outset, and there are other Accustomed ones just like them, they are the wolf etc...  ",
+                "And why it was not necessary to count out all of them and say there are 11 Accustomed is since it is uncommon that it happens in a settlement, all the more so it's not seen in a city. ",
+                "And the panther is the animal which is called in the Arabic language eltzva ",
+                "And what that it says from the best implies from the best of his possessions and the choicest from them. Similarly it's said that the damage is assessed for them with the best fields. ",
+                "And the halakah is not like R Eliezer. "
+            ]
+        ],
+        [
+            [
+                "In which manner is it that the leg is accustomed to break in its way of walking... The main idea of this whole type of damage, that it is all damage that comes from an animal while it is doing what it's accustomed to do all the time or most of the time. This is the case that is said about it that it is normal and full damages are paid.  And that which is not normal, that there will be in it a thing that it did that was uncommon for it, or that it came through an intermediary of another action, and the animal, the one that did that deed, was not the primary catalyst, for this he's obligated in half damages and this is the half damage he's obligated in for pebbles that shoot out from under his feet. That he pays (is assessed for) the full amount of damage, as it's explained in the 8th perek of this tractate.  And the explanation of 'a bucket'- a thing that was tied to its foot or it was jumping and digs its feet into the ground.  And this the chicken does more than other birds."
+            ],
+            [
+                "How is the tooth accustomed to eat what is appropriate for it...  What that it says in what matters is this said returns upon what that it said it eats fruits or vegetables, but eating garments or vessels in the public domain obligates in half damages since it is the way of people to place garments or vessels in the public domain for when they are needed.  And the explanation of what that it benefits, that he pays for items which are appropriate for its portion of eating from things it's normal for the animal to eat, for example, a donkey that ate 10 liters of dates, the master pays for the donkey the value of 10 liters of barley.  And if it was the price of barley was more he pays the value of the dates alone, and like this is the way to evaluate and judge. And when it was placed in the midst of the market and turned to the side and ate, then he pays what he damaged."
+            ],
+            [
+                "A dog or a goat jumped from a roof etc... A thin cake and sometimes that coals attach to it.  And When they are eaten in the field and they ignite the field with that coal, behold in his eating of the cake he is acting normal and he pays full damages.  And for lighting the field, it's different, and therefore he pays half damages.  (other versions translate differently- saying he pays half because it is pebbles)."
+            ],
+            [
+                "Which is unaccustomed and which is accustomed: 'Touching' implies touching it and pulling it and it does not gore. And the halacha is like Rav Yehuda in the explanation of the accustomed ox and the halacha is like Rav Meir in the explanation of a simple ox. And all the time that the ox is accustomed to gore it does not return to its unaccustomed status until that children can play with it and it does not damage by goring."
+            ],
+            [
+                "An ox that damages in the domain of the damager, how is this? It pushes… When it's learned out one law from another with 'lesser to severe' exegesis, It should not be that what we derive (has a penalty) is greater than what we learn from, rather it should be like it.  And this is what it says 'it's enough that what comes from the ruling (the exegesis) to be like the ruling'. And there is not in this a disagreement because this is from the Torah, that it says with Miriam 'and if her father spits in her face, would she not be embarrassed for 7 days', all the more so for the divine presence.  That if the father gets angry with her she separates from him for seven days, all the more so he who God may his name be blessed gets angry at, that it's appropriate that he be isolated for more days, however, the verse says to isolate for 7 days, behold, there, the law of the divine presence which is learned from the father is like the law of the father. And thus the main point of disagreement of Rav Tarfon and the sages is this, that since Rav Tarfon says at the end, what that we say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling', that when we want to obligate this thing which we learned out from another law that we did not learn out previously, and thus there will not be in it a ruling greater than the ruling from which we learned it out from.  Like that we learned that when the divine presence is angry she secludes for 7 days and this thing was not known before this, however, that when there will be by us a known law of one of these things like half damages, and after that we learn this with a lesser to more severe exegesis, if it does not add to the law and obligate to pay full damages, it will be that this exegesis is in vain and does not add a thing to our knowledge, that this half damage was known without a lesser to more severe exegesis. And in a case like this, we do not say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling' because there does not come a ruling, rather half damages are known.  And the sages say even in a case like this, we say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling' since it does not come from a ruling, rather we know it was (half) damage  [other editions remove from 'Since']. And thus I explained to you this idea that it should not rise in your mind that Rabbi Tarfon does not hold by this rule ('it's enough...') in other places since he believes like this in this place alone, that he does not hold by this as we explained.  And the halakha is like the sages."
+            ],
+            [
+                "A man is accustomed always, whether by accident or intentional etc... Like that a person is sleeping and comes another and sleeps at his side, the second is accustomed with regard to the first.  And if the second damages the first, he's obligated (to pay damages).  And if the first damages, that he was asleep first the other who came to sleep at his side, he is exempt.  And if the two lay down together,  all who do damage from them to their friend are obligated, since they are both accustomed to each other."
+            ]
+        ],
+        [
+            [
+                "A jug is placed in the public domain... And the jug broke in the public domain and someone was slipped in the water... The general rule by us, it is not the way of people to pay attention to the road, therefore, if a person comes and trups on it, he is exempt, and we do not say to him you should have noticed where you were going. And what that it says, if the jug broke and someone slipped in the water, they're obligated, the idea is that when a person damages at the time they are falling or they break another thing- the stumbler (who dropped the jug initially) is obligated to pay what he damaged. This is the opinion of Rav Meir, that he says if someone stumbles, he is negligent, but the sages say that he was not at fault at the time of the falling and he's not obligated in anything. The opinion of Rabbi Yehuda, that he says the stumbler is negligent, if he intended to take the shards. Therefore he is not at fault as we explain it is as if no one ever owned the shards. And the halakah is like Rabbi Yehuda and not like Rabbi Meir."
+            ],
+            [
+                "If someone pours water in the public doman and it damages another...... What that it says if someone hid thorns or glass or made a fence out of thorns and someone is damaged by them, he's obligated Because it's an established principle that it's not the way of people to rub against walls."
+            ],
+            [
+                "If a man put out his chopped straw or stubble in the public domain....",
+                "This that we said all who get there first is entitled to it, it is a fine.",
+                "And cattle dung, even at the season of taking out of manure, if it damages, they are obligated."
+            ],
+            [
+                "2 potmakers that were walking one after the other... This is when the faller is able to get up and he doesn't get up, rather he remains lying until the other trips over him And the halachah is like Rav Yehuda in the explanation of the accustomed ox and the halachah is like Rav Meir in the explanation of a simple ox. And therefore (he is obligated, but) if he is not able to get up and the other falls on him, he is not obligated, as we explain, if he trips it is an accident "
+            ],
+            [
+                "This is all clear"
+            ],
+            [
+                "Two that were going in the public domain, one was running etc... ... The idea by us is that he who is running is different and if he damages any man at the time of his running, he is obligatged Unless that time is the eve of shabbasim or the eve of holidays because people are rushing to do matters of mitzvot. And because of this, this (mishnah) is lacking, and it's appropriate to say thus, if 1 was running and 1 was walking on the eve of shabbosim or the holidays or that it was 2 were running on the other days of the year and they damage each other, they are exempt."
+            ],
+            [
+                "It lets us know that the chopper, if he damages, he is obligated, whether he is on his own property or if he is not on his own property, and whether he damages in a place where many are found, and this is a public domain, or in a place where the many are not found, and this is a private domain."
+            ],
+            [
+                "He pays the balance, that he should evaluate how much this one is obligated for what he damaged and how much the second is obligated also, and if the damages are equivalent, this one and this one go out (with nothing)... And if the damages of one of them were more, that it was appropriate for one to pay more than what is appropriate for the other to pay, he who damaged more pays the difference. And it is not necessary to give an example because this is clear. And that the pasuk says ' if it gores a minor man or woman, like this judgement should be done to it. It's a disagreement between Rabbi Akiva and the sages in the explanation of this pasuk, the sages say like the judgement of one ox to another ox so too the judgement [of an ox] to a person, meaning to say that the unaccustomed is obligated in half damages and the accustomed full damages. and this has already reached us that all agree that a man is always accustomed. And Rabbi Akiva says like this judgement refers to the accustomed cow, because the pasuk comes to speak about this matter, thus it will be in general the law of an ox that damages a man whether it is accustomed of unaccustomed And the halakhah is not like Rabbi Akiva"
+            ],
+            [
+                "An ox is worth a manah (100 dinarim) gores an ox worth 200 (dinarim): An ox worth 200 that gores an ox worth 200:... It's a dispute between Rabbi Yehuda and Rabbi Meir [when the carcass is increased in value]. And this is because the idea in our hands [is that] the carcass goes to the owner meaning to say to the damagee, and they evaluate it to him based on it's value. And this is what that it says in the pasuk 'and the dead one will be to him and he (the damager) will pay him half damages above if it was innocuous , or full damages if it was accustomed. Since what that it says Hashem (the torah) that they divide the money implying that he is obligated in only half damages. And this is what that they said the diminishment that the death causes- they split, and this is how it appears to one who examines it. And what that it's said and they should sell the live ox means to say that the innocuous pays half damage from itself like we said before, and there is not a dispute in these issues. But there is a dispute between Rabbi Meir and Rabbi Yehuda when a carcass is worth near the (time of) death, for example, a dinar and increases it's value and It's worth before they appear in court 2 dinarim, Rabbi Yehuda says (the pasuk says) \"and also the dead they should split\" and calculate to him a dinar and a half, and pays him half damages, since the dinar it increased, they split it And Rabbi Meir says it's not for him except the dinar that it was worth at the time it died, like it's said, 'and the carcass will be to him', as if to say whatever the carcass increases in it's dead state, goes to the damage. And just like this, when the carcass is not worth anything at all at the time of death, and afterwards it becomes worth money, R. Meir says, 'it's not calculated that money, rather pay him half damages, and this is what it says that we say 'and they should sell the living ox and divide the money. And R. Yehuda says 'calculate for half of the value of the carcass since it's value is all profit since it was not worth anything at the time of death. And this is what R. Yehuda says to disagree with him, keeps 'sell the live ox' he does not keep 'and also the dead they divide'. And the halakhah is like R. Yehuda"
+            ],
+            [
+                "Further it will be explained to you since someone who embarrasses you, and even a man is not obligated for embarrasing until there was intentention. All the more so if an ox embarrasses he is exempt.  And it's already known that the principle by us is that a man does not die and pay, and this is explained in the 3rd chapter of kesubos.  And what that it says that he blinded the eye of a slave and knocked out his tooth that he is obligated wants to imply that the slave goes out free like is explained in the pasuk.  This is the obligation he is obligated in."
+            ],
+            [
+                "All this is explained and clear and what that it says... that one who takes (restitution) from his friend on him is the onus, if he doesn't bring proof, there is nothing to him. And even the matter he admits to him he damages is not to him, when he says an innocuous ox damaged or a small animal damaged because the principle in our hand with that he claimed wheat and he acknowledged to him barley, he is exempt even from the value of barley, but if the damagee seized the portion of what he acknowledged to him barley, he is exempt even from the value of barley, but if the damagee seized the portion what the damager acknowledged to him, he gets to keep it, and we do not take it from his hand. and so too if it came into the domain of the claimant of wheat the portion what was acknowledged to him of barley we don't take it from his hand"
+            ]
+        ],
+        [
+            [
+                "An ox that gores 4 or 5 oxen one after the other... We already explained in (tractate) kesuvos that a gold dinar is worth 25 silver dinarim and when the damagee too possession of the ox to recover the money, and it went out from under his hand and it damaged another, the next damagee collects complete half damages and if there is extra he will return to the previous one. And R. Shimon does not disagree since he took possession of it, he becomes with this a paid watchman and he's obligated in damges. And all these laws, they are for an innocuous ox that the principle in our hands is that he pays for the body, as we've explained. But if it was accustomed, we don't need any of this because he pays full damages uncapped. And the halakah is like R. Shimon."
+            ],
+            [
+                "An ox that is accustomed for it's species is not accustomed... We say that it was accustomed to 1 species but it's not accustomed to other species rather it is regarded as innocuous until it is accustomed. And as it says an ox that is accustomed to it's own species is not accustomed to a different species and thus the principle for all these halakos regarding an innocuous ox. And the words of R. Yehuda are correct."
+            ],
+            [
+                "When it happens that there is a case where a jew is judged with a canaanite, the principle of law between them is: if there is merit to our case according to their laws, we go by their laws, and we say to them this is your law... and if it's better for us to go by our laws, we should judge with our laws and we say to them this is our law.  And don't wonder about this and it shouldn't be difficult in your eyes since that who does not have complete characteristics of people (implying characteristics of justice between man and his friend, which keeps together a group of people) in truth are not included in people, and what is to be said on this topic would require a speech for itself."
+            ],
+            [
+                "An ox of a competent person that gores an ox of a deaf-mute or incompetent person.... When it becomes accustomed to gore an ox of a deaf, deranged, or minor, to damage people, at that time we appoint to them stewards. \"A stadium\"... An ox that people accustom it to do as follows: that this one sends his ox and this one sends his ox and they signal to them with a sound that they are familiar with so that they will try to over power the other ox to see which one of them will win over his friend. And this is not the nature of the ox, rather, the will of their owner. And many sinful people do this with many types of animals and birds."
+            ],
+            [
+                "An ox that gores a person and they die, if it's accustomed, pays etc.... An ox that was accustomed to people, that many situations, from among them it gored 3 canaanites before it gored a jew."
+            ],
+            [
+                "The idea they're saying is that he's exempt, ie exempt from the death penalty, rather he's obligated in restitution if he was accustomed to this deed.  As if to say that he is accustomed to rub against walls so that they fall on people. And also all other cases like this."
+            ],
+            [
+                "An ox of women, an ox of orphans... (hazor s/b nizkor) It is mentioned by the Torah the word ox with regard to damages of the ox 7 times, 1 for it itself, and the other six is to include all of these things (that are listed here). And they are the ox of a women, the ox of an orphan etc... And the halakah is not like Rabbi Yehuda"
+            ],
+            [
+                "An ox that goes out to be stoned and it's consecrated The Torah is saying the ox should be stoned, and it's flesh shall not be eaten. And since it's decreed upon it to be stoned, how is it possible to eat it? rather it's necessary to say 'it should not be eaten' to prohibit benefit."
+            ],
+            [
+                "Tied up with it's reigns or closed the door appropriately The word 'reigns' (moserah) is the rope or something similar that we tie it up with. And the halakah is like Rabbi Yehudah but is obligated to slaughter so that it removes the possibility to damage."
+            ]
+        ],
+        [
+            [
+                "An ox that gores a cow and a fetus was found at it's side: This mishanh is according to the opinion of Sumchos, who he says money that lies in doubt you divide. And if it would become clear to us that after it miscarried this fetus, that it was gored, we would not obligate for the fetus anything. And similarly if it became revealed to us it was gored while it was pregnant, and it miscarried, he will be obligated half damages even for the fetus. And since there's a doubt he pays a fourth of the value of the fetus, that is a half of a half, and this is in the case of a innocuous. And if it was accustomed he pays complete damages for the cow and half damages for the fetus. And thus that when a cow gores an ox and is found it's fetus at it's side, if the (goring) cow is found, you take the half damage from the body of the cow, just like usual. And if the cow was lost and not found, and yet the fetus is found, we pay from the fetus a quarter of the damages since that if it became revealed to us while it was still in it's womb when it gored the law would have been that they pay half damages from the fetus, because this principle has been explained- a pregnanant cow, it and the fetus gores. And since it is a doubt you pay a quarter as has been explained. And the halakah is not like Sumchos in all of this discussion, rather like the Rabbis who say one who takes out from his friend upon him is the onus. And even if the damagee says 'I am positive' (you owe money) and the (alleged) damager says 'I don't know', we do not take from him anything except with proof."
+            ],
+            [
+                "A potter that brings his pots into a courtyard of a homeowner etc... What it is saying with the fruits, that if it (the animal) was damaged from them... means to say if (the animal) stumbled on them, but if it happened to him damage from eating them, he is not obligated in anything in any matter. That the owner of the fruits did not accept upon himself the guarding of the animal of the house owner and it was not to him that it shouldn't eat."
+            ],
+            [
+                "A person brought in an ox to a courtyard of a homeowner without permission etc...",
+                "this is the case where that ox was 'accustomed' to fall on people in pits, therefore he's obligated to pay the ransom, specifically when he makes himself fall there because of food that he saw in the pit, and therefore the ox is not obligated to be killed.  And the halakah is like Rebbi that he says that the owner of the house is not obligated in anything if he did not accept upon himself to guard it, and similarly the owner of the ox is not obligated in anything since he had permission to enter."
+            ],
+            [
+                "An ox that was intending for his friend and struck etc....",
+                "Because it wants to discuss that if a man is intending (to strike) his friend, it says an ox who intends (to strike) his friend, and there's no difference whether the ox intended for an ox and struck a woman or he intended to the woman herself, he is not obligated the value of the fetus since the torah does not obligate in this, rather a man only.  And what that it says with a convert, that he is exempt for the fetus, does not mean to say that when she converted that she was already pregnant, as this is clear to us, rather it means to say that she got [pregnant] [SUBSTITUTE: attacked] in the life of (her husband) the convert and the convert died or she miscarried after the death of the convert, because the principle in our hand is when there is a husband, the torah endowed it to him, when there is not it is not endowed to him.  Therefore he is not obligated in the value of the fetus when there is not to this convert heirs, meaning to say 'sons' that were born in the jewish religion and their conceiving was when they were jewish.  And we already know the words of Rabban Shimeon ben Gamliel, is it true that when a woman for whom she gives birth (her husband), she increases (in value)- and she does not have any portion in the increase of value at all?  And this is what Rabban Shimon Ben Gamliel says, yes, the value of the fetuses are to the husband but the value of (the woman, caused by the) fetus is divided.  And the Sages say the increase from the pregnancy is to the husband.  Therefore the first tanna evaluates the increase (of the woman) and the value (of the fetus) and gives everything to the husband.  And in this the gemora explains the words of the first tanna and says how we evaluate the value of the fetus, we evaluate the woman how much she was worth etc...  And the halakah is not like Rabban Shimon ben Gamliel."
+            ],
+            [
+                "If someone digs a pit in a private domain and opens it in a public domain...He digs a pit in the public domain and an ox falls into it.",
+                "All this is clear and does not need to be explained."
+            ],
+            [
+                "A pit of 2 partners and the first one passed by etc... The first one covers it and the second comes and finds it uncovered etc....",
+                "[The ox] falls forward from the sound of the digging that it will trip by the edge of the pit because of the sound of the digging that the digger digs in the ground of the pit and [the ox] falls into the midst of the pit and thus the owner of the pit is obligated.  However if it falls backwards and the case is that it had already passed the pit and it tripped [on it's edge] and returned backwards and fell back onto the pit, he is exempt, except if he falls into the pit and then he is obligated in whichever of the two scenarios that it will be.  ",
+                "And the torah says 'he falls there an ox or a donkey' and we receive in the explanation of this passage 'an ox' and not a person, 'a donkey' and not vessels.  And he will not also be obligated for the animal except when it will be a deaf mute or a deranged or a child, but an ox that is an adult and intelligent is not obligated for this at all because he [the owner of the pit] is able to tell him it needs to look and go."
+            ],
+            [
+                "Whether an ox or whether any animal that falls in a pit etc...",
+                "All this is clear and it does need explanation.  However what it says 'diverse kinds' that this alludes to what it says 'you should not plow with an ox and with a donkey together'.  And it says any 2 types of animal are thus, you can not plow with them, and not to pull them together and this rabbinic.  However from the torah it is not forbidden to plow to pull and lead except a clean animal and an unclean only.  Similar to an ox and a donkey. And already explained this in the eighth chapter of tractate 'mixtures'."
+            ]
+        ],
+        [
+            [
+                "One who brings sheep into a pen and locked (a gate) in front of it appropriately etc...",
+                "Appropriately, this is that he will put in the place that he brought (them) in there a door that will not cause to fall because of a common wind.  And what that it says 'the bandits brought it out' is not to say they took out the animals with their hands, because this is clear.  Rather it implies when they were the cause for their exit.  For example they stood before them until they backed off from them to another side and they try to lose them and it is as if they took them out with their hands."
+            ],
+            [
+                "if he left it in the sun (typo in sefaria ... be chama not behema) or if he gave it to a deaf mute, an imbecile, or a child ....",
+                "It is the way of shepards that there is to them helpers under their hand, they will give over to them flocks of sheep to guard them.  And it says also that when the main shepard gives over to the other shepards who are under his hand, they enter in his place and when it damages, he will be obligated in the damage- the second shepard which is under the main shepard, and not the first shepard that is the main shepard.  And we do not say in this case a guardian who gives over to a guardian is obligated, because the customs of shepards is as such.  ",
+                "And the topic of it falling, for example, he trips on a stone or a tree and falls, but that when it pushed some of the sheep to some others and they fall and damage, he pays what they damaged, that this was the cause of the damage...  that when he passed them all at one time and their way is that some push others, and it would have been appropriate to pass them one by one.",
+                "We have already explained in the second chapter how it is the law of what we said that it pays what it benefited from.  And the idea of the evaluation for that which it damaged in this way.  And it is that we will know the amount of the field, we say how much is the value of the plantings of a 60 cubits field from these vegetables or these fruits.  And once we know that value, after this we will say how much is the value () of this portion from the field that has in it 60 cubits of this type of seed, and this cubit that the animil ate which sprouted from the group of 60 cubits and we know what is the difference between the two evaluations and he will pay the damages.  And similarly whatever amount the animal eats will be evaluated in 60 parts like that (ie if he ate 1 pound we evaluate as a field with 60 pounds), and this is the principle which we said 'in that field' (in the mishnah) means to say if he ate a Seah it will be evaluated with 60 Seahs in that (type of) field.  And there is an allusion to what is said by God (in the torah) \"and it will eat in the field of another\" and we learn based on a tradition that it teaches we evaluate as a portion of a different field.  And this law is in order to  make a compromise between the damagee and the damager, because if we were to say, \"how much is the value of a an amah that he ate of sprouted fruit\" He would obligagted in a lot of money, and if we said also how much this field is worth with this seed as such and such Seahs(ie the actual field- which is generally much larger than 60 Seahs).  And we'll say afterwards how much is it worth after it was eaten from it 1 cubit it comes out that it will be the difference between the 2 amounts- a very small amount- because there is not an amount to the purchaser that is 1 cubit in a thousand is not comparable to the amount of 1 in 60 cubits.  And thus they calculated this as a 60th, just like most amounts by us are a 60th as is explained in tractate Chulin. ",
+                "And Rebbe Shimon says that this law is concerning fruits that needs the field to complete ripening.  And this is why we evaluate as part of the filed as we have explained.  However complete fruit their law is as if they are detached, and they will not be evaluated except for the amount what it ate alone.  And the law is like Rebbe Shimon."
+            ],
+            [
+                "One who stacks in the midst of a field of his friend without permission etc....",
+                "Since we have said the guardian of the field in a valley and to any person they can stack in the midst of the field, and he gives him permission... Behold it is as if he has accepted upon himself to guard it.  And therefore the guard will be obligated.  And even though he did not tell him 'I will guard it'... However the owner of a house we have explained that he is not obligated until he accepts upon himself to guard it."
+            ],
+            [
+                "One who sends a fire in the hand deaf mute, an deranged person, or a child etc...  One who sends a fire and it consumes trees or stones etc....  a fire passes a fence higher than 4 cubits etc... One who kindles in the midst of his own domain, until how much the fire burns etc....",
+                "What that it says, Rebbe Shimon says \"Its all according to the kindling\" means to imply we observe the size of the fire that he burned and we estimate how much is the end what it is able to go out.  And we say in the way of a example, if it was possible in the majority of cases that it will kindle from it's flame until a distance of 20 cubits, and all that it consumes within the 20 cubits, he is obligated, if it consumes outside his domain.  And if it continued outside the 20 cubits of the kindling at a greater distance, he is exempt, because it's a thing outside the known measurement (that a fire can travel), as if it passed a river or a fence higher than 4 cubits.  And the halakah is like Rebbe Shimon."
+            ],
+            [
+                "One who lights a stack of grain and there were vessels and they burned etc...",
+                "That he lights in his own domain and it went, and it consumed in the domain of his friend; in this example the sages say he only pays for the tack but not the vessels.  However we evaluate the place (displacement) of those vessels as if they were full of grain.  But if he kindled a stack of his friend he pays for vessels that are inside of it.  And only vessels that are normal to place in the stack, for example a plow or a winnower[look up].  But aside from these types of vessels he is not obligated except for the amount of the body from the grain as we mentioned.  And if he lit the tower, the owner of the house swears on what was inside of it a Torah oath and the one who lights it will pay all the owner of the house swears on it.  And only the evaluation that there is to him the amount he says he lost inside the fire.  And the halakah is not like Rav Yehudah."
+            ],
+            [
+                "A spark that emerges from under the hammer and damages, is liable, etc...",
+                "And the halakah is not like Rebbe Yehudah"
+            ]
+        ],
+        [
+            [
+                "It's more broad principles of payemnt of 'double' than principles of payment etc...",
+                "They said in Sifra 'On anything of negligence' is a generality, 'on an ox and on a donkey and on a sheep and on a garment' is a specification, 'on all lost items' returns and generalizes; a generalization and a specification and a generalization, you don't judge this except that which is like the specification. [see here for more https://outorah.org/p/6471/]  Just as the specifications, as is explained, is a thing that is moveable, and they are inherently worth money, [this applies] also to anything moveable and worth money.  This excludes land that is not moveable, it excludes slaves, as there is an (biblical) association to land.  It excludes contracts that even though they are moveable, they are not inherently worth money.  And from this law it is clear to you that payment of double is made with living things and with non living things."
+            ],
+            [
+                "He steals on the basis of 2 and slaughters or sells on their word (testimony of witnesses) or on the basis of 2 (others) etc..That when he slaughters with his own hand on Yom Kippur he is not obligated to pay 4 or 5 fold because because he's obligated in spiritual excision and furthermore, it will be explained to you in tractate 'Lashes', That all who are obligated in spiritual excision get lashes.  And it's a set rule by us that a person does not get killed [and/or get lashes] and pay, however he is obligated to pay 4 or 5 fold when he gives to another person to slaughter for him on Yom Kippur.  And similar to this if another slaughters for him on Shabbat or for idol worship, he's obligated to pay because the rule in our hand is that there's no difference between that he slaughters it himself or another slaughters for him, regarding payment.  And the evidence to this is what the Torah says 'or he sold it' and we learn through a tradition 'or' is to include a messenger (slaughter or sell it).And when he steals from his father and slaughters it or sells it he pays 4 or 5 fold to his brothers and calculates for them their portion in this.  And we already explained in the second chapter of 'Consecrations' that secular meat that was slaughtered in the temple grounds is forbidden to gain benefit from, however because this prohibition is rabbinic, one who slaughters secular meat inside (the temple) is obligated to pay 4 or 5 fold according to the Rabbis. And the halakah is not like Rebbi Shimon.",
+                "He steals on the basis of 2 and slaughters or sells on the basis of 2...",
+                "It is known to us in this law that his admission that he sold or slaughtered it is similar to testimony of a single witness about him in this... just as the testimony of a single witness, if comes a second and testifies the testimony is confirmed and he's obligated in the payment of 4 or 5 fold, and similarly that he admits that he slaughtered or sold, if witnesses come after this and testify that he slaughtered or sold it, he pays, and we do not say 'one who aknowledges a fine is exempt, and that since he admitted when there were not witnesses there he is exempt', rather the whole time that witnesses come, he's obligated.  And this is when he denies the actual theft before the witnesses of the theft come, and after the witnesses of the theft come he admitted to the theft and the sale or slaughter.  But if he admits to the actual theft before witnesses come he is exempt from paying the 4 or 5 fold even if witnesses of the slaughter or sale come after this."
+            ],
+            [],
+            [
+                "He steals on the basis of 2 and slaughters or sells on the basis of 1 etc... [and it is also like this in the printing of Napoli] He steals and slaughters in shabbat, he steals and slaughters for idolatry etc....",
+                "The disagreement between Rav Shimon and the Rabbis is it is not in whom that stole and consecrated, rather it is in whom steals something that is consecrated and slaughters it or sells... The rabbis say it was stolen from the \"house of the man\" (as the torah says) and not from the temple.  And Rav Shimon says consecrated items that he is obligated in their responsibility the possession of the owners they are, and therefore 'it is stolen from the house of the man' we can read into the situation.  And it has thus ben explained in the first (perek) of Megilah that 'Nedavos' you are not obligated in their responsibility and it is when he says behold this is a burnt offering or a peace offering.  And Rav Shimon does not obligate one to pay 4 or 5 fold for one who steals a consecrated animal that he is obligated in it's responsibility and slaughtered unless he slaughters it in the temple courtyard for the sake of the owner or if it is a blemished animal and it is slaughtered outside he courtyard, because anything standing to be redeemed it is as if it is redeemed.  And the law of a blemished animal is that they should be redeemed as is explained in it's place.  However if you slaughter these outside and they are complete without blemish you are not obligated at all because it is slaughtered invalidly.  And the opinion of Rav Shimon is already known that he exempts to one that slaughters secular meat in the temple courtyard because he slaughtered in an invalid way.  And the halakah is not like Rebbi Shimon."
+            ],
+            [
+                "Sells except from one one hundreth from it etc...",
+                "He steals in the domain of the owner and slaughters and sells it outside etc...  ",
+                "All this is clear."
+            ],
+            [
+                "he was leading it and leaving and it dies in the domain of the owner etc...",
+                "This is teaching us with this halakah 2 principles, number 1, that the thief is not called a thief until he brings that thing which was stolen to his domain and he acquires it in one of the ways of acquiring moveable objects.  At it's already preceded us their explanation in the first (chapter) of kiddushin.  And the second, that the 4 guardians do not acquire the thing given to them to guard relevant to that he would be obligated in it's guarding, and each one from them are obligated the laws specified for them, as has been explained.  If he does not acquire the objects in one of the ways that objects are acquired in buying and selling, as has been explained in the first (chapter) of kiddushin.  And this is what they said, that the made a rule that you pull (an animal) with guardsmen just like that it was instituted you pull with purchasers.  And guard this rule because it is a great principle and it helps with rulings."
+            ],
+            [
+                "One may not raise a small domesticated animal in the land of Israel.",
+                "One may not raise small domesticated animals in the land of Israel because they graze on crops.  And Syria, these are the lands that David conquered, and we have already explained their topics in the sixth (chapter) of (tractate) uncertain produce. And what it says that one should not raise pigs this is the law for all of the things that are forbidden to eat, however it spoke about pigs because it is known that they are possible to raise similar to cattle and sheep.  And we don't spread out traps- traps or nets to capture with them doves, unless one distances them from a settlement, meaning to say the settlement of a city, 4 mil (~3 miles) which is 30 ris, and this to distance themselves from theft, that he should not capture doves of the inhabitants of the city.  And (the mishnah) forbids us to not raise dogs because they damage."
+            ]
+        ],
+        [
+            [
+                "One who wounds his friend is obligated to pay 5 etc:  One who embarrasses a naked person, who embarrasses etc...",
+                "When he cuts off his hand or his foot he is obligated in the 5 punishments, but when he does to him 1 of these damages or 2 from these, for example, that he embarrasses him only, he is not obligated except for embarrassment.  And similarly if it's only pain he's not obligated except for pain.  As is said as an example that he burns him with a skewer on his fingernail and all this one should examine.  And if he passes over, the victim, on the words of the doctor, and was added to his illness or another injury happens because of this, the damager is not obligated for any of this new illness, because the patient neglected himself. And know that it is very important principle from the principles of our religion, that you don't collect fines in Babylonia and all the other lands outside of the land of Israel only.  Because that he blessed be he said \"before the judges\" and we do not have judges that heir name is called [true] judges except for judges with ordination in the land of Israel.  And this is explained in Sanhedrin.  All judges in the world it is as if they stand in the place of judges in the land of Israel, and even so they do not fill their place except in matters of general things people do, in order that they should not lose the rights of people.  For example loans, buying, selling, acquiring, admissions, and denials.   And when an animal damages with the tooth or the foot that they are accustomed to this, as is explained, and similarly when a person damages an animal.  However an animal to a person or a person to a person, and all fines, they do not pay anything, except with the court in the land of Israel, because these are things that from them they don't happen except for a little bit, and from these things you do not lose a lot of money.  And it is appropriate to do when someone wounds his friend that it should be evaluated in all that he would be obligated, from time off work, and embarrassment, doctor bills, pain, and the fines, and they should add together everything and the one who wounds will pay at one time and will be absolved, if it was that the court case was in the land of Israel. And if it was outside the land we excommunicate the one who wounds until he gives what he obligated to pay on the basis of mutual agreement or go up with the other person to the land of Israel and when he gives what he is obligated to pay to him we release his excommunication, and even if the one who wounds is not happy with this.  It is appropriate to mention here that the half damages that an innocuous ox pays is considered a fine and we do not collect this outside of Israel except according to what is mentioned.  However half damages with stones that was mentioned already in the second chapter from this tractate and it is that when rocks shoot out from his [the animals] feet and it breaks vessels he pays half damages from the entire damage [not limited to the value of the animal], that this is law and not fines and we can collect it outside of Israel and only if it was in the domain of the person who was damaged.  However in the public domain he is not liable for any damage of the foot as it is explained there.  And full damages are not a fine and is collected outside the land of Israel except an ox that is accustomed alone because the idea in our hand there are not 'accustomed' oxen in in Babylonia [because there is no Sanhedrin]."
+            ],
+            [
+                "This is a stringency with man compared to ox that the man etc... ",
+                "They said this stringency with min compared to ox there is in it a reliance on the topic which is already in the third chapter of this tractate, that an ox that embarrasses is not obligated, and we already explained in the 5th chapter also that the ox is exempt from fetuses."
+            ],
+            [
+                "He strikes his father or mother and did not cause...",
+                "We already explained that from the main rules that are in our hand, a man does not get lashes and pay, rather that if a man does something that obligates him in lashes and payment, he gets lashes and does not pay.  With the exception of one who wounds his friend on the day of atonement only, that he pays and does not receive lashes, because the passage is clear, with one who wounds that he should pay no matter what.  And that is what it means when it says 'a hand for a hand'.  And the explanation that comes from this, that it is something given from hand to hand, and what is it?.. money.  Since after that it says that as he did should be done to him, that it did not need to say 'hand to hand'.  And this is idea that the torah clearly included, one who wounds his friend (is obligated) in payment.  And the laws is not like Rebbi Yehudah."
+            ],
+            [
+                "A deaf person, an imbecile, or a child encountering them is disadvantageous.",
+                "All this is clear.  And there is to the judge to afflict them so as to remove their damages from among people."
+            ],
+            [
+                "One who strikes his father or mother and causes to them a bruise...",
+                "We've already explained in chapter 14 of tractate Shabbat that one who wounds will not be obligated with his life except when he intends to take the blood which spurts from the wound that he uses it for what we wants.  However if he intends to cause pain and damage only, he is ruining and is exempt from the obligations of Shabbat.  And this is with one who wounds livestock or wild animals but one who wounds his friend, he is obligated to be stoned because his anger is mitigated and his spirit was softened when he damaged the one he is fighting with, thus it was remedied, like it explains one who rips in anger and over one who died that he is obligated because it calms down his mind with this action, even though it is an act of ruining. And therefore he is exempt from everything regarding the damages.  And you should know this and not make a mistake in it."
+            ],
+            [
+                "One who slaps his companion gives to him a selah rabbi Yehudah says...",
+                "One who slaps his companion, this is one who strikes his companion with the palm of his hand closed, on the back of his neck.  'He slaps'- That he hit him with the palm of his hand on his face.  With the back of his hand he hits him- with the back of the hand, this is more embarrassing.  He pulls his ear- that he hurts his ear as if it was stung.  And what that it says 'everything is according to their honor' means to say the explanation is these amounts that are mentioned these are the maximum, what they would give to an important person.  And if it was a lesser person, they will lessen for him from these amounts.  And they don't give money except for based on his importance.  And Rabbi Akiva disagrees with this and says that all of Israel is equal in these laws.  And from the main rules of judgement that the court should note extend the time of cases of damages, however Rabbi Akiva gave time with embarrassment alone.  And the law is not like Rabbi Akiva when he makes everyone equal and t not like he law is not like Rabbi Yehuda.  And all of these are fines and the law is in the land of Israel as has been explained."
+            ],
+            [
+                "Even though he gives him [money] he is not forgiven until...",
+                "They said there is a 'yes' that is like a 'no', and it is this person that said to him regarding damage to his body on condition to be exempt.  As is known that a person is not forgiving in something like this, and therefore he's obligated."
+            ]
+        ],
+        [
+            [
+                "One who steals wood and makes it into vessels, wool and makes it into clothes... ",
+                "It says, 'this is the principle, All robbers pay according to the time of stealing' to teach that whoever steals a small animal and it grows with him he acquired it with the change. And if he slaughters it  or he sells it after it grew, that which is his- he is slaughtering and it's his that which he sells.  And he is not obligated in 4 or 5 fold payment."
+            ],
+            [
+                "One who steals an animal and it got old, slaves and they got old etc....",
+                "When they rotted a few of the vegetables, we say to him behold what is yours is before you.  And if they rotted entirely he pays as the time of stealing.  And a coin that becomes invalidated that it is not passable in the country, but it is passable in another country. And the law is like Rabbi Meir."
+            ],
+            [
+                "One who gives to a craftsman to fix and they are damaged he is obligated to pay.",
+                "There is no difference whether he gives to a craftsman vessels that are complete to fix them and he ruined it or he gives to a craftsman wood or iron to make from them a vessel, and they will make it, and they will complete their work, and afterwards he will damage it, he will pay the value of the vessel in both cases."
+            ],
+            [
+                "He gives wool to a dyer and in the pot it was burnt...",
+                "Ugly, meaning it's appearance is bad.  And this is what we say by way of example, this one's color is red but it's appears bad and is not befitting for what he wants it for.  And the topic of profit and expenses, as it says by way of example,  if the garment was worth a dinar, and after the dying it was worth a dinar and a half, and he invested in it a quarter (dinar) you only pay him a quarter of a dinar.  And if he invested in it 3/4 of a dinar, he gives half (a dinar), that it went up in value.  And all this is not contingent on the will of the owner of the garment, rather even if the owner of the garment says to him since you transgressed on what I said, give me what my garment was worth at the beginning, and you take the garment, he is not able to say this.  Because we have said that if the profit is more than the investment, or if the investment is more than the profit, it is an institution for everyone together. And the halakah is like Rebbi Yehudah. "
+            ],
+            [
+                "One who steals from his friend something equivalent to a 'pruta' and swears concerning it...",
+                "It is acceptable for a person to give the stolen object to the court in his city and he brings a guilt offering and it atones for him.  And that money remains in the hands of the court until the owner comes or sends someone to the court and they will do what is good in their eyes."
+            ],
+            [
+                "He gives to him the principle but does not give to him the fifth etc...",
+                "And even if it was stolen was in tact, since it was not remaining on it from the principle except less than the value of a pruta it is not necessary to go after him.  And we do not say it's possible that piece which is currently less than a pruta became more valuable, and he'd return the value of a pruta."
+            ],
+            [
+                "He gives to his counterpart and swears concerning the fifth etc...Until the principle becomes reduced to less than the amount of a pruta.  How so, he steals 4 zuzim and he owes 5, he gives 4 and swears on the 1 zuz, he is obligated in the zuz and a quarter. He gives the zuz and swears on the quarter, he's obligated in a quarter of a quarter of a zuz and it's weight is is that of a carob seed. He gives the quarter of a quarter and swears on [the carob seed hes obligated the carob seed and a fourth of a carob seed, he gives the carob seed and swears on] the quarter of the carob seed he is only obligated in the quarter of a carob seed alone since it is worth less than a pruta.  It is so that he is obligated in this as it says in scripture \"an additional fifth he adds on it\", and we received in explanation of this, it teaches us that we add a fifth on the fifth, and thus all who are obligated in a fifth the same law applies.  Because we explained \"an additional fifth on it\" to be increasing fifths in this manner as has been explained.",
+                "Where is my deposit, he said to him 'it's lost'.  I place an oath upon you etc...  The addition of fifth, A person is not obligated in it, except with his admission.  One is not obligated if based on witnesses, as it says and he will sin and be guilty etc... Indeed this will be does repentance on his own."
+            ],
+            [
+                "Where is my deposit, he says to him it was stolen and I administer an oath...",
+                "He pays the double payment, it is a fine.  And from our principles a man does not pay a fine based on his own admission.  And this has already been explained in the 3rd chapter of 'Kesuvos'."
+            ],
+            [
+                "He steals from his father, and swears concerning it, and he dies etc...",
+                "The Torah says he will return the stolen object etc... and therefore one who steals does not have a remedy until the stolen object leaves from his hand or the person who was stolen from forgives him, and this is when the stolen object is still with him, it didn't change and was not acquired with any change as it was written before.  ",
+                "And therefore when the father dies and the stolen object is still in his hand and the father does not forgive him, In all cases the stolen item needs to leave from his hand.  And if he has a paternal brother he should give him what he stole or give the stolen object to his own sons, in a way that the stolen object will leave his hand. And if was not by him a brother from his father and not sons or if he didn't return the stolen object to his sons, that he gives those things for a debt or for his wife's kesuvah or for charity.  And all this when he lets it be known and says this is the stolen object from my father. He should not give this in the way that it is his own money, and this is because the stolen object is leaving from his hand."
+            ],
+            [
+                "He says to his son this is consecrated against you benefitting from me...",
+                "All of this is explained in what preceded, and he also needs to explain to who he gives the money to, that he will say to them, that his father swore upon it that he would not benefit from the money, therefore he's giving it to them so that his body will not benefit from the money that he left over.  And it should not be difficult in your eyes that he paid his obligations from the money which he was forbidden to benefit from, because it's possible as is explained in the fourth chapter of 'Oaths' and there we explain it."
+            ],
+            [
+                "Someone steals for a convert, and swears to him, and he dies, Behold he pays...",
+                "You already know that a when a convert dies and does not leave children as a jew, he does not have any heirs and whoever is first to his property is entitled to it.  And concerning the convert that died without heirs, it says \"and if a man does not have a redeemer...\", but to a born jew it is not possible that there will not be to him a redeemer, since it is a tradition in our hands [that it will not be destroyed a tribe from Israel] therefore a man who is from his tribe will inherit him.  And you already know that in any place that it's said 'gift' it implies a burnt offering as a gift, and we already explained this in tractate shekalim.  And the laws of burnt offerings as a gift are explained to you (add in--in tractate temurah).",
+                "(add in-- And it's already explained) that in this passage which is brought as a proof for this law that 'asham' refers to the principle that he is returning, as to say the stolen item intact or it's value."
+            ],
+            [
+                "He gives the money to the people of the watch and dies the heirs cannot etc...",
+                "We already explained in the final chapter of [tractate] succah, that the priestly watches are 24 watches.  And they would serve one after another.  Every watch is one week.  And from the group of the watches include 'Joiarib' and 'Jedaiah'.  And it (the mishnah) brought them in the way of an analogy and when he gave the money to Joiarib and the guilt offering to Jedaiah and the watch was the watch of Jedaiah, in this Rabbi Yehudah and the sages disagree... Rabbi Yehudah says the watch of Joiarib transgressed when they took the money, since there is not to their watch anything at all since it's not his week.  Therefore he returns the money with the guilt offering and returns the money to Jedaih that to them is the watch.  And the sages say the watch of Jedaih transgressed when they took the guilt offering without taking the money.  As it is appropriate to give the money before the guilt offering.  Therefore the guilt offering should be taken from them and given to Joiarib that took the money at the beginning as is appropriate.  And he (Joiarib) should offer the guilt offering when it will be his watch.  And because these principles are true and known the author of the mishnah says to us in this mishnah, when he gave the money to Joiarib and the guilt offering to Jedaiah and it was the watch of Jedaiah, if the law is like the sages that say the guilt offering goes out to Joiarib, as we explained, and this is clear, and there is no doubt.  And if the law is like Rabbi Yehudah that he says the money should return to Jedaiah, if the guilt offering is extant the children of Jedaiah will offer it.  And if not, that the watch of Jedaiah jumped and offered the guilt offering before he takes the money from Joiarib, the children of Jedaiah merit in the skin of the guilt offering but the meat is not appropriate to eat because it is invalid and he has to go back and bring another guilt offering to Joiarib who has in his hand the money and he (Joiairib) will offer it in his watch. And that what the holy rabbi taught in this mishnah who is obligated according to Rabbi Yehudah when the sons of Jedaiah sacrificed the offering. And thus says the braisa, in this law when it was the watch of Joiarib and was done what that we said, Rebbi said that according to Rabbi Yehudah if the children of Joiarib if they preceded and sacrificed the offering, he will return and he should bring another sacrifice, and the children of Jedaiah will sacrifice it, and the other will merit with what is in their hand.  And this is the principle which we learnt in this mishnah and the law is like the sages.  And there is an allusion that it is appropriate to give the money before the sacrifice, that which is said by a burnt offering, \"that which he'll atone with it\"... and we received an explanation of this that the word 'guilt (asham)' is referring to money.  And this is what they said the word 'guilt (asham)' refers to the principle.  And we already explained in the law (mishnah) that is prior to this that the Torah calls the money 'guilt (asham)' in it's saying he will atone with it and that is a future tense verb.  It wants to say they already began the atonement when he gave the money and it will finish his atonement and will not remain on him a sin with his offering.  And it is a ram of guilt offering as it says, \"And the priest will atone for him with the ram of guilt offering\" And we received with this the ram of the guilt offering is essential and the fifth is not essential.  And it is already explained that the 'guilt (asham)' refers to the money, and the explanation is that it is essential to the atonement. "
+            ]
+        ],
+        [
+            [
+                "One who steals and feeds his children or he leaves to them an inheritance etc...  we do not exchange coins from the trunk of collectors etc...",
+                "This Mishnah is built on 2 principles, the first, moveable items to a debtor are not claimed.  The second, one who borrows at their word does not collect from inheritors.  And these 2 principles, the halakah is not like them, rather from the principles that we judge on them now is moveable items to a debtor are claimed, [and] a lender on word of mouth can collect from inheritors.  And what is appropriate upon the thief to pay has the status of a loan made word of mouth.  Therefore if one steals and feeds his children, they are obligated to pay in whatever the situation will be; the owner despaired or he did not despair, whether he left over real estate or moveable items from his possessions he should take whatever was stolen.  And if the father left over nothing, if the owner despaired they are not obligated to pay, and if they ate what they ate before [the owner] despaired they are obligated to pay.  ",
+                "And if the collector was gentile or the collector was Jewish but does not have boundaries rather the king has given him permission to add to the customs whatever amount he wants to the set amount that has been set to him from the king, this makes him a thief with all of this.  It is not appropriate to break anything [coins] from what there is in front of him from the money, because he is assumed to be thief.  And that money is all stolen.  And similarly he should not take charity from the collector from the money which is in front of.  However if he breaks from the money that there is to him in his house or he took money for charity when he was in the market and there was not box before him, this is permitted.  And this is the reason for what [the Mishnah] says 'from his house or from the market', and similarly one should not break money with what is before a charity collector because of suspicion that they not suspect him that it is from the possessions of charity that there is upon him an obligation when someone sees him that he gave money and he did not see him give larger money.  ",
+                "And it's already explained to you from the Mishnah's words that there will be a Jewish collector and he does not add to it what the king set and does not make it lower, he is not a thief because it's from our principles that the law of the land is the law."
+            ],
+            [
+                "If tax collectors took his donkey and gave to him another donkey etc...",
+                "A woman and a child are not believed in this law, except that when they are conversing innocently (without realizing they are giving testimony) just like we explained with gentiles regarding testimony about a woman in tractate Yevamos. And 'a swarm' is called a congregation of bees which gather around their queen just as this is publisized and known.  And the halakah is not like Rabbi Yishmael son of Rabbi Yochanon son of Berokah."
+            ],
+            [
+                "One who recognizes his vessels and his scrolls in the posession of another and went out for him etc...",
+                "This is the law when it will be that this man is not known to sell these things.  That he claims about them that they were stolen from him, and it went out for him a rumor of theft in the city.  And it's not neccesary to explain that it's required that 2 witnesses testify that these vessels were his.  And that these scrolls were his.  Because this is clear.  However if it is his way to sell his vessels and scrolls they would not judge for him this ruling, except if people stayed over the night with him and he found in the morning his wall is broken through and those men that stayed over at his house went out through that hole, and his vessles and his scrolls are in their hands at that time, they will judge for him this ruling as we wrote.  ",
+                "And we explained this many times that in all places that they say in the mishnah 'an oath' it is referring to a biblical level oath."
+            ],
+            [
+                "This one comes with a barrel of wine and this one comes with his jug of honey etc...",
+                "If it told us the law concerning the barrel of wine only, we would say for example this, that he explains to him (I expect to be reimbursed for my wine), he (the owner of the honey) gives to him the value of his wine, but with his donkey and his friends donkey he doesn't do an action with his hands, no (even if he stipulates to be compensated for the lesser donkey, the other still does not need to pay).  And if it told us the law of a donkey and his friends donkey we would say in this case there is not anything except his wages since he did not stipulate to him, because he did not do an action with his hands, however with his wine and his friends honey even if he doesn't stipulate, he gives the value of his wine because he dealt with the gathering of the honey with his hands.  Therefore it informs us that the law with both actions is one, and we do not say in this I was fooling with you, because that for him he left his money and dealt with his to gather what he lost.  And therefore if he stipulates to him, he gives him the value of his donkey and the value of his wine."
+            ],
+            [
+                "One who steals a field from his friend and thugs took it...",
+                "It teaches us with this halakah that if it will be a natural plague, broad or not broad just like it was wiped away by a river or flooded or fell on it hail stones.. This ruling is the law of a regional disaster, and he is not able to say to him this evil came for your sins, and as if you are the cause, in order that he'd be obligated to pay, however he says to him yours is before you."
+            ],
+            [
+                "Someone who robs from his friend or that borrowed from him or deposited with him etc...",
+                "This is an institution [for the benefit] of the owner of the money,  thus, if the owner of the money said to that who has in his hand [the money], give to me what I have by you here in the desert, there is to him to pay his money."
+            ],
+            [
+                "He says to his friend, I robbed you, you lent me, you deposited with me etc...",
+                "He is obligated to pay when his friend makes a definite claim.  And he says you robbed me or I lent you... however if his friend is also unsure and says I don't know if I lent you or if I didn't lend you and he says you definitely lent me but I don't know if I returned to you or if I didn't return it, he is not obligated to pay.  However if he wants to be certain with heaven he gives to according to what he aknowledged he borrowed.  And what that it says he is exempt that even if his friend makes a definite claim and he says I don't know.. he is exempt and not obligated except to make a heses (rabbinic) oath that he does not know in truth if the he owes the money."
+            ],
+            [
+                "One who steals a sheep from a flock and returns it to him and it dies or it is stolen etc...",
+                "They said, \"If he counts a sheep and it is complete, he is exempt from paying\".  And this is on the first case and this is when he stole it and the owner of the sheep knew that it was stolen from him.  However if the owner did not know about it being stolen and not about it being returned he (the thief) is not exempted, unless he returns and the owner knows that it is returned.  Because this sheep learned another way aside from the way of the [his] flock, and therefore he needs to inform the owners so that he will watch it as much as they are able; and then he will be exempt from his responsibility."
+            ],
+            [
+                "One may not purchase from shepards wool and milk and kids etc...",
+                "These are things that it is cautioning us to not purchase because they may are assumed to be stolen goods in their hands."
+            ],
+            [
+                "Threads (muchin) that the launderer removes, behold these are his...",
+                "It's already explained in (mesechta) shabbos that the 'muchin' are small pieces of wool that we fill with them blankets and pillows and things like that.  And 'the coves' this is the one who whitens the wool.  And 'the sorek' this is the one who combs it and spins it.  And the amount long enough to sew, this is about the length of a needle.  And the 'adze' is a tool of the carpenter that he smooths with it, and things like that.  And the ax is the carpenters tool that he prepares the wood with it.  And 'the nesores' is the shavings of the wood when you prepare the wood, to make from it tablets."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/English/merged.json

@@ -0,0 +1,362 @@
+{
+    "title": "Rambam on Mishnah Bava Kamma",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Rambam_on_Mishnah_Bava_Kamma",
+    "text": [
+        [
+            [
+                "Four fathers of damages; the Ox and the Pit and the 'Maaveh' ",
+                "These 4 principles from damages, they are the damages that are to do with one's property. ",
+                "And the Ox implies the legs of the Ox, as it's said, it damages what it tramples and it breaks what it breaks and ruins in the way of his walking with his legs. And the 'Maaveh' implies the tooth (of the Ox), and its damage is the result of his eating what he eats from it. It's called with this name from its action since it uproots and seeks what it eats, as it says (Obadiah 1:6): How uprooted is Esau, how sought out (Maaveh) his hidden things.  ",
+                "The Ox is not like the Maaveh ",
+                "Implying that it was necessary for the Torah to delineate each of these 4 damagers one by one because it is impossible to learn out one from the other through a 'kal ve chomer' (lesser to more severe exegesis), that since in each of them there is in it a principle which is not in the other, therefore comparison is not appropriate. The Legs whose damage is common is not comparable to the Tooth whose damage is not common. And it is not comparable, the Tooth, that there is in it benefit to the damage to compare to the Legs that there is not benefit in the damage. And it is not comparable, this and this, that there are in them spirit of life, to compare to the Fire that does not have in it spirit of life. And not, this and this, that on the road they go forth and damage to compare to the Pit that does not go forth on the road and damage. Thus in each and every one of them there is in it a principle which is not found in the others so it is necessary for scripture to explain each one from them that they are obligated in damages. And this is not to say that if God may his name be blessed wrote the law of pit and one from the remaining three, we wouldn't learn from them the remaining two in the way of tzaad ha shaveh (exegesis) as is alluded to, however scripture partitioned into 4 laws to establish all from them have a law apart from the other. Tooth and Legs are exempt in the public domain, Pit is exempt from vessels, Fire is exempt from concealed items and further this will all be explained. And it was not necessary to mention at all the 'father'- 'Horn' (of the ox) because there is in it a difference if it's 'Accustomed' and 'Simple' as is explained in scripture. ",
+                "And we say the common principle that is in them etc... ",
+                "Implying everything whose way is to do damage, it is upon you to guard it, if it damages, the damager is obligated to fulfill the payment of damage with the best of the land as we have already explained, the best of the field and land he shall pay. And this has already been explained to us in the fifth section of gittin. And these fathers have offspring that are subcategories, the Legs, if it damages with its body or its hair as it's walking. The offspring of the Tooth that it rubs against a wall for its benefit or spoils fruits for its benefit. The offspring of Fire; a stone, a knife, or a load are placed on the top of a roof and fall because of a typical wind and damage. The offspring of Pit- spit and phlegm which come out from someone. And further these laws will be explained with their principles and sub-categories."
+            ],
+            [
+                "\"All that I am obligated to guard, I have enabled its damage etc... \"",
+                "This (usage) of “hechsher” in the Mishnah is the name that falls upon instances prepared to receive a law from these laws like is explained at the beginning of (mesechta) eruvin. And it says ‘All that one is obligated to guard’ that it does not do damage to a person, that thing is prepared that whenever it damages, even if the owner is not aware, to obligate him to make payment since he did not guard it and this is the reason we say he enabled the damage, thus he enabled all of it. If he enables a part of the damage he is obligated in all the damage, as if he enabled all the damage, for example, a pit as is mentioned, is only obligated in what is appropriate for it. That a pit is obligated in damages once it is dug to 10 handbreadths, and there is not a difference whether he digs a pit of 10 handbreadths or he dug an (additional) handbreadth from a pit that was dug to 9 handbreadths to make it dug to 10, that since he has made it appropriate to damage that it is as if he dug it from the beginning, and this is why it says that ‘if he has enabled a part of the damage he is obligated to pay for all damages as he enabled all of the damage’. ",
+                "After this the Tanna gives five conditions and says that a man is not obligated to pay for damages caused by his property if one of these 5 conditions is missing: The First. That it is not consecrated as holy, for example, if his ox was a sin offering or a burnt offering and it damages, he is not obligated to pay a thing, and this is the idea when we say it is not ‘meilah’, since if one benefits from consecrated property that he is obligated in a meilah sacrifice [as has been explained in mesechta meilah]. And the second. That he damages a son of the covenant, but if the ox of a Jew gores the ox of a Canaanite, the Jew does not pay anything as is explained. And the third, that those possessions which caused from them damage should be identifiable and the owner identifiable, but if one says it is your ox that damaged and the other says it was your ox that damaged and it is not known which ox of these oxen did damage or if the ox is ownerless and damages, that since it doesn’t have an identifiable owner at the time it damaged there is no owner to be obligated to pay for the damage. But if someone else acquires the ox which did damage after it damaged, it has in it as all the rules of all ownerless property (ie, the owner of the damaged ox cannot claim a lien on the damaging ox as is the case with owned property, rather anyone can acquire the damaging ox and there is no lien upon it). The fourth, that the damage was done outside the personal domain of the damager, but if the ox of Reuven entered the house of Shimon and was damaged, Shimon is not obligated in anything, as he will say to him ‘your ox was in my domain, what was it doing there?’ And if Shimon himself damaged it, eg he struck it and it was wounded or died, he is obligated to pay, as he (Reuven) will say to him- ‘you have permission to move him but you do not have permission to damage him’. The fifth, that the damage happens in an area they both are allowed to be, for example, that there was a field owned by the damagee and damager and the ox of the damager damages the field with the Tooth of the Foot, they are not obligated in anything. But if it damages with the Horn he is obligated as will be explained. And it’s explained that this is as long as it’s a place that they both own that is set aside for fruits and oxen, but if it was specifically for fruits and one of the partners went over and brought his ox in and he damaged with Tooth or Foot, he is obligated, even though they both have permission to be there. When all these conditions are complete and there is damage, the damager is obligated to complete the payment of damage with the best of the land. "
+            ],
+            [
+                "\"Evaluations are in money and things equal to money, before a court and witnesses etc.. \"",
+                "That since we brought up these instances of damage with the conditions where a man is obligated to pay for all the damages caused by his possessions, and now (the Mishnah) begins to explain how to make payment and says that evaluation of damages should be made in money, and we don’t say take out from this thing (that damaged), for example, if an ox eats fruits we do not say to the owner of the fruits to take out from the ox the portion which he ate for yourself, rather, we assess what he ate for himself in money and we force the owner of the ox to pay. ",
+                "And that it says ‘an equivalence of money’ implies that since the court does not say to pay for damages for one who inherits (literally 'orphans') a liability except from land, not from that which is movable, since movable things are themselves money. And says that since they don’t confiscate except what is equivalent to money, which is land, and this law applies specifically to inheritors. However if the damager himself pays his portion that he damaged from moveable objects, the hand of the court will be removed from his land. ",
+                "And that evaluation and payment will not be made except in a court of experts and not laymen. And with witnesses that are free men and jewish but not the testimony of slaves or gentiles, that it was necessary to exclude them, because it may arise in your mind to give in and be lenient in testimony for damages, because it happens a lot, and it is rare that there happens to be upon them at the time kosher witnesses, that since collisions between people and between animals mostly happen in the presence of simple people and slaves and gentiles. Therefore it lets us know that we only accept in court kosher witnesses as we say with other testimony. ",
+                "And there is no distinction between men and women in damages whether she damages or gets damaged. ",
+                "And what we say that the damagee and the damager share in payment allude to matters where they are obligated in half damages as will be explained that the damager pays half the damage and the damagee will lose half, and this half also will not happen except when full damages apply, implying with witnesses and a court of experts and the possessions of jews and the rest of the conditions, apart from what we said with the best of the land because this is not fitting for half damages as will be explained. "
+            ],
+            [
+                "\"5 Simple ones and 5 Accustomed ones, an animal is not Accustomed etc... \"",
+                "What is the difference between Simple and Accustomed? Etc... ",
+                "It's called Simple the thing that does not damage regularly and it's not its way that there should come from it specifically damage rather it happened as happenstance. And it's called Accustomed this thing which regularly comes from it this action, always or most of the time. And goring will only be with the horn, and butting will be with whatever limb it happens to be from the limbs of the body. ",
+                "The Accustomed ox that is said about it that the owner had been warned etc..  that it gores typically. ",
+                "And what that it says the ox that damages in the domain of the damagee, it is the opinion of those that hold [that] even the Simple in the domain of the damaged pays the full damage and this law is akin to the law of Accustomed. And further it's explained that the law is not like this.  ",
+                "And this Mishnah is lacking, and the language should be completed to say thus- There are 5 Simple from the beginning, and if warned, they are accustomed Accustomed, and Tooth and Legs are Accustomed from the outset, and there are other Accustomed ones just like them, they are the wolf etc...  ",
+                "And why it was not necessary to count out all of them and say there are 11 Accustomed is since it is uncommon that it happens in a settlement, all the more so it's not seen in a city. ",
+                "And the panther is the animal which is called in the Arabic language eltzva ",
+                "And what that it says from the best implies from the best of his possessions and the choicest from them. Similarly it's said that the damage is assessed for them with the best fields. ",
+                "And the halakah is not like R Eliezer. "
+            ]
+        ],
+        [
+            [
+                "In which manner is it that the leg is accustomed to break in its way of walking... The main idea of this whole type of damage, that it is all damage that comes from an animal while it is doing what it's accustomed to do all the time or most of the time. This is the case that is said about it that it is normal and full damages are paid.  And that which is not normal, that there will be in it a thing that it did that was uncommon for it, or that it came through an intermediary of another action, and the animal, the one that did that deed, was not the primary catalyst, for this he's obligated in half damages and this is the half damage he's obligated in for pebbles that shoot out from under his feet. That he pays (is assessed for) the full amount of damage, as it's explained in the 8th perek of this tractate.  And the explanation of 'a bucket'- a thing that was tied to its foot or it was jumping and digs its feet into the ground.  And this the chicken does more than other birds."
+            ],
+            [
+                "How is the tooth accustomed to eat what is appropriate for it...  What that it says in what matters is this said returns upon what that it said it eats fruits or vegetables, but eating garments or vessels in the public domain obligates in half damages since it is the way of people to place garments or vessels in the public domain for when they are needed.  And the explanation of what that it benefits, that he pays for items which are appropriate for its portion of eating from things it's normal for the animal to eat, for example, a donkey that ate 10 liters of dates, the master pays for the donkey the value of 10 liters of barley.  And if it was the price of barley was more he pays the value of the dates alone, and like this is the way to evaluate and judge. And when it was placed in the midst of the market and turned to the side and ate, then he pays what he damaged."
+            ],
+            [
+                "A dog or a goat jumped from a roof etc... A thin cake and sometimes that coals attach to it.  And When they are eaten in the field and they ignite the field with that coal, behold in his eating of the cake he is acting normal and he pays full damages.  And for lighting the field, it's different, and therefore he pays half damages.  (other versions translate differently- saying he pays half because it is pebbles)."
+            ],
+            [
+                "Which is unaccustomed and which is accustomed: 'Touching' implies touching it and pulling it and it does not gore. And the halacha is like Rav Yehuda in the explanation of the accustomed ox and the halacha is like Rav Meir in the explanation of a simple ox. And all the time that the ox is accustomed to gore it does not return to its unaccustomed status until that children can play with it and it does not damage by goring."
+            ],
+            [
+                "An ox that damages in the domain of the damager, how is this? It pushes… When it's learned out one law from another with 'lesser to severe' exegesis, It should not be that what we derive (has a penalty) is greater than what we learn from, rather it should be like it.  And this is what it says 'it's enough that what comes from the ruling (the exegesis) to be like the ruling'. And there is not in this a disagreement because this is from the Torah, that it says with Miriam 'and if her father spits in her face, would she not be embarrassed for 7 days', all the more so for the divine presence.  That if the father gets angry with her she separates from him for seven days, all the more so he who God may his name be blessed gets angry at, that it's appropriate that he be isolated for more days, however, the verse says to isolate for 7 days, behold, there, the law of the divine presence which is learned from the father is like the law of the father. And thus the main point of disagreement of Rav Tarfon and the sages is this, that since Rav Tarfon says at the end, what that we say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling', that when we want to obligate this thing which we learned out from another law that we did not learn out previously, and thus there will not be in it a ruling greater than the ruling from which we learned it out from.  Like that we learned that when the divine presence is angry she secludes for 7 days and this thing was not known before this, however, that when there will be by us a known law of one of these things like half damages, and after that we learn this with a lesser to more severe exegesis, if it does not add to the law and obligate to pay full damages, it will be that this exegesis is in vain and does not add a thing to our knowledge, that this half damage was known without a lesser to more severe exegesis. And in a case like this, we do not say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling' because there does not come a ruling, rather half damages are known.  And the sages say even in a case like this, we say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling' since it does not come from a ruling, rather we know it was (half) damage  [other editions remove from 'Since']. And thus I explained to you this idea that it should not rise in your mind that Rabbi Tarfon does not hold by this rule ('it's enough...') in other places since he believes like this in this place alone, that he does not hold by this as we explained.  And the halakha is like the sages."
+            ],
+            [
+                "A man is accustomed always, whether by accident or intentional etc... Like that a person is sleeping and comes another and sleeps at his side, the second is accustomed with regard to the first.  And if the second damages the first, he's obligated (to pay damages).  And if the first damages, that he was asleep first the other who came to sleep at his side, he is exempt.  And if the two lay down together,  all who do damage from them to their friend are obligated, since they are both accustomed to each other."
+            ]
+        ],
+        [
+            [
+                "A jug is placed in the public domain... And the jug broke in the public domain and someone was slipped in the water... The general rule by us, it is not the way of people to pay attention to the road, therefore, if a person comes and trups on it, he is exempt, and we do not say to him you should have noticed where you were going. And what that it says, if the jug broke and someone slipped in the water, they're obligated, the idea is that when a person damages at the time they are falling or they break another thing- the stumbler (who dropped the jug initially) is obligated to pay what he damaged. This is the opinion of Rav Meir, that he says if someone stumbles, he is negligent, but the sages say that he was not at fault at the time of the falling and he's not obligated in anything. The opinion of Rabbi Yehuda, that he says the stumbler is negligent, if he intended to take the shards. Therefore he is not at fault as we explain it is as if no one ever owned the shards. And the halakah is like Rabbi Yehuda and not like Rabbi Meir."
+            ],
+            [
+                "If someone pours water in the public doman and it damages another...... What that it says if someone hid thorns or glass or made a fence out of thorns and someone is damaged by them, he's obligated Because it's an established principle that it's not the way of people to rub against walls."
+            ],
+            [
+                "If a man put out his chopped straw or stubble in the public domain....",
+                "This that we said all who get there first is entitled to it, it is a fine.",
+                "And cattle dung, even at the season of taking out of manure, if it damages, they are obligated."
+            ],
+            [
+                "2 potmakers that were walking one after the other... This is when the faller is able to get up and he doesn't get up, rather he remains lying until the other trips over him And the halachah is like Rav Yehuda in the explanation of the accustomed ox and the halachah is like Rav Meir in the explanation of a simple ox. And therefore (he is obligated, but) if he is not able to get up and the other falls on him, he is not obligated, as we explain, if he trips it is an accident "
+            ],
+            [
+                "This is all clear"
+            ],
+            [
+                "Two that were going in the public domain, one was running etc... ... The idea by us is that he who is running is different and if he damages any man at the time of his running, he is obligatged Unless that time is the eve of shabbasim or the eve of holidays because people are rushing to do matters of mitzvot. And because of this, this (mishnah) is lacking, and it's appropriate to say thus, if 1 was running and 1 was walking on the eve of shabbosim or the holidays or that it was 2 were running on the other days of the year and they damage each other, they are exempt."
+            ],
+            [
+                "It lets us know that the chopper, if he damages, he is obligated, whether he is on his own property or if he is not on his own property, and whether he damages in a place where many are found, and this is a public domain, or in a place where the many are not found, and this is a private domain."
+            ],
+            [
+                "He pays the balance, that he should evaluate how much this one is obligated for what he damaged and how much the second is obligated also, and if the damages are equivalent, this one and this one go out (with nothing)... And if the damages of one of them were more, that it was appropriate for one to pay more than what is appropriate for the other to pay, he who damaged more pays the difference. And it is not necessary to give an example because this is clear. And that the pasuk says ' if it gores a minor man or woman, like this judgement should be done to it. It's a disagreement between Rabbi Akiva and the sages in the explanation of this pasuk, the sages say like the judgement of one ox to another ox so too the judgement [of an ox] to a person, meaning to say that the unaccustomed is obligated in half damages and the accustomed full damages. and this has already reached us that all agree that a man is always accustomed. And Rabbi Akiva says like this judgement refers to the accustomed cow, because the pasuk comes to speak about this matter, thus it will be in general the law of an ox that damages a man whether it is accustomed of unaccustomed And the halakhah is not like Rabbi Akiva"
+            ],
+            [
+                "An ox is worth a manah (100 dinarim) gores an ox worth 200 (dinarim): An ox worth 200 that gores an ox worth 200:... It's a dispute between Rabbi Yehuda and Rabbi Meir [when the carcass is increased in value]. And this is because the idea in our hands [is that] the carcass goes to the owner meaning to say to the damagee, and they evaluate it to him based on it's value. And this is what that it says in the pasuk 'and the dead one will be to him and he (the damager) will pay him half damages above if it was innocuous , or full damages if it was accustomed. Since what that it says Hashem (the torah) that they divide the money implying that he is obligated in only half damages. And this is what that they said the diminishment that the death causes- they split, and this is how it appears to one who examines it. And what that it's said and they should sell the live ox means to say that the innocuous pays half damage from itself like we said before, and there is not a dispute in these issues. But there is a dispute between Rabbi Meir and Rabbi Yehuda when a carcass is worth near the (time of) death, for example, a dinar and increases it's value and It's worth before they appear in court 2 dinarim, Rabbi Yehuda says (the pasuk says) \"and also the dead they should split\" and calculate to him a dinar and a half, and pays him half damages, since the dinar it increased, they split it And Rabbi Meir says it's not for him except the dinar that it was worth at the time it died, like it's said, 'and the carcass will be to him', as if to say whatever the carcass increases in it's dead state, goes to the damage. And just like this, when the carcass is not worth anything at all at the time of death, and afterwards it becomes worth money, R. Meir says, 'it's not calculated that money, rather pay him half damages, and this is what it says that we say 'and they should sell the living ox and divide the money. And R. Yehuda says 'calculate for half of the value of the carcass since it's value is all profit since it was not worth anything at the time of death. And this is what R. Yehuda says to disagree with him, keeps 'sell the live ox' he does not keep 'and also the dead they divide'. And the halakhah is like R. Yehuda"
+            ],
+            [
+                "Further it will be explained to you since someone who embarrasses you, and even a man is not obligated for embarrasing until there was intentention. All the more so if an ox embarrasses he is exempt.  And it's already known that the principle by us is that a man does not die and pay, and this is explained in the 3rd chapter of kesubos.  And what that it says that he blinded the eye of a slave and knocked out his tooth that he is obligated wants to imply that the slave goes out free like is explained in the pasuk.  This is the obligation he is obligated in."
+            ],
+            [
+                "All this is explained and clear and what that it says... that one who takes (restitution) from his friend on him is the onus, if he doesn't bring proof, there is nothing to him. And even the matter he admits to him he damages is not to him, when he says an innocuous ox damaged or a small animal damaged because the principle in our hand with that he claimed wheat and he acknowledged to him barley, he is exempt even from the value of barley, but if the damagee seized the portion of what he acknowledged to him barley, he is exempt even from the value of barley, but if the damagee seized the portion what the damager acknowledged to him, he gets to keep it, and we do not take it from his hand. and so too if it came into the domain of the claimant of wheat the portion what was acknowledged to him of barley we don't take it from his hand"
+            ]
+        ],
+        [
+            [
+                "An ox that gores 4 or 5 oxen one after the other... We already explained in (tractate) kesuvos that a gold dinar is worth 25 silver dinarim and when the damagee too possession of the ox to recover the money, and it went out from under his hand and it damaged another, the next damagee collects complete half damages and if there is extra he will return to the previous one. And R. Shimon does not disagree since he took possession of it, he becomes with this a paid watchman and he's obligated in damges. And all these laws, they are for an innocuous ox that the principle in our hands is that he pays for the body, as we've explained. But if it was accustomed, we don't need any of this because he pays full damages uncapped. And the halakah is like R. Shimon."
+            ],
+            [
+                "An ox that is accustomed for it's species is not accustomed... We say that it was accustomed to 1 species but it's not accustomed to other species rather it is regarded as innocuous until it is accustomed. And as it says an ox that is accustomed to it's own species is not accustomed to a different species and thus the principle for all these halakos regarding an innocuous ox. And the words of R. Yehuda are correct."
+            ],
+            [
+                "When it happens that there is a case where a jew is judged with a canaanite, the principle of law between them is: if there is merit to our case according to their laws, we go by their laws, and we say to them this is your law... and if it's better for us to go by our laws, we should judge with our laws and we say to them this is our law.  And don't wonder about this and it shouldn't be difficult in your eyes since that who does not have complete characteristics of people (implying characteristics of justice between man and his friend, which keeps together a group of people) in truth are not included in people, and what is to be said on this topic would require a speech for itself."
+            ],
+            [
+                "An ox of a competent person that gores an ox of a deaf-mute or incompetent person.... When it becomes accustomed to gore an ox of a deaf, deranged, or minor, to damage people, at that time we appoint to them stewards. \"A stadium\"... An ox that people accustom it to do as follows: that this one sends his ox and this one sends his ox and they signal to them with a sound that they are familiar with so that they will try to over power the other ox to see which one of them will win over his friend. And this is not the nature of the ox, rather, the will of their owner. And many sinful people do this with many types of animals and birds."
+            ],
+            [
+                "An ox that gores a person and they die, if it's accustomed, pays etc.... An ox that was accustomed to people, that many situations, from among them it gored 3 canaanites before it gored a jew."
+            ],
+            [
+                "The idea they're saying is that he's exempt, ie exempt from the death penalty, rather he's obligated in restitution if he was accustomed to this deed.  As if to say that he is accustomed to rub against walls so that they fall on people. And also all other cases like this."
