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+{
+    "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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..75d4680a6ed3a52a383f8a9684d76d0c23729749
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..184e5fef900989c2ef523f5e7f9a26f9cdd6aebc
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..31966929b6566faec6e89c6d182d4c006b3ae521
--- /dev/null
+++ b/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 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׳) 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 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 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 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 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 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:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..889d59ab39a1a76981e894463d5b8c122b4a1f62
--- /dev/null
+++ b/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 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 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׳) 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 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 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 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 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 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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..e84998385be87df63d3bbd4a45e940a7e3329a0f
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..c146e66bd6d8f3cf1746dda5fe0505a5f88f71a6
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..c296f920ee28fb7c0b4297022c103a16825147b6
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..931291bd365b42c20d77479821e97324c1b8b438
--- /dev/null
+++ b/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, 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 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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Bikkurim/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..b2e0b2e5f7464813af845e5b4b21fda6f77e879f
--- /dev/null
+++ b/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 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:"
+            ]
+        ]
+    ],
+    "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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Challah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Challah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..0a1b2efc0ba0b1a70bdf339e8c633536f96c239e
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+++ b/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 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.",
+                "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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Challah/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Challah/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..dc0bcccc63a3d1c75e8dbcc8344c8d7aaf09b51e
--- /dev/null
+++ b/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.",
+                "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)."
+            ]
+        ]
+    ],
+    "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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json
new file mode 100644
index 0000000000000000000000000000000000000000..fb71033142eab2bdbadbc7ca0b430ebd6d8bf7e5
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json	
@@ -0,0 +1,573 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Kilayim",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה כלאים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "החטין והזונין (wheat and weed growing among wheat, darnel or rye-grass) – we call it ZIYUAN in Arabic.",
+                "אינן כלאים זה בזה – because when the generation of the Flood perverted their way, the land became degenerate in his produce for they (i.e., the people) would sow wheat and it would produce weeds, therefore, they were not the forbidden junction of heterogeneous plants with the wheat. But with the rest of the kinds of grain, they would be the forbidden junction of heterogeneous plants, and even though that it wasn’t appropriate for human consumption, nevertheless, since they bring it from place to place for the consumption of doves, they were the forbidden junction of heterogeneous plants in the same field (i.e., כלאים).",
+                "השעורים ושבולת שועל – all that is taught in this Mishnah, pair by pair are not the forbidden junction of heterogeneous plants in the same field with each other, [but] one from this pair and one from that pair are the forbidden junction of heterogeneous plants in the same field with each other. And that which we stated in [Tractate] Menahot [9a] that the spelt is a species of wheat and rye is a species of barley, these words, as regards Hallah that combine one with the other for the measurement of Hallah, but concerning the issue of the forbidden junction of heterogeneous plants, they would be the forbidden junction of heterogeneous plants with each other.",
+                "ושבולת שועל – desert barley and in the foreign tongue, OYNAH.",
+                "כוסמין (spelt) – In the foreign tongue ASPILTAH.",
+                "שיפון (rye; some say oats) – in the foreign tongue, SIGLAH, but because spelt and rye [or oats] are similar to each other they are not the forbidden junction of heterogeneous plants in the same field with each other.",
+                "והספיר (name of a species of beans) – there are those who say that it is TZITZERKALA in the foreign tongue. But Maimonides explained that we call it MA’AS in Arabic.",
+                "הפורקדן (species of peas) – Maimonides explained that it is thin seed that we call GILBAN In Arabic.",
+                "וטופח (bean) – it is a small legume whose berries are round and we call it KORTEMAN, but I heard that טופח is what they call GILBAN (i.e., a species of bean/pea).",
+                "והשעועית (species of bean, kidney-bean) we call it LOBIAH in Arabic.",
+                "אינם כלאים זה בזה- if he sowed each of them with its partner."
+            ],
+            [
+                "הקישות (chatmelon)– cucumbers that they call them PAKKUS in Arabic and KOKKOMBROSH in the foreign language.",
+                "והמלפפונות (yellow mellon) – they are called KIYYAR in Arabic and TZITROLI in the foreign tongue.",
+                "רבי יהודה אומר – but the Halakha is not according to Rabbi Yehuda.",
+                "חזרת וחזרת גלים - the lettuce that grows in the garden and the lettuce that grows in the mountains.",
+                "עולשים (endives) – of gardens and wild/field endives and they are called HENDBEE In Arabic.",
+                "כרישין (leeks) – of gardens and leeks of the field and hey are called KORAT in Arabic and POROISH in the foreign tongue.",
+                "כוסבר (coriander) – that is its name in Arabic, KULIANDRO in the foreign tongue. The Jerusalem Targum (quoting Exodus 16:31): “[The house of Israel named it manna;] it was like coriander seed, [white and it tasted like wafers in honey],” like the prairie (i.e., wild) seed of coriander.",
+                "והרמוצה – a bitter gourd (i.e., a general name for cucumbers and pumpkins) that we sweeten it in hot ashes, that is to say, in hot ashes that have in it flames/sparks of fire, therefore we call it רמוצה .",
+                "ופול המצרין – PASULI in the foreign language.",
+                "והחרוב (carob) – a kind of legume, and we call it a carob because of the pod that the seed within are thin and curved like the carobs and it is of the species of the Egyptian bean."
+            ],
+            [
+                "והנפוץ (a kind of radish, resembling the carrot as to foliage, and the radish as to its taste) – it is species of radish and its leaves are similar to the leaves of a turnip, therefore it does not have the forbidden junction of heterogeneous plants in the same field with each other.",
+                "והתרובתור – a species of cabbage whose stalks are thin.",
+                "תרדין (a species of beet) – in Arabic SILKA, and in the foreign language BLITI.",
+                "לעונין (garden orache) – in Arabic KATAF and in the foreign tongue ARMULASH..",
+                "השומנית – desert garlic and it is smaller than the garlic that grows in gardens.",
+                "בצלצול – a desert onion that is smaller than the rest of the onions, therefore it is called בצלצול.",
+                "פלסלוס (a sort of lupine) – it is a species of lupine/תורמוס and the lupine is a species of known pulse/beans that is very bitter that they seethe/boil it seven times and eat it as a dessert."
+            ],
+            [
+                "אגסים – in Arabic GAS and in the foreign language PREASH.",
+                "קרוסטומלין (Crustumenian pear – red on one side) – it is of the species of small pears that are similar to gall-nuts that we call a species of oak from which the gall-nut is collected.",
+                "פרישים - they are quince, SPERGEL in Arabic and KODONISH in the foreign language.",
+                "עוזרדים (crab-apple/sorb-apple) – in Arabic ZAAROD and in the foreign language SORBASH.",
+                "חזרד (crab-apple; similar yet heterogeneous to apple) – a forest apple, it is the Aramaic of an ornament of the candlestick in the shape of a pomegranate that is prickly/thorny.",
+                "אפרסקים (peaches) – in the foreign language PIRASHAGAS, which are small and similar to almonds.",
+                "שזפין (jujubes) – he engrafts olives on the pomegranates, and jujubes come out from them.",
+                "רימין (lote/wild jujubes) – In the Arukh, it explains PULTADKAI – in the foreign language."
+            ],
+            [
+                "הצנון והנפוץ (a radish and a kind of radish) – even though the fruit and he leaves ae similar one to another, they are a forbidden junction of heterogenous plants to each other [in the same field] because the taste of the fruit is not similar for in this they went after the taste of the fruit.",
+                "לפסן (charlock, a plant resembling the mustard plant) – in the Arukh it is expressed MARVIV in the foreign language."
+            ],
+            [
+                "כלב כופרי – a dog that the people of villages raise and he is small and similar to a fox.",
+                "היעלים (mountain-goat, wild goat) – a species of wild life and ibex/ is translated in Aramaic as a wild/mountain goat.",
+                "ערוד – the prairie donkey."
+            ],
+            [
+                "אין מביאין אילן באילן – we don’t engraft a tree with edible fruit with another tree of edible fruit of one type mixed with another, or a tree that bears no fruit with a tree with edible fruit, but a tree that bears no fruit with another tree that bears no fruit, because not a single one of them makes [edible] fruit is considered like one species and it is permitted.",
+                "",
+                "רבי יהודה מתיר ירק באילן – but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "שקמה – a fig tree that grows in forests.",
+                "סדן של שקמה – after it was cut off and there remained in the ground its roots it is called סדן/trunk . But we don’t plant a vegetable into it for it would be [engrafting] a vegetable onto a tree.",
+                "פיגם (the herb rue) – a grass that we call it RODA in the foreign language.",
+                "קידה (bark of a tree called cassia) – it is species of tree of spices; the Aramaic translation of קדה is קציעה/an aromatic bark, an ingredient of frankincense, and it is written (Psalms 45:9): “All your robes [are fragrant] with myrrh and aloes and cassia.”",
+                "חצוב (a shrubby plant with deep and straight roots, used for hedges to mark boundaries/cistus) – a species of vegetable whose roots go straight down into the depth of the earth and they do not turn to this way or that, and through it Joshua marked the limits of the Land [of Canaan] (see Talmud Bava Batra 56a).",
+                "מקירו – the language of cold/cooling that the fig cools off the cistus which is hotter. Another explanation: that its leaves will be shade, the language of cooling/קורה .",
+                "מימיו לתוכה – for the watermelon is moist and filled with water.",
+                "חלמית (mucilaginous juice of mallows – used for he preservation of gourd seed) – in Arabic KUBUZA and in the foreign tongue MALUVA."
+            ],
+            [
+                "הטומן לפת וצנונות (who hides/buries turnips or radishes) – in order that they be protected under the ground which is not the manner of planting, he revealed his intention that he has no interest in their taking root, as for example, that he buries a bunch of turnips or a bunch of radishes together.",
+                "אם היו מקצת עליו מגולין – it (i.e., the Mishnah) took this because of [the laws of] Shabbat, but if all of the leaves were covered, it would be impossible to take it if he didn’t move the dirt with his hands.",
+                "לא משום כלאים ולא משום שביעית – not because of sowing the forbidden junction of heterogeneous plants in the same field and not because of sowing during the Sabbatical year [of rest]. Alternatively, even if he added two hundred because of the forbidden junction of heterogeneous plants in the same field, it is permitted, for [this] is not the manner of sowing, but if it was in the from the sixth [year] and entering into the Seventh Year, and they removed the after-growths in the manner that they add the onions into that which is detached from the ground, they don’t have anything because of the Seventh-year after-growths.",
+                "ולא משום מעשרות – he is not required to tithe when he detached them from the place that he hid them, as it is written (Leviticus 27:30): “All tithes from the land, whether seed from the ground [or fruit from the tree, are the LORD’s], but this is not sowing.",
+                "וניטלים בשבת – for they are [considered] like that which is detached [from the ground,” and he holds on to the revealed leaves and removes them. But even though that he moves the dirt from its place, it is carrying from the side for the needs of something permitted and it doesn’t touch that which is prohibited is permitted.",
+                "עד שיהיו שני חטים ושעורה – The reason of Rabbi Yehuda is because as it is written (Leviticus 19:19): “you shall not sow your field with two kinds of seed,” and he holds that land without seed is not called a field, and that implies that you shall not sow with two kinds of seeds while your field is already sown, and similarly, (Deuteronomy 22:9): “you shall not sow your vineyard with a second kind of seed,” you shall not sow two kinds of seeds – which are two kinds of seeds together with your vineyard and you are not liable for food crops in a vineyard until he sows wheat and barley and/or shells of grapes strewing the seed with one’s hand. But the Halakha is not according to Rabbi Yehuda. For land, even though it is not sown is called a field, but it is not called a vineyard without shells of grapes, therefore, a person who sows wheat and barley together is liable for the prohibited mixture of seeds, but is not liable for [prohibited] food crops in a vineyard until he sows wheat and barley and the pomace of grapes strewing the seed with one’s hand."
+            ]
+        ],
+        [
+            [
+                "כל סאה שיש בה רבע – The Kab (=1/6 of a Seah or 24 egg bulks) which is one in twenty-four parts of a Seah, and the Seah is six Kabim.",
+                "ימעט - [he shall diminish/reduce] that other species that is mixed in it until the quarter [of a Kab] would be diminished and will be nullified within the Seah and he would be permitted to sow and not be prohibited because of sowing a forbidden junction of heterogeneous plants in the same field.",
+                "יבור – for since it was necessary to diminish, he removes everything, because I appears like he is establishing a forbidden junction of heterogeneous plants/diverse kinds in the same field, for since he began to sift, if he would not sift everything. But if at its outside it is less than one-quarter [of a Kab] it is permitted. But the Halakha is not according to Rabbi Yossi.",
+                "בין ממין אחד – whether in that ssame quarter from one species or whether from many species, he must diminish/reduce it.",
+                "לא אמרו אלא ממן אחד – for two species do not combine to the measurement of a quarter [of a Kab].",
+                "וחכמים אומרים כל שהוא כלאים לסאה – there is [a difference] between the Sages and the first Tanna/teacher [of the Mishnah] as for example, a Seah of barley that has in it a quarter [of a Kab] of oats and spelt, [according] to the first Tanna/teacher, one needs to diminish it; to the Sages, oe does not have to diminish it, for oats do not combine with spelt since they are not diverse kinds in the Seah of barley. And the Halakha is according to the Sages."
+            ],
+            [
+                "במה דברים אמורים תבואה בתבואה – grain [is mixed] with a species of grain or pulse that we said in one-fourth of a Kab per Seah, he should diminish/reduce it, but garden seeds [which are not used for food (i.e., seeds of vegetables) that were combined/mixed with grain or pulse [combine to form an amount sufficient to prohibit the sowing of the Seah].",
+                "מעשרים וארבע בנופל – from them to the Bet Seah (i.e., 50 cubits by 50 cubits/2500 square cubits) of wheat, that is to say, according to the measure of seed that they sow from them for the place that they sow in it a Seah of wheat. And the measure of the place that they sow a Seah of wheat is fifty cubits by fifty cubits but they don’t sow in it from the seeds of a garden other than a Kab and one-half because they are thin, and a Kab and one-half from them there is sufficient to sow a place that they sow a Seah of wheat. It is found that according to this calculation, that if it was mixed in one Seah of grain or pulse or rows of plants in one bed (i.e., seeds) which are one-in twenty-four of a Kab and an a half from garden seeds which is one of sixteen in a Kab, it is necessary to diminish/reduce them. Therefore, if there was combined in a Seah of grain the volume of an egg and half of garden seeds, which is one out of twenty-four of a Kab and one-half of a Kab, he must reduce it.",
+                "כשם שאמרו להחמיר – that thin seeds prohibit in a small measurement with one in twenty-four which fall from them into a Bet Seah (i.e., 2500 square cubits), such they said to be lenient for thick seeds that require many of them to sow in a Bet Seah do not forbid in a Seah of wheat other than one in twenty-four when it falls from them into a Beth Seah, such as seed of flax that requires three Seah for a Bet Seah of wheat, there is no need to diminish it until it combines with them three-fourth [a Kab] in a Seah, which means that it is taught that the flax in the grain combines one in twenty-four when it falls into a Bet Seah, and since three Seah falls from them into a Bet Seah, and we state in the Jerusalem Talmud that it is found that there is no need to reduce it until there would combine from them three-foruths of a Kab into the Seah, and such is the Halakha."
+            ],
+            [
+                "עד שתתליע (until the seed in the ground begins to rot) – and its measure is when it stands still in the ground three days in moist soil but in dry [soil] it requires more.",
+                "ויופך – he will turn over he soil with a plow so that the seed will not sprout/grow.",
+                "כמה יהא חורש – so that you will not say that you to plow small ridges/furrows that are adjacent to each other, but rather like the furrows of [fructification from] rainfall like the furrows that people plow after the rainfall occurs when they plow the big furrows.",
+                "כדי שלא ישייר רובע לבית סאה – that there will not remain in the land a place which is not turned over other than less than one-twenty-fourth in the ground when he plows which is a quarter of a Kab for a Bet Seah (i.e., 2500 square cubits – the minimum area required in order to sow one Seah of produce)"
+            ],
+            [
+                "זרועה ונמלך לנוטעה – that it was sown with grain [or vegetables] and he changed his mind to plant it with vines.",
+                "גומם – the language of “peeling the fat off even with the cap” of the chapter [in Tractate Hullin 92b] “The Sciatic Nerve”/גיד הנשה, that is to say, to cut off the vine close to the ground so that it will not remain a handbreadth above the ground."
+            ],
+            [
+                "קנבוס או לוף (hemp or lof/a plant similar to Colocasia, with edible beans and root, and bearing beans – similar to an onion) – these species, the rottenness/being worn-eaten and the plowing do not affect them, because they are preserved in the ground for three years and do not become worm-eaten.",
+                "אסטיס (woad, a plant producing a deep blue dye) – its color is similar to the purple-blue thread used for ritual fringes (i.e., bluish or cerulean dye) that we call it NIL in Arabic and in the foreign tongue ENDIKO, and we regularly sever it and it returns and grows back, and what grows the second time is called an after-growth/spontaneous growth. Alternatively, that which grows from the seed that falls at the time of harvesting/reaping is called after-growth.",
+                "מקום הגרנות – that they thresh grain and pulse in it.",
+                "תלתן – in Arabic CHULBAH and in the foreign tongue FENGREEKO (i.e., fenugreek)",
+                "אין מחייבין אותו לנכש (the law does not bind him to pluck out/weed the plants that grow among the fenugreek) – that without that its end would be to uproot them because woad is difficult for the grain for the grasses are hard for fenugreek when it is planted for human food, and the place of the threshing floors – the seeds are hard for it for they undermine the ground and blight/smite it and it is not appropriate further as a place of threshing.",
+                "ואם נכש או כסח (if he weeded or cut down) – for now he has revealed his opinion that it is pleasant for him with those that remain for behold he has uprooted everything except for them, we say to him, uproot everything because it appears like he is preserving mixed seeds/Kilayim.",
+                "נכש – that he uprooted the plants with the root by his hands.",
+                "כסח – that he severed the leaves, but the root remains in the ground, the Aramaic translation of (Leviticus 25:4): \"לא תזמר\" /or prune [your vineyard] is לא תכסח /do not trim/cut."
+            ],
+            [
+                "משר משר (to divide his field in straight lines/beds of various seeds – instead of square) -beds/grooves among beds/grooves and each bed/groove is from one species alone.",
+                "שלשה תלמים של פתיה (three ridges of a furrowed field) – that is to say, that he leaves between each bed/groove space of three ridges of a plough from the language (Isaiah 28:24): “breaking up and furrowing his land,” and in the Jerusalem Talmud it explains that they are two cubits wide by two cubits in length and afterwards he makes a boundary and goes on if he wants until there would not remain between them at the end of the boundary other than a little bit, for through this they appear that they were not sown in a mixture.",
+                "",
+                "וקרובים דברי אלו וכו' - that the measure of three ridges of a furrowed field is close to being equivalent to the width of a yoke used in the plain of Sharon."
+            ],
+            [
+                "תור – it is the name of an ornament of a woman whose form is triangular, meaning to say, that it has three angles, the language of (Song of Songs 1:11): “We will add wreaths of gold [to your spangles of silver],” and through it we call the horn of the juncture/corner-piece that is sharpened the head/point of the angle. But if the corner-piece/horn of the juncture of field sown with wheat enters into a field of barley it is permitted because it appears like the end of his field and it is recognized that it was not sewn in confusion.",
+                "מותר לסמוך לו מאותו המין – it is permitted to flank near his field of wheat from the same species of he field of his fellow, and it does not appear like mixed seeds/Kilayim in his field because it appears at the end of the field of his fellow.",
+                "מותר לסמוך לו תלם של פשתן – for the person who sees knows that he did not sow it there other than to check his field if it is good to sow in it flax or not, because a person is not forced/pressured to sow one furrow of flax that he doesn’t have in it any profit/use. But of a different species that a person is forced to sow only one furrow, even if he didn’t sow it other than to check/examine [the suitability of the soil to grow flax in his field it is prohibited, for the person who sees states that he sowed it for his needs in order to derive benefit from it.",
+                "אחד זרע פשתן ואחד כל המינין – it is forbidden to flank one furrow, for the person who sees does not know that he does it to check/examine his field.",
+                "מותר לבדוק בתלם של פשתן - for everyone knows that he doesn’t intend to maintain the flax other than to check/examine [the suitability of the soil of] his field if it is good for flax. And the Halakha is according to the first Tanna/teacher [of the Mishnah]."
+            ],
+            [
+                "חריע – forest saffron, and we call it ELKORTUM in Arabic. These two species that is mustard and forest saffron/safflower damage grain and if the owner of the field did not sow them and desires their existence, he would not let another person to sow one of these two species near his grain, therefore it appears that he is maintaining mixed seeds in the field.",
+                "אבל סומכין לשדה ירקות – that do not do damage to vegetables and the person who sees it says that they belong to another person, and the owner of the vegetables is not strict/particular about them because they don’t damage them.",
+                "וסומך לבור (flanks an uncultivated land) – if there within the field of grain a place of uncultivated land which is not plowed nor sown a piece of ground of the capacity of one ROVA/quarter of seed, he flanks there another seed, and franks next to newly broken land and this is a plowed place.",
+                "ולגפה -a stone fence set up similar to a wall without plaster.",
+                "ולדרך – if the individual path forms a partition between two fields, it is permissible to sow one species in this one and another species in that one.",
+                "מיסך על הארץ (which shades the ground) – that its bough is not higher than three handbreadths from the ground, if there is a seed underneath it, it is permitted to flank another seed from outside that is is like a fence.",
+                "ולסלע – it was not necessary to teach it [in the Mishnah], for there is no divider bigger than this, but rather to inform us that even a rock requires being four handbreadths wide for less than this, it is not called a divider to separate."
+            ],
+            [
+                "קרחת – a free place that is not sown when it is quadrangular like (Leviticus 13:42): \"בקרחתו\"/”on the bald parr in the front,” which is the hair is plucked (i.e., made bald) and the place is smooth.",
+                "עשרים וארבע קרחות לבית סאה – and in every quadrangular patch [that is not sown] he sows one kind/ species. And a Bet Seah/a field requiring one Seah of seed is fifty cubits by fifty cubits, and when you make in it twenty-four patches, it is found that each quadrangular patch is ten cubits and two and one-half handbreadths length by ten cubits width. How so? If you make [in a field] from fifty [cubits] by fifty [cubits] , twenty five quadrangular patches, each quadrangular patch will be ten cubits by ten cubits; take one of them in order that twenty-four quadrangular patches will remain and divide them into twenty-four strips, it is found that each strip will be two and one-half handbreadths wide by a length of ten [handbreadths] for each cubit is six handbreadths which are sixty handbreadths, for ten cubits, give each strip from these at the head of each quadrangular patch, it is found that each quadrangular patch is ten cubits and two-and-one-half handbreadths length by ten cubits width.",
+                "מקרחת לבית רובע – For in a Seah there are twenty-four square quarters of a Kab; place them for the twenty-four quadrangular patches so that each quadrangular patch will have one piece of ground of the capacity for one Rova of seed.",
+                "כל מין שירצה – but Rabbi Meir did not require distancing a all for since they are quadrangular, they appear as separated and distinguished one from another.",
+                "היתה – within the field one quadrangular unsown patch of the capacity for one Rova of seed or wo quadrangular unsown patches.",
+                "זורעם חרדל – that it doesn’t appear like a field of mustard within a field of field of grain, but three quadrangular unsown patches appear like a field of mustard within the field of grain, because it is not normal to sow from the mustard a large field. But for the rest of the species, even three quadrangular unsown patches do not appear like a field because they regularly sow from them a lot together.",
+                "וחכמים אומרים תשע קרחות מותרות - The Sages are replying to the first clause, for when Rabbi Meir staes that one sows all twenty-four quadrangular unsown patches from any species that he desires, but the Sages prohibit placing one species next to a different species , but rather one makes a Bet Seah/a field requiring one Seah of seed of twenty-five quadrangular unsown patches which are five rows and each row from the five quadrangular unsown patches and he sows the first quadrangular unsown patch of the first row and leaves the second that is next to as fallow ground and he sows the third and leaves the fourth as fallow ground and sows the fifth and leaves the second row entirely as fallow ground and sows from the third row the quadrangular unsown patch and the third and the fifth and leaves the entire fourth row as fallow ground and he sows from the fifth row the first, third and fifth quadrangular unsown patches , there are nine quadrangular unsown patches that are sown for a Bet Seah.",
+                "עשר אסורות – that there needs to be a partition/separation between each and every quadrangular unsown patch like the measurement of a quadrangular unsown patch which is the capacity for one Rova of seed in nearness. And the Halakha is according to the Sages.",
+                "בית כור – the language of Seahs. But the reason of Rabbi Eliezer ben Yaakov is not explained."
+            ],
+            [
+                "כל שהוא בתוך רובע – as for example, ravines filled with water, for even though they are not appropriate for sowing, they count for the measurement of a Bet Rova/a piece of ground of the capacity of one Rova of seed (i.e., one-quarter of a Kab) to be considered the distance between each and every species.",
+                "אכילת הגפן – what the vine seizes and consumes around it, which is in order that it functions, counts for the measurement of a Bet Rova to complete the ten cubits and two-and-one-half handbreadths length by ten cubits width, as we stated above (in Mishnah 9) which is the measurement of a Bet Rova that one must form a partition between each species. And similarly, a grave also counts and similarly a rock, but we are speaking of a rock that is not ten [handbreadths] for if it is ten [handbreadths], it is a partition and separates by itself.",
+                "תבואה בתבואה בית רובע -if his field was sown with wheat and he wishes to sow in it barley, he needs to distance it a Bet Rova (i.e., a piece of ground the capacity of one Rova/one-quarter Kab of seed), as long as there won’t be any wheat surrounding the barley from the four directions for there the distance does not benefit until would be open from one direction.",
+                "ירק בתבואה בית רובע – and especially when it is quadrangular that we require this, but if he wanted to make one row of vegetables within the field of grain, he makes the length of the row of ten cubits and one-half by a width of six handbreadths for they were more stringent with a quadrangular [plot] than with a row, and this is what we stated in the Jerusalem Talmud.",
+                "רבי אליעזר אומר ירק בתבואה ששה טפחים – for he holds that we are not stringent with a quadrangular [plot] more than that of a row. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "תבואה נוטה על תבואה – as for example that they were sown according to Halakha but that sheaves within their growth are bent and lie one on top of the other, and similarly all of them.",
+                "מדלעת יונית – that its leaves are long and stretch more than they lean on the grain or on the vegetables that they become interwoven and tied up more than the rest of the species and look like mixed seeds.",
+                "ופול המצרי – PESHULI in the foreign language.",
+                "ורואה אני את דבריהן מדברי – that they do not have entangling but they become entangled like the Greek gourd. And such is the Halakha that everything is permitted except the Greek gourd."
+            ]
+        ],
+        [
+            [
+                "ערוגה שהיא ששה טפחים על ששה טפחים – it is explained below at the conclusion of the document. [if so, in all of the published editions, this commentary is not found at the conclusion of the document and now, when we have merited to the publication of the work Melekhet Shlomo (the work of Rabbi Shlomo Adani – 1567-1629 the 17th century scholar of Hebron), we found in it a copy of this commentary of Rabbi Obadiah of Bartenura with his thoughts. And in order that the teaching of the LORD is perfect [renewing life] (see Psalms 19:8), we have published it here in its appropriate place]. ערוגה – which is six handbreadths [by six handbreadths], etc.",
+                "היה לו גובל גבוה וכו' – in the Jerusalem Talmud [comment: and so it appears from the Babylonian Talmud in the ninth chapter of Shabbat/”Rabbi Akiva] they said that also the width of a boundary is a handbreadth, it is fund that the garden-bed is eight [handbreadths] by eight [handbreadths] and they sow in it thirteen [seeds]. Three on each and every boundary and one in the middle like this (see drawing #6 in the standard editions of the Mishnah), and it will be that the measurement of what is sown from it thirty-handbreadths. And the Rosh, of blessed memory (Rabbi Asher ben Yehiel 1250-1327 – born in Cologne, Germany and died in Toledo, Spain) explained that on each and every border he sows four [seeds] in the four corners and between each and every corner (comment: the rest of each boundary that is from one corner to another corner), [he sows] two kinds of seeds, and that which is taught in a Baraitha that three [seeds are sown] on each boundary because one [corner] is counted with the two and he counts one corner for every direction and between the four species that are in each direction, he has to needs to distance three [handbreadths of] blank space that between them are four and one-half handbreadths, and there will remain a place for seed that are four species of three and one-half handbreadths and this for each species a handbreadth minis one-eighth of a handbreadth. But in the Jerusalem Talmud an objection is raised that they place three [seeds] on every border and five in the middle like the garden-beds of the first clause and that there would be seventeen species. And it responds because the borders are excluded, meaning that one must distance the seed of the garden-bed from the seed of the border a handbreadth and-a-half [comment: it means a handbreadth-and-a-half from the eastern side and a handbreadth and-a-half from the western side, which are three handbreadths, and there doesn’t remain, etc.) but there does not remain a free space to sow in the garden-bed other than three handbreadths by three handbreadths. But if you would say, why doesn’t he sow on each and every border five species of six handbreadths for the four handbreadths of open space that is between the five species [of seed] and there would remain two handbreadths for the five species. Two-fifths of a handbreadth for every species by length of a handbreadth, and that there would be between everything sixteen species [comment: explanation – four seeds for the four corners and another three on each and every border, that makes sixteen except for the middle]. But one can say that perhaps with the multiplicity of species, there is confusion.",
+                "זורעים וכו' – in the explanation of Rabbi Akiva, he expounded upon the Scriptural verse as it is written (Isaiah 61:11): “For as the earth brings forth her growth and a garden makes the seed shoot up,” תוציא/brings forth – is one; צמחה/her growth is one, which is two, זירועיה/the (i.e., its) seed – which is two, that makes four; תצמיח/shoot up – is one that makes five (see Tractate Shabbat, Chapter 9, Mishnah 2). For it is taught above in Chapter 2 (Mishnah 10) that “vegetables [of one kind which are to be sown in a field containing mostly] vegetables [of another kind must themselves cover an area of] six handbreadths, these words concern a large field where there is in a lot of vegetation but here, when he does not sow from each other than a little bit, we are not concerned. And what there is to advance to the explanation of the Mishnah is that we require that there will be between each and every sowing/seeding a distance of a handbreadth and one-half (the comment – this not according to the opinion of Rashi or the Raavad (Rabbi Abraham ben David 1125-1198 b. Posquieres, France) may their memories be blessed, and they, may their memories be blessed, hold that we have to distance between each and every sowing three handbreadths, but in [Tractate] Shabbat in the [ninth] chapter [entitled] “Rabbi Akiva,” he copied from the commentary of Rashi (Rabbi Shlomo Yitzhaki of Worms, France– 1040-1105) of blessed memory, for there it is like what is written in the [commentary of] Tosefet Yom Tov (i.e., Rabbi Gershon Shaul Yom Tov Lippman Heller 1579-1654 d. in Krakow, Poland)], in order that they don’t absorb one from the other than if there will be corners at the side of corners or the side of the rib which is the place of a second sowing, then he will have no need for it, for at the setting bounds of the corners, he will see their distinction and then there is no concern for their absorption, even if they are one at the side of the other, and if so, in a garden bed of which is six [handbreadths], it is possible to sow in it five kinds of seeds and they would not be mixed seeds/Kilayim and this is its shape (see drawing #1 in standard volumes of Tractate Kilayim): And the measurement will be what was sown in the garden-bed of twenty-four handbreadths, and we stated in the Gemara in the chapter [nine] “Rabbi Akiva” of Tractate Shabbat 85b, that we taught this concerning a garden-bed in a destroyed area but in a garden bed among garden-beds, it is prohibited to sow in it five different kinds, for if he would sow in each direction of this garden-bed and in every direction that is in the garden-bed that is around it, he will see everything as mixed. And our teacher the Rabbi Shimshon, may his memory be blessed, explained according to the Jerusalem Talmud that this is the order of the sowing. He places in the corners of a destroyed area one handbreadth and half of a fifth [of a handbreadth] by a handbreadth and a half- of-a- fifth [of a handbreadth] in order that he can remove [one] seed from [another] seed, the seed to the east from the seed to the south is the measurement of a diagonal line of one handbreadth and half of one-fifth, which is a handbreadth-and-a-half, and he sows in every direction four handbreadths minus a fifth by length and the width is a handbreadth and a half but rather defines the boundaries on each side util he completes the width of a handbreadth minus one-fifth in order that there would always be between the seed of the south to the seed of the east a handbreadth and one-half, and similarly in every direction until he places in the middle of he garden bed three handbreadths by three handbreadths and he makes in the middle a perforation and seeds in it one kernel like this (see drawing #2 in the standard editions of the Mishnah). [The comment: There are those in interpret that that all of the sowing will not come up in this shape, just less than twelve handbreadths]. But they posed a difficulty in the Gemara (Tractate Shabbat 84b) why did they squeeze it to establish it in a garden bed that is in dry land? Let it surround the garden-bed from every side corresponding to the corners and there isn’t anything sown? But the Gemara (ibid.,) that it is a decree lest he fill up the corners and sow the garden-bed in this form (see drawing #3 in the standard editions of the Mishnah) or on this form (see drawing #4 in the standard editions of the Mishnah). But the reason that they didn’t say in garden-bed which is six handbreadths by six handbreadths, that they sow within it nine seeds/rows of plants and that there will be between each one a handbreadth-and-a-half like this (see drawing #5 in the standard editions of the Mishnah). Because everything that is sown from it is only nine handbreadths and on this when they do it first, it will be twenty-four handbreadths, but that the Mishnah took a garden-bed of six handbreadths by six handbreadths because it is the smallest of the garden-beds which is a cubit by a cubit, and it came to teach us that it is possible to sow in it different seeds and that it would not be mixed seeds/Kilayim.",
+                "מפני שהוא ממלאהו – and he won’t be able to sow three [seeds] in each border.",
+                "רבי יהודה אומר ששה באמצע – In the Jerusalem Talmud, it expounds upon זרע/offspring (see Leviticus 22:13), זרעה/her offspring (see Genesis 3:16) and זירועיה/the seed (see Isaiah 61:11), these are three, for these words/ הו\"מ to be written זרע/offspring but it is written \"זרועיה ותוציא צמחה\"/ “For as the earth brings forth her growth [and a garden] makes the seed shoot up,” תצמיח/grow – these are three which makes six. And Rabbi Shimshon [son of Abraham of Sens 1150-1230), of blessed memory, wrote that in the Jerusalem Talmud raises the objection – for what reason do we teach above according to the Rabbis that the boundaries limit? How does Rabbi Yehuda teach that there are six seeds [planted] in the middle? But if you were to say that Rabbi Yehuda is referring to the first clause, meaning that when the first Tanna/teacher states that it is five [seeds sown] and he states six [seeds sown], surely Rabbi Hiyya teaches that Rabbi Yehuda states that there are eighteen [seeds sown] in the middle, so we see that he refers to the concluding clause, but the explanation that there are twelve [seeds sown] on the boarder and six in the middle which makes eighteen does not solve anything in the Jerusalem almud. Therefore, I appears that the height of the border counts for the number of the distance, for if you would not say this, why does it [the Mishnah] take this, it would be a border that is one handbreadth high, let it teach that the garden-bed was eight [handbreadths] by eight [handbreadths] but rather, certainly, it teaches that it is a handbreadth high to inform us that the border is part of the measurement of the distance. And one must say that Rabbi Yehuda, according to his reasoning, that stated in our chapter – like as large as the width of a toe, which is a handbreadth, and one does not have to distance more than an handbreadth, and now, since the height of the boundary is from the number according to Rabbi Yehuda, he is able to sow in all of the garden-bed. And he sows in it six species, thee in one row from the east and three in one row from the west and each and every species is a handbreadth and one-third of a handbreadth wide at the length of two and one-half handbreadths (see drawing #7 found in standard editions of the Mishnah). But the width of that which is sown from these is a handbreadth and a third-of a handbreadth with the length of two and one-half handbreadths and the white line of dry land that is between the three rows that is from this side or whether the three rows that are from the other side, they are six handbreadths along the length of the garden-bed, and the dry land that is between that which is sown is to sow two and one-half handbreadths according to the length of what is sown, but its width is one handbreadth according to the opinion of Rabbi Yehuda for he does not require distancing other than a handbreadth, and they are four blank spaces which are ten handbreadths , the total is that tall of the dry land in the garden-bed is sixteen handbreadths, and in total, all that is sown in the middle of the garden-bed , excluding the borders counts for twenty handbreadths. But according to the Rabbis, one sows one species in the garden-bed five [handbreadths] by five [handbreadths] for one requires one-half a handbreadth from each side from the border. But if you say regarding the Sages, why one does not sow other than one species in the entire garden-bed, and isn’t he able to sow in it five species, a handbreadth by a handbreadth in each and every corner and a handbreadth and a handbreadth in the enter as long as there would not be a diagonal line of the middle handbreadth corresponding to the diagonal line of the garden bed and one-half between the middle sown seed and the sown seed of the corners, because the diagonal line of the garden bed is seven handbreadths and the diagonal of the sown seeds of the corner and of the middle is four and one-fifth handbreadths. And one can say that since the All-Merciful did not permit other than five [sown seeds] within the six [handbreadths], it follows that less than six there is confusion. But Rabbi Meir Rothenberg, of blessed memory, explained that the opinion of Rabbi Yehuda that it is possible that he can so in this garden-bed which is six [handbreadths] by six [handbreadths] and that it has a boundary of a handbreadth of eighteen species like this form (see drawing #8 found in standard editions of the Mishnah). And it will be that the measure of the sown seeds from it will be thirty handbreadths, but when one observes this form, you will find six marked, the length of each one is three handbreadths and the width is two handbreadths, it is found that each side of them has a diagonal line of one and one-half handbreadths by one handbreadth, it is found that these seeds are distant from each other more than a handbreadth and a half. But, if you want to say to Rabbi Yehuda that he should sow nine species in the middle of the garden-bed and according to the measure of this sowing and we should draw it like this figure (see drawing # 9 found in standard editions of the Mishnah), this is impossible because all that is marked from the nine marked and embroidered areas, its length is two handbreadths and its width is two handbreadths, it is found that each side of them has a diagonal line one handbreadth by one handbreadth and this is a handbreadth and two fifths, but we require a handbreadth and a half and it is lacking. And the Halakha is according to Rabbi Yehuda. [and examine his explanation in Tractate Shabbat, Chapter 9 (Mishnah 2)]."
+            ],
+            [
+                "כל מין זרעים אין זורעים בערוגה – that we permitted above (in Mishnah 1) five seeds in garden-bedand thirteen kinds of seeds that when there is a border of a handbreadth, these words concern the species of vegetables that is customary to seed them garden-bed by garden-bed, but not species of seeds which are customary to sow them in a large field because they appear like mixed seeds/Kilayim.",
+                "אפונים השופים – smooth beans (without incisions) that appear as if they are smoothed with a utensil that smooth them, that the wood levels them . Another explanation: beans [small smooth faced], large-sized, thick and big beans in the Aramaic language we call a large thing גמלונא/large.",
+                "גבול – a kind of portico/balcony of stamped clay/plaster that they make around the garden-bed for the human treading of feet.",
+                "שהיה גבוה טפח – when they sowed [in it twelve kinds of seeds], and it was diminished, the seeds are permitted that grow in it even after it became diminished and there is no need to uproot [them] because of [concern of] establishing mixed seeds/Kilayim since it was appropriate/fit from its outset at the time of sowing; but however, he is not able to sow it [ab initio] after it became diminished until he raises it to the height of a handbreadth.",
+                "אחת מכאן – on the border of the ridge/furrow to its width and one on the other rim and one in the middle of the furrow/ridge and he goes and sows from every species until they will be distant one from the other a handbreadth and one-half, and when they are one handbreadth deep to something remarkable that it (i.e., the Mishnah) took for in the Jerusalem Talmud there is an opinion that forbade it for it appears as planting one species too near another species (producing Kilayim)."
+            ],
+            [
+                "ראש תור – corner-piece that is sharpened enters into another field, like the golden doves of women’s jewelry that have three sharpened corners.",
+                "שהוא נראה כסוף שדהו – and it is recognized but it does not appear like Kilayim/mixed seeds (see Tractate Kilayim, Chapter 2, Mishnah 7).",
+                "מפולש – open from two sides like an alley opening into a street (not closed by a required fictitious partition) that is open from two directions.",
+                "ר' עקיבא אומר אורך ששה טפחים – we don’t require open but rather that the furrow that is seeded is is six handbreadths in length even though other seed surrounds it from three directions, it is permitted.",
+                "ורוחב מלואו- that is six handbreadths which is the measure of the width of the furrow, and Rabbi Yishmael also requires the width of the furrow fully as wide even though he did not explain his words for since that Rabbi Akiva is lenient and don’t require open, he requires fully as wide, all the more so Rabbi Yishmael who is stringent. But Maimonides explained that fully as wide [means] that its width will be [like its depth].",
+                "רוחב פרסה (width of the sole of the foot) – which is a handbreadth but it doesn’t state that the width is a handbreadth because it derives it from Scripture, as it is written (Deuteronomy 11:10): “[For the land that you are about to enter and possess is not like the land of Egypt from which you have come. There the grain you sowed] had to be watered by your own labors, like a vegetable garden,” that there needs to be between each vegetable a place for the placing down of the foot (see Talmud Shabbat 85a), which is the width of the sole of the foot , and the Halakah is according to Rabbi Akiva, but in our chapter that is above, it is taught in the Mishnah (see Tractate Kilayim, Chapter 2, Mishnah 10), that vegetables [of one kind which are to be sown in a field containing] vegetables [of another kind must themselves cover an area of] six handbreadths square, there we are speaking between a green field and [another] green field that one must distance one from the other six handbreadths, but here we are speaking of someone coming to plant one row of vegetables within a field as it is taught in the Mishnah explicitly, and he requests to plant within it a row of another vegetable, therefore, the wide furrow interrupts for the one as he has it and the other as he has it."
+            ],
+            [
+                "שתי שורות של קשואין שתי שורות של דלועין שתי שורות של פול המצרי מותר – for each two rows appears like a field of its own, and there is recognition and there isn’t confusion here and this where is a furrow that interrupts between each and every species, but one row of cucumbers and one row of gourds and one row of the Egyptian bean is prohibited, even though there is a furrow interrupting between each and every species, because these three species, their leaves spread out and intertwine with each other, but when there isn’t there anything other than one row from each and every species, it appears as if all of them were sown together with one and the same throw, and it appears like Kilayim/mixed seeds, and the interruption of the furrow is not recognized in them.",
+                "ושורה של קישואין ר\"א מתיר- for he holds that since there are two rows of cucumbers even though they are not adjacent to each other, we consider them as if they are adjacent and here is here a field of cucumbers and a row of gourds and a row of Egyptian bean, it is as if they are planted in a field of cucumbers and it is sufficient for them with the distance of furrow, as it is taught in the Mishnah above (Tractate Kilayim, Chapter 3, Mishnah 3), “that if his field was sown with [one kind of] vegetables, and he wishes o plant a row of another [kind of] vegetables,” etc.",
+                "וחכמים אוסרים - because the two rows of cucumbers are not adjacent one to another, they are not considered as a field of cucumbers and appear like Kilayim/mixed seeds, and there is confusion here and there is no interruption of the furrow that would be effective with them. And the Halakha is according to the Sages."
+            ],
+            [
+                "קישות ודלעת – that their leaves spread out and become intertwined with each other and all the more so, the other species.",
+                "זו נוטה לצד זה – for even though there Is no interruption of a furrow that is effective for them, the leaning of these leaves (i.e., of the cucumber) to one side and those (i.e., of the gourd) to the other is effective for them, for since that which the Sages forbade regarding Kilayim/mixed seeds they did not prohibit other than because of the sake of appearances."
+            ],
+            [
+                "עוקר שתי שורות ונוטע שורה אחת – the measurement of the ow is not less than four cubits wide, and when he uproots two rows of onions which are eight cubits, and plants in the middle of them one row of gourds which are four cubits, there remained two cubits of uncultivated ground from one side and two cubits of uncultivated ground from the other side.",
+                "ומניח קמת בצלים ב' שורות – which are eight cubits wide and he uproots two rows which are like eight cubits and plants in their middle one row of gourds which is four cubits, it is found that between the first row of gourds to the standing crop of onions is two cubits of uncultivated land and the standing crop of onions is eight cubits, and the two cubits of uncultivated land between the standing crow of onions to the second row of gourds, there are between a row of gourds and another row of gourds twelve cubits and so always.",
+                "רבי עקיבא אומר עוקר ב' שורות ונוטע שתי שורות – he holds that one does not have to interrupt between the two rows of gourds to the standing crop of onions other than a furrow, as is it taught in the Mishnah above in our chapter (Tractate Kilayim, Chapter 3, Mishnah 3) with regard to the rest of the vegetables. And between rows of gourds to the rows of gourds there is an interruption of eight cuits of standing onions alone.",
+                "וחכמים אומרים אם אין בין שורה לחברתה י\"ב אמה וכו' – The Sages hold like Rabbi Yishmael that there needs to be between one row of gourds to its neighbor twelve cubits, however Rabbi Yishmael requires an interruption of two uncultivated cubits between the row of gourds to the standing crop of onions, but he Sages permit placing a row of gourds adjacent to a standing crop of opinions, and don’t reuire anything other than only one furrow like the rest of the vegetation. But the Sages require twelve cubits between the row of gourds to its neighbor because the leaves of the gourds are wide and spread out greatly, in order that it should not appear that the entire field is combined/mixed with onions and gourds. And the Halakha is according to the Sages."
+            ],
+            [
+                "דלעת כירק- a person who comes to plant gourd next to vegetables tills them like vegetables, that is six handbreadths (see Tractate Kilayim, Chapter 2, Mishnah 10). But if he comes to plant gourd with grain, he must widen it to be a Bet Rova (i.e., the minimum area required in order to sow one-quarter of a Kab of produce – 104 1/6 square cubits), like the measurement of tilling grain which is ten cubits and two and one-half cubits by ten cubits, which is the space of the sowing of a Rova of a Kab.",
+                "שורה של דלועים נותנים לה עבודתה ששה טפחים – and the row is lenient than an individual gourd, for an individual gourd in a [plot of] grain requires a Bet Rova (i.e., 104 1/6 square cubits), because a row is recognized on its own and there is no confusion like with an individual gourd, and six handbreadths that is taught here in the Mishnah is the measurement of width, but the measurement of length is not explained in our Mishnah but in the Tosefta it is explained that the measurement of the length is twelve and one-half cubits.",
+                "ואם הגדילה – [if] the row [of gourds grew larger] and their branches entered within the six handbreadths, he should uproot from before it all of the branches that spread and entered within this measurement.",
+                "נותנין לה עבודתה – of the row of gourds four cubits, for it needs to distance four cubits from the grain.",
+                "התחמיר זו מן הגפן – as it is taught in the Mishnah further on in [Tractate Kilayim] Chapter four [Mishnah 5], a person who plants a row of five vines, the School of Hillel states that it is not vineyard and he doesn’t grant it the tilling of the vineyard of four cubits, but rather six handbreadths, and this is also in a row of gourd one should not be stringent and give them four cubits, for one is not more stringent with regard to mixed seeds [of vegetations] than with mixed seeds in a vineyard.",
+                "מצינו שזו חמורה מן הגפן – even though the prohibition of mixed seeds [with vegetables] is more lenient than the prohibition of mixed seeds of a vineyard, nevertheless, we find ha regarding an individual vine, when he comes o plant it with grain, we grant it its tilling of six handbreadths, and for an individual gourd we give it a Bet Rova which is ten cubits and two and one-half handbreadths by ten cubits because it spreads out and goes from afar, here two we should not be amazed if one row of vnes we give it tillage of six handbreadths but for a row of gourds we five it four cubits.",
+                "כל שלשה דלועין לבית סאה – Rabbi Meir disputes the first Tanna/teacher who stated that for an individual gourd planted among grain, we provide it a Bet Rova, but he thinks that we give it one =-thrid of a Bet Seah, and Rabbi Yosi ben HaChotef Efrati holds one-third of a Bet Kor. But the Halakha is not accoding to the words of all of them, but rather only according to the First Tanna/teacher [of the Mishnah]. And the gourd that is taught in our Mishnah is only the Greek gourd that its leaves are wide and creep and are more entangled. But the Egyptian gourd with the rest of the gourds, their law is like that of the rest of the vegetables."
+            ]
+        ],
+        [
+            [
+                "קרחת – [razed portion of] a vineyard and the untilled ground surrounding the vineyard [between the vines and the fence], I will explain them further on.",
+                "בית שמאי אומרים כ\"ד אמות – if its razed portion is twenty-four cubits, it is permitted to sow there; less than this, he should not bring seed to there.",
+                "שחרב מאמצע – and there are vines all surrounding the razed portion which is sixteen cubits by sixteen cubits, and similarly, if the razed area went over the face of the width of the vineyard where there are no vines other than from the two sides of the razed portion [of the vineyard].",
+                "אם אין שם שש עשרה אמה – according to the words of the School of Hillel, he should not bring seed to there even in the middle cubit, for four cubits that are on the side of the vineyard from this side and four cubits that are on the side of the vineyard from that side, is the tillage of the vineyard of four cubits as is taught in the Mishnah (i.e., Mishnah 2) because they would cut the grapes with oxen and with wagons and at the time of the plowing, they plow it with oxen; therefore, those four cubits in the vineyard are like the vineyard, but if there remained between them eight cubits besides those four on each side, they were not nullified in regard to the vineyard, and it is permitted to sow them; less than eight cubits, they cast one-half to this side and the other half to that side, and they nullify it concerning the vineyard, and it is like the vineyard itself and it is prohibited to sow in them because of mixed seeds/Kilayim. But according to the School of Shammai, it is not considered a field when it is less than eight cubits, therefore, we require twenty-four cubits – four for the tilling/working of the vineyard from this side and corresponding to them from the other side, subtract from them sixteen [cubits]- though eight to here and eight to there, and one has a field and it is not nullified."
+            ],
+            [
+                "מחול הכרם – it is a free space between the vineyard to the fence all around, like (see Judges 21:21: “[As soon as you see the girls of Shiloh] join in the dances, come out from the vineyards; [let each of you seize a wife from among the girls of Shiloh, and be off for the land of Benjamin]) women joining in the dancing that they dance all around. It is the language of (Jeremiah 31:13): “Then shall maidens dance gaily.”",
+                "אם יש שם י\"ב אמה – according to the words of the School of Hillel, they provide four cubits for the tilling of the vineyard and sow the remainder. But if there aren’t there twelve cubits, he should not bring seed to there, for the four cubits that are near the wall, since they are not sown because of the repair of the wall in order that a person can walk upon the ground near the wall, and that the dirt will be threshed and its foundations will be strengthened, they are declared free. But the middle sections, if there are four cubits they are considered [usable] but if not, they are nullified in regards to the vineyard, but here we don’t require sixteen cubits for there is no prohibition other than from one side. And all of these cubits are a cubit of six handbreadths."
+            ],
+            [
+                "אין זה אלא גדר הכרם (this [space between the vineyard and the fence] is only [the area of] the fence of the fence of the vineyard) the place that is between the fence and the vineyard is called the fence of the vineyard, even if there aren’t there other than six cubits, he distances it four cubits and sows the remainder [of the vineyard].",
+                "ואיזהו מחול הכרם – that requires twelve cubits, it is the space between two vineyards. But the first Tanna/teacher holds that the place between two vineyards is judged like the vineyard that was destroyed in the middle, and in the Talmud of the Land of Israel, it proves that Rabbi Yehuda did not say, “And what is the outer space of the vineyard? The area between the two vineyards,” but rather, as for example, that the rows of the vineyards are not equivalent one to the other, as for example, the vineyard of this side of the free space of their wows from east to west and that is one the other side from north to south, for if they were corresponding, Rabbi Yehuda admits that they appear like the razed portion of the vineyard and would require sixteen cubits. But the Halakha is not according to Rabbi Yehuda.",
+                "איזהו גדר – A person who separates between the vineyard is able to place a vineyard from this side and to sow from the other side, and similarly for a ditch."
+            ],
+            [
+                "ג' טפחים – that all which is less than three [handbreadths] is like a לבוד/joined (i.e., that two solid surfaces are considered to be joined if there is a gap less than three handbreadths between them). And this is the measurement in order that a kid [goat, i.e., young animal] can enter.",
+                "הרי הוא כמחיצה – and it is permitted to support/uphold vines from this side and seeds from that side.",
+                "נדון כפתח – and even opposite it to it, it is permitted to support/uphold, but more than ten [cubits], it is not considered like an opening and one needs requires distancing corresponding to the place of the breach.",
+                "ואם הפרוץ מרובה על העומד אסור כנגד הפרוץ – but corresponding to the part which remains standing it is permitted if it is four [cubits] wide, but less than four [cubits] wide, even opposite the standing part, it is prohibited."
+            ],
+            [
+                "בית שמאי אומרים כרם – and one must distance from it four cubits in order to till in the vineyard.",
+                "אינו כרם עד שיהיו שתי שורות – and there is no need to distance other than six handbreadth like a singular vine.",
+                "הזורע ארבע אמות – that is to say, within the four cubits of the tilling of the vineyard.",
+                "בית שמאי אומרים קדש שורה אחת – for since the Torah stated (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed,] else the crop – from the seed you have sown – and the yield of the vineyard may not be used,” one row we call a vineyard.",
+                "ובית הלל אומרים קדש שתי שורות – since it Is not called a vineyard with less than two rows, therefore, “the yield of the vineyard” that the Torah spoke of is when he sanctified (i.e., prohibited the use of) two rows by implication."
+            ],
+            [
+                "ואחת יוצאה זנב – as for example, thee vines that are planted in one row, and two in a second row opposite the two from the third.",
+                "ואחת בינתים – that the two that are opposite the time and fifth opposite their air space.",
+                "ואחת באמצע – as for example, a vine that is planted and four vines for its four directions."
+            ],
+            [
+                "שורה אחת בתוך שלו ושורה אחת בתוך של חבירו – and we are speaking, as for example that one row of the two vines and one row of a third, and even Rabbi Shimon who stated further (see Mishnah 9 of this chapter) regarding one who intertwines his vine over the grain of his fellows, he did not sanctify it (i.e., prohibit the use of) for a person cannot forbid something that is not his, here he agrees that they combine to prohibit the seeds because there is his and that of his fellow.",
+                "ודרך היחיד ודרך הרבים – that not one of them is eight cubits wide, for at a width of eight cubits, we state at the end of our chapter (see Mishnah 8) that they don’t combine.",
+                "הרי אלו מצטרפות – to be called a vineyard and one must distance it four cubits.",
+                "אם ערסן מלמעלה (if he connected them – the two rows of vines – above so as to form an arbor) – that he raised the tops of the vines on top of the fence and he mixes them that are on the side of the fence from here with those which are on the side of the fence from there. And the word, \"ועירסן\"/if he trained [the vines] is the language of \"איזה עריס\"/what is an arbor/espalier [of grape vines?] (in a legal sense), meaning to say, that he made of them a bed."
+            ],
+            [
+                "הנוטע שתי שורות – of two vines each, and not one of them that goes out with a tail.",
+                "אם אין ביניהם ח' אמות לא יביא זרע לשם – for they combine to become a vineyard, but if they are distant eight [cubits] outside from the place of the vines, they do not combine/mix, and behold they are like an individual vine, and one distances six handbreadths from this row and six handbreadths from that row and sows the six cubits that are in the middle.",
+                "בין שורה לחברתה – for since there are three rows, they are like a large vineyard, and the place that is between each of the two rows from them is judged like the law of a razed portion of a vineyard (see Tractate Kilayim, Chapter 4, Mishnah 1), which is sixteen cubits. But if the middle row was dried up/ruined, according to the words of the first Tanna/teacher, we do not require between them the measurement of a razed portion of a vineyard since a vineyard did not remain, and it is to be compared to a vineyard of four or five rows, for once the middle was laid waste, there still remains a vineyard; therefore, we require the razed place to be sixteen cubits.",
+                "רבי אליעזר בן יעקב אומר אפילו חרבה האמצעית – from after there already was a vineyard, even now, it has the law of a vineyard, and he needs sixteen cubits [between one row and the next and cannot seed it].",
+                "שאילו מתחלה נטען – that is to say, if they never reached the rule of a vineyard, he would not have planted them from the outset, other than two rows, he would not need that there to be between them other than eight cubits as we stated above [in the first clause of the Mishnah], now, that he planted them and the reached the rule of the vineyard even though that its middle was laid waste and there didn’t remain other than two [rows], they are like a vineyard that its middle was laid waste and it requires sixteen cubits. But the Halakha is not according to Rabbi Eliezer ben Yaakov."
+            ],
+            [
+                "הנוטע את כרמו ט\"ז אמה – that each row of vines is distant from its neighbor by sixteen cubits.",
+                "מותר להביא זרע לשם – and it is not necessary to distance other than six handbreadths from the row, like the tilling of an individual vine.",
+                "צלמון – name of a place.",
+                "הופך שער שתי שורות – it was a large vineyard that each row was sixteen cubits distant from its neighbor, and he did not want to intertwine his vine on top of his grain, and he would combine the rows two by two, and the heads of the vines, that is the branches of the two rows, he would turn them towards one side, these over the others, and there would remain the free space from this side and from that side, and he would sow but that he would leave six handbreadths, and in the next year they would do the opposite for such was their practice in a place where they sow in it from one year to the next year, they leave it uncultivated without blowing and without sowing.",
+                "אף הנוטע את כרמו של שמנה שמנה אמות מותר – for they (Rabbi Meir and Rabbi Shimon) hold that the rows are distant at intervals of eight cubits each, it is like an individual vine, and he leaves near the row six handbreadths and plants the rest, and we don’t require sixteen cubits other than in a vineyard laid waste, but when he plants from the outset, when he distances it eight cubits, it is enough. And such is the Halakha."
+            ]
+        ],
+        [
+            [
+                "כרם שחרב. עשר גפנים לבית סאה – that there are in the ground of a Bet Seah (i.e., 50 cubits by 50 cubits) ten vines, no fewer from this.",
+                "ונטועות כהלכתן – that is two opposite two and one produces a tail, and they are not distant from each other sixteen cubits but not less than four cubits.",
+                "כרם דל (sparsely planted vineyard)- that its vines are few but nevertheless it has the law of a vineyard [applying to it]. But this is not a razed portion of a vineyard, for that part laid waste is from its middle, and this one is laid waste from every side.",
+                "ערבוביא (in an irregular manner) – that the vines are not corresponding like a line.",
+                "אם יכול לכוין – in all of the vineyard two corresponding to three, as for example that he would bring a thread and trains it and he finds the stem/shoot corresponding two corresponding to two and one extends as a tail but the bough is not corresponding, behold this is a vineyard. But, if he finds the bough corresponding and the stem/shoot does not correspond, it is not a vineyard.",
+                "כתבנית כרמים הרי זה כרם – and it requires distancing sixteen cubits. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "כרם שהוא נטוע על פחות מארבע אמות – that there isn’t between each row four cubits.",
+                "אינו כרם – and he distances it six handbreadths and sows the remainder, for since he is not able to plow in the rows between them, the name of “vineyard” is not upon them.",
+                "וחכ\"א כרם – for he view the middle sections as if they do not exist and combine the outer areas, if there is between them the appropriate space for them,. Because it is the manner of people to plant many consecutive rows together, and those which are appropriate to be sustained and to be made a vineyard will remain a vineyard, and the rest will be for wood, therefore, those that in the middle that are planted within the appropriate space to be between one row and another, we see them as if they are mere wood, and the outer ones combine to be a vineyard."
+            ],
+            [
+                "וזורעים בתוכו – for it is considered an interruption and a different domain since it is deep ten [handbreadths] and wide four [handbreadths] and open, but less than ten [handbreadths deep] or four [handbreadths wide] or even if it is ten [handbreadths] deep and four [handbreadths] wide but it is not open but rather that the vineyard surrounds it from three directions, we don’t seed in it, for it is like a wine-press that Rabbi Eliezer and the Rabbis disagreed on further on , but Rabbi Eliezer ben Yaakov holds like the Rabbis that it is forbidden to sow in a wine-press.",
+                "שומרה שבכרם – a high hill that the guard stands upon to guard the vineyard and see from afar.",
+                "זורעים בתוכה – but in this, the Rabbis don’t argue on Rabbi Eliezer because it is high and the air space of the vineyard doesn’t surround it but in a wine-press where the air space of the vineyard surrounds it, the Rabbis forbid it, and this is the Halakha.",
+                "ואם היה שער כותש – that the tendrils of the vines which are called, “hair,” would be combined and entangled above on the watch tower one on top of the other like the pestle in the mortar."
+            ],
+            [
+                "נקע – valleys that are in the fields like kinds of indentations/cavities.",
+                "נותנים לה עבודתה – six handbreadths for this is the tilling of an individual vine.",
+                "וזורע את המותר – but we don’t say that it appears like Kilayim/mixed seeds since the vine and the seeds are within the wine-press or within the cavity.",
+                "אם אין שם ד' אמות אסור – like the law of untilled ground surrounding the vineyard (between the vines and the fence) of the chapter above (see Tractate Kilayim, Chapter 4, Mishnah 1), that gives four cubits for the tilling of the vineyard. But the Halakha is not according to Rabbi Yossi.",
+                "והבית שבכרם – that surrounds the house there are vines.",
+                "זורעים בתוכו – and we don’t say that since the vines surround it from the four directions, the partitions are not effective."
+            ],
+            [
+                "הנוטע ירק בכרם או מקיים – that he sees it (i.e., mixed seeds) that it is growing and leaves it alone.",
+                "הרי זה מקדש וכו' – the principle of our Mishnah is that always [a person] sanctifies sixteen cubits in every direction in a circle. But even though it is taught in the Mishnah above (Tractate Kilayim, Chapter 4, Mishnah 5) that a person sows four cubits of tilling the vineyard, he only sanctifies two rows, where he sows between the vines, he sanctifies sixteen [cubits] according to the measure of a large vineyard that combines until sixteen [cubits]. But which vineyard that will be thirty-two cubits square by thirty-two cubits and the vegetation is planted in the middle point when it is encircled by a circle, it will surrounded by sides of a square and it will be a diagonal line of thirty-two cubits, the circle will be sanctified entirely which is sixteen cubits in every direction from the vegetation. And here if the vines are planted.",
+                "על ארבע ארבע (vines separated from one another by [intervals of] four cubits in four directions)– an explanation: that there is between each and every row four cubits and we dedicated from this the square vineyard of thirty-two [cubits] by thirty-two [cubits], the square will be nine rows length by nine rows width and it will fall from them within the circle seven rows length by seven rows with and in each row, seven vines which are forty-nine vines, they remove from them the four corners outside of the circle, and what will remain within the circle is forty-five vines, and this is its form (see picture #1 as prevented in traditional volumes of the Mishnah). But the Rosh (Rabbi Asher ben Yehiel 1250-1327) of blessed memory, that it was difficult for him why we don’t forbid more in each row around these seven middle rows that are in the row from the four directions that stand within the sixteen cubits of the middle vine, it is found that if forbids forty-nine vines? And one can say that the four directions (it appears to me, cubits) that are between each vine, that is without uprooting the vines, it is found that with the vines, there is more than sixteen cubits. Until here. And that it will be planted on",
+                "חמשה חמשה (the vines were separated from one another by five cubits in four directions) – he will draw a square circle from thirty-two [cubits] by thirty-two [cubits]; seven rows length by seven rows width will fall within the square and he will take a cubit from the eighth row from here and a cubit from the ninth row from there. And similarly, a round line that its circumference of thirty-two [cubits] protrudes a cubit outside from the seven rows in each direction, because the seven rows have been them six distances; in each distance is five cubits and we need thirty-two [cubits] and there will be a distance between the line of the circle and between the line of the row closest to it outside of the square four cubits, and this is its form (see picture #2 which is found in standard versions of the Mishnah). And here the vines that enter into the circle are thirty-seven vines alone and here since there doesn’t remain between the circumference of the circle and between the row that adjacent to it from the outside other than four cubits, and this is the measure of the tilling of the vineyard, because that the measure is defined exactly, we saw as if the circle continued until it reached the outer rows that had among them and between the edge of the circumference four cubits and are added to its circumference four cubits in every direction until it will in the circle of the circumference of forty [cubits] by forty [cubits], for since we see the circle of thirty cubits it is as if it is full of vegetation in every place [and the four additional cubits] reach the tilling of the vineyard, and it is found that all of the vines which are seven rows by seven rows that enter within the circle outside of the four that are in the four corners, and here now within the circle is forty-five vines, and its form will be like the first form but that in place of four [cubits] will now be five [cubits], it is found now that he sanctifies forty cubits in every direction. And this is what obliged the Tanna to state that this sanctifies forty-five vines, and even after the earliest root is sixteen cubits in every direction, he had to shorten it and state this is sanctifies sixteen cubits in every direction , etc. And much that we have written has already been solved, for it is impossible to state that something is five cubits separated by five cubits in four directions that he sanctifies sixteen cubits in every direction because he sanctifies twenty-cubits in every direction, and therefore, he states that he sanctifies forty-five vines, and that is impossible other than after we add to the circle as we have explained clearly. And the reason that he did not say at the time they were planted were separated at intervals of five cubits in four directions he sanctifies six cubits in each direction for the essence of the sanctification is that sixteen cubits in each direction and the four cubits is a supplement that is necessary to make closer the circumference to the rows for the reason that we wrote. But if you should say, since that just as they are four [cubits] by four [cubits] that he sanctifies only sixteen cubits, why did the Tanna/teacher separate them from the general principal of sixteen cubits in every direction that is in the portion of the concluding clauses that we should say [that they were planted at intervals of] four [cubits] by four [cubits] or six [cubits] by six [cubits], and he combined it with when they were planted [at intervals of] five [cubits] by five [cubits]. But one can say, that on four [cubits] or five [cubits] their shapes are similar one to another when it would fall within the circle in each one of them – seven rows by seven except for the four corners, and also they are equivalent in the number of vines. But better is to inform us the number of vines that he sanctifies, but when they are planted [at intervals of] six [cubits] by six [cubits] or seven [cubits] by seven [cubits], the number of vines that sanctifies will not be according to the number that there will be when he plants [at intervals of] seven [cubits] by seven [cubits] as we will explain and therefore, he took with them the principle that includes everything and stated that he sanctifies (i.e., prohibits) sixteen cubits.",
+                "היו נטועות על שש וכו' – and we separated from round vineyard whose circumference is thirty-two cubits, the line of the circle goes out from each out row one cubit and the number of the vines that are within the circle is twenty-four and this is its form (see picture #3 in standard editions of the Mishnah). But we did not stretch the circumference until it would reach the four outer rows that are near the circle like we did with [when they are planted at intervals of] five [cubits] by five [cubits], because there would remain between the edge of the circumference, and between the row adjacent to it five cubits, and even if it appears as if the circle is filled with vegetation, it would remain between it and the outer rows more than what is needed for the tilling of the vineyard with the addition of a cubit, and if so, we have not added anything to the width of the circle. And if it will be planted",
+                "על שבע שבע (if the vines were separated from one another by seven cubits in four directions) and we will separate from the round vineyard whose circumference is thirty-two cubits, there will fall within the circle five rows length by five [rows] width except for the for corners, and the circumference will go out from the four sides that have five [cubits] by five [cubits] interval – two cubits in every direction, there remains between the end of the circumference and the outer row adjacent to it five cubits and because of this, we did not stretch the circumference to the outer rows, but the number of the vines that are found – all of it and its form, is like the previous form with the change of seven [cubits] in place of six [cubits], etc. And this is what Maimonides of blessed memory explained on this Mishnah in the brevity of his words that is at all possible. And according to what I saw, one of the early Sages that wrote on this commentary, these are the things that were stated to Moses and also the Rosh, of blessed memory, agreed to this commentary/explanation and set aside the explanation of the Rabbi Shimson [of Sens, 1150-1230), of blessed memory, I was not obliged to write the explanation/commentary of the Rabbi Shimshon, of blessed memory on this Mishnah."
+            ],
+            [
+                "כשאגיע לו – even though he added two hundred until he reached the remainder/excess, from after that he is isn’t careless about Kilayim/mixed seeds, but when I will return, that is prohibited because he was careless and despaired, for since the window regarding the partition of the vineyard was breached that when he despaired and did not fence it in, it became sanctified. And how do we measure/estimate if he added two-hundred? We see that he when one severs this vegetable or this species of grain from the choice in how much time does it dry out that there does not remain in it its moisture, put yourself in the position/suppose that it becomes dried out in one-hundred hours if it remained in the land for one-half hour, from when it arrived to him and he did not pick it, behold, he added two hundred and it is forbidden, for jus as that it is dry from its moisture in every half hour a portion of two hundred (i.e., 1/200), when it is detached, so add to the one-half hour one part in two-hundred when it is attached."
+            ],
+            [
+                "עם הזבלים או עם המים – when he is manuring his field or when he opens the aqueduct to water the vineyard sometimes there are with them seeds, and all of these that were sown unintentionally are permitted, for (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed” implies intentionality.",
+                "סיערתו הרוח – that he was standing in the field and sowing and a wind blew the seed in the vineyard.",
+                "לאחריו מותר – that was not with intention, for he did not see when the wind brought the seed into the midst of the vineyard [behind him].",
+                "ולפניו אסור – if the wind blew the seeds and he saw it, it is forbidden.",
+                "כיצד יעשה אם עשבים יופיך – he should plow and turn over the roots of the blades of grass so that they will grow no longer.",
+                "אם אביב – that the seed has grown already but it did not bring forth [a growth of] one-third .",
+                "ינפץ (he must shake the grain out of the ears) – the seed from the ear of corn but the hard ones are permitted and the grain is prohibited.",
+                "ואם הביאה דגן תדלק -and everything is prohibited."
+            ],
+            [
+                "רבי אליעזר אומר קדש – for certainly in Arabia they maintain thorns in the vineyard in order that their camels will graze, but after that some of the people maintain them in their fields, they become Kilayim/mixed seeds in every place, nonetheless, for it is better that we call it (Deuteronomy 22:9): “that you have sown” that implies what human beings have the practice of sowing and desire in their maintenance.",
+                "לא קדש אלא דבר שכמוהו מקיימים – in that place like thorns in Arabia because for that sake they maintain them, but in other places when they do not maintain/preserve them, it is permitted. And the Halakha is according to the Sages.",
+                "האירוס (lily with an aromatic root)– a species of vegetation whose leaves are wide and one places it in cooked dishes and they call it in Arabic SUSENBAR.",
+                "והקיסום (ivy)– ADRA in the foreign tongue that they trained it on the stores and on the windows.",
+                "ושושנת המלך (white lily) – ROSIN in the foreign tongue",
+                "וכל מיני זרעים אינן כלאים בכרם – from the Torah, but from the Rabbis, they are Kilaim, and this is brought in [Tractate] Menahot [15b].",
+                "קנבוס – KANAPO in the foreign tongue and in Arabic KINIB.",
+                "וחכ\"א כלאים – and the Halakha is according to the Sages.",
+                "הקנרס (artichoke)– in Arabic KARFUSH and in the foreign tongue KARDO, and it is the thistle that is mentioned in the Torah (Genesis 3:18): “Thorns and thistles shall it sprout for you [but your food shall be the grasses of the field].”"
+            ]
+        ],
+        [
+            [
+                "איזהו עריס – that the place for him his tilling of four cubits like the tilling of a vineyard even though there is only one row, and the espalier is that they make a partition by means of net-work (i.e., like lattices) with reeds like an arbor in the matter that they gird the bedstead and they suspend upon it the tendrils of the vines, and according to the School of Hillel, they established as they stated above in [Tractate Kilayim] Chapter 4 [Mishnah 5] that it is not a vineyard util there would be two rows there, but in an espalier, they admit that with one row also, it is a vineyard.",
+                "מן הגדר ולשדה – as for example, if the vines were planted to the east of the fence and the vine-shoots rise up on the fence, if he comes to sow on the west side of he fence, they do not count four cubits from the base of the vines which are further from the fence, but rather, he needs to distance four cubits from the fence for the tendrils of the vines are suspended upon it. And this is from the leniencies of the School of Shammai and the stringencies of the School of Hillel.",
+                "טועים כל האומרים כן – for after all, the School of Hillel did not state that the espalier of one row of vines is a vineyard that would necessitate that they distance from it four cubits to the field, and the law was not mentioned of four cubits for an espalier other than in regard to this matter that if there are four cubits from the base of the vines to the fence on which they are suspended , we give him for his tillage six handbreadths, like we give for an individual vine, and he sows the remainder until the fence, but if there aren’t four cubits from the base of the vines until the fence, he should not bring seed to there, something that resembles a vine which is planted in a vat for wine-pressing or in a cavity/ravine that Rabbi Yossi stated in the chapter above (i.e., Tractate Kilayim, Chapter 5, Mishnah 4) if there aren’t four cubits there, he should not bring seed to there, but Rabbi Yohanan ben Nuri and Rabbi Yossi said one thing and this is explained explicitly in the Jerusalem Talmud.",
+                "רבי עקיבא אומר שלשה טפחים – which is the tilling of an individual vine. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "מן המדרגה – from a high hill/mound that is made like a kind of embankment (i.e., terrace).",
+                "אם כשהוא עומד למטה בארץ – he is able to harvest the grapes that are suspending in the espalier, we view all the espalier as if it is the place of the base of the vines and their roots, and it prohibits four cubits in the field in every direction from the border of the espalier and outward, and specifically ab initio that it prohibits to sow, but it does not sanctify anything other than six handbreadths that this resembles of the remainder of lattice-work of laths which was destroyed in the middle further on in Chapter (7, Mishnah 3).",
+                "ואם לאו – that he is not able to harvest all of the grapes until he ascends the embankment/terrace or on a ladder, it is not prohibited to sow other than under the espalier alone, but outside of it, it is permitted, even within four cubits of the base of the vines of the espalier, for since they are standing on the embankment, and such is the Halakha.",
+                "אף הנוטע שורה אחת בארץ ושורה אחת במדרגה – from two rows that one needs for it to be considered a vineyard, for now we are not speaking of an espalier, but rather of two rows of vines, two opposite two with one having a tail extending. If the embankment is ten [handbreadths] high, the two rows do not combine to be a vineyard, but rather each and every row has the law of an individual vine. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "אפיפירות – wood or reeds that are woven longitudinally and latitudinally and they train upon them tendrils of vines and they cause them to lie on them when they are very long, and if the vine trained upon part of the web, it is forbidden to sow under the remnant and even though it does not have vine-shoots, if he sowed it, he did not sanctify it [the seeds underneath it].",
+                "ואם הלך החדש – if the vine grew and produced tendrils and filled up all of the lath.",
+                "אסור – the seed that was sown underneath the remnant [is forbidden – as they are sanctified] if he added two hundred after the new growth spread upon them.",
+                "וכן המדלה גפן על אילן סרק – its law is like that of the lath, because a person neglects it upon his own vine, and it is as if it is all vines, but a fruit-bearing tree that a person does not neglect upon his vine, that remainder where the vine is not trained over it, is considered on its own and is not like the vine and its remainder to bring seed there."
+            ],
+            [
+                "יחזירנו – to the place where it was initially and he will see the remainder.",
+                "עזיז – the name of a place.",
+                "אמר לו מותר – for a person does not neglect his fig-tree on account of his vine.",
+                "בית המגנייה -name of a place.",
+                "סדן של שקמה – the root of he sycamore tree and it is a fig-tree that grows in the forests and we cut from it branches for building.",
+                "תחת קורה זו אסור והשאר מותר – when I see each and every branch like its own tree."
+            ],
+            [
+                "הכל אילן סרק (any tree that bears no fruit) – (see also Mishnah 3 of this chapter) that Rabbi Meir holds that all the rest of the trees that a person neglects near his vineyard, and Rabbi Yossi holds that any species where it is customary to plant from it complete fields are considered important and a person does not neglect them because of his vineyard, but the Halakha is according to the first Tanna/teacher that it is a tree that does not produce fruit that is neglected concerning his own vineyard."
+            ],
+            [],
+            [
+                "עריס שהוא יוצא מן הכותל מתוך הקרן וכלה – as for example five vines that are planted at the side of the fence, and they do not support/strengthen the entire fence but rather three at the head of corner from this side and two at the head of the second corner from there., and in the middle of the wall, there are no vines, but the two corners of the wall stand.",
+                "נותנים לו עבודתו – six handbreadths from here and six handbreadths from there and he sows the rest of the wall, and even though the length of the wall is not four cubits.",
+                "ר' יוסי אומר אם אין שם ארבע אמות וכו' – Rabbi Yossi, according to his reasoning, who prohibited in the above chapter (see Tractate Kilayim, Chapter 5, Mishnah 4) regarding the vat for wine-pressing and the ravine/cavity, if there aren’t four cubits there [he should not bring seed there], but here it comes to tell us that you do not say especially with a vat for wine-pressing and a ravine/cavity that are closed from the four directions that Rabbi Yossi requires four cubits, but near the wall that is not surrounded from the four directions, I might say not. But if you only taught it regarding this, I would think that in this alone, that Rabbi Yossi requires four cubits, but regarding a vat for wine-pressing and a ravine/cavity where there isn’t anything there other than a singular vine, I would say it is not necessary. And above (Tractate Kilayim, Chapter 5, Mishnah 4) we wrote that the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "הקנים היוצאים מן העריס – that project forth outside the order of the espalier.",
+                "וחס עליהם לפסקן – that he did not leave them there on account that it is was intention to suspend upon them the vine, but rather because he refrained from cutting them alone.",
+                "כנגדן מותר – because they are not considered part of the lath/slabs used for espaliers, therefore, it is permitted to sow underneath them."
+            ],
+            [
+                "הפרח היוצא (the blossom of the vine which projects) – from he language of (Song of Songs 6:11): “[I went down to the nut grove o see the budding of the vale;] to see if the vines had blossomed,” that is to say, what that grew from the vine goes out and protrudes outside the espalier.",
+                "מטוטלת (plummet, plumb-line) – it is the iron that the buildings lower with a rope downward on the face of the wall to see the building [if] the wall is straight and through it they estimate/measure if the seeds are directed underneath the blossom. But here, we are speaking, as for example that the vine-shoots of the espalier grew more from the tilling and blossomed outside, for through his tilling, even if there is no blossom, it is prohibited.",
+                "וכן בדלית ([suspended] branches of the vine trained to an espalier) – and similarly, we measure with an individual vine that is suspended on top of beams/poles which is not an espalier if it blossomed outward for six handbreadths which are its tilling.",
+                "תחתיה אסור – under the vine-shoot but from the sides, from here and from there, it is permitted.",
+                "ספקה בחבל (if, in training the vine, he attached it to a rope) – that the vine-shoot was not long enough that it would reach from tree to teach, and he tied at its end a rope or reed-grass o length it in order that it would reach until the tree. Underneath the vine-shoot is prohibited; underneath the space where the rope is attached to the vine is permitted. But if he made the attachment in order that new growth would spread over it, it is prohibited to sow underneath it."
+            ]
+        ],
+        [
+            [
+                "המבריך את הגפן בארץ – and it passes the sinking outside of six handbreadths, for within six handbreadths, even that there is dirt upon it for three handbreadths, it is prohibited, because it is the tilling of an individual vine.",
+                "לא יביא זרע עליה [the underground vine] – but from the side, it is permitted, for when one seeds to the sides, they don’t take root, but rather that they make the crushed earth and it affects the foundations of the wall when they are sown next to it, but their roots grow from the side. But the reason that one should not bring seed upon the sunken vine even outside of its tilling is because the vine is soft and the roots of the seeds enter the vine and there is the sinking of a vegetable in the tree, but the rest of the trees that are not soft is permitted.",
+                "אפילו הבריכה בדלעת או בסלון (if in sinking a vine he conducted it through gourd shells or through a pipe – so that it could draw no nourishment from the ground which it passed) – that he inserted the vine within the gourd or within the pipe, it is prohibited because the roots of the seeds perforate and penetrate until the vine when there are not three handbreadths of dirt upon it. And because the seeds in a gourd is not forbidden as for example, that the gourd is dry.",
+                "סלון – it is a water pipe and a tube/spout or one pipe. But especially in an earthenware pipe/tube, we are speaking of a metal tube that does not require dirt of three handbreadths.",
+                "הבריכה בסלע – in a hard [rock], for a soft rock [penetrates] and is opened from the roots.",
+                "הארכובה שבגפן – a vine that is curved and bent on the ground and returns and is put up like a kind of curved knee, when hey come to measure six handbreadths that are the tilling of the individual vine, hey measure from the second root from the place where it returns and stands up straight. But these words apply when the first root is not seen but rather it is similar to a tree when it is planted in the place of its bending, but if the first root appears that it is the root of the curved vine, we don’t measure other than from the first root."
+            ],
+            [
+                "המבריך שלש גפנים – it is the manner of one who sinks [vine shoots] when two vine-shoots go out from one vine, he digs in the ground and lays the vine-shoots down underneath the ground at that hole and removes its head from one side and it becomes a vine, it is found from three vines, we make six. And the same law applies that one can teach about one [who grafts/sinks] two vines from three for through this it is vineyard, for there are two corresponding to the two, and one comes out with a tail.",
+                "ועקריהן נראין – for he did not lay down all of the vine in the ground, for [if this were not the case], there would not be three making six vines, but rather that he left the root and made from one vine- two vines.",
+                "אם יש – between one vine and another, not less than four [cubits] and not more than eight [cubits], they combine, even though that two absorb from one root, we consider them like two vines.",
+                "גפן שיבשה אסורה – it is prohibited to sow within its tillage because of the question of appearance/מראית העין, but if he sowed, it is not sanctified, and it doesn’t matter that in the winter that it is forbidden to sow underneath it for one is concerned for appearance, for all of the vines appear like dried-out/withered ones, but even during the summer when it is recognized that it is withered it is forbidden, because also during the summer, there are vines that fall upon them and appear like withered but they are withered/dried out.",
+                "צמר גפן – a soft, spongy, hackled wool that they call KUTRUN – and its tree is similar to a vine, is prohibited and is not sanctified because it is not a species of seed.",
+                "אף על גבי הגפן – if one seeded on top of the vine that is sunken in the ground, but without three handbreadths of dirt on it, it is prohibited and is not sanctified . But the Halakha is not according to Rabbi Meir nor according to Rabbi Eleazar b’Rabbi Tzadok who said it in his name."
+            ],
+            [
+                "אלו אוסרים –[prohibit] the place from sowing it.",
+                "ולא מקדשין – that if he sowed it, the seed does not require burning.",
+                "מותר חרבן הכרם – as for example, that which is taught in the Mishnah above (see Tractate Kilayim, Chapter 4, Mishnah 1) the razed portion of a vineyard requires sixteen cubits; if there were only fifteen cubits [there] and he sowed seven cubits, he did not sanctify it. And similarly, the remainder of the untilled ground surrounding the vineyard (between the vines and the fence) requires twelve cubits; if there were only eleven cubits there, and he distanced himself four cubits from the vineyard and sowed the remainder, he did not sanctify it.",
+                "מותר פסקי עריס – as it is taught in the Mishnah in the chapter above (see Tractate Kilayim, Chapter 6, Mishnah 6), if there are there [eight] cubits, he should not bring seed to there, but if he distanced himself six handbreadths from here and six handbreadths from there and sowed the remainder, he did not sanctify it, and [the term] פסקי העריס/an espalier (lattice work of laths) which was destroyed in the middle, while five vines remain on each side was taken as a remarkable thing, and even though there is an espalier from this side and an espalier on the other side, all the more so, in one espalier.",
+                "מותר אפיפירות (remainder of the lattice-work of laths) that is taught in the Mishnah in the chapter above (Tractate Kilayim, Chapter 6, Mishnah 3), he should not bring seed underneath the remainder [but] if he brought, he did not sanctify [what is underneath].",
+                "אבל תחת גפן – as for example, a vine-shoot that continues outside of the area of tillage of the vine and he seeded underneath it.",
+                "ועבודת הגפן – six handbreadths which are the tillage of an individual vine.",
+                "ועבודת הכרם – four cubits."
+            ],
+            [
+                "וחייב באחריותו (and is liable for its replacement) – to pay him for his grain, and even for who holds the opinion that one who is the cause of damage to another person is not responsible (see Talmud Bava Kamma 98b), it is different here because he performs an action with his hands.",
+                "such as placing [forbidden] fats and blood in the pot of his fellow, or in the meat in the milk of his fellow, which forbids them, but Kilayim/mixed seeds are different , as it is written regarding them (Deuteronomy 22:9): “You shall not sow your vineyard with a second seed,” which implies your vineyard, but not another vineyard, but the Rabbis state [that the Biblical passage] “You shall not sow your vineyard” – I do not have other than “your vineyard” – but where do I learn about another vineyard (i.e., of another person), the inference teaches us, “mixed seeds,” in any case. But the Halakha is not according to Rabbi Yossi and not according to Rabbi Akiva."
+            ],
+            [
+                "בשמיטה – he does not have in them a complete acquisition as everything is ownerless and it is not considered as his."
+            ],
+            [
+                "האנס – who stole a vineyard and sowed it.",
+                "ויצא מלפניו – that the vineyard returned to its owners when it was sown.",
+                "קוצרהו אפילו במועד – and even though it is not a matter that will be irretrievably lost, for a person does not prohibit something that is not his, even though because of the sake of appearance, they permitted him to cut it down on the [Intermediate Day of the] Festival, so that it would not appear like someone maintaining Kilayim/mixed seeds in a vineyard. Alternatively, if he is afraid lest he will add two-hundred during the [Intermediate Days of the] Festival, then it would be a matter that will be irretrievably lost, for even though that the person who stole the vineyard and sowed it did not prohibit them, for a person does not prohibit something that is not his, nevertheless, if they added two hundred after the field return to the owners, it is sanctified, for one does not diminish from when I will return, I will harvest it or the wind-storm before him is in front of him, as it is taught above (see Mishnah 4 of this chapter) that he sanctified it.",
+                "עד שליש – there are those who explain until one -third of the salary of the workers, for if he did not find workers other than for a third more than their salaries that are appropriate, he should give in order that they can uproot the Kilayim/mixed seeds immediately, more than this, he should not give, but should cut them down in their ordinary manner even though the mixed seeds tarry/remain in the vineyard. But there are those who explain [the term] \"עד שליש\"/up to a-third – from what the fruit of the vineyard and the grain of the field are worth he should give to the workers in order that they immediately uproot the mixed seeds, [but] more than one-third the value of the fruit of the vineyard and the grain sown he should not give, but rather, he should wait until he can cut them in the usual manner.",
+                "מאימתי נקרא אנס – that is to say, from when is the vineyard called by the name of the person who stole (i.e., usurped) a vineyard and stole it to be considered as if it is his to prohibit it from sowing.",
+                "משישקע-[when it will settle] the name of the owners from the vineyard and it will be called by the name of the thief, from that hour the vineyard will be considered as his and he will sanctify all that he sows in it."
+            ],
+            [
+                "הרוח שעלעלה – [a wind] that stormed, a windstorm we translate in Aramaic as a wind casting [grape vines over standing grain].",
+                "יגדור -like cutting dates,, that is, he should sever and harvest.",
+                "וכן ירק – [that which hangs over] underneath the vine.",
+                "יחזיר – [he will restore] the grain and vegetation to their places.",
+                "ואינו מקדש – if he did not return, he does not sanctify it, for it is taught in the Mishnah above (see Tractate Kilayim, Chapter 7, Mishnah 3), underneath the vine it prohibits and he sanctifies it, that is when the root of the grain is underneath the vine, but when the vine of the grain stands over it outside of the vine and hangs over underneath the vine, he does not sanctify it.",
+                "משתשריש – from the time that the roots spread out in the ground. But there are those who have the reading, \"משתשליש\" – that it should bring forth a third, for the All-Merciful stated (Deuteronomy 22:9): “and the yield of the vineyard,” but less than one-third is not called grain.",
+                "וענבים משיעשו כפול הלבן – if he sowed grain or vegetation in a vineyard that its grapes with the stalk of grapes did not reach becoming like he hyacinth bean, and he uprooted the seed prior to it reaching the stalk of grapes to be like the hyacinth bean, this is not sanctified. And similarly, the stalk of grapes that became like the hyacinth bean and he sowed on their side grain or vegetation and harvested the seed prior to taking root, or prior to its bringing forth a third according to the one who had the reading of “that it should bring forth a third/משתשליש,” this is not sanctified.",
+                "וענבים שבשלו כל צרכן – and he planted a vine at the side of the grain that had withered all of its need, or sowed at the side [the grapes that had ripened] fully, they are not sanctified, for Scripture states (Deuteronomy 22:9): “else the crop – from the seed you have sown – and the yield of the vineyard may not be used, is not sanctified until there will be there the seed you have sown and the yield of the vineyard, but the grain and/or the vegetation that had not taken root or had not brought forth one-third did not reach the general principle of seed that you have sown – and similarly, after they withered, further, they are not called seed that you have sown, but grapes prior to their becoming like the hyacinth bean or after they have fully ripened, are not called the yield of the vineyard."
+            ],
+            [
+                "עציץ נקוב – that has in it a perforation in order that a small root and seed are inside of it (i.e., the perforated pot) [which prohibits the use of the vines when located in the vineyard].",
+                "מקדש בכרם – if he left it in a vineyard or four cubits of the tilling of the vineyard, he sanctifies it as if it was planted in the earth.",
+                "אסורין ולא מקדשין – he should not bring seed into it ab initio, but if he brought and does not sanctify for it is not as if he is sowing in the earth. But the Halakha is not according to Rabbi Shimon.",
+                "המעביר עציץ נקוב בכרם – a perforated pot that has in it grain that has brought forth one-third growth, and he transferred it to a vineyard that has stalks of grapes like the hyacinth/white bean, he did not leave it in the ground but rather transferred it under the vines alone, if they added the seeds on the way of transferring part of two hundred on what they were from at the outset, the seed is prohibited in the common earthen vessel, but the vines that were not sanctified, since they were not left in the ground. But above in the chapter “The vineyard which lay waste/כרם שחרב“ (Chapter 5 of Tractate Kilayim we explained how we view things if he added one from two-hundred – see Mishnah 6)."
+            ]
+        ],
+        [
+            [
+                "כלאי הכרם אסורים מלזרוע – but he is not flogged because of diverse kinds in a vineyard until he sows two kinds of seeds which are mixed seeds/Kilayim one to the other, and he sows them in the vineyard, for this is implied by the Scriptural verse (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed,” – you shall not sow two kinds of seeds which are mixed seeds/Kilayim within your vineyard, but if you sowed [them] in a vineyard, you are flogged twice because of [both] mixed seeds and because of diverse kinds of the vineyard.",
+                "ומלקיים – if he sees them and he gives up hope to uproot them [from the ground], it is prohibited , but he is not flogged other than if he commits a [positive] action.",
+                "ואסורים בהנאה – as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – [and the yield of the vineyard may not be used],” [the Rabbis explained] that it is set on fire, teaching that they require burning and that they are prohibited from deriving benefit.",
+                "אלא ללבוש – and the same law applies about placing it upon oneself, as it is written (Leviticus 19:19): “you shall not put on cloth [from two kinds of mixture].”",
+                "אלא להרביע – to forcibly with his strength bring them into a tube, but it is permit to bring them into a pen and to raise them two species one next to the other, a male of this species and a female of another species.",
+                "כלאי בהמה אסורים זה עם זה – as for example those born from a horse whose father was a donkey with those born of a donkey whose father was horse, but our Mishnah brings according to the opinion that we are not concerned about the seed of the father, for one who states that we are concerned about all kinds of mules are one, they are permitted one to the other. But in the Jerusalem Talmud, they (i.e., the Rabbis) wanted to prove that it is prohibited to ride on a mule from an a fortiori, for just as if regarding clothing you are permitted to wear this on top of that (i.e., mixed seeds), [but] you are prohibited in their mixture, an animal in which you are prohibited from directing/leading this one with that one, is it not all the more so, that you are prohibited in its mixture, and we raise the following difficulty: Isn’t it written (2 Samuel 13:29): “whereupon the other princes mounted their mules and fled,” regarding the sons of David when Amnon was killed, but we teach that one cannot learn from the [family] of the kingdom, further, we raise the difficulty, but surely it is written (1 Kings 1:33): “[The king said to them: ‘Take my loyal soldiers] and have my son Solomon ride on my mule [and bring him down to Gihon],’” and we respond that this creature is from the six days of creation. But however, we see that for the Rabbis that those who are older before me – that they ride before him first on mules and they did not protest in the matter, but rather, that they warn [them’ that they should not lead together two mules, for perhaps one of them was born from a donkey and its father was a horse, and the other was from a horse and is father was a donkey."
+            ],
+            [
+                "בהמה עם בהמה וחיה עם חיה וכו' – even though that the All-Merciful stated (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” we derive [from an analogy] \"שור\"\\\"שור\" (Deuteronomy 22:10 and Deuteronomy 5:14: “[you shall not do any work – you, your son or your daughter, your male or female slave,] your ox or your ass, or any of your cattle,” from Shabbat (see also Tractate Bava Kamma, Chapter 5, Mishnah 7) and the same law applies for all the cattle, wildlife and birds.",
+                "ולמשוך ולהנהיג – to pull that which it is customary to pull/drawing and to lead where it is customary to lead; a camel its manner is to pull and a donkey its manner is through leading. But however, whether [speaking] of a camel or [speaking] of a donkey, one is liable, whether by pulling/drawing or whether by leading."
+            ],
+            [
+                "והיושב בקרון – is liable since they go as a consequence/from the effect of his actions, it is considered as if he leads them (i.e., the animals).",
+                "רבי מאיר פוטר – the person who sits in a wagon does not do anything. But the Halakha is not according to Rabbi Meir.",
+                "והשלישי שהוא קשורה לרצועות – if two horses are tied to the wagon and he tied there (i.e., to the harness) a donkey, even though that without the donkey they are going, it is prohibited, but we don’t see the donkey as something that isn’t there."