+            ],
+            [
+                "An ox of women, an ox of orphans... (hazor s/b nizkor) It is mentioned by the Torah the word ox with regard to damages of the ox 7 times, 1 for it itself, and the other six is to include all of these things (that are listed here). And they are the ox of a women, the ox of an orphan etc... And the halakah is not like Rabbi Yehuda"
+            ],
+            [
+                "An ox that goes out to be stoned and it's consecrated The Torah is saying the ox should be stoned, and it's flesh shall not be eaten. And since it's decreed upon it to be stoned, how is it possible to eat it? rather it's necessary to say 'it should not be eaten' to prohibit benefit."
+            ],
+            [
+                "Tied up with it's reigns or closed the door appropriately The word 'reigns' (moserah) is the rope or something similar that we tie it up with. And the halakah is like Rabbi Yehudah but is obligated to slaughter so that it removes the possibility to damage."
+            ]
+        ],
+        [
+            [
+                "An ox that gores a cow and a fetus was found at it's side: This mishanh is according to the opinion of Sumchos, who he says money that lies in doubt you divide. And if it would become clear to us that after it miscarried this fetus, that it was gored, we would not obligate for the fetus anything. And similarly if it became revealed to us it was gored while it was pregnant, and it miscarried, he will be obligated half damages even for the fetus. And since there's a doubt he pays a fourth of the value of the fetus, that is a half of a half, and this is in the case of a innocuous. And if it was accustomed he pays complete damages for the cow and half damages for the fetus. And thus that when a cow gores an ox and is found it's fetus at it's side, if the (goring) cow is found, you take the half damage from the body of the cow, just like usual. And if the cow was lost and not found, and yet the fetus is found, we pay from the fetus a quarter of the damages since that if it became revealed to us while it was still in it's womb when it gored the law would have been that they pay half damages from the fetus, because this principle has been explained- a pregnanant cow, it and the fetus gores. And since it is a doubt you pay a quarter as has been explained. And the halakah is not like Sumchos in all of this discussion, rather like the Rabbis who say one who takes out from his friend upon him is the onus. And even if the damagee says 'I am positive' (you owe money) and the (alleged) damager says 'I don't know', we do not take from him anything except with proof."
+            ],
+            [
+                "A potter that brings his pots into a courtyard of a homeowner etc... What it is saying with the fruits, that if it (the animal) was damaged from them... means to say if (the animal) stumbled on them, but if it happened to him damage from eating them, he is not obligated in anything in any matter. That the owner of the fruits did not accept upon himself the guarding of the animal of the house owner and it was not to him that it shouldn't eat."
+            ],
+            [
+                "A person brought in an ox to a courtyard of a homeowner without permission etc...",
+                "this is the case where that ox was 'accustomed' to fall on people in pits, therefore he's obligated to pay the ransom, specifically when he makes himself fall there because of food that he saw in the pit, and therefore the ox is not obligated to be killed.  And the halakah is like Rebbi that he says that the owner of the house is not obligated in anything if he did not accept upon himself to guard it, and similarly the owner of the ox is not obligated in anything since he had permission to enter."
+            ],
+            [
+                "An ox that was intending for his friend and struck etc....",
+                "Because it wants to discuss that if a man is intending (to strike) his friend, it says an ox who intends (to strike) his friend, and there's no difference whether the ox intended for an ox and struck a woman or he intended to the woman herself, he is not obligated the value of the fetus since the torah does not obligate in this, rather a man only.  And what that it says with a convert, that he is exempt for the fetus, does not mean to say that when she converted that she was already pregnant, as this is clear to us, rather it means to say that she got [pregnant] [SUBSTITUTE: attacked] in the life of (her husband) the convert and the convert died or she miscarried after the death of the convert, because the principle in our hand is when there is a husband, the torah endowed it to him, when there is not it is not endowed to him.  Therefore he is not obligated in the value of the fetus when there is not to this convert heirs, meaning to say 'sons' that were born in the jewish religion and their conceiving was when they were jewish.  And we already know the words of Rabban Shimeon ben Gamliel, is it true that when a woman for whom she gives birth (her husband), she increases (in value)- and she does not have any portion in the increase of value at all?  And this is what Rabban Shimon Ben Gamliel says, yes, the value of the fetuses are to the husband but the value of (the woman, caused by the) fetus is divided.  And the Sages say the increase from the pregnancy is to the husband.  Therefore the first tanna evaluates the increase (of the woman) and the value (of the fetus) and gives everything to the husband.  And in this the gemora explains the words of the first tanna and says how we evaluate the value of the fetus, we evaluate the woman how much she was worth etc...  And the halakah is not like Rabban Shimon ben Gamliel."
+            ],
+            [
+                "If someone digs a pit in a private domain and opens it in a public domain...He digs a pit in the public domain and an ox falls into it.",
+                "All this is clear and does not need to be explained."
+            ],
+            [
+                "A pit of 2 partners and the first one passed by etc... The first one covers it and the second comes and finds it uncovered etc....",
+                "[The ox] falls forward from the sound of the digging that it will trip by the edge of the pit because of the sound of the digging that the digger digs in the ground of the pit and [the ox] falls into the midst of the pit and thus the owner of the pit is obligated.  However if it falls backwards and the case is that it had already passed the pit and it tripped [on it's edge] and returned backwards and fell back onto the pit, he is exempt, except if he falls into the pit and then he is obligated in whichever of the two scenarios that it will be.  ",
+                "And the torah says 'he falls there an ox or a donkey' and we receive in the explanation of this passage 'an ox' and not a person, 'a donkey' and not vessels.  And he will not also be obligated for the animal except when it will be a deaf mute or a deranged or a child, but an ox that is an adult and intelligent is not obligated for this at all because he [the owner of the pit] is able to tell him it needs to look and go."
+            ],
+            [
+                "Whether an ox or whether any animal that falls in a pit etc...",
+                "All this is clear and it does need explanation.  However what it says 'diverse kinds' that this alludes to what it says 'you should not plow with an ox and with a donkey together'.  And it says any 2 types of animal are thus, you can not plow with them, and not to pull them together and this rabbinic.  However from the torah it is not forbidden to plow to pull and lead except a clean animal and an unclean only.  Similar to an ox and a donkey. And already explained this in the eighth chapter of tractate 'mixtures'."
+            ]
+        ],
+        [
+            [
+                "One who brings sheep into a pen and locked (a gate) in front of it appropriately etc...",
+                "Appropriately, this is that he will put in the place that he brought (them) in there a door that will not cause to fall because of a common wind.  And what that it says 'the bandits brought it out' is not to say they took out the animals with their hands, because this is clear.  Rather it implies when they were the cause for their exit.  For example they stood before them until they backed off from them to another side and they try to lose them and it is as if they took them out with their hands."
+            ],
+            [
+                "if he left it in the sun (typo in sefaria ... be chama not behema) or if he gave it to a deaf mute, an imbecile, or a child ....",
+                "It is the way of shepards that there is to them helpers under their hand, they will give over to them flocks of sheep to guard them.  And it says also that when the main shepard gives over to the other shepards who are under his hand, they enter in his place and when it damages, he will be obligated in the damage- the second shepard which is under the main shepard, and not the first shepard that is the main shepard.  And we do not say in this case a guardian who gives over to a guardian is obligated, because the customs of shepards is as such.  ",
+                "And the topic of it falling, for example, he trips on a stone or a tree and falls, but that when it pushed some of the sheep to some others and they fall and damage, he pays what they damaged, that this was the cause of the damage...  that when he passed them all at one time and their way is that some push others, and it would have been appropriate to pass them one by one.",
+                "We have already explained in the second chapter how it is the law of what we said that it pays what it benefited from.  And the idea of the evaluation for that which it damaged in this way.  And it is that we will know the amount of the field, we say how much is the value of the plantings of a 60 cubits field from these vegetables or these fruits.  And once we know that value, after this we will say how much is the value () of this portion from the field that has in it 60 cubits of this type of seed, and this cubit that the animil ate which sprouted from the group of 60 cubits and we know what is the difference between the two evaluations and he will pay the damages.  And similarly whatever amount the animal eats will be evaluated in 60 parts like that (ie if he ate 1 pound we evaluate as a field with 60 pounds), and this is the principle which we said 'in that field' (in the mishnah) means to say if he ate a Seah it will be evaluated with 60 Seahs in that (type of) field.  And there is an allusion to what is said by God (in the torah) \"and it will eat in the field of another\" and we learn based on a tradition that it teaches we evaluate as a portion of a different field.  And this law is in order to  make a compromise between the damagee and the damager, because if we were to say, \"how much is the value of a an amah that he ate of sprouted fruit\" He would obligagted in a lot of money, and if we said also how much this field is worth with this seed as such and such Seahs(ie the actual field- which is generally much larger than 60 Seahs).  And we'll say afterwards how much is it worth after it was eaten from it 1 cubit it comes out that it will be the difference between the 2 amounts- a very small amount- because there is not an amount to the purchaser that is 1 cubit in a thousand is not comparable to the amount of 1 in 60 cubits.  And thus they calculated this as a 60th, just like most amounts by us are a 60th as is explained in tractate Chulin. ",
+                "And Rebbe Shimon says that this law is concerning fruits that needs the field to complete ripening.  And this is why we evaluate as part of the filed as we have explained.  However complete fruit their law is as if they are detached, and they will not be evaluated except for the amount what it ate alone.  And the law is like Rebbe Shimon."
+            ],
+            [
+                "One who stacks in the midst of a field of his friend without permission etc....",
+                "Since we have said the guardian of the field in a valley and to any person they can stack in the midst of the field, and he gives him permission... Behold it is as if he has accepted upon himself to guard it.  And therefore the guard will be obligated.  And even though he did not tell him 'I will guard it'... However the owner of a house we have explained that he is not obligated until he accepts upon himself to guard it."
+            ],
+            [
+                "One who sends a fire in the hand deaf mute, an deranged person, or a child etc...  One who sends a fire and it consumes trees or stones etc....  a fire passes a fence higher than 4 cubits etc... One who kindles in the midst of his own domain, until how much the fire burns etc....",
+                "What that it says, Rebbe Shimon says \"Its all according to the kindling\" means to imply we observe the size of the fire that he burned and we estimate how much is the end what it is able to go out.  And we say in the way of a example, if it was possible in the majority of cases that it will kindle from it's flame until a distance of 20 cubits, and all that it consumes within the 20 cubits, he is obligated, if it consumes outside his domain.  And if it continued outside the 20 cubits of the kindling at a greater distance, he is exempt, because it's a thing outside the known measurement (that a fire can travel), as if it passed a river or a fence higher than 4 cubits.  And the halakah is like Rebbe Shimon."
+            ],
+            [
+                "One who lights a stack of grain and there were vessels and they burned etc...",
+                "That he lights in his own domain and it went, and it consumed in the domain of his friend; in this example the sages say he only pays for the tack but not the vessels.  However we evaluate the place (displacement) of those vessels as if they were full of grain.  But if he kindled a stack of his friend he pays for vessels that are inside of it.  And only vessels that are normal to place in the stack, for example a plow or a winnower[look up].  But aside from these types of vessels he is not obligated except for the amount of the body from the grain as we mentioned.  And if he lit the tower, the owner of the house swears on what was inside of it a Torah oath and the one who lights it will pay all the owner of the house swears on it.  And only the evaluation that there is to him the amount he says he lost inside the fire.  And the halakah is not like Rav Yehudah."
+            ],
+            [
+                "A spark that emerges from under the hammer and damages, is liable, etc...",
+                "And the halakah is not like Rebbe Yehudah"
+            ]
+        ],
+        [
+            [
+                "It's more broad principles of payemnt of 'double' than principles of payment etc...",
+                "They said in Sifra 'On anything of negligence' is a generality, 'on an ox and on a donkey and on a sheep and on a garment' is a specification, 'on all lost items' returns and generalizes; a generalization and a specification and a generalization, you don't judge this except that which is like the specification. [see here for more https://outorah.org/p/6471/]  Just as the specifications, as is explained, is a thing that is moveable, and they are inherently worth money, [this applies] also to anything moveable and worth money.  This excludes land that is not moveable, it excludes slaves, as there is an (biblical) association to land.  It excludes contracts that even though they are moveable, they are not inherently worth money.  And from this law it is clear to you that payment of double is made with living things and with non living things."
+            ],
+            [
+                "He steals on the basis of 2 and slaughters or sells on their word (testimony of witnesses) or on the basis of 2 (others) etc..That when he slaughters with his own hand on Yom Kippur he is not obligated to pay 4 or 5 fold because because he's obligated in spiritual excision and furthermore, it will be explained to you in tractate 'Lashes', That all who are obligated in spiritual excision get lashes.  And it's a set rule by us that a person does not get killed [and/or get lashes] and pay, however he is obligated to pay 4 or 5 fold when he gives to another person to slaughter for him on Yom Kippur.  And similar to this if another slaughters for him on Shabbat or for idol worship, he's obligated to pay because the rule in our hand is that there's no difference between that he slaughters it himself or another slaughters for him, regarding payment.  And the evidence to this is what the Torah says 'or he sold it' and we learn through a tradition 'or' is to include a messenger (slaughter or sell it).And when he steals from his father and slaughters it or sells it he pays 4 or 5 fold to his brothers and calculates for them their portion in this.  And we already explained in the second chapter of 'Consecrations' that secular meat that was slaughtered in the temple grounds is forbidden to gain benefit from, however because this prohibition is rabbinic, one who slaughters secular meat inside (the temple) is obligated to pay 4 or 5 fold according to the Rabbis. And the halakah is not like Rebbi Shimon.",
+                "He steals on the basis of 2 and slaughters or sells on the basis of 2...",
+                "It is known to us in this law that his admission that he sold or slaughtered it is similar to testimony of a single witness about him in this... just as the testimony of a single witness, if comes a second and testifies the testimony is confirmed and he's obligated in the payment of 4 or 5 fold, and similarly that he admits that he slaughtered or sold, if witnesses come after this and testify that he slaughtered or sold it, he pays, and we do not say 'one who aknowledges a fine is exempt, and that since he admitted when there were not witnesses there he is exempt', rather the whole time that witnesses come, he's obligated.  And this is when he denies the actual theft before the witnesses of the theft come, and after the witnesses of the theft come he admitted to the theft and the sale or slaughter.  But if he admits to the actual theft before witnesses come he is exempt from paying the 4 or 5 fold even if witnesses of the slaughter or sale come after this."
+            ],
+            [],
+            [
+                "He steals on the basis of 2 and slaughters or sells on the basis of 1 etc... [and it is also like this in the printing of Napoli] He steals and slaughters in shabbat, he steals and slaughters for idolatry etc....",
+                "The disagreement between Rav Shimon and the Rabbis is it is not in whom that stole and consecrated, rather it is in whom steals something that is consecrated and slaughters it or sells... The rabbis say it was stolen from the \"house of the man\" (as the torah says) and not from the temple.  And Rav Shimon says consecrated items that he is obligated in their responsibility the possession of the owners they are, and therefore 'it is stolen from the house of the man' we can read into the situation.  And it has thus ben explained in the first (perek) of Megilah that 'Nedavos' you are not obligated in their responsibility and it is when he says behold this is a burnt offering or a peace offering.  And Rav Shimon does not obligate one to pay 4 or 5 fold for one who steals a consecrated animal that he is obligated in it's responsibility and slaughtered unless he slaughters it in the temple courtyard for the sake of the owner or if it is a blemished animal and it is slaughtered outside he courtyard, because anything standing to be redeemed it is as if it is redeemed.  And the law of a blemished animal is that they should be redeemed as is explained in it's place.  However if you slaughter these outside and they are complete without blemish you are not obligated at all because it is slaughtered invalidly.  And the opinion of Rav Shimon is already known that he exempts to one that slaughters secular meat in the temple courtyard because he slaughtered in an invalid way.  And the halakah is not like Rebbi Shimon."
+            ],
+            [
+                "Sells except from one one hundreth from it etc...",
+                "He steals in the domain of the owner and slaughters and sells it outside etc...  ",
+                "All this is clear."
+            ],
+            [
+                "he was leading it and leaving and it dies in the domain of the owner etc...",
+                "This is teaching us with this halakah 2 principles, number 1, that the thief is not called a thief until he brings that thing which was stolen to his domain and he acquires it in one of the ways of acquiring moveable objects.  At it's already preceded us their explanation in the first (chapter) of kiddushin.  And the second, that the 4 guardians do not acquire the thing given to them to guard relevant to that he would be obligated in it's guarding, and each one from them are obligated the laws specified for them, as has been explained.  If he does not acquire the objects in one of the ways that objects are acquired in buying and selling, as has been explained in the first (chapter) of kiddushin.  And this is what they said, that the made a rule that you pull (an animal) with guardsmen just like that it was instituted you pull with purchasers.  And guard this rule because it is a great principle and it helps with rulings."
+            ],
+            [
+                "One may not raise a small domesticated animal in the land of Israel.",
+                "One may not raise small domesticated animals in the land of Israel because they graze on crops.  And Syria, these are the lands that David conquered, and we have already explained their topics in the sixth (chapter) of (tractate) uncertain produce. And what it says that one should not raise pigs this is the law for all of the things that are forbidden to eat, however it spoke about pigs because it is known that they are possible to raise similar to cattle and sheep.  And we don't spread out traps- traps or nets to capture with them doves, unless one distances them from a settlement, meaning to say the settlement of a city, 4 mil (~3 miles) which is 30 ris, and this to distance themselves from theft, that he should not capture doves of the inhabitants of the city.  And (the mishnah) forbids us to not raise dogs because they damage."
+            ]
+        ],
+        [
+            [
+                "One who wounds his friend is obligated to pay 5 etc:  One who embarrasses a naked person, who embarrasses etc...",
+                "When he cuts off his hand or his foot he is obligated in the 5 punishments, but when he does to him 1 of these damages or 2 from these, for example, that he embarrasses him only, he is not obligated except for embarrassment.  And similarly if it's only pain he's not obligated except for pain.  As is said as an example that he burns him with a skewer on his fingernail and all this one should examine.  And if he passes over, the victim, on the words of the doctor, and was added to his illness or another injury happens because of this, the damager is not obligated for any of this new illness, because the patient neglected himself. And know that it is very important principle from the principles of our religion, that you don't collect fines in Babylonia and all the other lands outside of the land of Israel only.  Because that he blessed be he said \"before the judges\" and we do not have judges that heir name is called [true] judges except for judges with ordination in the land of Israel.  And this is explained in Sanhedrin.  All judges in the world it is as if they stand in the place of judges in the land of Israel, and even so they do not fill their place except in matters of general things people do, in order that they should not lose the rights of people.  For example loans, buying, selling, acquiring, admissions, and denials.   And when an animal damages with the tooth or the foot that they are accustomed to this, as is explained, and similarly when a person damages an animal.  However an animal to a person or a person to a person, and all fines, they do not pay anything, except with the court in the land of Israel, because these are things that from them they don't happen except for a little bit, and from these things you do not lose a lot of money.  And it is appropriate to do when someone wounds his friend that it should be evaluated in all that he would be obligated, from time off work, and embarrassment, doctor bills, pain, and the fines, and they should add together everything and the one who wounds will pay at one time and will be absolved, if it was that the court case was in the land of Israel. And if it was outside the land we excommunicate the one who wounds until he gives what he obligated to pay on the basis of mutual agreement or go up with the other person to the land of Israel and when he gives what he is obligated to pay to him we release his excommunication, and even if the one who wounds is not happy with this.  It is appropriate to mention here that the half damages that an innocuous ox pays is considered a fine and we do not collect this outside of Israel except according to what is mentioned.  However half damages with stones that was mentioned already in the second chapter from this tractate and it is that when rocks shoot out from his [the animals] feet and it breaks vessels he pays half damages from the entire damage [not limited to the value of the animal], that this is law and not fines and we can collect it outside of Israel and only if it was in the domain of the person who was damaged.  However in the public domain he is not liable for any damage of the foot as it is explained there.  And full damages are not a fine and is collected outside the land of Israel except an ox that is accustomed alone because the idea in our hand there are not 'accustomed' oxen in in Babylonia [because there is no Sanhedrin]."
+            ],
+            [
+                "This is a stringency with man compared to ox that the man etc... ",
+                "They said this stringency with min compared to ox there is in it a reliance on the topic which is already in the third chapter of this tractate, that an ox that embarrasses is not obligated, and we already explained in the 5th chapter also that the ox is exempt from fetuses."
+            ],
+            [
+                "He strikes his father or mother and did not cause...",
+                "We already explained that from the main rules that are in our hand, a man does not get lashes and pay, rather that if a man does something that obligates him in lashes and payment, he gets lashes and does not pay.  With the exception of one who wounds his friend on the day of atonement only, that he pays and does not receive lashes, because the passage is clear, with one who wounds that he should pay no matter what.  And that is what it means when it says 'a hand for a hand'.  And the explanation that comes from this, that it is something given from hand to hand, and what is it?.. money.  Since after that it says that as he did should be done to him, that it did not need to say 'hand to hand'.  And this is idea that the torah clearly included, one who wounds his friend (is obligated) in payment.  And the laws is not like Rebbi Yehudah."
+            ],
+            [
+                "A deaf person, an imbecile, or a child encountering them is disadvantageous.",
+                "All this is clear.  And there is to the judge to afflict them so as to remove their damages from among people."
+            ],
+            [
+                "One who strikes his father or mother and causes to them a bruise...",
+                "We've already explained in chapter 14 of tractate Shabbat that one who wounds will not be obligated with his life except when he intends to take the blood which spurts from the wound that he uses it for what we wants.  However if he intends to cause pain and damage only, he is ruining and is exempt from the obligations of Shabbat.  And this is with one who wounds livestock or wild animals but one who wounds his friend, he is obligated to be stoned because his anger is mitigated and his spirit was softened when he damaged the one he is fighting with, thus it was remedied, like it explains one who rips in anger and over one who died that he is obligated because it calms down his mind with this action, even though it is an act of ruining. And therefore he is exempt from everything regarding the damages.  And you should know this and not make a mistake in it."
+            ],
+            [
+                "One who slaps his companion gives to him a selah rabbi Yehudah says...",
+                "One who slaps his companion, this is one who strikes his companion with the palm of his hand closed, on the back of his neck.  'He slaps'- That he hit him with the palm of his hand on his face.  With the back of his hand he hits him- with the back of the hand, this is more embarrassing.  He pulls his ear- that he hurts his ear as if it was stung.  And what that it says 'everything is according to their honor' means to say the explanation is these amounts that are mentioned these are the maximum, what they would give to an important person.  And if it was a lesser person, they will lessen for him from these amounts.  And they don't give money except for based on his importance.  And Rabbi Akiva disagrees with this and says that all of Israel is equal in these laws.  And from the main rules of judgement that the court should note extend the time of cases of damages, however Rabbi Akiva gave time with embarrassment alone.  And the law is not like Rabbi Akiva when he makes everyone equal and t not like he law is not like Rabbi Yehuda.  And all of these are fines and the law is in the land of Israel as has been explained."
+            ],
+            [
+                "Even though he gives him [money] he is not forgiven until...",
+                "They said there is a 'yes' that is like a 'no', and it is this person that said to him regarding damage to his body on condition to be exempt.  As is known that a person is not forgiving in something like this, and therefore he's obligated."
+            ]
+        ],
+        [
+            [
+                "One who steals wood and makes it into vessels, wool and makes it into clothes... ",
+                "It says, 'this is the principle, All robbers pay according to the time of stealing' to teach that whoever steals a small animal and it grows with him he acquired it with the change. And if he slaughters it  or he sells it after it grew, that which is his- he is slaughtering and it's his that which he sells.  And he is not obligated in 4 or 5 fold payment."
+            ],
+            [
+                "One who steals an animal and it got old, slaves and they got old etc....",
+                "When they rotted a few of the vegetables, we say to him behold what is yours is before you.  And if they rotted entirely he pays as the time of stealing.  And a coin that becomes invalidated that it is not passable in the country, but it is passable in another country. And the law is like Rabbi Meir."
+            ],
+            [
+                "One who gives to a craftsman to fix and they are damaged he is obligated to pay.",
+                "There is no difference whether he gives to a craftsman vessels that are complete to fix them and he ruined it or he gives to a craftsman wood or iron to make from them a vessel, and they will make it, and they will complete their work, and afterwards he will damage it, he will pay the value of the vessel in both cases."
+            ],
+            [
+                "He gives wool to a dyer and in the pot it was burnt...",
+                "Ugly, meaning it's appearance is bad.  And this is what we say by way of example, this one's color is red but it's appears bad and is not befitting for what he wants it for.  And the topic of profit and expenses, as it says by way of example,  if the garment was worth a dinar, and after the dying it was worth a dinar and a half, and he invested in it a quarter (dinar) you only pay him a quarter of a dinar.  And if he invested in it 3/4 of a dinar, he gives half (a dinar), that it went up in value.  And all this is not contingent on the will of the owner of the garment, rather even if the owner of the garment says to him since you transgressed on what I said, give me what my garment was worth at the beginning, and you take the garment, he is not able to say this.  Because we have said that if the profit is more than the investment, or if the investment is more than the profit, it is an institution for everyone together. And the halakah is like Rebbi Yehudah. "
+            ],
+            [
+                "One who steals from his friend something equivalent to a 'pruta' and swears concerning it...",
+                "It is acceptable for a person to give the stolen object to the court in his city and he brings a guilt offering and it atones for him.  And that money remains in the hands of the court until the owner comes or sends someone to the court and they will do what is good in their eyes."
+            ],
+            [
+                "He gives to him the principle but does not give to him the fifth etc...",
+                "And even if it was stolen was in tact, since it was not remaining on it from the principle except less than the value of a pruta it is not necessary to go after him.  And we do not say it's possible that piece which is currently less than a pruta became more valuable, and he'd return the value of a pruta."
+            ],
+            [
+                "He gives to his counterpart and swears concerning the fifth etc...Until the principle becomes reduced to less than the amount of a pruta.  How so, he steals 4 zuzim and he owes 5, he gives 4 and swears on the 1 zuz, he is obligated in the zuz and a quarter. He gives the zuz and swears on the quarter, he's obligated in a quarter of a quarter of a zuz and it's weight is is that of a carob seed. He gives the quarter of a quarter and swears on [the carob seed hes obligated the carob seed and a fourth of a carob seed, he gives the carob seed and swears on] the quarter of the carob seed he is only obligated in the quarter of a carob seed alone since it is worth less than a pruta.  It is so that he is obligated in this as it says in scripture \"an additional fifth he adds on it\", and we received in explanation of this, it teaches us that we add a fifth on the fifth, and thus all who are obligated in a fifth the same law applies.  Because we explained \"an additional fifth on it\" to be increasing fifths in this manner as has been explained.",
+                "Where is my deposit, he said to him 'it's lost'.  I place an oath upon you etc...  The addition of fifth, A person is not obligated in it, except with his admission.  One is not obligated if based on witnesses, as it says and he will sin and be guilty etc... Indeed this will be does repentance on his own."
+            ],
+            [
+                "Where is my deposit, he says to him it was stolen and I administer an oath...",
+                "He pays the double payment, it is a fine.  And from our principles a man does not pay a fine based on his own admission.  And this has already been explained in the 3rd chapter of 'Kesuvos'."
+            ],
+            [
+                "He steals from his father, and swears concerning it, and he dies etc...",
+                "The Torah says he will return the stolen object etc... and therefore one who steals does not have a remedy until the stolen object leaves from his hand or the person who was stolen from forgives him, and this is when the stolen object is still with him, it didn't change and was not acquired with any change as it was written before.  ",
+                "And therefore when the father dies and the stolen object is still in his hand and the father does not forgive him, In all cases the stolen item needs to leave from his hand.  And if he has a paternal brother he should give him what he stole or give the stolen object to his own sons, in a way that the stolen object will leave his hand. And if was not by him a brother from his father and not sons or if he didn't return the stolen object to his sons, that he gives those things for a debt or for his wife's kesuvah or for charity.  And all this when he lets it be known and says this is the stolen object from my father. He should not give this in the way that it is his own money, and this is because the stolen object is leaving from his hand."
+            ],
+            [
+                "He says to his son this is consecrated against you benefitting from me...",
+                "All of this is explained in what preceded, and he also needs to explain to who he gives the money to, that he will say to them, that his father swore upon it that he would not benefit from the money, therefore he's giving it to them so that his body will not benefit from the money that he left over.  And it should not be difficult in your eyes that he paid his obligations from the money which he was forbidden to benefit from, because it's possible as is explained in the fourth chapter of 'Oaths' and there we explain it."
+            ],
+            [
+                "Someone steals for a convert, and swears to him, and he dies, Behold he pays...",
+                "You already know that a when a convert dies and does not leave children as a jew, he does not have any heirs and whoever is first to his property is entitled to it.  And concerning the convert that died without heirs, it says \"and if a man does not have a redeemer...\", but to a born jew it is not possible that there will not be to him a redeemer, since it is a tradition in our hands [that it will not be destroyed a tribe from Israel] therefore a man who is from his tribe will inherit him.  And you already know that in any place that it's said 'gift' it implies a burnt offering as a gift, and we already explained this in tractate shekalim.  And the laws of burnt offerings as a gift are explained to you (add in--in tractate temurah).",
+                "(add in-- And it's already explained) that in this passage which is brought as a proof for this law that 'asham' refers to the principle that he is returning, as to say the stolen item intact or it's value."
+            ],
+            [
+                "He gives the money to the people of the watch and dies the heirs cannot etc...",
+                "We already explained in the final chapter of [tractate] succah, that the priestly watches are 24 watches.  And they would serve one after another.  Every watch is one week.  And from the group of the watches include 'Joiarib' and 'Jedaiah'.  And it (the mishnah) brought them in the way of an analogy and when he gave the money to Joiarib and the guilt offering to Jedaiah and the watch was the watch of Jedaiah, in this Rabbi Yehudah and the sages disagree... Rabbi Yehudah says the watch of Joiarib transgressed when they took the money, since there is not to their watch anything at all since it's not his week.  Therefore he returns the money with the guilt offering and returns the money to Jedaih that to them is the watch.  And the sages say the watch of Jedaih transgressed when they took the guilt offering without taking the money.  As it is appropriate to give the money before the guilt offering.  Therefore the guilt offering should be taken from them and given to Joiarib that took the money at the beginning as is appropriate.  And he (Joiarib) should offer the guilt offering when it will be his watch.  And because these principles are true and known the author of the mishnah says to us in this mishnah, when he gave the money to Joiarib and the guilt offering to Jedaiah and it was the watch of Jedaiah, if the law is like the sages that say the guilt offering goes out to Joiarib, as we explained, and this is clear, and there is no doubt.  And if the law is like Rabbi Yehudah that he says the money should return to Jedaiah, if the guilt offering is extant the children of Jedaiah will offer it.  And if not, that the watch of Jedaiah jumped and offered the guilt offering before he takes the money from Joiarib, the children of Jedaiah merit in the skin of the guilt offering but the meat is not appropriate to eat because it is invalid and he has to go back and bring another guilt offering to Joiarib who has in his hand the money and he (Joiairib) will offer it in his watch. And that what the holy rabbi taught in this mishnah who is obligated according to Rabbi Yehudah when the sons of Jedaiah sacrificed the offering. And thus says the braisa, in this law when it was the watch of Joiarib and was done what that we said, Rebbi said that according to Rabbi Yehudah if the children of Joiarib if they preceded and sacrificed the offering, he will return and he should bring another sacrifice, and the children of Jedaiah will sacrifice it, and the other will merit with what is in their hand.  And this is the principle which we learnt in this mishnah and the law is like the sages.  And there is an allusion that it is appropriate to give the money before the sacrifice, that which is said by a burnt offering, \"that which he'll atone with it\"... and we received an explanation of this that the word 'guilt (asham)' is referring to money.  And this is what they said the word 'guilt (asham)' refers to the principle.  And we already explained in the law (mishnah) that is prior to this that the Torah calls the money 'guilt (asham)' in it's saying he will atone with it and that is a future tense verb.  It wants to say they already began the atonement when he gave the money and it will finish his atonement and will not remain on him a sin with his offering.  And it is a ram of guilt offering as it says, \"And the priest will atone for him with the ram of guilt offering\" And we received with this the ram of the guilt offering is essential and the fifth is not essential.  And it is already explained that the 'guilt (asham)' refers to the money, and the explanation is that it is essential to the atonement. "
+            ]
+        ],
+        [
+            [
+                "One who steals and feeds his children or he leaves to them an inheritance etc...  we do not exchange coins from the trunk of collectors etc...",
+                "This Mishnah is built on 2 principles, the first, moveable items to a debtor are not claimed.  The second, one who borrows at their word does not collect from inheritors.  And these 2 principles, the halakah is not like them, rather from the principles that we judge on them now is moveable items to a debtor are claimed, [and] a lender on word of mouth can collect from inheritors.  And what is appropriate upon the thief to pay has the status of a loan made word of mouth.  Therefore if one steals and feeds his children, they are obligated to pay in whatever the situation will be; the owner despaired or he did not despair, whether he left over real estate or moveable items from his possessions he should take whatever was stolen.  And if the father left over nothing, if the owner despaired they are not obligated to pay, and if they ate what they ate before [the owner] despaired they are obligated to pay.  ",
+                "And if the collector was gentile or the collector was Jewish but does not have boundaries rather the king has given him permission to add to the customs whatever amount he wants to the set amount that has been set to him from the king, this makes him a thief with all of this.  It is not appropriate to break anything [coins] from what there is in front of him from the money, because he is assumed to be thief.  And that money is all stolen.  And similarly he should not take charity from the collector from the money which is in front of.  However if he breaks from the money that there is to him in his house or he took money for charity when he was in the market and there was not box before him, this is permitted.  And this is the reason for what [the Mishnah] says 'from his house or from the market', and similarly one should not break money with what is before a charity collector because of suspicion that they not suspect him that it is from the possessions of charity that there is upon him an obligation when someone sees him that he gave money and he did not see him give larger money.  ",
+                "And it's already explained to you from the Mishnah's words that there will be a Jewish collector and he does not add to it what the king set and does not make it lower, he is not a thief because it's from our principles that the law of the land is the law."
+            ],
+            [
+                "If tax collectors took his donkey and gave to him another donkey etc...",
+                "A woman and a child are not believed in this law, except that when they are conversing innocently (without realizing they are giving testimony) just like we explained with gentiles regarding testimony about a woman in tractate Yevamos. And 'a swarm' is called a congregation of bees which gather around their queen just as this is publisized and known.  And the halakah is not like Rabbi Yishmael son of Rabbi Yochanon son of Berokah."
+            ],
+            [
+                "One who recognizes his vessels and his scrolls in the posession of another and went out for him etc...",
+                "This is the law when it will be that this man is not known to sell these things.  That he claims about them that they were stolen from him, and it went out for him a rumor of theft in the city.  And it's not neccesary to explain that it's required that 2 witnesses testify that these vessels were his.  And that these scrolls were his.  Because this is clear.  However if it is his way to sell his vessels and scrolls they would not judge for him this ruling, except if people stayed over the night with him and he found in the morning his wall is broken through and those men that stayed over at his house went out through that hole, and his vessles and his scrolls are in their hands at that time, they will judge for him this ruling as we wrote.  ",
+                "And we explained this many times that in all places that they say in the mishnah 'an oath' it is referring to a biblical level oath."
+            ],
+            [
+                "This one comes with a barrel of wine and this one comes with his jug of honey etc...",
+                "If it told us the law concerning the barrel of wine only, we would say for example this, that he explains to him (I expect to be reimbursed for my wine), he (the owner of the honey) gives to him the value of his wine, but with his donkey and his friends donkey he doesn't do an action with his hands, no (even if he stipulates to be compensated for the lesser donkey, the other still does not need to pay).  And if it told us the law of a donkey and his friends donkey we would say in this case there is not anything except his wages since he did not stipulate to him, because he did not do an action with his hands, however with his wine and his friends honey even if he doesn't stipulate, he gives the value of his wine because he dealt with the gathering of the honey with his hands.  Therefore it informs us that the law with both actions is one, and we do not say in this I was fooling with you, because that for him he left his money and dealt with his to gather what he lost.  And therefore if he stipulates to him, he gives him the value of his donkey and the value of his wine."
+            ],
+            [
+                "One who steals a field from his friend and thugs took it...",
+                "It teaches us with this halakah that if it will be a natural plague, broad or not broad just like it was wiped away by a river or flooded or fell on it hail stones.. This ruling is the law of a regional disaster, and he is not able to say to him this evil came for your sins, and as if you are the cause, in order that he'd be obligated to pay, however he says to him yours is before you."
+            ],
+            [
+                "Someone who robs from his friend or that borrowed from him or deposited with him etc...",
+                "This is an institution [for the benefit] of the owner of the money,  thus, if the owner of the money said to that who has in his hand [the money], give to me what I have by you here in the desert, there is to him to pay his money."
+            ],
+            [
+                "He says to his friend, I robbed you, you lent me, you deposited with me etc...",
+                "He is obligated to pay when his friend makes a definite claim.  And he says you robbed me or I lent you... however if his friend is also unsure and says I don't know if I lent you or if I didn't lend you and he says you definitely lent me but I don't know if I returned to you or if I didn't return it, he is not obligated to pay.  However if he wants to be certain with heaven he gives to according to what he aknowledged he borrowed.  And what that it says he is exempt that even if his friend makes a definite claim and he says I don't know.. he is exempt and not obligated except to make a heses (rabbinic) oath that he does not know in truth if the he owes the money."
+            ],
+            [
+                "One who steals a sheep from a flock and returns it to him and it dies or it is stolen etc...",
+                "They said, \"If he counts a sheep and it is complete, he is exempt from paying\".  And this is on the first case and this is when he stole it and the owner of the sheep knew that it was stolen from him.  However if the owner did not know about it being stolen and not about it being returned he (the thief) is not exempted, unless he returns and the owner knows that it is returned.  Because this sheep learned another way aside from the way of the [his] flock, and therefore he needs to inform the owners so that he will watch it as much as they are able; and then he will be exempt from his responsibility."
+            ],
+            [
+                "One may not purchase from shepards wool and milk and kids etc...",
+                "These are things that it is cautioning us to not purchase because they may are assumed to be stolen goods in their hands."
+            ],
+            [
+                "Threads (muchin) that the launderer removes, behold these are his...",
+                "It's already explained in (mesechta) shabbos that the 'muchin' are small pieces of wool that we fill with them blankets and pillows and things like that.  And 'the coves' this is the one who whitens the wool.  And 'the sorek' this is the one who combs it and spins it.  And the amount long enough to sew, this is about the length of a needle.  And the 'adze' is a tool of the carpenter that he smooths with it, and things like that.  And the ax is the carpenters tool that he prepares the wood with it.  And 'the nesores' is the shavings of the wood when you prepare the wood, to make from it tablets."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "רמב\"ם על משנה בבא קמא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/Hebrew/Vilna edition.json

@@ -0,0 +1,288 @@
+{
+    "language": "he",
+    "title": "Rambam on Mishnah Bava Kamma",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001300957",
+    "versionTitle": "Vilna edition",
+    "status": "locked",
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "מהדורת וילנא",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "רמב\"ם על משנה בבא קמא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>ארבעה אבות נזיקין השור והבור והמבעה וכו': </b>אלו הארבעה עיקרין מן הנזיקין הם נזיקין ההוים מממונו. והשור ר\"ל רגל השור כלומר הנזק ההוה מדריסתו ושברו מה שישבר ויקלקל בדרך הלוכו ברגליו. והמבעה ר\"ל השן והוא הנזק המגיע מאכילתו למה שיאכל ממנו ונקראת השן בזה השם מעין פעולתו לפי שהיא תשרש ותבקש מה שתאכל כמו שנאמר איך נחפשו עשו נבעו מצפוניו. לא הרי השור כהרי המבעה ר\"ל כי מה שהוצרך הכתוב למנות אלו הארבעה נזיקין אחד אחד לפי שאי אפשר להתלמד קצתם מקצתם בקל וחומר לפי שבכל אחד מהם יש ענין שאין כן באחר על זה ההיקש לא ראי הרגל שהזיקה מצוי כראי השן שאין הזיקה מצוי ולא ראי השן שיש הנאה להזיקה כראי הרגל שאין הנאה להזיקה ולא ראי זה וזה שיש בהם רוח חיים כראי האש שאין בו רוח חיים ולא זה וזה שדרכן לילך ולהזיק כראי הבור שאין דרכו לילך ולהזיק ולפי שבכל א' וא' יש בו ענין שאין כן באחר הוצרך הכתוב לבאר בכל א' מהם שהוא חייב בהיזק. וזה הצריכות אינו לפי שאילו כתב השי\"ת הדין בבור ובאחד מאותן השלשה הנשארים היינו לומדים מהם השנים הנותרים בדרך הצד השוה כמו שזכר ואמנם חלקם הכתוב לארבעה דינים ליתד כל מין מהם בדין זולתי האחר שן ורגל לפוטרן ברה\"ר בור לפטור בו את הכלים אש לפטור בו את הטמון ועוד יתבאר כל זה ולא הוצרך למנות בכלל האבות קרן לפי שיש בו חילוק מועד ותם כמו שהתבאר הכתוב. ואמרו הצד השוה שבהן וכו' רצה לומר אף כל שדרכו להזיק ושמירתו עליך אם הזיק חב המזיק לשלם תשלומי נזק במיטב הארץ כמו שנאמר מיטב שדהו ומיטב כרמו ישלם. וכבר ביארנו זה בחמישי מגיטין. ולאלו אבות תולדות תולדה דרגל אם הזיקה בגופה או בשערה דרך הילוכה. תולדה דשן נתחככה בכותל להנאתה וטנפה פירות להנאתה. תולדה דהבער אבנו סכינו ומשאו שהניחן בראש הגג ונפלו ברוח מצויה והזיקו. תולדה דבור רוקו וניעו וכיוצא בהם ועוד יתבארו דיני אלה העקרים ותולדותיהם: "
+            ],
+            [
+                "<b>כל שחבתי בשמירתו הכשרתי את נזקו כו': </b>הכשר זה של משנה זו שם נופל על תקון הדבר והכנתו לקבל דין מן הדינים כמו שבארנו בתחלת עירובין ואמר שכל מה שיתחייב בשמירתן שלא יזיק לאדם אותו הדבר מוכן הוא כי בכל עת שיזיק ואפילו שלא מדעת בעליו יתחייב בתשלומים כיון שלא שמרו וזהו טעם אמרו הכשרתי וכמו כן כל מה שהכשיר. מקצת נזקו יתחייב עליו כאילו הכשיר כל נזקו כגון הבור שזכרנו לא יתחייב עליו מה שראוי להתחייב על נזק הבור עד שיהיה עמוק י' טפחים ואין הפרש בין שיחפור בור י' טפחים או שיחפור טפח בבור שהיה עמוק ט' טפחים ועשאו עמוק עשרה לפי שכיון שהכינו להיזק הנה הוא כאילו חפרו מתחלתו וזהו שאמר הכשרתי מקצת נזקו חבתי בתשלומי נזקו כהכשר כל נזקו אחר כן התנה חמשה תנאים ואמר כי לא יתחייב האדם לשלם בהיזק המגיע מממונו אם יחסר תנאי מאלו החמשה תנאים. האחד.שלא יהיו אותם נכסים מהקדש לפי ששורו אם הוא חטאת או אשם והזיק לא יתחייב שום דבר וזהו ענין שאמרו נכסים שאין בהן מעילה כי הקדשים מי שיהנה מהם יתחייב קרבן מעילה [כמו שנתבאר במס' מעילה]. והשני שיהיה הניזק בן ברית אבל אם נגח שורו של ישראל לשורו של כנעני לא ישלם הישראל שום דבר כמו שיתבאר. והשלישי שיהיו אותם נכסים שהגיע מהם ההיזק מיוחדים והבעלים מיוחדים אבל אם אמר שורך הזיק ויאמר האחר שורך הזיק ולא יתברר איזה משני השורים הזיק או כשהפקיר שורו והזיק שאין לו בעלים מיוחדים בשעת ההיזק לא יתחייב בעל אותו ההיזק תשלומין אבל אם החזיק אחר באותו השור המזיק אחר שהזיק זכה בו כדין כל הפקר. והרביעי שיהיה ההיזק נעשה חוץ מרשות המיוחדת למזיק אבל אם נכנס שורו של ראובן לביתו של שמעון והוזק לא יתחייב שמעון שום דבר לפי שיאמר לו שורך ברשותי מאי בעי ואם הזיקו שמעוןהוא בעצמו כגון שהכהו ופצעו או המיתו חייב לשלם לפי שיאמר לו נהי דאית לך רשותא לאפוקי לאזוקי לית לך רשותא. והחמישי שיהיה ההיזק נופל ברשות שניהם כגון שיהיה חצר משותף לניזק ולמזיק וכשהזיק שורו באותו חצר בשן ורגל לא יתחייב שום דבר אבל אם הזיק בקרן יתחייב כמו שיתבאר וביאר ובלבד שתהיה הרשות משותפת ביניהם מיוחדת לפירות ולשורים אבל אם היתה מיוחדת לפירות ועבר אחד מן השותפין והכניס בו שורו והזיק בשן ורגל חייב ואע\"פ שהוא רשות לשניהם וכשישלמו אלו התנאים כולם והזיקו המזיק חייב המזיק לשלם תשלומי נזק במיטב הארץ: "
+            ],
+            [
+                "<b>שום כסף ושוה כסף בפני ב\"ד וע\"פ עדים כו': </b>לפי שזכר מה הם הנזקים באיזה תנאים יתחייב האדם לשלם כל ההיזק המגיע מנכסיו והתחיל לבאר היאך ישלם ואמר ששמין הנזק בדמים לא שיצא דבר בדבר כגון אם אכל שור פירות לא נאמר לבעל הפירות טול מהשור חלק מה שאכל משלך אלא נשום מה שאכל לו בדמים וכופין לבעל השור לשלם. ומה שאמר שוה כסף רצה לומר כי הב\"ד לא ישלמו הנזקין מיתמי אלא מן הקרקע לא מן המטלטלין כי המטלטלים הם עצמם כסף. ואמר כי הם לא ירדו אלא במה שישוה כסף הוא הקרקע ודין זה מיוחד ביתומים בלבד אמנם המזיק עצמו כשישלם שיעור מה שהזיק מן המטלטלין נסתלק יד ב\"ד מקרקעותיו. ואותה שומא והתשלומין לא יהיו אלא בב\"ד מומחין ולא הדיוטות ובעדים בני חורין ובני ברית אבל לא בעדות עבדים או נכרים שהוצרך למעטם לפי שיעלה על הדעת שנוותר ונקל בעדות הנזקין לרוב מאורעיהם ולמיעוט מה שיזדמן שיהיה עליהם עדים כשרים לפי שההכאות בין האנשים ובין הבהמות ג\"כ רוב היותם במעמד עמי הארץ ועבדים והעכו\"ם לכן הודיענו שלא יקבלו הב\"ד אלא עדים כשרים כמו בשאר העדיות. ואין הפרש בין האנשים והנשים בנזקים בין שהיא מזקת או נזוקת. ומה שאמר הניזק והמזיק בתשלומין רמז אלו הדברים שחייבין עליהם חצי נזק כמו שיתבאר שישלם המזיק חצי הנזק ויפסיד הניזק החצי וזה החצי גם הוא לא יתקיים אלא במה שיתקיים הנזק שלם ר\"ל בעדים ובב\"ד מומחין ונכסי בני ברית ושאר התנאים מלבד מה שאמר במיטב הארץ כי זה אינו ראוי בחצי נזק כמו שיתבאר: "
+            ],
+            [
+                "<b>ה' תמין וה' מועדין הבהמה אינה מועדת כו': </b><b>מה בין תם למועד כו': </b>תם נקרא הדבר המזיק בלא הרגל ואין דרכו שיבא ממנו אותו ההיזק אלא שאירע בדרך המקרה. ומועד נקרא הדבר אשר הורגל שיבא ממנו אותו המעשה תמיד או על הרוב. ונגיחה לא תהיה אלא בקרן ונגיפה תהיה באיזה אבר שיזדמן מאיברי הגוף. ושור המועד שאומר עליו והועד בבעליו וגו'הוא שנגיחתו על הרוב. ומה שאמר ושור המזיק ברשות הניזק הוא דעת מי שסובר [כי] אפי' התם ברשות הניזק ישלם נזק שלם ודינו אצלו כדין מועד. ועוד יתבאר שאין הדין כן ומשנה זו חסרה ויש להשלים לשונה ולומר כן ה' תמין הן מתחלתן ואם הועדו מועדין ושן ורגל מועדין מתחלה ויש מועדין אחרים כיוצא בהם והם הזאב וכו'. ומה שלא הוצרך למנותם כולם ויאמר אחד עשר מועדין הן לפי שמציאותן בישוב מעט וכ\"ש שאינן נראים במדינות. וברדלס הוא החיה הנקראת בלשון ערבי אלצבע. ומה שאמר מן העליה ר\"ל ממיטב נכסיו והמובחר שבהם כמו שאמרו הנזקין שמין להם בעידית. ואין הלכה כר' אליעזר: "
+            ]
+        ],
+        [
+            [
+                "<b>כיצד הרגל מועדת לשבר בדרך הלוכה כו': </b>העיקר בזה המין כולו מן הנזקין שכל נזק שיבא מן הבהמה כשהיא עושה (מהם) [מה] שמנהגה לעשות תמיד או על הרוב זה הוא האמור עליו כדרכה משלם נזק שלם ושלא כדרכה הוא שיהיה אותו הדבר שעשתה תעשה אותו על המיעוט או שבא ממנה באמצעות מעשה אחר ולא היתה הבהמה היא הפועלת אותה הפעולה פעל ראשון על זה יתחייב חצי נזק וזה הוא החצי נזק המחייב בצרורות הנתזים מתחת רגליה כי הוא ישלם מן העליה כמו שנבאר בשמיני מזו המסכת. ופירוש דליל דבר שהיה קשור ברגלה ומהדס שיחפור ברגליו בארץ וזה עושין התרנגולים יותר משאר העופות: "
+            ],
+            [
+                "<b>כיצד השן מועדת לאכול את הראוי לה כו': </b>מה שאמר במה דברים אמורים הוא חוזר על מה שאמר אכלה פירות או ירקות אבל אכלה כסות או כלים [אפי'] ברה\"ר חייב חצי נזק כי דרך בני אדם להניח כסות או כלים ברה\"ר כפי צורך שעה. ופי' מה שנהנית כי ישלם מנכסיו מה שראוי לשיעור אותה אכילה מן הדבר שדרך אותה בהמה לאכלו כגון חמור שאכל עשרה ליטרים תמרים ישלם בעל אותו החמור דמי עשרה ליטרים משעורין. ואם היו השעורים יקרים יותר משלם דמי התמרים בלבד ועל זה הדרך תקיש ותדין. וכשהניחה תוך הרחבה ונטתה אל הצדדין ואכלה אז משלם מה שהזיקה: "
+            ],
+            [
+                "<b>הכלב והגדי שקפצו מראש הגג כו': </b>חררה עוגה דקה ופעמים שהגחלים נדבקים בה וכשאכל אותה בגדיש והדליק הגדיש באותה הגחלת הנה באכלו העוגה עושה כדרכו ומשלם נזק שלם ובהדליק את הגדיש משונה ולפיכך ישלם חצי נזק: "
+            ],
+            [
+                "<b>איזה הוא תם ואיזה הוא מועד כו': </b>ממשמשין ר\"ל שמושכין אותו ומשחקים בו ואינו מנגחם. והלכה כר' יהודה בפירוש שור המועד והלכה כר\"מ בפירוש שור תם. וכל זמן שהועד השור לנגיחה לא יחזור לתמותו עד שישחקו בו הנערים ולא יזיקם בנגיחה: "
+            ],
+            [
+                "<b>שור המזיק ברשות הניזק כיצד נגח נגף נשך כו': </b>כשנתלמד דין מן הדינין בקל וחומר (והוא) לא יהיה אותו הלמד גדול מאשר למד ממנו אבל יהיה כמותו והוא מה שאמר דיו לבא מן הדין להיות כנדון ואין בזה מחלוקת לפי שהוא מן התורה והוא מה שאמר במרים ואביה ירק ירק בפניה הלא תכלם שבעת ימים ק\"ו לשכינה כי אם יקצוף [האב] עליו יתרחק ממנו שבעת ימים כ\"ש מי שקצף הש\"י עליו שראוי שיסתר ימים הרבה אבל אמר הכתוב תסגר שבעת ימים הנה שם דין השכינה הלמד מן האב כדין האב. ואמנם עיקר המחלוקת ר' טרפון וחכמים הוא כי ר\"ט אומר סוף מה שאנו אומרים דיו לבא מן הדין להיות כנדון כשנרצה לחייב זה הדבר אשר נתלמד דין שלא למדנוהו קודם ואז לא יהיה אותו הדין גדול מן הדין אשר נתלמד ממנו כמו שלמדנו לקצף השכינה הסתר שבעת ימים וזה דבר שלא ידענו קודם לכן אמנם כשיהיה אצלנו דין ידוע בדבר מן הדברים כמו חצי נזק ואח\"כ נלמד אותו בק\"ו אם לא תוסיף לו דין ותשימהו נזק שלם יהיה זה הקל וחומר לשוא ולא יוסיף לנו ידיעת שום דבר שזה חצי נזק ידוע היה מבלי הקל וחומר ובכיוצא בזה לא נאמר דיו לבא מן הדין להיות כנדון לפי שלא בא מן הדין אבל ידוע היה חצי נזק. וחכ\"א כי אפי' בכיוצא בזה נאמר דיו לבא מן הדין להיות כנדון כי לא בא מן הדין אבל ידוע היה (חצי) נזק. ואמנם בארתי לך ענין זה שלא יעלה בדעתך שרבי טרפון לא היה דורש עיקר זה בשאר המקומות כי הוא אמנם בזה המקום בלבד שלא היה דורש אותו כמו שבארנו. והלכה כחכמים: "
+            ],
+            [
+                "<b>אדם מועד לעולם בין שוגג בין מזיד וכו': </b>כשאדם ישן ובא אחר וישן בצדו השני הוא המועד לראשון ואם הזיק שני לראשון חייב ואם הזיק הראשון שהיה ישן בתחלה לאותו שבא לישכב בצדו פטור ואם שכבו שניהם ביחד כל מי שיזיק מהם לחבירו חייב לפי ששניהם מועדין זה לזה: "
+            ]
+        ],
+        [
+            [