+            ],
+            [
+                "אין קושרין סוס בצדי הקרון – when the oxen/cattle pull the wagon we don’t tie a horse to hits side or behind the wagon in order that it will learn to pull, because sometimes, the horse that is behind the wagon pushes the wagon and leads it with its body.",
+                "לובדקם (Lybian ass) – a donkey of Lydda and it is large and powerful than the rest of the donkeys/asses and is similar to a camel.",
+                "אע\"פ שאביהן חמור מותרין זה עם זה – the father/sire of this is a donkey and the father of that one is donkey. And this comes to inform us that we don’t say that it comes at the same of a horse and has intercourse at the side of a donkey/ass and the side of the donkey has intercourse with the side of an a horse, for since their mothers are the same, we don’t fear for the seed of the father/sire.",
+                "אבל הנולדים מן החמור עם הנולדים מן הסוס אסורים זה עם זה – since the mother of this one is from the species of the donkeys and the mother of that one is from the species of horses, and follow go after the seed of the mother, and they are two different species. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "פרוטיות (a sort of hybrids – mules of which it is unknown whether their sires were horses and their mothers asses or the reverse) – a species of mules that a person is unable to stand [upon them] and to verify through signs which of them its mother is a donkey and which of them its mother is horse, therefore, they are prohibited one with the other.",
+                "והרמך מותר (but the mule of a horse dam/rammakh gender with its kind – i.e., a mule foaled by a horse) – for they are all of one sex and their mothers are a horse, and in the Arabic language they call a female horse RAMAKH, and similar to it are the offspring of the mule of a horse dam.",
+                "אדני השדה (name of a mythical animal, orangoutang)– a large wildlife in the fields , and like a kind of large rope that comes out from the ground in which this wildlife was raised, and its name is known, and it is the charmer/soothsayer that is written in the Torah, and it is attached at its navel with that rope that goes out of the ground, and its form is the form of a man in its face and hands and feet, but no creature is permitted to approach it for it kills and tears all who are near it. Bug when they wish to hunt it, they shoot arrows with a rope until it is severed and it cries out in a bitter voice and dies immediately. And there is a hint concerning it in Job (5:23): “For you will have a pact with the rocks in the field, [and the beasts of the field will be your allies].”",
+                "מטמא באהל כאדם – as it is written (Numbers 19:16): “And in the open, anyone who touches a person,” like a person who grew up in the field.",
+                "הקופד (hedgehog) – a reptile whose body is full of thorns and when a person touches it, it folds itself and brings in its hands and feet in its stomach and becomes like a ball, and we call it in the foreign tongue, ARITZO.",
+                "חולדת הסניים (porcupine) – a weasel that grows in a bush.",
+                "כזית במשא (an olive’s bulk when caried) – that it was doubtful to them if it is kind of wildlife and that its carcass defiles by an olive’s bulk, and that it is defiles also in a graver manner through carrying to defile humans, to defile clothing like the carcass of an impure animal, or it is kind of unclean reptile and it defiles in like a lentil but it doesn’t defile by carrying like the carrion of an animal, but rather through contract like an unclean reptile. Bug the Halakha is not according to Rabbi Yossi neither with regard to the large wildlife of the fields nor like the porcupine."
+            ],
+            [
+                "שור בר – an ox that grew up in the desert (i.e., wild ox).",
+                "מן בהמה – but its milk is forbidden but it doesn’t require an act of covering, for the Rabbis hold that it was uprooted from civilization but that it fled to the wildness and became a wild ox/a desert ox.",
+                "מן חיה – and it requires covering but its milk is permitted, for he holds that it was uprooted from the wilderness. But the signs that the Sages counted to recognize between a domesticated animal and wild animals in the rest of the creatures, it was stated, except for the wild ox. But the Halakha is not according to Rabbi Yossi.",
+                "כלב מן חיה – the practical difference to one who writes all wildlife that is in his domain to someone else, or that he dedicates all of the wildlife that is in his domain/possession.",
+                "ר' מאיר אומר מן בהמה – but the Halakha is not according to Rabbi Meir.",
+                "ערוד – wild ass/the donkey of the wilderness/desert.",
+                "ואדם מותר עם כולם – as it is written (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” but you can plow with a man and an ox, with a man and a donkey/ass."
+            ]
+        ],
+        [
+            [
+                "אין אסור משום כלאים אלא צמר ופשתים – as it is written (Deuteronomy 22:11): “You shall not wear cloth combining wool and linen.” [The word] שעטנז is a generalization; צמר ופשתים /wool and linen is a specification/detail; a generalization and a specification/detail, the generalization refers only to that which was specified in the details. Wool and Linen, yes, [are forbidden together]; something else is not [forbidden together]. But צמר/wool is the wool of sheep or rams alone, as it is written (2 Kings 3:4): “Now King Mesha of Moab was a sheep breeder; and he used to pay as tribute to the king of Israel the wool of one hundred thousand lambs and of one hundred thousand rams.” You do not have it called mere wool, but rather the wool of rams, but he rest of wool, one needs to give an epithet, the wool of camels, the wool of hares, the wool of goats.",
+                "ואינו מטמא בנגעים אלא צמר ופשתים – as it is written (Leviticus 13:47): “When an eruptive affection occurs in a cloth of wool or linen fabric.”",
+                "אין הכהנים לובשים לשמש במקדש אלא צמר ופשתים – for regarding the clothing of the priests, it is written (Exodus 39:27-29): “They made the tunics of fine linen of woven work, [for Aaron and his sons];…and the linen breaches of fine twisted linen,” which is a flax that grows in linen stalks, that is to say, a singular red from each seed, but no two reeds grow from one seed. And regarding the sashes/אבנט (verse 29), it is written (Exodus 39:29): “blue and purple and crimson yarns, [done in embroidery -as the LORD had commanded Moses].” “And blue/תכלת” -the wool that is colored with the blood of the purple-shell used for dying tekhelet, “and purple/ארגמן”- that is colored by the color ed whose name is ארגמן/purple, which is LAKA in the foreign tongue; and “crimson yarns/תולעת שני” which is colored in the color red that they call CARMAZI.",
+                "שטרפן – that mixed them.",
+                "מותר – to mix flax with them because the wool of lambs/sheep is nullified through the majority of [wool of] camels.",
+                "וכן פשתן וקנבוס – that became combined – and the majority is from the hemp, it is permitted to bring wool and to mix with them."
+            ],
+            [
+                "השיריים והכלך (silk and cissaros-blossoms/a woolly substance growing on stones on the Dead Sea that looks like gold, and being very soft – resembles sheep-wool) – they are species of silk, and the כלך/cissaros-blossoms/ a wooly substance) grows in the sea-towns/mercantile ports and its shape/form is like the shape of gold and it is exceptionally soft and similar to wool.",
+                "אבל אסורים – for they come o be exchanged/switched with wool and linen. But because they are were not found among them , people would not recognize them and they would come to switch/exchange them, therefore, they are prohibited for appearance’s sake. But nowadays, that the silk is found amongst us and all know and recognize it, there is no prohibition of any species of silk with wool or linen. And similarly, hemp is permitted whether with wool or with linen, for everyone recognize it.",
+                "הכרים והכסתות אין בהם משום כלאים – because they are made for ling on and the Torah stated (Leviticus 19:19): “you shall not put on cloth [from a mixture of two kinds of material],” but you are permitted to insert them underneath you. But these words [are applicable] when they are hard and thin and placed on top of a couch, then they are permitted when one’s skin doe not [touch] them, but if they are soof or filled or even empty and placed on top of a bed, even ten mattresses one on top of the other with mixed seeds underneath them, it is prohibited to sleep upon them because they are bent underneath him and they are wrapped on his skin.",
+                "אין עראי לכלאים – for temporary dressing [of mixed seeds] is dressing.",
+                "אפילו על גבי עשרה – and even though he does not benefit from the mixed seeds [from these ten garments].",
+                "את המכס – I saw that for some of my teachers that explained, for example, that in a place where the Jews pay customs to the custom-collector who stands from near him , and he wears mixed seats in order that he should not be recognized that he is a Jew (see Tractate Bava Kamma 113a). But it appears to me to steal the customs, because a person a person does not give customs from the clothing that he wears. But [the teacher of] this anonymous Mishnah [holds] that a thing that he doesn’t intend upon is prohibited, and he disputes upon the other anonymous teacher who teaches (see Mishnah 5 of this chapter) that clothes dealers sell [garments of diverse kinds] in their usual manner."
+            ],
+            [
+                "מטפחות הידים – [hand towels] that one dries their hands with when they ritually wash their hands.",
+                "מטפחות הספרים – that they place on the Torah scroll.",
+                "ומטפחות ספג – that one dries with them all of his body after he bathed.",
+                "ר' אליעזר אוסר – [Rabbi Eliezer prohibits] hand towels because sometimes he warms his hands with them, and scroll wrappers sometimes, he places it on his chest and becomes warm, and towels, sometimes that he sees his Rabbi and wraps himself up in it. And the Halakha is according to Rabbi Eliezer.",
+                "מטפחות ספרים (barbers’ towels) – that they shave people, and spread upon them a towel in order that their clothes do not become dirty.",
+                "אסורים משום כלאים – and in this the first [anonymous] Tanna agrees because they have a have a top and we wear them like clothing. And this is proved in the Jerusalem Talmud."
+            ],
+            [
+                "תכריכי המת – [the shrouds] that the dead is buried in them, they don’t have [the obligation to observe the Mitzvah of] Kilayim/mixed seeds as it is written (Psalms 88:6): “abandoned among the dead, [like bodies lying in the grave of whom You are mindful no more,” because a person died, he becomes free from [observing] all of the commandments (see Tractate Niddah 61b).",
+                "ומרדעת חמור – this is harder than mattresses and cushions, therefore, even if his skin touches, we are not troubled by it lest a shred of the garment used as a mattress winds itself around his body, and especially, when the mixed seats are recognized and appear in it, but a piece of clothing that where the mixed seeds are beyond recognition, he should not make it into a pack saddle for a donkey, for we are concerned lest he take from it a piece of cloth/patch for his clothing, since the mixed seeds are not recognized."
+            ],
+            [
+                "מוכרי כסות מוכרים כדרכן – they wear clothing containing mixed seeds to demonstrate to the purchaser the measurement of its length and width, as long as they don’t intend to have them (i.e., the purchasers) benefitting from them, for even though if he intends [to do so], there is the prohibition from the Torah, but if he does not intend [for purchasers to violate the Torah regulation], it is permissible ab initio. And such is the Halakha.",
+                "",
+                "מפשילין במקל (the scrupulous carry the mixed material garment in bundles over their shoulders) – they place the staff on their shoulders and the [garment of] mixed seeds are placed at its end, and their shoulders do not touch the mixed seeds."
+            ],
+            [
+                "תופרין כדרכן – they place the mixed on the knees and the legs when they are sewing."
+            ],
+            [
+                "הברסין והברדסין (birrus – a cloak of thick woolen material and Brundisian cloaks) – both are made from wool and they cover with it the beds but some of them are thin and others are thick.",
+                "דולמטיקיון (dalmatic) - wool pants covering the legs; KAKTZISH in the foreign tongue.",
+                "מנעל הפינון (felt shoes) – shoes that are made from the refuse of wool.",
+                "עד שיבדוק – lest perhaps there is flax mixed in them.",
+                "הבאים מחוף הים וממדינות הים – from the seacoast which is from abroad.",
+                "שחזקתו מן הקנבוס – this Mishnah is teaching at first about a time when flax/linen was not found in every place, but at the present time where flax/linen is found everywhere, everyone needs to examine, therefore, a person who purchases clothing sewn by a heathen in the present time shojld not wear it until he examines it well.",
+                "ומנעל של זרב (cloth-lined shoe) – leather shoes which are covered inside with felt or with thick wool and reach until the leg, like those that they call in the foreign tongue BORZKISH or in Arabic KUPASH, and because they are made to warm the foot, they are called זרב /cloth-lined as is the language (Job 6:17): “But when they thaw, they vanish.”",
+                "אין בהם משום כלאים – we are not concerned lest linen/flax is combined/mixed in with them."
+            ],
+            [
+                "שוע טווי ונוז (hackled, spun or weaved) – שוע – is combed/hatched with a comb and שוע/hackled is smooth. A smooth [skinned] man (i.e., like Jacob, see Genesis 27:11 when he says to his mother Rebecca: “But my brother Esau is a hairy man and I am smooth-skinned”) which we translate in Aramaic as גבר שעיע/smooth-skinned man.",
+                "נוז – twisted, that is two threads twisted together. And the essential principle from the Torah about Kilayim/mixed seeds is that the wool will be combed and spun and weaved alone. And similarly, the linen will be combed and spun and weaved alone, and after that, they will be weaved/plaited together or combined together with two stitches that are like a weaving. And because of this, Scripture needed to permit Kilayim/mixed seeds in Tzizit/ritual fringes because the threads of Tekhelet are woven, as it is written (Numbers 15:38): “let them attach a cord of blue [to the fringe at each corner],” spun and woven, and similarly the white string, when they combine them together with two stitches, this is complete Kilayim/mixed seeds according to the Torah. But it is taught in the Mishnah hear, that there is no prohibition because of mixed seeds/Kilayim other than spun or woven, as it states (Deuteronomy 22:11): “You shall not wear cloth combining wool and linen,” not for expounding a Midrash is weaving from Shaatnez/mixed cloth, for weaving is from “together”/יחדו (end of Deuteronomy 22:11) it is derived, for we expound from it that even two stitches are a combination, and we don’t bring Shaatnez other than because of spinning. But I saw that one of our Rabbis who explained that hackled or combed/שוע of he wool alone and the linen is alone, and weaving/נוז, that is to say, and afterwards that is both of them woven together and this fits well with the language of the Mishnah extremely well, and this is what is implied in the Jerusalem Talmud and in many commentaries that I found of my Rabbis/teachers as an explanation to שוע טווי ונוז/hackled, spun or weaved. But all of them have a refutation outside of that which doesn’t not have a refutation.",
+                "נלוז ומליז – curved and someone who is tortuous in the ways of his father that is in heaven up on him. It is the language of (Proverbs 3:21): “My son, do not lose sight of them.”"
+            ],
+            [
+                "הלבדים (felted stuff/cloaks) – hackled/combed wool without spinning and weaving, and they make from it clothing. But if he combined/mixed wool and linen together and made from them clothing, they are prohibited from the Rabbis, for specifically from the Torah it requires that all three of them are hackled, spun and weaved, but from the Rabbis one of these is enough, or hackled/combed, or spun or woven, and these since they are hackled, they are forbidden from their (i.e., the Rabbis’) words.",
+                "פיו של צמר בשל פשתן (fringe of wool fastened onto [garment] of linen) – the weaving after they complete the clothing that is customary to make on its rim and four thick threads in order that the clothing will endure, and it is called a fringe [knotted to the border], but if the clothing is of linen, it is forbidden to make its fringe [knotted to the border] of wool.",
+                "מפני שחוזרין לאריג (because the threads [of the fringe] interlace the web [of the garment]) – for they surround the web/weaving. Another interpretation: they are similar to the web/weaving.",
+                "משיחות של ארגמן (ribbons of purple)– that which remains over and ropes of purple colored wool.",
+                "אסורות – [it is forbidden] to gird to top of a cloak of linen.",
+                "מפני שהוא מולל עד שלא קושר (because he hems [the purple band] before he knots it) – for I is their custom to attach through hemming the wool outfit with the linen cloak prior to tying its loins.",
+                "ולא יקשור סרט של צמר בשל פשתן – a person should not make belts/girdings of wool and belts/girdings of linen and tie them to each other.",
+                "אע\"פ שהרצועה באמצע – as for example, a belt of wool that here are bands of linen at one end and bands of wool at the other end and when he girds it, he ties the two heads/ends of wool and of linen with each other, for if this were not the case, it is obvious that it is permitted, for they are the daily actions regarding clothing of wool that hey place underneath them skins of cloth used as a blanket when they are sewn in linen."
+            ],
+            [
+                "אותות הגרדיים – it is the manner of the weavers and launders to mark the name of the owners on the clothing in an embroidered work in order that one’s [clothing] will not get switched with that of his fellow. But if the clothing is of wool and the marks are of linen or the opposite, it is forbidden because of Kilayim/mixed seeds.",
+                "תכיפה א' (one stitch) – one stitch that that the needle inserted in the clothing one time alone.",
+                "אינו חבור – for ritual impurities and spiritual purity. BU t if one of them became defiled, its neighbor/partner was not defiled, and if he sprinkled upon one of them, he didn’t sprinkle on its neighbor.",
+                "ואין בה משום כלאים – if one is of wool and the other is linen and he combined them in one stitch.",
+                "והשומטה בשבת (he who undoes the fastening on Shabbat) – in order to return and to sow, he is exempt, for it is not like tearing in order to sow two stitches where one is liable.",
+                "עשה שתי ראשים לצד א' (brought both ends of the thread to one side) – as for example, he transferred the needle once but did not transfer all of the thread but transferred the needle a second time, and it was found that he two ends [of the thread] are on on side and tied them, but if he didn’t tie the tw ends together, it is not enduring.",
+                "עד שישלש – that he would bring in and take out and return and bring in three times [i.e., one complete and one incomplete stitch]. But the Halakha is not according to Rabbi Yehuda.",
+                "השק והקופה מצרפין לכלאים – if one piece of wool clothing is attached to a sack and [and another] piece of linen clothing is attached to a basket, and he attached them together with two stitches, they combine, even though they are not attached to two utensils, and we don’t say that this one stands alone and that one stands alone and are not connected. And the same law applies if they are attached to the rest of the utensils, for their law is like that of a sack and a basket."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..77ed394f2d639e6847f5aeb80b2f244b4285ad43
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/English/merged.json	
@@ -0,0 +1,573 @@
+{
+    "title": "Bartenura on Mishnah Kilayim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Kilayim",
+    "text": [
+        [
+            [
+                "החטין והזונין (wheat and weed growing among wheat, darnel or rye-grass) – we call it ZIYUAN in Arabic.",
+                "אינן כלאים זה בזה – because when the generation of the Flood perverted their way, the land became degenerate in his produce for they (i.e., the people) would sow wheat and it would produce weeds, therefore, they were not the forbidden junction of heterogeneous plants with the wheat. But with the rest of the kinds of grain, they would be the forbidden junction of heterogeneous plants, and even though that it wasn’t appropriate for human consumption, nevertheless, since they bring it from place to place for the consumption of doves, they were the forbidden junction of heterogeneous plants in the same field (i.e., כלאים).",
+                "השעורים ושבולת שועל – all that is taught in this Mishnah, pair by pair are not the forbidden junction of heterogeneous plants in the same field with each other, [but] one from this pair and one from that pair are the forbidden junction of heterogeneous plants in the same field with each other. And that which we stated in [Tractate] Menahot [9a] that the spelt is a species of wheat and rye is a species of barley, these words, as regards Hallah that combine one with the other for the measurement of Hallah, but concerning the issue of the forbidden junction of heterogeneous plants, they would be the forbidden junction of heterogeneous plants with each other.",
+                "ושבולת שועל – desert barley and in the foreign tongue, OYNAH.",
+                "כוסמין (spelt) – In the foreign tongue ASPILTAH.",
+                "שיפון (rye; some say oats) – in the foreign tongue, SIGLAH, but because spelt and rye [or oats] are similar to each other they are not the forbidden junction of heterogeneous plants in the same field with each other.",
+                "והספיר (name of a species of beans) – there are those who say that it is TZITZERKALA in the foreign tongue. But Maimonides explained that we call it MA’AS in Arabic.",
+                "הפורקדן (species of peas) – Maimonides explained that it is thin seed that we call GILBAN In Arabic.",
+                "וטופח (bean) – it is a small legume whose berries are round and we call it KORTEMAN, but I heard that טופח is what they call GILBAN (i.e., a species of bean/pea).",
+                "והשעועית (species of bean, kidney-bean) we call it LOBIAH in Arabic.",
+                "אינם כלאים זה בזה- if he sowed each of them with its partner."
+            ],
+            [
+                "הקישות (chatmelon)– cucumbers that they call them PAKKUS in Arabic and KOKKOMBROSH in the foreign language.",
+                "והמלפפונות (yellow mellon) – they are called KIYYAR in Arabic and TZITROLI in the foreign tongue.",
+                "רבי יהודה אומר – but the Halakha is not according to Rabbi Yehuda.",
+                "חזרת וחזרת גלים - the lettuce that grows in the garden and the lettuce that grows in the mountains.",
+                "עולשים (endives) – of gardens and wild/field endives and they are called HENDBEE In Arabic.",
+                "כרישין (leeks) – of gardens and leeks of the field and hey are called KORAT in Arabic and POROISH in the foreign tongue.",
+                "כוסבר (coriander) – that is its name in Arabic, KULIANDRO in the foreign tongue. The Jerusalem Targum (quoting Exodus 16:31): “[The house of Israel named it manna;] it was like coriander seed, [white and it tasted like wafers in honey],” like the prairie (i.e., wild) seed of coriander.",
+                "והרמוצה – a bitter gourd (i.e., a general name for cucumbers and pumpkins) that we sweeten it in hot ashes, that is to say, in hot ashes that have in it flames/sparks of fire, therefore we call it רמוצה .",
+                "ופול המצרין – PASULI in the foreign language.",
+                "והחרוב (carob) – a kind of legume, and we call it a carob because of the pod that the seed within are thin and curved like the carobs and it is of the species of the Egyptian bean."
+            ],
+            [
+                "והנפוץ (a kind of radish, resembling the carrot as to foliage, and the radish as to its taste) – it is species of radish and its leaves are similar to the leaves of a turnip, therefore it does not have the forbidden junction of heterogeneous plants in the same field with each other.",
+                "והתרובתור – a species of cabbage whose stalks are thin.",
+                "תרדין (a species of beet) – in Arabic SILKA, and in the foreign language BLITI.",
+                "לעונין (garden orache) – in Arabic KATAF and in the foreign tongue ARMULASH..",
+                "השומנית – desert garlic and it is smaller than the garlic that grows in gardens.",
+                "בצלצול – a desert onion that is smaller than the rest of the onions, therefore it is called בצלצול.",
+                "פלסלוס (a sort of lupine) – it is a species of lupine/תורמוס and the lupine is a species of known pulse/beans that is very bitter that they seethe/boil it seven times and eat it as a dessert."
+            ],
+            [
+                "אגסים – in Arabic GAS and in the foreign language PREASH.",
+                "קרוסטומלין (Crustumenian pear – red on one side) – it is of the species of small pears that are similar to gall-nuts that we call a species of oak from which the gall-nut is collected.",
+                "פרישים - they are quince, SPERGEL in Arabic and KODONISH in the foreign language.",
+                "עוזרדים (crab-apple/sorb-apple) – in Arabic ZAAROD and in the foreign language SORBASH.",
+                "חזרד (crab-apple; similar yet heterogeneous to apple) – a forest apple, it is the Aramaic of an ornament of the candlestick in the shape of a pomegranate that is prickly/thorny.",
+                "אפרסקים (peaches) – in the foreign language PIRASHAGAS, which are small and similar to almonds.",
+                "שזפין (jujubes) – he engrafts olives on the pomegranates, and jujubes come out from them.",
+                "רימין (lote/wild jujubes) – In the Arukh, it explains PULTADKAI – in the foreign language."
+            ],
+            [
+                "הצנון והנפוץ (a radish and a kind of radish) – even though the fruit and he leaves ae similar one to another, they are a forbidden junction of heterogenous plants to each other [in the same field] because the taste of the fruit is not similar for in this they went after the taste of the fruit.",
+                "לפסן (charlock, a plant resembling the mustard plant) – in the Arukh it is expressed MARVIV in the foreign language."
+            ],
+            [
+                "כלב כופרי – a dog that the people of villages raise and he is small and similar to a fox.",
+                "היעלים (mountain-goat, wild goat) – a species of wild life and ibex/ is translated in Aramaic as a wild/mountain goat.",
+                "ערוד – the prairie donkey."
+            ],
+            [
+                "אין מביאין אילן באילן – we don’t engraft a tree with edible fruit with another tree of edible fruit of one type mixed with another, or a tree that bears no fruit with a tree with edible fruit, but a tree that bears no fruit with another tree that bears no fruit, because not a single one of them makes [edible] fruit is considered like one species and it is permitted.",
+                "",
+                "רבי יהודה מתיר ירק באילן – but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "שקמה – a fig tree that grows in forests.",
+                "סדן של שקמה – after it was cut off and there remained in the ground its roots it is called סדן/trunk . But we don’t plant a vegetable into it for it would be [engrafting] a vegetable onto a tree.",
+                "פיגם (the herb rue) – a grass that we call it RODA in the foreign language.",
+                "קידה (bark of a tree called cassia) – it is species of tree of spices; the Aramaic translation of קדה is קציעה/an aromatic bark, an ingredient of frankincense, and it is written (Psalms 45:9): “All your robes [are fragrant] with myrrh and aloes and cassia.”",
+                "חצוב (a shrubby plant with deep and straight roots, used for hedges to mark boundaries/cistus) – a species of vegetable whose roots go straight down into the depth of the earth and they do not turn to this way or that, and through it Joshua marked the limits of the Land [of Canaan] (see Talmud Bava Batra 56a).",
+                "מקירו – the language of cold/cooling that the fig cools off the cistus which is hotter. Another explanation: that its leaves will be shade, the language of cooling/קורה .",
+                "מימיו לתוכה – for the watermelon is moist and filled with water.",
+                "חלמית (mucilaginous juice of mallows – used for he preservation of gourd seed) – in Arabic KUBUZA and in the foreign tongue MALUVA."
+            ],
+            [
+                "הטומן לפת וצנונות (who hides/buries turnips or radishes) – in order that they be protected under the ground which is not the manner of planting, he revealed his intention that he has no interest in their taking root, as for example, that he buries a bunch of turnips or a bunch of radishes together.",
+                "אם היו מקצת עליו מגולין – it (i.e., the Mishnah) took this because of [the laws of] Shabbat, but if all of the leaves were covered, it would be impossible to take it if he didn’t move the dirt with his hands.",
+                "לא משום כלאים ולא משום שביעית – not because of sowing the forbidden junction of heterogeneous plants in the same field and not because of sowing during the Sabbatical year [of rest]. Alternatively, even if he added two hundred because of the forbidden junction of heterogeneous plants in the same field, it is permitted, for [this] is not the manner of sowing, but if it was in the from the sixth [year] and entering into the Seventh Year, and they removed the after-growths in the manner that they add the onions into that which is detached from the ground, they don’t have anything because of the Seventh-year after-growths.",
+                "ולא משום מעשרות – he is not required to tithe when he detached them from the place that he hid them, as it is written (Leviticus 27:30): “All tithes from the land, whether seed from the ground [or fruit from the tree, are the LORD’s], but this is not sowing.",
+                "וניטלים בשבת – for they are [considered] like that which is detached [from the ground,” and he holds on to the revealed leaves and removes them. But even though that he moves the dirt from its place, it is carrying from the side for the needs of something permitted and it doesn’t touch that which is prohibited is permitted.",
+                "עד שיהיו שני חטים ושעורה – The reason of Rabbi Yehuda is because as it is written (Leviticus 19:19): “you shall not sow your field with two kinds of seed,” and he holds that land without seed is not called a field, and that implies that you shall not sow with two kinds of seeds while your field is already sown, and similarly, (Deuteronomy 22:9): “you shall not sow your vineyard with a second kind of seed,” you shall not sow two kinds of seeds – which are two kinds of seeds together with your vineyard and you are not liable for food crops in a vineyard until he sows wheat and barley and/or shells of grapes strewing the seed with one’s hand. But the Halakha is not according to Rabbi Yehuda. For land, even though it is not sown is called a field, but it is not called a vineyard without shells of grapes, therefore, a person who sows wheat and barley together is liable for the prohibited mixture of seeds, but is not liable for [prohibited] food crops in a vineyard until he sows wheat and barley and the pomace of grapes strewing the seed with one’s hand."
+            ]
+        ],
+        [
+            [
+                "כל סאה שיש בה רבע – The Kab (=1/6 of a Seah or 24 egg bulks) which is one in twenty-four parts of a Seah, and the Seah is six Kabim.",
+                "ימעט - [he shall diminish/reduce] that other species that is mixed in it until the quarter [of a Kab] would be diminished and will be nullified within the Seah and he would be permitted to sow and not be prohibited because of sowing a forbidden junction of heterogeneous plants in the same field.",
+                "יבור – for since it was necessary to diminish, he removes everything, because I appears like he is establishing a forbidden junction of heterogeneous plants/diverse kinds in the same field, for since he began to sift, if he would not sift everything. But if at its outside it is less than one-quarter [of a Kab] it is permitted. But the Halakha is not according to Rabbi Yossi.",
+                "בין ממין אחד – whether in that ssame quarter from one species or whether from many species, he must diminish/reduce it.",
+                "לא אמרו אלא ממן אחד – for two species do not combine to the measurement of a quarter [of a Kab].",
+                "וחכמים אומרים כל שהוא כלאים לסאה – there is [a difference] between the Sages and the first Tanna/teacher [of the Mishnah] as for example, a Seah of barley that has in it a quarter [of a Kab] of oats and spelt, [according] to the first Tanna/teacher, one needs to diminish it; to the Sages, oe does not have to diminish it, for oats do not combine with spelt since they are not diverse kinds in the Seah of barley. And the Halakha is according to the Sages."
+            ],
+            [
+                "במה דברים אמורים תבואה בתבואה – grain [is mixed] with a species of grain or pulse that we said in one-fourth of a Kab per Seah, he should diminish/reduce it, but garden seeds [which are not used for food (i.e., seeds of vegetables) that were combined/mixed with grain or pulse [combine to form an amount sufficient to prohibit the sowing of the Seah].",
+                "מעשרים וארבע בנופל – from them to the Bet Seah (i.e., 50 cubits by 50 cubits/2500 square cubits) of wheat, that is to say, according to the measure of seed that they sow from them for the place that they sow in it a Seah of wheat. And the measure of the place that they sow a Seah of wheat is fifty cubits by fifty cubits but they don’t sow in it from the seeds of a garden other than a Kab and one-half because they are thin, and a Kab and one-half from them there is sufficient to sow a place that they sow a Seah of wheat. It is found that according to this calculation, that if it was mixed in one Seah of grain or pulse or rows of plants in one bed (i.e., seeds) which are one-in twenty-four of a Kab and an a half from garden seeds which is one of sixteen in a Kab, it is necessary to diminish/reduce them. Therefore, if there was combined in a Seah of grain the volume of an egg and half of garden seeds, which is one out of twenty-four of a Kab and one-half of a Kab, he must reduce it.",
+                "כשם שאמרו להחמיר – that thin seeds prohibit in a small measurement with one in twenty-four which fall from them into a Bet Seah (i.e., 2500 square cubits), such they said to be lenient for thick seeds that require many of them to sow in a Bet Seah do not forbid in a Seah of wheat other than one in twenty-four when it falls from them into a Beth Seah, such as seed of flax that requires three Seah for a Bet Seah of wheat, there is no need to diminish it until it combines with them three-fourth [a Kab] in a Seah, which means that it is taught that the flax in the grain combines one in twenty-four when it falls into a Bet Seah, and since three Seah falls from them into a Bet Seah, and we state in the Jerusalem Talmud that it is found that there is no need to reduce it until there would combine from them three-foruths of a Kab into the Seah, and such is the Halakha."
+            ],
+            [
+                "עד שתתליע (until the seed in the ground begins to rot) – and its measure is when it stands still in the ground three days in moist soil but in dry [soil] it requires more.",
+                "ויופך – he will turn over he soil with a plow so that the seed will not sprout/grow.",
+                "כמה יהא חורש – so that you will not say that you to plow small ridges/furrows that are adjacent to each other, but rather like the furrows of [fructification from] rainfall like the furrows that people plow after the rainfall occurs when they plow the big furrows.",
+                "כדי שלא ישייר רובע לבית סאה – that there will not remain in the land a place which is not turned over other than less than one-twenty-fourth in the ground when he plows which is a quarter of a Kab for a Bet Seah (i.e., 2500 square cubits – the minimum area required in order to sow one Seah of produce)"
+            ],
+            [
+                "זרועה ונמלך לנוטעה – that it was sown with grain [or vegetables] and he changed his mind to plant it with vines.",
+                "גומם – the language of “peeling the fat off even with the cap” of the chapter [in Tractate Hullin 92b] “The Sciatic Nerve”/גיד הנשה, that is to say, to cut off the vine close to the ground so that it will not remain a handbreadth above the ground."
+            ],
+            [
+                "קנבוס או לוף (hemp or lof/a plant similar to Colocasia, with edible beans and root, and bearing beans – similar to an onion) – these species, the rottenness/being worn-eaten and the plowing do not affect them, because they are preserved in the ground for three years and do not become worm-eaten.",
+                "אסטיס (woad, a plant producing a deep blue dye) – its color is similar to the purple-blue thread used for ritual fringes (i.e., bluish or cerulean dye) that we call it NIL in Arabic and in the foreign tongue ENDIKO, and we regularly sever it and it returns and grows back, and what grows the second time is called an after-growth/spontaneous growth. Alternatively, that which grows from the seed that falls at the time of harvesting/reaping is called after-growth.",
+                "מקום הגרנות – that they thresh grain and pulse in it.",
+                "תלתן – in Arabic CHULBAH and in the foreign tongue FENGREEKO (i.e., fenugreek)",
+                "אין מחייבין אותו לנכש (the law does not bind him to pluck out/weed the plants that grow among the fenugreek) – that without that its end would be to uproot them because woad is difficult for the grain for the grasses are hard for fenugreek when it is planted for human food, and the place of the threshing floors – the seeds are hard for it for they undermine the ground and blight/smite it and it is not appropriate further as a place of threshing.",
+                "ואם נכש או כסח (if he weeded or cut down) – for now he has revealed his opinion that it is pleasant for him with those that remain for behold he has uprooted everything except for them, we say to him, uproot everything because it appears like he is preserving mixed seeds/Kilayim.",
+                "נכש – that he uprooted the plants with the root by his hands.",
+                "כסח – that he severed the leaves, but the root remains in the ground, the Aramaic translation of (Leviticus 25:4): \"לא תזמר\" /or prune [your vineyard] is לא תכסח /do not trim/cut."
+            ],
+            [
+                "משר משר (to divide his field in straight lines/beds of various seeds – instead of square) -beds/grooves among beds/grooves and each bed/groove is from one species alone.",
+                "שלשה תלמים של פתיה (three ridges of a furrowed field) – that is to say, that he leaves between each bed/groove space of three ridges of a plough from the language (Isaiah 28:24): “breaking up and furrowing his land,” and in the Jerusalem Talmud it explains that they are two cubits wide by two cubits in length and afterwards he makes a boundary and goes on if he wants until there would not remain between them at the end of the boundary other than a little bit, for through this they appear that they were not sown in a mixture.",
+                "",
+                "וקרובים דברי אלו וכו' - that the measure of three ridges of a furrowed field is close to being equivalent to the width of a yoke used in the plain of Sharon."
+            ],
+            [
+                "תור – it is the name of an ornament of a woman whose form is triangular, meaning to say, that it has three angles, the language of (Song of Songs 1:11): “We will add wreaths of gold [to your spangles of silver],” and through it we call the horn of the juncture/corner-piece that is sharpened the head/point of the angle. But if the corner-piece/horn of the juncture of field sown with wheat enters into a field of barley it is permitted because it appears like the end of his field and it is recognized that it was not sewn in confusion.",
+                "מותר לסמוך לו מאותו המין – it is permitted to flank near his field of wheat from the same species of he field of his fellow, and it does not appear like mixed seeds/Kilayim in his field because it appears at the end of the field of his fellow.",
+                "מותר לסמוך לו תלם של פשתן – for the person who sees knows that he did not sow it there other than to check his field if it is good to sow in it flax or not, because a person is not forced/pressured to sow one furrow of flax that he doesn’t have in it any profit/use. But of a different species that a person is forced to sow only one furrow, even if he didn’t sow it other than to check/examine [the suitability of the soil to grow flax in his field it is prohibited, for the person who sees states that he sowed it for his needs in order to derive benefit from it.",
+                "אחד זרע פשתן ואחד כל המינין – it is forbidden to flank one furrow, for the person who sees does not know that he does it to check/examine his field.",
+                "מותר לבדוק בתלם של פשתן - for everyone knows that he doesn’t intend to maintain the flax other than to check/examine [the suitability of the soil of] his field if it is good for flax. And the Halakha is according to the first Tanna/teacher [of the Mishnah]."
+            ],
+            [
+                "חריע – forest saffron, and we call it ELKORTUM in Arabic. These two species that is mustard and forest saffron/safflower damage grain and if the owner of the field did not sow them and desires their existence, he would not let another person to sow one of these two species near his grain, therefore it appears that he is maintaining mixed seeds in the field.",
+                "אבל סומכין לשדה ירקות – that do not do damage to vegetables and the person who sees it says that they belong to another person, and the owner of the vegetables is not strict/particular about them because they don’t damage them.",
+                "וסומך לבור (flanks an uncultivated land) – if there within the field of grain a place of uncultivated land which is not plowed nor sown a piece of ground of the capacity of one ROVA/quarter of seed, he flanks there another seed, and franks next to newly broken land and this is a plowed place.",
+                "ולגפה -a stone fence set up similar to a wall without plaster.",
+                "ולדרך – if the individual path forms a partition between two fields, it is permissible to sow one species in this one and another species in that one.",
+                "מיסך על הארץ (which shades the ground) – that its bough is not higher than three handbreadths from the ground, if there is a seed underneath it, it is permitted to flank another seed from outside that is is like a fence.",
+                "ולסלע – it was not necessary to teach it [in the Mishnah], for there is no divider bigger than this, but rather to inform us that even a rock requires being four handbreadths wide for less than this, it is not called a divider to separate."
+            ],
+            [
+                "קרחת – a free place that is not sown when it is quadrangular like (Leviticus 13:42): \"בקרחתו\"/”on the bald parr in the front,” which is the hair is plucked (i.e., made bald) and the place is smooth.",
+                "עשרים וארבע קרחות לבית סאה – and in every quadrangular patch [that is not sown] he sows one kind/ species. And a Bet Seah/a field requiring one Seah of seed is fifty cubits by fifty cubits, and when you make in it twenty-four patches, it is found that each quadrangular patch is ten cubits and two and one-half handbreadths length by ten cubits width. How so? If you make [in a field] from fifty [cubits] by fifty [cubits] , twenty five quadrangular patches, each quadrangular patch will be ten cubits by ten cubits; take one of them in order that twenty-four quadrangular patches will remain and divide them into twenty-four strips, it is found that each strip will be two and one-half handbreadths wide by a length of ten [handbreadths] for each cubit is six handbreadths which are sixty handbreadths, for ten cubits, give each strip from these at the head of each quadrangular patch, it is found that each quadrangular patch is ten cubits and two-and-one-half handbreadths length by ten cubits width.",
+                "מקרחת לבית רובע – For in a Seah there are twenty-four square quarters of a Kab; place them for the twenty-four quadrangular patches so that each quadrangular patch will have one piece of ground of the capacity for one Rova of seed.",
+                "כל מין שירצה – but Rabbi Meir did not require distancing a all for since they are quadrangular, they appear as separated and distinguished one from another.",
+                "היתה – within the field one quadrangular unsown patch of the capacity for one Rova of seed or wo quadrangular unsown patches.",
+                "זורעם חרדל – that it doesn’t appear like a field of mustard within a field of field of grain, but three quadrangular unsown patches appear like a field of mustard within the field of grain, because it is not normal to sow from the mustard a large field. But for the rest of the species, even three quadrangular unsown patches do not appear like a field because they regularly sow from them a lot together.",
+                "וחכמים אומרים תשע קרחות מותרות - The Sages are replying to the first clause, for when Rabbi Meir staes that one sows all twenty-four quadrangular unsown patches from any species that he desires, but the Sages prohibit placing one species next to a different species , but rather one makes a Bet Seah/a field requiring one Seah of seed of twenty-five quadrangular unsown patches which are five rows and each row from the five quadrangular unsown patches and he sows the first quadrangular unsown patch of the first row and leaves the second that is next to as fallow ground and he sows the third and leaves the fourth as fallow ground and sows the fifth and leaves the second row entirely as fallow ground and sows from the third row the quadrangular unsown patch and the third and the fifth and leaves the entire fourth row as fallow ground and he sows from the fifth row the first, third and fifth quadrangular unsown patches , there are nine quadrangular unsown patches that are sown for a Bet Seah.",
+                "עשר אסורות – that there needs to be a partition/separation between each and every quadrangular unsown patch like the measurement of a quadrangular unsown patch which is the capacity for one Rova of seed in nearness. And the Halakha is according to the Sages.",
+                "בית כור – the language of Seahs. But the reason of Rabbi Eliezer ben Yaakov is not explained."
+            ],
+            [
+                "כל שהוא בתוך רובע – as for example, ravines filled with water, for even though they are not appropriate for sowing, they count for the measurement of a Bet Rova/a piece of ground of the capacity of one Rova of seed (i.e., one-quarter of a Kab) to be considered the distance between each and every species.",
+                "אכילת הגפן – what the vine seizes and consumes around it, which is in order that it functions, counts for the measurement of a Bet Rova to complete the ten cubits and two-and-one-half handbreadths length by ten cubits width, as we stated above (in Mishnah 9) which is the measurement of a Bet Rova that one must form a partition between each species. And similarly, a grave also counts and similarly a rock, but we are speaking of a rock that is not ten [handbreadths] for if it is ten [handbreadths], it is a partition and separates by itself.",
+                "תבואה בתבואה בית רובע -if his field was sown with wheat and he wishes to sow in it barley, he needs to distance it a Bet Rova (i.e., a piece of ground the capacity of one Rova/one-quarter Kab of seed), as long as there won’t be any wheat surrounding the barley from the four directions for there the distance does not benefit until would be open from one direction.",
+                "ירק בתבואה בית רובע – and especially when it is quadrangular that we require this, but if he wanted to make one row of vegetables within the field of grain, he makes the length of the row of ten cubits and one-half by a width of six handbreadths for they were more stringent with a quadrangular [plot] than with a row, and this is what we stated in the Jerusalem Talmud.",
+                "רבי אליעזר אומר ירק בתבואה ששה טפחים – for he holds that we are not stringent with a quadrangular [plot] more than that of a row. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "תבואה נוטה על תבואה – as for example that they were sown according to Halakha but that sheaves within their growth are bent and lie one on top of the other, and similarly all of them.",
+                "מדלעת יונית – that its leaves are long and stretch more than they lean on the grain or on the vegetables that they become interwoven and tied up more than the rest of the species and look like mixed seeds.",
+                "ופול המצרי – PESHULI in the foreign language.",
+                "ורואה אני את דבריהן מדברי – that they do not have entangling but they become entangled like the Greek gourd. And such is the Halakha that everything is permitted except the Greek gourd."
+            ]
+        ],
+        [
+            [
+                "ערוגה שהיא ששה טפחים על ששה טפחים – it is explained below at the conclusion of the document. [if so, in all of the published editions, this commentary is not found at the conclusion of the document and now, when we have merited to the publication of the work Melekhet Shlomo (the work of Rabbi Shlomo Adani – 1567-1629 the 17th century scholar of Hebron), we found in it a copy of this commentary of Rabbi Obadiah of Bartenura with his thoughts. And in order that the teaching of the LORD is perfect [renewing life] (see Psalms 19:8), we have published it here in its appropriate place]. ערוגה – which is six handbreadths [by six handbreadths], etc.",
+                "היה לו גובל גבוה וכו' – in the Jerusalem Talmud [comment: and so it appears from the Babylonian Talmud in the ninth chapter of Shabbat/”Rabbi Akiva] they said that also the width of a boundary is a handbreadth, it is fund that the garden-bed is eight [handbreadths] by eight [handbreadths] and they sow in it thirteen [seeds]. Three on each and every boundary and one in the middle like this (see drawing #6 in the standard editions of the Mishnah), and it will be that the measurement of what is sown from it thirty-handbreadths. And the Rosh, of blessed memory (Rabbi Asher ben Yehiel 1250-1327 – born in Cologne, Germany and died in Toledo, Spain) explained that on each and every border he sows four [seeds] in the four corners and between each and every corner (comment: the rest of each boundary that is from one corner to another corner), [he sows] two kinds of seeds, and that which is taught in a Baraitha that three [seeds are sown] on each boundary because one [corner] is counted with the two and he counts one corner for every direction and between the four species that are in each direction, he has to needs to distance three [handbreadths of] blank space that between them are four and one-half handbreadths, and there will remain a place for seed that are four species of three and one-half handbreadths and this for each species a handbreadth minis one-eighth of a handbreadth. But in the Jerusalem Talmud an objection is raised that they place three [seeds] on every border and five in the middle like the garden-beds of the first clause and that there would be seventeen species. And it responds because the borders are excluded, meaning that one must distance the seed of the garden-bed from the seed of the border a handbreadth and-a-half [comment: it means a handbreadth-and-a-half from the eastern side and a handbreadth and-a-half from the western side, which are three handbreadths, and there doesn’t remain, etc.) but there does not remain a free space to sow in the garden-bed other than three handbreadths by three handbreadths. But if you would say, why doesn’t he sow on each and every border five species of six handbreadths for the four handbreadths of open space that is between the five species [of seed] and there would remain two handbreadths for the five species. Two-fifths of a handbreadth for every species by length of a handbreadth, and that there would be between everything sixteen species [comment: explanation – four seeds for the four corners and another three on each and every border, that makes sixteen except for the middle]. But one can say that perhaps with the multiplicity of species, there is confusion.",
+                "זורעים וכו' – in the explanation of Rabbi Akiva, he expounded upon the Scriptural verse as it is written (Isaiah 61:11): “For as the earth brings forth her growth and a garden makes the seed shoot up,” תוציא/brings forth – is one; צמחה/her growth is one, which is two, זירועיה/the (i.e., its) seed – which is two, that makes four; תצמיח/shoot up – is one that makes five (see Tractate Shabbat, Chapter 9, Mishnah 2). For it is taught above in Chapter 2 (Mishnah 10) that “vegetables [of one kind which are to be sown in a field containing mostly] vegetables [of another kind must themselves cover an area of] six handbreadths, these words concern a large field where there is in a lot of vegetation but here, when he does not sow from each other than a little bit, we are not concerned. And what there is to advance to the explanation of the Mishnah is that we require that there will be between each and every sowing/seeding a distance of a handbreadth and one-half (the comment – this not according to the opinion of Rashi or the Raavad (Rabbi Abraham ben David 1125-1198 b. Posquieres, France) may their memories be blessed, and they, may their memories be blessed, hold that we have to distance between each and every sowing three handbreadths, but in [Tractate] Shabbat in the [ninth] chapter [entitled] “Rabbi Akiva,” he copied from the commentary of Rashi (Rabbi Shlomo Yitzhaki of Worms, France– 1040-1105) of blessed memory, for there it is like what is written in the [commentary of] Tosefet Yom Tov (i.e., Rabbi Gershon Shaul Yom Tov Lippman Heller 1579-1654 d. in Krakow, Poland)], in order that they don’t absorb one from the other than if there will be corners at the side of corners or the side of the rib which is the place of a second sowing, then he will have no need for it, for at the setting bounds of the corners, he will see their distinction and then there is no concern for their absorption, even if they are one at the side of the other, and if so, in a garden bed of which is six [handbreadths], it is possible to sow in it five kinds of seeds and they would not be mixed seeds/Kilayim and this is its shape (see drawing #1 in standard volumes of Tractate Kilayim): And the measurement will be what was sown in the garden-bed of twenty-four handbreadths, and we stated in the Gemara in the chapter [nine] “Rabbi Akiva” of Tractate Shabbat 85b, that we taught this concerning a garden-bed in a destroyed area but in a garden bed among garden-beds, it is prohibited to sow in it five different kinds, for if he would sow in each direction of this garden-bed and in every direction that is in the garden-bed that is around it, he will see everything as mixed. And our teacher the Rabbi Shimshon, may his memory be blessed, explained according to the Jerusalem Talmud that this is the order of the sowing. He places in the corners of a destroyed area one handbreadth and half of a fifth [of a handbreadth] by a handbreadth and a half- of-a- fifth [of a handbreadth] in order that he can remove [one] seed from [another] seed, the seed to the east from the seed to the south is the measurement of a diagonal line of one handbreadth and half of one-fifth, which is a handbreadth-and-a-half, and he sows in every direction four handbreadths minus a fifth by length and the width is a handbreadth and a half but rather defines the boundaries on each side util he completes the width of a handbreadth minus one-fifth in order that there would always be between the seed of the south to the seed of the east a handbreadth and one-half, and similarly in every direction until he places in the middle of he garden bed three handbreadths by three handbreadths and he makes in the middle a perforation and seeds in it one kernel like this (see drawing #2 in the standard editions of the Mishnah). [The comment: There are those in interpret that that all of the sowing will not come up in this shape, just less than twelve handbreadths]. But they posed a difficulty in the Gemara (Tractate Shabbat 84b) why did they squeeze it to establish it in a garden bed that is in dry land? Let it surround the garden-bed from every side corresponding to the corners and there isn’t anything sown? But the Gemara (ibid.,) that it is a decree lest he fill up the corners and sow the garden-bed in this form (see drawing #3 in the standard editions of the Mishnah) or on this form (see drawing #4 in the standard editions of the Mishnah). But the reason that they didn’t say in garden-bed which is six handbreadths by six handbreadths, that they sow within it nine seeds/rows of plants and that there will be between each one a handbreadth-and-a-half like this (see drawing #5 in the standard editions of the Mishnah). Because everything that is sown from it is only nine handbreadths and on this when they do it first, it will be twenty-four handbreadths, but that the Mishnah took a garden-bed of six handbreadths by six handbreadths because it is the smallest of the garden-beds which is a cubit by a cubit, and it came to teach us that it is possible to sow in it different seeds and that it would not be mixed seeds/Kilayim.",
+                "מפני שהוא ממלאהו – and he won’t be able to sow three [seeds] in each border.",
+                "רבי יהודה אומר ששה באמצע – In the Jerusalem Talmud, it expounds upon זרע/offspring (see Leviticus 22:13), זרעה/her offspring (see Genesis 3:16) and זירועיה/the seed (see Isaiah 61:11), these are three, for these words/ הו\"מ to be written זרע/offspring but it is written \"זרועיה ותוציא צמחה\"/ “For as the earth brings forth her growth [and a garden] makes the seed shoot up,” תצמיח/grow – these are three which makes six. And Rabbi Shimshon [son of Abraham of Sens 1150-1230), of blessed memory, wrote that in the Jerusalem Talmud raises the objection – for what reason do we teach above according to the Rabbis that the boundaries limit? How does Rabbi Yehuda teach that there are six seeds [planted] in the middle? But if you were to say that Rabbi Yehuda is referring to the first clause, meaning that when the first Tanna/teacher states that it is five [seeds sown] and he states six [seeds sown], surely Rabbi Hiyya teaches that Rabbi Yehuda states that there are eighteen [seeds sown] in the middle, so we see that he refers to the concluding clause, but the explanation that there are twelve [seeds sown] on the boarder and six in the middle which makes eighteen does not solve anything in the Jerusalem almud. Therefore, I appears that the height of the border counts for the number of the distance, for if you would not say this, why does it [the Mishnah] take this, it would be a border that is one handbreadth high, let it teach that the garden-bed was eight [handbreadths] by eight [handbreadths] but rather, certainly, it teaches that it is a handbreadth high to inform us that the border is part of the measurement of the distance. And one must say that Rabbi Yehuda, according to his reasoning, that stated in our chapter – like as large as the width of a toe, which is a handbreadth, and one does not have to distance more than an handbreadth, and now, since the height of the boundary is from the number according to Rabbi Yehuda, he is able to sow in all of the garden-bed. And he sows in it six species, thee in one row from the east and three in one row from the west and each and every species is a handbreadth and one-third of a handbreadth wide at the length of two and one-half handbreadths (see drawing #7 found in standard editions of the Mishnah). But the width of that which is sown from these is a handbreadth and a third-of a handbreadth with the length of two and one-half handbreadths and the white line of dry land that is between the three rows that is from this side or whether the three rows that are from the other side, they are six handbreadths along the length of the garden-bed, and the dry land that is between that which is sown is to sow two and one-half handbreadths according to the length of what is sown, but its width is one handbreadth according to the opinion of Rabbi Yehuda for he does not require distancing other than a handbreadth, and they are four blank spaces which are ten handbreadths , the total is that tall of the dry land in the garden-bed is sixteen handbreadths, and in total, all that is sown in the middle of the garden-bed , excluding the borders counts for twenty handbreadths. But according to the Rabbis, one sows one species in the garden-bed five [handbreadths] by five [handbreadths] for one requires one-half a handbreadth from each side from the border. But if you say regarding the Sages, why one does not sow other than one species in the entire garden-bed, and isn’t he able to sow in it five species, a handbreadth by a handbreadth in each and every corner and a handbreadth and a handbreadth in the enter as long as there would not be a diagonal line of the middle handbreadth corresponding to the diagonal line of the garden bed and one-half between the middle sown seed and the sown seed of the corners, because the diagonal line of the garden bed is seven handbreadths and the diagonal of the sown seeds of the corner and of the middle is four and one-fifth handbreadths. And one can say that since the All-Merciful did not permit other than five [sown seeds] within the six [handbreadths], it follows that less than six there is confusion. But Rabbi Meir Rothenberg, of blessed memory, explained that the opinion of Rabbi Yehuda that it is possible that he can so in this garden-bed which is six [handbreadths] by six [handbreadths] and that it has a boundary of a handbreadth of eighteen species like this form (see drawing #8 found in standard editions of the Mishnah). And it will be that the measure of the sown seeds from it will be thirty handbreadths, but when one observes this form, you will find six marked, the length of each one is three handbreadths and the width is two handbreadths, it is found that each side of them has a diagonal line of one and one-half handbreadths by one handbreadth, it is found that these seeds are distant from each other more than a handbreadth and a half. But, if you want to say to Rabbi Yehuda that he should sow nine species in the middle of the garden-bed and according to the measure of this sowing and we should draw it like this figure (see drawing # 9 found in standard editions of the Mishnah), this is impossible because all that is marked from the nine marked and embroidered areas, its length is two handbreadths and its width is two handbreadths, it is found that each side of them has a diagonal line one handbreadth by one handbreadth and this is a handbreadth and two fifths, but we require a handbreadth and a half and it is lacking. And the Halakha is according to Rabbi Yehuda. [and examine his explanation in Tractate Shabbat, Chapter 9 (Mishnah 2)]."
+            ],
+            [
+                "כל מין זרעים אין זורעים בערוגה – that we permitted above (in Mishnah 1) five seeds in garden-bedand thirteen kinds of seeds that when there is a border of a handbreadth, these words concern the species of vegetables that is customary to seed them garden-bed by garden-bed, but not species of seeds which are customary to sow them in a large field because they appear like mixed seeds/Kilayim.",
+                "אפונים השופים – smooth beans (without incisions) that appear as if they are smoothed with a utensil that smooth them, that the wood levels them . Another explanation: beans [small smooth faced], large-sized, thick and big beans in the Aramaic language we call a large thing גמלונא/large.",
+                "גבול – a kind of portico/balcony of stamped clay/plaster that they make around the garden-bed for the human treading of feet.",
+                "שהיה גבוה טפח – when they sowed [in it twelve kinds of seeds], and it was diminished, the seeds are permitted that grow in it even after it became diminished and there is no need to uproot [them] because of [concern of] establishing mixed seeds/Kilayim since it was appropriate/fit from its outset at the time of sowing; but however, he is not able to sow it [ab initio] after it became diminished until he raises it to the height of a handbreadth.",
+                "אחת מכאן – on the border of the ridge/furrow to its width and one on the other rim and one in the middle of the furrow/ridge and he goes and sows from every species until they will be distant one from the other a handbreadth and one-half, and when they are one handbreadth deep to something remarkable that it (i.e., the Mishnah) took for in the Jerusalem Talmud there is an opinion that forbade it for it appears as planting one species too near another species (producing Kilayim)."
+            ],
+            [
+                "ראש תור – corner-piece that is sharpened enters into another field, like the golden doves of women’s jewelry that have three sharpened corners.",
+                "שהוא נראה כסוף שדהו – and it is recognized but it does not appear like Kilayim/mixed seeds (see Tractate Kilayim, Chapter 2, Mishnah 7).",
+                "מפולש – open from two sides like an alley opening into a street (not closed by a required fictitious partition) that is open from two directions.",
+                "ר' עקיבא אומר אורך ששה טפחים – we don’t require open but rather that the furrow that is seeded is is six handbreadths in length even though other seed surrounds it from three directions, it is permitted.",
+                "ורוחב מלואו- that is six handbreadths which is the measure of the width of the furrow, and Rabbi Yishmael also requires the width of the furrow fully as wide even though he did not explain his words for since that Rabbi Akiva is lenient and don’t require open, he requires fully as wide, all the more so Rabbi Yishmael who is stringent. But Maimonides explained that fully as wide [means] that its width will be [like its depth].",
+                "רוחב פרסה (width of the sole of the foot) – which is a handbreadth but it doesn’t state that the width is a handbreadth because it derives it from Scripture, as it is written (Deuteronomy 11:10): “[For the land that you are about to enter and possess is not like the land of Egypt from which you have come. There the grain you sowed] had to be watered by your own labors, like a vegetable garden,” that there needs to be between each vegetable a place for the placing down of the foot (see Talmud Shabbat 85a), which is the width of the sole of the foot , and the Halakah is according to Rabbi Akiva, but in our chapter that is above, it is taught in the Mishnah (see Tractate Kilayim, Chapter 2, Mishnah 10), that vegetables [of one kind which are to be sown in a field containing] vegetables [of another kind must themselves cover an area of] six handbreadths square, there we are speaking between a green field and [another] green field that one must distance one from the other six handbreadths, but here we are speaking of someone coming to plant one row of vegetables within a field as it is taught in the Mishnah explicitly, and he requests to plant within it a row of another vegetable, therefore, the wide furrow interrupts for the one as he has it and the other as he has it."
+            ],
+            [
+                "שתי שורות של קשואין שתי שורות של דלועין שתי שורות של פול המצרי מותר – for each two rows appears like a field of its own, and there is recognition and there isn’t confusion here and this where is a furrow that interrupts between each and every species, but one row of cucumbers and one row of gourds and one row of the Egyptian bean is prohibited, even though there is a furrow interrupting between each and every species, because these three species, their leaves spread out and intertwine with each other, but when there isn’t there anything other than one row from each and every species, it appears as if all of them were sown together with one and the same throw, and it appears like Kilayim/mixed seeds, and the interruption of the furrow is not recognized in them.",
+                "ושורה של קישואין ר\"א מתיר- for he holds that since there are two rows of cucumbers even though they are not adjacent to each other, we consider them as if they are adjacent and here is here a field of cucumbers and a row of gourds and a row of Egyptian bean, it is as if they are planted in a field of cucumbers and it is sufficient for them with the distance of furrow, as it is taught in the Mishnah above (Tractate Kilayim, Chapter 3, Mishnah 3), “that if his field was sown with [one kind of] vegetables, and he wishes o plant a row of another [kind of] vegetables,” etc.",
+                "וחכמים אוסרים - because the two rows of cucumbers are not adjacent one to another, they are not considered as a field of cucumbers and appear like Kilayim/mixed seeds, and there is confusion here and there is no interruption of the furrow that would be effective with them. And the Halakha is according to the Sages."
+            ],
+            [
+                "קישות ודלעת – that their leaves spread out and become intertwined with each other and all the more so, the other species.",
+                "זו נוטה לצד זה – for even though there Is no interruption of a furrow that is effective for them, the leaning of these leaves (i.e., of the cucumber) to one side and those (i.e., of the gourd) to the other is effective for them, for since that which the Sages forbade regarding Kilayim/mixed seeds they did not prohibit other than because of the sake of appearances."
+            ],
+            [
+                "עוקר שתי שורות ונוטע שורה אחת – the measurement of the ow is not less than four cubits wide, and when he uproots two rows of onions which are eight cubits, and plants in the middle of them one row of gourds which are four cubits, there remained two cubits of uncultivated ground from one side and two cubits of uncultivated ground from the other side.",
+                "ומניח קמת בצלים ב' שורות – which are eight cubits wide and he uproots two rows which are like eight cubits and plants in their middle one row of gourds which is four cubits, it is found that between the first row of gourds to the standing crop of onions is two cubits of uncultivated land and the standing crop of onions is eight cubits, and the two cubits of uncultivated land between the standing crow of onions to the second row of gourds, there are between a row of gourds and another row of gourds twelve cubits and so always.",
+                "רבי עקיבא אומר עוקר ב' שורות ונוטע שתי שורות – he holds that one does not have to interrupt between the two rows of gourds to the standing crop of onions other than a furrow, as is it taught in the Mishnah above in our chapter (Tractate Kilayim, Chapter 3, Mishnah 3) with regard to the rest of the vegetables. And between rows of gourds to the rows of gourds there is an interruption of eight cuits of standing onions alone.",
+                "וחכמים אומרים אם אין בין שורה לחברתה י\"ב אמה וכו' – The Sages hold like Rabbi Yishmael that there needs to be between one row of gourds to its neighbor twelve cubits, however Rabbi Yishmael requires an interruption of two uncultivated cubits between the row of gourds to the standing crop of onions, but he Sages permit placing a row of gourds adjacent to a standing crop of opinions, and don’t reuire anything other than only one furrow like the rest of the vegetation. But the Sages require twelve cubits between the row of gourds to its neighbor because the leaves of the gourds are wide and spread out greatly, in order that it should not appear that the entire field is combined/mixed with onions and gourds. And the Halakha is according to the Sages."
+            ],
+            [
+                "דלעת כירק- a person who comes to plant gourd next to vegetables tills them like vegetables, that is six handbreadths (see Tractate Kilayim, Chapter 2, Mishnah 10). But if he comes to plant gourd with grain, he must widen it to be a Bet Rova (i.e., the minimum area required in order to sow one-quarter of a Kab of produce – 104 1/6 square cubits), like the measurement of tilling grain which is ten cubits and two and one-half cubits by ten cubits, which is the space of the sowing of a Rova of a Kab.",
+                "שורה של דלועים נותנים לה עבודתה ששה טפחים – and the row is lenient than an individual gourd, for an individual gourd in a [plot of] grain requires a Bet Rova (i.e., 104 1/6 square cubits), because a row is recognized on its own and there is no confusion like with an individual gourd, and six handbreadths that is taught here in the Mishnah is the measurement of width, but the measurement of length is not explained in our Mishnah but in the Tosefta it is explained that the measurement of the length is twelve and one-half cubits.",
+                "ואם הגדילה – [if] the row [of gourds grew larger] and their branches entered within the six handbreadths, he should uproot from before it all of the branches that spread and entered within this measurement.",
+                "נותנין לה עבודתה – of the row of gourds four cubits, for it needs to distance four cubits from the grain.",
+                "התחמיר זו מן הגפן – as it is taught in the Mishnah further on in [Tractate Kilayim] Chapter four [Mishnah 5], a person who plants a row of five vines, the School of Hillel states that it is not vineyard and he doesn’t grant it the tilling of the vineyard of four cubits, but rather six handbreadths, and this is also in a row of gourd one should not be stringent and give them four cubits, for one is not more stringent with regard to mixed seeds [of vegetations] than with mixed seeds in a vineyard.",
+                "מצינו שזו חמורה מן הגפן – even though the prohibition of mixed seeds [with vegetables] is more lenient than the prohibition of mixed seeds of a vineyard, nevertheless, we find ha regarding an individual vine, when he comes o plant it with grain, we grant it its tilling of six handbreadths, and for an individual gourd we give it a Bet Rova which is ten cubits and two and one-half handbreadths by ten cubits because it spreads out and goes from afar, here two we should not be amazed if one row of vnes we give it tillage of six handbreadths but for a row of gourds we five it four cubits.",
+                "כל שלשה דלועין לבית סאה – Rabbi Meir disputes the first Tanna/teacher who stated that for an individual gourd planted among grain, we provide it a Bet Rova, but he thinks that we give it one =-thrid of a Bet Seah, and Rabbi Yosi ben HaChotef Efrati holds one-third of a Bet Kor. But the Halakha is not accoding to the words of all of them, but rather only according to the First Tanna/teacher [of the Mishnah]. And the gourd that is taught in our Mishnah is only the Greek gourd that its leaves are wide and creep and are more entangled. But the Egyptian gourd with the rest of the gourds, their law is like that of the rest of the vegetables."
+            ]
+        ],
+        [
+            [
+                "קרחת – [razed portion of] a vineyard and the untilled ground surrounding the vineyard [between the vines and the fence], I will explain them further on.",
+                "בית שמאי אומרים כ\"ד אמות – if its razed portion is twenty-four cubits, it is permitted to sow there; less than this, he should not bring seed to there.",
+                "שחרב מאמצע – and there are vines all surrounding the razed portion which is sixteen cubits by sixteen cubits, and similarly, if the razed area went over the face of the width of the vineyard where there are no vines other than from the two sides of the razed portion [of the vineyard].",
+                "אם אין שם שש עשרה אמה – according to the words of the School of Hillel, he should not bring seed to there even in the middle cubit, for four cubits that are on the side of the vineyard from this side and four cubits that are on the side of the vineyard from that side, is the tillage of the vineyard of four cubits as is taught in the Mishnah (i.e., Mishnah 2) because they would cut the grapes with oxen and with wagons and at the time of the plowing, they plow it with oxen; therefore, those four cubits in the vineyard are like the vineyard, but if there remained between them eight cubits besides those four on each side, they were not nullified in regard to the vineyard, and it is permitted to sow them; less than eight cubits, they cast one-half to this side and the other half to that side, and they nullify it concerning the vineyard, and it is like the vineyard itself and it is prohibited to sow in them because of mixed seeds/Kilayim. But according to the School of Shammai, it is not considered a field when it is less than eight cubits, therefore, we require twenty-four cubits – four for the tilling/working of the vineyard from this side and corresponding to them from the other side, subtract from them sixteen [cubits]- though eight to here and eight to there, and one has a field and it is not nullified."
+            ],
+            [
+                "מחול הכרם – it is a free space between the vineyard to the fence all around, like (see Judges 21:21: “[As soon as you see the girls of Shiloh] join in the dances, come out from the vineyards; [let each of you seize a wife from among the girls of Shiloh, and be off for the land of Benjamin]) women joining in the dancing that they dance all around. It is the language of (Jeremiah 31:13): “Then shall maidens dance gaily.”",
+                "אם יש שם י\"ב אמה – according to the words of the School of Hillel, they provide four cubits for the tilling of the vineyard and sow the remainder. But if there aren’t there twelve cubits, he should not bring seed to there, for the four cubits that are near the wall, since they are not sown because of the repair of the wall in order that a person can walk upon the ground near the wall, and that the dirt will be threshed and its foundations will be strengthened, they are declared free. But the middle sections, if there are four cubits they are considered [usable] but if not, they are nullified in regards to the vineyard, but here we don’t require sixteen cubits for there is no prohibition other than from one side. And all of these cubits are a cubit of six handbreadths."
+            ],
+            [
+                "אין זה אלא גדר הכרם (this [space between the vineyard and the fence] is only [the area of] the fence of the fence of the vineyard) the place that is between the fence and the vineyard is called the fence of the vineyard, even if there aren’t there other than six cubits, he distances it four cubits and sows the remainder [of the vineyard].",
+                "ואיזהו מחול הכרם – that requires twelve cubits, it is the space between two vineyards. But the first Tanna/teacher holds that the place between two vineyards is judged like the vineyard that was destroyed in the middle, and in the Talmud of the Land of Israel, it proves that Rabbi Yehuda did not say, “And what is the outer space of the vineyard? The area between the two vineyards,” but rather, as for example, that the rows of the vineyards are not equivalent one to the other, as for example, the vineyard of this side of the free space of their wows from east to west and that is one the other side from north to south, for if they were corresponding, Rabbi Yehuda admits that they appear like the razed portion of the vineyard and would require sixteen cubits. But the Halakha is not according to Rabbi Yehuda.",
+                "איזהו גדר – A person who separates between the vineyard is able to place a vineyard from this side and to sow from the other side, and similarly for a ditch."
+            ],
+            [
+                "ג' טפחים – that all which is less than three [handbreadths] is like a לבוד/joined (i.e., that two solid surfaces are considered to be joined if there is a gap less than three handbreadths between them). And this is the measurement in order that a kid [goat, i.e., young animal] can enter.",
+                "הרי הוא כמחיצה – and it is permitted to support/uphold vines from this side and seeds from that side.",
+                "נדון כפתח – and even opposite it to it, it is permitted to support/uphold, but more than ten [cubits], it is not considered like an opening and one needs requires distancing corresponding to the place of the breach.",
+                "ואם הפרוץ מרובה על העומד אסור כנגד הפרוץ – but corresponding to the part which remains standing it is permitted if it is four [cubits] wide, but less than four [cubits] wide, even opposite the standing part, it is prohibited."
+            ],
+            [
+                "בית שמאי אומרים כרם – and one must distance from it four cubits in order to till in the vineyard.",
+                "אינו כרם עד שיהיו שתי שורות – and there is no need to distance other than six handbreadth like a singular vine.",
+                "הזורע ארבע אמות – that is to say, within the four cubits of the tilling of the vineyard.",
+                "בית שמאי אומרים קדש שורה אחת – for since the Torah stated (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed,] else the crop – from the seed you have sown – and the yield of the vineyard may not be used,” one row we call a vineyard.",
+                "ובית הלל אומרים קדש שתי שורות – since it Is not called a vineyard with less than two rows, therefore, “the yield of the vineyard” that the Torah spoke of is when he sanctified (i.e., prohibited the use of) two rows by implication."
+            ],
+            [
+                "ואחת יוצאה זנב – as for example, thee vines that are planted in one row, and two in a second row opposite the two from the third.",
+                "ואחת בינתים – that the two that are opposite the time and fifth opposite their air space.",
+                "ואחת באמצע – as for example, a vine that is planted and four vines for its four directions."
+            ],
+            [
+                "שורה אחת בתוך שלו ושורה אחת בתוך של חבירו – and we are speaking, as for example that one row of the two vines and one row of a third, and even Rabbi Shimon who stated further (see Mishnah 9 of this chapter) regarding one who intertwines his vine over the grain of his fellows, he did not sanctify it (i.e., prohibit the use of) for a person cannot forbid something that is not his, here he agrees that they combine to prohibit the seeds because there is his and that of his fellow.",
+                "ודרך היחיד ודרך הרבים – that not one of them is eight cubits wide, for at a width of eight cubits, we state at the end of our chapter (see Mishnah 8) that they don’t combine.",
+                "הרי אלו מצטרפות – to be called a vineyard and one must distance it four cubits.",
+                "אם ערסן מלמעלה (if he connected them – the two rows of vines – above so as to form an arbor) – that he raised the tops of the vines on top of the fence and he mixes them that are on the side of the fence from here with those which are on the side of the fence from there. And the word, \"ועירסן\"/if he trained [the vines] is the language of \"איזה עריס\"/what is an arbor/espalier [of grape vines?] (in a legal sense), meaning to say, that he made of them a bed."
+            ],
+            [
+                "הנוטע שתי שורות – of two vines each, and not one of them that goes out with a tail.",
+                "אם אין ביניהם ח' אמות לא יביא זרע לשם – for they combine to become a vineyard, but if they are distant eight [cubits] outside from the place of the vines, they do not combine/mix, and behold they are like an individual vine, and one distances six handbreadths from this row and six handbreadths from that row and sows the six cubits that are in the middle.",
+                "בין שורה לחברתה – for since there are three rows, they are like a large vineyard, and the place that is between each of the two rows from them is judged like the law of a razed portion of a vineyard (see Tractate Kilayim, Chapter 4, Mishnah 1), which is sixteen cubits. But if the middle row was dried up/ruined, according to the words of the first Tanna/teacher, we do not require between them the measurement of a razed portion of a vineyard since a vineyard did not remain, and it is to be compared to a vineyard of four or five rows, for once the middle was laid waste, there still remains a vineyard; therefore, we require the razed place to be sixteen cubits.",
+                "רבי אליעזר בן יעקב אומר אפילו חרבה האמצעית – from after there already was a vineyard, even now, it has the law of a vineyard, and he needs sixteen cubits [between one row and the next and cannot seed it].",
+                "שאילו מתחלה נטען – that is to say, if they never reached the rule of a vineyard, he would not have planted them from the outset, other than two rows, he would not need that there to be between them other than eight cubits as we stated above [in the first clause of the Mishnah], now, that he planted them and the reached the rule of the vineyard even though that its middle was laid waste and there didn’t remain other than two [rows], they are like a vineyard that its middle was laid waste and it requires sixteen cubits. But the Halakha is not according to Rabbi Eliezer ben Yaakov."
+            ],
+            [
+                "הנוטע את כרמו ט\"ז אמה – that each row of vines is distant from its neighbor by sixteen cubits.",
+                "מותר להביא זרע לשם – and it is not necessary to distance other than six handbreadths from the row, like the tilling of an individual vine.",
+                "צלמון – name of a place.",
+                "הופך שער שתי שורות – it was a large vineyard that each row was sixteen cubits distant from its neighbor, and he did not want to intertwine his vine on top of his grain, and he would combine the rows two by two, and the heads of the vines, that is the branches of the two rows, he would turn them towards one side, these over the others, and there would remain the free space from this side and from that side, and he would sow but that he would leave six handbreadths, and in the next year they would do the opposite for such was their practice in a place where they sow in it from one year to the next year, they leave it uncultivated without blowing and without sowing.",
+                "אף הנוטע את כרמו של שמנה שמנה אמות מותר – for they (Rabbi Meir and Rabbi Shimon) hold that the rows are distant at intervals of eight cubits each, it is like an individual vine, and he leaves near the row six handbreadths and plants the rest, and we don’t require sixteen cubits other than in a vineyard laid waste, but when he plants from the outset, when he distances it eight cubits, it is enough. And such is the Halakha."
+            ]
+        ],
+        [
+            [
+                "כרם שחרב. עשר גפנים לבית סאה – that there are in the ground of a Bet Seah (i.e., 50 cubits by 50 cubits) ten vines, no fewer from this.",
+                "ונטועות כהלכתן – that is two opposite two and one produces a tail, and they are not distant from each other sixteen cubits but not less than four cubits.",
+                "כרם דל (sparsely planted vineyard)- that its vines are few but nevertheless it has the law of a vineyard [applying to it]. But this is not a razed portion of a vineyard, for that part laid waste is from its middle, and this one is laid waste from every side.",
+                "ערבוביא (in an irregular manner) – that the vines are not corresponding like a line.",
+                "אם יכול לכוין – in all of the vineyard two corresponding to three, as for example that he would bring a thread and trains it and he finds the stem/shoot corresponding two corresponding to two and one extends as a tail but the bough is not corresponding, behold this is a vineyard. But, if he finds the bough corresponding and the stem/shoot does not correspond, it is not a vineyard.",
+                "כתבנית כרמים הרי זה כרם – and it requires distancing sixteen cubits. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "כרם שהוא נטוע על פחות מארבע אמות – that there isn’t between each row four cubits.",
+                "אינו כרם – and he distances it six handbreadths and sows the remainder, for since he is not able to plow in the rows between them, the name of “vineyard” is not upon them.",
+                "וחכ\"א כרם – for he view the middle sections as if they do not exist and combine the outer areas, if there is between them the appropriate space for them,. Because it is the manner of people to plant many consecutive rows together, and those which are appropriate to be sustained and to be made a vineyard will remain a vineyard, and the rest will be for wood, therefore, those that in the middle that are planted within the appropriate space to be between one row and another, we see them as if they are mere wood, and the outer ones combine to be a vineyard."
+            ],
+            [
+                "וזורעים בתוכו – for it is considered an interruption and a different domain since it is deep ten [handbreadths] and wide four [handbreadths] and open, but less than ten [handbreadths deep] or four [handbreadths wide] or even if it is ten [handbreadths] deep and four [handbreadths] wide but it is not open but rather that the vineyard surrounds it from three directions, we don’t seed in it, for it is like a wine-press that Rabbi Eliezer and the Rabbis disagreed on further on , but Rabbi Eliezer ben Yaakov holds like the Rabbis that it is forbidden to sow in a wine-press.",
+                "שומרה שבכרם – a high hill that the guard stands upon to guard the vineyard and see from afar.",
+                "זורעים בתוכה – but in this, the Rabbis don’t argue on Rabbi Eliezer because it is high and the air space of the vineyard doesn’t surround it but in a wine-press where the air space of the vineyard surrounds it, the Rabbis forbid it, and this is the Halakha.",
+                "ואם היה שער כותש – that the tendrils of the vines which are called, “hair,” would be combined and entangled above on the watch tower one on top of the other like the pestle in the mortar."
+            ],
+            [
+                "נקע – valleys that are in the fields like kinds of indentations/cavities.",
+                "נותנים לה עבודתה – six handbreadths for this is the tilling of an individual vine.",
+                "וזורע את המותר – but we don’t say that it appears like Kilayim/mixed seeds since the vine and the seeds are within the wine-press or within the cavity.",
+                "אם אין שם ד' אמות אסור – like the law of untilled ground surrounding the vineyard (between the vines and the fence) of the chapter above (see Tractate Kilayim, Chapter 4, Mishnah 1), that gives four cubits for the tilling of the vineyard. But the Halakha is not according to Rabbi Yossi.",
+                "והבית שבכרם – that surrounds the house there are vines.",
+                "זורעים בתוכו – and we don’t say that since the vines surround it from the four directions, the partitions are not effective."
+            ],
+            [
+                "הנוטע ירק בכרם או מקיים – that he sees it (i.e., mixed seeds) that it is growing and leaves it alone.",
+                "הרי זה מקדש וכו' – the principle of our Mishnah is that always [a person] sanctifies sixteen cubits in every direction in a circle. But even though it is taught in the Mishnah above (Tractate Kilayim, Chapter 4, Mishnah 5) that a person sows four cubits of tilling the vineyard, he only sanctifies two rows, where he sows between the vines, he sanctifies sixteen [cubits] according to the measure of a large vineyard that combines until sixteen [cubits]. But which vineyard that will be thirty-two cubits square by thirty-two cubits and the vegetation is planted in the middle point when it is encircled by a circle, it will surrounded by sides of a square and it will be a diagonal line of thirty-two cubits, the circle will be sanctified entirely which is sixteen cubits in every direction from the vegetation. And here if the vines are planted.",
+                "על ארבע ארבע (vines separated from one another by [intervals of] four cubits in four directions)– an explanation: that there is between each and every row four cubits and we dedicated from this the square vineyard of thirty-two [cubits] by thirty-two [cubits], the square will be nine rows length by nine rows width and it will fall from them within the circle seven rows length by seven rows with and in each row, seven vines which are forty-nine vines, they remove from them the four corners outside of the circle, and what will remain within the circle is forty-five vines, and this is its form (see picture #1 as prevented in traditional volumes of the Mishnah). But the Rosh (Rabbi Asher ben Yehiel 1250-1327) of blessed memory, that it was difficult for him why we don’t forbid more in each row around these seven middle rows that are in the row from the four directions that stand within the sixteen cubits of the middle vine, it is found that if forbids forty-nine vines? And one can say that the four directions (it appears to me, cubits) that are between each vine, that is without uprooting the vines, it is found that with the vines, there is more than sixteen cubits. Until here. And that it will be planted on",
+                "חמשה חמשה (the vines were separated from one another by five cubits in four directions) – he will draw a square circle from thirty-two [cubits] by thirty-two [cubits]; seven rows length by seven rows width will fall within the square and he will take a cubit from the eighth row from here and a cubit from the ninth row from there. And similarly, a round line that its circumference of thirty-two [cubits] protrudes a cubit outside from the seven rows in each direction, because the seven rows have been them six distances; in each distance is five cubits and we need thirty-two [cubits] and there will be a distance between the line of the circle and between the line of the row closest to it outside of the square four cubits, and this is its form (see picture #2 which is found in standard versions of the Mishnah). And here the vines that enter into the circle are thirty-seven vines alone and here since there doesn’t remain between the circumference of the circle and between the row that adjacent to it from the outside other than four cubits, and this is the measure of the tilling of the vineyard, because that the measure is defined exactly, we saw as if the circle continued until it reached the outer rows that had among them and between the edge of the circumference four cubits and are added to its circumference four cubits in every direction until it will in the circle of the circumference of forty [cubits] by forty [cubits], for since we see the circle of thirty cubits it is as if it is full of vegetation in every place [and the four additional cubits] reach the tilling of the vineyard, and it is found that all of the vines which are seven rows by seven rows that enter within the circle outside of the four that are in the four corners, and here now within the circle is forty-five vines, and its form will be like the first form but that in place of four [cubits] will now be five [cubits], it is found now that he sanctifies forty cubits in every direction. And this is what obliged the Tanna to state that this sanctifies forty-five vines, and even after the earliest root is sixteen cubits in every direction, he had to shorten it and state this is sanctifies sixteen cubits in every direction , etc. And much that we have written has already been solved, for it is impossible to state that something is five cubits separated by five cubits in four directions that he sanctifies sixteen cubits in every direction because he sanctifies twenty-cubits in every direction, and therefore, he states that he sanctifies forty-five vines, and that is impossible other than after we add to the circle as we have explained clearly. And the reason that he did not say at the time they were planted were separated at intervals of five cubits in four directions he sanctifies six cubits in each direction for the essence of the sanctification is that sixteen cubits in each direction and the four cubits is a supplement that is necessary to make closer the circumference to the rows for the reason that we wrote. But if you should say, since that just as they are four [cubits] by four [cubits] that he sanctifies only sixteen cubits, why did the Tanna/teacher separate them from the general principal of sixteen cubits in every direction that is in the portion of the concluding clauses that we should say [that they were planted at intervals of] four [cubits] by four [cubits] or six [cubits] by six [cubits], and he combined it with when they were planted [at intervals of] five [cubits] by five [cubits]. But one can say, that on four [cubits] or five [cubits] their shapes are similar one to another when it would fall within the circle in each one of them – seven rows by seven except for the four corners, and also they are equivalent in the number of vines. But better is to inform us the number of vines that he sanctifies, but when they are planted [at intervals of] six [cubits] by six [cubits] or seven [cubits] by seven [cubits], the number of vines that sanctifies will not be according to the number that there will be when he plants [at intervals of] seven [cubits] by seven [cubits] as we will explain and therefore, he took with them the principle that includes everything and stated that he sanctifies (i.e., prohibits) sixteen cubits.",
+                "היו נטועות על שש וכו' – and we separated from round vineyard whose circumference is thirty-two cubits, the line of the circle goes out from each out row one cubit and the number of the vines that are within the circle is twenty-four and this is its form (see picture #3 in standard editions of the Mishnah). But we did not stretch the circumference until it would reach the four outer rows that are near the circle like we did with [when they are planted at intervals of] five [cubits] by five [cubits], because there would remain between the edge of the circumference, and between the row adjacent to it five cubits, and even if it appears as if the circle is filled with vegetation, it would remain between it and the outer rows more than what is needed for the tilling of the vineyard with the addition of a cubit, and if so, we have not added anything to the width of the circle. And if it will be planted",
+                "על שבע שבע (if the vines were separated from one another by seven cubits in four directions) and we will separate from the round vineyard whose circumference is thirty-two cubits, there will fall within the circle five rows length by five [rows] width except for the for corners, and the circumference will go out from the four sides that have five [cubits] by five [cubits] interval – two cubits in every direction, there remains between the end of the circumference and the outer row adjacent to it five cubits and because of this, we did not stretch the circumference to the outer rows, but the number of the vines that are found – all of it and its form, is like the previous form with the change of seven [cubits] in place of six [cubits], etc. And this is what Maimonides of blessed memory explained on this Mishnah in the brevity of his words that is at all possible. And according to what I saw, one of the early Sages that wrote on this commentary, these are the things that were stated to Moses and also the Rosh, of blessed memory, agreed to this commentary/explanation and set aside the explanation of the Rabbi Shimson [of Sens, 1150-1230), of blessed memory, I was not obliged to write the explanation/commentary of the Rabbi Shimshon, of blessed memory on this Mishnah."
+            ],
+            [
+                "כשאגיע לו – even though he added two hundred until he reached the remainder/excess, from after that he is isn’t careless about Kilayim/mixed seeds, but when I will return, that is prohibited because he was careless and despaired, for since the window regarding the partition of the vineyard was breached that when he despaired and did not fence it in, it became sanctified. And how do we measure/estimate if he added two-hundred? We see that he when one severs this vegetable or this species of grain from the choice in how much time does it dry out that there does not remain in it its moisture, put yourself in the position/suppose that it becomes dried out in one-hundred hours if it remained in the land for one-half hour, from when it arrived to him and he did not pick it, behold, he added two hundred and it is forbidden, for jus as that it is dry from its moisture in every half hour a portion of two hundred (i.e., 1/200), when it is detached, so add to the one-half hour one part in two-hundred when it is attached."
+            ],
+            [
+                "עם הזבלים או עם המים – when he is manuring his field or when he opens the aqueduct to water the vineyard sometimes there are with them seeds, and all of these that were sown unintentionally are permitted, for (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed” implies intentionality.",
+                "סיערתו הרוח – that he was standing in the field and sowing and a wind blew the seed in the vineyard.",
+                "לאחריו מותר – that was not with intention, for he did not see when the wind brought the seed into the midst of the vineyard [behind him].",
+                "ולפניו אסור – if the wind blew the seeds and he saw it, it is forbidden.",
+                "כיצד יעשה אם עשבים יופיך – he should plow and turn over the roots of the blades of grass so that they will grow no longer.",
+                "אם אביב – that the seed has grown already but it did not bring forth [a growth of] one-third .",
+                "ינפץ (he must shake the grain out of the ears) – the seed from the ear of corn but the hard ones are permitted and the grain is prohibited.",
+                "ואם הביאה דגן תדלק -and everything is prohibited."
+            ],
+            [
+                "רבי אליעזר אומר קדש – for certainly in Arabia they maintain thorns in the vineyard in order that their camels will graze, but after that some of the people maintain them in their fields, they become Kilayim/mixed seeds in every place, nonetheless, for it is better that we call it (Deuteronomy 22:9): “that you have sown” that implies what human beings have the practice of sowing and desire in their maintenance.",
+                "לא קדש אלא דבר שכמוהו מקיימים – in that place like thorns in Arabia because for that sake they maintain them, but in other places when they do not maintain/preserve them, it is permitted. And the Halakha is according to the Sages.",
+                "האירוס (lily with an aromatic root)– a species of vegetation whose leaves are wide and one places it in cooked dishes and they call it in Arabic SUSENBAR.",
+                "והקיסום (ivy)– ADRA in the foreign tongue that they trained it on the stores and on the windows.",
+                "ושושנת המלך (white lily) – ROSIN in the foreign tongue",
+                "וכל מיני זרעים אינן כלאים בכרם – from the Torah, but from the Rabbis, they are Kilaim, and this is brought in [Tractate] Menahot [15b].",
+                "קנבוס – KANAPO in the foreign tongue and in Arabic KINIB.",
+                "וחכ\"א כלאים – and the Halakha is according to the Sages.",
+                "הקנרס (artichoke)– in Arabic KARFUSH and in the foreign tongue KARDO, and it is the thistle that is mentioned in the Torah (Genesis 3:18): “Thorns and thistles shall it sprout for you [but your food shall be the grasses of the field].”"
+            ]
+        ],
+        [
+            [
+                "איזהו עריס – that the place for him his tilling of four cubits like the tilling of a vineyard even though there is only one row, and the espalier is that they make a partition by means of net-work (i.e., like lattices) with reeds like an arbor in the matter that they gird the bedstead and they suspend upon it the tendrils of the vines, and according to the School of Hillel, they established as they stated above in [Tractate Kilayim] Chapter 4 [Mishnah 5] that it is not a vineyard util there would be two rows there, but in an espalier, they admit that with one row also, it is a vineyard.",
+                "מן הגדר ולשדה – as for example, if the vines were planted to the east of the fence and the vine-shoots rise up on the fence, if he comes to sow on the west side of he fence, they do not count four cubits from the base of the vines which are further from the fence, but rather, he needs to distance four cubits from the fence for the tendrils of the vines are suspended upon it. And this is from the leniencies of the School of Shammai and the stringencies of the School of Hillel.",
+                "טועים כל האומרים כן – for after all, the School of Hillel did not state that the espalier of one row of vines is a vineyard that would necessitate that they distance from it four cubits to the field, and the law was not mentioned of four cubits for an espalier other than in regard to this matter that if there are four cubits from the base of the vines to the fence on which they are suspended , we give him for his tillage six handbreadths, like we give for an individual vine, and he sows the remainder until the fence, but if there aren’t four cubits from the base of the vines until the fence, he should not bring seed to there, something that resembles a vine which is planted in a vat for wine-pressing or in a cavity/ravine that Rabbi Yossi stated in the chapter above (i.e., Tractate Kilayim, Chapter 5, Mishnah 4) if there aren’t four cubits there, he should not bring seed to there, but Rabbi Yohanan ben Nuri and Rabbi Yossi said one thing and this is explained explicitly in the Jerusalem Talmud.",
+                "רבי עקיבא אומר שלשה טפחים – which is the tilling of an individual vine. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "מן המדרגה – from a high hill/mound that is made like a kind of embankment (i.e., terrace).",
+                "אם כשהוא עומד למטה בארץ – he is able to harvest the grapes that are suspending in the espalier, we view all the espalier as if it is the place of the base of the vines and their roots, and it prohibits four cubits in the field in every direction from the border of the espalier and outward, and specifically ab initio that it prohibits to sow, but it does not sanctify anything other than six handbreadths that this resembles of the remainder of lattice-work of laths which was destroyed in the middle further on in Chapter (7, Mishnah 3).",
+                "ואם לאו – that he is not able to harvest all of the grapes until he ascends the embankment/terrace or on a ladder, it is not prohibited to sow other than under the espalier alone, but outside of it, it is permitted, even within four cubits of the base of the vines of the espalier, for since they are standing on the embankment, and such is the Halakha.",
+                "אף הנוטע שורה אחת בארץ ושורה אחת במדרגה – from two rows that one needs for it to be considered a vineyard, for now we are not speaking of an espalier, but rather of two rows of vines, two opposite two with one having a tail extending. If the embankment is ten [handbreadths] high, the two rows do not combine to be a vineyard, but rather each and every row has the law of an individual vine. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "אפיפירות – wood or reeds that are woven longitudinally and latitudinally and they train upon them tendrils of vines and they cause them to lie on them when they are very long, and if the vine trained upon part of the web, it is forbidden to sow under the remnant and even though it does not have vine-shoots, if he sowed it, he did not sanctify it [the seeds underneath it].",
+                "ואם הלך החדש – if the vine grew and produced tendrils and filled up all of the lath.",
+                "אסור – the seed that was sown underneath the remnant [is forbidden – as they are sanctified] if he added two hundred after the new growth spread upon them.",
+                "וכן המדלה גפן על אילן סרק – its law is like that of the lath, because a person neglects it upon his own vine, and it is as if it is all vines, but a fruit-bearing tree that a person does not neglect upon his vine, that remainder where the vine is not trained over it, is considered on its own and is not like the vine and its remainder to bring seed there."
+            ],
+            [
+                "יחזירנו – to the place where it was initially and he will see the remainder.",
+                "עזיז – the name of a place.",
+                "אמר לו מותר – for a person does not neglect his fig-tree on account of his vine.",
+                "בית המגנייה -name of a place.",
+                "סדן של שקמה – the root of he sycamore tree and it is a fig-tree that grows in the forests and we cut from it branches for building.",
+                "תחת קורה זו אסור והשאר מותר – when I see each and every branch like its own tree."
+            ],
+            [
+                "הכל אילן סרק (any tree that bears no fruit) – (see also Mishnah 3 of this chapter) that Rabbi Meir holds that all the rest of the trees that a person neglects near his vineyard, and Rabbi Yossi holds that any species where it is customary to plant from it complete fields are considered important and a person does not neglect them because of his vineyard, but the Halakha is according to the first Tanna/teacher that it is a tree that does not produce fruit that is neglected concerning his own vineyard."
+            ],
+            [],
+            [
+                "עריס שהוא יוצא מן הכותל מתוך הקרן וכלה – as for example five vines that are planted at the side of the fence, and they do not support/strengthen the entire fence but rather three at the head of corner from this side and two at the head of the second corner from there., and in the middle of the wall, there are no vines, but the two corners of the wall stand.",
+                "נותנים לו עבודתו – six handbreadths from here and six handbreadths from there and he sows the rest of the wall, and even though the length of the wall is not four cubits.",
+                "ר' יוסי אומר אם אין שם ארבע אמות וכו' – Rabbi Yossi, according to his reasoning, who prohibited in the above chapter (see Tractate Kilayim, Chapter 5, Mishnah 4) regarding the vat for wine-pressing and the ravine/cavity, if there aren’t four cubits there [he should not bring seed there], but here it comes to tell us that you do not say especially with a vat for wine-pressing and a ravine/cavity that are closed from the four directions that Rabbi Yossi requires four cubits, but near the wall that is not surrounded from the four directions, I might say not. But if you only taught it regarding this, I would think that in this alone, that Rabbi Yossi requires four cubits, but regarding a vat for wine-pressing and a ravine/cavity where there isn’t anything there other than a singular vine, I would say it is not necessary. And above (Tractate Kilayim, Chapter 5, Mishnah 4) we wrote that the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "הקנים היוצאים מן העריס – that project forth outside the order of the espalier.",
+                "וחס עליהם לפסקן – that he did not leave them there on account that it is was intention to suspend upon them the vine, but rather because he refrained from cutting them alone.",
+                "כנגדן מותר – because they are not considered part of the lath/slabs used for espaliers, therefore, it is permitted to sow underneath them."
+            ],
+            [
+                "הפרח היוצא (the blossom of the vine which projects) – from he language of (Song of Songs 6:11): “[I went down to the nut grove o see the budding of the vale;] to see if the vines had blossomed,” that is to say, what that grew from the vine goes out and protrudes outside the espalier.",
+                "מטוטלת (plummet, plumb-line) – it is the iron that the buildings lower with a rope downward on the face of the wall to see the building [if] the wall is straight and through it they estimate/measure if the seeds are directed underneath the blossom. But here, we are speaking, as for example that the vine-shoots of the espalier grew more from the tilling and blossomed outside, for through his tilling, even if there is no blossom, it is prohibited.",
+                "וכן בדלית ([suspended] branches of the vine trained to an espalier) – and similarly, we measure with an individual vine that is suspended on top of beams/poles which is not an espalier if it blossomed outward for six handbreadths which are its tilling.",
+                "תחתיה אסור – under the vine-shoot but from the sides, from here and from there, it is permitted.",
+                "ספקה בחבל (if, in training the vine, he attached it to a rope) – that the vine-shoot was not long enough that it would reach from tree to teach, and he tied at its end a rope or reed-grass o length it in order that it would reach until the tree. Underneath the vine-shoot is prohibited; underneath the space where the rope is attached to the vine is permitted. But if he made the attachment in order that new growth would spread over it, it is prohibited to sow underneath it."