+                "<b>המניח את הכד ברשות הרבים כו': </b><b>נשברה כדו ברה\"ר והוחלק אחד במים כו': </b>עיקר הוא אצלנו אין דרכן של בני אדם להתבונן בדרכים ולפיכך אם בא אדם ונתקל בה פטור ולא נאמר היה לך להתבונן היאך אתה הולך. ומה שאמר נשברה כדו והוחלק אחד מהם במים חייב שענינו כי כשיזיק אדם בעת נפילתו או שבר שום דבר שחייב הנכשל לשלם מה שהזיק הוא דעת ר\"מ שאומר נתקל פושע הוא אבל חכמים אומרים כי הוא אנוס בעת נפלו ואינו חייב כלום ודעת רבי יהודה שאומר דנתקל פושע הוא אם נתכוין לקחת החרסים. לפי שהוא אנוס כמו שבארנו וכאילו לא היה [לו] מעולם באותן החרסים רשות. והלכה כר\"י ולא כר\"מ: "
+            ],
+            [
+                "<b>השופך מים ברשות הרבים והוזק בהן אחר כו': </b>מה שאמר המצניע את הקוץ ואת הזכוכית והגודר גדרו בקוצים והוזק בהן אחר חייב זהו כשהוציאו לרשות הרבים אבל אם עשה זה בסוף מצרו אינו חייב כלום. לפי שעיקר הוא אצלנו אין דרכן של בני אדם להתחכך בכתלים: "
+            ],
+            [
+                "<b>המוציא את תבנו ואת קשו לרשות הרבים כו': </b>זה שאמרנו כל הקודם בהם זכה בהם קנס. וגלל צואת הבקר ואפילו בשעת הוצאת זבלים אם הזיק חייב: "
+            ],
+            [
+                "<b>שני קדרין שהיו מהלכין זה אחר זה כו': </b>זהו כשיהיה יכול הנופל לקום ולא קם אלא (שעמד) [נשאר] מושכב עד שנכשל בו זולתו ולכן הוא אם לא היה יכול לקום ונכשל בו זולתו לא יתחייב כמו שבארנו נתקל אנוס הוא: "
+            ],
+            [
+                "<b>זה בא בחביתו וזה בא בקורתו נשברה כדו כו': </b>כל זה מבואר: "
+            ],
+            [
+                "<b>שנים שהיו מהלכין ברה\"ר אחד רץ כו': </b>עיקר הוא אצלנו כי מי שהוא רץ משנה הוא ואם הזיק שום אדם בעת מרוצתו חייב אא\"כ אותה שעה הוא ערבי שבתות או ערבי ימים טובים לפי שבני אדם נחפזים ללכת בדבר מצוה. ומשנה זו חסרה וראוי לומר כן אם היה א' רץ וא' מהלך בערבי שבתות וי\"ט או שהיו שניהם רצים בשאר ימות השנה והזיקו זה את זה פטורין: "
+            ],
+            [
+                "<b>המבקע ברשות הרבים והזיק ברה\"י כו': </b>הודיענו כי המבקע כשהזיק חייב בין שהוא ברשותו בין שהוא שלא ברשותו ובין שהזיק במקום שהרבים מצויין בו והוא רה\"ר או במקום שאין הרבים מצויין בו והוא רה\"י: "
+            ],
+            [
+                "<b>שני שוורים תמים שחבלו זה את זה כו': </b>משלמין במותר הוא שישום כמה יתחייב זה במה שהזיק וכמה יתחייב השני ג\"כ ואם נשתוו הנזקין יצא הא' בא'. ואם הותיר נזק הא' שהיה ראוי לשלם הא' מהם יותר ממה שראוי לשלם האחר ישלם מי שהזיקו יותר שיעור המותר ובזה אין צריך למשול משל לפי שהוא מבואר. ומה שאמר הכתוב או בן יגח או בת יגח כמשפט הזה יעשה לו מחלוקת ר' עקיבא וחכמים בפי' זה הפסוק חכמים אומרים כמשפט שור בשור כך משפט [שור] באדם כלומר שהתם חייב חצי נזק והמועד נזק שלם וכבר קדם לנו שהכל מסכימין אדם מועד לעולם ור\"ע אומר כמשפט הזה שהוא שור המועד לפי שבו הכתוב הזה מדבר כך יהיה לעולם דין שור שחבל באדם בין שהוא מועד בין שהוא תם. ואין הלכה כרבי עקיבא: "
+            ],
+            [
+                "<b>שור שוה מנה שנגח שור שוה מאתים כו': </b><b>שור שוה מאתים שנגח שור שוה מאתים כו': </b>מחלוקת ר\"י ור\"מ בשבח נבלה. וזה לפי שעיקר בידינו נבלה לבעלים כלומר לניזק וישומו אותה לו בשויה והוא מה שאמר הכתוב והמת יהיה לו וישלם לו עליו חצי נזק אם היה תם או נזק שלם אם הוא מועד כי מה שאמר יתברך וחצו את כספו ר\"ל שיתחייב הניזק במחצית החציין לבד וזהו מה שאמרו פחת שפחתתו מיתה חולקין והוא הנראה למעיין. ומה שנאמר ומכרו את השור החי רצונו לומר שהתם משלם חצי נזק מגופו כמו שקדם ואין בכל העקרים האלו מחלוקת. אבל מחלוקת ר\"מ ור' יהודה כשהנבלה שוה סמוך למיתה על דרך המשל דינר והוסיפו דמיה והיא שוה קודם שיעמדו בדין שני דינרין ר\"י אומר וגם את המת יחצון יחשב לו בדינר וחצי וישלם לו לתשלום חצי נזק כי הדינר שהותיר חולקין אותו ור\"מ אומר לא יחשב לו אלא הדינר שהוא היה שוה בשעת מיתה כמו שנא' והמת יהיה לו כלומר כל מה שהותיר המת במותו לניזק. וכמו כן כשהנבלה אינה יפה כלום בשום פנים בשעת מיתה ואח\"כ היא שוה כסף ר\"מ אומר לא יחשב באותן הדמים אלא יתן לו חצי נזק וזהו שאמר על זה נאמר ומכרו את השור החי וחצו את כספו ור' יהודה אומר יחשב לו בחצי מה ששוה הנבילה לפי שדמיה כולן שבח הוא כי לא היתה שוה שום דבר בשעת מיתתה והוא מה שאמר ר\"י לחלוק עליו קיימת ומכרו את השור החי ולא קיימת וגם את המת יחצון. והלכה כר\"י: "
+            ],
+            [
+                "<b>יש חייב על מעשה שורו ופטור על מעשה וכו': </b>עוד יתבאר לך כי המבייש ואפי' הוא אדם לא יחוייב בדין הבשת עד שיהיה מתכוין כ\"ש כשביישו שורו שהוא פטור. וכבר ידעת כי מן העקרים שלנו אין אדם מת ומשלם ובארנו זה בשלישי ממסכת כתובות. ומה שאמרו הוא שסימא את עין עבדו והפיל את שינו חייב ר\"ל שיצא העבד בן חורין כמו שפי' הכתוב זו היא החובה שנתחייב בה: "
+            ],
+            [
+                "<b>שור שהיה רודף אחר שור אחר והוזק כו': </b>כל זה מבואר וברור ומה שאמר המוציא מחברו עליו הראיה אם לא יביא ראיה אין לו כלום. ואפילו הדבר שהודה בו המזיק אין לו באמרו תם הזיק או קטן הזיק לפי שעיקר הוא בידינו בדינים טענו חטים והודה לו בשעורים פטור אף מדמי שעורים אבל אם תפש הניזק שיעור מה שהודה לו המזיק זכה בו ואין מוציאים אותו מידו. וכמו כן אם בא ברשות הטוען חטים שיעור מה שהודה לו מן השעורים אין מוציאין מידו: "
+            ]
+        ],
+        [
+            [
+                "<b>שור שנגח ד' וה' שוורים זה אחר זה כו': </b>כבר בארנו בכתובות שדינר זהב הוא חמשה ועשרים דינרין כסף וכשתפש הניזק השור לגבות ממנו ויצא מתחת ידו והזיק לאחר האחרון גובה חצי נזק שלם ואם יש בו מותר יחזיר לשלפניו ור\"ש אינו חולק בזה לפי שכיון שתפש נעשה עליו שומר שכר וחייב בנזקין וכל הדינים האלו הם בשור תם שהעיקר הוא בידינו שמשלם מגופו כמו שבארנו אבל כשהוא מועד אינו צריך לשום דבר מזה לפי שהוא משלם נזק שלם מן העלייה והלכה כר\"ש: "
+            ],
+            [
+                "<b>שור שהוא מועד למינו ואינו מועד כו': </b>אמנם מה שהיה מועד למין א' אינו מועד לשאר המינים אלא הרי הוא בחזקת תם עד שיועד וכאילו אמר שור שהוא מועד למינו אינו מועד לשאינו מינו וכן ענין שאר ההלכה על הטעם הזה. ודברי ר\"י נכוחים: "
+            ],
+            [
+                "<b>שור של ישראל שנגח שור של הקדש כו': </b>כשאירע דין ישראל עם כנעני ענין הדין ביניהם כך היה אם היה לנו בדיניהם זכות נדון להם כדיניהם ונאמר להם כך דינכם ואם היה טוב לנו בדיננו נדון להם כפי דיננו ונאמר לו כך דיננו ואל תתמה על דבר זה ואל יקשה בעיניך לפי שמי שאין בו שלימות המדות האנושיות (ר\"ל מדות המשפטים בין אדם לחבירו המקיימים את החברה האנושית) אינו בכלל האדם על האמת והמאמר בזה הענין היה צריך דבור בפני עצמו: "
+            ],
+            [
+                "<b>שור של פקח שנגח שור של חרש שוטה כו': </b>כשירגיל בנגיחות שור חרש שוטה וקטן להזיק לבני אדם באותה שעה מעמידין להם אפוטרופסין. ואצטדין שור שבני אדם מרגילין אותו והוא שישלח זה שורו וזה שורו וירמוז עליו בקול שכבר הרגילו בכך כדי שיגבר על השור האחר לראות איזה מהם ינצח לחבירו וזה אינו מטבע השור אלא ברצון בעליהם ורבים מאוילי עם יעשו זה במינים הרבה מן הבהמות והעופות: "
+            ],
+            [
+                "<b>שור שנגח את האדם ומת מועד משלם כו': </b>השור יהיה מועד לאדם בפנים רבים מכללם שיהרוג שלשה כנענים קודם שיהרוג נפש מישראל: "
+            ],
+            [
+                "<b>שור שהיה מתחכך בכותל ונפל על האדם כו': </b>ענין אמרו פטור. פטור מן המיתה לפי שהוא חייב בכופר אם היה מועד לזה המעשה כלומר שיהיה מועד להתחכך בכותלים כדי להפילן על בני אדם וכמו כן כל כיוצא בזה: "
+            ],
+            [
+                "<b>שור האשה שור היתומים כו': </b>חזר בתורה מלת שור בדיני נזקי שור שבע פעמים חד לגופיה והשש לרבות אלה המנויין כאן והם שור האשה ושור האפוטרופסין [כו']. ואין הלכה כר\"י: "
+            ],
+            [
+                "<b>שור שהוא יוצא להסקל והקדישו בעליו כו': </b>אמרה תורה סקול יסקל השור ולא יאכל את בשרו וכיון שגזרו עליו סקילה היאך יתכן לאכלו אבל הוצרך לא יאכל לאסרו בהנאה: "
+            ],
+            [
+                "<b>קשרו בעליו במוסרה ונעל בפניו כראוי כו': </b>מוסרה הוא החבל או כיוצא בו שקושרין אותו בו והלכה כר\"י אבל חייב לשחטו כדי להסיר היזקו: "
+            ]
+        ],
+        [
+            [
+                "<b>שור שנגח את הפרה ונמצא עוברה בצדה כו': </b>זו המשנה היא על דעת סומכוס שאמר ממון המוטל בספק חולקין ואילו נתברר לנו כי אחר שהפילה זה העובר נגחה לא נתחייב על העובר שום דבר וכן אם נתברר לנו שנגחה והיא מעוברת והפילה יהיה חייב חצי נזק אף מן העובר ולפי שהוא ספק ישלם רביע דמי העובר שהוא חצי החצי וזה כשהוא תם. ואם היה מועד משלם נזק שלם לפרה וחצי נזק לעובר וכן כשנגחה פרה את השור ונמצא ולדה בצדה אם נמצאת הפרה יקח חצי נזק מגופה כמו שקדם ואם אבדה הפרה ולא נמצאת ונמצא הולד משלם ממנו רביע נזק לפי שאילו נתברר לנו כי בעודו בבטנה נגחה שהיה הדין שישלם חצי נזק מן הולד כפי העיקר שבארנו מעוברת היא ועוברה נגחו ולפי שהוא ספק משלם רביע כמו שבארנו ואין הלכה כסומכוס בכל זה המאמר אלא כחכמים שאומרים המוציא מחבירו עליו הראיה ואפי' אם אמר הניזק ברי והמזיק אמר איני יודע לא נוציא ממנו שום דבר אלא בראיה: "
+            ],
+            [
+                "<b>הקדר שהכניס קדרותיו לחצר בעל הבית כו': </b>מה שאמר בפירות ואם הוזקה בהם ר\"ל אם כשלה בהן אבל אם אירע לה נזק מאכילתן אינו חייב כלום בשום ענין שבעל הפירות לא קבל עליו שמירת בהמה של בעל הבית והיה לה שלא תאכל: "
+            ],
+            [
+                "<b>הכניס שורו לחצר בעל הבית שלא ברשות כו': </b>זהו כשיהיה אותו השור מועד ליפול על בני אדם בבורות ולפיכך יתחייב כופר ובלבד כשיפיל עצמו לשם בשביל מאכל שראה בבור ולכן לא יתחייב מיתה. והלכה כרבי שאמר שלא יתחייב בעל הבית שום דבר אם לא קבל עליו לשמור וכמו כן בעל השור לא יתחייב שום דבר לפי שברשות הכניס: "
+            ],
+            [
+                "<b>שור שהיה מתכוין לחבירו והכה את כו': </b>לפי שר\"ל אדם שמתכוין לחבירו אמר שור שהיה מתכוין לחבירו ואין הפרש בין שהשור נתכוין לשור ונגח אשה או נתכוין לאשה עצמה לא יתחייב דמי ולדיה כי לא חייבה תורה בזה אלא האדם בלבד ומה שאמר בגיורת שהוא פטור על ולדיה אין רצונו לומר כשנתגיירה והיא מעוברת כי זה מבואר הוא אבל ר\"ל כשנתעברה בחיי הגר ומת הגר או כשהפילה אחר מיתת הגר לפי שעיקר הוא בידינו כי איתיה לבעל זכי ליה רחמנא ליתיה לא זכי ליה ולפיכך אינו חייב דמי ולדות כשלא יהיה לזה הגר יורשים רצוני לומר בנים שנולדו בדת ישראל והורתן היתה כשהוא ישראל וכבר ידענו דברי רשב\"ג כך וכי אשה למי שיולדת משבחת ואין לעצמה בשבח כלום וזה כי רשב\"ג אומר אין דמי ולדות לבעל ושבח ולדות חולקין וחכ\"א שבח הריון לבעל ולפיכך משער תנא קמא השבח והדמים ונותן הכל לבעל ובזה בארה הגמ' דברי תנא קמא ואומר כיצד שמין דמי ולדות שמין את האשה כמה היתה יפה. ואין הלכה כרשב\"ג: "
+            ],
+            [
+                "<b>החופר בור ברשות היחיד ופתחו לרה\"ר כו': </b><b>החופר בור ברה\"ר ונפל לתוכו שור כו': </b>כל זה מבואר אין צריך פירוש: "
+            ],
+            [
+                "<b>בור של שני שותפין עבר עליו הראשון כו': </b><b>כסהו הראשון ובא השני ומצאו מגולה כו': </b>לפניו מקול הכריה הוא שיכשל בשפת הבור מקול החפירה שיחפור החופר בקרקע הבור ויפול בתוך הבור ואז יהיה בעל הבור חייב. אבל כשיפול לאחריו והוא שכבר עבר מן הבור וכשל וחזר לאחוריו ונפל לאחר הבור הוא פטור אא\"כ נפל לבור ואז הוא חייב על איזה בשני הפנים שיהיה ורחמנא אמר ונפל שמה שור או חמור וקבלנו בפירוש זה הפסוק שור ולא אדם חמור ולא כלים. ולא יהיה ג\"כ חייב על הבהמה אלא כשתהיה חרשת או שוטה או קטן אבל שור שהוא גדול ופקח אינו חייב עליו כלום לפי שיכול לומר לו איבעי ליה לעיוני ומיזל: "
+            ],
+            [
+                "<b>אחד שור ואחד כל בהמה לנפילת הבור כו': </b>כל זה מבואר אינו צריך פירוש אלא מאמרו לכלאים שהוא רומז למה שאמר לא תחרוש בשור ובחמור יחדו. ואמר כי כל שני מיני בהמות כך לא יוכל לחרוש בהן ולא למשוך אותן ביחד וזה מדרבנן. אבל מן התורה אינו אסור לחרוש ולמשוך ולהנהיג אלא בהמה טהורה וטמאה בלבד דומיא דשור וחמור וכבר בארנו זה בפ' שמיני ממסכת כלאים: "
+            ]
+        ],
+        [
+            [
+                "<b>הכונס צאן לדיר ונעל בפניה כראוי כו': </b>כראוי הוא שישים באותו מקום שכנסה שם דלת שלא תפילה הרוח המצויה. ומה שאמר הוציאוה לסטים אינו רוצה לומר כשהוציאו הבהמות בידיהם כי זה מבואר. אבל ר\"ל כשהיו סבה ליציאתן. כגון שיעמדו בפניהם עד שישובו מלפניהם לצד אחר ויאבדו אותם והיא כאילו הוציאו אותם בידיהם: "
+            ],
+            [
+                "<b>הניחה בהמה או שמסרה לחרש שוטה וקטן כו': </b>דרך הרועים שיש ��הם משמשים תחת ידם ימסרו להם עדרי הצאן לשמרם. ואמר ג\"כ כי הרועה הגדול כאשר מסר לרועים האחרים אשר תחת ידו הוא נכנס תחתיו וכשהזיקה יתחייב בנזקה הרועה השני אשר תחת הרועה הגדול ולא רועה הראשון שהוא רועה הגדול ולא נאמר בכגון זה שומר שמסר לשומר חייב לפי שמנהג הרועים כך. וענין הנפילה היא כגון שכשלה באבן או עץ ונפלה אבל כשדחה קצת הצאן לקצתה ונפלה והזיקה משלם מה שהזיקה שהוא היה (בעת) [סבת] ההיזק כשהעבירם כולם בפעם אחת ומנהגם לדחות קצתם לקצתם והיה ראוי לו להעבירם אחת אחת. כבר בארנו בפ' ב' היאך הוא הדין במה שאמר משלם מה שנהנית וענין השומא במה שהזיקה על זה הדרך. והוא שנדע השיעור מן השדה נאמר כמה שוה זרע ששים אמה מזה השדה מאותן ירקות או מאותן פירות. וכשנדע הדמים ההם אחר כן נאמר כמה שוה (זרע ששים אמה מזה השדה ממין הזרע הזה ונדע אותן דמים. אחר כן נאמר כמה שוה) זה החלק מן השדה שיש בו ס' אמה מן הזרע וזאת האמה שאכלה צמחים מכלל הששים אמה וידענו מה שבין השתי שומות וישלם המזיק. וכמו כן איזה שעור שתאכל יושם בששים כמוהו וזהו ענין מה שאמר באותה שדה כלומר אם אכלה סאה יושם בששים סאין מאותה השדה ורמז על זה מה שאמר הש\"י ובער בשדה אחר ולמדנו על פי הקבלה מלמד ששמין ע\"ג שדה אחר וזה הדין הוא כדי להמציע בין הניזק והמזיק כי אילו היינו אומרים כמה שוה זו האמה שאכלה צמחים היה מחויב דמים הרבה ואילו אמרנו ג\"כ כמה שוה זה השדה והוא זרע כך וכך סאה ונאמר אחר כן כמה ישוה כשנאכל ממנו אמה אחת נמצא שיהיה בין שתי השומות דבר מועט מאד לפי שאין שיעור אצל הלוקח לאמה אחת באלף כשיעורה בששים ואמנם שערו זה בששים כמו שרוב השעורים אצלנו בששים כמו שנבאר במס' חולין.ור\"ש אומר כי דין הוא זה (לפי) [לפרי] שצריך אל השדה גמר בשולו וזהו ששמין על גב השדה כמו שבארנו אבל פירות גמורים דינם כאילו הם תלושים ולא ישומו אותם אלא שיעור מה שאכלה בלבד והלכה כרבי שמעון: "
+            ],
+            [
+                "<b>המגדיש בתוך שדה חבירו שלא ברשות כו': </b>כיון שיאמר שומר השדות בבקעה לשום אדם שיגדיש בתוך השדה ויתן לו רשות הרי הוא כאילו קבל עליו לשומרו. ולפיכך יהיה השומר חייב ואע\"פ שלא אמר לו אני אשמור אבל בעל הבית כבר בארנו כי הוא אינו חייב עד שיקבל עליו לשמור: "
+            ],
+            [
+                "<b>השולח את הבערה ביד חרש שוטה וקטן כו': </b><b>השולח את הבערה ואכלה עצים או אבנים כו': </b><b>עברה גדר שהוא גבוה ארבע אמות כו': </b><b>המדליק בתוך שלו עד כמה תעבור הדליקה כו': </b>מה שאמר ר\"ש אומר הכל לפי הדליקה ר\"ל שנראה שיעור האש שהבעיר ונשער כמה הוא סוף מה שיוכל לצאת. ונאמר על דרך משל כי אפשר על הרוב שתדליק מלהב שלה עד מרחוק עשרים אמה וכל מה שתאכל באותן העשרים אמה הוא חייב אם אכלה חוץ לרשותו. ואם הוסיפה חוץ לעשרים אמה הדליקה במרחק יותר פטור לפי שהוא דבר חוץ מן השיעור הידוע כאילו עברה נהר או גדר גבוה ד' אמות. והלכה כר\"ש: "
+            ],
+            [
+                "<b>המדליק את הגדיש והיו בו כלים ודלקו כו': </b>כשהדליק בתוך שלו והלכה ואכלה בתוך של חבירו בכגון זה חכמים אומרים אינו משלם אלא גדיש אבל לא כלים. אבל משערין מקום אותם הכלים כאילו הוא מלא גדיש אבל אם הדליק גדיש חבירו משלם כלים שבתוכו ובלבד כלים שדרכן להניח בגדיש כמו המחרישה והמזרה. אבל זולת אלו המינים מן הכלים אינו חייב אלא בשיעור גופן מן הגדיש כמו שזכרנו. ואם הדליק את הבירה ישבע בעל הבירה על מה שהיה בתוכה שבועה בתורה וישלם המדליק כל שישבע עליו ובלבד שיהיה אמוד שיש לו כמה שטען שאבד בתוך הדליקה ואין הלכה כר\"י: "
+            ],
+            [
+                "<b>גץ שיצא מתחת הפטיש והזיק חייב כו': </b>ואין הלכה כרבי יהודה: "
+            ]
+        ],
+        [
+            [
+                "<b>מרובה מדת תשלומי כפל ממדת תשלומי כו': </b>אמרו בספרא על כל דבר פשע כלל על שור על חמור על שה על שלמה פרט על כל אבדה חזר וכלל כלל ופרט וכלל אי אתה דן אלא כעין הפרט מה הפרט מפורש דבר המטלטל וגופו ממון אף כל דבר המטלטל וגופו ממון יצאו קרקעות שאינן מטלטלין יצאו עבדים שהוקשו לקרקעות יצאו שטרות שאע\"פ שהן מטלטלין אין גופן ממון. ומזה הדין יתבאר לך כי תשלומי כפל נוהג בדבר שיש בו רוח חיים ובדבר שאין בו רוח חיים: "
+            ],
+            [
+                "<b>גנב ע\"פ ב' וטבח ומכר על פיהם או ע\"פ ב' כו': </b>כשישחוט הוא בידו ביום הכפורים אינו חייב תשלומי ארבעה וחמשה לפי שהוא מחויב כרת ועוד יתבאר לך במס' מכות שכל מחויב כרת לוקה. ועיקר הוא אצלנו אין אדם מת [ולא לוקה] ומשלם אמנם יתחייב בתשלומי ארבעה וחמשה כשיתן לזולתו שישחוט לו ביוה\"כ וכמו כן אם שחט לו זולתו בשבת או לע\"ז חייב בתשלומין לפי שעיקר בידינו שאין הפרש בין שישחוט הוא בעצמו או שישחוט לו זולתו לענין תשלומין. והראיה על זה מה שאמרה תורה או מכרו ולמדנו מפי הקבלה או לרבות את השליח. וכשיגנוב משל אביו וטבח ומכר משלם תשלומי ארבעה וחמשה לאחיו ויחשוב להם חלקם בזה. וכבר בארנו בפרק שני ממסכת קדושין שחולין שנשחטו בעזרה אסורין בהנאה אבל לפי שאיסור זה מדרבנן הוא השוחט חולין בפנים חייב בתשלומי ארבעה וחמשה לרבנן. ואין הלכה כרבי שמעון: ",
+                "<b>(גנב על פי ב' וטבח ומכר על פיהם כו') <small>[וכן הוא בדפוס נאפולי]</small> [גנב על פי ב' וטבח ומכר על פי עד אחד וכו']: </b>הודיענו בזה ההלכה שהודאתו שמכר וטבח כמו עדות עד אחד עליו בזה וכמו שהעדות האחד אם יבא שני ויעיד נתקיימה העדות ויתחייב בתשלומי ארבעה וחמשה וכמו כן כשהודה שטבח או מכר אם באו אחר כן עדים והעידו שטבח ומכר משלם ולא נאמר מודה בקנס פטור וכיון שהודה ואין שם עדים פטור אלא כ\"ז שיבאו עדים חייב וזהו כשיכפור עיקר הגניבה קודם שיבאו עדי גניבה ואחר שבאו עדי גניבה הודה בגניבה ומכירה וטביחה אבל אם הודה בעיקר גניבה קודם שיבאו עדים פטור מתשלומי ארבעה וחמשה אפי' אם באו עדי טביחה ומכירה אחר כן: "
+            ],
+            [],
+            [
+                "<b>(גנב על פי ב' וטבח ומכר על פי עד אחד כו') <small>[וכן הוא בדפוס נאפולי]</small> [גנב וטבח בשבת גנב וטבח לע\"ז וכו']: </b>מחלוקת ר\"ש וחכמים אינו במי שגנב והקדיש אבל הוא במי שגנב קדשים ושחטן ומכרן חכמים אומרים וגונב מבית האיש ולא מבית ההקדש ור\"ש אומר קדשים שהוא חייב באחריותן נכסי בעלים הן וגונב מבית האיש קרינא ביה. וכבר נתבאר בראשון מן מגילה שהנדבות אינו חייב באחריותן והוא כשיאמר הרי זה עולה או שלמים. ואין ר\"ש מחייב תשלומי ד' וה' למי שגנב בקדשים שהוא חייב באחריותן ושחטן אא\"כ שחטן בעזרה לשם בעלים או כשהיו בעלי מומין ושחט חוץ מן העזרה לפי שכל העומד לפדות כפדוי דמי. ודין בעלי מומין שיפדו כמו שבאר במקומו אבל אם שחט אותם בחוץ והם תמימים בלא מום אינו חייב כלום לפי שהיא שחיטה שאינה ראויה. ודעת ר\"ש כבר קדם שהוא פוטר למי ששוחט חולין בעזרה לפי שהיא שחיטה שאינה ראויה ואין הלכה כרבי שמעון: "
+            ],
+            [
+                "<b>מכרו חוץ מאחד ממא�� שבו כו': </b><b>גנב ברשות הבעלים וטבח ומכר חוץ כו': </b>כל זה מבואר: "
+            ],
+            [
+                "<b>היה מושכו ויוצא ומת ברשות הבעלים בו': </b>לימד אותנו בזאת ההלכה שני עקרים הא' כי הגנב לא יקרא גנב עד שיביא אותו דבר הגנוב ברשותו ויקנה אותו בדרך מדרכי קניות המטלטלין וכבר קדם באורם בראשון מקדושין. והשני כי ארבעה שומרים אינם קונים אותו הדבר הניתן להם לשמור לענין שיהיו חייבין בשמירתו ויתחייב כל אחד מהם בדינים המיוחדין להם כמו שיתבאר אם לא קנו אותן המטלטלים באחד מן הדרכים שנקנין בהם המטלטלים במקח וממכר כמו שנתבאר בראשון מקדושין. וזהו מה שאמרו תקנו משיכה בשומרין כדרך שתקנו משיכה בלקוחות.ושמור זה העיקר כי הוא עיקר גדול ומועיל בדינים: "
+            ],
+            [
+                "<b>אין מגדלין בהמה דקה בארץ ישראל כו': </b>אין מגדלין בהמה דקה בא\"י לפי שרועין בזרעים. וסוריא הם הארצות שכבש דוד וכבר בארנו ענינם בששי מן דמאי. ומה שאמר לא יגדל חזירים הוא הדין לשאר דברים שאסורין באכילה אבל דבר בחזירים כפי הידוע שהם אפשר לגדל כמו הבקר והצאן. ואין פורשים נשבים פחים או רשתות לצוד בהם יונים אא\"כ ירחיק מהם מן הישוב ר\"ל ישוב המדינה ארבעה מיל והם ל' ריס וזה להרחיק עצמם מן הגזל שלא יצוד יוני בני העיר. והזהיר שלא לגדל כלב מפני היזקו: "
+            ]
+        ],
+        [
+            [
+                "<b>החובל בחבירו חייב עליו משום ה' כו': </b><b>המבייש את הערום המבייש את כו': </b>כשיקטע ידו או רגלו יתחייב לו החמשה עונשין אבל כשיעשה בו אחד מאלה ההיזקים או שנים מהן כגון שבייש אותו בלבד לא יתחייב אלא בושת וכמו כן אם צער בלבד לא יתחייב אלא צער כמו שאמר דרך משל כואו בשפוד על צפרניו ועל זה הדרך הקשה. ואם יעבור המוכה על דברי הרופא ונוסף חליו או נולדה בסבתו מחלה לא יתחייב החובל שום דבר על אותו החולי המתחדש לפי שהחולה חמס על נפשו. ודע כי עיקר מעיקרי דתנו אין גובין קנסות בבבל וה\"ה בשאר כל הארצות חוץ מא\"י בלבד לפי שאמר יתברך עד האלהים ואין לנו דיינים שיקרא שמם אלהים אלא הדיינים הסמוכין בא\"י. כמו שנבאר בסנהדרין. וכל דייני העולם כאילו הם עומדים במקום דייני א\"י ואעפ\"כ אין ממלאין מקומן אלא בדברים הנוהגים הרבה כדי שלא יאבדו זכיות בני אדם כגון ההלואות והמקח והממכר וההקנאות וההודאות והכפירות. וכשהזיקה בהמה בשן ורגל שהן מועדין לזה כמו שקדם וכמו כן כשהזיק אדם את הבהמה. אבל בהמה באדם או אדם באדם וכן כל קנס לא ישלם שום דבר אלא בב\"ד בא\"י לפי שאלה הדברים שמהם שלא יארעו אלא מעט ומהם שאין בהם חסרון כיס. והראוי לעשות בחובל בחברו שיושם כל מה שיתחייב משבת ובושת ורפוי וצער וקנס ויכלול הכל וישלם החובל בפעם אחת ויפטור אם היה הדין בא\"י ואם הוא בחו\"ל מנדין החובל עד שיתן מה שיחוייב על דרך פשרה או יעלה עם בעל דינו לא\"י וכשיתן מה ששמין עליו מתירין לו נדויו ואפי' לא נתרצה החובל בזה. ומאשר ראוי לזכור בכאן כי הח\"נ שחייב התם קנס הוא ואין גובין אותו בחו\"ל אלא על דרך הנזכר. אבל ח\"נ צרורות שנזכר כבר בפ' השני מזו המסכתא והוא כשהיו צרורות מנתזין מתחת ידו ושבר את הכלים משלם ח\"נ מן העליה כי הוא הלכה ואינו קנס וגובין אותו בחו\"ל ובלבד שיהיה ברשות הניזק. אבל ברה\"ר הוא פטור על כל היזק הרגל כמו שנבאר לשם. ונזק שלם אינו קנס וגובין אותו בחו\"ל אלא בשור המועד בלבד לפי שעיקר הוא בידינו אין מועד בבבל: "
+            ],
+            [
+                "<b>זה חומר באדם מב��ור שהאדם כו': </b>אמרו זה חומר באדם מבשור יש לו סמך על העיקר אשר קדם בפרק ג' מזו המסכתא שורו שבייש פטור וכבר בארנו בפרק ה' ג\"כ שהשור פטור מדמי ולדות: "
+            ],
+            [
+                "<b>המכה את אביו ואת אמו ולא עשה כו': </b>כבר בארנו כי מן העקרים שבדיננו אין אדם לוקה ומשלם אלא כשיעשה אדם דבר שחייב עליו מלקות ותשלומין לוקה ואינו משלם. זולתי חובל בחבירו ביוה\"כ בלבד שזה משלם ואינו לוקה לפי שהמקרא מפורש בחובל שישלם עכ\"פ והוא שנא' יד ביד.ובא הפירוש בזה הדבר הניתן מיד ליד ומאי ניהו ממון כי אחר שאמר כאשר עשה כן יעשה לו שלא היה צריך לומר יד ביד. וזהו ענין מה שאמרו בפירוש רבתה התורה חובל בחבירו (חייב) בתשלומין. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>חרש שוטה וקטן פגיעתן רעה כו': </b>כל זה מבואר ויש (לו דינים) [לדיינים] לייסר אותם כדי להסיר הזיקם מבני אדם: "
+            ],
+            [
+                "<b>המכה אביו ואמו ועשה בהן חבורה כו': </b>כבר בארנו בפרק י\"ד ממסכת שבת כי החובל לא יהיה מתחייב בנפשו אלא כשנתכוין לקחת הדם השותת מן המכה שישתמש בו במה שירצה אבל אם נתכוין להכאיב ולהזיק בלבד הוא מקלקל ופטור מצד חיוב שבת. וזהו בחובל בבהמה ובחיה אבל חובל בחבירו הוא חייב סקילה מפני ששככה רגזו ורפתה רוחו בהזיקו לבעל ריבו הוה כמתקן כמו שהתבאר בקורע בחמתו ועל מתו שהוא חייב לפי שתנוח דעתו באותו מעשה ואע\"פ שהוא קלקול ולפיכך הוא פטור מכלום מחמת הנזקים. ודע זה ולא תטעה בו: "
+            ],
+            [
+                "<b>התוקע לחבירו נותן לו סלע רבי יהודה אומר כו': </b>תוקע לחבירו הוא מי שמכה חבירו בפס ידו סגור בערפו. סטרו שהכהו בפס ידו על פניו. לאחר ידו שהכהו באחר ידו והוא קלון יותר. צרם באזנו שפסל אזנו והכה בו כעין עקיצה. ומה שאמר הכל לפי כבודו ר\"ל פי' אלו השעורים הנזכרים הם תכלית מה שהוא נותן לאדם חשוב ואם הוא אדם פחות יפחתו לו מאלו השעורים ולא יתנו לו אלא לפי כבודו. ור\"ע חולק בזה ואמר שישראל כולם שוין באלו הדינים. ומן העקרים בדין שלא יאריכו ב\"ד זמן בנזקין ואמנם עשה ר\"ע זמן בבושת בלבד.ואין הלכה כר\"ע בהשוותו כל אדם ולא כר\"י. וכל אלו הם קנסות ודינם בא\"י כמו שבארנו: "
+            ],
+            [
+                "<b>אע\"פ שהוא נותן לו אין נמחל לו עד כו': </b>אמרו יש הן שהוא כלאו והוא זה שיאמר לו בנזק גופו ע\"מ לפטור כי מן הידוע כי אין אדם מוותר בכמות זה ולפיכך חייב: "
+            ]
+        ],
+        [
+            [
+                "<b>הגוזל עצים ועשאן כלים צמר ועשאן בגדים כו': </b>אמרו זה הכלל כל הגזלנים משלמים כשעת הגזלה ללמד כי מי שגנב בהמה קטנה וגדלה אצלו קנאה בשנוי ואם שחטה או מכרה אחר שגדלה שלו הוא זובח ושלו הוא מוכר ואינו חייב בתשלומי ארבעה וחמשה: "
+            ],
+            [
+                "<b>גזל בהמה והזקינה עבדים והזקינו כו': </b>כשהרקיבו מקצת הפירות אומרים לו הרי שלך לפניך ואם הרקיבו כולם משלם כשעת הגזלה. ומטבע ונפסל הוא שלא יעבור באותה מדינה אבל עובר הוא במדינה אחרת. והלכה כר\"מ: "
+            ],
+            [
+                "<b>נתן לאומנים לתקן וקלקלו חייבין לשלם כו': </b>אין הפרש בין שיתן לאומן כלי העשוי לתקן אותו וקלקלו או שיתן לאומנים עצים או ברזל לעשות לו ממנו כלי ויעשו אותו ויגמרו מלאכתו ואח\"כ יקלקלוהו (והוא) ישלם דמי הכלי בשני הענינים: "
+            ],
+            [
+                "<b>הנותן צמר לצבע והקדיחו יורה כו': </b>כעור שמראהו רע והוא שנאמר על דרך משל זה צבעו אדום אבל הוא עין רע לא יכשר למה שרצה אותו. וענין שבח והוצאה כמו שאומר לך על דרך משל אילו היה הבגד שוה דינר ואחר צביעתו שוה דינר וחצי והוציא בו הצבע רובע לא יתן לו אלא רובע דינר. ואם הוציא עליו שלש רביעי דינר יתן החצי מאשר הותיר בדמיו. וכל זה אינו תלוי ברצון בעל הבגד אלא אפי' אמר לו בעל הבגד כיון שעברת על מאמרי תן לי מה שהיה שוה בגדי בתחלה וטול לך הבגד לא יוכל לומר זה. לפי שאמרנו אם השבח יתר על ההוצאה ואם ההוצאה יתרה על השבח היא תקנה לכל אחד משניהם. והלכה כר' יהודה: "
+            ],
+            [
+                "<b>הגוזל את חבירו שוה פרוטה ונשבע לו כו': </b>יש לאדם שיתן את הגזלה לב\"ד שבעירו ומביא אשמו ומתכפר לו וישאר אותו הממון ביד ב\"ד עד שיבא בעליו או ישלחהו לב\"ד והם יעשו בו כטוב בעיניהם: "
+            ],
+            [
+                "<b>נתן לו את הקרן ולא נתן לו את החומש כו': </b>ואפילו היה הגזל בעין כיון שלא נשאר עליו מן הקרן אלא פחות משוה פרוטה א\"צ לילך אחריו ולא נאמר אפשר שהוקר אותו החלק ששוה עתה פחות מפרוטה וישוב שוה פרוטה: "
+            ],
+            [
+                "<b>נתן לו את הקרן ונשבע לו על החומש כו': </b>עד שיתמעט הקרן משוה פרוטה כיצד גזל ד' זוזים ישלם חמשה נתן ארבעה ונשבע על הזוז יתחייב זוז ורובע נתן הזוז ונשבע על הרובע יתחייב [רבע] רובע זוז ומשקלו גרגיר חרוב נתן את הרובע ונשבע על [החרוב חייב חרוב ורובע חרוב נתן החרוב ונשבע על] רובע החרוב אינו חייב אלא רובע החרוב בלבד לפי שהוא פחות משוה פרוטה. אמנם יתחייב בזה לפי שאמר הכתוב חמישיתו יוסף עליו וקבלנו בפירוש זה מלמד שמוסיף חומש על חומש וכן כל מי שנתחיב חומש דינם שוה לפי שפי' חמישיתיו יוסף עליו חמישיות הרבה על דרך שבארנו: ",
+                "<b>היכן פקדוני אמר לו אבד משביעך אני כו': </b>תוספת החומש לא יתחייב אדם בו אלא בהודאתו לא ע\"פ עדים שנאמר והיה כי יחטא ואשם וגו' אמנם יהיה זה כששב מאליו: "
+            ],
+            [
+                "<b>היכן פקדוני אמר לו נגנב משביעך אני כו': </b>תשלומי כפל הוא קנס ומעיקרנו אין אדם משלם קנס ע\"פ עצמו וכבר התבאר זה בפ\"ג מכתובות: "
+            ],
+            [
+                "<b>הגוזל את אביו ונשבע לו ומת כו': </b>אמר רחמנא והשיב את הגזילה וגו' ולפיכך מי שגזל אין לו תקנה עד שתצא גזלה מתחת ידו או ימחול אותו הנגזל וזה כשתהיה הגזילה עודה אצלו לא נשתנית ולא קנאה בשינוי כמו שקדם ולפיכך כשמת אביו וגזלה תחת ידו ואביו לא מחל לו מ\"מ צריך שתצא אותה הגזילה מתחת ידו ואם היה אצלו אח מאביו יתן לו מה שגזל או יתן הגזילה לבניו הוא עצמו בענין שתצא הגזלה מתחת ידו ואם לא היה אצלו אח מאביו ולא בנים או לא החזיר הוא אותה הגזילה לבניו יתן אותן בחובו או בכתובת אשתו או לצדקה וכל זה כשיודיע ויאמר זה גזל אבא לא שיתן על דרך זה הוא מממונו וכדי שתצא גזלה מתחת ידו: "
+            ],
+            [
+                "<b>האומר לבנו קונם אי אתה נהנה משלי כו': </b>כל זה מבואר ממה שקדם וצריך עוד שיבאר למי שנתן לו אותו הממון ויאמר להם כי אביו נשבע עליו שלא יהנה בממונו ולפיכך הוא נותנו להם כדי שלא יהנה הגוף מאותו הממון שעזב ואל יקשה בעיניך שהוא פרע את חובו מן הממון אשר נאסר להנות בו לפי שיתכן זה כמו שנתבאר בפרק רביעי מנדרים ולשם פרשנוהו: "
+            ],
+            [
+                "<b>הגוזל את הגר ונשבע לו ומת הרי זה משלם כו': </b>כבר ידעת כי הגר כשמת ולא הניח בנים בקדושה כי אין לו יורש וכל הקודם בנכסיו זכה ועל הגר שמת שאין לו יורשים נאמר ואם אין לאיש גואל אבל לאיש מישראל א\"א שלא יהיה לו גואל כי קבלה הוא בידינו [שלא יכלה שבט מישראל] א\"כ האיש שישאר משבטו הוא ירשנו. וכבר ידעת כי בכ\"מ שיאמר נדבה ר\"ל עולת נדבה וכבר בארנו זה במס' שקלים ודיני עולת נדבה יתבאר לך מזה הפסוק שהביא ראיה על זו ההלכה שאשם נקרא הקרן שהוא מחזיר כלומר הגזילה בעינה או דמיה: "
+            ],
+            [
+                "<b>נתן הכסף לאנשי משמר ומת אין היורשין כו'. </b>כבר בארנו באחרון של סוכה כי משמרות כהונה כ\"ד משמרות והיו עובדים בזה אחר זה כל משמרת שבת אחת ומכלל המשמרות יהויריב וידעיה והביא אותה עד\"מ וכשנתן כסף ליהויריב ואשם לידעיה והיה המשמרת משמרת ידעיה בזה חולקין ר\"י וחכמים ר' יהודה אומר משמרת יהויריב עברה כשנטלה הכסף כיון שאין לה במשמרתו שום דבר לפי שאינו שבתו לפיכך יחזיר כסף אצל אשם וישוב הכסף לידעיה שיש לו המשמרת וחכ\"א משמרת ידעיה עברה כשנטלה האשם מבלי שתקבל הכסף והראוי שיתן הכסף קודם האשם ולפיכך יוקח האשם מאתו ויתן ליהויריב שנטל כסף ברישא כמו שראוי והוא יקריב האשם כשתהיה משמרתו. ולפי שאלו העקרים אמתיים ידועים אמר לנו מחבר המשנה במשנה זו כשנתן הכסף ליהויריב ואשם לידעיה והיה משמרת ידעיה אם הוא הלכה כחכמים שאומרים יצא אשם ליהויריב כמו שקדם וזה מבואר ואין שם ספק ואם הלכה כר\"י שאמר ישיב הכםף לידעיה אם קיים האשם יקריבוהו בני ידעיה ואם לא שקפצה משמרת ידעיה והקריבה האשם קודם שתקח הכםף מן יהויריב זכו בני ידעיה בעור האשם אבל בשרו אינו ראוי לאכילה לפי שהוא פסול ויחזור ויביא אשם אחר ליהויריב אשר בידו הכסף ויקריב אותו במשמרתו ומה שלמד רבינו הקדוש במשנה זו הוא איזה יתחייב על דעת ר' יהודה כשהקריבו בני ידעיה האשם וכך אמרה הברייתא בזה הדין כשהיתה המשמרת ליהויריב ונעשה מה שאמרנו א\"ר לדברי ר' יהודה אם קדמו בני יהויריב והקריבו אשם יחזור ויביא אשם אחר ויקריבו בני ידעיה וזכו האחרים במה שבידם וזה הענין הוא מה שלמדנו בזאת המשנה והלכה כחכמים והרמז שראוי להיות הכסף קודם לקרבן הוא מה שנאמר באשם אשר יכפר בו וקבלנו בפי' זה כי האשם הנאמר כאן כסף והוא מה שאמרו אשם זהו קרן וכבר בארנו בהלכה שקודם לו דרחמנא קרא הכסף אשם ואמרו יכפר בו והוא פועל עתיד ר\"ל שכבר התחיל בכפרה שהוא נתן הכסף ותגמר כפרתו ולא ישאר עליו עון בקרבנו והוא איל האשם כמו שנאמר וכפר עליו הכהן באיל האשם וקבלנו בזה איל אשם מעכבים ואין החומש מעכב וכבר נתבאר כי האשם הוא הכסף ופירוש מעכבין את הכפרה: "
+            ]
+        ],
+        [
+            [
+                "<b>הגוזל ומאכיל את בניו והניח לפניהם כו': </b><b>אין פורטין לא מתיבת המוכסין כו': </b>זו המשנה היא בנויה על שני עקרין האחד מטלטלי לבעל חוב לא משתעבדי השני מלוה על פה אינו גובה מן היורשים. ושני העקרים האלה אין הלכה כן אבל מן העקרים שנדון עליהם עכשיו מטלטלי לבעל חוב משעבדי מלוה על פה גובה מן היורשין והראוי על הגזלן לשלם הוא מלוה על פה. לפיכך הגוזל ומאכיל לבניו חייבים לשלם באיזה פנים שיהיה נתייאשו הבעלים או לא נתייאשו בין שהניח מקרקעי או מטלטלי מנכסיו יקח עכ\"פ כל מה שגזל ואם לא הניח אביהם שום דבר אם נתייאשו הבעלים אינם חייבין לשלם ואם אכלו מה שאכלו לפני יאוש חייבין לשלם. ואם היה המוכס כנעני אנס או מוכס ישראל אלא שאין לו קצבה אלא שלקח רשות מן המלך שיוכל להוסיף על המכס איזה שיעור שירצה על הקצבה שקצב לו המלך אותו שהוא גזלן בכל זה א��ן ראוי לפרוט דבר ממה שיש לפניו מן המעות לפי שהוא בחזקת גזלן ואותן המעות כולם גזלה וכמו כן לא יקחו צדקה מאותו המוכס מן המעות שלפניו. אבל אם פרט מהמעות שיש לו בביתו או נטלו ממנו צדקה כשהוא בשוק ואין תיבה לפניו זה הוא מותר. וזהו טעם מה שאמר מתוך ביתו או מן השוק וכמו כן אין פורטין ממה שלפני גבאי צדקה משום חשד שלא יחשדו אותו שהוא מנכסי הצדקה שיש עליו חוב כשיראה אותו שיתן מעות מי שלא ראה כשלקח הדינר. וכבר נתבאר לך מדבריו כי כשיהיה (מנכסי) [<small>צ\"ל</small> מוכס <small>וכ\"ה בפי' הרע\"ב</small>] ישראל ואין מוסיף על כל מה שחקק לו המלך ולא יגרע אינו גזלן כי מן העקרים שלנו דינא דמלכותא דינא: "
+            ],
+            [
+                "<b>נטלו מוכסין את חמורו ונתנו לו חמור אחר כו': </b>אין אשה וקטן נאמנין בדין זה אלא כשהוא מסיח לפי תומו כמו שבארנו בעכו\"ם לעדות אשה במסכת יבמות. ונחיל נקרא עדת דבורים הנקבצים על המלך שלהם כמו שזה מפורסם וידוע. ואין הלכה כרבי ישמעאל בנו של רבי יוחנן בן ברוקה: "
+            ],
+            [
+                "<b>המכיר כליו וספריו ביד אחר ויצא לו כו': </b>זה הדין כשיהיה האיש ההוא אינו ידוע למכור אותן הדברים שהוא טוען עליהם שנגנבו לו ויצא לו שם גנבה בעיר וא\"צ שנבאר שצריך שני עדים שיעידו שאלו הכלים היו שלו ושאלו הספרים שלו היו לפי שזה מבואר אבל אם דרכו שימכור כליו וספריו לא ידונו לו זה הדין אלא אם לנו עמו בני אדם ומצאו בבקר קירו חתור ואותם אנשים שלנו בביתו יצאו על אותו המחתרת וכליו וספריו של בעל הבית בידיהם באותה שעה ידונו לו דין זה כמו שכתבנו. וכבר בארנו פעמים כי בכ\"מ שאמרו במשנה שבועה היא שבועה בתורה: "
+            ],
+            [
+                "<b>זה בא בחבית של יין וזה בא בכדו של דבש כו': </b>אילו השמיענו הדין בחבית של יין בלבד היינו אומרים כגון זה הוא שכשפירש עליו נותן לו דמי יינו אבל חמורו וחמור חבירו שאינו עושה מעשה בידו לא ואם השמיענו הדין בחמורו וחמור חבירו היינו אומרים בזה הוא שאין לו אלא שכרו כשלא פירש עליו לפי שאינו עושה מעשה בידיו אבל יינו ודבש חבירו אפי' לא פי' נותן דמי יינו לפי שהתעסק באסוף הדבש בידו לפיכך הודיענו שהדין בשני המעשים אחד ושלא נאמר בזה משטה אני בך לפי שבשבילו הניח ממונו ונתעסק בשלו לאסוף מה שאבד ולפיכך אם פירש עליו נותן לו דמי חמורו ודמי יינו: "
+            ],
+            [
+                "<b>הגוזל שדה מחבירו ונטלוה מסיקין כו': </b>השמיענו בהלכה זו כשתהיה מכה טבעית כוללת או אינה כוללת כמו ששטפה בנהר או נשקעה או ירדו עליה אבני אלגביש שדינה דין מכת מדינה ולא יוכל לומר לו הרעה הזו באה בעונותיך וכאילו אתה הוא הסבה כדי שיהא חייב לשלם אבל יאמר לו הרי שלך לפניך: "
+            ],
+            [
+                "<b>הגוזל את חבירו או שלוה הימנו או שהפקיד לו כו': </b>תקנה היא זו לבעל הממון ולפיכך אם אמר בעל הממון לאשר הוא בידו תן לי מה שיש לי אצלך בכאן במדבר יש לו לפרעו ממונו: "
+            ],
+            [
+                "<b>האומר לחבירו גזלתיך הלויתני הפקדת אצלי כו': </b>היה חייב לשלם כשטוענו חבירו טענת ברי ואומר גזלת אותי והלויתי אותך אבל אם היה חבירו ג\"כ מסופק ואמר איני יודע אם הלויתי אותך ואם לא הלויתי והוא אמר הלויתני ודאי אבל איני יודע אם החזרתי או אם לא החזרתי אינו חייב לשלם אבל אם בא לצאת ידי שמים יתן לו כמו שהודה שהלוהו. ומה שאמר פטור ואפי' טענו חבירו טענת ברי ויאמר הוא אינו יודע פטור ואינו חייב אלא שבועת היסת ש��וא אינו יודע באמת שיש לו אצלו ממון: "
+            ],
+            [
+                "<b>הגונב טלה מן העדר והחזירו ומת או נגנב כו': </b>אמרו ומנו את הצאן והיא שלמה פטור מלשלם וכל הענין הראשון והוא כשגנב וידע בעל הצאן שגנב לו אבל אם לא ידעו הבעלים לא בגנבתו ולא בחזירתו אינו פוטרו אלא א\"כ יחזיר וידעו הבעלים שהחזיר לפי שלמד זה הטלה דרך אחר זולתי דרך הצאן [שלו] ולכך צריך להודיע הבעלים כדי שישמרוהו כאשר יוכל ואז יפטר מאחריותו: "
+            ],
+            [
+                "<b>אין לוקחין מן הרועים צמר וחלב וגדיים כו': </b>אלו הדברים שהזהיר שלא לקנותן לפי שחזקתן גנבה בידם: "
+            ],
+            [
+                "<b>מוכין שהכובס מוציא הרי אלו שלו כו': </b>כבר התבאר בשבת כי המוכין הם חתיכות צמר קטנים שממלאים בהם הכסתות והכרים וכיוצא בהם. וכובס הוא שמלבן את הצמר. וסורק הוא הסורקו והמנפצו. וכדי לתפור הוא כמו אורך מחט. ומעצד כלי הנגר שמחליק בו או כיוצא בו. וכשיל הוא כלי הנגר שמתקן בו העץ. ונסורת הוא (העץ) שחיקת העצים כשנוסרין העצים לעשות מהן לוחות: ",
+                "<small>סליק פירוש המשניות להרמב\"ם ממסכת בבא קמא</small>"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/Hebrew/merged.json

@@ -0,0 +1,284 @@
+{
+    "title": "Rambam on Mishnah Bava Kamma",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Rambam_on_Mishnah_Bava_Kamma",
+    "text": [
+        [
+            [
+                "<b>ארבעה אבות נזיקין השור והבור והמבעה וכו': </b>אלו הארבעה עיקרין מן הנזיקין הם נזיקין ההוים מממונו. והשור ר\"ל רגל השור כלומר הנזק ההוה מדריסתו ושברו מה שישבר ויקלקל בדרך הלוכו ברגליו. והמבעה ר\"ל השן והוא הנזק המגיע מאכילתו למה שיאכל ממנו ונקראת השן בזה השם מעין פעולתו לפי שהיא תשרש ותבקש מה שתאכל כמו שנאמר איך נחפשו עשו נבעו מצפוניו. לא הרי השור כהרי המבעה ר\"ל כי מה שהוצרך הכתוב למנות אלו הארבעה נזיקין אחד אחד לפי שאי אפשר להתלמד קצתם מקצתם בקל וחומר לפי שבכל אחד מהם יש ענין שאין כן באחר על זה ההיקש לא ראי הרגל שהזיקה מצוי כראי השן שאין הזיקה מצוי ולא ראי השן שיש הנאה להזיקה כראי הרגל שאין הנאה להזיקה ולא ראי זה וזה שיש בהם רוח חיים כראי האש שאין בו רוח חיים ולא זה וזה שדרכן לילך ולהזיק כראי הבור שאין דרכו לילך ולהזיק ולפי שבכל א' וא' יש בו ענין שאין כן באחר הוצרך הכתוב לבאר בכל א' מהם שהוא חייב בהיזק. וזה הצריכות אינו לפי שאילו כתב השי\"ת הדין בבור ובאחד מאותן השלשה הנשארים היינו לומדים מהם השנים הנותרים בדרך הצד השוה כמו שזכר ואמנם חלקם הכתוב לארבעה דינים ליתד כל מין מהם בדין זולתי האחר שן ורגל לפוטרן ברה\"ר בור לפטור בו את הכלים אש לפטור בו את הטמון ועוד יתבאר כל זה ולא הוצרך למנות בכלל האבות קרן לפי שיש בו חילוק מועד ותם כמו שהתבאר הכתוב. ואמרו הצד השוה שבהן וכו' רצה לומר אף כל שדרכו להזיק ושמירתו עליך אם הזיק חב המזיק לשלם תשלומי נזק במיטב הארץ כמו שנאמר מיטב שדהו ומיטב כרמו ישלם. וכבר ביארנו זה בחמישי מגיטין. ולאלו אבות תולדות תולדה דרגל אם הזיקה בגופה או בשערה דרך הילוכה. תולדה דשן נתחככה בכותל להנאתה וטנפה פירות להנאתה. תולדה דהבער אבנו סכינו ומשאו שהניחן בראש הגג ונפלו ברוח מצויה והזיקו. תולדה דבור רוקו וניעו וכיוצא בהם ועוד יתבארו דיני אלה העקרים ותולדותיהם: "
+            ],
+            [
+                "<b>כל שחבתי בשמירתו הכשרתי את נזקו כו': </b>הכשר זה של משנה זו שם נופל על תקון הדבר והכנתו לקבל דין מן הדינים כמו שבארנו בתחלת עירובין ואמר שכל מה שיתחייב בשמירתן שלא יזיק לאדם אותו הדבר מוכן הוא כי בכל עת שיזיק ואפילו שלא מדעת בעליו יתחייב בתשלומים כיון שלא שמרו וזהו טעם אמרו הכשרתי וכמו כן כל מה שהכשיר. מקצת נזקו יתחייב עליו כאילו הכשיר כל נזקו כגון הבור שזכרנו לא יתחייב עליו מה שראוי להתחייב על נזק הבור עד שיהיה עמוק י' טפחים ואין הפרש בין שיחפור בור י' טפחים או שיחפור טפח בבור שהיה עמוק ט' טפחים ועשאו עמוק עשרה לפי שכיון שהכינו להיזק הנה הוא כאילו חפרו מתחלתו וזהו שאמר הכשרתי מקצת נזקו חבתי בתשלומי נזקו כהכשר כל נזקו אחר כן התנה חמשה תנאים ואמר כי לא יתחייב האדם לשלם בהיזק המגיע מממונו אם יחסר תנאי מאלו החמשה תנאים. האחד.שלא יהיו אותם נכסים מהקדש לפי ששורו אם הוא חטאת או אשם והזיק לא יתחייב שום דבר וזהו ענין שאמרו נכסים שאין בהן מעילה כי הקדשים מי שיהנה מהם יתחייב קרבן מעילה [כמו שנתבאר במס' מעילה]. והשני שיהיה הניזק בן ברית אבל אם נגח שורו של ישראל לשורו של כנעני לא ישלם הישראל שום דבר כמו שיתבאר. והשלישי שיהיו אותם נכסים שהגיע מהם ההיזק מיוחדים והבעלים מיוחדים אבל אם אמ�� שורך הזיק ויאמר האחר שורך הזיק ולא יתברר איזה משני השורים הזיק או כשהפקיר שורו והזיק שאין לו בעלים מיוחדים בשעת ההיזק לא יתחייב בעל אותו ההיזק תשלומין אבל אם החזיק אחר באותו השור המזיק אחר שהזיק זכה בו כדין כל הפקר. והרביעי שיהיה ההיזק נעשה חוץ מרשות המיוחדת למזיק אבל אם נכנס שורו של ראובן לביתו של שמעון והוזק לא יתחייב שמעון שום דבר לפי שיאמר לו שורך ברשותי מאי בעי ואם הזיקו שמעוןהוא בעצמו כגון שהכהו ופצעו או המיתו חייב לשלם לפי שיאמר לו נהי דאית לך רשותא לאפוקי לאזוקי לית לך רשותא. והחמישי שיהיה ההיזק נופל ברשות שניהם כגון שיהיה חצר משותף לניזק ולמזיק וכשהזיק שורו באותו חצר בשן ורגל לא יתחייב שום דבר אבל אם הזיק בקרן יתחייב כמו שיתבאר וביאר ובלבד שתהיה הרשות משותפת ביניהם מיוחדת לפירות ולשורים אבל אם היתה מיוחדת לפירות ועבר אחד מן השותפין והכניס בו שורו והזיק בשן ורגל חייב ואע\"פ שהוא רשות לשניהם וכשישלמו אלו התנאים כולם והזיקו המזיק חייב המזיק לשלם תשלומי נזק במיטב הארץ: "
+            ],
+            [
+                "<b>שום כסף ושוה כסף בפני ב\"ד וע\"פ עדים כו': </b>לפי שזכר מה הם הנזקים באיזה תנאים יתחייב האדם לשלם כל ההיזק המגיע מנכסיו והתחיל לבאר היאך ישלם ואמר ששמין הנזק בדמים לא שיצא דבר בדבר כגון אם אכל שור פירות לא נאמר לבעל הפירות טול מהשור חלק מה שאכל משלך אלא נשום מה שאכל לו בדמים וכופין לבעל השור לשלם. ומה שאמר שוה כסף רצה לומר כי הב\"ד לא ישלמו הנזקין מיתמי אלא מן הקרקע לא מן המטלטלין כי המטלטלים הם עצמם כסף. ואמר כי הם לא ירדו אלא במה שישוה כסף הוא הקרקע ודין זה מיוחד ביתומים בלבד אמנם המזיק עצמו כשישלם שיעור מה שהזיק מן המטלטלין נסתלק יד ב\"ד מקרקעותיו. ואותה שומא והתשלומין לא יהיו אלא בב\"ד מומחין ולא הדיוטות ובעדים בני חורין ובני ברית אבל לא בעדות עבדים או נכרים שהוצרך למעטם לפי שיעלה על הדעת שנוותר ונקל בעדות הנזקין לרוב מאורעיהם ולמיעוט מה שיזדמן שיהיה עליהם עדים כשרים לפי שההכאות בין האנשים ובין הבהמות ג\"כ רוב היותם במעמד עמי הארץ ועבדים והעכו\"ם לכן הודיענו שלא יקבלו הב\"ד אלא עדים כשרים כמו בשאר העדיות. ואין הפרש בין האנשים והנשים בנזקים בין שהיא מזקת או נזוקת. ומה שאמר הניזק והמזיק בתשלומין רמז אלו הדברים שחייבין עליהם חצי נזק כמו שיתבאר שישלם המזיק חצי הנזק ויפסיד הניזק החצי וזה החצי גם הוא לא יתקיים אלא במה שיתקיים הנזק שלם ר\"ל בעדים ובב\"ד מומחין ונכסי בני ברית ושאר התנאים מלבד מה שאמר במיטב הארץ כי זה אינו ראוי בחצי נזק כמו שיתבאר: "
+            ],
+            [
+                "<b>ה' תמין וה' מועדין הבהמה אינה מועדת כו': </b><b>מה בין תם למועד כו': </b>תם נקרא הדבר המזיק בלא הרגל ואין דרכו שיבא ממנו אותו ההיזק אלא שאירע בדרך המקרה. ומועד נקרא הדבר אשר הורגל שיבא ממנו אותו המעשה תמיד או על הרוב. ונגיחה לא תהיה אלא בקרן ונגיפה תהיה באיזה אבר שיזדמן מאיברי הגוף. ושור המועד שאומר עליו והועד בבעליו וגו'הוא שנגיחתו על הרוב. ומה שאמר ושור המזיק ברשות הניזק הוא דעת מי שסובר [כי] אפי' התם ברשות הניזק ישלם נזק שלם ודינו אצלו כדין מועד. ועוד יתבאר שאין הדין כן ומשנה זו חסרה ויש להשלים לשונה ולומר כן ה' תמין הן מתחלתן ואם הועדו מועדין ושן ורגל מועדין מתחלה ויש מועדין אחרים כיוצא בהם והם הזאב וכו'. ומה שלא הוצרך למנותם כולם ויאמר אחד ��שר מועדין הן לפי שמציאותן בישוב מעט וכ\"ש שאינן נראים במדינות. וברדלס הוא החיה הנקראת בלשון ערבי אלצבע. ומה שאמר מן העליה ר\"ל ממיטב נכסיו והמובחר שבהם כמו שאמרו הנזקין שמין להם בעידית. ואין הלכה כר' אליעזר: "
+            ]
+        ],
+        [
+            [
+                "<b>כיצד הרגל מועדת לשבר בדרך הלוכה כו': </b>העיקר בזה המין כולו מן הנזקין שכל נזק שיבא מן הבהמה כשהיא עושה (מהם) [מה] שמנהגה לעשות תמיד או על הרוב זה הוא האמור עליו כדרכה משלם נזק שלם ושלא כדרכה הוא שיהיה אותו הדבר שעשתה תעשה אותו על המיעוט או שבא ממנה באמצעות מעשה אחר ולא היתה הבהמה היא הפועלת אותה הפעולה פעל ראשון על זה יתחייב חצי נזק וזה הוא החצי נזק המחייב בצרורות הנתזים מתחת רגליה כי הוא ישלם מן העליה כמו שנבאר בשמיני מזו המסכת. ופירוש דליל דבר שהיה קשור ברגלה ומהדס שיחפור ברגליו בארץ וזה עושין התרנגולים יותר משאר העופות: "
+            ],
+            [
+                "<b>כיצד השן מועדת לאכול את הראוי לה כו': </b>מה שאמר במה דברים אמורים הוא חוזר על מה שאמר אכלה פירות או ירקות אבל אכלה כסות או כלים [אפי'] ברה\"ר חייב חצי נזק כי דרך בני אדם להניח כסות או כלים ברה\"ר כפי צורך שעה. ופי' מה שנהנית כי ישלם מנכסיו מה שראוי לשיעור אותה אכילה מן הדבר שדרך אותה בהמה לאכלו כגון חמור שאכל עשרה ליטרים תמרים ישלם בעל אותו החמור דמי עשרה ליטרים משעורין. ואם היו השעורים יקרים יותר משלם דמי התמרים בלבד ועל זה הדרך תקיש ותדין. וכשהניחה תוך הרחבה ונטתה אל הצדדין ואכלה אז משלם מה שהזיקה: "
+            ],
+            [
+                "<b>הכלב והגדי שקפצו מראש הגג כו': </b>חררה עוגה דקה ופעמים שהגחלים נדבקים בה וכשאכל אותה בגדיש והדליק הגדיש באותה הגחלת הנה באכלו העוגה עושה כדרכו ומשלם נזק שלם ובהדליק את הגדיש משונה ולפיכך ישלם חצי נזק: "
+            ],
+            [
+                "<b>איזה הוא תם ואיזה הוא מועד כו': </b>ממשמשין ר\"ל שמושכין אותו ומשחקים בו ואינו מנגחם. והלכה כר' יהודה בפירוש שור המועד והלכה כר\"מ בפירוש שור תם. וכל זמן שהועד השור לנגיחה לא יחזור לתמותו עד שישחקו בו הנערים ולא יזיקם בנגיחה: "
+            ],
+            [
+                "<b>שור המזיק ברשות הניזק כיצד נגח נגף נשך כו': </b>כשנתלמד דין מן הדינין בקל וחומר (והוא) לא יהיה אותו הלמד גדול מאשר למד ממנו אבל יהיה כמותו והוא מה שאמר דיו לבא מן הדין להיות כנדון ואין בזה מחלוקת לפי שהוא מן התורה והוא מה שאמר במרים ואביה ירק ירק בפניה הלא תכלם שבעת ימים ק\"ו לשכינה כי אם יקצוף [האב] עליו יתרחק ממנו שבעת ימים כ\"ש מי שקצף הש\"י עליו שראוי שיסתר ימים הרבה אבל אמר הכתוב תסגר שבעת ימים הנה שם דין השכינה הלמד מן האב כדין האב. ואמנם עיקר המחלוקת ר' טרפון וחכמים הוא כי ר\"ט אומר סוף מה שאנו אומרים דיו לבא מן הדין להיות כנדון כשנרצה לחייב זה הדבר אשר נתלמד דין שלא למדנוהו קודם ואז לא יהיה אותו הדין גדול מן הדין אשר נתלמד ממנו כמו שלמדנו לקצף השכינה הסתר שבעת ימים וזה דבר שלא ידענו קודם לכן אמנם כשיהיה אצלנו דין ידוע בדבר מן הדברים כמו חצי נזק ואח\"כ נלמד אותו בק\"ו אם לא תוסיף לו דין ותשימהו נזק שלם יהיה זה הקל וחומר לשוא ולא יוסיף לנו ידיעת שום דבר שזה חצי נזק ידוע היה מבלי הקל וחומר ובכיוצא בזה לא נאמר דיו לבא מן הדין להיות כנדון לפי שלא בא מן הדין אבל ידוע היה חצי נזק. וחכ\"א כי אפי' בכיוצא בזה נאמר דיו לבא מן הדין להיות כנדון כי לא בא מן הדין אבל ידוע היה (חצי) נזק. ואמנם בארתי לך ענין זה שלא יעלה בדעתך שרבי טרפון לא היה דורש עיקר זה בשאר המקומות כי הוא אמנם בזה המקום בלבד שלא היה דורש אותו כמו שבארנו. והלכה כחכמים: "
+            ],
+            [
+                "<b>אדם מועד לעולם בין שוגג בין מזיד וכו': </b>כשאדם ישן ובא אחר וישן בצדו השני הוא המועד לראשון ואם הזיק שני לראשון חייב ואם הזיק הראשון שהיה ישן בתחלה לאותו שבא לישכב בצדו פטור ואם שכבו שניהם ביחד כל מי שיזיק מהם לחבירו חייב לפי ששניהם מועדין זה לזה: "
+            ]
+        ],
+        [
+            [
+                "<b>המניח את הכד ברשות הרבים כו': </b><b>נשברה כדו ברה\"ר והוחלק אחד במים כו': </b>עיקר הוא אצלנו אין דרכן של בני אדם להתבונן בדרכים ולפיכך אם בא אדם ונתקל בה פטור ולא נאמר היה לך להתבונן היאך אתה הולך. ומה שאמר נשברה כדו והוחלק אחד מהם במים חייב שענינו כי כשיזיק אדם בעת נפילתו או שבר שום דבר שחייב הנכשל לשלם מה שהזיק הוא דעת ר\"מ שאומר נתקל פושע הוא אבל חכמים אומרים כי הוא אנוס בעת נפלו ואינו חייב כלום ודעת רבי יהודה שאומר דנתקל פושע הוא אם נתכוין לקחת החרסים. לפי שהוא אנוס כמו שבארנו וכאילו לא היה [לו] מעולם באותן החרסים רשות. והלכה כר\"י ולא כר\"מ: "
+            ],
+            [
+                "<b>השופך מים ברשות הרבים והוזק בהן אחר כו': </b>מה שאמר המצניע את הקוץ ואת הזכוכית והגודר גדרו בקוצים והוזק בהן אחר חייב זהו כשהוציאו לרשות הרבים אבל אם עשה זה בסוף מצרו אינו חייב כלום. לפי שעיקר הוא אצלנו אין דרכן של בני אדם להתחכך בכתלים: "
+            ],
+            [
+                "<b>המוציא את תבנו ואת קשו לרשות הרבים כו': </b>זה שאמרנו כל הקודם בהם זכה בהם קנס. וגלל צואת הבקר ואפילו בשעת הוצאת זבלים אם הזיק חייב: "
+            ],
+            [
+                "<b>שני קדרין שהיו מהלכין זה אחר זה כו': </b>זהו כשיהיה יכול הנופל לקום ולא קם אלא (שעמד) [נשאר] מושכב עד שנכשל בו זולתו ולכן הוא אם לא היה יכול לקום ונכשל בו זולתו לא יתחייב כמו שבארנו נתקל אנוס הוא: "
+            ],
+            [
+                "<b>זה בא בחביתו וזה בא בקורתו נשברה כדו כו': </b>כל זה מבואר: "
+            ],
+            [
+                "<b>שנים שהיו מהלכין ברה\"ר אחד רץ כו': </b>עיקר הוא אצלנו כי מי שהוא רץ משנה הוא ואם הזיק שום אדם בעת מרוצתו חייב אא\"כ אותה שעה הוא ערבי שבתות או ערבי ימים טובים לפי שבני אדם נחפזים ללכת בדבר מצוה. ומשנה זו חסרה וראוי לומר כן אם היה א' רץ וא' מהלך בערבי שבתות וי\"ט או שהיו שניהם רצים בשאר ימות השנה והזיקו זה את זה פטורין: "
+            ],
+            [
+                "<b>המבקע ברשות הרבים והזיק ברה\"י כו': </b>הודיענו כי המבקע כשהזיק חייב בין שהוא ברשותו בין שהוא שלא ברשותו ובין שהזיק במקום שהרבים מצויין בו והוא רה\"ר או במקום שאין הרבים מצויין בו והוא רה\"י: "
+            ],
+            [
+                "<b>שני שוורים תמים שחבלו זה את זה כו': </b>משלמין במותר הוא שישום כמה יתחייב זה במה שהזיק וכמה יתחייב השני ג\"כ ואם נשתוו הנזקין יצא הא' בא'. ואם הותיר נזק הא' שהיה ראוי לשלם הא' מהם יותר ממה שראוי לשלם האחר ישלם מי שהזיקו יותר שיעור המותר ובזה אין צריך למשול משל לפי שהוא מבואר. ומה שאמר הכתוב או בן יגח או בת יגח כמשפט הזה יעשה לו מחלוקת ר' עקיבא וחכמים בפי' זה הפסוק חכמים אומרים כמשפט שור בשור כך משפט [שור] באדם כלומר שהתם חייב חצי נזק והמועד נזק שלם וכבר קדם לנו שהכל מסכימין אדם מועד לעולם ור\"ע אומר כמשפט הזה שהוא שור המועד לפי שבו הכתוב הזה מדבר כך יהיה לעולם דין שור שחבל באדם בין שהוא מועד בין שהוא תם. ואין הלכה כרבי עקיבא: "
+            ],
+            [
+                "<b>שור שוה מנה שנגח שור שוה מאתים כו': </b><b>שור שוה מאתים שנגח שור שוה מאתים כו': </b>מחלוקת ר\"י ור\"מ בשבח נבלה. וזה לפי שעיקר בידינו נבלה לבעלים כלומר לניזק וישומו אותה לו בשויה והוא מה שאמר הכתוב והמת יהיה לו וישלם לו עליו חצי נזק אם היה תם או נזק שלם אם הוא מועד כי מה שאמר יתברך וחצו את כספו ר\"ל שיתחייב הניזק במחצית החציין לבד וזהו מה שאמרו פחת שפחתתו מיתה חולקין והוא הנראה למעיין. ומה שנאמר ומכרו את השור החי רצונו לומר שהתם משלם חצי נזק מגופו כמו שקדם ואין בכל העקרים האלו מחלוקת. אבל מחלוקת ר\"מ ור' יהודה כשהנבלה שוה סמוך למיתה על דרך המשל דינר והוסיפו דמיה והיא שוה קודם שיעמדו בדין שני דינרין ר\"י אומר וגם את המת יחצון יחשב לו בדינר וחצי וישלם לו לתשלום חצי נזק כי הדינר שהותיר חולקין אותו ור\"מ אומר לא יחשב לו אלא הדינר שהוא היה שוה בשעת מיתה כמו שנא' והמת יהיה לו כלומר כל מה שהותיר המת במותו לניזק. וכמו כן כשהנבלה אינה יפה כלום בשום פנים בשעת מיתה ואח\"כ היא שוה כסף ר\"מ אומר לא יחשב באותן הדמים אלא יתן לו חצי נזק וזהו שאמר על זה נאמר ומכרו את השור החי וחצו את כספו ור' יהודה אומר יחשב לו בחצי מה ששוה הנבילה לפי שדמיה כולן שבח הוא כי לא היתה שוה שום דבר בשעת מיתתה והוא מה שאמר ר\"י לחלוק עליו קיימת ומכרו את השור החי ולא קיימת וגם את המת יחצון. והלכה כר\"י: "
+            ],
+            [
+                "<b>יש חייב על מעשה שורו ופטור על מעשה וכו': </b>עוד יתבאר לך כי המבייש ואפי' הוא אדם לא יחוייב בדין הבשת עד שיהיה מתכוין כ\"ש כשביישו שורו שהוא פטור. וכבר ידעת כי מן העקרים שלנו אין אדם מת ומשלם ובארנו זה בשלישי ממסכת כתובות. ומה שאמרו הוא שסימא את עין עבדו והפיל את שינו חייב ר\"ל שיצא העבד בן חורין כמו שפי' הכתוב זו היא החובה שנתחייב בה: "
+            ],
+            [
+                "<b>שור שהיה רודף אחר שור אחר והוזק כו': </b>כל זה מבואר וברור ומה שאמר המוציא מחברו עליו הראיה אם לא יביא ראיה אין לו כלום. ואפילו הדבר שהודה בו המזיק אין לו באמרו תם הזיק או קטן הזיק לפי שעיקר הוא בידינו בדינים טענו חטים והודה לו בשעורים פטור אף מדמי שעורים אבל אם תפש הניזק שיעור מה שהודה לו המזיק זכה בו ואין מוציאים אותו מידו. וכמו כן אם בא ברשות הטוען חטים שיעור מה שהודה לו מן השעורים אין מוציאין מידו: "
+            ]
+        ],
+        [
+            [
+                "<b>שור שנגח ד' וה' שוורים זה אחר זה כו': </b>כבר בארנו בכתובות שדינר זהב הוא חמשה ועשרים דינרין כסף וכשתפש הניזק השור לגבות ממנו ויצא מתחת ידו והזיק לאחר האחרון גובה חצי נזק שלם ואם יש בו מותר יחזיר לשלפניו ור\"ש אינו חולק בזה לפי שכיון שתפש נעשה עליו שומר שכר וחייב בנזקין וכל הדינים האלו הם בשור תם שהעיקר הוא בידינו שמשלם מגופו כמו שבארנו אבל כשהוא מועד אינו צריך לשום דבר מזה לפי שהוא משלם נזק שלם מן העלייה והלכה כר\"ש: "
+            ],
+            [
+                "<b>שור שהוא מועד למינו ואינו מועד כו': </b>אמנם מה שהיה מועד למין א' אינו מועד לשאר המינים אלא הרי הוא בחזקת תם עד שיועד וכאילו אמר שור שהוא מועד למינו אינו מועד לשאינו מינו וכן ענין שאר ההלכה על הטעם הזה. ודברי ר\"י נכוחים: "
+            ],
+            [
+                "<b>שור של ישראל שנגח שור של הקדש כו': </b>כשאירע דין ישראל עם כנעני ענין הדין ביניהם כך היה אם היה לנו בדיניהם זכות נדון להם כדיניהם ונאמר להם כך דינכם ואם היה טוב לנו בדיננו נדון להם כפי דיננו ונאמר לו כך דיננו ואל תתמה על דבר זה ואל יקשה בעיניך לפי שמי שאין בו שלימות המדות האנושיות (ר\"ל מדות המשפטים בין אדם לחבירו המקיימים את החברה האנושית) אינו בכלל האדם על האמת והמאמר בזה הענין היה צריך דבור בפני עצמו: "
+            ],
+            [
+                "<b>שור של פקח שנגח שור של חרש שוטה כו': </b>כשירגיל בנגיחות שור חרש שוטה וקטן להזיק לבני אדם באותה שעה מעמידין להם אפוטרופסין. ואצטדין שור שבני אדם מרגילין אותו והוא שישלח זה שורו וזה שורו וירמוז עליו בקול שכבר הרגילו בכך כדי שיגבר על השור האחר לראות איזה מהם ינצח לחבירו וזה אינו מטבע השור אלא ברצון בעליהם ורבים מאוילי עם יעשו זה במינים הרבה מן הבהמות והעופות: "
+            ],
+            [
+                "<b>שור שנגח את האדם ומת מועד משלם כו': </b>השור יהיה מועד לאדם בפנים רבים מכללם שיהרוג שלשה כנענים קודם שיהרוג נפש מישראל: "
+            ],
+            [
+                "<b>שור שהיה מתחכך בכותל ונפל על האדם כו': </b>ענין אמרו פטור. פטור מן המיתה לפי שהוא חייב בכופר אם היה מועד לזה המעשה כלומר שיהיה מועד להתחכך בכותלים כדי להפילן על בני אדם וכמו כן כל כיוצא בזה: "
+            ],
+            [
+                "<b>שור האשה שור היתומים כו': </b>חזר בתורה מלת שור בדיני נזקי שור שבע פעמים חד לגופיה והשש לרבות אלה המנויין כאן והם שור האשה ושור האפוטרופסין [כו']. ואין הלכה כר\"י: "
+            ],
+            [
+                "<b>שור שהוא יוצא להסקל והקדישו בעליו כו': </b>אמרה תורה סקול יסקל השור ולא יאכל את בשרו וכיון שגזרו עליו סקילה היאך יתכן לאכלו אבל הוצרך לא יאכל לאסרו בהנאה: "
+            ],
+            [
+                "<b>קשרו בעליו במוסרה ונעל בפניו כראוי כו': </b>מוסרה הוא החבל או כיוצא בו שקושרין אותו בו והלכה כר\"י אבל חייב לשחטו כדי להסיר היזקו: "
+            ]
+        ],
+        [
+            [
+                "<b>שור שנגח את הפרה ונמצא עוברה בצדה כו': </b>זו המשנה היא על דעת סומכוס שאמר ממון המוטל בספק חולקין ואילו נתברר לנו כי אחר שהפילה זה העובר נגחה לא נתחייב על העובר שום דבר וכן אם נתברר לנו שנגחה והיא מעוברת והפילה יהיה חייב חצי נזק אף מן העובר ולפי שהוא ספק ישלם רביע דמי העובר שהוא חצי החצי וזה כשהוא תם. ואם היה מועד משלם נזק שלם לפרה וחצי נזק לעובר וכן כשנגחה פרה את השור ונמצא ולדה בצדה אם נמצאת הפרה יקח חצי נזק מגופה כמו שקדם ואם אבדה הפרה ולא נמצאת ונמצא הולד משלם ממנו רביע נזק לפי שאילו נתברר לנו כי בעודו בבטנה נגחה שהיה הדין שישלם חצי נזק מן הולד כפי העיקר שבארנו מעוברת היא ועוברה נגחו ולפי שהוא ספק משלם רביע כמו שבארנו ואין הלכה כסומכוס בכל זה המאמר אלא כחכמים שאומרים המוציא מחבירו עליו הראיה ואפי' אם אמר הניזק ברי והמזיק אמר איני יודע לא נוציא ממנו שום דבר אלא בראיה: "
+            ],
+            [
+                "<b>הקדר שהכניס קדרותיו לחצר בעל הבית כו': </b>מה שאמר בפירות ואם הוזקה בהם ר\"ל אם כשלה בהן אבל אם אירע לה נזק מאכילתן אינו חייב כלום בשום ענין שבעל הפירות לא קבל עליו שמירת בהמה של בעל הבית והיה לה שלא תאכל: "
+            ],
+            [
+                "<b>הכניס שורו לחצר בעל הבית שלא ברשות כו': </b>זהו כשיהיה אותו השור מועד ליפול ��ל בני אדם בבורות ולפיכך יתחייב כופר ובלבד כשיפיל עצמו לשם בשביל מאכל שראה בבור ולכן לא יתחייב מיתה. והלכה כרבי שאמר שלא יתחייב בעל הבית שום דבר אם לא קבל עליו לשמור וכמו כן בעל השור לא יתחייב שום דבר לפי שברשות הכניס: "
+            ],
+            [
+                "<b>שור שהיה מתכוין לחבירו והכה את כו': </b>לפי שר\"ל אדם שמתכוין לחבירו אמר שור שהיה מתכוין לחבירו ואין הפרש בין שהשור נתכוין לשור ונגח אשה או נתכוין לאשה עצמה לא יתחייב דמי ולדיה כי לא חייבה תורה בזה אלא האדם בלבד ומה שאמר בגיורת שהוא פטור על ולדיה אין רצונו לומר כשנתגיירה והיא מעוברת כי זה מבואר הוא אבל ר\"ל כשנתעברה בחיי הגר ומת הגר או כשהפילה אחר מיתת הגר לפי שעיקר הוא בידינו כי איתיה לבעל זכי ליה רחמנא ליתיה לא זכי ליה ולפיכך אינו חייב דמי ולדות כשלא יהיה לזה הגר יורשים רצוני לומר בנים שנולדו בדת ישראל והורתן היתה כשהוא ישראל וכבר ידענו דברי רשב\"ג כך וכי אשה למי שיולדת משבחת ואין לעצמה בשבח כלום וזה כי רשב\"ג אומר אין דמי ולדות לבעל ושבח ולדות חולקין וחכ\"א שבח הריון לבעל ולפיכך משער תנא קמא השבח והדמים ונותן הכל לבעל ובזה בארה הגמ' דברי תנא קמא ואומר כיצד שמין דמי ולדות שמין את האשה כמה היתה יפה. ואין הלכה כרשב\"ג: "
+            ],
+            [
+                "<b>החופר בור ברשות היחיד ופתחו לרה\"ר כו': </b><b>החופר בור ברה\"ר ונפל לתוכו שור כו': </b>כל זה מבואר אין צריך פירוש: "
+            ],
+            [
+                "<b>בור של שני שותפין עבר עליו הראשון כו': </b><b>כסהו הראשון ובא השני ומצאו מגולה כו': </b>לפניו מקול הכריה הוא שיכשל בשפת הבור מקול החפירה שיחפור החופר בקרקע הבור ויפול בתוך הבור ואז יהיה בעל הבור חייב. אבל כשיפול לאחריו והוא שכבר עבר מן הבור וכשל וחזר לאחוריו ונפל לאחר הבור הוא פטור אא\"כ נפל לבור ואז הוא חייב על איזה בשני הפנים שיהיה ורחמנא אמר ונפל שמה שור או חמור וקבלנו בפירוש זה הפסוק שור ולא אדם חמור ולא כלים. ולא יהיה ג\"כ חייב על הבהמה אלא כשתהיה חרשת או שוטה או קטן אבל שור שהוא גדול ופקח אינו חייב עליו כלום לפי שיכול לומר לו איבעי ליה לעיוני ומיזל: "
+            ],
+            [
+                "<b>אחד שור ואחד כל בהמה לנפילת הבור כו': </b>כל זה מבואר אינו צריך פירוש אלא מאמרו לכלאים שהוא רומז למה שאמר לא תחרוש בשור ובחמור יחדו. ואמר כי כל שני מיני בהמות כך לא יוכל לחרוש בהן ולא למשוך אותן ביחד וזה מדרבנן. אבל מן התורה אינו אסור לחרוש ולמשוך ולהנהיג אלא בהמה טהורה וטמאה בלבד דומיא דשור וחמור וכבר בארנו זה בפ' שמיני ממסכת כלאים: "
+            ]
+        ],
+        [
+            [
+                "<b>הכונס צאן לדיר ונעל בפניה כראוי כו': </b>כראוי הוא שישים באותו מקום שכנסה שם דלת שלא תפילה הרוח המצויה. ומה שאמר הוציאוה לסטים אינו רוצה לומר כשהוציאו הבהמות בידיהם כי זה מבואר. אבל ר\"ל כשהיו סבה ליציאתן. כגון שיעמדו בפניהם עד שישובו מלפניהם לצד אחר ויאבדו אותם והיא כאילו הוציאו אותם בידיהם: "
+            ],
+            [
+                "<b>הניחה בהמה או שמסרה לחרש שוטה וקטן כו': </b>דרך הרועים שיש להם משמשים תחת ידם ימסרו להם עדרי הצאן לשמרם. ואמר ג\"כ כי הרועה הגדול כאשר מסר לרועים האחרים אשר תחת ידו הוא נכנס תחתיו וכשהזיקה יתחייב בנזקה הרועה השני אשר תחת הרועה הגדול ולא רועה הראשון שהוא רועה הגדול ולא נאמר בכגון זה שומר שמסר לשומר חייב לפי שמנהג הרועים כך. וענין הנפיל�� היא כגון שכשלה באבן או עץ ונפלה אבל כשדחה קצת הצאן לקצתה ונפלה והזיקה משלם מה שהזיקה שהוא היה (בעת) [סבת] ההיזק כשהעבירם כולם בפעם אחת ומנהגם לדחות קצתם לקצתם והיה ראוי לו להעבירם אחת אחת. כבר בארנו בפ' ב' היאך הוא הדין במה שאמר משלם מה שנהנית וענין השומא במה שהזיקה על זה הדרך. והוא שנדע השיעור מן השדה נאמר כמה שוה זרע ששים אמה מזה השדה מאותן ירקות או מאותן פירות. וכשנדע הדמים ההם אחר כן נאמר כמה שוה (זרע ששים אמה מזה השדה ממין הזרע הזה ונדע אותן דמים. אחר כן נאמר כמה שוה) זה החלק מן השדה שיש בו ס' אמה מן הזרע וזאת האמה שאכלה צמחים מכלל הששים אמה וידענו מה שבין השתי שומות וישלם המזיק. וכמו כן איזה שעור שתאכל יושם בששים כמוהו וזהו ענין מה שאמר באותה שדה כלומר אם אכלה סאה יושם בששים סאין מאותה השדה ורמז על זה מה שאמר הש\"י ובער בשדה אחר ולמדנו על פי הקבלה מלמד ששמין ע\"ג שדה אחר וזה הדין הוא כדי להמציע בין הניזק והמזיק כי אילו היינו אומרים כמה שוה זו האמה שאכלה צמחים היה מחויב דמים הרבה ואילו אמרנו ג\"כ כמה שוה זה השדה והוא זרע כך וכך סאה ונאמר אחר כן כמה ישוה כשנאכל ממנו אמה אחת נמצא שיהיה בין שתי השומות דבר מועט מאד לפי שאין שיעור אצל הלוקח לאמה אחת באלף כשיעורה בששים ואמנם שערו זה בששים כמו שרוב השעורים אצלנו בששים כמו שנבאר במס' חולין.ור\"ש אומר כי דין הוא זה (לפי) [לפרי] שצריך אל השדה גמר בשולו וזהו ששמין על גב השדה כמו שבארנו אבל פירות גמורים דינם כאילו הם תלושים ולא ישומו אותם אלא שיעור מה שאכלה בלבד והלכה כרבי שמעון: "
+            ],
+            [
+                "<b>המגדיש בתוך שדה חבירו שלא ברשות כו': </b>כיון שיאמר שומר השדות בבקעה לשום אדם שיגדיש בתוך השדה ויתן לו רשות הרי הוא כאילו קבל עליו לשומרו. ולפיכך יהיה השומר חייב ואע\"פ שלא אמר לו אני אשמור אבל בעל הבית כבר בארנו כי הוא אינו חייב עד שיקבל עליו לשמור: "
+            ],
+            [
+                "<b>השולח את הבערה ביד חרש שוטה וקטן כו': </b><b>השולח את הבערה ואכלה עצים או אבנים כו': </b><b>עברה גדר שהוא גבוה ארבע אמות כו': </b><b>המדליק בתוך שלו עד כמה תעבור הדליקה כו': </b>מה שאמר ר\"ש אומר הכל לפי הדליקה ר\"ל שנראה שיעור האש שהבעיר ונשער כמה הוא סוף מה שיוכל לצאת. ונאמר על דרך משל כי אפשר על הרוב שתדליק מלהב שלה עד מרחוק עשרים אמה וכל מה שתאכל באותן העשרים אמה הוא חייב אם אכלה חוץ לרשותו. ואם הוסיפה חוץ לעשרים אמה הדליקה במרחק יותר פטור לפי שהוא דבר חוץ מן השיעור הידוע כאילו עברה נהר או גדר גבוה ד' אמות. והלכה כר\"ש: "
+            ],
+            [
+                "<b>המדליק את הגדיש והיו בו כלים ודלקו כו': </b>כשהדליק בתוך שלו והלכה ואכלה בתוך של חבירו בכגון זה חכמים אומרים אינו משלם אלא גדיש אבל לא כלים. אבל משערין מקום אותם הכלים כאילו הוא מלא גדיש אבל אם הדליק גדיש חבירו משלם כלים שבתוכו ובלבד כלים שדרכן להניח בגדיש כמו המחרישה והמזרה. אבל זולת אלו המינים מן הכלים אינו חייב אלא בשיעור גופן מן הגדיש כמו שזכרנו. ואם הדליק את הבירה ישבע בעל הבירה על מה שהיה בתוכה שבועה בתורה וישלם המדליק כל שישבע עליו ובלבד שיהיה אמוד שיש לו כמה שטען שאבד בתוך הדליקה ואין הלכה כר\"י: "
+            ],
+            [
+                "<b>גץ שיצא מתחת הפטיש והזיק חייב כו': </b>ואין הלכה כרבי יהודה: "
+            ]
+        ],
+        [
+            [
+                "<b>מרובה מדת תשלומי כפל ממדת תשלומי כו': </b>אמרו בספרא על כל דבר פשע כלל על שור על חמור על שה על שלמה פרט על כל אבדה חזר וכלל כלל ופרט וכלל אי אתה דן אלא כעין הפרט מה הפרט מפורש דבר המטלטל וגופו ממון אף כל דבר המטלטל וגופו ממון יצאו קרקעות שאינן מטלטלין יצאו עבדים שהוקשו לקרקעות יצאו שטרות שאע\"פ שהן מטלטלין אין גופן ממון. ומזה הדין יתבאר לך כי תשלומי כפל נוהג בדבר שיש בו רוח חיים ובדבר שאין בו רוח חיים: "
+            ],
+            [
+                "<b>גנב ע\"פ ב' וטבח ומכר על פיהם או ע\"פ ב' כו': </b>כשישחוט הוא בידו ביום הכפורים אינו חייב תשלומי ארבעה וחמשה לפי שהוא מחויב כרת ועוד יתבאר לך במס' מכות שכל מחויב כרת לוקה. ועיקר הוא אצלנו אין אדם מת [ולא לוקה] ומשלם אמנם יתחייב בתשלומי ארבעה וחמשה כשיתן לזולתו שישחוט לו ביוה\"כ וכמו כן אם שחט לו זולתו בשבת או לע\"ז חייב בתשלומין לפי שעיקר בידינו שאין הפרש בין שישחוט הוא בעצמו או שישחוט לו זולתו לענין תשלומין. והראיה על זה מה שאמרה תורה או מכרו ולמדנו מפי הקבלה או לרבות את השליח. וכשיגנוב משל אביו וטבח ומכר משלם תשלומי ארבעה וחמשה לאחיו ויחשוב להם חלקם בזה. וכבר בארנו בפרק שני ממסכת קדושין שחולין שנשחטו בעזרה אסורין בהנאה אבל לפי שאיסור זה מדרבנן הוא השוחט חולין בפנים חייב בתשלומי ארבעה וחמשה לרבנן. ואין הלכה כרבי שמעון: ",
+                "<b>(גנב על פי ב' וטבח ומכר על פיהם כו') <small>[וכן הוא בדפוס נאפולי]</small> [גנב על פי ב' וטבח ומכר על פי עד אחד וכו']: </b>הודיענו בזה ההלכה שהודאתו שמכר וטבח כמו עדות עד אחד עליו בזה וכמו שהעדות האחד אם יבא שני ויעיד נתקיימה העדות ויתחייב בתשלומי ארבעה וחמשה וכמו כן כשהודה שטבח או מכר אם באו אחר כן עדים והעידו שטבח ומכר משלם ולא נאמר מודה בקנס פטור וכיון שהודה ואין שם עדים פטור אלא כ\"ז שיבאו עדים חייב וזהו כשיכפור עיקר הגניבה קודם שיבאו עדי גניבה ואחר שבאו עדי גניבה הודה בגניבה ומכירה וטביחה אבל אם הודה בעיקר גניבה קודם שיבאו עדים פטור מתשלומי ארבעה וחמשה אפי' אם באו עדי טביחה ומכירה אחר כן: "
+            ],
+            [],
+            [
+                "<b>(גנב על פי ב' וטבח ומכר על פי עד אחד כו') <small>[וכן הוא בדפוס נאפולי]</small> [גנב וטבח בשבת גנב וטבח לע\"ז וכו']: </b>מחלוקת ר\"ש וחכמים אינו במי שגנב והקדיש אבל הוא במי שגנב קדשים ושחטן ומכרן חכמים אומרים וגונב מבית האיש ולא מבית ההקדש ור\"ש אומר קדשים שהוא חייב באחריותן נכסי בעלים הן וגונב מבית האיש קרינא ביה. וכבר נתבאר בראשון מן מגילה שהנדבות אינו חייב באחריותן והוא כשיאמר הרי זה עולה או שלמים. ואין ר\"ש מחייב תשלומי ד' וה' למי שגנב בקדשים שהוא חייב באחריותן ושחטן אא\"כ שחטן בעזרה לשם בעלים או כשהיו בעלי מומין ושחט חוץ מן העזרה לפי שכל העומד לפדות כפדוי דמי. ודין בעלי מומין שיפדו כמו שבאר במקומו אבל אם שחט אותם בחוץ והם תמימים בלא מום אינו חייב כלום לפי שהיא שחיטה שאינה ראויה. ודעת ר\"ש כבר קדם שהוא פוטר למי ששוחט חולין בעזרה לפי שהיא שחיטה שאינה ראויה ואין הלכה כרבי שמעון: "
+            ],
+            [
+                "<b>מכרו חוץ מאחד ממאה שבו כו': </b><b>גנב ברשות הבעלים וטבח ומכר חוץ כו': </b>כל זה מבואר: "
+            ],
+            [
+                "<b>היה מושכו ויוצא ומת ברשות הבעלים בו': </b>לימד אותנו בזאת ההלכה שני עקרים הא' כי הגנב לא יקרא גנב עד שיביא אותו דבר הגנוב ברשותו ויקנה אותו בדרך מדרכי קניות המטלטלין וכבר קדם באורם בראשו�� מקדושין. והשני כי ארבעה שומרים אינם קונים אותו הדבר הניתן להם לשמור לענין שיהיו חייבין בשמירתו ויתחייב כל אחד מהם בדינים המיוחדין להם כמו שיתבאר אם לא קנו אותן המטלטלים באחד מן הדרכים שנקנין בהם המטלטלים במקח וממכר כמו שנתבאר בראשון מקדושין. וזהו מה שאמרו תקנו משיכה בשומרין כדרך שתקנו משיכה בלקוחות.ושמור זה העיקר כי הוא עיקר גדול ומועיל בדינים: "
+            ],
+            [