+            ]
+        ],
+        [
+            [
+                "המבריך את הגפן בארץ – and it passes the sinking outside of six handbreadths, for within six handbreadths, even that there is dirt upon it for three handbreadths, it is prohibited, because it is the tilling of an individual vine.",
+                "לא יביא זרע עליה [the underground vine] – but from the side, it is permitted, for when one seeds to the sides, they don’t take root, but rather that they make the crushed earth and it affects the foundations of the wall when they are sown next to it, but their roots grow from the side. But the reason that one should not bring seed upon the sunken vine even outside of its tilling is because the vine is soft and the roots of the seeds enter the vine and there is the sinking of a vegetable in the tree, but the rest of the trees that are not soft is permitted.",
+                "אפילו הבריכה בדלעת או בסלון (if in sinking a vine he conducted it through gourd shells or through a pipe – so that it could draw no nourishment from the ground which it passed) – that he inserted the vine within the gourd or within the pipe, it is prohibited because the roots of the seeds perforate and penetrate until the vine when there are not three handbreadths of dirt upon it. And because the seeds in a gourd is not forbidden as for example, that the gourd is dry.",
+                "סלון – it is a water pipe and a tube/spout or one pipe. But especially in an earthenware pipe/tube, we are speaking of a metal tube that does not require dirt of three handbreadths.",
+                "הבריכה בסלע – in a hard [rock], for a soft rock [penetrates] and is opened from the roots.",
+                "הארכובה שבגפן – a vine that is curved and bent on the ground and returns and is put up like a kind of curved knee, when hey come to measure six handbreadths that are the tilling of the individual vine, hey measure from the second root from the place where it returns and stands up straight. But these words apply when the first root is not seen but rather it is similar to a tree when it is planted in the place of its bending, but if the first root appears that it is the root of the curved vine, we don’t measure other than from the first root."
+            ],
+            [
+                "המבריך שלש גפנים – it is the manner of one who sinks [vine shoots] when two vine-shoots go out from one vine, he digs in the ground and lays the vine-shoots down underneath the ground at that hole and removes its head from one side and it becomes a vine, it is found from three vines, we make six. And the same law applies that one can teach about one [who grafts/sinks] two vines from three for through this it is vineyard, for there are two corresponding to the two, and one comes out with a tail.",
+                "ועקריהן נראין – for he did not lay down all of the vine in the ground, for [if this were not the case], there would not be three making six vines, but rather that he left the root and made from one vine- two vines.",
+                "אם יש – between one vine and another, not less than four [cubits] and not more than eight [cubits], they combine, even though that two absorb from one root, we consider them like two vines.",
+                "גפן שיבשה אסורה – it is prohibited to sow within its tillage because of the question of appearance/מראית העין, but if he sowed, it is not sanctified, and it doesn’t matter that in the winter that it is forbidden to sow underneath it for one is concerned for appearance, for all of the vines appear like dried-out/withered ones, but even during the summer when it is recognized that it is withered it is forbidden, because also during the summer, there are vines that fall upon them and appear like withered but they are withered/dried out.",
+                "צמר גפן – a soft, spongy, hackled wool that they call KUTRUN – and its tree is similar to a vine, is prohibited and is not sanctified because it is not a species of seed.",
+                "אף על גבי הגפן – if one seeded on top of the vine that is sunken in the ground, but without three handbreadths of dirt on it, it is prohibited and is not sanctified . But the Halakha is not according to Rabbi Meir nor according to Rabbi Eleazar b’Rabbi Tzadok who said it in his name."
+            ],
+            [
+                "אלו אוסרים –[prohibit] the place from sowing it.",
+                "ולא מקדשין – that if he sowed it, the seed does not require burning.",
+                "מותר חרבן הכרם – as for example, that which is taught in the Mishnah above (see Tractate Kilayim, Chapter 4, Mishnah 1) the razed portion of a vineyard requires sixteen cubits; if there were only fifteen cubits [there] and he sowed seven cubits, he did not sanctify it. And similarly, the remainder of the untilled ground surrounding the vineyard (between the vines and the fence) requires twelve cubits; if there were only eleven cubits there, and he distanced himself four cubits from the vineyard and sowed the remainder, he did not sanctify it.",
+                "מותר פסקי עריס – as it is taught in the Mishnah in the chapter above (see Tractate Kilayim, Chapter 6, Mishnah 6), if there are there [eight] cubits, he should not bring seed to there, but if he distanced himself six handbreadths from here and six handbreadths from there and sowed the remainder, he did not sanctify it, and [the term] פסקי העריס/an espalier (lattice work of laths) which was destroyed in the middle, while five vines remain on each side was taken as a remarkable thing, and even though there is an espalier from this side and an espalier on the other side, all the more so, in one espalier.",
+                "מותר אפיפירות (remainder of the lattice-work of laths) that is taught in the Mishnah in the chapter above (Tractate Kilayim, Chapter 6, Mishnah 3), he should not bring seed underneath the remainder [but] if he brought, he did not sanctify [what is underneath].",
+                "אבל תחת גפן – as for example, a vine-shoot that continues outside of the area of tillage of the vine and he seeded underneath it.",
+                "ועבודת הגפן – six handbreadths which are the tillage of an individual vine.",
+                "ועבודת הכרם – four cubits."
+            ],
+            [
+                "וחייב באחריותו (and is liable for its replacement) – to pay him for his grain, and even for who holds the opinion that one who is the cause of damage to another person is not responsible (see Talmud Bava Kamma 98b), it is different here because he performs an action with his hands.",
+                "such as placing [forbidden] fats and blood in the pot of his fellow, or in the meat in the milk of his fellow, which forbids them, but Kilayim/mixed seeds are different , as it is written regarding them (Deuteronomy 22:9): “You shall not sow your vineyard with a second seed,” which implies your vineyard, but not another vineyard, but the Rabbis state [that the Biblical passage] “You shall not sow your vineyard” – I do not have other than “your vineyard” – but where do I learn about another vineyard (i.e., of another person), the inference teaches us, “mixed seeds,” in any case. But the Halakha is not according to Rabbi Yossi and not according to Rabbi Akiva."
+            ],
+            [
+                "בשמיטה – he does not have in them a complete acquisition as everything is ownerless and it is not considered as his."
+            ],
+            [
+                "האנס – who stole a vineyard and sowed it.",
+                "ויצא מלפניו – that the vineyard returned to its owners when it was sown.",
+                "קוצרהו אפילו במועד – and even though it is not a matter that will be irretrievably lost, for a person does not prohibit something that is not his, even though because of the sake of appearance, they permitted him to cut it down on the [Intermediate Day of the] Festival, so that it would not appear like someone maintaining Kilayim/mixed seeds in a vineyard. Alternatively, if he is afraid lest he will add two-hundred during the [Intermediate Days of the] Festival, then it would be a matter that will be irretrievably lost, for even though that the person who stole the vineyard and sowed it did not prohibit them, for a person does not prohibit something that is not his, nevertheless, if they added two hundred after the field return to the owners, it is sanctified, for one does not diminish from when I will return, I will harvest it or the wind-storm before him is in front of him, as it is taught above (see Mishnah 4 of this chapter) that he sanctified it.",
+                "עד שליש – there are those who explain until one -third of the salary of the workers, for if he did not find workers other than for a third more than their salaries that are appropriate, he should give in order that they can uproot the Kilayim/mixed seeds immediately, more than this, he should not give, but should cut them down in their ordinary manner even though the mixed seeds tarry/remain in the vineyard. But there are those who explain [the term] \"עד שליש\"/up to a-third – from what the fruit of the vineyard and the grain of the field are worth he should give to the workers in order that they immediately uproot the mixed seeds, [but] more than one-third the value of the fruit of the vineyard and the grain sown he should not give, but rather, he should wait until he can cut them in the usual manner.",
+                "מאימתי נקרא אנס – that is to say, from when is the vineyard called by the name of the person who stole (i.e., usurped) a vineyard and stole it to be considered as if it is his to prohibit it from sowing.",
+                "משישקע-[when it will settle] the name of the owners from the vineyard and it will be called by the name of the thief, from that hour the vineyard will be considered as his and he will sanctify all that he sows in it."
+            ],
+            [
+                "הרוח שעלעלה – [a wind] that stormed, a windstorm we translate in Aramaic as a wind casting [grape vines over standing grain].",
+                "יגדור -like cutting dates,, that is, he should sever and harvest.",
+                "וכן ירק – [that which hangs over] underneath the vine.",
+                "יחזיר – [he will restore] the grain and vegetation to their places.",
+                "ואינו מקדש – if he did not return, he does not sanctify it, for it is taught in the Mishnah above (see Tractate Kilayim, Chapter 7, Mishnah 3), underneath the vine it prohibits and he sanctifies it, that is when the root of the grain is underneath the vine, but when the vine of the grain stands over it outside of the vine and hangs over underneath the vine, he does not sanctify it.",
+                "משתשריש – from the time that the roots spread out in the ground. But there are those who have the reading, \"משתשליש\" – that it should bring forth a third, for the All-Merciful stated (Deuteronomy 22:9): “and the yield of the vineyard,” but less than one-third is not called grain.",
+                "וענבים משיעשו כפול הלבן – if he sowed grain or vegetation in a vineyard that its grapes with the stalk of grapes did not reach becoming like he hyacinth bean, and he uprooted the seed prior to it reaching the stalk of grapes to be like the hyacinth bean, this is not sanctified. And similarly, the stalk of grapes that became like the hyacinth bean and he sowed on their side grain or vegetation and harvested the seed prior to taking root, or prior to its bringing forth a third according to the one who had the reading of “that it should bring forth a third/משתשליש,” this is not sanctified.",
+                "וענבים שבשלו כל צרכן – and he planted a vine at the side of the grain that had withered all of its need, or sowed at the side [the grapes that had ripened] fully, they are not sanctified, for Scripture states (Deuteronomy 22:9): “else the crop – from the seed you have sown – and the yield of the vineyard may not be used, is not sanctified until there will be there the seed you have sown and the yield of the vineyard, but the grain and/or the vegetation that had not taken root or had not brought forth one-third did not reach the general principle of seed that you have sown – and similarly, after they withered, further, they are not called seed that you have sown, but grapes prior to their becoming like the hyacinth bean or after they have fully ripened, are not called the yield of the vineyard."
+            ],
+            [
+                "עציץ נקוב – that has in it a perforation in order that a small root and seed are inside of it (i.e., the perforated pot) [which prohibits the use of the vines when located in the vineyard].",
+                "מקדש בכרם – if he left it in a vineyard or four cubits of the tilling of the vineyard, he sanctifies it as if it was planted in the earth.",
+                "אסורין ולא מקדשין – he should not bring seed into it ab initio, but if he brought and does not sanctify for it is not as if he is sowing in the earth. But the Halakha is not according to Rabbi Shimon.",
+                "המעביר עציץ נקוב בכרם – a perforated pot that has in it grain that has brought forth one-third growth, and he transferred it to a vineyard that has stalks of grapes like the hyacinth/white bean, he did not leave it in the ground but rather transferred it under the vines alone, if they added the seeds on the way of transferring part of two hundred on what they were from at the outset, the seed is prohibited in the common earthen vessel, but the vines that were not sanctified, since they were not left in the ground. But above in the chapter “The vineyard which lay waste/כרם שחרב“ (Chapter 5 of Tractate Kilayim we explained how we view things if he added one from two-hundred – see Mishnah 6)."
+            ]
+        ],
+        [
+            [
+                "כלאי הכרם אסורים מלזרוע – but he is not flogged because of diverse kinds in a vineyard until he sows two kinds of seeds which are mixed seeds/Kilayim one to the other, and he sows them in the vineyard, for this is implied by the Scriptural verse (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed,” – you shall not sow two kinds of seeds which are mixed seeds/Kilayim within your vineyard, but if you sowed [them] in a vineyard, you are flogged twice because of [both] mixed seeds and because of diverse kinds of the vineyard.",
+                "ומלקיים – if he sees them and he gives up hope to uproot them [from the ground], it is prohibited , but he is not flogged other than if he commits a [positive] action.",
+                "ואסורים בהנאה – as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – [and the yield of the vineyard may not be used],” [the Rabbis explained] that it is set on fire, teaching that they require burning and that they are prohibited from deriving benefit.",
+                "אלא ללבוש – and the same law applies about placing it upon oneself, as it is written (Leviticus 19:19): “you shall not put on cloth [from two kinds of mixture].”",
+                "אלא להרביע – to forcibly with his strength bring them into a tube, but it is permit to bring them into a pen and to raise them two species one next to the other, a male of this species and a female of another species.",
+                "כלאי בהמה אסורים זה עם זה – as for example those born from a horse whose father was a donkey with those born of a donkey whose father was horse, but our Mishnah brings according to the opinion that we are not concerned about the seed of the father, for one who states that we are concerned about all kinds of mules are one, they are permitted one to the other. But in the Jerusalem Talmud, they (i.e., the Rabbis) wanted to prove that it is prohibited to ride on a mule from an a fortiori, for just as if regarding clothing you are permitted to wear this on top of that (i.e., mixed seeds), [but] you are prohibited in their mixture, an animal in which you are prohibited from directing/leading this one with that one, is it not all the more so, that you are prohibited in its mixture, and we raise the following difficulty: Isn’t it written (2 Samuel 13:29): “whereupon the other princes mounted their mules and fled,” regarding the sons of David when Amnon was killed, but we teach that one cannot learn from the [family] of the kingdom, further, we raise the difficulty, but surely it is written (1 Kings 1:33): “[The king said to them: ‘Take my loyal soldiers] and have my son Solomon ride on my mule [and bring him down to Gihon],’” and we respond that this creature is from the six days of creation. But however, we see that for the Rabbis that those who are older before me – that they ride before him first on mules and they did not protest in the matter, but rather, that they warn [them’ that they should not lead together two mules, for perhaps one of them was born from a donkey and its father was a horse, and the other was from a horse and is father was a donkey."
+            ],
+            [
+                "בהמה עם בהמה וחיה עם חיה וכו' – even though that the All-Merciful stated (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” we derive [from an analogy] \"שור\"\\\"שור\" (Deuteronomy 22:10 and Deuteronomy 5:14: “[you shall not do any work – you, your son or your daughter, your male or female slave,] your ox or your ass, or any of your cattle,” from Shabbat (see also Tractate Bava Kamma, Chapter 5, Mishnah 7) and the same law applies for all the cattle, wildlife and birds.",
+                "ולמשוך ולהנהיג – to pull that which it is customary to pull/drawing and to lead where it is customary to lead; a camel its manner is to pull and a donkey its manner is through leading. But however, whether [speaking] of a camel or [speaking] of a donkey, one is liable, whether by pulling/drawing or whether by leading."
+            ],
+            [
+                "והיושב בקרון – is liable since they go as a consequence/from the effect of his actions, it is considered as if he leads them (i.e., the animals).",
+                "רבי מאיר פוטר – the person who sits in a wagon does not do anything. But the Halakha is not according to Rabbi Meir.",
+                "והשלישי שהוא קשורה לרצועות – if two horses are tied to the wagon and he tied there (i.e., to the harness) a donkey, even though that without the donkey they are going, it is prohibited, but we don’t see the donkey as something that isn’t there."
+            ],
+            [
+                "אין קושרין סוס בצדי הקרון – when the oxen/cattle pull the wagon we don’t tie a horse to hits side or behind the wagon in order that it will learn to pull, because sometimes, the horse that is behind the wagon pushes the wagon and leads it with its body.",
+                "לובדקם (Lybian ass) – a donkey of Lydda and it is large and powerful than the rest of the donkeys/asses and is similar to a camel.",
+                "אע\"פ שאביהן חמור מותרין זה עם זה – the father/sire of this is a donkey and the father of that one is donkey. And this comes to inform us that we don’t say that it comes at the same of a horse and has intercourse at the side of a donkey/ass and the side of the donkey has intercourse with the side of an a horse, for since their mothers are the same, we don’t fear for the seed of the father/sire.",
+                "אבל הנולדים מן החמור עם הנולדים מן הסוס אסורים זה עם זה – since the mother of this one is from the species of the donkeys and the mother of that one is from the species of horses, and follow go after the seed of the mother, and they are two different species. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "פרוטיות (a sort of hybrids – mules of which it is unknown whether their sires were horses and their mothers asses or the reverse) – a species of mules that a person is unable to stand [upon them] and to verify through signs which of them its mother is a donkey and which of them its mother is horse, therefore, they are prohibited one with the other.",
+                "והרמך מותר (but the mule of a horse dam/rammakh gender with its kind – i.e., a mule foaled by a horse) – for they are all of one sex and their mothers are a horse, and in the Arabic language they call a female horse RAMAKH, and similar to it are the offspring of the mule of a horse dam.",
+                "אדני השדה (name of a mythical animal, orangoutang)– a large wildlife in the fields , and like a kind of large rope that comes out from the ground in which this wildlife was raised, and its name is known, and it is the charmer/soothsayer that is written in the Torah, and it is attached at its navel with that rope that goes out of the ground, and its form is the form of a man in its face and hands and feet, but no creature is permitted to approach it for it kills and tears all who are near it. Bug when they wish to hunt it, they shoot arrows with a rope until it is severed and it cries out in a bitter voice and dies immediately. And there is a hint concerning it in Job (5:23): “For you will have a pact with the rocks in the field, [and the beasts of the field will be your allies].”",
+                "מטמא באהל כאדם – as it is written (Numbers 19:16): “And in the open, anyone who touches a person,” like a person who grew up in the field.",
+                "הקופד (hedgehog) – a reptile whose body is full of thorns and when a person touches it, it folds itself and brings in its hands and feet in its stomach and becomes like a ball, and we call it in the foreign tongue, ARITZO.",
+                "חולדת הסניים (porcupine) – a weasel that grows in a bush.",
+                "כזית במשא (an olive’s bulk when caried) – that it was doubtful to them if it is kind of wildlife and that its carcass defiles by an olive’s bulk, and that it is defiles also in a graver manner through carrying to defile humans, to defile clothing like the carcass of an impure animal, or it is kind of unclean reptile and it defiles in like a lentil but it doesn’t defile by carrying like the carrion of an animal, but rather through contract like an unclean reptile. Bug the Halakha is not according to Rabbi Yossi neither with regard to the large wildlife of the fields nor like the porcupine."
+            ],
+            [
+                "שור בר – an ox that grew up in the desert (i.e., wild ox).",
+                "מן בהמה – but its milk is forbidden but it doesn’t require an act of covering, for the Rabbis hold that it was uprooted from civilization but that it fled to the wildness and became a wild ox/a desert ox.",
+                "מן חיה – and it requires covering but its milk is permitted, for he holds that it was uprooted from the wilderness. But the signs that the Sages counted to recognize between a domesticated animal and wild animals in the rest of the creatures, it was stated, except for the wild ox. But the Halakha is not according to Rabbi Yossi.",
+                "כלב מן חיה – the practical difference to one who writes all wildlife that is in his domain to someone else, or that he dedicates all of the wildlife that is in his domain/possession.",
+                "ר' מאיר אומר מן בהמה – but the Halakha is not according to Rabbi Meir.",
+                "ערוד – wild ass/the donkey of the wilderness/desert.",
+                "ואדם מותר עם כולם – as it is written (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” but you can plow with a man and an ox, with a man and a donkey/ass."
+            ]
+        ],
+        [
+            [
+                "אין אסור משום כלאים אלא צמר ופשתים – as it is written (Deuteronomy 22:11): “You shall not wear cloth combining wool and linen.” [The word] שעטנז is a generalization; צמר ופשתים /wool and linen is a specification/detail; a generalization and a specification/detail, the generalization refers only to that which was specified in the details. Wool and Linen, yes, [are forbidden together]; something else is not [forbidden together]. But צמר/wool is the wool of sheep or rams alone, as it is written (2 Kings 3:4): “Now King Mesha of Moab was a sheep breeder; and he used to pay as tribute to the king of Israel the wool of one hundred thousand lambs and of one hundred thousand rams.” You do not have it called mere wool, but rather the wool of rams, but he rest of wool, one needs to give an epithet, the wool of camels, the wool of hares, the wool of goats.",
+                "ואינו מטמא בנגעים אלא צמר ופשתים – as it is written (Leviticus 13:47): “When an eruptive affection occurs in a cloth of wool or linen fabric.”",
+                "אין הכהנים לובשים לשמש במקדש אלא צמר ופשתים – for regarding the clothing of the priests, it is written (Exodus 39:27-29): “They made the tunics of fine linen of woven work, [for Aaron and his sons];…and the linen breaches of fine twisted linen,” which is a flax that grows in linen stalks, that is to say, a singular red from each seed, but no two reeds grow from one seed. And regarding the sashes/אבנט (verse 29), it is written (Exodus 39:29): “blue and purple and crimson yarns, [done in embroidery -as the LORD had commanded Moses].” “And blue/תכלת” -the wool that is colored with the blood of the purple-shell used for dying tekhelet, “and purple/ארגמן”- that is colored by the color ed whose name is ארגמן/purple, which is LAKA in the foreign tongue; and “crimson yarns/תולעת שני” which is colored in the color red that they call CARMAZI.",
+                "שטרפן – that mixed them.",
+                "מותר – to mix flax with them because the wool of lambs/sheep is nullified through the majority of [wool of] camels.",
+                "וכן פשתן וקנבוס – that became combined – and the majority is from the hemp, it is permitted to bring wool and to mix with them."
+            ],
+            [
+                "השיריים והכלך (silk and cissaros-blossoms/a woolly substance growing on stones on the Dead Sea that looks like gold, and being very soft – resembles sheep-wool) – they are species of silk, and the כלך/cissaros-blossoms/ a wooly substance) grows in the sea-towns/mercantile ports and its shape/form is like the shape of gold and it is exceptionally soft and similar to wool.",
+                "אבל אסורים – for they come o be exchanged/switched with wool and linen. But because they are were not found among them , people would not recognize them and they would come to switch/exchange them, therefore, they are prohibited for appearance’s sake. But nowadays, that the silk is found amongst us and all know and recognize it, there is no prohibition of any species of silk with wool or linen. And similarly, hemp is permitted whether with wool or with linen, for everyone recognize it.",
+                "הכרים והכסתות אין בהם משום כלאים – because they are made for ling on and the Torah stated (Leviticus 19:19): “you shall not put on cloth [from a mixture of two kinds of material],” but you are permitted to insert them underneath you. But these words [are applicable] when they are hard and thin and placed on top of a couch, then they are permitted when one’s skin doe not [touch] them, but if they are soof or filled or even empty and placed on top of a bed, even ten mattresses one on top of the other with mixed seeds underneath them, it is prohibited to sleep upon them because they are bent underneath him and they are wrapped on his skin.",
+                "אין עראי לכלאים – for temporary dressing [of mixed seeds] is dressing.",
+                "אפילו על גבי עשרה – and even though he does not benefit from the mixed seeds [from these ten garments].",
+                "את המכס – I saw that for some of my teachers that explained, for example, that in a place where the Jews pay customs to the custom-collector who stands from near him , and he wears mixed seats in order that he should not be recognized that he is a Jew (see Tractate Bava Kamma 113a). But it appears to me to steal the customs, because a person a person does not give customs from the clothing that he wears. But [the teacher of] this anonymous Mishnah [holds] that a thing that he doesn’t intend upon is prohibited, and he disputes upon the other anonymous teacher who teaches (see Mishnah 5 of this chapter) that clothes dealers sell [garments of diverse kinds] in their usual manner."
+            ],
+            [
+                "מטפחות הידים – [hand towels] that one dries their hands with when they ritually wash their hands.",
+                "מטפחות הספרים – that they place on the Torah scroll.",
+                "ומטפחות ספג – that one dries with them all of his body after he bathed.",
+                "ר' אליעזר אוסר – [Rabbi Eliezer prohibits] hand towels because sometimes he warms his hands with them, and scroll wrappers sometimes, he places it on his chest and becomes warm, and towels, sometimes that he sees his Rabbi and wraps himself up in it. And the Halakha is according to Rabbi Eliezer.",
+                "מטפחות ספרים (barbers’ towels) – that they shave people, and spread upon them a towel in order that their clothes do not become dirty.",
+                "אסורים משום כלאים – and in this the first [anonymous] Tanna agrees because they have a have a top and we wear them like clothing. And this is proved in the Jerusalem Talmud."
+            ],
+            [
+                "תכריכי המת – [the shrouds] that the dead is buried in them, they don’t have [the obligation to observe the Mitzvah of] Kilayim/mixed seeds as it is written (Psalms 88:6): “abandoned among the dead, [like bodies lying in the grave of whom You are mindful no more,” because a person died, he becomes free from [observing] all of the commandments (see Tractate Niddah 61b).",
+                "ומרדעת חמור – this is harder than mattresses and cushions, therefore, even if his skin touches, we are not troubled by it lest a shred of the garment used as a mattress winds itself around his body, and especially, when the mixed seats are recognized and appear in it, but a piece of clothing that where the mixed seeds are beyond recognition, he should not make it into a pack saddle for a donkey, for we are concerned lest he take from it a piece of cloth/patch for his clothing, since the mixed seeds are not recognized."
+            ],
+            [
+                "מוכרי כסות מוכרים כדרכן – they wear clothing containing mixed seeds to demonstrate to the purchaser the measurement of its length and width, as long as they don’t intend to have them (i.e., the purchasers) benefitting from them, for even though if he intends [to do so], there is the prohibition from the Torah, but if he does not intend [for purchasers to violate the Torah regulation], it is permissible ab initio. And such is the Halakha.",
+                "",
+                "מפשילין במקל (the scrupulous carry the mixed material garment in bundles over their shoulders) – they place the staff on their shoulders and the [garment of] mixed seeds are placed at its end, and their shoulders do not touch the mixed seeds."
+            ],
+            [
+                "תופרין כדרכן – they place the mixed on the knees and the legs when they are sewing."
+            ],
+            [
+                "הברסין והברדסין (birrus – a cloak of thick woolen material and Brundisian cloaks) – both are made from wool and they cover with it the beds but some of them are thin and others are thick.",
+                "דולמטיקיון (dalmatic) - wool pants covering the legs; KAKTZISH in the foreign tongue.",
+                "מנעל הפינון (felt shoes) – shoes that are made from the refuse of wool.",
+                "עד שיבדוק – lest perhaps there is flax mixed in them.",
+                "הבאים מחוף הים וממדינות הים – from the seacoast which is from abroad.",
+                "שחזקתו מן הקנבוס – this Mishnah is teaching at first about a time when flax/linen was not found in every place, but at the present time where flax/linen is found everywhere, everyone needs to examine, therefore, a person who purchases clothing sewn by a heathen in the present time shojld not wear it until he examines it well.",
+                "ומנעל של זרב (cloth-lined shoe) – leather shoes which are covered inside with felt or with thick wool and reach until the leg, like those that they call in the foreign tongue BORZKISH or in Arabic KUPASH, and because they are made to warm the foot, they are called זרב /cloth-lined as is the language (Job 6:17): “But when they thaw, they vanish.”",
+                "אין בהם משום כלאים – we are not concerned lest linen/flax is combined/mixed in with them."
+            ],
+            [
+                "שוע טווי ונוז (hackled, spun or weaved) – שוע – is combed/hatched with a comb and שוע/hackled is smooth. A smooth [skinned] man (i.e., like Jacob, see Genesis 27:11 when he says to his mother Rebecca: “But my brother Esau is a hairy man and I am smooth-skinned”) which we translate in Aramaic as גבר שעיע/smooth-skinned man.",
+                "נוז – twisted, that is two threads twisted together. And the essential principle from the Torah about Kilayim/mixed seeds is that the wool will be combed and spun and weaved alone. And similarly, the linen will be combed and spun and weaved alone, and after that, they will be weaved/plaited together or combined together with two stitches that are like a weaving. And because of this, Scripture needed to permit Kilayim/mixed seeds in Tzizit/ritual fringes because the threads of Tekhelet are woven, as it is written (Numbers 15:38): “let them attach a cord of blue [to the fringe at each corner],” spun and woven, and similarly the white string, when they combine them together with two stitches, this is complete Kilayim/mixed seeds according to the Torah. But it is taught in the Mishnah hear, that there is no prohibition because of mixed seeds/Kilayim other than spun or woven, as it states (Deuteronomy 22:11): “You shall not wear cloth combining wool and linen,” not for expounding a Midrash is weaving from Shaatnez/mixed cloth, for weaving is from “together”/יחדו (end of Deuteronomy 22:11) it is derived, for we expound from it that even two stitches are a combination, and we don’t bring Shaatnez other than because of spinning. But I saw that one of our Rabbis who explained that hackled or combed/שוע of he wool alone and the linen is alone, and weaving/נוז, that is to say, and afterwards that is both of them woven together and this fits well with the language of the Mishnah extremely well, and this is what is implied in the Jerusalem Talmud and in many commentaries that I found of my Rabbis/teachers as an explanation to שוע טווי ונוז/hackled, spun or weaved. But all of them have a refutation outside of that which doesn’t not have a refutation.",
+                "נלוז ומליז – curved and someone who is tortuous in the ways of his father that is in heaven up on him. It is the language of (Proverbs 3:21): “My son, do not lose sight of them.”"
+            ],
+            [
+                "הלבדים (felted stuff/cloaks) – hackled/combed wool without spinning and weaving, and they make from it clothing. But if he combined/mixed wool and linen together and made from them clothing, they are prohibited from the Rabbis, for specifically from the Torah it requires that all three of them are hackled, spun and weaved, but from the Rabbis one of these is enough, or hackled/combed, or spun or woven, and these since they are hackled, they are forbidden from their (i.e., the Rabbis’) words.",
+                "פיו של צמר בשל פשתן (fringe of wool fastened onto [garment] of linen) – the weaving after they complete the clothing that is customary to make on its rim and four thick threads in order that the clothing will endure, and it is called a fringe [knotted to the border], but if the clothing is of linen, it is forbidden to make its fringe [knotted to the border] of wool.",
+                "מפני שחוזרין לאריג (because the threads [of the fringe] interlace the web [of the garment]) – for they surround the web/weaving. Another interpretation: they are similar to the web/weaving.",
+                "משיחות של ארגמן (ribbons of purple)– that which remains over and ropes of purple colored wool.",
+                "אסורות – [it is forbidden] to gird to top of a cloak of linen.",
+                "מפני שהוא מולל עד שלא קושר (because he hems [the purple band] before he knots it) – for I is their custom to attach through hemming the wool outfit with the linen cloak prior to tying its loins.",
+                "ולא יקשור סרט של צמר בשל פשתן – a person should not make belts/girdings of wool and belts/girdings of linen and tie them to each other.",
+                "אע\"פ שהרצועה באמצע – as for example, a belt of wool that here are bands of linen at one end and bands of wool at the other end and when he girds it, he ties the two heads/ends of wool and of linen with each other, for if this were not the case, it is obvious that it is permitted, for they are the daily actions regarding clothing of wool that hey place underneath them skins of cloth used as a blanket when they are sewn in linen."
+            ],
+            [
+                "אותות הגרדיים – it is the manner of the weavers and launders to mark the name of the owners on the clothing in an embroidered work in order that one’s [clothing] will not get switched with that of his fellow. But if the clothing is of wool and the marks are of linen or the opposite, it is forbidden because of Kilayim/mixed seeds.",
+                "תכיפה א' (one stitch) – one stitch that that the needle inserted in the clothing one time alone.",
+                "אינו חבור – for ritual impurities and spiritual purity. BU t if one of them became defiled, its neighbor/partner was not defiled, and if he sprinkled upon one of them, he didn’t sprinkle on its neighbor.",
+                "ואין בה משום כלאים – if one is of wool and the other is linen and he combined them in one stitch.",
+                "והשומטה בשבת (he who undoes the fastening on Shabbat) – in order to return and to sow, he is exempt, for it is not like tearing in order to sow two stitches where one is liable.",
+                "עשה שתי ראשים לצד א' (brought both ends of the thread to one side) – as for example, he transferred the needle once but did not transfer all of the thread but transferred the needle a second time, and it was found that he two ends [of the thread] are on on side and tied them, but if he didn’t tie the tw ends together, it is not enduring.",
+                "עד שישלש – that he would bring in and take out and return and bring in three times [i.e., one complete and one incomplete stitch]. But the Halakha is not according to Rabbi Yehuda.",
+                "השק והקופה מצרפין לכלאים – if one piece of wool clothing is attached to a sack and [and another] piece of linen clothing is attached to a basket, and he attached them together with two stitches, they combine, even though they are not attached to two utensils, and we don’t say that this one stands alone and that one stands alone and are not connected. And the same law applies if they are attached to the rest of the utensils, for their law is like that of a sack and a basket."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה כלאים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..c9a9b5e355b074480bc91728777cf53e18b0d32d
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/Hebrew/On Your Way.json	
@@ -0,0 +1,583 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Kilayim",
+    "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 כלאים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "text": [
+        [
+            [
+                "<b>החטין והזונין.</b> קורין לו בערבי זיוא״ן:",
+                "<b>אינן כלאים זה בזה.</b> לפי שכשהשחיתו דור המבול את דרכם היתה הארץ גם היא מזנה את פירותיה והיו זורעים חטים ומוציאה זונין, הלכך לא הוי כלאים עם החטים. אבל עם שאר מיני תבואה הוי כלאים, ואף על גב דלא חזי למאכל אדם מכל מקום כיון שמוליכים אותו ממקום למקום למאכל יונים הוו כלאים:",
+                "<b>השעורים ושבולת שועל.</b> כל השנוים במשנה זוג זוג אינם כלאים זה בזה, אחד מזוג זה וא׳ מזוג זה הם כלאים זה בזה. והא דאמרינן במנחות [דף ט.] הכוסמין מין חטים ושיפון מין שעורים, הני מילי לענין חלה שמצטרפין זה עם זה לשיעור חלה אבל לענין כלאים הוו כלאים זה בזה:",
+                "<b>ושבולת שועל.</b> שעורים מדבריים ובלע״ז אוינ״א:",
+                "<b>כוסמין.</b> בל׳ לע״ז אספילט״א:",
+                "<b>שיפון.</b> בלע״ז סיגל״א. ומשום דכוסמין ושיפון דמו להדדי אינם כלאים זה בזה:",
+                "<b>והספיר.</b> יש אומרים ציצרקל״א בלע״ז. ורמב״ם פי׳ שקורין לו בערבי מא״ש:",
+                "<b>הפורקדן.</b> רמב״ם פירש שהוא זרע דק שקורין לו בערבי גילבא״ן:",
+                "<b>וטופח.</b> הוא קטנית שגרגריו עגולים לבנים וקורין לו קורטמא״ן. ואני שמעתי שטופח הוא שקורין לו גילבאן:",
+                "<b>והשעועית.</b> קורין לה בערבי לוביא״ה:",
+                "<b>אינם כלאים זה בזה.</b> אם זרע כל אחד עם בן זוגו: "
+            ],
+            [
+                "<b>הקישות.</b> קשואין שקורין בערבי פאקו״ס ובלע״ז קוקומברו״ש:",
+                "<b>והמלפפונות.</b> נקראים בערבי כייא״ר ובלע״ז ציטרול״י:",
+                "<b>רבי יהודה אומר כלאים.</b> ואין הלכה כרבי יהודה:",
+                "<b>חזרת וחזרת גלים.</b> החסא הגדלה בגנים וחסא הגדלה בהרים:",
+                "<b>עולשים.</b> של גנים ועולשי שדה, ונקראים בערבי הנדב״י:",
+                "<b>כרישין.</b> של גינה וכרישי שדה והם הנקראים בערבי כורא״ת ובלע״ז פורו״ש:",
+                "<b>כוסבר.</b> כך שמו בערבי כוליינדר״ו בלע״ז. תרגום ירושלמי כזרע גד כבר זרע כוסבר:",
+                "<b>והרמוצה.</b> דלעת מרה שממתקים אותה ברמץ כלומר באפר חם שיש בו רשפי אש לפיכך קורין לה רמוצה:",
+                "<b>ופול המצרי.</b> פאסול״י בלע״ז:",
+                "<b>והחרוב.</b> מין קטנית, וקורין לו חרוב לפי שתרמיליו שהזרע בתוכו הן דקין ועקומין כחרובין והוא ממין פול המצרי: "
+            ],
+            [
+                "<b>והנפוץ.</b> הוא מין צנון ועליו דומים לעלי הלפת הלכך לא הוו כלאים:",
+                "<b>והתרובתור.</b> מין כרוב שקלחים שלו דקים:",
+                "<b>תרדין.</b> בערבי סילק״א ובלע״ז בליט״י:",
+                "<b>לעונין.</b> בערבי קט״ף ובלע״ז ארמולא״ש:",
+                "<b>השומנית.</b> שום מדברי והוא קטן מן השום הגדל בגנים:",
+                "<b>בצלצול.</b> בצל מדברי קטן משאר בצלים לפיכך נקרא בצלצול:",
+                "<b>פלוסלוס.</b> מין תורמוס הוא ותורמוס מין קטנית ידוע מר מאד ששולקים אותו שבע פעמים ואוכלים אותו בקנוח סעודה: "
+            ],
+            [
+                "<b>אגסים.</b> בערבי אגא״ס ובלע״ז פירא״ש:",
+                "<b>קורסטומלין.</b> מין אגסים קטנים הדומים לעפצים שקורין מילין:",
+                "<b>פרישים.</b> הם חבושים בערבי ספרג״ל ובלע״ז קודוניי״ש:",
+                "<b>עוזרדים.</b> בערבי זערו״ד ובלע״ז סורבא״ש:",
+                "<b>חזרד.</b> תפוח יערי תרגום וכפתור וחיזר:",
+                "<b>אפרסקים.</b> בלע״ז פירשאג״ס וכשהן קטנים דומין לשקדים:",
+                "<b>שזפין.</b> הרכיב זיתים על רמון נפיק מנהון שזפין:",
+                "<b>רימין.</b> בערוך פי׳ פולצדקא״י בלע״ז: "
+            ],
+            [
+                "<b>הצנון והנפוץ.</b> אע״פ שהפרי והעלים דומין זה לזה הן כלאים זה בזה לפי שאין טעם הפרי דומה שהלכו בזה אחר טעם הפרי:",
+                "<b>לפסן.</b> פי׳ בערוך מרוי״ו בלע״ז: "
+            ],
+            [
+                "<b>כלב כופרי.</b> כלב שמגדלים בני הכפרים והוא קטן ודומה לשועל:",
+                "<b>היעלים.</b> מין חיה ואקו מתרגמין ויעלא:",
+                "<b>ערוד.</b> חמור הבר: "
+            ],
+            [
+                "<b>אין מביאין אילן באילן.</b> אין מרכיבין אילן מאכל באילן מאכל מין בשאינו מינו או אילן סרק באילן מאכל אבל אילן סרק באילן סרק כיון שאין שום א׳ מהם עושה פרי כמין אחד חשוב ושרי:",
+                "<b>ירק בירק.</b> מין שאינו מינו:",
+                "<b>רבי יהודה מתיר ירק באילן.</b> ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>שקמה.</b> אילן תאנה שגדל ביערים:",
+                "<b>סדן של שקמה.</b> לאחר שנחתך ונשארו שרשיו בארץ נקרא סדן, ואין נוטעין ירק לתוכו דהוי ירק באילן:",
+                "<b>פיגם.</b> עשב שקורין לו רוד״א בלע״ז:",
+                "<b>קידה.</b> מין אילן של בשמים תרגום קדה קציעה וכתיב (תהילים מ״ה:ט׳) מור ואהלות קציעות כל בגדותיך:",
+                "<b>חצוב.</b> מין ירק ששרשיו יורדים בעומק הארץ ביושר ואינם נוטים לכאן ולכאן, ובו תיחם יהושע את הארץ:",
+                "<b>מקירו.</b> לשון קור שתהא התאנה מקררת החצוב שהוא חם ביותר. פירוש אחר שתהיה עליו לצל לשון קורה:",
+                "<b>מימיה לתוכה.</b> שהאבטיח לח ומלא מים:",
+                "<b>חלמית.</b> בערבי כובוז״א ובלע״ז מלוו״א: "
+            ],
+            [
+                "<b>הטומן לפת וצנונות.</b> כדי שיהיו נשמרים תחת הקרקע שלא כדרך שתילה גלי דעתיה שאינו רוצה בהשרשתן, כגון שטמן אגודה של לפת ואגודה של צנונות יחד:",
+                "<b>אם היו מקצת עלין מגולין.</b> משום שבת נקטיה, דאם היו כל העלין מכוסין אי אפשר ליטול אם לא שיזיז עפר בידים:",
+                "<b>לא משום כלאים ולא משום שביעית.</b> לא משום זורע כלאים ולא משום זורע בשביעית. אי נמי אפילו הוסיף מאתים משום כלאים שרי דלאו דרך זריעה [הוא] ואם היה מששית ונכנסו לשביעית והוציאו ספיחים כדרך שמוסיפים הבצלים בתלוש, אין בהם משום ספיחי שביעית:",
+                "<b>ולא משום מעשרות.</b> אינו חייב לעשר כשיתלוש אותם ממקום שהטמינם דכתיב (ויקרא כ״ז:ל׳) וכל מעשר הארץ מזרע הארץ, והאי לאו זריעה היא:",
+                "<b>וניטלים בשבת.</b> דכתלושים דמו, ואוחז בעלים המגולים ומוציאן. ואע״ג דמזיז עפר ממקומו טלטול מן הצד לצורך דבר היתר ואינו נוגע בדבר האסור מותר:",
+                "<b>עד שיהיו שני חטים ושעורה.</b> טעמא דרבי יהודה משום דכתיב (ויקרא י״ט:י״ט) שדך לא תזרע כלאים וסבר דקרקע בלא זרע לא אקרי שדה ומשמע לא תזרע כלאים בהדי שדך שנזרע כבר, וכן (דברים כ״ב:ט׳) לא תזרע כרמך כלאים לא תזרע כלאים דהיינו שני מיני זרעים בהדי כרמך ולא מחייב בכלאי הכרם עד שיזרע חטה ושעורה וחרצן במפולת יד. ואין הלכה כרבי יהודה. דקרקע אף על פי שאינה זרועה קרוי שדה אבל אינו קרוי כרם בלא חרצן, הלכך הזורע חטה ושעורה כאחד חייב משום כלאי זרעים, ואינו חייב משום כלאי הכרם עד שיזרע חטה ושעורה וחרצן במפולת יד:"
+            ]
+        ],
+        [
+            [
+                "<b>כל סאה שיש בה רובע.</b> הקב דהיינו אחד מכ״ד לסאה שהסאה ששה קבין:",
+                "<b>ימעט.</b> אותו מין אחר המעורב בו עד שיפחת הרובע ויתבטל בתוך הסאה ומותר לזרוע ולא מיתסר משום זורע כלאים:",
+                "<b>יבור.</b> מכיון שהוזקק למעט יסיר הכל, משום דמיחזי כמקיים כלאים מכיון שהתחיל לברור אם לא היה בורר את כולו. אבל תחלתו פחות מרובע שרי. ואין הלכה כרבי יוסי:",
+                "<b>בין ממין אחד.</b> בין שאותו רובע ממין אחד בין ממינין הרבה צריך למעט:",
+                "<b>לא אמרו אלא ממין אחד.</b> דאין שני מינין מצטרפין לשיעור רובע:",
+                "<b>וחכמים אומרים כל שהוא כלאים לסאה.</b> איכא בין חכמים לת״ק כגון סאה שעורים שיש בה רובע שבולת שועל וכוסמין, לת״ק צריך למעט לחכמים אין צריך למעט, דאין שבולת שועל מצטרף לכוסמין כיון דלא הוו כלאים בסאה של שעורים. והלכה כחכמים:   "
+            ],
+            [
+                "<b>במה דברים אמורים תבואה בתבואה.</b> תבואה במין תבואה או בקטנית הוא דאמרן ברובע לסאה ימעט, אבל זרעוני גינה שנתערבו בתבואה או בקטנית:",
+                "<b>א׳ מעשרים וארבע בנופל.</b> מהן לבית סאה חטין, כלומר כשיעור הזרע שזורעים מהן למקום שזורעין בו סאה של חטין. ושיעור המקום שזורעים בו סאה של חטין הוא חמשים אמה על חמישים אמה ואין זורעים בו מזרעוני גינה אלא קב וחצי לפי שהן דקין ובקב וחצי מהן יש בהן כדי לזרוע מקום שזורעים בו סאה של חטין. נמצא לפי חשבון זה שאם נתערב בסאה אחת של תבואה או של קיטנית או של זרעונים אחד מארבעה ועשרים של קב וחצי מזרעוני גינה שהוא אחד מששה עשר בקב חייב למעט. הלכך אם נתערב בסאה תבואה כביצה וחצי זרעוני גינה שהוא אחד מכ״ד בקב וחצי קב ימעט:",
+                "<b>כשם שאמרו להחמיר.</b> דזרעונים דקים אוסרים בשיעור מועט באחד מכ״ד בנופל מהן לבית סאה, כך אמרו להקל דזרעונים גסים שצריך מהן הרבה לזרוע בבית סאה אינן אוסרין בסאה חטין אלא אחד מכ״ד בנופל מהן לבית סאה, כגון זרע פשתן שצריך שלש סאים לבית סאה חטים אין צריך למעט עד שיתערב מהן שלש רביעים בסאה, והיינו דקתני הפשתן בתבואה מצטרפת אחד מכ״ד בנופל מהן לבית סאה, וכיון דנופל מהן שלשה סאין לבית סאה דהכי אמרינן בירושלמי נמצא שאין צריך למעט עד שיתערב מהן שלש רביעים של קב בסאה, וכן הלכה:   "
+            ],
+            [
+                "<b>עד שתתליע.</b> ושיעורה הוי כשתשהה בארץ שלשה ימים בקרקע לחה וביבשה צריך יותר:",
+                "<b>ויופך.</b> יהפוך הקרקע במחרישה בשביל שלא יצמח הזרע:",
+                "<b>כמה יהא חורש.</b> שלא תאמר שהוא צריך לחרוש תלמים תלמים קטנים סמוכים זה לזה, אלא כתלמי הרביעה כתלמים שדרך בני אדם לחרוש אחר שתרד הרביעה שחורשים תלמים גדולים:",
+                "<b>כדי שלא ישייר רובע לבית סאה.</b> שלא ישאר בארץ מקום שאינו מהופך אלא פחות מכ״ד בקרקע שהוא חורש דהיינו רובע קב לבית סאה. ואין הלכה כאבא שאול:"
+            ],
+            [
+                "<b>זרועה ונמלך לנוטעה.</b> שהיתה זרועה תבואה ונמלך לנוטעה גפנים:",
+                "<b>גומם.</b> לשון גוממו עם השופי דפרק גיד הנשה (חולין צב) כלומר כורת הגפן סמוך לקרקע שלא ישייר גבוה מן הקרקע טפח:"
+            ],
+            [
+                "<b>קנבוס או לוף.</b> שמינים הללו אין התלעה וחרישה מועלת בהן, לפי שמתקיימים בארץ שלשה שנים ואינן מתליעין:",
+                "<b>אסטיס.</b> צבעו דומה לתכלת קורין לו בערבי ני״ל ובלע״ז אנדיק״ו, ורגילים שכורתים אותו וחוזר וצומח, ומה שצומח פעם שנייה נקרא ספיח. אי נמי מה שצומח מן הזרע הנופל בשעת קצירה קרוי ספיח:",
+                "<b>מקום הגרנות.</b> שדשים בו תבואה וקטנית:",
+                "<b>תלתן.</b> בערבי חולב״א ובלע״ז פינגריק״ו:",
+                "<b>אין מחייבין אותו לנכש.</b> דבלאו הכי סופו לעקרם לפי שאסטיס קשה לתבואה והעשבים קשים לתלתן כשנזרע למאכל אדם, ומקום הגרנות נמי קשים לו הזרעים שמחלידים את הקרקע ומלקים אותה ולא חזי תו למקום דישה:",
+                "<b>ואם נכש או כסח.</b> דהשתא גלי דעתיה דניחא ליה באותם הנשארים שהרי עקר הכל חוץ מזה, אומרים לו עקור את הכל מפני שהוא נראה כמקיים כלאים:",
+                "<b>נכש.</b> שעקר הצמחים בידיו עם השרש:",
+                "<b>כסח.</b> שחתך העלים והשורש נשאר בארץ, תרגום לא תזמר לא תכסח: "
+            ],
+            [
+                "<b>משר משר.</b> ערוגות ערוגות וכל ערוגה ממין אחד לבדו:",
+                "<b>שלשה תלמים של פתיח.</b> כלומר מניח בין משר למשר ריוח שלשה תלמים של מחרישה מלשון יפתח וישדד אדמתו (ישעיהו כ״ח:כ״ד) ובירושלמי מפרש שהם שתי אמות רוחב על שתי אמות אורך, ואחר כך מיצר והולך אם ירצה עד שלא ישאר ביניהן בסוף המצר אלא כל שהו, שהרי בכך הן נראים שלא נזרעו בערבוביא:",
+                "<b>העול השרוני.</b> כמלוא רוחב העול שחורשים בו בשרון, דהיינו בבקעה, שהוא רחב מן העול שחורשים בו בהר:",
+                "<b>וקרובים דברי אלו וכו׳</b> ששיעור שלשה תלמים של פתיח קרוב להיות שוה למלוא העול השרוני: "
+            ],
+            [
+                "<b>תור.</b> הוא שם תכשיט של אשה שצורתו משולשת כלומר בעל שלש זויות, לשון תורי זהב נעשה לך (ש״ה א) ועל שמו קורין קרן זוית המחודדת ראש תור. ואם קרן זוית של שדה שהיא זרועה חטים נכנסת בתוך שדה של שעורים מותר מפני שהוא נראה כסוף שדהו וניכר שלא נזרעו בערבוביא:",
+                "<b>מותר לסמוך לו מאותו המין.</b> מותר לסמוך אצל שדה חטין שלו מאותו המין של שדה חבירו ואין נראה ככלאים בשדהו משום דנראה כסוף שדה חבירו:",
+                "<b>מותר לסמוך לו תלם של פשתן.</b> שהרואה יודע שלא זרעוהו שם אלא כדי לבדוק שדהו אם טובה לזרוע בה פשתן אם לאו, לפי שאין אדם עשוי לזרוע תלם אחד של פשתן שאין לו בו שום תועלת. אבל של מין אחר דאדם עשוי לזרוע ממנו תלם אחד בלבד, אפילו לא זרעו אלא לבדוק שדהו אסור, שהרואה אומר לצרכו זרעו כדי ליהנות בו:",
+                "<b>אחד זרע פשתן ואחד כל המינין.</b> אסור לסמוך תלם אחד, שהרואה אינו יודע דלבדוק שדהו הוא עושה:",
+                "<b>מותר לבדוק בתלם של פשתן.</b> שהכל יודעים שאין מתכוין לקיים הפשתן אלא לבדוק שדהו אם היא יפה לפשתן. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>חריע.</b> כרכום יערי, וקורין לו בערבי אלקורטו״ם. ושני מינים הללו דהיינו חרדל וחריע הן מזיקין לתבואה ואם לא שבעל השדה זרעם ורוצה בקיומם לא היה מניח לאדם אחר שיזרע אחד משני אלו המינים סמוך לתבואה שלו, הלכך נראה כמקיים כלאים בשדה:",
+                "<b>אבל סומכין לשדה ירקות.</b> שאינן מזיקין לירקות והרואה אומר של אדם אחר הם ובעל הירקות אינו מקפיד עליהן אם הם סמוכים לירקות שלו לפי שאינן מזיקין להן:",
+                "<b>וסומך לבור.</b> אם יש בתוך שדה של תבואה מקום בור שאינו חרוש וזרוע בית רובע או יותר, סומך שם זרע אחר, וכן סומך אצל ניר והוא מקום חרוש:",
+                "<b>ולגפה.</b> גדר אבנים סדורות כעין חומה בלא טיט:",
+                "<b>ולדרך.</b> אם דרך היחיד מפסקת בין שתי שדות מותר לזרוע מין א׳ בזו ומין א׳ בזו:",
+                "<b>מיסך על הארץ.</b> שאין נופו גבוה מן הארץ שלשה טפחים, אם יש תחתיו זרע מותר לסמוך מבחוץ זרע אחד דכגדר דמי:",
+                "<b>ולסלע.</b> לא אצטריך למתנייה דאין לך מחיצה גדולה מזו, אלא לאשמועינן דאפילו סלע בעינן ארבעה רוחב דבפחות מכאן אין שמה מחיצה להפסיק:   "
+            ],
+            [
+                "<b>קרחת.</b> מקום פנוי שאינו זרוע כשהוא מרובע קרוי קרחת, כמו בקרחתו דהיינו שנמרט השער והמקום חלק:",
+                "<b>עשרים וארבעה קרחות לבית סאה.</b> ובכל קרחה זורע מין א׳. ובית סאה הוא חמשים אמה על חמשים אמה, וכשאתה עושה בו כ״ד קרחות נמצאת כל קרחה עשר אמות ושני טפחים ומחצה אורך על עשר אמות רוחב, כיצד אם תעשה מחמשים על חמשים כ״ה קרחות תהיה כל קרחה עשר על עשר, קח אחת מהן כדי שישארו כ״ד קרחות ותחלקנה לכ״ד רצועות נמצא כל רצועה שני טפחים ומחצה רוחב על אורך עשר, שכל אמה היא בת ששה טפחים הרי ששים טפחים, לעשר אמות תן כל רצועה מאלו לראש כל קרחה נמצאת כל קרחה עשר אמות ושני טפחים ומחצה אורך על עשר אמות רוחב:",
+                "<b>מקרחת לבית רובע.</b> שהרי יש בסאה עשרים וארבעה רביעית של קב תן אותם לעשרים וארבעה קרחות הרי לכל קרחה בית רובע:",
+                "<b>כל מין שירצה.</b> ולא מצריך רבי מאיר הרחקה כלל דכיון דמרובעות הן נראות מופרשות ומובדלות זו מזו:",
+                "<b>היתה.</b> בתוך שדה תבואה קרחת אחת של בית רובע או שתי קרחות:",
+                "<b>זורעם חרדל.</b> דאינו נראה כשדה חרדל בתוך שדה תבואה, אבל שלשה קרחות נראות כשדה חרדל בתוך שדה תבואה לפי שאין רגילות לזרוע מן החרדל שדה גדולה. ושאר מינים אפילו שלשה קרחות אינן נראין כשדה כיון שרגילין לזרוע מהן הרבה ביחד:",
+                "<b>וחכמים אומרים תשע קרחות מותרות.</b> ארישא קמהדר, דקאמר רבי מאיר דזורע כל כ״ד קרחות מכל מין שירצה, וחכמים אוסרים לסמוך מין אצל מין אחר אלא עושה לבית סאה כ״ה קרחות דהיינו חמש שורות וכל שורה מחמש קרחות וזורע קרחה ראשונה של שורה ראשונה ומניח שניה שאצלה בורה וזורע שלישית ומניח רביעית בורה וזורע חמישית ומניח שורה שניה כולה בורה וזורע משורה שלישית קרחה ראשונה ושלישית וחמישית ומניח שורה רביעית כולה בורה וזורע משורה חמישית קרחה ראשונה ושלישית וחמישית הרי תשע קרחות זרועות לבית סאה:",
+                "<b>עשר אסורות.</b> שצריך שיהא מפסיק בין כל קרחת וקרחת כשיעור קרחת דהיינו בית רובע בקירוב. והלכה כחכמים:",
+                "<b>בית כור.</b> ל׳ סאים. וטעמא דרבי אליעזר בן יעקב לא אתפרש: "
+            ],
+            [
+                "<b>כל שהוא בתוך בית רובע.</b> כגון נקעים מלאים מים, אף על פי שאינם ראוים לזריעה עולים למדת בית רובע ליחשב הרחק בין מין ומין:",
+                "<b>אכילת הגפן.</b> מה שהגפן תופסת ואוכלת סביבותיה, דהיינו כדי עבודתה, עולה למדת בית רובע להשלים עשר אמות וב׳ טפחים ומחצה אורך על עשר אמות רוחב, דאמרינן לעיל שהוא שיעור בית רובע שצריך להפסיק בין מין למין. וכן הקבר נמי עולה. וכן הסלע, ובסלע שאינו גבוה עשרה מיירי דאי גבוה עשרה הוי מחיצה ומפסיק בפני עצמו:",
+                "<b>תבואה בתבואה בית רובע.</b> היתה שדהו זרועה חטין ורוצה לזרוע בה שעורים צריך להרחיק בית רובע, ובלבד שלא יהיו חטין מקיפים את השעורים מד׳ רוחות דהתם לא מהניא הרחקה עד שיהא פתוח מרוח אחת:",
+                "<b>ירק בתבואה בית רובע.</b> ודוקא במרובע הוא דבעינן הכי, אבל אם רצה לעשות שורה של ירק בתוך שדה של תבואה עושה אורך שורה של עשר אמות ומחצה על רוחב ששה טפחים שהחמירו במרובע טפי מבשורה, והכי אמרינן בירושלמי:",
+                "<b>רבי אליעזר אומר ירק בתבואה ששה טפחים.</b> דסבר לא מחמרינן במרובע טפי מבשורה. ואין הלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>תבואה נוטה על גבי תבואה.</b> כגון שנזרעו כהלכתן אלא שהשבולים מתוך גדלן נכפפים ושוכבים זה על זה, וכן כולן:",
+                "<b>חוץ מדלעת יונית.</b> שעלין שלה ארוכים ומתפשטין ביותר וכשהן נוטין ע״ג תבואה או ירק הן מסתבכין ומתקשרין יותר מכל שאר מינין ומיחזו כלאים:",
+                "<b>ופול המצרי.</b> פשול״י בלע״ז:",
+                "<b>ורואה אני את דבריהן מדברי.</b> שאין בהן מסבכין ומסתבכין כדלעת יונית. וכן הלכה שהכל מותר חוץ מדלעת יונית:"
+            ]
+        ],
+        [
+            [
+                "<b>ערוגה שהיא ששה טפחים על ששה טפחים.</b> וכו׳ זורעים וכו׳. בפרק ר׳ עקיבא (שבת פד) דרש לה מקרא דכתיב כי כארץ תוציא צמחה וכגנה זרועיה תצמיח (ישעיה סא יא) תוציא חד, צמחה חד, הרי תרי, זרועיה תרי הרי ד׳, תצמיח חד הרי חמשה. והא דתנן לעיל בפרק שני ירק בירק ששה טפחים, הני מילי בשדה גדולה שיש בה ירק הרבה אבל הכא דאין זורע מכל אחד ואחד אלא מעט לא חיישינן. ומה שיש להקדים לפירוש המשנה הוא כי אנחנו צריכין שיהיה בין כל זריעה וזריעה רחוק טפח ומחצה כדי שלא יינקו זה מזה, אלא אם תהיה זויות בצד זויות או בצד צלע מקום זריעה שנייה אז לא יצטרך, כי הגבלת הזויות יראה הבדלתם ואז אין חוששין ליניקתם אפילו הם זה בצד זה וא״כ בערוגה שהיא ששה אפשר לזרוע בה חמשה מיני זרעים ולא תהיה כלאים וזו צורתה: <img src=\"data:image/jpeg;base64,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\"> ויהיה מדת מה שנזרע בזו הערוגה כ״ד טפחים, ואמרינן בגמרא פרק ר׳ עקיבא דבערוגה בחרבה שנינו אבל ערוגה בין הערוגות אסור לזרוע בה חמשה מינין שאם יזרע בכל רוח שבערוגה זו ובכל רוח שבערוגה שסביבותיה יראה הכל כמעורב. והר״ר שמשון ז״ל פי׳ ע״פ הירושלמי דכך הוא סדר הזריעה, מניח בקרנות חרב טפח וחצי חומש על טפח וחצי חומש כדי שיתרחק זרע מזרע, זרע מזרח מזרע דרום שיעור אלכסון של טפח וחצי חומש, דהיינו טפח וחצי, וזורע בכל רוח ארבע טפחים חסר חומש באורך ורוחב טפח ומחצה אלא שמיצר והולך בכל צד עד שיהא כלה לרוחב טפח חסר חומש כדי שיהא לעולם בין זרע דרום לזרע מזרח טפח וחצי, וכן לכל רוח עד שיהא מניח באמצע הערוגה שלשה על שלשה ועושה באמצע נקב וזורע בו גרעין א׳ כזה <img 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\">. והקשו בגמרא מאי דוחקיה לאוקמיה בערוגה שבחרבה יקיפוה ערוגות מכל צד כנגד הקרנות ואין בה דבר זרוע, ותרצו גזירה שמא ימלא הקרנות ויזרע הערוגה על זו הצורה <img 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\">: או על זו הצורה <img 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\">: והטעם שלא אמרו בערוגה שהיא ששה על ששה טפחים זורעין בתוכה ט׳ זרעונין ויהיה בין כל אחד טפח ומחצה כזה <img 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\">. לפי שכל הנזרע ממנה הוא ט׳ טפחים בלבד ועל זו שהקדמנו יהיה כ״ד טפחים, והא דנקט ערוגה ששה על ששה לפי שהיא היותר קטנה שבערוגות שהיא אמה על אמה והשמיענו שאפשר לזרוע בה זרעים משתנים ולא יהיו כלאים:",
+                "<b>היה לה גובל גבוה וכו׳</b> בירושלמי אמרו שגם רוחב הגובל טפח נמצאת הערוגה ח׳ על ח׳:",