+                "<b>אין מגדלין בהמה דקה בארץ ישראל כו': </b>אין מגדלין בהמה דקה בא\"י לפי שרועין בזרעים. וסוריא הם הארצות שכבש דוד וכבר בארנו ענינם בששי מן דמאי. ומה שאמר לא יגדל חזירים הוא הדין לשאר דברים שאסורין באכילה אבל דבר בחזירים כפי הידוע שהם אפשר לגדל כמו הבקר והצאן. ואין פורשים נשבים פחים או רשתות לצוד בהם יונים אא\"כ ירחיק מהם מן הישוב ר\"ל ישוב המדינה ארבעה מיל והם ל' ריס וזה להרחיק עצמם מן הגזל שלא יצוד יוני בני העיר. והזהיר שלא לגדל כלב מפני היזקו: "
+            ]
+        ],
+        [
+            [
+                "<b>החובל בחבירו חייב עליו משום ה' כו': </b><b>המבייש את הערום המבייש את כו': </b>כשיקטע ידו או רגלו יתחייב לו החמשה עונשין אבל כשיעשה בו אחד מאלה ההיזקים או שנים מהן כגון שבייש אותו בלבד לא יתחייב אלא בושת וכמו כן אם צער בלבד לא יתחייב אלא צער כמו שאמר דרך משל כואו בשפוד על צפרניו ועל זה הדרך הקשה. ואם יעבור המוכה על דברי הרופא ונוסף חליו או נולדה בסבתו מחלה לא יתחייב החובל שום דבר על אותו החולי המתחדש לפי שהחולה חמס על נפשו. ודע כי עיקר מעיקרי דתנו אין גובין קנסות בבבל וה\"ה בשאר כל הארצות חוץ מא\"י בלבד לפי שאמר יתברך עד האלהים ואין לנו דיינים שיקרא שמם אלהים אלא הדיינים הסמוכין בא\"י. כמו שנבאר בסנהדרין. וכל דייני העולם כאילו הם עומדים במקום דייני א\"י ואעפ\"כ אין ממלאין מקומן אלא בדברים הנוהגים הרבה כדי שלא יאבדו זכיות בני אדם כגון ההלואות והמקח והממכר וההקנאות וההודאות והכפירות. וכשהזיקה בהמה בשן ורגל שהן מועדין לזה כמו שקדם וכמו כן כשהזיק אדם את הבהמה. אבל בהמה באדם או אדם באדם וכן כל קנס לא ישלם שום דבר אלא בב\"ד בא\"י לפי שאלה הדברים שמהם שלא יארעו אלא מעט ומהם שאין בהם חסרון כיס. והראוי לעשות בחובל בחברו שיושם כל מה שיתחייב משבת ובושת ורפוי וצער וקנס ויכלול הכל וישלם החובל בפעם אחת ויפטור אם היה הדין בא\"י ואם הוא בחו\"ל מנדין החובל עד שיתן מה שיחוייב על דרך פשרה או יעלה עם בעל דינו לא\"י וכשיתן מה ששמין עליו מתירין לו נדויו ואפי' לא נתרצה החובל בזה. ומאשר ראוי לזכור בכאן כי הח\"נ שחייב התם קנס הוא ואין גובין אותו בחו\"ל אלא על דרך הנזכר. אבל ח\"נ צרורות שנזכר כבר בפ' השני מזו המסכתא והוא כשהיו צרורות מנתזין מתחת ידו ושבר את הכלים משלם ח\"נ מן העליה כי הוא הלכה ואינו קנס וגובין אותו בחו\"ל ובלבד שיהיה ברשות הניזק. אבל ברה\"ר הוא פטור על כל היזק הרגל כמו שנבאר לשם. ונזק שלם אינו קנס וגובין אותו בחו\"ל אלא בשור המועד בלבד לפי שעיקר הוא בידינו אין מועד בבבל: "
+            ],
+            [
+                "<b>זה חומר באדם מבשור שהאדם כו': </b>אמרו זה חומר באדם מבשור יש לו סמך על העיקר אשר קדם בפרק ג' מזו המסכתא שורו שבייש פטור וכבר בארנו בפרק ה' ג\"כ שהשור פטור מדמי ולדות: "
+            ],
+            [
+                "<b>המכה את אביו ואת אמו ולא עשה כו': </b>כבר בארנו כי מן העקרים שבדיננו אין אדם לוקה ומשלם אלא כשיעשה אדם דבר שחייב עליו מלקות ותשלומין לוקה ואינו משלם. זולתי חובל בחבירו ביוה\"כ בלבד שזה משלם ואינו לוקה לפי שהמקרא מפורש בחובל שישלם עכ\"פ והוא שנא' יד ביד.ובא הפירוש בזה הדבר הניתן מיד ליד ומאי ניהו ממון כי אחר שאמר כאשר עשה כן יעשה לו שלא היה צריך לומר יד ביד. וזהו ענין מה שאמרו בפירוש רבתה התורה חובל בחבירו (חייב) בתשלומין. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>חרש שוטה וקטן פגיעתן רעה כו': </b>כל זה מבואר ויש (לו דינים) [לדיינים] לייסר אותם כדי להסיר הזיקם מבני אדם: "
+            ],
+            [
+                "<b>המכה אביו ואמו ועשה בהן חבורה כו': </b>כבר בארנו בפרק י\"ד ממסכת שבת כי החובל לא יהיה מתחייב בנפשו אלא כשנתכוין לקחת הדם השותת מן המכה שישתמש בו במה שירצה אבל אם נתכוין להכאיב ולהזיק בלבד הוא מקלקל ופטור מצד חיוב שבת. וזהו בחובל בבהמה ובחיה אבל חובל בחבירו הוא חייב סקילה מפני ששככה רגזו ורפתה רוחו בהזיקו לבעל ריבו הוה כמתקן כמו שהתבאר בקורע בחמתו ועל מתו שהוא חייב לפי שתנוח דעתו באותו מעשה ואע\"פ שהוא קלקול ולפיכך הוא פטור מכלום מחמת הנזקים. ודע זה ולא תטעה בו: "
+            ],
+            [
+                "<b>התוקע לחבירו נותן לו סלע רבי יהודה אומר כו': </b>תוקע לחבירו הוא מי שמכה חבירו בפס ידו סגור בערפו. סטרו שהכהו בפס ידו על פניו. לאחר ידו שהכהו באחר ידו והוא קלון יותר. צרם באזנו שפסל אזנו והכה בו כעין עקיצה. ומה שאמר הכל לפי כבודו ר\"ל פי' אלו השעורים הנזכרים הם תכלית מה שהוא נותן לאדם חשוב ואם הוא אדם פחות יפחתו לו מאלו השעורים ולא יתנו לו אלא לפי כבודו. ור\"ע חולק בזה ואמר שישראל כולם שוין באלו הדינים. ומן העקרים בדין שלא יאריכו ב\"ד זמן בנזקין ואמנם עשה ר\"ע זמן בבושת בלבד.ואין הלכה כר\"ע בהשוותו כל אדם ולא כר\"י. וכל אלו הם קנסות ודינם בא\"י כמו שבארנו: "
+            ],
+            [
+                "<b>אע\"פ שהוא נותן לו אין נמחל לו עד כו': </b>אמרו יש הן שהוא כלאו והוא זה שיאמר לו בנזק גופו ע\"מ לפטור כי מן הידוע כי אין אדם מוותר בכמות זה ולפיכך חייב: "
+            ]
+        ],
+        [
+            [
+                "<b>הגוזל עצים ועשאן כלים צמר ועשאן בגדים כו': </b>אמרו זה הכלל כל הגזלנים משלמים כשעת הגזלה ללמד כי מי שגנב בהמה קטנה וגדלה אצלו קנאה בשנוי ואם שחטה או מכרה אחר שגדלה שלו הוא זובח ושלו הוא מוכר ואינו חייב בתשלומי ארבעה וחמשה: "
+            ],
+            [
+                "<b>גזל בהמה והזקינה עבדים והזקינו כו': </b>כשהרקיבו מקצת הפירות אומרים לו הרי שלך לפניך ואם הרקיבו כולם משלם כשעת הגזלה. ומטבע ונפסל הוא שלא יעבור באותה מדינה אבל עובר הוא במדינה אחרת. והלכה כר\"מ: "
+            ],
+            [
+                "<b>נתן לאומנים לתקן וקלקלו חייבין לשלם כו': </b>אין הפרש בין שיתן לאומן כלי העשוי לתקן אותו וקלקלו או שיתן לאומנים עצים או ברזל לעשות לו ממנו כלי ויעשו אותו ויגמרו מלאכתו ואח\"כ יקלקלוהו (והוא) ישלם דמי הכלי בשני הענינים: "
+            ],
+            [
+                "<b>הנותן צמר לצבע והקדיחו יורה כו': </b>כעור שמראהו רע והוא שנאמר על דרך משל זה צבעו אדום אבל הוא עין רע לא יכשר למה שרצה אותו. וענין שבח והוצאה כמו שאומר לך על דרך משל אילו היה הבגד שוה דינר ואחר צביעתו שוה דינר וחצי והוציא בו הצבע רובע לא יתן לו אלא רובע דינר. ואם הוציא עליו שלש רביעי דינר יתן החצי מאשר הותיר בדמיו. וכל זה אינו תלוי ברצון בעל הבגד אלא אפי' אמר לו בעל הבגד כיון שעברת על מאמרי תן לי מה שהיה שוה בגדי בתחלה וטול לך הבגד לא יוכל לומר זה. לפי שאמרנו אם השבח יתר על ההוצאה ואם ההוצאה יתרה על השבח היא תקנה לכל אחד משניהם. והלכה כר' יהודה: "
+            ],
+            [
+                "<b>הגוזל את חבירו שוה פרוטה ונשבע לו כו': </b>יש לאדם שיתן את הגזלה לב\"ד שבעירו ומביא אשמו ומתכפר לו וישאר אותו הממון ביד ב\"ד עד שיבא בעליו או ישלחהו לב\"ד והם יעשו בו כטוב בעיניהם: "
+            ],
+            [
+                "<b>נתן לו את הקרן ולא נתן לו את החומש כו': </b>ואפילו היה הגזל בעין כיון שלא נשאר עליו מן הקרן אלא פחות משוה פרוטה א\"צ לילך אחריו ולא נאמר אפשר שהוקר אותו החלק ששוה עתה פחות מפרוטה וישוב שוה פרוטה: "
+            ],
+            [
+                "<b>נתן לו את הקרן ונשבע לו על החומש כו': </b>עד שיתמעט הקרן משוה פרוטה כיצד גזל ד' זוזים ישלם חמשה נתן ארבעה ונשבע על הזוז יתחייב זוז ורובע נתן הזוז ונשבע על הרובע יתחייב [רבע] רובע זוז ומשקלו גרגיר חרוב נתן את הרובע ונשבע על [החרוב חייב חרוב ורובע חרוב נתן החרוב ונשבע על] רובע החרוב אינו חייב אלא רובע החרוב בלבד לפי שהוא פחות משוה פרוטה. אמנם יתחייב בזה לפי שאמר הכתוב חמישיתו יוסף עליו וקבלנו בפירוש זה מלמד שמוסיף חומש על חומש וכן כל מי שנתחיב חומש דינם שוה לפי שפי' חמישיתיו יוסף עליו חמישיות הרבה על דרך שבארנו: ",
+                "<b>היכן פקדוני אמר לו אבד משביעך אני כו': </b>תוספת החומש לא יתחייב אדם בו אלא בהודאתו לא ע\"פ עדים שנאמר והיה כי יחטא ואשם וגו' אמנם יהיה זה כששב מאליו: "
+            ],
+            [
+                "<b>היכן פקדוני אמר לו נגנב משביעך אני כו': </b>תשלומי כפל הוא קנס ומעיקרנו אין אדם משלם קנס ע\"פ עצמו וכבר התבאר זה בפ\"ג מכתובות: "
+            ],
+            [
+                "<b>הגוזל את אביו ונשבע לו ומת כו': </b>אמר רחמנא והשיב את הגזילה וגו' ולפיכך מי שגזל אין לו תקנה עד שתצא גזלה מתחת ידו או ימחול אותו הנגזל וזה כשתהיה הגזילה עודה אצלו לא נשתנית ולא קנאה בשינוי כמו שקדם ולפיכך כשמת אביו וגזלה תחת ידו ואביו לא מחל לו מ\"מ צריך שתצא אותה הגזילה מתחת ידו ואם היה אצלו אח מאביו יתן לו מה שגזל או יתן הגזילה לבניו הוא עצמו בענין שתצא הגזלה מתחת ידו ואם לא היה אצלו אח מאביו ולא בנים או לא החזיר הוא אותה הגזילה לבניו יתן אותן בחובו או בכתובת אשתו או לצדקה וכל זה כשיודיע ויאמר זה גזל אבא לא שיתן על דרך זה הוא מממונו וכדי שתצא גזלה מתחת ידו: "
+            ],
+            [
+                "<b>האומר לבנו קונם אי אתה נהנה משלי כו': </b>כל זה מבואר ממה שקדם וצריך עוד שיבאר למי שנתן לו אותו הממון ויאמר להם כי אביו נשבע עליו שלא יהנה בממונו ולפיכך הוא נותנו להם כדי שלא יהנה הגוף מאותו הממון שעזב ואל יקשה בעיניך שהוא פרע את חובו מן הממון אשר נאסר להנות בו לפי שיתכן זה כמו שנתבאר בפרק רביעי מנדרים ולשם פרשנוהו: "
+            ],
+            [
+                "<b>הגוזל את הגר ונשבע לו ומת הרי זה משלם כו': </b>כבר ידעת כי הגר כשמת ולא הניח בנים בקדושה כי אין לו יורש וכל הקודם בנכסיו זכה ועל הגר שמת שאין לו יורשים נאמר ואם אין לאיש גואל אבל לאיש מישראל א\"א שלא יהיה לו גואל כי קבלה הוא בידינו [שלא יכלה שבט מישראל] א\"כ האיש שישאר משבטו הוא ירשנו. וכבר ידעת כי בכ\"מ שיאמר נדבה ר\"ל עולת נדבה וכבר בארנו זה במס' שקלים ודיני עולת נדבה יתבאר לך מזה הפסוק שהביא ראיה על זו ההלכה שאשם נקרא הקרן שהוא מחזיר כלומר הגזילה בעינה או דמיה: "
+            ],
+            [
+                "<b>נתן הכסף לאנשי משמר ומת אין היורשין כו'. </b>כבר בארנו באחרון של סוכה כי משמרות כהונה כ\"ד משמרות והיו עובדים בזה אחר זה כל משמרת שבת אחת ומכלל המשמרות יהויריב וידעיה והביא אותה עד\"מ וכשנתן כסף ליהויריב ואשם לידעיה והיה המשמרת משמרת ידעיה בזה חולקין ר\"י וחכמים ר' יהודה אומר משמרת יהויריב עברה כשנטלה הכסף כיון שאין לה במשמרתו שום דבר לפי שאינו שבתו לפיכך יחזיר כסף אצל אשם וישוב הכסף לידעיה שיש לו המשמרת וחכ\"א משמרת ידעיה עברה כשנטלה האשם מבלי שתקבל הכסף והראוי שיתן הכסף קודם האשם ולפיכך יוקח האשם מאתו ויתן ליהויריב שנטל כסף ברישא כמו שראוי והוא יקריב האשם כשתהיה משמרתו. ולפי שאלו העקרים אמתיים ידועים אמר לנו מחבר המשנה במשנה זו כשנתן הכסף ליהויריב ואשם לידעיה והיה משמרת ידעיה אם הוא הלכה כחכמים שאומרים יצא אשם ליהויריב כמו שקדם וזה מבואר ואין שם ספק ואם הלכה כר\"י שאמר ישיב הכםף לידעיה אם קיים האשם יקריבוהו בני ידעיה ואם לא שקפצה משמרת ידעיה והקריבה האשם קודם שתקח הכםף מן יהויריב זכו בני ידעיה בעור האשם אבל בשרו אינו ראוי לאכילה לפי שהוא פסול ויחזור ויביא אשם אחר ליהויריב אשר בידו הכסף ויקריב אותו במשמרתו ומה שלמד רבינו הקדוש במשנה זו הוא איזה יתחייב על דעת ר' יהודה כשהקריבו בני ידעיה האשם וכך אמרה הברייתא בזה הדין כשהיתה המשמרת ליהויריב ונעשה מה שאמרנו א\"ר לדברי ר' יהודה אם קדמו בני יהויריב והקריבו אשם יחזור ויביא אשם אחר ויקריבו בני ידעיה וזכו האחרים במה שבידם וזה הענין הוא מה שלמדנו בזאת המשנה והלכה כחכמים והרמז שראוי להיות הכסף קודם לקרבן הוא מה שנאמר באשם אשר יכפר בו וקבלנו בפי' זה כי האשם הנאמר כאן כסף והוא מה שאמרו אשם זהו קרן וכבר בארנו בהלכה שקודם לו דרחמנא קרא הכסף אשם ואמרו יכפר בו והוא פועל עתיד ר\"ל שכבר התחיל בכפרה שהוא נתן הכסף ותגמר כפרתו ולא ישאר עליו עון בקרבנו והוא איל האשם כמו שנאמר וכפר עליו הכהן באיל האשם וקבלנו בזה איל אשם מעכבים ואין החומש מעכב וכבר נתבאר כי האשם הוא הכסף ופירוש מעכבין את הכפרה: "
+            ]
+        ],
+        [
+            [
+                "<b>הגוזל ומאכיל את בניו והניח לפניהם כו': </b><b>אין פורטין לא מתיבת המוכסין כו': </b>זו המשנה היא בנויה על שני עקרין האחד מטלטלי לבעל חוב לא משתעבדי השני מלוה על פה אינו גובה מן היורשים. ושני העקרים האלה אין הלכה כן אבל מן העקרים שנדון עליהם עכשיו מטלטלי לבעל חוב משעבדי מלוה על פה גובה מן היורשין והראוי על הגזלן לשלם הוא מלוה על פה. לפיכך הגוזל ומאכיל לבניו חייבים לשלם באיזה פנים שיהיה נתייאשו הבעלים או לא נתייאשו בין שהניח מקרקעי או מטלטלי מנכסיו יקח עכ\"פ כל מה שגזל ואם לא הניח אביהם שום דבר אם נתייאשו הבעלים אינם חייבין לשלם ואם אכלו מה שאכלו לפני יאוש חייבין לשלם. ואם היה המוכס כנעני אנס או מוכס ישראל אלא שאין לו קצבה אלא שלקח רשות מן המלך שיוכל להוסיף על המכס איזה שיעור שירצה על הקצבה שקצב לו המלך אותו שהוא גזלן בכל זה אין ראוי לפרוט דבר ממה שיש לפניו מן המעות לפי שהוא בחזקת גזלן ואותן המעות כולם גזלה וכמו כן לא יקחו צדקה מאותו המוכס מן המעות שלפניו. אבל אם פרט מהמעות שיש לו בביתו או נטלו ממנו צדקה כשהוא בשוק ואין תיבה לפניו זה הוא מותר. וזהו טעם מה שאמר מתוך ביתו או מן השוק וכמו כן אין פורטין ממה שלפני גבאי צדקה משום חשד שלא יחשדו אותו שהוא מנכסי הצדקה שיש עליו חוב כשיראה אותו שיתן מעות מי שלא ראה כשלקח הדינר. וכבר נתבאר לך מדבריו כי כשיהיה (מנכסי) [<small>צ\"ל</small> מוכס <small>וכ\"ה בפי' הרע\"ב</small>] ישראל ואין מוסיף על כל מה שחקק לו המלך ולא יגרע אינו גזלן כי מן העקרים שלנו דינא דמלכותא דינא: "
+            ],
+            [
+                "<b>נטלו מוכסין את חמורו ונתנו לו חמור אחר כו': </b>אין אשה וקטן נאמנין בדין זה אלא כשהוא מסיח לפי תומו כמו שבארנו בעכו\"ם לעדות אשה במסכת יבמות. ונחיל נקרא עדת דבורים הנקבצים על המלך שלהם כמו שזה מפורסם וידוע. ואין הלכה כרבי ישמעאל בנו של רבי יוחנן בן ברוקה: "
+            ],
+            [
+                "<b>המכיר כליו וספריו ביד אחר ויצא לו כו': </b>זה הדין כשיהיה האיש ההוא אינו ידוע למכור אותן הדברים שהוא טוען עליהם שנגנבו לו ויצא לו שם גנבה בעיר וא\"צ שנבאר שצריך שני עדים שיעידו שאלו הכלים היו שלו ושאלו הספרים שלו היו לפי שזה מבואר אבל אם דרכו שימכור כליו וספריו לא ידונו לו זה הדין אלא אם לנו עמו בני אדם ומצאו בבקר קירו חתור ואותם אנשים שלנו בביתו יצאו על אותו המחתרת וכליו וספריו של בעל הבית בידיהם באותה שעה ידונו לו דין זה כמו שכתבנו. וכבר בארנו פעמים כי בכ\"מ שאמרו במשנה שבועה היא שבועה בתורה: "
+            ],
+            [
+                "<b>זה בא בחבית של יין וזה בא בכדו של דבש כו': </b>אילו השמיענו הדין בחבית של יין בלבד היינו אומרים כגון זה הוא שכשפירש עליו נותן לו דמי יינו אבל חמורו וחמור חבירו שאינו עושה מעשה בידו לא ואם השמיענו הדין בחמורו וחמור חבירו היינו אומרים בזה הוא שאין לו אלא שכרו כשלא פירש עליו לפי שאינו עושה מעשה בידיו אבל יינו ודבש חבירו אפי' לא פי' נותן דמי יינו לפי שהתעסק באסוף הדבש בידו לפיכך הודיענו שהדין בשני המעשים אחד ושלא נאמר בזה משטה אני בך לפי שבשבילו הניח ממונו ונתעסק בשלו לאסוף מה שאבד ולפיכך אם פירש עליו נותן לו דמי חמורו ודמי יינו: "
+            ],
+            [
+                "<b>הגוזל שדה מחבירו ונטלוה מסיקין כו': </b>השמיענו בהלכה זו כשתהיה מכה טבעית כוללת או אינה כוללת כמו ששטפה בנהר או נשקעה או ירדו עליה אבני אלגביש שדינה דין מכת מדינה ולא יוכל לומר לו הרעה הזו באה בעונותיך וכאילו אתה הוא הסבה כדי שיהא חייב לשלם אבל יאמר לו הרי שלך לפניך: "
+            ],
+            [
+                "<b>הגוזל את חבירו או שלוה הימנו או שהפקיד לו כו': </b>תקנה היא זו לבעל הממון ולפיכך אם אמר בעל הממון לאשר הוא בידו תן לי מה שיש לי אצלך בכאן במדבר יש לו לפרעו ממונו: "
+            ],
+            [
+                "<b>האומר לחבירו גזלתיך הלויתני הפקדת אצלי כו': </b>היה חייב לשלם כשטוענו חבירו טענת ברי ואומר גזלת אותי והלויתי אותך אבל אם היה חבירו ג\"כ מסופק ואמר איני יודע אם הלויתי אותך ואם לא הלויתי והוא אמר הלויתני ודאי אבל איני יודע אם החזרתי או אם לא החזרתי אינו חייב לשלם אבל אם בא לצאת ידי שמים יתן לו כמו שהודה שהלוהו. ומה שאמר פטור ואפי' טענו חבירו טענת ברי ויאמר הוא אינו יודע פטור ואינו חייב אלא שבועת היסת שהוא אינו יודע באמת שיש לו אצלו ממון: "
+            ],
+            [
+                "<b>הגונב טלה מן העדר והחזירו ומת או נגנב כו': </b>אמרו ומנו את הצאן והיא שלמה פטור מלשלם וכל הענין הראשון והוא כשגנב וידע בעל הצאן שגנב לו אבל אם לא ידעו הבעלים לא בגנבתו ולא בחזירתו אינו פוטרו אלא א\"כ יחזיר וידעו הבעלים שהחזיר לפי שלמד זה הטלה דרך אחר זולתי דרך הצאן [שלו] ולכך צריך להודיע הבעלים כדי שישמרוהו כאשר יוכל ואז יפטר מאחריותו: "
+            ],
+            [
+                "<b>אין לוקחין מן הרועים צמר וחלב וגדיים כו': </b>אלו הדברים שהזהיר שלא לקנותן לפי שחזקתן גנבה בידם: "
+            ],
+            [
+                "<b>מוכין שהכובס מוציא הרי אלו שלו כו': </b>כבר התבאר בשבת כי המוכין הם חתיכות צמר קטנים שממלאים בהם הכסתות והכרים וכיוצא בהם. וכובס הוא שמלבן את הצמר. וסורק הוא הסורקו והמנפצו. וכדי לתפור הוא כמו אורך מחט. ומעצד כלי הנגר שמחליק בו או כיוצא בו. וכשיל הוא כלי הנגר שמתקן בו העץ. ונסורת הוא (העץ) שחיקת העצים כשנוסרין העצים לעשות מהן לוחות: ",
+                "<small>סליק פירוש המשניות להרמב\"ם ממסכת בבא קמא</small>"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Vilna edition",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001300957"
+        ]
+    ],
+    "heTitle": "רמב\"ם על משנה בבא קמא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/English/Sefaria Community Translation.json

@@ -0,0 +1,46 @@
+{
+    "language": "en",
+    "title": "Rambam on Mishnah Bava Metzia",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "רמב\"ם על משנה בבא מציעא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [
+                "If a person hires artisans to harvest his field - for example - for two denarii and he gives them one denarius, if they change their minds [about performing the task], if they wish they can return the denarius to him or they can say to him, we will do [the portion of the job] that you have already paid us for. But - if [the workers] have already harvested half the field and they want to change their minds - [the field's owner] can make an evaluation of the value of their labor and if it exceeds one denarius, he does not need to give them more than the denarius that he has already given to them. And he can say to them, finish the job of harvesting the field and I will pay you your wage. And this is the meaning of \"if they change their minds - they are in the weaker position.\" And if the owner changes his mind, he is in the weaker position. And he must give to [the workers] the value of their labor, if they should be paid more than one denarius. And [the Mishnah] said \"whoever alters the agreement is in the weaker position\": This is as we explained it, if a person purchases land and makes partial payment, if the seller is the one who changed his mind, the purchaser has the choice. If he wishes,  he can take the amount of land that corresponds to his payment from the best land in the field that he bought. And if the purchaser is the one who changed his mind about the purchase - the situation is reversed. So long as [the purchaser] said \"my earnest money acquires [the field],\" he acquires the amount that corresponds to the money. And if the seller demands what remains of the money [to be paid for the field] and [the purchaser] delays payment - the sale is not complete until [the purchaser] pays the [full amount]."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "Mishnah: \"One who eats while working, even during a meal, and one who writes, even during a meal, etc.\" Commentary: \"The first Tanna (authority) holds that one should not teach him (the person who eats or writes during a meal), while the sages say that one should teach him, and the halacha follows the opinion of the sages.\""
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/Vilna edition.json

@@ -0,0 +1,356 @@
+{
+    "language": "he",
+    "title": "Rambam on Mishnah Bava Metzia",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001300957",
+    "versionTitle": "Vilna edition",
+    "status": "locked",
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "מהדורת וילנא",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "רמב\"ם על משנה בבא מציעא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>שנים אוחזין בטלית זה אומר אני מצאתיה וזה אומר כו':  </b>זה הדין הוא כשאוחז כל אחד משניהם בחוטי שפת הטלית אבל אם תפס כל אחד מהם לעצמו בחלק ממנו יש לכל אחד משניהם מה שתפס והחזיק בו והנשאר מן הטלית יחלקו אותו בשוה אחר שישבעו שניהם כמו שנזכר ומה שאמר זה אומר כולה שלי הוא מדבר כשמכר המוכר הטלית לאחד משני בני אדם שהיו מצויין לפניו בדמים ידועים וכל אחד משניהם נתן לו אותן הדמים ולקח מן האחד ברצונו ומן השני אנוס וקבל אותו ממנו על דעת שיחזיר לו ונסתפק למוכר שאינו יודע לאיזה מהם מכר וכל אחד מן הלוקחין טוען מכר לי ברצונו ישבעו שניהם כמו שאמרו בתקנת החכמים כדי שלא יהא כל אחד תופס בטליתו של חבירו ויחלקו הטלית והדמים שנתן האחד מהם שיחזיר להם המוכר ואילו ידע המוכר מי היה הלוקח ויאמר לזה מכרתי יהא נאמן בעדותו ואע\"פ שהטלית ביד שניהם וטוען כל אחד משניהם אני לקחתיה ותהיה עדותו כדין עד אחד דעלמא ואז תהיה השבועה דאורייתא מפני העד לא בתקנת חכמים כמו שאמרנו ולא יזכה בטלית האחד יותר מחבירו אלא אם יצטרף אל המוכר עד אחד ומעיקרנו כי הנשבע הנוטל שום דבר בשבועתו לא ישבע על יותר ממה שראוי ליטול באותה שבועה ולפיכך ישבע שאין לו בה פחות מחציה ולא ישבע שהיא כולה שלו מאחר שאינו נוטל אלא חציה ועל אלו הדינים כולם תקיש ותדין: "
+            ],
+            [
+                "<b>היו שנים רוכבין על גבי בהמה או שהיה אחד כו':  </b>למדך שרוכב ומנהיג שוים ובלבד שינענע רגליו על הבהמה כדי שתלך ואם לא היה כך אלא שהיה יושב עליה בלבד המנהיג קנה. והודיעך שאם הודו או באו עדים ואפילו אחר שפסקו הדין עליהם בשבועה חולקין שלא בשבועה: "
+            ],
+            [
+                "<b>היה רוכב על גבי בהמה וראה את המציאה כו':  </b>אם הרוכב אמר להולך ברגליו זכה לי בו לא יוכל לומר כשיקחנה אני זכיתי בה אלא חבירו הרוכב קנה אבל יוכל לומר אני זכיתי בה כשאמר לו תנה לי כמו שנזכר: "
+            ],
+            [
+                "<b>ראה את המציאה ונפל עליה ובא אחר והחזיק כו':  </b><b>ראה אותן רצין אחר מציאה אחר צבי שבור כו':  </b>כשיהיה עומד בשדה כל מה שהוא עמו בתוך ארבע אמות שלו קנה וכאילו הגיע לידו ואין לשום אדם בו זכות ואמנם זה הדין האמור בזו ההלכה הוא במי שהוא עומד ברשות הרבים או בשדה חבירו שאין דרך בני אדם לעמוד שם לפיכך לא קנו לו ארבע אמות שלו אפילו נפל על המציאה ובא אחר והחזיק בה זה שהחזיק קנה. ומה שאמרנו שזכתה לו שדהו יתכן זה בשני תנאים האחד שיהיה עומד בתוך שדהו והשני שיהיו אותן הגוזלות והצבי הולכים לאט ומתמהמהים בענין שיוכל להשיגם אם ירוץ: "
+            ],
+            [
+                "<b>מציאת בנו ובתו הקטנים מציאת עבדו ושפחתו כו':  </b>כל הסומך על שלחן אביו מציאתו של אביו ואפילו הוא בן ארבעים שנה וכל בן שאינו סומך על שלחן אביו והוא מבן שש שנים ומעלה מציאתו לעצמו וזהו מה שכוון בזו המשנה באמרו גדולים וקטנים אבל הבת כל זמן שהיא נערה מציאתה לאביה ואפילו אינה סומכת על שולחנו ואפילו היתה מכורה רצה לומר שמכרה לאמה מציאתה לאביה לפי שכל שבח נעורים לאב כמו שנתבאר בפרק רביעי מכתובות: "
+            ],
+            [
+                "<b>מצא שטרי חוב אם יש בהן אחריות נכסים כו':  </b>חכמים אומרים אחריות טעות סופר הוא לכך אין הפרש אצלם בין שטר שיש בו אחריות או שטר סתם שאין בו זכר אחריות נפרעין בו מנכסים משועבדים ולפיכך לא יחזיר ואפילו היה מודה אותו שיש עליו השטר שהוא חייב בו ושלא פרע ממנו כלום לא יחזיר לפי שיש לחוש שמא הסכמה ביניהם לטרוף בו מנכסים משועבדים ויטרוף מן הלקוחות שלא כדין והלכה כחכמים שאומרים אחריות טעות סופר הוא אבל אם הוא מפורש בשטר על מנת שאין לך עלי אחריות יחזיר כשיודה אותו שיש עליו החוב: "
+            ],
+            [
+                "<b>מצא גיטי נשים ושחרורי עבדים דייתיקי מתנה כו':</b>  דייתיקי מלה מורכבת ופירוש ענינה דא תהא למיקם ולהיות והוא שטר שמקנהו בו נכסים מטלטלים או קרקע או דבר מן הדברים הנוהגים בין בני אדם מן התנאים והחיובים: ושוברין שטרות מחילה שעושין המלוים ללווים מן הפרעון שמקבלין מהם וכיוצא בו: "
+            ],
+            [
+                "<b>מצא אגרות שום ואגרות מזון שטרי חליצה כו':  </b>אגרות שום שטרי השומות וזה כי בעל חוב צריך שומא והכרזה ואותה שעה ירד בקרקע הלוה במקום ששמו לו שהוא כשיעור מה שיש לו אצלו אחר ההכרזה כמו שיתבאר: ואגרות מזון רצה לומר מזון האשה והבנים שכתבו להם הדיינים הורדה בקרקע שימכרו אותו למזונות כמו שיתבאר בכתובות: ושטרי ברורין הם שטרי ברירה כשמסכימין הבעלי דינים על הדיינים שידונו ביניהם איזה תביעה שתהיה כמו שיתבאר בסנהדרין זה בורר לו אחד וזה בורר לו אחד: ותכריך של שטרות הוא שלש שטרות כרוכות קצתם בקצתם או יותר מזה: ואגודה הוא שלש שטרות או יותר קשורות כולם אגודה אחת: רבן שמעון ב\"ג אומר אחד לוה משלשה יחזיר ללוה ובלבד שיהיו השלש שטרות מקויימים בבית דין אבל אם אינם מקויימים לא יחזיר אותם לשום אדם לפי שיש לומר שמא כל אחד מהם הביא שטרו לבית דין לקיימו ונתקבצו כולם ביד הדיין או שלוחו ונפלו מידו ומצא אותם אותו שהחובות השלשה עליו וכמו כן אמר שלשה לוין מאחד יחזיר למלוה ובלבד שיהיו כתיבתן שונות אבל אם היו מכתיבת איש אחד יש לנו לומר מיד הסופר נפלו לא מיד בעל חוב: וסמפון דברים כתובים בפתקא בכלל השטרות יעשו באותן השטרות מה שכתוב באותו הפתקא הנמצאת עם השטרות ובלבד שיהו אלו השטרות בין שטרות קרועים או שנמצאו עם השטרות ביד שליש שאם לא תהיה אותה פתקא קשורה עם השטרות יעשו כפי מה שכתוב בה לפי שהיא ביד שליש והשטרות גם כן ביד שליש והלכה כרבן שמעון בן גמליאל: "
+            ]
+        ],
+        [
+            [
+                "<b>אלו מציאות שלו ואלו חייב להכריז כו':  </b>רבי יהודה אומר כל מה שיהיה בו סימן יכריז לפי שאפשר לבעליו שיאמר אותו סימן ויחזיר לו את שלו: וכלי אנפוריא הם כלים חדשים שלא נשתמשו ביד הבעלים בענין שיוכלו להכירם שאם נשתמשו בהם עד שיוכלו להכירם יש להראותם לאותו שטען שאבדן ואם הכירן יחזרו אותם לו אם האיש נאמן כמו שאמרו שתלמיד חכם הגון יחזירו לו אבדתו בטביעת עינא ולפי שזה לא נשתמש עד שיהיה לבעליו בהן טביעת עין אינו חייב להכריז: וכשימצא מהם שנים או יותר כמו שני מחטין או שני שפודין וכיוצא בהן מן המנין הוא סימן וחייב להכריז וכל זה כשימצא ברשות היחיד שמעטים עוברים בהם אבל מי שמצא דבר בסרטיא ופלטיא גדולה אפילו הי�� דבר שיש בו סימן הרי הוא שלו ובלבד שיהיה המקום רוב כנענים אבל אם רוב ישראל יכריז והלכה כרבי יהודה והלכה כרבי שמעון בן אלעזר: "
+            ],
+            [
+                "<b>ואלו חייב להכריז מצא פירות בכלי כו':  </b>כלי כמות שהוא וכיס מעות כמות שהוא הוא שימצא אותם לבדם מבלי שום דבר בהם לפי שיוכלו הבעלים לתת בהם סימן: ושלשה מטבעות זה על זה או יותר מהם מורה שהונחו שם ביד ואפשר לבעליו שיתן בהם סימן ויאמר שהם מונחים זה על זה: "
+            ],
+            [
+                "<b>מצא אחר הגפה או אחר הגדר גוזלות כו':  </b><b>מצא בגל או בכותל ישן הרי אלו שלו כו':  </b>אי אפשר לו שיקח אלו הדברים הנזכרים לפי שיש לו לומר הבעלים הניחום לשם שיחזרו ויקחום ואם לקחום לא יהו להם בהם סימן שיתנו כדי שיחזרו להם מה שלהם ולפיכך לא יגע בהן: ואמרו מצא בגל או בכותל ישן ובלבד שיהיה אותו דבר בתוך הקרקע בעינן שיוכל לומר שטמנו מזמן מרובה אבל אם מצאו קרוב מן הקרקע או מפני הכותל דינו כדין הנמצא באשפה: ואמרו מחציו ולחוץ שלו הוא כשיהיה זה הדבר הטמון בכותל לשון זהב או חתיכת כסף או כיוצא בזה אבל אם היה כלי מלא זהב הולכים אחר פי הכלי אם הוא לחוץ זה הוא שלו אם הוא לפנים של בעל בית ולא נשגיח בחציו: "
+            ],
+            [
+                "<b>מצא בחנות הרי אלו שלו בין התיבה ולחנוני כו':  </b>כבר בארנו אנחנו פעמים רבות כי שולחני שם המצרף ומחליף כסף וזהב במעות וכסא שלו היא התיבה שישים עליה מעותיו: ואמרו מצא בתוכו מעות הרי אלו שלו אין זה אלא כשיהיו אותן הפירות מאיש שאסף אותן הפירות הצריך להם בידיו ומקרקע שלו וידוע שהוא שלו ולכך חייב (להכריז) [צ\"ל להחזיר]: "
+            ],
+            [
+                "<b>אף השמלה היתה בכלל כל אלה ולמה יצאת כו':  </b>בכלל כל אלו הוא מה שנאמר כל אבדת אחיך כולל לשמלה ולזולתה וכשיהיה לאותו הדבר סימנים ואין לו תובעים והוא שיתיאשו הבעלים ממנו אינו חייב להחזיר וענין היאוש שיאמר מי שאבד ממנו אותו הדבר אוי לי שאבד כך וכך או שיאמר דבר שיהיה ענינו זה: "
+            ],
+            [
+                "<b>ועד מתי חייב להכריז עד כדי שידעו בו שכניו כו':  </b>עד האחרון שמיני של חג יכריז אחריו שבעת ימים כדי שילך האיש ההוא שאבד האבדה לביתו וידרוש חפציו ויראה איזה חפץ יחסר לו וישוב וימצא שמכריז ויתן סימן מה שאבד לו והלכה כרבי יהודה וכל זה כשהיה המלכות לישראל אבל היום יכריז בבתי כנסיות ובבתי מדרשות ואם הכותי אנס ומתירא שמא יקחו מה שמצא ויעלילו לשר אינו חייב להודיע אלא לשכניו וחבריו בלבד: "
+            ],
+            [
+                "<b>אמר את האבדה ולא אמר סימניה לא יתן לו כו':  </b><b>כל דבר שעושה ואוכל יעשה ויאכל כו':  </b>עושה ואוכל לא שיעמוד כן לעולם אבל יש לו זמן קבוע כפי דבר המצוי אם היתה בהמה גסה יטריח להטפל בה שנים עשר חדש וכמו כן התרנגולת ואם בהמה דקה כלומר צאן וגדיים ועגלים של מרעה ואינם של מרבק ועיירים יטרח וישתמש בהם ויאכילם שלשה חדשים אם היה הדבר מצוי. אווזים של מים מטפל בהן שלשים יום ואחר הזמנים האלה יקבל דמיהן על עצמו והלכה כר' טרפון בדמי אבדה כמו שזכרנו בכאן אבל מעות אבדה עצמה לא ישתמש בהן כלל: "
+            ],
+            [
+                "<b>מצא ספרים קורא בהן אחד לשלשים יום כו':  </b>בגדי הצמר צריך לנערם כדי שלא ירקיבו ויתקלקלו אבל בגדי הפשתן לא יגע בהן כלל וכלי זהב וזכוכית אינם מעלים חלודה לעולם לפיכך לא יגע בהן לפי שאינם צריכין להשתמש בהם כדי שימנעם מן החלודה. ואמרו אין דרכו ליטול הוא שיהיה זקן ואינה לפי כבודו לפי שאינו ראוי להתבזות החכמה והרמז לזה מה שנאמר והתעלמת מהם כאלו צוה שיתעלם מהם בענין מן הענינים והוא מה שאמרו רבותינו ז\"ל פעמים שאתה מתעלם: "
+            ],
+            [
+                "<b>איזו היא אבדה מצא חמור או פרה כו':  </b>כפועל בטל רצה לומר כפועל שבטל ממלאכתו (שבטל ומצא חמור ממנה) [שבטל ממנה ומצא חמור]. והשב מקור וידוע אצל כל בעלי לשון כי המקור נופל על המעט ועל הרוב תאמר שמרתי לפלוני שמור ותאמר שמרתי לפלוני ופלוני שמור ולפיכך מורה השב [תשיב] שחייב להחזיר פעמים רבות וכמו כן הקם תקים עמו שלח תשלח ועזוב תעזוב וזולתם מן המקראות: "
+            ],
+            [
+                "<b>מצא ברפת אין חייב בה ברה\"ר חייב בה כו':  </b>כבר ידעת כי פרישת הכהן או נזיר מן הטומאה היא עשה ולא תעשה נאמר בכהן וקדשתו ונאמר בנזיר קדוש הוא וזו מצות עשה ואמר בכהי לנפש לא יטמא ובנזיר כתיב ועל כל נפשות מת לא יבא ובחזרת האבדה עשה בלבד הוא שנאמר השב תשיבם לאחיך ומעיקרנו אין עשה דוחה לא תעשה ועשה ואמר רחמנא איש אמו ואביו תיראו ואת שבתותי תשמורו כולן חייבין בכבודי ולכן אינו חייב בכבוד אב ואם אם אמרו לו לעבור על מצוה מן המצות. ומצוה מן התורה לפרוק בחנם ולטעון בשכר ור\"ש אומר זה וזה בחנם ואין הלכה כר\"ש ולא כרבי יוסי. ומן המבואר שמה שאמר זקן או חולה הוא שב לבעל המשא. ומה שאמר חייב רצה לומר כי הפוגע בו חייב שיפרוק המשא הוא לבדו ולא יטריח לבעל המשא שיפרוק עמו אם הוא חלש הגוף: "
+            ],
+            [
+                "<b>אבדתו ואבדת אביו אבדתו קודמת כו':  </b>דע כי אפילו לא יפרש לו זולתי דבר אחד מן המשנה נקרא רבו אבל אינו מחויב להקדימו ולכבדו יותר מאביו כמו שנזכר באבדה ובשביה ולפרוק אלא אם כן היה רבו מובהק והוא שתהיה רוב חכמתו ממנו והרמז מן התורה שיש לאדם להקדים עצמו על זולתו הוא דאמר רחמנא אפס כי לא יהיה בך אביון כאלו אמר אין אתה חייב להסיר רעה מאחר אלא כשלא יבא לך כעין אותה רעה שהסירות ממנו כי אם תהיה בענין שאם תתן לאביון די מחסורו תשוב אתה עני כמוהו אינך חייב לתת לו וזה שאמרו ז\"ל שלך קודם לשל כל אדם: "
+            ]
+        ],
+        [
+            [
+                "<b>המפקיד אצל חבירו בהמה או כלים ונגנבו כו':  </b>הודיענו בזה כי אין הפרש בין בהמה שיש בה תשלומי ארבעה וחמשה או כלים שאין בהם זולת תשלומי כפל הואיל ושלם זכה בכפל. ואמרו שלם ולא רצה לישבע ואפילו לא שלם אלא שאמר בבית דין הריני משלם והוחזר הדבר הגנוב אחר כך הרי הוא ברשותו: "
+            ],
+            [
+                "<b>השוכר פרה מחבירו והשאילה לאחר ומתה כו':  </b>עוד יתבאר בפרק אחרון משבועות שהנושא שכר והשוכר אינם חייבים כלום מן המיתה אבל ישבע שמתה כדרכה ושלא פשע בה ונפטר והשואל יתחייב לשלם הבהמה אם מתה ברשותו כפי מה שיתבאר עוד. וזה השוכר שנותן לו רשות בעל הפרה שישאילנה שאל\"כ היה חייב לדברי הכל לפי שעיקר הוא אצלנו שומר שמסר לשומר חייב אלא אם יש עדים שלא פשע בה שומר שני כמו שנתבאר עוד והלכה כרבי יוסי: "
+            ],
+            [
+                "<b>אמר לשנים גזלתי לאחד מכם מנה ואיני יודע כו':  </b>זהו כשלא תבעוהו הם אלא שרצה לצאת י\"ש אבל כשתבעוהו ואמר להם שגזל לאחד מהם ישבע כל אחד משניהם שהוא הנגזל ומשלם מנה לזה ומנה לזה וזהו קנס לפי שעבר על התורה וגזל וכן כשיאמר לו כל אחד מהם כי אביו הוא אותו שהפקיד אצלו ישבע כל אחד משניהם כי אביו היה המפקיד וישלם להם מנה מנה לפשיעתו שהיה לו לכתוב על אותו הממון זה הוא מופקד אצלו מפלוני: "
+            ],
+            [
+                "<b>שנים שהפקידו אצל אחד זה מנה וזה מאתים כו':  </b>זה הדין הוא כשנתנו השלש מאות דינרין בכיס אחד לפי שיאמר להם כיון שראיתי שהיה ביניכם מן האחוה והנאמנות כל אחד מכם לחבירו עד שנתתם ממונכם ביחד בכיס אחד לא עלה על לבי לזכור למי הם המאה ולמי הם המאתים אבל אם נתן זה המאה וזה המאתים בשני כיסים וכל אחד משניהם טוען שהמאתים שלו ישבעו שניהם שבועת התורה ויתן מאתים לכל אחד משניהם לפי שפשע ולא כתב שם כל אחד ואחד מהם על כיסו כמו שקדם ואין הלכה כרבי יוסי: "
+            ],
+            [
+                "<b>וכן שני כלים אחד יפה מנה ואחד יפה אלף זוז כו':  </b>ההקש בזה כמו ההקש במנה ומאתים והדין אחד ואמנם הביא זה המשל השני שלא תאמר הואיל ובזו התביעה יפסיד בעל כלי גדול עליו לפי שהוא מפסיד הכלי עצמו ונותן לו קצת דמיו יהיו שניהם מונחים עד שיבא אליהו כדי שיודה הרמאי מהם על האמת קמ\"ל שאין הדבר כן אלא זהו כמו מנה ומאתים שלא הפסיד בעל המאתים עצם (ממנו) [ממונו] אלא הפסיד קצתו ואין הלכה כרבי יוסי: "
+            ],
+            [
+                "<b>המפקיד פירות אצל חבירו אפילו הן אבודין כו':  </b>מחלוקת הוא כשאבד מהם כשיעור חסרונו הידוע או פחות אבל כשהתחילו בהפסד ואבד מהן יותר מחסרונו הידוע לדברי הכל מוכרן בבית דין ועוד יתבאר לפנים שיעור החסרון למיני הזרעים ואין הלכה כרבן שמעון בן גמליאל: "
+            ],
+            [
+                "<b>המפקיד פירות אצל חבירו הרי זה יוציא לו חסרונות כו':  </b>כבר בארנו במה שקדם מפירושינו כי הכור ל' סאה והסאה ששה קבין. ופירוש איכפת שאינו משים דעתו לרוב המדה או למיעוטה כשאכלו העכברים לא נוסיף ברוב המדה. ופירוש קמעא מעט ולזו המשנה תנאים. מהם שיערב הנפקד אלו הפירות עם פירותיו ואכל מן הכל ולא נודע שיעור מה שאכל אבל אם ייתד אותם הפירות אומרים לו הרי שלך לפניך וכמו כן אם ידע שיעור מה שאכל יחשב לו מן החסרון שיעור מה שראוי לו: ואמרו הכל לפי המדה והכל לפי הזמן שיחשב לכל כור מה שזכר מהחסרון בכל שנה. וזרע פשתן הנאמר כאן הוא בגבעוליו. ואורז הוא שיהיה מקולף וצריך שיחזיר לו בזמן שמדד לו בשעה שהפקיד אצלו לפי שבימות הגשמים יוסיף הדבר המדוד לרטיבת האויר ובימות החמה יחסר ואין הלכה כרבי יהודה ולא כרבי יוחנן בן נורי לפי שנתפזר ונאבד מוסיף על מה שאוכלין העכברים שזכר וזה הדין לא תקיש עליו לפי שהוא בארץ ידועה רצוני לומר ארץ ישראל ואמנם ידינו בזה הענין כפי הזרעים של אותה מדינה ואויר הידוע אצל הדרים בה מעניני חסרון הזרעים אצלם ודע זה: "
+            ],
+            [
+                "<b>יוציא לו שתות ליין רי\"א חומש יוציא לו נ' לוגין כו':  </b>זה שאמר רבי יהודה חומש לפי שהיין שבעירו היה חסר חומש וכבר אמרתי לך שהדין בזה הענין הוא לדון כפי המנהג באותה המדינה ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>המפקיד חבית אצל חבירו ולא יחדו לה כו':  </b>תחלת משנה זו היא לרבי ישמעאל שאומר לא בעינן דעת בעלים וכבר נתבאר דעתו בסוף קמא ולפיכך הוא אומר משהניחה בין לצרכה בין לצרכו פטור וסיפא לרבי עקיבא שאומר דעת בעלים בעינן וכבר קדם לך דעתו בזה לשם ולפיכך הוא אומר משהניח לצרכו חייב לצרכה פטור וכבר נודע שהלכה כר\"ע ולפיכך בשתי ההלכות לצרכו חייב לצרכה פטור לפי שאנו צריכים דעת בעלים ואע\"פ שהחזירה למקומה: "
+            ],
+            [
+                "<b>המפקיד מעות אצל חבירו צררן והפשילן כו':  </b>כספים בעין אין להם שמירה מעולה אלא הטמנה בקרקע או בכותל בתוך טפח הסמוך לתקרה או סמוך לקרקע וכל מה שזולת זה הוא פושע ולא שמר כדרך השומרין וחייב לשלם עד שיפרש עליו וכמו כן אם נתן הכספים במלבושו שעושין בו כעין כיס או שקשר אותן בסדינו או על בטנו בכל אלה פושע אלא אם יתפשם בידו שנאמר וצרת הכםף בידך אלא אם יפרש על בעל הממון ואם הפקיד אצלו ערב שבת ולא היה לו פנאי לטמנם יטמין במוצאי שבת מיד ואם אבדו ביום השבת אינו חייב כלום: ומן העקרים שלנו כל המפקיד על דעת אשתו ובניו של בעל הבית הוא מפקיד ולפיכך אם נתן הפקדון לבניו הגדולים אינו חייב לשלם. אלא ישבע שבועת התורה שנתן אותו הדבר להם וישבעו הם כמו כן שבועת התורה ששמרו כדרך השומרים ולא נאמר בכגון זה שיתן האדם לאשתו ולבניו שומר שמסר לשומר חייב. ודע כי שומר שמסר לשומר איזה שומר שיהיה כשיבאו עדים שהשומר השני לא פשע אלא ששמר כדרך השומרים אין השומר הראשון חייב לשלם ואין אחד מהם חייב שבועה לפי שהעדים מעידים באונס ואין מקום לשבועה אלא כשאין שם עדים: "
+            ],
+            [
+                "<b>המפקיד מעות אצל שולחני אם צרורין לא ישתמש כו':  </b>צרורין הוא שיהיה קשר משונה או שישים עליהם חותם ומה שזולת זה קרואין מותרין. ומה שאמר חייב באחריותן ואפי' לא נשתמש בהן לפי שאם נתיר להם להיות משתמש בהם נעשה שומר שכר עליהם ועוד יתבאר לך דין שומר שכר אבל כשיהנה מהם ונשתמש בהם אפילו נאנסו חייב באחריותן לפי שנעשה עליו כמו חוב. והלכה כר\"י: "
+            ],
+            [
+                "<b>השולח יד בפקדון בש\"א ילקה בחסר וביתר כו':  </b><b>החושב לשלוח יד בפקדון בש\"א חייב כו':  </b>מחלוקת בית שמאי ובית הלל בהלכה הראשונה היא בתוספת שנתוספת בגוף הגזילה כגון שגזל רחל גזוזה וטענה אצלו בש\"א משלם אותה ואת גזתה וב\"ה אומרים לא ישלם לו אלא רחל גזוזה ור\"ע אומר אם היתה גזוזה בעת שתבעה בדין משלם גזוזה ואם היתה טעונה משלם טעונה והלכה כב\"ה אבל ביוקר ובזול אין ביניהם מחלוקת אבל הדין ביניהם כמו שאבאר כשגזל סחורה בשוה זהוב ואח\"כ היה שוה ב' זהובים ואכל אותה אחר היוקר אם היא ראויה לאכילה או מכרה או נתנה לזולתו ישלם ב' זהובים כמו שהיתה שוה בעת שהוציאה מרשותו לפי שכל זמן שהדבר הגזול בעין חוזר לבעלים ולפיכך ישלם כמו שהיתה שוה הגזילה כששינה אותה או שהוציאה מרשותו אם אבדה אותה גזילה או נגנבה או יצאה מתחת ידו שלא מדעתו משלם כשעת הגזילה וכמו כן אם הוזלה משלם כשעת הגזילה. ומה שהם חולקין בסוף המשנה הוא בדיוק המקרא בש\"א על כל דבר פשע ואפילו במחשבה יהיה פושע וב\"ה אומרים אם לא שלח ידו במלאכת רעהו עד שישלח יד. ואמרו כיצד הוא מפרש דעת ב\"ה וכשנטל ממנה רביעית והקרים הנשאר חייב לשלם אע\"פ שלא הגביהה לפי שבסבת מה שהטה נתקלקל השאר. ומה שאמר הגביהה ונטל ממנה רביעית אינו על תנאי שיטול ממנה שום דבר על כל פנים ואז יהיה חייב אלא כיון שהגביהה נתחייב באונסיה ואפי' לא פחתה בשום פנים ולא נטל ממנה שום דבר. ודע זה: "
+            ]
+        ],
+        [
+            [
+                "<b>קונה הזהב את הכסף והכסף אינו קונה את הזהב כו':  </b>והעיקר בכל זה מה שקדם לך פירושו בפרק ראשון מקדושין כי קניית המטלטלין תהיה במשיכת הסחורה לא בנתינת הדמים והזהב והנחשת והמעות שאינם עוברים בכ\"מ באותו [מקום ובאותו] זמן והם הנקראים מעות הרעות וכמו כן חתיכות כסף שאינן מצוירות והם הנקראים אסימון כלם הם סחורות כנגד המעות המצויירות שהם מטבע שלוקחין ומוכרין בהם ודע כי דינרי זהב הדינרין המצוירין העוברים בהוצאה באותו זמן ובאותו מקום גם הם דמים ואין הפרש ביניהם ובין המעות אלא הכל הם דמים לא פירות: "
+            ],
+            [
+                "<b>כיצד משך הימנו פירות ולא נתן לו מעות כו':  </b>עיקר הדין והראוי שמעות קונות אבל אמרו משיכה קונה גזרה שמא יאמר מוכר ללוקח נשרפו חטיך בעלייה באונס שאין המוכר חייב לשלם ללוקח ולפיכך תעמוד הסחורה ברשות המוכר ובאחריותו עד שימשוך אותה הלוקח ר\"ש אומר כי כשיקבל המוכר הדמים ולא משך הלוקח סחורתו אלא שהם בבית הלוקח ואותו בית מושכר למוכר אין הלוקח יכול לחזור בו ולומר למוכר תן לי הדמים שמסרתי לך כי חזרתי בי מן המקח אלא המוכר שהדמים תחת ידו אם רצה יקיים המכר לפי שהבית שלו. ומעיקרנו דבר תורה מעות קונות ונסתלק מה שנאמר גזרה שמא יאמר לו נשרפו חטיך בעלייה לפי שהסחורה היא בביתו אם רצה לא יקיים המכר ויחזיר לו הדמים לפי שהסחורה בבית המושכר לו וכמו כן אם מכר זה השוכר למשכיר סחורה והיא בזה הבית שעקרו ללוקח אם רצה גם הוא יתקיים בידו המכר לפי שהסחורה בביתו ואם רצה חוזר בו לפי שהסחורה בשכירות המוכר וזהו טעם ר\"ש כל שהכסף בידו ידו על העליונה ואין הלכה כרבי שמעון אבל הדין שכל זמן שיכול המוכר לחזור בו יכול הלוקח גם הוא לחזור וכל עוד שלא ימשך הסחורה יכול כל אחד מהם לחזור בחבירו הן שיחזיר המוכר הדמים ויקבל עליו מי שפרע או יתבע הלוקח הדמים שלו ויקח אותם אחר שקבל מי שפרע והוא ענין מה שאמרו כדרך שתקנו משיכה במוכרין כך תקנו משיכה בלקוחות וכשהבית מעיקרו ללוקח והוא בשכירות המוכר אין אחד משניהם יכול לחזור בו אלא תתקיים המכירה בהיות הסחורה באותו הבית כמו שבארנו: ואמרו מי שפרע הוא צעקה על אותו האיש אשר חזר בדבורו והוא הדין מדיני אותו שלא קיים מה שפסק עמו כי יש לו לצעוק אותה צעקה במעמד האיש ההוא שהוא צועק עליו ובאיזהו מקום שירצה וזה לשון אותה צעקה מי שפרע מאנשי דור המבול ומאנשי דור הפלגה ומאנשי סדום ועמורה וממצרים שטבעו בים הוא עתיד ליפרע ממי שאינו עומד בדבורו: "
+            ],
+            [
+                "<b>האונאה ד' כסף מעשרים וארבעה כסף לסלע כו':  </b>כשיקח מה ששוה ששה בחמשה או מה ששוה ששה בשבעה או מה ששוה שבעה בששה כל אלה שתות הוא נקרא ואונאה הוא אין הפרש בין שתות הדמים או שתות הסחורה והלוקח והמוכר יחזור כל אחד משניהם באונאה אלא שלוקח חוזר עד כדי שיראה לתגר או לקרובו והמוכר יחזור באונאה ואפי' אחר ימים רבים וזהו מה שאמרו מוכר חוזר לעולם כי לפי שאין הסחורה אצלו אינו יודע דמיה עד שיזדמן לו שיראה כמותה לידע דמיה. ואין הלכה כרבי טרפון: "
+            ],
+            [
+                "<b>אחד הלוקח ואחד המוכר יש להן אונאה כו':  </b>אמר מי שהוטל עליו ידו על העליונה הוא דעת רבי יהודה הנשיא ואין הלכה כמותו אבל הדין הוא שתות קנה ומחזיר אונאה יתר על שתות בטל מקח ולאותו שהונה משניהם יש לגרוע לו לחבירו: "
+            ],
+            [
+                "<b>כמה תהא הסלע חסירה ולא יהא בה אונאה כו':  </b>וכבר בארנו פעמים רבות שהסלע ארבעה דינרין ושש מעה כסף דינר ומעה שני פונדיון ופונדין שני איסרין. והלכה כר\"ש: "
+            ],
+            [
+                "<b>עד מתי מותר להחזיר בכרכום עד כדי שיראה כו':  </b>אין כל בני אדם מכירין הדינרים ולפיכך נתנו לו זמן כדי שיראה לשולחני ואם הוא בכפר עד ערבי שבתות עד שיכנסו לכרך ויראהו למכירים. ומה שאמר אם היה מכירה ומקבל�� ממנו אפילו לאחר שנים עשר חדש זהו במדת חסידות ואם לא רצה לקבלה אין לו עליו אלא תרעומות. שאינה אלא נפש רעה וזה הדין הוא ראוי במקומות שלוקחין שם המעות בלא משקל ואינם מקפידים בחסרונם והנמנע מלקבל אותם הם מעט ועל דרך הכילות אבל במקומות שמקפידין בחסרונם ואפילו פחות כמשקל שעורה ראוי להשלים לו משקל בלא ספק והראיה על זה מה שאמרו שאינה אלא נפש רעה: "
+            ],
+            [
+                "<b>האונאה ארבעה כסף והטענה שתי כסף כו':  </b>ארבעה כסף משקל ארבעה וששים שעורות וכשיהיה שיעור האונאה ארבעה כסף לסלע שהיא השתות חוזר האונאה ואם הוא פחות אינה אונאה כמו שקדם ואמנם החזיר זה הדין כדי לחבר מה שאמר ארבעה כסף עם מה שאמר שתי כסף בטענה וכן ביאר הגמרא בזה ופרוטה חצי שעורה מכסף וענין הטענה והודאה יתבאר במקומו במסכת שבועות: "
+            ],
+            [
+                "<b>חמשה חומשין הן אלו הן האוכל תרומה כו':  </b>כל זה מבואר ותוספת חומש זה בכל מה שזכר מהם הוא מן התורה ויש מהם מה שלמדו עליהם וכבר זכרנום במסכת ערלה ומסכת בכורים מסדר זרעים ודיני מעילה נתבארו במסכת מעילה: "
+            ],
+            [
+                "<b>אלו דברים שאין להם אונאה העבדים והשטרות כו':  </b>אמר רחמנא וכי תמכרו ממכר וגו' אל תונו דבר הנקנה מיד ליד יצאו קרקעות שאינן מטלטלין יצאו עבדים שהוקשו לקרקעות כמו שנאמר בהם לרשת אחוזה יצאו שטרות דאמר קרא ממכר דבר שגופו מכור וקנוי יצאו אלו שאין גופן קנוי ומכור אלא לראיה שבהם וכבר נתבאר ויתבאר עוד במה שיבא מסדר זה מאיזה טעם אינו חייב בהם תשלומי ארבעה וחמשה ונפטר שומר חנם ונושא שכר. ואין הלכה כר\"ש ולא כר' יהודה: "
+            ],
+            [
+                "<b>כשם שאונאה במקח וממכר כך אונאה בדברים כו':  </b>דע כי אונאת דברים בא עליו מקרא מיוחד והוא מה שנאמר לא תונו איש את עמיתו ויראת מאלהיך והחמיר בה יותר מאונאת ממון כמו שאתה רואה שהזהיר והפחיד עליו ועוד כי האדם יכול לעשות תחבולה בה וזה בענין שיעמוד על הממכר ויאמר שרוצה לקחתו ולא יקחהו ויאמר אין רצוני לקנות או ישאל לאיש שאינו חכם באלה מן החכמות שיפרש לו כדי לביישו ויאמר הייתי סבור שהוא חכם או יספר ספורים שיש בהם דופי וחרפה לחבירו ויאמר לא נתכוונתי למה שאתם חושבים על זה נאמר ויראת מאלהיך שהוא יודע כוונתך ומה שחשבת בלבך וזהו טעם מה שאמרו ז\"ל כל דבר שהוא מסור ללב נאמר בו ויראת מאלהיך וכן תמצא בתורה בכל מקום שנאמר ויראת הוא דבר שאין דייני בני אדם יכולין לדון עליו: "
+            ],
+            [
+                "<b>אין מערבין פירות בפירות אפילו חדשים כו':  </b>אמרו מקום שנהגו להטיל מים ביין יטילו העמיד זה בבית הגתות בלבד: "
+            ],
+            [
+                "<b>התגר נוטל מה' גרנות ונותן לתוך מגורה כו':  </b><b>לא יחלק החנוני קליות ואגוזין לתינוקות כו':  </b>פיטם הגגית הגדולה ועוד יתבאר זה במסכת כלים (פ\"ג הלכה ו') ויש בקליפת הפול סימן שהיו יודעים בו אם יתבשל מיד או לא יתבשל אלא בטורח גדול כמו שהוא ידוע בענין הפול אבא שאול אוסר לבור את הגריסין כלומר להסיר קליפתן כדי להתלמד ממנו עליו וחכמים מתירין לפי שהוא לא הכניס בתוכה דבר אבל הוא אסור (לקנות) [לנקות] מה שנראה מן הכרי ויניח בתוכו הקליפה לפי שהוא גונב את העין ופרכוס הוא התקון והיפיו. ואין הלכה כרבי יהודה ולא כאבא שאול: "
+            ]
+        ],
+        [
+            [
+                "<b>איזהו נשך ואיזהו תרבית כו':  </b>מה שקורא נשך הוא רבית דאורייתא ומה שקראו תרבית הוא רבית דרבנן ומה שהתנה ויין אין לו שמורה שאם לא תהיה אצלו אותה סחורה אין מותר לו שיעלנה עליו בחוב אבל הוא זה כשהיה לו עליו חוב ואמר לו תן לי מעותי שיש לי אצלך שאני רוצה ליקח בהם חטים והשיב לו וכי חטים יש לי צא ועשם עלי בשער אם היו אצלו חטים הוא מותר ואם לאו הוא אסור. ואמרו לקח ממנו חטים רצוני לומר לקח בהלואתו כלומר שהעלה על הלוה חטים כמה שיהיה אצלו אבל כשיתן איש לחבירו מעות ליקח ממנו כך וכך מדה מחטים והשער ידוע לא פחות ולא יותר זהו מותר ואע\"פ שאין לו חטים וחייב ליתנו לו כל זמן שיתבענו ממנו ואפילו שלקחו ביותר או יקבל מי שפרע ויחזור בו. וכך פירש וביאר הירושלמי: "
+            ],
+            [
+                "<b>המלוה את חבירו לא ידור בחצרו חנם וכו':  </b><b>מרבין על השכר ואין מרבין על המכר כו':  </b>מבואר הוא ג\"כ שמכירה כזו במטלטלין רבית והוא שימכור לו סחורה ביותר משויה וימתין עליו בדמים ואפילו זמן מועט יהיה אבק רבית וכמו כן כל מה שכיוצא בזה הוא אבק רבית ואינו יוצא בדיינין: "
+            ],
+            [
+                "<b>מכר לו את השדה ונתן לו מקצת דמים כו':  </b>כשיקח אדם קרקע ופרע קצת הדמים הדין באלו הפירות של מי הם צריך ביאור וזה שאם אמר המוכר ללוקח אימתי שתביא שאר מעותי קנה. הפירות למוכר ואם אמר לו לכשתביא מעות קנה מעכשיו הפירות אסורות לשניהם כל אותו הזמן ויהיו מופקדות על ידי שליש אם יקיים הלוקח תנאו ינתנו לו ואם לא קיים תנאו יהיו הפירות כולם למוכר: "
+            ],
+            [
+                "<b>אין מושיבין חנוני למחצית שכר לא יתן כו':  </b>שכרו כפועל בטל כלומר כפועל בטל של אותה מלאכה שבטל ממנה בכל יום מה שראוי לו כל זמן שתמשך השותפות ואם נתן לו בשבח יותר מן ההפסד הוא מותר כגון שהתנה עמו בפירוש שאם יהיה בה הפסד שיהא לו ממנה כך וכך חלק אם יהיה שם שבח שיהיה לו ממנה שבח כך וכך ויהיה חלק השבח יותר מחלק ההפסד בהכרח זה היתרון שהוא נתן לו מקום שכר על עמלו ואם לא פרשו כלל המתעסק בסחורה ירויח החצי ויפסיד השליש אם היה בה הפסד וכל זה כשלא ישים החנוני בקרן בין רב למעט אבל אם ישים בו ואפי' דינר לאלף ונתן לו יתרון איזה שיעור שיהיה חולק עמו בשוה ואין כאן רבית לפי שהוא סוחר לעצמו באותו דינר ואינו מיוחד לשמוש זה בלבד. וכמו כן אסור שיתן האחד הביצים והשני התרנגולת ושיחלקו האפרוחים בשוה כשישתמש בגידול האפרוחים ובמזונם אלא כשיתן לו שכר עמלו ומזונו וכמו כן לא ישימו העגלים והסייחים כמו שהם שוים עכשיו וימסרם לרועה לזון אותם עד שישמט ויחלקו השבח בשוה אא\"כ יקח המשתמש שכר עמלו ומזונו או אם יתן לו יותר שום דבר בשבח או יהיה לו בעיקר העגלים והסייחים חלק כמו שבארנו וזה טעם מקבלין שיקבל אותו שותף בעיקר ויהיה חלק זה המתעסק קיים ולא יפסיד ואפי' מתו הבהמות וזו ההנאה הוא שתהיה כנגד עמלו ובא ללמד שאם ירצה כל אחד משניהם להפרד מחבירו אינו יכול עד תשלום שלש שנים וחמור עד שתהא טוענת והוא שתוכל לשאת משא: "
+            ],
+            [
+                "<b>שמין פרה וחמור וכל דבר שהוא עושה ואוכל כו':  </b>מפריז על שדהו כגון מה שזכרו שישכור ראובן משמעון שדהו בעשרה כורין חטין בכל שנה ואם אמר לו ראובן תן לי כך וכך דינרין שאוציא על שדה זו ואני נותן לך שנים עשר כור כל שנה מותר. ואין הלכה כרבן שמעון בן גמליאל שאומר שמין עגל עם אמו: "
+            ],
+            [
+                "<b>אין מקבלין צאן ברזל מישראל מפני שהוא רבית כו':  </b>צאן ברזל הוא שיתנה עמו שלא יהא הפסד ��ליו וכבר פירשנו ענין זה הלשון בכתובות. ומה שאמר מלוה ישראל מעותיו של כותי וכו' הוא כגון שהכותי נתן לישראל מעות ברבית וכשירצה להחזירם לכותי אין ראוי שיתנם הוא לישראל אחר ויאמר לו תעלה לכותי כדרך שאני מעלה לו אלא צריך שיתן אותו ממון לכותי וישוב הכותי וילום לישראל האחר וזה מותר והוא מדעת הכותי: "
+            ],
+            [
+                "<b>אין פוסקין על הפירות עד שיצא השער כו':  </b>כשער הגבוה כלומר כשער הזול שבאותו המין וישיבו במובחר שבאותו המין. ואין הלכה כרבי יוסי ולא כרבי יהודה: "
+            ],
+            [
+                "<b>מלוה אדם את אריסיו חטין בחטין לזרע כו':  </b>ובלבד שיהיה המנהג באותו מקום שיתן האריס הזרע שהרי בעל השדה עושה עמו חסד במה שהלוה לו אבל אם היה המנהג שיתן בעל השדה הזרע אסור להלוותו חטים בחטים אלא אם כן האריס הזורעה לא התחיל עדיין בעבודת השדה אבל אם עבד בשדה שום עבודה ואפילו דבר מועט אסור שילוה לו לפי שכבר נתקיימה באריסןת ולא יכול בעל השדה לסלקו מן האריסות ונתחייב לתת הזרע רצוני לומר בעל השדה: "
+            ],
+            [
+                "<b>לא יאמר אדם לחבירו הלוני כור חטים כו':  </b>אין הלכה כהלל אלא לוין סתם ופורעין סתם ובלבד שיהא אצלו כל שהוא מאותו המין או יקח ממנו על שער שבשוק אבל אם לא היה אצלו ולא פירש עליו אם הוקרו החטים יפרע כמו שהיה שוה בשעת הלואה ואם הוזלו יפרע לו שיעור מה שהלוה לו: "
+            ],
+            [
+                "<b>אומר אדם לחבירו נכש עמי ואנכש עמך כו':  </b>גריד ימות החמה ורביעה ימות הגשמים והקרקע בימות החמה קל לחפור לתקן למיעוט הטינוף ואורך היום. ונכוש הוא החפירה בשרשי האילנות כמו החרישה שחורשין לזרוע: ",
+                "<b>ר\"ג אומר יש רבית מוקדמת ויש רבית מאוחרת כו':  </b>מה שאמר רבן גמליאל ור\"ש הכל הלכה אבל צריך שתדע שהדברים האלה וכיוצא בהם הם דברים שראוי להתרחק מהם בלבד: "
+            ],
+            [
+                "<b>ואלו עוברין בלא תעשה המלוה והלוה והערב כו':  </b>אמרו לוה עובר משום לא תשיך כלומר לא תנשיך ולפני עור לא תתן מכשול ערב ועדים אינם עוברים אלא משום לא תשימון עליו נשך וכמו כן הסופר: "
+            ]
+        ],
+        [
+            [
+                "<b>השוכר את האומנין והטעו זה את זה כו':  </b>שוכר עליהם או מטען בשיעור שכרן כגון ששכרם בזוז יטעה אותם ויאמר להם אתן לכם שני זוזין או ישכור אחרים בשני זוזין ויטול מהם זוז ואם הוסיף לא יוכל ליטול מהם יותר מכדי שכרו וכל זה כשלא ימצא אומנים זולתם שיעשו מלאכתו באותו שכר בעצמו וזהו מה שאמר אם אין שם אדם. ומה שאמר הטעו זה את זה כלומר שחזרו בו או שחזר בהם: "
+            ],
+            [
+                "<b>השוכר את האומנין וחזרו בהן ידו על התחתונה כו':</b>  כששכר אדם אומנין שיקצרו לו שדהו על דרך משל בשני דינרין ונתן להם דינר חזרו בהם הרשות בידם אם רצו יחזרו לו דינר או יאמרו לו נעשה עמך כנגד מה שנתת לנו ואם קצרו חצי אותה שדה ורוצים לחזור בהם ישום להם מה ששוה אותו חצי שק רו ואם הוא יותר מדינר לא יתן להם כלום יותר על הדינר שכבר נתן להם ויאמר להם כלו מעשיכם לקצור שאר השדה ואשלים לכם שכרכם וזהו טעם מה שאמר שחזרו בהם ידם על התחתונה ואם בעה\"ב חזר בו ידו על התחתונה ויתן להם מה ששוה עמלם אם הם ראוים ליטול יותר מן הדינר ואמרו המשנה ידו על התחתונה והוא כמו שביארנו כשלקח קרקע ופרע קצת הדמים אם המוכר הוא שחזר בו הרשות ביד הלוקח אם רצה יקבל ממונו ואם רצה יקח מה שכנגד מעותיו מעדית שבאותה ��דה שלקח ואם הלוקח הוא שחזר בו מן המקח הדבר הוא בהפך ובלבד שיאמר לו ערבוני יקנה ואז הוא קונה כנגד מעותיו ואם יתבע המוכר ללוקח מה שנשאר לו מן הדמים והוא מעכב פרעונו לא יתקיים המכר עד שישלים לו פרעונו: "
+            ],
+            [
+                "<b>השוכר את החמור להוליכה בהר והוליכו בבקעה כו':  </b>אמנם יוכל המשכיר לומר לשוכר הרי שלך לפניך כשהשכיר לו לשאת משאוי וייחד לו הבהמה אבל אם שכר ממנו לרכוב בה הוא עצמו או לשאת עליו משא אלא שאמר לו חמור סתם ולא ייחד לו הבהמה חייב להעמיד לו בהמה אחרת. ומה שאמר חייב להעמיד לו חמור יש בו דינין וזה כי אם ייחד לו בהמה ואמר לו חמור זה אני שוכר לך ומתה בדרך אם אותה נבילה שוה דמים שיקנה בהם בהמה יקנה בדמיה בהמה או ישכור בהמה באותם דמים שיוליכהו למקום שפסק עמו ואם המתה אינה שוה כדי שישכור לו בהמה אחרת יחשוב לו מה שהלך מן הדרך ויתן לו מה שראוי לו ואם שכר ממנו חמור סתם יעמיד לו בהמה על כל פנים ואם לא העמידה לו לא יחשב לו שום דבר מן השכירות. ומה שאמר הבריקה הוא שאינה יכולה להלוך מחמת חולי מחליי הבהמות. ונעשית אנגריא רוצה לומר שתלקח לעבודת המלכות: ",
+                "<b>השוכר את החמור להוליכה בהר כו':  </b>מבואר הוא כי המכשולים בהר יותר מבבקעה וכמו כן יתחמם גוף הבהמה בבקעה יותר מבהר למיעוט נשיבת הרוחות במקומות: "
+            ],
+            [
+                "<b>השוכר את הפרה לחרוש בהר וחרש בבקעה כו':  </b>קנקן שם המחרישה. ואמרו פטור רצוני לומר שלא ישלם השוכר לבעל הפרה אלא האומן שחרש והיה תופס המחרישה ושברה הוא ישלם לבעל הפרה: "
+            ],
+            [
+                "<b>השוכר את החמור להביא עליה חטים כו':  </b>כשפסק עמו להביא חטים והביא עליו שעורים חייב אפי' שהמשא של שעורים כמשא של חטין הנפח יותר. ואם הביא עליה פחות ממשקל השעורים ואע\"פ שמדתו יותר ממדת החטים פטור לפי שלא יהיה הנפח יותר אלא כשיהיה המשקל כמותו במשקל ושלשת קבין לחמור וסאה לגמל הוא חלק משלשים על מה שפסק עמו חייב. ואם הוסיף פחות מזה אינו חייב כלום אלא נותן השכר על הנוסף בלבד ואינו חייב לשלם לפי שההלכה כסומכוס: "
+            ],
+            [
+                "<b>כל האומנין שומרי שכר הן וכולן שאמרו כו':  </b>אם אמר הבא מעות וטול את שלך  [<small>צ\"ל</small> ש\"ש ואם אמר טול את שלך והבא מעות] שומר חנם וכשאמר הנח לפניך או הנח סתם אינו חייב כלום ואפי' השבועה המחויבת לשומר חנם לפי שלא קבל עליו לשמירה בשום פנים ואפי' שמירה בחנם. ואמר שמור לי ואשמור לך בזמן אחד זו היא שמירה בבעלים ואינו חייב לשלם ועוד יתבאר לך ואמנם יהיה שומר שכר כשיאמר לו שמור לי היום ואשמור לך למחר: "
+            ],
+            [
+                "<b>הלוהו על המשכון שומר שכר רי\"א הלוהו כו':  </b>אין הפרש בין שהלוהו ואחר כך משכנו או שמשכנו ואח\"כ הלוהו ומה שאמר אבא שאול מותר אדם להשכיר משכונו של עני הוא שיהיה אותו המשכון כשישכירו יהיה שכרו יותר ממה שמתקלקל בגופו כגון כלי ברזל שחופרין בהן הקרקע וכיוצא בהן. ואין הלכה כרבי יהודה והלכה כאבא שאול: "
+            ],
+            [
+                "<b>המעביר חבית ממקום למקום ושברה בין כו':  </b>ישבע שבועת התורה שלא פשע בה ויפטר ותמה רבי אליעזר בזה הדין ואמר איך יתכן שישבע בכגון זה שומר חנם ושומר שכר לפי ששומר שכר ואפי' לא פשע ושומר חנם גם כן אם היה אותו המקום שצוה לו שיעביר לשם החבית מקום מדרון או יש לו עדים שלא פשע עליה יתחייב גם כן שבועה. ומה שאמר רבי אליעזר דין הוא אבל אמרו ש��ועה זו תקנת חכמים היא שאם אין אתה אומר כן אין לך אדם שמעביר חבית לחבירו ממקום למקום ותקנת תכמים אינה אלא בשומר חנם על איזה ענין שיהיה ושומר שכר הוא שיעביר חבית בשכר וישברנה במקום מפורסם שאפשר שימצא לשם עדים ויתחייב לשלם אלא אם כן הביא עדים שלא פשע בה בשעה שהעבירה: "
+            ]
+        ],
+        [
+            [
+                "<b>השוכר את הפועלים ואמר להם להשכים כו':</b>  והלכה כרבן שמעון בן גמליאל: "
+            ],
+            [
+                "<b>ואלו אוכלין מן התורה העושה במחובר לקרקע כו':  </b>אמרה תורה בשכיר שהתירה לו לאכול ואל כליך לא תתן וקבלנו בפי' זה הכתוב בזמן שאתה נותן לכליו של בעל הבית אתה אוכל אין אתה נותן לכליו של בעל הבית אינך אוכל ולפיכך אינו אוכל עד גמר מלאכה וכשיהיה הדבר שהוא עוסק בו תלוש מן הקרקע יש לו לאכול בשעת מלאכתו ולמדנו זה מדקאמר רחמנא לא תחסום שור בדישו וכמו שאוכל שור בתלוש בשעת מלאכה כך יאכל הפועל והראיה על זה ממה שאמר לא תחסום שור בדישו ולא אמר לא תדוש בשור חסום רצונו לומר שלא תהא חסימה בשום פנים לא לשור ולא לאדם: "
+            ],
+            [
+                "<b>היה עושה בידיו אבל לא ברגליו ברגליו אבל כו':  </b>רבי יוסי ב\"ר יהודה אומר מה שור בידיו ורגליו אף פועל בידיו ורגליו. ואין הלכה כרבי יוסי ב\"ר יהודה: "
+            ],
+            [
+                "<b>היה עושה בתאנים לא יאכל בענבים כו':  </b>אמר רחמנא בפועל ואכלת ענבים ובאה הקבלה ענבים ולא דבר אחר ואמנם התיר להם לאכול בהליכתן מאומן לאומן ובחזירתן לגת לפי שבאותה שעה הם בטלים וכיון שאי אפשר להם בלא אכילה טוב הוא לאכול בשעת הבטלה ולא יאכלו בשעת (גמר) מלאכה ויתבטלו כל זמן שאוכלין וזה לטוב בעל הבית. ומה שאמר ובחמור עד שתהא פורקת רצונו לומר שהבהמה לא ימנעו אותה מלאכול ממשוי שעל גבה כל זמן שהיא טעונה עד שיפרקו ממנה המשוי ובאותה שעה ימנענה מלאכול: "
+            ],
+            [
+                "<b>אוכל פועל קישות אפילו בדינר וכותבת אפילו בדינר כו':</b>  תנא קמא סבר אין מלמדין אותו וחכמים אומרים מלמדין והלכה כחכמים: "
+            ],
+            [
+                "<b>קוצץ אדם ע\"י עצמו ע\"י בנו ובתו הגדולים כו':  </b>מי שיש בהם דעת לא יאכלו כפי מה שהתנה עמהן אע\"פ שכולן פועלין ואותם שאין בהם דעת יאכלו לפי שאינם יודעים ענין המחילה והמקום זכה להן באכילתן לפי שהפועל משל שמים הוא אוכל ולפיכך הוא עיקר אצלנו לו זכה רחמנא לאשתו ובניו לא זכה להו רחמנא. "
+            ],
+            [
+                "<b>השוכר את הפועלים לעשות בנטע רבעי שלו כו':  </b>כבר ביארנו במקומו דין נטע רבעי ודין הטבל בסדר זרעים ואם אתה זוכר אותם כל זה מבואר: "
+            ],
+            [
+                "<b>שומרי פירות אוכלין מהלכות מדינה כו':  </b><b>ארבעה שומרים הן שומר חנם והשואל נושא שכר כו':  </b>שומרי פירות רצונו לומר כשהיו תלושים אבל כשהוא שומר אותם והם מחוברים לקרקע כמו שומרי גנות ופרדסים אינן אוכלין לא מן התורה ולא מן הלכות המדינה. ואלו הארבעה שומרים דיניהם מפורשים בכתוב בתורה וזה כי מה שנאמר כי יתן איש אל רעהו כסף או כלים עד סוף הפרשה קבלנו בו שזה הדין בשומר חנם והפרשה השניה והוא שנאמר כי יתן איש אל רעהו חמור או שור או שה וגו' בזה הקבלה כי הוא בשומר שכר והשוכר לפי שדין שניהם אחד והפרשה השלישית מבוארת שהיא בשואל שנאמר וכי ישאל איש: "
+            ],
+            [
+                "<b>זאב אחד אינו אונס שני זאבים אונס כו':  </b>כבר נתבאר לך כי שומר שכר והשוכר פטורין מן האונס ל��י שאמר הכתוב בהם הטרפה לא ישלם ואינם חייבים גם כן בשבורה ובשבויה לפיכך זכר בהם הדברים שהם אונס. ואין הלכה כרבי יהודה ולא כידוע הבבלי: "
+            ],
+            [
+                "<b>מתה כדרכה הרי זה אונס סנפה ומתה כו':  </b><b>מתנה ש\"ח להיות פטור משבועה כו':  </b>תרגום לענות נפש לסגפא נפש ומה שאמר עלתה ונפלה הרי זה אונס הוא כשתחזק יותר מן הרועה ותכריחתו והוא רוצה להסיר אותה משם ותמלט מידו ותפול אבל אם הניח אותה לעלות ואע\"פ שלא העלה אותה אינו אונס. וצוק שם הר גבוה ונתבאר זה ביומא (פ\"ז) וכבר ידעת כי נושא שכר והשוכר חייבין לשלם אבדה וגנבה וחייבין שבועה על האונס ולפיכך אמר שאם התנו שלא ישלמו מה שהם חייבין לשלם ולא ישבעו על מה שחייבים עליו לישבע: "
+            ],
+            [
+                "<b>כל המתנה על מה שכתוב בתורה תנאו בטל כו':  </b>כל המתנה על מה שכתוב בתורה תנאו בטל אלא אם היה התנאי בדבר שבממון כמו שבארנו ומשנתנו זו בדבר שאינו של ממון. כל תנאי שהמעשה בתחלתו הוא שיהיה המעשה שנפל עליו התנאי קודם התנאי כגון שיתן גט לאשתו ויאמר לה הרי זה גיטך ואח\"כ יחזור ויאמר לה אם יהא כך וכך תנאי זה אינו קיים וכל שאפשר לו לקיימו בסופו הוא שיתנה בדבר שיוכל לעשותו אבל אם התנה בדבר שהוא מן הנמנע כגון מי שאומר לאשתו הרי זה גיטך על מנת שתעלה לרקיע או תרדי לתהום או תבלעי קנה בן מאה אמה כל אלה התנאים בטלים והרי זה גט כשר וכל אלה עקרים קיימים מוסכם עליהם. והלכה למעשה בכל דין: "
+            ]
+        ],
+        [
+            [
+                "<b>השואל את הפרה ושאל בעליה עמה כו':  </b>מפי השמועה למדנו שזה שנאמר אם בעליו עמו לא ישלם רצונו לומר אם שאל בעליו עמו בשעת שאלה והעיקר אצלנו באלו הדינים היה עמו בשעת שאלה אינו צריך להיות עמו בשעת שבורה ומתה לא היה עמו בשעת שאלה אע\"פ שהיה עמו בשעת שבורה ומתה חייב ולא נאמר בזה בעליו עמו ומן העקרים גם כן אם כששאל פרה ובעליה אפי' פשע בה פטור: "
+            ],
+            [
+                "<b>השואל את הפרה שאלה חצי היום ושכרה חצי היום כו':  </b>מן העיקרים אצלנו בדינים כי מי שתובע ואמר מנה לי בידך והלה אומר איני יודע פטור כלומר שאינו חייב לשלם ולא לישבע שבועת התורה אבל ישבע שבועת היסת שאינו יודע אבל אם אמר לו חמשים יש לך בידי וחמשים איני יודע חייב רצוני לומר שהוא חייב לשלם הכל לפי שהוא מחויב שבועה לפי שהוא מודה במקצת כמו שביארנו בפרק אחרון מכתובות ואינו יכול לישבע כיון שהוא מסתפק באותו המקצת שהיה חייב לישבע עליו והעיקר אצלנו כל המחויב שבועה ואינו יכול לישבע משלם וכיון שהעיקרים האלה הלכות פסוקות מה שאמר בכאן המשאיל אומר שאולה מתה והלה אומר איני יודע חייב אינה הלכה אלא על הענין שאמרנו והוא שיודה לו במקצת ויאמר במקצת איני יודע חייב כגון שיטעון המשאיל שתי פרות מסרתי לך יום אחד בשאילה ויום אחד בשכירות ומתו שתיהן בזמן שאלה ויאמר השואל אחת מהן מתה בזמן שאלה ואחת איני יודע ואז יהיה השיאל חייב שתי פרות על זה הדרך תקיש וגם כן ביארנו בסוף כתובות כי כשטוען חבירו חטים והודה לו בשעורים פטור ואינו חייב שבועת התורה לפי שמה שטענו לו לא הודה לו ומה שהודה לו לא טענו ואפילו דמי שעורים שמודה לו בהם אינו חייב להוציא מתחת ידו וכיון שזה מעיקרנו אם כן מה שאומר בכאן ישבע השוכר ששכורה מתה הוא על ידי גלגול וזה שישבע השוכר שבועת השומרים והיא שבועת התורה שמתה כדרכה ואפילו על טענתו שאומר ששכורה מתה וזהו עיקר השבועה וישבעו אותה על ידי גלגול ששכורה מתה או בשעת שכירות מתה: ומה שאומר יחלוקו הוא דעת סומכוס שאמר בכל מקום ממון המוטל בספק חולקים וכבר ביארנו שסברתו דחויה אבל העיקר הקיים שלא ימוש המוציא מחבירו עליו הראיה ואם לא נתברר הראיה ישבע הנתבע שבועת היסת שאינו יודע או ישביע אותו על ידי גלגול שאינו יודע: "
+            ],
+            [
+                "<b>השואל את הפרה ושלחה לו ביד בנו ביד עבדו כו':  </b>כבר ידעת שעבד כנעני ידו כיד רבו ומה שאמר בכאן ביד עבדו חייב הוא כשיהיה עבד עברי: ומה שאמר וכן בשעה שמחזירה רוצה לומר כשהחזירה בתוך ימי שאלה הוא שאין לו רשות לשלחה ביד אחר אלא ברשות בעלים אבל אם החזירה אחר ימי שאילתה ושלחה על יד זולתו ומתה פטור לפי שאחר ימי שאלה ישוב כשומר שכר ודע זה: "
+            ],
+            [
+                "<b>המחליף פרה בחמור וילדה וכן המוכר שפחתו כו':  </b>איני צריך להחזיר פעם שניה אותם העיקרים שכבר זכרתי בזה הפרק והם המוציא מחבירו עליו הראיה וטענו חטים והודה לו בשעורים פטור שאם אתה זוכר אותם תדע שזאת המשנה לדעת סומכוס: ומה שאמר ישבע המוכר רצונו לומר על ידי גלגול כמו שביארנו מן העיקרים אין נשבעין על טענת עבדים אלא בגלגול כמו הקרקעות: "
+            ],
+            [
+                "<b>המוכר זיתיו לעצים ועשו פחות מרביעית כו':  </b>מה שאמר בכאן יחלוקו הלכה הוא לפי שההנאה לשניהם ביחד ובלבד שיאמר קוץ סתם ואם עשו פירות פחות מרביעית אין אדם מקפיד על זה ואם הם יותר יחלוקו אבל אם אמר לו קוץ לאלתר אפילו פחות מרביעית הם לבעל הקרקע ואם התנה עם הלוקח ואמר לו קוץ כשתרצה אפילו עשו יותר מרביעית לבעל העצים: ומה שאמר שטף נהר את זיתיו הוא כשעקרו בגושיהם כלומר בעפר שסביבות השרשים שיוכל האילן להסתפק מהם ושרשי אותו האילן קיימין באותן גושין ולכן יהיו הפירות שעושין כל שלשת השנים לשניהם ואחר ג' שנים הכל לבעל הקרקע כשיהיו גבוהין ג' טפחים ושרשי אותם הזיתים קבועין באותן גושין: "
+            ],
+            [
+                "<b>המשכיר בית לחבירו בימות הגשמים כו':  </b>בימות החמה שלשים יום רצונו לומר שאינו יכול להוציאו אלא אם כן הודיעו קודם ימות הגשמים שלשים יום ואם לא הודיעו לא יוציאו עד שיעברו ימות הגשמים וכמו כן מה שאמר י\"ב חדש רוצה לומר שיודיעו ויאמר לו בקש לעצמך בית דירה ואין יכול להוציאו עד שיעברו י\"ב חדש אחר שהודיעו. והלכה כרבן שמעון בן גמליאל [לפי שאלו החנויות יש בהן בנין וטורח גדול]: "
+            ],
+            [
+                "<b>המשכיר בית לחבירו המשכיר חייב בדלת כו':  </b>הזבל לבעה\"ב זהו כשיכניסו בהמות שאינן לשוכר וזבלו הבית אבל זבל הבהמות שיש לשוכר הוא שלו: "
+            ],
+            [
+                "<b>המשכיר בית לחבירו לשנה נתעברה השנה כו':  </b>אין הלכה כרשב\"ג ולא כר' יוסי אלא כל זמן שאמר דינר לחדש ואפי' אמר כך וכך לשנה כולו למשכיר לפי שעיקר אצלנו הכל הולך אחר הפחות שבלשונות וקרקע בחזקת בעליה קיימת לפיכך אמרו כולו למשכיר על איזה ענין שיהיה: "
+            ],
+            [
+                "<b>המשכיר בית לחבירו ונפל חייב להעמיד לו בית כו':  </b>זה הדין כשהראה לו בית ידוע ואמר לו בית כזה אני משכיר לך ולפיכך חייב להעמיד לו בית שיהיה מדת ארכו ומדת רחבו כמו הבית שהראה לו אבל אם אמר לו בית זה אני משכיר לך ונפל אינו חייב לבנותו ואם אמר לו בית סתם יעמיד לו מקום שיקרא בית בין שיהיה גדול ממנו בין שיהיה קטן ממנו: "
+            ]
+        ],
+        [
+            [