+                "<b>זורעין בתוכה שלשה עשר.</b> שלשה על כל גובל וגובל וא׳ באמצע כזה <img src=\"data:image/jpeg;base64,/9j/4AAQSkZJRgABAQIAJQAlAAD/2wBDAAMCAgMCAgMDAwMEAwMEBQgFBQQEBQoHBwYIDAoMDAsKCwsNDhIQDQ4RDgsLEBYQERMUFRUVDA8XGBYUGBIUFRT/2wBDAQMEBAUEBQkFBQkUDQsNFBQUFBQUFBQUFBQUFBQUFBQUFBQUFBQUFBQUFBQUFBQUFBQUFBQUFBQUFBQUFBQUFBT/wAARCADMAM8DAREAAhEBAxEB/8QAHgAAAQQDAQEBAAAAAAAAAAAACAUGBwkCAwQBAAr/xABREAABBAEDAwIEAwYCBgQIDwABAgMEBQYHERIACCETMQkUIkEVUWEWIzJCcYEkkRczUmKCoRmxwfAYJlN0lJXE1Cg0NkNEVFZyhJOisrPT4f/EABoBAAMBAQEBAAAAAAAAAAAAAAIDBAEFAAb/xAA9EQABAwIDBQcCBQIGAwEBAQABAAIRAyESMUFRYXGR8AQigaGxwdET4QUyQlLxFGJygpKy0uIjosIkFTP/2gAMAwEAAhEDEQA/ADc7qu7XEu0fFaa7yqDZ2bdtMMJiLUpaU9ulBWtezi0DiAAPf3Un8+vnW031DgaMxGcZROhvdPAESShekfGk0ifZcbOF5sAoFIIbiA7H9fX8Hoan4UarcLvX7Im1A0yPT7rCF8aPSVllLbmFZqOPgEIiLJ/qS+Ohp/hH0mho03/ZedUa4z7fdZO/Gq0o9JXp4RmSl+eIUiIAfy3PrHb/AC6N34bUc3CI5/8AVeDmbTy+6yh/Gp0mKlCRhOZsp8bFpqIs/r4L6esZ+G1aYhsc/wDqvFzDqeX3Sj/00miO/wD8lc//APV8L/3zp47BUGzmfhLxBff9NJoj/wDZbP8A/wBXwf8A3zrx7A/SOZ+F7EFgv40einFZTimeqXt9IMGEAT9tz834/wCfSf8A+W4kkxff9luMLka+NRpFwBcwrNUucvZLMQjj+e/zA8/pt/fpjPw4sOIgE8f+qIubtPL7rY58arSDj9GGZspW/wDNHhj/ANo6c7sb3ZNHP/qhlu08vuuqH8aPRZ0PF/Fs2jpQ2lSR8nEWpxe+xSAJOw2Hnckb7H28b6OyubADBz+3ovS06+S+X8afRQDdGJ56VfrBhD/2vrT2WpixACeJ+FgI1WQ+NFog4kleL54kj7GvhHf+n+L6XU7E+pZ7RzPwvBwGRWs/Gm0VBAGJ54U7+d4MIHb/ANL61vY6rYENjifhbibtK6IvxnNFZMpuOjFc8Q44sNp9SDCCdydvJ+bOw/t14dmNJpdhECTmfheFzEpIHxrNKVD68GzD+L7IiHx+f+u9/wBOvO7G59ntB8T8LZaMieX3Xc98ZvS6PCakLwLOUoIb5qVGipQkq3IAV6/ndIKh7b/p79ayk+cIgkf3fbwWloAkzHBcp+NZpKCQcJzPbf7sxP8A+/ox2erqBz/6oZbtPL7rBPxrNJy4ArCMyDZQCVBuISFb+Rt6/tt99/7D36X/AEbzMgc/+q9Ldp68Vtd+NPo8FrDeG5utP8pVGhpJ8fcfMHbpJ/DJ0HP/AKosbdvl91wq+NbpiHNk4FlpT+ZVFB/y9Toh+HuH8/ZZibt8vutjfxrtLlHi5gmXIT+aflVH/wDlHTH9ie9mCBz+yzE3b1zXWPjUaP8ANIGGZt6ZI5K+Xh7j89h8x5/zH9uvDsOEQGjn/wBV7EM565rYPjT6NFSeWI51x877Q4W4/L/6V0H9FVJGICOv7Vss29c1K2h/xKtHNdMvpMWrDf0uQXRUiFDtq0gOLG/082lOIG4So7k7fSdyD46X/TFhJcI3zPDZ6LbHIorDxP8AXqZwpHVZdU8fGty2zm61YDjTyQmpr8fVYx9j5U9IkONuk/8ADFa2/v8An10fw3vMLiIPV/H2XqlgI6691jiWiunup2R57W6SdsUHUarw6wNa7cytRJccz1bLSHGkFSEkKLaleDtsobHyOhqV6gDZeROwT14JrAwXjz/kc06U9oFq7HVKe7E4C3Hl8ktt6qOtlG/jYo+Y8D7/AG26UO1Rb6p44eiicGk5Dn9oTgqeyVE5gfMdkdTCdP8A5fV6Vt/khSv+vrzO01XmGvJ/ygepSyxg/n7KKW8e0fGaZNjrXaDHbscbyBnH5Bm6pSoqH5ThkFpDPzHBLqnBHUUITuVgjbwQS11Wp9MH6mYmw+MuO5YGDFkvMOsdCdSaiRa1fbFhcBTUZ2XKj3GsJgOxghz0jyZXxUgcin+JKR9Q/MEqq1XU3RLo0IuDOy490YZOxYyIel8ayckR+0zE/Vmom/LOu6yMuwwqGkKkcU8wnklJSspJB4qCvYk9a2sHi1QxbQ2naZ9TwRCm4Ou0fKdmE6d02pmqkDTaH2nYDjN1NpP2p+btMyky4kiuJDbTzL8MODipShtsVBXv48HoK7op/UbVMTGuydXBH+Uw5vpt4KSqnsQuoglPRdFdDZcFtaityTkF26pwj2Cd2jw2+6dhv+vUNLtfdLzVcY6/cmPAxYcIE9bErDsNs7F5Zk9v2irL4kBRW3lN002pvxuEoQx4+/n2/wB3pv8AWio7C1zgeB/5pENAk9eSj7W3tupNAMLVl+W9t2mllAdns1y1UmaXADS3V8G3C2tlISgKICiDv+nVNLtEgnGdfITo5eAByHXJNmHoPpdlE+VWRtN9Fmr5U5yjiwBqddIeVMZQPV4tJa/ebKWgnyPyJ879LHaqjGzidFj+Xbrd2v8ACZ9MEiw5/ZN2hxjQa3vG4dZpPpiphdI1kK7Wy1Ku0QPlXJCYga5rjp9F5L6khQd2Pnx+jXVa5b3i7OLNEzE6OnK+xBgYDDYy60Tl04wzTLLtQZWE49o1orNyJoOrbjv6gWMkP+mlS1obJaVyUEoUSPAASSdgD1jKjw3E4ujaQR/9QsDRlby+E5dKdDJGv2nVHm+A9r+k9NTWaSmK9keQzZJKGX1IUVNtoSdytChuSSQNjuPHQVqhY4t+o63Wrh1kjlsXA6/yrCs7H9SpdlZVlfoXopGQ0UBVjY2FjJjlSkEKDZSr1BsTuRt4O3v79TUu1Co6BUceQ88SIhrRJaOvBSFG7I9Uno5iztJ+2gwW4xajtR4lql0L24hS3SgkkAq+o7nfY+46a6r3QWFwJzJ2c8+JhaKw/K4SBll1HhKaGoWneWab57g2GWehnbb+LZgqe7DmKr5S4zDUSJ60pb7i2klOyfqChyIP2/m63sznPaSHugCeu8gqFrhIAz60UR2uqeM6XIpnbvGu2O6dkQEustVtBaLUW3+S/Vc2hqAKm1JSlCtyNtwAPHVRY6qe453j/IuPhAHYR3gOvDVNrHdVtL3dUU5XP000ZZZixGHmmmHrqLCW4pfo+p6IjuNEJWokgsjbik8iR5XNRwwEu1GW6f3TleOSaQ1txHHoRmnpnec43hEGblrWkPb1kD9HUR5c2PUMzXmLGNLkNterFYLKWUlDrgQVOKKgAoJPjbr1HG+oG43a5zFvFKeA0TA68FOVH2pam32LU1y3ol2y1rMuGiapufXWHqt8wFoC0hvZJSCApPIg+RuB1tWrgZjc90WPV/4TCW4sIAnw+E+brtFzJ6Oyqhwbt0ry/J5ukYa8sIHo8EKQSogqSta1DwB4SfP1AwN7XiEuMzbP5myZ3RYCI3D26jion037DtRdHsHhVJxHQnPLIJkSm15bSS3Zrw8FbPreASB/CVJ+nf8AIb9OH4hjqYnAgGbTs3W5Sk/TAbhF43bUOMaZiqu/rQKRieLQcQZnIxOwnV1ShxthuXLZZkuhAUT9O0hCT7+Efny37DjNJ0GYIHmJ85U8Q7LT5V4oRv7/APV1yW0C78yGVS38aNR/8KHFU/yjDYpH/ps3rp/hrYpHj7BC8zZFF8JCHtT63TEsPxEO5ettLEtPF1rilR4rH2UOex/UHqTtLSS3DoB7pmQ8T7I/9iR1zsLnMAK9qsU8k7dSMNWlEBFYqqjOqC8yzXnLnE10wVjmvlEy64zTJmNtFmK62lxwqIHA+s1uFeNnN/O+x6tJwaMJMDCf9x58NU6AYO8eg5cdEz2tJbFjF5DgwbJPmlacFT7bGmFZHU4BdpUpwtF4gyAhIBRsVhACtujJJycPzbT1GmLPTJUDANNN3U7stc1h3JYVZ2ciC5iWml7TLF1kydqzAK5RkRDEjIWo+k4pKgN3E89vdStvrSB1lHCB3nzlmSMtPDkMwtcACLeh9fXXVSn2COxkd5UaqYqL+nfpdIGK2U3kMBqG8863MifvW0NLWC2pKkbKKiokK39um9oaHdmc4EGXTZR1SMYA0EKzkNJKOJA2PuNuuc2g3DhIiUrEZkLxaQN9ttv06XWpNYSWxHmtBQt/Eur1WPajasoPFs3VQHHPR9UNpVOZTyKdjuN1Dxsd99tjvt1cxrWxg0n/AGlMpXMHd6hCli+MxKfO9NrORrdjCskb1nvTMXW1Elkz5UhMFmTHaT8sUh3iCCpWzR+aQAtWwJeW4mYS20Z52tcWytlpuumRBMdG9jfNQvoHSzsRn0M7DMhl1k+dg6nJLsfH49oZ7DmYOwghplaCN1f4ZQ/VP8QGwAdok0yXZTe+uEfHHTj5gAd6c+vC6JzTm7hVXeBikuDnNbkkiVleU01o0zp3DrZLCYURT6oy5qUhTnpkpUFoPJfPzvtsFxhYYboDn5xv8uSy5tO77T1Km/4W0+NO7H8AZjvpediOWTD6QfLThsJCwk/keC0H+ih0vtrPqV3gDd5BIEgAlFc20lvfgkAffYe56TToMZdgtqvFxOayUnwd/A69UpmCXGAslCv3NIDndn2xsmC5P9QZYPQa4hbo/ByC2kqUkAq32G6kj9R79HQYWscWn9PuOvFNabX2j3UA6W4PmtW3hlQ7hOft1zNfh1XLLVXWpaaPoPeu6A+08oIbLmzp8eCpKuH0noatTGXG152+H2810Gtaync38OuPkpFqMKzSixB6LErtVH5kGunxksCVQR5a3k3TCkuMEtbc1suuEKI9P0QpCPqKT0mk6m6QQBz/AJtzn+2Up5dAgz11/KEPuaptSXsJ1Uy63q8sjYxYY3WV7q8gNeVIcN96xbWI5HENPtyG0gJ5AKTyCQpO/Y7G5uNrQRr6e8KWsJBKtt0itxkukWEWhKXET6ODK5JO6VBcdtW4P3Hnrk1muLGtqC1vQH1QuPfJG1OtbKCkDiNgdwOpH0mACFgcZlJmXTVVGJ3U9jgJEWE++0V+wUlskb/puPPVgZTDXbbkeOa1hOIDSyor08yCFI7ru1q4q1l8yWcZhyC6PIdak/IuD+3o+P6Dr6AU/wDx1QdpPuhe6C0jYr7Qokbffrjtquc3CTdBCpZ+NAQe6TGdlcv/ABOiePy/xs3x/wB/z66n4ZH0TG32CGpmEY3wxkoS73AqDS2SrUCaoNr8bII3T4/of+rrn9ofOEi/dHumm88SjfSd+kU3FwlCViFEkHz/AE6lbVcXBwm2i2FU7r3hOpef9yebz8Go620p6vU2sdCHblNTLlTmaxorZS8txCSgpb3/AHZ9UE7gedx0WmkABUN4Ok/qMRvz3JwDswNnokzOdPMkjabV8bI9I8UjXCtPWKmvYus0UXJK2b1L7kYIM1tZ/dBbwKD42KQsj6A6m5jI78CZy89eEbLwmFpM928dD7pN1RqIumV7JOT6KU0VTkzOkpMXKH/TkqXXNH5lSVSHShSmwocOQ+6khJTv1rCT3Q/ZpsNv9J55IXDWNuvWfkpK+Hy9Uq7q8TZpamvoyzo7wsK+BO+bDT6rVKyVrKiQtSVtLKCd0hYH26F4/wDFJMy8+Nkl1j4e6s/Pk+3t1C4ybjJLXiv4tvO5/LoKh78anYtGSGvv/wAanXPaJlFFXvuvzp9lSxWXHl/WXHLiGlHn7fUodPoA0mxnYkz/AISmtIc8GNnqEJGq6rJOQY/Sm4xC3vrHVuxVFsncIlxpcVSXa5Dq4SvTLf0OKSHHVkhauBDhKd+nsIFM3tfIi58rH9uY2XVubh4Z7PPnkkDRKzey/D8fr3HrAQ2NJYajYYhVNpu1qYyl1uMhpkgqUhIa3cKR9R+oklQ3l7ZABcc5IjMaTJttHIA5IGOvHn4HTwTu0Oy6mj6810+pZzuNBlahZzcPVFpCbQ1IlN1TPL1kbBxk8XlJAUknkSCB52a4g0xiIMDbeNN0/u3RCFpuYtJ8+rjeiX+F7ETE7HNN9mktrd/EXFlO26ybGTsTt7niEj+wH26qrlrqzi3geMKG4ABRTA+f06ia6DbJeXixyT56TWAqthy0WQs90DgPdJ21RVlCmHf2rUtCn/QUramWPDnugbKO6h7bg9Ppsw03XtB9Wp1M5cR7qIUYdiWN4BhlXlWm7KK11jCYlo61qGlTamFiYylTqEOfUywt5RCU/TIL2ySQ0dlvqNxYXOmSTlpEzYGJ5tVnevh0EeeXh571nnWLWGp2K3f7T6RNSs4l1E+vY/ENRU/Kym2cmjOfJodStPEh5SSlWwKfTaZURySAui4U5ph2WtuBsbWkj80XkJT7w4bfb+Dkhs7ncev2dDr+3iQ9OsVjvUCUXddj+QruJ8xtWTOrSGwHFpQ0JJLinj45Es7gp9NPR7E4fUaCTsGQ0HHSN0XzKmq3BsrQ+1VSldreju/nfDabff8A8xZ6ztpcXFhySW7VKHEq89ck0zUgjRHMJl63OtxtFtQHXSgNIx6wWpTgJSAIzhO4Hkj+nVLWRPA+i1p7wVDuh9hWXvd5oO3VV/4REiWuMMqb4K3cfQqOp90g/wDlHi4sEeNlg9fRGadJ7icyfWOuSWRJAGxfoYB/v1wGuBFrrVSx8ZxKD3Q4w6hQUHcOiL3B3H/xyaBt/YddX8KM0Cd/sFlTML7sT7stRdBq/Mqim0vv9Wo9zepUJ8Z11pKJfHisLc9F0Fa0JQeKiD46DtVFhh+INEdWC1pJtEopl/Ee1cnSoprO2qYGHZHyaWJuQpRIffASS02ksAlQC0eAlR+pJ28jqKmykc6g5E+dk3AdnouSP8S7VN6sj2SO3qOusesvwlMoZmwG1zf/AKmlfo7fMHY7NeV/7vTRQosECp5H5WYXbPMKOtOcO1G7t73UbKbzSPDb+gVlaX5uJXWRy6+VX3MOG3Ecb5st7EKBSpSHBxPsT+YlzaT2tY4zGcCCCZt3hGaeCMMuj4i2wrvzL4XuR5JiWOQarAsKp7OPUfIuypWYWbvyz3zDzxcSlMbZRIc28lQ8nYeAetbW7Q0y4kT/AGjhe9juE6JZ+kdPVaP+jJ1DuLD1LbF8JacfsZc+VIqsvs46VIlpCHmUIMVfEADx+YOyuY8dYH1m91pMwNG6ZXxLS5hzHmdfBbNLewTuO0J1bq8207Om1AuNWqgCFJtJ8phba91LEgllK1rUvzunZIIRtsE9PNRrmRUxEzMjDsjaUmb2jZqiTjPd7xadS4nQzdsKHqrVbAk7eCNvHj+nSw6k6XBzrbcKMtAiYvxWbNj3qscXHqzRSUR4MduTZocV/vAnwOpHtpk915n/ACn3CLukZevwmxqbhnd/rTQw6WXWaU43Fg29fbqH4lPWJaojyH0Mr4IUeCnW21nbirZIAVv56fRZMtfJEREAaR+47ffJDIaQW9eSjZHYzrHezbeTmeIaR5bJlZFOyqC4rIr2IK6dLUwp8JDafqa/wyDwPsf5vt1oLYimSJEGzfkc896aHjN2mWfx1sTox3tR1WxKIiI5prpZLqmaZmgaj0eY3sB5uI3Kdl8fWU2Vbl15SuX8W+x3I8dQVmNecTnEwSchE2P7vtuRCraAI64Lrpe2bUGDcpzigwPGKfL6cXculnft5PmsGxsFeg+8829D8pQhTqhxUORQgE+eQqpjAwuxHCc7AWFtvh86qLgSARfx+E6dB9Pu4rt00mxfTilxTTq6h0rTgXYyMmmguqccW6s8fkwUgrWrb3Gw6XVdNV2dzOQP/wBjTVb3XAE8OrKTXsl7iY1FAWcT00XcPPcXmlZHOQ0EknbiTEO524fc/fx0luJj87HK3D+6PMo8NMjXn9p8kiPzO7aZZMuRKvRyvrltAKS/Y2kpaVE/xApZQFbDzx8b/wC0PfrRStIceQ/5HnpsQk0xYjz+wUf5T2x9xWp2pGJ6hZJqNgMK/wAOXLFLVVuPyH69bcpv0ZIfLjoWeTaQNvq++xHubKTi+m5sTMfqGmzuxxnRZiptcCLRu+6bKuznVmBdUUxFHoe83USK+UwtES4iuevXtKbrlrCHlBZbSspKSdjv5C9gRBUqfTmCcWzFIM5zYZxobqgVGukRbh99PJaZHZ/rPYZIua3UaLOxPTbiOJbevW3FMC0RaKa5Bwjl80hKivYk+xG3jptEDCabCcRF72yj9vvlkUuo+YLvT7qHu5HsA1jyNydKOYYBCbtpb/KnietESxEXOkzkoDhbKloD8txRBA8hr34J420atPs72/Vz0vOYA2C0DaYSCDUBwpm9rvcfr5eY7Dx+j1XXAocSw1VtLZXiEOe1Xw4ziGI8ZpbX7x9xbQSTy4qBBSdylShV2prQS9oMzGfyDAugYJseuSmrL9Ye5usamWCc/tjjsJFNJNnR6aNOOyPnkAhlLMh1JUW+TZcSg8h6id+O+3XNYWiTFzP6hmL/ALeU2JVGAEZeR+VHevmuOuNRjlnVztY7q4prbJbPT+Uh/T2uiR1ltlLTrocbecWELcfCUkfUQlxQ3KeCnMNN5u28T+bysImP52DhiPj7qMZGDvVHxJNIMOnV7tFPxl/Ga6Slclh311wYsYoeSUHYJdbaaOxJV9RHv9I6QefoOcRcx5wPugcAXANNoPv/AAruAQPY9cRjg2wKWqUPjJ+O6ii3bLav2SiBXncH/FS/I/Tbb/I9df8ACp+gZ2+wWVokQmdogcZp4mB1F/aR8fVH1dccciqYjykR2mmI43UX3UK9PkQgr87AcvKglJztGIy6J7l+e70XmZ+KT8Qrcd04T2/5s2Ikp+RnNlLsZcpuvR6sdg1xQgNpfW2hABe25lJStRKdvpJ0uLm1BsGV/ORPsR4w5v5m8dyeWHw8Rd7YIeYTLX5aO5qkq3/BW26l0NAMFbTS0PyUK24tkFJ2BCtuBHkzVGVMWEZhuHW422v5R5JgLYnQmdP485RDYrmzun/ZD3g3mNXbiXmdSblmDb10rgopedgsoebcaPjcObhSTsd/cDz0Rpy+m2P0t9UkXcTx9FLGk/Yy9l+k+IXdzr5rIi0uqeNOsxW5Ytth5x5hCyEpcbUrgnfiOW5IA36jqdqY0l4a0g7W7p/nO+SNwwktvI3pzK+HohiIqPA7hdcIrSwUls5fugg++6QynfoG9qc4d2my/wDaUAgfmJ5oc9W9Asv047q9HdOKzuG1QnM5kzMbnSpOQvKmRGGklSfT28AK2UASD5So+Nuq2PD2PJY2WxEC1zG24RCbEE3nyCJSN2Dvoq3YcruL1veQtRJLeVhAO/57tKJ/pv1zX9pbJc6m3lblMeSyZsJ68FxufDyeSkuxO4vWpmakfunnco9RKD9t0hsEjfbxuN+rKdVrhGFng2PdDMbef2Ud9s/a9keuWjNVl+V9wurgvZEqfCfFDlJahq+WmyIqVoCkKKgoMpVuT589HVqtYC5rAZg3Em4GpKdiLe6Tl7TpHVk9sq7J5OE0trkb/dFqzRQ6+E66/Psb5LjMdpKSVLWOKQQPf7H8iD0lrwRAa2eBnZni8l41S6xny+ECLOR6/wCSXD2PYPn+ZWOK5k5LiYq/k16qLYXK4zDa3HmVg7qSv0AhPJQbPqhKjuoq6sFOiYJbDhnAtc5RP8aZITi220n1RidtmiR150ip7aD3SahXJkQmV2MSqsorbkGStIcU0rdDi21IcUdt1b+PB9j1FUDQ8twARocW3/Flv12L2MgTPp8KXcY7H4mLqkv/AOmjVyzmyVsKdkzsnC1kNrCuCT6IKQdtj538+COp62F8OgCNltfVEKzrg34qMsU7dpWt+qGoRb1/1Ora3D7wUMOFUXLbDqVtw4Tji3HAFer+8cWn6kDynz5BBYxzaUMwiSDciTYkbRGWnPZhNp69FI+R9jzt7TVkNzX3WZC6/YNPt5K0hajvtutSI4KjsSASd/z36x5bSBqBocdhBIz0vbb6WWCoTbLhYoZ+9bs2a7ftBr7UTFNWtS5eQQJkTgm4yEveqXX0MkAoSghX7zlvuT9PV/ZnNLxia2L/AKQNt/JA5xcI14onz8PzS+exCF9OzPIpEZot+vPyywUVkjYr2Dw2Pv4Gw+xB6jxAOl8f6W7tyMVCPy+p+UnyfhpaFORlMNVF83zVyUU5LP8A3n6KBdI2P9N+hqOb9QBhBJ/tb/xXvqE5+p+Uwezmhp2MX7laedJU3UY/nuQwoqXn3324UP0kpI8nktKEhXjySdz7kEs7VSYXMMXAHvc7teS1rnZ536CAjSHDKeFp9lyZl3Spvsg0ve+XpFUtk/IUUy0vNupcbb9MEiOgc+RTy2BGwJPRe/C4mLB23W3Um0LwEgbYUyw9Laut041KrDT4zZS4+G4iJgOPXciwVMdRC9NJT6oQonc7eiB9Sk80gBYMRq4nAg7f1ARJ02eNjpomaR7dSkm70qpsH7n8WOTN1kJyZncIqr4mAS4EFKX/AEnUBD7juyORc48Pq4lsqO4TsSZiLLTl+4abomNy9aRly9173BsOUvxgsUmNOplCwyDG3UqQCRwWzFZP/JJO/wCXXQAnshaTlHsfeFO4/wDkkDQ+6uMGyeuGCyncBBmqX/jQJUO5jFCp/wBQHEmCG+G3AfOTPv8Aff8A7Ou1+FSaRJ2rKuijvTCVMw2pq4j1M6t2p1IlyXF2c2takxwmElK0qXLb+tRTusr29NJaCinkU9L7V3xIP6Rodu7LZdayx8Vv05zvIaCD28NM43JkIiZY/eRWYsiuWzNjLehsKSGWmN0r+hSObu6gVKIHj6SwsDnkn1z8Tu3jLxe3FYDXh16JMn6osZfoRPpo1Fdfhz2dIsFR/wAYrmHmeLL6iEKTDSpkAvNgq2KAUgDbkE9YKTaTwSRlsJ3bftuTC4vFpz6681N2CsSqr4VfctFVFdgyWM9LLsX1Q6pn/EVSVoKx/FsNwVex23HVDQC+m0mwDft5qUmHOPFW5UNTGo6GsrYexiQ4zUdkp9ihCAlO39gOvn3UxDRE9BE9xLiSlEbp89NbNK5CXmgQ7mHHUfE27ad1cW/w+ZxIHncpkAj/AC2H+fT6bnfSqF39n+4qhosP83ojrUkJB/Xrk1WBgdi1SgZXiillpThClcQTskFRP9APc/p02jTaxuIr2ZhCT8O/LqrDvh54VkeST2q+mgMW8qdNln6ENiyllSlfc/0G5JOw3J67XabVC0NsIGVshAQNkmdUPOu+rFt3dP2k5uxs6bRJuudmY9iL0VYl5/LhK5ukJRs8iOl11oKCSSUtbpAWCWomhnZZDfzZSTYHLhOZuYHgVY0SN3r7xlxSHlmi8iD3EYnXwbjJU2eQZDltPj340l6DGomIsYFpEDk4VCPzUhPrNj/V8uIKgNwL3OovizQBlqZ1PjlOy2wSbg5pVYxbOu2TTzTjPnDQVGtPqysfkuWOVxvlrSsTu/HamFa+Lry0IbQ242QEh1pThTt9CTDqhAMMzsLgkZgXgCduQzmJ0CRkrDtItV6HWCgnTqcSI8ytnO1drWzWlNya+a3sXWHEqHuOQII8EEEdZTogtyMn+eWe+QRmkvkHNQR2Tw5TuovcbaFcpqC7qRZxhGlHbZaG459QJ9wFBQ2PsU8ese2X03aEernEeOnFNeQGFus+wRXq+ofoetqQ8blOLIT/AIorpj9meUPfyNWFYtY29wJrP/8AnVXZWl2Fg3j/ANXI2WJPD1CLFXkAge/SaolocAlhYBWx3OwA/P7dRU3Q8FwyRROSrz0HhzYGG98GRrvZMKtZy7KA3D5+m22tpp5bjvJOy0qIW2NwRt6Y289dXtzfqOpgWMC3snUjhbcTc+ygvtmyKom6dIoYkx+0mWmkduJkRyJZGUFNzltIZYaad+XfQohaRwQ279BAdQpW4b2gFjnOLf1buOs7je2drLzXSAAdOus0v5hpdhMuq1DoX6Oun6iOYjjtizTrxy+ctokciC282+gSXCtxKSgBKVbpUPrUAlW0rTUDmuEwCdQBOdtBnfQ6bFpggpL7utIau0ze5dqdPm7PI5GVwscXLhYxYqSlJqoykraUJxYKkFav3S077pTyGwJNNKo5ojFAg2mNctb7vPRacJ3qPMNwWw0T+KLh2I3NuvKZNVcVsJmxvkJUVMLhNhkcQpQC20OIS2QrZKm0n7bC5wB7IYAG2OI3pBvU229ld0QCB1wnU2vaBCCVS38Z5Sj3Q4wCvkkYfF4o2/g/xkzx13/wz/8AxPH2CGrohz05cyHJtTbCynYtb5pKaspUm6rItALZDJe3Sp3gT4X6gG2+wPEeSN0k64Ap91wbIEEmOs1rc7iVImJU97+zGm9dlWI5FSy8cySTPlPNaf8ANXySzDW2hK0pQV7OMyCQoDYOnyoHbqWpVY1zvpkEEfvHnJunsaYv6KGX4cpbEaFd1EmkiwXnHBNjYq2XXAEAAvFSkEpBTuUncDko+TsOq21G/pcDOmLyCDCZiPJF7hlr+N/Cw7jrCIgisl581IZCkpbcSlcmsV9aE/SBsUDZJOx3+wHQYXN7TTGwCeTkskFpPH2U+aQ/F40kxnSnEKXI67MHb+spYsSe8zBYcbekNNJQsoUZG5C1JKgVAeD52PUlTsdUdxgtx+48Uxxa84pTkc+M9oelpsjHc7WpQO6RXQ90/wBd5e3+W/Xv6CqRht1s+8IJbt9fhDLrr3+6c6rd22impNVAySBjuIOKTZiZHbafKVOk7oS28oKTx8kEjcbgg77dUDstT6bwQJMeRn3hEKgEePmIRY4z8X3Qm9pnpVmq/wAdmIf9NMCXXKdccR4/eBTJWgD9CQfH9+ufX7H2k91rZ3ggfHovAsn8yd0n4oGgKMXl2sXJZ02YxFckJp0VkhEp1SSkBtIUgJ5K5ch9W3FKlEgJJC20X5FpB42mds7z42zKP6ZznrggK0a1zoVdqcvT3UhNZJxKFi89/H6tca3YfnWLtgt4KcXGQWyyh9KW0r3CQoEct+YFlVrzXmYINriwtfiYyKa1owTtz8+rJsxdTbTU+A6883cYxdUtipMfIJdlfOihS4GzZqZEdkhiOpLaGvRUQpCXiSR7j30vpDMEEZQ3fHHz2XWziOUc/FEDnveLi9/rdoe7MnzcojYpNv7FeRUNBNZkLhiGtMIteqsqkApTzfV/CoIG/jlvOOzxSeZgiNm0ZzGotMbEEw4Db11C3XH7P5w/fxTkFzfWuZmVYzbqw0ee5pQaxtiu9DkNkcVRXFpUj/WHkPBHIxwAGl0HDsLds6EnWLZZqjFmBn48NiWMm1xttO48TKUalZHmWdIsQ3jrDWAyqdF3G4JLlRLaS1s4AQEtOjdaHHCTunfZ7QyocItYCZHPPyvO6ynJIN7qRe3jvI06xd/PMi1Csf8AR3cZhertzj9hBkBUL0IcWI8ha/T2LnqsK3BAO6gNtz1MZc+MM4bWuDdx97cE59IkCPPPQKTb/wCJP2549IDLuorEslv1CqvrpcpCR+SlNtEA7kDYnfz1Q2lWf+SmfG3qRKlwRmR1wQx9/vfTpLrX2s32LYdb2VrYWkmGWXl1MqNH/dyUOKSXHEJSVcW1Hb9PzHVvY6NRlUB4uDtGw6TvWGA0nbx2hTAr4vGhCYjfpDJ7CVsN40Oo+onz7clpH/P7j9dtdTqtYA5luIHugsXWKVYfxNcLuo0tyn0u1XtX2Wy4hmNjIXzSDty3S6QlIVsCT7fr1zsLTUAaW3/uFvP5TzRcM/Q/Cjvta1MZse2Du/zKNTpUlWV5Zft1F/GCgpK4KHUsSmSfb6eK0E/7Q66demKtWnOwe+qUIZcbUJmmc2TeHHcqjdv+oGYUk3C5ONWrNPTuRq+Mr1Q6mVWPsoVsVbOFQVseTq9ieXRVqYwOY54/NIk+F/4RhwkGDl1C1afaZZ5Or8rj2PbVqHfMW9PW0M0yrZ2A4lth+K4hxPrxVKClKipB2PFKVHYJHusGlTv9UAiTYSBK1wcbYc9pXfrrovm1rp1kVgnthybDURmmbR2/fy1c5yKiLECS44haNlj00qUs7BRV9xx26OgWYxFSd2Eix66CVBjLzTPweOtPfzoaiLKdWpTWGSFvyd3HF+pVwHnORPuTzUN/tuPy6pewU+zOxbfceSLFieI2H3V7+w/t1wMLc9ECpb+M6EHuexlaULCjiMYKWf4Vf4uXtt/n5/t12/wszSPWgWVREKXfgqOm2vtc7V4/4p12qUVbAH61zlK8fbcgdJ7f3W0xPVloNyrRBvy333H69fPtnFMyES8caQ63wUAQdwfHjb+h6qZggX5fyvAkFU/20CLj3Zp3r0kOQy5Bg6iNR4/DYEpTaxkpIA+nYpR42/2T9uu1RJ+vTP8AYPf4W1ILTxPsrIO0Okr67th0heiQ47TjmI1TrjjbY5KWqI0VEq9/JJ64/aGn67nAZE6bzvW43FsE7FL6ojDqOLjDbiDvulaQR59/foaTAyCWysxu0Krz1305x2t+KLoU6xjNLFiW8OW/JMdhA+cebZkbLeb24lSSE7K23Ow/2RtdTe59Gra3djZndNgQ0zfveiNDMsUwyuore/uMZhTmKuC88URq1Eh5TDSC4UtNhJK1ePCRvudh9+uO1n1avWiPE4QAq7Dq8jWHuIw+p1Uxu5jrs7uJKwfTeOhuJErGXFuxzY2bqUpccdT6fqoQlXj7HivruClDIpcCdsxYa+MX4LxJnv8AH7qLNHcf1JlyNC8KrZGT0lXOwfIZLjbb8j5VUhEu1cbW5HbXx4pcMQbq25FxH5p6Ks9j21Kk6iP5520jYvNJYQ2NqcurOquoVNj0a8ssru62msdOKISvXYdSiVKlmEmc5FX6iEl9tCG9yVDipSgSjyekd1zsDBJk77AW4g+y0l0S6whPmLhCs4b0bzVzFMhxZ6XOzOIIdrcOR320OQn/AE1F18uGOUqQsDltsElWxSN+o6lR9Jj6Zggxcbo+bki8LQMTgdnum1WZdnVLp0/c21rYT5qIOHTmZFNm7DcqQwSpKEK/c/T5dKSNxyP3V79KDWioQP7tDaBbUnnlvQnEW5JL1M1ByDtuYyGRe5Fds6uSIkpysVCycWLVIhyydcS242QUqK0NJaUrbccwNklQ2spNFRzWgd23pe/M570ghwvCf+nmrf7N01XqimW5W68X9nfvWlVZSUmBPjw5wS9SpcWSiGSh2MtDxG3KKASeWxCrTaxxw5WE8QDMZ7eHGFYCXNAcNtuG/kjS7btf9Ou5PAQvEbFl6Qw02u4onEcX699zda0OoWgchzCwFgFKik7HqR/Z3Uhgdry566JTqneLwmB8RPFmrjQjHKliM0psZfRshgJALoXJDfppATt55/8AI9VsOAlo0B/2lCyX3OseoRLUuOVtMymNEhsNIYZRGADCU/QlI2G4A3H/AC659/qEdZICYghbrVtxQjRo4U0l90oW62nf0xxUrc+Ntt0gefz6neT9VrGiL/dGxwEuddVm6Xy3Bgvf7FEeWmPBssmdQW9wlZebltFJR/uhAUfyBHt19LVn6tAbA31hLk4XcSjf7QY+3aXpE28wGeWLVqihI/iBjtkK8f7Q2P8Afrl9teJcJ/UfVaCQ4EbB6KUX8aiPQZUcc0NynEuOlKiCrYjxv+XjbpH0YYYNii+scQJGSQNa8f8A2q0Vz2hCiBZ49YQeRXx29SM4jfl9v4vfqynUdSAw3EJTRieJ2qjLtOw2fZ96Oj0PNbdUKUH6ezjLkeo+4tlEZp+vYHEHiFNJjJTuQlKCNzsNuu/2hwd2d7WiLked0LRDgSZt7K/8pBPknYfl18maQcTMwNi0GFUf8bWlRG1F0xtQlKXJVTLikg+SGnUKG/8A+cf+fX0f4W0tDpGz3S6hkDxRF/DHwWnxO17hH8eQynHxnkqprloVyKmIvIoSD90hMhOx/X9euX2+S+mXn9I9+in2w22/COVICRv1z6bGsaXBAbrxaglBUft58daYwyFoF4VSmfiJD7Qu9yOhh1T/APpWcQHUp5ICPxSMUbkeBtssH9VJH36+joR9Sj/hHo5C6YPE+yss7dqZWO9v2mVVyKxBxisjciNieERtO+329uuLUNZ5LyLG/O/2ROADiNikIFW36dY01S2+SGyro+IDnlZob3q9vWotutkVUOJMalbNqWttvkpKnOKfJI+ZKk7D3SeuvQpvd2dwZmYjmSja4AtLsr+gUS9x2f6nanZ5X5bk+O5DXWDcF5eC4nhb6bP5TZv1Gp9mGipX7xTjRRsEk+iocRwPKOj9N4gRpJNjwbOzUnPhCoDSzz/kpqdtnblkGH5hofkH7E21jOs8uemyxf4i5GVAZjFskfMKkeSr94pvmn+JHLzwO91WrimDsEA2PlfeLeaFrfe8ZdaJnaYJno/0f1ExbOJsRdO8hhx33pMWFNm+ubNbii88rYM82nkpdAPAD78ukViXuLmiZcDlaALDjeDyWtAEAmLRv6/lbtSZP49juLT8h/BrpqXpNSxk/iMsJdp2hZtRjIb4t7BzigHkdyOZ35D6SYljiGA2cchsFh9thRWI72zXrohETT3jGJSNHZfzabWpx2yztpyeqUTFjKZrpEnkqRGZQkKW2pTm4Qop9R7ZJLRAk+m5zHluzLxFozTXPAcAdvytGZYqmfoZc4xFyeDNoHMPxJuTJvc0R+GVojBlatw3HBbQtD7TQ9JRLwfSvwSD0hlR31ZjvSTleTunQzbTO6IMGDdx0+/mhv1E0wySxqm5LGRyL+8q8fsbKwnvZqqe986zPAX6LCU+ol1CVJSpSh6awT5StBJvp1WGC9oFx+nQjorHNP6ScjrvUx53i1Dn+E/gOoEnF6IxL7O58a1m11ot55xqcFOOthlfFtKFFRWlzcqSyykBSio9YXvpnEyf0i28ePhsSYaRDt/qnvptg1xkGSOIwa0xvHNfcIaWY9jTRpcSryFlqwlRHoc9h1pKCEobbSFoJKS5tyBCSI8dNpDS3unS0jK42cgCBB3ec1xuft15jRSPqVrlM1/010rEipsMXzXGdUMXYzfGn2Foeq/UkqS244FJHJlxfpqbUPB5JG+/T20sImZs6+2xvx0I0Qjum271Fvvqj0CSh1RK+SVEbDb28dIIwViS6QVLMtAhaZbKnmlpQ4Wjt4WkbkH7Hb79R1aTn1LGwRscGmSFXdgtI7I0D773Fymlx05VmK1NoR5WpMUrSeY/Lf8Ah/MHf367VYF1ajfLD436KYHBlMiM58LBGD2oD/4LOjvsP/E+o22/8yZ65nahLnz+50c0kaKVkn6T0FJxFMysOaZ2s9/IxXRzO7uI8iPKraCfMZdc24oW3HWtKjv42BSD56e0FzTGoRN/MOKpt7d9OYunPfH26t1V3InuXVFT3kn1mypyK5IrlKcj/V7p4j6SPAQtO3t126jsdCoHZB0eYWAd4EbPYq8T3B+3XFwyCBZCqmvjeVa2cq0ksC8laH4NjHDQ90ltxhRV/f1QP+E9dj8MjCQDNh7oamXNTD8HfLPxrTHVKqckpsJbGWuWTs1CeKZHzDCEhYT9gTHUrb9eoe3Uy9zQB+kW5+iMQG+J9lYGE+CD7ge3UQoODIIWSsFhLJ3/AJjt43/t/wBvS30BSu0XRglyqtzm/TmHYX3i3aYkaKuZqi4f8OjiClM2rA+r7k+Vf1Uo/fru9mGCpTB1bPObeaB4mYUl4x8PzXP9nKZ6L3dZlBZchMkQixL4RklsbNpHz22yR49k+3sOpK3aaRAmkCDfMj0CO4Jk+QTnY7KdfKQtzh3h5Ot2LxcS0qjVICiDukFC5hC9yNuJB39vPSh2mgBP0+Tj8L3eJt6BAzqfQ5pjtbheQ6s2OVZFrFFZZyajj2NeJ0WvomHytRskqPMrUtLh9PYhKeIccSCQnpUvphhbTEA2ic5nInynkmkWhxuNdmScVVlWc6Wal2uq7GVVLF3b4JDtJ7H7Lytl1kyXEaCWW9/TLqeXH+MI3ZKd/wCJSY2YW03UgIEm+IZxB0Fkwg4sRPkVJwm2uh8WuTCtcfrpmJYmrMsQo7jEpLD7sZ0tzpLb0gv7IkENyGlJBUobL2KdvCGNLnNDs5AmQeFs/ON6IusSMuCG52w1WxXB8Uk5RU53hdNVSHWMWmRcPQpccSUPpbhtTXXG3HG1hx3ds8id/Y7jrqfTpuJggznJImLk5ehhIDyM58OvZKuYx9YHomQN5m9k83GRPcxKXlDGMQXGQqM5wiMtOqUn02fWS2srS4lII+klQ3KAKQIe0DKYk+PjpCZicRhJPIdeK90+x27xvKcGwHEdcpVPT3+RzK5UC9r2I6K+VFSpvlJr1SXUgPKe9MIdCVL/AJknZIJ1C2oHPdSm05m8x6X4XQiWAAO3ZDq6ITP71muwS3osg7ohltVArA/cwo+mtfZV7TbU9iHs2lZCSluQ7EA47j9yojbwBBRbifNKlHiZGuZOoBvbPm0vwiHkdcBtPWa5dMsKYwrTdnJsE7kb+jwqkKaSPcSdMWmVbTJaEraZlSClawt5SXFhJVxCd1bcR05zwSZbJ3G3k46TZZMwMXXLbqmZpBiGQ2+MZ9V47qvn1tj1bkOS11k3jbEeY41DS0h9qa82pfqKEtTTgIQf3iklKTvvyKuWnD3BJAzndvt47M0LJvJ13b93Up7HWrLaCRKx+fqvrJEsnYEyfFjzcUp4rvyrUUyzJUuQ4laE8WlpKxts4yrcpJ26lDQb4RPF22ND48LiURnf5bOCaOqeM55mlqb1jOssk6nxsgoKesschp4FaxZvETZUJhsx5C2nP8Q0hWzgPElor2SPoppPEhzhIM2EyJgEmb5WzjgluBAgGETejWlOtutunVZkh7m8upLR9LrFnTysYiMP1kxH7l9hxvmCkpcQ5tuBuClQ2J3KHy5+Fjcs7ut/7D08EBhtz7fCd6ezHVVbb7Nl3V545AcH74xIzUZ3j/NxdCyUHbfYj29+pSGipiDBGc30/wA9+S0PB09P+KgHGcrp9I+3vvjxOTZW17PhX1mw5LfAkvvKsI5jNOuEbeS4h0rXsNgkn7EdVvL/AK1Fu8Dd3XGbnWOronAEE8TzARs9qk+HH7V9HD8w22lWJVLYKl7brEFtSx5+4CVH+gJ9upO2g434BqeZz+yU1rjE7vspJr8uo7SI7Kh3NfLjMjk48xKbWhA8HdRB2A8j3/PpFMmMl4scMwow7htQcetO3/VSFT5PUSbf9kbdxliPNadd3TCdPIIBJIG2/t9uraWFxAJnaF4NcCDEKqDtbnqpO/TQhF+pthaKOrZQqM4X+QkU3KJv/skpfZCh/L5+w6672EUKs6u9wsmXNjZ7FXjAD+p64zQMjmgVTnxuYa/2o0jkAqKXYdk2AT9IKVxyT/8AqG/9B10fwkAB54e6x9wEJ2nzT+L6t5TS1c67r/UkOvuNYZmsWmSYySQlpKnklL7gDpSGxsofXsk+drXvmkHOi20E3TGjvQPJSXq7meZ4hXwoLGc6wIspWH12UN/O58JUdbsuQ02ngWWtltcXgQeYO+/tv0kBv5nNaBMfl0AJnNHM2BPPfGxKmoNxc6Z5Lm0AXWpOcIrRCrJsyTqMlDLpfgpedOyGtyEqAQj6lJO6Qd1bJMwcyo1pdDZvZu+E8AtkNBPil/SeM5L+F7rtiZ+jL5WXuSWaeVIQZ0huM7UuSSlJ2U6WglRWUj3+25A6ofVpM7Sx7jAwgZWvPLrRSFry0gDUq32ytGsPxYSpDDr4isIQmLEAU46vYJS2jkQNydgCogedyQNyOK7DTph1TKIgbbIyPqPOFBb3gd6GM4lX09C1dVdPqLWWEG4/Dsjp3pUKOpEtttYUpCVhSm0rePNle+8Z0pO6kb72fs76+GoQSBs2gbDO7z2p/cZInP069kDd5pvn2qtDprgVA/TZTCYx64ra/JK35wRG4Me23XIdUUb7FaEtA8Sni+2CNzv112vaxzn1ARBBjjJ9TP3SiCQANZ9kvZZpVfejfTc+01lVNerT5Mejq6hudMFYpMtLLDQeS+WVpSs/M7PL3KlIR5UfKRVDYwunvTsHyNhzCMtnMadbkp5Zd5DprqZV6gwsJyiFYVmAGtrH8nxMstNuMR/lw4pS5qkLJAV5TyJDidkL36TTANPA5wgu6MR68kTj3iQLwoFzXVu9yzA8wdyjKru1TksGBMjsW0V12OuwbfZ9QsOhwobPESf5duO6NgfbpUWAVA1o/KTqJjeFLUNpJzhSDhneNlODYfkGGfh8DULS2ufXGnWr1R8s/JQXXFQ1FfqlKObg3AIKuAV7lJ2S7srXAR3S7ITPHSU36pB2gZ9SkAS8VtrnT24x9Cn02lzkEhybbwW2lxZRQhTfNttxSCGvUYcCt9xsPCRsOl1BUpU6uM5Bots6nzWjC5zYG1P/AC3BZ+f9reGXNa7nS5knGn2y8qfGVGuZ7t7sqO4zyDrqyFeqVbn6W2idyFdTsqspdoIdhsd9o2W6O668WFzLSkLO9bMm1LcuZ+qOVZ1CdxivYmRaWPYwW3S984WNilthtKQ2spBCkFYO+49uqmUmvAwAOm0mdm828Eg90yU29L4jiMbyGwTjVKm2YbyJmXPnXrlfNlreqymTEZjBX7z0fUKNtiVl/Yfcp9UlpbDoFosLCbGd+fkU9oxA226rk04yHHsGTk7knDqCqhuUM2ri/tFLms2rUl2uQ269waJUtLodI4BISEvEggJJJvLnFpLiTbKMOduihECbQN+eSfmG1+Gr7i9OsmbsK+zhrzWhYTd4bUWMeD82hn6kLVLAb2TJQyohv6ltqcWNjskY0PawsyhpzItJnS+W3Va7CSDnfrcumgm6+6eauy8hwHF7xN1VXl1CRaSqppr8ThofMyVHnur29QDZKwtRB+spQrcIAACmWw51iBtsYiRHmPFa6ScuusirLO13u0pe8rApsvH3VYzkMENtWVS68hx+MsgH1W9vKmidwlZABIIIBBHXL7T2Oq1+Hrj8rzHU2iShpQ3C080y71Yj2PzchtZ15cNSnI8ZrkGV1xdakPOLUCEILrzn07kFZKQSetDnirRYTunP9ThPpxRkAtc6OoCD7MtPcLwvQ6aZ7LVtlEWPi7DT11YWKhTm1r3pj7noNoQlPD0mwlI9QcfJClcQrtsc91QkGAScgLxv163wnuhu8cbJtZfpfjOJzp6YowbK5VNkjONO0dK7dqkz1HmfWS4opT9RaWgcPG++wI4kkKtQtuTlM2j0y8Z3IzTZOQzjX5z8t6lfANOtOdLrjE7/AFDxWlrqI5HlGO3imkXTgcaYhMhppo+ooFZU8+nlt9j7lJ2k+vUqUzLictm652Xy87LwY1rsk5ND2I7vxKdJrWdSTcbgWmM00qlgegh1JQnH2mEDdavDYLLoC9ioFA8A+RVVeX9lsZiAfA+9kmA158Vcp7/p1xoJiLIVVF8bc/N5Do5HaUHHVR7PigEfzLihJ/vsf8uuh+FmGuJyge6x4JgdaIPMjrsH0ftsnx+Zik7IcxpLluSqzqbV2PFrY3FoOxVJUhZK2nlKZ9RXgqPnl4SbiKldol0AiOJRiKZNpIUgUmrcu+vEVGPat/sxSqxeLFr49jkcmPHgvxmm0pYdX+H/ALzipvklACUqO2znnbrnvo61GEmbkDMZ6GPhUtdo1w3ceSWG7q5tKfLLuR3CS7ajiVde1LiLzJbUyztPSQVoQl6Nstn6ZKAFAkpQnkojrSBENpXk6HLnw4aLwO19vdEjo5oVTZp2V625ZSzn7u9kTsnNBeOP+k+YnOMQFqQptsrcNc0subADmr7FSSipgxBrmwBhJz3HXiRGxAXEmxzn3+yjbU3Xyb3X28TLK7U+twvLaCfJaxzGUfNut08SMytyVaPPNsuoekOpSENqBS2lJ8LK9yHPb9If+RsjM53NoE6XuYkmJyQgA/l666usbLQiwwLCl6s2sjD82F+/OTInRsdeyCRa2kmQy9yZjmO18oG0MvbLccUN0rISfX26mbWLmYchkJIFgL5xJuP4TBZ2V+CjXVNy9yrLcT0urZcS7yS5on6RSnsdlY6woPWKJqFBgNoB+togucQg8CVb7bmmlhYw1smgjIg7fledJcG6mdo2LTlGs+GXmBU0eynYXZ2LGm9fRtqs0W0iU5KansvqadLKfTRsGle/nwPPFW3Tm0Xy7C0i+kC27fpshDiECSDZLS8jqu39zPUagYxj+Q5dHq0QqJmuh2UVFS3JjTELCXJDP72OgpbYSEqU2tL26XCN1dSNaKuFtNxh05kbtNupBRmWyXDLco21c0AxnD/wOpxHOnMzrLKhamKtKOC49H+ZbekLeEttsrWjikbNqAPj32SFK6sb2qXEmJByJg5RAnzSDTMAXjmpYXhFUrCcttoeRuvjLbKoff8AmdMlzZiVxwouuqZWClsPqdS+VJ+heziASeSepxUu0EflB/VHnOnGfBOLcyNdy6NGLqHh2otJ6mB3+pOCxMlnwKxqTjbFe7Emz0vpSqPBCiqS2piIouNqCUo4AEJISCFRpe13fGQm8zG3fsHRJpAInby62qS88OK6e45I0ItK2x1DaqMAYm0Fg5DZYn0lq5ZSI7ilyQQY7ba32N+W6UhnY7bHkgNkHtBzJM7Mp+ZE3sERgOwDrT4UfZf2/ZDgF7mEbKd5OQTIdRFevKTC03UhdpKlrkqdSQoBLpLbragkBR3Z2G+wLGdomGxaTYui0ZX6Nwllus+SiDC7rE8T/aB1dxPj4dbrtIFgJOLFV5DSX1+jCE0oU2h95sNqW554E7cVADquo0ktAEmBHeEGBnGzhZC057L6GU5oOUZvnmeWOVZrqo5hVpY0KK+RJg4hPly5KGWUq3V/hEJHqIS5JUtK9+I28AJCRc6hhhrQbzdw1O4ncPNaA+bmPD7LRqxrzM07l41Fw7VCXqfh9JZV1vBp7ymlxFMGG9zTJV6jaUqDzxWCrckhzifYbHQoh5uADcSCDc6RuCB74G3JSHQP32QX9Nd3HbplE7Hq3I8hyi5D2MKDMiLY+o2pHFzjzU2gMkAK/wDmhtvxB6Q52GYqDIDPZGzemCJEjq6ZVPpVlWhmJUWe6WYpq/HzmritWUi9l18dqmVAWn1ltKbZWtZSUKSopWvfY7lIBT00V2vdFVwAJ0mZ0IPK+ULC2B3QSfDkpl0S1MyLX/tR7tsoVTV0CysXp9zKmvuPcQwqAeUZo7bKUhuOQNz7uDcAbdDUosZ2im2biPUlYHTTccp+FFmA6lCy0/sJWT1eptWy3SY9VS5uIX8aIiCy0ypFYWWHVBS1PJbUQFEkhbhTtyG+OYRUJkG5zB87RbkvNPdi45KXdTNCMdze+uLKDi+qUHKNRclXNhVrWTUbQnPxUPuPNBoSilxtshxXrHkUq2SNjvzSKhjBYgAwTJzPCZvnYJxgCdbeXjEbk1dRqTUHGdXqXNM3xDOshaFyrKKvGZeb1KkSbRDSX1IajxwtXBLaG9ktpKyjZISOXk2OaW4Q5t7Ewctt9vhpfYqNYPkunUrJY2rHxTNH5mPx3aeWhFC/KjSVLa9IBgSnGvIH1JaV6ZSBsVAg7eenNP8A+RxBtb2S3CHwc7+6t6H69ctptJSlVB8aOMzY6g6SRnrONBjKh2CN3GXCGPrY+pXAKUoE+AEg7FJ67HYXmHwMotzRObOEHVDV2rZFqphGXYjaUCbKfjj+TyYqaSsmpjGytGISFlDocKSpCgWirnunwr6eWwPu1/SNM/ugEE7J8eCazHijSY8YU9zHsqtsjtbbI6PN05Bb6eLOOR02dclVa2hpbsmeUIUlaCFtAJUUpVusgq3KQnmUXANgQYOcH4yzPgqHbZ6+UiHTCS7Fy2roxqpZWdnj2M2OMuVNY2wtLhissgvFL525If8ArX9PlLpJPA7udWa5wBDZE8P42ROiQ1pAnrrapU0pvcn0U+GhrgxkUSOLOqyWxpWk2kVTjMxDj0dl3mB4cCnHZCQoHjvsCfHQPaytUZ9IxOGY0gacAOa8GuBvv68U/wDvE7X8wxHHjM0sYTC04iYy9SSqHHWn2rCK0VIKnSWXm1zkOAJDiHSshDRKUrK1b+YcLQ8any1BkbTmfGwBXmuB7p64dcExu3XOMjzKtrc4lWkNLEiwxGvpaqPkVjJixXGEKiPqdjxyoNrebCz6bo2Km/q3PImWu6Him4RBvbhHpM7zCoawEYgZlOjVXP73Ka5hyjmUVZkONQb1L95dXL9bLrFyJQdgAOT2m3kt7MtuhRSW1FhbG+24680HuAyRP8jPTTjpKdAGKBc9fzwSZqr3DZZicNirxLN8Pp5Fblqn7li5yqtmoixV+gpMdIS0FlJX8ylQ8KRx9/I4+p0REOaTMxFwbe2ua8X5uBGk6dbllF7pNStUG8Ml5rjFBI0vtUWVPcSqbJG4lXL9b1orbK3nFeVA+iQUr3HqbkJJ2S09maLGbZCI2TwjNJBA7zYk+PUobNH5kitvNWsiq6mRp9QyNNrSLSuYbKlmvXLjssfuVSVpPzDjYUp1bjaiCSVBRB36tc1rsJccRxCQQJ9bC1xwyCTe4Ai3Xjv9SnLiGrWbwdUqPTWyqchpczvpuFvsxl5LNLDkaOz68l0pfcSPUdSmOgtKOwWFjlyT1402/TNUGRfQZ5Cec7kOLvYdev43rsZq7E51i95kS8kk6j2VXlt7aYtErpNhKxv10P8Ay0lbDspPphKHWyhITurlt9SuJKSMTHAC1hOUxp4m98hnsR5ETnfr2TOzixytnRbI5zcS7kQcmwauMuc1hLrUWriM2rfpw4z/AKqggFPzTzq3CUrUEgEHYpOgxgc0WgExJzO2YykCCI2QZQPJIO3r5KnTO9B810mmxV0eod1n2K5Pm8N7ILCPUvruqKzCnEpdLbL7akoc9VLakrBSkLTskkpCpT9Oo0gtAIBjSeIIN8zn5pgkEHauSsw/IsS0zGnWRS9TI0deQZZMTb6dQmpzD7KESmlw3yHF/vllElSUK2UC6Nyko5Jxga6piEGA0X4DS1hFzOU5haR3efr1CW9SMs1It9DqLA8jqta7/KZUNdvV5BVQWKqU86Hg6IslnmpxDzSUhOw3WUqKggp261rIq4jAAMQZIy0sZHja25DAju66iFBGc6UzFz8RvrbDdUHc+t8jo6iDM1Kuo8ph2SuU6XWA0PTcUySylP1KABPko8FXRAJH02xEHIbiNRn95QOj852jrNSvm1lqBb6QZnSRZVvk+oFRGyCpu7WRDXHrKqC9bRn5AlyZcrfh8ux+6QG1pLSngOYQo9QNps+oHEQ0RYZzFoI2nPK525MM5DzT+7YtIj3DYK7QwlW9XosqUzIvMkcSqvm55NbYQwthptKv8PWoShDeyP4uHFJCvU47BYQTAjxLb2HGSc8tbwB572ydT15ZfxmtaWY/Bd7a+86qx5bNHDZzTLGWUNRklphCYLSVo9Ijb0zstATtsAfHsOhqAl1KqbEAGBa0ugcoG6bpIzI2+tvdCDazKnA8dYpl3FClq/xDErMO2VTT2Hykv5GLsh4SFBZAQJCtl7FKHAUhW43sqir9YkSQMWU9DOPXaiaBgk2yUg5xTaTaZdwz1VlOaMPTlZNcNJjMY9SqrqsKjqU2Vq5gtbPPo+lRT9TZ5BJSVdS4O0PDhhyzzveBrByOkAZIhhBCa9LndZU9wGn15GkM47XN09VatOWGA0SWWCICCXFPLloU3u2yHRxWHOI3QPCSaAzuOYbmYzO39uRvNzqdqAuuDp1qnl/pfTqj8VbSS+rQhwOVFYguqSGOaX6tb6zwUtxKCEySOCVHYo2BKvqLfp//AJHTtHlhHslY4dbZ8q2zx1xpCFVefGCsqqg1f0Os8ip2cgx5lqauTXF1TSpCUusc0lSTuEndJ/XYjfz19BQYSHim68D1PXiiBaA0uFpPskXtGx/XHVa21QlaRX2GYBh8PMZsqPEsqluU5BkPtpR6kcekrZSGENo2UQCVLBHk9S1Qx30wQTAm5gehOkcoTC4ievcKe7Htl7vLS4akStesOfIaciqsHMQhmSiMoeWUj5XYoUfdJUB/X269gpky5gsI/Mcv9PWxAHwIB8vulQduHdRGXWOVOtuJUcpqtZr50qNi0dbk0tKc9JxZUz7pStIATxA4+3vuqlTBcSWjO3eNhoLC/HPgQjNQWv5fdDrZx7uB8PPu3qcrv/2gyGu1HkR5s9I2S86JlaVOIbP+rStz1DsAANzt7dV0mtFRpptiwn/VE7/fVecXE97f6SrMNJMjazDSnC76OpamLWkhTmy4d1FLjCFgk/c7KHUkOa1rMpA8rFLqEF7iNqETuZ7Wca0fqr7PsfxcZDgD1jEvMtwNttxxSlsrXysq5YUDHfbbdcUtO4bcQkpPHoYnCzFDcs/I6kbJsJ1FlRSqC5Iv1pt9Y2oHtXaO9qr4iiy3TrJKlONWttRS4UWM+X65+1EpTUlM0htpYW++Eg8iPTdbAUo7dWMwYRiBzaDxAItAmd21NdImCMj5nin7kUZWfsYnk8DSpSM2TnIqH5joopIu3Vxg4mO4zxQhCStASF+UJHI8irwIwQ0YMdo3xyjPyTXOBGIC/hPXmmi5aZlhfbwxkFTqBWzcPnZFIcyTT6qgRqZ9iUlptwsrZa+r00FkcwjjshJO49wxxD3FpbcxBJJ8fEZWUgkX2blyZ/pZkNlg2LIgftFbwrnSpjI1Q8bQ8qqZfZbLf+NCXCkJRHjADYbmQUhQ2JBawllR0x+bM5xMW85KEkub4e3UJ8Z1pNI0nzW3aGNW2Y2DdphL8C5qsX9VpaY0VQeVBkNytgVJ4q48gFFKeWw+oKDu61kwO9rtE3t6Z6XTDfvROXr1wSBh2YT7bUjHo95js/DHKtvPYrU1VSKyXYsJgmSmPM3fb5qZWpwFCnSkEISr3UrphptbSc0EZNndn1tvGwIcUuB4+y3YGc2wLSb9sIldSioc0ffhGpmtsOQZjX49wJUgzeSlASS4HSB5UUhBUSkkXMcTTJ1mddN20aajKBKETYjZ1qkjC8DlSMxyyXj9RZ28mgzKhhLecbTJWstLUn5mVxsdlucuR4J5J5J2UpP1cUOcA1oLtCec2FrdQmgGTbULXYWkSz05k56a+ueqq62y4RYF3NkwY7rs1BUj5VDHqKfIbSvcIdCQVbFYA59eaBj+m454dAdgg7Lxps8fGwxbJ63rGpxvSWjshVyaTDbiZZWBj0eR2OYXKIcZYiR3QolhH0q5uIG6uJG4G2wBIsq1sJOkX7o2+E6+M8URa0GfdOvM8Ii5NkNbrgnKcJpo2E2sB9+BR3Eue6wt/I3Veu4p5JIRyVJc22322HHxt0ynVqYTTaDBB0/tP212bUpwEgnT5/lPvQHtfa7rNT8uvoF7aK0klX1jKyDKYrogzMtmOkLMVDaQFNxEB5QPgBXNe2x29PG1KggVB3rRb8v/AGJg3FtdiW4tH5cvX7K0ahx+LjUCPW10ZqBVRGUMRYcZAQ0yhI4pQlIHgAAdc6j2eowk1Moy62Z7159QOG9Vx0C7CJoB37yaiSIpXmWQsufOoLjKmiFpfS2E7bOKQtQCvYbt7+3XUqGK1KCP08pMeS1uHAfH0CaHbz8Mem1u0SwLUVjVOzZtLWtKX+NezKZYb2W0Y7fMghTexb5EnbieOwA23tHaqjcQDARJ9Y2jj5rWuDYuZgbPhSXdfB9psvmPyrvVm/s3JFm/ZynlV0dLjz75T8yvl5IUsoSdzuBt7eSepaf4lWdJY0QIEwfnSVjgzJ07dPhdebfClqpGmUijOrmQprICVyWRPqo00M8Wm0+OKUunZEdpISlY8IIAHMjrzO0ljzWwidc/HU79N+xeOF0ME+Xwgo7dKBmZ8QDR+FhyFVrDbNDKKnIp3eS3Tx3pjhQd9vWCX1cvYeryHgddhzyeylxF5Nt+JTEQ+B1ZXvAKV+Q6+ZDK1SSTCZYKrv4w77UHVnQSXJh/Nw0OS1LYAO7oD8UqR4/T8vz9uu52QCKsWkD/AOlpybxPsp2+HFFYhXPchFaaTHaY1Lsm0RUthtLSUq2SAgfw7bbbfbj+nS+0ASJ/a31PQ2L02kbT7I0h5B36S0h7TizS14NvbfrGNB7q0qsebHqD2U97Zt3S1GOp14EO8U8lPpfhGOk/1e9Mf8R289UskClh1az1n0mUxzpc6d/opd7ce2LXrGtFcXWz3GWtNLnVkSR+EzsfjWseuT6KA3HQp5fIBCAEngpIJBIG/kzVW4rsENOydfGBtytkmB7GiHtk9bM+aktnRLuJZr3WF9x9dNccaKPUl6fRTxVsn6khMgDfwT9QUPPt0oUyLmY4jdb8p6CI1mWhsHbf5CA3ULQHVHsa1DrKjBZ+O55b6kNWSnw1ibCpTLMdKH5LbMZbiwtsIJWGkDY+nx4nwOrS9tXE2pIwADOR4923H4KwEm7dTw97rnwvUaLn9TZP2ncHjIfrLWOWIKNLq5clx12S3HjzWA76e/prVzUWd1oTv7kjYTSDGF2Ajx3SR4jxREycwfBKmpOI5DXHIVxdbaGyzWLKym3kzq3BYcf5mdV18ZbzHrpADTgacX+82BSoq8lQB6RSeypUGKmYsMzrJkCNdALc1hxNFnJi6TZnX0lFiVbltppRWTq3GV13K5xm1srBmslQXp4U6EuIbc5NPOD6NwkuBIHnqx4OM4WuiTqAJmNm3LXVC090SRy8Um1uuOLT6WqbamabUlJLjVseX8xgc95QkxENobaecU4pK/TG7gV6h5AbLHE7EDRqTDmkkT+oZHdGuu1EHDMEck5stxm+d1XpMpxnKsRn4TR2F+3e2tLgj6aOj5RkNzkzY3FZcRIaPAAk8gTxOxG3mOaGObBBOGL3N7QYWOaSQbWnrNODTLVrC49/VyNQcn0qVh0iiaqF1MXApRjBHriU3CS6pCUpCXpDUlf1E/RuUg+epQKl20w6eIJzuYAnaJndOiKwIJI68V1PZRTWuQZ4lFbikuRIS9fwKGq0oW9IacRKXAalhfIKUG3FesQoLBClDbyU9EA5zBnsJxDLON3puR2B+xSJYys5xnSuLSYRk8DGlWrOWOXUW2qIBFlNhOMonhx94BMdh1LrnBvYJQEBCirfkDZSZimo2fygXytbIXsF5xMdwxn1zWMPuOhaaU79Fl2S2eUWcyrrMhrskxbGaUKouTiC8WANwF+kfSUtXnZCQABsSH9OHEOYwC8QSc46jK60ugQTvTM1g0ryifiepGaYfmMO/wBDZNhCiXt1Dx2FULsX02CUBmK02neQG1ONuevu224or8lST1ZRqNpgNc2HgHXdqJtbRTlpcYBsflG5h3ZZ3Dab4fAxfFO5hmloq8lqJCZw6KgIa8o5FYUVKUUAK8kkqJJO/wBRjfXpky6nmf3EeyyR+7yCVm+0buUlw1syO7mzaAVyT6OLtciftusPpUB+nXqValUmKcR/c5CTGvkFC3b/ACZFH2n97eDXtku8zmjtMikXE8temZnqwltpkefstcSQ5t9gf16qqgfVpFo/aNuRuJ3IWixPH090Ufw3qoU3ZPpewkqUlyJJkkq/NyY+4f8A9/U3aC41HOORJ8reyywgBEpuUjwPB6jBfTEMFivZrnnqbbgSVvlsMpaUV+qN0cdjvyH3H59LLS1pcUTbkBU5dvsAYp8UjDYOSPNZLI/Cq9DE1EUQ22FLx9lUcpZT4AbSUtAH8gr+LbrvUmhnYmA5H3MjlIPgtd3qjirl+I+3XOwNAslyqzPi9Za7p7qj295XCgMWM+nk2Nh8pOAXGkJZchuemtP3SoBQV7HY+PO21/ZQHF4daQ3nJhEZwiN/oJUifCeTGlYlrDYhuexaycxcE1m0SkSULDDalBzb2Pqre8fb+u/U9dri4EZhoy2SdvWaJwwi+0+yO8eB58dKbIHeSivCoIBUfCQNyesDg2SRZbE2CqeS7JR8Pfu9jz6p351Oo8p16I8vdbK1yq7fkR/M2RyI/NOx289U0HAmkJjus9TbxiPFPqt7znZyT8z5q0TAY64OCY3HcPJTNbGQT+ZDSR1Ex5FJs5QPRKd+Ype3B8fn0wOBGHahQV69szmvib9tb8lbxpXqe6Zjpc2LPr/KSg7xH+0UrYB/Th1RAaKpFwcOd8yRyTBdjYzk+gUT/Eg+HW1k9dY6paW17gvGAuRcY1FTyRLRvzXIioA+l4fUpaAdnB/COfhxtCs2g8NP5XHPZs8B5cMvEmqL5jrmg10w7lXbizuZeQNxouVyoGTvuXjaIkELkTqlwB4tsREqJS4yCf3hKy+kBJ28tf2RoIObbWvoYi53/wAXRh5gjI9FKtHqHml5VyqFzGslyqgnUECBHdgsoSiukqx5EZcj1EIJeIjFw+ipaPoB5EHfYHU6bDjbAIJPG+xG0kiDN/hK2W4JqpiOnVTZfhOpMbTVrB2EWPpZHFaaQ+9A5LW4yhKg3GXzabSh1IcUhJTuVHiMaGOcYInFOROtrj+MkBcQBsjaEoaMdwFzlOpVJR137eQMcsX8tlTGomTOzXrESKnm2zHUlHBUpgJbKAQo+otvlxJPWPoYKTiYJtpGsHnt1Wh2J4A3qcNTo2RZlgNVi7mmupeXm5whj048xMaNHZDcJhSy64tsFt1t6O08Xdjyc4M7Hnx65lGi6nUx4g2Dvy3bR4pzjLYIz9dnFNhrB9cdPKC0eyDBtSpOTSXpMVzMWtQ24aINeLKMtthhbvJsclNqAVxRy9YKSCPasupgZgARFtwzgbd+/ZICSdvj1p1s8z/UmFnq7XSGufMestrTLbiPnfKXIYfbXOkPqbZW235SGlLD5SFJJCfPtvM57o+vsw2OeXXHwTWW7nH1WHbz21U/cq9jlTiVX+CYVXVUSBnuZNOPqFzJaXuusrVOH6WlcUrccR7lQ38BIcdUr/SmZxTIBi06kfujIaXKSbjdGnWW9Fl8RWiq8I7RGaSgg19LVpv6llqvabS0yU/NIVxAGwHlPIn9Dv0mKbG90QYdbdhOqyk4ufLjs9QjCV7+3Sql3XCnC+R9O/W0SaeJeN0AeleH1z+Id+l5JAiKtbq9q5LpUVcWWITygrj/APi3D+u/6dWfUIuNASOOJ3XgnuA7vh6NUx/Dcnh/sl0tUtPpKMeW0EqGxPGZIG/n8wnf+nU3aKgpVC3Uk/KVBN9wRM77AEjx0DTDQ9wsh3JFziRJj4XfvQYjU6W3XyFsxZCSpt5YbUUoUB5KSdgQPOx6CrUxMIYLQUbB3gqae3xyRl3e5oyrCwqxQxUYs9cTPw90mGYlK3Hfb3I+lCmwocyOJJQQfHnuHE9ji4XkxwkT6LQA3I2j5+Vdkd+oSCk2VYHxnI0N/MNAkz5v4ZCdftEPzkglTCOcHkvwD/CCSPB9ureyggPIvYe6YCBhnafZZfDb7stP9NavVfG86yiux90ZIbGNa3Lgiu2CFtpY2LRQk80/LBaztvu8dwPO/qjHU4LRIjjeTsB22RVKn1SSTr8fCK6x+It241aOT2qVa4CsN7Rosl87/wDA0fH6+369Qhr4MMdy+QEEbxzXYx8Qbt4kQ25CNVKQIcOwS4HULH9UlAUP7jpjXVMI7h5FewbxzCC3G6zThfZR3hX+D1rNtQz8nkMwZIbfcJhpENyOQlwBQ9Fx5xxJV5BG5JAB62XtqMBEGG8seXKN+3VOJkG9r88PW5Htp53MaWZBpTj2TJzWhqK2RUszVMWFlHZdio4Dkh1PP6VIIKSPsUkdTuDGhtJxgi0QM8uOYSSHEkrnV3o6Cp9QHV3D90Dc7WzJ/wAvPn+3TgwQe6f9J/4r2E7RzHyhj1+7udG7Hu37bsjrc5qLarx1++btJ0WRyYholQkMtqWr225/9R6qDTgcGsMcDttbO11kQLm6IP8A8Prt8RFkyDqtQBtgkKSHVlZ/+6gJ5L/4QeuVSFYSSxwjKxRYZyI5hAh3mZ5oxjUa11b0QyzFbbJcuqpmLZHQrdU869FnMLQZjLSlBbDrXpBJ2SBspO4G5C+h2UVHYWPBAmbg+4y8ZmCEb33LteuuCgnH8upqxeIyJlBovkFRbRhv8y4583SlEBbTceV6rgUQkrSsqKXOS2wOf0gBsPaHDvYp3wb52QF4MbFD2VpZy65opb9xhcd1WPw2mYrAeZbCm2PSSh4oQEJkBQ5H1FBO4TyPA7Gts02uEOzPW1LJk6J34j3CzaHLMGkEUNZYY7b3C3pVLHbgNvMyorEdW7rLRHlLTgS4lKlDluPOxK3Ui2k7CCZA457ETXw8E6J0X2smI5grF6mwo63IoGF0rcJV6vKJEFyxYXF4OshDrSXFAKUv6W0c/p2B+oBU5p1QMVwXHIDKDxgKr64dY6b0/rnuDwTHM3yC6oK/DrW1FUmdXixu7iXGaniRHHoIDgDThCY6VJ57J3Cd1cRt1E3sjnNGMECdnR63BG7tF7HzTK0V7kqe2fyjDcmsY+muEZJZ2Ey2uo6HpMqDUy1MrlVEBlCFcfXWwygrKSEpClFPuD039lgte25Ai20ZE/G20wpPqSCD59dcVYrhnxEe0nTDGK7F8XycVlFUspZhx4mPzkNgH+IjdkEqJJUpSvKiSdyT1A7sdTMMJO0kZ7fza6rS/Fm6Ofwhs+Id3Q4X3OaLV9jpnntlJRidqh+2pE08xliUl1QRGfcdUgIT6akK4pUfJdPsoAdHQpPFRre0Nu4OH8XPA+Wq8SGglh2daIoYHxXu3WSEmTk9lBWpJUtD1PKVwUCBx+lB8nyfy8fY9K/p+0Eyaee8bt6zuH9XXJdlr8VLturUOFnNZdipKAoIi0szdW432BW0kb/1I6wdmrj8tM8x8rxDRm4efwmX2g5tX6iY13VZpjkiQjELjIp0qDOW2tLnL5EKdWEDZW/lCgPB8j79Ir0qjThAiQeRc4+idItfI+wChTtL74M90q7eqmjnae1E+np8demU8pWRxIr8pKZa20rfbffC2myrmkEJ+otngCCAK+0UmtqQ11iTNid/jnlbSdqSO8JIUyxe7HudtYim4WmemyLVMBu2erHsuYMqFCWRxkvNeuCGyCCFA+dxtufHSfptDS0Ottw283ey0Nk5ef2WvEu9LXDVSPkdTj+n2nzVtQKTX2nrZq0ect1RaZbZSnfiVObIAWogr+ncHpD2CmyHEgHdH/2BykJhYAbZ8fshZpY9ngvef2hWOPIRBsrvDMWM8BO4W2plcGRyA/mMdpY8+Qf6ddplRppVH/3GI8Eh0ggblc2CfH69ctpcYcdVhVXvxrYhmT9EUSX/AMPq3XbWPJsC0pxDCVrgnkoJBJ2CFKCR5PBW2/XR7ESXOkXsR5/K84d0HrRCPpzqniEXU38Yk4NWzMReyRxlp+ZibNqmS0RHSxGKXVgha22XFLKeSkqfKgkk7dFWp1A0BriCBMTHWYWsAJyUjS9f3K1+DXQO2rFqe+k4aizqJreMwEyFLDfqG3PNlSUNoS064nwd+A3IB8IFJxYXPqyMjn0U8QDAZdL2W6hOY7jGpd5OwDD67K4s+gkQwoY+lAizIEh4trUlAKytKSvZr6yFggp2J6lpdmxtAxGL6EjwEa24a6JpqYSbddSpU0azBFR2L94jqEVKUjJb1hLVWWzFQmTHYjp9II8ensfoI8Hbxv0wsIfSgWhn+5IuSTx8gp/7Pu2XQ3ULta02vZWl2K2U2wpYyps2VXNyHnpLaA28suKTyBLiFkgHYEkdOficTJOZ1OU8YQHuQLZDQaiVNie0rQ9ASBo7gZKRsOWNwz/n+789Tuc4A4XGf8R+UM9Qgl1u7ddJKX4juhmJN4JRwMWuaqbKsKmLH9OPKeS1LLJW0n6dg423422O2x3A26opVHMov+oSctTqdt0ZGIAgXv5AI3a3th0Xrm/Th6T4Q0Enxxx6Jv8A139Pc/164je0sqYmuJJ2Ez6re83Ky5NUtL9N8Z0hzKavTehnQIFLNkrrYdRHSt9KGFqLbY4gBSgNh+pHW0GsLS5gg7dm/wAFoc4uAN1Wroh2YZFmHYanULS+zsF5dkEd8WmMyAy5GszFsXUMPRlEJUxIZQlSkqCiSpOw25Hf6Ks7FW7+TT45CfDbrnwS2wGxqflQjWdweeV1kxT22d5nBo2Xqqnl3bLa2BA9Np5MmK604eKuK5C+SV+XAz5Gx8D9EYQQBNzE6aRGeS9JWoYhjlbqhp3aVcHIs9+ZySjW45l9V6TFi3IaafVHIUpTa0uLU4AFE7p+6k7kkxx7zbCxsNostwzBKWcHzHUrILYUbEDGJGb2s4TX/wARwmvciwISmS05OMpDSmwwoFtC/p2BaH335Iq0qTW4r4Rv8oPiUYaSY1RCdvnatXd082ghQ4VQ5olili49a5VGp2a2VmNh/EpMdtLKXI8dA9NpQCgCAdiV/wCrAOdTLnPJxHeThB9SdBpmdAgdAiP5+yIjsdjx4HcD3IYdFx+jpsfxW/imrrq+A20qIh1LoBCwNyFJjpUQT4UVbeDsJnMc/DVLbGZvsMDabJz3Na3CDe3ojQkRmZTSmXmkPNK90OJBB/sR1C5rTLY65JIcQZBQp/EXyxzTTRnELaJDaNe3nVI/ZAcW0lhqQqR9Z224lxpA3V43V1VTaR3WjQ8SYMJjTjPeOz1CKRUGDLW4tcNl0uJ+rm0k8gdvBO3n+Ef5D9Oo/qNc4kt8IHx1K9L26rjlYVjtgrlJoKyQvbbk9DbWdvy8p6cG03AjDCH6j/3FAt2M5S/i2t/ebGVWLXApslL8arhMhoFCXbBCUoSdkjk2y0B7b+D7dV1wOytpht5BB8DfzJXm4qhugkoKjJbfHMnvWMVqjFtdMJNvDjfg7LtbVNs2yFuCN6pUdg3GdV5KlJded+n3V1diY1wZJnFGd9k87TsR4SRitEdBOiyOreOQaqoxeqgV8uZpjAk2Dl1WVdfPjxEv7upZU4EF9spbSSkkkJWN+J23UTRgl5/Udvh/OZ3owHT3dil7TrUbJslzF9/FcqNZXWKsXnWDaoeMABIfhMvuO+k+p1pxTjjrrY4hXkbDfY9RPpgAEga7QZ5RYx76wZJceuurKFbN56H3idsqvl0wiq1hNKYZWooCW8osGUDYnwoNpAI+x38DrpdmY1vZnEaX35A+oUtWQ4SrwiSrb8uua4uqEYQl5Krj43zqkw9G0KcX8upVwpTCXeIUvaGEK4+d+O6v6cttxy66H4aZG+B72XnZIbdD9NMhrqvSjIoFVFt6FGdqhv19gzEkv8pdVXPJKUulKXt2luKSg7AFtG/1HxvaagIc11jHo4+sKlgNoy+y5c5nY5kC8orqLIrfL8qOOKafnvVNC1DbhxQglDCmX1fLpS0hYJQeWw34nbpVNzmBrnDCJy72fDXLRESJIBvG5MjUHTq9rqS/dU5CaqU1VTaTYknLah+RJHoANPMIbSFLQj1i2A2CQFcd1b7CqiRYN0JGTrczrnuSKhmZ9vhETpBj9/n/AMO/ufXFi1NVEVcx7RqHUNFlgIjiLJfCAdz6XoJQUA+Sd9z5PSHODe0UyCSLZ53JHkSmCSwjj6A+cKwL4chaPZPpb6IIQIUjff35fNv8v+e/XqrpkbCfUpL8xwHoESBGw6hLIaSEMoM+5bHo7nxCO1ayba2nyGrxl1avYtMRi4gf1Bdc/wAx1W1zjSeXCPy2/wAxTmmAP83oEZISCr265bKLS+YSpSdlVcm2xW6hcFOCTCeZKEDcq5II2H+fVZpNNN+AZBEww9pO1DP8LVxR7G9PQsKAS5ZBJP3H4jJPj+5PVdd2GrUJPWEIIENjq6aHfb2Eq1nx/I8p0xcVSZ7ZtNItapl4MxMjbQ80tKX+SghDrZb5pc/mI4q9wpKqHaG0yC7eQNfDTwyOl0VyMKCZnPLDPL3SnRBiFdUGP1OZ45BnT7l9kWlLPbD8cxWXUABSCPUdbc4jyANgPHT6dMS6oXfmByyg68BNwdk6J9R1gAIA6j7qX+37tJsu4QUONTCKzTHBDbUa9RcfQiJMzOOqSrhEacSr64YStZL2y0L3UlPndQz6xJvnzjf/AItg0GegSTAHXUeqtDxjF6fCsdr6ChrY1TTQGUsRoMRsIaabA2CQB/3Pv0qWjunXTrM7UBJN0KHaazJj96/d6iW0624Z+PrAeWFq4GNJLZBT44lBSQPcDYHyD010FjARaXf7l458vRGCU/l/z6kfTi4WAoSvil08i17Ks3+XjPSlxpEGSUsoKuCEym+ayB/KElRJ+w8nwD0XZAadcYsi48LAhHm0xs9wilx6dFuMfq50F1p+HKitPsPMOBxDjakApUlQ8KBBGxHg9LNJtRrYGg9AvPMPPFd+32PQgR3ShQidsuOGh72O7iIG1x25rmPTG3Et+D60WQtSk7gg/UtX2I3B/I9WEyxodn39+ZB9CmE/qG7yH2QI9suJ3VNm1LiF1NjibkWl2TY9Ir5kNx1+ubTYz0lLbRUS8sOsrXwRw+hKx42KiqvW7rnsbbEDI3t8iNu0p7Wmwcep91NlDpFb57i2nC8dhTkxGdNWuM+VpRAsU3MVkbpjrfkywW33Nv3SN0hSeKgrYg9IDyXPFQEXkXyNyTvAi5F9ma2zQCOsuoSHpf2xRdHtRKa4qMD1WypxmnqJFsuwx6kLIZW5EkNNIjPuKKXUqjqQ4EqLrZSdleOaqH9odhIBEZ66jxF5tcb9QsDRYn205dZJkau5FOy/vS7bLWeUogryd5mKt9ttt9Ho5jYIS04lAJHFpDCQD9O5Vsf4j1diDezOLDJw38QSkOJc7vDb7fCuTSkgbffqKnTcxgbqlEqrD43clMeVosottPKCLwFtwbjYiCAfB/qR+o6f+HAuxg2Nvda44YMIOKzuDzrRK8hSLemo8ntHzXZRXS8mqPXUytyE16DzCgpPENhLITx8bsgeNinqwdnY78tgJGe/3TPqEZ3y9ESOA666N41idBW091gU/JWsdtoVxPOmK21SUGM640k+UpVspIS5un94kkDbfrn1qFbFJBiRqPf10TQ5ps3PxUEaqd28nUCqxhsYXp9PkQWKzw5h6GpLrjaVBbCVpP1RwptKCkcd+QAGwPVNHs4ZiBJABORGQiJ8FM4kkWRN9gmO5X3DaBdzOm9rbvVeR2aYaG0SkeiIzqmHG0BSEjdLZTGabUAP4EgAdIqhrXNNK4tG+CSfumtJ/Xv8xCmHRXFu8/t+0eqMBpcM05u4tIHWocyfZPKdW2pwuAKAcQDsXFAfw+EgEeN1LquaX4gDGyAeP6vbaihhFyJ8fhOqozzvvmKQJOnmlEQK38uy5H07fnwlr/5dCyrRNqeK/D2Mc0OBoHeI8/hRNqRpV3m6j6x4FqDZ02ntbf4d6rFXDizHPl1F9BS484krUSFbcf4k+UgAH70PbSbSdSqYrxsnctbP5mxAnbqpMD/fneRWHAvSnHvWStk7h9SmSUgJcVv6g333KdtxvvukjYdQM/pyC4F//ru6ujLYscP/ALL2ThvfnMqJlIrOdKi5KiqR+MtJktvs8txugpjABY9weBA8dVU30nOiXHjh9beSVpMDzW/t10b7ne3fQqHp9Qr0tnKr1yDDnW02zUlCnJS1rCkpYTunYqI247lQPn7pq1fqVjEhruEjTbE210Xg0ADaEqyI3e982iOq30ObcB5DY2Y/p/Jv15tDs7XCS6R/h9kQJiQB5qFdfewnX/uxtYGTZVd6cYpat+mhxmgVYhMpCBs28+VhQU8gFYTsBslWxV+VjKgYC8DESLz/AAfH0WPI/LMAHrYp6pMB7oNK9OaHHsfy/SV6LUwfw9puxq5zCGGmmmmo4QpDp5K3B5FSQASPCvbrnkGn+ZxLdzgdb5tvn8lGS1+l+H3TfuaLu7gOOyLXXHS/H47qCoNoqzsyQNzwDre58EH6ifceOl/VaADJ4SP+CEMJyHl91FuKaKZ43qNmGezO8HGceu8gTDTfu0sCKBJTHY4M/S44lCOLYTsoJ/mXv7Hff6plSlhczKc3HW5yAlH9MtdbXd8ynsyzqC9YyGZ3ffQt7NuCOzHoadB4chxKllYSo7fkAfyIG/WGuzDAbB17zvkepXsBF48guDONGch1NoZ+M5N3sQriik+lFtaxNdWxVuN+otpxG7bu4KlnikH7jY8vGxsqss5gEi+bjrsmD7zpqbWuuCDfcPhM1OkNDhGNw8equ/pdHiNe25CiV8ezipWwPr+j1kSgdk7gBO3jgQnbYBLnS8k4JM7HRpciee1KuCCbcvWEyqzGcN+YkTLPv+yb0EtcI6Wrp4yUkHyeXzCtknbwkbE/n1n/AJDd1ASP7SnuwMGFjyQd4UraHav6CdqMjMLCx7hJGruUZhGjLfmWr6pX7uM28GWlubr4k+sUkOL8DiNhsd8d9Z0AUo4NIF9u3RTgNJ/N5quvENXKvGLrDXVproljitNfQZU5tx5Ldn8z856bLSo7fJtZ+ZWlDgISnmhW6OPXVNBzg8DJ2HPdGc9FextBEnKVK2mOqmm5ynTL8cyirq6mu0/nYzKjuu2ryEy5btm0PVKUD6EokpWriQEh7ZBISCier2d5Y4hsumZgdTw9ZRtewEXt11f4W7RjuPp9PL1FvaZNhdtKj1MTH2GMgj3c1dfHhS2XW2YqmkFv5ZZZ9VG55hStlfSNlAezVHtIwm5m8a6kbdNkb1oewESd3W5I0/XLHMk1F7e8kKHE2kPIn7SwhNLeTGrkOZJIlhLHMALSpDpG+5I4DfY9NfRc2nUvYNjk1DjbLYzJ91fFz8e39Oofr2JI6spoVU/xv65aJGjs4qWtKxcNHdJ4p2MMjz+u5/y6t/DW4cZJzPuVtQyAAMlA/ZHom13Y6zX1H+1t3hNVCxSvekJx+YG3ZTsdmLGHLdSgU8itZ3B4lQGyd9um9peabQA0E3Nxv8M5RUzF5OmSNCP8HPS+I6xLRnWffNR0BDam58VCkpCSOKVfL7pHk/fYA9ckfiNR1MnC2+77p4LA8G9t/wBlIWd/DE0p1Btccs5Nzl9VPo6uJVRn6y1bQ4W2AeKlKW0o8zv5Ukj8/B62nUc0YQQQYMW1z05L1SrjMxfxy5oK9eoGCdgurl9W4BmeocrLJVMifNlNZJGaC3XJyAGXf8IrmsNB1f1hX8W+3k9W0jU7TAEBoMAjhujxyugJa0Sc+uhuWi31k1Dr88n1d1q5nwx+NCr3vxajzOvcbQ38rFekBKuLIeKEyfT9VsHkohZCynYy4GhocwCdnf4DUp+G5DudvhRnqr3L57MkOY5U5XqFGu8WdkWL0lzNUXLTkhtxpSHlPNpQ2htDRkDggqHqKQn33HVtGhlUqmQYiZtOzfMX2XSXuAJDBcT0d25OjSutyrWRjTixzDXPMoRuc9GEqjMZEZEhmIWUvtqS4lR3cW656YWoEJJSSCAB1pc0OLQwG03B279FrspxHmPbVG2z8KzCpxafnat6py5bDp9J9N+wfTKF7oI3jkhSVAHwfBH265ze0tJ7zWDMZfdATBzPNLv/AEYenEhh1mfnuplq+r01IkzMm5ONcVb/AEgNBPuPuDt9tj0BrNLi0EZaBvuCixmJjzPymRq/8N3TPTzRLLLePnOozCqStl26XVXiXApbTSnAC16aUEbpHtxJ/wBoe/Rmu1jm5EnTCI8r+a8HF9o8yqy9JcFTnzNw3d5TW19zYNwnos2XkIElbKn1JdZQylSi68pIGzThSR9Pj6geuxXcGkYWWEzbcp2icypjGMaf1WG6bSI+Y12LuSLdpmwxyBlMiwrJS26tiW3JkpSeTHKU4hl3gT6fNXHyjxCXVHB5c2TGrb5x6em5Na0AiFuk1uL3bFdExzHtIp1nkMGqlWlmzOvktsiRJMUsqYLnLl63pLWUDcb78TyB60tOTye6TEaRtPDjuOi865napM+HT2n6W6v6m6nDLGmdRavHolUKqSFyWIS/mWnvVKW1lLikoLXpoKvbgT77EG+scDQTE4pi151yvqYiV78s65Z3R1NfDt7c2/V46XVZCwAeUiSrbxt43d8f2/r1y21nuJAqG0anZxW4jsHIfC7j2BdvIYU2nSqi2KCjcpcJ2I29+e+/677/AK9Ne92Du1DP+IrA8zkOQQ799HZ5otox2u5pm2Lae11bd18qtkJeQtxZ4qsWELbSHFLSgKS4pJATtt422A6f2N9V7gHPMmdTsO9eLxqByCE62weRjWfZhdRrzRWZlVhkFqw9htvGgyfwl0OSiShb6WkFCFNNhJUNvrH0HYpVQ6sY7zXRtGR9RyMJxAORE+fXmoLyrKbZN181NqtOTDuFIhyJFTRxBDirS02yvgppAQhY3DqvRV7q5+AodUiHSJcCBlOaly2LijVbtvqlhGM5U5XJqb2Jj8KRJq48d56HBcEdSVoLe5Q/6Z+rlsslSgoeenCzHPFiC7xQnMBW0/C7wqmV2j0vz2PwFWDVrYsPPyISA84UylfxkgnccUjz7cAPt1wO24alQvcBp5gKhrnMADT1KLkYfj5fDgpK0Oep6nMRG9+Q9lb7e/69QtZ2eo8Na0XWGpUzJKUm6yI2EhEVkbJ4jZsDx+Xt1ZT7LTaBDQTwHwhNR5zJVFGqWaWI7vcSdyjHkMYjjOpVnFjvJjEImNJv1ypTfPYJXwMjjsPbkN/frrUg1vZ3GZlon/StguqADb7q+BQB++3UNVgdYGOhZKCq8+ODGfXS6PyUocVFRItW1uBJ4JWpMQpBPsCQlew/3T+R6s7CQXk7R8InfkPEe6SPhJ6e1GL65XlhTXzGSsysChSpjzDRT+HSpL7a3ISzuQVpLPv43A9vB6Htby9wa+w73iAQjwhrLbvdWqJjobCuPjc7+T1wx2Sk0EsOe9YXk5r3gDsd+g+iCQ6V6VUxr3pHBZ73O4Bia9TNwpmnrl+leRp/wnqJchgB08gQVOtbBTZCgVJIG4PXboYm9mDDPdcRv8OabIc+YzHgmVlNti1Dp3CcrtONH7aE9QuTZBilap7Ek00KUhRbddDoSXVPeE77hHuCPKQ5xqBuJwJIHhJnrbKd+kmBl11wUXXOoeQ0rGSW7dZpDikObTWcNhirpo7iJzbhgrUy3slavU4SEKaK/YJd32Hnq1gD8M4yZGemfuL7NuaS4xOXUJmaYsqxbuv0srYzxkV9XldK40v5H5VSVOPx3ShxHuVpO6OSiVHh77bAOc4Hs76k94tPlKQAcQaRaV+iD0kpCkpSAkknYePc+evnH0m94AWP2lbiOayCBvuBt0xtBs4miFhKinu0ecjdrurrzClJebxK1UhbZIUkiK59QI9tvff9OmhrXVGixuP9wRsMTwPoqgrWTQ6ZYxgd9MlafXGTRaXFLVUa5aluz0D5mRIASGxwWPRMZLySSSgJGwIG/Th7i5rJiXZZZdeyZ3bF2duuvFK+TYlUahSNE7SEMFrvnb9mssrbT+OtKY7H4fCKkSG3TxLiUokHY7bkL3HlXUpcWNqNdMRrxsfPxKLCO6Rn9lHeqdli9JqLpXcYvbs19dV01bcyrunxpuK4JYsFJdkFkDx4SlwJJ4b7JSkchv0ezguY6cySLnqVO+xBGXBFf8IKtq4GsOoiqW/duoL2NVrqy8QhZfUr98lTe+/7t0OJB+yVD/aBMfai44W4YzHm1HbCbzl7q1EN++3XMb2eCQNUuV8U+OidSAbwXpQh/FatHa7sny1htHJE+bXR3D/spEtt3f8AzbA/v1Z2NsVGRlPsVsAtdOz3Cr/XS5Lq5mmYV1NQ6E1r99bvzW/xCbDkTVKdUy58q0+XHPrX82ls8OJStDnEtlAPVDC1jWy52W238bP5VBa4kkAe6i6VCySxttHqCFL0wqlPMuRWnqKRDdUyXEojvuWn1q3eLaArc+Vb7o3VttU7Bhe5032+UfdSgGQAlvEMYm6d5lUVrd7pVdpvbCnDHyTBddWhFiI5XEluRx6W646y6sLH07qHuOhdhc0/mtOfDVaJB0Vk3wo5L6e269pZnFVhj+XWVXJdakl9t1wek6paVexG722499t/v1FWpAnE3UCOEDReLsgjMAG48bkfl1AwNJFrryyB3I/LqkHE8bNiHRfne7lMlsM2nRlSF2TV43leRQ5VQXN4rL65yJJUwkDYKUqSUK8kn0Ufp10+yAMZidlhafKPZE9xJ7u0+q/RER7e23UDgbXshCrQ+NwmSrTzS9SAv5MWswOEfwhfpI4b/rsF7f3638Odiq+B9Qid+U+Huoq+DPKlV/cLmVZNLzb8vEW5iG+SeBaQ/GCCoA+FcHUFP6KO/v1V2xhdhczISL74PsvAwIOdlcDsQQOuI1tRjw0FetCy4kHfqoU3AyRyWSqme5iDjNV8R7KuNzU1cQYTNftnLpl+ZBYkOQHiQ+ykErTxW07wAIJKdgVbDp9MRQhurva8GNs3VIcZB3e6b6MW0s0jxpGZT7vBxCkYxDrYzlLjcmwVNkzamfzffYkJSG+Ultl5O6U/SwtGyPqHS2OqVKhYZME65ZbdRMcjfXTDWhwt4IfpubYLimWTayXJh2+OysbsCwy/h7bTcWwk1MdLEthpSwUrdeZZWFeEo9wOK1Hro021ntmDY/uzEmeSW5zBb24J+Zdq0rL+6HT2AjM7G1qFZXitwyiRWRq9la1Q4iHpKuH8LiSkI4nwBy8kg9IbSAovcB+lwmdfTrRMc6XgE6hXlqKfAKxuTsNz7n/uOp3Ma79Q5hSXX3/b7dLEgGNVqhjvJuYlP2r6ufMTI8dx3FLJlCXnUpKi5HW2kAE+SSsAfmSB9+hbTDXtuJkeoKY0TJi0H0VPuo2cV8agwyLClVrTLGA0DlhVPYgzPdlSm3FBCHXnG0rbQpLjauaV/UlxIHL6d7w3vOOG+J18UR1wTNBfQaSkuXqCzl+oOjWNuSplBhT1rVzJMVEdmMzHdfiwI81xlpv6vTJbdICv4kq3H8RPWNpNDa03gHftz0nLkhe491R5dx9T8sxeoRaY5ksnHaeobrFyGqlYbaiNS1rG6w3t9K3CndR332BP26taaQc5zXCZ27vlKGIjCQYR+fCvzTTLDM2zeBAtY1KqTiePSZLlpNaCZMxLbpmKQrfZAS4+2ngTvuNz1D2oON3n93tHpI5JpEjujZ7o/wC67jtKMclfK2mp2H10n39GTexW17b7b8S5vtv9/t1zsRMhsngCUvCdi2VncPpXdPJZr9S8PnvKSFhuNfRXFFPsDslw+OsxhufmtwnYhY+KlqJid92d2UWtyqlnyZdpC+XYiz2nXH+DoKw2lKt1cR5O3sAd+uh2OHPbhIMfBWXAM9XCq+ps2qKvXivlNpr28Gxy/QhNvXY3FWVw0TebTzuwH1KCEDly347gb+Qq5zCKUEkkjUnZsR/UBdlAGwD1T+7fZWa5lIw6fVUMSOxVZfWRolzj+NVcef6XCX669wgLeUlB9QhSXED0ypRHAdTV8DJaXXIyJJg2+FjXmxhNfDsR1MsdSqe7dhsR5GFWkNi2mzURERqp1ueVAbN7cW0FYUrj5ACyfpA2YX0GsLG6zGezXx6zQS8mSjp+HP3P6R6IaNZbSZtqFTVl29ltnYLJW6v5psNMAPJISeQWGzx28q2AAKtx14sMAPBgAaHYNm9AbmyIiR8TjtmjBvlqa2oLTyHp0tivb+u0c7H9D1J/TPcAA0xy9RdbMJWc+Ij25NNSHDqlVqDCErUlLEgqVy9gkel9R/MDfb77dY2je4PI56aLxMKjDLLq3yrK49vIlv1tHd5BMtoC1bLLC3n0B54ISd+X7tsH8/T8e3XVAbTolhElrYPLJY0kuHFfpc2I9/8APrkhjgZK1AH8ZfE51523Y3ZwYD80VWRtuSlMMKc+XYXGkBTiykHgjkGwVHYbqSN9yN97FFOtJtIjxMIiC5pA4qtWm7izp49iN9ptbW2BZdGxlvHr6VX17LiZ3GUtZeC1ukqJaTGHlKfLOwIHXXNEuBa4SJnMhaXsMEWMbAnqO/jVRqMHU655wuYB/qVUUINk7J8cvmDt55DfifYHbyQJ/wCjaDIb/wCzln1B0AvZnxGddINlNYrNUL60pXZDUgyJMGG1KS3xIcbB9JxKDu5x3G43Skgedut/pWGC6x4nPTXjZexE/lFuAUW6m64R9X7GyybKv2mtM6eYREZtnLWIlkshK0FLrTcNBV9Ckp8KG/1bn2AeyiaYwiIz1+SsL2m9/L4XHA1c1IyltqnqbXIZrbLDTTUCucKvSaYjLjMcUNo+ng286CQBv6h9j9XSj2ehS71SOJ56nrejFR77MB8P4WrI42pNuwiLZ1GXv2jiVmY/PRJdXIaIQEJ4qRuEpCPuT4P2HjrGnsrXYsTd2SIis4RhKWqjt21z1Swf9ooWFZTkOO1gcDchUdxziBx5hpCvrWPb+AH2P5HY21+ysJLXC+zLysEDm1SAHeefymO3pjlccvibhmRqUgK8Jgut8CN9yrds+B9x49ujPaaRjDUbzHyg+m/VpTjwePmuLBDjGn0+6TEdD5+ai2PppA8lKksuoTxO3kEeQT56TVHZqpJc8X/w/EpjfqtEBp81r1Fiag5BllvkmW4Zaoly3VynETYEttqM2rkQ22FHdDSeQ4gk7BKfO2+5sNBjQynUA4EdSsIqOOJzfIqW9JM97mtMcdiVmFYNkjUZPo7SG8XkSHH0JW6tpKlKbO6Qp4kAbfwI29vKHt7G9xcagvvCNr6rRGHyKjzIsA1svs6OYvadZVAujJaebdh45JZQ262EhHBIb2BHBPj8+nNqdlbT+njEcQlkVHOxRfgpIgSe6csUtU3pxmDlRHbU0zUO4rK+TlFb3rFx1Bb2cV6nFW6jt9I+xIMgZ2JrYFQcxPXgja6qDko7Haxrm41JbVoxlqy62lj1P2ZkJLfp8PqSQ2ACdgCr+bdXud9q/wCp7PZ4qZe+3qyHC82geSzqu1TXOnmPt/6FMrmrksORR81jkl1DfP6eaVcdkrHuFb+Pfrx7Z2d4kVOvdYKbmnIHxHynVW9n/cFk2HDHo2iE2OmCtU1VnJqkxJzg+rdv1nVJLg8+GxufA2HSx2zs5fIeeEH4RYHFuGBzHyux/sg7kM3h1lYjRxyAmsbEdLzcOHXre3/mddUpBdV/vKJ6JlegwudjJ4zbyWOY4gCBzHyl7F+3TurrMAucBg6TPfs/PDnzbM2lhBxxZDWziZCwFlSdkFJSvwee3kK2W6p2YvD8Rnx+MkcPw4YHMfKSYvab3X00rFLCHgWRw5NTGP4S7ESylcVv1FgpVxVuFFS1+HPqKVfdJ6Mv7Lef1cUMVLXFt4XPhfal3S48/bv0+nOSx5NuwlMmRJZSlxX+IQsL3cUNnPUQDufqAKj7Hfrz6vZqsA6bj8LzW1GTEcx8pTe+Hj3RKt41qrSyP8yy2hxKfmKktK29ubXq8FqPkkKSSd/I9uj+vQaMEnzQ4Xk4hHknHgPYz3c6aZO7f0Wl9Ui1daU2l2YuhlttA7bqQ264ptCtvG4SPBI+/QvNCo0NcTH+Zea5zbiPJZ5t2Ad2eor0myu9PKL5550rcEFVFBccO3vvHUgf8+vMfRpQGgxxMcp9ljpNyR14J3adfCh11zCbhkPUKxrKjDquQEOVbluX5ESIt71ZCWENJW2FrKl+eXlRG52HS6vag0EU2946255k24LWsbm45aXVzAV5/TqYPGKJsPughczjSJDYQ6hLiFe6VgEH+oPXIY41G03O2+CbJaZCbitMcNX6qVYlRKS7/rAa1n6/BHn6fPgkdBILoLRy3IjUf+4rsg4bj9e0lMShrIqEncJZhtoAI9j4T1PTwuYHFo10C3G8HMpQjVUKLslmHHZSSVFLbSUjcncnwPffz1Uxrcbe6OQWF7yPzHmuOXitJPYcjyaavkMOE82nYqFJVv77gjY9IJGKMI5IvqP/AHHmt9Lj1XRNFusrolc0EhIbiMIaTsPYbJA6p7KxryXHYge9xEEpTDaSN9vP59XNosw5JclecQlI2HQtpNptEL0ytCGkp5n33JPt1ymNEPcmlxMLnDA+VaZ3PBzcL8D6gQf06XJ+mwTnmml0vLti6lJDi1pUApJA3BAI6qcSajmnQJAsAQvgo7AdTiq/C0Tn7L0L5Q+nwSP6dMqNhkAwF4G6xcBA3CiCAdtupKxc2IcbBG1a2FKW6olROw22+3S+zPc+oS46InAAABdO3XXhIX33A6w3dC8vVDbpzxhgDVeF18n79bTM5rCvlo3TsCR5+3R1qQwhoJAXgbrIJAA6eKbWsELJX23XoBMleXxHjfrHMAEryxHjqUWJRL33PT8ysWXTAdAhX//Z\">. ויהיה מדת הזרוע ממנה שלשים טפחים. והרא״ש ז״ל פי׳ על כל גובל וגובל זורע ד׳ בד׳ הקרנות ובין כל קרן וקרן שני מיני זרעים והא דקתני שלשה על כל גובל משום דקרן אחד נמנה עם השנים ומונה קרן אחת לכל רוח ובין ד׳ מינין שבכל רוח צריך להרחקת שלשה אוירין שביניהם ד׳ טפחים וחצי, וישאר למקום זרע ד׳ מינין ג׳ טפחים ומחצה והוא לכל מין טפח חסר שמינית טפח. ובירושלמי פריך וניתני ג׳ על כל גובל וגובל וחמשה באמצע כמו בערוגה דרישא ולהוי י״ז מינין ומשני משום שהגבולים ממעטים, פי׳ שצריך להרחיק זרע הערוגה מזרע הגבול טפח ומחצה ולא נשאר מקום פנוי לזרוע בערוגה כי אם שלשה על שלשה. וא״ת למה לא יזרע על כל גובל וגובל חמשה מינין ששה טפחים לד׳ אוירים שבין חמשה מינין וישאר שני טפחים לחמשת המינין. שני חומשי טפח לכל מין באורך טפח ויהיו בין הכל ט״ז מינין. ויש לומר דשמא ברבוי המינים איכא ערבוביא:",
+                "<b>מפני שהוא ממלאהו.</b> ולא יוכל לזרוע ג׳ בכל גובל:",
+                "<b>רבי יהודה אומר ששה באמצע.</b> בירושלמי דריש זרע זרעה זרועיה הרי תלתא, דהו״מ למיכתב זרע וכתיב זרועיה ותוציא צמחה תצמיח תלתא הרי ששה. וכתב הר״ש ז״ל דבירושלמי פריך למאי דשנינן לעיל לרבנן שהגבולין ממעטין היכי תני ר׳ יהודה ששה באמצע, ואי תימא ר׳ יהודה ארישא קאי פי׳ שאומר ת״ק חמשה והוא אומר ששה הא תני ר׳ חייא ר׳ יהודה אומר י״ח באמצע אלמא אסיפא קאי, ופירוש ששנים עשר על הגבול וששה באמצע הרי שמונה עשר ואינו מתרץ כלום בירושלמי. הלכך נראה שגובה הגבול עולה למנין הריחוק דאי לא תימא הכי אמאי נקט היה לה גובל גבוה טפח ליתני היתה הערוגה ח׳ על ח׳ אלא ודאי תנא גבוה טפח לאשמעינן שהגובה בכלל מדת הריחוק. וצריך לומר דר׳ יהודה לטעמיה דאמר בפירקין כמלא רוחב הפרסה דהיינו טפח ואין צריך להרחיק כי אם טפח והשתא כיון שגובה הגבול מן המנין לרבי יהודה יכול לזרוע בכל הערוגה. וזורע בה ששה מינין שלשה בשורה אחת מן המזרח ושלשה בשורה אחת מן המערב וכל מין ומין טפח ושליש טפח רוחב באורך ב׳ טפחים ומחצה, כזה: <img src=\"data:image/png;base64,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\"> ורוחב כל זרוע מאלה טפח ושליש באורך שני טפחים ומחצה והקו הלבן החרב שבין ג׳ שורות שמצד זה לבין ג׳ שורות שמצד האחר, הם ששה טפחים באורך הערוגה, והחרב שבין זרוע לזרוע הוא שני טפחים וחצי כאורך הזרוע אבל רחבו טפח אחד כדעת ר׳ יהודה דלא בעי הרחקה רק טפח והם ד׳ אוירים שהן עשרה טפחים סך כל החרב בערוגה ששה עשר טפחים וסך כל הזרוע באמצע הערוגה מלבד הגובלין עולה עשרים טפחים: ולרבנן זורע מין אחד בערוגה חמשה על חמשה כי צריך חצי טפח מכל צד מן הגובל וא״ת לרבנן אמאי אינו זורע כי אם מין אחד בכל הערוגה והלא יכול לזרוע בה חמשה מינין טפח על טפח בכל קרן וקרן וטפח על טפח באמצע ובלבד שלא יהא אלכסון של טפח האמצעי כנגד אלכסון הערוגה, שאז לא יהיה טפח ומחצה בין זרע האמצעי לזרע הקרנות לפי שאלכסון הערוגה שבעה טפחים ואלכסון הזרעים של הקרנות והאמצעי ד׳ טפחים וחומש. וי״ל מדלא שרא רחמנא אלא חמשה בתוך ששה מכלל דפחות מששה איכא ערבוב. והר״מ ז״ל פי׳ שדעת רבי יהודה שאפשר שיזרע בזו הערוגה שהיא ששה על ששה ויש לה גבול טפח שמנה עשר מינין כזו הצורה: <img 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ויהיה מדת הזרוע ממנה שלשים טפחים וכשתסתכל בצורה זו תמצא ששה מסומנים אורך כל אחד ג׳ טפחים ורוחב שני טפחים נמצא כל צלע מהן אלכסון טפח ומחצה על טפח נמצאו הזרעים מרוחקים זה מזה יותר מטפח ומחצה. אמנם אם נרצה לומר לר׳ יהודה שיזרע ט׳ מינין בערוגה באמצע וכמדת הזריעה הזאת ונצייר אותה כמו זאת הצורה: <img src=\"data:image/png;base64,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\"> זה אי אפשר לפי שכל מסומן מהתשעה המסומנין המצויירין הוא ארכו שני טפחים ורחבו שני טפחים נמצא כל צלע מהם אלכסון טפח על טפח והוא טפח ושני חומשין ואנו צריכין לטפח ומחצה וליכא. והלכה כרבי יהודה:   "
+            ],
+            [
+                "<b>כל מין זרעים אין זורעים בערוגה.</b> הא דשרינן לעיל חמשה זרעונים בערוגה. ושלשה עשר מיני זרעונים כשיש לה גבול טפח, הני מילי במיני ירקות שדרך לזרעם ערוגות ערוגות, אבל מיני זרעים שדרכן לזרוע מהן שדה גדולה לא, משום דמיחזו ככלאים:",
+                "<b>אפונים השופים.</b> אפונים חלקים שנראין כאילו הן משופין בכלי שמשפין ומחליקין בו העצים. פירוש אחר אפונים [השופים קטנים] גמלונים גסים וגדולים לשון ארמי קורין לדבר גדול גמלונא:",
+                "<b>גבול.</b> כמין אצטבא של טיט מגובל שעושין סביב לערוגה לדריסת רגלי אדם:",
+                "<b>שהיה גבוה טפח.</b> כשזרעו [בו שנים עשר מיני זרעונים] ונתמעט מותרים הזרעונים שגדלים בו אפילו לאחר שנתמעט ואין צריך לעקור משום מקיים כלאים כיון שהיה כשר מתחלתו בשעת זריעה ומיהו אינו יכול לזרוע בו [בתחילה] לאחר שנתמעט עד שיעמידנו על גובה טפח:",
+                "<b>אחת מכאן.</b> בשפת התלם לרחבו ואחת בשפה האחרת ואחת באמצע התלם והולך וזורע מכל מין עד שיהיו מרוחקין זה מזה טפח ומחצה ושהן עמוקים טפח לרבותא נקט משום דבירושלמי איכא מאן דאסר דמיחזי כחבוש:"
+            ],
+            [
+                "<b>ראש תור.</b> קרן זוית מחודדת נכנסת לתוך שדה אחר, כתורי זהב של תכשיטי אשה שיש להן שלש זויות מחודדות:",
+                "<b>שהוא נראה כסוף שדהו.</b> וניכר ולא מיחזי ככלאים:",
+                "<b>מפולש.</b> פתוח משני צדדיו כמו מבוי מפולש שפתוח משתי רוחות:",
+                "<b>רבי עקיבא אומר אורך ששה טפחים.</b> לא בעינן מפולש אלא שיהא התלם הזרוע ארוך ששה טפחים אע״פ שזרע אחר מקיפו משלש רוחותיו שרי:",
+                "<b>ורוחב מלואו.</b> היינו ששה טפחים שהוא שיעור רוחב תלם ורבי ישמעאל נמי בעי רוחב התלם במלואו אע״ג דלא פירש למלתיה דכיון דרבי עקיבא דמיקל ולא בעי מפולש בעי רוחב מלואו כל שכן רבי ישמעאל דמחמיר. ורמב״ם פירש רוחב מלואו שיהיה רחבו [כעמקו]:",
+                "<b>רוחב פרסה.</b> והיינו טפח והא דקאמר רוחב פרסה ולא קאמר רוחב טפח משום דמפיק לה מקרא דכתיב (דברים י״א:י׳) והשקית ברגלך כגן הירק, שצריך להיות בין ירק לירק מקום להנחת הרגל דהיינו רוחב פרסה, והלכה כרבי עקיבא, ובפרקין דלעיל דתנן ירק בירק ששה טפחים התם מיירי בין שדה ירק לשדה ירק אחר שצריך להרחיק זה מזה ששה טפחים, והכא מיירי בבא ליטע שורה אחת של ירק בתוך שדה כדתנן בהדיא והוא מבקש ליטע בתוכו שורה של ירק אחר הלכך מפסיק בתלם רחב למר כדאית ליה ולמר כדאית ליה:   "
+            ],
+            [
+                "<b>שתי שורות של קשואין שתי שורות של דלועין שתי שורות של פול המצרי מותר.</b> דכל שתי שורות נראית כשדה בפני עצמה ואיכא הכירא ואין כאן ערבוב והוא דאיכא תלם מפסיק בין מין למין, אבל שורה אחת של קשואין ושורה אחת של דלועין ושורה אחת של פול המצרי אסור, אע״ג דתלם מפסיק בין כל מין ומין לפי ששלשה מינים הללו עלים שלהם מתפשטים ומתערבים זו עם זו, וכשאין שם אלא שורה אחת מכל מין ומין נראין כאילו נזרעו כולן יחד במפולת יד ומיחזו ככלאים ואין הפסקת התלם ניכרת בהן:",
+                "<b>ושורה של קשואים ר״א מתיר.</b> קסבר הואיל ואיכא שתי שורות של קשואין אע״פ שאינן סמוכות זו לזו חשבינן להו כאילו הן סמוכות ויש כאן שדה של קשואין ושורה של דלועין ושורה של פול המצרי הוו כאילו נטועות בשדה של קשואין וסגי להו בהרחקת תלם, כדתנן לעיל היתה שדהו זרועה ירק והוא מבקש ליטע בתוכו ירק אחר וכו׳:",
+                "<b>וחכמים אוסרים.</b> לפי שאין שתי שורות של קשואין סמוכות זו לזו לא חשיבי כשדה של קשואין ומחזו ככלאים ויש כאן ערבוב ואין הפסקת התלם מועלת בהן, והלכה כחכמים: "
+            ],
+            [
+                "<b>קישות ודלעת.</b> שהעלים שלהן מתפשטים ומתערבים זו עם זו וכ״ש שאר מינים:",
+                "<b>זו נוטה לצד זה.</b> דאע״ג דאין הפסק של תלם מועיל להן, הטיית העלים זו לצד זה וזו לצד זה מועיל להן, הואיל ומה שאסרו חכמים בכלאים לא אסרו אלא מפני מראית העין: "
+            ],
+            [
+                "<b>עוקר שתי שורות ונוטע שורה אחת.</b> שיעור השורה אין פחות מד׳ אמות רוחב, וכשעוקר שתי שורות של בצלים שהן ח׳ אמות ונוטע באמצען שורה אחת של דלועים שהיא ד׳ אמות נשתיירו ב׳ אמות בורות מכאן וב׳ אמות בורות מכאן:",
+                "<b>ומניח קמת בצלים ב׳ שורות.</b> שהן שמונה אמות רוחב ועוקר שתי שורות שהן כמו כן ח׳ אמות וזורע באמצען שורה א׳ של דלועין שהיא ד׳ אמות, נמצא בין שורה ראשונה של דלועין לקמת הבצלים שתי אמות בורות וקמת הבצלים ח׳ אמות, ושתי אמות בורות בין קמת הבצלים לשורה שניה של דלועים, הרי בין שורה של דלועים לשורה של דלועים י״ב אמה וכן לעולם:",
+                "<b>רבי עקיבא אומר עוקר ב׳ שורות ונוטע שתי שורות.</b> קסבר שאין צריך להפסיק בין שתי שורות של דלועים לקמת הבצלים אלא התלם, כדתנן לעיל בפרקין בשאר ירקות. ובין שורות של דלועים לשורות של דלועים מפסיקים שמנה אמות של קמת הבצלים בלבד:",
+                "<b>וחכמים אומרים אם אין בין שורה לחברתה י״ב אמה וכו׳</b> חכמים כר׳ ישמעאל סבירא להו שצריך שיהיה בין שורה של דלועים לחברתה י״ב אמה, מיהו רבי ישמעאל מצריך הפסק שתי אמות בורות בין שורה של דלועים לקמה של בצלים וחכמים מתירים לסמוך שורה של דלועים אצל קמה של בצלים ולא מצרכי אלא תלם אחד בלבד כשאר ירקות. אבל י״ב אמה בין שורה של דלועים לחברתה בעו חכמים לפי שהדלועים עלין שלהן רחבות ומתפשטות הרבה כדי שלא תראה כל השדה מעורבבת בבצלים ודלועים. והלכה כחכמים: "
+            ],
+            [
+                "<b>דלעת בירק.</b> הבא ליטע דלעת אצל ירק עבודתה כירק דהיינו ששה טפחים. אבל אם בא ליטע דלעת בתבואה צריך להרחיב לו בית רובע כשיעור עבודת התבואה שהוא עשר אמות ושני טפחים ומחצה על עשר אמות, והוא מקום זריעת רובע הקב:",
+                "<b>שורה של דלועים נותנים לה עבודתה ששה טפחים.</b> וקילא שורה מדלעת יחידית, דדלעת יחידית בתבואה צריכה בית רובע, לפי ששורה מנכרא בפני עצמה וליכא ערבוב כמו בדלעת יחידית, וששה טפחים דתנן הכא הוי שיעור רוחב אבל שיעור אורך לא אתפרש במתניתין ובתוספתא פירשו דצריך שיהיה שיעור האורך עשר אמות ומחצה:",
+                "<b>ואם הגדילה.</b> השורה ונכנסו הענפים בתוך ששה טפחים, יעקור מלפניה כל הענפים שנתפשטו ונכנסו בתוך שיעור זה:",
+                "<b>נותנין לה עבודתה.</b> של שורת הדלועים ארבע אמות, שצריך להרחיק ארבע אמות מן התבואה:",
+                "<b>התחמיר זו מן הגפן.</b> דתנן לקמן בפ״ד הנוטע שורה של חמש גפנים בית הלל אומרים אינו כרם ואינו נותן לה עבודת הכרם ארבע אמות אלא ששה טפחים, והכי נמי בשורה של דלועים אין להחמיר וליתן להן ד׳ אמות דאין להחמיר בכלאי זרעים יותר מבכלאי הכרם:",
+                "<b>מצינו שזו חמורה מן הגפן.</b> אע״ג דאיסור כלאי זרעים קיל מאיסור כלאי הכרם, מ״מ הא אשכחן דלגפן יחידית כשבא ליטע אותה בתבואה נותנין לה עבודתה ששה טפחים ולדלעת יחידית נותנים לה בית רובע שהן עשר אמות ושני טפחים ומחצה על עשר אמות מפני שהיא מתפשטת והולכת מרחוק הכי נמי אין לתמוה אם לשורה אחת של גפנים נותנים לה עבודתה ששה טפחים ולשורה של דלועין נותנין לה ארבע אמות:",
+                "<b>כל שלשה דלועין לבית סאה.</b> ר״מ פליג אתנא קמא דאמר שלדלעת יחידית בתבואה נותנים לה בית רובע וסבר איהו דנותנים לה שלישית בית סאה ורבי יוסי בן החוטף אפרתי סבר שלישית בית כור. ואין הלכה כדברי כולם אלא כתנא קמא בלבד. ודלעת השנויה במתניתין היא דלעת יונית בלבד שעלים שלה רחבים ומסככים ומסתבכים טפי, אבל דלעת מצרית עם שאר דלועין דינן כשאר ירקות:"
+            ]
+        ],
+        [
+            [
+                "<b>קרחת כרם ומחול הכרם.</b> מפרש להו ואזיל:",
+                "<b>בית שמאי אומרים כ״ד אמות.</b> אם קרחתה כ״ד אמות מותר לזרוע לשם פחות מכאן לא יביא זרע לשם:",
+                "<b>שחרב מאמצעו.</b> ויש גפנים כל סביבות הקרחה שהיא שש עשרה אמה על שש עשרה אמה, וכן אם הלכה הקרחת על פני רוחב הכרם שאין גפנים אלא משני צדי הקרחת:",
+                "<b>אם אין שם שש עשרה אמה.</b> כדברי בית הלל לא יביא זרע לשם אפילו באמה האמצעית, דארבע אמות שבצד הכרם מזה וארבע אמות שבצד הכרם מזה הוו עבודת הכרם דעבודת הכרם ארבע אמות כדתנן לקמן, לפי שהיו בוצרים בשוורים ובעגלות ובעת החרישה חורשים אותה בשוורים הלכך אותן ארבע אמות ככרם דמו, ואם נשארו בינתים שמנה אמות חוץ מאותן ארבע לכל צד לא בטלי לגבי כרם ומותר לזרען, בציר משמנה אמות שדי פלגא להכא ופלגא להכא בטלי לגבי כרם וככרם דמו ואסור לזרוע בהן משום כלאים. ולבית שמאי לא חשיב שדה פחות משמנה אמות הלכך ארבעה ועשרים אמות בעינן ארבע לעבודת הכרם מכאן וכנגדן מכאן פשו להו שש עשרה שדי ח׳ להכא וח׳ להכא איכא שדה ולא בטלי:   "
+            ],
+            [
+                "<b>מחול הכרם.</b> מקום פנוי בין כרם לגדר סביב, כמו מחולות הנשים כשמרקדות בסבוב לשון אז תשמח בתולה במחול (ירמיה לא):",
+                "<b>אם יש שם י״ב אמה.</b> כדברי בית הלל, נותן ד׳ אמות לעבודת כרם וזורע השאר. אבל אם אין שם י״ב אמה לא יביא זרע לשם, דארבע אמות דלהדי כרם עבודת הכרם, וארבע אמות דלהדי כותל כיון דלא מזדרעי מפני תקון הכותל כדי שיהלך אדם על גבי קרקע סמוך לכותל ויהיה העפר נדוש ויתחזקו יסודותיו אפקורי מפקר להו. ואמצעיות אי איכא ד׳ אמות חשיבי ואי לא בטלי לגבי כרם, והכא לא בעינן שש עשרה שאין האסור אלא מצד אחד. וכל הנך אמות באמה בת ששה טפחים: "
+            ],
+            [
+                "<b>אין זה אלא גדר הכרם.</b> מקום שבין גדר לכרם גדר הכרם הוא קרוי, ואפילו אין שם אלא שש אמות מרחיק ארבע אמות וזורע את המותר:",
+                "<b>ואיזהו מחול הכרם.</b> שצריך י״ב אמות, מקום שבין ב׳ כרמים. ות״ק סבר מקום שבין ב׳ כרמים ככרם שחרב באמצעו הוא נדון. ובירושלמי מוכיח דלא אמר ר׳ יהודה איזהו מחול הכרם בין שני הכרמים אלא כגון שאין שורות הכרמים שוות של זו לזו, כגון דכרם של צד זה של מחול שורותיה מן המזרח למערב ושבצד אחר מן הצפון לדרום, דאם היו מכוונים מודה רבי יהודה דנראה כקרחת הכרם ובעי ט״ז אמה. ואין הלכה כר׳ יהודה:",
+                "<b>איזהו גדר.</b> המפריש בין הכרם שיכול להניח כרם מצד זה ולזרוע מצד אחר, וכן חריץ: "
+            ],
+            [
+                "<b>ג׳ טפחים.</b> דכל פחות מג׳ כלבוד דמי. והוא שיעור כדי שיכנס הגדי:",
+                "<b>הרי הוא כמחיצה.</b> ומותר לסמוך גפנים מצד זה וזרעים מצד זה:",
+                "<b>נדון כפתח.</b> ואפילו כנגדו מותר לסמוך אבל יותר מעשר לא חשיב כפתח וצריך הרחקה כנגד המקום הפרוץ:",
+                "<b>ואם הפרוץ מרובה על העומד אסור כנגד הפרוץ.</b> אבל כנגד העומד מותר אם הוא רחב ארבעה, אבל פחות מארבעה אף כנגד העומד אסור: "
+            ],
+            [
+                "<b>בית שמאי אומרים כרם.</b> וצריך להרחיק ממנה ארבע אמות כדי עבודת הכרם:",
+                "<b>אינו כרם עד שיהיו שתי שורות.</b> ואין צריך להרחיק אלא ששה טפחים כגפן יחידית:",
+                "<b>הזורע ארבע אמות.</b> כלומר בתוך ארבע אמות של עבודת הכרם:",
+                "<b>בית שמאי אומרים קדש שורה אחת.</b> דכי אמרה תורה (דברים כ״ב:ט׳) פן תקדש המלאה הזרע אשר תזרע ותבואת הכרם, שורה אחת מקריא כרם:",
+                "<b>ובית הלל אומרים קדש שתי שורות.</b> דאין נקרא כרם פחות משתי שורות, הלכך ותבואת הכרם דאמרה תורה דקדשה שתי שורות משמע: "
+            ],
+            [
+                "<b>ואחת יוצאה זנב.</b> כגון ג׳ גפנים נטועות בשורה אחת, ושתים בשורה שנייה כנגד שתים מן השלש:",
+                "<b>ואחת בינתים.</b> שהשתים כנגד שתים והחמישית כנגד אוירן:",
+                "<b>ואחת באמצע.</b> כגון גפן הנטועה וארבע גפנים לארבע רוחותיה: "
+            ],
+            [
+                "<b>שורה אחת בתוך שלו ושורה אחת בתוך של חבירו.</b> ומיירי כגון ששורה אחת של שתי גפנים ושורה אחת של שלש. ואפילו רבי שמעון דאמר לקמן גבי המסכך גפנו על גבי תבואתו של חבירו לא קדש דאין אדם אוסר דבר שאינו שלו, הכא מודה דמצטרפין לאסור הזרעים כיון דאיכא שלו ושל חבירו:",
+                "<b>ודרך היחיד ודרך הרבים.</b> שאין אחד מהם רחב שמנה אמות, דברוחב שמנה אמות אמרינן בשלהי פרקין דאין מצטרפות:",
+                "<b>הרי אלו מצטרפות.</b> להיות קרויין כרם וצריך להרחיק ארבע אמות:",
+                "<b>אם ערסן מלמעלה.</b> שהעלה ראשי הגפנים על גבי הגדר ומתערבין אותם שבצד הגדר מזה עם אותם שבצד הגדר מזה. ועירסן הוא לשון איזה עריס דתנן לקמן בריש פרק ו׳, כלומר שעשה להן ערש:   "
+            ],
+            [
+                "<b>הנוטע שתי שורות.</b> של שתי שתי גפנים ואין בהן אחת יוצאה זנב:",
+                "<b>אם אין ביניהם שמונה אמות לא יביא זרע לשם.</b> דמצטרפין להיות כרם, אבל רחוקים שמנה חוץ ממקום הגפנים אין מצטרפים והרי הן כגפן יחידית, ומרחיק ששה טפחים משורה זו וששה טפחים משורה זו וזורע ששה אמות שבאמצע:",
+                "<b>בין שורה לחברתה שש עשרה אמה.</b> דכיון דאיכא שלש שורות הוו ככרם גדול והמקום שבין כל שתי שורות מהן נדון כדין קרחת הכרם שהוא שש עשרה אמה. אבל חרבה השורה האמצעית, לדברי תנא קמא לא בעינן ביניהם שיעור קרחה כיון דלא נשתייר כרם, ולא דמי לכרם בן ארבע וחמש שורות דכי חרבה האמצעית אכתי נשאר כרם הלכך בעי המקום המוקרח ט״ז אמה:",
+                "<b>רבי אליעזר בן יעקב אומר אפילו חרבה השורה האמצעית.</b> מאחר שהיה כבר כרם אף עתה דין כרם יש לו וצריך ט״ז אמה:",
+                "<b>שאילו מתחלה נטען.</b> כלומר שאם לא הגיעו לעולם לכלל כרם ולא היה נוטען מתחלה אלא שתי שורות לא היה צריך להיות ביניהן אלא שמנה אמות כדאמרינן לעיל, עכשיו שנטען שלש והגיעו לכלל כרם אע״פ שחרבה אמצעית ולא נשארו אלא שתים הרי הן ככרם שחרב באמצעיתו וצריך ט״ז אמה. ואין הלכה כרבי אליעזר בן יעקב: "
+            ],
+            [
+                "<b>הנוטע את כרמו ט״ז אמה.</b> שכל שורה של גפנים רחוקה מחברתה ט״ז אמה:",
+                "<b>מותר להביא זרע לשם.</b> ואין צריך להרחיק אלא ששה טפחים מן השורה, כעבודת גפן יחידית:",
+                "<b>צלמון.</b> שם מקום:",
+                "<b>הופך שער שתי שורות.</b> כרם גדול היה שכל שורה רחוקה מחברתה ט״ז אמה ולא היה רוצה לסכך גפנו ע״ג תבואתו, והיה מצרף השורות שתים שתים, וראשי הגפנים דהיינו השער של כל שתים ושתים הופך לצד אחד אלו כלפי אלו, ונשאר המקום פנוי מצד זה ומצד זה וזורע אלא שמניח ששה טפחים, ולשנה אחרת עושה להפך. שכך היה דרכם מקום שזורעים בו שנה אחת לשנה אחרת מניחים אותו בור בלא חרישה ובלא זריעה:",
+                "<b>אף הנוטע את כרמו על שמנה שמנה אמות מותר.</b> קסברי כיון דרחוקות השורות שמנה אמות הוה ליה כגפן יחידית, ומניח סמוך לשורה ששה טפחים וזורע את השאר, ולא בעינן שש עשרה אמה אלא בכרם חרב אבל בנוטע מעיקרא כי מרחקי שמנה אמות דיו. וכן הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>כרם שחרב.</b> עשר גפנים לבית סאה. שיש בקרקע של בית סאה עשר גפנים לא פחות מכן:",
+                "<b>ונטועות כהלכתן.</b> דהיינו שתים כנגד שתים ואחת יוצאה זנב ואין רחוקות זו מזו ט״ז אמות ולא פחות מארבע אמות:",
+                "<b>כרם דל.</b> שגפניו מועטים ואעפ״כ דין כרם יש לו. ואין זה קרחת הכרם דאותו חרב מאמצעו וזה נחרב מכל צד:",
+                "<b>ערבוביא.</b> שאין הגפנים מכוונים כשורה:",
+                "<b>אם יכול לכוין.</b> בכל הכרם שתים כנגד שלש, כגון שיביא חוט ומותח ומוצא הגזע מכוון שתים כנגד שתים ואחד יוצא זנב אע״פ שהנוף אינו מכוון הרי זה כרם. אבל אם מוצא הנוף מכוון והגזע אינו מכוון אין זה כרם:",
+                "<b>כתבנית כרמים הרי זה כרם.</b> ובעי הרחקה ט״ז אמות, ואין הלכה כרבי מאיר: "
+            ],
+            [
+                "<b>כרם שהוא נטוע על פחות מארבע אמות.</b> שאין בין שורה לשורה ארבע אמות:",
+                "<b>אינו כרם.</b> ומרחיק ששה טפחים וזורע את השאר, דכיון שאין יכול לחרוש בשוורים ביניהם אין שם כרם עליו:",
+                "<b>וחכ״א כרם.</b> דרואים את האמצעיים כאילו אינם ומצטרפין החיצונים אם יש ביניהם ריוח הראוי להם. לפי שדרך בני אדם ליטע שורות רצופות הרבה ביחד ואותן שראויין להתקיים ולהעשות כרם ישארו כרם והשאר יהיו לעצים הלכך אלו האמצעיים הנטועים בתוך הריוח הראוים להיות בין שורה לשורה רואים אותם כאילו הם עצים בעלמא והחיצונים מצטרפים להיות כרם: "