+                "<b>המקבל שדה מחבירו במקום ��נהגו לקצור כו':  </b>הקנים ששניהם חייבים לספק הם שסומכים בהם הגפנים וחולקים אותם בסוף הזמן וכאילו אמר מה טעם חולקים בקנים מפני ששניהם מספקין את הקנים: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו והיא בית השלחין כו':  </b>צריך אתה לידע אלו השלשת שמות על איזה ענין הם נופלין והם שוכר וחוכר ומקבל וזה כי השוכר הוא שוכר הקרקע שיחרוש אותו בדמים קצובים בכך וכך דינר ומקבל הוא ששוכר אותו קרקע בחלק ידוע מן הפירות שיעשה כגון שיפסוק עמו בחצי הפירות שיוציא השדה או השליש וחוכר הוא ששוכר הקרקע בשיעור ידוע מחטים או משאר הזרעים הנזרעים והוא שיפסוק עם בעל השדה שיתן לו כך וכך מדה ממין פלוני מן הזרעים בין שתעשה הארץ הרבה או מעט ועוד פירוש מקבל נופל דרך כלל על השוכר ועל החוכר שכן הוא אומר במשנה מקבל ורצונו לומר חוכר או שוכר וכאילו אמר המקבל שדה בחכירות או בשכירות ומה שאמר בזו המשנה והלכה שלפניה מקבל זה הדין בעצמו בשוכר ג\"כ לטעם שפירשנו: ואמרו השכיר לו בית השלחין להודיענו שכוונתו שיהיה כמו שהוא עכשיו כל זמן שהוא ברשותו לפיכך יפחות לו משכירותו. ופירוש מנכה יפחות: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו והובירה שמין אותה כו':  </b>כבר ביארנו כי מקבל הוא ששוכר הארץ בחלק ממה שתוציא ואם הובירה ולא זרעה ישער מה שראויה לעשות אילו זרעה וישלם החלק שפסקו ביניהם וזה מבואר: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו ולא רצה לנכש אמר לו כו':  </b>לנכש לנקות השדה כשיגדל הזרע יצמחו עמו מינים מן העשבים וכשמנקין אותן מוסיף הזרע על תבואתה הרבה לפי שתתן השדה כל כחה אל הזרע וזה דבר ידוע אצל עובדי אדמה ולפי שזה החוכר שנותן שיעור מסוים היה יכול לומר לו אני לא אנקה ואינך רשאי להכריחני לנקות לפי שאין לך הפסד אם אאסוף מעט תבואה. לולי מה שזכר מפסידות הקרקע להבא: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו ולא עשתה אם יש בה כו': </b> כרי הוא ערימת התבואה שיוכל לכסות הרחת בגבהו והוא שיעור סאתים יצא ידי חובתו ור' יהודה אומר שזה שיעור שאינו ידוע לפי שזה הכלי הנקרא רחת אפשר שיהיה ארוך או קצר כדי נפילה שיעור מה שזרע בה וזה הדין הוא במקבל שביארנו שהוא ששוכר בחלק מן התבואה שתצא בה. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו ואכלה חגב או נשדפה כו':  </b>וזה הדין כולל לשוכר וחוכר. ומכת מדינה הוא שיהיו רוב שדות מאותה מדינה מקולקלות. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו בי' כור חיטים לשנה כו':</b>  זה מבואר:"
+            ],
+            [
+                "<b>המקבל שדה מחבירו לזרעה שעורים לא כו':  </b>דיני משנה זו הם כפי שינוי הארצות ועיקר הדבר הוא כשיפסוק עמו לחרוש שדה ולזרוע מין ממיני הזרעים יש לו לזרוע מה שהזיקו בקרקע מעט מאותו הדבר שפסק עמו ולא יזרע מה שהזיקו גדול ממנו ועושים בזה על פי שיודעים בטבע אותו המקום בזריעה מן המתעסקין בחרישתה ועבודתה: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו לשנים מועטות כו':  </b>שרשי הפשתן ישארו בקרקע הרבה. וקורת שקמה עץ השקמה הגדל בקרקע בשני השכירות. "
+            ],
+            [
+                "<b>המקבל שדה מחבירו לשבוע אחד בז' מאות זוז כו':</b>  זה מבואר:"
+            ],
+            [
+                "<b>שכיר יום גובה כל הלילה שכיר לילה גובה כו':  </b>מפי השמועה למדו שזה שאמר יתברך לא תלין פעולת שכיר אתך עד בקר שזה מדבר בשכיר יום שגובה כל הלילה ומה שנאמר ביומו תתן שכרו שהוא מדבר בשכיר לילה שגובה כל היום: ומה שאמר בזו המשנה שכיר שעות גובה כל היום וכל הלילה רצונו לומר שכיר שעות ביום גובה כל היום ושכיר שעות בלילה גובה כל הלילה: "
+            ],
+            [
+                "<b>אחד שכר אדם ואחד שכר בהמה אחד כו':  </b>שבועת השכיר הוא שבועת התורה ובלבד כששכר אותו בעדים אבל אם לא שכרו בעדים מגו דיכול לומר ליה לא שכרתיך נאמן לומר כבר נתתי לך שכרך וישבע שבועת היסת שנתן לו שכרו כמו שנתבאר בשביעי ממסכת שבועות. ופירוש המחהו שהכניס את החנוני תחתיו לפורעו: "
+            ],
+            [
+                "<b>המלוה את חבירו לא ימשכננו אלא בב\"ד כו':  </b><b>אלמנה בין שהיא עניה בין שהיא עשירה כו':  </b><b>החובל את הרחים עובר משום לא תעשה כו':  </b>אמר רחמנא ואם איש עני הוא לא תשכב בעבוטו רצונו לומר לא תשכב ועבוטו אצלך אלא יחזיר לו מה שאינו יכול לעמוד בלתו ואין אצלו מה שיחליף במקומו כמו שבאר השם יתברך כי היא כסותו לבדה וגו' ואין הלכה כרשב\"ג ואסור לחבול האלמנה משום חשד כשתתעכב אצל הממשכן אותה בשביל המשכון שלה או שיארע ביניהם קלקול ולפיכך השוה בדבר העניה והעשירה: "
+            ]
+        ],
+        [
+            [
+                "<b>הבית והעלייה של שנים שנפלו שניהם כו':  </b>כשנוכל להביא ראיה מענין הנפילה מה שהוא לבעל הבית ומה שהוא לבעל העליה נעשה על פי אותה ראיה ואם לא נדע חולקין. ומה שאמר נוטלן ועולות לו הוא כשיודה לו בעליו במקצת מה שטען ויאמר לו במקצת איני יודע על העיקר שביארנו לך בזו המסכת שכל המחויב שבועה ואינו יכול לישבע משלם: "
+            ],
+            [
+                "<b>הבית והעלייה של שנים נפחתה העלייה ואין בעל הבית כו':  </b>משנה זו מדברת במי שהשכיר עלייה ואמר לשוכר עלייה ע\"ג הבית אני משכיר לך ולפיכך יורד ודר עמו בבית אבל אם אמר לו עלייה ולא זכר בית אינו חייב לתקן ואם אמר לו עלייה סתם חייב להשכיר לו עלייה על דרך מה שקדם בשכירות הבהמות ומחלוקת ר' יוסי וחכמים במעזיבה והוא הטיט והעפר שטוחין על התקרה ר' יוסי אומר מעזיבה להשוות הגומות הוא לפיכך בעל העלייה נותן את המעזיבה וחכ\"א המעזיבה נעשית לחזוק התקרה לפיכך חייב בעה\"ב לבנותו ואם אינו רוצה הרי בעל העלייה בונה את הבית ויושב בתוכו עד שיתן לו את כל יציאותיו: "
+            ],
+            [
+                "<b>הבית והעלייה של שנים שנפלו אמר בעל העלייה כו':  </b>מה שאמר בכאן של שנים רצונו לומר שהיה עיקר הבית של א' והעלייה של שני אלא ששכר האחד מן השני. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>וכן בית הבד שהוא בנוי בסלע וגינה אחת כו':  </b>כל מקום שאומר בו נפחת רצונו לומר שלא יוכל להשתמש בו בענין מה שהיה משתמש מתחלה מחמת אותו הפחת אלא בעמל וכל זמן שאנו נותנין הוא שלשים יום והוא זמן ב\"ד: "
+            ],
+            [
+                "<b>מי שהיה כותלו סמוך לגינת חבירו ונפל כו':  </b><b>המוציא זבל לרשות הרבים המוציא מוציא כו':  </b>רשב\"ג סבר שנותנין לו זמן ואם הזיק בתוך הזמן ההוא פטור ואם הזיק אחר הזמן חייב ואינה הלכה אלא כל היזק שיבא ממנו ישלם לעולם: "
+            ],
+            [
+                "<b>שתי גינות זו על גב זו והירק בינתיים רבי מאיר כו':  </b>מה שאמר כל שיכול לפשוט את ידו הוא בענין שלא יסכן בעצמו ויתפשט פשוט שיהיה קרוב לנפול ממנו אלא שיתפשט שיעור מה שיוכל בלא סכנה והלכה כר\"ש:  ‪",
+                "<small>סליק פירוש המשניות להרמב\"ם ממסכת בבא מציעא </small>"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/merged.json

@@ -0,0 +1,352 @@
+{
+    "title": "Rambam on Mishnah Bava Metzia",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Rambam_on_Mishnah_Bava_Metzia",
+    "text": [
+        [
+            [
+                "<b>שנים אוחזין בטלית זה אומר אני מצאתיה וזה אומר כו':  </b>זה הדין הוא כשאוחז כל אחד משניהם בחוטי שפת הטלית אבל אם תפס כל אחד מהם לעצמו בחלק ממנו יש לכל אחד משניהם מה שתפס והחזיק בו והנשאר מן הטלית יחלקו אותו בשוה אחר שישבעו שניהם כמו שנזכר ומה שאמר זה אומר כולה שלי הוא מדבר כשמכר המוכר הטלית לאחד משני בני אדם שהיו מצויין לפניו בדמים ידועים וכל אחד משניהם נתן לו אותן הדמים ולקח מן האחד ברצונו ומן השני אנוס וקבל אותו ממנו על דעת שיחזיר לו ונסתפק למוכר שאינו יודע לאיזה מהם מכר וכל אחד מן הלוקחין טוען מכר לי ברצונו ישבעו שניהם כמו שאמרו בתקנת החכמים כדי שלא יהא כל אחד תופס בטליתו של חבירו ויחלקו הטלית והדמים שנתן האחד מהם שיחזיר להם המוכר ואילו ידע המוכר מי היה הלוקח ויאמר לזה מכרתי יהא נאמן בעדותו ואע\"פ שהטלית ביד שניהם וטוען כל אחד משניהם אני לקחתיה ותהיה עדותו כדין עד אחד דעלמא ואז תהיה השבועה דאורייתא מפני העד לא בתקנת חכמים כמו שאמרנו ולא יזכה בטלית האחד יותר מחבירו אלא אם יצטרף אל המוכר עד אחד ומעיקרנו כי הנשבע הנוטל שום דבר בשבועתו לא ישבע על יותר ממה שראוי ליטול באותה שבועה ולפיכך ישבע שאין לו בה פחות מחציה ולא ישבע שהיא כולה שלו מאחר שאינו נוטל אלא חציה ועל אלו הדינים כולם תקיש ותדין: "
+            ],
+            [
+                "<b>היו שנים רוכבין על גבי בהמה או שהיה אחד כו':  </b>למדך שרוכב ומנהיג שוים ובלבד שינענע רגליו על הבהמה כדי שתלך ואם לא היה כך אלא שהיה יושב עליה בלבד המנהיג קנה. והודיעך שאם הודו או באו עדים ואפילו אחר שפסקו הדין עליהם בשבועה חולקין שלא בשבועה: "
+            ],
+            [
+                "<b>היה רוכב על גבי בהמה וראה את המציאה כו':  </b>אם הרוכב אמר להולך ברגליו זכה לי בו לא יוכל לומר כשיקחנה אני זכיתי בה אלא חבירו הרוכב קנה אבל יוכל לומר אני זכיתי בה כשאמר לו תנה לי כמו שנזכר: "
+            ],
+            [
+                "<b>ראה את המציאה ונפל עליה ובא אחר והחזיק כו':  </b><b>ראה אותן רצין אחר מציאה אחר צבי שבור כו':  </b>כשיהיה עומד בשדה כל מה שהוא עמו בתוך ארבע אמות שלו קנה וכאילו הגיע לידו ואין לשום אדם בו זכות ואמנם זה הדין האמור בזו ההלכה הוא במי שהוא עומד ברשות הרבים או בשדה חבירו שאין דרך בני אדם לעמוד שם לפיכך לא קנו לו ארבע אמות שלו אפילו נפל על המציאה ובא אחר והחזיק בה זה שהחזיק קנה. ומה שאמרנו שזכתה לו שדהו יתכן זה בשני תנאים האחד שיהיה עומד בתוך שדהו והשני שיהיו אותן הגוזלות והצבי הולכים לאט ומתמהמהים בענין שיוכל להשיגם אם ירוץ: "
+            ],
+            [
+                "<b>מציאת בנו ובתו הקטנים מציאת עבדו ושפחתו כו':  </b>כל הסומך על שלחן אביו מציאתו של אביו ואפילו הוא בן ארבעים שנה וכל בן שאינו סומך על שלחן אביו והוא מבן שש שנים ומעלה מציאתו לעצמו וזהו מה שכוון בזו המשנה באמרו גדולים וקטנים אבל הבת כל זמן שהיא נערה מציאתה לאביה ואפילו אינה סומכת על שולחנו ואפילו היתה מכורה רצה לומר שמכרה לאמה מציאתה לאביה לפי שכל שבח נעורים לאב כמו שנתבאר בפרק רביעי מכתובות: "
+            ],
+            [
+                "<b>מצא שטרי חוב אם יש בהן אחריות נכסים כו':  </b>חכמים אומרים אחריות טעות סופר הוא לכך אין הפרש אצלם בין שטר שיש בו אחריות או שטר סתם שאין בו זכר אחריות נפרעין בו מנכסים משועבדים ולפיכך לא יחזיר ואפילו היה מודה אותו שיש עליו השטר שהוא חייב בו ושלא פרע ממנו כלום לא יחזיר לפי שיש לחוש שמא הסכמה ביניהם לטרוף בו מנכסים משועבדים ויטרוף מן הלקוחות שלא כדין והלכה כחכמים שאומרים אחריות טעות סופר הוא אבל אם הוא מפורש בשטר על מנת שאין לך עלי אחריות יחזיר כשיודה אותו שיש עליו החוב: "
+            ],
+            [
+                "<b>מצא גיטי נשים ושחרורי עבדים דייתיקי מתנה כו':</b>  דייתיקי מלה מורכבת ופירוש ענינה דא תהא למיקם ולהיות והוא שטר שמקנהו בו נכסים מטלטלים או קרקע או דבר מן הדברים הנוהגים בין בני אדם מן התנאים והחיובים: ושוברין שטרות מחילה שעושין המלוים ללווים מן הפרעון שמקבלין מהם וכיוצא בו: "
+            ],
+            [
+                "<b>מצא אגרות שום ואגרות מזון שטרי חליצה כו':  </b>אגרות שום שטרי השומות וזה כי בעל חוב צריך שומא והכרזה ואותה שעה ירד בקרקע הלוה במקום ששמו לו שהוא כשיעור מה שיש לו אצלו אחר ההכרזה כמו שיתבאר: ואגרות מזון רצה לומר מזון האשה והבנים שכתבו להם הדיינים הורדה בקרקע שימכרו אותו למזונות כמו שיתבאר בכתובות: ושטרי ברורין הם שטרי ברירה כשמסכימין הבעלי דינים על הדיינים שידונו ביניהם איזה תביעה שתהיה כמו שיתבאר בסנהדרין זה בורר לו אחד וזה בורר לו אחד: ותכריך של שטרות הוא שלש שטרות כרוכות קצתם בקצתם או יותר מזה: ואגודה הוא שלש שטרות או יותר קשורות כולם אגודה אחת: רבן שמעון ב\"ג אומר אחד לוה משלשה יחזיר ללוה ובלבד שיהיו השלש שטרות מקויימים בבית דין אבל אם אינם מקויימים לא יחזיר אותם לשום אדם לפי שיש לומר שמא כל אחד מהם הביא שטרו לבית דין לקיימו ונתקבצו כולם ביד הדיין או שלוחו ונפלו מידו ומצא אותם אותו שהחובות השלשה עליו וכמו כן אמר שלשה לוין מאחד יחזיר למלוה ובלבד שיהיו כתיבתן שונות אבל אם היו מכתיבת איש אחד יש לנו לומר מיד הסופר נפלו לא מיד בעל חוב: וסמפון דברים כתובים בפתקא בכלל השטרות יעשו באותן השטרות מה שכתוב באותו הפתקא הנמצאת עם השטרות ובלבד שיהו אלו השטרות בין שטרות קרועים או שנמצאו עם השטרות ביד שליש שאם לא תהיה אותה פתקא קשורה עם השטרות יעשו כפי מה שכתוב בה לפי שהיא ביד שליש והשטרות גם כן ביד שליש והלכה כרבן שמעון בן גמליאל: "
+            ]
+        ],
+        [
+            [
+                "<b>אלו מציאות שלו ואלו חייב להכריז כו':  </b>רבי יהודה אומר כל מה שיהיה בו סימן יכריז לפי שאפשר לבעליו שיאמר אותו סימן ויחזיר לו את שלו: וכלי אנפוריא הם כלים חדשים שלא נשתמשו ביד הבעלים בענין שיוכלו להכירם שאם נשתמשו בהם עד שיוכלו להכירם יש להראותם לאותו שטען שאבדן ואם הכירן יחזרו אותם לו אם האיש נאמן כמו שאמרו שתלמיד חכם הגון יחזירו לו אבדתו בטביעת עינא ולפי שזה לא נשתמש עד שיהיה לבעליו בהן טביעת עין אינו חייב להכריז: וכשימצא מהם שנים או יותר כמו שני מחטין או שני שפודין וכיוצא בהן מן המנין הוא סימן וחייב להכריז וכל זה כשימצא ברשות היחיד שמעטים עוברים בהם אבל מי שמצא דבר בסרטיא ופלטיא גדולה אפילו היה דבר שיש בו סימן הרי הוא שלו ובלבד שיהיה המקום רוב כנענים אבל אם רוב ישראל יכריז והלכה כרבי יהודה והלכה כרבי שמעון בן אלעזר: "
+            ],
+            [
+                "<b>ואלו חייב להכריז מצא פירות בכלי כו':  </b>כלי כמות שהוא וכיס מעות כמות שהוא הוא שימצא אותם לבדם מבלי שום דבר בהם לפי שיוכלו הבעלים לתת בהם סימן: ושלשה מטבעות זה על זה או יותר מהם מורה שהונחו שם ביד ואפשר לבעליו שיתן בהם סימן ויאמר שהם מונחים זה על זה: "
+            ],
+            [
+                "<b>מצא אחר הגפה או אחר הגדר גוזלות כו':  </b><b>מצא בגל או בכותל ישן הרי אלו שלו כו':  </b>אי אפשר לו שיקח אלו הדברים הנזכרים לפי שיש לו לומר הבעלים הניחום לשם שיחזרו ויקחום ואם לקחום לא יהו להם בהם סימן שיתנו כדי שיחזרו להם מה שלהם ולפיכך לא יגע בהן: ואמרו מצא בגל או בכותל ישן ובלבד שיהיה אותו דבר בתוך הקרקע בעינן שיוכל לומר שטמנו מזמן מרובה אבל אם מצאו קרוב מן הקרקע או מפני הכותל דינו כדין הנמצא באשפה: ואמרו מחציו ולחוץ שלו הוא כשיהיה זה הדבר הטמון בכותל לשון זהב או חתיכת כסף או כיוצא בזה אבל אם היה כלי מלא זהב הולכים אחר פי הכלי אם הוא לחוץ זה הוא שלו אם הוא לפנים של בעל בית ולא נשגיח בחציו: "
+            ],
+            [
+                "<b>מצא בחנות הרי אלו שלו בין התיבה ולחנוני כו':  </b>כבר בארנו אנחנו פעמים רבות כי שולחני שם המצרף ומחליף כסף וזהב במעות וכסא שלו היא התיבה שישים עליה מעותיו: ואמרו מצא בתוכו מעות הרי אלו שלו אין זה אלא כשיהיו אותן הפירות מאיש שאסף אותן הפירות הצריך להם בידיו ומקרקע שלו וידוע שהוא שלו ולכך חייב (להכריז) [צ\"ל להחזיר]: "
+            ],
+            [
+                "<b>אף השמלה היתה בכלל כל אלה ולמה יצאת כו':  </b>בכלל כל אלו הוא מה שנאמר כל אבדת אחיך כולל לשמלה ולזולתה וכשיהיה לאותו הדבר סימנים ואין לו תובעים והוא שיתיאשו הבעלים ממנו אינו חייב להחזיר וענין היאוש שיאמר מי שאבד ממנו אותו הדבר אוי לי שאבד כך וכך או שיאמר דבר שיהיה ענינו זה: "
+            ],
+            [
+                "<b>ועד מתי חייב להכריז עד כדי שידעו בו שכניו כו':  </b>עד האחרון שמיני של חג יכריז אחריו שבעת ימים כדי שילך האיש ההוא שאבד האבדה לביתו וידרוש חפציו ויראה איזה חפץ יחסר לו וישוב וימצא שמכריז ויתן סימן מה שאבד לו והלכה כרבי יהודה וכל זה כשהיה המלכות לישראל אבל היום יכריז בבתי כנסיות ובבתי מדרשות ואם הכותי אנס ומתירא שמא יקחו מה שמצא ויעלילו לשר אינו חייב להודיע אלא לשכניו וחבריו בלבד: "
+            ],
+            [
+                "<b>אמר את האבדה ולא אמר סימניה לא יתן לו כו':  </b><b>כל דבר שעושה ואוכל יעשה ויאכל כו':  </b>עושה ואוכל לא שיעמוד כן לעולם אבל יש לו זמן קבוע כפי דבר המצוי אם היתה בהמה גסה יטריח להטפל בה שנים עשר חדש וכמו כן התרנגולת ואם בהמה דקה כלומר צאן וגדיים ועגלים של מרעה ואינם של מרבק ועיירים יטרח וישתמש בהם ויאכילם שלשה חדשים אם היה הדבר מצוי. אווזים של מים מטפל בהן שלשים יום ואחר הזמנים האלה יקבל דמיהן על עצמו והלכה כר' טרפון בדמי אבדה כמו שזכרנו בכאן אבל מעות אבדה עצמה לא ישתמש בהן כלל: "
+            ],
+            [
+                "<b>מצא ספרים קורא בהן אחד לשלשים יום כו':  </b>בגדי הצמר צריך לנערם כדי שלא ירקיבו ויתקלקלו אבל בגדי הפשתן לא יגע בהן כלל וכלי זהב וזכוכית אינם מעלים חלודה לעולם לפיכך לא יגע בהן לפי שאינם צריכין להשתמש בהם כדי שימנעם מן החלודה. ואמרו אין דרכו ליטול הוא שיהיה זקן ואינה לפי כבודו לפי שאינו ראוי להתבזות החכמה והרמז לזה מה שנאמר והתעלמת מהם כאלו צוה שיתעלם מהם בענין מן הענינים והוא מה שאמרו רבותינו ז\"ל פעמים שאתה מתעלם: "
+            ],
+            [
+                "<b>איזו היא אבדה מצא חמור או פרה כו':  </b>כפועל בטל רצה לומר כפועל שבטל ממלאכתו (שבטל ומצא חמור ממנה) [שבטל ממנה ומצא חמור]. והשב מקור וידוע אצל כל בעלי לשון כי המקור נופל על המעט ועל הרוב תאמר שמרתי לפלוני שמור ותאמר שמרתי לפלוני ופלוני שמור ולפיכך מורה השב [תשיב] שחייב להחזיר פעמים רבות וכמו כן הקם תקים עמו שלח תשלח ועזוב תעזוב וזולתם מן המקראות: "
+            ],
+            [
+                "<b>מצא ברפת אין חייב בה ברה\"ר חייב בה כו':  </b>כבר ידעת כי פרישת הכהן או נזיר מן הטומאה היא עשה ולא תעשה נאמר בכהן וקדשתו ונאמר בנזיר קדוש הוא וזו מצות עשה ואמר בכהי לנפש לא יטמא ובנזיר כתיב ועל כל נפשות מת לא יבא ובחזרת האבדה עשה בלבד הוא שנאמר השב תשיבם לאחיך ומעיקרנו אין עשה דוחה לא תעשה ועשה ואמר רחמנא איש אמו ואביו תיראו ואת שבתותי תשמורו כולן חייבין בכבודי ולכן אינו חייב בכבוד אב ואם אם אמרו לו לעבור על מצוה מן המצות. ומצוה מן התורה לפרוק בחנם ולטעון בשכר ור\"ש אומר זה וזה בחנם ואין הלכה כר\"ש ולא כרבי יוסי. ומן המבואר שמה שאמר זקן או חולה הוא שב לבעל המשא. ומה שאמר חייב רצה לומר כי הפוגע בו חייב שיפרוק המשא הוא לבדו ולא יטריח לבעל המשא שיפרוק עמו אם הוא חלש הגוף: "
+            ],
+            [
+                "<b>אבדתו ואבדת אביו אבדתו קודמת כו':  </b>דע כי אפילו לא יפרש לו זולתי דבר אחד מן המשנה נקרא רבו אבל אינו מחויב להקדימו ולכבדו יותר מאביו כמו שנזכר באבדה ובשביה ולפרוק אלא אם כן היה רבו מובהק והוא שתהיה רוב חכמתו ממנו והרמז מן התורה שיש לאדם להקדים עצמו על זולתו הוא דאמר רחמנא אפס כי לא יהיה בך אביון כאלו אמר אין אתה חייב להסיר רעה מאחר אלא כשלא יבא לך כעין אותה רעה שהסירות ממנו כי אם תהיה בענין שאם תתן לאביון די מחסורו תשוב אתה עני כמוהו אינך חייב לתת לו וזה שאמרו ז\"ל שלך קודם לשל כל אדם: "
+            ]
+        ],
+        [
+            [
+                "<b>המפקיד אצל חבירו בהמה או כלים ונגנבו כו':  </b>הודיענו בזה כי אין הפרש בין בהמה שיש בה תשלומי ארבעה וחמשה או כלים שאין בהם זולת תשלומי כפל הואיל ושלם זכה בכפל. ואמרו שלם ולא רצה לישבע ואפילו לא שלם אלא שאמר בבית דין הריני משלם והוחזר הדבר הגנוב אחר כך הרי הוא ברשותו: "
+            ],
+            [
+                "<b>השוכר פרה מחבירו והשאילה לאחר ומתה כו':  </b>עוד יתבאר בפרק אחרון משבועות שהנושא שכר והשוכר אינם חייבים כלום מן המיתה אבל ישבע שמתה כדרכה ושלא פשע בה ונפטר והשואל יתחייב לשלם הבהמה אם מתה ברשותו כפי מה שיתבאר עוד. וזה השוכר שנותן לו רשות בעל הפרה שישאילנה שאל\"כ היה חייב לדברי הכל לפי שעיקר הוא אצלנו שומר שמסר לשומר חייב אלא אם יש עדים שלא פשע בה שומר שני כמו שנתבאר עוד והלכה כרבי יוסי: "
+            ],
+            [
+                "<b>אמר לשנים גזלתי לאחד מכם מנה ואיני יודע כו':  </b>זהו כשלא תבעוהו הם אלא שרצה לצאת י\"ש אבל כשתבעוהו ואמר להם שגזל לאחד מהם ישבע כל אחד משניהם שהוא הנגזל ומשלם מנה לזה ומנה לזה וזהו קנס לפי שעבר על התורה וגזל וכן כשיאמר לו כל אחד מהם כי אביו הוא אותו שהפקיד אצלו ישבע כל אחד משניהם כי אביו היה המפקיד וישלם להם מנה מנה לפשיעתו שהיה לו לכתוב על אותו הממון זה הוא מופקד אצלו מפלוני: "
+            ],
+            [
+                "<b>שנים שהפקידו אצל אחד זה מנה וזה מאתים כו':  </b>זה הדין הוא כשנתנו השלש מאות דינרין בכיס אחד לפי שיאמר להם כיון שראיתי שהיה ביניכם מן האחוה והנאמנות כל אחד מכם לחבירו עד שנתתם ממונכם ביחד בכיס אחד לא עלה על לבי ל��כור למי הם המאה ולמי הם המאתים אבל אם נתן זה המאה וזה המאתים בשני כיסים וכל אחד משניהם טוען שהמאתים שלו ישבעו שניהם שבועת התורה ויתן מאתים לכל אחד משניהם לפי שפשע ולא כתב שם כל אחד ואחד מהם על כיסו כמו שקדם ואין הלכה כרבי יוסי: "
+            ],
+            [
+                "<b>וכן שני כלים אחד יפה מנה ואחד יפה אלף זוז כו':  </b>ההקש בזה כמו ההקש במנה ומאתים והדין אחד ואמנם הביא זה המשל השני שלא תאמר הואיל ובזו התביעה יפסיד בעל כלי גדול עליו לפי שהוא מפסיד הכלי עצמו ונותן לו קצת דמיו יהיו שניהם מונחים עד שיבא אליהו כדי שיודה הרמאי מהם על האמת קמ\"ל שאין הדבר כן אלא זהו כמו מנה ומאתים שלא הפסיד בעל המאתים עצם (ממנו) [ממונו] אלא הפסיד קצתו ואין הלכה כרבי יוסי: "
+            ],
+            [
+                "<b>המפקיד פירות אצל חבירו אפילו הן אבודין כו':  </b>מחלוקת הוא כשאבד מהם כשיעור חסרונו הידוע או פחות אבל כשהתחילו בהפסד ואבד מהן יותר מחסרונו הידוע לדברי הכל מוכרן בבית דין ועוד יתבאר לפנים שיעור החסרון למיני הזרעים ואין הלכה כרבן שמעון בן גמליאל: "
+            ],
+            [
+                "<b>המפקיד פירות אצל חבירו הרי זה יוציא לו חסרונות כו':  </b>כבר בארנו במה שקדם מפירושינו כי הכור ל' סאה והסאה ששה קבין. ופירוש איכפת שאינו משים דעתו לרוב המדה או למיעוטה כשאכלו העכברים לא נוסיף ברוב המדה. ופירוש קמעא מעט ולזו המשנה תנאים. מהם שיערב הנפקד אלו הפירות עם פירותיו ואכל מן הכל ולא נודע שיעור מה שאכל אבל אם ייתד אותם הפירות אומרים לו הרי שלך לפניך וכמו כן אם ידע שיעור מה שאכל יחשב לו מן החסרון שיעור מה שראוי לו: ואמרו הכל לפי המדה והכל לפי הזמן שיחשב לכל כור מה שזכר מהחסרון בכל שנה. וזרע פשתן הנאמר כאן הוא בגבעוליו. ואורז הוא שיהיה מקולף וצריך שיחזיר לו בזמן שמדד לו בשעה שהפקיד אצלו לפי שבימות הגשמים יוסיף הדבר המדוד לרטיבת האויר ובימות החמה יחסר ואין הלכה כרבי יהודה ולא כרבי יוחנן בן נורי לפי שנתפזר ונאבד מוסיף על מה שאוכלין העכברים שזכר וזה הדין לא תקיש עליו לפי שהוא בארץ ידועה רצוני לומר ארץ ישראל ואמנם ידינו בזה הענין כפי הזרעים של אותה מדינה ואויר הידוע אצל הדרים בה מעניני חסרון הזרעים אצלם ודע זה: "
+            ],
+            [
+                "<b>יוציא לו שתות ליין רי\"א חומש יוציא לו נ' לוגין כו':  </b>זה שאמר רבי יהודה חומש לפי שהיין שבעירו היה חסר חומש וכבר אמרתי לך שהדין בזה הענין הוא לדון כפי המנהג באותה המדינה ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>המפקיד חבית אצל חבירו ולא יחדו לה כו':  </b>תחלת משנה זו היא לרבי ישמעאל שאומר לא בעינן דעת בעלים וכבר נתבאר דעתו בסוף קמא ולפיכך הוא אומר משהניחה בין לצרכה בין לצרכו פטור וסיפא לרבי עקיבא שאומר דעת בעלים בעינן וכבר קדם לך דעתו בזה לשם ולפיכך הוא אומר משהניח לצרכו חייב לצרכה פטור וכבר נודע שהלכה כר\"ע ולפיכך בשתי ההלכות לצרכו חייב לצרכה פטור לפי שאנו צריכים דעת בעלים ואע\"פ שהחזירה למקומה: "
+            ],
+            [
+                "<b>המפקיד מעות אצל חבירו צררן והפשילן כו':  </b>כספים בעין אין להם שמירה מעולה אלא הטמנה בקרקע או בכותל בתוך טפח הסמוך לתקרה או סמוך לקרקע וכל מה שזולת זה הוא פושע ולא שמר כדרך השומרין וחייב לשלם עד שיפרש עליו וכמו כן אם נתן הכספים במלבושו שעושין בו כעין כיס או שקשר אותן בסדינו או על בטנו בכל אלה פושע אלא אם יתפשם בידו שנאמר וצרת הכםף בידך אלא אם יפרש על בעל הממון ואם הפקיד אצלו ערב שבת ולא היה לו פנאי לטמנם יטמין במוצאי שבת מיד ואם אבדו ביום השבת אינו חייב כלום: ומן העקרים שלנו כל המפקיד על דעת אשתו ובניו של בעל הבית הוא מפקיד ולפיכך אם נתן הפקדון לבניו הגדולים אינו חייב לשלם. אלא ישבע שבועת התורה שנתן אותו הדבר להם וישבעו הם כמו כן שבועת התורה ששמרו כדרך השומרים ולא נאמר בכגון זה שיתן האדם לאשתו ולבניו שומר שמסר לשומר חייב. ודע כי שומר שמסר לשומר איזה שומר שיהיה כשיבאו עדים שהשומר השני לא פשע אלא ששמר כדרך השומרים אין השומר הראשון חייב לשלם ואין אחד מהם חייב שבועה לפי שהעדים מעידים באונס ואין מקום לשבועה אלא כשאין שם עדים: "
+            ],
+            [
+                "<b>המפקיד מעות אצל שולחני אם צרורין לא ישתמש כו':  </b>צרורין הוא שיהיה קשר משונה או שישים עליהם חותם ומה שזולת זה קרואין מותרין. ומה שאמר חייב באחריותן ואפי' לא נשתמש בהן לפי שאם נתיר להם להיות משתמש בהם נעשה שומר שכר עליהם ועוד יתבאר לך דין שומר שכר אבל כשיהנה מהם ונשתמש בהם אפילו נאנסו חייב באחריותן לפי שנעשה עליו כמו חוב. והלכה כר\"י: "
+            ],
+            [
+                "<b>השולח יד בפקדון בש\"א ילקה בחסר וביתר כו':  </b><b>החושב לשלוח יד בפקדון בש\"א חייב כו':  </b>מחלוקת בית שמאי ובית הלל בהלכה הראשונה היא בתוספת שנתוספת בגוף הגזילה כגון שגזל רחל גזוזה וטענה אצלו בש\"א משלם אותה ואת גזתה וב\"ה אומרים לא ישלם לו אלא רחל גזוזה ור\"ע אומר אם היתה גזוזה בעת שתבעה בדין משלם גזוזה ואם היתה טעונה משלם טעונה והלכה כב\"ה אבל ביוקר ובזול אין ביניהם מחלוקת אבל הדין ביניהם כמו שאבאר כשגזל סחורה בשוה זהוב ואח\"כ היה שוה ב' זהובים ואכל אותה אחר היוקר אם היא ראויה לאכילה או מכרה או נתנה לזולתו ישלם ב' זהובים כמו שהיתה שוה בעת שהוציאה מרשותו לפי שכל זמן שהדבר הגזול בעין חוזר לבעלים ולפיכך ישלם כמו שהיתה שוה הגזילה כששינה אותה או שהוציאה מרשותו אם אבדה אותה גזילה או נגנבה או יצאה מתחת ידו שלא מדעתו משלם כשעת הגזילה וכמו כן אם הוזלה משלם כשעת הגזילה. ומה שהם חולקין בסוף המשנה הוא בדיוק המקרא בש\"א על כל דבר פשע ואפילו במחשבה יהיה פושע וב\"ה אומרים אם לא שלח ידו במלאכת רעהו עד שישלח יד. ואמרו כיצד הוא מפרש דעת ב\"ה וכשנטל ממנה רביעית והקרים הנשאר חייב לשלם אע\"פ שלא הגביהה לפי שבסבת מה שהטה נתקלקל השאר. ומה שאמר הגביהה ונטל ממנה רביעית אינו על תנאי שיטול ממנה שום דבר על כל פנים ואז יהיה חייב אלא כיון שהגביהה נתחייב באונסיה ואפי' לא פחתה בשום פנים ולא נטל ממנה שום דבר. ודע זה: "
+            ]
+        ],
+        [
+            [
+                "<b>קונה הזהב את הכסף והכסף אינו קונה את הזהב כו':  </b>והעיקר בכל זה מה שקדם לך פירושו בפרק ראשון מקדושין כי קניית המטלטלין תהיה במשיכת הסחורה לא בנתינת הדמים והזהב והנחשת והמעות שאינם עוברים בכ\"מ באותו [מקום ובאותו] זמן והם הנקראים מעות הרעות וכמו כן חתיכות כסף שאינן מצוירות והם הנקראים אסימון כלם הם סחורות כנגד המעות המצויירות שהם מטבע שלוקחין ומוכרין בהם ודע כי דינרי זהב הדינרין המצוירין העוברים בהוצאה באותו זמן ובאותו מקום גם הם דמים ואין הפרש ביניהם ובין המעות אלא הכל הם דמים לא פירות: "
+            ],
+            [
+                "<b>כיצד משך הימנו פירות ולא נתן לו מעות כו':  </b>עיקר הדין והראוי שמעות קונות אבל אמרו משיכה קונה גזרה שמא יאמר מוכר ללוקח נשרפו חטיך בעלייה באונס שאין המוכר חייב לשלם ללוקח ולפיכך תעמוד הסחורה ברשות המוכר ובאחריותו עד שימשוך אותה הלוקח ר\"ש אומר כי כשיקבל המוכר הדמים ולא משך הלוקח סחורתו אלא שהם בבית הלוקח ואותו בית מושכר למוכר אין הלוקח יכול לחזור בו ולומר למוכר תן לי הדמים שמסרתי לך כי חזרתי בי מן המקח אלא המוכר שהדמים תחת ידו אם רצה יקיים המכר לפי שהבית שלו. ומעיקרנו דבר תורה מעות קונות ונסתלק מה שנאמר גזרה שמא יאמר לו נשרפו חטיך בעלייה לפי שהסחורה היא בביתו אם רצה לא יקיים המכר ויחזיר לו הדמים לפי שהסחורה בבית המושכר לו וכמו כן אם מכר זה השוכר למשכיר סחורה והיא בזה הבית שעקרו ללוקח אם רצה גם הוא יתקיים בידו המכר לפי שהסחורה בביתו ואם רצה חוזר בו לפי שהסחורה בשכירות המוכר וזהו טעם ר\"ש כל שהכסף בידו ידו על העליונה ואין הלכה כרבי שמעון אבל הדין שכל זמן שיכול המוכר לחזור בו יכול הלוקח גם הוא לחזור וכל עוד שלא ימשך הסחורה יכול כל אחד מהם לחזור בחבירו הן שיחזיר המוכר הדמים ויקבל עליו מי שפרע או יתבע הלוקח הדמים שלו ויקח אותם אחר שקבל מי שפרע והוא ענין מה שאמרו כדרך שתקנו משיכה במוכרין כך תקנו משיכה בלקוחות וכשהבית מעיקרו ללוקח והוא בשכירות המוכר אין אחד משניהם יכול לחזור בו אלא תתקיים המכירה בהיות הסחורה באותו הבית כמו שבארנו: ואמרו מי שפרע הוא צעקה על אותו האיש אשר חזר בדבורו והוא הדין מדיני אותו שלא קיים מה שפסק עמו כי יש לו לצעוק אותה צעקה במעמד האיש ההוא שהוא צועק עליו ובאיזהו מקום שירצה וזה לשון אותה צעקה מי שפרע מאנשי דור המבול ומאנשי דור הפלגה ומאנשי סדום ועמורה וממצרים שטבעו בים הוא עתיד ליפרע ממי שאינו עומד בדבורו: "
+            ],
+            [
+                "<b>האונאה ד' כסף מעשרים וארבעה כסף לסלע כו':  </b>כשיקח מה ששוה ששה בחמשה או מה ששוה ששה בשבעה או מה ששוה שבעה בששה כל אלה שתות הוא נקרא ואונאה הוא אין הפרש בין שתות הדמים או שתות הסחורה והלוקח והמוכר יחזור כל אחד משניהם באונאה אלא שלוקח חוזר עד כדי שיראה לתגר או לקרובו והמוכר יחזור באונאה ואפי' אחר ימים רבים וזהו מה שאמרו מוכר חוזר לעולם כי לפי שאין הסחורה אצלו אינו יודע דמיה עד שיזדמן לו שיראה כמותה לידע דמיה. ואין הלכה כרבי טרפון: "
+            ],
+            [
+                "<b>אחד הלוקח ואחד המוכר יש להן אונאה כו':  </b>אמר מי שהוטל עליו ידו על העליונה הוא דעת רבי יהודה הנשיא ואין הלכה כמותו אבל הדין הוא שתות קנה ומחזיר אונאה יתר על שתות בטל מקח ולאותו שהונה משניהם יש לגרוע לו לחבירו: "
+            ],
+            [
+                "<b>כמה תהא הסלע חסירה ולא יהא בה אונאה כו':  </b>וכבר בארנו פעמים רבות שהסלע ארבעה דינרין ושש מעה כסף דינר ומעה שני פונדיון ופונדין שני איסרין. והלכה כר\"ש: "
+            ],
+            [
+                "<b>עד מתי מותר להחזיר בכרכום עד כדי שיראה כו':  </b>אין כל בני אדם מכירין הדינרים ולפיכך נתנו לו זמן כדי שיראה לשולחני ואם הוא בכפר עד ערבי שבתות עד שיכנסו לכרך ויראהו למכירים. ומה שאמר אם היה מכירה ומקבלה ממנו אפילו לאחר שנים עשר חדש זהו במדת חסידות ואם לא רצה לקבלה אין לו עליו אלא תרעומות. שאינה אלא נפש רעה וזה הדין הוא ראוי במקומות שלוקחין שם המעות בלא משקל ואינם מקפידים בחסרונם והנמנע מלקבל אותם הם מעט ועל דרך הכילות אבל במקומות שמקפידין בחסרונם ואפילו פחות כמשקל שעורה ראו�� להשלים לו משקל בלא ספק והראיה על זה מה שאמרו שאינה אלא נפש רעה: "
+            ],
+            [
+                "<b>האונאה ארבעה כסף והטענה שתי כסף כו':  </b>ארבעה כסף משקל ארבעה וששים שעורות וכשיהיה שיעור האונאה ארבעה כסף לסלע שהיא השתות חוזר האונאה ואם הוא פחות אינה אונאה כמו שקדם ואמנם החזיר זה הדין כדי לחבר מה שאמר ארבעה כסף עם מה שאמר שתי כסף בטענה וכן ביאר הגמרא בזה ופרוטה חצי שעורה מכסף וענין הטענה והודאה יתבאר במקומו במסכת שבועות: "
+            ],
+            [
+                "<b>חמשה חומשין הן אלו הן האוכל תרומה כו':  </b>כל זה מבואר ותוספת חומש זה בכל מה שזכר מהם הוא מן התורה ויש מהם מה שלמדו עליהם וכבר זכרנום במסכת ערלה ומסכת בכורים מסדר זרעים ודיני מעילה נתבארו במסכת מעילה: "
+            ],
+            [
+                "<b>אלו דברים שאין להם אונאה העבדים והשטרות כו':  </b>אמר רחמנא וכי תמכרו ממכר וגו' אל תונו דבר הנקנה מיד ליד יצאו קרקעות שאינן מטלטלין יצאו עבדים שהוקשו לקרקעות כמו שנאמר בהם לרשת אחוזה יצאו שטרות דאמר קרא ממכר דבר שגופו מכור וקנוי יצאו אלו שאין גופן קנוי ומכור אלא לראיה שבהם וכבר נתבאר ויתבאר עוד במה שיבא מסדר זה מאיזה טעם אינו חייב בהם תשלומי ארבעה וחמשה ונפטר שומר חנם ונושא שכר. ואין הלכה כר\"ש ולא כר' יהודה: "
+            ],
+            [
+                "<b>כשם שאונאה במקח וממכר כך אונאה בדברים כו':  </b>דע כי אונאת דברים בא עליו מקרא מיוחד והוא מה שנאמר לא תונו איש את עמיתו ויראת מאלהיך והחמיר בה יותר מאונאת ממון כמו שאתה רואה שהזהיר והפחיד עליו ועוד כי האדם יכול לעשות תחבולה בה וזה בענין שיעמוד על הממכר ויאמר שרוצה לקחתו ולא יקחהו ויאמר אין רצוני לקנות או ישאל לאיש שאינו חכם באלה מן החכמות שיפרש לו כדי לביישו ויאמר הייתי סבור שהוא חכם או יספר ספורים שיש בהם דופי וחרפה לחבירו ויאמר לא נתכוונתי למה שאתם חושבים על זה נאמר ויראת מאלהיך שהוא יודע כוונתך ומה שחשבת בלבך וזהו טעם מה שאמרו ז\"ל כל דבר שהוא מסור ללב נאמר בו ויראת מאלהיך וכן תמצא בתורה בכל מקום שנאמר ויראת הוא דבר שאין דייני בני אדם יכולין לדון עליו: "
+            ],
+            [
+                "<b>אין מערבין פירות בפירות אפילו חדשים כו':  </b>אמרו מקום שנהגו להטיל מים ביין יטילו העמיד זה בבית הגתות בלבד: "
+            ],
+            [
+                "<b>התגר נוטל מה' גרנות ונותן לתוך מגורה כו':  </b><b>לא יחלק החנוני קליות ואגוזין לתינוקות כו':  </b>פיטם הגגית הגדולה ועוד יתבאר זה במסכת כלים (פ\"ג הלכה ו') ויש בקליפת הפול סימן שהיו יודעים בו אם יתבשל מיד או לא יתבשל אלא בטורח גדול כמו שהוא ידוע בענין הפול אבא שאול אוסר לבור את הגריסין כלומר להסיר קליפתן כדי להתלמד ממנו עליו וחכמים מתירין לפי שהוא לא הכניס בתוכה דבר אבל הוא אסור (לקנות) [לנקות] מה שנראה מן הכרי ויניח בתוכו הקליפה לפי שהוא גונב את העין ופרכוס הוא התקון והיפיו. ואין הלכה כרבי יהודה ולא כאבא שאול: "
+            ]
+        ],
+        [
+            [
+                "<b>איזהו נשך ואיזהו תרבית כו':  </b>מה שקורא נשך הוא רבית דאורייתא ומה שקראו תרבית הוא רבית דרבנן ומה שהתנה ויין אין לו שמורה שאם לא תהיה אצלו אותה סחורה אין מותר לו שיעלנה עליו בחוב אבל הוא זה כשהיה לו עליו חוב ואמר לו תן לי מעותי שיש לי אצלך שאני רוצה ליקח בהם חטים והשיב לו וכי חטים יש לי צא ועשם עלי בשער אם היו אצלו חטים הוא מותר ואם לאו הוא אסור. ואמרו לקח ממ��ו חטים רצוני לומר לקח בהלואתו כלומר שהעלה על הלוה חטים כמה שיהיה אצלו אבל כשיתן איש לחבירו מעות ליקח ממנו כך וכך מדה מחטים והשער ידוע לא פחות ולא יותר זהו מותר ואע\"פ שאין לו חטים וחייב ליתנו לו כל זמן שיתבענו ממנו ואפילו שלקחו ביותר או יקבל מי שפרע ויחזור בו. וכך פירש וביאר הירושלמי: "
+            ],
+            [
+                "<b>המלוה את חבירו לא ידור בחצרו חנם וכו':  </b><b>מרבין על השכר ואין מרבין על המכר כו':  </b>מבואר הוא ג\"כ שמכירה כזו במטלטלין רבית והוא שימכור לו סחורה ביותר משויה וימתין עליו בדמים ואפילו זמן מועט יהיה אבק רבית וכמו כן כל מה שכיוצא בזה הוא אבק רבית ואינו יוצא בדיינין: "
+            ],
+            [
+                "<b>מכר לו את השדה ונתן לו מקצת דמים כו':  </b>כשיקח אדם קרקע ופרע קצת הדמים הדין באלו הפירות של מי הם צריך ביאור וזה שאם אמר המוכר ללוקח אימתי שתביא שאר מעותי קנה. הפירות למוכר ואם אמר לו לכשתביא מעות קנה מעכשיו הפירות אסורות לשניהם כל אותו הזמן ויהיו מופקדות על ידי שליש אם יקיים הלוקח תנאו ינתנו לו ואם לא קיים תנאו יהיו הפירות כולם למוכר: "
+            ],
+            [
+                "<b>אין מושיבין חנוני למחצית שכר לא יתן כו':  </b>שכרו כפועל בטל כלומר כפועל בטל של אותה מלאכה שבטל ממנה בכל יום מה שראוי לו כל זמן שתמשך השותפות ואם נתן לו בשבח יותר מן ההפסד הוא מותר כגון שהתנה עמו בפירוש שאם יהיה בה הפסד שיהא לו ממנה כך וכך חלק אם יהיה שם שבח שיהיה לו ממנה שבח כך וכך ויהיה חלק השבח יותר מחלק ההפסד בהכרח זה היתרון שהוא נתן לו מקום שכר על עמלו ואם לא פרשו כלל המתעסק בסחורה ירויח החצי ויפסיד השליש אם היה בה הפסד וכל זה כשלא ישים החנוני בקרן בין רב למעט אבל אם ישים בו ואפי' דינר לאלף ונתן לו יתרון איזה שיעור שיהיה חולק עמו בשוה ואין כאן רבית לפי שהוא סוחר לעצמו באותו דינר ואינו מיוחד לשמוש זה בלבד. וכמו כן אסור שיתן האחד הביצים והשני התרנגולת ושיחלקו האפרוחים בשוה כשישתמש בגידול האפרוחים ובמזונם אלא כשיתן לו שכר עמלו ומזונו וכמו כן לא ישימו העגלים והסייחים כמו שהם שוים עכשיו וימסרם לרועה לזון אותם עד שישמט ויחלקו השבח בשוה אא\"כ יקח המשתמש שכר עמלו ומזונו או אם יתן לו יותר שום דבר בשבח או יהיה לו בעיקר העגלים והסייחים חלק כמו שבארנו וזה טעם מקבלין שיקבל אותו שותף בעיקר ויהיה חלק זה המתעסק קיים ולא יפסיד ואפי' מתו הבהמות וזו ההנאה הוא שתהיה כנגד עמלו ובא ללמד שאם ירצה כל אחד משניהם להפרד מחבירו אינו יכול עד תשלום שלש שנים וחמור עד שתהא טוענת והוא שתוכל לשאת משא: "
+            ],
+            [
+                "<b>שמין פרה וחמור וכל דבר שהוא עושה ואוכל כו':  </b>מפריז על שדהו כגון מה שזכרו שישכור ראובן משמעון שדהו בעשרה כורין חטין בכל שנה ואם אמר לו ראובן תן לי כך וכך דינרין שאוציא על שדה זו ואני נותן לך שנים עשר כור כל שנה מותר. ואין הלכה כרבן שמעון בן גמליאל שאומר שמין עגל עם אמו: "
+            ],
+            [
+                "<b>אין מקבלין צאן ברזל מישראל מפני שהוא רבית כו':  </b>צאן ברזל הוא שיתנה עמו שלא יהא הפסד עליו וכבר פירשנו ענין זה הלשון בכתובות. ומה שאמר מלוה ישראל מעותיו של כותי וכו' הוא כגון שהכותי נתן לישראל מעות ברבית וכשירצה להחזירם לכותי אין ראוי שיתנם הוא לישראל אחר ויאמר לו תעלה לכותי כדרך שאני מעלה לו אלא צריך שיתן אותו ממון לכותי וישוב הכותי וילום לישראל האחר וזה מותר והוא מדעת הכותי: "
+            ],
+            [
+                "<b>אין פוסקין על הפירות עד שיצא השער כו':  </b>כשער הגבוה כלומר כשער הזול שבאותו המין וישיבו במובחר שבאותו המין. ואין הלכה כרבי יוסי ולא כרבי יהודה: "
+            ],
+            [
+                "<b>מלוה אדם את אריסיו חטין בחטין לזרע כו':  </b>ובלבד שיהיה המנהג באותו מקום שיתן האריס הזרע שהרי בעל השדה עושה עמו חסד במה שהלוה לו אבל אם היה המנהג שיתן בעל השדה הזרע אסור להלוותו חטים בחטים אלא אם כן האריס הזורעה לא התחיל עדיין בעבודת השדה אבל אם עבד בשדה שום עבודה ואפילו דבר מועט אסור שילוה לו לפי שכבר נתקיימה באריסןת ולא יכול בעל השדה לסלקו מן האריסות ונתחייב לתת הזרע רצוני לומר בעל השדה: "
+            ],
+            [
+                "<b>לא יאמר אדם לחבירו הלוני כור חטים כו':  </b>אין הלכה כהלל אלא לוין סתם ופורעין סתם ובלבד שיהא אצלו כל שהוא מאותו המין או יקח ממנו על שער שבשוק אבל אם לא היה אצלו ולא פירש עליו אם הוקרו החטים יפרע כמו שהיה שוה בשעת הלואה ואם הוזלו יפרע לו שיעור מה שהלוה לו: "
+            ],
+            [
+                "<b>אומר אדם לחבירו נכש עמי ואנכש עמך כו':  </b>גריד ימות החמה ורביעה ימות הגשמים והקרקע בימות החמה קל לחפור לתקן למיעוט הטינוף ואורך היום. ונכוש הוא החפירה בשרשי האילנות כמו החרישה שחורשין לזרוע: ",
+                "<b>ר\"ג אומר יש רבית מוקדמת ויש רבית מאוחרת כו':  </b>מה שאמר רבן גמליאל ור\"ש הכל הלכה אבל צריך שתדע שהדברים האלה וכיוצא בהם הם דברים שראוי להתרחק מהם בלבד: "
+            ],
+            [
+                "<b>ואלו עוברין בלא תעשה המלוה והלוה והערב כו':  </b>אמרו לוה עובר משום לא תשיך כלומר לא תנשיך ולפני עור לא תתן מכשול ערב ועדים אינם עוברים אלא משום לא תשימון עליו נשך וכמו כן הסופר: "
+            ]
+        ],
+        [
+            [
+                "<b>השוכר את האומנין והטעו זה את זה כו':  </b>שוכר עליהם או מטען בשיעור שכרן כגון ששכרם בזוז יטעה אותם ויאמר להם אתן לכם שני זוזין או ישכור אחרים בשני זוזין ויטול מהם זוז ואם הוסיף לא יוכל ליטול מהם יותר מכדי שכרו וכל זה כשלא ימצא אומנים זולתם שיעשו מלאכתו באותו שכר בעצמו וזהו מה שאמר אם אין שם אדם. ומה שאמר הטעו זה את זה כלומר שחזרו בו או שחזר בהם: "
+            ],
+            [
+                "<b>השוכר את האומנין וחזרו בהן ידו על התחתונה כו':</b>  כששכר אדם אומנין שיקצרו לו שדהו על דרך משל בשני דינרין ונתן להם דינר חזרו בהם הרשות בידם אם רצו יחזרו לו דינר או יאמרו לו נעשה עמך כנגד מה שנתת לנו ואם קצרו חצי אותה שדה ורוצים לחזור בהם ישום להם מה ששוה אותו חצי שק רו ואם הוא יותר מדינר לא יתן להם כלום יותר על הדינר שכבר נתן להם ויאמר להם כלו מעשיכם לקצור שאר השדה ואשלים לכם שכרכם וזהו טעם מה שאמר שחזרו בהם ידם על התחתונה ואם בעה\"ב חזר בו ידו על התחתונה ויתן להם מה ששוה עמלם אם הם ראוים ליטול יותר מן הדינר ואמרו המשנה ידו על התחתונה והוא כמו שביארנו כשלקח קרקע ופרע קצת הדמים אם המוכר הוא שחזר בו הרשות ביד הלוקח אם רצה יקבל ממונו ואם רצה יקח מה שכנגד מעותיו מעדית שבאותה שדה שלקח ואם הלוקח הוא שחזר בו מן המקח הדבר הוא בהפך ובלבד שיאמר לו ערבוני יקנה ואז הוא קונה כנגד מעותיו ואם יתבע המוכר ללוקח מה שנשאר לו מן הדמים והוא מעכב פרעונו לא יתקיים המכר עד שישלים לו פרעונו: "
+            ],
+            [
+                "<b>השוכר את החמור להוליכה בהר והוליכו בבקעה כו':  </b>א��נם יוכל המשכיר לומר לשוכר הרי שלך לפניך כשהשכיר לו לשאת משאוי וייחד לו הבהמה אבל אם שכר ממנו לרכוב בה הוא עצמו או לשאת עליו משא אלא שאמר לו חמור סתם ולא ייחד לו הבהמה חייב להעמיד לו בהמה אחרת. ומה שאמר חייב להעמיד לו חמור יש בו דינין וזה כי אם ייחד לו בהמה ואמר לו חמור זה אני שוכר לך ומתה בדרך אם אותה נבילה שוה דמים שיקנה בהם בהמה יקנה בדמיה בהמה או ישכור בהמה באותם דמים שיוליכהו למקום שפסק עמו ואם המתה אינה שוה כדי שישכור לו בהמה אחרת יחשוב לו מה שהלך מן הדרך ויתן לו מה שראוי לו ואם שכר ממנו חמור סתם יעמיד לו בהמה על כל פנים ואם לא העמידה לו לא יחשב לו שום דבר מן השכירות. ומה שאמר הבריקה הוא שאינה יכולה להלוך מחמת חולי מחליי הבהמות. ונעשית אנגריא רוצה לומר שתלקח לעבודת המלכות: ",
+                "<b>השוכר את החמור להוליכה בהר כו':  </b>מבואר הוא כי המכשולים בהר יותר מבבקעה וכמו כן יתחמם גוף הבהמה בבקעה יותר מבהר למיעוט נשיבת הרוחות במקומות: "
+            ],
+            [
+                "<b>השוכר את הפרה לחרוש בהר וחרש בבקעה כו':  </b>קנקן שם המחרישה. ואמרו פטור רצוני לומר שלא ישלם השוכר לבעל הפרה אלא האומן שחרש והיה תופס המחרישה ושברה הוא ישלם לבעל הפרה: "
+            ],
+            [
+                "<b>השוכר את החמור להביא עליה חטים כו':  </b>כשפסק עמו להביא חטים והביא עליו שעורים חייב אפי' שהמשא של שעורים כמשא של חטין הנפח יותר. ואם הביא עליה פחות ממשקל השעורים ואע\"פ שמדתו יותר ממדת החטים פטור לפי שלא יהיה הנפח יותר אלא כשיהיה המשקל כמותו במשקל ושלשת קבין לחמור וסאה לגמל הוא חלק משלשים על מה שפסק עמו חייב. ואם הוסיף פחות מזה אינו חייב כלום אלא נותן השכר על הנוסף בלבד ואינו חייב לשלם לפי שההלכה כסומכוס: "
+            ],
+            [
+                "<b>כל האומנין שומרי שכר הן וכולן שאמרו כו':  </b>אם אמר הבא מעות וטול את שלך  [<small>צ\"ל</small> ש\"ש ואם אמר טול את שלך והבא מעות] שומר חנם וכשאמר הנח לפניך או הנח סתם אינו חייב כלום ואפי' השבועה המחויבת לשומר חנם לפי שלא קבל עליו לשמירה בשום פנים ואפי' שמירה בחנם. ואמר שמור לי ואשמור לך בזמן אחד זו היא שמירה בבעלים ואינו חייב לשלם ועוד יתבאר לך ואמנם יהיה שומר שכר כשיאמר לו שמור לי היום ואשמור לך למחר: "
+            ],
+            [
+                "<b>הלוהו על המשכון שומר שכר רי\"א הלוהו כו':  </b>אין הפרש בין שהלוהו ואחר כך משכנו או שמשכנו ואח\"כ הלוהו ומה שאמר אבא שאול מותר אדם להשכיר משכונו של עני הוא שיהיה אותו המשכון כשישכירו יהיה שכרו יותר ממה שמתקלקל בגופו כגון כלי ברזל שחופרין בהן הקרקע וכיוצא בהן. ואין הלכה כרבי יהודה והלכה כאבא שאול: "
+            ],
+            [
+                "<b>המעביר חבית ממקום למקום ושברה בין כו':  </b>ישבע שבועת התורה שלא פשע בה ויפטר ותמה רבי אליעזר בזה הדין ואמר איך יתכן שישבע בכגון זה שומר חנם ושומר שכר לפי ששומר שכר ואפי' לא פשע ושומר חנם גם כן אם היה אותו המקום שצוה לו שיעביר לשם החבית מקום מדרון או יש לו עדים שלא פשע עליה יתחייב גם כן שבועה. ומה שאמר רבי אליעזר דין הוא אבל אמרו שבועה זו תקנת חכמים היא שאם אין אתה אומר כן אין לך אדם שמעביר חבית לחבירו ממקום למקום ותקנת תכמים אינה אלא בשומר חנם על איזה ענין שיהיה ושומר שכר הוא שיעביר חבית בשכר וישברנה במקום מפורסם שאפשר שימצא לשם עדים ויתחייב לשלם אלא אם כן הביא עדים שלא פשע בה בשעה שהעבירה: "
+            ]
+        ],
+        [
+            [
+                "<b>השוכר את הפועלים ואמר להם להשכים כו':</b>  והלכה כרבן שמעון בן גמליאל: "
+            ],
+            [
+                "<b>ואלו אוכלין מן התורה העושה במחובר לקרקע כו':  </b>אמרה תורה בשכיר שהתירה לו לאכול ואל כליך לא תתן וקבלנו בפי' זה הכתוב בזמן שאתה נותן לכליו של בעל הבית אתה אוכל אין אתה נותן לכליו של בעל הבית אינך אוכל ולפיכך אינו אוכל עד גמר מלאכה וכשיהיה הדבר שהוא עוסק בו תלוש מן הקרקע יש לו לאכול בשעת מלאכתו ולמדנו זה מדקאמר רחמנא לא תחסום שור בדישו וכמו שאוכל שור בתלוש בשעת מלאכה כך יאכל הפועל והראיה על זה ממה שאמר לא תחסום שור בדישו ולא אמר לא תדוש בשור חסום רצונו לומר שלא תהא חסימה בשום פנים לא לשור ולא לאדם: "
+            ],
+            [
+                "<b>היה עושה בידיו אבל לא ברגליו ברגליו אבל כו':  </b>רבי יוסי ב\"ר יהודה אומר מה שור בידיו ורגליו אף פועל בידיו ורגליו. ואין הלכה כרבי יוסי ב\"ר יהודה: "
+            ],
+            [
+                "<b>היה עושה בתאנים לא יאכל בענבים כו':  </b>אמר רחמנא בפועל ואכלת ענבים ובאה הקבלה ענבים ולא דבר אחר ואמנם התיר להם לאכול בהליכתן מאומן לאומן ובחזירתן לגת לפי שבאותה שעה הם בטלים וכיון שאי אפשר להם בלא אכילה טוב הוא לאכול בשעת הבטלה ולא יאכלו בשעת (גמר) מלאכה ויתבטלו כל זמן שאוכלין וזה לטוב בעל הבית. ומה שאמר ובחמור עד שתהא פורקת רצונו לומר שהבהמה לא ימנעו אותה מלאכול ממשוי שעל גבה כל זמן שהיא טעונה עד שיפרקו ממנה המשוי ובאותה שעה ימנענה מלאכול: "
+            ],
+            [
+                "<b>אוכל פועל קישות אפילו בדינר וכותבת אפילו בדינר כו':</b>  תנא קמא סבר אין מלמדין אותו וחכמים אומרים מלמדין והלכה כחכמים: "
+            ],
+            [
+                "<b>קוצץ אדם ע\"י עצמו ע\"י בנו ובתו הגדולים כו':  </b>מי שיש בהם דעת לא יאכלו כפי מה שהתנה עמהן אע\"פ שכולן פועלין ואותם שאין בהם דעת יאכלו לפי שאינם יודעים ענין המחילה והמקום זכה להן באכילתן לפי שהפועל משל שמים הוא אוכל ולפיכך הוא עיקר אצלנו לו זכה רחמנא לאשתו ובניו לא זכה להו רחמנא. "
+            ],
+            [
+                "<b>השוכר את הפועלים לעשות בנטע רבעי שלו כו':  </b>כבר ביארנו במקומו דין נטע רבעי ודין הטבל בסדר זרעים ואם אתה זוכר אותם כל זה מבואר: "
+            ],
+            [
+                "<b>שומרי פירות אוכלין מהלכות מדינה כו':  </b><b>ארבעה שומרים הן שומר חנם והשואל נושא שכר כו':  </b>שומרי פירות רצונו לומר כשהיו תלושים אבל כשהוא שומר אותם והם מחוברים לקרקע כמו שומרי גנות ופרדסים אינן אוכלין לא מן התורה ולא מן הלכות המדינה. ואלו הארבעה שומרים דיניהם מפורשים בכתוב בתורה וזה כי מה שנאמר כי יתן איש אל רעהו כסף או כלים עד סוף הפרשה קבלנו בו שזה הדין בשומר חנם והפרשה השניה והוא שנאמר כי יתן איש אל רעהו חמור או שור או שה וגו' בזה הקבלה כי הוא בשומר שכר והשוכר לפי שדין שניהם אחד והפרשה השלישית מבוארת שהיא בשואל שנאמר וכי ישאל איש: "
+            ],
+            [
+                "<b>זאב אחד אינו אונס שני זאבים אונס כו':  </b>כבר נתבאר לך כי שומר שכר והשוכר פטורין מן האונס לפי שאמר הכתוב בהם הטרפה לא ישלם ואינם חייבים גם כן בשבורה ובשבויה לפיכך זכר בהם הדברים שהם אונס. ואין הלכה כרבי יהודה ולא כידוע הבבלי: "
+            ],
+            [
+                "<b>מתה כדרכה הרי זה אונס סנפה ומתה כו':  </b><b>מתנה ש\"ח להיות פטור משבועה כו':  </b>תרגום לענות נפש לסגפא נפש ומה שאמר עלתה ��נפלה הרי זה אונס הוא כשתחזק יותר מן הרועה ותכריחתו והוא רוצה להסיר אותה משם ותמלט מידו ותפול אבל אם הניח אותה לעלות ואע\"פ שלא העלה אותה אינו אונס. וצוק שם הר גבוה ונתבאר זה ביומא (פ\"ז) וכבר ידעת כי נושא שכר והשוכר חייבין לשלם אבדה וגנבה וחייבין שבועה על האונס ולפיכך אמר שאם התנו שלא ישלמו מה שהם חייבין לשלם ולא ישבעו על מה שחייבים עליו לישבע: "
+            ],
+            [
+                "<b>כל המתנה על מה שכתוב בתורה תנאו בטל כו':  </b>כל המתנה על מה שכתוב בתורה תנאו בטל אלא אם היה התנאי בדבר שבממון כמו שבארנו ומשנתנו זו בדבר שאינו של ממון. כל תנאי שהמעשה בתחלתו הוא שיהיה המעשה שנפל עליו התנאי קודם התנאי כגון שיתן גט לאשתו ויאמר לה הרי זה גיטך ואח\"כ יחזור ויאמר לה אם יהא כך וכך תנאי זה אינו קיים וכל שאפשר לו לקיימו בסופו הוא שיתנה בדבר שיוכל לעשותו אבל אם התנה בדבר שהוא מן הנמנע כגון מי שאומר לאשתו הרי זה גיטך על מנת שתעלה לרקיע או תרדי לתהום או תבלעי קנה בן מאה אמה כל אלה התנאים בטלים והרי זה גט כשר וכל אלה עקרים קיימים מוסכם עליהם. והלכה למעשה בכל דין: "
+            ]
+        ],
+        [
+            [
+                "<b>השואל את הפרה ושאל בעליה עמה כו':  </b>מפי השמועה למדנו שזה שנאמר אם בעליו עמו לא ישלם רצונו לומר אם שאל בעליו עמו בשעת שאלה והעיקר אצלנו באלו הדינים היה עמו בשעת שאלה אינו צריך להיות עמו בשעת שבורה ומתה לא היה עמו בשעת שאלה אע\"פ שהיה עמו בשעת שבורה ומתה חייב ולא נאמר בזה בעליו עמו ומן העקרים גם כן אם כששאל פרה ובעליה אפי' פשע בה פטור: "
+            ],
+            [
+                "<b>השואל את הפרה שאלה חצי היום ושכרה חצי היום כו':  </b>מן העיקרים אצלנו בדינים כי מי שתובע ואמר מנה לי בידך והלה אומר איני יודע פטור כלומר שאינו חייב לשלם ולא לישבע שבועת התורה אבל ישבע שבועת היסת שאינו יודע אבל אם אמר לו חמשים יש לך בידי וחמשים איני יודע חייב רצוני לומר שהוא חייב לשלם הכל לפי שהוא מחויב שבועה לפי שהוא מודה במקצת כמו שביארנו בפרק אחרון מכתובות ואינו יכול לישבע כיון שהוא מסתפק באותו המקצת שהיה חייב לישבע עליו והעיקר אצלנו כל המחויב שבועה ואינו יכול לישבע משלם וכיון שהעיקרים האלה הלכות פסוקות מה שאמר בכאן המשאיל אומר שאולה מתה והלה אומר איני יודע חייב אינה הלכה אלא על הענין שאמרנו והוא שיודה לו במקצת ויאמר במקצת איני יודע חייב כגון שיטעון המשאיל שתי פרות מסרתי לך יום אחד בשאילה ויום אחד בשכירות ומתו שתיהן בזמן שאלה ויאמר השואל אחת מהן מתה בזמן שאלה ואחת איני יודע ואז יהיה השיאל חייב שתי פרות על זה הדרך תקיש וגם כן ביארנו בסוף כתובות כי כשטוען חבירו חטים והודה לו בשעורים פטור ואינו חייב שבועת התורה לפי שמה שטענו לו לא הודה לו ומה שהודה לו לא טענו ואפילו דמי שעורים שמודה לו בהם אינו חייב להוציא מתחת ידו וכיון שזה מעיקרנו אם כן מה שאומר בכאן ישבע השוכר ששכורה מתה הוא על ידי גלגול וזה שישבע השוכר שבועת השומרים והיא שבועת התורה שמתה כדרכה ואפילו על טענתו שאומר ששכורה מתה וזהו עיקר השבועה וישבעו אותה על ידי גלגול ששכורה מתה או בשעת שכירות מתה: ומה שאומר יחלוקו הוא דעת סומכוס שאמר בכל מקום ממון המוטל בספק חולקים וכבר ביארנו שסברתו דחויה אבל העיקר הקיים שלא ימוש המוציא מחבירו עליו הראיה ואם לא נתברר הראיה ישבע הנתבע שבועת היסת שאינו יודע או ישביע אותו על ידי גלגול שאי��ו יודע: "
+            ],
+            [
+                "<b>השואל את הפרה ושלחה לו ביד בנו ביד עבדו כו':  </b>כבר ידעת שעבד כנעני ידו כיד רבו ומה שאמר בכאן ביד עבדו חייב הוא כשיהיה עבד עברי: ומה שאמר וכן בשעה שמחזירה רוצה לומר כשהחזירה בתוך ימי שאלה הוא שאין לו רשות לשלחה ביד אחר אלא ברשות בעלים אבל אם החזירה אחר ימי שאילתה ושלחה על יד זולתו ומתה פטור לפי שאחר ימי שאלה ישוב כשומר שכר ודע זה: "
+            ],
+            [
+                "<b>המחליף פרה בחמור וילדה וכן המוכר שפחתו כו':  </b>איני צריך להחזיר פעם שניה אותם העיקרים שכבר זכרתי בזה הפרק והם המוציא מחבירו עליו הראיה וטענו חטים והודה לו בשעורים פטור שאם אתה זוכר אותם תדע שזאת המשנה לדעת סומכוס: ומה שאמר ישבע המוכר רצונו לומר על ידי גלגול כמו שביארנו מן העיקרים אין נשבעין על טענת עבדים אלא בגלגול כמו הקרקעות: "
+            ],
+            [
+                "<b>המוכר זיתיו לעצים ועשו פחות מרביעית כו':  </b>מה שאמר בכאן יחלוקו הלכה הוא לפי שההנאה לשניהם ביחד ובלבד שיאמר קוץ סתם ואם עשו פירות פחות מרביעית אין אדם מקפיד על זה ואם הם יותר יחלוקו אבל אם אמר לו קוץ לאלתר אפילו פחות מרביעית הם לבעל הקרקע ואם התנה עם הלוקח ואמר לו קוץ כשתרצה אפילו עשו יותר מרביעית לבעל העצים: ומה שאמר שטף נהר את זיתיו הוא כשעקרו בגושיהם כלומר בעפר שסביבות השרשים שיוכל האילן להסתפק מהם ושרשי אותו האילן קיימין באותן גושין ולכן יהיו הפירות שעושין כל שלשת השנים לשניהם ואחר ג' שנים הכל לבעל הקרקע כשיהיו גבוהין ג' טפחים ושרשי אותם הזיתים קבועין באותן גושין: "
+            ],
+            [
+                "<b>המשכיר בית לחבירו בימות הגשמים כו':  </b>בימות החמה שלשים יום רצונו לומר שאינו יכול להוציאו אלא אם כן הודיעו קודם ימות הגשמים שלשים יום ואם לא הודיעו לא יוציאו עד שיעברו ימות הגשמים וכמו כן מה שאמר י\"ב חדש רוצה לומר שיודיעו ויאמר לו בקש לעצמך בית דירה ואין יכול להוציאו עד שיעברו י\"ב חדש אחר שהודיעו. והלכה כרבן שמעון בן גמליאל [לפי שאלו החנויות יש בהן בנין וטורח גדול]: "
+            ],
+            [
+                "<b>המשכיר בית לחבירו המשכיר חייב בדלת כו':  </b>הזבל לבעה\"ב זהו כשיכניסו בהמות שאינן לשוכר וזבלו הבית אבל זבל הבהמות שיש לשוכר הוא שלו: "
+            ],
+            [
+                "<b>המשכיר בית לחבירו לשנה נתעברה השנה כו':  </b>אין הלכה כרשב\"ג ולא כר' יוסי אלא כל זמן שאמר דינר לחדש ואפי' אמר כך וכך לשנה כולו למשכיר לפי שעיקר אצלנו הכל הולך אחר הפחות שבלשונות וקרקע בחזקת בעליה קיימת לפיכך אמרו כולו למשכיר על איזה ענין שיהיה: "
+            ],
+            [
+                "<b>המשכיר בית לחבירו ונפל חייב להעמיד לו בית כו':  </b>זה הדין כשהראה לו בית ידוע ואמר לו בית כזה אני משכיר לך ולפיכך חייב להעמיד לו בית שיהיה מדת ארכו ומדת רחבו כמו הבית שהראה לו אבל אם אמר לו בית זה אני משכיר לך ונפל אינו חייב לבנותו ואם אמר לו בית סתם יעמיד לו מקום שיקרא בית בין שיהיה גדול ממנו בין שיהיה קטן ממנו: "
+            ]
+        ],
+        [
+            [
+                "<b>המקבל שדה מחבירו במקום שנהגו לקצור כו':  </b>הקנים ששניהם חייבים לספק הם שסומכים בהם הגפנים וחולקים אותם בסוף הזמן וכאילו אמר מה טעם חולקים בקנים מפני ששניהם מספקין את הקנים: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו והיא בית השלחין כו':  </b>צריך אתה לידע אלו השלשת שמות על איזה ענין הם נופלין והם שוכר וחוכר ומקבל וזה כי השוכר הוא שוכר הקרקע שיחרוש אותו בדמים קצובים בכך וכך דינר ומקבל הוא ששוכר אותו קרקע בחלק ידוע מן הפירות שיעשה כגון שיפסוק עמו בחצי הפירות שיוציא השדה או השליש וחוכר הוא ששוכר הקרקע בשיעור ידוע מחטים או משאר הזרעים הנזרעים והוא שיפסוק עם בעל השדה שיתן לו כך וכך מדה ממין פלוני מן הזרעים בין שתעשה הארץ הרבה או מעט ועוד פירוש מקבל נופל דרך כלל על השוכר ועל החוכר שכן הוא אומר במשנה מקבל ורצונו לומר חוכר או שוכר וכאילו אמר המקבל שדה בחכירות או בשכירות ומה שאמר בזו המשנה והלכה שלפניה מקבל זה הדין בעצמו בשוכר ג\"כ לטעם שפירשנו: ואמרו השכיר לו בית השלחין להודיענו שכוונתו שיהיה כמו שהוא עכשיו כל זמן שהוא ברשותו לפיכך יפחות לו משכירותו. ופירוש מנכה יפחות: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו והובירה שמין אותה כו':  </b>כבר ביארנו כי מקבל הוא ששוכר הארץ בחלק ממה שתוציא ואם הובירה ולא זרעה ישער מה שראויה לעשות אילו זרעה וישלם החלק שפסקו ביניהם וזה מבואר: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו ולא רצה לנכש אמר לו כו':  </b>לנכש לנקות השדה כשיגדל הזרע יצמחו עמו מינים מן העשבים וכשמנקין אותן מוסיף הזרע על תבואתה הרבה לפי שתתן השדה כל כחה אל הזרע וזה דבר ידוע אצל עובדי אדמה ולפי שזה החוכר שנותן שיעור מסוים היה יכול לומר לו אני לא אנקה ואינך רשאי להכריחני לנקות לפי שאין לך הפסד אם אאסוף מעט תבואה. לולי מה שזכר מפסידות הקרקע להבא: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו ולא עשתה אם יש בה כו': </b> כרי הוא ערימת התבואה שיוכל לכסות הרחת בגבהו והוא שיעור סאתים יצא ידי חובתו ור' יהודה אומר שזה שיעור שאינו ידוע לפי שזה הכלי הנקרא רחת אפשר שיהיה ארוך או קצר כדי נפילה שיעור מה שזרע בה וזה הדין הוא במקבל שביארנו שהוא ששוכר בחלק מן התבואה שתצא בה. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו ואכלה חגב או נשדפה כו':  </b>וזה הדין כולל לשוכר וחוכר. ומכת מדינה הוא שיהיו רוב שדות מאותה מדינה מקולקלות. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו בי' כור חיטים לשנה כו':</b>  זה מבואר:"
+            ],
+            [
+                "<b>המקבל שדה מחבירו לזרעה שעורים לא כו':  </b>דיני משנה זו הם כפי שינוי הארצות ועיקר הדבר הוא כשיפסוק עמו לחרוש שדה ולזרוע מין ממיני הזרעים יש לו לזרוע מה שהזיקו בקרקע מעט מאותו הדבר שפסק עמו ולא יזרע מה שהזיקו גדול ממנו ועושים בזה על פי שיודעים בטבע אותו המקום בזריעה מן המתעסקין בחרישתה ועבודתה: "
+            ],
+            [
+                "<b>המקבל שדה מחבירו לשנים מועטות כו':  </b>שרשי הפשתן ישארו בקרקע הרבה. וקורת שקמה עץ השקמה הגדל בקרקע בשני השכירות. "
+            ],
+            [
+                "<b>המקבל שדה מחבירו לשבוע אחד בז' מאות זוז כו':</b>  זה מבואר:"
+            ],
+            [
+                "<b>שכיר יום גובה כל הלילה שכיר לילה גובה כו':  </b>מפי השמועה למדו שזה שאמר יתברך לא תלין פעולת שכיר אתך עד בקר שזה מדבר בשכיר יום שגובה כל הלילה ומה שנאמר ביומו תתן שכרו שהוא מדבר בשכיר לילה שגובה כל היום: ומה שאמר בזו המשנה שכיר שעות גובה כל היום וכל הלילה רצונו לומר שכיר שעות ביום גובה כל היום ושכיר שעות בלילה גובה כל הלילה: "
+            ],
+            [
+                "<b>אחד שכר אדם ואחד שכר בהמה אחד כו':  </b>שבועת השכיר הוא שבו��ת התורה ובלבד כששכר אותו בעדים אבל אם לא שכרו בעדים מגו דיכול לומר ליה לא שכרתיך נאמן לומר כבר נתתי לך שכרך וישבע שבועת היסת שנתן לו שכרו כמו שנתבאר בשביעי ממסכת שבועות. ופירוש המחהו שהכניס את החנוני תחתיו לפורעו: "
+            ],
+            [
+                "<b>המלוה את חבירו לא ימשכננו אלא בב\"ד כו':  </b><b>אלמנה בין שהיא עניה בין שהיא עשירה כו':  </b><b>החובל את הרחים עובר משום לא תעשה כו':  </b>אמר רחמנא ואם איש עני הוא לא תשכב בעבוטו רצונו לומר לא תשכב ועבוטו אצלך אלא יחזיר לו מה שאינו יכול לעמוד בלתו ואין אצלו מה שיחליף במקומו כמו שבאר השם יתברך כי היא כסותו לבדה וגו' ואין הלכה כרשב\"ג ואסור לחבול האלמנה משום חשד כשתתעכב אצל הממשכן אותה בשביל המשכון שלה או שיארע ביניהם קלקול ולפיכך השוה בדבר העניה והעשירה: "
+            ]
+        ],
+        [
+            [
+                "<b>הבית והעלייה של שנים שנפלו שניהם כו':  </b>כשנוכל להביא ראיה מענין הנפילה מה שהוא לבעל הבית ומה שהוא לבעל העליה נעשה על פי אותה ראיה ואם לא נדע חולקין. ומה שאמר נוטלן ועולות לו הוא כשיודה לו בעליו במקצת מה שטען ויאמר לו במקצת איני יודע על העיקר שביארנו לך בזו המסכת שכל המחויב שבועה ואינו יכול לישבע משלם: "
+            ],
+            [
+                "<b>הבית והעלייה של שנים נפחתה העלייה ואין בעל הבית כו':  </b>משנה זו מדברת במי שהשכיר עלייה ואמר לשוכר עלייה ע\"ג הבית אני משכיר לך ולפיכך יורד ודר עמו בבית אבל אם אמר לו עלייה ולא זכר בית אינו חייב לתקן ואם אמר לו עלייה סתם חייב להשכיר לו עלייה על דרך מה שקדם בשכירות הבהמות ומחלוקת ר' יוסי וחכמים במעזיבה והוא הטיט והעפר שטוחין על התקרה ר' יוסי אומר מעזיבה להשוות הגומות הוא לפיכך בעל העלייה נותן את המעזיבה וחכ\"א המעזיבה נעשית לחזוק התקרה לפיכך חייב בעה\"ב לבנותו ואם אינו רוצה הרי בעל העלייה בונה את הבית ויושב בתוכו עד שיתן לו את כל יציאותיו: "
+            ],
+            [
+                "<b>הבית והעלייה של שנים שנפלו אמר בעל העלייה כו':  </b>מה שאמר בכאן של שנים רצונו לומר שהיה עיקר הבית של א' והעלייה של שני אלא ששכר האחד מן השני. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>וכן בית הבד שהוא בנוי בסלע וגינה אחת כו':  </b>כל מקום שאומר בו נפחת רצונו לומר שלא יוכל להשתמש בו בענין מה שהיה משתמש מתחלה מחמת אותו הפחת אלא בעמל וכל זמן שאנו נותנין הוא שלשים יום והוא זמן ב\"ד: "
+            ],
+            [
+                "<b>מי שהיה כותלו סמוך לגינת חבירו ונפל כו':  </b><b>המוציא זבל לרשות הרבים המוציא מוציא כו':  </b>רשב\"ג סבר שנותנין לו זמן ואם הזיק בתוך הזמן ההוא פטור ואם הזיק אחר הזמן חייב ואינה הלכה אלא כל היזק שיבא ממנו ישלם לעולם: "
+            ],
+            [
+                "<b>שתי גינות זו על גב זו והירק בינתיים רבי מאיר כו':  </b>מה שאמר כל שיכול לפשוט את ידו הוא בענין שלא יסכן בעצמו ויתפשט פשוט שיהיה קרוב לנפול ממנו אלא שיתפשט שיעור מה שיוכל בלא סכנה והלכה כר\"ש:  ‪",
+                "<small>סליק פירוש המשניות להרמב\"ם ממסכת בבא מציעא </small>"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Vilna edition",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001300957"
+        ]
+    ],
+    "heTitle": "רמב\"ם על משנה בבא מציעא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/English/Sefaria Community Translation.json

@@ -0,0 +1,57 @@
+{
+    "language": "en",
+    "title": "Rambam on Mishnah Horayot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "רמב\"ם על משנה הוריות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "text": {
+        "Introduction": [
+            "It is necessary to preface this tractate with fundamental principles that are essential for anyone seeking to understand it. Firstly, there are thirty-nine categories of prohibited actions, each of which carries the penalty of excision (karet). These are explicitly stated in the Torah, and for unintentional transgressions of any of these prohibitions, one is required to bring a sin offering (chatat). All of these are enumerated at the beginning of Tractate Keritot, and they are explained there. Included in these thirty-nine categories is the prohibition of idolatry (avodat kochavim).",
+            "When one unintentionally violates any of these thirty-nine categories and is obligated to bring a sin offering, the offering is a goat or a lamb, as explained in the portion of Vayikra (Leviticus) when it states, \"And if one soul sins unintentionally... he shall bring his offering, a female goat a year old for a sin offering\" (Leviticus 4:27). However, if the individual who unintentionally transgressed is the only one in the entire nation who violated the prohibition of idolatry, the sin offering he is required to bring is a goat, as it is written in the portion of Shelach (Numbers) when it states, \"And if any one soul shall sin unwittingly... he shall bring a she-goat of the first year for a sin offering\" (Numbers 15:27). This is because the verse in Shelach specifically mentions unintentional transgressions. Therefore, it is explained that when referring to unintentional transgressions, it is as if the Torah states, \"And if you unintentionally transgress and do not observe all these commandments\" (Numbers 15:22). Our Sages have said that this mitzvah is equivalent to all the other mitzvot combined, as is explained in the Sifrei (a Midrashic work) on that portion.",
+            "Furthermore, if the Great Sanhedrin of seventy-one judges unintentionally violates any of these thirty-nine categories and rules erroneously, permitting one of them, and the entire nation follows their ruling, and it later becomes known that they erred in their ruling, the Sanhedrin is required to bring a young bull for a sin offering, as it states, \"And if the whole congregation of Israel sins through ignorance, and the thing be hid from the eyes of the assembly... they shall offer a young bull for a burnt offering\" (Leviticus 4:13). However, the congregation, who acted according to the ruling of the Sanhedrin, is exempt from offering a sin offering. If the Sanhedrin erroneously permits any of the prohibitions, even without committing any act, and the entire nation also errs and acts according to their opinion, the Sanhedrin is required to bring a young bull and a goat for burnt and sin offerings, respectively, as explained in the portion of Shelach (Numbers 15:24). This applies when they inadvertently permit certain forbidden fats, claiming that they are permissible and not considered as milk, and the majority of the congregation consumes them according to their ruling. Afterwards, they realize that they ruled in error, but they do not know which specific forbidden fat they permitted or which forbidden blood they permitted, or the like. In such a case, the Sanhedrin is not obligated to bring a young bull for a sin offering, as it states, \"And it shall be, if the whole congregation of Israel sins through ignorance... and the thing be hid from the eyes of the assembly\" (Numbers 15:24). The bull that the Sanhedrin brings for the other commandments is referred to as a \"bull of uncertain status\" (par ha'elem), and the goat brought for the sin offering is referred to as a \"goat of uncertain status\" (se'ir ha'elem). Likewise, those who acted according to their ruling are exempt from bringing offerings. Even though the entire nation says to them, \"The specific fat is permitted,\" as it states, \"And the sin that they have sinned concerning it becomes known\" (Numbers 15:24), the transgressors themselves do not know which specific forbidden substance they erroneously permitted. When even one of these conditions is lacking, the obligation of bringing the \"bull of uncertain status\" or the \"bull and goat of uncertain status\" is waived. The ruling is then the same as for individuals, and anyone who inadvertently transgresses without the Sanhedrin's instruction is liable to bring an individual sin offering appropriate for that sin, whether it is done by the Sanhedrin themselves or by the rest of the nation. If they do not act, they are not liable for anything. However, when all the conditions specified in this chapter are met, the entire nation is exempt from what they did, and the obligation falls upon the Sanhedrin, for they erred in their ruling. Even though the people did not perform any act, they are obligated to bring an offering based on the instruction given to them. The fundamental principle is that an act depends on the community and the instruction of the Sanhedrin. Even though these conditions are explained in this chapter, I am mentioning them so that they are always ready. The first condition is that the head of the yeshiva (academy) should be present and all seventy-one members of the Sanhedrin are with him. The second condition is that none of them should be disqualified, and all of them should be eligible to serve as members of the Great Sanhedrin. The third condition is that they all err together, and there should be no dispute among them regarding their ruling and what they permitted. The fourth condition is that they err in matters concerning the interpretation of a verse or matters derived from it, as will be explained. The fifth condition is that they act according to the instruction of the people of the land or the majority of them, meaning that Ephraim and Menasheh are not considered as two tribes in this matter; rather, they are not counted as two tribes in relation to inheritance alone. The sixth condition is that those who act according to their instruction do so inadvertently, thinking in their hearts that the true law is as they have been taught, without knowing that they are mistaken, and they act according to their instruction. The seventh condition is that the Sanhedrin themselves know that they erred in a particular matter and it is not concealed from them, even though those who acted according to their instruction know that most of the people say to them that a particular fat is permitted, as it states, \"And the sin that they have sinned concerning it becomes known, and the congregation shall offer a young bull for a sin offering\" (Numbers 15:24), and the transgressors do not know which specific fat or blood they permitted, or something similar. When even one of these conditions is lacking, the ruling regarding the offering of the \"bull of uncertain status\" or the \"bull and goat of uncertain status\" does not apply. Even if one of these conditions is absent, the ruling is the same as for individuals, and anyone who inadvertently transgresses without the instruction of the Sanhedrin is liable to bring an individual sin offering appropriate for that sin, as explained earlier. Now, having reflected upon these fundamental principles, which serve as the key to this tractate, I will now begin to explain it."
+        ],
+        "": [
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "As is known, men are responsible to fulfill all the commandments and women are responsible for some of them, as explained previously in Kiddushin.   He is more holy and therefore takes precedence in life and death matters.  ",
+                    "And when it is said that both of them are at risk of molestation, Heaven forbid, when both of them are held captive and the captors desire them both for relations, the man is redeemed before the woman because this [type of behavior] is not the way of a man and their desire for him is not natural for him."
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "רמב\"ם על משנה הוריות",
+        "enTitle": "Rambam on Mishnah Horayot",
+        "key": "Rambam on Mishnah Horayot",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/English/merged.json

@@ -0,0 +1,57 @@
+{
+    "title": "Rambam on Mishnah Horayot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Rambam_on_Mishnah_Horayot",
+    "text": {
+        "Introduction": [
+            "It is necessary to preface this tractate with fundamental principles that are essential for anyone seeking to understand it. Firstly, there are thirty-nine categories of prohibited actions, each of which carries the penalty of excision (karet). These are explicitly stated in the Torah, and for unintentional transgressions of any of these prohibitions, one is required to bring a sin offering (chatat). All of these are enumerated at the beginning of Tractate Keritot, and they are explained there. Included in these thirty-nine categories is the prohibition of idolatry (avodat kochavim).",
+            "When one unintentionally violates any of these thirty-nine categories and is obligated to bring a sin offering, the offering is a goat or a lamb, as explained in the portion of Vayikra (Leviticus) when it states, \"And if one soul sins unintentionally... he shall bring his offering, a female goat a year old for a sin offering\" (Leviticus 4:27). However, if the individual who unintentionally transgressed is the only one in the entire nation who violated the prohibition of idolatry, the sin offering he is required to bring is a goat, as it is written in the portion of Shelach (Numbers) when it states, \"And if any one soul shall sin unwittingly... he shall bring a she-goat of the first year for a sin offering\" (Numbers 15:27). This is because the verse in Shelach specifically mentions unintentional transgressions. Therefore, it is explained that when referring to unintentional transgressions, it is as if the Torah states, \"And if you unintentionally transgress and do not observe all these commandments\" (Numbers 15:22). Our Sages have said that this mitzvah is equivalent to all the other mitzvot combined, as is explained in the Sifrei (a Midrashic work) on that portion.",
+            "Furthermore, if the Great Sanhedrin of seventy-one judges unintentionally violates any of these thirty-nine categories and rules erroneously, permitting one of them, and the entire nation follows their ruling, and it later becomes known that they erred in their ruling, the Sanhedrin is required to bring a young bull for a sin offering, as it states, \"And if the whole congregation of Israel sins through ignorance, and the thing be hid from the eyes of the assembly... they shall offer a young bull for a burnt offering\" (Leviticus 4:13). However, the congregation, who acted according to the ruling of the Sanhedrin, is exempt from offering a sin offering. If the Sanhedrin erroneously permits any of the prohibitions, even without committing any act, and the entire nation also errs and acts according to their opinion, the Sanhedrin is required to bring a young bull and a goat for burnt and sin offerings, respectively, as explained in the portion of Shelach (Numbers 15:24). This applies when they inadvertently permit certain forbidden fats, claiming that they are permissible and not considered as milk, and the majority of the congregation consumes them according to their ruling. Afterwards, they realize that they ruled in error, but they do not know which specific forbidden fat they permitted or which forbidden blood they permitted, or the like. In such a case, the Sanhedrin is not obligated to bring a young bull for a sin offering, as it states, \"And it shall be, if the whole congregation of Israel sins through ignorance... and the thing be hid from the eyes of the assembly\" (Numbers 15:24). The bull that the Sanhedrin brings for the other commandments is referred to as a \"bull of uncertain status\" (par ha'elem), and the goat brought for the sin offering is referred to as a \"goat of uncertain status\" (se'ir ha'elem). Likewise, those who acted according to their ruling are exempt from bringing offerings. Even though the entire nation says to them, \"The specific fat is permitted,\" as it states, \"And the sin that they have sinned concerning it becomes known\" (Numbers 15:24), the transgressors themselves do not know which specific forbidden substance they erroneously permitted. When even one of these conditions is lacking, the obligation of bringing the \"bull of uncertain status\" or the \"bull and goat of uncertain status\" is waived. The ruling is then the same as for individuals, and anyone who inadvertently transgresses without the Sanhedrin's instruction is liable to bring an individual sin offering appropriate for that sin, whether it is done by the Sanhedrin themselves or by the rest of the nation. If they do not act, they are not liable for anything. However, when all the conditions specified in this chapter are met, the entire nation is exempt from what they did, and the obligation falls upon the Sanhedrin, for they erred in their ruling. Even though the people did not perform any act, they are obligated to bring an offering based on the instruction given to them. The fundamental principle is that an act depends on the community and the instruction of the Sanhedrin. Even though these conditions are explained in this chapter, I am mentioning them so that they are always ready. The first condition is that the head of the yeshiva (academy) should be present and all seventy-one members of the Sanhedrin are with him. The second condition is that none of them should be disqualified, and all of them should be eligible to serve as members of the Great Sanhedrin. The third condition is that they all err together, and there should be no dispute among them regarding their ruling and what they permitted. The fourth condition is that they err in matters concerning the interpretation of a verse or matters derived from it, as will be explained. The fifth condition is that they act according to the instruction of the people of the land or the majority of them, meaning that Ephraim and Menasheh are not considered as two tribes in this matter; rather, they are not counted as two tribes in relation to inheritance alone. The sixth condition is that those who act according to their instruction do so inadvertently, thinking in their hearts that the true law is as they have been taught, without knowing that they are mistaken, and they act according to their instruction. The seventh condition is that the Sanhedrin themselves know that they erred in a particular matter and it is not concealed from them, even though those who acted according to their instruction know that most of the people say to them that a particular fat is permitted, as it states, \"And the sin that they have sinned concerning it becomes known, and the congregation shall offer a young bull for a sin offering\" (Numbers 15:24), and the transgressors do not know which specific fat or blood they permitted, or something similar. When even one of these conditions is lacking, the ruling regarding the offering of the \"bull of uncertain status\" or the \"bull and goat of uncertain status\" does not apply. Even if one of these conditions is absent, the ruling is the same as for individuals, and anyone who inadvertently transgresses without the instruction of the Sanhedrin is liable to bring an individual sin offering appropriate for that sin, as explained earlier. Now, having reflected upon these fundamental principles, which serve as the key to this tractate, I will now begin to explain it."
+        ],
+        "": [
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "As is known, men are responsible to fulfill all the commandments and women are responsible for some of them, as explained previously in Kiddushin.   He is more holy and therefore takes precedence in life and death matters.  ",
+                    "And when it is said that both of them are at risk of molestation, Heaven forbid, when both of them are held captive and the captors desire them both for relations, the man is redeemed before the woman because this [type of behavior] is not the way of a man and their desire for him is not natural for him."
+                ]
+            ]
+        ]
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "רמב\"ם על משנה הוריות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "schema": {
+        "heTitle": "רמב\"ם על משנה הוריות",
+        "enTitle": "Rambam on Mishnah Horayot",
+        "key": "Rambam on Mishnah Horayot",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/Vilna edition.json

@@ -0,0 +1,112 @@
+{
+    "language": "he",
+    "title": "Rambam on Mishnah Horayot",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001300957",
+    "versionTitle": "Vilna edition",
+    "status": "locked",
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "מהדורת וילנא",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "רמב\"ם על משנה הוריות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "text": {
+        "Introduction": [
+            "<b>הקדמה </b>יש להקדים למסכת זו עיקרים הם צריכים למי שרוצה להבין אותה. וזה כי אחת ושלשים מצות לא תעשה חיוב על זדון כל אחת מהן כרת והוא כתוב בתורה ויתחייב על שגגת כל אחת מהן קרבן חטאת וכלן מנויות בראש מסכת כריתות ולשם נבארם ומכלל אלה השלשים ואחת עבודת כוכבים.",
+            "וכששגג באחת מאלה השלשים ואחת מצות החטאת שהוא חייב להביא כשבה או שעירה כמו שנתבאר בפרשת ויקרא באמרו ואם נפש אחת תחטא בשגגה וגו' והביא את קרבנו שעירת עזים ואם כבש יביא קרבנו לחטאת נקבה תמימה יביאנה ואם שגג זה היחיד בעבודת כוכבים החטאת שהוא חייב להביא שעירה על כל פנים והוא מה שנאמר בפרשת שלח לך אם נפש אחת תחטא בשגגה והקריב עז בת שנתה לחטאת לפי שמה שהוא מדבר בכאן הוא בשגגת ע\"כ בפירוש כמו שנאמר וכי תשגו ולא תעשו את כל המצות האלה אמרו רבותינו ז\"ל מצוה שהיא שקולה כנגד כל המצות וכבר בארו בספרי שאותה פרשה בשגגת ע\"כ הוא וזה דין היחיד משאר העם כמו שאמר מעם הארץ.",
+            "ואם ב\"ד הגדול של שבעים ואחד הוא ששגג באחת מאותן אחת ושלשים מצות ודנו בהיתר שום אחת מהן ועשו ישראל על פיהם ואח\"כ נודע להם שטעו בה חייבין ב\"ד פר לחטאת כמו שנאמר ואם כל עדת ישראל ישגו ונעלם דבר מעיני הקהל רוצה לומר הסנהדרין והקריבו הקהל פר וההמון שעשו על פיהם פטורין. ואם שגו ב\"ד בהיתר כלום בע\"כ וטעו העם גם כן ועשו ע\"פ סברתם חייבין ב\"ד פר ושעיר פר לעולה ושעיר לחטאת כמו שבאר בפרשת שלח לך בשגגת ע\"כ באמרו והיה אם מעיני העדה נעשתה בשגגה וגו' ופר שיקרבו ב\"ד על שאר מצות רצוני לומר שגגת אחת מאלה השלשים ואחד נקרא פר העלם דבר והשעיר שמקריבין חטאת בשגגת ע\"כ נקרא שעיר ע\"כ ויהיו ג\"כ העושים על פיהם פטורין מן הקרבן. ולזה יש תנאים הרבה כשישלמו כולם יהיו ב\"ד חייבין בקרבן וכל העם פטורין ואם יחסר מהם אפילו תנאי אחד נסתלק חיוב פר העלם או פר ושעיר של ע\"כ ויהיה דינם כדין היחידים וכל מי שעבר ועשה בשגגה יביא קרבן יחיד הראוי לאותו חטא בין שהיה העושה מב\"ד עצמו או משאר העם וכל מי שלא יעשה אינו חייב כלום אבל כשישלמו התנאים שיתבארו בזה הפרק יהיו כל העם פטורין ממה שעשו והקרבן מחויב לב\"ד לפי שטעו בדינם ואע\"פ שלא עשו שום דבר לפי שזה שהם מחויבים בקרבן הוא לפי שעשו העם ע\"פ הוראתם והעיקר אצלנו מעשה תלוי בקהל והוראה בב\"ד. ואע\"פ שהתנאים אלו מבוארים בזה הפרק הנני זוכרם כדי שיהיו מזומנים תמיד. התנאי הראשון שיהא ראש ישיבה מצוי בהוראה וב\"ד כולם השבעים מצוין עמו. והתנאי השני שלא יהיה בהם פסול אלא שיהיו כולם ראוין להוראה כסנהדרין גדולה. והתנאי השלישי שיטעו כולם ולא יהיה ביניהם מחלוקת בהתירם ומה שהתירו. והתנאי הרביעי שיטעו בדבר המקרא או במה שיורה עליו המקרא כמו שיתבאר. והתנאי החמישי שעשו בהוראתם כל יושבי הארץ או רובן ר\"ל רוב מנין השבטים כלומר שאפרים ומנשה אינם נחשבים ב' שבטים לענין זה שלא נמנו לשני שבטים אלא לענין נחל�� בלבד. והתנאי הששי שיהיו אלו שיעשו בהוראתם שוגגין שיחשבו בלבם שדין אמת הורו שלא ידעו הטעות והם עושים כהוראתם. והתנאי השביעי שיהיו ב\"ד עצמם יודעים אותו הדבר שטעו בו לא שיעלם מהם ואף על פי שאותם שעשו על פי הוראתם יודעים כגון שיתירו קצת החלבים האסורים ויאמרו שהוא מותר ושאינו נקרא חלב ואכלוהו רוב הקהל על פיהם ואחר כך זכרו שהורו בשגגה ולא ידעו אם אחד מן החלבים האסורים הוא שהתירו או אחד מדמים האסורים בכיוצא בזה אינם חייבים פר העלם ואע\"פ שכל העם אומרים להם החלב הפלוני כמו שנאמר ונודעה החטאת אשר חטאו עליה ולא שידעו החוטאים. וכשיחסר אפי' תנאי אחד מאלו התנאים בלבד יהיה דין קרבן ב\"ד ודין כל מי שעבר ועשה דין יחיד ששגג בלא הוראת ב\"ד שהוא חייב חטאת שעירה או כשבה כמו שבארנו. ואתה התבונן אלה העיקרים שהם מפתח מסכתא זו והנני עתה מתחיל לפרש:"
+        ],
+        "": [
+            [
+                [
+                    "<b>הורו בית דין לעבור על אחת מכל מצות וכו': </b>ענין ההוראה שעליה יתחייבו ב\"ד שיאמרו לעם מותרים אתם לעשות דבר פלוני: ואמרו ועשה שוגג על פיהם לפי שאם היה שוגג שלא על פיהם חייב קרבן כגון שהורו שחלב הקרב מותר אם נתכוין לאכול חלב הקרב ואכלו על פיהם אינו חייב קרבן אבל אם נתכוין לאכול שומן ואכל חלב הקרב חייב קרבן לפי שלא אכלו בשביל שהתירוהו ב\"ד אבל כשאכל על פיהם אינו חייב כלום ואפי' היו מעשיו עם מעשיהם ביחד או לפני מעשיהם וכן אם עשה ולא עשו הם כלום היה פטור לענין שהקדמנו מדאמרינן מעשה תלוי בקהל והוראה בב\"ד ומשנה זו רבי יהודה היא דסבר שיחיד שעשה בהוראת ב\"ד פטור אבל רבנן סברי יחיד שעשה בהוראת ב\"ד חייב עד שיהיו רוב יושבי ארץ ישראל עושים על פיהם ואותה שעה יהיו העושים פטורין וב\"ד חייבין בקרבן כמו שביארנו. ויושבי ארץ ישראל אלו הם כמו שכתוב וכל ישראל עמו מלבא חמת עד נחל מצרים ר\"ל שאותם שהם במקום זה הם כל ישראל ואין משגיחין לאשר הם חוץ לארץ: וזה שידע שטעו ועשה על פיהם שאמר בכאן שהוא חייב כלומר חייב בקרבן יש להקשות עליו וזה כי הואיל שידע שטעו ועשה מזיד הוא והמזיד אינו חייב קרבן ופירוק קושיא זו כמו שבארנו שהוא שגג במה שאמר יתברך על פי התורה אשר יורוך וחשב שראוי לעשות על פיהם ואפי' טעו וידע בטעותן ולפיכך עשה על פיהם ואע\"פ שהיה יודע שטעו ולפיכך חייב קרבן יחיד ולא יצטרף לאשר עשו שגגה ואפילו על פיהם: ואמרו התולה בעצמו ואפילו לא היה ברור אצלו שטעו אלא שאין דרכו שיעשה על הוראתם אלא הטוב בעיניו וג\"כ לא נתברר אצלו בטולו ונשאר הדבר אצלו כאילו לא הורו אם עשה חייב: "
+                ],
+                [
+                    "<b>הורו בית דין וידעו שטעו וכו': </b>ר\"ש פוטר לזה שעשה מן הקרבן לפי שהיתה הוראה שפשטה ברוב הציבור וזה שעשה בכלל רוב ציבור מה שעשה: ור\"א אומר ספק לפי שהיה לו לשאול וכאילו הוא אצלו ספק כמו שאכל ואינו יודע אם חלב אם שומן אכל שאינו חייב אלא אשם תלוי כמו שיתבאר עיקר זה בראשון מכריתות ולפיכך מי שעשה אחר שנודע לו מביא אשם תלוי ונתבאר בתלמוד שר\"א מכריע: אחר כן אמר שספק לדעת ר\"א הוא מי שישב בביתו ולפיכך הוא חייב באשם תלוי אבל ההולך בדרך אינו חייב כלום לדברי הכל: ומחלוקת ר\"ע ובן עזאי הוא במי שטרח לצאת בדרך ואינו הולך עכשיו אבל הוא יוצא לדרך ועשה ר\"ע סבר להתעסקו בצרכי הדרך אינו יכול לשאול וכאילו הוא במדינת הים ובן עזאי אומר הואיל והוא בעיר מאי שנא מן היושב בביתו. והלכה כר\"א וכר\"ע: "
+                ],
+                [
+                    "<b>הורו בית דין לעקור את כל הגוף וכו': </b>אין ב\"ד חייב קרבן ויהיו העושים על פיהם פטורין עד שהיה הדבר שטעו בו דבר שאין הצדוקין מודים בו אבל אם הוא מבואר כל כך שמודים בו הצדוקין ב\"ד פטורין לפי שלא נקרא טעות אבל הוא שכחה והוא ענין אמרם זיל קרי בי רב הוא אמרינן ליה ויהיה כל מי שעשה כפי שכחתם חייב קרבן יחיד כמו שהקדמנו: ושומרת יום כנגד יום כבר בארנוה בראש מגילה ועוד יתבאר דיניהם בנדה ובזבים והמשיל טעותם בה שיאמרו לא תהיה שומרת יום כנגד יום אלא אם ראתה דם ביום אבל בלילה לא לפי שהזבה לא תהיה זבה עד שתראה הדם ג' ימים ויטעו הם ויאמרו ביום ממש שהוא מבקר ועד ערב של כל יום לפי שנאמר ימי זובה וכשיטעו בזה השיעור ובעלו רוב הקהל נשותיהם רואות דם בלילה באותה שעה יהיו חייבין פר העלם: וכן בשבת שיאמרו המוציא בלבד חייב לפי שנא' אל יצא איש ממקומו אבל כשהושיט או זרק לא: וכן ג\"כ בעבודת כוכבים שיאמרו המשתחוה הוא שהוא חייב שנאמר לא תשתחוה לאל אחר וענין השתחויה שיפשוט ידיו ורגליו על הארץ אבל אם השתחוה לעבודת כוכבים בלא פישוט ידים ורגלים אינה השתחויה. הנה כשיהיה הטעות בדמות אלה הדברים אז הם מביאין קרבן והעושים על פיהם פטורים אבל כששכחו מקרא ממה שכתוב בתורה או דבר שיש לו סמך גדול במקרא הם פטורים והעושים על פיהם חייבים וזהו אמרו עד שיורו בדבר שאין הצדוקין מודין בו: "
+                ],
+                [
+                    "<b>הורו בית דין וידע אחד מהן שטעה וכו': </b>מופלא של ב\"ד הוא ראש ישיבה ואפילו היה מניינם שלם רוצה לומר שבעים וא': ואמרו בשגגת ב\"ד והיה אם מעיני העדה וגו' ואמרו בב\"ד ושפטו העדה וכבר בארנו בסנהדרין שאלה הנזכרים כולם אינם ראויים להוראה בסנהדרין לפי שנאמר במשה והתיצבו שם עמך ולמדנו בפי' פסוק זה עמך בדומין לך כלומר מיוחסין: וזקן שלא ראה בנים אינו כשר לדיני נפשות לפי שהוא אכזרי ולא ירחם על בני אדם לפי שאינו יודע אהבת הבנים ואנו צריכים להסכמת כולם על ההוראה שנאמר ואם כל עדת ישראל ישגו: ",
+                    "<b>הורו בית דין שוגגין ועשו כל הקהל וכו': </b>כבר בארתי בהקדמת מסכת זו שעל שגגת ע\"כ קהל מביא פר לעולה ושעיר לחטאת ויחיד מביא שעירה (וכשבה) ובשגגת שאר מצות (הל' א) ב\"ד מביאים פר ויחיד כשבה או שעירה וזה שנאמר והקריבו הקהל נחלקו בו ר' יהודה ור' מאיר ר' יהודה סבר כל קהל וקהל ור\"מ סבר הקהל שהורה בלבד והוא ב\"ד הגדול לפי שאמר קהל ישראל כו' ורבי שמעון אומר כל קהל וקהל ב\"ד הגדול גם כן מצטרף למנין השבטים שחטאו לפי שכל שבט יקרא קהל כמו שנאמר ויעמוד יהושפט בקהל יהודה ושבעה שבטים הם רוב המנין של שבטים כמו שבארנו בהקדמה: ואמרו או רובן ר\"ל רוב מנין אנשי ישראל ואע\"פ שזה הרוב ממעוט מנין השבטים לא מרובן וכבר ידעת דעת ר' יהודה שאומר כל קהל וקהל ולא יחייב לב\"ד הגדול כלום שיש קרבנות הרבה יביאו אותן שלא חטאו ע\"י חוטאים. וכמו כן לדעת ר' יהודה שבט אחד שעשה בהוראת ב\"ד הגדול שאר שבטים מביאין על ידו כשהיה רוב קהל ולפיכך אומר בכאן ושאר שבטים פטורין לפי שהיה אותו השבט עושה בהוראת עצמו ור\"ש אומר כמו שכשעשו כל הקהל יקרבו ב\"ד הגדול על ידיהם כמו כן כשעשו רוב הקהל יקרבו ב\"ד עמהן על כל פנים הקרבן הראוי לב\"ד לפי שהם אותם שהורו ואין דעתו שיביא מי שלא חטא בשום פנים ויראה שאף על פי שלא בא בזה מקרא שכשיהיה השבט ההוא רוב הקהל שעשו בהוראת ב\"ד הגדול שבית דין הגדול לבדם מביאין פ�� בלבד ובע\"כ פר ושעיר. והלכה כר' יהודה במה שאמר כל קהל וקהל מביא אותן הקרבנות נקראין פר העלם ושעירי ע\"כ והלכה כחכמים: ואמנם הדמים שלוקחים בהם אלה הפרים והשעירים אמרו פר העלם דבר ושעירי ע\"כ מתחלה גובין להן ואינן באין מתרומת הלשכה ואלה הפרים והשעירים כולם הם נשרפים כמו שנבאר בחמישי מזבחים: "
+                ]
+            ],
+            [
+                [
+                    "<b>הורה כהן משיח לעצמו שוגג וכו': </b>אמר בפרשת ויקרא אם הכהן המשיח יחטא וגו' והקריב על חטאתו אשר חטא פר בן בקר לחטאת וזה הפר הוא שנקרא פר הבא על כל מצות ואמרו לאשמת העם דבר על שגגת המעשה כמו שקדם לנו שהוא צריך שיורו בשגגה ויהיו עושים בשגגה על פיהם כמו כן המשיח לא יביא אלא על העלם דבר עם שגגת המעשה והוא עצמו שיעשה בשגגה על הוראתו שהורה לעצמו בשגגה וכבר נתבאר בהוראת ב\"ד לציבור כי אם היה ב\"ד בשני הפנים פטור כמו כן יהיה הוא בכמו אלה שני הענינים פטור מן הקרבן כי המזיד אינו חייב קרבן ומתנאי זה הכהן המשיח שיהיה חכם מופלא ויורה בפני עצמו ואז חייב כפרה בפני עצמו אבל כשהוא אינו מופלא או שנשתתף עם ב\"ד בהוראה ועשה בכלל העושין כשהוא סומך על הוראתו עם הוראת ב\"ד הרי הוא כמו איש אחד מב\"ד שסומך על הוראת העדה אשר הוא ממנה ודינו כדין איש אחד משאר העם אם היו העושין רוב הקהל הוא יתכפר לו עם הציבור ואם היו מיעוט הוא אחד מהם: לבטל מקצת ולקיים מקצת כפי מה שהתנה בב\"ד וג\"כ צריך העלם דבר עם שגגת המעשה ואינו חייב אשם תלוי כשהוא מסתפק ולא נודע לו כגון ב\"ד עם הציבור ועוד יתבאר זה: "
+                ],
+                [
+                    "<b>הורה בפני עצמו וכו': </b>היה עולה על הדעת שכהן גדול אפילו עשה בהוראת ב\"ד לא יתכפר לו עם הציבור הואיל ואינו מתכפר עמהם בצום כפור אלא בקרבן מיוחד לו בפני עצמו כמו שבאר במקרא פר החטאת אשר לו והודיענו בכאן שמתכפר לו עם הציבור כשנשתתף עמהם בשגגה כמו שאמר יתעלה על חטאתו אשר חטא ר\"ל שיהיה חטאו מיוחד לו לבדו אותה שעה יביא קרבן בפני עצמו אבל כשנשתתף עם הציבור לא ולמדנו ע\"כ משאר מצות לפי שנאמר בשאר מצות ונעלם דבר מעיני הקהל ונאמר בע\"כ והיה אם מעיני העדה כמו שלשם באמרו דבר ולא כל הגוף כן באמרו בע\"כ ואיני צריך לבאר כי בכל מקום שאמרנו שאר מצות או כל המצות בענין זה באיזה מקום שבא כי אמנם נרצה לומר האחת ושלשים מצות לא תעשה שחייבין על זדונן כרת ועל שגגתן חטאת: "
+                ],
+                [
+                    "<b>אין חייבין אלא על העלם דבר כו': </b>אין חייבין אלא על העלם דבר עם שגגת המעשה וכן המשיח ולא בע\"כ אין חייבין אלא על העלם דבר עם שגגת המעשה. כבר קדם שכהן משיח לעצמו כבית דין הגדול לציבור ושע\"כ כשאר מצות: ושגגת המעשה הוא שיסמוך על אותה הוראה ויעשה כמוה ויהיה שוגג על פי הוראתו כמו שבארנו. ",
+                    "<b>אין בית דין חייבין ער שיורו כו': </b>כבר בארנו שזה שאמר בפ' שלח לך וכי תשגו ולא תעשו שהוא מדבר בשגגת ע\"כ ואמר אחר כן תורה אחת יהיה לכם לעושה בשגגה והנפש אשר תעשה ביד רמה הוקשה כל העושה בשגגה לשגגת ע\"כ מה ע\"כ דבר שחייבין על זדונו כרת ומצאנו שהכתוב חייב בשגגתו חטאת ואז חייב ב\"ד כשהורו בה קרבן חטאת אף כל העושה בשגגה עד שישגה בדבר שחייבין על זדונו כרת ואז יתחייב על שגגתו חטאת ואם היה אותו הדבר שחייב היחיד על זדונו כרת ועל שגגתו חטאת ואז חייב ב\"ד כשהורו או המשיח קרבן חטאת. והיוצא מדברינו שכל שחייבין על זדונו כרת יתחייב היחיד על שגגתו חטאת וחייבין ב\"ד והמשיח על הוראה בו על התנאים שהקדמנו קרבן מלבד חמשה דברים והם פסח ומילה ומגדף ומטמא מקדש וקדשיו לפי שהפסח והמילה אע\"פ שהם בכרת כי קרבן ה' לא הקריב במועדו חטאו ישא אבל אינו חייב על שגגתו חטאת לפי שהם מצות עשה ומצאנו הכתוב שחייב קרבן חטאת על מצות לא תעשה והוא שנאמר אחת מכל מצות ה' אשר לא תעשינה בשגגה וגו' וכן המגדף אין חייב בשגגתו חטאת כמו שנאמר לעושה בשגגה יצא מגדף שאין בו מעשה וכמו כן מטמא מקדש וקדשיו אינו בכלל באמרו אחת מכל מצות ה' לפי שהוא באר הקרבן לו בכתוב שהוא בעולה ויורד וידוע ששלשים ושש כריתות בתורה כמו שנתבאר מניניהם בראשון במסכת כריתות והן כולן כתובין בתורה ונשאר לנו מן הכריתות אחת ושלשים ואותן האחת ושלשים הן שחייבין בשגגתן חטאת קבועה כפי אלו החלוקים שנתבארו במסכת זו. הנה התברר שהיחיד לא יביא חטאת קבוע אלא על אחת מאלה בין שהיה אותו היחיד הדיוט או כ\"ג או נשיא אמנם שגגת ציבור שהיא אינה כשאר מצות גם כן אלא באחת מאלה למדנו משגגתה דעבודת כוכבים כמו שבארנו באמרם אתיא מעיני מעיני: "
+                ],
+                [
+                    "<b>אין חייבין על עשה ועל לא תעשה כו': </b>העיקר בידינו כי כל שחייבין על זדונו כרת ועל שגגתו חטאת חייבין על לא הודע שלו אשם תלוי והראיה על זה ממה שנאמר ואם נפש אחת תחטא בשגגה מעם הארץ בעשותה אחת ממצות ה' וכבר בארנו בהלכה שלפני זאת שהמצוה שרמז עליהם בכאן הם שחייבין על זדונו כרת וחייבין על שגגתו חטאת קבועה ואמר באשם תלוי ואם נפש אחת תחטא בשגגה בעשותה אחת מכל מצות ה' אשר לא תעשינה ולא ידע ואשם וזהו אשם תלוי והדברים שדבר בהם בקרבן עולה ויורד ולא חייב בהם חטאת קבועה היא שמיעת הקול וביטוי שפתים וטומאת מקדש וקדשיו והוא שנאמר ונפש כי תחטא ושמעה קול אלה עד סוף הפרשה ובשביל אלה העיקרים אין חייב אשם תלוי בלא הודע של מקדש וקדשיו ואין חייבין ב\"ד פר העלם כשהורו וטעו בטומאת מקדש וקדשיו לפי שהורו בדבר שחייבין על זדונו כרת אבל אין חייבין על שגגתו חטאת רוצה לומר חטאת קבועה כמו שאר מצות כמו שנתבאר למעלה ואמנם חייב על שגגתו קרבן עולה ויורד ועשה שבמקדש הוא שיתטמא בתוך המקדש שנצוה אליו שיצא ומצותינו לו לצאת היא מצות עשה שיצא אבל ראוי לו לצאת בדרך קצרה כמו שנתבאר בשני משבועות ואם יצא בארוכה שיאריך בעכובו במקדש הוא חייב כרת. ולא תעשה שבנדה הוא שלא יבא על הנדה: ועשה שבנדה הוא כשנתטמא בעוד שהוא בא עליה שנצוה אותו שיתפרש ממנה כמו שצוונו לאחר שיצא מן המקדש וזו היא מצות עשה כשנאמר לו פרוש ממנה אבל יתחייב בזה מה שאומר לך וזה כי אם נבדל ממנה כשפרסה נדה מיד והוא בקשיו הוא חייב כרת אם היה מזיד או חטאת אם היה שוגג לפי שהנאה לו ביציאתו כביאתו וכאילו בא על הנדה אבל ראוי לו שיעמוד על ענינו ויבטל מתנועות ונועץ צפרניו בקרקע עד שתנוח תאוותו ואם הוציא שכבת זרע אין בכך כלום שהוצאת שכבת זרע בעריות לענין העונשין אין מוסיף איסורא ולא גורע כמו שבארנו בשביעי מסנהדרין וכשיסיר הקושי אז ראוי לפרוש ממנה ואז נאמר לו פרוש ומבואר הוא שעשה זה שבמקדש ועשה שבנדה אינו מצות עשה גרידא אבל הוא מצוה מדרך הקבלה כמו שנצוה עליו למי שיש עליו בגד שעטנז פשוט זה הבגד שזה הצווי סבתו מצוה לא תעשה ואין ספק שהנדה בכרת ושגגתה בחטאת קבועה ולפיכך חייבין כשהורו על עשה ועל לא תעשה שבה בשגגה אמנם הוראתם בלא תעשה שבה הוא מבואר כמו שזכרנו בפ' ראשון כי הנדה והזבה גמורה ושומרת יום כנגד יום שנקראת זבה קטנה והיולדת ביאת כולן שוה באיסור ומשום הכי יתחייב הכרת על ביאת כל אחת אבל נשתנו דיניהם בטומאה ובטהרה בלבד ואמנם הוראתם בעשה שבה כגון שיאמרו ראוי לו לפרוש קודם שתנוח תאוותו ויתירו זה הם חייבים פר העלם כשישלמו התנאים לפי שהורו בדבר שחייבין על זדונו כרת ועל שגגתו חטאת אבל כשאמרו שהטמא מותר לו להכנס במקום פלוני מן העזרה וזו היא הוראה בלא תעשה שבמקדש או שאמרו כי מי שנטמא בעזרה מותר לו שיצא בדרך ארוכה ואינו חייב שיכוון דרך קצרה וזו היא הוראה בעשה שבמקדש ואינם חייבים בזה פר העלם ואע\"פ שהתירו בדבר שחייבין על זדונו כרת הואיל ואין חייבין על שגגתו חטאת קבועה. והתבונן באלה העיקרים כולם ודע אותם כי הם גדולי התועלת במסכתא זו ובכל הבא אחריה בסדר קדשים: "
+                ],
+                [
+                    "<b>אין חייבין על שמיעת קול וכו': </b>אומר שב\"ד וכהן משיח אינן חייבין כשהורו בשום דבר מאלה וכבר קדם הטעם הזה ור' יוסי הגלילי אומר שהנשיא ג\"כ פטור בדברים אלו ואינו חייב על דבר מהם קרבן לעולה ואפי' שגג בהן מאין הוראה וכן כ\"ג לשיטת ר' יוסי פטור על אלה העונות מן הקרבן בלבד כשמתעסק בהן לפי שנאמר באלה החטאים ואם לא תגיע ידו ואם לא תשיג ידו מי שבאין לידי עניות יצאו כ\"ג ונשיא שאינם באים לידי עניות לפי שמתנאיהם העושר ורבי עקיבא אומר נשיא חייב לפי שנאמר וכפר עליו הכהן מחטאתו ואמר עוד בסוף פרשה זו שחייב עליו קרבן על שמיעת הקול ובטוי שפתים וטומאת מקדש וקדשיו וכפר עליו הכהן מחטאתו אמנם כהן גדול אינו חייב בקרבנות (אלא) [אלו] לדעת ר' עקיבא לפי שנאמר זה קרבן אהרן ובניו וגו' וקבלנו בפירוש זה זו באה חובה כלומר חביתי כהן גדול ואין אחרת באה חובה ומצאנו שחייב באלו החטאות אם לא תשיג ידו עשירית האיפה סולת וכהן גדול מן הנמנע אצלו להקריב מנחת חובה זולתי החביתין ומצד שנמנע ממנו עשירית האיפה נמנעו ג\"כ שתי תורים וכשבה או שעירה לפי שנאמר בסוף הפרשה באחת מאלה כל שאין מתכפר באחת אין מתכפר באלה רצוני לומר שאין חייב בזה הקרבן אלא מה שיתכן בו שיקדים איזה נזדמן מן השלשה מינים בהמה או עוף או מנחה לפי הענין ואין הלכה כר\"ע אלא כ\"ג ונשיא חייבין קרבן עולה ויורד על שמיעת קול ועל בטוי שפתים ועל טומאת מקדש וקדשיו כמו שיתבאר אחרי כן: "
+                ],
+                [
+                    "<b>כל המצוה שבתורה וכו': </b>כל זה מבואר והם מקראות התורה וכבר קדם ביאורם: "
+                ],
+                [
+                    "<b>אשם תלוי והיחיד והנשיא וכו': </b>אומר שהעונות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה כשנסתפק הנשיא או היחיד באחת מהן אם עשאה חייב אשם תלוי כמו שנתבאר בכריתות אמנם כהן משיח וב\"ד אין חייבין אשם תלוי לעולם על הספק בהוראה אבל חייבין קרבן חטאת כשיתברר החטאת כמו שנאמר ונודעה החטאת וכבר קדמו עקרי זה: ואשם ודאי יתחייב על ה' דברים אפשר שיעשה היחיד בין שהוא הדיוט או נשיא או משיח ואין להוראת ב\"ד בהן שום ענין ואי אפשר אשם על הוראה כמו שקדם ואותן האשמות הן אשם מעילות אשם גזילות אשם נזיר אשם מצורע אשם שפחה חרופה: ואמרו בכאן שהמשיח חייב על שמיעת הקול ובטוי שפתים וטומאת מקדש וקדשיו ואין חולק על דבריו במה שקדם בענין המשיח וב\"ד שהן אינן חייבין על שמיעת הקול ועל בטוי שפתים לפי שלשם אמרנו אינו חייב פר הבא על כל המצות כשהורה לעצמו על התנאים שקדמו לפי שאין אלו מן המצות שיש בהן א��תן הדינין אבל הוא חייב בקרבן הנזכר בהן כשעבר על אחת מהם: וטעם מאמר רבי שמעון זה שנאמר ואיש אשר יטמא ולא יתחטא ונכרתה הנפש ההיא מתוך הקהל מי שחטאו שוה לקהל יצא זה שאין חטאו שוה לקהל לפי שאינו חייב פר על שגגת מעשה בלבד כמו כל הקהל אלא עד שתהא שם הוראה בהעלם דבר כמו שקדם ורבי אליעזר סבר שנשיא ששגג בטומאת מקדש וקדשיו מביא שעיר כמו שהוא מביא כשחטא בדבר שזדונו כרת ועל שגגתו חטאת כמו שנתבאר כיון שטומאת מקדש וקדשיו בכרת. ואין הלכה כר' אליעזר ולא כר\"ש: "
+                ]
+            ],
+            [
+                [
+                    "<b>כהן משיח שחטא ואחר כך עבר וכו': </b>שעיר אמרה תורה בנשיא אשר נשיא יחטא או הודע אליו חטאתו והביא את קרבנו שעיר עזים ואמרו על חטאתו אשר חטא מורה שמביא חטאתו הראויה לו והוא נשיא אף על פי שירד מגדולתו בעת הקרבן הואיל שהיה בשעת חטאו נשיא: "
+                ],
+                [
+                    "<b>כהן משיח שעבר ממשיחתו וכו': </b>כהן גדול אם עבר במום או זקן וכיוצא בהם הוא עומד בקדושתו לפי ששמן המשחה שנמשח בו אינו מבטל מעשיהו ואין הפרש בינו ובין כהן גדול המשמש בכל הדברים זולתי בעבודה בלבד ומה שהוא תלוי בה ר\"ל פר יוה\"כ ועשירית האיפה שמקריב בכל יום כמו שנתבאר אבל הנשיא אין לו גדולה אלא כשמצותו נעשית וכשבטל ענין זה הרי הוא כהדיוט: "
+                ],
+                [
+                    "<b>חטאו עד שלא נתמנו ואחר כך נתמנו וכו': </b>אמר הכתוב אשר נשיא יחטא [שחטא] והוא נשיא ואמר אם הכהן המשיח יחטא שחטא והוא משיח ונשאר עלינו לבאר קרבן נשיא ואע\"פ שהוא מתבאר ממה שקדם אבל אוסיף ביאור עד שלא ישאר בו ספק וזה כי הנשיא כשעשה בהוראת ב\"ד עם הציבור הוא מתכפר לו עם הציבור אבל אם שגג בעצמו באחת המצות שההדיוט חייב על שגגתו חטאת כשבה או שעירה הוא חייב שעיר חטאת ובזה בלבד הוא מופרש משאר העם והוא אינו צריך הוראה לעצמו כגון כהן משיח אלא על שגגת מעשה בלבד יתחייב שעיר כשהוא עושה בשגגה: "
+                ],
+                [
+                    "<b>ואיזה הוא המשיח המשוח בשמן וכו': </b>מרובה בגדים הוא שלא נמשח בשמן המשחה אבל לבש שמנה בגדים ובלבשו אותם נתרבה על שאר הכהנים לפי שהוא ג\"כ (מצווה) [מינוי] כמו שבאר ואמר ומלא את ידו ללבוש את הבגדים וכן היו כהני בית שני שנעדר בו שמן המשחה וכבר זכרנו זה פעמים: ועשירית האיפה הוא שאמר הכתוב זה קרבן אהרן ובניו והוא נקרא חביתי כ\"ג לפי שנעשה על מחבת ומה שמבואר שיעבור כ\"ג ממשיחותו הוא שאירע בו מום או שימנוהו לעבודת יה\"כ שמא יארע פסול בכהן גדול ביה\"כ ויעבוד אחר יום הכפורים כמו שקדם ביאורו במקומו: "
+                ],
+                [
+                    "<b>כהן גדול פורם מלמטה וכו': </b>פורם מלמטה הוא שיקרע כנף בגדו סמוך לרגליו כשמת לו מת שהוא חייב עליו לקרוע וההדיוט מלמעלה בעליון הבגד כשאר העם כמו שנתבאר בדיני הקריעות במסכת מועד קטן וכבר בארנו פעמים שאנינות דאורייתא הוא ביום המיתה בלבד כלומר כשמת מת לאדם מי שהוא חייב עליו אבילות הוא נקרא אונן באותו היום והוא אנינות דאורייתא ואם שהה המת שלא נקבר הוא נשאר אונן מדרבנן וזהו שאמרו יום מיתה דאורייתא יום קבורה דרבנן ואם היה יום מיתה ויום קבורה יום אחד בעצמו הוא באותו היום אונן מדאורייתא ובלילה אונן מדרבנן לפי שיום קבורה תופס לילו מדרבנן וזהו ענין אמרם אנינות לילה מדרבנן ואפילו יום מיתה וזה הוא המתבאר מדבריהם מצאנו שאמר יום מות נדב ואביהו והוא אונן ואכלתי חטאת היום הייטב בעיני ה' הנה כי הוא לא ראה עבירה לעצמו זולתי אכילתה כשהוא אונן לא הקרבתה והוא בלבד שהוא כ\"ג יש בו זה הדין אבל בניו לא מקריבין ולא אוכלין: "
+                ],
+                [
+                    "<b>כל התדיר מחבירו קודם וכו': </b>אמר הכתוב מלבד עולת הבקר אשר לעולת התמיד רצונו לומר שעולת התמיד קודמת ולמדנו מזה כל התדיר מחבירו קודם את חבירו ונאמר גם כן וקדשתו כי את לחם אלהיך הוא מקריב וגו' ולמדנו מפי הקבלה לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון וידענו שהגדול בקדושה קודם ולפי שכ\"ג הוא שיכפר על עצמו ואחר כך יכפר על זולתו והוא אמרם דין הוא שיקדים המכפר למתכפר כמו שצוה יתברך בצום כפור וכן פר העלם קודם לפר ע\"כ כמו שקדם ומעיקרנו כל החטאות קודמות לכל עולות הבאות עמה אפילו חטאת העוף קודמת לעולת הבהמה כמו שנאמר אשר לחטאת ראשונה ופר ע\"כ קודם לשעיר ע\"כ ואע\"פ שזה השעיר חטאת לפי שבאה הקבלה לאחרו בפי' ושעיר ע\"כ לשעיר נשיא לפי שהנשיא יחיד ושעיר נשיא לשעירת יחיד ושעירת יחיד לכבשת יחיד כמו שקדם והכבשה בשאר מצות בלבד: "
+                ],
+                [
+                    "<b>האיש קודם לאשה וכו': </b>כבר ידעת שהמצות כולם חייבין בהן הזכרים והנקבות בקצתם כמו שנתבאר בקידושין והוא מקודש ממנה ולפיכך קודם להחיות ואמרו שניהם לקלקלה ר\"ל שאם היו שניהם בשביה ושניהם מבקשים אותן לביאה פודין האיש קודם האשה לפי שהאיש אין דרכו בכך יבקשו ממנו דבר שאינו טבע לו: "
+                ],
+                [
+                    "<b>כהן קודם ללוי וכו': </b>דע שאמרו רז\"ל החכם קודם למלך ומלך לכהן גדול וכ\"ג לנביא וזה יש בו תנאים הרבה וזה שטעם קדימת חכם למלך אינו אלא באמונה בלבד לפי שהחכם תועלתו לאומה גדולה מאד אבל במעשה אין להקדים על כבוד המלך שום דבר ואף על פי שהוא ע\"ה שנאמר שום תשים עליך מלך וכמו כן כ\"ג קודם לנביא כשהוא שוה לו בחכמה אבל כשיש יתרון בחכמה החכם קודם וסדר קדימת האנשים במעלות כשהן שוין בחכמה ובמעשים כמו שאומר לך משוח בשמן המשחה קודם למרובה בגדים ומרובה בגדים קודם למשוח שעבר מחמת קריו ומשוח שעבר מחמת קריו קודם למשוח שעבר מחמת מומו ומשוח שעבר מחמת מומו קודם למשוח מלחמה ומשוח מלחמה לסגן וסגן לאמרכל ואמרכל לגזבר וגזבר לראש משמר וראש משמר לראש בית אב וראש בית אב [קודם] לכהן הדיוט וכהן הדיוט ללוי ולוי לישראל וישראל [קודם] לחלל לפי שבת חלל פסולה לכהונה ובת ישראל כשרה לכהונה כמו שנתבאר בקידושין וחלל קודם לשתוקי ושתוקי לאסופי ואסופי לממזר לפי שהממזר ודאי והאחרים ספק וממזר קודם לנתין לפי שהממזר מזרע ישראל מטפה כשרה ונתין קודם לגר לפי שהנתין גדל עם ישראל בקדושה מה שלא עשה כן הגר וגר שמותר לבא בקהל לאלתר קודם למצרי ואדומי ומצרי ואדומי קודמים לעמוני ומואבי ועמוני ומואבי קודמים לעבד משוחרר לפי שעבד משוחרר ארור ר\"ל ממה שכתוב בתורה ארור כנען ואמרו בכ\"ג ע\"ה כמו שבארנו בראשון ממסכת כפורים כשכ\"ג מעט בחכמה והממזר יותר גדול בחכמה שהממזר באשר הוא גדול ממנו בחכמה קודם לכ\"ג ע\"ה לפי שנאמר [משלי ג] יקרה היא מפנינים יקרה היא מכ\"ג שמשמש לפני ולפנים: <br><b>סליק פירוש המשניות להרמב\"ם ז\"ל ממסכת הוריות</b> <br>*) נשלם פי' משניות מסדר נזיקין שחבר מרנא ורבנא רבינו <b>משה</b> בר הרב הגדול רבינו <b>מיימון</b> זכר צדיק וקדוש לברכה והעתקתיה מלשון הגרי אל הלשון הקדש אני <b>שלמה</b> בר <b>יוסי</b> נ״ע בן <b>יעקב</b> וסיימתי העתקה בשלשה ימים לירח כסליו שנת חמשת אלפים ושמונה וחמשים לבריאת עולם במדינת סרקסט\"ה י״א ממלכות ארגון תהלות ותושבחות לאל אלהי הרוחות אשר שת חכמה בטוחות ולמד דעת לישראל ארחות להפוך ללעגי לשון שפה ברורה ודברי צחות כן יזכנו לחזות בימינו נעימות ולשבוע מזיו פניו שובע שמחות ויתקיים בימינו ובין כל ישראל חברים מקרא שכתוב כי אז אהפוך אל עמים שפה ברורה לקרא כולם בשם ה' לעבדו שכם אחד. אמן ואמן: <br> *) <small>[כ\"ה במשניות דפוס נאפולי שנדפס לראשונה בשנת רנ\"ב וכ\"ה במשניות ד\"ו משנת ש\"ו.]</small>"
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "רמב\"ם על משנה הוריות",
+        "enTitle": "Rambam on Mishnah Horayot",
+        "key": "Rambam on Mishnah Horayot",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/merged.json

@@ -0,0 +1,108 @@
+{
+    "title": "Rambam on Mishnah Horayot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Rambam_on_Mishnah_Horayot",
+    "text": {
+        "Introduction": [
+            "<b>הקדמה </b>יש להקדים למסכת זו עיקרים הם צריכים למי שרוצה להבין אותה. וזה כי אחת ושלשים מצות לא תעשה חיוב על זדון כל אחת מהן כרת והוא כתוב בתורה ויתחייב על שגגת כל אחת מהן קרבן חטאת וכלן מנויות בראש מסכת כריתות ולשם נבארם ומכלל אלה השלשים ואחת עבודת כוכבים.",
+            "וכששגג באחת מאלה השלשים ואחת מצות החטאת שהוא חייב להביא כשבה או שעירה כמו שנתבאר בפרשת ויקרא באמרו ואם נפש אחת תחטא בשגגה וגו' והביא את קרבנו שעירת עזים ואם כבש יביא קרבנו לחטאת נקבה תמימה יביאנה ואם שגג זה היחיד בעבודת כוכבים החטאת שהוא חייב להביא שעירה על כל פנים והוא מה שנאמר בפרשת שלח לך אם נפש אחת תחטא בשגגה והקריב עז בת שנתה לחטאת לפי שמה שהוא מדבר בכאן הוא בשגגת ע\"כ בפירוש כמו שנאמר וכי תשגו ולא תעשו את כל המצות האלה אמרו רבותינו ז\"ל מצוה שהיא שקולה כנגד כל המצות וכבר בארו בספרי שאותה פרשה בשגגת ע\"כ הוא וזה דין היחיד משאר העם כמו שאמר מעם הארץ.",
+            "ואם ב\"ד הגדול של שבעים ואחד הוא ששגג באחת מאותן אחת ושלשים מצות ודנו בהיתר שום אחת מהן ועשו ישראל על פיהם ואח\"כ נודע להם שטעו בה חייבין ב\"ד פר לחטאת כמו שנאמר ואם כל עדת ישראל ישגו ונעלם דבר מעיני הקהל רוצה לומר הסנהדרין והקריבו הקהל פר וההמון שעשו על פיהם פטורין. ואם שגו ב\"ד בהיתר כלום בע\"כ וטעו העם גם כן ועשו ע\"פ סברתם חייבין ב\"ד פר ושעיר פר לעולה ושעיר לחטאת כמו שבאר בפרשת שלח לך בשגגת ע\"כ באמרו והיה אם מעיני העדה נעשתה בשגגה וגו' ופר שיקרבו ב\"ד על שאר מצות רצוני לומר שגגת אחת מאלה השלשים ואחד נקרא פר העלם דבר והשעיר שמקריבין חטאת בשגגת ע\"כ נקרא שעיר ע\"כ ויהיו ג\"כ העושים על פיהם פטורין מן הקרבן. ולזה יש תנאים הרבה כשישלמו כולם יהיו ב\"ד חייבין בקרבן וכל העם פטורין ואם יחסר מהם אפילו תנאי אחד נסתלק חיוב פר העלם או פר ושעיר של ע\"כ ויהיה דינם כדין היחידים וכל מי שעבר ועשה בשגגה יביא קרבן יחיד הראוי לאותו חטא בין שהיה העושה מב\"ד עצמו או משאר העם וכל מי שלא יעשה אינו חייב כלום אבל כשישלמו התנאים שיתבארו בזה הפרק יהיו כל העם פטורין ממה שעשו והקרבן מחויב לב\"ד לפי שטעו בדינם ואע\"פ שלא עשו שום דבר לפי שזה שהם מחויבים בקרבן הוא לפי שעשו העם ע\"פ הוראתם והעיקר אצלנו מעשה תלוי בקהל והוראה בב\"ד. ואע\"פ שהתנאים אלו מבוארים בזה הפרק הנני זוכרם כדי שיהיו מזומנים תמיד. התנאי הראשון שיהא ראש ישיבה מצוי בהוראה וב\"ד כולם השבעים מצוין עמו. והתנאי השני שלא יהיה בהם פסול אלא שיהיו כולם ראוין להוראה כסנהדרין גדולה. והתנאי השלישי שיטעו כולם ולא יהיה ביניהם מחלוקת בהתירם ומה שהתירו. והתנאי הרביעי שיטעו בדבר המקרא או במה שיורה עליו המקרא כמו שיתבאר. והתנאי החמישי שעשו בהוראתם כל יושבי הארץ או רובן ר\"ל רוב מנין השבטים כלומר שאפרים ומנשה אינם נחשבים ב' שבטים לענין זה שלא נמנו לשני שבטים אלא לענין נחלה בלבד. והתנאי הששי שיהיו אלו שיעשו בהוראתם שוגגין שיחשבו בלבם שדין אמת הורו שלא ידעו הטעות והם עושים כהוראתם. והתנאי השביעי שיהיו ב\"ד עצמם יודעים אותו הדבר שטעו בו לא שיעלם מהם ואף על פי שאותם שעשו על פי הוראתם יודעים כגון שיתירו קצת החלבים האסורים ויאמרו שהוא מותר ושאינו נקרא חלב ואכלוהו רוב הקהל על פיהם ואחר כך זכרו שהורו בשגגה ולא ידעו אם אחד מן החלבים האסורים הוא שהתירו או אחד מדמים האסורים בכיוצא בזה אינם חייבים פר העלם ואע\"פ שכל העם אומרים להם החלב הפלוני כמו שנאמר ונודעה החטאת אשר חטאו עליה ולא שידעו החוטאים. וכשיחסר אפי' תנאי אחד מאלו התנאים בלבד יהיה דין קרבן ב\"ד ודין כל מי שעבר ועשה דין יחיד ששגג בלא הוראת ב\"ד שהוא חייב חטאת שעירה או כשבה כמו שבארנו. ואתה התבונן אלה העיקרים שהם מפתח מסכתא זו והנני עתה מתחיל לפרש:"
+        ],
+        "": [
+            [
+                [
+                    "<b>הורו בית דין לעבור על אחת מכל מצות וכו': </b>ענין ההוראה שעליה יתחייבו ב\"ד שיאמרו לעם מותרים אתם לעשות דבר פלוני: ואמרו ועשה שוגג על פיהם לפי שאם היה שוגג שלא על פיהם חייב קרבן כגון שהורו שחלב הקרב מותר אם נתכוין לאכול חלב הקרב ואכלו על פיהם אינו חייב קרבן אבל אם נתכוין לאכול שומן ואכל חלב הקרב חייב קרבן לפי שלא אכלו בשביל שהתירוהו ב\"ד אבל כשאכל על פיהם אינו חייב כלום ואפי' היו מעשיו עם מעשיהם ביחד או לפני מעשיהם וכן אם עשה ולא עשו הם כלום היה פטור לענין שהקדמנו מדאמרינן מעשה תלוי בקהל והוראה בב\"ד ומשנה זו רבי יהודה היא דסבר שיחיד שעשה בהוראת ב\"ד פטור אבל רבנן סברי יחיד שעשה בהוראת ב\"ד חייב עד שיהיו רוב יושבי ארץ ישראל עושים על פיהם ואותה שעה יהיו העושים פטורין וב\"ד חייבין בקרבן כמו שביארנו. ויושבי ארץ ישראל אלו הם כמו שכתוב וכל ישראל עמו מלבא חמת עד נחל מצרים ר\"ל שאותם שהם במקום זה הם כל ישראל ואין משגיחין לאשר הם חוץ לארץ: וזה שידע שטעו ועשה על פיהם שאמר בכאן שהוא חייב כלומר חייב בקרבן יש להקשות עליו וזה כי הואיל שידע שטעו ועשה מזיד הוא והמזיד אינו חייב קרבן ופירוק קושיא זו כמו שבארנו שהוא שגג במה שאמר יתברך על פי התורה אשר יורוך וחשב שראוי לעשות על פיהם ואפי' טעו וידע בטעותן ולפיכך עשה על פיהם ואע\"פ שהיה יודע שטעו ולפיכך חייב קרבן יחיד ולא יצטרף לאשר עשו שגגה ואפילו על פיהם: ואמרו התולה בעצמו ואפילו לא היה ברור אצלו שטעו אלא שאין דרכו שיעשה על הוראתם אלא הטוב בעיניו וג\"כ לא נתברר אצלו בטולו ונשאר הדבר אצלו כאילו לא הורו אם עשה חייב: "
+                ],
+                [
+                    "<b>הורו בית דין וידעו שטעו וכו': </b>ר\"ש פוטר לזה שעשה מן הקרבן לפי שהיתה הוראה שפשטה ברוב הציבור וזה שעשה בכלל רוב ציבור מה שעשה: ור\"א אומר ספק לפי שהיה לו לשאול וכאילו הוא אצלו ספק כמו שאכל ואינו יודע אם חלב אם שומן אכל שאינו חייב אלא אשם תלוי כמו שיתבאר עיקר זה בראשון מכריתות ולפיכך מי שעשה אחר שנודע לו מביא אשם תלוי ונתבאר בתלמוד שר\"א מכריע: אחר כן אמר שספק לדעת ר\"א הוא מי שישב בביתו ולפיכך הוא חייב באשם תלוי אבל ההולך בדרך אינו חייב כלום לדברי הכל: ומחלוקת ר\"ע ובן עזאי הוא במי שטרח לצאת בדרך ואינו הולך עכשיו אבל הוא יוצא לדרך ועשה ר\"ע סבר להתעסקו בצרכי הדרך אינו יכול לשאול וכאילו הוא במדינת הים ובן עזאי אומר הואיל והוא בעיר מאי שנא מן היושב בביתו. והלכה כר\"א וכר\"ע: "
+                ],
+                [
+                    "<b>הורו בית דין לעקור את כל הגוף וכו': </b>אין ב\"ד חייב קרבן ויהיו העושים על פיהם פטורין עד שהיה הדבר שטעו בו דבר שאין הצדוקין מודים בו אבל אם הוא מבואר כל כך שמודים בו הצדוקין ב\"ד פטורין לפי שלא נקרא טעות אבל הוא שכחה והוא ענין אמרם זיל קרי בי רב הוא אמרינן ליה ויהיה כל מי שעשה כפי שכחתם חייב קרבן יחיד כמו שהקדמנו: ושומרת יום כנגד יום כבר בארנוה בראש מגילה ועוד יתבאר דיניהם בנדה ובזבים והמשיל טעותם בה שיאמרו לא תהיה שומרת יום כנגד יום אלא אם ראתה דם ביום אבל בלילה לא לפי שהזבה לא תהיה זבה עד שתראה הדם ג' ימים ויטעו הם ויאמרו ביום ממש שהוא מבקר ועד ערב של כל יום לפי שנאמר ימי זובה וכשיטעו בזה השיעור ובעלו רוב הקהל נשותיהם רואות דם בלילה באותה שעה יהיו חייבין פר העלם: וכן בשבת שיאמרו המוציא בלבד חייב לפי שנא' אל יצא איש ממקומו אבל כשהושיט או זרק לא: וכן ג\"כ בעבודת כוכבים שיאמרו המשתחוה הוא שהוא חייב שנאמר לא תשתחוה לאל אחר וענין השתחויה שיפשוט ידיו ורגליו על הארץ אבל אם השתחוה לעבודת כוכבים בלא פישוט ידים ורגלים אינה השתחויה. הנה כשיהיה הטעות בדמות אלה הדברים אז הם מביאין קרבן והעושים על פיהם פטורים אבל כששכחו מקרא ממה שכתוב בתורה או דבר שיש לו סמך גדול במקרא הם פטורים והעושים על פיהם חייבים וזהו אמרו עד שיורו בדבר שאין הצדוקין מודין בו: "
+                ],
+                [
+                    "<b>הורו בית דין וידע אחד מהן שטעה וכו': </b>מופלא של ב\"ד הוא ראש ישיבה ואפילו היה מניינם שלם רוצה לומר שבעים וא': ואמרו בשגגת ב\"ד והיה אם מעיני העדה וגו' ואמרו בב\"ד ושפטו העדה וכבר בארנו בסנהדרין שאלה הנזכרים כולם אינם ראויים להוראה בסנהדרין לפי שנאמר במשה והתיצבו שם עמך ולמדנו בפי' פסוק זה עמך בדומין לך כלומר מיוחסין: וזקן שלא ראה בנים אינו כשר לדיני נפשות לפי שהוא אכזרי ולא ירחם על בני אדם לפי שאינו יודע אהבת הבנים ואנו צריכים להסכמת כולם על ההוראה שנאמר ואם כל עדת ישראל ישגו: ",
+                    "<b>הורו בית דין שוגגין ועשו כל הקהל וכו': </b>כבר בארתי בהקדמת מסכת זו שעל שגגת ע\"כ קהל מביא פר לעולה ושעיר לחטאת ויחיד מביא שעירה (וכשבה) ובשגגת שאר מצות (הל' א) ב\"ד מביאים פר ויחיד כשבה או שעירה וזה שנאמר והקריבו הקהל נחלקו בו ר' יהודה ור' מאיר ר' יהודה סבר כל קהל וקהל ור\"מ סבר הקהל שהורה בלבד והוא ב\"ד הגדול לפי שאמר קהל ישראל כו' ורבי שמעון אומר כל קהל וקהל ב\"ד הגדול גם כן מצטרף למנין השבטים שחטאו לפי שכל שבט יקרא קהל כמו שנאמר ויעמוד יהושפט בקהל יהודה ושבעה שבטים הם רוב המנין של שבטים כמו שבארנו בהקדמה: ואמרו או רובן ר\"ל רוב מנין אנשי ישראל ואע\"פ שזה הרוב ממעוט מנין השבטים לא מרובן וכבר ידעת דעת ר' יהודה שאומר כל קהל וקהל ולא יחייב לב\"ד הגדול כלום שיש קרבנות הרבה יביאו אותן שלא חטאו ע\"י חוטאים. וכמו כן לדעת ר' יהודה שבט אחד שעשה בהוראת ב\"ד הגדול שאר שבטים מביאין על ידו כשהיה רוב קהל ולפיכך אומר בכאן ושאר שבטים פטורין לפי שהיה אותו השבט עושה בהוראת עצמו ור\"ש אומר כמו שכשעשו כל הקהל יקרבו ב\"ד הגדול על ידיהם כמו כן כשעשו רוב הקהל יקרבו ב\"ד עמהן על כל פנים הקרבן הראוי לב\"ד לפי שהם אותם שהורו ואין דעתו שיביא מי שלא חטא בשום פנים ויראה שאף על פי שלא בא בזה מקרא שכשיהיה השבט ההוא רוב הקהל שעשו בהוראת ב\"ד הגדול שבית דין הגדול לבדם מביאין פר בלבד ובע\"כ פר ושעיר. והלכה כר' יהודה במה שאמר כל קהל וקהל מביא אותן הקרבנות נקראין פר העלם ושעירי ע\"כ והלכה כחכמים: ואמנם הדמים שלוקחים בהם אלה הפרים והשעירים אמרו פר העלם דבר ושעירי ע\"כ מתחלה גובין להן ואינן באין מתרומת הלשכה ואלה הפרים והשעירים כולם הם נשרפים כמו שנבאר בחמ��שי מזבחים: "
+                ]
+            ],
+            [
+                [
+                    "<b>הורה כהן משיח לעצמו שוגג וכו': </b>אמר בפרשת ויקרא אם הכהן המשיח יחטא וגו' והקריב על חטאתו אשר חטא פר בן בקר לחטאת וזה הפר הוא שנקרא פר הבא על כל מצות ואמרו לאשמת העם דבר על שגגת המעשה כמו שקדם לנו שהוא צריך שיורו בשגגה ויהיו עושים בשגגה על פיהם כמו כן המשיח לא יביא אלא על העלם דבר עם שגגת המעשה והוא עצמו שיעשה בשגגה על הוראתו שהורה לעצמו בשגגה וכבר נתבאר בהוראת ב\"ד לציבור כי אם היה ב\"ד בשני הפנים פטור כמו כן יהיה הוא בכמו אלה שני הענינים פטור מן הקרבן כי המזיד אינו חייב קרבן ומתנאי זה הכהן המשיח שיהיה חכם מופלא ויורה בפני עצמו ואז חייב כפרה בפני עצמו אבל כשהוא אינו מופלא או שנשתתף עם ב\"ד בהוראה ועשה בכלל העושין כשהוא סומך על הוראתו עם הוראת ב\"ד הרי הוא כמו איש אחד מב\"ד שסומך על הוראת העדה אשר הוא ממנה ודינו כדין איש אחד משאר העם אם היו העושין רוב הקהל הוא יתכפר לו עם הציבור ואם היו מיעוט הוא אחד מהם: לבטל מקצת ולקיים מקצת כפי מה שהתנה בב\"ד וג\"כ צריך העלם דבר עם שגגת המעשה ואינו חייב אשם תלוי כשהוא מסתפק ולא נודע לו כגון ב\"ד עם הציבור ועוד יתבאר זה: "
+                ],
+                [
+                    "<b>הורה בפני עצמו וכו': </b>היה עולה על הדעת שכהן גדול אפילו עשה בהוראת ב\"ד לא יתכפר לו עם הציבור הואיל ואינו מתכפר עמהם בצום כפור אלא בקרבן מיוחד לו בפני עצמו כמו שבאר במקרא פר החטאת אשר לו והודיענו בכאן שמתכפר לו עם הציבור כשנשתתף עמהם בשגגה כמו שאמר יתעלה על חטאתו אשר חטא ר\"ל שיהיה חטאו מיוחד לו לבדו אותה שעה יביא קרבן בפני עצמו אבל כשנשתתף עם הציבור לא ולמדנו ע\"כ משאר מצות לפי שנאמר בשאר מצות ונעלם דבר מעיני הקהל ונאמר בע\"כ והיה אם מעיני העדה כמו שלשם באמרו דבר ולא כל הגוף כן באמרו בע\"כ ואיני צריך לבאר כי בכל מקום שאמרנו שאר מצות או כל המצות בענין זה באיזה מקום שבא כי אמנם נרצה לומר האחת ושלשים מצות לא תעשה שחייבין על זדונן כרת ועל שגגתן חטאת: "
+                ],
+                [
+                    "<b>אין חייבין אלא על העלם דבר כו': </b>אין חייבין אלא על העלם דבר עם שגגת המעשה וכן המשיח ולא בע\"כ אין חייבין אלא על העלם דבר עם שגגת המעשה. כבר קדם שכהן משיח לעצמו כבית דין הגדול לציבור ושע\"כ כשאר מצות: ושגגת המעשה הוא שיסמוך על אותה הוראה ויעשה כמוה ויהיה שוגג על פי הוראתו כמו שבארנו. ",
+                    "<b>אין בית דין חייבין ער שיורו כו': </b>כבר בארנו שזה שאמר בפ' שלח לך וכי תשגו ולא תעשו שהוא מדבר בשגגת ע\"כ ואמר אחר כן תורה אחת יהיה לכם לעושה בשגגה והנפש אשר תעשה ביד רמה הוקשה כל העושה בשגגה לשגגת ע\"כ מה ע\"כ דבר שחייבין על זדונו כרת ומצאנו שהכתוב חייב בשגגתו חטאת ואז חייב ב\"ד כשהורו בה קרבן חטאת אף כל העושה בשגגה עד שישגה בדבר שחייבין על זדונו כרת ואז יתחייב על שגגתו חטאת ואם היה אותו הדבר שחייב היחיד על זדונו כרת ועל שגגתו חטאת ואז חייב ב\"ד כשהורו או המשיח קרבן חטאת. והיוצא מדברינו שכל שחייבין על זדונו כרת יתחייב היחיד על שגגתו חטאת וחייבין ב\"ד והמשיח על הוראה בו על התנאים שהקדמנו קרבן מלבד חמשה דברים והם פסח ומילה ומגדף ומטמא מקדש וקדשיו לפי שהפסח והמילה אע\"פ שהם בכרת כי קרבן ה' לא הקריב במועדו חטאו ישא אבל אינו חייב על שגגתו חטאת לפי שהם מצות עשה ומצאנו הכתוב שחייב קרבן חטאת על מצות לא תעשה והוא שנאמר אחת מכל מצות ה' אשר לא תעשינה בשגגה וגו' וכן המגדף אין חייב בשגגתו חטאת כמו שנאמר לעושה בשגגה יצא מגדף שאין בו מעשה וכמו כן מטמא מקדש וקדשיו אינו בכלל באמרו אחת מכל מצות ה' לפי שהוא באר הקרבן לו בכתוב שהוא בעולה ויורד וידוע ששלשים ושש כריתות בתורה כמו שנתבאר מניניהם בראשון במסכת כריתות והן כולן כתובין בתורה ונשאר לנו מן הכריתות אחת ושלשים ואותן האחת ושלשים הן שחייבין בשגגתן חטאת קבועה כפי אלו החלוקים שנתבארו במסכת זו. הנה התברר שהיחיד לא יביא חטאת קבוע אלא על אחת מאלה בין שהיה אותו היחיד הדיוט או כ\"ג או נשיא אמנם שגגת ציבור שהיא אינה כשאר מצות גם כן אלא באחת מאלה למדנו משגגתה דעבודת כוכבים כמו שבארנו באמרם אתיא מעיני מעיני: "
+                ],
+                [
+                    "<b>אין חייבין על עשה ועל לא תעשה כו': </b>העיקר בידינו כי כל שחייבין על זדונו כרת ועל שגגתו חטאת חייבין על לא הודע שלו אשם תלוי והראיה על זה ממה שנאמר ואם נפש אחת תחטא בשגגה מעם הארץ בעשותה אחת ממצות ה' וכבר בארנו בהלכה שלפני זאת שהמצוה שרמז עליהם בכאן הם שחייבין על זדונו כרת וחייבין על שגגתו חטאת קבועה ואמר באשם תלוי ואם נפש אחת תחטא בשגגה בעשותה אחת מכל מצות ה' אשר לא תעשינה ולא ידע ואשם וזהו אשם תלוי והדברים שדבר בהם בקרבן עולה ויורד ולא חייב בהם חטאת קבועה היא שמיעת הקול וביטוי שפתים וטומאת מקדש וקדשיו והוא שנאמר ונפש כי תחטא ושמעה קול אלה עד סוף הפרשה ובשביל אלה העיקרים אין חייב אשם תלוי בלא הודע של מקדש וקדשיו ואין חייבין ב\"ד פר העלם כשהורו וטעו בטומאת מקדש וקדשיו לפי שהורו בדבר שחייבין על זדונו כרת אבל אין חייבין על שגגתו חטאת רוצה לומר חטאת קבועה כמו שאר מצות כמו שנתבאר למעלה ואמנם חייב על שגגתו קרבן עולה ויורד ועשה שבמקדש הוא שיתטמא בתוך המקדש שנצוה אליו שיצא ומצותינו לו לצאת היא מצות עשה שיצא אבל ראוי לו לצאת בדרך קצרה כמו שנתבאר בשני משבועות ואם יצא בארוכה שיאריך בעכובו במקדש הוא חייב כרת. ולא תעשה שבנדה הוא שלא יבא על הנדה: ועשה שבנדה הוא כשנתטמא בעוד שהוא בא עליה שנצוה אותו שיתפרש ממנה כמו שצוונו לאחר שיצא מן המקדש וזו היא מצות עשה כשנאמר לו פרוש ממנה אבל יתחייב בזה מה שאומר לך וזה כי אם נבדל ממנה כשפרסה נדה מיד והוא בקשיו הוא חייב כרת אם היה מזיד או חטאת אם היה שוגג לפי שהנאה לו ביציאתו כביאתו וכאילו בא על הנדה אבל ראוי לו שיעמוד על ענינו ויבטל מתנועות ונועץ צפרניו בקרקע עד שתנוח תאוותו ואם הוציא שכבת זרע אין בכך כלום שהוצאת שכבת זרע בעריות לענין העונשין אין מוסיף איסורא ולא גורע כמו שבארנו בשביעי מסנהדרין וכשיסיר הקושי אז ראוי לפרוש ממנה ואז נאמר לו פרוש ומבואר הוא שעשה זה שבמקדש ועשה שבנדה אינו מצות עשה גרידא אבל הוא מצוה מדרך הקבלה כמו שנצוה עליו למי שיש עליו בגד שעטנז פשוט זה הבגד שזה הצווי סבתו מצוה לא תעשה ואין ספק שהנדה בכרת ושגגתה בחטאת קבועה ולפיכך חייבין כשהורו על עשה ועל לא תעשה שבה בשגגה אמנם הוראתם בלא תעשה שבה הוא מבואר כמו שזכרנו בפ' ראשון כי הנדה והזבה גמורה ושומרת יום כנגד יום שנקראת זבה קטנה והיולדת ביאת כולן שוה באיסור ומשום הכי יתחייב הכרת על ביאת כל אחת אבל נשתנו דיניהם בטומאה ובטהרה בלבד ואמנם הוראתם בעשה שבה כגון שיאמרו ראוי לו לפרוש קודם שתנוח תאוותו ויתירו זה הם חייבים פר העלם כשישלמו התנאים לפי שהורו בדבר שחייבין על זדונו כרת ועל שגגתו חטאת אבל כשאמרו שהטמא מותר לו להכנס במקום פלוני מן העזרה וזו היא הוראה בלא תעשה שבמקדש או שאמרו כי מי שנטמא בעזרה מותר לו שיצא בדרך ארוכה ואינו חייב שיכוון דרך קצרה וזו היא הוראה בעשה שבמקדש ואינם חייבים בזה פר העלם ואע\"פ שהתירו בדבר שחייבין על זדונו כרת הואיל ואין חייבין על שגגתו חטאת קבועה. והתבונן באלה העיקרים כולם ודע אותם כי הם גדולי התועלת במסכתא זו ובכל הבא אחריה בסדר קדשים: "
+                ],
+                [
+                    "<b>אין חייבין על שמיעת קול וכו': </b>אומר שב\"ד וכהן משיח אינן חייבין כשהורו בשום דבר מאלה וכבר קדם הטעם הזה ור' יוסי הגלילי אומר שהנשיא ג\"כ פטור בדברים אלו ואינו חייב על דבר מהם קרבן לעולה ואפי' שגג בהן מאין הוראה וכן כ\"ג לשיטת ר' יוסי פטור על אלה העונות מן הקרבן בלבד כשמתעסק בהן לפי שנאמר באלה החטאים ואם לא תגיע ידו ואם לא תשיג ידו מי שבאין לידי עניות יצאו כ\"ג ונשיא שאינם באים לידי עניות לפי שמתנאיהם העושר ורבי עקיבא אומר נשיא חייב לפי שנאמר וכפר עליו הכהן מחטאתו ואמר עוד בסוף פרשה זו שחייב עליו קרבן על שמיעת הקול ובטוי שפתים וטומאת מקדש וקדשיו וכפר עליו הכהן מחטאתו אמנם כהן גדול אינו חייב בקרבנות (אלא) [אלו] לדעת ר' עקיבא לפי שנאמר זה קרבן אהרן ובניו וגו' וקבלנו בפירוש זה זו באה חובה כלומר חביתי כהן גדול ואין אחרת באה חובה ומצאנו שחייב באלו החטאות אם לא תשיג ידו עשירית האיפה סולת וכהן גדול מן הנמנע אצלו להקריב מנחת חובה זולתי החביתין ומצד שנמנע ממנו עשירית האיפה נמנעו ג\"כ שתי תורים וכשבה או שעירה לפי שנאמר בסוף הפרשה באחת מאלה כל שאין מתכפר באחת אין מתכפר באלה רצוני לומר שאין חייב בזה הקרבן אלא מה שיתכן בו שיקדים איזה נזדמן מן השלשה מינים בהמה או עוף או מנחה לפי הענין ואין הלכה כר\"ע אלא כ\"ג ונשיא חייבין קרבן עולה ויורד על שמיעת קול ועל בטוי שפתים ועל טומאת מקדש וקדשיו כמו שיתבאר אחרי כן: "
+                ],
+                [
+                    "<b>כל המצוה שבתורה וכו': </b>כל זה מבואר והם מקראות התורה וכבר קדם ביאורם: "
+                ],
+                [
+                    "<b>אשם תלוי והיחיד והנשיא וכו': </b>אומר שהעונות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה כשנסתפק הנשיא או היחיד באחת מהן אם עשאה חייב אשם תלוי כמו שנתבאר בכריתות אמנם כהן משיח וב\"ד אין חייבין אשם תלוי לעולם על הספק בהוראה אבל חייבין קרבן חטאת כשיתברר החטאת כמו שנאמר ונודעה החטאת וכבר קדמו עקרי זה: ואשם ודאי יתחייב על ה' דברים אפשר שיעשה היחיד בין שהוא הדיוט או נשיא או משיח ואין להוראת ב\"ד בהן שום ענין ואי אפשר אשם על הוראה כמו שקדם ואותן האשמות הן אשם מעילות אשם גזילות אשם נזיר אשם מצורע אשם שפחה חרופה: ואמרו בכאן שהמשיח חייב על שמיעת הקול ובטוי שפתים וטומאת מקדש וקדשיו ואין חולק על דבריו במה שקדם בענין המשיח וב\"ד שהן אינן חייבין על שמיעת הקול ועל בטוי שפתים לפי שלשם אמרנו אינו חייב פר הבא על כל המצות כשהורה לעצמו על התנאים שקדמו לפי שאין אלו מן המצות שיש בהן אותן הדינין אבל הוא חייב בקרבן הנזכר בהן כשעבר על אחת מהם: וטעם מאמר רבי שמעון זה שנאמר ואיש אשר יטמא ולא יתחטא ונכרתה הנפש ההיא מתוך הקהל מי שחטאו שוה לקהל יצא זה שאין חטאו שוה לקהל לפי שאינו חייב פר על שגגת מעשה בלבד כמו כל הקהל אלא עד שתהא שם הוראה בהעלם דבר כמו שקדם ורבי אליעז�� סבר שנשיא ששגג בטומאת מקדש וקדשיו מביא שעיר כמו שהוא מביא כשחטא בדבר שזדונו כרת ועל שגגתו חטאת כמו שנתבאר כיון שטומאת מקדש וקדשיו בכרת. ואין הלכה כר' אליעזר ולא כר\"ש: "
+                ]
+            ],
+            [
+                [
+                    "<b>כהן משיח שחטא ואחר כך עבר וכו': </b>שעיר אמרה תורה בנשיא אשר נשיא יחטא או הודע אליו חטאתו והביא את קרבנו שעיר עזים ואמרו על חטאתו אשר חטא מורה שמביא חטאתו הראויה לו והוא נשיא אף על פי שירד מגדולתו בעת הקרבן הואיל שהיה בשעת חטאו נשיא: "
+                ],
+                [
+                    "<b>כהן משיח שעבר ממשיחתו וכו': </b>כהן גדול אם עבר במום או זקן וכיוצא בהם הוא עומד בקדושתו לפי ששמן המשחה שנמשח בו אינו מבטל מעשיהו ואין הפרש בינו ובין כהן גדול המשמש בכל הדברים זולתי בעבודה בלבד ומה שהוא תלוי בה ר\"ל פר יוה\"כ ועשירית האיפה שמקריב בכל יום כמו שנתבאר אבל הנשיא אין לו גדולה אלא כשמצותו נעשית וכשבטל ענין זה הרי הוא כהדיוט: "
+                ],
+                [
+                    "<b>חטאו עד שלא נתמנו ואחר כך נתמנו וכו': </b>אמר הכתוב אשר נשיא יחטא [שחטא] והוא נשיא ואמר אם הכהן המשיח יחטא שחטא והוא משיח ונשאר עלינו לבאר קרבן נשיא ואע\"פ שהוא מתבאר ממה שקדם אבל אוסיף ביאור עד שלא ישאר בו ספק וזה כי הנשיא כשעשה בהוראת ב\"ד עם הציבור הוא מתכפר לו עם הציבור אבל אם שגג בעצמו באחת המצות שההדיוט חייב על שגגתו חטאת כשבה או שעירה הוא חייב שעיר חטאת ובזה בלבד הוא מופרש משאר העם והוא אינו צריך הוראה לעצמו כגון כהן משיח אלא על שגגת מעשה בלבד יתחייב שעיר כשהוא עושה בשגגה: "
+                ],
+                [
+                    "<b>ואיזה הוא המשיח המשוח בשמן וכו': </b>מרובה בגדים הוא שלא נמשח בשמן המשחה אבל לבש שמנה בגדים ובלבשו אותם נתרבה על שאר הכהנים לפי שהוא ג\"כ (מצווה) [מינוי] כמו שבאר ואמר ומלא את ידו ללבוש את הבגדים וכן היו כהני בית שני שנעדר בו שמן המשחה וכבר זכרנו זה פעמים: ועשירית האיפה הוא שאמר הכתוב זה קרבן אהרן ובניו והוא נקרא חביתי כ\"ג לפי שנעשה על מחבת ומה שמבואר שיעבור כ\"ג ממשיחותו הוא שאירע בו מום או שימנוהו לעבודת יה\"כ שמא יארע פסול בכהן גדול ביה\"כ ויעבוד אחר יום הכפורים כמו שקדם ביאורו במקומו: "
+                ],
+                [
+                    "<b>כהן גדול פורם מלמטה וכו': </b>פורם מלמטה הוא שיקרע כנף בגדו סמוך לרגליו כשמת לו מת שהוא חייב עליו לקרוע וההדיוט מלמעלה בעליון הבגד כשאר העם כמו שנתבאר בדיני הקריעות במסכת מועד קטן וכבר בארנו פעמים שאנינות דאורייתא הוא ביום המיתה בלבד כלומר כשמת מת לאדם מי שהוא חייב עליו אבילות הוא נקרא אונן באותו היום והוא אנינות דאורייתא ואם שהה המת שלא נקבר הוא נשאר אונן מדרבנן וזהו שאמרו יום מיתה דאורייתא יום קבורה דרבנן ואם היה יום מיתה ויום קבורה יום אחד בעצמו הוא באותו היום אונן מדאורייתא ובלילה אונן מדרבנן לפי שיום קבורה תופס לילו מדרבנן וזהו ענין אמרם אנינות לילה מדרבנן ואפילו יום מיתה וזה הוא המתבאר מדבריהם מצאנו שאמר יום מות נדב ואביהו והוא אונן ואכלתי חטאת היום הייטב בעיני ה' הנה כי הוא לא ראה עבירה לעצמו זולתי אכילתה כשהוא אונן לא הקרבתה והוא בלבד שהוא כ\"ג יש בו זה הדין אבל בניו לא מקריבין ולא אוכלין: "
+                ],
+                [
+                    "<b>כל התדיר מחבירו קודם וכו': </b>אמר הכתוב מלבד עולת הבקר אשר לעולת התמיד רצונו לומר שעולת התמיד קודמת ולמדנו מזה כל התדיר מחבירו קודם את חבירו ונאמר גם כן וקדשתו כי את לחם אלהיך הוא מקריב וגו' ולמדנו מפי הקבלה לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון וידענו שהגדול בקדושה קודם ולפי שכ\"ג הוא שיכפר על עצמו ואחר כך יכפר על זולתו והוא אמרם דין הוא שיקדים המכפר למתכפר כמו שצוה יתברך בצום כפור וכן פר העלם קודם לפר ע\"כ כמו שקדם ומעיקרנו כל החטאות קודמות לכל עולות הבאות עמה אפילו חטאת העוף קודמת לעולת הבהמה כמו שנאמר אשר לחטאת ראשונה ופר ע\"כ קודם לשעיר ע\"כ ואע\"פ שזה השעיר חטאת לפי שבאה הקבלה לאחרו בפי' ושעיר ע\"כ לשעיר נשיא לפי שהנשיא יחיד ושעיר נשיא לשעירת יחיד ושעירת יחיד לכבשת יחיד כמו שקדם והכבשה בשאר מצות בלבד: "
+                ],
+                [
+                    "<b>האיש קודם לאשה וכו': </b>כבר ידעת שהמצות כולם חייבין בהן הזכרים והנקבות בקצתם כמו שנתבאר בקידושין והוא מקודש ממנה ולפיכך קודם להחיות ואמרו שניהם לקלקלה ר\"ל שאם היו שניהם בשביה ושניהם מבקשים אותן לביאה פודין האיש קודם האשה לפי שהאיש אין דרכו בכך יבקשו ממנו דבר שאינו טבע לו: "
+                ],
+                [
+                    "<b>כהן קודם ללוי וכו': </b>דע שאמרו רז\"ל החכם קודם למלך ומלך לכהן גדול וכ\"ג לנביא וזה יש בו תנאים הרבה וזה שטעם קדימת חכם למלך אינו אלא באמונה בלבד לפי שהחכם תועלתו לאומה גדולה מאד אבל במעשה אין להקדים על כבוד המלך שום דבר ואף על פי שהוא ע\"ה שנאמר שום תשים עליך מלך וכמו כן כ\"ג קודם לנביא כשהוא שוה לו בחכמה אבל כשיש יתרון בחכמה החכם קודם וסדר קדימת האנשים במעלות כשהן שוין בחכמה ובמעשים כמו שאומר לך משוח בשמן המשחה קודם למרובה בגדים ומרובה בגדים קודם למשוח שעבר מחמת קריו ומשוח שעבר מחמת קריו קודם למשוח שעבר מחמת מומו ומשוח שעבר מחמת מומו קודם למשוח מלחמה ומשוח מלחמה לסגן וסגן לאמרכל ואמרכל לגזבר וגזבר לראש משמר וראש משמר לראש בית אב וראש בית אב [קודם] לכהן הדיוט וכהן הדיוט ללוי ולוי לישראל וישראל [קודם] לחלל לפי שבת חלל פסולה לכהונה ובת ישראל כשרה לכהונה כמו שנתבאר בקידושין וחלל קודם לשתוקי ושתוקי לאסופי ואסופי לממזר לפי שהממזר ודאי והאחרים ספק וממזר קודם לנתין לפי שהממזר מזרע ישראל מטפה כשרה ונתין קודם לגר לפי שהנתין גדל עם ישראל בקדושה מה שלא עשה כן הגר וגר שמותר לבא בקהל לאלתר קודם למצרי ואדומי ומצרי ואדומי קודמים לעמוני ומואבי ועמוני ומואבי קודמים לעבד משוחרר לפי שעבד משוחרר ארור ר\"ל ממה שכתוב בתורה ארור כנען ואמרו בכ\"ג ע\"ה כמו שבארנו בראשון ממסכת כפורים כשכ\"ג מעט בחכמה והממזר יותר גדול בחכמה שהממזר באשר הוא גדול ממנו בחכמה קודם לכ\"ג ע\"ה לפי שנאמר [משלי ג] יקרה היא מפנינים יקרה היא מכ\"ג שמשמש לפני ולפנים: <br><b>סליק פירוש המשניות להרמב\"ם ז\"ל ממסכת הוריות</b> <br>*) נשלם פי' משניות מסדר נזיקין שחבר מרנא ורבנא רבינו <b>משה</b> בר הרב הגדול רבינו <b>מיימון</b> זכר צדיק וקדוש לברכה והעתקתיה מלשון הגרי אל הלשון הקדש אני <b>שלמה</b> בר <b>יוסי</b> נ״ע בן <b>יעקב</b> וסיימתי העתקה בשלשה ימים לירח כסליו שנת חמשת אלפים ושמונה וחמשים לבריאת עולם במדינת סרקסט\"ה י״א ממלכות ארגון תהלות ותושבחות לאל אלהי הרוחות אשר שת חכמה בטוחות ולמד דעת לישראל ארחות להפוך ללעגי לשון שפה ברורה ודברי צחות כן יזכנו לחזות בימינו נעימות ולשבוע מזיו פניו שובע שמחות ויתקיים בימינו ובין כל ישראל חברים מקרא שכתוב כי אז אהפוך אל עמים שפה ברורה לקרא כולם בשם ה' לעבדו שכם אחד. אמן ואמן: <br> *) <small>[כ\"ה במשניות דפוס נאפולי שנדפס לראשונה בשנת רנ\"ב וכ\"ה במשניות ד\"ו משנת ש\"ו.]</small>"
+                ]
+            ]
+        ]
+    },
+    "versions": [
+        [
+            "Vilna edition",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001300957"
+        ]
+    ],
+    "heTitle": "רמב\"ם על משנה הוריות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "schema": {
+        "heTitle": "רמב\"ם על משנה הוריות",
+        "enTitle": "Rambam on Mishnah Horayot",
+        "key": "Rambam on Mishnah Horayot",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/English/Sefaria Community Translation.json

@@ -0,0 +1,78 @@
+{
+    "language": "en",
+    "title": "Rambam on Mishnah Sanhedrin",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "רמב\"ם על משנה סנהדרין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "Mishanah: \"The Great Sanhedrin consisted of seventy-one, etc.\" Commentary: \"Yehuda (Judah) was not appointed by our teacher Moses, peace be upon him, as part of the general Sanhedrin, because he interpreted the verse 'And they shall bear the burden with you' to mean that they should bear the burden in your place. However, the sages say that the meaning is that they should bear the burden together with you. And the halacha follows the opinion of the sages. Regarding the statement, 'An edah (congregation) that acquits and an edah that convicts,' this means that one edah (congregation) says 'innocent' and the other acts as the prosecutor, and the accused is not convicted until those who convict outnumber those who acquit by two. Therefore, it is necessary to add two more members so that there can be one edah that acquits and one edah that convicts, and two judges. In other words, the majority must convict, and the court does not add more than one. Thus, there are three additional members to the two testimonies. The words of the rabbis are explained in the Talmud, and their count is a Lesser Sanhedrin of twenty-three, and three rows of twenty-three and ten are invalid members of the synagogue. They are individuals who have no occupation other than matters of heaven, meaning to study Torah and attend synagogue. Two scribes, two cantors, two judges, two witnesses, two conspirators, two conspiring witnesses, two treasurers of charity, and a third for distributing charity, a skilled doctor, a notary, and a teacher of young children, totaling one hundred and twenty. Rabbi Nechemiah says that those who are lower in wealth are promoted, and there are thirty and twenty judges, making a total of two hundred and thirty. However, the halacha does not follow the opinion of Rabbi Nechemiah.\""
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [
+                "<b>All Jews have a share in the world to come:</b> I have seen [fit] to speak here about many great and especially weighty fundamentals of faith. You should know that masters of Torah have had differences of opinion regarding the good that comes to a person when he does the commandments that God commanded us through Moshe, our teacher - peace be upon him - and regarding the bad that will find him if he transgresses them - very many disagreements according to the difference in their intellects. And the reasonings about them have become greatly confused to the point that you will almost not find anywhere a man for whom this matter is clear. And you will not find a definitive thing about it with any person, excepting with much confusion:",
+                "<b>The [first]</b> group reasons that the good is the Garden of Eden and that it is the place where one eats and drinks without physical exertion and without effort; and that there [one finds] houses of precious stones and beds fitted with silk and rivers that flow with wine and fragrant oils and many things of this type. And [they reason] that the bad is <i>Gehinnom</i> and it is a place burning with fire, in which bodies are burned and people are afflicted with all types of afflictions, that are recounted at length. And this group has brought a proof for their reasoning from the words of our rabbis, may their memory be blessed, and from verses of Scripture, the simple meaning of which - completely or partially - fits with what they are saying.",