+            ],
+            [
+                "<b>וזורעים בתוכו.</b> דחשיב הפסק ורשות אחרת כיון דעמוק עשרה ורחב ארבעה ומפולש. אבל פחות מעשרה או מד׳ או אפילו עמוק עשרה ורחב ארבעה ואינו מפולש אלא שהכרם מקיפו משלש רוחות, אין זורעים בתוכו, שהרי היא כגת שנחלקו בה רבי אליעזר ורבנן לקמן, ורבי אליעזר בן יעקב סבר כרבנן דאסרי לזרוע בגת:",
+                "<b>שומרה שבכרם.</b> תל גבוה שהשומר עומד עליו לשמור הכרם ורואה למרחוק:",
+                "<b>זורעים בתוכה.</b> ובהא לא פליגי רבנן על רבי אליעזר לפי שהיא גבוהה ואין אויר הכרם מקיפה אבל בגת שאויר הכרם מקיפה אסרי רבנן וכן הלכה:",
+                "<b>ואם היה שער כותש.</b> שהשריגים של הגפנים שהן קרויין שער היו מתערבים ומסתבכים למעלה ע״ג השומרה זעג״ז כעלי במכתש: "
+            ],
+            [
+                "<b>נקע.</b> בקעים שבשדות כעין גומות:",
+                "<b>נותנים לה עבודתה.</b> ששה טפחים שזו היא עבודת גפן יחידית:",
+                "<b>וזורע את המותר.</b> ולא אמרינן דמיחזי ככלאים כיון שהגפן והזרעים בתוך הגת או בתוך הנקע:",
+                "<b>אם אין שם ד״א אסור.</b> כדין מחול הכרם דפרקין דלעיל דנותן ארבע אמות לעבודת הכרם. ואין הלכה כר׳ יוסי:",
+                "<b>והבית שבכרם.</b> שסביבות הבית יש גפנים:",
+                "<b>זורעים בתוכו.</b> ולא אמרינן הואיל והגפנים מקיפים אותו מארבע רוחותיו אין המחיצות מועילות: "
+            ],
+            [
+                "<b>הנוטע ירק בכרם או מקיים.</b> שרואהו שצומח ויניחהו:",
+                "<b>הרי זה מקדש וכו׳</b> כלל משנתינו הוא שלעולם מקדש ט״ז אמה לכל רוח עגולות. ואע״ג דתנן לעיל הזורע ארבע אמות של עבודת הכרם אינו מקדש אלא שתי שורות, היכא דזורע בין הגפנים מקדש ט״ז כשיעור כרם גדול דמצטרף עד ששה עשרה. אמנם איזה כרם שיהיה מרובע ל״ב אמות על ל״ב אמות והירק נטוע בנקודת אמצעיתו כשנעגל בתוכו עגול יהיה הקיפו בצלעות המרובע ויהיה אלכסונו ל״ב אמות, יתקדש העיגול כולו שהוא שש עשרה אמה לכל רוח מן הירק. והנה אם הגפנים נטועות:",
+                "<b>על ארבע ארבע.</b> פירוש שיש בין כל שורה ושורה ד״א והפרשנו מזה הכרם מרובע ל״ב על ל״ב, יהיה המרובע ט׳ שורות אורך על ט׳ שורות רוחב ויפול מהן בתוך העיגול שבעה שורות אורך על שבעה שורות רוחב ובכל שורה ז׳ גפנים שהם מ״ט גפנים יצאו מהן ד׳ בזויות חוץ לעיגול וישארו בתוך העיגול ארבעים וחמש גפנים וזו צורתה:<br><img src=\"data:image/png;base64,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\"><br>וכתב הרא״ש ז״ל ק״ל אמאי אין נאסרין עוד בכל שורה סביב אלו השבע שורות האמצעיות שבשורה מד׳ רוחות כי עומדין בתוך שש עשרה אמה של גפן האמצעי נמצא אוסר מ״ט גפנים. וי״ל שד׳ רוחות (נ״ל אמות) שבין גפן לגפן היינו בלא עיקר הגפנים נמצא שעם הגפנים יש יותר משש עשרה ע״כ. וכשיהיה נטועה על:",
+                "<b>חמשה חמשה.</b> יחקקנו מרובע מל״ב על ל״ב יפול בתוך המרובע שבע שורות אורך על שבע שורות רוחב ויקח אמה משורה שמינית מכאן ואמה משורה תשיעית מכאן. וכן קו העגול שאלכסונה שלשים ושתים יוצא חוץ מן השבע שורות אמה לכל רוח, מפני שהשבע שורות יש ביניהם ששה מרחקים בכל מרחק חמש אמות ואנו צריכין ל״ב ויהיה מרחק בין קו העגולה ובין קו השורה הסמוכה לו חוץ למרובע ארבע אמות וזה צורתו:<br><img src=\"data:image/png;base64,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\"><br> והנה הגפנים הנכנסים בעגולה ל״ז גפנים בלבד והנה כיון שלא נשאר בין אלכסון העגולה ובין השורה הסמוכה לו מבחוץ אלא ארבע אמות והוא שיעור עבודת הכרם, לפי שהשיעור מצומצם ראינו כאילו העגולה נמשכה עד שהגיעה לשורות החיצונות שהיה ביניהם ובין קצה האלכסון ד׳ אמות וניתוסף באלכסונו ד׳ אמות לכל רוח עד שיהיה בעגול אלכסון של ארבעים על ארבעים, דכיון שאנו רואין העגול של שלשים ושתים כאילו מלא ירק בכל מקום [והד׳ אמות היתירות] מגיע לעבודת הכרם הוא, ונמצאו הגפנים כולם שהם בשבע שורות על ז׳ שורות נכנסות בתוך העיגול חוץ מד׳ שבארבע הזויות, והנה עתה בתוך העיגול ארבעים וחמש גפנים, ויהיה צורתה כצורת הראשונה אלא שבמקום ארבע הוא חמש, נמצא עתה מקדש ארבעים אמה בכל רוח. וזהו מה שהצריכו לתנא לומר הרי זה מקדש ארבעים וחמש גפנים כי מאחר שהשורש הקדום הוא שש עשרה אמה לכל רוח היה לו לקצר ולומר הרי זה מקדש שש עשרה אמה לכל רוח וכו׳, ובמה שכתבנו מתורץ, שאי אפשר לו לומר בעל ה׳ ה׳ מקדש ט״ז אמה לכל רוח כיון שהוא מקדש עשרים לכל רוח, ולפיכך אמר מקדש מ״ה גפנים, וזה אי אפשר אלא לאחר שנוסיף בעגולה כמו שבארנו. והטעם שלא אמר בזמן שהן נטועות על חמש חמש מקדש עשרים אמה לכל רוח מפני שעיקר הקידוש הוא שש עשרה אמה לכל רוח וד׳ אמות הוא תוספת הוכרח לקרב האלכסון לשורות מטעם שכתבנו. ואם תאמר כיון שכשהם ד׳ על ד׳ מקדש שש עשרה אמה בלבד למה הפרישו התנא מכלל שש עשרה אמה לכל רוח דבחלוקה דסיפא דנימא היו נטועות על ארבע ארבע או על שש שש וצירף אותו עם כשהן נטועות על חמש חמש. וי״ל דעל ארבע וחמש צורותיהן דומות זו לזו כי יפול בתוך העגול בכל אחת מהן שבע שורות על שבע חוץ מארבע זויות וגם כן הן שוין במנין הגפנים. ויותר טוב הוא להודיענו מנין הגפנים שמקדש, אבל כשהן נטועות על שש שש או על שבע שבע אין מנין הגפנים שמקדש כשיהיה על שש שש כפי מנינם כשיהיה על שבע שבע כמו שנבאר ולפיכך לקח בהן עיקר שכולל הכל ואמר מקדש שש עשרה אמה:",
+                "<b>היו נטועות על שש וכו׳</b> והפרשנו מן הכרם עגולה שאלכסונה שלשים ושתים אמות יוצא קו העגולה מכל שורה החיצונה אמה אחת ומנין הגפנים שבתוך העגולה ארבעה ועשרים וזה צורתו:<br><img src=\"data:image/png;base64,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\"><br>ולא משכנו האלכסון עד שיגיע בד׳ שורות החיצונות שאצל העיגול כמו שעשינו בחמש על חמש, מפני שנשאר בין קצה האלכסון ובין שורה הסמוכה לו חמש אמות, ואפילו נראה כאילו העגולה מלאה ירק ישאר בינה ובין השורות החיצוניות יותר ממה שצריך לעבודת הכרם בתוספת אמה, וע״כ לא הוספנו ברוחב העגולה כלום. ואם יהיה נטוע:",
+                "<b>על שבע שבע.</b> ונפריש מן הכרם עגולה שאלכסונה שלשים ושתים אמות, יפלו בתוך העגולה חמש שורות אורך על חמש רוחב חוץ מד׳ זויותיו, ויוצא האלכסון מצלעות המרובע שיש בו חמש על חמש שתי אמות לכל רוח, נשאר בין קצה האלכסון ובין שורה החיצונה הסמוכה לה חמש אמות ומפני זה לא משכנו האלכסון לשורות החיצונות, ומנין הגפנים הנמצאים כ״א וצורתה כמו הצורה הקודמת בשינוי ז׳ במקום ו׳ וכו׳. זהו מה שפירש הרמב״ם ז״ל על משנה זו בקיצור דבריו כל האפשרי. ולפי שראיתי אחד מהחכמים הקדמונים שכתב על זה הפירוש הן הן הדברים שנאמרו למשה וג״כ הרא״ש ז״ל הסכים לזה הפירוש ודחה פי׳ ה״ר שמשון ז״ל לא הוזקקתי לכתוב פירוש ה״ר שמשון ז״ל על משנה זו:   "
+            ],
+            [
+                "<b>כשאגיע לו.</b> אע״פ שהוסיף מאתים עד שלא הגיע לו מותר, מאחר שאינו מתעצל בכלאים, אבל כשאחזור אסור משום דנתעצל ונתייאש, ודכוותה גבי מחיצת הכרם שנפרצה דכשנתייאש ולא גדרה קדש, אבל לא נתייאש שמתעסק כל שעה לגדור ולא הספיק עד שהוסיף מאתים לא קדש. וכיצד משערין אם הוסיף מאתים, רואים כשחותכים ירק זה או מין של תבואה זו מן המחובר בכמה זמן יבש שלא תשאר בו ליחה, הגע עצמך שיבש במאה שעה אם נשתהא בארץ חצי שעה משהגיע לו ולא לקטו הרי הוסיף מאתים ואסור, שכשם שהוא יבש מלחותו בכל חצי שעה חלק ממאתים כשהוא בתלוש, כך מוסיף בחצי שעה חלק ממאתים כשהוא במחובר: "
+            ],
+            [
+                "<b>עם הזבלים או עם המים.</b> כשמזבל כרמו או כשפותח אמת המים להשקות הכרם פעמים יש עמהם זרעים, וכל הני שלא בכוונה נזרעו שרי, דלא תזרע כרמך בכוונה משמע:",
+                "<b>סיערתו הרוח.</b> שהיה עומד בשדה וזורע והוליכה רוח סערה את הזרע בכרם:",
+                "<b>לאחריו מותר.</b> דשלא בכוונה היה ולא ראה שהוליך הרוח את הזרע לתוך הכרם:",
+                "<b>ולפניו אסור.</b> אם סיערתו הרוח לפניו וראה אסור:",
+                "<b>כיצד יעשה אם עשבים יופך.</b> יחרוש ויהפך שרשי העשבים ושוב לא יצמחו:",
+                "<b>אם אביב.</b> שכבר צמח הזרע אלא שלא הביא שליש:",
+                "<b>ינפץ.</b> הזרע מן השיבולת והקשין מותרין והדגן אסור:",
+                "<b>ואם הביאה דגן תדלק.</b> והכל אסור:"
+            ],
+            [
+                "<b>רבי אליעזר אומר קדש.</b> שכן בערביא מקיימין קוצים בכרם כדי שירעו גמליהם, ומאחר שמקצת בני אדם מקיימים אותם בשדותיהם הוו כלאים בכל מקום, דשפיר קרינן בו אשר תזרע דמשמע מה שב״א נוהגים לזרוע ורוצים בקיומן:",
+                "<b>לא קדש אלא דבר שכמוהו מקיימים.</b> באותו מקום כגון קוצים בערביא לפי שלשם מקיימים אותם, אבל בשאר מקומות שאין מקיימין אותן מותר. והלכה כחכמים:",
+                "<b>האירוס.</b> מין ירק שעליו רחבים ונותנין אותו בתבשיל וקורין לו בערב״י סוסנב״ר:",
+                "<b>והקיסום.</b> אדר״א בלע״ז שמדלין אותו על החנויות ועל החלונות:",
+                "<b>ושושנת המלך.</b> רוזי״ן בלע״ז:",
+                "<b>וכל מיני זרעים אינן כלאים בכרם.</b> מן התורה אבל מדרבנן הוו כלאים דהכי מוכח במנחות [דף טו]:",
+                "<b>קנבוס.</b> קנאפ״ו בלע״ז ובערבי קינ״ב:",
+                "<b>וחכמים אומרים כלאים.</b> והלכה כחכמים:",
+                "<b>הקנרס.</b> בערבי כרפו״ש ובלע״ז קרד״ו והוא דרדר האמור בתורה (בראשית ג׳:י״ח) וקוץ ודרדר תצמיח לך:"
+            ]
+        ],
+        [
+            [
+                "<b>איזהו עריס.</b> שנותנים לו עבודתו ד׳ אמות כעבודת הכרם אע״פ שאינו אלא שורה אחת ועריס הוא שמסרגים קנים כמו ערס כדרך שמסרגים את המטות ומדלין עליה שריגי הגפנים ואליבא דבית הלל קבעי דאמרי לעיל בפ״ד אינו כרם עד שיהיו שם שתי שורות ובעריס מודו דבשורה אחת נמי הוי כרם:",
+                "<b>מן הגדר ולשדה.</b> כגון אם היו הגפנים נטועים למזרחה של גדר והזמורות עולים על הגדר, אם בא לזרוע למערבה של גדר אין מונין ארבע אמות מעיקרן של גפנים שהן להלאה מן הגדר, אלא צריך להרחיק ארבע אמות מן הגדר ששריגי הגפנים מודלות עליו. וזו מקולי בית שמאי וחומרי בית הלל:",
+                "<b>טועים כל האומרים כן.</b> דלעולם לא אמרו בית הלל דעריס של שורה אחת של גפנים כרם להצריכה שירחיקו ממנה לשדה ד׳ אמות, ולא הוזכר דין ד׳ אמות בעריס אלא לענין זה שאם יש ד׳ אמות מעיקר גפנים לגדר שהן מודלות עליה נותנין לו את עבודתו ששה טפחים כמו שנותנים לגפן יחידית וזורע את המותר עד הגדר, ואם אין ד׳ אמות מעיקר הגפנים עד הגדר לא יביא זרע לשם, מידי דהוה אגפן שהיא נטועה בגת או בנקע דאמר ר׳ יוסי בפרקין דלעיל אם אין שם ד׳ אמות לא יביא זרע לשם, ור׳ יוחנן בן נורי ור׳ יוסי אמרו דבר אחד והכי מפורש בהדיא בירושלמי:",
+                "<b>רבי עקיבא אומר שלשה טפחים.</b> היא עבודת גפן יחידית. ואין הלכה כר׳ עקיבא: "
+            ],
+            [
+                "<b>מן המדרגה.</b> מתל גבוה עשוי כמין מדרגה:",
+                "<b>אם כשהוא עומד למטה בארץ.</b> יכול ללקט הענבים התלוין בעריס, רואים את כל העריס כאילו הוא מקום עיקר הגפנים ושרשן, ואוסר ארבע אמות בשדה לכל רוח משפת העריס ולחוץ, ודוקא לכתחלה הוא דאוסר לזרוע אבל אינו מקדש אלא ששה טפחים מידי דהוה אמותר פסקי עריס דלקמן בפרק:",
+                "<b>ואם לאו.</b> שאינו יכול ללקוט כל הענבים, עד שיעלה במדרגה או בסולם, אין אסור לזרוע אלא תחת העריס בלבד, וחוצה לו מותר, ואפילו בתוך ד׳ אמות של עיקר הגפנים של עריס הואיל ועומדים על המדרגה, וכן הלכה:",
+                "<b>אף הנוטע שורה אחת בארץ ושורה אחת במדרגה.</b> משתי שורות שצריך כדי שיחשבו כרם, והשתא לא מיירי בעריס אלא בב׳ שורות של גפנים שתים כנגד שתים ואחת יוצאת זנב. אם המדרגה גבוה עשרה, אין שתי שורות מצטרפות להיות כרם אלא דין גפן יחידית יש לכל שורה ושורה. ואין הלכה כרבי אליעזר:   "
+            ],
+            [
+                "<b>אפיפירות.</b> עצים או קנים ארוגים שתי וערב, ומדלים עליהם שריגי הגפנים ומשכיבים אותן בהן כשהן ארוכות הרבה. ואם הדלה הגפן על מקצת האריג אסור לזרוע תחת המותר ואע״פ שאין עליו זמורות, ואם זרע לא קדש:",
+                "<b>ואם הלך החדש.</b> שגדל הגפן והוציא שריגים ומלא כל האפיפירות:",
+                "<b>אסור.</b> הזרע שנזרע תחת המותר אם הוסיף מאתים לאחר שהלך החדש עליהן:",
+                "<b>וכן המדלה גפן על אילן סרק.</b> דינו כדין אפיפירות, לפי שאדם מבטלו על גבי גפנו והוי כאילו כולו גפן, אבל אילן מאכל שאין אדם מבטלו על גבי גפנו אותו מותר שאין הגפן מודלית עליו, חשוב בפני עצמו ולא הוי כגפן ומותר להביא זרע לשם:   "
+            ],
+            [
+                "<b>יחזירנו.</b> למקום שהיה תחילה ויזרע המותר:",
+                "<b>עזיז.</b> שם מקום:",
+                "<b>אמר לו מותר.</b> שאין אדם מבטל תאנתו מפני גפנו:",
+                "<b>בית המגנייה.</b> שם מקום:",
+                "<b>סדן של שקמה.</b> שרש של אילן שקמה והוא אילן תאנה הגדל ביערים וחותכין ממנו קורות לבנין:",
+                "<b>תחת קורה זו אסור והשאר מותר.</b> שאני רואה כל קורה וקורה כאילן בפני עצמו: "
+            ],
+            [
+                "<b>הכל אילן סרק.</b> דסבר ר׳ מאיר כל שאר אילנות אדם מבטל אצל גפנו, ור׳ יוסי סבר דכל מין שרגילין ליטע ממנו שדות שלימות חשובים הן ואין אדם מבטלן מפני גפנו, והלכה כת״ק דאילן שאינו עושה פירות הוא דבטיל לגבי גפן: "
+            ],
+            [
+                "<b>פסקי עריס.</b> מפרש לה ואזיל:",
+                "<b>שמונה אמות ועוד.</b> כלומר מוסיף עוד על שמונה אמות דבר מועט והיא ששית אמה דהיינו טפח:",
+                "<b>שחרב מאמצעו.</b> כגון שנטע י״א גפנים בצד הגדר וחרב גפן האמצעי ונעשו שתי עריסין, שאין עריס פחות מחמש גפנים:",
+                "<b>שמונה אמות ועוד נותנין לו עבודתו.</b> לר׳ יוחנן בן נורי דלא חשיב עריס כרם נותן ששה טפחים לזה וששה טפחים לזה וזורע את המותר, ולמאן דחשיב ליה כרם צריך שיתן ארבע אמות לזה וארבע אמות לזה ואינו יכול לזרוע אלא אותו ועוד. מיהו אפילו מאן דחשיב עריס כרם לאו לכל מילי, מדלא בעי בפסקי עריס ט״ז אמה כמו בקרחת הכרם, ועוד דהזורע ד׳ אמות בכרם מקדש והזורע מותר פסקי עריס מששה טפחים ואילך לא מקדש כדלקמן [פ״ז מ״ג]: "
+            ],
+            [
+                "<b>עריס שהוא יוצא מן הכותל מתוך הקרן וכלה.</b> כגון חמש גפנים הנטועות בצד גדר, ואין מחזיקות את כל הגדר אלא שלש בראש הקרן מזה ושתים בראש הקרן השני מזה, ובאמצע הכותל אין שם גפנים אלא בשני זויות הכותל עומדות:",
+                "<b>נותנים לו עבודתו.</b> ששה טפחים מכאן וששה טפחים מכאן וזורע שאר הכותל, ואע״פ שאין אורך הכותל ארבע אמות:",
+                "<b>ר׳ יוסי אומר אם אין שם ארבע אמות וכו׳</b> ר׳ יוסי לטעמיה דאסר בפרקין דלעיל גבי גת ונקע אם אין שם ד׳ אמות, והכא קמ״ל דלא תימא דוקא בגת ונקע שסתומים מארבע רוחות הוא דמצריך רבי יוסי ארבע אמות אבל אצל כותל שאינו מוקף מארבע רוחות אימא לא. ואי אשמעינן בהא. [ה״א] בהא מצריך ר׳ יוסי ארבע אמות משום דיש כאן [ה׳] גפנים בין שני קרנות של כותל, אבל גבי גת ונקע שאין שם אלא גפן יחידית אימא לא צריכא. ולעיל כתבנו דאין הלכה כרבי יוסי:   "
+            ],
+            [
+                "<b>הקנים היוצאים מן העריס.</b> שבולטין חוץ לסדר העריס:",
+                "<b>וחס עליהן לפסקן.</b> שלא הניחן שם מחמת שדעתו להדלות עליהן הגפן אלא מפני שחס עליהן בלבד.:",
+                "<b>כנגדן מותר.</b> לפי שאינן חשובים מן האפיפירות הלכך מותר לזרוע תחתיהן:",
+                "<b>כדי שיהלך עליהן החדש.</b> שידלה על גבן שריגי הגפן כשיצמחו ויגדילו: "
+            ],
+            [
+                "<b>הפרח היוצא.</b> מלשון הפרחה הגפן (שיר ו), כלומר מה שגדל מן הגפן יוצא ובולט חוץ לעריס:",
+                "<b>מטוטלת.</b> הוא הברזל שהבונים מורידים בחבל למטה על פני החומה לראות בו את הבנין [אם] החומה ישרה ובו משערים אם הזרעים מכוונים תחת הפרח. והכא מיירי כגון שגדלו זמורות העריס יותר מעבודתו ופרח לחוץ, דבתוך עבודתו אפילו אין שם פרח אסור:",
+                "<b>וכן בדלית.</b> וכן משערין בגפן יחידית המודלית על גבי כלונסות שאינה עריס אם פרחה חוץ לששה טפחים שהם עבודתה:",
+                "<b>תחתיה אסור.</b> תחת הזמורה אבל מן הצדדים מכאן ומכאן מותר:",
+                "<b>ספקה בחבל.</b> שלא היתה הזמורה ארוכה שתגיע מאילן לאילן וקשר בראשה חבל או גמי להאריך אותה כדי שתספיק עד האילן. תחת הזמורה אסור תחת הספוק מותר. אבל אם עשה הספוק כדי שיהלך עליו החדש, אסור לזרוע תחתיו:"
+            ]
+        ],
+        [
+            [
+                "<b>המבריך את הגפן בארץ.</b> ועוברת ההברכה חוץ לששה טפחים, דבתוך ששה טפחים אפילו יש עפר על גבה שלשה טפחים אסור, משום עבודת גפן יחידית:",
+                "<b>לא יביא זרע עליה.</b> אבל מן הצד מותר דזרעים לצדדים לא משתרשי, אלא שעושין העפר תיחוח ומלקין יסודות הכותל כשנזרעים אצלו, אבל אין השרשים שלהן מהלכין מן הצד. וטעמא דלא יביא זרע על הגפן המוברכת אפילו חוץ לעבודתה לפי שהגפן רך ונכנסים שרשי הזרעים בגפן והוי הרכבת ירק באילן, אבל שאר אילנות שאינן רכין שרי:",
+                "<b>אפילו הבריכה בדלעת או בסלון.</b> שתחב הגפן בתוך הדלעת או בתוך הסלון אסור משום דשרשי הזרעים נוקבים ומפלשין עד הגפן כשאין על גבה שלשה טפחים עפר. ומשום זרעים בדלעת לא מתסר כגון שהדלעת יבישה:",
+                "<b>סלון.</b> צינור ומרזב וסלון אחד הוא. ובסלון של חרס דוקא מיירי דבסלון של מתכת אין צריך עפר שלשה טפחים:",
+                "<b>הבריכה בסלע.</b> קשה. דסלע רך [מתפלש] ונפתח מן השרשים:",
+                "<b>הארכובה שבגפן.</b> גפן עקומה ונכפפת על גבי קרקע וחוזרת ונזקפת כמין ארכובה עקומה, כשבאים למדוד ששה טפחים שהן עבודת גפן יחידית מודדין מן העיקר השני ממקום שהוא חוזר וזוקף. והני מילי כשאין העיקר הראשון נראה אלא דומה כאילו היא נטועה במקום כפיפתה, אבל אם העיקר הראשון נראה וניכר שהוא שרש הגפן העקומה אין מודדין אלא מן העיקר הראשון:   "
+            ],
+            [
+                "<b>המבריך שלש גפנים.</b> דרך המבריך כשיוצאין שתי זמורות מגפן אחת חופר בארץ ומשכיב הזמורה תחת הקרקע באותה גומא ומוציא ראשה מצד אחר ונעשית גפן, נמצא משלש גפנים עושים ששה. וה״ה דהוי מצי למתני (המרכיב) [צ״ל המבריך] שתי גפנים משלש דבהכי הוו כרם דהא איכא שתים כנגד שתים ואחת יוצאת זנב:",
+                "<b>ועקריהן נראין.</b> שלא השכיב כל הגפן בקרקע (דא״כ) [צ״ל דאל״כ] לא היו שלש עושים שש גפנים אלא שהניח העיקר ועשה מגפן אחת שתי גפנים:",
+                "<b>אם יש.</b> בין גפן לגפן, לא פחות מארבעה ולא יותר משמנה מצטרפים, ואע״פ ששתים יונקות משרש אחד חשבינן כשתי גפנים:",
+                "<b>גפן שיבשה אסורה.</b> אסור לזרוע בתוך עבודתה משום מראית העין, ואם זרע אינה מקדשת. ולא מבעיא בחורף שאסור לזרוע תחתיה דאיכא למיחש למראית העין שכל הגפנים נראים כיבשים, אלא אפילו בקיץ דניכר שהיא יבשה אסור, משום דגם בקיץ איכא גפנים שנושרין עליהן ונראין כיבשים והן אינן יבשים:",
+                "<b>צמר גפן.</b> מוך שקורין קוטו״ן ואילן שלו דומה לגפן, אסור ואינו מקדש לפי שאינו מין זרעים:",
+                "<b>אף על גבי הגפן.</b> אם זרעו על גבי גפן המוברכת בקרקע ואין על גבה עפר ג״ט אסור ואינו מקדש. ואין הלכה כר״מ ולא כר׳ אלעזר בר׳ צדוק שאמר משמו:"
+            ],
+            [
+                "<b>אלו אוסרים.</b> המקום לזרוע בו:",
+                "<b>ולא מקדשים.</b> שאם זרע אין הזרע טעון שריפה:",
+                "<b>מותר חרבן הכרם.</b> כגון הא דתנן לעיל קרחת הכרם ט״ז אמה אם לא היו שם אלא ט״ו אמה וזרע שבע אמות לא קידש. וכן מותר מחול הכרם י״ב אמה אם לא היו שם אלא י״א אמה והרחיק ד״א מן הכרם וזרע את המותר לא קדש:",
+                "<b>מותר פסקי עריס.</b> דתנן בפרקין דלעיל אם יש שם [ח׳] אמות לא יביא זרע לשם ואם הרחיק ו׳ טפחים מכאן וו׳ טפחים מכאן וזרע את המותר לא קדש. ופסקי עריס דנקט לרבותא ואע״פ שיש עריס מכאן ועריס מכאן, וכ״ש בעריס א׳:",
+                "<b>מותר אפיפירות.</b> דתנן בפרקין דלעיל לא יביא זרע אל תחת המותר אם הביא לא קדש:",
+                "<b>אבל תחת הגפן.</b> כגון זמורה שנמשכה חוץ לעבודת הגפן וזרע תחתיה:",
+                "<b>ועבודת הגפן.</b> ו״ט שהם עבודת הגפן יחידית:",
+                "<b>ועבודת הכרם.</b> ד״א: "
+            ],
+            [
+                "<b>וחייב באחריותו.</b> לשלם לו את תבואתו ואפילו למאן דלא דאין דינא דגרמי שאני הכא דקא עביד מעשה בידים:",
+                "<b>אין אדם מקדש דבר שאינו שלו.</b> ול״ד לשאר איסורים שבתורה כגון הנותן חלב ודם בקדירת חבירו או בשל בשר בחלב של חבירו דאוסרן, דשאני כלאים דכתיב בהו (דברים כ״ב:ט׳) לא תזרע כרמך כלאים דמשמע כרמך ולא כרם אחר, ורבנן אמרי לא תזרע כרמך אין לי אלא כרמך כרם אחר מנין ת״ל כלאים מ״מ. ואין הלכה כר׳ יוסי [ולא כרבי שמעון] ולא כרבי עקיבא:"
+            ],
+            [
+                "<b>בשמיטה.</b> אין לו בהם קנין גמור שהכל הפקר ואינו חשוב כשלו:"
+            ],
+            [
+                "<b>האנס.</b> שגזל כרם וזרעו:",
+                "<b>ויצא מלפניו.</b> שחזר הכרם לבעליו כשהוא זרוע:",
+                "<b>קוצרו אפילו במועד.</b> ואע״פ שאינו דבר האבד שאין אדם אוסר דבר שאינו שלו, אעפ״כ מפני מראית העין התירו לקצור במועד שלא יהא נראה כמקיים כלאים בכרם. א״נ אם הוא ירא שמא יוסיף מאתים במועד אז הוי דבר האבד, דאף ע״ג דהאנס לא אסרן דאין אדם אוסר דבר שאינו שלו מכל מקום אם הוסיפו מאתיים לאחר שחזרה לבעלים קדש, דלא גרע מלכשאחזור אלקטנו או סערתו הרוח לפניו דתנן לעיל שקדש:",
+                "<b>עד שליש.</b> אית דמפרשי עד שליש בשכר הפועלים, שאם לא מצא פועלים אלא בשליש יותר על שכרן הראוי יתן כדי שיעקור הכלאים מיד, יותר על זה לא יתן אלא קוצר כדרכן אע״פ שהכלאים משתהין בכרם. ואית דמפרשי עד שליש ממה ששוין פירות הכרם ותבואת השדה יתן לפועלים כדי לעקור הכלאים מיד, יותר משליש שווי פירות הכרם ותבואת הזרע לא יתן, אלא ימתין עד שיקצור כדרכו:",
+                "<b>מאימתי נקרא אנס.</b> כלומר מאימתי נקרא הכרם על שם האנס להחשב כשלו לאסרו בזריעה:",
+                "<b>משישקע.</b> שם הבעלים מן הכרם ויקרא ע״ש הגזלן, מאותה שעה תהיה הכרם חשובה כשלו ויקדש כל מה שיזרע בה: "
+            ],
+            [
+                "<b>הרוח שעלעלה.</b> שסערה. רוח סערה מתרגמינן רוח עלעלא:",
+                "<b>יגדור.</b> כמו גודר בתמרים כלומר יחתוך וילקוט:",
+                "<b>וכן בירק.</b> [הנוטה] תחת הגפן:",
+                "<b>יחזיר.</b> התבואה והירק למקומן:",
+                "<b>ואינו מקדש.</b> אם לא החזיר אינו מקדש, דהא דתנן לעיל תחת הגפן אוסר ומקדש היינו כשעיקר התבואה תחת הגפן אבל כשעיקר התבואה עומדת חוץ לגפן ונוטה תחת הגפן אינו מקדש:",
+                "<b>משתשריש.</b> משעה שיתפשטו שרשים בקרקע. ואית דגרסי משתשליש כלומר משתביא שליש דרחמנא אמר (דברים כ״ב:ט׳) ותבואת הכרם ופחות משליש לא מקרי תבואה:",
+                "<b>וענבים משיעשו כפול הלבן.</b> שאם זרע תבואה או ירק בכרם שלא הגיעו ענביו להיות כפול הלבן ועקר הזרע קודם שיגיעו הענבים להיות כפול הלבן הרי זה לא קדש. וכן ענבים שנעשו כפול הלבן וזרע בצדן תבואה או ירק ולקט הזרע קודם שישריש, או קודם שיביא שליש למאן דגריס משתשליש, הרי זה לא קדש:",
+                "<b>תבואה שיבשה כל צרכה וענבים שבשלו כל צרכן.</b> ונטע גפן בצד התבואה שיבשה כל צרכה או זרע בצד [הענבים שבשלו] כל צרכן אינן מקדשות, דאמר קרא (דברים כ״ב:ט׳) פן תקדש המלאה הזרע אשר תזרע ותבואת הכרם, אינו מקדש עד שיהיה שם מלאת זרע ותבואת כרם, ותבואה וירק שלא השרישו או שלא הביאו שליש לא הגיעו לכלל מלאת זרע, וכן לאחר שיבשו שוב אינן קרוין מלאת זרע, וענבים קודם שיגיעו להיות כפול הלבן או לאחר שבשלו כל צרכן אינן קרויין תבואת כרם: "
+            ],
+            [
+                "<b>עציץ נקוב.</b> שיש בו נקב כדי שרש קטן וזרע בתוכו:",
+                "<b>מקדש בכרם.</b> אם הניחו בכרם או בארבע אמות של עבודת הכרם מקדש כאילו נזרע בארץ:",
+                "<b>אסורין ולא מקדשין.</b> לא יביא זרע לתוכו לכתחלה ואם הביא לא קדש דלא הוי כזורע בארץ. ואין הלכה כר׳ שמעון:",
+                "<b>המעביר עציץ נקוב בכרם.</b> עציץ נקוב שיש בו תבואה שהביאה שליש, והעבירו בכרם שיש בו ענבים כפול הלבן, ולא הניחו בארץ אלא העבירו תחת הגפנים בלבד, אם הוסיפו הזרעים בדרך העברתו חלק ממאתים על מה שהיו תחלה, אסור הזרע שבעציץ, אבל הגפנים לא קדשו כיון שלא הניחו בקרקע. ולעיל בפרק כרם שחרב פירשנו כיצד רואין אם הוסיף אחד ממאתים:"
+            ]
+        ],
+        [
+            [
+                "<b>כלאי הכרם אסורים מלזרוע.</b> אבל אינו לוקה משום כלאי הכרם עד שיזרע שני מיני זרע שהן כלאים זה בזה ויזרעם בכרם דהכי משמע קרא (דברים כ״ב:ט׳) לא תזרע כרמך כלאים לא תזרע שני מיני זרעים שהן כלאים בתוך כרמך, ואם זרעו בכרם לוקה שתים משום כלאי זרעים וכלאי הכרם:",
+                "<b>ומלקיים.</b> אם רואה אותם ומתייאש מלעקרם אסור, אלא שאינו לוקה אלא אם כן עושה מעשה:",
+                "<b>ואסורים בהנאה.</b> דכתיב (שם) פן תקדש, תוקד אש, מלמד שהן טעונים שריפה ואסורים בהנאה:",
+                "<b>אלא ללבוש.</b> והוא הדין להעלות עליו דכתיב (ויקרא י״ט:י״ט) לא יעלה עליך:",
+                "<b>אלא להרביע.</b> להכניס כמכחול בשפופרת, אבל מותר להכניס לדיר ולהעמיד זה אצל זה שני מינים זכר ממין זה ונקבה ממין אחר:",
+                "<b>כלאי בהמה אסורים זה עם זה.</b> כגון הנולדים מן הסוס שאביהן חמור עם הנולדים מן החמור שאביהן סוס. ומתניתין אתיא כמ״ד אין חוששין לזרע האב, דלמ״ד חוששין כל מיני פרדות א׳ הן ומותרים זה בזה. ובירושלמי רצו להוכיח שאסור לרכוב על פרדה מקל וחומר, ומה אם בבגדים שאתה מותר ללבוש זה על גבי זה אתה אסור בתערובתן בהמה שאתה אסור להנהיג זו עם זו לא כל שכן שאתה אסור בתערובתה, ומקשינן והכתיב (שמואל ב י״ג:כ״ט) וירכבו איש על פרדו וינוסו, אצל בני דוד כשנהרג אמנון, ומשנינן אין למדין מן המלכות. תו מקשינן והא כתיב (מלכים א א׳:ל״ג) והרכבתם את שלמה בני על הפרדה אשר לי, ומשנינן ההיא בריה מששת ימי בראשית הויא. ומיהו חזינא להו לרבנן קשישי קמאי דקמן שרוכבין לפניהם על פרדות ואין מוחה בדבר, אלא שמזהירים שלא להנהיג יחד שתי פרדות דשמא אחת מהן נולדה מחמור ואביה סוס, והאחרת מסוס ואביה חמור: "
+            ],
+            [
+                "<b>בהמה עם בהמה וחיה עם חיה וכו׳</b> אע״ג דלא תחרוש בשור וחמור (דברים כב) אמר רחמנא, ילפינן שור שור משבת דהוא הדין לכל בהמה חיה ועוף:",
+                "<b>ולמשוך ולהנהיג.</b> למשוך את שדרכו למשוך ולהנהיג את שדרכו להנהיג, גמל ארחיה במשיכה וחמור ארחיה בהנהגה. ומיהו בין בגמל בין בחמור חייב בין מושך בין מנהיג:"
+            ],
+            [
+                "<b>והיושב בקרון.</b> חייב הואיל ואזלי מחמתיה חשיב כאילו מנהיגן:",
+                "<b>רבי מאיר פוטר.</b> היושב בקרון דלאו מידי קעביד. ואין הלכה כר״מ:",
+                "<b>והשלישית שהיא קשורה לרצועות.</b> אם שני סוסים קשורים בקרון וקשר שם חמור אע״ג דבלא חמור קאזלי אסור, ולא חזינן לחמור כמאן דליתיה: "
+            ],
+            [
+                "<b>אין קושרין סוס בצדי הקרון.</b> כשהבקר מושכות בקרון אין קושרין סוס בצדו או אחריו של קרון כדי שילמוד למשוך, לפי שפעמים הסוס שאחר הקרון דוחף את הקרון ומנהיגו בגופו:",
+                "<b>לובדקס.</b> חמור של לוד והוא גדול ועריץ משאר חמורים ודומה לגמל:",
+                "<b>אע״פ שאביהן חמור מותרין זה עם זה.</b> שאביו של זה חמור ואביו של זה חמור. וקמ״ל דלא אמרינן אתי צד סוס ומשתמש בצד חמור וצד חמור משתמש בצד סוס, דכיון דאמותיהן שוות אין חוששין לזרע האב:",
+                "<b>אבל הנולדים מן החמור עם הנולדים מן הסוס אסורים זה עם זה.</b> כיון שאמו של זה ממין החמורים ואמו של זה ממין הסוסים דבתר זרע האם אזלינן והרי הן שני מינים. והלכה כר׳ יהודה: "
+            ],
+            [
+                "<b>פרוטיות.</b> מין פרדות שאין אדם יכול לעמוד [עליהן] ולברר ע״י סימנים איזה מהם אמו חמור ואיזה מהם אמו סוס, הלכך אסורין זה עם זה:",
+                "<b>והרמך מותר.</b> שכולם מין אחד ואמם סוס, ובלשון ערבי קורין לסוסיא נקבה רמ״ך, ודומה לו בני הרמכים:",
+                "<b>אדני השדה.</b> חיה הגדלה בשדות, וכמין חבל גדול יוצא מן הארץ שגדלה בו אותה חיה, ושמה ידוע, והוא ידעוני הכתוב בתורה, ומחובר בטבורו באותו חבל היוצא מן הארץ, וצורתו צורת אדם בפרצוף וידים ורגלים ואין כל בריה רשאה לקרב אליו כי הוא הורג וטורף כל הקרב אליו. וכשרוצים לצוד אותו מורים בחצים בחבל עד שנפסק וצועק בקול מר ומת מיד, ואליו רמז באיוב כי עם אבני השדה בריתך:",
+                "<b>מטמא באהל כאדם.</b> דכתיב (במדבר י״ט:ט״ז) וכל אשר יגע על פני השדה, באדם שגדל בשדה:",
+                "<b>הקופד.</b> שרץ שגופו מלא קוצים וכשאדם נוגע בו כופל עצמו ומכניס ידיו ורגליו בבטנו ונעשה ככדור, וקורין לו בלע״ז אריצ״ו:",
+                "<b>חולדת הסניים.</b> חולדה הגדלה בסנה:",
+                "<b>כזית במשא.</b> דמספקא להו אם מין חיה ומטמאה נבלתו בכזית ומטמאה נמי טומאה חמורה במשא לטמא אדם לטמא בגדים כנבלת בהמה טמאה, או מין שרץ הוא ומטמא בכעדשה אבל אינו מטמא במשא כנבלת בהמה אלא במגע כשרץ. ואין הלכה כר׳ יוסי לא באדני השדה ולא בחולדת הסנאים:   "
+            ],
+            [
+                "<b>שור הבר.</b> שור הגדל במדבר:",
+                "<b>מין בהמה.</b> וחלבו אסור ואינו טעון כסוי, דסברי רבנן עקרו מן הישוב היה אלא שברח למדבר ונעשה שור בר:",
+                "<b>מין חיה.</b> וטעון כסוי וחלבו מותר, קסבר עקרו מן המדבר היה. וסימנים שמנו חכמים להכיר בין בהמה לחיה בשאר חיות נאמרו חוץ משור הבר. ואין הלכה כרבי יוסי:",
+                "<b>כלב מין חיה.</b> נפקא מינה לכותב כל חיה שברשותו לאחר, או למקדיש כל חיה שברשותו:",
+                "<b>ר׳ מאיר אומר מין בהמה.</b> ואין הלכה כר״מ:",
+                "<b>ערוד.</b> חמור הבר:",
+                "<b>ואדם מותר עם כולם.</b> דכתיב (דברים כ״ב:י׳) לא תחרוש בשור ובחמור, אבל אתה חורש באדם ושור, באדם וחמור:"
+            ]
+        ],
+        [
+            [
+                "<b>אין אסור משום כלאים אלא צמר ופשתים.</b> דכתיב (דברים כ״ב:י״א) לא תלבש שעטנז צמר ופשתים. שעטנז כלל צמר ופשתים פרט, כלל ופרט אין בכלל אלא מה שבפרט, צמר ופשתים אין מידי אחרינא לא. וצמר הוא צמר רחלים ואילים בלבד דכתיב (מלכים ב ג׳:ד׳) ומישע מלך מואב היה נוקד והשיב למלך ישראל מאה אלף כרים ומאה אלף אילים צמר, אין לך קרוי צמר סתם אלא צמר אילים אבל שאר צמר צריך ליתן שם לווי, צמר גמלים צמר ארנבים צמר עזים:",
+                "<b>ואינו מטמא בנגעים אלא צמר ופשתים.</b> דכתיב (ויקרא י״ג:מ״ז) והבגד כי יהיה בו נגע צרעת בבגד צמר או בגד פשתים:",
+                "<b>אין הכהנים לובשים לשמש במקדש אלא צמר ופשתים.</b> דבבגדי כהנים כתיב שש ובד, והוא פשתן שעולה בד בבד, כלומר קנה יחידי מכל גרעין ואין שני קנים עולים מגרעין אחד. ובאבנט כתיב תכלת וארגמן ותולעת שני. ותכלת, צמר צבוע בדם חלזון. וארגמן, צמר צבוע בצבע אדום ששמו ארגמן והוא לאכ״א בלע״ז. ותולעת שני, הוא צמר צבוע בצבע אדום שקורין כרמז״י:",
+                "<b>שטרפן.</b> שערבן:",
+                "<b>מותר.</b> לערב עמהן פשתן לפי שצמר רחלים נתבטל ברוב של גמלים:",
+                "<b>וכן פשתן וקנבוס.</b> שנתערבו והרוב מן הקנבוס מותר להביא צמר ולערב עמהם:"
+            ],
+            [
+                "<b>השיריים והכלך.</b> מינים של משי הן, והכלך גדל בכרכי הים ותבניתו כתבנית הזהב, והוא רך ביותר ודומה לצמר:",
+                "<b>אבל אסורים.</b> דאתי לאחלופי בצמר ופשתים. ומפני שלא היו מצויין ביניהם לא היו מכירים בהן ואתי לאחלופי הלכך אסורים מפני מראית העין. אבל האידנא שהמשי מצוי בינינו והכל יודעים ומכירים בו אין אסור שום מין של משי בצמר או בפשתים, וכן הקנבוס שרי בין בצמר בין בפשתים שהכל מכירים בו:",
+                "<b>הכרים והכסתות אין בהם משום כלאים.</b> לפי שהן עשויין לשכיבה והתורה אמרה (ויקרא י״ט:י״ט) לא יעלה עליך אבל אתה מותר להציעו תחתיך. והני מילי כשהן קשים ורקנים ונתונים על גבי אצטבא אז הן מותרין כשאין בשרו [נוגע] בהם, אבל אם הם רכים או מלאים או אפילו רקנים ומונחים על גבי מטה אפילו עשר מצעות זו על גבי זו וכלאים תחתיהם אסור לישן עליה לפי שנכפפים תחתיו ונכרכים על בשרו:",
+                "<b>אין עראי לכלאים.</b> דלבישת עראי לבישה היא:",
+                "<b>אפילו על גבי עשרה.</b> ואע״פ שאינו נהנה מן הכלאים:",
+                "<b>את המכס.</b> ראיתי לקצת מרבותי שפירשו כגון במקום שהיהודים פורעים מכס למוכס העומד מאליו, ולובש כלאים כדי שלא יכיר שהוא יהודי. ולי נראה לגנוב את המכס לפי שאין אדם נותן מכס מבגדים שהוא לובש. וסתם משנה זו [סברה] דבר שאין מתכוין אסור, ופליגא אאידך סתמא דתנן מוכרי כסות מוכרין כדרכן:   "
+            ],
+            [
+                "<b>מטפחות הידים.</b> שמנגבים בהם כשנוטלים את הידים:",
+                "<b>מטפחות הספרים.</b> שנותנים על גבי ספר תורה:",
+                "<b>ומטפחות ספג.</b> שמנגב בהם כל גופו אחר שרחץ:",
+                "<b>ר׳ אלעזר אוסר.</b> מטפחות ידים לפי שפעמים מחמם בה ידיו, ומטפחות ספרים פעמים שמשימה בחיקו ומתחמם, ומטפחות הספג פעמים שרואה את רבו ומתעטף בה. והלכה כר״א:",
+                "<b>מטפחות ספרים.</b> המגלחים בני אדם, ופורסים עליהם מטפחת כדי שלא יתלכלכו בגדיהם:",
+                "<b>אסורים משום כלאים.</b> ובהא מודה ת״ק לפי שיש להן בית ראש ולובשים אותן דרך מלבוש, והכי מוכח בירושלמי: "
+            ],
+            [
+                "<b>תכריכי המת.</b> שהמת נקבר בהם אין בהן משום כלאים דכתיב (תהילים פ״ח:ו׳) במתים חפשי כיון שמת אדם נעשה חפשי מן המצות:",
+                "<b>ומרדעת חמור.</b> היא קשה יותר מכרים וכסתות, הלכך אפילו בשרו נוגע לא חיישינן שמא תכרך נימא על בשרו. ודוקא כשהכלאים נכרים ונראים בה אבל בגד שאבד בו כלאים לא יעשנו מרדעת לחמור, דחיישינן שמא יקח ממנו טלאי לבגדו, הואיל ואין הכלאים ניכרים: "
+            ],
+            [
+                "<b>מוכרי כסות מוכרים כדרכן.</b> לובשים בגדי כלאים להראות לקונה מדת ארכו ורחבו, ובלבד שלא יתכוונו להנאתן. ואע״ג דאם מתכוון איכא איסורא דאורייתא, כי לא מתכוון שרי לכתחילה. וכן הלכה:",
+                "<b>והצנועים.</b> המחמירים על עצמן:",
+                "<b>מפשילין במקל.</b> נותנים המקל על כתפיהם והכלאים מונחים בקצהו ואין כתפיהם נוגעות בכלאים: "
+            ],
+            [
+                "<b>תופרין כדרכן.</b> מניחין הכלאים על הברכים ועל השוקים כשהן תופרים: "
+            ],
+            [
+                "<b>הברסין והברדסין.</b> שניהם עשויין מצמר ומכסים בה את המטות אלא שאלו דקין ואלו עבין:",
+                "<b>דולמטיקיון.</b> בתי שוקים, קאלצי״ש בלע״ז:",
+                "<b>מנעל הפינון.</b> מנעל שעושות מפסולת הצמר:",
+                "<b>עד שיבדוק.</b> שמא יש פשתן מעורב בהן:",
+                "<b>הבאים מחוף הים וממדינת הים.</b> מחוף הים שהוא במדינת הים:",
+                "<b>שחזקתו מן הקנבוס.</b> משנה זו נשנית בראשונה בזמן שלא היה הפשתן מצוי בכל מקום, אבל בזמן הזה שהפשתן מצוי בכ״מ כולם צריכים בדיקה הלכך הלוקח בגדים תפורים מן הנכרי בזמן הזה לא ילבש עד שיבדוק יפה:",
+                "<b>ומנעל של זרב.</b> מנעלים של עור ומחופים בפנים בלבדים או בצמר עב ומגיעין עד הירך, כעין אותן שקורין בורזקיש בלע״ז ובערבי כופ״ש. ולפי שעשוין לחמם הרגל קרויין של זרב לשון יזורבו נצמתו (איוב ו):",
+                "<b>אין בו משום כלאים.</b> אין חוששין שמא פשתים מעורב בהם: "
+            ],
+            [
+                "<b>שוע טווי ונוז.</b> שוע סרוק במסרק ושוע חלק. איש חלק מתרגמינן גבר שעיע:",
+                "<b>נוז.</b> שזור דהיינו ב׳ חוטין שזורין יחד. ועיקר כלאים מן התורה שיהיה הצמר סרוק וטווי ושזור לבדו, וכן הפשתן סרוק וטווי ושזור לבדו, ואח״כ יהיו ארוגים יחדו או מחוברים יחד בשתי תכיפות דהוו כאריג. ומש״ה איצטריך קרא למשרי כלאים בציצית לפי שחוטי תכלת שזורים הם דכתיב פתיל תכלת טווי ושזור, וכן חוט לבן, וכשמחברן יחד בשתי תכיפות הוו כלאים גמורים דאורייתא. והא דתנן הכא אין אסור משום כלאים אלא טווי וארוג שנאמר (דברים כג) לא תלבש שעטנז, לאו למדרש אריג משעטנז דאריג מיחדו נפקא דדרשינן מיניה דאף שתי תכיפות הוי חבור, ולא מייתי שעטנז אלא משום טווי. וראיתי לאחד מרבותינו שפירש שוע טווי הצמר לבד והפשתים לבד, ונוז כלומר ואח״כ נוז דהיינו שניהם ארוגים יחד והכי מתישב לישנא דמתניתין שפיר טפי, והכי משמע בירושלמי ופירושים הרבה מצאתי לרבותי בפירוש שוע טווי ונוז וכולהו אית להו פרכא לבד מהאי דלית ליה פרכא:",
+                "<b>נלוז ומליז.</b> עקום ומעקם דרכי אביו שבשמים עליו. לשון אל ילוזו מעיניך (משלי ג׳:כ״א): "
+            ],
+            [
+                "<b>הלבדים.</b> צמר טרוף בלא טוויה ואריגה ועושין ממנו בגד. ואם טרף צמר ופשתים יחד ועשה מהן בגד אסורים מדרבנן, דדוקא מן התורה הוא מצריך שלשתן שוע טווי ונוז אבל מדרבנן בחד מנייהו סגי או שוע או טווי או נוז, והנך כיון שהם שועין אסורים מדבריהם:",
+                "<b>פיו של צמר בשל פשתן.</b> האורגים אחר שמשלימים הבגד רגילים לעשות על שפתו [ג׳] וד׳ חוטין עב כדי שיתקיים הבגד והוא קרוי פיו, ואם הבגד של פשתן אסור לעשות פיו של צמר:",
+                "<b>מפני שחוזרין לאריג.</b> מסבבין את האריג. פ״א דומין לאריג:",
+                "<b>משיחות של ארגמן.</b> יתירים וחבלים של צמר צבוע ארגמן:",
+                "<b>אסורות.</b> לחגור על גבי חלוק של פשתן:",
+                "<b>מפני שהוא מולל עד שלא קושר.</b> שדרכן לחבר במלילה החגור של צמר עם החלוק של פשתן קודם שיקשר בה מתניו:",
+                "<b>לא יקשור סרט של צמר בשל פשתן.</b> שלא יעשה אדם חגורות של צמר וחגורות של פשתן ויקשרם זה בזה:",
+                "<b>אע״פ שהרצועה באמצע.</b> כגון רצועה של עור שמשיחות של פשתן בראשה א׳ ומשיחות של צמר בראשה האחר וכשהוא חוגר בה קושר שני ראשיה של צמר ושל פשתן זה בזה. דאי לאו הכי פשיטא דשרי שהרי מעשים בכל יום דבגדים של צמר משימים תחתיהם עורות טלאים שהם תפורים בפשתן: "
+            ],
+            [
+                "<b>אותות הגרדיים.</b> דרך האורגים והכובסים לרשום שם הבעלים על הבגד במעשה רוקם כדי שלא יתחלפו של א׳ בשל חבירו. ואם הבגד של צמר ואותות של פשתן או איפכא אסור משום כלאים:",
+                "<b>תכיפה א׳</b> תחיבה אחת שתחב המחט בבגד פעם אחת בלבד:",
+                "<b>אינו חבור.</b> לטומאה ולטהרה. ואם נטמא אחד מהם לא נטמא חבירו, ואם הזה על א׳ מהם לא הזה על חבירו:",
+                "<b>ואין בה משום כלאים.</b> אם א׳ של צמר וא׳ פשתים וחברם בתכיפה אחת:",
+                "<b>והשומטה בשבת.</b> על מנת לחזור ולתפור פטור, ולא הוי כקורע ע״מ לתפור שתי תפירות דחייב:",
+                "<b>עשה שני ראשיה לצד א׳</b> כגון שהעביר המחט פעם א׳ ולא העביר כל החוט והעביר המחט פעם שנית ונמצאו שני ראשיה לצד א׳ וקשרן, דאם לא קשר שני ראשי החוט יחד אינו מתקיים:",
+                "<b>עד שישלש.</b> שיכניס ויוציא ויחזור ויכניס שלשה פעמים. ואין הלכה כר״י:",
+                "<b>השק והקופה מצטרפין לכלאים.</b> אם חתיכת בגד צמר מחוברת לשק וחתיכת בגד פשתים מחוברת לקופה, וחברן יחד בשתי תכיפות מצטרפות, אע״פ שהן מחוברות לשני כלים, ולא אמרינן האי לחודיה קאי והאי לחודיה קאי ואינן חבור. וה״ה אם מחוברים לשאר כלים דהוי דינן כמו שק וקופה:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
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@@ -0,0 +1,579 @@
+{
+    "title": "Bartenura on Mishnah Kilayim",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Kilayim",
+    "text": [
+        [
+            [
+                "<b>החטין והזונין.</b> קורין לו בערבי זיוא״ן:",
+                "<b>אינן כלאים זה בזה.</b> לפי שכשהשחיתו דור המבול את דרכם היתה הארץ גם היא מזנה את פירותיה והיו זורעים חטים ומוציאה זונין, הלכך לא הוי כלאים עם החטים. אבל עם שאר מיני תבואה הוי כלאים, ואף על גב דלא חזי למאכל אדם מכל מקום כיון שמוליכים אותו ממקום למקום למאכל יונים הוו כלאים:",
+                "<b>השעורים ושבולת שועל.</b> כל השנוים במשנה זוג זוג אינם כלאים זה בזה, אחד מזוג זה וא׳ מזוג זה הם כלאים זה בזה. והא דאמרינן במנחות [דף ט.] הכוסמין מין חטים ושיפון מין שעורים, הני מילי לענין חלה שמצטרפין זה עם זה לשיעור חלה אבל לענין כלאים הוו כלאים זה בזה:",
+                "<b>ושבולת שועל.</b> שעורים מדבריים ובלע״ז אוינ״א:",
+                "<b>כוסמין.</b> בל׳ לע״ז אספילט״א:",
+                "<b>שיפון.</b> בלע״ז סיגל״א. ומשום דכוסמין ושיפון דמו להדדי אינם כלאים זה בזה:",
+                "<b>והספיר.</b> יש אומרים ציצרקל״א בלע״ז. ורמב״ם פי׳ שקורין לו בערבי מא״ש:",
+                "<b>הפורקדן.</b> רמב״ם פירש שהוא זרע דק שקורין לו בערבי גילבא״ן:",
+                "<b>וטופח.</b> הוא קטנית שגרגריו עגולים לבנים וקורין לו קורטמא״ן. ואני שמעתי שטופח הוא שקורין לו גילבאן:",
+                "<b>והשעועית.</b> קורין לה בערבי לוביא״ה:",
+                "<b>אינם כלאים זה בזה.</b> אם זרע כל אחד עם בן זוגו: "
+            ],
+            [
+                "<b>הקישות.</b> קשואין שקורין בערבי פאקו״ס ובלע״ז קוקומברו״ש:",
+                "<b>והמלפפונות.</b> נקראים בערבי כייא״ר ובלע״ז ציטרול״י:",
+                "<b>רבי יהודה אומר כלאים.</b> ואין הלכה כרבי יהודה:",
+                "<b>חזרת וחזרת גלים.</b> החסא הגדלה בגנים וחסא הגדלה בהרים:",
+                "<b>עולשים.</b> של גנים ועולשי שדה, ונקראים בערבי הנדב״י:",
+                "<b>כרישין.</b> של גינה וכרישי שדה והם הנקראים בערבי כורא״ת ובלע״ז פורו״ש:",
+                "<b>כוסבר.</b> כך שמו בערבי כוליינדר״ו בלע״ז. תרגום ירושלמי כזרע גד כבר זרע כוסבר:",
+                "<b>והרמוצה.</b> דלעת מרה שממתקים אותה ברמץ כלומר באפר חם שיש בו רשפי אש לפיכך קורין לה רמוצה:",
+                "<b>ופול המצרי.</b> פאסול״י בלע״ז:",
+                "<b>והחרוב.</b> מין קטנית, וקורין לו חרוב לפי שתרמיליו שהזרע בתוכו הן דקין ועקומין כחרובין והוא ממין פול המצרי: "
+            ],
+            [
+                "<b>והנפוץ.</b> הוא מין צנון ועליו דומים לעלי הלפת הלכך לא הוו כלאים:",
+                "<b>והתרובתור.</b> מין כרוב שקלחים שלו דקים:",
+                "<b>תרדין.</b> בערבי סילק״א ובלע״ז בליט״י:",
+                "<b>לעונין.</b> בערבי קט״ף ובלע״ז ארמולא״ש:",
+                "<b>השומנית.</b> שום מדברי והוא קטן מן השום הגדל בגנים:",
+                "<b>בצלצול.</b> בצל מדברי קטן משאר בצלים לפיכך נקרא בצלצול:",
+                "<b>פלוסלוס.</b> מין תורמוס הוא ותורמוס מין קטנית ידוע מר מאד ששולקים אותו שבע פעמים ואוכלים אותו בקנוח סעודה: "
+            ],
+            [
+                "<b>אגסים.</b> בערבי אגא״ס ובלע״ז פירא״ש:",
+                "<b>קורסטומלין.</b> מין אגסים קטנים הדומים לעפצים שקורין מילין:",
+                "<b>פרישים.</b> הם חבושים בערבי ספרג״ל ובלע״ז קודוניי״ש:",
+                "<b>עוזרדים.</b> בערבי זערו״ד ובלע״ז סורבא״ש:",
+                "<b>חזרד.</b> תפוח יערי תרגום וכפתור וחיזר:",
+                "<b>אפרסקים.</b> בלע״ז פירשאג״ס וכשהן קטנים דומין לשקדים:",
+                "<b>שזפין.</b> הרכיב זיתים על רמון נפיק מנהון שזפין:",
+                "<b>רימין.</b> בערוך פי׳ פולצדקא״י בלע״ז: "
+            ],
+            [
+                "<b>הצנון והנפוץ.</b> אע״פ שהפרי והעלים דומין זה לזה הן כלאים זה בזה לפי שאין טעם הפרי דומה שהלכו בזה אחר טעם הפרי:",
+                "<b>לפסן.</b> פי׳ בערוך מרוי״ו בלע״ז: "
+            ],
+            [
+                "<b>כלב כופרי.</b> כלב שמגדלים בני הכפרים והוא קטן ודומה לשועל:",
+                "<b>היעלים.</b> מין חיה ואקו מתרגמין ויעלא:",
+                "<b>ערוד.</b> חמור הבר: "
+            ],
+            [
+                "<b>אין מביאין אילן באילן.</b> אין מרכיבין אילן מאכל באילן מאכל מין בשאינו מינו או אילן סרק באילן מאכל אבל אילן סרק באילן סרק כיון שאין שום א׳ מהם עושה פרי כמין אחד חשוב ושרי:",
+                "<b>ירק בירק.</b> מין שאינו מינו:",
+                "<b>רבי יהודה מתיר ירק באילן.</b> ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>שקמה.</b> אילן תאנה שגדל ביערים:",
+                "<b>סדן של שקמה.</b> לאחר שנחתך ונשארו שרשיו בארץ נקרא סדן, ואין נוטעין ירק לתוכו דהוי ירק באילן:",
+                "<b>פיגם.</b> עשב שקורין לו רוד״א בלע״ז:",
+                "<b>קידה.</b> מין אילן של בשמים תרגום קדה קציעה וכתיב (תהילים מ״ה:ט׳) מור ואהלות קציעות כל בגדותיך:",
+                "<b>חצוב.</b> מין ירק ששרשיו יורדים בעומק הארץ ביושר ואינם נוטים לכאן ולכאן, ובו תיחם יהושע את הארץ:",
+                "<b>מקירו.</b> לשון קור שתהא התאנה מקררת החצוב שהוא חם ביותר. פירוש אחר שתהיה עליו לצל לשון קורה:",
+                "<b>מימיה לתוכה.</b> שהאבטיח לח ומלא מים:",
+                "<b>חלמית.</b> בערבי כובוז״א ובלע״ז מלוו״א: "
+            ],
+            [
+                "<b>הטומן לפת וצנונות.</b> כדי שיהיו נשמרים תחת הקרקע שלא כדרך שתילה גלי דעתיה שאינו רוצה בהשרשתן, כגון שטמן אגודה של לפת ואגודה של צנונות יחד:",
+                "<b>אם היו מקצת עלין מגולין.</b> משום שבת נקטיה, דאם היו כל העלין מכוסין אי אפשר ליטול אם לא שיזיז עפר בידים:",
+                "<b>לא משום כלאים ולא משום שביעית.</b> לא משום זורע כלאים ולא משום זורע בשביעית. אי נמי אפילו הוסיף מאתים משום כלאים שרי דלאו דרך זריעה [הוא] ואם היה מששית ונכנסו לשביעית והוציאו ספיחים כדרך שמוסיפים הבצלים בתלוש, אין בהם משום ספיחי שביעית:",
+                "<b>ולא משום מעשרות.</b> אינו חייב לעשר כשיתלוש אותם ממקום שהטמינם דכתיב (ויקרא כ״ז:ל׳) וכל מעשר הארץ מזרע הארץ, והאי לאו זריעה היא:",
+                "<b>וניטלים בשבת.</b> דכתלושים דמו, ואוחז בעלים המגולים ומוציאן. ואע״ג דמזיז עפר ממקומו טלטול מן הצד לצורך דבר היתר ואינו נוגע בדבר האסור מותר:",
+                "<b>עד שיהיו שני חטים ושעורה.</b> טעמא דרבי יהודה משום דכתיב (ויקרא י״ט:י״ט) שדך לא תזרע כלאים וסבר דקרקע בלא זרע לא אקרי שדה ומשמע לא תזרע כלאים בהדי שדך שנזרע כבר, וכן (דברים כ״ב:ט׳) לא תזרע כרמך כלאים לא תזרע כלאים דהיינו שני מיני זרעים בהדי כרמך ולא מחייב בכלאי הכרם עד שיזרע חטה ושעורה וחרצן במפולת יד. ואין הלכה כרבי יהודה. דקרקע אף על פי שאינה זרועה קרוי שדה אבל אינו קרוי כרם בלא חרצן, הלכך הזורע חטה ושעורה כאחד חייב משום כלאי זרעים, ואינו חייב משום כלאי הכרם עד שיזרע חטה ושעורה וחרצן במפולת יד:"
+            ]
+        ],
+        [
+            [
+                "<b>כל סאה שיש בה רובע.</b> הקב דהיינו אחד מכ״ד לסאה שהסאה ששה קבין:",
+                "<b>ימעט.</b> אותו מין אחר המעורב בו עד שיפחת הרובע ויתבטל בתוך הסאה ומותר לזרוע ולא מיתסר משום זורע כלאים:",
+                "<b>יבור.</b> מכיון שהוזקק למעט יסיר הכל, משום דמיחזי כמקיים כלאים מכיון שהתחיל לברור אם לא היה בורר את כולו. אבל תחלתו פחות מרובע שרי. ואין הלכה כרבי יוסי:",
+                "<b>בין ממין אחד.</b> בין שאותו רובע ממין אחד בין ממינין הרבה צריך למעט:",
+                "<b>לא אמרו אלא ממין אחד.</b> דאין שני מינין מצטרפין לשיעור רובע:",
+                "<b>וחכמים אומרים כל שהוא כלאים לסאה.</b> איכא בין חכמים לת״ק כגון סאה שעורים שיש בה רובע שבולת שועל וכוסמין, לת״ק צריך למעט לחכמים אין צריך למעט, דאין שבולת שועל מצטרף לכוסמין כיון דלא הוו כלאים בסאה של שעורים. והלכה כחכמים:   "
+            ],
+            [
+                "<b>במה דברים אמורים תבואה בתבואה.</b> תבואה במין תבואה או בקטנית הוא דאמרן ברובע לסאה ימעט, אבל זרעוני גינה שנתערבו בתבואה או בקטנית:",
+                "<b>א׳ מעשרים וארבע בנופל.</b> מהן לבית סאה חטין, כלומר כשיעור הזרע שזורעים מהן למקום שזורעין בו סאה של חטין. ושיעור המקום שזורעים בו סאה של חטין הוא חמשים אמה על חמישים אמה ואין זורעים בו מזרעוני גינה אלא קב וחצי לפי שהן דקין ובקב וחצי מהן יש בהן כדי לזרוע מקום שזורעים בו סאה של חטין. נמצא לפי חשבון זה שאם נתערב בסאה אחת של תבואה או של קיטנית או של זרעונים אחד מארבעה ועשרים של קב וחצי מזרעוני גינה שהוא אחד מששה עשר בקב חייב למעט. הלכך אם נתערב בסאה תבואה כביצה וחצי זרעוני גינה שהוא אחד מכ״ד בקב וחצי קב ימעט:",
+                "<b>כשם שאמרו להחמיר.</b> דזרעונים דקים אוסרים בשיעור מועט באחד מכ״ד בנופל מהן לבית סאה, כך אמרו להקל דזרעונים גסים שצריך מהן הרבה לזרוע בבית סאה אינן אוסרין בסאה חטין אלא אחד מכ״ד בנופל מהן לבית סאה, כגון זרע פשתן שצריך שלש סאים לבית סאה חטים אין צריך למעט עד שיתערב מהן שלש רביעים בסאה, והיינו דקתני הפשתן בתבואה מצטרפת אחד מכ״ד בנופל מהן לבית סאה, וכיון דנופל מהן שלשה סאין לבית סאה דהכי אמרינן בירושלמי נמצא שאין צריך למעט עד שיתערב מהן שלש רביעים של קב בסאה, וכן הלכה:   "
+            ],
+            [
+                "<b>עד שתתליע.</b> ושיעורה הוי כשתשהה בארץ שלשה ימים בקרקע לחה וביבשה צריך יותר:",
+                "<b>ויופך.</b> יהפוך הקרקע במחרישה בשביל שלא יצמח הזרע:",
+                "<b>כמה יהא חורש.</b> שלא תאמר שהוא צריך לחרוש תלמים תלמים קטנים סמוכים זה לזה, אלא כתלמי הרביעה כתלמים שדרך בני אדם לחרוש אחר שתרד הרביעה שחורשים תלמים גדולים:",
+                "<b>כדי שלא ישייר רובע לבית סאה.</b> שלא ישאר בארץ מקום שאינו מהופך אלא פחות מכ״ד בקרקע שהוא חורש דהיינו רובע קב לבית סאה. ואין הלכה כאבא שאול:"
+            ],
+            [
+                "<b>זרועה ונמלך לנוטעה.</b> שהיתה זרועה תבואה ונמלך לנוטעה גפנים:",
+                "<b>גומם.</b> לשון גוממו עם השופי דפרק גיד הנשה (חולין צב) כלומר כורת הגפן סמוך לקרקע שלא ישייר גבוה מן הקרקע טפח:"
+            ],
+            [
+                "<b>קנבוס או לוף.</b> שמינים הללו אין התלעה וחרישה מועלת בהן, לפי שמתקיימים בארץ שלשה שנים ואינן מתליעין:",
+                "<b>אסטיס.</b> צבעו דומה לתכלת קורין לו בערבי ני״ל ובלע״ז אנדיק״ו, ורגילים שכורתים אותו וחוזר וצומח, ומה שצומח פעם שנייה נקרא ספיח. אי נמי מה שצומח מן הזרע הנופל בשעת קצירה קרוי ספיח:",
+                "<b>מקום הגרנות.</b> שדשים בו תבואה וקטנית:",
+                "<b>תלתן.</b> בערבי חולב״א ובלע״ז פינגריק״ו:",
+                "<b>אין מחייבין אותו לנכש.</b> דבלאו הכי סופו לעקרם לפי שאסטיס קשה לתבואה והעשבים קשים לתלתן כשנזרע למאכל אדם, ומקום הגרנות נמי קשים לו הזרעים שמחלידים את הקרקע ומלקים אותה ולא חזי תו למקום דישה:",
+                "<b>ואם נכש או כסח.</b> דהשתא גלי דעתיה דניחא ליה באותם הנשארים שהרי עקר הכל חוץ מזה, אומרים לו עקור את הכל מפני שהוא נראה כמקיים כלאים:",
+                "<b>נכש.</b> שעקר הצמחים בידיו עם השרש:",
+                "<b>כסח.</b> שחתך העלים והשורש נשאר בארץ, תרגום לא תזמר לא תכסח: "
+            ],
+            [
+                "<b>משר משר.</b> ערוגות ערוגות וכל ערוגה ממין אחד לבדו:",
+                "<b>שלשה תלמים של פתיח.</b> כלומר מניח בין משר למשר ריוח שלשה תלמים של מחרישה מלשון יפתח וישדד אדמתו (ישעיהו כ״ח:כ״ד) ובירושלמי מפרש שהם שתי אמות רוחב על שתי אמות אורך, ואחר כך מיצר והולך אם ירצה עד שלא ישאר ביניהן בסוף המצר אלא כל שהו, שהרי בכך הן נראים שלא נזרעו בערבוביא:",
+                "<b>העול השרוני.</b> כמלוא רוחב העול שחורשים בו בשרון, דהיינו בבקעה, שהוא רחב מן העול שחורשים בו בהר:",
+                "<b>וקרובים דברי אלו וכו׳</b> ששיעור שלשה תלמים של פתיח קרוב להיות שוה למלוא העול השרוני: "
+            ],
+            [
+                "<b>תור.</b> הוא שם תכשיט של אשה שצורתו משולשת כלומר בעל שלש זויות, לשון תורי זהב נעשה לך (ש״ה א) ועל שמו קורין קרן זוית המחודדת ראש תור. ואם קרן זוית של שדה שהיא זרועה חטים נכנסת בתוך שדה של שעורים מותר מפני שהוא נראה כסוף שדהו וניכר שלא נזרעו בערבוביא:",
+                "<b>מותר לסמוך לו מאותו המין.</b> מותר לסמוך אצל שדה חטין שלו מאותו המין של שדה חבירו ואין נראה ככלאים בשדהו משום דנראה כסוף שדה חבירו:",
+                "<b>מותר לסמוך לו תלם של פשתן.</b> שהרואה יודע שלא זרעוהו שם אלא כדי לבדוק שדהו אם טובה לזרוע בה פשתן אם לאו, לפי שאין אדם עשוי לזרוע תלם אחד של פשתן שאין לו בו שום תועלת. אבל של מין אחר דאדם עשוי לזרוע ממנו תלם אחד בלבד, אפילו לא זרעו אלא לבדוק שדהו אסור, שהרואה אומר לצרכו זרעו כדי ליהנות בו:",
+                "<b>אחד זרע פשתן ואחד כל המינין.</b> אסור לסמוך תלם אחד, שהרואה אינו יודע דלבדוק שדהו הוא עושה:",
+                "<b>מותר לבדוק בתלם של פשתן.</b> שהכל יודעים שאין מתכוין לקיים הפשתן אלא לבדוק שדהו אם היא יפה לפשתן. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>חריע.</b> כרכום יערי, וקורין לו בערבי אלקורטו״ם. ושני מינים הללו דהיינו חרדל וחריע הן מזיקין לתבואה ואם לא שבעל השדה זרעם ורוצה בקיומם לא היה מניח לאדם אחר שיזרע אחד משני אלו המינים סמוך לתבואה שלו, הלכך נראה כמקיים כלאים בשדה:",
+                "<b>אבל סומכין לשדה ירקות.</b> שאינן מזיקין לירקות והרואה אומר של אדם אחר הם ובעל הירקות אינו מקפיד עליהן אם הם סמוכים לירקות שלו לפי שאינן מזיקין להן:",
+                "<b>וסומך לבור.</b> אם יש בתוך שדה של תבואה מקום בור שאינו חרוש וזרוע בית רובע או יותר, סומך שם זרע אחר, וכן סומך אצל ניר והוא מקום חרוש:",
+                "<b>ולגפה.</b> גדר אבנים סדורות כעין חומה בלא טיט:",
+                "<b>ולדרך.</b> אם דרך היחיד מפסקת בין שתי שדות מותר לזרוע מין א׳ בזו ומין א׳ בזו:",
+                "<b>מיסך על הארץ.</b> שאין נופו גבוה מן הארץ שלשה טפחים, אם יש תחתיו זרע מותר לסמוך מבחוץ זרע אחד דכגדר דמי:",
+                "<b>ולסלע.</b> לא אצטריך למתנייה דאין לך מחיצה גדולה מזו, אלא לאשמועינן דאפילו סלע בעינן ארבעה רוחב דבפחות מכאן אין שמה מחיצה להפסיק:   "
+            ],
+            [
+                "<b>קרחת.</b> מקום פנוי שאינו זרוע כשהוא מרובע קרוי קרחת, כמו בקרחתו דהיינו שנמרט השער והמקום חלק:",
+                "<b>עשרים וארבעה קרחות לבית סאה.</b> ובכל קרחה זורע מין א׳. ובית סאה הוא חמשים אמה על חמשים אמה, וכשאתה עושה בו כ״ד קרחות נמצאת כל קרחה עשר אמות ושני טפחים ומחצה אורך על עשר אמות רוחב, כיצד אם תעשה מחמשים על חמשים כ״ה קרחות תהיה כל קרחה עשר על עשר, קח אחת מהן כדי שישארו כ״ד קרחות ותחלקנה לכ״ד רצועות נמצא כל רצועה שני טפחים ומחצה רוחב על אורך עשר, שכל אמה היא בת ששה טפחים הרי ששים טפחים, לעשר אמות תן כל רצועה מאלו לראש כל קרחה נמצאת כל קרחה עשר אמות ושני טפחים ומחצה אורך על עשר אמות רוחב:",
+                "<b>מקרחת לבית רובע.</b> שהרי יש בסאה עשרים וארבעה רביעית של קב תן אותם לעשרים וארבעה קרחות הרי לכל קרחה בית רובע:",
+                "<b>כל מין שירצה.</b> ולא מצריך רבי מאיר הרחקה כלל דכיון דמרובעות הן נראות מופרשות ומובדלות זו מזו:",
+                "<b>היתה.</b> בתוך שדה תבואה קרחת אחת של בית רובע או שתי קרחות:",
+                "<b>זורעם חרדל.</b> דאינו נראה כשדה חרדל בתוך שדה תבואה, אבל שלשה קרחות נראות כשדה חרדל בתוך שדה תבואה לפי שאין רגילות לזרוע מן החרדל שדה גדולה. ושאר מינים אפילו שלשה קרחות אינן נראין כשדה כיון שרגילין לזרוע מהן הרבה ביחד:",
+                "<b>וחכמים אומרים תשע קרחות מותרות.</b> ארישא קמהדר, דקאמר רבי מאיר דזורע כל כ״ד קרחות מכל מין שירצה, וחכמים אוסרים לסמוך מין אצל מין אחר אלא עושה לבית סאה כ״ה קרחות דהיינו חמש שורות וכל שורה מחמש קרחות וזורע קרחה ראשונה של שורה ראשונה ומניח שניה שאצלה בורה וזורע שלישית ומניח רביעית בורה וזורע חמישית ומניח שורה שניה כולה בורה וזורע משורה שלישית קרחה ראשונה ושלישית וחמישית ומניח שורה רביעית כולה בורה וזורע משורה חמישית קרחה ראשונה ושלישית וחמישית הרי תשע קרחות זרועות לבית סאה:",
+                "<b>עשר אסורות.</b> שצריך שיהא מפסיק בין כל קרחת וקרחת כשיעור קרחת דהיינו בית רובע בקירוב. והלכה כחכמים:",
+                "<b>בית כור.</b> ל׳ סאים. וטעמא דרבי אליעזר בן יעקב לא אתפרש: "
+            ],
+            [
+                "<b>כל שהוא בתוך בית רובע.</b> כגון נקעים מלאים מים, אף על פי שאינם ראוים לזריעה עולים למדת בית רובע ליחשב הרחק בין מין ומין:",
+                "<b>אכילת הגפן.</b> מה שהגפן תופסת ואוכלת סביבותיה, דהיינו כדי עבודתה, עולה למדת בית רובע להשלים עשר אמות וב׳ טפחים ומחצה אורך על עשר אמות רוחב, דאמרינן לעיל שהוא שיעור בית רובע שצריך להפסיק בין מין למין. וכן הקבר נמי עולה. וכן הסלע, ובסלע שאינו גבוה עשרה מיירי דאי גבוה עשרה הוי מחיצה ומפסיק בפני עצמו:",
+                "<b>תבואה בתבואה בית רובע.</b> היתה שדהו זרועה חטין ורוצה לזרוע בה שעורים צריך להרחיק בית רובע, ובלבד שלא יהיו חטין מקיפים את השעורים מד׳ רוחות דהתם לא מהניא הרחקה עד שיהא פתוח מרוח אחת:",
+                "<b>ירק בתבואה בית רובע.</b> ודוקא במרובע הוא דבעינן הכי, אבל אם רצה לעשות שורה של ירק בתוך שדה של תבואה עושה אורך שורה של עשר אמות ומחצה על רוחב ששה טפחים שהחמירו במרובע טפי מבשורה, והכי אמרינן בירושלמי:",
+                "<b>רבי אליעזר אומר ירק בתבואה ששה טפחים.</b> דסבר לא מחמרינן במרובע טפי מבשורה. ואין הלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>תבואה נוטה על גבי תבואה.</b> כגון שנזרעו כהלכתן אלא שהשבולים מתוך גדלן נכפפים ושוכבים זה על זה, וכן כולן:",
+                "<b>חוץ מדלעת יונית.</b> שעלין שלה ארוכים ומתפשטין ביותר וכשהן נוטין ע״ג תבואה או ירק הן מסתבכין ומתקשרין יותר מכל שאר מינין ומיחזו כלאים:",
+                "<b>ופול המצרי.</b> פשול״י בלע״ז:",
+                "<b>ורואה אני את דבריהן מדברי.</b> שאין בהן מסבכין ומסתבכין כדלעת יונית. וכן הלכה שהכל מותר חוץ מדלעת יונית:"
+            ]
+        ],
+        [
+            [
+                "<b>ערוגה שהיא ששה טפחים על ששה טפחים.</b> וכו׳ זורעים וכו׳. בפרק ר׳ עקיבא (שבת פד) דרש לה מקרא דכתיב כי כארץ תוציא צמחה וכגנה זרועיה תצמיח (ישעיה סא יא) תוציא חד, צמחה חד, הרי תרי, זרועיה תרי הרי ד׳, תצמיח חד הרי חמשה. והא דתנן לעיל בפרק שני ירק בירק ששה טפחים, הני מילי בשדה גדולה שיש בה ירק הרבה אבל הכא דאין זורע מכל אחד ואחד אלא מעט לא חיישינן. ומה שיש להקדים לפירוש המשנה הוא כי אנחנו צריכין שיהיה בין כל זריעה וזריעה רחוק טפח ומחצה כדי שלא יינקו זה מזה, אלא אם תהיה זויות בצד זויות או בצד צלע מקום זריעה שנייה אז לא יצטרך, כי הגבלת הזויות יראה הבדלתם ואז אין חוששין ליניקתם אפילו הם זה בצד זה וא״כ בערוגה שהיא ששה אפשר לזרוע בה חמשה מיני זרעים ולא תהיה כלאים וזו צורתה: <img src=\"data:image/jpeg;base64,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\"> ויהיה מדת מה שנזרע בזו הערוגה כ״ד טפחים, ואמרינן בגמרא פרק ר׳ עקיבא דבערוגה בחרבה שנינו אבל ערוגה בין הערוגות אסור לזרוע בה חמשה מינין שאם יזרע בכל רוח שבערוגה זו ובכל רוח שבערוגה שסביבותיה יראה הכל כמעורב. והר״ר שמשון ז״ל פי׳ ע״פ הירושלמי דכך הוא סדר הזריעה, מניח בקרנות חרב טפח וחצי חומש על טפח וחצי חומש כדי שיתרחק זרע מזרע, זרע מזרח מזרע דרום שיעור אלכסון של טפח וחצי חומש, דהיינו טפח וחצי, וזורע בכל רוח ארבע טפחים חסר חומש באורך ורוחב טפח ומחצה אלא שמיצר והולך בכל צד עד שיהא כלה לרוחב טפח חסר חומש כדי שיהא לעולם בין זרע דרום לזרע מזרח טפח וחצי, וכן לכל רוח עד שיהא מניח באמצע הערוגה שלשה על שלשה ועושה באמצע נקב וזורע בו גרעין א׳ כזה <img 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\">. והקשו בגמרא מאי דוחקיה לאוקמיה בערוגה שבחרבה יקיפוה ערוגות מכל צד כנגד הקרנות ואין בה דבר זרוע, ותרצו גזירה שמא ימלא הקרנות ויזרע הערוגה על זו הצורה <img 