+                "<b>And the second</b> group reasons and thinks that the anticipated good is the days of the Messiah - may it speedily be revealed - and that in that time, people will all be angels, all living and existing forever and they will become of larger stature and multiply and be powerful until they inhabit the whole world forever. And that Messiah - according to their thinking - will live [forever] with the help of God, may He be blessed. And [they reason] that in those days the earth will produce woven clothes and baked bread and many such things which are impossible. And [they also reason] that the bad is that a person not be in existence during those days and not merit to see it. And they bring a proof from many statements that are found with the sages and from many verses in Scripture, the simple meaning of which is in agreement with what they are saying or with some of it.",
+                "<b>And the third</b> group will think that the good that is hoped for is the revival of the dead, and that is that a person will come to life after his death and will come back, together with his relatives and the members of his household, and eat and drink; and that he will not die again. And [they think] that the bad is that he will not come to life after his death, together with the ones that come back to life. And they bring a proof for this from many statements that are found in the words of the sages and from many verses in Scripture, the simple meaning of which indicates what they are saying or some of it.",
+                "<b>And the fourth</b> group will think that the intention of that which is to come to us for doing the commandments is physical rest and the attainment of worldly desires in this world, like the fat of the lands and many properties and many children and physical health and peace and security, and that the king will be from Israel and that we will rule over the ones that troubled us. And [they think] that the bad that gets to us if we deny the Torah is the opposite of these things, like that which we [experience] today during the time of the exile. And they bring a proof - according to their reasoning- from all of the verses in the Torah, from the curses and the other [sections], and from all of the stories that are written in Scripture.",
+                "<b>And the fifth</b> group - and they are many - join all of these matters together and say that that which is anticipated is that the Messiah will come and bring the dead back to life, and they will enter the Garden of Eden, and they will eat there and drink and be healthy all the days of the world.",
+                "<b>But [about] this</b> amazing issue - I mean, the world to come - you will find few that in any fashion bring it to their mind to think [about it] or [ponder over] this fundamental or determine upon which matter this word applies - if it is the objective or one of the previous opinions is the objective; or to differentiate between the objective and the cause that leads to the objective. Rather what the entire people - the masses and the intelligentsia - ask about is how the dead will arise - naked or dressed; and whether they will arise with the same shrouds with which they were buried, with their embroidery and designs and beautiful stitchery, or with a cloak that only covers their bodies? [And they ask] when the Messiah will come whether there will be rich and poor and if there will be the strong and the weak in his days, and many question like these, all the time. And you who looks into this book, understand this parable that I am drawing for you and then prepare your heart and listen to my words about all of this.",
+                "<b>Place it</b> in your mind that when a they bring a young boy to a teacher to teach him Torah - and that is the greatest good for him as to what he can attain of wholeness - but due to his few years and the weakness of his intellect, he does not understand the level of this good and that which will come to him of wholeness from it. And therefore it is necessary perforce for the teacher who is more whole than he to encourage the study with things that are beloved to him due to the smallness of his years. And [so] he says to him, \"Read and I will give you nuts or figs; and I will give you a little honey.\" And through this he will read and exert himself; not for the actual reading - as he does not know its value - but rather so that they will give him that food. And the eating of these delights is more precious in his eyes than the reading and great good - without a doubt. And so he thinks of the study as labor and effort; and he labors in it so that he will receive through this labor the objective that is beloved to him, and that is a nut or a portion of honey. And when he grows and his intellect becomes stronger, and that thing that was (that will be) weighty for him before becomes light in his eyes and he goes to loving something else, they encourage him and arouse his desire for that thing that is beloved to him. And his teacher says to him, \"Read and I will buy you fine shoes or lovely clothes.\" And through this, he makes efforts to read, not for the actual study, but rather for that garment; and that clothing is more weighty in his eyes than the Torah. And that is for him the objective of its reading. And when he becomes more whole in his intellect and this thing becomes negligible in his eyes, [his teacher] will also place his mind on that which is greater than this. And then his master will tell him, \"Learn this section or this chapter and I will give you a dinar or two dinars\" And through this, he reads and exerts himself to get that money - and for him, that money is more weighty than the study, since the objective of the study for him is that he get the gold that they promised him for it. And when his intellect is greater and this amount becomes light in his eyes and he knows that this is something insignificant, he will desire that which is weightier this this. And his master will tell him, \"Study so that you will be a leader and judge, and people will honor you and rise in front of you - like with so and so and so and so.\" And he will read and exert himself in order to achieve this stature and the objective will be the honor; that people will honor him and raise him up and praise him. And all of this is despicable. And, nonetheless, it is necessary because of the smallness of the human intellect that he make the objective of wisdom something else besides wisdom, and say for what thing he is learning, and that is that honor will come to him. And this is [making] a laughingstock of the truth. And about such study the sages say it is not for its sake, meaning that he does the commandments and studies and exerts himself in Torah, not for that thing itself, but rather for the sake of something else. And the sages warned us about this and said, (Avot 4:5), \"Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade with which to dig into them.\" And they are hinting to that which I have explained to you; that there is no [ulterior] objective to wisdom - not to receive honor from people and not to earn money - and [so,] one should not be involved in the Torah of God, may He be blessed, to earn money, and there should not be an [ulterior] objective for him in the study of wisdom, except only to know it. And so [too,] there is no objective to the truth except that he knows it is the truth, and that the Torah is the truth; and the objective of its knowledge is to do [what is in] it. And it is forbidden for a whole person to say, \"When I do these commandments, which are good character traits; and I distance myself form sins, which are bad character traits - that God, may He be blessed, commanded not to do - what is the reward that I will receive for it?\" As this is like that which the child will say, \"When I read this, what will they give to me?\" And they will say, \"Such and such a thing.\" As when we see the smallness of his intellect that he doesn't understand the size [of what he is involved in], and we see that he asks for another objective, we answer him according to his foolishness; as it is stated (Proverbs 26:5), \"Answer a fool according to his foolishness.\" And the sages have already warned about this as well; that is to say that a person should not render any thing of the [various] things to be the objective of his service to God, may He be blessed, and the performance of the commandments. And this is what the whole man who grasped the truth of [these] things, Antigonos, the man of Sokho, said (Avot 1:3), \"Do not be as servants who are serving the master in order to receive a reward, rather be as servants who are serving the master not in order to receive a reward.\" And indeed he wanted to say with this that one should believe in the truth for the sake of the truth; and this is the matter they call, 'one who serves from love.' And they said, may their memory be blessed (Avodah Zarah 19a), \"'His commandments desire greatly' (Psalms 112:1) - Rabbi Eliezer said, 'His commandments; and not the reward of His commandments.'\" And how lucid is this and it is a clear proof for that which we have [written] above in the essay. And even greater than this is what they said in the Sifrei on Deuteronomy 11:13, \"Lest you say, 'Behold, I am learning Torah so that I will be rich; so that I will be called, rabbi; so that I will receive reward in the world to come'; [for this reason] does the statement teach, 'to love the Lord, your God' - everything that you do, only do it out of love.\"",
+                "<b>Behold, this matter</b> has been clarified to you, and it has become clear that it is the intention of the Torah and the foundation of the intention of the sages, peace be upon them. And only a crazed fool will ignore this, because silly thoughts and bad ideas have corrupted him and mixed him up. And this is the level of Avraham, our father - peace be upon him (Sotah 31a) - as he served from love. And towards this path, it is fitting that there be arousal. And since the sages, may their memory be blessed, knew that this is a very difficult matter - and not every person can grasp it, and if he grasps it, he doesn't agree with it at the beginning of the matter, and reasons that it is not a clear belief - since a person will only do an act in order to achieve a goal or to prevent a loss, and if it is not so, that matter will be futile and empty for him; [if so] how can you say to one who follows the Torah, \"Do these acts and don't do [other] ones,\" [but] not for the fear of punishment from God, may He be blessed, and not to inherit a goodly reward. This is a very difficult thing, since not all people grasp the truth, to the point that they [reach the understanding of] Avraham, our father - peace be upon him. And therefore they permitted the masses - so that their faith will sit well - to do the commandments with the hope of reward, and to separate from the sins from the fear of punishment. And we encourage them about this and strengthen their intentions [to do the commandments out of ulterior motives], until he grasps and knows what is the truth and the complete way; as we do with a child at the time that he studies, as we have brought in the parable. And they blamed Antigonos, the man of Sokho, about his explaining what he explained to the masses, and they said about this, \"Be careful with your words,\" as is explained in Avot 1:11.",
+                "<b>And the masses</b> do not lose everything by their doing the commandments out of fear of punishment and hope for reward, except that [their performance] will not be complete. And nonetheless it is good for them, so that they have the ability and habit and effort of fulfilling the Torah. And from this they will be aroused to know the truth, and they will turn into those that serve from love. And this is what they said, may their memory be blessed (Sanhedrin 105b), \"Truly, a person should be involved in Torah and even not for its sake, as from 'not for its sake,' comes 'for its sake.\"",
+                "<b>And it is</b> from that which you must know that [with regards] to the words of the sages, may their memory be blessed, people are divided into three groups:",
+                "<b>The first</b> - and it is most of what I have seen and of the compositions that I have seen and of what I have heard about - believes them according to their simple meaning, and does not reason that they have any sort of esoteric meaning. And for them, the impossible things must correspond to reality. However they do this as a result of their not understanding wisdom; and they are far from the sciences and they do not have wholeness so that they be aroused on their own and they did not find someone to arouse them. [These people] hold that the sages, may their memory be blessed, only intended in all of their straight and sweet words what [this group] understood according to their intellect from them, and that they are according to their simple meaning - and even though that which appears in some of their words is repulsive and that which pushes the intellect away. To the point that if it would be recounted to the unlettered - and all the more so to the wise - they would wonder in their pondering over them and say, \"How is it possible that there is someone in the world that thinks like this or believes that it is a correct belief - all the more so, that it is good in their eyes?\" And one should be pained about the foolishness of this group of simple-minded ones. As according to their opinion, they are honoring and raising the sages; but they are [in fact] lowering them to the lowest depths - and they do not understand this. And as God, may He be blessed, lives, this group destroys the beauty of the Torah and darkens its splendor, and makes the Torah of God the opposite of its intention. As God, my He be blessed, said in the perfect Torah (Deuteronomy 4:6), \"that they should observe all of these statutes and they shall say, 'This is certainly a wise and understanding people, this great nation.'\" And this group recounts the simple words of the sages, may their memory be blessed, such that when the other nations hear it, they say, \"This is certainly a foolish and silly people, this small nation.\" And the ones that do this the most are the preachers that explain inform the masses of the people about that which they [themselves] do not know. And were it only that since they did not know and understand, they would be quiet, as it is said (Job 13:5), \"Were it only that you would be silent, and it will be considered wisdom for you\"; or that they would say, \"We do not understand the intention of the sages in this statement and not how it is to be explained.\" But [instead], they think that they understand it and attempt to inform [about] it, to explain to the people what they understood according to their weak intellects - not that which the sages said - and they preach at the heads of the people the homilies from Tractate Berakhot and from the chapter [entitled] Chelek and from others, according to their simple meanings, word for word.",
+                "<b>And the second</b> group is also numerous, and they are the ones that saw the words of the sages or heard them, and understood them according to their simple meaning, and thought that the sages did not intend in them anything more than that which is indicated by the simple [understanding]. And they come to make them foolish and to disgrace them and to bring ill-repute to that which has no ill repute; and they mock the words of the sages. And [they believe that] they are more refined in their intellect than [the sages], and that they, peace be upon them, were stupid, simple-minded fools regarding all of existence; to the point that they did not grasp matters of wisdom in any way. And most of those that stumble in this error are those with pretense to the medical sciences and those that carry on about the laws of the constellations; since they are - according to the their thinking - understanding and wise in their [own] eyes and sharp and philosophers. And how far are they from humanity, according to those that are truly wise and philosophers. Rather, they are more foolish than the first group, and many of them are idiots. And it is an accursed group, since they question great and lofty people, whose wisdom was already made clear to the wise. And were these idiots to exert themselves in the sciences to the point that they would know how it is proper to organize and write things in the science of theology, and things which are similar to it, for the masses and for the wise, and they would understand applied philosophy; then they would understand if the sages, may their memory be blessed, were wise or not; and the matter of their words would be elucidated for them.",
+                "<b>And the third</b> is, as God lives, very small to the point that is not fitting to call them a group except in the same way as one says about the sun that it is a species [even if] it is [in fact] unique. And these are the same people to whom the greatness of the sages, may they be blessed, and the quality of their intellect was made clear, from what was found among their words, [things] that indicate matters that are very true. And even though [these things] are few and scattered in different places in their compositions, they indicate their wholeness and that they grasped the truth; and that the impossibility of the impossible and the necessity of that which exists was also clear to them. And [the members of the third group] knew that [the sages], peace be upon them, were not saying jokes; and it became established for them that [the sages'] words have a revealed and a secret meaning, and that in everything they said about things that are impossible, they were speaking by way of a riddle and a parable - since this is the way of great wise men. And therefore the greatest of wise men opened his book by saying (Proverbs 1:6), \"To understand a parable and a metaphor, the words of wise men and their riddles.\" And it is known to the linguist that a riddle is when the matter intended by it is hidden and not revealed by it, and as it said (Judges 14,12), \"I will tell you a riddle, etc.\" Since the words of the sages are all about supernal matters of ultimacy, they must then be riddles and parables. And how can we blame them for writing wisdom in the way of parable and making it appear as lower things of the masses, when we see that the wisest of all men did this with the holy spirit - I mean Shlomo, in Proverbs and in the Song of Songs and in some of Ecclesiastes? And why should it be difficult for us to explain their words rationally and to take them out of their simple meaning in order that they fit reason and correspond to the truth. And even if they are holy writings, they themselves, explain verses of Scripture rationally and take them out of their simple meaning and make them into parables. And it is the truth, as we find that they said to explain the verse (I Chronicles 11:22), \"he smote the two powerful lions of Moav,\" that it is all a parable; and so [too] that which is stated [further in the verse] \"he descended and smote the lion in the pit\" is a parable. And so [too] that which is stated (I Chronicles 11:17), \"Who will give me water to drink from the well of Beit Lechem,\" and the entire story is all a parable (Bava Kamma 60b). And so [too] about the story of Iyov in its entirety, some of them said it was a parable (Bava Batra 15a), and they did not explain for what thing it was made a parable. And so [too], some of them said that the dead of Yechezkel was a parable (Sanhedrin 72b). And there are many [examples] like this. And if you, the reader, are from one of the first two groups, do not pay attention to my words and not to any matter of it; since no part of it will be fit for you, but [rather] it will hurt you and you will hate it. For how can light foods that are few in quantity but proper in quality be fit for a person who is accustomed to bad foods - rather, in truth, they will hurt him and he will hate them. Did you not know what the people that were accustomed to eating onions and garlic and fish said (Numbers 21:5), \"and our souls are disgusted, etc.\"? But if you are from the third group, [so that] when you see one of their words that intelligence pushes off, you stop and reflect about it and know that it is a riddle and a parable, and you lay burdened in your heart and occupied by the meaning of the idea in the composition and in its rational meaning and think to find the intelligent intention and the straight faith, as is states (Ecclesiastes 12:10), \"to find words of desire and written straightly, even words of truth\" - and [if so], look into this book of mine and it will help you, with God's help.",
+                "<b>And now I will</b> begin to speak about that which I intended: You should know that just like the blind man does not grasp appearance of colors and the deaf man does not grasp the sound of voices and the eunuch sexual desire, so too bodies do not grasp spiritual pleasures. And just like the fish do not know the element of fire, since they are in the element of water, which is its opposite; so too, in this physical world, pleasures of the spiritual world are not known. Rather we do not have among us any of this pleasure, but only pleasures of the body and that which is grasped by the senses [regrading] food and drink and sex. And anything besides these is non-existent for us and we do not recognize it. [Neither] do we grasp it at first thought, but only after great analysis. And it is fitting that it is like this, since we are in the physical world, and that is why we only grasp the lower temporary pleasures. But the spiritual pleasures are permanent, lasting forever, without end. And there is no connection or similarity in any way between these [two types] of pleasures. And it is not fit for us, the masters of Torah, and not for the Godly of the philosophers that we should say that the angels or the stars or the spheres do not have any pleasure; but rather they truly have great pleasure in that they know and grasp the truth of the Creator, may He be blessed. And so [too], when the one that will be purified is purified and he goes up to that level after his death, he does not grasp the physical pleasures and does not want them. But rather it is similar to if a king who is the top of the government would divest himself of his kingdom and his government and go back to playing ball with children, like he used to do before his kingdom. Since that was in his being small of years when he did not distinguish between the worth of these two things; just as we today praise and elevate the physical pleasures and not the spiritual pleasures. And when you reflect on the matter of these two pleasures, you will find the inferiority of the one and loftiness of the other - and even in this world. And that is because you will find that most people always tire themselves and their bodies in toil and exertion, that has no equal, in order that worth and honor come to him and that people elevate him. And this pleasure is not pleasure of food and drink. And likewise, many people will choose to take revenge on his enemies more than acquiring many physical pleasures. And [also] many people distance themselves from the greatest of the physical pleasures out of fear that disgrace and embarrassment from people come to him from this, or because he is seeking to have a good name. And if its matter is such in this physical world, all the more so is it in the spiritual world; and that is the world to come - that our souls will fathom there the knowledge of the Creator, may He be blessed, just like the supernal bodies fathom [Him] or more [so]. And this pleasure cannot be divided into sections and cannot be recounted; and you will not find a parable by which to compare this pleasure. But rather it is as the prophet, peace be upon him, said when the greatness of that good and its value were so wondrous in his eyes. He said (Psalms 31:20), \"How great is Your good that You have hidden for those that fear You.\" And so [too], they, may their memory be blessed, said (Berakhot 17a), \"In the world to come there is no eating and no drinking and no bathing and no anointing and no intercourse, but rather the righteous ones sit and their crowns are upon their heads and they derive pleasure from the radiance of the Divine Presence.\" He wants to say by stating, \"and their crowns are upon their heads,\" the permanence of their soul in the existence of that which is fathomed by them, and that is the Creator, may He be blessed; and in that He - meaning that which is fathomed (the active Intellect) - and he are one thing, as the philosophers have mentioned in ways that are [too] lengthy for here. And by their saying, \"and they derive pleasure from the radiance of the Divine Presence,\" I would say that those souls derive pleasure in that which they grasp and know of the truth of the Creator, may He be blessed, like the holy creatures and the other levels of angels derive pleasure, in what they grasp and know of His existence. Behold, that the ultimate good and objective is to reach this supernal company and to be with this honor and the level mentioned, and the preservation of the soul - as we have explained - without an end, in the existence of the Creator, may He be blessed, Who is the cause of its existence, since [the soul] has grasped Him, as is explained by the first philosophers. And this is the great good, to which there is no good to equate to it and no pleasure to compare to it, since how can the eternal that has no end and no finish be compared to something finite. And this is what it stated (Kiddushin 39b), \"'In order that it will be good for you and you will lengthen your days' (Deuteronomy 22:7) - in the world that is completely long.\" And the complete bad and great reprisal is that the soul be cut off and be destroyed and that it not be alive and existent. And this is the cutting off (<i>karet</i>) that is written in the Torah, as in (Numbers 15:31), \"and that soul will surely be cut off (<i>hikaret, yikaret</i>).\" And they, of blessed memory, said, \"<i>Hikaret</i> - in this world, <i>yikaret</i> - in the world to come\" (Sanhedrin 64b). And it is stated (I Samuel 25:29), \"the soul of my master shall be bundled in the bundle of life.\" Behold, in all that he chose and accustomed himself to the pleasures of the body and disdained truth and loved falsehood, his soul was cut off from this level and it remained cut off matter [after his death]. And the prophet, peace be upon him, already elucidated that the world to come is not grasped by the physical senses and this is what is stated (Isaiah 64:3), \"an eye has not seen, O Lord, except for You.\" And they said in explanation of this, \"All of the prophets only prophesied about the days of the Messiah, but about the world to come, 'an eye has not seen, O Lord, except for You'\" (Berakhot 34b). As for the matter of good outcomes and reprisals and bad (besides cutting off) that are written in the Torah, it is what I will explain to you. And it is that He says to you, \"If you will do these commandments, I will help you with their performance and to be complete in them, and I will remove from you all of the obstacles and impediments.\" As it is impossible for a man to do the commandments for Him, when he is sick and hungry or thirsty and in a time of war and siege. And therefore He makes it come out that all of these matters will be removed, and that they be healthy and quiet until [their] knowledge is perfected and they merit life in the world to come. Behold that the objective of the reward of doing [the precepts of] the Torah is not in all of these things. And so too, if they violate the Torah, the punishment of these bad things that will befall them is [so that] they will not be able to do the commandments; and as it is stated (Deuteronomy 28:47), \"Since you did not serve.\" And when you reflect upon this with complete reflection, you will find it is as if He says to you, \"If you have done some of the commandments from love and with effort, I will help you to do them all, and I will remove from you the obstacles and impediments; and if you abandon one of them in the manner of disgracing [it], I will bring impediments to you that will impede you from them doing all of them, until you not have wholeness and existence in the world to come. And this is the matter that they said, of blessed memory (Avot 4:2), \"The payment (reward) of a commandment is a commandment and the payment of a sin is sin.\" And the Garden of Eden, however, is a rich and fertile place - the choicest of lands. It has many rivers and fruit-bearing trees. God, may He be blessed, will reveal it to people in the future to come and show that way that leads to it, and they will enjoy it. And it is possible that they will find very wonderful plants that are very useful in it, besides the ones that are known and famous to us. And all of this is neither impossible nor unlikely, but rather it is likely - and even if had not been written in the Torah; all the more so, since it is elucidated and publicized in the Torah. <i>Gehinnom</i>, however, is the name for the pain and the punishment that will come to the evildoers, but the Talmud did not give a [definitive] description of this punishment. Rather, there are those that say that the sun will approach them and burn them, and their proof to this is from that which is stated (Malachi 3:19), \"behold [the sun of] the day is coming, burning like a furnace.\" And there are some that say that a strange heating up will begin in their bodies and burn them, and their proof to this is from that which it states (Isaiah 33:11), \"your spirit is fire, it shall consume you.\" And the revival of the dead is from the main fundamental principles of Moshe, our teacher - peace be upon him. And there is no religion and no attachment to the Jewish religion for the one who does not believe [in] this. But it is [only] for the righteous, and so [too] is [this found in] the language of Bereishit Rabbah, \"The power of rain is for the righteous and for the evildoers, but the revival of the dead is only for the righteous.\" And how should the evildoers be revived - as they are dead even in their lifetime? And so [too] did they say (Berakhot 18b), \"Evildoers are called dead even in their lives, righteous people are called living even in their death.\" And you should know that man, per force, must die and decompose and return to what he is composed of. The days of the Messiah, however, is the time when rulership will return to Israel and that they will go back to the land of Israel and that this king will be very great, and the seat of his rulership will be in Zion (Jerusalem). His fame will grow and his mention will be among all of the nations, [even] more than King Shlomo. And all of the peoples will make peace with him and all of the lands will serve him, due to his great righteousness and due to the wonders that will come about though him. And anyone that comes against him, God, may He be elevated, will deliver into his hand. And all of the [relevant] verses in Scripture testify to his success and our success with him. And nothing about existence will change from what it is now, except that rulership will return to Israel. And this is the language of the sages (Sanhedrin 91b), \"There is no difference between this world and the days of the Messiah except for the subjugation by the nations alone.\" And there will be in his days rich and poor, strong and weak, in relation to each other. But it will be very easy in those days for people to find their sustenance; to the point that with a little effort that a person exerts, a great output will result. And this is what they said (Shabbat 30b), \"In the future the land of Israel will produce loaves of bread and woolen garments\"; since people say that when a person finds something prepared and ready, \"So-and-so found baked bread and cooked food.\" And the proof to this is that which is stated (Isaiah 61:5), \"and foreigners shall be your plowmen and your vintners,\" to show that there will [still] be planting and reaping. And therefore this sage who said this statement to his student got angry when [the latter] did not understand his words and thought that it was as its simple meaning. And he responded to him according to his understanding and that answer was not a true answer. And the proof that he did not respond to him with a true answer is that he brought a proof from (Proverbs 26:4-5), \"Do not answer a fool according to his folly[... Answer a fool according to his folly].\" And the great objective that will occur in those days is that we shall rest from the subjugation by the nations which prevents us from the performance of all of the commandments; and that wisdom will grow, as it is stated (Isaiah 11:9), \"since the earth will be full of the knowledge of the Lord.\" And the wars will cease, as it is stated (Micah 4:3), \"and nation will not lift up sword against nation.\" And great wholeness will be found in those days and we will merit through it to life in the world to come. But the Messiah will die and his son will reign in his place, and [likewise] his grandson. And the prophet has already elucidated his death: \"He will not tire and will not be crushed until he puts justice in the world\"(Isaiah 42:5). And his rulership will extend for very many days and the lives of people will also lengthen. Since when worries and troubles are removed, the days of a man are lengthened. And one should not wonder that his rulership will last for thousands of years, since the sages said about the gathering of good, that when it gathers, it will not quickly separate. And we do not desire and hope for the days of the Messiah because of the multitude of produce and wealth and not [since] we will ride on horses and not [since] we will drink wine accompanied by types of song, as ones of confused intellect imagine. But [rather] the prophets and pious ones desired the days of the Messiah - and their longing for it grew - because of what will be in it from the gathering of the righteous and the proper administration and wisdom, and from the righteousness of the king and his great uprightness, and the heft of his wisdom and closeness to God, as it is stated (Psalms 2:7), \"the Lord said to me, 'You are my son, I conceived you today'\"; and the performance of all of the commandments of the Torah of Moshe, our teacher - peace be upon him - without negligence and laziness and without duress. As it is stated (Jeremiah 31:33), \"And they will not continue to teach a man [to his brother and a man to his fellow] saying, 'Know the Lord,' since they will all know me, from their small ones to their big ones\"; \"and I have placed my Torah in their hearts\" (Jeremiah 31:32); \"and I will remove your heart of stone from your flesh\" (Ezekiel 36:26). And there are many of these [types of] verses about this matter. And through these matters, they would strongly attain [life in] the world to come. And the objective is the world to come and towards it is the effort. And therefore this sage (the author of this mishnah), who is established in his knowledge of the truth, investigated [what is] the ultimate objective and left that which was other than it, and said, \"All Jews have a share in the world to come.\" And [even] if it is the desired objective, it is not fitting for one who wants to be one who serves from love, that he should serve in order to reach the world to come, as we have elucidated in what came before. But [rather], one should serve in the way that I will say. And that is that if he believes that there is wisdom, and it is the Torah which came to the prophets from the Creator, may He be elevated, who informed them through it of the virtues and they are the commandments and the defects and they are the sins, [then] it is fitting for him from the angle of his being a man of proper disposition that he should do the good and go away from the bad. And when he does this, he achieves humanness and is distinguished from animals. And when a person is whole [like this], it is from the nature of the whole person that there not be an impediment for his soul to exist in the existence that is known for it, and that is the world to come, as we have said. And this is [the meaning of] what is stated (Psalms 32:9), \"Do not be like a horse, like a mule that does not understand, with a bit and a bridle is his mouth restrained\" [to be] like the impediments of animals from impulses, which is something external, like a bit and a bridle. And it is not fitting for a person to be like this, but [rather] his impediment should be from him and from his essence. I mean to say that the human form when it is complete is what impedes him from those things that wholeness prevents, and these are called the defects. And [his form] will energize him and push him towards that which will bring him to wholeness and that is the virtues. This is what has been clarified to me from all of their words about this lofty and weighty matter. And I will still write a composition in which I will gather all of the homilies that are found in the Talmud and in other [books] and I will elucidate them and analyze them such that they be fitting with the truth of [their] matters, and I will also give proofs [to this] from their words. And I will reveal which of the homilies are like their simple understanding and which are parables and which were dreams [even though] they are described in completely straightforward statements, as if they were in a waking state. And in that composition I will elucidate for you many beliefs and there I will elucidate all of the things of these principles that I have given to you a little [here, that you] extrapolate from them to the others. And one should not be exacting with me, that in this essay I have somewhat overlooked words and matters about which experts are exacting; since I have overlooked this exactitude to allow for understanding for the one that has no prior education in this lofty matter that not all people grasp. And [concerning others enumerated by the mishnah as not having a share in the world to come,] the word, \"<i>epikores</i>,\" is Aramaic. Its meaning is one who abandons (<i>mafkir</i>) and denigrates the sages or a specific Torah scholar or denigrates his teacher. And they said that \"outside books\" are the books of those who err and so [too] the book of Ben Sira - and he composed books that included buffoonery about matters of facial recognition. They do not have reason or a point except for wasting time with vanities. For example, those books found by the Arabs of historical stories and the conduct of kings, the genealogy of the Arabs, songbooks and the like are from the books that do not have any wisdom or physical benefit, except for wasting time. \"And one who whispers [an incantation] over a wound\" [has no share in the world to come] - and provided that it is with spit - because this involves a denigration of God, may He be blessed. And [likewise], one who pronounces the name [of God] with its letters, <i>yod, hay vav, hay</i> - which is the explicit name (<i>shem hameforash</i>). And they have already mentioned things besides these, that if one does them, he has no share in the world to come: they said (Bava Metzia 59b), one who whitens the face of his fellow in public and one calls his fellow by his nickname and (Yerushalmi Chagigah 2:1) one who derives honor from his friend's disgrace. Since one would not do from these acts - and even though one might think them to be light sins - except for one with an inferior spirit that does not have wholeness and is not fitting for the world to come. And from that which is necessary that we mention here - and [here] is the most fitting of all places - is that the fundamental beliefs and the foundational principles of our religion are thirteen principles:",
+                "<b>The first principle</b> To believe in the existence of the Creator, may He be blessed, and that is that there is a Being complete in all the ways of existence. He is the cause of the existence of all other things in existence. Through Him does their existence survive and from Him is their survival. And one cannot imagine the lack of His existence, since in the lack of His existence, the existence of all things dissolves and no thing's existence would survive. And if we were to imagine the lack of all other things in existence besides Him, the existence of God, may He be blessed, would not dissolve and not be diminished. Unity and Mastery only belong to God, may His name be blessed, since He suffices in His [own] existence. It is enough for Him to be by Himself and He doesn't need the existence of anything else. And everything besides Him of the angels and the bodies of the planets and what is in them and what is below them - all need Him for their existence. And this is the first principle, [and] it is indicated by the 'first commandment' - \"I am the Lord, your God\" (Exodus 20:2).",
+                "<b>The second principle</b> The unity of God, may He be blessed, which is to say that we believe that He who is the cause of everything is one. And He is not like one of a pair and not like one of a group and not like one person that can be divided into many [smaller] units and not like a simple body which is numerically one [but] can be infinitely divided. Rather He - God, may He be blessed - is one in a unity that has no unity like it. And this is the second principle, [and] it is indicated by that which is stated, \"Listen Israel, the Lord is our God, the Lord is one.\"",
+                "<b>The third principle</b> Denial of His physicality and that is that we believe that this Unity that we mentioned is not a body and not the power of a body and that actions of a body do not relate to Him, not in His essence and not in His doings. And hence the sages, may their memory be blessed, denied [the possibility of] His composition and dissolution and said (Chagigah 15a), \"Above there is no sitting or standing, no backside (<i>aoref</i>) and no weariness (<i>aipui</i>),\" which is to say say no dissolution, and that is <i>aoref</i>, and no composition, and that is <i>aipui</i>, as per the usage (Isaiah 11:14), \"And they <i>aifu</i> on the shoulder of the Philistines,\" which is to say they pushed themselves onto [their] shoulder to connect to them. And the prophet said (Isaiah 40:25), \"'And to whom do you compare Me and I be equated,' says the Holy.\"[But] were He a body, He would be comparable to [other] bodies. And everything that comes in the holy Scriptures that describes Him in physical ways, such as walking or standing or sitting or speaking, or similar to it, it is all by way of metaphor. And so did the rabbis say (Berakhot 31b), \"The Torah speaks in the language of people.\" And the sages already spoke much about this matter. And this third principle is indicated by that which is stated (Deuteronomy 4:15), \"for you did not see any image\" - which is to say, you did not perceive Him as something with an image, because He is - as we mentioned - not a body and not the power of a body.",
+                "<b>The fourth principle</b> Preexistence and that is that we believe that this Unity that we mentioned is absolutely preexisting, and that no other existing thing besides Him was preexisting in relation to Him. And the proofs to this in the holy Scriptures are many. And this fourth principle is indicated by that which is stated (Deuteronomy 33:27), \"The abode of the preexisting God.\"",
+                "<b>The fifth principle</b> That He is the One that is fitting to serve and to exalt and to make His greatness known and to do His commandments; and not to do this to that which is below Him in existence - from the angels and the stars and the spheres and the elements and what which is composed of them. As they are all designed and there is no judgement and no free choice in their actions - only to Him, may He be blessed. And so [too], it is not fitting to serve them in order that they be intermediaries to bring them closer to Him, but rather to Him alone should they direct their thoughts and leave everything besides Him. And this fifth principle is that idolatry (worship of others) is prohibited, and most of the Torah prohibits this.",
+                "<b>The sixth principle</b> Prophecy and that is that a person should know that among the human species, there is found those that naturally have highly elevated character traits and great wholeness and their souls become fit until they receive the form of the intellect. Afterwards that human intellect clings to the Active Intellect and It emanates lofty emanation to him. And these are the prophets and this is prophecy and this is its understanding. And the full elucidation of this principle is very lengthy and it is not our intention to demonstrate all of its paradigms and to elucidate the nature of its attainment; as this is the understanding of wisdom, more generally. Rather, I am mentioning it only in passing. And the verses of the Torah testify to the prophecy of many prophets.",
+                "<b>The seventh principle</b> The prophecy of Moshe, our teacher - peace be upon him - and that is that we believe that he was the father of all the prophets that were before him and that arose after him, [meaning] that all are below him in [loftiness] and that he is the chosen one from the entire human species. [This is so] since he grasped more of His knowledge than any man who lived and more than any man who will live, and he arrived at an elevation above man - until he reached the level of angels and was included in the domain of the angels. No barrier remained that he did not pierce and go through and no physical impediment impeded him and no defect - whether large or small - was a part of him. And the illusory and physical powers and their perceptions disappeared from him and the power of arousal and desire were separated from him and he remained only intellect. And about this matter, it is stated about him that he would speak with God, may He be blessed, without an angelic intermediary. My desire was to elucidate this amazing matter and to open the lock from the verses of the Torah and to explain the meaning of \"Mouth to mouth\" (Numbers 12:8) and the entire verse besides [this phrase] about this matter. However, I saw that these matters would require very many proofs and that we would have needed many propositions and introductions and parables, and that we first elucidate the existence of angels and the difference in their level from the Creator, God - may He be blessed - and that we elucidate the [nature of the] soul and all of its powers. And the circle would be so wide to the point that we would speak about the forms that the prophets spoke about, that are fitting for the Creator and for the angels. And we would enter into this with a full posture and in its context. And a hundred pages would not suffice just for this matter - and even if it was greatly shortened. And therefore I will leave it for its place, whether in the book of homilies that I have projected to write or in the books of prophecy that I am involved with or in the book that I will write to elucidate these principles.",
+                "<b>And</b> I will return to the understanding of this seventh principle and I will say that the prophecy of Moshe, our teacher - peace be upon him - is distinct from the prophecy of all [other] prophets in four ways: The first one is that any prophet that existed was only spoken to by God, may He be blessed, through an intermediary. And Moshe was without an intermediary, as it states, \"Mouth to mouth will I speak to him.\" And the second matter is that any [other] prophet would not get prophecy except when he was sleeping - as it is stated in many places, \"in a dream at night,\" \"in an apparition at night\" and many like this - or during the day after falling into a trance in such a way that all of his feelings disappear from him and his [faculty of] thought becomes [fully] available, like in the matter of a dream. And this matter is called an apparition or a vision and about it, it is stated, \"the vision of God.\" And the [divine] speech would come to Moshe during the day and he would be standing between the two cherubs (of the tabernacle), as God, may He be blessed, testified about it, \"And I will meet you there\" (Exodus 25:22). And God, may He be blessed, said (Numbers 12:6-8), \"if you will have prophecies, etc. Not so is my servant, Moshe [...] Mouth to mouth I will speak to him, etc.\" And the third matter is that when a prophecy comes to [another] prophet - even though it is in a vision and through an angel - his powers weaken and his frame shrinks and a very great fear comes upon him; [so much so] that his spirit almost leaves him, as it is stated in Daniel 10:8-16, when [the angel,] Gavriel spoke with him, he said, \"and there remained no strength in me and my expression changed upon me to destruction and I retained no strength,\" and he said, \"and I was asleep on my face and my face was to the ground,\" and he said, \"my pains have turned upon me.\" But Moshe, peace be upon him - was not like this; since the [divine] word would come upon him and fear and trembling would not come upon him in any way; as it is stated (Exodus 33:11), \"And the Lord would speak to Moshe, face to face, as a man would speak to his fellow\"; which is to say, just like the speech of his friend does not cause trembling to a person, so [too] was Moshe - peace be upon him - that he would not tremble from the [divine] word, and even though he was face to face. And this is because of the strength of his intellect's cleaving [to God], as we have mentioned.",
+                "And the fourth matter is that the spirit of prophecy did not rest upon all of the [other] prophets according to their will, but only according to the will of God, may He be blessed. As behold, [it would happen that] a prophet would remain for days or years and not receive prophecy. And he would remain and request from the Creator, God - may He be blessed - that he inform him about something in prophecy and he would wait until he prophesied, for days or months, or He would not inform him in any regard. And there were among them groups that would prepare themselves and purify their thoughts - as Elisha did, as it is written (II Kings 3:15), \"And now get me a musician\" - and prophecy would come to him. But it was not necessarily [the case] that he would prophesy at the time that he prepared for it. But Moshe, our teacher - peace be upon him - [could receive prophecy] at any time that he wanted: He said (Numbers 9:8), \"Wait and I will hear what the Lord commands for you\"; and it is stated (Leviticus 16:2), \"speak to your brother Aharon, that he should not come at any time to the Holy\" - the sages, may their memory be blessed, said (Sifra on Leviticus 16:2), \"Aharon is [in the category of] 'he should not come [at any time],' but Moshe is not [in the category of] 'he should not come.'",
+                "<b>The eighth principle</b> That the Torah is from Heaven and that is that we believe that this Torah that is given to us through Moshe, our teacher - peace be upon him - is completely from the mouth of the Almighty; which is to say that it all came to him from God, may He be blessed, in a manner that is metaphorically called speech. And no one knows how it came to him except Moshe himself, peace be upon him - since it came to him. And [we believe] that he was like a scribe who is dictated to and writes down all of the events, the stories and the commandments. And therefore [Moshe] is called the engraver. And there is no difference between \"And the sons of Cham were Kush and Mitsrayim\" (Genesis 10:6), \"and his wife's name was\" Meheitabel\" (Genesis 36:39), \"And Timnah was his concubine\" (Genesis 36:12) [ on the one hand] and \"I am the Lord, your God\" (Exodus 20:2) and \"Hear Israel\" (Deuteronomy 6:4) [on the other]; since they are all from the mouth of the Almighty and it is all the Torah of God - complete, pure and holy truth. And anyone who says, \"These type of verses or stories were written by Moshe on his own,\" is for our sages and prophets a heretic, and one who reveals [incorrect] faces [of the Torah] more than all of the heretics; since he thinks that there is a heart and a peel to the Torah and that these chronicles and stories don't have a point to them and that they are from Moshe our teacher - peace be upon him. And this matter of one who holds that the Torah is not from Heaven, the sages said about it (Sanhedrin 99a), that it is one who believes the whole Torah is from the mouth of the Almighty except for this one verse, which the Holy One, blessed be He, did not say, but rather it was from Moshe himself. And this is \"Since he disgraced the word of the Lord\" (Numbers 13:31) - God, may He be blessed, is above the statements of the heretics. Rather every single word of the Torah contains wisdom and wonders for the one who understands them. And their ultimate wisdom is not [fully] grasped, as 'its measure is longer than the earth and broader than the sea.' And a man should only walk in the footsteps of of David, the anointed of the God of Yaakov, who prayed (Psalms 119:18), \"Uncover my eyes and I shall look upon the wonders of Your Torah.\" And so too, the accepted understanding of the Torah is also from the Almighty; and [so] that which we today make a [certain] form for the <i>sukkah</i>, the <i>lulav</i>, the <i>shofar</i>, the <i>tsitsit</i>, the <i>tefilllin</i> and other [such maters], it is the exact form that God, may He be blessed, said to Moshe, and which [Moshe] told to us - and he is reliable in his charge. And the statement that indicates this principle is that which is stated (Numbers 16:28), \"with this shall you know that it is the Lord that sent me to do all of these acts, and it is not from my heart.\"",
+                "<b>The ninth principle</b> Faithful transmission and that is that this Torah has faithfully been transmitted from the Creator, God - may He be blessed - and not from anyone else. And [so] it cannot be added to and it cannot be taken away from, as it is stated (Deuteronomy 13:1), \"you shall not add to it and you shall not take away from it.\" And we have already elucidated this principle in the introduction to this composition.",
+                "<b>The tenth principle</b> is that God, may He be blessed, knows the actions of people and does not ignore them. Not like the opinion of the one that said that 'the Lord abandoned the earth,' but rather as it is stated (Jeremiah 32:19), \"Great of counsel and mighty of works, as Your eyes are open upon all the ways of people, etc.\"; \"And the Lord saw that the evil of man was mighty upon the earth, etc.\" (Genesis 6:5); and it is stated (Genesis 18:2), \"the yelling of Sodom and Ammorah, as it was mighty.\" And this is what indicates this tenth principle.",
+                "<b>The eleventh principle</b> is that God, may He be blessed gives reward to the one who does the commandments of the Torah and punishes the one who transgresses its prohibitions and that the great reward is the world to come and that the strong punishment is being cut off. And we have already said about this matter that which will suffice. And the verse that indicates this principle is that which is stated (Exodus 32:32), \"And now, if You will lift up their sin; but if not, erase me please,\" and God, may He be blessed, answered him (Exodus 32:33), \"The one who sins against Me, I will erase from My book\" - this is a proof that that He knows the servant and the sinner to give reward to this [one] and punishment to that [one].",
+                "<b>The twelfth principle</b> The Messianic era and that is to believe and to confirm that he will come and not to think that he is late. 'If the tarries, wait for him' and do not give him a [set] time and do not create analyses from the verses to extrapolate the time of his coming. And the sages said (Sanhedrin 97b), \"The spirit of those that calculate the end should blow up.\" And [from this principle is] that he believes that [the Messiah] will have great advantage and stature and honor above all of the kings that ever were; according to that which all of the prophets prophesied about him; from Moshe, our teacher, - peace be upon him - to Malachi, peace be upon him. And one who doubts him or for whom his stature is diminished denies the Torah, as the Torah testifies about him in <i>Parshat Bilaam</i> and in <i>Parshat Atem Netsavim</i>. And included in this principle is that there should not be a king in Israel except from the House of David alone. And anyone who disputes [the status] of this family, denies the name of God, may He be blessed, and the words of His prophets.",
+                "<b>The thirteenth principle</b> The Revival of the dead and we have already elucidated it. And when a person believes in all of these principles and his faith in them is clarified, he enters into the category of Israel; and it is [then] a commandment to love him and to have mercy upon him and to act with him according to everything which God, may He be blessed, commanded about the a man towards his fellow, regarding love and brotherhood. And even if he does what is in his ability from the sins, because of desire and the overpowering of his base nature, he is punished according to his sins, but he [still] has a share in the world to come, and is [only considered to be] from the sinners of Israel. But if one of these principles becomes compromised for a person, behold, he exits the category of Israel and denies a fundamental [dogma] and is called an apostate, a heretic and 'someone who cuts the plantings.' And it is a commandment to hate him and to destroy him, and about him it is stated (Psalms 139:21), \"Do I not hate those that You hate, O Lord.\" And behold, I have written at great length about these things and I have gone on a tangent from the subject of my composition, but I have done this because I saw an [important] point to it about faith - as I have collected many useful things scattered in [various] great books. And you should know them and have success with them and review (these) [over them] many times and reflect on them with a proper reflection. And if your heart carries you away to think that you understand its content from one [reading] - or from ten - you will know that it has carried you away falsely. And therefore, do not haste in your reading of it; since I did not write it according to that which [just] came to me, but rather after great analysis and reflection. And after I saw clear and true opinions and [also] those not true, then I knew what was fitting to believe from them and brought proof in the claims and proofs on each and every matter. And it is from God, may He be blessed, to fulfill my wish and to guide me in the good path. And I will [now] return to the subject of the chapter [in the Mishnah]."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}

json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/English/merged.json

@@ -0,0 +1,78 @@
+{
+    "title": "Rambam on Mishnah Sanhedrin",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Rambam_on_Mishnah_Sanhedrin",
+    "text": [
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "Mishanah: \"The Great Sanhedrin consisted of seventy-one, etc.\" Commentary: \"Yehuda (Judah) was not appointed by our teacher Moses, peace be upon him, as part of the general Sanhedrin, because he interpreted the verse 'And they shall bear the burden with you' to mean that they should bear the burden in your place. However, the sages say that the meaning is that they should bear the burden together with you. And the halacha follows the opinion of the sages. Regarding the statement, 'An edah (congregation) that acquits and an edah that convicts,' this means that one edah (congregation) says 'innocent' and the other acts as the prosecutor, and the accused is not convicted until those who convict outnumber those who acquit by two. Therefore, it is necessary to add two more members so that there can be one edah that acquits and one edah that convicts, and two judges. In other words, the majority must convict, and the court does not add more than one. Thus, there are three additional members to the two testimonies. The words of the rabbis are explained in the Talmud, and their count is a Lesser Sanhedrin of twenty-three, and three rows of twenty-three and ten are invalid members of the synagogue. They are individuals who have no occupation other than matters of heaven, meaning to study Torah and attend synagogue. Two scribes, two cantors, two judges, two witnesses, two conspirators, two conspiring witnesses, two treasurers of charity, and a third for distributing charity, a skilled doctor, a notary, and a teacher of young children, totaling one hundred and twenty. Rabbi Nechemiah says that those who are lower in wealth are promoted, and there are thirty and twenty judges, making a total of two hundred and thirty. However, the halacha does not follow the opinion of Rabbi Nechemiah.\""