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o4D2gKqYz11iMG8/o4jTdk88eZGyDVO8LMxznS2icGXCIUAy+yEpIiKu+6besv1qXRfyDdSn4i1ifMz7nC0KhyMdV8mn/ALPapNtTJjBsjGzCP7MEDIh4Iyx5UBcbbJ5zmuyMk60ioSovrxwoJWWm7tV58pnAZKnrGsqdI03nsQM4XeyMd1l01jwZdyQ22qefDIisZAFdCcBJrgqj8YkVZih4MBFU4qh7/vbevSWSLYn/ABDP/D0rPOkZwfI2nzHPT3GL/JoXTZfU9Pn1tUjKlSZUpdTYrjcMSsFdVyQhAJ2YKCmmw8SRn4Ein4REhJUkmUw1MDk0tczHOQ43TjF3BxS0zKysKiBjWcP1tZrOVu9Pj5zXqscx5EZgBDukNEUXSh/2qE6Wy7j6mFJICG5vNz/p+7I+sUobz4UwbrTT0hN65YdZz7S9tVi6ixn29Z8flx288nC7Xu/1ma0IViMoRts8pH22XZsWUFSJNvVbK0KgpLCbuwnQ1pPhrEilm3lE76H7qrp3qi3zJUG1hkgLvxTdk/Kfpuu3/gn8vXpj/wAqjoPcxA/YOJ7Qj82yd136mV9Eoq1laB3U3GlmrKjtq6zJZlNNEbfy+PNwn/mm6qhJvx3XbKQlLHK9pQmLkliOHtD7zXWK2GVl6ZVpJoYLjFaOORm51zEfGbPG2VwmHFUtwioad1WnQDZ5AUi8qoYhagSHo/F5HlWnSLmxLOd+kWObZyeGdT5SskxnRhcGS8vWwc95CCxV1xmvZecU3HgAZhkbPd5fPtC78VVA5IVDzMH0wqcsGpq5hAKbO+0H9PpfmNvp/JiO6aaSrkx0GNtR6KHLLd4Y1iJyW3i3XaO2LSdnipoJhtu4ibens0AhXNphy5bPGho8mhVOCN70hW6Y2+d3up+eUNbiGMZFV2OqmeBNnZCwDzUN5unaZiNivJNgcAzbd+BKQKSLx+Xq9o926CxY863hTDeEKkOX4fiHnjNfa2OO4N+HYNo+5GhsYdOmzhmMPORpHJtkljALZBu2yRDEd7u/lEb577IbNREw0mcyemPeWbOYCg0jBn0H4u3gvThXYszLOdHoL6/qmpDyorrgM3EwBJzbxyVE3XbdPKetn0676X4cpAxO0DHecTOruzhw8c01hSQNX7LUbGo8VxOPBtwLBuQqmqqioitsOCnFFVSME22VVRPqTduF8fcEeleEcgO/CGZqVqZRaU4u7eXkgu2pIxDhRh7kuxkkiq3Fitb7vPHxVBbHyuy/oiqlLW3RZIvu+U6wiUlRaMTanZbfV2e4He6kTzPLc6t2ayox+juILsLDY7E2MEqIiPGITprveRt50QJQXmgfFseXmfUJFqLxmRx2Oba6bbNQTJO98/mLWYHQQmOp+TKxCFLr3MkYkDMKxxuyfIveuchJJfJqM2icUFmSPIA34J3PvmJWyikyGtPT/jLOUcQSwP8AMM7VAGZ+sut7IaflqK6xTYPL/ZyJMFt2YrVnNc7iruuytpxc4F4MWti+J+d6vM4Al+E5PUS5vhEQCGL7cxUXFRC04XKssq9G8puLq6l3NZb1ZFKkQLOCWT9okcjECg4r7NjJlN/BURsXERVHdVlauFqILM88DpTgKibGsUSfKAf43WkQtDNcY3TnNexi2snpmiR5PYYxSXdm4gycUnsyTaSqmEpFziqjZkzKU1UR2E+KbIFbK2NmZ09nm/yGzIoYmpBI3vfCHL19sJJ6NtWAUCcRKUz2AVVU4mJb/wCCbbqv6InrZ9SfIP8AMn/kIkivI+0PiE+EmGw82YuNuNiYmC7iSKm6Ki/qno/TTsLM6D2hVfcYzB1qMRMgy3SDF3HbD31tKyBI0epeBuWapj89tFYVwgBHkceaRtSIUQiTyibr6h9SkKWAcj1dLesWsyQktmO8ZzpNP8SoqWbNscO14blVlNKZKxhQBdnSm2sw942XNWxRZSO8X14p/YOPbKpCir5IJLpUBQezVNJS/wAwGEWI/ad79IIdKsjjXnUphVKbePSnIWqmootLdMOuzWybJt9QhGAqIFtIVwu4qIqAOy8kRF9O6o2jh/u5Mya9tYgft5fMVOGS6GT/ALLc1mg0fWvkZDcMRzdeejuMGF4vbWo+a8iQ1QkTYgU/iKiJiqyQo3kg3r0n6v5tMvXKCRVqbpDCh1+OyXXBPEsEmiz1Bo8iRMrdidqcg/8ATi7jyI7PH7rCDcS8ojaqir6FnaFEyZOMMOZ+3I+kEgHpvCu3gWpND8lybLrKdimAwcdjtayVF5aWNTmCW7NvGiSZjshw2yNfaE2rjRK3sJEpIPBEFPRszdSCBeMpDCuR9TxitoGLKLbGftAx9EF6QOEarxHWXG2mbOCSESIic1adQh/junAd90/VP57egmdqogyYe5jKZJHE9oVGR6WTLbrx1Z1Exp2pkXOF59jrcOmugJYk2RYyhjoRuD8m1beUTQhE9tlXZeKIsSosEjEq9C8VIBcnAD2g4wzTN5MhyrUK8wvp/toFra2lLZxrPKpIqdhJmjLSK4bjLjRSG1EBBBES2XdOP2TzvGYu5bANpUeYFq93jSRgwfdZRe9Qr1/c4TkCOad6BMWVfkkx+a0UqbNkjZ+3R+cfbSK0LshGFB8yUi3BpU4mQ8Ue0tEu63xpWrNUyfllN4gAcN+kVUaJlWk1NiNxPwvQ6zLH6uplR7KJlkwXXqMrEHYPaV40TiklG0GQ6RByEd909ZreVHcuaVzdlcQWDgRZM+G2wgab1iyrBtX8pxHIuniG3kDmYXGZQkeyZIzKSigC9PaWQW7TyHAfaUhQtk7qLw8igbiFkPaK4hqPh6fBnNEkAskb3uUWGknUzJkpQQo/TW0GJ2Frj2KMSK7Le8r78FtyfVxgddcACcF0geQyPZWyQD57huxYOArjIzcsev8AEJVnHqIfnSTrVrCxiGQRD0KfsoYX2QyHnai1hQW4M33kgygI0+Yq5s9uCvBuKc08Kol66yXaWZUEpcSOIwGhplVs4a0CVXXO3Ov4iv6yOoi1cc0dx200rzDH8vfzimt6esfl1bwWZxpAq8wJsTHOKbOCiESCm5jvxTf1RazaEAhimeORAwGJlziaUhIJBrLD5yhY4h1mliVG7rRrrTZK5d5J7uHhVji8itlV1VWqqoixohyhVX0dFxCffZIlEQFSQdxWZa0U4+7B8OTSbiaPM15mGkRsftBr3MPzs6nLLL8HgRc2sZGQ1WLPPzIMqxSU5NjMe6FyIrx7cpKLuiB52IUX1iKFIXM8a4cQeGNcou4UmUFWU6kWWF4fnkjKtF8pgYBlt8/cz8pj0dGkyBGZeZktrKigrgSV7xOijzypu0TRArhquxulYKQatugz0HKA4BBy3npFDa9Q2a6wa66mBj+kOpNZQz8ex1uc9AEKjJY4RppvtyUFTFPzUektoIEvIWx8oPJE0Wv2ElQc8/2zkNB1hE1EqfnfKG9N1ujXUqnjsYZ1IQbKacq5CIxUsqTbT1lDnJ3N3FBGx9v7dsN1UWXXmyTkaegbnmYlzOWuVMRXNsJQfNJ23nAvkmQW2e5nKTLdLNerXT6plSpY0J08Q2bgpbzsk40xlXlSRHYIWxj8d1b5KhKPhSCkqWq8RKtC4x7zmdMBHCQkZ8Q0LfMtataNLdI9YcNv9L82k6LSMfsanH7C5rm1sqQXWOzHbkOg8aOx2+SorqqRImy8lREFNFmnyhIMn7vkPiAoJIfHesa9wPq1vsj0ux7J42gmocmDOq2ZQFVfhb7RbgK/kos0XTbXf4krYqQ7LxTyicm2VZICEpdg36sJYJMTNneJJPt8whepTX+mzfPNEbLL9ANU4ftcgkRYIy4jMV+SsmG6z2We3J3R7ve3cHkTa7MqSEmyooKjbllhgxzzFHSO+UOE+GJF+mupheav6yaa6VzkxjNNO9daGqMJDNhJspzIKMaTaBaC42QPGDirJZ9upCaEjKmimTibeswsWJSlpilCW4p/kzwjrxZzv1iDoRrnktXnTeQJphqBYZRRZnl83I6enpmJMZp6wBDStakE4hKQOssuEqJz+KogkJJ6qu0CbQKcEmlakAUnkZH3gBLpbecW7ua3+UWGkFnkOiOtL1np92phOQ8AgttT5b0tiVJ/K4CLPyjt8XGkA02LdAUyX1NCbRDAMwOF6oc1AyOLwfKdiO7DMzbw7VDI8gt9KNbb/FZuXSM0hYS/pcwIwblwuDUxJffMyVE3Edtvmm6J+qrdUSlKVi6J1qHYAvpIy0hnSzkT252Yjaba7vYXrTRxtJtH8zwpnUHUKNJvrrKKZYrE+I6snnG4oRA2jKSe4HbJFVGlVfuqFRygk+IGwD6yHDD+Ie0YgOk6y6mL76K1pcZDTaz3NoCvfiFvDkHPUePfkkL5vJsiIKbcm12T/j+yePXpoSErIGQ7xjUSQ5zPaKfAK1yJ1O9TDcwWCfPVDByYM3gHbleo8KIpKm6qyJ/FN13TZN/Wd2KTqr3MUJcEcPaH051MAziOosW6tbyC7XZGcR2fCv8AFvcwI7yv9kgIjFsVRGtkbdFXt+PyPYlTzFE3VBUwSD7vh1ZtCBGopmGyimLUiTqjbYdktrcXtFUMaik1HjplVFt7aTXmDSc4rqKHbcFVRvk66YG8JdwXPhMkKLqONQWPsJtjTnWdwim99Y7tJMwe1M0uqnEy07ybZYK9AZ9y9jspgbSNIRWTVjnycks823EQyVhEJFJBMvNClSQUkCmPEFpmnGc4JYzG5R8yKio8h6irWbOBly0o9XYIgdjLaiKTEvFojTjbfc/tVVWBLtCnIhaRU/Xa6yR96icCeKjPSghUKag20dA5VjFfi2g7tTLwOtKTmtJKl1kwIjhsd+nb7Isk0y2PebYdji24rYrwRnZfCIWNJWFMol68nEzIyq+o0gkpLtvftDi0k1RosD01ugffcn2z+a5azX00Nkimz30vZpK2y2m6kiK4O7n7gISKZCiKqet45skqUpiomTYyDbmwLTjPdCiGpCXyvT0NYdecDzW8dn45qJRZhVxnTsGpsOuZrlgy3jrq4nkbSW4ZtqTjoghIq+EQE+WRNqtaf7n3EpBwafEkUxasouUgfbQA8+0Br+k+XQ8ZqiyVnQnIbPHNMrSY3Xz6yDICY8FmTwSeGzQtxOygL3RUQF555SFd90IKUpFxxzBk5pOsyxrLjHMVEv3i810m5Xj2F5bZNYFpdaFVaW0UA4aNRRjD354I9G8ShcahCAvEwKLwUmd0NSFEJrwWSpZYNhxDZzzOTUhQGDJ3WAzXrArbP8f6pcXp8PxDH5tdjuHQuUSyjxHlJlI0kwdFyT22GWm0UAVeAqLQohOKi7FJTZEWhyHAUHPWuEcXWG3jDGqkqHcq1Jxm6ZuHY+N0umNJNrKV035kVxJrjwtk6IqToCrwE4YKak2rmy77IiKlY3lYtkx8oPaWrR17zhtzMBmhEDSipxzFZ0LGdTqqLdDj7Udq3niQwidyuQsUVLiKoSy2VfP+LSjt8iVS4pSVgO7jAjsmchLWOvyO+8MKun4fXa1aTXaRct3lZ1naRbBy7ByJEkCrzclt5omv7J0ozhMtCScNt1IlVU9deCPOOODzu0l1GOsFifLvHXpCDs9QXLHo8vocO3zG2yd3RmFKdhTrAZVYkIrd9l54k4p/WRb5JyVEXtCiJ5FV9GzdKyNf/pPplzjlFxvIw4KDXqp6TtbpWEVT82w01etJNEzjEeNJlPUhQKyHLkzY5kqqTSjKPuRxQl3ASb35GihC12BKhMPOerPxJfKQLmhHKCVgA12d/wAw1OrjIKvK4XTbe0UquuIVhqdTnAsgRZDJNuRpao4HAk5fZFRd9k2RV+3rZ9Qy0BSSxw6j2LPjEUG6SDuUZA6er3TrUbCKyNkmO1dNjtZpu1AkSMhz11s30ZyUFYQlZETab9wHJHgDYVcbaTYdt8lpfSF3atlmQTrQ05xYASf35Q0JFbAy/ObeKlpSUw1HUxEtFO6lmykpwYLAJHj8EUjkEaGoiSIHx8rtv6crCVM05z0vZ4DM4Shbsn3SHlj00JeYVQKWI8U1LvoDj1flsnuoRxJHx7aGqLM4bocclRGlRCAU3RRibN13VD9R0qz4y7yGJg/pcZb3xgAckz4HTjaBjltpw5aQ8LpDiyVzCSUJ1IlrJR5Vkk8JIxsiCD3MVV0iBxdkREzCzQUm9lwP3YB2niM6Vi7qSoce0duoVxd4/qtAqa+zhym39aauS+1TX78+QzFkVchDamR+alFTmyhoHhtUVFRNh3XTasQtJzcTGZBx7A1GEI73SMmPTezAD9Ev8Ta0d1GjyG0CsbyEOyq/fv8AtwR5F/wFGf8AVfXrJINoSMh3jIoMkA5ntGVMrpclp+rHM6W+z2FR5tYZ7jRvWlFEU4ESa93HVloy6Wxe2ccQNjNP7Q13XwnrEkulBV/id/WjRU1LaR6YN9IOSyodm1aazWs87KYMqWQ4lQALyg6ptEQrCLk6IqqdxV8qu/FE2H1Q/SuGl0Pz7R3jb2Iqz6BYrqsGWqWTMuMSmpbfsqikjiLjQGLTiCEBE7ooa/mfdfP28Kk/6EadD/2g+Odt8RExvoDkYnbwLmt1kyqPdV8Z+JEl/hdUQi282y26hgUVUcUkjteS3X4p533VWP0crrhuB/7QPGx37RRdN/T5fMZ/ri6GsGWR5UbMhjHKaj1cl6QQV0R1t9w5MFzZzhKNtUbEBRB2Tx5WVnZeJ5QRLQ4KU2PH5MFamwr8CJXUHjN9pdj1VS41qJlOX55PnRn6mgfqKB1kTbcRBmyN4Ae3YaABb7/JEFUbQfPrJbWKLI3XF6Rm7ZCp9J6+WjoJXNpb3+YWOA4rAwTBs0ucDvZc7VjHtQGIOb5ldtRmmLMimA/aNx0KQIMR1FVJwGlbdc7AiSfuqN7YAAlVfwQNTSuWQeAgElhukHWS5xWWGrJMRLYr2wDWGlYd9rDisJGQ695AQjjPEbwI22Q85CCvJNkFURPUEMpV9Jd1JwbEiWfL3eGmAxGB7QG6jalU2Pjm0eCzpnkUSJozZp+IVFdIR2QK2z0U2AUCJEgAaKhNoXJHOSovFN0qgXbNKQ56tM4UZWT4RyiCok7l7RN6gqCoy7EdScYm3GjFKzM05oY7zjdvIhuxHm5bRR3uYgSfh4G8CtbCqmXYA9hPxVBKFOMAKAl/to+LV0YxMi8N676wvOom3wp//a1YepMGOTCoMVQpDtlNE7N5GmnGRAkNBRBFsEAI6Ch7N9wvKqioKiUOdBTQFs+dMHhizGHFHzlvAtYdbmxs2sPDH3tN4U9amCUgW+49xdjAggpEBsmLKFtuiF9v09L4SrIXiWdvRI9pnVmgEhUhOvv3j7jOsXeLTNYfUzIsqiY5jygE3GGvdX7syzntk3vsht91GCYUUT8kY/Nd1X5BBAIAMgTyauf2u9Zu2kIREGl6lbU42mNi3rAxPrLWVm8ixgO0rjTk1qJHdfZaRzsqrXs/iqruHcRU258fSi0X4BLU1o4E9Xc8IdhfiizXOryV08ZPTzdQ6PKaR3QRqelVEiqEqXMUnWisW0JlpwY2ygCISJ5VFUAVF5UQpiUijjh9wYcRP8xxnPdIINSMFybJNZH88xTKcWsL+jy3KYVWrUxlhY0p7E2WI8Z1DX5PtvQ0Ux+S8PmvEUURZ0BSnk94Ggxkez5wJs3De8IzJqNiWXY/p5jmU4rm0PDcXxO3xPIZ1RWPxbGMzYTIDBlZV8RC5tp3ZMlVhqgtPCvMVJNxBEWqELIZ5Y1BZ51yrhSgkbpUxjYtR0p6g5S5DySBr9RWtJNYaeisQ9PKsoL8dHTlMgJifM2EeMHUTn5VCXluSEOlP099AYji2DvSlcCPaONrdJcQsOn/AKZsm1VzzWu2naqTK78K1IngAwMfri5WDTLBBNHvNOdpwEdQUUFRfiq8kVVVZeB45m0sZzN4vQjJ+cDxLkt0GkaGqulDKauMxx1rvfeR5hWbElvGaEVamuC4MiSm8FV7jguuIp78/mW5Fuu9P6NTveHQ44/dWD44Zm9R8RMx/pYucehxK+PqtbMVsZj24DExmhaeVruq4jKksFQ7XJVLigIvNVLl+npR9EoSvBsrur5vyLjSOVbgzYvxhK9TnTJNDNMDyHKNZMjvKaXfQ4ZY3MrYbQWc5AdVs3XIoMgKI2B+SYdXZNk8L4lafTixCrRTFSjUBu5+YdC75CRICAz6JDG2i2oTvuDLnkDYe3VfiG0YF5In8S5bL/8AYn8PXpz8Y8B/9RlP2Dn2hEZjk0ORrn1HZbk1UzDxuvzDE/xttnhIeittzw7pCoqu+4suoSCqryIU2+6phSVLs0PU3vV40qRdUrRo9SnOp3R1lyO25qvhDZyGkfaEsihorjapuhp+Z5Tbzv69DxUDHeuUZbisoiudV+irTvbPVrCULse6/wDj8XZW/wDiRee3+X39T/qbIYnKhrlSukHw1Zb+NYvanXbTW/ZV6s1CxWxaRURTiXUZ0UVft5E1+/pv6ixMr46x3hrGBjOlX1U6f6Q6ja2MP3MSxvLnOYUOjpYkkO/Yy3KatZQUVVQW2+62Qk8ai2Oy7lvsi40q8MrUibjuo9Jw6i4AVuQhdPX1/aZJqWzDKwy3MozFSGRZxRxYDqvkc6MTdTUC9LEAittNzAcAxVXXkeI+JDxPApRWghRBJqf45Ud2nKmpLBQIDZb3XrxuJGXXOoNwxj1DnreE3WSlkDpVrGPDLfmGy+CttvuSFZ9qTTCKovCL3y8qXLyFlKiWIYuca8sfTu6SUgOC44b7xdZDkU+XqXiVHezrJcxk6vw7L8EsyrUdgVKxrFyIbXszLm12WuKq8Smiovj91SoiySCVUmk7wec2lEHLNod+kXN3huVV1/kuMWmM6TXtpMwC+ahTEZaYfnzCtHJDEEwJwCGL2XmHXBVOKOmRIapuSteQlkXnlmAKzabPlpHOTNtt7ZwKZVofnNpnWrlbj2DabZNNDAsXg1sOU225EadjSd3IXAtlFolivEgnxFexF3VOK8bIBVIF5B2OiRweRhSWmfXn+IOsz6Y8xs3NdhocH00lBlsigGuO+dmOMTm4jYpI922JkjYtkOzQtIH2VS32FVCbJQQl8MiJVoX6v2jisE79e0CVHnDlN1jdVNdRNUVvk8yfhDtbVW7go0+DLDaSXBXknzZAuY+fiYiv6en+ptEpQlmL0xEqfBhbNKiWOHeGTW1uqiWuBy5Wi+Gv2QMYsFzIVmM25VEr1gtmcc0eJF9ryaNoAVVT3biopqqokk2ZNoEMJHLAMQdCcTwkI5RDO9Yh1FDqhCwHGn10Dwli1eq8wdtqUGYnGJJdNSgRgP3CiozUEUfUeaEu3LtomyUs7EXaZg1o3WRkMW6wCqdd7nArrDi+WBohnkzIdM8TwWrZ0RWLJt6gGWZsW0QXDOoYUHC2hDxH4fbkqIhHv8WCFVIaY5+YT4nF3MptHaAv/EE0fHq+bqPYqGklg7W2eaTLGruK272i2BS8cebenHsfwFwW1a+yIJOiQry3EsYtCom6HBBlPF3GMz9z6NFSi6A5bexAdA0BrpFriNlN0TySkhsngrxNxL5ZLkeTFF+K2i8F3JqE2433TVBUvJbJty9Mq/aWgUAbplyIAen6gG0OTwJJS2O/aJGmurl5oNZZ3kFhpnmOE6bRJLU3IMasUYls0jsh54XLCseBwleiqrSE9GAdmt+bSEJKPqliu0s1+UC7iJyyqBj8E0MFSQoTM4aPRUVa/M19lU9lDt62XqfYy2ZkB9HmXO7CguFxNPC7Kaiu3hFRUTf7+tv0wJKl4H/so9xGe0kW3QRpX1uiUfvXR0Zz6yo70pzRZuOaNyf29bNoiVETmNTZkKbqqJ90T7+sv1M7MjdRFrIssRnn6LceVV6O6jVUyCMaREyVFcdUkU1JYzSK2SJ9uPHf7/c1/h66zWF2iimjD3VCqBSkA69owvdo059Rm8xma2UzHrbV1v8AEq6Qyqsymktj3bcZ3VHA2dPZFRd0X7edvSrYWV84A704cooCXIGLR7Rj0l6HgpKmjmA/Jd13xiEv/wDF49aUoCae5PvECXj7/smaH/8A0bwD77//ACxC/wD6vQ8MHOr1O20pHPCf1zoOm3SFxMdb0r00k5/YwH5VXTu4zD7YIIkgyJpi1tGiIafJ41REQT23UVT1ntrVNmCJ/HrzbnFEIKow9pTSxcK6lcixDLsK02u6ssri0cxiTp9JfcIkBhlxIPZbNuOJiavDzL5KBGojy2Lz7S0KUiZfjqeZMUKbxfdIvcUlaTS8IrMluce0gg5NOu2os4J2G3EKFX14pCSWx2UBWxlNSZUdvuqvDhz+a8yREKlkEAn/AHPnvOWsXAEi3pFfmOI6MU+m1ZZ4zQ6W3ERrNG8Wat2pNhKfdr+4gK4+itiHf7ToOE8iKH6gpFxRQV2rspRBYnEYPwbhAATUDKIknRTTlnWWVjlFiNCxAxHVfGcYWVXz5ch2bWTpE73DMruFxNSHstF48I2Y8lT97XZOs+dRIJ5Y0npE1eUSDN+PmGXkmLaXy8lluRNNtMKiDWavsaeNE5Amf1xhWXyktudtC/OU3BESUUbThsq7IPrItNoygokEB2BOBM5mkhrRtSGcawF6Z6O6IOjNgZNi+Czp91q9Iw9gFuraDH9i1FZJfaIDhl3Acf47n8OTqDz2UF9aHUUoVeLt8T4al+ECTkNv5jra0E0jyPJdWp7NXprEjYRnddSRolvkdrXsMQBceZdbkG7sBuPKzy5CpIpI+vJUROak2lmjykzbnI0xwGRA5QRdUZ7pDGidG/T5I1x1vorLGKthipyXGaynhzb+VBajtTY8Y5AtKDm5uEpyCASRUUhEUUE3VLqtQmSF5N1L14M+AzhAkqmRthC16f8AQHHrHBIFhHwemya8ZwqXkbjcTUlyuKXMO4fiMNiQPkLbbEVkh7q7Ap8GzJC5KkVAKmotLEDMTPF3b5aKuUyT76bDxotemLTeoRmjk6Sz66O/my0DMyt1IlmYx0iPSzs0FX02MS5oTCp3F2U1RdkRZeUea0zbDg1MAxdmwkYIcyTv1gC1V6cqvNumi9u7mq1NxqX+y9/ejSWGaPWlZUvVhojDZo7/AGvf4g4PhfiJbKmyL6exJBQQK5Ac8MKGcKs1Bw4/MNGP0q6O4VqNdVeH6ZY3+Fw8RHIoc2RnkpiQ/OaccRtsmu8Ztx0AxU5Kpx/OFPn5RGUEWvmLENieE6jg0hKogAqRLtFdhej7GTTdGRvKRLCNet3LNrWu6qz5oVrLbgNtexVJW0ltQBObYoqCqoi7KnrDcQVoSZ3tEihaoLjk7xQqUxIk3HLfCExnmgVFK6boLMbS3TmgvbfP2aEnoeanLhtMG38nm3imt8ne6hbReSqKLvw35L60gpe+kzDz5SFTLMnrAcnymm9BHa/oMujWc5dcU2bZXT9OWMZZNqrekw++lsSqEzhQlGfu2pOSe28/8w2ImxZFV5opilyUqkqpLOWw4yo1BNmyhACBLKNWt9D2PZfT18+l171mWkmRwfYdq89N+NLZMUIDEiA0ISFUVFFdlRd/WhH01iQ6QDyHwJ8Yl4pBdvU/Md0XoOeinunUbrwQiu4IWYiv+u7C7+rJsWcYHJx3geIwDDqx7QJ570/4501TsT1LyvVXUvN6WnyBk5MbNsiSwgxlfZfiC/2eyKboUkU33HZFXz/dXP8AUpFmApImZccZ506Q1mSol97eF/8ARNfeLQLOmSFpWByZTAx37iksRjkhePsiCO381L1pT/5VcB7qiR+0byjP+V6UWmS/VgyGxhT40KJjmX0VvMekvcOTbsmCItDt9yJXkFE/VVRF2339QNqlggj7iRwYmcVukuQaAe0eyfrfGeM/9U3VMmh1LMqcUo5Gc6knVyLWPj9eHd9nEZHc5szZUVphF2Ef7zhqgAiruo5La1ui6ksc8vzs61Ql5mPK+zlWmslRe2CaM29lndtZBZWd3OxmZZyH5SqwLzUUUMEZbAkmqjCq6Kizx4ht8fNJKVsVuJ0IGdWzzzMXFKRr06PFx6taGPlVfTQ8nsNQ7GyrJJXj8CQykaJUtsIUZrui6b4iRiDxN7i6S+FNRWKSogBJoWfCr8QO/CGURXf5ilxS8yIIunVNTauafTplnqSNvKjQ89sJw2LYR4wLCaNxlSNs3XHHCaJOCF2tlVVXi10TScJUZqV40esNOtOcBlxe3tfjGDYqmpGPBOTUV+BevuZ2/O/EHmgitcS9zFJUaTj5DZQHk2u+5LxCkAC6zsMvWtNccpQwOL73hA7e5zVZN1SWMettJcuU/wBQWOHLcA09obDZSGo4CoiKqYk06ioqKngF5Eu6psskFVo6hIg+9fXSILLIAFR8RqLJsxziPfPsw6rIKd+x1sCPWO1uO1sopNa3DaakuEp7IDZcZJJKXdxEQUJf3hTKQhZcM7k5zc0lMhxL7TPjBAI3vXWF7075Dml1pJpxb21pljD9nqv322W8QgOnIgvKyak4XdRQiKpGpzG9yRXVRAIRFVdKbM3EgjHMzlPDpSGVfDneO84B9TJeaPaea1UcSpyq4rbTVZuDXyGMZhS3pDCvzjnNAzu4jgsk06ouGo7qrX9mikghKEBJpJs6sqvwCYYlRI3lucPTLsafna56onV5XS4hOl6p4kDjlujf9fbYp4z3tWeQHu8SqZCmyfuF5Tz6r9QhLypL1KvYxOzJaevaOnFsYmYjo/Cg0N3obajB0+x2ndfnttE0689YEpk8aAKrFkA4StIeyOSVUuI8i3RSiUqFZHKUxV8R+rKRJeOEiN4baCbH8bsXNUqtuUukqRHNWLuwIa0mEmPNDAIGwUNt3LBFcNX/ALmmwrvtv6dRSpYFfMxdsCJf5dM2ggKCX012/aFLb4DkWAdOFlDmVGLx6ym00zyK49Q3gSYoDNkxX46NIooZIKg8ynjbk0SKSbjykgh0pZy4Lych2eROMqwygZl8KcotM7cx6l6ieoqxr8ooMhyCs0hkRn8RmUUlTbitQ4zodyT4beBxXPmAFvxNlE3US418wQJsC03E5AcjKvGEJD6v3MReme3rLWF0k2MOr0wgypsC+JhklmtSIm8sldarmyVR7o7mJq4q7kjvAtlTkq0KTaJYmWbn9RYmY4pjnBSd4Yd4Ven8nEsB6D9OWLHEsJzuZJ1OSOkRvJHI8OHNUHFF96QJqhGLQAO25DwcBdi22VSQsKJcGdRNmGAkxzjgWIAp+TnDS0ub9j1FwJ0a8iwrSz1Y1AZjLOpjfUhSEyBAJtmghxOK2vElEnUTdFFRIVpbm67yAJ1ywNXdtHgJUC3AbeJukOtEDp1gN6h43ZFkHTJlCtzpVfFiutyMKlPyZDTj7EPju3XuSWnx7YcuKpuCF57lULXZqAVwOp9nkeIrMCOUhJSW3setJPHoDWWkO7rothXS2J8CU0L0eVGcRxp5sk3EwIVVCFUVFRU8L69FC02iQpJcGMpBSWMJXrVpavJen21p7lqa/XT7KrZNuvbBx0i9+wTabGQpxUxBCXfwPLbdfHrD9daeGhJ17GL2CbyjGY/omzTPp6zeIvHttZSbqbD8tyiR0Xdf1T4Jsn+P8fWwf+Q8B3iR+0c+0LGfj1tYfVwzevJqe5UvzaWbOOuVCAAYcqpTBvIqIvDvBHBVRFVFc2323L1hJCLoBmFHoSd7EWAJBODe0bA6z+r9zp/xifTYVVllephwlmN1jTJut10Xi4qzJKimyAnbLiG6Ea7beEVfWi2t0oNx21y/PoKnAFEWZULzRiuP016k9jI5uZW+PXmcx8xjVdjfznsjdW2VWRkgEgWGh7zTKtReyACjSKhbkOw8vKWtKvO7CjSM54zq0zXjFwCkNFtqnoJnOGzM6zLG8Jo8myiDkQ2d3R08fJa9iaL/AL4VlA49NbGQ4hlxQIqKn5qonJFRFYALN20Mky3IFsK8MYdpApFYNpmF5BqVqnft2ZnEzO31DyanYhje/ghlVFSQQalttO7vPm021DcRGhXbkqqiCu6KpF8ApqPfZNasMY4eWtIt+m3Ac2h6U4pY4vmEStK81WctLCS1d19tzq/aoyrSvInBwzOOynBrYkF77J+nJAuh/udhhORmNH/EcpRc5QCZ0Ge43p/jtLl06bau1erywjumL+pQ1ZJ6MTPcVGN9+Tjal45ASOdwRBAFEUxDABp9WDtrzbnDgzfhA/m4X9Dq5ljUupmvz6XWnEbSdLkDXOD7Qn7FuNKUorTKNq4gR0VHdlTuCiqikqroLAKVoaPVnY9XDMIzlyw3vjDHzqtg4lqbINyqppdXK19iRm6yZSzSZOylQYbpzeayBMXERyRx2BxkiQS4cVQvUxfUsklyxduJ9NK+kMCAnL+NzgZxHF8Rh4dptGj1GOVY/wBNkaQzLhUeQxG2H1SHs0IyVQ2ny3EfnsxsHxFCFSThaKJCSMGdwZY8c2rrDKAmd71pC+uNJGdQH+paS67QhDe1misNBYN26x2nm37Fs0cOKBECupLEOSbiiuLyUEVpUta2gQlxlpSZHJwKz51RE9nSNW5xg72Sam6qyafEazLrZrUFh6PGsnBAWpDGFo5FcHmQohe6JoUXzsjhL4QeST+pCA9ws0vVTj0fk0GzJk+6R0Umhl49SMwLDSqDXb49p5WFXe+NwTSNae4sWPMg9xjgCqikqkqB5VxFVPRIKSUgVfm4B/8AZi+QGECrF9/h+esE2I6UsBrHhNs/oINcbubZZbycjG9kGtW+YiA2BtF4P33YFBb8g2ggo7boiXQm0tT/AHDjSbYY4MRLM8TAVdSPLlpr7+kC1zp3S4Z0k3FcGkNvgFlWaT5Ykfv2RzmKwXl5vRHXu4qG6+fCQKEi8UExRR2VPT2YNqpJtUzArOoJ0HHCtDgF+UEINTTpvlF7Ibyaj6nNe5UVdSW6scFRK8msdadqEfZisKKV77hoL0lFM1FlUETNXUJdgH1mTZeVSjJgQ83pjplizQxU5Tx0ziuwe2yuU/0pCLWVUEN5LdLg7HAo7TrsgFBB90icvw1ZH55ITaryRxd123JALjoDCsv9xp+7Dh1glze4dscoSuphSWuk/Fq+RZwad9zUR9tJdnpYkIGBbYcRrhXoyfAlQWy7w/Lirg8lIFFclmyUypP9QyTjjwit0lX447eGnoPlM+NrnHo40nI4Ed3VrPPfwolS27XzCBhHWTkPkolHRAfBW+KEjpqfL7IqehaDzkg4k1cuAKDHnQZRmbyzyETdJpuSZS5ojS2Wp9xmuG5NSZBAuK67whAauyYckBwlqXzjIAuoCIRbOe3FETd1fU0lyEgM4zehOALnlSLqk5fHJqtpLvE7RjNK/prjw7XHp0y96VMlBZlRdvo6Z4jJI3O4w6Jp3RgkQbIZp+W4aCX3U1eytTZeZiUk8cWweb9RN7zvIovyxG95cKPfqmqqvJ9Epcae9J9i/ZVPB6uVVd5FYxkbUOP3+RD9v0X1b61PiWQUmgIPbvC2BKbRoyL9EuSz/QjqBERDSW1kYuOIQ7IgFGbQfP8AHcD8f4fx9bEztCRkO8TUCEB8z2heZzm9xiX1S9YbjDYzNrlTVLWwayqfshjx7KY8lTHFp0lVNwDuq4oIu/JjfdNvGS3dSQQf1ezjnsQ9mQDMYQ5KiZlMSutkXBqKgy7JrFmRcXEnVt+skSrVmGJbG3FaVW1FEeQoqbBs1v8AIdlTzQtKgxJB5Vc6hq4zcypPYU4inP8APp3ifq7qhr7fURwqfHtPq+4ZfiW4W7efvIwjYdoVmMtOAxzhr3m0VEIg3IhVDNdvVX8Ul1GRBw9PNEbpSAw9/iLCmw7PLD9pYeT6F6dXeSzJEORkz7Odmy1bSAT+qvFGWK4raK4pG2JqnFfI7rv6qpAJJuzfMY5+bH1yhguQnLhllKF/oRqZrPa5lqNa3HTlXZlm1Nm8iQUqXkcSCVC5IgRmBYiuPAfIOwwypuASckeFUEv0sFpHmI1ymTN+YlWkyKwhBIrv+DP2ggxnTLJ8Qw/HbOm6UKKqoqvIiyWXjSZIUu5hTQcQikwiXi2SqLEVRZQhElb4IiiqEmYG0tDeQJJoZ/ILNKhJ4mGISAxVM7684Fo+mec3+RRZ0jo0jTaqLkk7KHIaalV7jYXLjrPN74oi7IkdAVgvyiVUQhRE9UTYzKkqJAcN2xlhniMBCKUAwOOO94QvepbP8v0i03zC0PpaY0/LIslq8hyO6eytq2aentzllNg+y1uvadVtU47gAk8ew7kKk7C1JsyqfA5HPj6dJvdmKctIZWsWr2qeW2mMO2vR7lJ20S/DLK52NlpPIEqM02y04SNMkIeOG7JbCqCq7FyJUVRQoulTE6E9H4CftBS4rMcootI4+tFDjI4xddM9llthR5KGSBPf1MGE4s5HeDDjoG8fdHnGREHkTa8N0H9VjZ2aLt0qcvkZEy7aHURZRUS7MDDXwS81Rxe5uItF0o5NSRLq8bvbyQep7YAk4zF951oSc4m2pKXMW1EHEFBMfKilSlyoz9Q7PjdHq5pOUTyfse+8oXl7qDm9nqdrpGv+nV21GvnxslmOyM1h16VLT1AVa28jhijTwqy1L3NDIW1NfjybRVW0CrRCjayeR0YlsNQzVasFKQCLp4a7aK3R2l1AiZg7UQ9E7kcmxZMUiXjdRqfABiMVfEH2fJogVeLgcwdb5EhCZ7KpeVYTWVO5HABxIVerSL9IZmSBQHid7rDsZ0zyeouMelRNKc3cSreyZ9wIWaVRCJ2ziPOiSOEKuKhGva3UeGyqauKqEq3FkMbPT7hiGyybm0G8kF7/AKHN456o6dXWD9OWXUVLQ53YNM4M/RE9keSwXWUjyTUpDrorJQCfjtuOojqoicQ4CRD59R/uWIvXWIGYI+56AcpQRdtDdKsdcmqYssoEpGUZfb4xpDmtpb55j74OTImbQIYvNK01HQo7BTlBk0bCKffFvmKH91X4LRBSD/bSA4NSKVehwzJ4MIBBA8xkNDXr7e8W+NRcsxytwB+PpFnsJzFIDsKDULmte6EnuAgmMveXxkKItCrZKpbKX2BN1TvDWlSGRShvCeOVJ4NLlHXkqB81dD8wt5OPaiQqBzGP2O6g24wX37RR71vO6d+xIybcbSvU1kEiQ0EULt7kqEu5KnhSo6kpAUHJ1L5ftrnjXCUABLkpPp+YTegHUQ3d5vbZ3ZaYa3TpePZrfToVditSE2GDk9mM3JgThEAVXGC5GCGoqm6bqq7D6sBc85Aq78dSMRl0FYVU/Ly6cO8M3Bupm6xrKcGomML6j5NFjnvXbeflWNJLetBlKZgUwhDmgMry7Shx8CgqKoPqS7S1SAqQu1DklpPKnV466kODN6FpRc6Tak3lPlWD4rGo9ZndNoTVnX3s7UPEikHcyJkgXG3HXk4uNC2Trm7ht9vt7iuy7kmY2txLN5KFqNjmH/1O/GKJRfofNvdGgD0q1juMC1VqNB3cbzOz03yZt+fh7eTQ3aK2x9YiuyG4LLkkl90232Y6NEZio8hEtxRE9aFlkkKBkRWVccuOGIYygEMQXHKfLc84u/ovRvbdPuaK6HOW5k6unJF0XBMSgxTEd0VV5DyXdFTwpbfdFRPQsyCtQGQ9zGZb3Q53KELqjBooP1YcuKeptz27rEnqsGQ+KyTnUaucl/Tdk5H6eVX7/wAZL/tpBVgSfcxwLmWQ+I2f1cdKErN7+JqfgNTXWmawCaW2xm1XavyqK1vwZeRfiL4CpI08u2yEoEvHbin1P04WCpn9+I7jHCdXsrQpk+949oQhas4PZaNlKvHdO4Ub9kJFC/XvaayBk08yJNiOvwZTfdPi00TwKrO4oriC6CqvxTAFKS6DUtQ1nwrWfWcarqSbw15S/iXaJHUhrJXlpprvMhwsMurI38RSZYrjk+vfQHobb7M6YYmrh8VRewDaqbHHY+W/lgfESAXYtkMDQUGr1whWuGQo/uMce0T9WtQIGa4d1Sxr+DStUzme1lRBay+wkVUdXxiRI5Oo6HlE4sI+PFU3Dcl+KoivaHxHUMWoHoVNLgJvASLksn7blE/VDVPA3P6friOzikq3sMvqaNxp7MLCsfelwANGlkKKJ7YxOG6jfZ4o6jfyJeKKXL8wVe9nlOevOj4RNLhmgSiZXp5MjdRSSMJq6KE5qLGr7V8s/eqzmSm7CaXu1U1QYbiI2hoKEgOLv8k4eOUJMmdGkKMSBr2jgce/CJHUVKry0k62p9TU0b1zImVTU6TGydu3cebCT7dFejp/0JxoW3SFsvkhbp/ux9Vs3JXednDS/wAWGb54QimYNl2hv31JW1+u+WuwWcxjTarPK+6dmvxkkQ5Dz+PyWkCGgr3CbBDFXE4lsSAKIqbqOP6pQslKus5biKnejRaySVgb0hcwKyLArcDCqxDLyhzY2lbbTsl4nnmQamzZHccQGV/sQBBc3QBUi8IHxUylQEkmYJpSYNONE94cuZkYdxXv2i3ftBy6rsJcLTvIbKjm4XqODddGkvrNmOP37YvRwXtmrbrqJzDcCVFNBTkgb+ilTqBTSXq88ZJoczWFIZ32ze+HpBZkWTRqjJdcn8gp6qJj0XTbFmnavLpTrrbLZHZ/kzFaB412J1wTIe4W6CqcuXihcJuiVOP6OExCsCp+P/1FdqkzjqzupYXGdMKshssXG1lzZ02PzaWQ2X/tVRRO2aiSo2TPglPYlVRLZVpSq+huFcy7V0dmxaCk3bpf2y2zwWauOYLfYN1Bs5PaaZpGOwYVsVvH2k9+EVtqGFybTgG2XfYFO22qbNh+pIq+iU2dpfvZvJ3xp68C7xMLUkJu7pvg0Bms7NPHzfq7JJuIlfS9NJBOtQ7iU9cNMBWIm0iISdlttFNCQ2/OzjSqm5rtdAUm2KtBhJzdocaY06wpUCgJ3jHOdS4PkOq+WzZOO4TZ5RA0z7Mp6RnUyLPlRHYCbsuxFaEY7WyqhP8AJSAHGjXYi4pgv30gD7QJ5PdzeZGXXONJE3xfvucduJY3ieTL0vvDTYWr1ZKsFqAj6lvTCgtMObI3BVF2siERBD38B2+H7q+tCUkFIFQZ0/c85y0Z70IVgu/KuXrzpFB05YhEgaRYxDi1mGNzHMyuXlfq9R5EoXJblQ+2rzTwmRLIJozAm+XJoUV7ZCUuM1FRs2BzyEmGRprwGMVlfcjvid+uEXMTLXsb0q1li29ZW4e7XXeMSXP2kyGW1EjE7UUwdpbWKqvuutOMknuN15FxUi4qu1bVjZeGwJlTV2YCkg+UyeMkg37z7ln0g9vb3E8c1W6mJEp7EWpR4pAlWSSYlhOdJpqK+KrYMbI04yguAKNRi5kKlz8kPo2qrMrtJg6T/wAI5TkThLIwiUkpTLc47ImeStNcBxfIs2SplwZeNFVVunGPYm7Hs7OYr6EgRIz7ivI2jAsiUcg2Hy4ZCI7IlkEpQlS0iYIAl+6WExSeJoCTMlwopSca8o/Z9X2uk+mGR6u6iTm38pW0qZz6wu4rePVYz4qnAZNtFJ1tsVeJ1wRBZG5chEeKDW3sDcNsr75NpP8AP8mZULBIQKb38UCd+i8/Hb6f83gNyWpbrWUlIJ1gVRvZyFF2ROQiu6KBIqbbbp43Tz632Ze0MmkPcxFX2jie0Zo6l7NiJ9Vy5aGS9VTnrjF2YpRmkeSRIQ6pwe5yVOAoIqW6b+WxTZeSr6japUbJTDP2I9a84ZDFQHCPZz1viEZg6n+nvJVsrHVbRd56k1OchLX3UaA82wuR1/FEVrm4Bg1LbQRVmQoqoqKCXIeKDktbNvMN7xHMTi9moUO959ox3qt1JVVZgOTs4pJ1EscXuo9ExeXFxmMaDb0T1b22pUViI8CGkv4R+8qckeN4l348VXCASTZgiejvlMYZEMwEamYXzh6dfXjBo5nenuSNa6KOU5BbUuS6j1URu1x2ugzldacrgXtK1JbJEaZ7b4uGjakIthtz+aLFYSlACuIf/Vw/lo4LN594cYsdWaWi0qDVHJ8RYz2BlsnVOI8ZDitbJR2WcZ9SWKDja846tSHlR405c+C/czMntkgOXBIo4pM69MKSyVGANP403nFvcya/Lh1ikY9d5eNjG1Qr4Eytcw6rkMi8so4pdls9xfaMTXd50uSdsCUU3VCRYSApTzd/+TPMzGXIvWOSqQluWkQ9bsBn2einWJVBKkuwlnRLNJE7GY9Ipk3KKXIbCSACk1OAiIvHuW5eU2VFI2S7nimpBHW8Zs5xwlwDwSL1wHX2hjzKTE77rQvkbzXJYuRMZJDadq/Y/wBUafexWcIDGf5/D8htx4i4rs42A8fkhIbazTaWqy7Syehma5ypSknhEqKbMb5U5wCN5PjkBdO5i6zZg/ZSJGnEJHmqs2StWiGa7H9wRPf2UtHHyeUiVQJhELuKqCqFKhear5ANLAvO6KYY6h3dsm78MYsat7Csk0zvHaHOdSrVt7TvIZ0eTAq0JHos23dcN9oAEd5fca4CHMfykRdm/kvpEC6irEDIYKxnIEnze7Sgqcqc59uHSJNzHjZpd9S9JXV2aPEGDYpVkxWI2F7MUgnKhcXl3Q1BwBc7iCWyObJvxVaBSfCKsmqP8mGUuhgFwobzhjWdTqKczWyPUyc3ZnzcjpyqJwV9Z7VqMaso6UQHxLuI0PcF4nd0VGm+355eumU2jJmTRjmatwk2NYDh0zw3sx+1Mi5M9iesJR7DUevErmL7cm8YqJxG2ipz9k3xT3EdR4opv7GPBPK7FyFohKAsqeZnI5q1HowprCJBUQAR14QM68ll52PVZ+NreBhzWmr7dK45TRG4BqsBxX+EwE7zho5v+Waiic3Pjt219aCn+6VGsg/NNcOjyODQjOgbzhmrjdnSaizhhQrBqrLAo8QVZxqE5CJ9v3CCLsg3Ekukg8USMXFtE2+e5ltnCGAON3IftxPXjQyAi1ZDPM5wFaQYDYzoOgk0MagVi1Dt7IfbsMFjxSrxckqq9kWpijXKf2HgrymiipIOxIjWYWo2bF3c6Vecp6UYzoRAWAL76b3UQqqTS79ltPcNjriLjNQ1qTZuuwo2GPxHRByilsMyyiA+44QCaApKmymnH4io/KN4/wBOVL4Tz8vwYuw8WXH3+Yl3WQTtDNKtfJ7uR3dYmMQsShK1jTDEJYT41sRsmooyhNsWy7jaq3spoiqKbqqb2IUoqSRM3ak5GrT9szJ4mWk1J++ENG7ynLtHdTskzrMLqzyC3ygkodOdKoM5vhJJW2nDVxEaRGy7rZKUkyUGWjXmqqoj60WJKVC1tgyiG1r0ywBJeTmcVJkUoLgb+dvDB0T0MuaS9m6gan2kbLNTbEyJt1gSKBj7BCg+zrRc8tBsmxuIgk6qbnuvrVY2JfxLWavb8z5CQxJktQ+1FN72wIOomZPj6cMxYLYvNW15TUs9smRcQ4MyyjRZY7L4Tdl5xOWyqm+6fxRPrCbgE2JYtwMqGpYQLOr5RkD6J4gnTlmhICI4uVuop+N1T2cXZP8ALdf9fWgH+8oaD3VAI8gOp7RmLrVn4/jf1FNQ8tmvPQpOKM0F20BCLiTJbZ1aIAiqovHsuFvtuv5ZLsqePUlpUxSMSfUfM4dDOCdzj2Gn6k4lVT0gzcopoc0hQ0jyLBoHFFV4ovFS32VfH+Pqn9RZO14QvhWn7TEOBrFgNqKFCzfHJgqXBFj20c0Vf4eD+/pvGsv3DrHeFaftPSMz9YPTrpfUtXGtEjFsXsJbEdUySuthAG7yEScTRp0iRI8wUXm2+KIREAgRIioQ4bVdmog2a+QOJxlPb5g2sypiCnnw3vDJuCV+lmoOV61zcQ07iah4baZJh7WO0lNL/DH4aqxJb9wPnmBgSuI4LiAJqpKpom6pO1UEWd0yqNZv1FBjXBhAAdTx0VGm+R4VH1CxPUPSS/zOze1QqLOOzVXBxJLzr4Tkbmtye2QOM7cQQSMdidXkYEnhCoJ/tqU0gKcZY1z6RRifMBDgzbQJ6FqPmUmHopm61Ftq1T3FjPg34ONz2W1luHMaZRrmLIuSFIm1VfJjs4PD49bKUkKvSTw4hhLEUOFMYmlpNXjHzV3F10u0I61Z83EcooYl3bC7GlXVgMqJZd99QF6G222HZBCcRVRVNUFW0IvgqI6EteTSYaTUUeDnh/LkuxM5H2jRuaOQG+oSJfW0HUCOFJcNBAfbaY/Bn3Fop5m42PHmYIDjjSmS7+4NsE2FF9KpSUWyrV2cD2oHFacngpBXZhAnv27wjNP4FZ1JaI6aXLs7PcrhneY9jt/CgQ4lc3GchxXkkd78kCchd2WoOChFsSflr4VVmLHym9QkDOWDHnJ21wg+Ixlkdnv6Rf2GL59C0anUmB1OqdExG0qeZq0tLZlk4tgkvaPFRpptHCnKDZ7uoaILfbHZCPkJszds76leX0a9PD8sWYYqouWafrTjEHIa+yznM+r7GodEzdXMjC8aKDXzCcJy14wpJkvNghN1eZIHJstuSIm/n1wcoJqS2plcfn8R15lBpM/q8EJY7Cias61jLw/8Qi2WZYaQ1kOBaRxecWeKlaEa/AiAdyImdmiWF89+4u6ABa8hQcC5pVzPrIUjnIAbdN+8c9VdE8FyzDdXo4YusxuzzFiXaxip8keWZJbFVUu2x+Yfg1VHIqKz5Fdl2RfXLNoFKNmZ3mH/ALfJ/hoom6wChJp+kFfUXSUH7GdTlhGqXYt4eASBmTijTgSUKQH1b4uOIkYkHhx2ZUiRRXmqfb1dCQbZRIl5cCDVOGA2KGJFRFmADnlrFhkgaa5B1D2NfdjUz8qu9MyYVhyrnvyplWTz3eESE+yrS8l3ZAUfLl+9siIgSpgMgNXe7xGH8vDEHDPSj/ML3QbS3CcaqOmqrbD8YdrHMjKoddpbmArKHKWS4aA5v2eBg2KDM8GnltVXbchS7Q2d5jOfIyYiraSGMAhKb92W9d5RS4hpzhOU6W4TiNdhTY4xI1Fsmn2nHcgYVXfwmaQyVOQDcnkvxAt1VvluiEpJ4wKvGy8zTef+1qezPKYZ4tILk9PnP+PSDOlscQpNWdSaCbi8DJ/xZ/FpVDVMqc9yXICGINOuISGQNMdhoymGCCgKm6kY8Vqldn4ikkXiybqXP7cy0pzfVxhEylTAu1XPP3jRuMabwqzKZOZWjTU7NZ0MIL9juRDGjiXP20ZC/smuWxFxRFcIRI91EePq2H06kf3LZV5Z6DhvOjmM9paBQupDAbnBn63RCFP1MOvMaf0RsvGyX7aYqJcN/mK30AVFdv0VF/8A2/X1k+oBN1s+xb1nFEFnjLf0lMKYxWh1odjumDY5Z+FlCH+wYcjMoritfqoqbxCiqiKotgqoi7okvpioqddbqfdWzFLVmlme0ZV6zayou/qkO41Z1wSqXKLPGqu5bkmid1g1g8+0YqhM7g2IKSKhfv8A6Ki+rKP3qJ+34hEmgz+Y9JV6AunhSRf6J6DdERPDZ/ou/wDxf/6nj7em8BOZ/wBx+Y7xFadB8RRufTP6aXVTfS+KmxcvjaTk8/5P/b+X29EWKRiep+YHiK06D4i8Y6A+nxiUw/8A0XU7pMoiA2+TzrSIn2/LI1Bf809TT9LZIN5LvxPzDG1WQx9hGF9c+gTHGMu1CybS3D7G7h4XkTMSz09h2brfu4x1LEtJMRxEV0XQcl/Fr578V4+PgudRWLwJlwcgO03wkX7w4ALHe5wYVmnmgGpuQYbProWr+Y4/dVqRIeRMXj7zTcutZkSjiSAVxHm5SIynBtB4ERorW3kvWRJQknAcn5eVpuJPTSKG8QN94beHhp9ntVjlZBsteIw3DVVZRLVzLrHdwZ8KZLbbU/dqnEAiOAew+DJrZSQlL0qxZIJUp5S/T7N0NTOB5jswqNSm8K1R6Y89w5qNqlAkOYR/SlDlZbcOTm2SZN0UjKbrh7K4e5qG3zQ1LwQoiVsigl8QcxmxLADOunVlEjpvPKJuuHSfSsrmOMVXTvl2XwsUhQ5eNWz+czno1yRORRlNAyTn9XcEHnV+KKhe3Pbbwi6LlwkJLHRI7APyprC37wDz5/mJWU9LdfiGRXOO1szWDCYI29HBqZNVm5uQZy2BgCvo2QckGC8BnxUkI1RF5IijxxHyqCSA5aRSH9gJ07hoZiQVAyGv5iRK0Ex2/wAaXHrbHtd27KHjc3JSdXJ3nzfkxJqMKy2CuE2suYjfeUeCIguDw2LfipUhnYORkJVwu0HHDEVWb/n870hJdOHTLZYrn2q09/8ApcxVmMFL+A0eH2vtrNaq1ekA17vti4u8UEEzTdEAmnFJFT1pNoFJAugmZLci9P1cMQIFwgzO6ekH1x0pYpRnYPzk6iMpmV8VuCwiyiRqSDVzIgMA26LSqiiAK+Laogow+hoqKfqNtaXUhIAnoO/5LuHk0MlJJmfXf8Q38L0vrJ2bJjkS46k6+IVvb40U2Zkj4QOcSIBe/I1PmjbqqSMGHxMxLkIoiIlFAINwKzppoEgE5g4YwzkhyBhXXV4j2mLY/L0kyrImJuuVxDmYg7MbxrOLGa5ANDWREQHgLdVd3JXSaU13Dtmg/baVqpAsjcKpTwarYazDdYogG+HA2Hx6QcaoY9aRHo1NAzvV9n2l05QizSxapH5KDTLY7xXnI4rxUGeyjnJPzVMFT+8lPC8NeJY86YMRPtPQoLS8GYB9z3X0XkfEM3xvTy0vpOo3UbLlwYNdPSDGp4jst9ue5u0w2wYGpvxftJBCRR/wVE9AIXZXnkzYls63h/Mo50KZu3xsQK6haf5ThknGID2tmtOT6m5TKkxsfwli5i1TyOsnII5clUVxsIiCG+6ctxVNkVPiD3StIUmvN6tmWJPDGcjAC0gkES5fA3hDD0C6XckY1z1OyuZqnfVGWx58WuuHqpiJJSepVkOQJI5LZeVAApDjYigCPFtvYR28iwsfP4ZV5kNnJ3pQcZH4FotN1wJHtvONBZPohluQOl7fXLO6lgh4qzEjU47L/FC9hyT/AF9af6S0B/8AITxfsoD0iItEj9O+YMDcTpu1DclPnZ9R2eSGHS3RuDBqoyin8EVYh7f5Inpx9Msfr/5f9oJtU4J9viF/rjoTK02xyrza01U1FzdyryfGO3U3FlH9kYJeQU8sMsNCbnndDLzuiefSeB4R8VSnKXzyOZMd4l/ygM+8Gij+lU6EnT7WGQjDkVXtRrM+xIcEnm0VqPsJ7Kqck8oqoq7rv6f6b7v9Ke8LadzGU+r7Eaux+pdkl93EisYpVV+Y28aVKbA7JuAzHdeZiJv5cWO2nEC4qpNmvgdi9G1UohSRiW4OI5DSJy7x6OSuqFIr5gmk2p74CbTaPMY6hgRH/BUd8iP94/3E/wCL0n9an9iun5jjYkfqEDb/AF9abwsoexydU5nAu47zbEiG/jUnkwRiRDzVBUURVFRRd/K/bdEVU4/WoAcg+j9HeD4CjQ+/xC6yL6uGiOO286vdrc0kHA5hLcCkRpI7wqSdlwXXAMHFIOKIoom6+VTZdtYtCf0n0+YTw2x9/iFt0x/UF0+vNfNab2cORV1FlllUvUsJaV6ZIF1uvSO5zCMjqiTiRxUUTfwK/b1kveGu+sVGYkxObZ9opcKk3Rh+PiFt1Za6aQrLrtWdK4uX19s3fsjlNZCr59NX3bYOqp999AEGZSGKijo/mfM0JC/SJRZ2qriQ3SWMmOOVMc3YFSJnvDZ6e9YZLGnuI549qp7rTAcir6dqqemPvzogJXzG0jz3VRFBxZL8RVEeQqMZshUufnHai0swSc+FMRowOxD+VVN/mO3PskbyTpvzGUepr+dPTdDYsyVi76OqL0ndwTukN7bgvJFTtCgluG6juoetSfuE5ycOT+oSyl1nlEmlTbGGRrXgk/IrjqEiU+j864uLeHjEmPPYzFIH7QI08vbJsiUUglGJtxdkX8ztoqonNNysoUS0gwmQGFJ6v6NDpcAbz9omZNpvkdzqrkU1rRmXIj2WQYa+/ey8vA+6zCcV45QMKq9tYqpwNsV/OUiIeW6qsrhJAIy9QzO071JO0NeSA4O3y05PC1h6X0OOuZK29p9lDItaQXyndO5SxJnPRZFm++EAdu4KuoPImpPJfg4guCpIiJNDWlm1KluEgaciMatCqJCn5R8xLIaGnyTWe1lZfa6e19Vj2nDK5JJX3tlEVVJwGpZNiqOG5zZae2UwIXFUi4qqDoSL1kopP8MmeFGOE2gmSkvr7mCDM8wiVsvKLFepawr4MKI0+7HWqlEENFy94Fe3HdSVEaKs4j4UQ5lsBJ6QJHhu9QTMnOvKuLvlDP5qY6ZU37wTYjfVFpqMzEka5OXckNVr5lKt5JkNW+NW6C0za80Qxjq4073PDfL4j8tkI2gAUQTdmZzxInplhxLwqZhwHplvWE1kmTTHelDMKweoFvUC5HSlx4YxQHjScyFlJbKeJOKhqahxh81VV5ALhIvhFIKVcAwIm33DMASyaHYileX7dM40vaRouOalWMpjPbNgrHOnylwkgyCbbVMUIkhqfLYmwFpJaG38eezW3NFVAsJvqUlU/NOcqzOooBVp0pJKiQA2Xb394T2T55SdNNTjFkeX2epWcZli+PVWO4LZMEwdlbRkQWbSSL584qmRsqSGQKKgfJXDQe2ChAPiBhQtgJCrGbTbMnJzDXlHy8eddnJovdGtRdEOnyLPybUHWvFMz1cu0FcgycZbL75L22zSNGBkeTcUB4cRERFVTkqIuwjpsl2I/uGZJwBLPy9caYMIqCjISgj0d6n9H2dTNZnz1PxUI9jawb5p9+ascAiFV10QVN10QbX81rbYSLbuDvsq7ehZW48VSlAzkJGbFWmAM+cMqzUED5hpP9W2iUZmO85q3hQtSBI2nPx6MokiLxVd0P8Aj49av6mzdpvwPxE/DVsiOWN9V+jOXuON1GqWJzXW0UiaG3ZE0FF2VeJEi7bqnn7efQV9XZIDrJHEEdo7wlGkLPWXqb0Z1ExijoarVPFJM+TlmPONsjO7qudi4hSDDZtCVFUGyRFVEFFVORCiKqKu3s1oID0yPWkdcUkvC7+mC9CsbLqItK+Sj0OZn8w2gbb4siHIyAg8/YhNP0TbZPQ+nBvT/anvBWXHMxl/6lTt0HXa01i0KOttLwR6E6Cw0fOS09GnNPqIJ5J3sGYiq7eRFFXZPXKITfJzHsIIH28O5jVGSZdarhubUQwr07NdSXvwpiLQ5G22+xGdjK4PeiuuEIqhHxcRUYJQJUa8Lt5amSgoA1qMiNivpGkTIUTveNIrc/oZOLM9XSy7O8xisGqr3au5esbdpoHzKS73W3zE08OuNCSR+aIiKO2yqnqhRdUskUPHEVz51qM4D3rrblukJKi0SosI1tz2BYShvZF9pU1dWFvJyco6T47tcbMvkrsYyNXpLKPq+fE2+Qkja7qiN4ygkEy/gHvIRyanekXOWagzdJAJiBnNeNjkNJgkCtlBNnTBgx2/xAHWnLCC0SPG4XeUHPHMVJeKcR3z2q1rRdbM4YDj1HSGop+UEcjUuHaO3dFVN1VRSPa6Vjktqyftu5OIp/uTARkNIDbxuxt+0nFtOJ/rspMlcziKy4HtUkPnHXCw3v2ip6eejyze0fb1Nw2ngDqHGvbhu0w7ImhSnvm2bF5lI7rSbgw6yjZoyYbgDibL4VVG6rM2yLxmA0sftBlMZzGOBdoiVhJYbnHPqLIsz6L9VMpqsylWcavrGaGfieSdsLGgmpeg/IYfd5CpmIk2yCKnyGM2o9xXPTWFgbwyHWrj1EzqRJmAWqU8YPdfNMo2Uf7V41Ol15YwrWvxw5tjHtW4wXJxhGQ45D7raiKsMuNqqIqoZNKKIhfcEFP2KoHGlCaDHLAQyVD9Q/OHpBpcaOVFNqbk0gdJ1KP+OYMFdbPZbHBHPaL225LbK7nH9qn5ateVk+eCeVX0CBJPAcHGbTvU0rBvEz4+/avpC2zhvFMGmZJjjWmdVV2i6MXUZX2MoBiO3CW1Jo4SqRdsOTjyOq6SogqpAJFsW0kFYs0srL/kZ60pj0gKAKt5CLXS6UOH3GuUTD5WLYFb0lTp/BUMmn+5qIwjEbQUKUvh1SaP27Z7opG00Xjmi+tISpdmtZYuAcKtrL+a5G8AUjImGdkE3M50GyWvzDSFhg3WHoYIKbK4uSl23nFUlRUJjZvinlZpuIhIuyrkUEqSTItldq9f8rvyNMYdKiDQ+uXvHZCuM0d1JpZV7kGnFhQNag3zjcyObRSY0NitdBiMO+y+8aUZHfVPkItLuXFFRaLfxCpIZiTNqhnJxZubtpAT9rHEDe8HjLGqeZWl3062jsocAZOZotW2gVWOQgYmAg3O4OtcmRQIaNkHKOq+HdxEfuS1Kbw8wM5Yfv0xzaGSWO/26+kOLVTXbLl19yfTnC8Tvb7VBL9iwp2Zd8R0lXC/DRjjOlAz4aZQ3Cd9sfkyVDVUJQFUWVLtvMcaVmMhnQvIDGVQkAWcmpt/b20La/phptIM40dyG2lpnOqdnmMt+5zKyYEZtk4VFaKjQbqSMsgjTPBoV4CjI7Jv62WiChEg5yBpi+s8SHJ6RnBCjMsN7aJ2I2uas1ER1+t1hlMS8Fs1ks2C1gzW5jc5Aa24gKfiHadJQJSFsmmm1QDNC4+UxJZAzepMyc9MWeKSx3vpFDqjQJUW2rmU0sKpqZdbm1JAmTYmFjkM6ZASsrVcjkyC8xbEpAuooohCjZbJuQr6tbWQSCWDAypVp18upzOLhoZNo7DHHdfjKCzNMKtreblNHRZM1itdVZfTutQ29PHJcQ4bkZkCgeEQZDLjxo4bwKisryQ1AdlEKs7MrWLokRhm+HSRkrCogAqYT3vpyiszXG8jcPPrjENUL/Hb1/N2DKdG02k2pR2AhJF/D22iFUej7ijiyW9mxLluqKakpKLFRWQl2LMAHqZ5aMasMxC+aQJr+N7MXOrVpkUe2zCFGnyJkSLkOMvV9Y5hr8aNDQ7SAsh5qw/s5pqjjhcQ+Ykijsqp5daE2d+8JTaQGIak8WnWsK95m94V/wBMOaZ5L1JwgiNRITOfSnWQaVOIKZuorabfoKNht/j69Cwr/pT3iaww5ntGfPqEyI4dfovC5Kadh6Y2z3djOK042+FXbONEBiu6bEja7/yVNl/XmBvg5j2TBNE8O5h/fs9XK1PjTsh01hXAy28wyhip1YvKgY6vI2r0lWRJSaEkONxcPiH5yfAV4qXlixUfMlm4fIM+Dl5RovgVd4rL3WHLrnK7y3nTsEWnkwWZk++pNZ50SuqmNiCJ8G2k4E6YqqKDJdzkm/nfZTeUr7i5OX5eWUOAAKU3lFLjur+b6j5Pm2on7O4JVXlTiDlNYYpY6kA49KrUFuUD/Ao7jQ7I+Yd90xFSNUJUTclqwtTfvenyScB1zeEAuyaMxScu1i6odRsnZxjC4+O4rZP4/CWDX38WB+HhEcktQhjzF4iSq8Exfy2zXcVQR+KbutNkhAUVUfCRllLCB5iohvWGX08ZfrvkT0VJmUwsphyApcjhv2GoZMbzDnGxHiG523EebN+C+2UUU33cRO6qqnqdxIPlJdyKeszWdZcBBC3kQI1V0y6r6yX+lzkug0bpmIDmT3iqzc5ibD7HKyfcdAhSG5uoOuPNb7/7rfbZU9aULtUpu2KXHLGbTIOIn6RNSUkus7pl6QleufQTV7W3Bsnyx/BKDTByurnbHIp9fmTkkL2FDZJ5qPIYCK2LzjZBu246uweE328i6PEC76keg7E0GVYU3brBW+n8RR0NHmWvFZlOomUHp5Wad6pX9e1lmO2eRTYT8BuvjKjMV41YFWHUJkXl4kKufloioBoqZLS1uJdC+gFXNayalYe65mIbeY6d0+S6hT82mU+l0nKbZ6jumHGNUrRgJkltxW6qQjYRkBebQqDKCioRbonLdV9LaXrwClSY0FJT3gMhDpZpCEzZaSNv1WS1+KTNIaqNNxp2tadhaiz3Cr8aj2Bvzm3hdjqRg4+LjZPivjiqJ45qqoKwkTMy9BWufQekMWJmKa76xQ6AYhq9h+ea20OUsYbNgwLHE27M80yOQDDTrLrLlO2DsdpxHUUUjASmCIWwoq/vCuslPhAAtJjJ5deObB4jVR3v5hpP4g9KcvqwKjRSqajwCmTW5Gc3CC1BhZA/JfVVKOnFsbEXRI0RERV2RVHYUzFMzwyq8mE5uKfM4veBAfPTLe5Q8qmDZYXYMBEw3S0c5PNHrZa2DncofcW0qA4kl5UcgqTTqxXldVpBLdtVJP03K1lCwu8CMWd58TSk3DHCEYFJDHR91hN9TOntxprpFl7MXS/Gol4xp7IxmDOxzLp0+TXY6w4jxI9GfjNIQCuyK8ikamab7ByUaKWqyWLFU3IPDzY7AjksoFSZN8YbMO/Q3AtRNAMBnd3BP291Ov5SWOSZKdxFjBYySJd0VwvmjTQrxaBG0FE32QN19L/+pBUbOymaFxIdeZnWFPhqZ1ekL7UnVnqGsdY9HHrfQ+BQ1dZcWFl7ZjLYss5ZBVyWyTuqAC1s1IfVOXxIkFFIE2L1ddraJLqkcAw0Jm6sBpzhUISRnn2kwgK0In4xj+HR6yyK8xSth4ZMgWVzZ5zVlIcq7F1s2bYXGjVVUHB7LJIidtHAT5KXrzSouTcfNpTekxqHDHCLFODwQyck1G1OkdSVJjGEZvTg7n0NuBd49axYU1mVHjV7LyGjj7a9k2ozbnJOQqElPC7KqaLU2hQboJd85F1SIGPCigHkxiQABnukEtnjGslnkFhbXOLaoMtX+WxbH8OxvNoItUtZEFxttkEKQCbyV4m80CqCiYqpoYbKqkW4U6gZUqSxdwKzDs5agzigNmRLbNttYMshxzJsiq8kb/YvV1P2rmw5wrFziLEKrT5obIcZg+1bBBUjba7iOI4GxEqbAQbW1BKEl1O05NPNNC8gdKSdfIkhyJfjX2j5qrWRY9eE+xxPPYR22V4tWyZFjkHeitGU6vVqS0wEw2wUHmmGyMWxJTIlTkKkqk2SlEFlAmpNBKb4ksOE2kQw5SgCZgjTctnWFt9M+yO+1E6nLVGozDEnNT4Nwm+DO6HI3Id/PyRRVf8AX9fXo/TBsf0p7xK1L9T2jOH1NEgUXXRWSJDFrNbsdPZTTzNHHSRKQnY1lGQuCkKcBTiRrv4ASXZft6YuL7EVFeAha3Rp8xsPMo4jnGttBOGYxGexdn2UyJph7wW2+yyB8ZGxpYmio1uwQIiIIom/AuPlswUgDDIDKuIGpLYvGi9RXfjC86gKqBT6CZvYv1NZYNOYPSuw1tNLkY7clXRYBDJFFe64bir2RFViJsSCX2JgkAhpMNAcBXu5BoIF7Puc4zfmGqmDUuaah1U17CodMmmMTH4tgzj0hmc4+bMAEkOATCI4AvIScBVSERTcfge1LNLpBQDNsqgTxrKsElib2/xE3o2zqzz1ytprWk0+ixKW3wChjNWkV1pHYzaWksZMX9VsXFMzQlREJHHEVPPm1qkFF4kgOX9ulYmCXbSCzTzUENN5GimJSMX0qmuXf7HRq0YzpvSYrHvJjkiT3Vd4m4EkXDBRJUInlVFc32XEC6lEvjXu3Q6NBSCN75Rrj6c+oE7U7pihZDZN8J06+u5b5iKCDjj9lIkGQon2Tk8Sfp9l9ev9O7KBrL/iIlaAAhtzMMbqx/6rOsnlU/5mXP8A6F71oULwaJAtC41p0DsNSsJrM9wVYMfUQqtn3kW1aNK3KIpR1A4NiwJqhiQuEgEqkTarsJoiqvryFWKVWCLVsAWxMhTXTHixGorIWU4OYzg9lWJXejDuQScRxnHpmLS8RxlzFJF9NC6pZUK0djGDrgvivFsHEcjOKX27hHy47epm7aEkHPOcqgehypWHSSlhuu26x0ac0GKztFQt4VFgNJBfwDOKpQevpshZjDUtt74P9xTdZFxTJ00XkncJW9hXyQFfqqG9BlnkKHGOUoYb3jEbSGbAxrW3VLHsTr8RvMZmZLpzDBufaOPxG2EgG93Ir5mrj7jRxwJsTNU+BeF8ipJCrBKqE4YY6yG8oVjfIy/EMuVeWeY0cj2UPQsZNhprPnJEjvSZhEU21JXj/LDkcA0RDNEBVSRyTfb5eoWqkpQlRcNXDE0n9wdw5ZpwQq6SK79jjB1DcXJ9Qs9p9Mq7D7TPod8sgs0aoUCFi6FDjR3GXHV5LJsOCPjwbXZBXZ1Wk/LLkJWWNi17ObAcGo+YM3Lmd1lMPvplrvdHNta9NqrTDpP1w/DTlWFlY4tazbS1tX1kSrGQNaTXdeLwm/baAUEEEBRNhEU8evUFgLFBCDMkTJfH8ltaxmNoVKBOEaARd/W0Fw8RjMnVL+Kvaw6eDTLCKyhYnmNnEZtF/qLkkIkVlpJA7bK1vJXluqeN/WD6pIvJWqgcdQfiNNiSQpI094oK2l1EnaetQW8R0tQ2dM6mEMG4aaKMFirxC5FdVoz3gtg3uAInEjXYT8KqeV4l8KUTIcHa8G5yLvKmcaCm6W11q29Yussx6pyPNrCO/Dyy5Wv1fqZxSKJwQ/C5IU0F1s304pyhqhA24i7rs+q77om2wg2ZcIkVu51YPjmWMqDOcJqFcN72CjG6HHMdk45CawnNqaOsfKpCAbhGxD7s4HZKSFZeISN8zVyN5JeCHtxXf0y0IKE3gQAFcQG4ZS4tV3gBSrxY1be/SkBml+nWHrXZRTwtP9Qa2q9thsNyLcOE0Mpthpgo5AnP4kwKgEtEVEVGSTYtlRcqUi7aXUu90kSxn+2XsASZGlSoukktXdd6wTPxcbuMSsI/4fb4PXDn7MlybZG68kya3kkZR7Yka7NS5DPAdtkAT3QeJDyqCk2q0+HxLyYqDyoKVqGnQwq3ug3ttvi8J36YqAdz1BvQnu5TrmhtxENQVzYRLdS4KQ+UUNlRV+y+tH0TYZD3VCWxffCM7/UzOJTdb9TMOwl1Zu6az934vJXEMotu2Cpsngd0FC8/Yl2/VUup3XJ5j2EKhi084fWZUjMLVjWStrsQyy3tjZrYsp7H9SAZs345jCJHGoRKCxml8C66aoPxNBLiq8fFcIYKDbdjJz6gOI0gFUxv1iBmQ5PY4TqC9Jq8ooWUw2iIIa60RN47vuI5E4Eh1XBjFsJbyjVRkI2SIiE4u9rwQsgANyMnE+eUmeULdJA/OsA+qumj+Vak6nW7ss0nxNMqUoDzepVeEmE60/CfVUdNrlH+QkvuXFEHO46o7+4/KogpCQAxxnwD8a0/EAuTvWCLQ7D7at1avu1X0D4w2tNrGw/bZ1qwSEI1UqOT0KUCi29KQwbEZArsSk8ooqqgrW0ISi8lqjgZAz0mZQoJJY5GLTSelmaj3OFXk3FtD4c6vrsZcEITsKSkJoLWWkn2KMPOIBbG2LRIvHulxFVXfaCfvYmTl5s4fHXPRoYfbLe8IcX03nm7TpvdvobPtKa9ya6sqyJsie2ilOdEW9k8JsoF4RVTz9/Xp/TApSQdP+IiNrUc/cwz+rH/AKrGsn/4Zc/+he9ayHiET+mwZgdOmlg2KOjYJitUklHy5OI77RrnyX9V333X+Pqdld8NN2jBodb3y+cK/qp6RqjVufV6gY5jOMzNSqJ33LbeQV6PwrxpGiD2c0eQoafuKDhclbUE28bp6z26CU30ieI3jzmJPSHQppGM90crCcjwuwi4NpalTSYZg2URMsxfJLd+BKx+XYNtvJCRHzFQbfJl3aQPwQOS7tqiiuBRJIUdOtHGPlLSM5zigDy3s/xCer8Y9n1FWUSLidZDZLUnASax+AZOQoslummOSIzZNtkBI33CTluIJxQlXjuvqqWuAYsfU/MVxJNPxHf0r4Llms1jQ4bp+w3grNFir2HZvnlcj75RxC0kSHYdbIVxWidkI604Roi8EJVAuKChMLMrVLGbHXEtg0gMZ0DxFTCuG2j1I0u0sxnRrDYeL4pWhW1cbc188nZDq/vvPGvlxwl8kZbqv+SevRs7NNmlhvf4EogpRUXMCnVsXHpW1jXbf/mdbp/+id9JbfaOI9xHJDmGlEkhMiMyG0VAdAXBQvvsqbpv6ohYtEBYoQ8cpN0lJwjLPV3bw6nVHFhn0rmSQZWnmctP0jbitlZNixXOFGQx+QK4jajyFFJN02T1j+pEwRI5/wClXtF7GZIOnuIVLml7+Rac5RU2GgNxZAumuJVjONrcLEdlkzLeNYgyv7qsKgEZFsZdryKoqb+XZeIFKUFZzbMpnTHLSNS7rAd9DLl3h8JTrkmY50wL+TRirdUqmQv7MyUa5oFPVGgy/tyiKhJ3A877J61eEqzFH87iVBToBTKUZ3B6RTTHEu8QbqXJerxV1njGYK8smuMppOOSg4opIiIEgB7yQm1TZWtk3RUFCRFrfSieBk1SxwedJ6tmY65dJ4xGpECqusraFrXRyNVPYWjAzHXXGjVCbRQiJ/vW+O34iRkfLk7+qDuSohIUkGTMHnSbigeiZM+hY8z+WW9ffSOzD1yQtLr57MK66bkv6pNk1EvXze4guTse1cjK4qcYwt9lABERF7XIE+aepotLQrIZgpsJOWf2IIevNioJDNNvzvhCu+lDFYJnXqxrYnt6OTmrzcIhbUA2FCLtii+U4i434VEXYk/wTd9K7h/2p/8AqIL7ntAB126z4/0//UBw7NL+ikXbMfTt+KwDLIOp33XJ7bXxJRTbc1E1334uL4X7LS2SbR0pI4cj+OkPZEJm25b5xr/LY9JfZRquqYzHkXbWMvQCtnsCkSTdjmyhLH9xyT8SbIlRfbNKiqoKK+dl9eebQ2ql3XIwDDMB3d3yJGuDQ48oS8ucAuoNCDOhuoz0HCaW/sExSsWLTPaavRQlHEbQgYebcPZ4BPirbCKix0RdlNU9S8S0ZQIIEp3WyeYoc6g4YOzpJHPF+ED+s2AyqmRr7c0+P1shx6upqmFBc02WS04yqxmy/NTZbEQQF+AIqMIAeCUePqtpeSpXlLAYSFRTL1hAoFhvGucZjy7qTw0tWI5XNC5d4Fj54G4zkOOANXXVpxYEyWH5I89kUpTgtxCLYVaIeSKKcmW5s7yZk4VNACKVrPLShCgDwgv0WnU1fR6QSImh+QMR7upo/wAIkP2zjsdgGsokOg088LYqqIsiPOQuGxiICqIKKqovylipyHwq7v1ppWOSXeUao+nXQTsQ6XqrHrFh2PLqLi4hm24yoB4sH1RW1XwYKhIqGO6LuqIvj16P0pdJ5f8AERK1LneZgy6zZUiN0mawFEbV55cWsAIR8qjZMGJl/ggqS/5eqWynSyTN0+4hUCc9faCDRCVS4/o/glHHvYk/8Ooa+GjqywM3OEcRQlXfyq9sl/nsv8F9JY29n4SbygCwyyhloUVFhBnX5PT2zptQbaDNdD94I8kDIfG/lEXx48+q+PZfvHUQlxQwhHdV3T2WoGP2ebYc2kLU+qqJEaMQsA8zfw1Ejcp5zJqgPxn1RB2LyBKhCqfJClbWQIv8z88QOtDgzIUxYxg3oto8g6u9VdSXsdCRpbpTNr6aJdtVJCc0jiQQitwY0gvLImKSCJwB5dteC/v+oiycpsyXIB4M/ufmoka+IQCd73w9VMKw3GdMMTh49jFZAx7H64SFiFDAWmWkUlIl/wAVJVJVXyqqqqqqq+tKbSxQGCh1iBClGkTGMuopcZZLF1XvR0VEV1uU2QIq/byi7em/qLH946iD4a/2npCs6wMpoqnpW1Tds7iDAjWGL2cOM9IkCIvPOxHQbAPPzIiVEQR3Vf0RfSWlrZ3ZF3Zmac/mClJvT5wXY3rFgFjj9TIh5rQPxpMJqSwf4kyKuMkKcTRFLfZf/Px6nYWtmmySlSgCAKwVpUpRIEJjXO+xnMNXMfSIjGaq3p1mXbqaSaKypZmtSnYYcbLcHXG+6Iknnyqp9vS/ULTaAXS9df0qhrN0FyNuIVd67Qlpa4H9FeoKp/RfhjRRaCzdOxGOVi4DMIBERVZTKoTnc25EPNCRrzyxKAtHA7NVOhrhhKkzFEqY711w2YcmE1q2WpGdlEmZGjcTVcJEh2llIjbqJjkNFbmedyiiRCHBN1QwZ3TYVVLPaIRLFfQPptjCkgnlC202zGZO0zoW2l1kt4LemOSWJTZr3bsLFxZrItoJNuGqWCCBrH/UW3h2XfkIxQ5RcBweRlU54YGuFYdbXnbHttoLIeUSLDXXVKiKTqZYzq7JMO2gwJzSRYUU2Wz9w2CbcYxmEgZaJyQ0Hx9y40dRUKyIar0ILiY6NUEmOdN3DHYp68ovtXtQr3CtEb7Laqku49tBsnEZhZIISu6f4622LbbXc3Nx0VVYiD8UQ2k5J43z2ZUtSlAl2xwIL4jDhnxhZFhLYhHfRvs37/SDUy3lT3JMufmL0h5klRREyjskrmyfqaku/wCnwT16lgi4tskpHvEl05ntBn1y9BU/qezzFc2xyypo93UwirJUHIhfKHJY5kTap2V3EgV54lTb5rwRVREXdrSyWom5Q8tasd5xyFJFYzHkP01OqTLrKfKtc/xB2wkPNSFmBZPtMooNmA8Gm4IoJp3F+YoP8fK+fUfCSCP7dOHz6Q/iFnffSG/M6besKxjW9VZ5Hpnb09iUt19tyVOa5vvIWzyKjCqijuKoP7vx22/vepmwE/IfT5EOLUaesAdh0E9Y0li2aTWPEX/xpsVsHnZD4PKXIzVAcSEpgiE4aooEP3TwmybaU2SXDo9ffZiBWcDAa99MrqcY00exFnIdOiopj0ZyTVsNi0auR/DLxuJCRTJB5IpESkqGSLvuvrmL3rh6j59jDOGZxAXb/SS6grKVJnODgnclHyKNFlKyLXy5bAIsIIon22Fft4/h64AgSSrqPmBI4j1+I4Vf05OpiuYbwywxyum4pYT4qP2ES1jmVW13ebrjCG6BImykpAgryVPCb+fUFFBV9pvDPF6P8w4lUhoNcr+kBqxguQV8rAM3pMqjyO41M/GWShCAL/ddb3dR4C3JF/X7fH+F1JLMpHRpdWaAFB3Cuv4iuY+lN1CwjdkRZOmEeQjqKJgJEqoiueRQoiig7OqnlEXYA/4U9KU3pKSojiPmGvtQjofiBem+j91AuynZSz8Nqn2X1YDv2Dn5gbbd0UbjknBU/wCLYv8As+iVXwUGzLcvmJOQXBG+UMjSv6efWBo/GtRw/UXF8d924HeEbN5wn+AkKKKlFJBTY18fFV2Hx8U2RVmhRc2R/wDX5h/EUJXt9Ip5/wBMfqmyw7uROyzC6t+2lrJsFjSjiFOc3UubntoiIaciJdi/UlXbdfTMk1syWzbuYF9X7t9InQfpX9RzGMtU7uW6bO1sckkNwHxdeR53uoa90ihb+d187rvsibbKqp3gIa+EkHjMSwm3r8R3iqoTBNM+n11RxqrsR7fRJ1pTBx2HHxaA2JqH7n3qkRf/AA9Kr6dKSTdJ5/Ld9Yp46iGBaBjCfpodSOLOuB/7qLCFLkHN9jexkmRobxbbkDaxCQPCInENw2/T7emuuXuEHNx6zid9sR6xGyr6YXUNldS/AkQtIohNzffNzKyIMR4k2VEjircQU7Sb78TT/FV9FLpP2q6j5hyoKFR0PxFUX0rOpKTkUi/jWmB4/ae+9607VSChK0flPyezFTth5/dTZP5euwulBI4j5gEuXvDofiDS++nJ1JZ+5OkXc/S9uVMgPtPEUVWUV54w5GPYjeXERoVFwk+CmaCn971BFjdLizIbUdv41h1Wuo9YKNFuhDqp0MrraDQZvgDjdrPjWMp6ZYWThI82j6EaIjI8iLvIpKvku03uqcfXWlkbQzsz1HKFTa3RBfadKXVBbSIEyS5pE/NjS5kkiS3yBkHe++L5ISNkKcd0IeCbDwXbzv4yD6IOSUqbinnDG3ODReWGgfVfYZS7kUpvQqXNfgsMzIyt2jYTn2V2bedIBEyMQ3FNz4f9hPulP6JDuUng4y931bXCF8Y0BiPJ6Z+o6wtcfsnce0MbkVtq1diLsy/kA1OBU4SWwI9kMURPjvtuKeV38On6bw1XrNJGTEdC5PpLTPvEcMYcXQb0z5J0waVXlJl86lscht7x+2feokP26CYNiIopNtr44Eu3FETlsn29b7KyKFKUTIsByiS13wA2cf/Z\">: או על זו הצורה <img 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\">: והטעם שלא אמרו בערוגה שהיא ששה על ששה טפחים זורעין בתוכה ט׳ זרעונין ויהיה בין כל אחד טפח ומחצה כזה <img 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\">. לפי שכל הנזרע ממנה הוא ט׳ טפחים בלבד ועל זו שהקדמנו יהיה כ״ד טפחים, והא דנקט ערוגה ששה על ששה לפי שהיא היותר קטנה שבערוגות שהיא אמה על אמה והשמיענו שאפשר לזרוע בה זרעים משתנים ולא יהיו כלאים:",
+                "<b>היה לה גובל גבוה וכו׳</b> בירושלמי אמרו שגם רוחב הגובל טפח נמצאת הערוגה ח׳ על ח׳:",
+                "<b>זורעין בתוכה שלשה עשר.</b> שלשה על כל גובל וגובל וא׳ באמצע כזה <img src=\"data:image/jpeg;base64,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\">. ויהיה מדת הזרוע ממנה שלשים טפחים. והרא״ש ז״ל פי׳ על כל גובל וגובל זורע ד׳ בד׳ הקרנות ובין כל קרן וקרן שני מיני זרעים והא דקתני שלשה על כל גובל משום דקרן אחד נמנה עם השנים ומונה קרן אחת לכל רוח ובין ד׳ מינין שבכל רוח צריך להרחקת שלשה אוירין שביניהם ד׳ טפחים וחצי, וישאר למקום זרע ד׳ מינין ג׳ טפחים ומחצה והוא לכל מין טפח חסר שמינית טפח. ובירושלמי פריך וניתני ג׳ על כל גובל וגובל וחמשה באמצע כמו בערוגה דרישא ולהוי י״ז מינין ומשני משום שהגבולים ממעטים, פי׳ שצריך להרחיק זרע הערוגה מזרע הגבול טפח ומחצה ולא נשאר מקום פנוי לזרוע בערוגה כי אם שלשה על שלשה. וא״ת למה לא יזרע על כל גובל וגובל חמשה מינין ששה טפחים לד׳ אוירים שבין חמשה מינין וישאר שני טפחים לחמשת המינין. שני חומשי טפח לכל מין באורך טפח ויהיו בין הכל ט״ז מינין. ויש לומר דשמא ברבוי המינים איכא ערבוביא:",
+                "<b>מפני שהוא ממלאהו.</b> ולא יוכל לזרוע ג׳ בכל גובל:",
+                "<b>רבי יהודה אומר ששה באמצע.</b> בירושלמי דריש זרע זרעה זרועיה הרי תלתא, דהו״מ למיכתב זרע וכתיב זרועיה ותוציא צמחה תצמיח תלתא הרי ששה. וכתב הר״ש ז״ל דבירושלמי פריך למאי דשנינן לעיל לרבנן שהגבולין ממעטין היכי תני ר׳ יהודה ששה באמצע, ואי תימא ר׳ יהודה ארישא קאי פי׳ שאומר ת״ק חמשה והוא אומר ששה הא תני ר׳ חייא ר׳ יהודה אומר י״ח באמצע אלמא אסיפא קאי, ופירוש ששנים עשר על הגבול וששה באמצע הרי שמונה עשר ואינו מתרץ כלום בירושלמי. הלכך נראה שגובה הגבול עולה למנין הריחוק דאי לא תימא הכי אמאי נקט היה לה גובל גבוה טפח ליתני היתה הערוגה ח׳ על ח׳ אלא ודאי תנא גבוה טפח לאשמעינן שהגובה בכלל מדת הריחוק. וצריך לומר דר׳ יהודה לטעמיה דאמר בפירקין כמלא רוחב הפרסה דהיינו טפח ואין צריך להרחיק כי אם טפח והשתא כיון שגובה הגבול מן המנין לרבי יהודה יכול לזרוע בכל הערוגה. וזורע בה ששה מינין שלשה בשורה אחת מן המזרח ושלשה בשורה אחת מן המערב וכל מין ומין טפח ושליש טפח רוחב באורך ב׳ טפחים ומחצה, כזה: <img src=\"data:image/png;base64,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\"> ורוחב כל זרוע מאלה טפח ושליש באורך שני טפחים ומחצה והקו הלבן החרב שבין ג׳ שורות שמצד זה לבין ג׳ שורות שמצד האחר, הם ששה טפחים באורך הערוגה, והחרב שבין זרוע לזרוע הוא שני טפחים וחצי כאורך הזרוע אבל רחבו טפח אחד כדעת ר׳ יהודה דלא בעי הרחקה רק טפח והם ד׳ אוירים שהן עשרה טפחים סך כל החרב בערוגה ששה עשר טפחים וסך כל הזרוע באמצע הערוגה מלבד הגובלין עולה עשרים טפחים: ולרבנן זורע מין אחד בערוגה חמשה על חמשה כי צריך חצי טפח מכל צד מן הגובל וא״ת לרבנן אמאי אינו זורע כי אם מין אחד בכל הערוגה והלא יכול לזרוע בה חמשה מינין טפח על טפח בכל קרן וקרן וטפח על טפח באמצע ובלבד שלא יהא אלכסון של טפח האמצעי כנגד אלכסון הערוגה, שאז לא יהיה טפח ומחצה בין זרע האמצעי לזרע הקרנות לפי שאלכסון הערוגה שבעה טפחים ואלכסון הזרעים של הקרנות והאמצעי ד׳ טפחים וחומש. וי״ל מדלא שרא רחמנא אלא חמשה בתוך ששה מכלל דפחות מששה איכא ערבוב. והר״מ ז״ל פי׳ שדעת רבי יהודה שאפשר שיזרע בזו הערוגה שהיא ששה על ששה ויש לה גבול טפח שמנה עשר מינין כזו הצורה: <img 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ויהיה מדת הזרוע ממנה שלשים טפחים וכשתסתכל בצורה זו תמצא ששה מסומנים אורך כל אחד ג׳ טפחים ורוחב שני טפחים נמצא כל צלע מהן אלכסון טפח ומחצה על טפח נמצאו הזרעים מרוחקים זה מזה יותר מטפח ומחצה. אמנם אם נרצה לומר לר׳ יהודה שיזרע ט׳ מינין בערוגה באמצע וכמדת הזריעה הזאת ונצייר אותה כמו זאת הצורה: <img src=\"data:image/png;base64,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\"> זה אי אפשר לפי שכל מסומן מהתשעה המסומנין המצויירין הוא ארכו שני טפחים ורחבו שני טפחים נמצא כל צלע מהם אלכסון טפח על טפח והוא טפח ושני חומשין ואנו צריכין לטפח ומחצה וליכא. והלכה כרבי יהודה:   "
+            ],
+            [
+                "<b>כל מין זרעים אין זורעים בערוגה.</b> הא דשרינן לעיל חמשה זרעונים בערוגה. ושלשה עשר מיני זרעונים כשיש לה גבול טפח, הני מילי במיני ירקות שדרך לזרעם ערוגות ערוגות, אבל מיני זרעים שדרכן לזרוע מהן שדה גדולה לא, משום דמיחזו ככלאים:",
+                "<b>אפונים השופים.</b> אפונים חלקים שנראין כאילו הן משופין בכלי שמשפין ומחליקין בו העצים. פירוש אחר אפונים [השופים קטנים] גמלונים גסים וגדולים לשון ארמי קורין לדבר גדול גמלונא:",
+                "<b>גבול.</b> כמין אצטבא של טיט מגובל שעושין סביב לערוגה לדריסת רגלי אדם:",
+                "<b>שהיה גבוה טפח.</b> כשזרעו [בו שנים עשר מיני זרעונים] ונתמעט מותרים הזרעונים שגדלים בו אפילו לאחר שנתמעט ואין צריך לעקור משום מקיים כלאים כיון שהיה כשר מתחלתו בשעת זריעה ומיהו אינו יכול לזרוע בו [בתחילה] לאחר שנתמעט עד שיעמידנו על גובה טפח:",
+                "<b>אחת מכאן.</b> בשפת התלם לרחבו ואחת בשפה האחרת ואחת באמצע התלם והולך וזורע מכל מין עד שיהיו מרוחקין זה מזה טפח ומחצה ושהן עמוקים טפח לרבותא נקט משום דבירושלמי איכא מאן דאסר דמיחזי כחבוש:"
+            ],
+            [
+                "<b>ראש תור.</b> קרן זוית מחודדת נכנסת לתוך שדה אחר, כתורי זהב של תכשיטי אשה שיש להן שלש זויות מחודדות:",
+                "<b>שהוא נראה כסוף שדהו.</b> וניכר ולא מיחזי ככלאים:",
+                "<b>מפולש.</b> פתוח משני צדדיו כמו מבוי מפולש שפתוח משתי רוחות:",
+                "<b>רבי עקיבא אומר אורך ששה טפחים.</b> לא בעינן מפולש אלא שיהא התלם הזרוע ארוך ששה טפחים אע״פ שזרע אחר מקיפו משלש רוחותיו שרי:",
+                "<b>ורוחב מלואו.</b> היינו ששה טפחים שהוא שיעור רוחב תלם ורבי ישמעאל נמי בעי רוחב התלם במלואו אע״ג דלא פירש למלתיה דכיון דרבי עקיבא דמיקל ולא בעי מפולש בעי רוחב מלואו כל שכן רבי ישמעאל דמחמיר. ורמב״ם פירש רוחב מלואו שיהיה רחבו [כעמקו]:",
+                "<b>רוחב פרסה.</b> והיינו טפח והא דקאמר רוחב פרסה ולא קאמר רוחב טפח משום דמפיק לה מקרא דכתיב (דברים י״א:י׳) והשקית ברגלך כגן הירק, שצריך להיות בין ירק לירק מקום להנחת הרגל דהיינו רוחב פרסה, והלכה כרבי עקיבא, ובפרקין דלעיל דתנן ירק בירק ששה טפחים התם מיירי בין שדה ירק לשדה ירק אחר שצריך להרחיק זה מזה ששה טפחים, והכא מיירי בבא ליטע שורה אחת של ירק בתוך שדה כדתנן בהדיא והוא מבקש ליטע בתוכו שורה של ירק אחר הלכך מפסיק בתלם רחב למר כדאית ליה ולמר כדאית ליה:   "
+            ],
+            [
+                "<b>שתי שורות של קשואין שתי שורות של דלועין שתי שורות של פול המצרי מותר.</b> דכל שתי שורות נראית כשדה בפני עצמה ואיכא הכירא ואין כאן ערבוב והוא דאיכא תלם מפסיק בין מין למין, אבל שורה אחת של קשואין ושורה אחת של דלועין ושורה אחת של פול המצרי אסור, אע״ג דתלם מפסיק בין כל מין ומין לפי ששלשה מינים הללו עלים שלהם מתפשטים ומתערבים זו עם זו, וכשאין שם אלא שורה אחת מכל מין ומין נראין כאילו נזרעו כולן יחד במפולת יד ומיחזו ככלאים ואין הפסקת התלם ניכרת בהן:",
+                "<b>ושורה של קשואים ר״א מתיר.</b> קסבר הואיל ואיכא שתי שורות של קשואין אע״פ שאינן סמוכות זו לזו חשבינן להו כאילו הן סמוכות ויש כאן שדה של קשואין ושורה של דלועין ושורה של פול המצרי הוו כאילו נטועות בשדה של קשואין וסגי להו בהרחקת תלם, כדתנן לעיל היתה שדהו זרועה ירק והוא מבקש ליטע בתוכו ירק אחר וכו׳:",
+                "<b>וחכמים אוסרים.</b> לפי שאין שתי שורות של קשואין סמוכות זו לזו לא חשיבי כשדה של קשואין ומחזו ככלאים ויש כאן ערבוב ואין הפסקת התלם מועלת בהן, והלכה כחכמים: "
+            ],
+            [
+                "<b>קישות ודלעת.</b> שהעלים שלהן מתפשטים ומתערבים זו עם זו וכ״ש שאר מינים:",
+                "<b>זו נוטה לצד זה.</b> דאע״ג דאין הפסק של תלם מועיל להן, הטיית העלים זו לצד זה וזו לצד זה מועיל להן, הואיל ומה שאסרו חכמים בכלאים לא אסרו אלא מפני מראית העין: "
+            ],
+            [
+                "<b>עוקר שתי שורות ונוטע שורה אחת.</b> שיעור השורה אין פחות מד׳ אמות רוחב, וכשעוקר שתי שורות של בצלים שהן ח׳ אמות ונוטע באמצען שורה אחת של דלועים שהיא ד׳ אמות נשתיירו ב׳ אמות בורות מכאן וב׳ אמות בורות מכאן:",
+                "<b>ומניח קמת בצלים ב׳ שורות.</b> שהן שמונה אמות רוחב ועוקר שתי שורות שהן כמו כן ח׳ אמות וזורע באמצען שורה א׳ של דלועין שהיא ד׳ אמות, נמצא בין שורה ראשונה של דלועין לקמת הבצלים שתי אמות בורות וקמת הבצלים ח׳ אמות, ושתי אמות בורות בין קמת הבצלים לשורה שניה של דלועים, הרי בין שורה של דלועים לשורה של דלועים י״ב אמה וכן לעולם:",
+                "<b>רבי עקיבא אומר עוקר ב׳ שורות ונוטע שתי שורות.</b> קסבר שאין צריך להפסיק בין שתי שורות של דלועים לקמת הבצלים אלא התלם, כדתנן לעיל בפרקין בשאר ירקות. ובין שורות של דלועים לשורות של דלועים מפסיקים שמנה אמות של קמת הבצלים בלבד:",
+                "<b>וחכמים אומרים אם אין בין שורה לחברתה י״ב אמה וכו׳</b> חכמים כר׳ ישמעאל סבירא להו שצריך שיהיה בין שורה של דלועים לחברתה י״ב אמה, מיהו רבי ישמעאל מצריך הפסק שתי אמות בורות בין שורה של דלועים לקמה של בצלים וחכמים מתירים לסמוך שורה של דלועים אצל קמה של בצלים ולא מצרכי אלא תלם אחד בלבד כשאר ירקות. אבל י״ב אמה בין שורה של דלועים לחברתה בעו חכמים לפי שהדלועים עלין שלהן רחבות ומתפשטות הרבה כדי שלא תראה כל השדה מעורבבת בבצלים ודלועים. והלכה כחכמים: "
+            ],
+            [
+                "<b>דלעת בירק.</b> הבא ליטע דלעת אצל ירק עבודתה כירק דהיינו ששה טפחים. אבל אם בא ליטע דלעת בתבואה צריך להרחיב לו בית רובע כשיעור עבודת התבואה שהוא עשר אמות ושני טפחים ומחצה על עשר אמות, והוא מקום זריעת רובע הקב:",
+                "<b>שורה של דלועים נותנים לה עבודתה ששה טפחים.</b> וקילא שורה מדלעת יחידית, דדלעת יחידית בתבואה צריכה בית רובע, לפי ששורה מנכרא בפני עצמה וליכא ערבוב כמו בדלעת יחידית, וששה טפחים דתנן הכא הוי שיעור רוחב אבל שיעור אורך לא אתפרש במתניתין ובתוספתא פירשו דצריך שיהיה שיעור האורך עשר אמות ומחצה:",
+                "<b>ואם הגדילה.</b> השורה ונכנסו הענפים בתוך ששה טפחים, יעקור מלפניה כל הענפים שנתפשטו ונכנסו בתוך שיעור זה:",
+                "<b>נותנין לה עבודתה.</b> של שורת הדלועים ארבע אמות, שצריך להרחיק ארבע אמות מן התבואה:",
+                "<b>התחמיר זו מן הגפן.</b> דתנן לקמן בפ״ד הנוטע שורה של חמש גפנים בית הלל אומרים אינו כרם ואינו נותן לה עבודת הכרם ארבע אמות אלא ששה טפחים, והכי נמי בשורה של דלועים אין להחמיר וליתן להן ד׳ אמות דאין להחמיר בכלאי זרעים יותר מבכלאי הכרם:",
+                "<b>מצינו שזו חמורה מן הגפן.</b> אע״ג דאיסור כלאי זרעים קיל מאיסור כלאי הכרם, מ״מ הא אשכחן דלגפן יחידית כשבא ליטע אותה בתבואה נותנין לה עבודתה ששה טפחים ולדלעת יחידית נותנים לה בית רובע שהן עשר אמות ושני טפחים ומחצה על עשר אמות מפני שהיא מתפשטת והולכת מרחוק הכי נמי אין לתמוה אם לשורה אחת של גפנים נותנים לה עבודתה ששה טפחים ולשורה של דלועין נותנין לה ארבע אמות:",
+                "<b>כל שלשה דלועין לבית סאה.</b> ר״מ פליג אתנא קמא דאמר שלדלעת יחידית בתבואה נותנים לה בית רובע וסבר איהו דנותנים לה שלישית בית סאה ורבי יוסי בן החוטף אפרתי סבר שלישית בית כור. ואין הלכה כדברי כולם אלא כתנא קמא בלבד. ודלעת השנויה במתניתין היא דלעת יונית בלבד שעלים שלה רחבים ומסככים ומסתבכים טפי, אבל דלעת מצרית עם שאר דלועין דינן כשאר ירקות:"
+            ]
+        ],
+        [
+            [
+                "<b>קרחת כרם ומחול הכרם.</b> מפרש להו ואזיל:",
+                "<b>בית שמאי אומרים כ״ד אמות.</b> אם קרחתה כ״ד אמות מותר לזרוע לשם פחות מכאן לא יביא זרע לשם:",
+                "<b>שחרב מאמצעו.</b> ויש גפנים כל סביבות הקרחה שהיא שש עשרה אמה על שש עשרה אמה, וכן אם הלכה הקרחת על פני רוחב הכרם שאין גפנים אלא משני צדי הקרחת:",
+                "<b>אם אין שם שש עשרה אמה.</b> כדברי בית הלל לא יביא זרע לשם אפילו באמה האמצעית, דארבע אמות שבצד הכרם מזה וארבע אמות שבצד הכרם מזה הוו עבודת הכרם דעבודת הכרם ארבע אמות כדתנן לקמן, לפי שהיו בוצרים בשוורים ובעגלות ובעת החרישה חורשים אותה בשוורים הלכך אותן ארבע אמות ככרם דמו, ואם נשארו בינתים שמנה אמות חוץ מאותן ארבע לכל צד לא בטלי לגבי כרם ומותר לזרען, בציר משמנה אמות שדי פלגא להכא ופלגא להכא בטלי לגבי כרם וככרם דמו ואסור לזרוע בהן משום כלאים. ולבית שמאי לא חשיב שדה פחות משמנה אמות הלכך ארבעה ועשרים אמות בעינן ארבע לעבודת הכרם מכאן וכנגדן מכאן פשו להו שש עשרה שדי ח׳ להכא וח׳ להכא איכא שדה ולא בטלי:   "
+            ],
+            [
+                "<b>מחול הכרם.</b> מקום פנוי בין כרם לגדר סביב, כמו מחולות הנשים כשמרקדות בסבוב לשון אז תשמח בתולה במחול (ירמיה לא):",
+                "<b>אם יש שם י״ב אמה.</b> כדברי בית הלל, נותן ד׳ אמות לעבודת כרם וזורע השאר. אבל אם אין שם י״ב אמה לא יביא זרע לשם, דארבע אמות דלהדי כרם עבודת הכרם, וארבע אמות דלהדי כותל כיון דלא מזדרעי מפני תקון הכותל כדי שיהלך אדם על גבי קרקע סמוך לכותל ויהיה העפר נדוש ויתחזקו יסודותיו אפקורי מפקר להו. ואמצעיות אי איכא ד׳ אמות חשיבי ואי לא בטלי לגבי כרם, והכא לא בעינן שש עשרה שאין האסור אלא מצד אחד. וכל הנך אמות באמה בת ששה טפחים: "
+            ],
+            [
+                "<b>אין זה אלא גדר הכרם.</b> מקום שבין גדר לכרם גדר הכרם הוא קרוי, ואפילו אין שם אלא שש אמות מרחיק ארבע אמות וזורע את המותר:",
+                "<b>ואיזהו מחול הכרם.</b> שצריך י״ב אמות, מקום שבין ב׳ כרמים. ות״ק סבר מקום שבין ב׳ כרמים ככרם שחרב באמצעו הוא נדון. ובירושלמי מוכיח דלא אמר ר׳ יהודה איזהו מחול הכרם בין שני הכרמים אלא כגון שאין שורות הכרמים שוות של זו לזו, כגון דכרם של צד זה של מחול שורותיה מן המזרח למערב ושבצד אחר מן הצפון לדרום, דאם היו מכוונים מודה רבי יהודה דנראה כקרחת הכרם ובעי ט״ז אמה. ואין הלכה כר׳ יהודה:",
+                "<b>איזהו גדר.</b> המפריש בין הכרם שיכול להניח כרם מצד זה ולזרוע מצד אחר, וכן חריץ: "
+            ],
+            [
+                "<b>ג׳ טפחים.</b> דכל פחות מג׳ כלבוד דמי. והוא שיעור כדי שיכנס הגדי:",
+                "<b>הרי הוא כמחיצה.</b> ומותר לסמוך גפנים מצד זה וזרעים מצד זה:",
+                "<b>נדון כפתח.</b> ואפילו כנגדו מותר לסמוך אבל יותר מעשר לא חשיב כפתח וצריך הרחקה כנגד המקום הפרוץ:",
+                "<b>ואם הפרוץ מרובה על העומד אסור כנגד הפרוץ.</b> אבל כנגד העומד מותר אם הוא רחב ארבעה, אבל פחות מארבעה אף כנגד העומד אסור: "
+            ],
+            [
+                "<b>בית שמאי אומרים כרם.</b> וצריך להרחיק ממנה ארבע אמות כדי עבודת הכרם:",
+                "<b>אינו כרם עד שיהיו שתי שורות.</b> ואין צריך להרחיק אלא ששה טפחים כגפן יחידית:",
+                "<b>הזורע ארבע אמות.</b> כלומר בתוך ארבע אמות של עבודת הכרם:",
+                "<b>בית שמאי אומרים קדש שורה אחת.</b> דכי אמרה תורה (דברים כ״ב:ט׳) פן תקדש המלאה הזרע אשר תזרע ותבואת הכרם, שורה אחת מקריא כרם:",
+                "<b>ובית הלל אומרים קדש שתי שורות.</b> דאין נקרא כרם פחות משתי שורות, הלכך ותבואת הכרם דאמרה תורה דקדשה שתי שורות משמע: "
+            ],
+            [
+                "<b>ואחת יוצאה זנב.</b> כגון ג׳ גפנים נטועות בשורה אחת, ושתים בשורה שנייה כנגד שתים מן השלש:",
+                "<b>ואחת בינתים.</b> שהשתים כנגד שתים והחמישית כנגד אוירן:",
+                "<b>ואחת באמצע.</b> כגון גפן הנטועה וארבע גפנים לארבע רוחותיה: "
+            ],
+            [
+                "<b>שורה אחת בתוך שלו ושורה אחת בתוך של חבירו.</b> ומיירי כגון ששורה אחת של שתי גפנים ושורה אחת של שלש. ואפילו רבי שמעון דאמר לקמן גבי המסכך גפנו על גבי תבואתו של חבירו לא קדש דאין אדם אוסר דבר שאינו שלו, הכא מודה דמצטרפין לאסור הזרעים כיון דאיכא שלו ושל חבירו:",
+                "<b>ודרך היחיד ודרך הרבים.</b> שאין אחד מהם רחב שמנה אמות, דברוחב שמנה אמות אמרינן בשלהי פרקין דאין מצטרפות:",
+                "<b>הרי אלו מצטרפות.</b> להיות קרויין כרם וצריך להרחיק ארבע אמות:",
+                "<b>אם ערסן מלמעלה.</b> שהעלה ראשי הגפנים על גבי הגדר ומתערבין אותם שבצד הגדר מזה עם אותם שבצד הגדר מזה. ועירסן הוא לשון איזה עריס דתנן לקמן בריש פרק ו׳, כלומר שעשה להן ערש:   "
+            ],
+            [
+                "<b>הנוטע שתי שורות.</b> של שתי שתי גפנים ואין בהן אחת יוצאה זנב:",
+                "<b>אם אין ביניהם שמונה אמות לא יביא זרע לשם.</b> דמצטרפין להיות כרם, אבל רחוקים שמנה חוץ ממקום הגפנים אין מצטרפים והרי הן כגפן יחידית, ומרחיק ששה טפחים משורה זו וששה טפחים משורה זו וזורע ששה אמות שבאמצע:",
+                "<b>בין שורה לחברתה שש עשרה אמה.</b> דכיון דאיכא שלש שורות הוו ככרם גדול והמקום שבין כל שתי שורות מהן נדון כדין קרחת הכרם שהוא שש עשרה אמה. אבל חרבה השורה האמצעית, לדברי תנא קמא לא בעינן ביניהם שיעור קרחה כיון דלא נשתייר כרם, ולא דמי לכרם בן ארבע וחמש שורות דכי חרבה האמצעית אכתי נשאר כרם הלכך בעי המקום המוקרח ט״ז אמה:",
+                "<b>רבי אליעזר בן יעקב אומר אפילו חרבה השורה האמצעית.</b> מאחר שהיה כבר כרם אף עתה דין כרם יש לו וצריך ט״ז אמה:",
+                "<b>שאילו מתחלה נטען.</b> כלומר שאם לא הגיעו לעולם לכלל כרם ולא היה נוטען מתחלה אלא שתי שורות לא היה צריך להיות ביניהן אלא שמנה אמות כדאמרינן לעיל, עכשיו שנטען שלש והגיעו לכלל כרם אע״פ שחרבה אמצעית ולא נשארו אלא שתים הרי הן ככרם שחרב באמצעיתו וצריך ט״ז אמה. ואין הלכה כרבי אליעזר בן יעקב: "
+            ],
+            [
+                "<b>הנוטע את כרמו ט״ז אמה.</b> שכל שורה של גפנים רחוקה מחברתה ט״ז אמה:",
+                "<b>מותר להביא זרע לשם.</b> ואין צריך להרחיק אלא ששה טפחים מן השורה, כעבודת גפן יחידית:",
+                "<b>צלמון.</b> שם מקום:",
+                "<b>הופך שער שתי שורות.</b> כרם גדול היה שכל שורה רחוקה מחברתה ט״ז אמה ולא היה רוצה לסכך גפנו ע״ג תבואתו, והיה מצרף השורות שתים שתים, וראשי הגפנים דהיינו השער של כל שתים ושתים הופך לצד אחד אלו כלפי אלו, ונשאר המקום פנוי מצד זה ומצד זה וזורע אלא שמניח ששה טפחים, ולשנה אחרת עושה להפך. שכך היה דרכם מקום שזורעים בו שנה אחת לשנה אחרת מניחים אותו בור בלא חרישה ובלא זריעה:",
+                "<b>אף הנוטע את כרמו על שמנה שמנה אמות מותר.</b> קסברי כיון דרחוקות השורות שמנה אמות הוה ליה כגפן יחידית, ומניח סמוך לשורה ששה טפחים וזורע את השאר, ולא בעינן שש עשרה אמה אלא בכרם חרב אבל בנוטע מעיקרא כי מרחקי שמנה אמות דיו. וכן הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>כרם שחרב.</b> עשר גפנים לבית סאה. שיש בקרקע של בית סאה עשר גפנים לא פחות מכן:",
+                "<b>ונטועות כהלכתן.</b> דהיינו שתים כנגד שתים ואחת יוצאה זנב ואין רחוקות זו מזו ט״ז אמות ולא פחות מארבע אמות:",
+                "<b>כרם דל.</b> שגפניו מועטים ואעפ״כ דין כרם יש לו. ואין זה קרחת הכרם דאותו חרב מאמצעו וזה נחרב מכל צד:",
+                "<b>ערבוביא.</b> שאין הגפנים מכוונים כשורה:",
+                "<b>אם יכול לכוין.</b> בכל הכרם שתים כנגד שלש, כגון שיביא חוט ומותח ומוצא הגזע מכוון שתים כנגד שתים ואחד יוצא זנב אע״פ שהנוף אינו מכוון הרי זה כרם. אבל אם מוצא הנוף מכוון והגזע אינו מכוון אין זה כרם:",
+                "<b>כתבנית כרמים הרי זה כרם.</b> ובעי הרחקה ט״ז אמות, ואין הלכה כרבי מאיר: "
+            ],
+            [
+                "<b>כרם שהוא נטוע על פחות מארבע אמות.</b> שאין בין שורה לשורה ארבע אמות:",
+                "<b>אינו כרם.</b> ומרחיק ששה טפחים וזורע את השאר, דכיון שאין יכול לחרוש בשוורים ביניהם אין שם כרם עליו:",
+                "<b>וחכ״א כרם.</b> דרואים את האמצעיים כאילו אינם ומצטרפין החיצונים אם יש ביניהם ריוח הראוי להם. לפי שדרך בני אדם ליטע שורות רצופות הרבה ביחד ואותן שראויין להתקיים ולהעשות כרם ישארו כרם והשאר יהיו לעצים הלכך אלו האמצעיים הנטועים בתוך הריוח הראוים להיות בין שורה לשורה רואים אותם כאילו הם עצים בעלמא והחיצונים מצטרפים להיות כרם: "
+            ],
+            [
+                "<b>וזורעים בתוכו.</b> דחשיב הפסק ורשות אחרת כיון דעמוק עשרה ורחב ארבעה ומפולש. אבל פחות מעשרה או מד׳ או אפילו עמוק עשרה ורחב ארבעה ואינו מפולש אלא שהכרם מקיפו משלש רוחות, אין זורעים בתוכו, שהרי היא כגת שנחלקו בה רבי אליעזר ורבנן לקמן, ורבי אליעזר בן יעקב סבר כרבנן דאסרי לזרוע בגת:",
+                "<b>שומרה שבכרם.</b> תל גבוה שהשומר עומד עליו לשמור הכרם ורואה למרחוק:",
+                "<b>זורעים בתוכה.</b> ובהא לא פליגי רבנן על רבי אליעזר לפי שהיא גבוהה ואין אויר הכרם מקיפה אבל בגת שאויר הכרם מקיפה אסרי רבנן וכן הלכה:",
+                "<b>ואם היה שער כותש.</b> שהשריגים של הגפנים שהן קרויין שער היו מתערבים ומסתבכים למעלה ע״ג השומרה זעג״ז כעלי במכתש: "
+            ],
+            [
+                "<b>נקע.</b> בקעים שבשדות כעין גומות:",
+                "<b>נותנים לה עבודתה.</b> ששה טפחים שזו היא עבודת גפן יחידית:",
+                "<b>וזורע את המותר.</b> ולא אמרינן דמיחזי ככלאים כיון שהגפן והזרעים בתוך הגת או בתוך הנקע:",
+                "<b>אם אין שם ד״א אסור.</b> כדין מחול הכרם דפרקין דלעיל דנותן ארבע אמות לעבודת הכרם. ואין הלכה כר׳ יוסי:",
+                "<b>והבית שבכרם.</b> שסביבות הבית יש גפנים:",
+                "<b>זורעים בתוכו.</b> ולא אמרינן הואיל והגפנים מקיפים אותו מארבע רוחותיו אין המחיצות מועילות: "
+            ],
+            [
+                "<b>הנוטע ירק בכרם או מקיים.</b> שרואהו שצומח ויניחהו:",
+                "<b>הרי זה מקדש וכו׳</b> כלל משנתינו הוא שלעולם מקדש ט״ז אמה לכל רוח עגולות. ואע״ג דתנן לעיל הזורע ארבע אמות של עבודת הכרם אינו מקדש אלא שתי שורות, היכא דזורע בין הגפנים מקדש ט״ז כשיעור כרם גדול דמצטרף עד ששה עשרה. אמנם איזה כרם שיהיה מרובע ל״ב אמות על ל״ב אמות והירק נטוע בנקודת אמצעיתו כשנעגל בתוכו עגול יהיה הקיפו בצלעות המרובע ויהיה אלכסונו ל״ב אמות, יתקדש העיגול כולו שהוא שש עשרה אמה לכל רוח מן הירק. והנה אם הגפנים נטועות:",
+                "<b>על ארבע ארבע.</b> פירוש שיש בין כל שורה ושורה ד״א והפרשנו מזה הכרם מרובע ל״ב על ל״ב, יהיה המרובע ט׳ שורות אורך על ט׳ שורות רוחב ויפול מהן בתוך העיגול שבעה שורות אורך על שבעה שורות רוחב ובכל שורה ז׳ גפנים שהם מ״ט גפנים יצאו מהן ד׳ בזויות חוץ לעיגול וישארו בתוך העיגול ארבעים וחמש גפנים וזו צורתה:<br><img src=\"data:image/png;base64,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\"><br>וכתב הרא״ש ז״ל ק״ל אמאי אין נאסרין עוד בכל שורה סביב אלו השבע שורות האמצעיות שבשורה מד׳ רוחות כי עומדין בתוך שש עשרה אמה של גפן האמצעי נמצא אוסר מ״ט גפנים. וי״ל שד׳ רוחות (נ״ל אמות) שבין גפן לגפן היינו בלא עיקר הגפנים נמצא שעם הגפנים יש יותר משש עשרה ע״כ. וכשיהיה נטועה על:",
+                "<b>חמשה חמשה.</b> יחקקנו מרובע מל״ב על ל״ב יפול בתוך המרובע שבע שורות אורך על שבע שורות רוחב ויקח אמה משורה שמינית מכאן ואמה משורה תשיעית מכאן. וכן קו העגול שאלכסונה שלשים ושתים יוצא חוץ מן השבע שורות אמה לכל רוח, מפני שהשבע שורות יש ביניהם ששה מרחקים בכל מרחק חמש אמות ואנו צריכין ל״ב ויהיה מרחק בין קו העגולה ובין קו השורה הסמוכה לו חוץ למרובע ארבע אמות וזה צורתו:<br><img src=\"data:image/png;base64,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\"><br> והנה הגפנים הנכנסים בעגולה ל״ז גפנים בלבד והנה כיון שלא נשאר בין אלכסון העגולה ובין השורה הסמוכה לו מבחוץ אלא ארבע אמות והוא שיעור עבודת הכרם, לפי שהשיעור מצומצם ראינו כאילו העגולה נמשכה עד שהגיעה לשורות החיצונות שהיה ביניהם ובין קצה האלכסון ד׳ אמות וניתוסף באלכסונו ד׳ אמות לכל רוח עד שיהיה בעגול אלכסון של ארבעים על ארבעים, דכיון שאנו רואין העגול של שלשים ושתים כאילו מלא ירק בכל מקום [והד׳ אמות היתירות] מגיע לעבודת הכרם הוא, ונמצאו הגפנים כולם שהם בשבע שורות על ז׳ שורות נכנסות בתוך העיגול חוץ מד׳ שבארבע הזויות, והנה עתה בתוך העיגול ארבעים וחמש גפנים, ויהיה צורתה כצורת הראשונה אלא שבמקום ארבע הוא חמש, נמצא עתה מקדש ארבעים אמה בכל רוח. וזהו מה שהצריכו לתנא לומר הרי זה מקדש ארבעים וחמש גפנים כי מאחר שהשורש הקדום הוא שש עשרה אמה לכל רוח היה לו לקצר ולומר הרי זה מקדש שש עשרה אמה לכל רוח וכו׳, ובמה שכתבנו מתורץ, שאי אפשר לו לומר בעל ה׳ ה׳ מקדש ט״ז אמה לכל רוח כיון שהוא מקדש עשרים לכל רוח, ולפיכך אמר מקדש מ״ה גפנים, וזה אי אפשר אלא לאחר שנוסיף בעגולה כמו שבארנו. והטעם שלא אמר בזמן שהן נטועות על חמש חמש מקדש עשרים אמה לכל רוח מפני שעיקר הקידוש הוא שש עשרה אמה לכל רוח וד׳ אמות הוא תוספת הוכרח לקרב האלכסון לשורות מטעם שכתבנו. ואם תאמר כיון שכשהם ד׳ על ד׳ מקדש שש עשרה אמה בלבד למה הפרישו התנא מכלל שש עשרה אמה לכל רוח דבחלוקה דסיפא דנימא היו נטועות על ארבע ארבע או על שש שש וצירף אותו עם כשהן נטועות על חמש חמש. וי״ל דעל ארבע וחמש צורותיהן דומות זו לזו כי יפול בתוך העגול בכל אחת מהן שבע שורות על שבע חוץ מארבע זויות וגם כן הן שוין במנין הגפנים. ויותר טוב הוא להודיענו מנין הגפנים שמקדש, אבל כשהן נטועות על שש שש או על שבע שבע אין מנין הגפנים שמקדש כשיהיה על שש שש כפי מנינם כשיהיה על שבע שבע כמו שנבאר ולפיכך לקח בהן עיקר שכולל הכל ואמר מקדש שש עשרה אמה:",
+                "<b>היו נטועות על שש וכו׳</b> והפרשנו מן הכרם עגולה שאלכסונה שלשים ושתים אמות יוצא קו העגולה מכל שורה החיצונה אמה אחת ומנין הגפנים שבתוך העגולה ארבעה ועשרים וזה צורתו:<br><img src=\"data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAKkAAAClCAAAAAACfIKIAAAACXBIWXMAABYmAAAWJgHk6wWdAAAgAElEQVR4nES8V5NlyZHn5yLiqKvypqrM0qqrRXW1FgCmt9FYYADYDHZ2sYpGZUbjwz7wYT8J+Q1oxn0jd4Zih7M7GMwAaAAN0bpaoLu0Vqkzrzoqwt35cBPD85Zpea/FCeHu/5//I/EaGVtozXuNAkSgqKpIjhARzFSViCxGUe+IOTbmscWUgpcgRgjmWKMyoxkQmtZbx6FdKiMDABgAIoK0IeZAhISIGkWREFQVicmLGBICmokAkxKChiAZIKHFmEmStWNwbRJbAAIERTYTAABkJEQzMDMzBlBD55QsqAFHMjO1wIakBmxg6MSCUyMAAKvVgkn0CGA2/xYxQEUFUgSnMRoTtWYAAKCEpoqkYABgQKaqYugB0FRVEUSZXUAEcKQhOEQ1BTRkRERAMzMAJBUFIhKLkcwhIZgJRDUiUSIwYUchkBoQAhRJJoFhPgxTYzNVIFREMECQGASJuEYkx46FSNUA2EzNTBHUDD2QgZnEyCbouoHSKihojGZiUR2I1wQk70Ib2IMAQeVBEp00kGYgRMptm/ZSgBpIIU1potQvJ6tNkic+yjC4p5B7U/TsmoYpmuq2G2ox9C5UhoIo6r3WTYrTAWAbxEFKgkSOLNStRJV00O8arrC5iGk0sqjesWMwASRK65g4LEdZDBEpsIgjhwBJNG+YF3WtGWtDqZkEhXSxmdXspE3up0V2e2t/o9oaRy0yR46tLZs43H7SP289HHKbuDhaCqSAKVSUY9Css72YNpuR1xdnB0VmTRLRgLxz7EgOtL9QT5rEUax6CACmTlNTMwSmKJ5LKApgZKxCphGR0CCpkJW4ifuTzM2yU2PvwNC5u2naY5nOcMvvjX85nh4/UkxnUg5jVVtWJIyrqTazD0NY6a0sdJeN6iKp8zw49iZahtXHH994kC2c/n6WVlkSMSACo/MSUzOvVTsqh6nzU0+EBuhmKQEAIBhyhpM2YoKUsEawaIgEDMga0vLmva29hMfH3zmjoopRVqB8cv/Rbr2Vde53Qp+mT72z8LhTEY/2Ym9lMd8/Npv40cey5qsb42px9YSeXmsCjTuhJe4A7P/Do975heo6vnX2fp1BI4iGiKCtwjC5cfVWxNXhqXN9AEQwdcwRkAAULNbkOU0OBDRziQOJSMzUMpXiH713n6GwB3vDE6KcaVXtb915OMZu57nV++Xw4rHRzbtX3/a9I2KDVcxS1HxU9eBLev3PYzO68fvphSu7n3Xwwkv5zDsLRrTx6bM/TDq7v/h4YT1KowBmACDmFJtuefnjuJjevXwmWYkEaKbOBQQwMLMAjx6M8fhzmFqrasIxIqm5NteAs7tfP3t+qYgf37y+lfeS+vHdzS8mtv76ucV0xree+sal9fL2T95/rdcyCKTkYtMOaktGV8/+68C+WzzZ/lb/7sMHDw5u07ETpzohkhuFM0e2yqVn7lx5josSsgBmZgrRcZzcvtr91hn6+h++PLMuRGRGLjZdUwVA5Mnlj9umc+nNk90YTS1DQLQIURtNd580L17qaAp7j72rHty+u9c+RcvnT+ZV2W3vP3eSx/GZ2z/ZOT2pOBcx5aJojePk1kuZ5xJOnQznps9dkvHO1sHjZjfvLK/2ruYni0WXX/hwHHI2Z2wKAGoGRPXXT3781Kqcv/v5floiEpi6vBfExJCxfPhV/Q2+dp/hjIIjQCQmUYEYyM2mxVJ3Njm6vrY/3tn8+m724vNdznLdt2S3Y6dWtZbZqfLWEaY0AIIFAIU4lbg4K3sz6Njm42NWyuLiWYc3PrrduUg06TZ3eskkKPZpJsm0CwhoCN3G0vbRztmldtw5d3N/D1zCYOBEVAQQJdJX1fHvNhd/efPRv3dtOqVWgEABqPJeOouVzPxqdbKafHnn3pEfP+c1GCqlSsu129WlDUoDJEFIYppYK9630KvShffesDBdu/nxO8n+SsCIOyvNmeVHO1f5zsPx5//C1/0b+2/xoHZVAGmjIeEs3+9AYTurQfvnFjbVQ1QEc2hICgBm9eO9pXRwvP+/ysy31mSJYepiq5hr1Tn1eLBzcmV3985u9btj31o77lTUUEzZh8Hw6/z15XTWDvsrfipiImp1HbQhf+Lmx8+44d6dNsRMIJFZ69qDtreWb3w0zp78ptcdfX4wuf54b+h2jpazQAxWulmSf5Z+MVxMH352e+HJ6Xlqd6aggAikOS0f0Ykf7i+EXpcgYWwjhjpw7q0V6HyxmN386vomPfXqGY0T86UIqLLX3uLVz/aPJu3N8i7wRto0tZKFMPXdJW7HH3xVJQehufaw7DYrWjXPjLfrrR6P93Wl/XhrWPWPHMh0Vrp4azazLGO17pLPjjV/kLP+xpXs2SEhIQA5MTMgIrBpBUXC40kODx7LeNfStg6iCi13k6oeT+pffTTdapLO7Oq13WngzqSsgYA4S3Zi+QEN6pFc+bzZPRbaBhxr5GxIbXZs2D447tcX9jYKyPu4LKt+ceGxLTa+HrY776Zw6U1jp5H8tGkhzRzuDZfVTv/d7Nq226yefX1J5wHVKYMZMhj0ioc3r67vfFpN3tsJdc2JZ4ng3UwyarOlM8M7Hwyyi4/GG08apZaHHYSklyFU1XBx4f49uBCXFraao6dWQIGZqAjFyrQ4WPrN5Addl21X+SL1Y6/yExgct+UtTQ80LF+4eevpE71ZGLqyayIKzMPEz9yZJy+umJ2w8yc5kgEiOOR5YabSeW7r0X9cKj5IFwdQMGM26FkTiVbTTGgBtn5Nqwm9uBolxsSXydHBpEp7qak3dt0n/8X/22kvG6nmQAiKztE+0YCowrpYK2k5rRaUa5XZgs6kqRz7HJ/wt47cePfcc0eSKElgT8GQtJSq8JPXTquzmjMAQAAABxAMCMFg/6lxdb88Oui+/id1R7Tud7NYC5m4gpry9udfrH/3yvT8c70Gm6htslJXLXswazpC3ZzzBQTINJ1kh1Ux5r5ckMROXUEXFad9Ai8tFRsL7eKoATso6EaTnz7+s9ujF49FGtRiZswsmHG+m/aF2blq6hwimqlTqYCcY6T+Eh/bHi3vXvV9n5tvo8waSRPK95t0dPXag0tn3r5bOt7TDppj2WdIGZRcxvu+nO0OG1QkWBAGBGcGVbc3NkmT+0FAcBBjY3Yw9f0O73WZkpD0pB1KffLffHr5Zy8+n496bRMRo2CgWN7CgyPWtGnSOgYEM3XFjCcyyCHiHh2VxUG911FMkhA8q7iENSLOtv/w8+T753pbe7WWmgRKADNuUwYxiQTYTWrfUhJr41ECBqZqhraX1oC6fXfr6Ppm0LTYfPT/4I96X3a+eGu52BoUE3YHsZjhU/3L782+AUGdBp/GhAPrXjNCdWxiTddADdAl0iYBDZBSBUMkqpsohkgSNfGxDr5z4++qb1/sWho5NoCMYIaIiGAAZADatKNxLxgQIpiaGiASADiO6l29v8ceQ7dsfwuvP39/vUvL0nbrJCI6j3jQO9+9/PXsW7MB+q7UmSomxkgSAQEAFZFA1TVtGogMEJOoQEBAPokOiBJQVDVrPvygev7t1U1lRlPyDPMzyAhgiBAQVIKyIBICAhoYoiMzY26EkoVjfWmAZ+nDz/7705NhnwedSZ3WMRIwR00cnSrKa/yCj1PwaIiOQ1OWIkBogMJEBuYCcUKeTNUhEgFCmmcVmCi5GH0O1Xs/9z9+DXfbVIP51HkEQEJmm9eTCGwUlTwBgqEBkwEgoYl4lAiaLHXVNfD18Zu6qqNjZWtbvRl6BFUAsMIm6dHv/uZrbE/47WyAgQhCMCKaSzFQNFB10atjRjEFRSIDNARpowBRhJzvff7zztsv8sSv1tZokiMJIAGxCwAAiJiykKlaonq4KwhATUHNVE1lbztfXNw++PAP2+n/8dwbB+oeXX5hwYgJAShJZr5f7R97G648+acXqmkPqpyjJkXqUQkQAUEMzBygIKMB2HyyXTZCNCOCNBiH+7/73dFX3kzGkHFaqzGJKiEBoikhohkEU591BwsEZmAAEQFBRQlAjFDNdaz23Mtub5++sjf+riviR3vf61eEjhBdFjSFvc6pt06+9/vOoKCKvZXRyZ4zIENENDMAcDnXDKqGZIgKmHY3Ec2IkcDL9Q/vLf/zI53YkZllZihByQwA1FBhzi7EBHyeZxGQwMyElMAAY2oRHcAsWUsbgYWXHh1/Efd/+dqJuND76sJRUHIUKiAXZ9bVeuVM/PRXrx9XzZKyzYZux8wMkcjmg3U2IzARJFJEU+cLVQnKRhPt1Fc+Pfbn5wbVtMNGjQBIBBfnMn6eOtDMo4mW44OIzKBqoGiIjJHIjAF2d0YDl9XVKfvhK+p2rj37aPD8f3lYJ0YM7Uwi9st2IY57D1+ZfNzJ8q6Z0vDEkVTVDJBIkQkkUmZkSp7RkNrW2lj0ENOxbyZ+yX/ws4UfvaL7oesphcaTgybhhE2NnEsdGBJxG7OZUrEPiKaG5FCBKMySVrMsoeb0MUU88Nate0ea/sXJLM3PvLA/zQZ7vl/ViWLti8i9uFS+9MbHf9+0bblAU6o1UOKZURxZFPCuSdTQAAwaD2iq2PSNVzsClXv/95f+yYkqMVBBckWe55I4EkAAMBBABEAgoMQhZQKIZoCkaABIAGZiZqHa77gk4caPZg4vn2emYX9WqLmqxNQTMQGSkeb5pXjrs2+nNO1md8JYFcHA5kIQjGpnh08UdA4Ba1+5fKrd5He/XPjBpcQYVUI0AlOJbdMiMROCiaqaAaSErLNS9PBnIgQzZERQVcNZU7EFQe5Wlk/unyXSYdH6pkqakBREqioiqvugw4t8+asY98FmhZPYNm1UE1VTM9dmcPgkBN4hqTfplftLfPXnyfdPVRZRFdAIJTRV1TjnEdHEjAARwACVSaM6s3nUAsR5sgMAMyR01rGAZjRF/Sy9EKRim0qsMks8RQxGigzSdOrQee7zj4cDLqs05wgAaGCGCGhAGPHwSVGMWWOR9agZdq/95/xbxypN2iYCIpgxEyIn2XwFwJgJQVVEjZO820eEeY49fAFAIkTiZd5oOHc6Gm+U8euzOGvrhh261pmrJoEJ5zO16FODF/8k+fz+EGRN9xXIOTKdzwC4TOhwTjmqakSI7Mc2fPIef+8pzWBWlMQEBobEPvGeIwKazjePqppnaMmkmoc+AAEEMACdBy1arK9dOpZgNctRBsdedi2RrMaMWtJsOl5MkUHBgRQz7tTFBXgvnvMFYknEhGpghISAjuP8lQwUGEObF2Vbz/J77+7+6TNFza06IgJRQHXoGIPMxwEQ53jUgmnFGqdzsY4Ah8FaiQkMLU0iheCp/3bG/EaeGyX1uWUvKbjVjFJ2bICE0ARibLKndzYvP9s/cOwRwYAMkIhAnYCiIRiYEqMod6FpOP3tL984H8Aerx7dcKgaBUmNnYNoCRgAAsbDbTQlbjudfgFmYAoIhABmII4AzICWT5yIoyLrrrdxa3nPZZRqfwFqsmx9sZOpAiggquVRusC9P/+bKysLd0LuzBQA0RAJgchXdpiytG5bQSpQpvnXX6+/432Fi7Kb+liLCuZp6O30YsmqTfCOchQhZwKV0uIouDXvWmdtFjzGIEC0IKKpn9E9WUfpYFNqp9drOoZ+misp2QgWV/s5o5/UUGNqETlUdTV6/pmZ5HuD2f79L8f7YQxmgOScXwpgYEDgDI3LURmI9/7y1WfPHiDOyaUhIWgDVZ13Q9J2yFQkCBgoqNkK7TdDM4Uqa2ipFAECRLMdzcv9QV778Zen19WObElAhhjVWQ2K6lw7Gk+5TcmjJ6tcjCaAAKtrBK774H851nkwG//JP1EyAQT+15aYmQHizMEk9eUXd76Rf/yL7z6/lQAAzlMmmIRmrayu82onMWxbM3AEhGDIsQSr5CuN4SS3MFsM88pXPRfi0ju/vbyV5YvH9WFqsVXUWGeeE6P9U59/dOPLtMnTTtMC+pgYEgEYVx5bu3Xz6dfeOsO3qmNL8xPquoMRAIAhJHHrxrnzTSi3Nt7/wTOp9wBIBKYOzBKVR7/QOxkMX10hF8BTWs93PHaq5PbnizsP6uPpUR6BrxFE1RBhLPn9X917nvHa5lsnY4ExqDnqZNPdlBb9X904yPjg0exHBI6YKQg41hBObbbabkV67VRPTyxNWkQzJeX/YaKATGjmP/r1h6VufBnkpvtnRyaDJoohqDZo0byDX/2DbR8ZXqdeSsIYGuc9k/fO1Td+MVvbzZ4vP+ycDp2KEcwozWLRWvrJFy//t4/zpzfvrJwUn6CqaiAK/aAPfvLaK/38n3U+L4bdwkUtXVQAdOlYYXT3V/dOfrcfoj8YvbiKhIjojk3GQExq9vjd7UKv799ev9f/V6vcWi5KTCq5EyWb7t9+80L96nf/+oO17mLiqaz3U69GCCnfefxfPXcv/9bX799/tsybCYGBQ+b6wPvtvfTqzeHp0QefIRVprFrRSdFrunvhCp1dmmpxce9gt5JqmtpGG4B9UdwiPJjeGKxmrsqOPPjdR8/PS3+31SSEJqp6a//Si8vNg61q8uzZuh4EiREIYkwoWmEb1zbewbKqeo/2lpPIXFfADgBQR/dmfXj8xN2YJA9+P+77HWIwl6WyV+Xp7dHXB1t3k/bga9t01gQADbWrzm+mN8qvisf3Lhfjz7ZCW007aROjAnc63XFS976xcH9rrWm7g2IAaAaArh20oKqqdi2cO1/0jh187NzP0/rknoZWUdvASN215OuPwpOvN27d5uPXmnQ/uLY56OVgRHLkp93418PK/2W2e7A3mWWNY1NIfDrq4zieXj8Pl8OJ+9tLS/V4CkXGo+LEwsWv97aX1mZVcqx4/OKxpEsjRgdkbXDZqcnRUrKdX/zqB8vTJ/dHgzlWNxcN5t1ANF1Jm/FSMVvYuh56v7fWAIgIo8t3vv3sjZhcPXpv85u3RmHLYpq1Y/FZEtqk4157b/2/ufvpwumt3dXnAWPXewsC3M2d/c2dU9/PmmP/8t5P1v/9pK0a8XkGkyWafP/+leHZ4fizC6Py2Ll11RxLthiCEbmjZol7ONhp74y3/8+3X22YGFHdvnSA2TPBsLtfsWxWvPas1GllfUB0zhN63r+wPtv7y39+6p6Re+N5ltpcM9lL+v3UFz1d3Xs4HDxMe486L/5pEUfonUVBIga4WG3/7JVe+e6N7rMzh+SVEhcTENDOczdvn0sG9x89frnvg7SoBkAemKNx4SRK+0EtW8+8cWQkgGjoVoYVAFlUvfjkRnGqc+VR/9xbSeUaxyYGzNR6bdN4dnjy5uMnVtavP+OhMaeNovek5CV5ZvLT/F7z1eTIMdiD2HEOWJHULD07uX79TsJhdP7VxgMnCiCYWcCQv9L87sFB85+r5fXcECPSPPsTJQYeJjv7xcfdP106+2ypDIgILm0ZDCSGcOzkZ7vrq5cfcEBEn2RBYzQwI7TBbDTUH/9sk2ZrT52dZE4BvBMjItSWRs/mNzeeLJ7tvPpq22T9qQkqoEI0f6Z7anL3xvIzfG597zDjgXNBuLG177xb7C/l699IxBAVvIKCKsa0jSm0kU/enn2zRjzI57rP+VGBRMTs3Ovhzued2wt1NWtrQI2mhsykqnkIverkD+Pfjf/sTH+HGVXnZYNDFVz2/ZevP3nt283ybJp4yQjRANHQ2uzoSnX0yfHvE3jvAAwBGUDR100+/M7qX/GP8myqh7gGVKIiQoWWpotHX1x89+7qaLHbgpopuE40AERia08mz21s73R9r+/TIpift6INzSJw0PDiw+3eujfPDm3OcwRMAo1TH08uZ0erpLSOgOphChaqLKZZ0lISapf+sdtvYowWoC06TVxoJzLvgRuYiiAzojYmgP7F+x+9SU4iECMYjaNjNIkhtpPOxe+czUMwADMV770jkJjnHeU8un49kTAuMYaIzAgH0yYIpXk2SYudhmkc2Rc6Qu8IiQg8p0nhvF/qJrEN0zpEBVMJGtkZ5ZzXu01VjjrKzqKBmakhJ1lapNDWkx0bvn1/XGiNSIgIDlMAQGLSxYmg7OrqQ9MQlLhFYgdmglgql6rj1XPXy/Oak/cYgxYpB1GIncUJnNzZOtqflWFgVZ/0UEQEFDIJWM9sGAMIEZIaiDpuXCq1g6osGlWmqMyA86YZa+KCRWyPwalbt/suBeccAVASoyKBiuynlStvvvVUO2nafpCE0FTV0GKghBFCwbvdauKZpGnUpU4CMihKWNZwhceNWaFhycw0BjGywvViCkl0tW8Bk1SqgMxkDJYmyKmN+6NmAbpkLiFAoCRLWRr1rpfxRlYujBcfV7jDaOAcky8IwcwAjDL8fK94KD6VSqxSNVOVSGhqQC7XJuVB0hDioaZDAEBs6zLG2AbnCJG9N0AknGssBTA1jU3dhD9qb6JDBONTamZlYCaay0+Yd3BVFDjtYG/97NWNQZ44ApFIbYlgEsUgxWT8xfBMk+eFR5/8cQ1tjnTJJc4vxoSNaC4/8I92GA1MzsgORbPavFiU+TmZwysgQnLOsfeOQFUNKC0SEHBIRPPvhHn/XkVE0B8p+R37YrLEhKYCpPNVNkAv8erWaydPdSWmCRHAobpWmANETfqLVWN+LgUOZSIAEop3OVMbVdWkNTOa82pAIESUNlLiqG7FDImZwNQMVMSImVV0ruqIDg8PWGya1k2akydv341qpopMIWdmZna+1fBZfAou8c6OQl1HNTVTkWjsCFRU5s6ZOX4xM1NVA1AStJykVQQwaQ0Q/gjYCQkp1q1hrNoYY2zbOO/SA0gzqxWlDlHkj0MlIgJDJlPYyIrR0erReC7XgZqKmJ333ouPm8tFeVzHJWgroGKqIlEBCVWE6r3tLOMgczIBqjpH+hkT9lIlJgAEBQBQADicHshS7xg0JGma/HGLAgKkqEYMQecH4o+7DUSBnUsKl7jkWbo7QGYyFec1HlIPJw/0GYd15Mw15gXm+xEJQaMYgLU73LSocPgBA0MEgFTNCh88gZjDw5XHP54PoLSTI6BzRs7USA/1mXORmciIEAwUDMHMyEDVDH0+rNslOPaodsCIhsTQtjFGiZHGV+207200rrDanDnnvHPOMYGIGAafN3GvRDWdx4p5lwQai20NUhFpaAXgcHUR5g42LSOhBHNNE6KozuUlArTRVNXIHVIjU1M1VTKJMRpVsQxwsb0cogIxE85xgsWmtk032B6bEI3qNEQz0BjFmqpsFUHJJ1PZchICoDaBEZEYQt2Wbdk8wkZb7GRtTRwb8AmTRPMewIeHqTfLGmBSATJD9p4JGM2cqywhM07YgFxCMWJmWY1F986+DbazS/W1PfMFaO5QAUwBAFcfT9fWyGUkygkBiQGoGiRg81MeQ2+aaIkoCCAtHrrdIBojHBBIIDSfKiCYARZtbDVoQGYi5aJiIADAOHexacSkLMd5oToPIWQChgiKDhgTr566eXfw2DtrAxiFCKYiajC5/2jRibALwacoGEVE53U/ISJahBOwkJgDNWKIqvOTxVkSdRGSxKGqxUaBQMUIANF5h/1eSiSNynzp5zFDRbVY7h3L3DiKAiDN0TMRqlls22oaddJWyfGtUV1NWzX6x2iD5X5yBqc1YwzkVcwOQXuMImpmQfg09bxP2ea80FQNAC33rS51EF2SJA6CAIKIYQveERM6FyqRpiFCBDNzzETEnOvujicfooIB0LxCI0YAjYLOeRd9TI6XexGAMThnYnN2R9XqGmhdmSiYRp6zcaQwP6oolBwhJ8CowkggZgBABjPNOhWKIikmAKIGYAbIEIIiNdZMszSoY0IzAwfzcFxnuNrpQ2p4+OeEAIiETJT4pZVBlvVmfGxtD3KDUDswO+x30njd2zCiEpuKGR/mdQRAAISEkm7HC0RR/UfoioDZyPf5ixCRMAo7wrldxMA0iHMkCx2jRCMxgeIfY5eBT5vleIC9ChBNEY3YVMGIrDWI4csbo6X9tOxdf6aLDtWpGCAxmElztt7sWQPeWzQ0PLR8MRxCaNU2dyKtsnNmcMigATxsjT+m8VYnRdAAqQk4AI1kmNhkSuQaZJV52gLUefSH8OCTz2fWf8kRmRkiGIJGY1VSiaF+N+2efjIZj2HaICg5Tw0iIgps7j9950nPPwLvQeYFgxmYkZmpmJVqeyZNRHCJEzmcU8RZUX758Epn+8r6WuHBIpoiIKgCMkzu3Bs8WdjpOCOdDwbn8h3gd5OvoqsexW8imhmiGZpEc2Auz4vlZVp7/Y1rH36kRbdoTYD/J9XGch8hffxb/u1V+eLReP2bEWC6ABnWmlHlrXEC/fj1rz/9uo4PT2YxGqhaSF0ISNrRd2+PX/zDD+PP+t3B3kqANh9lQYpxF9ri+t886T+uLtwgb97Svo+QlZDu+yK59V78hmY/Ovfr9Kyr0xgVR6Yu1aJMAvPD27eLS9940Fmd3ks6p5vOzpIjIrI2Ntpubd9ZuXh06zq6ZuaLEKA1A026MVVOcf/j37cX4NHWjn/bE5FnOqjAe22w+eT6N07B1fz0rY8WB36fWkFfxHJ66m42vP8RfufEb4vl9x+9c26k9TRMLR1MNckPHn3Mr17cnOSry7fXvCxYW+5lvZ19qpNkAavx5pP40gVRKi493JqBtty4bUoNDB14LbI3LySz3q9NQUIdIEvTMFXMu7HWdHJj9q133h2v7Vw+tdhrD9qq7k9tkDcNNF89eFN2968//fzfX93L95oydg+O4aheebjSu7uRy6bHq5v6oHF1U4/2giuqBfPb5eP8fvNwcnupug3Nnof2oD61dncjN06ztg3sT59eiWmi673HIyMtxFEvEAA4dG33meeGs4VL+/s3S59sxqa/0ql2p0qLTeWHk82Fpd2Nce03/nCkN94pZ7MQqFNgkLhT3fxqWpb/27mNX609VT2YxmznaFI2OR/sbbceID6eysFP+z4IqPgcm3HrK2cPlyYbaTWp913V5eAAACAASURBVGc+5yxb3F4+AgsDThJPC3jwyeyunVrknfubujtzmreunRaqUdRwc7qSzhpZfOr//fv9PN2FtrOQlaPA004sBgvtw5Nf/24Lw2D/qwe2ue8KTjqukn7eJN2Ybt/rP/O4c6z3ypHsmJdse9W1Vrh2d3w9/KD7WTyz92v/LTBKsqyTd6auHra7l//2G0c2/AuGJ549k4PrVdt+MAtZzNHCotz5yfbsxju5XftqVkx31sxatzwSQEQ2BdW26JbxUXMmG1XF0gKFGfTyHC0eWaatwdaRhXTxrVuPvp/ZuEp6aVhyY1jM6/zd3+Urd9Ze+d77py++tV8ci3WxvxIaRzzqZ/mVycUvl059Xr3yZiFihkyuKEZFdCcudF2by53dPzm35ieN4bGD4Dw22rdxHbPi+JONesePq7O0u3s6UXSTNiMkJpMiu8FrPf3q64W/4AchXVyhaneWdBxR0810w37ZXnroilH/lSSBIEjTLk5j7rv5019st+li+8EnC8NR6WRhqxETSTLvp/2XDz5PHu6n2xefc/NoCNJih+t2+Bpdrbf9b6+ceLGYJcEcGDERSbrRR46w1/5oIdxZaRee+cnOE5dPExdP1IgGFkNZ/m5zPVv4u6qH3dPdUI77XVrMXQj9JtTJ6vn7Vxd3dvXy93RWORD2S6DdNgrtffPJzQfTx3/VLP3g6OPF/sbG9dnkWJCFFVvu2NJrG3cnD1Zffo6CIyZCCd1R7ZOx4pt/3STtvfBvs7pOiqgzxKQRYlzKRi10O0n+Znn+zH0jnT5ui8a7Tsn5jBK1zXuXsoe/SXsAGCg0vbargdmEi7oxD3rmlQzH26f+4nmXMpqaRQliyJTsvXlivPn7b/VfSMb+/vE7nz65ft79pk6+9yrE0BxZe7oZp68WI3LECCIQukAhjRa/MVu49dKJXsldEZshk6YSUFDApbt06U1JVuteW9Rd3+wEcu3CiFqHJq0/f66eWLn/WTU5klvwMpdCGIGREPDV5/v/t7zyVN7OCwpUIzAkROwcW+s+On1KH7pjyc708+FfnD5x6vaXR/MdWcsN/NHRhb55LwaE82Y1ICK6VarouU5taIdugHn2igmYMZSAAEjOrdwftUsUHSgBO2QEWD0ZnRvPHt8cQV5JEg4lbQuMAExypBfLrKgJ5qxSgXjuFHB93Ao4y1eSx1ft9H8dO7Sa4tNPl+/uf/cUpJY3A1AORgAE80YIIOKM9fGTgKOuAQAytgaHzhOS1sJOA4YqZr2mUSR1xTQh75SsHYey7nKSdjkoI/H84oFZ6xjUgGwiwerW2VwmUSQiMFWB6Gx/u5IW6fKHb/T6t/9jd+2j3f8Rtq5uXVxDg+reFFI/Y1MCJDBENAT00oy3yyMdUjNEpUObPBCyQtHD4EERiBAG3RDVFaWqYu31YNpQ4kyIUh+VnBISmoohkpkgdKtICSrr/KLL//8wAEYbpIjttTs/CjHf4f0b3Z073Uuz9RRizj4xSFqDeZ/6sLYBp/3V+616IwGTQ4gASKEVpHxRyLEyY8K00GmQHKYxggXSMlVO0NIEHSsQRjgUl47RABFLpbJxrqW5dgYCNQMDTprAEkxwsL347NIfZq/+m15x4cR7997+9ni2eTLxfGqxCcDz2hTnpioDgxp1f2OJciMzBJ1b2oicKM7CJEaYW2StQZW0crUjYIfOLKliMsNu4jWiMxEym8v9QxImyJ7RuQqBDMBIVQ0JDVopoNw/+bD8xanvJJ/dWLvksueTv+WwdPDe8VNooyJQDIYIJjTfO2BmKWs5bvzhi89dA0hErmWuyv0QFMxMYy0ZtYVSHVUBDMnCjHqJtNMkNJxCNJ3LK5LYBjGzNGqG+/t/1OtGqCKiFmK0vJdoCekv7nT07F+8trhrfXplhWT3q8c6oZ3JDmTOAEBVROan0GwWEDBLghqyc8yHGIzAfCdP0mz+W8KQLnfNHKVtYGq8To6lB51gpJbK1FWMbFX0JmigBoQWvNDStmYTzxDaNuqsRQYVkTpJR/uxrTwPpvTR7b7cTJufPrHrv3BHj50cKSxtHzFldHP6CGwSjVzCgz74zUgK7B20FZG1rVlUox2Xu5BBE8HaaSVLzUJwDsypImI66O7tdqM36zpVDYoIJmKIioAIquM6r5IIZGCqCijEJkEQPKIquYXHw++vrxzZaEOe3b/8VL1w9GDtx/1BaGNbCbjoDw01/8gJA4a2FR8ABIEwSohKxCgOmfKaCUTUKKuePMkTdGLWMqu4hSMPpinnFfWxFVNNDDQERopzEa7icOYPpugQTURBmQAlQkKowD7N+mln69Gqe7S5bGFl+vnk7VyHIXALGhTnbwyIoHP1YlK30jRN4sAMmCkoIgIomVgQq0QgiIlbKByoiQuKrSdtPXdFmFkSamfV3N1pIoSgcxJpmGDjptEJI5KiiQEiAzJrVFHZ481PHrqnHz24cCEc/e+mQz6R/PTW01lPnSOPiAqoOB8pEILFgA6hzhBQEXB+KAAJUSBCTjPHkURxht2u1OgExJBFYxwRETZRLbaBACIRmiGozsk2CkckKNJoQAAG7NCAmUXbSutq4mJYj9H1+Oh1d3vFzlzoTL+69byTgKYZBtJDOMQ6V9lGVqSFNYiEoKakqoCsoEaYrB7M8owQAbb3pg0YOvWYJM4sNptLmePKge90U0RDYFREC0oABkiZ0wUFj4fUAVNSUZz7jMlTLHb73/70M3z50sn/+cz2Z99cOX1z8NLJpxNfQ1tlNHcvGRgwgKGBkQvO9xNDRFIL4k3nKwmCLVAj4AwA/UISJXfRMSF5ILYwvlggV75uOffg1YBYBTXqnIJSwnFFiILZIccVUUM0B8hpv5OOZwXbF/U7Lz2h7Pz4VPrB9aPnXi8al6XaCEZODnG7EwREM4VyVqWJeSQkMJyPFBFBk7KNY2IWNXSDhUHXIToPQCCaUKyXqIFJ3uyVbYtskZGByARgHkJbZz3MsjrMG3IQRcDR/K4XJwm7rpTHXqAR3vqXGEY76ae3P/7z7wBDryBFJmSYmyuJ5q7KKs7GM+BooGCGxIZq821VABSeyTQK4WaTZU1gl00oRuEMQdnXVa91bQN7J61OQBrMyDrlbMXQtouFUR7TfqSMYhl9Aux2utwMGhagwJmo6cnFyL0Pf3Hmx7v/V/PvLuJzr+4OettH4nAxZNVymadaRyIkEyQJBN3FC91so5tL8BSxJTBA0M7O+mx6dJzjFzsAZ15punBwsOj3HaQw59eWIZWNpdJk0LMmaI5qEVR67MS439nsrGYzyPZql+QMEgpIE46qU4TEJy+8sNuRvfTptLzSS7fHC+3k9MoRn7qDu5/c2bkxXDg+LSgqJsTGoKChXbvx+YbbvHo69RXlaSuGaKoiTccGiRblJ3efnBzc+sP5jXQBKufdzHkjNFOjm821EJMt2H7CQVPyCEAAZlZG8GBZd3/DtbvdJJoyOucsT0lUl6etyw4e/Ic/KThEc51XTw4X22Fz1oPBkY0/fI33Jje6my9JEAFOvCXSROczKm/dOmj3y2tvLicQpTWF+eXuLNzNfHd1+LPXLz5z5PJ7vzw2WE+Vc/53uSiBUZj97sH9O0nu7mKz+s1YxUabOoiIZAjIzJRv/+aLkM3WERBE0JWtoDR188T5x9c/HD3a327OnGxCAXm3hWGRtO3EFe/fXf3BdPGF+pfFWsouYQWMbRsBYvOrB8/0H3/7qSuPiyE2DWQZI1pUYOlQmj26//L3T0uy5B5Wi98sgNDF2KqSCfDiLX7mxXVevKx1GRun/YjgCHSKkShiOXr/EcoB2Pl+n5oggTR1mGp6mh59Ok0Xq9Wta+GtelwNPDSUU+tJwpNPuy9126NPH/nVnXMeSafj6AomYi2nNxa/+eQW95//8GBrfzukHaxbaWvlSp65B6cfDt/I0sUYTpy4gXXBNTgLUcCZcbr+ZOWdI115mi8va547CjGYkGnwlXeQhN9efvno3+b993oaphP0sNF2EWCaNNWjh6++sf34nz78xUctl7je0AQ7FbZZJPfk+K1rV15vVtdvFDsu5em+JGgirkjg/vZPDp78HE9fg8/u7pHnolEHkVK14sN6PyysC3Obnb74II+SteaWmiiAQJieuuqe1kTO2QcbP01CpGGIxgw2Sg58xsPZV6HnzMrdvzriNsuFbpxWg2g8KbSHcfPxJ/f+U/pohm7UDM0fxLy0mA+HfVzXoxdfRDxybac0n0XmfEnr2g2Xioceixcubqy6wcog9lPYClxwwKyfXjrR+ps3fvvSsIH4+HY29FHZORjlSghI/tXPtbdrTac/afY70niKEb0nSP2mLzKtdlYf3Cw3Kp8OB31aS8fj2aBVP+7idCfgYvfCsZj4Z9bBQZJtNcUssl/Hh/kLzxwcnBrHtTPfW6o0gQazJqWo7OlvT/zw0WcX124Mnn451mSSB8pk2rrFmJ9bLe2Tr0458I8+uc0ZVkTsQuETldgAlk/W379A/bC5sPVnR3GjGc1wOMiKjnFd9lbj9t3lf3V9dxlvjt88XzJ7mHknjbCfdL54f3FhFb4PX/VeyftbBeIKmFmJwN69e774OHt9Z//10/uZY8hCXDJxCmgvXNksLrSrv326gwUaREeImHgXfMmT2abc/Q9vFuObd9f3ns40b2bOlQ4QCRDzYnInyXT0/vT080vJaWwr7BXISUi1IT+jsGNHikFx+6khO0+JdZiEhTiH55qHXzyWTx7qN1fuS04ICICWOkvO7Wy9P/R3JpvT49ghRrF5BQlIdKb5vDz9h6t7P16SGIjnd8tUMUUwcJ7elKa8S+/s7BiCoHPGRvNahDp39++YTWeTU/0sYcQGCx/FEBIvETtv/PY/dfdnFl4aGidGloEhmYGbLD+/eeee/0N87UJYWp7avO8PLitl6Y378ofNK28eefkkH/7fBzQABGJ6cfnKZ7uD5M/OWzAERTUwQwKLgtwZdN4utnm48sr/nnmvwbxrU6X5h3snNqvYFkcXPjUik8hCwaJgUgOBusFb2eW75MPbZ3xNFEW8CCCoeEpOvrmxE14enmu3lmTaNzVAwpZcLUuZ8M7DZy/2qs2cmAEdR0BGRKiX3i4/ffH5IVaauRBREUEJSYKBMjVhMR30+vXtpdyHAOxUPeH/19R5/Uh2ZOn9mIjr0pXvrvbdbHJI9pBDO0PuUNyZXSx2sBjsCgIkQAL0oCf9S3rSux4ErQSN1mktuTMkh002bZPNae+qurpMumsi4pyjh1uU9JqJNMjMmxHn+37fF4qgqON89ec8PPH02wZYsASHnhkorztDQ2z/6Mx7j3/v9PmksSLTwCLIYNbkDT678WX9HIGOm9l225tCkDo3sDba5aPdC7xvZSIzQoJIzAhqlAab8cL5ewNhzxFI+2iXEbAF100X86al+FeP3sqUxMzxwvd+jkkV8bmB5o2Qk9blHUJSRFgmQAKJEzl/+G31yhGbyxDZkAAZiZqyrccZ4eGwo/VFm9fH8/yoi5kJQIx5mtGQajzm6xGRDKFIM8jpMCNPFpW8kCUBVJIMpFgZr+SpLfX6+BS25BKTuiSiAAjj51bmjcM6z6vCZZkpEJqBNlRkrhiOzsduMx3F1ijPDRxLP0z4FR5NzA0FNifYmLvTe3wqTlNocTAZ7oeY5fGJd0wAAJ5A1Yj3Q3Z6zDUYUYpAfe2LmaaoltxoEhNUFJrqDHfoUF0YLRnQALFbr249GIyKaSfTyusBOodAaoLYBlfwjU1sVbqqQ0eihBHRUBHx6Up1YPo4ztQn3Qpd/xXZIZTYGSnenymrX7Fj/4rU1Ih4Yz/u34jr09Y5QLKAfUkNoEmc43JRN2GyaIawwQFJhbhFCdGYiaUcPVpr2pJlOaibLCdJougGkLjgbjmaVRpl3A2knUMeC5KEpKFdrms3TAu7W2XqU6cMKQogZVkKWaap0aLLBgsDgpQ0NYrMIF1d+xj4yTJz1rVtUKcpRCNU5NqvSD2LXYrpg/sbqL5ZYnDSDzdm6v1K3NkZw8EsPlk3nyfrnXo99h2tLQs/OzRkNDHEoNzLPiBCoPNlkwzZWwREZoS2F7ZAPGvn8fvQCCREMAVIVFQFSdLeiSYCIAAkdISSQieTGvZvpW3qh2+yXA0QTGSWTrideyVFB504jHgsdWqPKCJEyfPlFJOBdG3Xb33NIKUUUjX2jpkIUuiBoJSwTx7ZgRKkxBaTAhC53qQ3NfasSbF/8mNtTUWNvUMAwNz04e3xuWOb2YEhEJGCdsWZzYPbr3WaK+UcwqAXtJCQEAyMnKpzBk2GGo9D/ykYiVpro4KZjZjQCEwVzfJeZjAdUuXEWvFsRNTHvUDVcewWteUBDMESkhoDGkTnnKOypDq6+/Wr68drhdOWjlNNVbZ+9smdIxUMjaGC9OI5OUQ0VbNM5jYsLDpPaBILNE0RPCO0i9Q0XSeEzqMB9A0mCGZqtn1yN7PWCSCpKZgTNVNN2AOAAEAIAJYMPWmiRGbonGuXebrrnhto/6GT93wMjLmYzg2ns2p9aG0M0WlfuKT9ZGsmGTRaOABEdJ5NzFQUGRM4s7wgkBhj6GJSI/aZpBijGOR6OK+7fMTMZClGMxEzkSa5svTSJgVkZu7aLqUQE6LGZBr3sNo5OLmVU4+eUYWIpqIGqWmfPZV2ZVwSORAmQgCVlJKaGRh67zKAzKEKeM+OGVSMsLNqNBpWuUNNMbRJkoiq9hIG+W7+tAF1XnoNBU0NkJkVs2pQsAL0jBVpjCEmY1QxRNkvZ58Ur5WmPb7isoOR9d0djvj8iTv31oZ1R6W0mfQVUwDcv4JzUOWmg2ApsCPKnRNVtTxClrM0ImLkM0RFAwNjAwNiYqJqEGIITIDMAAD9L8oROe/ZiBFUdcCJENgbGJB33Pqbn629wilhH7ObuTYaIPk8wmj5ln2dDbL12SIUnYD3qJIYNCYFjDpvFjMLHoDjXFcr7bDMmToOvtwfLzL141lbV2aGlgQbGpMrWkmT8YbkOeakQCYqSGkxj4z7TRNsBVC7JjGb5JloVaZMrc0bHGdPP9KfjFYAcqfaNZSbIwAwSaQxDl4IV5eLqZBGTSklBWIFBEkCJnhCBz5m0LXJNKqKGIKwz1paG263S1Ib4REhIjuUtbSMMcS23VzVah2njgipd6SI0GxStcsy7jWQD7JUNxHE0LpgS6FuWZ45lX92fXKhMJcEvEN1uTkVQNOUOQzpyt7hVJPzoL5jRCZAJTI1BG3aAgutRbHwJElEnUNzIR8cIuyRD+MQKm2DGRqk1C1WS8uA9Ox3XZVwswPs8WNEREOaTgZ3F9WpnTqxceYgKOaS0GdpSN0ixE9H/senj2hgwswB3GJ0nJIEUAY4n8+uLmKY5ySO+t0bqQKSplTYoXuyPzLXrxoiCUTE/FERRuFJM0Li0HSZeFI1YivHYSYAdnBrp6p1U0CZzRQNe8olv/d5enqrWk+dkLVdlog1UQZTc9z5E1/Nm88fhVc9WkLn1E23F2YIQJxige300fQOViPO0PpfMgAmIU8aSwx3sxtnL57IcdlQ7s00pBTSiTpoOFr6J4VfG8wXa22JMQCB9+EgDTXN9qZaDZctAzEj2dExEpRf+9WNlQ+v/vG5wmcmSdrEEhuQMTUdODdYny33mzTZe2FAys74P9b9Py9SV/jbH117ONxf4ZcuehE1IGYCAmPHCKPPv7gdZ+5e5oYegEyBfF4UZeLs6MtPHul+drQ2iamiwon63CfWtJ7duf9gPj3zqFuRRk1CF+Ioc1meZ/7O349faFZfwHswdM0ikfa5aq1HZZPn4as761d++doYbvpBaejQVXsDxyZGjP7g6pf66pmP/b26WXaZB1WRlAhJOwDav7Y41a6vHnyjRYkQxIhRmOhA50/u1JuPfPZV+QoOLMfQgXcpuUTw7d/rH879hfemp5m8k5iQZykpItinh/9+/ODUz769aY1NF4p7zrFji3e3Kts8am/oS5fPcXH46JPJyaQGrluJxJoE2M+/vTm68LauP3zss86tTA0iSBcozyyqz25Nf/jOf9aXs980T6CjnIxBkqq6u19X55+3//LWMx9/u52X831Z1vmE2nooMLm+d2Xwze7zj2/pfp27WHfo8xASgNmBvza/ff/piZv3HCBK4DJ3gxHaM/XBoPkGT8LLW1N/0h3dfCPjWtFxchIVCMSH9+OFf4my8qM70wfL5ZP+gm+7+XDi5sts8viw+a+3T1xdvbvrRL1HIZLQJc32Bv7Wbjh87xv+7j5m3XxM81i4QOqllPm3s7vLBS+/eeer6TRmBYeF5RtbY5ZPBheyL9PWu+HBv3VTCYXLPIkANidmOLx29g/+YTS0peb55PwUC1lxAbkHJgUVVcEDNvn93x2wgLGnFM3dDcXQ0xOdf7k1fniobXRDW6R8UMlhWw14vD/L17M6LifT9sJ0xhl13XA7PlzbXK/408VLlw+Lf/Pwr/nH57sWspysdllReLR7D/Mz1Zk3H++t+QoLwRYQmEQ3Y0bXh2fz2d9eurJ9cO3eBiSSbuGwbAnJTAyokOXRuk1uTndicfoZMVc5AY9703JrpOGTnTN//OfpTx9/eOryNs5rHa/Zo+X6hmuvfdKc/eH95Y8zi7+cHU7CsD1aOR9u+/VyCHvL51fW0/rVByfMsowdgWGeQ7cAuvTwy8N6cPRX+aWAtYNQRjEG0yVUu59fejF/5rvlU969UV/OlVEaF6HjfmBa4uas3Sncg2/2620u354EKD1yPo3KGYOd/U83b7Yr6Ztw8TUfzsGCVnitLgZEuPvNg/NJH9Z3Jm51UDareAQ0ODeJoji2a6dG/jcflC8HYyZICkikEoGepW+/pMMv+fXX594joSGaAlC93nwMP9zcc2f52/sZPf/iMDj2xP8BlZgRzHTYLnd27l3/ZKfbfnO6+/qkZwU15CXHILDVPLwr7XfzX7623baDocsAqxKN6lG+fHL31tNdPfnKC34AWZZlJFh2iwyCW3x38/7i0+65d2FQlrlzPi/y3Gd5nst5wid7q793/vTTIiPOm94vcmv66T//0Q8WT/7bM29n/vLlH571QmjseNRhX2Lgy2fBnuzUFw/51E/1/avvDAdJQWMOIRqTLX780r2Ply++ddrNaGS1uqVWrII5Xdn87uaC8EcvnoWOybXqfUoA+aSWZ4ovlh/Z5r+YnF7W/TqCEftUhovnT16db6zxUZsXC0F0HmMCyq7+k7zklu2uX3/5ZJZNJFoSREeSWb9jrBeDH505yJc/+IvdWFy4+d7wxQt56zCwqrocYj7Y3Lo2u1B2yResIq5IBrmCn2fnVs9/9du131vNn7p6PTGoy1QgC0c2mLwWbu4+94Nmx0ZITGSgSGbocLzIh1ydglLWIG8xeEBGCOHuR+FnOJs8OLsxjxWNKKRMo0c3DGaqiERlm4brebVYR/J4Kf6P97J132Tc1R4tmsZ0as9vfVa7bqs4qquCOu9C9NZUPmvtsn4xKw48b9zhuoK6zcgoFx6G/bUTzyxHfrAcLcwMTSU5MDHnpr47OljgauyqQwe5oCZEjPXnhy/96U58tuahQkHFlLAQ80DJAwAiESUu1IpU7A12qrg48+Li42+LOVbKgJ7E/OSpH6ViWObzA83jvMamZRcl76DmoUiqQsY4Hc24bTFD8NDFrAnrPvjZ28LScpZnjEiFRyQGGSDZmMokuhzQwA9XLCxmfv4/P3/r7cNq9F3KW/VVqT7j2koAh60DBDC1XAGUCaq1CnJyFx/v/O36GT4cBUBgAzDGKIjmiMEUwBwAOBUAU7MYXT8Lsx7z/6zAHs0I9Wgo5Bo1ZmTqkBDF1MjlVU4EPTJsT86FQ7rx691/d7EA9MP2q7IQS5R6lMic746dYaNjtcUKmAvx6T/46Opf/vxiqNAUkczMpzYRCAKgKqA6C5RhD+ZYiACq4OH/ta0ouAwlphR3LiTiQMpEAIAMYqKC6ApviKKqhDDY63j/g4cvnM0jIcTZtI4GSk4MARAckhAgmFrHaMimrclRy6G8UC2+aP71ylGhBogqnKeg2GPnaoYCsqQhRZZghkK9HIWcjsWShjwqKoQk+64G4WPthBAAkCBxTAwJ9bgDOd8pl//8+I030xzHBNBNGyVUsggISOY0onHPGzkSBYlqXg07P1/7sdz68lUyhD5gaSEAJiMmQEEwDR0VHs2SmOMcCUGROQGBmVkomETRgS+U1BoiZupBJFVgVIwRVDj1Ig8tznUffPPDnww0aEgZMXLGqqqIfdxC+0oxA8g9iFpqvThLmUEZtt5afIxvGzNIQjaNlpE6MAM1Aw/oCdErEKjL8rp1ICBsxwyHcx5Uvc/LQSkETXQ+O04rqQEysgqjMjKaIdEw/O/3Lr3h6hIwzTN70LadR0BAAgGPrqFkZgRARCmIR+JOw7IgGNXh4o+++HR7q3CY1JBAXMmW9VeMAasbMqNLXJqyd7MOyQSEkBEAoXA9pk+Gee2ysDRSRVPtVwADAmBIAOhARaT7/LerPz7RMjifa17PU7vwDhgRLCmRm5YGZooIgqEzx1mmJh1mvL8Vi9e7qx/+HBylAOzMOCfwSmRKBqCccVIkjyjACOxZQTGRIgJCZkmBTKTtsF4t2tzlGZtAdH3CTkyBLCVlBJNk7z+8cmWso7mGlOKYsknFYsCKqAJiLm+HRGhAFIFL8CAq7pCSo1FaSyf+ZOMvD1/+w2LPCZLmp04tSohA7JypiykqakLvpcu5XXHGTgOUkgSZKOUcYhJI28N49nBBA3JMquJBgEjV5iVlOJtPllpU7vb7v/n9dyZtWup8qJIfjEJ48Mas9lkwQycNOcsdgqohoiowG4vzMSYiDcnIb7/0OW+e93nAOpfDKTAlQpO+68WAALvgc6iXqco1Ajmf+poZNVMzQMvS/sGOlj5qFCZGNiMERAegAvnAu5jS/lfXr5x0Ah6jFGaCdgAACrxJREFUFaaQsGSwjLzrFE3NzGmFYCqGRCrITpVHw0adz7BV1Gz7TfnsV++8oGE1VikJx1aPr3EzUzADF1NFbad9W/j3IdT+XkBAMRlBlowlATEDq5qBKgAJcFEd4oC+/sf2jec3RokYtY2shLwui5k60+gITQwcoAAYIJOqMiOiqxhTRpYno5iqc2vLm79pnh9hzg4qt+iOnQoyTqAGkDuLASAcNqU3CDED7DlKM0NEBS7WkQN5UDFNgCoAYEoIKqldLodPb39278Wfk7eYDC1nTkR8omRFRC46YGQDVyTqo44ABmgipti1NaY0RnaSOFv/gzPXPqDns7xuM29zV7OSGoAnVjUEy+KiHuSyjCUBkH4PxCEYIIEVCGleZFlSZABRMkU000xjlyzVk8U/f7z6h8/RktHMCChZIzW4jBmtldAxEwI61+WIYCpCQChBkb1JyyptyojUUto6ufLr9x+9/oI6s1B7ScymEkl7Vkc5JStHhTEk9IUel+sYU1/dmBrncqEQkRwek8ZoAiARqtWh++rrG5s/u0JNbswQxUCJSuPVQUZkKVlf6k8uaiICAAVCxNSac95hZ8gxERlBcvOtn9BHt6RaLyOwMYIhQRLu3xFREg+EeYd9ytn6on0iMgQ0kIXZqM4WiEikJA6BTMRSwmLIBzf+bnbu3XO1eOys4NRKKbmrYsC82cXcjYuOEA3ZddQ6R/2KRSABsFWQJhghaBRG8YXqyxf/8YPilUuGZeEdsyPS1BICABG0gbFZxqiApio59jn0vg4TbNjNdptYRusT6MaIqGoCTJntXU3rP/1J9pAn3b2ljofapb007A53D+Teg07WNs4MB31DmKuzAWlnBFKplpqqtjgY7IRuaBHFUMXa3COefOPo46fvvryxX6YSgGM2uWNbqRm5WeDxU+9pXESdTjiq7W56l2zQQLvyaJB8jo6PaKPp5oYMoUutGaikNBwcVc3kYNIs/mIBuy7fn7f5yJvWnJjWiy+FPk/Z5isvJWI0FefWl4iMHhXdEnjijXXZDtbgcGDQM93QJOdPvXNq/8/vrA6y8og8WVuu7s+104I5NLKM28ZZe5ru527PwaKLMOpsuVkPG3NbPnv0UaD78xRVAajtaDzQNu2uFqP1i/xw/1dnzrjxVC4HyAvnXeYi8VriX/9sc//rm/SyACIQOJ8AkIgRF0NzbPuLW8Jn16ZzDWaIJgK6aFkTb4e73Xa7+9javcXNo2c2PxS2jkvwBe7vvXO4r//rDN+q7HFWLoHcuG3mJ7Lx7MiG+Vn5Zvruq/cAgIvS753YoK6p6/Dh/NmfV6PbN/7h4i+K+KQYA6OIKxYugB89wZV31o58/XSlPu5CgsAEpgmSOs93P72t8/yovHdvtnGAiJa6VNAy0UHavrB7ih/5z2epXZQhuG43rAxj8uKL0b37afxW+9XXaxswH9GoGpZcLEKzUo7bb3Z/+kJ++4t79Nw48+SyjBzM6lPrjz67tnvp91ce65luc+FLXV1pkTS22DlCgObR19vbYfUHO7dSX0OAjkY1gfW+HLm7N7pnV9LNxzcGRErsAEWzvMqLKZxbPnxz4zD7+KtJbFefd6W+k7ZWOjdWnWSL8lUym/wT/fH64+2mkmGWaJqpw4HLrl6cZBeLaO5STmJocV5tYPP1179bu7hyollXfeHJh0+LxotTzHxpTjwQSFuXjgEUwTMjGLiMAJCBDBUs3LM3fiH+d3+zc/Z5GLLLSEPMHToXaPwX9YvPHmbu+p0Tgu2JK9tTKDigU8tnh+dWQ/BvfLe/dQI3Wlc7EHIZaWwG851BSv7U2a9WnjEQzKTVx8udq/de/rON//6be1und0jx7tMtV7ZOwJGZFAhOcHLu7tenw7UbK5kygRk43xiQIZmNSjn8QhzoYbApXnRqSAyqaJg6SneuTdYS4wvT5l369sY3e5dOj1PIsE2FPL57PnJWD72lw3RYmKkZFQbmU0h5Wziqnv/qLIAGq6f7Nx+E9e2zz56bEU1HT+rT393MNq0qYiaGmoyTpFxg48o//M1J+TRcan1/rojrQ7pmqiHPKaysg/vt9TsHc/FDiSqIZFCYH4SD/bfXD4ajkx+1py9f/t3t2XuDS5PhuWEk8dP783vrJS0WgzIO2cBlkBBEoZIEq4VvmsHwSEfUzA92btwKg3Mv/WASDk5dvvqXLzwHj/TxhWefgCYzgJSILEVvfuM5+uBRnr/4LgsAmoHLg7eEJGplna+shet87zd66uT2cHyAiKIGzoWE84NFiGkw/nq6fPjo2cEzb7XX7z74x2Jj+MrKROPGp9unw+ivr/+Z7ygwuSWWCJVmjQ0uvX/9/KVHv/ttmu/PZ48fZ+evrBTDYWY0aC/+0fu/em9i+2/+9MiL5R2AAUOIlAFrOrexeLS+cn5TrLKWITkxMAU1FRLMLzz6+uaTM7+4snBwaxXUkL4/SKYcbz75rCz+7uDopyvLRJFOnplf0LD/1XL9TDs6/HB55qNrW69mYXiYoTaQMO4U6wTBn/z7tYuLo+92PrmlRbFx+pnVyJ5BDXT4A9xpltN3L5+sYiDKjxNShiAIBhtvu5XaTdICFAjVibKhmamKhMGbj67tv/7yK7nm+QqnBH2oGhCowlPXD1bGvy1P/azquBTasLX1MsyWh5+1aaA7i+0dKr/47P64mXBqoWBpTl1ZXe7dWz65fSshblf/Khaln4xhaj3aJXxyJUgI1WQgUVSL42R3v7UF6MZD35qhA0MGxI/UmyKYipf5Vpe+a89v8hSH0BQxoHMm4lDAk9749XS4vXv++XOt5RjN11XnZg48z/fb5e0HVr92d2cjQbVkS5Q5rU6+sD4/3L1b1mdXHOuJ7Y45ErYjVUMiwqRohk5QRQGg6hu1ew7DDFyDFgaDTl2Qwhr8ELjfRqr6We78ojBfy4Tm3ShE8M5E2cScI7tf85ZOBiH1Z5NYdnTwRTG4OM4QYdYUd994fP/cqLbWEaADHXJFTQQJzdaok4hJMgoul9DLYBiEvLUJyyTkyKznh3tXGEwVgQB8mo+o0zzVDlANyBCgHpYaE6BLyRqD1YA99ENmACpgp6QtCzzMyVrLWcFsft1K90plreUuf302/lEqqt1N7rUmL3NRcPmk0YOWS8rFSRRCICIEBQIEKpGaZM6B/t9wmCAgqeGiJJXOXL/JU2fH048qpCwJ+oawREmwdOj6FJgaAZiQwzxFzsX6Q5oQfb6cyQVogw7LhNl0VLVpMAFRAjDsshw4hbQz4KIQa0rV3tbvKxFsmNq5sCMws6Tw/xf3gIJhRtEIeVCTgSk6JTZDNICVaAmca3MxSYVvlPoQPpgRmVlKPGoDDqNC7jAJYLl1cpgukIMU2lQerbgjJ09yMGBCxzVI8pK4LJdNwd6ZKYK0XY59gH/qKYMMEqmCKPH3Xz6bKgJCJiEfNIvWOSMzxA/78yTsuMHIjklHQgzHbTamhgSgofSiBKkvI0dYFq45al1Zfp/3Y4uYsXhRYCaIxzXt2XE2rdAk/Yv0Q5shmiAzNTFzZqzU77QhCTo2w6Q+k+VykHkNiVyvtwAAEKOJAjkzVekLY+k4x4igx0wSkB234QxIqcrI9WjZ8c0IGEVBuE+80bGG1aNn3z/WAPpYi6qpemBmFUE1NFNzBGCKgIiajHNCA3LwfwAxZq4O15qurQAAAABJRU5ErkJggg==\"><br>ולא משכנו האלכסון עד שיגיע בד׳ שורות החיצונות שאצל העיגול כמו שעשינו בחמש על חמש, מפני שנשאר בין קצה האלכסון ובין שורה הסמוכה לו חמש אמות, ואפילו נראה כאילו העגולה מלאה ירק ישאר בינה ובין השורות החיצוניות יותר ממה שצריך לעבודת הכרם בתוספת אמה, וע״כ לא הוספנו ברוחב העגולה כלום. ואם יהיה נטוע:",
+                "<b>על שבע שבע.</b> ונפריש מן הכרם עגולה שאלכסונה שלשים ושתים אמות, יפלו בתוך העגולה חמש שורות אורך על חמש רוחב חוץ מד׳ זויותיו, ויוצא האלכסון מצלעות המרובע שיש בו חמש על חמש שתי אמות לכל רוח, נשאר בין קצה האלכסון ובין שורה החיצונה הסמוכה לה חמש אמות ומפני זה לא משכנו האלכסון לשורות החיצונות, ומנין הגפנים הנמצאים כ״א וצורתה כמו הצורה הקודמת בשינוי ז׳ במקום ו׳ וכו׳. זהו מה שפירש הרמב״ם ז״ל על משנה זו בקיצור דבריו כל האפשרי. ולפי שראיתי אחד מהחכמים הקדמונים שכתב על זה הפירוש הן הן הדברים שנאמרו למשה וג״כ הרא״ש ז״ל הסכים לזה הפירוש ודחה פי׳ ה״ר שמשון ז״ל לא הוזקקתי לכתוב פירוש ה״ר שמשון ז״ל על משנה זו:   "
+            ],
+            [
+                "<b>כשאגיע לו.</b> אע״פ שהוסיף מאתים עד שלא הגיע לו מותר, מאחר שאינו מתעצל בכלאים, אבל כשאחזור אסור משום דנתעצל ונתייאש, ודכוותה גבי מחיצת הכרם שנפרצה דכשנתייאש ולא גדרה קדש, אבל לא נתייאש שמתעסק כל שעה לגדור ולא הספיק עד שהוסיף מאתים לא קדש. וכיצד משערין אם הוסיף מאתים, רואים כשחותכים ירק זה או מין של תבואה זו מן המחובר בכמה זמן יבש שלא תשאר בו ליחה, הגע עצמך שיבש במאה שעה אם נשתהא בארץ חצי שעה משהגיע לו ולא לקטו הרי הוסיף מאתים ואסור, שכשם שהוא יבש מלחותו בכל חצי שעה חלק ממאתים כשהוא בתלוש, כך מוסיף בחצי שעה חלק ממאתים כשהוא במחובר: "
+            ],
+            [
+                "<b>עם הזבלים או עם המים.</b> כשמזבל כרמו או כשפותח אמת המים להשקות הכרם פעמים יש עמהם זרעים, וכל הני שלא בכוונה נזרעו שרי, דלא תזרע כרמך בכוונה משמע:",
+                "<b>סיערתו הרוח.</b> שהיה עומד בשדה וזורע והוליכה רוח סערה את הזרע בכרם:",
+                "<b>לאחריו מותר.</b> דשלא בכוונה היה ולא ראה שהוליך הרוח את הזרע לתוך הכרם:",
+                "<b>ולפניו אסור.</b> אם סיערתו הרוח לפניו וראה אסור:",
+                "<b>כיצד יעשה אם עשבים יופך.</b> יחרוש ויהפך שרשי העשבים ושוב לא יצמחו:",
+                "<b>אם אביב.</b> שכבר צמח הזרע אלא שלא הביא שליש:",
+                "<b>ינפץ.</b> הזרע מן השיבולת והקשין מותרין והדגן אסור:",
+                "<b>ואם הביאה דגן תדלק.</b> והכל אסור:"
+            ],
+            [
+                "<b>רבי אליעזר אומר קדש.</b> שכן בערביא מקיימין קוצים בכרם כדי שירעו גמליהם, ומאחר שמקצת בני אדם מקיימים אותם בשדותיהם הוו כלאים בכל מקום, דשפיר קרינן בו אשר תזרע דמשמע מה שב״א נוהגים לזרוע ורוצים בקיומן:",
+                "<b>לא קדש אלא דבר שכמוהו מקיימים.</b> באותו מקום כגון קוצים בערביא לפי שלשם מקיימים אותם, אבל בשאר מקומות שאין מקיימין אותן מותר. והלכה כחכמים:",
+                "<b>האירוס.</b> מין ירק שעליו רחבים ונותנין אותו בתבשיל וקורין לו בערב״י סוסנב״ר:",
+                "<b>והקיסום.</b> אדר״א בלע״ז שמדלין אותו על החנויות ועל החלונות:",
+                "<b>ושושנת המלך.</b> רוזי״ן בלע״ז:",
+                "<b>וכל מיני זרעים אינן כלאים בכרם.</b> מן התורה אבל מדרבנן הוו כלאים דהכי מוכח במנחות [דף טו]:",
+                "<b>קנבוס.</b> קנאפ״ו בלע״ז ובערבי קינ״ב:",
+                "<b>וחכמים אומרים כלאים.</b> והלכה כחכמים:",
+                "<b>הקנרס.</b> בערבי כרפו״ש ובלע״ז קרד״ו והוא דרדר האמור בתורה (בראשית ג׳:י״ח) וקוץ ודרדר תצמיח לך:"
+            ]
+        ],
+        [
+            [
+                "<b>איזהו עריס.</b> שנותנים לו עבודתו ד׳ אמות כעבודת הכרם אע״פ שאינו אלא שורה אחת ועריס הוא שמסרגים קנים כמו ערס כדרך שמסרגים את המטות ומדלין עליה שריגי הגפנים ואליבא דבית הלל קבעי דאמרי לעיל בפ״ד אינו כרם עד שיהיו שם שתי שורות ובעריס מודו דבשורה אחת נמי הוי כרם:",
+                "<b>מן הגדר ולשדה.</b> כגון אם היו הגפנים נטועים למזרחה של גדר והזמורות עולים על הגדר, אם בא לזרוע למערבה של גדר אין מונין ארבע אמות מעיקרן של גפנים שהן להלאה מן הגדר, אלא צריך להרחיק ארבע אמות מן הגדר ששריגי הגפנים מודלות עליו. וזו מקולי בית שמאי וחומרי בית הלל:",
+                "<b>טועים כל האומרים כן.</b> דלעולם לא אמרו בית הלל דעריס של שורה אחת של גפנים כרם להצריכה שירחיקו ממנה לשדה ד׳ אמות, ולא הוזכר דין ד׳ אמות בעריס אלא לענין זה שאם יש ד׳ אמות מעיקר גפנים לגדר שהן מודלות עליה נותנין לו את עבודתו ששה טפחים כמו שנותנים לגפן יחידית וזורע את המותר עד הגדר, ואם אין ד׳ אמות מעיקר הגפנים עד הגדר לא יביא זרע לשם, מידי דהוה אגפן שהיא נטועה בגת או בנקע דאמר ר׳ יוסי בפרקין דלעיל אם אין שם ד׳ אמות לא יביא זרע לשם, ור׳ יוחנן בן נורי ור׳ יוסי אמרו דבר אחד והכי מפורש בהדיא בירושלמי:",
+                "<b>רבי עקיבא אומר שלשה טפחים.</b> היא עבודת גפן יחידית. ואין הלכה כר׳ עקיבא: "
+            ],
+            [
+                "<b>מן המדרגה.</b> מתל גבוה עשוי כמין מדרגה:",
+                "<b>אם כשהוא עומד למטה בארץ.</b> יכול ללקט הענבים התלוין בעריס, רואים את כל העריס כאילו הוא מקום עיקר הגפנים ושרשן, ואוסר ארבע אמות בשדה לכל רוח משפת העריס ולחוץ, ודוקא לכתחלה הוא דאוסר לזרוע אבל אינו מקדש אלא ששה טפחים מידי דהוה אמותר פסקי עריס דלקמן בפרק:",
+                "<b>ואם לאו.</b> שאינו יכול ללקוט כל הענבים, עד שיעלה במדרגה או בסולם, אין אסור לזרוע אלא תחת העריס בלבד, וחוצה לו מותר, ואפילו בתוך ד׳ אמות של עיקר הגפנים של עריס הואיל ועומדים על המדרגה, וכן הלכה:",
+                "<b>אף הנוטע שורה אחת בארץ ושורה אחת במדרגה.</b> משתי שורות שצריך כדי שיחשבו כרם, והשתא לא מיירי בעריס אלא בב׳ שורות של גפנים שתים כנגד שתים ואחת יוצאת זנב. אם המדרגה גבוה עשרה, אין שתי שורות מצטרפות להיות כרם אלא דין גפן יחידית יש לכל שורה ושורה. ואין הלכה כרבי אליעזר:   "
+            ],
+            [
+                "<b>אפיפירות.</b> עצים או קנים ארוגים שתי וערב, ומדלים עליהם שריגי הגפנים ומשכיבים אותן בהן כשהן ארוכות הרבה. ואם הדלה הגפן על מקצת האריג אסור לזרוע תחת המותר ואע״פ שאין עליו זמורות, ואם זרע לא קדש:",
+                "<b>ואם הלך החדש.</b> שגדל הגפן והוציא שריגים ומלא כל האפיפירות:",
+                "<b>אסור.</b> הזרע שנזרע תחת המותר אם הוסיף מאתים לאחר שהלך החדש עליהן:",
+                "<b>וכן המדלה גפן על אילן סרק.</b> דינו כדין אפיפירות, לפי שאדם מבטלו על גבי גפנו והוי כאילו כולו גפן, אבל אילן מאכל שאין אדם מבטלו על גבי גפנו אותו מותר שאין הגפן מודלית עליו, חשוב בפני עצמו ולא הוי כגפן ומותר להביא זרע לשם:   "
+            ],
+            [
+                "<b>יחזירנו.</b> למקום שהיה תחילה ויזרע המותר:",
+                "<b>עזיז.</b> שם מקום:",
+                "<b>אמר לו מותר.</b> שאין אדם מבטל תאנתו מפני גפנו:",
+                "<b>בית המגנייה.</b> שם מקום:",
+                "<b>סדן של שקמה.</b> שרש של אילן שקמה והוא אילן תאנה הגדל ביערים וחותכין ממנו קורות לבנין:",
+                "<b>תחת קורה זו אסור והשאר מותר.</b> שאני רואה כל קורה וקורה כאילן בפני עצמו: "
+            ],
+            [
+                "<b>הכל אילן סרק.</b> דסבר ר׳ מאיר כל שאר אילנות אדם מבטל אצל גפנו, ור׳ יוסי סבר דכל מין שרגילין ליטע ממנו שדות שלימות חשובים הן ואין אדם מבטלן מפני גפנו, והלכה כת״ק דאילן שאינו עושה פירות הוא דבטיל לגבי גפן: "
+            ],
+            [
+                "<b>פסקי עריס.</b> מפרש לה ואזיל:",
+                "<b>שמונה אמות ועוד.</b> כלומר מוסיף עוד על שמונה אמות דבר מועט והיא ששית אמה דהיינו טפח:",
+                "<b>שחרב מאמצעו.</b> כגון שנטע י״א גפנים בצד הגדר וחרב גפן האמצעי ונעשו שתי עריסין, שאין עריס פחות מחמש גפנים:",
+                "<b>שמונה אמות ועוד נותנין לו עבודתו.</b> לר׳ יוחנן בן נורי דלא חשיב עריס כרם נותן ששה טפחים לזה וששה טפחים לזה וזורע את המותר, ולמאן דחשיב ליה כרם צריך שיתן ארבע אמות לזה וארבע אמות לזה ואינו יכול לזרוע אלא אותו ועוד. מיהו אפילו מאן דחשיב עריס כרם לאו לכל מילי, מדלא בעי בפסקי עריס ט״ז אמה כמו בקרחת הכרם, ועוד דהזורע ד׳ אמות בכרם מקדש והזורע מותר פסקי עריס מששה טפחים ואילך לא מקדש כדלקמן [פ״ז מ״ג]: "
+            ],
+            [
+                "<b>עריס שהוא יוצא מן הכותל מתוך הקרן וכלה.</b> כגון חמש גפנים הנטועות בצד גדר, ואין מחזיקות את כל הגדר אלא שלש בראש הקרן מזה ושתים בראש הקרן השני מזה, ובאמצע הכותל אין שם גפנים אלא בשני זויות הכותל עומדות:",
+                "<b>נותנים לו עבודתו.</b> ששה טפחים מכאן וששה טפחים מכאן וזורע שאר הכותל, ואע״פ שאין אורך הכותל ארבע אמות:",
+                "<b>ר׳ יוסי אומר אם אין שם ארבע אמות וכו׳</b> ר׳ יוסי לטעמיה דאסר בפרקין דלעיל גבי גת ונקע אם אין שם ד׳ אמות, והכא קמ״ל דלא תימא דוקא בגת ונקע שסתומים מארבע רוחות הוא דמצריך רבי יוסי ארבע אמות אבל אצל כותל שאינו מוקף מארבע רוחות אימא לא. ואי אשמעינן בהא. [ה״א] בהא מצריך ר׳ יוסי ארבע אמות משום דיש כאן [ה׳] גפנים בין שני קרנות של כותל, אבל גבי גת ונקע שאין שם אלא גפן יחידית אימא לא צריכא. ולעיל כתבנו דאין הלכה כרבי יוסי:   "
+            ],
+            [
+                "<b>הקנים היוצאים מן העריס.</b> שבולטין חוץ לסדר העריס:",
+                "<b>וחס עליהן לפסקן.</b> שלא הניחן שם מחמת שדעתו להדלות עליהן הגפן אלא מפני שחס עליהן בלבד.:",
+                "<b>כנגדן מותר.</b> לפי שאינן חשובים מן האפיפירות הלכך מותר לזרוע תחתיהן:",
+                "<b>כדי שיהלך עליהן החדש.</b> שידלה על גבן שריגי הגפן כשיצמחו ויגדילו: "
+            ],
+            [
+                "<b>הפרח היוצא.</b> מלשון הפרחה הגפן (שיר ו), כלומר מה שגדל מן הגפן יוצא ובולט חוץ לעריס:",
+                "<b>מטוטלת.</b> הוא הברזל שהבונים מורידים בחבל למטה על פני החומה לראות בו את הבנין [אם] החומה ישרה ובו משערים אם הזרעים מכוונים תחת הפרח. והכא מיירי כגון שגדלו זמורות העריס יותר מעבודתו ופרח לחוץ, דבתוך עבודתו אפילו אין שם פרח אסור:",
+                "<b>וכן בדלית.</b> וכן משערין בגפן יחידית המודלית על גבי כלונסות שאינה עריס אם פרחה חוץ לששה טפחים שהם עבודתה:",
+                "<b>תחתיה אסור.</b> תחת הזמורה אבל מן הצדדים מכאן ומכאן מותר:",
+                "<b>ספקה בחבל.</b> שלא היתה הזמורה ארוכה שתגיע מאילן לאילן וקשר בראשה חבל או גמי להאריך אותה כדי שתספיק עד האילן. תחת הזמורה אסור תחת הספוק מותר. אבל אם עשה הספוק כדי שיהלך עליו החדש, אסור לזרוע תחתיו:"
+            ]
+        ],
+        [
+            [
+                "<b>המבריך את הגפן בארץ.</b> ועוברת ההברכה חוץ לששה טפחים, דבתוך ששה טפחים אפילו יש עפר על גבה שלשה טפחים אסור, משום עבודת גפן יחידית:",
+                "<b>לא יביא זרע עליה.</b> אבל מן הצד מותר דזרעים לצדדים לא משתרשי, אלא שעושין העפר תיחוח ומלקין יסודות הכותל כשנזרעים אצלו, אבל אין השרשים שלהן מהלכין מן הצד. וטעמא דלא יביא זרע על הגפן המוברכת אפילו חוץ לעבודתה לפי שהגפן רך ונכנסים שרשי הזרעים בגפן והוי הרכבת ירק באילן, אבל שאר אילנות שאינן רכין שרי:",
+                "<b>אפילו הבריכה בדלעת או בסלון.</b> שתחב הגפן בתוך הדלעת או בתוך הסלון אסור משום דשרשי הזרעים נוקבים ומפלשין עד הגפן כשאין על גבה שלשה טפחים עפר. ומשום זרעים בדלעת לא מתסר כגון שהדלעת יבישה:",
+                "<b>סלון.</b> צינור ומרזב וסלון אחד הוא. ובסלון של חרס דוקא מיירי דבסלון של מתכת אין צריך עפר שלשה טפחים:",
+                "<b>הבריכה בסלע.</b> קשה. דסלע רך [מתפלש] ונפתח מן השרשים:",
+                "<b>הארכובה שבגפן.</b> גפן עקומה ונכפפת על גבי קרקע וחוזרת ונזקפת כמין ארכובה עקומה, כשבאים למדוד ששה טפחים שהן עבודת גפן יחידית מודדין מן העיקר השני ממקום שהוא חוזר וזוקף. והני מילי כשאין העיקר הראשון נראה אלא דומה כאילו היא נטועה במקום כפיפתה, אבל אם העיקר הראשון נראה וניכר שהוא שרש הגפן העקומה אין מודדין אלא מן העיקר הראשון:   "
+            ],
+            [
+                "<b>המבריך שלש גפנים.</b> דרך המבריך כשיוצאין שתי זמורות מגפן אחת חופר בארץ ומשכיב הזמורה תחת הקרקע באותה גומא ומוציא ראשה מצד אחר ונעשית גפן, נמצא משלש גפנים עושים ששה. וה״ה דהוי מצי למתני (המרכיב) [צ״ל המבריך] שתי גפנים משלש דבהכי הוו כרם דהא איכא שתים כנגד שתים ואחת יוצאת זנב:",
+                "<b>ועקריהן נראין.</b> שלא השכיב כל הגפן בקרקע (דא״כ) [צ״ל דאל״כ] לא היו שלש עושים שש גפנים אלא שהניח העיקר ועשה מגפן אחת שתי גפנים:",
+                "<b>אם יש.</b> בין גפן לגפן, לא פחות מארבעה ולא יותר משמנה מצטרפים, ואע״פ ששתים יונקות משרש אחד חשבינן כשתי גפנים:",
+                "<b>גפן שיבשה אסורה.</b> אסור לזרוע בתוך עבודתה משום מראית העין, ואם זרע אינה מקדשת. ולא מבעיא בחורף שאסור לזרוע תחתיה דאיכא למיחש למראית העין שכל הגפנים נראים כיבשים, אלא אפילו בקיץ דניכר שהיא יבשה אסור, משום דגם בקיץ איכא גפנים שנושרין עליהן ונראין כיבשים והן אינן יבשים:",
+                "<b>צמר גפן.</b> מוך שקורין קוטו״ן ואילן שלו דומה לגפן, אסור ואינו מקדש לפי שאינו מין זרעים:",
+                "<b>אף על גבי הגפן.</b> אם זרעו על גבי גפן המוברכת בקרקע ואין על גבה עפר ג״ט אסור ואינו מקדש. ואין הלכה כר״מ ולא כר׳ אלעזר בר׳ צדוק שאמר משמו:"
+            ],
+            [
+                "<b>אלו אוסרים.</b> המקום לזרוע בו:",
+                "<b>ולא מקדשים.</b> שאם זרע אין הזרע טעון שריפה:",
+                "<b>מותר חרבן הכרם.</b> כגון הא דתנן לעיל קרחת הכרם ט״ז אמה אם לא היו שם אלא ט״ו אמה וזרע שבע אמות לא קידש. וכן מותר מחול הכרם י״ב אמה אם לא היו שם אלא י״א אמה והרחיק ד״א מן הכרם וזרע את המותר לא קדש:",
+                "<b>מותר פסקי עריס.</b> דתנן בפרקין דלעיל אם יש שם [ח׳] אמות לא יביא זרע לשם ואם הרחיק ו׳ טפחים מכאן וו׳ טפחים מכאן וזרע את המותר לא קדש. ופסקי עריס דנקט לרבותא ואע״פ שיש עריס מכאן ועריס מכאן, וכ״ש בעריס א׳:",
+                "<b>מותר אפיפירות.</b> דתנן בפרקין דלעיל לא יביא זרע אל תחת המותר אם הביא לא קדש:",
+                "<b>אבל תחת הגפן.</b> כגון זמורה שנמשכה חוץ לעבודת הגפן וזרע תחתיה:",
+                "<b>ועבודת הגפן.</b> ו״ט שהם עבודת הגפן יחידית:",
+                "<b>ועבודת הכרם.</b> ד״א: "
+            ],
+            [
+                "<b>וחייב באחריותו.</b> לשלם לו את תבואתו ואפילו למאן דלא דאין דינא דגרמי שאני הכא דקא עביד מעשה בידים:",
+                "<b>אין אדם מקדש דבר שאינו שלו.</b> ול״ד לשאר איסורים שבתורה כגון הנותן חלב ודם בקדירת חבירו או בשל בשר בחלב של חבירו דאוסרן, דשאני כלאים דכתיב בהו (דברים כ״ב:ט׳) לא תזרע כרמך כלאים דמשמע כרמך ולא כרם אחר, ורבנן אמרי לא תזרע כרמך אין לי אלא כרמך כרם אחר מנין ת״ל כלאים מ״מ. ואין הלכה כר׳ יוסי [ולא כרבי שמעון] ולא כרבי עקיבא:"
+            ],
+            [
+                "<b>בשמיטה.</b> אין לו בהם קנין גמור שהכל הפקר ואינו חשוב כשלו:"
+            ],
+            [
+                "<b>האנס.</b> שגזל כרם וזרעו:",
+                "<b>ויצא מלפניו.</b> שחזר הכרם לבעליו כשהוא זרוע:",
+                "<b>קוצרו אפילו במועד.</b> ואע״פ שאינו דבר האבד שאין אדם אוסר דבר שאינו שלו, אעפ״כ מפני מראית העין התירו לקצור במועד שלא יהא נראה כמקיים כלאים בכרם. א״נ אם הוא ירא שמא יוסיף מאתים במועד אז הוי דבר האבד, דאף ע״ג דהאנס לא אסרן דאין אדם אוסר דבר שאינו שלו מכל מקום אם הוסיפו מאתיים לאחר שחזרה לבעלים קדש, דלא גרע מלכשאחזור אלקטנו או סערתו הרוח לפניו דתנן לעיל שקדש:",
+                "<b>עד שליש.</b> אית דמפרשי עד שליש בשכר הפועלים, שאם לא מצא פועלים אלא בשליש יותר על שכרן הראוי יתן כדי שיעקור הכלאים מיד, יותר על זה לא יתן אלא קוצר כדרכן אע״פ שהכלאים משתהין בכרם. ואית דמפרשי עד שליש ממה ששוין פירות הכרם ותבואת השדה יתן לפועלים כדי לעקור הכלאים מיד, יותר משליש שווי פירות הכרם ותבואת הזרע לא יתן, אלא ימתין עד שיקצור כדרכו:",
+                "<b>מאימתי נקרא אנס.</b> כלומר מאימתי נקרא הכרם על שם האנס להחשב כשלו לאסרו בזריעה:",
+                "<b>משישקע.</b> שם הבעלים מן הכרם ויקרא ע״ש הגזלן, מאותה שעה תהיה הכרם חשובה כשלו ויקדש כל מה שיזרע בה: "
+            ],
+            [
+                "<b>הרוח שעלעלה.</b> שסערה. רוח סערה מתרגמינן רוח עלעלא:",
+                "<b>יגדור.</b> כמו גודר בתמרים כלומר יחתוך וילקוט:",
+                "<b>וכן בירק.</b> [הנוטה] תחת הגפן:",
+                "<b>יחזיר.</b> התבואה והירק למקומן:",
+                "<b>ואינו מקדש.</b> אם לא החזיר אינו מקדש, דהא דתנן לעיל תחת הגפן אוסר ומקדש היינו כשעיקר התבואה תחת הגפן אבל כשעיקר התבואה עומדת חוץ לגפן ונוטה תחת הגפן אינו מקדש:",
+                "<b>משתשריש.</b> משעה שיתפשטו שרשים בקרקע. ואית דגרסי משתשליש כלומר משתביא שליש דרחמנא אמר (דברים כ״ב:ט׳) ותבואת הכרם ופחות משליש לא מקרי תבואה:",
+                "<b>וענבים משיעשו כפול הלבן.</b> שאם זרע תבואה או ירק בכרם שלא הגיעו ענביו להיות כפול הלבן ועקר הזרע קודם שיגיעו הענבים להיות כפול הלבן הרי זה לא קדש. וכן ענבים שנעשו כפול הלבן וזרע בצדן תבואה או ירק ולקט הזרע קודם שישריש, או קודם שיביא שליש למאן דגריס משתשליש, הרי זה לא קדש:",
+                "<b>תבואה שיבשה כל צרכה וענבים שבשלו כל צרכן.</b> ונטע גפן בצד התבואה שיבשה כל צרכה או זרע בצד [הענבים שבשלו] כל צרכן אינן מקדשות, דאמר קרא (דברים כ״ב:ט׳) פן תקדש המלאה הזרע אשר תזרע ותבואת הכרם, אינו מקדש עד שיהיה שם מלאת זרע ותבואת כרם, ותבואה וירק שלא השרישו או שלא הביאו שליש לא הגיעו לכלל מלאת זרע, וכן לאחר שיבשו שוב אינן קרוין מלאת זרע, וענבים קודם שיגיעו להיות כפול הלבן או לאחר שבשלו כל צרכן אינן קרויין תבואת כרם: "
+            ],
+            [
+                "<b>עציץ נקוב.</b> שיש בו נקב כדי שרש קטן וזרע בתוכו:",
+                "<b>מקדש בכרם.</b> אם הניחו בכרם או בארבע אמות של עבודת הכרם מקדש כאילו נזרע בארץ:",
+                "<b>אסורין ולא מקדשין.</b> לא יביא זרע לתוכו לכתחלה ואם הביא לא קדש דלא הוי כזורע בארץ. ואין הלכה כר׳ שמעון:",
+                "<b>המעביר עציץ נקוב בכרם.</b> עציץ נקוב שיש בו תבואה שהביאה שליש, והעבירו בכרם שיש בו ענבים כפול הלבן, ולא הניחו בארץ אלא העבירו תחת הגפנים בלבד, אם הוסיפו הזרעים בדרך העברתו חלק ממאתים על מה שהיו תחלה, אסור הזרע שבעציץ, אבל הגפנים לא קדשו כיון שלא הניחו בקרקע. ולעיל בפרק כרם שחרב פירשנו כיצד רואין אם הוסיף אחד ממאתים:"
+            ]
+        ],
+        [
+            [
+                "<b>כלאי הכרם אסורים מלזרוע.</b> אבל אינו לוקה משום כלאי הכרם עד שיזרע שני מיני זרע שהן כלאים זה בזה ויזרעם בכרם דהכי משמע קרא (דברים כ״ב:ט׳) לא תזרע כרמך כלאים לא תזרע שני מיני זרעים שהן כלאים בתוך כרמך, ואם זרעו בכרם לוקה שתים משום כלאי זרעים וכלאי הכרם:",
+                "<b>ומלקיים.</b> אם רואה אותם ומתייאש מלעקרם אסור, אלא שאינו לוקה אלא אם כן עושה מעשה:",
+                "<b>ואסורים בהנאה.</b> דכתיב (שם) פן תקדש, תוקד אש, מלמד שהן טעונים שריפה ואסורים בהנאה:",
+                "<b>אלא ללבוש.</b> והוא הדין להעלות עליו דכתיב (ויקרא י״ט:י״ט) לא יעלה עליך:",
+                "<b>אלא להרביע.</b> להכניס כמכחול בשפופרת, אבל מותר להכניס לדיר ולהעמיד זה אצל זה שני מינים זכר ממין זה ונקבה ממין אחר:",
+                "<b>כלאי בהמה אסורים זה עם זה.</b> כגון הנולדים מן הסוס שאביהן חמור עם הנולדים מן החמור שאביהן סוס. ומתניתין אתיא כמ״ד אין חוששין לזרע האב, דלמ״ד חוששין כל מיני פרדות א׳ הן ומותרים זה בזה. ובירושלמי רצו להוכיח שאסור לרכוב על פרדה מקל וחומר, ומה אם בבגדים שאתה מותר ללבוש זה על גבי זה אתה אסור בתערובתן בהמה שאתה אסור להנהיג זו עם זו לא כל שכן שאתה אסור בתערובתה, ומקשינן והכתיב (שמואל ב י״ג:כ״ט) וירכבו איש על פרדו וינוסו, אצל בני דוד כשנהרג אמנון, ומשנינן אין למדין מן המלכות. תו מקשינן והא כתיב (מלכים א א׳:ל״ג) והרכבתם את שלמה בני על הפרדה אשר לי, ומשנינן ההיא בריה מששת ימי בראשית הויא. ומיהו חזינא להו לרבנן קשישי קמאי דקמן שרוכבין לפניהם על פרדות ואין מוחה בדבר, אלא שמזהירים שלא להנהיג יחד שתי פרדות דשמא אחת מהן נולדה מחמור ואביה סוס, והאחרת מסוס ואביה חמור: "
+            ],
+            [
+                "<b>בהמה עם בהמה וחיה עם חיה וכו׳</b> אע״ג דלא תחרוש בשור וחמור (דברים כב) אמר רחמנא, ילפינן שור שור משבת דהוא הדין לכל בהמה חיה ועוף:",
+                "<b>ולמשוך ולהנהיג.</b> למשוך את שדרכו למשוך ולהנהיג את שדרכו להנהיג, גמל ארחיה במשיכה וחמור ארחיה בהנהגה. ומיהו בין בגמל בין בחמור חייב בין מושך בין מנהיג:"
+            ],
+            [
+                "<b>והיושב בקרון.</b> חייב הואיל ואזלי מחמתיה חשיב כאילו מנהיגן:",
+                "<b>רבי מאיר פוטר.</b> היושב בקרון דלאו מידי קעביד. ואין הלכה כר״מ:",
+                "<b>והשלישית שהיא קשורה לרצועות.</b> אם שני סוסים קשורים בקרון וקשר שם חמור אע״ג דבלא חמור קאזלי אסור, ולא חזינן לחמור כמאן דליתיה: "
+            ],
+            [
+                "<b>אין קושרין סוס בצדי הקרון.</b> כשהבקר מושכות בקרון אין קושרין סוס בצדו או אחריו של קרון כדי שילמוד למשוך, לפי שפעמים הסוס שאחר הקרון דוחף את הקרון ומנהיגו בגופו:",
+                "<b>לובדקס.</b> חמור של לוד והוא גדול ועריץ משאר חמורים ודומה לגמל:",
+                "<b>אע״פ שאביהן חמור מותרין זה עם זה.</b> שאביו של זה חמור ואביו של זה חמור. וקמ״ל דלא אמרינן אתי צד סוס ומשתמש בצד חמור וצד חמור משתמש בצד סוס, דכיון דאמותיהן שוות אין חוששין לזרע האב:",
+                "<b>אבל הנולדים מן החמור עם הנולדים מן הסוס אסורים זה עם זה.</b> כיון שאמו של זה ממין החמורים ואמו של זה ממין הסוסים דבתר זרע האם אזלינן והרי הן שני מינים. והלכה כר׳ יהודה: "
+            ],
+            [
+                "<b>פרוטיות.</b> מין פרדות שאין אדם יכול לעמוד [עליהן] ולברר ע״י סימנים איזה מהם אמו חמור ואיזה מהם אמו סוס, הלכך אסורין זה עם זה:",
+                "<b>והרמך מותר.</b> שכולם מין אחד ואמם סוס, ובלשון ערבי קורין לסוסיא נקבה רמ״ך, ודומה לו בני הרמכים:",
+                "<b>אדני השדה.</b> חיה הגדלה בשדות, וכמין חבל גדול יוצא מן הארץ שגדלה בו אותה חיה, ושמה ידוע, והוא ידעוני הכתוב בתורה, ומחובר בטבורו באותו חבל היוצא מן הארץ, וצורתו צורת אדם בפרצוף וידים ורגלים ואין כל בריה רשאה לקרב אליו כי הוא הורג וטורף כל הקרב אליו. וכשרוצים לצוד אותו מורים בחצים בחבל עד שנפסק וצועק בקול מר ומת מיד, ואליו רמז באיוב כי עם אבני השדה בריתך:",
+                "<b>מטמא באהל כאדם.</b> דכתיב (במדבר י״ט:ט״ז) וכל אשר יגע על פני השדה, באדם שגדל בשדה:",
+                "<b>הקופד.</b> שרץ שגופו מלא קוצים וכשאדם נוגע בו כופל עצמו ומכניס ידיו ורגליו בבטנו ונעשה ככדור, וקורין לו בלע״ז אריצ״ו:",
+                "<b>חולדת הסניים.</b> חולדה הגדלה בסנה:",
+                "<b>כזית במשא.</b> דמספקא להו אם מין חיה ומטמאה נבלתו בכזית ומטמאה נמי טומאה חמורה במשא לטמא אדם לטמא בגדים כנבלת בהמה טמאה, או מין שרץ הוא ומטמא בכעדשה אבל אינו מטמא במשא כנבלת בהמה אלא במגע כשרץ. ואין הלכה כר׳ יוסי לא באדני השדה ולא בחולדת הסנאים:   "
+            ],
+            [
+                "<b>שור הבר.</b> שור הגדל במדבר:",
+                "<b>מין בהמה.</b> וחלבו אסור ואינו טעון כסוי, דסברי רבנן עקרו מן הישוב היה אלא שברח למדבר ונעשה שור בר:",
+                "<b>מין חיה.</b> וטעון כסוי וחלבו מותר, קסבר עקרו מן המדבר היה. וסימנים שמנו חכמים להכיר בין בהמה לחיה בשאר חיות נאמרו חוץ משור הבר. ואין הלכה כרבי יוסי:",
+                "<b>כלב מין חיה.</b> נפקא מינה לכותב כל חיה שברשותו לאחר, או למקדיש כל חיה שברשותו:",
+                "<b>ר׳ מאיר אומר מין בהמה.</b> ואין הלכה כר״מ:",
+                "<b>ערוד.</b> חמור הבר:",
+                "<b>ואדם מותר עם כולם.</b> דכתיב (דברים כ״ב:י׳) לא תחרוש בשור ובחמור, אבל אתה חורש באדם ושור, באדם וחמור:"
+            ]
+        ],
+        [
+            [
+                "<b>אין אסור משום כלאים אלא צמר ופשתים.</b> דכתיב (דברים כ״ב:י״א) לא תלבש שעטנז צמר ופשתים. שעטנז כלל צמר ופשתים פרט, כלל ופרט אין בכלל אלא מה שבפרט, צמר ופשתים אין מידי אחרינא לא. וצמר הוא צמר רחלים ואילים בלבד דכתיב (מלכים ב ג׳:ד׳) ומישע מלך מואב היה נוקד והשיב למלך ישראל מאה אלף כרים ומאה אלף אילים צמר, אין לך קרוי צמר סתם אלא צמר אילים אבל שאר צמר צריך ליתן שם לווי, צמר גמלים צמר ארנבים צמר עזים:",
+                "<b>ואינו מטמא בנגעים אלא צמר ופשתים.</b> דכתיב (ויקרא י״ג:מ״ז) והבגד כי יהיה בו נגע צרעת בבגד צמר או בגד פשתים:",
+                "<b>אין הכהנים לובשים לשמש במקדש אלא צמר ופשתים.</b> דבבגדי כהנים כתיב שש ובד, והוא פשתן שעולה בד בבד, כלומר קנה יחידי מכל גרעין ואין שני קנים עולים מגרעין אחד. ובאבנט כתיב תכלת וארגמן ותולעת שני. ותכלת, צמר צבוע בדם חלזון. וארגמן, צמר צבוע בצבע אדום ששמו ארגמן והוא לאכ״א בלע״ז. ותולעת שני, הוא צמר צבוע בצבע אדום שקורין כרמז״י:",
+                "<b>שטרפן.</b> שערבן:",
+                "<b>מותר.</b> לערב עמהן פשתן לפי שצמר רחלים נתבטל ברוב של גמלים:",
+                "<b>וכן פשתן וקנבוס.</b> שנתערבו והרוב מן הקנבוס מותר להביא צמר ולערב עמהם:"
+            ],
+            [
+                "<b>השיריים והכלך.</b> מינים של משי הן, והכלך גדל בכרכי הים ותבניתו כתבנית הזהב, והוא רך ביותר ודומה לצמר:",
+                "<b>אבל אסורים.</b> דאתי לאחלופי בצמר ופשתים. ומפני שלא היו מצויין ביניהם לא היו מכירים בהן ואתי לאחלופי הלכך אסורים מפני מראית העין. אבל האידנא שהמשי מצוי בינינו והכל יודעים ומכירים בו אין אסור שום מין של משי בצמר או בפשתים, וכן הקנבוס שרי בין בצמר בין בפשתים שהכל מכירים בו:",
+                "<b>הכרים והכסתות אין בהם משום כלאים.</b> לפי שהן עשויין לשכיבה והתורה אמרה (ויקרא י״ט:י״ט) לא יעלה עליך אבל אתה מותר להציעו תחתיך. והני מילי כשהן קשים ורקנים ונתונים על גבי אצטבא אז הן מותרין כשאין בשרו [נוגע] בהם, אבל אם הם רכים או מלאים או אפילו רקנים ומונחים על גבי מטה אפילו עשר מצעות זו על גבי זו וכלאים תחתיהם אסור לישן עליה לפי שנכפפים תחתיו ונכרכים על בשרו:",
+                "<b>אין עראי לכלאים.</b> דלבישת עראי לבישה היא:",
+                "<b>אפילו על גבי עשרה.</b> ואע״פ שאינו נהנה מן הכלאים:",
+                "<b>את המכס.</b> ראיתי לקצת מרבותי שפירשו כגון במקום שהיהודים פורעים מכס למוכס העומד מאליו, ולובש כלאים כדי שלא יכיר שהוא יהודי. ולי נראה לגנוב את המכס לפי שאין אדם נותן מכס מבגדים שהוא לובש. וסתם משנה זו [סברה] דבר שאין מתכוין אסור, ופליגא אאידך סתמא דתנן מוכרי כסות מוכרין כדרכן:   "
+            ],
+            [
+                "<b>מטפחות הידים.</b> שמנגבים בהם כשנוטלים את הידים:",
+                "<b>מטפחות הספרים.</b> שנותנים על גבי ספר תורה:",
+                "<b>ומטפחות ספג.</b> שמנגב בהם כל גופו אחר שרחץ:",
+                "<b>ר׳ אלעזר אוסר.</b> מטפחות ידים לפי שפעמים מחמם בה ידיו, ומטפחות ספרים פעמים שמשימה בחיקו ומתחמם, ומטפחות הספג פעמים שרואה את רבו ומתעטף בה. והלכה כר״א:",
+                "<b>מטפחות ספרים.</b> המגלחים בני אדם, ופורסים עליהם מטפחת כדי שלא יתלכלכו בגדיהם:",
+                "<b>אסורים משום כלאים.</b> ובהא מודה ת״ק לפי שיש להן בית ראש ולובשים אותן דרך מלבוש, והכי מוכח בירושלמי: "
+            ],
+            [
+                "<b>תכריכי המת.</b> שהמת נקבר בהם אין בהן משום כלאים דכתיב (תהילים פ״ח:ו׳) במתים חפשי כיון שמת אדם נעשה חפשי מן המצות:",
+                "<b>ומרדעת חמור.</b> היא קשה יותר מכרים וכסתות, הלכך אפילו בשרו נוגע לא חיישינן שמא תכרך נימא על בשרו. ודוקא כשהכלאים נכרים ונראים בה אבל בגד שאבד בו כלאים לא יעשנו מרדעת לחמור, דחיישינן שמא יקח ממנו טלאי לבגדו, הואיל ואין הכלאים ניכרים: "
+            ],
+            [
+                "<b>מוכרי כסות מוכרים כדרכן.</b> לובשים בגדי כלאים להראות לקונה מדת ארכו ורחבו, ובלבד שלא יתכוונו להנאתן. ואע״ג דאם מתכוון איכא איסורא דאורייתא, כי לא מתכוון שרי לכתחילה. וכן הלכה:",
+                "<b>והצנועים.</b> המחמירים על עצמן:",
+                "<b>מפשילין במקל.</b> נותנים המקל על כתפיהם והכלאים מונחים בקצהו ואין כתפיהם נוגעות בכלאים: "
+            ],
+            [
+                "<b>תופרין כדרכן.</b> מניחין הכלאים על הברכים ועל השוקים כשהן תופרים: "
+            ],
+            [
+                "<b>הברסין והברדסין.</b> שניהם עשויין מצמר ומכסים בה את המטות אלא שאלו דקין ואלו עבין:",
+                "<b>דולמטיקיון.</b> בתי שוקים, קאלצי״ש בלע״ז:",
+                "<b>מנעל הפינון.</b> מנעל שעושות מפסולת הצמר:",
+                "<b>עד שיבדוק.</b> שמא יש פשתן מעורב בהן:",
+                "<b>הבאים מחוף הים וממדינת הים.</b> מחוף הים שהוא במדינת הים:",
+                "<b>שחזקתו מן הקנבוס.</b> משנה זו נשנית בראשונה בזמן שלא היה הפשתן מצוי בכל מקום, אבל בזמן הזה שהפשתן מצוי בכ״מ כולם צריכים בדיקה הלכך הלוקח בגדים תפורים מן הנכרי בזמן הזה לא ילבש עד שיבדוק יפה:",
+                "<b>ומנעל של זרב.</b> מנעלים של עור ומחופים בפנים בלבדים או בצמר עב ומגיעין עד הירך, כעין אותן שקורין בורזקיש בלע״ז ובערבי כופ״ש. ולפי שעשוין לחמם הרגל קרויין של זרב לשון יזורבו נצמתו (איוב ו):",
+                "<b>אין בו משום כלאים.</b> אין חוששין שמא פשתים מעורב בהם: "
+            ],
+            [
+                "<b>שוע טווי ונוז.</b> שוע סרוק במסרק ושוע חלק. איש חלק מתרגמינן גבר שעיע:",
+                "<b>נוז.</b> שזור דהיינו ב׳ חוטין שזורין יחד. ועיקר כלאים מן התורה שיהיה הצמר סרוק וטווי ושזור לבדו, וכן הפשתן סרוק וטווי ושזור לבדו, ואח״כ יהיו ארוגים יחדו או מחוברים יחד בשתי תכיפות דהוו כאריג. ומש״ה איצטריך קרא למשרי כלאים בציצית לפי שחוטי תכלת שזורים הם דכתיב פתיל תכלת טווי ושזור, וכן חוט לבן, וכשמחברן יחד בשתי תכיפות הוו כלאים גמורים דאורייתא. והא דתנן הכא אין אסור משום כלאים אלא טווי וארוג שנאמר (דברים כג) לא תלבש שעטנז, לאו למדרש אריג משעטנז דאריג מיחדו נפקא דדרשינן מיניה דאף שתי תכיפות הוי חבור, ולא מייתי שעטנז אלא משום טווי. וראיתי לאחד מרבותינו שפירש שוע טווי הצמר לבד והפשתים לבד, ונוז כלומר ואח״כ נוז דהיינו שניהם ארוגים יחד והכי מתישב לישנא דמתניתין שפיר טפי, והכי משמע בירושלמי ופירושים הרבה מצאתי לרבותי בפירוש שוע טווי ונוז וכולהו אית להו פרכא לבד מהאי דלית ליה פרכא:",
+                "<b>נלוז ומליז.</b> עקום ומעקם דרכי אביו שבשמים עליו. לשון אל ילוזו מעיניך (משלי ג׳:כ״א): "
+            ],
+            [
+                "<b>הלבדים.</b> צמר טרוף בלא טוויה ואריגה ועושין ממנו בגד. ואם טרף צמר ופשתים יחד ועשה מהן בגד אסורים מדרבנן, דדוקא מן התורה הוא מצריך שלשתן שוע טווי ונוז אבל מדרבנן בחד מנייהו סגי או שוע או טווי או נוז, והנך כיון שהם שועין אסורים מדבריהם:",
+                "<b>פיו של צמר בשל פשתן.</b> האורגים אחר שמשלימים הבגד רגילים לעשות על שפתו [ג׳] וד׳ חוטין עב כדי שיתקיים הבגד והוא קרוי פיו, ואם הבגד של פשתן אסור לעשות פיו של צמר:",
+                "<b>מפני שחוזרין לאריג.</b> מסבבין את האריג. פ״א דומין לאריג:",
+                "<b>משיחות של ארגמן.</b> יתירים וחבלים של צמר צבוע ארגמן:",
+                "<b>אסורות.</b> לחגור על גבי חלוק של פשתן:",
+                "<b>מפני שהוא מולל עד שלא קושר.</b> שדרכן לחבר במלילה החגור של צמר עם החלוק של פשתן קודם שיקשר בה מתניו:",
+                "<b>לא יקשור סרט של צמר בשל פשתן.</b> שלא יעשה אדם חגורות של צמר וחגורות של פשתן ויקשרם זה בזה:",
+                "<b>אע״פ שהרצועה באמצע.</b> כגון רצועה של עור שמשיחות של פשתן בראשה א׳ ומשיחות של צמר בראשה האחר וכשהוא חוגר בה קושר שני ראשיה של צמר ושל פשתן זה בזה. דאי לאו הכי פשיטא דשרי שהרי מעשים בכל יום דבגדים של צמר משימים תחתיהם עורות טלאים שהם תפורים בפשתן: "
+            ],
+            [
+                "<b>אותות הגרדיים.</b> דרך האורגים והכובסים לרשום שם הבעלים על הבגד במעשה רוקם כדי שלא יתחלפו של א׳ בשל חבירו. ואם הבגד של צמר ואותות של פשתן או איפכא אסור משום כלאים:",
+                "<b>תכיפה א׳</b> תחיבה אחת שתחב המחט בבגד פעם אחת בלבד:",
+                "<b>אינו חבור.</b> לטומאה ולטהרה. ואם נטמא אחד מהם לא נטמא חבירו, ואם הזה על א׳ מהם לא הזה על חבירו:",
+                "<b>ואין בה משום כלאים.</b> אם א׳ של צמר וא׳ פשתים וחברם בתכיפה אחת:",
+                "<b>והשומטה בשבת.</b> על מנת לחזור ולתפור פטור, ולא הוי כקורע ע״מ לתפור שתי תפירות דחייב:",
+                "<b>עשה שני ראשיה לצד א׳</b> כגון שהעביר המחט פעם א׳ ולא העביר כל החוט והעביר המחט פעם שנית ונמצאו שני ראשיה לצד א׳ וקשרן, דאם לא קשר שני ראשי החוט יחד אינו מתקיים:",
+                "<b>עד שישלש.</b> שיכניס ויוציא ויחזור ויכניס שלשה פעמים. ואין הלכה כר״י:",
+                "<b>השק והקופה מצטרפין לכלאים.</b> אם חתיכת בגד צמר מחוברת לשק וחתיכת בגד פשתים מחוברת לקופה, וחברן יחד בשתי תכיפות מצטרפות, אע״פ שהן מחוברות לשני כלים, ולא אמרינן האי לחודיה קאי והאי לחודיה קאי ואינן חבור. וה״ה אם מחוברים לשאר כלים דהוי דינן כמו שק וקופה:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה כלאים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Zeraim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..af830936f9145cbb73b950471eecd6863efe26bc
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+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/English/merged.json
new file mode 100644
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+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..95c0c52f48af0341684ea8fee748754c13eb1833
--- /dev/null
+++ b/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> 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> 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 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 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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..414b7c358c5a8e33d13e843b878ef491c09f42a1
--- /dev/null
+++ b/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> 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 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 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:"
+            ]
+        ]
+    ],
+    "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"
+    ]
+}
\ No newline at end of file
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+{
+    "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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..33c347280db6c47e612420817cfbf222ad26f7a4
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..c3c880a00707ba74e0184e82d3b3d5edfa1b8512
--- /dev/null
+++ b/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 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 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 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 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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..42ee3fbf1db278f2776aaf78d6c1669b5fafaf0d
--- /dev/null
+++ b/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 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 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 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:"
+            ]
+        ]
+    ],
+    "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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Ra'avad on Mishnah Demai/Hebrew/Vilna, 1897.json b/json/Mishnah/Rishonim on Mishnah/Ra'avad on Mishnah Demai/Hebrew/Vilna, 1897.json
new file mode 100644
index 0000000000000000000000000000000000000000..1ab1736985394c71c15a607f59d2618038f38d92
--- /dev/null
+++ b/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 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 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": ""
+            }
+        ]
+    }
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Ra'avad on Mishnah Demai/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Ra'avad on Mishnah Demai/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..db666e9e4f2db22eea434d9a9d0248dd12dd8f4d
--- /dev/null
+++ b/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 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."
+                ]
+            ]
+        ]
+    },
+    "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": ""
+            }
+        ]
+    }
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..402613d57476c5bb6686ebee806c80816c5a694a
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/English/Sefaria Community Translation.json	
@@ -0,0 +1,668 @@
+{
+    "language": "en",
+    "title": "Rabbeinu Yonah on Pirkei Avot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "רבינו יונה על פרקי אבות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rabbeinu Yonah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>Moshe received the Torah from Sinai, etc.:</b> (I will begin the commentary on \"Avot\" of our great, pious and holy rabbi, Rabbi Yonah the son of Rabbi Avraham, may he be remembered for blessing.) Our rabbis, may their memory be blessed, said (Bava Kamma 30a) \"One who wishes to be pious should fulfill the words of Avot (the Ethics of the Fathers), and [some] said about it, the words of Damages (Nezikin)\". And since a person ascends the steps of piousness by doing one of these matters, they placed [Avot] in the Order of Damages. And even though they also said to fulfill the words of Blessings (Berakhot) which is in the order of Seeds (Zeraim); because it speaks of the blessings on seeds and fruits, they placed it in that order (Editor's note: See what Midrash Shmuel wrote about this in the name of Rabbi Yosef Nachmias, may his memory be blessed). Furthermore, since it is the teachings of the Sanhedrin, they placed it in the order of the laws (of Damages); and so [too], all the sages mentioned [here] until Rabban Yochanan ben Zakkai are all from the Sanhedrin. ",
+                "<b>Moshe received the Torah from Sinai and transmitted it to Yehoshua:</b> Both the written Torah and the oral Torah. As the Torah was given with its explanation. As if it were not so, it would be impossible to understand [its contents]. As behold, it is written (Leviticus 19:13), \"do not rob\" - and all of the [laws of] damages are within this negative commandment, and they themselves are the Torah that was received by Moshe at Sinai, even though they were not written. And it is also written (Deuteronomy 17:8), \"between a blood and a blood and between a judgement and a judgement and between an infection and an infection\" - and many of the sightings of blood and many of the various judgments and so many of the infections are known to us by the transmission [of this information]... And they are not explained [in writing] because it is not allowed to be written. And it is written (Exodus 24:12), \"and I will give you the stone tablets and the Torah and the commandment\" - \"Torah\" is the written Torah; \"and the commandment\" is the oral Torah. it comes out that you say that every commandment that He gave to Moshe at Sinai, was given with its explanation. And that which is written is what is called the written Torah and the explanation is what is called the oral Torah. And Moshe learned it from the mouth of the Mighty One.  ",
+                "<b>and transmitted it to Yehoshua:</b> As it is stated (Exodus 33:11), \" but his attendant, Joshua son of Nun, a youth, would not stir out of the tent.\"",
+                "<b>and Yehoshua to the Elders:</b> As it is stated (Joshua 24:31), and all the days of the elders who had length of days after Joshua.\"",
+                "<b>and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly:</b> And that is Ezra and his group. And [some of] the prophets of the Second Temple were in that group, as they said in Yevamot 16a, \"Rabbi Dosa ben Harkinas said, 'When Chaggai said these three things, he was sitting on this mortar.'\" Hence the prophets of the Second Temple were there after the destruction, since Haggai the prophet was there. And the men of the Great Assembly transmitted it to the men of their generation. And the sages [transmitted it] to their children after them in each and every generation. And the transmission was from one sage to another, until all of the sages of Israel gathered and a suggestion was given from all of their mouths to write down the oral Torah. And [so] they wrote and sealed the Talmud, and afterwards nothing was added to it and nothing was taken away from it. And that generation also transmitted it to the Geonim and the transmission was from one Gaon to another, one rabbi to another - until this day. ",
+                "<b>They said three things: Be deliberate in judgment:</b> They said [this] to teachers of legal decisions and decisors of legal decisions and decisors of litigation; that they should not rely on the first thought, but rather upon great deliberation and incisive investigation, so that they not err in their evaluation. As a man who is quick to make a decision is called a sinner - and even though he thought he was saying the truth, it is not [considered] accidental but rather is [considered] to be close to volitional, since he did not put it into his heart to say, the quick hearts do not understand to know. As error is found in all men, as the rabbis say (Avot 4:13), \" Be careful in study, for an error in study is considered an intentional transgression.\" And about this matter, Shlomo, peace be upon him, stated (Proverbs 26:12), \"If you see a man who thinks himself wise, there is more hope for a dullard than for him.\" And it is as the sages, may their memory be blessed, said (Avot 4:7), \"One who is nonchalant about giving legal decisions is an imbecile, wicked, and arrogant in spirit.\" Therefore, it is incumbent upon a man who makes legal decisions to go back and forth on the matter and let his thought ripen and to hold on to it; as the matter that they said (Sanhedrin 35a) [that] we should ripen a judgement, as through ripening and deliberation, he adds reasoning to his reasoning and sharpness to his sharpness, until he judges a completely true judgement. As he will see to say with the second thought that which he did not see with the first. And about this matter, Asaf stated (Psalms 73:21), \"As my heart ripened and my kidneys were silent,\" which is to say [that] after my heart has ripened and been sharp with wisdom and with my kidneys, I have been silent and have refined my understanding to know. As without this, I have not known, and this is my portion. (And as) it is after it, \"I was a dolt, without knowledge; I was brutish toward You.\" And the reason [they] said, <b>\"Be deliberate in judgment,\"</b> is in order to warn about litigation more than other legal decisions, as they are fundamental in the knowledge of Him, may He be blessed and elevated; and as Yirmiyahu the prophet stated (Jeremiah 9:23), \"ponder and know Me, for I am the Lord who makes kindness, justice, and equity in the world; for in these I delight, declares the  Lord.\" And how can a man a ponder and know God, as it is not possible? However with this have we known Him, by dong judgment and justice, since God does these. And that is what is stated (Jeremiah 22:16), \"He judged for the poor and needy— then all was well. That is truly knowing Me, declares the  Lord.\" And it is written in another place (Micah 6:8), \"And what does the Lord require of you? Only to do justice and to love kindness,\" since judgments are a pillar of the Torah. And from them the world is made firm, as is said in the Midrash (Shemot Rabbah 30 3), \"It is written in front of The Ten Commandments, 'and they will judge the people at all times' (Exodus 18:22). And after the Ten Commandment, it is written, 'And these are the laws' (Exodus 21 1). There is a parable [about this] concerning a matron that was walking along the way and her armed guards were walking in front of her and behind her.\"",
+                "<b>raise up many disciples:</b> As per the opinion of Beit Hillel. [This is] like the matter that we have learned (The Fathers According to Rabbi Nathan 2:9), \"Beit Shammai say, 'We only teach a student who is fit, modest, proper and who fears Heaven, as it is stated (Job 20:26), \"All (darkness) waits for his treasured ones.\" And Beit Hillel say, 'We teach everyone: One hundred so that ten good ones will come out from them; and ten so that two will come out of them; and two, \"since you do not know which will be proper, this one or that one or if they will both be equally good.\" And so was there a story of Hillel, who brought together all of his students and said to them, 'Are all of you here?' They said [back] to him, 'Yes.' One of his students said to him, 'All of them are here except the smallest one.' He said to them, 'Let the small one come, for the future generation will be conducted by him .' And they brought Rabban Yochanan ben Zakkai. Behold that one should not push off the small ones for the bigger ones, since the kids will become goats.\" And about this matter the rabbis, may their memory be blessed, expounded (Yevamot 62b), \"'Sow your seed in the morning, and don’t hold back your hand in the evening' (Ecclesiastes 11:6), - if you have raised disciples in your youth, raise disciples in your old age.\" Behold that the multiplication of disciples is a very good thing and a merit to the teacher.",