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [
+                "<b>All Jews have a share in the world to come:</b> I have seen [fit] to speak here about many great and especially weighty fundamentals of faith. You should know that masters of Torah have had differences of opinion regarding the good that comes to a person when he does the commandments that God commanded us through Moshe, our teacher - peace be upon him - and regarding the bad that will find him if he transgresses them - very many disagreements according to the difference in their intellects. And the reasonings about them have become greatly confused to the point that you will almost not find anywhere a man for whom this matter is clear. And you will not find a definitive thing about it with any person, excepting with much confusion:",
+                "<b>The [first]</b> group reasons that the good is the Garden of Eden and that it is the place where one eats and drinks without physical exertion and without effort; and that there [one finds] houses of precious stones and beds fitted with silk and rivers that flow with wine and fragrant oils and many things of this type. And [they reason] that the bad is <i>Gehinnom</i> and it is a place burning with fire, in which bodies are burned and people are afflicted with all types of afflictions, that are recounted at length. And this group has brought a proof for their reasoning from the words of our rabbis, may their memory be blessed, and from verses of Scripture, the simple meaning of which - completely or partially - fits with what they are saying.",
+                "<b>And the second</b> group reasons and thinks that the anticipated good is the days of the Messiah - may it speedily be revealed - and that in that time, people will all be angels, all living and existing forever and they will become of larger stature and multiply and be powerful until they inhabit the whole world forever. And that Messiah - according to their thinking - will live [forever] with the help of God, may He be blessed. And [they reason] that in those days the earth will produce woven clothes and baked bread and many such things which are impossible. And [they also reason] that the bad is that a person not be in existence during those days and not merit to see it. And they bring a proof from many statements that are found with the sages and from many verses in Scripture, the simple meaning of which is in agreement with what they are saying or with some of it.",
+                "<b>And the third</b> group will think that the good that is hoped for is the revival of the dead, and that is that a person will come to life after his death and will come back, together with his relatives and the members of his household, and eat and drink; and that he will not die again. And [they think] that the bad is that he will not come to life after his death, together with the ones that come back to life. And they bring a proof for this from many statements that are found in the words of the sages and from many verses in Scripture, the simple meaning of which indicates what they are saying or some of it.",
+                "<b>And the fourth</b> group will think that the intention of that which is to come to us for doing the commandments is physical rest and the attainment of worldly desires in this world, like the fat of the lands and many properties and many children and physical health and peace and security, and that the king will be from Israel and that we will rule over the ones that troubled us. And [they think] that the bad that gets to us if we deny the Torah is the opposite of these things, like that which we [experience] today during the time of the exile. And they bring a proof - according to their reasoning- from all of the verses in the Torah, from the curses and the other [sections], and from all of the stories that are written in Scripture.",
+                "<b>And the fifth</b> group - and they are many - join all of these matters together and say that that which is anticipated is that the Messiah will come and bring the dead back to life, and they will enter the Garden of Eden, and they will eat there and drink and be healthy all the days of the world.",
+                "<b>But [about] this</b> amazing issue - I mean, the world to come - you will find few that in any fashion bring it to their mind to think [about it] or [ponder over] this fundamental or determine upon which matter this word applies - if it is the objective or one of the previous opinions is the objective; or to differentiate between the objective and the cause that leads to the objective. Rather what the entire people - the masses and the intelligentsia - ask about is how the dead will arise - naked or dressed; and whether they will arise with the same shrouds with which they were buried, with their embroidery and designs and beautiful stitchery, or with a cloak that only covers their bodies? [And they ask] when the Messiah will come whether there will be rich and poor and if there will be the strong and the weak in his days, and many question like these, all the time. And you who looks into this book, understand this parable that I am drawing for you and then prepare your heart and listen to my words about all of this.",
+                "<b>Place it</b> in your mind that when a they bring a young boy to a teacher to teach him Torah - and that is the greatest good for him as to what he can attain of wholeness - but due to his few years and the weakness of his intellect, he does not understand the level of this good and that which will come to him of wholeness from it. And therefore it is necessary perforce for the teacher who is more whole than he to encourage the study with things that are beloved to him due to the smallness of his years. And [so] he says to him, \"Read and I will give you nuts or figs; and I will give you a little honey.\" And through this he will read and exert himself; not for the actual reading - as he does not know its value - but rather so that they will give him that food. And the eating of these delights is more precious in his eyes than the reading and great good - without a doubt. And so he thinks of the study as labor and effort; and he labors in it so that he will receive through this labor the objective that is beloved to him, and that is a nut or a portion of honey. And when he grows and his intellect becomes stronger, and that thing that was (that will be) weighty for him before becomes light in his eyes and he goes to loving something else, they encourage him and arouse his desire for that thing that is beloved to him. And his teacher says to him, \"Read and I will buy you fine shoes or lovely clothes.\" And through this, he makes efforts to read, not for the actual study, but rather for that garment; and that clothing is more weighty in his eyes than the Torah. And that is for him the objective of its reading. And when he becomes more whole in his intellect and this thing becomes negligible in his eyes, [his teacher] will also place his mind on that which is greater than this. And then his master will tell him, \"Learn this section or this chapter and I will give you a dinar or two dinars\" And through this, he reads and exerts himself to get that money - and for him, that money is more weighty than the study, since the objective of the study for him is that he get the gold that they promised him for it. And when his intellect is greater and this amount becomes light in his eyes and he knows that this is something insignificant, he will desire that which is weightier this this. And his master will tell him, \"Study so that you will be a leader and judge, and people will honor you and rise in front of you - like with so and so and so and so.\" And he will read and exert himself in order to achieve this stature and the objective will be the honor; that people will honor him and raise him up and praise him. And all of this is despicable. And, nonetheless, it is necessary because of the smallness of the human intellect that he make the objective of wisdom something else besides wisdom, and say for what thing he is learning, and that is that honor will come to him. And this is [making] a laughingstock of the truth. And about such study the sages say it is not for its sake, meaning that he does the commandments and studies and exerts himself in Torah, not for that thing itself, but rather for the sake of something else. And the sages warned us about this and said, (Avot 4:5), \"Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade with which to dig into them.\" And they are hinting to that which I have explained to you; that there is no [ulterior] objective to wisdom - not to receive honor from people and not to earn money - and [so,] one should not be involved in the Torah of God, may He be blessed, to earn money, and there should not be an [ulterior] objective for him in the study of wisdom, except only to know it. And so [too,] there is no objective to the truth except that he knows it is the truth, and that the Torah is the truth; and the objective of its knowledge is to do [what is in] it. And it is forbidden for a whole person to say, \"When I do these commandments, which are good character traits; and I distance myself form sins, which are bad character traits - that God, may He be blessed, commanded not to do - what is the reward that I will receive for it?\" As this is like that which the child will say, \"When I read this, what will they give to me?\" And they will say, \"Such and such a thing.\" As when we see the smallness of his intellect that he doesn't understand the size [of what he is involved in], and we see that he asks for another objective, we answer him according to his foolishness; as it is stated (Proverbs 26:5), \"Answer a fool according to his foolishness.\" And the sages have already warned about this as well; that is to say that a person should not render any thing of the [various] things to be the objective of his service to God, may He be blessed, and the performance of the commandments. And this is what the whole man who grasped the truth of [these] things, Antigonos, the man of Sokho, said (Avot 1:3), \"Do not be as servants who are serving the master in order to receive a reward, rather be as servants who are serving the master not in order to receive a reward.\" And indeed he wanted to say with this that one should believe in the truth for the sake of the truth; and this is the matter they call, 'one who serves from love.' And they said, may their memory be blessed (Avodah Zarah 19a), \"'His commandments desire greatly' (Psalms 112:1) - Rabbi Eliezer said, 'His commandments; and not the reward of His commandments.'\" And how lucid is this and it is a clear proof for that which we have [written] above in the essay. And even greater than this is what they said in the Sifrei on Deuteronomy 11:13, \"Lest you say, 'Behold, I am learning Torah so that I will be rich; so that I will be called, rabbi; so that I will receive reward in the world to come'; [for this reason] does the statement teach, 'to love the Lord, your God' - everything that you do, only do it out of love.\"",
+                "<b>Behold, this matter</b> has been clarified to you, and it has become clear that it is the intention of the Torah and the foundation of the intention of the sages, peace be upon them. And only a crazed fool will ignore this, because silly thoughts and bad ideas have corrupted him and mixed him up. And this is the level of Avraham, our father - peace be upon him (Sotah 31a) - as he served from love. And towards this path, it is fitting that there be arousal. And since the sages, may their memory be blessed, knew that this is a very difficult matter - and not every person can grasp it, and if he grasps it, he doesn't agree with it at the beginning of the matter, and reasons that it is not a clear belief - since a person will only do an act in order to achieve a goal or to prevent a loss, and if it is not so, that matter will be futile and empty for him; [if so] how can you say to one who follows the Torah, \"Do these acts and don't do [other] ones,\" [but] not for the fear of punishment from God, may He be blessed, and not to inherit a goodly reward. This is a very difficult thing, since not all people grasp the truth, to the point that they [reach the understanding of] Avraham, our father - peace be upon him. And therefore they permitted the masses - so that their faith will sit well - to do the commandments with the hope of reward, and to separate from the sins from the fear of punishment. And we encourage them about this and strengthen their intentions [to do the commandments out of ulterior motives], until he grasps and knows what is the truth and the complete way; as we do with a child at the time that he studies, as we have brought in the parable. And they blamed Antigonos, the man of Sokho, about his explaining what he explained to the masses, and they said about this, \"Be careful with your words,\" as is explained in Avot 1:11.",
+                "<b>And the masses</b> do not lose everything by their doing the commandments out of fear of punishment and hope for reward, except that [their performance] will not be complete. And nonetheless it is good for them, so that they have the ability and habit and effort of fulfilling the Torah. And from this they will be aroused to know the truth, and they will turn into those that serve from love. And this is what they said, may their memory be blessed (Sanhedrin 105b), \"Truly, a person should be involved in Torah and even not for its sake, as from 'not for its sake,' comes 'for its sake.\"",
+                "<b>And it is</b> from that which you must know that [with regards] to the words of the sages, may their memory be blessed, people are divided into three groups:",
+                "<b>The first</b> - and it is most of what I have seen and of the compositions that I have seen and of what I have heard about - believes them according to their simple meaning, and does not reason that they have any sort of esoteric meaning. And for them, the impossible things must correspond to reality. However they do this as a result of their not understanding wisdom; and they are far from the sciences and they do not have wholeness so that they be aroused on their own and they did not find someone to arouse them. [These people] hold that the sages, may their memory be blessed, only intended in all of their straight and sweet words what [this group] understood according to their intellect from them, and that they are according to their simple meaning - and even though that which appears in some of their words is repulsive and that which pushes the intellect away. To the point that if it would be recounted to the unlettered - and all the more so to the wise - they would wonder in their pondering over them and say, \"How is it possible that there is someone in the world that thinks like this or believes that it is a correct belief - all the more so, that it is good in their eyes?\" And one should be pained about the foolishness of this group of simple-minded ones. As according to their opinion, they are honoring and raising the sages; but they are [in fact] lowering them to the lowest depths - and they do not understand this. And as God, may He be blessed, lives, this group destroys the beauty of the Torah and darkens its splendor, and makes the Torah of God the opposite of its intention. As God, my He be blessed, said in the perfect Torah (Deuteronomy 4:6), \"that they should observe all of these statutes and they shall say, 'This is certainly a wise and understanding people, this great nation.'\" And this group recounts the simple words of the sages, may their memory be blessed, such that when the other nations hear it, they say, \"This is certainly a foolish and silly people, this small nation.\" And the ones that do this the most are the preachers that explain inform the masses of the people about that which they [themselves] do not know. And were it only that since they did not know and understand, they would be quiet, as it is said (Job 13:5), \"Were it only that you would be silent, and it will be considered wisdom for you\"; or that they would say, \"We do not understand the intention of the sages in this statement and not how it is to be explained.\" But [instead], they think that they understand it and attempt to inform [about] it, to explain to the people what they understood according to their weak intellects - not that which the sages said - and they preach at the heads of the people the homilies from Tractate Berakhot and from the chapter [entitled] Chelek and from others, according to their simple meanings, word for word.",
+                "<b>And the second</b> group is also numerous, and they are the ones that saw the words of the sages or heard them, and understood them according to their simple meaning, and thought that the sages did not intend in them anything more than that which is indicated by the simple [understanding]. And they come to make them foolish and to disgrace them and to bring ill-repute to that which has no ill repute; and they mock the words of the sages. And [they believe that] they are more refined in their intellect than [the sages], and that they, peace be upon them, were stupid, simple-minded fools regarding all of existence; to the point that they did not grasp matters of wisdom in any way. And most of those that stumble in this error are those with pretense to the medical sciences and those that carry on about the laws of the constellations; since they are - according to the their thinking - understanding and wise in their [own] eyes and sharp and philosophers. And how far are they from humanity, according to those that are truly wise and philosophers. Rather, they are more foolish than the first group, and many of them are idiots. And it is an accursed group, since they question great and lofty people, whose wisdom was already made clear to the wise. And were these idiots to exert themselves in the sciences to the point that they would know how it is proper to organize and write things in the science of theology, and things which are similar to it, for the masses and for the wise, and they would understand applied philosophy; then they would understand if the sages, may their memory be blessed, were wise or not; and the matter of their words would be elucidated for them.",
+                "<b>And the third</b> is, as God lives, very small to the point that is not fitting to call them a group except in the same way as one says about the sun that it is a species [even if] it is [in fact] unique. And these are the same people to whom the greatness of the sages, may they be blessed, and the quality of their intellect was made clear, from what was found among their words, [things] that indicate matters that are very true. And even though [these things] are few and scattered in different places in their compositions, they indicate their wholeness and that they grasped the truth; and that the impossibility of the impossible and the necessity of that which exists was also clear to them. And [the members of the third group] knew that [the sages], peace be upon them, were not saying jokes; and it became established for them that [the sages'] words have a revealed and a secret meaning, and that in everything they said about things that are impossible, they were speaking by way of a riddle and a parable - since this is the way of great wise men. And therefore the greatest of wise men opened his book by saying (Proverbs 1:6), \"To understand a parable and a metaphor, the words of wise men and their riddles.\" And it is known to the linguist that a riddle is when the matter intended by it is hidden and not revealed by it, and as it said (Judges 14,12), \"I will tell you a riddle, etc.\" Since the words of the sages are all about supernal matters of ultimacy, they must then be riddles and parables. And how can we blame them for writing wisdom in the way of parable and making it appear as lower things of the masses, when we see that the wisest of all men did this with the holy spirit - I mean Shlomo, in Proverbs and in the Song of Songs and in some of Ecclesiastes? And why should it be difficult for us to explain their words rationally and to take them out of their simple meaning in order that they fit reason and correspond to the truth. And even if they are holy writings, they themselves, explain verses of Scripture rationally and take them out of their simple meaning and make them into parables. And it is the truth, as we find that they said to explain the verse (I Chronicles 11:22), \"he smote the two powerful lions of Moav,\" that it is all a parable; and so [too] that which is stated [further in the verse] \"he descended and smote the lion in the pit\" is a parable. And so [too] that which is stated (I Chronicles 11:17), \"Who will give me water to drink from the well of Beit Lechem,\" and the entire story is all a parable (Bava Kamma 60b). And so [too] about the story of Iyov in its entirety, some of them said it was a parable (Bava Batra 15a), and they did not explain for what thing it was made a parable. And so [too], some of them said that the dead of Yechezkel was a parable (Sanhedrin 72b). And there are many [examples] like this. And if you, the reader, are from one of the first two groups, do not pay attention to my words and not to any matter of it; since no part of it will be fit for you, but [rather] it will hurt you and you will hate it. For how can light foods that are few in quantity but proper in quality be fit for a person who is accustomed to bad foods - rather, in truth, they will hurt him and he will hate them. Did you not know what the people that were accustomed to eating onions and garlic and fish said (Numbers 21:5), \"and our souls are disgusted, etc.\"? But if you are from the third group, [so that] when you see one of their words that intelligence pushes off, you stop and reflect about it and know that it is a riddle and a parable, and you lay burdened in your heart and occupied by the meaning of the idea in the composition and in its rational meaning and think to find the intelligent intention and the straight faith, as is states (Ecclesiastes 12:10), \"to find words of desire and written straightly, even words of truth\" - and [if so], look into this book of mine and it will help you, with God's help.",
+                "<b>And now I will</b> begin to speak about that which I intended: You should know that just like the blind man does not grasp appearance of colors and the deaf man does not grasp the sound of voices and the eunuch sexual desire, so too bodies do not grasp spiritual pleasures. And just like the fish do not know the element of fire, since they are in the element of water, which is its opposite; so too, in this physical world, pleasures of the spiritual world are not known. Rather we do not have among us any of this pleasure, but only pleasures of the body and that which is grasped by the senses [regrading] food and drink and sex. And anything besides these is non-existent for us and we do not recognize it. [Neither] do we grasp it at first thought, but only after great analysis. And it is fitting that it is like this, since we are in the physical world, and that is why we only grasp the lower temporary pleasures. But the spiritual pleasures are permanent, lasting forever, without end. And there is no connection or similarity in any way between these [two types] of pleasures. And it is not fit for us, the masters of Torah, and not for the Godly of the philosophers that we should say that the angels or the stars or the spheres do not have any pleasure; but rather they truly have great pleasure in that they know and grasp the truth of the Creator, may He be blessed. And so [too], when the one that will be purified is purified and he goes up to that level after his death, he does not grasp the physical pleasures and does not want them. But rather it is similar to if a king who is the top of the government would divest himself of his kingdom and his government and go back to playing ball with children, like he used to do before his kingdom. Since that was in his being small of years when he did not distinguish between the worth of these two things; just as we today praise and elevate the physical pleasures and not the spiritual pleasures. And when you reflect on the matter of these two pleasures, you will find the inferiority of the one and loftiness of the other - and even in this world. And that is because you will find that most people always tire themselves and their bodies in toil and exertion, that has no equal, in order that worth and honor come to him and that people elevate him. And this pleasure is not pleasure of food and drink. And likewise, many people will choose to take revenge on his enemies more than acquiring many physical pleasures. And [also] many people distance themselves from the greatest of the physical pleasures out of fear that disgrace and embarrassment from people come to him from this, or because he is seeking to have a good name. And if its matter is such in this physical world, all the more so is it in the spiritual world; and that is the world to come - that our souls will fathom there the knowledge of the Creator, may He be blessed, just like the supernal bodies fathom [Him] or more [so]. And this pleasure cannot be divided into sections and cannot be recounted; and you will not find a parable by which to compare this pleasure. But rather it is as the prophet, peace be upon him, said when the greatness of that good and its value were so wondrous in his eyes. He said (Psalms 31:20), \"How great is Your good that You have hidden for those that fear You.\" And so [too], they, may their memory be blessed, said (Berakhot 17a), \"In the world to come there is no eating and no drinking and no bathing and no anointing and no intercourse, but rather the righteous ones sit and their crowns are upon their heads and they derive pleasure from the radiance of the Divine Presence.\" He wants to say by stating, \"and their crowns are upon their heads,\" the permanence of their soul in the existence of that which is fathomed by them, and that is the Creator, may He be blessed; and in that He - meaning that which is fathomed (the active Intellect) - and he are one thing, as the philosophers have mentioned in ways that are [too] lengthy for here. And by their saying, \"and they derive pleasure from the radiance of the Divine Presence,\" I would say that those souls derive pleasure in that which they grasp and know of the truth of the Creator, may He be blessed, like the holy creatures and the other levels of angels derive pleasure, in what they grasp and know of His existence. Behold, that the ultimate good and objective is to reach this supernal company and to be with this honor and the level mentioned, and the preservation of the soul - as we have explained - without an end, in the existence of the Creator, may He be blessed, Who is the cause of its existence, since [the soul] has grasped Him, as is explained by the first philosophers. And this is the great good, to which there is no good to equate to it and no pleasure to compare to it, since how can the eternal that has no end and no finish be compared to something finite. And this is what it stated (Kiddushin 39b), \"'In order that it will be good for you and you will lengthen your days' (Deuteronomy 22:7) - in the world that is completely long.\" And the complete bad and great reprisal is that the soul be cut off and be destroyed and that it not be alive and existent. And this is the cutting off (<i>karet</i>) that is written in the Torah, as in (Numbers 15:31), \"and that soul will surely be cut off (<i>hikaret, yikaret</i>).\" And they, of blessed memory, said, \"<i>Hikaret</i> - in this world, <i>yikaret</i> - in the world to come\" (Sanhedrin 64b). And it is stated (I Samuel 25:29), \"the soul of my master shall be bundled in the bundle of life.\" Behold, in all that he chose and accustomed himself to the pleasures of the body and disdained truth and loved falsehood, his soul was cut off from this level and it remained cut off matter [after his death]. And the prophet, peace be upon him, already elucidated that the world to come is not grasped by the physical senses and this is what is stated (Isaiah 64:3), \"an eye has not seen, O Lord, except for You.\" And they said in explanation of this, \"All of the prophets only prophesied about the days of the Messiah, but about the world to come, 'an eye has not seen, O Lord, except for You'\" (Berakhot 34b). As for the matter of good outcomes and reprisals and bad (besides cutting off) that are written in the Torah, it is what I will explain to you. And it is that He says to you, \"If you will do these commandments, I will help you with their performance and to be complete in them, and I will remove from you all of the obstacles and impediments.\" As it is impossible for a man to do the commandments for Him, when he is sick and hungry or thirsty and in a time of war and siege. And therefore He makes it come out that all of these matters will be removed, and that they be healthy and quiet until [their] knowledge is perfected and they merit life in the world to come. Behold that the objective of the reward of doing [the precepts of] the Torah is not in all of these things. And so too, if they violate the Torah, the punishment of these bad things that will befall them is [so that] they will not be able to do the commandments; and as it is stated (Deuteronomy 28:47), \"Since you did not serve.\" And when you reflect upon this with complete reflection, you will find it is as if He says to you, \"If you have done some of the commandments from love and with effort, I will help you to do them all, and I will remove from you the obstacles and impediments; and if you abandon one of them in the manner of disgracing [it], I will bring impediments to you that will impede you from them doing all of them, until you not have wholeness and existence in the world to come. And this is the matter that they said, of blessed memory (Avot 4:2), \"The payment (reward) of a commandment is a commandment and the payment of a sin is sin.\" And the Garden of Eden, however, is a rich and fertile place - the choicest of lands. It has many rivers and fruit-bearing trees. God, may He be blessed, will reveal it to people in the future to come and show that way that leads to it, and they will enjoy it. And it is possible that they will find very wonderful plants that are very useful in it, besides the ones that are known and famous to us. And all of this is neither impossible nor unlikely, but rather it is likely - and even if had not been written in the Torah; all the more so, since it is elucidated and publicized in the Torah. <i>Gehinnom</i>, however, is the name for the pain and the punishment that will come to the evildoers, but the Talmud did not give a [definitive] description of this punishment. Rather, there are those that say that the sun will approach them and burn them, and their proof to this is from that which is stated (Malachi 3:19), \"behold [the sun of] the day is coming, burning like a furnace.\" And there are some that say that a strange heating up will begin in their bodies and burn them, and their proof to this is from that which it states (Isaiah 33:11), \"your spirit is fire, it shall consume you.\" And the revival of the dead is from the main fundamental principles of Moshe, our teacher - peace be upon him. And there is no religion and no attachment to the Jewish religion for the one who does not believe [in] this. But it is [only] for the righteous, and so [too] is [this found in] the language of Bereishit Rabbah, \"The power of rain is for the righteous and for the evildoers, but the revival of the dead is only for the righteous.\" And how should the evildoers be revived - as they are dead even in their lifetime? And so [too] did they say (Berakhot 18b), \"Evildoers are called dead even in their lives, righteous people are called living even in their death.\" And you should know that man, per force, must die and decompose and return to what he is composed of. The days of the Messiah, however, is the time when rulership will return to Israel and that they will go back to the land of Israel and that this king will be very great, and the seat of his rulership will be in Zion (Jerusalem). His fame will grow and his mention will be among all of the nations, [even] more than King Shlomo. And all of the peoples will make peace with him and all of the lands will serve him, due to his great righteousness and due to the wonders that will come about though him. And anyone that comes against him, God, may He be elevated, will deliver into his hand. And all of the [relevant] verses in Scripture testify to his success and our success with him. And nothing about existence will change from what it is now, except that rulership will return to Israel. And this is the language of the sages (Sanhedrin 91b), \"There is no difference between this world and the days of the Messiah except for the subjugation by the nations alone.\" And there will be in his days rich and poor, strong and weak, in relation to each other. But it will be very easy in those days for people to find their sustenance; to the point that with a little effort that a person exerts, a great output will result. And this is what they said (Shabbat 30b), \"In the future the land of Israel will produce loaves of bread and woolen garments\"; since people say that when a person finds something prepared and ready, \"So-and-so found baked bread and cooked food.\" And the proof to this is that which is stated (Isaiah 61:5), \"and foreigners shall be your plowmen and your vintners,\" to show that there will [still] be planting and reaping. And therefore this sage who said this statement to his student got angry when [the latter] did not understand his words and thought that it was as its simple meaning. And he responded to him according to his understanding and that answer was not a true answer. And the proof that he did not respond to him with a true answer is that he brought a proof from (Proverbs 26:4-5), \"Do not answer a fool according to his folly[... Answer a fool according to his folly].\" And the great objective that will occur in those days is that we shall rest from the subjugation by the nations which prevents us from the performance of all of the commandments; and that wisdom will grow, as it is stated (Isaiah 11:9), \"since the earth will be full of the knowledge of the Lord.\" And the wars will cease, as it is stated (Micah 4:3), \"and nation will not lift up sword against nation.\" And great wholeness will be found in those days and we will merit through it to life in the world to come. But the Messiah will die and his son will reign in his place, and [likewise] his grandson. And the prophet has already elucidated his death: \"He will not tire and will not be crushed until he puts justice in the world\"(Isaiah 42:5). And his rulership will extend for very many days and the lives of people will also lengthen. Since when worries and troubles are removed, the days of a man are lengthened. And one should not wonder that his rulership will last for thousands of years, since the sages said about the gathering of good, that when it gathers, it will not quickly separate. And we do not desire and hope for the days of the Messiah because of the multitude of produce and wealth and not [since] we will ride on horses and not [since] we will drink wine accompanied by types of song, as ones of confused intellect imagine. But [rather] the prophets and pious ones desired the days of the Messiah - and their longing for it grew - because of what will be in it from the gathering of the righteous and the proper administration and wisdom, and from the righteousness of the king and his great uprightness, and the heft of his wisdom and closeness to God, as it is stated (Psalms 2:7), \"the Lord said to me, 'You are my son, I conceived you today'\"; and the performance of all of the commandments of the Torah of Moshe, our teacher - peace be upon him - without negligence and laziness and without duress. As it is stated (Jeremiah 31:33), \"And they will not continue to teach a man [to his brother and a man to his fellow] saying, 'Know the Lord,' since they will all know me, from their small ones to their big ones\"; \"and I have placed my Torah in their hearts\" (Jeremiah 31:32); \"and I will remove your heart of stone from your flesh\" (Ezekiel 36:26). And there are many of these [types of] verses about this matter. And through these matters, they would strongly attain [life in] the world to come. And the objective is the world to come and towards it is the effort. And therefore this sage (the author of this mishnah), who is established in his knowledge of the truth, investigated [what is] the ultimate objective and left that which was other than it, and said, \"All Jews have a share in the world to come.\" And [even] if it is the desired objective, it is not fitting for one who wants to be one who serves from love, that he should serve in order to reach the world to come, as we have elucidated in what came before. But [rather], one should serve in the way that I will say. And that is that if he believes that there is wisdom, and it is the Torah which came to the prophets from the Creator, may He be elevated, who informed them through it of the virtues and they are the commandments and the defects and they are the sins, [then] it is fitting for him from the angle of his being a man of proper disposition that he should do the good and go away from the bad. And when he does this, he achieves humanness and is distinguished from animals. And when a person is whole [like this], it is from the nature of the whole person that there not be an impediment for his soul to exist in the existence that is known for it, and that is the world to come, as we have said. And this is [the meaning of] what is stated (Psalms 32:9), \"Do not be like a horse, like a mule that does not understand, with a bit and a bridle is his mouth restrained\" [to be] like the impediments of animals from impulses, which is something external, like a bit and a bridle. And it is not fitting for a person to be like this, but [rather] his impediment should be from him and from his essence. I mean to say that the human form when it is complete is what impedes him from those things that wholeness prevents, and these are called the defects. And [his form] will energize him and push him towards that which will bring him to wholeness and that is the virtues. This is what has been clarified to me from all of their words about this lofty and weighty matter. And I will still write a composition in which I will gather all of the homilies that are found in the Talmud and in other [books] and I will elucidate them and analyze them such that they be fitting with the truth of [their] matters, and I will also give proofs [to this] from their words. And I will reveal which of the homilies are like their simple understanding and which are parables and which were dreams [even though] they are described in completely straightforward statements, as if they were in a waking state. And in that composition I will elucidate for you many beliefs and there I will elucidate all of the things of these principles that I have given to you a little [here, that you] extrapolate from them to the others. And one should not be exacting with me, that in this essay I have somewhat overlooked words and matters about which experts are exacting; since I have overlooked this exactitude to allow for understanding for the one that has no prior education in this lofty matter that not all people grasp. And [concerning others enumerated by the mishnah as not having a share in the world to come,] the word, \"<i>epikores</i>,\" is Aramaic. Its meaning is one who abandons (<i>mafkir</i>) and denigrates the sages or a specific Torah scholar or denigrates his teacher. And they said that \"outside books\" are the books of those who err and so [too] the book of Ben Sira - and he composed books that included buffoonery about matters of facial recognition. They do not have reason or a point except for wasting time with vanities. For example, those books found by the Arabs of historical stories and the conduct of kings, the genealogy of the Arabs, songbooks and the like are from the books that do not have any wisdom or physical benefit, except for wasting time. \"And one who whispers [an incantation] over a wound\" [has no share in the world to come] - and provided that it is with spit - because this involves a denigration of God, may He be blessed. And [likewise], one who pronounces the name [of God] with its letters, <i>yod, hay vav, hay</i> - which is the explicit name (<i>shem hameforash</i>). And they have already mentioned things besides these, that if one does them, he has no share in the world to come: they said (Bava Metzia 59b), one who whitens the face of his fellow in public and one calls his fellow by his nickname and (Yerushalmi Chagigah 2:1) one who derives honor from his friend's disgrace. Since one would not do from these acts - and even though one might think them to be light sins - except for one with an inferior spirit that does not have wholeness and is not fitting for the world to come. And from that which is necessary that we mention here - and [here] is the most fitting of all places - is that the fundamental beliefs and the foundational principles of our religion are thirteen principles:",
+                "<b>The first principle</b> To believe in the existence of the Creator, may He be blessed, and that is that there is a Being complete in all the ways of existence. He is the cause of the existence of all other things in existence. Through Him does their existence survive and from Him is their survival. And one cannot imagine the lack of His existence, since in the lack of His existence, the existence of all things dissolves and no thing's existence would survive. And if we were to imagine the lack of all other things in existence besides Him, the existence of God, may He be blessed, would not dissolve and not be diminished. Unity and Mastery only belong to God, may His name be blessed, since He suffices in His [own] existence. It is enough for Him to be by Himself and He doesn't need the existence of anything else. And everything besides Him of the angels and the bodies of the planets and what is in them and what is below them - all need Him for their existence. And this is the first principle, [and] it is indicated by the 'first commandment' - \"I am the Lord, your God\" (Exodus 20:2).",
+                "<b>The second principle</b> The unity of God, may He be blessed, which is to say that we believe that He who is the cause of everything is one. And He is not like one of a pair and not like one of a group and not like one person that can be divided into many [smaller] units and not like a simple body which is numerically one [but] can be infinitely divided. Rather He - God, may He be blessed - is one in a unity that has no unity like it. And this is the second principle, [and] it is indicated by that which is stated, \"Listen Israel, the Lord is our God, the Lord is one.\"",
+                "<b>The third principle</b> Denial of His physicality and that is that we believe that this Unity that we mentioned is not a body and not the power of a body and that actions of a body do not relate to Him, not in His essence and not in His doings. And hence the sages, may their memory be blessed, denied [the possibility of] His composition and dissolution and said (Chagigah 15a), \"Above there is no sitting or standing, no backside (<i>aoref</i>) and no weariness (<i>aipui</i>),\" which is to say say no dissolution, and that is <i>aoref</i>, and no composition, and that is <i>aipui</i>, as per the usage (Isaiah 11:14), \"And they <i>aifu</i> on the shoulder of the Philistines,\" which is to say they pushed themselves onto [their] shoulder to connect to them. And the prophet said (Isaiah 40:25), \"'And to whom do you compare Me and I be equated,' says the Holy.\"[But] were He a body, He would be comparable to [other] bodies. And everything that comes in the holy Scriptures that describes Him in physical ways, such as walking or standing or sitting or speaking, or similar to it, it is all by way of metaphor. And so did the rabbis say (Berakhot 31b), \"The Torah speaks in the language of people.\" And the sages already spoke much about this matter. And this third principle is indicated by that which is stated (Deuteronomy 4:15), \"for you did not see any image\" - which is to say, you did not perceive Him as something with an image, because He is - as we mentioned - not a body and not the power of a body.",
+                "<b>The fourth principle</b> Preexistence and that is that we believe that this Unity that we mentioned is absolutely preexisting, and that no other existing thing besides Him was preexisting in relation to Him. And the proofs to this in the holy Scriptures are many. And this fourth principle is indicated by that which is stated (Deuteronomy 33:27), \"The abode of the preexisting God.\"",
+                "<b>The fifth principle</b> That He is the One that is fitting to serve and to exalt and to make His greatness known and to do His commandments; and not to do this to that which is below Him in existence - from the angels and the stars and the spheres and the elements and what which is composed of them. As they are all designed and there is no judgement and no free choice in their actions - only to Him, may He be blessed. And so [too], it is not fitting to serve them in order that they be intermediaries to bring them closer to Him, but rather to Him alone should they direct their thoughts and leave everything besides Him. And this fifth principle is that idolatry (worship of others) is prohibited, and most of the Torah prohibits this.",
+                "<b>The sixth principle</b> Prophecy and that is that a person should know that among the human species, there is found those that naturally have highly elevated character traits and great wholeness and their souls become fit until they receive the form of the intellect. Afterwards that human intellect clings to the Active Intellect and It emanates lofty emanation to him. And these are the prophets and this is prophecy and this is its understanding. And the full elucidation of this principle is very lengthy and it is not our intention to demonstrate all of its paradigms and to elucidate the nature of its attainment; as this is the understanding of wisdom, more generally. Rather, I am mentioning it only in passing. And the verses of the Torah testify to the prophecy of many prophets.",
+                "<b>The seventh principle</b> The prophecy of Moshe, our teacher - peace be upon him - and that is that we believe that he was the father of all the prophets that were before him and that arose after him, [meaning] that all are below him in [loftiness] and that he is the chosen one from the entire human species. [This is so] since he grasped more of His knowledge than any man who lived and more than any man who will live, and he arrived at an elevation above man - until he reached the level of angels and was included in the domain of the angels. No barrier remained that he did not pierce and go through and no physical impediment impeded him and no defect - whether large or small - was a part of him. And the illusory and physical powers and their perceptions disappeared from him and the power of arousal and desire were separated from him and he remained only intellect. And about this matter, it is stated about him that he would speak with God, may He be blessed, without an angelic intermediary. My desire was to elucidate this amazing matter and to open the lock from the verses of the Torah and to explain the meaning of \"Mouth to mouth\" (Numbers 12:8) and the entire verse besides [this phrase] about this matter. However, I saw that these matters would require very many proofs and that we would have needed many propositions and introductions and parables, and that we first elucidate the existence of angels and the difference in their level from the Creator, God - may He be blessed - and that we elucidate the [nature of the] soul and all of its powers. And the circle would be so wide to the point that we would speak about the forms that the prophets spoke about, that are fitting for the Creator and for the angels. And we would enter into this with a full posture and in its context. And a hundred pages would not suffice just for this matter - and even if it was greatly shortened. And therefore I will leave it for its place, whether in the book of homilies that I have projected to write or in the books of prophecy that I am involved with or in the book that I will write to elucidate these principles.",
+                "<b>And</b> I will return to the understanding of this seventh principle and I will say that the prophecy of Moshe, our teacher - peace be upon him - is distinct from the prophecy of all [other] prophets in four ways: The first one is that any prophet that existed was only spoken to by God, may He be blessed, through an intermediary. And Moshe was without an intermediary, as it states, \"Mouth to mouth will I speak to him.\" And the second matter is that any [other] prophet would not get prophecy except when he was sleeping - as it is stated in many places, \"in a dream at night,\" \"in an apparition at night\" and many like this - or during the day after falling into a trance in such a way that all of his feelings disappear from him and his [faculty of] thought becomes [fully] available, like in the matter of a dream. And this matter is called an apparition or a vision and about it, it is stated, \"the vision of God.\" And the [divine] speech would come to Moshe during the day and he would be standing between the two cherubs (of the tabernacle), as God, may He be blessed, testified about it, \"And I will meet you there\" (Exodus 25:22). And God, may He be blessed, said (Numbers 12:6-8), \"if you will have prophecies, etc. Not so is my servant, Moshe [...] Mouth to mouth I will speak to him, etc.\" And the third matter is that when a prophecy comes to [another] prophet - even though it is in a vision and through an angel - his powers weaken and his frame shrinks and a very great fear comes upon him; [so much so] that his spirit almost leaves him, as it is stated in Daniel 10:8-16, when [the angel,] Gavriel spoke with him, he said, \"and there remained no strength in me and my expression changed upon me to destruction and I retained no strength,\" and he said, \"and I was asleep on my face and my face was to the ground,\" and he said, \"my pains have turned upon me.\" But Moshe, peace be upon him - was not like this; since the [divine] word would come upon him and fear and trembling would not come upon him in any way; as it is stated (Exodus 33:11), \"And the Lord would speak to Moshe, face to face, as a man would speak to his fellow\"; which is to say, just like the speech of his friend does not cause trembling to a person, so [too] was Moshe - peace be upon him - that he would not tremble from the [divine] word, and even though he was face to face. And this is because of the strength of his intellect's cleaving [to God], as we have mentioned.",
+                "And the fourth matter is that the spirit of prophecy did not rest upon all of the [other] prophets according to their will, but only according to the will of God, may He be blessed. As behold, [it would happen that] a prophet would remain for days or years and not receive prophecy. And he would remain and request from the Creator, God - may He be blessed - that he inform him about something in prophecy and he would wait until he prophesied, for days or months, or He would not inform him in any regard. And there were among them groups that would prepare themselves and purify their thoughts - as Elisha did, as it is written (II Kings 3:15), \"And now get me a musician\" - and prophecy would come to him. But it was not necessarily [the case] that he would prophesy at the time that he prepared for it. But Moshe, our teacher - peace be upon him - [could receive prophecy] at any time that he wanted: He said (Numbers 9:8), \"Wait and I will hear what the Lord commands for you\"; and it is stated (Leviticus 16:2), \"speak to your brother Aharon, that he should not come at any time to the Holy\" - the sages, may their memory be blessed, said (Sifra on Leviticus 16:2), \"Aharon is [in the category of] 'he should not come [at any time],' but Moshe is not [in the category of] 'he should not come.'",
+                "<b>The eighth principle</b> That the Torah is from Heaven and that is that we believe that this Torah that is given to us through Moshe, our teacher - peace be upon him - is completely from the mouth of the Almighty; which is to say that it all came to him from God, may He be blessed, in a manner that is metaphorically called speech. And no one knows how it came to him except Moshe himself, peace be upon him - since it came to him. And [we believe] that he was like a scribe who is dictated to and writes down all of the events, the stories and the commandments. And therefore [Moshe] is called the engraver. And there is no difference between \"And the sons of Cham were Kush and Mitsrayim\" (Genesis 10:6), \"and his wife's name was\" Meheitabel\" (Genesis 36:39), \"And Timnah was his concubine\" (Genesis 36:12) [ on the one hand] and \"I am the Lord, your God\" (Exodus 20:2) and \"Hear Israel\" (Deuteronomy 6:4) [on the other]; since they are all from the mouth of the Almighty and it is all the Torah of God - complete, pure and holy truth. And anyone who says, \"These type of verses or stories were written by Moshe on his own,\" is for our sages and prophets a heretic, and one who reveals [incorrect] faces [of the Torah] more than all of the heretics; since he thinks that there is a heart and a peel to the Torah and that these chronicles and stories don't have a point to them and that they are from Moshe our teacher - peace be upon him. And this matter of one who holds that the Torah is not from Heaven, the sages said about it (Sanhedrin 99a), that it is one who believes the whole Torah is from the mouth of the Almighty except for this one verse, which the Holy One, blessed be He, did not say, but rather it was from Moshe himself. And this is \"Since he disgraced the word of the Lord\" (Numbers 13:31) - God, may He be blessed, is above the statements of the heretics. Rather every single word of the Torah contains wisdom and wonders for the one who understands them. And their ultimate wisdom is not [fully] grasped, as 'its measure is longer than the earth and broader than the sea.' And a man should only walk in the footsteps of of David, the anointed of the God of Yaakov, who prayed (Psalms 119:18), \"Uncover my eyes and I shall look upon the wonders of Your Torah.\" And so too, the accepted understanding of the Torah is also from the Almighty; and [so] that which we today make a [certain] form for the <i>sukkah</i>, the <i>lulav</i>, the <i>shofar</i>, the <i>tsitsit</i>, the <i>tefilllin</i> and other [such maters], it is the exact form that God, may He be blessed, said to Moshe, and which [Moshe] told to us - and he is reliable in his charge. And the statement that indicates this principle is that which is stated (Numbers 16:28), \"with this shall you know that it is the Lord that sent me to do all of these acts, and it is not from my heart.\"",
+                "<b>The ninth principle</b> Faithful transmission and that is that this Torah has faithfully been transmitted from the Creator, God - may He be blessed - and not from anyone else. And [so] it cannot be added to and it cannot be taken away from, as it is stated (Deuteronomy 13:1), \"you shall not add to it and you shall not take away from it.\" And we have already elucidated this principle in the introduction to this composition.",
+                "<b>The tenth principle</b> is that God, may He be blessed, knows the actions of people and does not ignore them. Not like the opinion of the one that said that 'the Lord abandoned the earth,' but rather as it is stated (Jeremiah 32:19), \"Great of counsel and mighty of works, as Your eyes are open upon all the ways of people, etc.\"; \"And the Lord saw that the evil of man was mighty upon the earth, etc.\" (Genesis 6:5); and it is stated (Genesis 18:2), \"the yelling of Sodom and Ammorah, as it was mighty.\" And this is what indicates this tenth principle.",
+                "<b>The eleventh principle</b> is that God, may He be blessed gives reward to the one who does the commandments of the Torah and punishes the one who transgresses its prohibitions and that the great reward is the world to come and that the strong punishment is being cut off. And we have already said about this matter that which will suffice. And the verse that indicates this principle is that which is stated (Exodus 32:32), \"And now, if You will lift up their sin; but if not, erase me please,\" and God, may He be blessed, answered him (Exodus 32:33), \"The one who sins against Me, I will erase from My book\" - this is a proof that that He knows the servant and the sinner to give reward to this [one] and punishment to that [one].",
+                "<b>The twelfth principle</b> The Messianic era and that is to believe and to confirm that he will come and not to think that he is late. 'If the tarries, wait for him' and do not give him a [set] time and do not create analyses from the verses to extrapolate the time of his coming. And the sages said (Sanhedrin 97b), \"The spirit of those that calculate the end should blow up.\" And [from this principle is] that he believes that [the Messiah] will have great advantage and stature and honor above all of the kings that ever were; according to that which all of the prophets prophesied about him; from Moshe, our teacher, - peace be upon him - to Malachi, peace be upon him. And one who doubts him or for whom his stature is diminished denies the Torah, as the Torah testifies about him in <i>Parshat Bilaam</i> and in <i>Parshat Atem Netsavim</i>. And included in this principle is that there should not be a king in Israel except from the House of David alone. And anyone who disputes [the status] of this family, denies the name of God, may He be blessed, and the words of His prophets.",
+                "<b>The thirteenth principle</b> The Revival of the dead and we have already elucidated it. And when a person believes in all of these principles and his faith in them is clarified, he enters into the category of Israel; and it is [then] a commandment to love him and to have mercy upon him and to act with him according to everything which God, may He be blessed, commanded about the a man towards his fellow, regarding love and brotherhood. And even if he does what is in his ability from the sins, because of desire and the overpowering of his base nature, he is punished according to his sins, but he [still] has a share in the world to come, and is [only considered to be] from the sinners of Israel. But if one of these principles becomes compromised for a person, behold, he exits the category of Israel and denies a fundamental [dogma] and is called an apostate, a heretic and 'someone who cuts the plantings.' And it is a commandment to hate him and to destroy him, and about him it is stated (Psalms 139:21), \"Do I not hate those that You hate, O Lord.\" And behold, I have written at great length about these things and I have gone on a tangent from the subject of my composition, but I have done this because I saw an [important] point to it about faith - as I have collected many useful things scattered in [various] great books. And you should know them and have success with them and review (these) [over them] many times and reflect on them with a proper reflection. And if your heart carries you away to think that you understand its content from one [reading] - or from ten - you will know that it has carried you away falsely. And therefore, do not haste in your reading of it; since I did not write it according to that which [just] came to me, but rather after great analysis and reflection. And after I saw clear and true opinions and [also] those not true, then I knew what was fitting to believe from them and brought proof in the claims and proofs on each and every matter. And it is from God, may He be blessed, to fulfill my wish and to guide me in the good path. And I will [now] return to the subject of the chapter [in the Mishnah]."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "רמב\"ם על משנה סנהדרין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}