+                "<b>and make a fence for the Torah:</b> As the matter that is stated (Leviticus 18:30), \"And you shall guard My guarding\"; which is to say, make a guarding for my guarding. And a fence is a great thing and it is praiseworthy to make a fence for the commandments so that the one who fears the word of God not stumble in them. Hence one who observes the words of the sages, may their memory be blessed - which are the fences for the commandments of the Torah - has shown more love for [this] fear than one who does the commandment itself. As the doing of the commandments does not prove fear like the one who observes the fences, since he is careful from the start not to come to error. However, the one who does the commandment but does not observe the fence shows us that if it is good in his eyes to do the commandment, [yet] it is not bad in his eyes if he errs in it; and that he is not concerned about the fear that he will make a breach in it, and 'one who makes a breach will be bitten by a snake.' Behold that the words of the sages, may their memory be blessed, are pillars and 'trees' in the fear of Heaven; which is a foundation of the world and a fundamental principle of virtue. And all of the commandments are appetizers for it, as they said in the Midrash (Shir HaShirim Rabbah 1), \"'For your love is more delightful than wine' (Song of Songs 1:2) - the words of the scribes are more beloved than the wine of Torah.\""
+            ],
+            [
+                "<b>Shimon the Righteous was from the remnants of the Great Assembly.</b> And he was a high priest, as they said in Tractate Tamid 21 (Yoma 69a) that he had gone out dressed with the priestly garments in front of Alexander [the Great] and [Alexander] went down and bowed before him. His servants said to him, \"Our master, A king like you should bow down to this Jew?\" He said [back] to them, \"I see the image of this one in war and I am victorious.\"",
+                "<b>He would say, \"On three things the world stands\":</b> This means to say that because of these things the world was created. As below (Avot 1:18), it states, \"On three the things the world subsists,\" and they are not those that it mentions here. Hence, we need to explain that when they said \"stands,\" it means that the world was created for them, since they are the will of the Holy One, blessed be He. This means to say that the world was created for His creatures that in the future would fulfill His will in front of Him through these things. And these three are a great pillar, such that on account of them, we are able to get to all of the [other] things that the sages, may their memory be blessed, said that the world stands because of them.",
+                "<b>\"On the Torah\":</b> As it stated about it (as it is stated) (Proverbs 11:27), \"He who seeks what is good pursues what is pleasing.\" And good is only Torah, and because of it the world was created, as it is stated (Jeremiah 33:25), \"Were it not for My covenant, night and day[, etc.]. And this is what Shlomo, peace be upon him, said, (Proverbs 8:22), \"The Lord created me at the beginning of His course, as the first of His works of old\" - I was created before the whole world and because of me, all of the creations were created - in order to observe me. ",
+                "<b>\"on the service\":</b> As the Holy One, blessed be He, chose Israel from all of the nations and the Land of Israel from all of the lands, and He chose Jerusalem from all of the Land of Israel and He chose Zion from Jerusalem, as it is stated (Psalms 132:13), \"As the Lord chose Zion, He desired it for His habitation.\" And He chose the House of Choice from everything for the sake of the service, about which it is written, \"desire\" - as it states (Leviticus 1:3), \"desirous in front of God.\" Behold that because of the service the whole world was created. Then, due to our sins, the Temple was destroyed and the service was annulled. And prayer is now for us in its place, as the sages, may their memory be blessed, said (Taanit 2a), \"'And to serve him with all your hearts' (Deuteronomy 11:13) - what service is there in the heart, one should say this is prayer.\" And this is what it states (Psalms 51:17), \"Lord, open my lips,\" as King David said this verse about the sin of Batsheva which was volitional, and one cannot bring a sacrifice for volitional sins. And about this he stated (Psalms 51:18), \"Since You do not want me to bring sacrifices; You do not desire burnt offerings.\" Had I been able to bring a sacrifice to atone for myself, I would have brought [it]. Now that I cannot, 'Lord, open my lips and let my mouth say your praise,' and accept my prayer in place of a sacrifice and let it atone me for my sin. Also for us that do not have a sacrifice to atone for us - not accidental sins and not volitional sins - 'Lord, open my lips' and accept our prayers in place of the sacrifices.  ",
+                "<b>\"and on acts of lovingkindness\"</b> As the matter that they said (Sukkah 49b), \"Acts of lovingkindness are greater than charity (<i>tsedekah</i>); since lovingkindness is both with the poor and with the wealthy but charity is only with the poor. Great is lovingkindness since it is both with one's body and with one's money, but charity is only with one's money.\"  And this is what they said, (Bava Batra 9a), \"One who gives a small coin to a poor man is blessed in six ways and one who comforts him with words is blessed in eleven.\" And pertinent to acts of lovingkindness is to inspect the poor and to make a distinction between the good and the bad and to give preference to the modest and those that fear God over others who are not like them (even if we must give charity to all). And it is like Yirmiyahu, peace be upon him, stated (Jeremiah 18:23), \"let them be made to stumble before You; act against them in Your hour of wrath!\" - even in the time that they do charity, make them stumble that they should give it in the incorrect place. And acts of lovingkindness are even to the wealthy, to lend them money at a time when it is not found in their hand and to give them advice, as King Shlomo said, (Proverbs 27:9), \"Oil and incense gladden the heart, but the sweetness of a friend is better than one’s own counsel.\" [This] is to say, just like oil and incense gladden the heart, so [too] does one 's friend become delighted by personal advice; and when he gives him good advice, he is gladdened by it. And this trait of kindness brings God's satisfaction in front of Him, and for it was the world created - in order to do it. And about it Shlomo said in his wisdom (Proverbs 14:34), \"Righteousness exalts a nation; Sin is a reproach to any people\" - and adjacent to it, \"The king favors a capable servant\" - the will of the Holy One, blessed be He is only for Israel, who investigate [how] to do the things that are desirable in front of Him."
+            ],
+            [
+                "<b>Antigonos, man of Sokho, etc., \"Do not be as servants who are serving the master in order to receive a reward\":</b> As this is not complete service, as he is not doing it for his master, but [rather] in order to receive a reward.",
+                "<b>\"Rather be as servants who are serving the master in order not to receive a reward\":</b> (Editor's note: In my opinion, here there should be the words, \"And it is difficult according to this textual variant.\") Since a person should not do the commandment with the understanding that he will not receive a reward for them. But rather the [correct] textual variant is \"not in order to receive a reward\" - that he should not do the commandments for the sake of the reward, even though he should think that there will be recompense for his service. However, it appears to me that the variant of the books is the main one [that we should follow]: As we find such service among people, such that a purchased slave is obligated to do service without receiving reward. So too, a man must serve God in order not to receive a reward, but rather because of the kindness that He has already performed for him. And also due to the greatness of the Master, that He is fitting for this, and this is the service of God - may He be blessed and elevated - from love, as it is stated (Deuteronomy 6:5), \"And you shall love the Lord.\" And what is complete service among people? One who wants to serve his friend because of his love for him from earlier days, and even if he knows that he will not give him a reward. And [with] this type of love should a person love the service of God. And therefore, [the Mishnah] placed it adjacent to the matter of fear and stated,",
+                "<b>\"and may the fear of Heaven be upon you\":</b> To serve God from fear and from love, like a servant that serves his master because of his greatness and [also] keeps in mind that he can punish him. And it comes out that he serves him from fear - not because of his fear from the punishment, but [rather] because of the greatness of the master, whereby he has the ability to punish."
+            ],
+            [
+                "<b>Yose ben Yoezer, man of Tsreida, and Yose ben Yochanan, man of Jerusalem, received from him:</b> From Shimon the Righteous and Antigonos, man of Sokho ",
+                "<b>Yose ben Yoezer says, \"May your house be a meeting house for Sages\":</b> It means to say, a house that the sages will gather there when they need to speak, one with the other. And this can only be in the house of a great and important man. As were it in the house of a lesser man, when they would say to the sage to go there, perhaps he would not want, since [for] him, 'a base one is disgraceful in his eyes; and he does not honor those that fear the Lord.'   ",
+                "<b>\"become dirty in the dust of their feet\":</b> That he treat them with honor, as it was their way to stand in front of the sage. And some of them would sit on benches in the house of study and some of them would sit in front of them on the floor at the dust of their feet, as they said (Chullin 54a), \"All the days that that student apprenticed in sitting, I apprenticed in standing.\" And this is what he stated: Be honored among all of the creatures, but honor the sages.",
+                "<b>\"and drink their words thirstily\":</b> And this is like it is stated (Proverbs 27:7), \"A sated person disdains honey, but to a hungry man anything bitter seems sweet.\" The soul of one who is sated from words of Torah and does not desire them will disdain them - even if they tell him pearls of Torah. But one who is hungry for them, and desires to hear them, will find them sweet in his mouth and will be happy about it - even if he is told something without an explanation - since he knows that it is true, as his teacher said it."
+            ],
+            [
+                "<b>Yose ben Yochanan, man of Jerusalem, says, \"May your home be open wide\":</b> Some say that [this means that] there be largess found in his house for needy people. Or the explanation is that his house be like the house of our father Avraham, peace be upon him - such that his house be on the road in a tight spot so that passers by should come in to there; and that it should be open on four sides, so that from all sides that they come, they will find an open door and they will turn into it, as Job stated (Job 31:32), \"I opened my doors to the road.\" ",
+                "<b>\"may the poor be members of your household\":</b> This is expounded in two ways. Instead of buying slaves and supporting them, he should use poor people and support them and he will not need to expend money. So that it comes out that he will profit and do a commandment (good deed). Another explanation: And also that the poor will be accustomed to his house and stay there without embarrassment, as  a result of his showing them a happy face and giving them permission to everything that is his, like a man would give to his children and to the people of his home.",
+                "<b>\"and do not increase conversation with the woman\":</b> As conversation with women brings one to thoughts of sin and neglect of Torah [study].",
+                "<b>They so stated with his wife; all the more so with the wife of his friend.</b> (Our master and teacher [Rashi] wrote, \"As it is written in the Fathers According to Rabbi Nathan), \"They said [this] about his menstruant wife, all the more so regarding the wife of his fellow.\" It means to say, that he not increase words with his menstruant wife, lest his impulse overcomes him and he comes to a mishap; and all the more so with the wife of his fellow, about whom his impulse pressures him even more. As if they said it with the one that will be permissible for him tomorrow - and it appears to him like 'bread in his basket' - all the more so with another woman, whom the impulse desires, as the matter that it stated (Proverbs 9:17), \"stolen waters are sweet.\" But it appears to be explained according to its simple meaning, \"They so stated with his wife,\" not to ever accustom her to [many] words, so that she not be found with him every day. As a man should not be with his wife for his pleasure, but [rather] to fulfill the commandment; so as to distinguish between man and beast, as they said in Tractate Berakhot 22a concerning a man with a nocturnal emission, \"So that they not be with their wives like chickens.\" And that is the trait of separation which brings one to the highest levels, as we say (Avodah Zarah 20b), \"Separation brings to purity.\"",
+                "<b>From this, the sages said, \"Any time that a man increases conversation with the woman, he causes evil to himself\":</b> [This] is to say, he causes the impulse that is called evil to overpower him, as we say (Kiddushin 30b), \"Great is the evil impulse, that its Creator calls it evil, as it is stated (Genesis 8:21), 'since the devisings of man’s mind are evil from his youth.'\" And this man caused evil to himself, as he gave it a place and an invitation to cling to himself, by way of conversation [with women]. And he went beyond the traits of other men, as the impulse sometimes overpowers them [also]; but without them doing something to cause [it], and it is not their own doing that brought the evil to begin with them.",
+                "<b>\"and neglects the words of Torah:\"</b> As the thought of Torah is not firm in his eyes so long as his heart is focused on the woman and upon her conversation, as they are two thoughts that the heart does not tolerate together.",
+                "<b>\"and, in his end, he inherits Geihinam\":</b> As in the end, he comes to sin: Since he follows the whims of his heart and increases words, certainly (Editor's note: It appears that instead of \"<i>al panim</i>\" (certainly?), [it should be] with the woman - see Midrash Shmuel) he will sin and descend to the pit. And this is what Shlomo - peace be upon him - stated (Ecclesiastes 7:26), \"I find woman more bitter than death; she is all traps, her heart is snares and her hands are fetters.\" This means to say that death removes him from the world - from the small life of the world - but woman destroys his soul for ever and ever. Behold, 'she is more bitter than death.' \"She is all traps and snares\": When a man observes a woman, he is caught in her net, which is her trap, and he cannot escape from her. As the man sees that which his heart desires and he does not see what will happen to him from her in the end of days. As the lyricist (R. Yehudah HaLevi) said, \"The seduced dove travels in the wilderness; it sees the grain but it does not see the trap.\" \"Her heart is snares\" - when she desires a man in her heart, even if he does not desire her and it is [just] the bad fortune of this man that caused her to desire him. \"Her hands are fetters\" - because if she grabs him with her hands, he is already taken into the 'prison' and he no longer has a way to fix it. \"He who is pleasing to God escapes her, and he who is displeasing is caught by her\" (Ecclesiastes 7:26) as the Holy One, blessed be He, protects the righteous and does not present them something through which they might stumble; but the sinner, who does not distance himself from evil paths and whose heart is not complete, chances upon a matter like this. "
+            ],
+            [
+                "<b>Yehoshua ben Perachiah and Nitai of Arbel received from them:</b> From Yose ben Yoezer and Yosef ben Yochanan.",
+                "<b>Yehoshua ben Perachia says, \"Make for yourself a mentor, acquire for yourself a friend\":</b> As even if you know [as much] as him, make him a mentor upon you, since a person remembers better what he learned from his mentor than what a person learned on his own. And also because sometimes he will understand a thing better and it will come out that he will teach him - even as they are both equal in wisdom. ",
+                "<b>\"acquire for yourself a friend\":</b> A person needs three things from a good friend. One is for words of Torah, as it stated (Taanit 7a), \"I have learned much from my teachers and more from my friends than from my teachers.\" And the second is for commandments. As even if his friend is not more pious than he and there are times that he does what is not in order. [Yet it is only] when he derives pleasure from something that he does the sin, but it is not his desire and his will that his friend do it - as he derives no enjoyment from this. And it is like they said (Kiddushin 63b), \"And a man will not sin if it is not for himself.\" It comes out that both of them will repent, each one according to the word of his friend. And the third is regarding advice that he can take, that he be 'one who arouses (a counselor) for help' in all of his affairs and to take good counsel from him and to be his confidant. Since he is his ally, he will not reveal [his secrets] to others so as not to confound his plan - and not even to those that appear to him to be friends; for is the appearance of love evident on their faces? And about this Shlomo, peace be upon him, stated (Proverbs 15:22), \"Plans are foiled for want of counsel, but they succeed through many advisers.\" And that which he said, <b>\"acquire for yourself a friend\"</b> with an expression of [acquisition] (euphemism) is [to say] that if he does not find him for free, he should acquire him with his money and expend his assets in order to get to a good friend; or that he should acquire him with words of appeasement and with a soft way of talking. And [so] he should not be exacting about his words and he should tolerate the words of his mouth; even when he says something against him, he should not return a response. As without this, he will not keep [the friendship], since the opinions [of people] are different. And sometimes he will seek something, [but] his friend who is like himself will say, \"See, I do not [consider] this to be fit.\" And if he doesn't [listen to his friend] (he will certainly pass him up), the [friendship] will unravel. And this is what Shlomo, peace be upon him, stated (Proverbs 17:9), \"He who seeks love covers errors, but he who harps on a matter alienates a leader.\" He meant to say, one who covers when his friend errs, seeks love - as through this, their love is preserved, as he tolerates his errors. But if he harps about the matter with his friend, he speaks against him and repeats it and says, \"See what this one said; what he said about me, he 'alienates the leader' - he(certainly) alienates his leader from him, meaning to say, his friend.  ",
+                "<b>\"and judge every person as meritorious\":</b> This is speaking about a person about whom we do not know if he is righteous or if he is evil; or if we know that he is a moderate person, sometimes doing evil and sometimes doing good. And if he does something that can make us judge him unfavorably and [also] judge him favorably in our understanding - or even if, (towards) according to what appears, it leans more towards the side of guilt - if he can judge him favorably from one aspect of the matter, he should say, \"His intentions were good.\" But these words are not [applicable] to the completely righteous or the completely evil. As with the righteous person, even with an action that is completely evil and leans toward guilt in every aspect, we should judge him favorably and say, \"'It was a mistake that came out from the hand of the ruler,' and behold he regretted and observed [it] and [already] requested forgiveness.\" And it is like the sages, may their memory be blessed, said (Berakhot 19a), \"If you see a Torah scholar who sinned at night, do not ruminate about him during the day, lest he has repented. 'Lest' comes into your mind? But rather, I will say he certainly repented.\" The explanation of  \"'Lest' comes into your mind?\" is that since he is a Torah scholar and up until now, no corrupt thing has come to his hand; he certainly repented right away. You behold [from here that] one should never judge the perfectly righteous person unfavorably. And about him there is no reason to say,  \"judge every person as meritorious.\" And he also did not speak about the completely evil person. Even if his actions are completely good and it is not evident to be concerned about him regarding an angle of iniquity, a person should judge him unfavorably and say, \"He did it on the surface 'and his inside is not like his outside.'\" And it is like it is stated (Proverbs 26:25), \"Though he be fair-spoken do not trust him, for seven abominations are in his heart.\" And so [too] wrote Rambam, may his memory be blessed. And about this Shlomo stated in his wisdom (Proverbs 21:12), \"The righteous one observes the house of the wicked man; he subverts the wicked to the bad.\" He meant to say, people think that because the righteous do not know how to do evil, [hence] they do not recognize they ways of the evil - as they do not understand those that do it. And the matter is not like this, as 'the righteous one observes the house of the wicked,' and knows and recognizes and monitors the evil of his ways more than other people who know [about it], but don't pay attention to it. \"He subverts the wicked to the bad\" - when the righteous person sees the action of the evildoers which appear to be in a good path, he subverts it and pushes it towards his judgment to say that he has done wrong - since he did not intend [to do] a commandment, but rather to place himself among those assumed to be good. "
+            ],
+            [
+                "<b>Nitai of Arbel says: \"Distance [yourself] from a bad neighbor\":</b> He said it to renters of houses and purchasers of slaves. As when a person first asks about the house and the tightness of the place, he should ask about the neighbors - if they are evil, he should distance himself from them, and he should come close to the good ones.",
+                "<b>\"do not befriend an evildoer\":</b> As it [brings] a great punishment, which has nothing like it. Since if he transgress a great sin, he did one sin; but this one has a portion in all of the sins that the evildoer does. And it comes out that he does many great and huge sins. And [even] if his hands are tied and he does not benefit from them, woe to the evildoer and woe to his neighbor - as 'he sins and his neighbor is flogged.' As so is it explained in The Fathers According to Rabbi Nathan 30:3, \"Anyone who clings to evildoers - even though he does not do like their deeds - takes recompense like them; and one who clings to the righteous - even though he does not do like their deeds - takes recompense like them.\" And about this it is stated (II Chronicles 20:37), \"“As you have made a partnership, etc., the Lord will break up your work.” ",
+                "<b>\"and do not despair\":</b> He made these two things adjacent and said, \"do not befriend an evildoer,\" because you need not despair from punishment. And do not say in your heart, \"He is still standing in tranquility and times [are good] for him - I will befriend him and when his good fortune changes, I will distance myself from him.\" And you cannot [do this], as you will not know what [each new] day will bring, and his time will come in an instant, and you will be taken with him; when he begins to fall, he and all of his friends will fall. And also do not say, \"I will show him love outwardly, but I will not love him in my heart.\" As it is also evil for you to flatter him, since it is a sin to flatter evildoers in this world. And about this matter Shlomo stated (Proverbs 24:21-22), \"Fear the Lord, my son, and the king, and do not mix with changers. For their time comes suddenly; the doom of both, who can foreknow?\" The explanation is that he made adjacent the fear of the Lord (my son, and the king) to the fear of a flesh and blood king as a metaphor relating the fear of the body [from] that which is perceived by the eye with the fear of the soul [from] that which is invisible. And he said when you see that the king hates all those who love his enemies and that he metes out bad to him, asks who is it that filled his heart to love the enemy of the king, and does to him [the same thing] that he does to his enemy; [know that] so [too] the Holy One, blessed be He, does to all those who mix with the changers - that is to say, those that change the Torah and the commandments. As [the word] 'change' here is transitive, as in (Job 29:22), \"After my word, [things] were not changed.\" And when the changers are struck, their friends will also be collected with them - 'Should one give aid to the wicked and befriend those who hate the Lord? For this, it shall be upon you.' \"As his time comes suddenly\" and you will not be able to escape for your life. \"And the doom of both, who can foreknow,\" meaning to say, the doom of the king's hater and the doom of the hater of the Holy One, blessed be He. Who knows when it will come to them, and [so] no man can be careful to befriend them and to save his [own] life."
+            ],
+            [
+                "<b>Yehuda ben Tabai and Shimon ben Shetach received from them:</b> From Yehoshua ben Perachiah and Nitai of Arbel.",
+                "<b>Yehuda ben Tabai says, \"Do not make yourself like the judges' advisers (<i>orkhei</i>)\":</b> He means to say a head, as it is stated in Bereshit Rabbah 23:10, \"'And Efron was sitting among the children of Chet' (Genesis 23:10) - on that very day, they appointed him <i>arkhi</i>,\" meaning to say the head of the judges. And also in the section of \"Yaakov sent messengers\" (Parshat Vayishlach, Bereshit Rabbah 75:3), \"<i>arkhi</i>\" is the head of the thieves. And also in Arukh, you will find that <i>arkhi</i> is explained like this there. And the explanation of this is, do not make yourself like the judge's advisers, that [people] should ask you and you tell them the laws; and after they hear it from you, they go to other judges for judgment and they say to them, \"The head of the judges has already told us that this is the law.\" Do not make yourself like them. And from Rambam there is another explanation: <b>\"Do not make yourself like the judges' advisers\"</b> - He did (not) speak here about someone who teaches false claims to his friend and how to present them, since such a person is completely evil. And it is not necessary to say that a person not do this on account that they will suspect him and speak badly about him, as this is a great sin [and nothing more need be said about it]. Rather, [it is one] that organizes the claims [of someone] and arranges the laws and reveals the verdict [of a case] to an individual - as it is not fitting to do this since they will suspect him and speak badly about him. This [is] like that story of Rabbi Yochanan in Tractate Ketuvot 52b, wherein at the beginning he reasoned, \"do not ignore your flesh\" (Isaiah 58:7), and at the end he reasoned, it is different with an important man.",
+                "<b>\"and when the litigants are before you, they should be like evildoers in your eyes\":</b> That your heart should not lean towards one of them, and that you not think that he is (righteous) in his case. As if so, you will never judge a case truthfully, since your heart is unfettered towards this one, and you will not be able to see his  guilt. Rather they should be in your eyes as if they were both evil and making false claims. And let not your heart lean to one of them, so that the matter come under the correct light.",
+                "<b>\"and when they are excused from before you, they should be meritorious in your eyes - when they have accepted the judgment\":</b> This is a measure of piety, since you know that one of them made a false claim. [Still,] he should not be in your eyes (ever) assumed to be a liar and a difficult litigant. And it is not fitting to suspect him, since he accepted the verdict upon himself and left the court guilty. And one should think that he repented and he doesn't have in mind to do this [again] all the days of his life."
+            ],
+            [
+                "<b>Shimon ben Shatach says, \"Examine the witnesses thoroughly\":</b> To examine and cross-examine them many times. And through this you will reveal the secret, since 'with many words sin will not be averted' and he will learn from their words if they are testifying falsely.",
+                "<b>\"but be careful with your words, lest from them they learn to lie\":</b> As when you examine them about a matter, you can speak your words [in such a way] that they will understand in what way they will be found guilty in their trial and learn from your words what lies they need to make to win [the case]."
+            ],
+            [
+                "<b>Shemayah and Avtalyon received from them. Shemayah says, \"Love work\":</b> So that a man not be idle from work, since idleness brings a person to ennui (Ketuvot 59b); and that is a trait of illness, as it is stated about it (Proverbs 21:25), \"The craving of a lazy man kills him, for his hands refuse to do.\" It means to say, when he accustoms his limbs to be idle from work, his hands refuse, since habit rules over them. And it also states about it (Proverbs 20:4), \"From the winter the lazy man does not plow; at harvest time he seeks, and there is nothing.\" As he thinks when he is idle from work that it is rest for him, but it is the opposite; as [it is] with exertion [that] he will have rest. As with the winter he will rest and stay in his house and not plow and seek to reap and gather the grain [when] there is none and die of hunger. But the one who plows in the winter - 'he who tills his land will be sated with bread,' as a man cannot reach rest without exertion first. 'But he who pursues vanities' and pursues the ones that sit in the corners idle from work 'will be sated with poverty.'",
+                "<b>\"hate lordship\":</b> He made this adjacent to the activity of work, as they are one topic - that he hate lordship and the advantage of the idle ones, as their end is to come to the trait of poverty. But [rather] he should be involved in his work the whole day, as it said (Pesachim 113a), \"Flay a carcass in the marketplace and eat [from] your wage, and do not say, 'I am a priest, I am an important man.'\" And about this Shlomo, peace be upon him, stated (Proverbs 12:9), \"Better to be a lowly one and a servant to himself than to be honored and have no food.\" And the explanation of \"lowly one\" is not like its literal understanding, but rather it is the opposite of honored lordship.",
+                "<b>\"and do not become familiar with the government\":</b> As service for the government is very difficult. And regardless, once he accepts the yoke of the king, his end is to break the yoke of the kingdom of Heaven and to refrain from this commandment. Since he will be afraid of the government and his work will be extensive, he will make the service of God a farce in the face of this work. And also at the end, they will strip him of his assets without gain, as they only bring someone close for their own purpose. And regardless, once he accepts the yoke of a king of flesh and blood at one time, he can not [longer] do that which the Master requires."
+            ],
+            [
+                "<b>Avtalyon says, \"Sages, be careful with your words, lest you become obligated in an obligation of exile</b> Rambam, may his memory be blessed, wrote in a correct way in his commentary on Avot: \"Be careful with your words,\" to explain your words so that you not leave room for [heresy], <b>\"lest you become obligated in an obligation of exile and are exiled to the place of evil waters\"</b> - the place of heretics that reveal the faces of Torah that are not appropriate, and extract from your words, things that are not so. ",
+                "<b>\"and the students who follow after you will drink\"</b> As they will hear your words and not understand and rely upon the words of the heretics who explain your words according to their opinions, and they will reason that this was your opinion, <b>\"and thus the name of Heaven is profaned.\"</b>"
+            ],
+            [
+                "<b>Hillel and Shammai received from them:</b> From Shemayah and Avtalyon. ",
+                "<b>Hillel says, \"Be of the disciples of Aharon, loving peace and pursuing peace, loving the creatures and bringing them closer to Torah.\"</b> He means to say that he loves truth and peace in his heart and pursues it with the actions of his hands. As there are people that love it in their hearts that don't trouble themselves to bring peace to the world and don't walk in the paths of peace. But those that do actions and bring peace between a man and his friend and love to do this work - as it is stated (Psalms 34:15), \"seek peace and pursue it\" - those are from the students of Aharon, who would act like this.",
+                "<b>\"loving the creatures and bringing them closer to Torah\":</b> When Aharon would sense that a person had sinned in private, he would go to him and befriend him and make him into his friend. And the sinner would put in his heart that if Aharon would know the hidden matters in my heart, would he ever want my friendship? Rather, it is that I am assumed by him to be a proper man and one who does the commandments. However if he knew my bad thought, he would distance himself from me - from befriending an evildoer like me today. And [so] he would regret his evil and contemplate repentance. And this is very effective and beneficial for him in undoing his evil thought, as is is stated (Malachi 2:6), \"He walked with Me in peace and righteousness, and brought many back from iniquity.\""
+            ],
+            [
+                "<b>He would say, \"Spread a name, lose his name:\"</b> He means to say, a man that is proud and his name goes out in the world due to his pride and his greatness and he makes for himself a name 'like the names of the world's greats' in opposition to the great Name that is permanent in pride; this way, will he lose his name in a great loss and he will not be remembered and he will not be counted. ",
+                "<b>And one who does not increase [knowledge] ceases (<i>yasef</i>)\"</b> One who is wise but does not want to add wisdom to his wisdom and says in his heart, \"I have already learned all of the Torah entirely and I have seen its ways and its paths. What is there for me in this pain to trouble myself in my fleeting days and what [more] is there  for me to understand that I have not understood?\" May it be His will that this man should die and be gathered (<i>yeasef</i>) to his people. And why should he live [any] more, since he has already gotten up from studying?",
+                "<b>\"And one who does not study is liable to die\":</b> One who has not studied at all is compared to a beast. As why was he created in the world? To understand and give ruling of the Torah, whose 'ways are ways of pleasantness. And it is not fitting that the one that never learned Torah and continues to maintain his evil [this way] live even one day and even one hour.  ",
+                "<b>\"And one who makes use of the crown [of learning] passes away\":</b> Behold the one who gets honor from the crown of Torah and benefits from its honor and makes it like a means to accomplish his needs, perishes, as it is learned later (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 thus Hillel used to say: And one who makes use of the crown [of learning] passes away.\" "
+            ],
+            [
+                "<b>He [Hillel] used to say: If I am not for me, who will be for me?</b> If I don't rebuke myself to be assiduous about the commandments, who is there to rebuke me and make me assiduous? Since the prompting of others is [only] good on a temporary basis. But when the person motivates himself each and every day, he increases to think of thoughts in order to do the work of God. And there is no forgetting before him, when his heart desires [it], and it is a straight path in front of a person. ",
+                "<b>And when I am for myself alone, what am I?</b> I still cannot reach one thousandth of what I am obligated to do. And they made a parable [about this]: To what is the thing similar? To a king that gave his field to his servants and agreed with them [that his portion would be] thirty <i>kor</i>. They toiled and they brought him five <i>kor</i>. The king said to them, \"But didn't I agree with you that it be thirty <i>kor</i>?\" They said to him, \"Our master, the king, the field that you gave us was of low quality. We toiled greatly on it and we were not able to get out from it more than five <i>kor</i>.\" So did they say in front of the Holy One, blessed be He, \"It is the evil impulse that you have given us from our youth, as it is stated (Genesis 8:21), 'the impulse of man’s heart is evil from his youth.' And even when a man toils greatly to do what is straight in the eyes of God, a man only accomplishes a small part of what he is obligated to do.\" And this is what is stated (Psalms 103:14), \"For He knows our impulse; He is mindful that we are dust.\" Since were it not that He made the evil impulse [powerful] in man - even without his working hard and pursuing the commandments - he would do many of them. [It would be] like in a high quality field - even if they did not toil in the work of his land - something would come out of it. But now that he knows that even if he toils greatly, he will only attain a small amount because of the evil impulse that corrupts his body; [then] all the more so if he does not toil, his soul will remain empty of the commandments, like a poor quality field if one does not toil in it. And if he does not fertilize it and plow it, nothing will come out of it. And about this is it stated (Proverbs 24:30-31), \"I passed by the field of a lazy man, by the vineyard of a man lacking sense. It was all overgrown with thorns; its surface was covered with chickweed, and its stone fence lay in ruins.\" And for this reason he made the motivation of others adjacent to the motivation of himself and said, \" If I am not for me, who will be for me,\" but if I don't toil and motivate myself to pursue the commandments, I will stay devoid of them - since, even \"when I am for myself\" and toil in them, I only reach a small portion of the many portions and what do I reach (<i>mah ani</i> can mean both \"what am I\" and what do I) if I don't toil at all?",
+                "<b>And if not now, then when?</b> Such that he not say, I will occupy myself with my work today and tomorrow I will turn to and occupy myself with self-improvement. Since maybe he will not turn to [it]. And even if he does turn to [it], that day went, left and he removed it from the work of God. And he will not be able to make it up all the days of his life, since he is obligated to improve himself and to be occupied by the commandment all of the days that he is living upon the [earth], and he does not have the right to avoid this work - not even for a moment. And there is also included in this expression, \"If not now,\" in the days of my youth, \"then when?\" If I leave it until my old age and hoariness, I will not be able to do it. And about this matter, David, peace be upon him, stated (Psalms 144:12), \"For our sons are like saplings, well-tended in their youth.\" He meant to say that when the sapling is small, a person can grow it to be a straight tree and not be crooked. However after it grows crooked, it is very difficult to fix. And so [too] when a person is still young, it is easy for him to be on a good path and to turn from evil, but when he grows old with his evil, it is difficult in his eyes to leave it, as it is written (Proverbs 22:6), \"Teach a lad according to his way; also when he will grow old, he not swerve from it.\" And it is [also] written (Deuteronomy 20:19), \"since a man is a tree of the field.\" And also because repentance in old age is not full repentance. Since at that time, the impulse is not strong and desire is benign and the soul does not enjoy - and he does not desire - sinful pleasures. And this is the reason for his repentance. And about this matter is it stated (Ecclesiastes 12:1), \"And remember your Creator in the days of your youth, before those days of bad come and those years arrive of which you will say, 'I have no desire in them.'\""
+            ],
+            [
+                "<b>Shammai says, \"Make your Torah fixed\":</b> As they said in The Fathers According to Rabbi Nathan 28:10, \"Anyone who makes his Torah [study] primary and his work secondary is made primary in the world to come. And anyone that makes his Torah [study] secondary and his work primary will be made secondary in the world to come. This means to say, even though he did not do a sin, but he did not make Torah primary - even if he was (fit) to be in the Garden of Eden, he will be secondary there. ",
+                "<b>\"say little and do much\":</b> When you promise your friend to do something for him, tell him a little and do much for him, and that is in the way of ethics and piety. And we have learned [it] from our father Avraham, peace be upon him, as it is written (Genesis 18:5), \"And let me fetch a morsel of bread\"; and afterwards (Genesis 18:8), \"And he took curds and milk and the calf, etc.\" Another explanation: \"say little and do much\" - and that is a lofty virtue. And our rabbis, may their memory be blessed, learned it from the blessed Holy One, blessed be He, who only promised with two letters, as it is stated (Genesis 15:14), \"I will judge (<i>dan</i>, a word which is written with only two letters); and delivered them with twenty seven words, as it is stated (Deuteronomy 30:14), \"Or has any god ventured to go and take for himself one nation from the midst of another, etc.\" And about this Rabbi Saadia Gaon, my his memory be blessed, said, \"If in promising our fathers with two letters, he did for them many miracles and wonders; [with] the salvation in the future to come about which have been written many pages and many manuscripts and many books of promises and many consolations in Jeremiah in the Prophets, how much the more so will it be that His actions will be more wondrous than that which He promised - 'our soul knows this well.' And a person should know and consider the matter and to put into his heart that there will be a great reward for him because of the promises\" (HaEmunot veHaDeot 8:1). ",
+                "<b>\"and receive every person with a pleasant countenance\":</b> That he show them a happy face, so that 'the spirit of creations find pleasure from him.' Another explanation: \"and receive\" - that he should distance himself from the trait of anger which is a very bad trait and conduct himself with the trait of good will, in such a way that people will be satisfied with him. [This is] proper and well-accepted. About this our sages, may their memory be blessed, said in the way of ethical teachings, \"Do you want to be liked? Like that which you don't like.\" As a person cannot accomplish that the people of the world will like him if he does not forego his traits. And if he does not forego his wants for the sake of their wants, he must negate his will for the sake of the will of others. And with this, he will have many friends and guard himself from the injuries of people. As they will hate and seek to hurt one who shows them an angry face. "
+            ],
+            [
+                "<b>Rabban Gamliel says, \"Make for yourself a mentor, remove yourself from doubt\":</b> He means to say that he should take his colleague as his mentor - even though he is not more wise than he, and even if he has not even reached [the first one's] wisdom - in order that he remove himself from doubt. And in Talmud Yerushalmi Moed Katan 1:10, it states, \"Go and bring me an elder from the marketplace and I will rely upon him and permit [it] to you.\" As there are times when a sage will be in doubt about a ruling and he will not know what to say: If he permits, maybe it is forbidden and a mishap will occur through him; and if he forbids what is permitted, it will come out that he will cause a loss of money to Israel, whereas the Torah is concerned about it. Therefore, he should make his colleague a mentor and ask him about his questions. And he will make the ruling upon his mouth, even if the matter is simple to him and even if it is a permissive ruling, even when he is not as great as he in wisdom. And thus did the Geonim say, \"In anything where it is a doubt to one and clear to the other, the law is like the one to whom it is clear, even [if it is] a student before his mentor.\"",
+                "<b>\"and do not frequently tithe by estimation\":</b> That he not tithe his fruits by estimation. If he wants to tithe what he has measured out generously [to be] more than the tenth, it comes out that [that which is beyond the tenth] is [still] <i>tevel</i> (a forbidden mixture that requires separation to render it permissible) that is not tithed until he puts his eyes to it to tithe it, and it comes out that there is a corruption of this tithe. And this matter is a metaphor for the matter of reasoning, in which a person should not do it by estimation, but rather in the way of principles and to come to full knowledge. And this is not the case with all reasonings. As there is one that is nuanced and the sage - even though his reasoning leans to the side that he understands - recognizes that another sage can [see] it in a different way. It is just that [his way] looks more [correct] in his eyes. And there is [another] reasoning that a sage innovates and recognizes and knows that it is logically correct and necessary,  has no other angles and that no other sage would disagree. And the one who understands will understand [this]. And for this [reason] was this matter made adjacent to [the teaching], \"Make for yourself a mentor, remove yourself from doubt\" - as [the two teachings] are [based on] almost the same rationale."
+            ],
+            [
+                "<b>Shimon, his son, says, \"All my days I grew up among the Sages\":</b> And I have observed and considered all of the important traits.",
+                "<b>\"and I did not find anything better for the body than silence\":</b> Rambam, may his memory be blessed, already explained about the matter of silence that if it was about speech that brings damage to a person in every way or that brings gain from one side but damage from the other, Rabban Shimon ben Gamliel would not have needed to warn us about it - as every person who guards himself from anguish would be careful about it. But rather, even with speech that brings no damage to a person at all and is all gain, like one who speaks about his business affairs and the needs of his body and the needs of his livelihood - one must minimize speech and not be long-winded in it, but rather [just speak] according to his need. And it is not necessary to say about a vain matter that does not [change a thing] that one should not mention it at all. And so [too] did they say in Talmud Yerushalmi Berakhot 1:2, \"Rabban Shimon ben Gamliel said, 'If I had been at Mount Sinai, I would have needed two mouths.' Afterwards he said, 'Now that we only have one, I am not able to save our souls from evil speech, all the more so if we had two.'\" He means to say [he wanted two mouths] so that he should not speak from his [one] mouth words of Torah and words that are completely vain things of the world; in the same [way] that our holy sages would make themselves like vessels of [the sacrificial] service, which are not to be used for profane matters. And this is that which we say in the Talmud of the Westerners (Talmud Yerushalmi Berakhot 9:5), \"All  chatter (<i>patatia</i>) is bad except for Torah chatter which is good.\" And some have the version, \"All <i>karavia</i> is bad except for Torah <i>karavia</i> which is good.\" And the meaning of <i>karavia</i> is plowing. [This is] to say that all of the words and thoughts with which a person makes efforts in this world, 'it is all vain and bad spirit, besides thoughts about Torah and 'the acts of God, as [they are] awesome.'",
+                "<b>\"And the exposition [of Torah] is not what is essential, but the action\":</b> [This is] saying that one should not expostulate on a commandment to others while he does not do it [himself]. Rather, he should do them first and [then] teach them to others - as the rabbis, may their memory be blessed, said (Tosefta Yevamot 8:5), \"Pleasant are words that come out of the mouth of one who practices them.\"",
+                " <b>\"And whoever increases words brings sin.\"</b> This matter is speaking about words of Torah, as a person should not increase [words] of law, but rather wait and think out what he will say, [such that] his words be measured and they not be hasty. As 'when there are many words, transgression will not be avoided,' as he will think the matter is like this and he will bring sin with his [mistaken] ruling. And hence they said, \"And the exposition [of Torah] is not what is essential, but the action,\" to make known that [that statement] is speaking abut words of Torah. And this [statement] as well should not be explained to be about vanities of the world - as if [had been] so, they should have made it adjacent (to) \"and I did not find anything better for the body than silence,\" as that is about mundane words. And then immediately it [should] say, \"And whoever increases words brings sin.\" But rather they said it about words of Torah, as we have explained. "
+            ],
+            [
+                "<b>Rabban Shimon ben Gamliel says, \"On three things the world subsists: on judgment\":</b> That he should judge a truthful judgment. ",
+                "<b>\"on truth\":</b> As a person should walk in the paths of repentance - as He is true and His Torah is true - and walk in the ways of the Holy One, blessed be He, of truth. And he should also go in that path, as it is stated (Deuteronomy 28:9), \"and you shall go in His ways.\" And the sages, may their memory be blessed, said (Yevamot 63a) that even in the recounting of mundane words should a person not lie, like that story of Rav's son, etc.: [Rav] said to him, \"Your mother has improved.\" He said [back] to him, \"It is I that reversed [your words to bring about the change].\" He said, \"This is as people say, 'The one that comes from you will teach you reason.' But you should not do this because of that which is stated (Jeremiah 9:4), 'they taught their mouths to speak words of falsehood.'\" For a person who accustoms his tongue to speak falsehood about a matter that has neither a loss nor gain will - when he comes to speak matters of principle - also not be able to speak the truth; as it is his mouth that will speak and habit rules over it.",
+                "<b>and on peace\":</b> Peace includes all good things in the world, and there is no end to its benefits. And [may there be] peace upon Israel. "
+            ]
+        ],
+        [
+            [
+                "<b>Rabbi [Yehuda haNasi] said: Which is the straight path that a person should choose for himself? Whichever [path] that is [itself] praiseworthy for the person adopting [it], And praiseworthy to him from [other] people:</b> When the commandments are done, the Holy One, blessed be He, is made praiseworthy through them and that is true praiseworthiness for people. And therefore, one should choose this path for himself.",
+                "<b>And praiseworthy to him from [other] people:</b> That he do the commandments in their [appropriate] time, as it is stated (Proverbs 15:23), \"and how good is a thing in its time.\" As he can do [them] in a time that is not right in the eyes of the creatures and it will not attain praiseworthiness from them. And that is not doing the complete commandment; as the matter that the sages, may their memory be blessed, said (Shabbat 63a), \"Anyone who does a commandment according to its statement nullifies even a decreed judgment of seventy years, as it is stated (Ecclesiastes 8:4), 'Inasmuch as a king’s command is authoritative, and none can say to him, “What are you doing?,” and it is written after it, 'One who obeys the commandment will not know evil.'\" He should also beautify the commandments - a beautiful lulav (palm frond), a beautiful talit (prayer shawl), a beautiful scroll of the Torah, tefillin and the like, in a manner that people will praise it and complement him about them. And Rambam, may his memory be blessed, explained this mishnah [to be] about character traits, to [follow] the middle path which is the choice path and is praiseworthy for the one that adopts it. As it establishes 'a pure heart' in a person and 'renews a proper spirit in his soul.' And \"it is praiseworthy to him from [other] people,\" in that the creations learn to act well and properly from him. [For example] with the trait of generosity, 'A miser will not be called noble,' and also a spendthrift will see evil. And [so] who is the generous one? One who - even though he loves money and saves it very well - consults generously and orders his spending so that he will have enough 'to do the good and the straight' in the place that is fitting to give to. So [too] there is no trait under the [sun] that [is proper] except besides the middle path. And [these traits] are praiseworthy for the person adopting it, and praiseworthy to him from [other] people (but [not] if he does [too] little or [too] much).",
+                "<b>And be as careful with a light commandment as with a weighty one, for you do not know the reward given [for the fulfillment] of [the respective] commandments:</b> Even though the punishments for sins are explained to us - as some of them are with excision (<i> karet</i>) and some with death at the hands of Heaven, excision being that he and his seed are cut off whereas death at the hands of Heaven is only that he is cut off, and there are some sins that get the four death penalties meted out by the court, and there are negative commandments that bring forty lashes, and the one who transgresses the rabbinic laws gets rabbinic lashes for rebellion - but the reward of the [positive] commandments is not explained to us, not for the light ones and not for the weighty ones. And the sages, may their memory be blessed, demonstrated [this with] a parable (Pesikta Rabbati 23), \"To what is this similar? To a king who gave an orchard for his servants in which to plant trees. And if he made known to them the giving of reward [of the different trees], they would have all toiled on those trees that have a large reward, and it would come out that the orchard would be missing the other [trees]. So [too], were the Holy One, blessed be He, to make known the giving of reward for the [different] commandments, [people] would do the weighty ones that have a large reward and leave over the light ones that have a smaller reward, and a person would be incomplete in the commandments.\" And for this reason, one should not be lenient about the commandments, and his soul should hold them [all] dear to do, since he does not know which are the light ones and which are the weighty ones. But our rabbi (R. Yehuda HaNassi, the author of this mishnah) excelled in his words and gave a stronger reason than this and said that \"you do not know the reward given [for the fulfillment] of [the respective] commandments\" [as to] how much it is - as even the reward of a light commandment is highly elevated. And you should be careful not to lose such a great gain, like the matter that they said (Chullin 142a), \"'If you chance upon the nest of a bird in front of you, etc.' (Deuteronomy 22:6) - and if for a commandment as light as a small coin the Torah says, 'in order that it will be good for you' in the world that is completely good 'and that you will have length of days' in the world that is completely long, all the more is it so for the weighty commandments of the Torah.\"",
+                "<b>Also, weigh the loss [that may be sustained through the fulfillment] of a commandment against the reward [that may be obtained] for [fulfilling] it:</b> As if your heart will whisper something to say, \"How will I do this and lose my money with this and that\"; you can also say to it, \"Because there will be a great reward for it, two thousand times the loss.\" And with this, it will not prevent you from glory.",
+                "<b>And [weigh] the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it:</b> 'Lest there be in your heart the base thought to say,' \"There is great reward in doing this sin and I will gain very much with it and I will have great pleasure; and how can I not do it?\" - guard yourself and consider that which you will lose from it in the end of days, as it is many times over that which you will gain now. And the future pain is much longer and bigger than the temporary pleasure. And when you put this into your heart, your hand will cease from doing [it]; as a person does not want a gain that has a greater loss [attached to] it. ",
+                "<b>Keep your eye on three things, and you will not come to sin: Know what is above you: An Eye that sees, and an Ear that hears, and all your deeds are written in a book:</b> He means to say that the Holy One, blessed be He, sees and knows all the actions of people and remembers everything as if it is written in front of Him, and He will repay evil for [ a person's] evil deeds. And it is a wonder why he counted them as three things, as the three of them are [really] one thing. As this is [all] just saying that God knows everything and will pay back in the future according to the deed. And [so] what is this calculation, as they are all one matter? Hence, it appears that the explanation is that this matter is a metaphor: that in the same way that when he is standing in front of kings and in front of ministers and sages and men of repute, he would be embarrassed to do things that are not done and from saying things that are not good; so [too] should he think at all times as if he is in front of the Holy One, blessed be He, in the same way as a man stands in front of his companion. And with this, he will guard his way - also his mouth and his tongue - from sinning, and 'from anguish to his soul.'  And that is why he said, \"Know what is above you: An Eye that sees, and an Ear that hears,\" and counted them as two things - an Eye that sees corresponding to the deed and an Ear that hears corresponding to the speech. And God forbid - it is not a real eye nor a [real] ear. But rather, he means to say that there is no deed that is hidden from in front of Him nor one that is unknown to Him. And the third thing is \"and all your deeds are written in a book\" - meaning to say that there is no forgetting in front of His throne of glory. And behold, all things are ordered in front of Him, as if they were written in a book, to pay their doers according to their actions and according to the deeds of their hands in the end of days. And if a person puts into his heart the payback that will be given to him, he will prevent himself from doing [sins]. And about this, he said, \"Keep your eye on these three things and you will not come to sin.\""
+            ],
+            [
+                "<b>Rabban Gamliel the son of Rabbi Yehudah HaNasi said: Excellent is the study of the Torah together with a worldly occupation (<i>derekh erets</i>, literally, the way of the world), etc.:</b> He means to say <i>derekh erets</i> [as in] work. As sometimes, the expression, \"<i>derekh erets</i>\" is like its simple meaning and sometimes it is said for work - it is all dependent on the [context].",
+                "<b>for the exertion [expended] in both of them causes sin (<i>aavon</i>) to be forgotten:</b> [This is] meaning to say that it removes the evil impulse, as it is stated (Psalms 51:7), \"Indeed I was born with iniquity (<i>aavon</i>); with sin my mother conceived me.\" As by that which he exerts himself with Torah [study] and work, the evil impulse does not rule over him - since the whole time that he is not rich and fat, it is not pleasant for him to do sins. Hence one should be involved in Torah - which saps the strength of a man - and also in his work for the sake of his livelihood. And he should never be idle, lest he indulge 'and his heart becomes haughty, to forget the Lord,' as the matter that is stated (Deuteronomy 32:15), \"And Yeshurun will grow fat and kick.\"",
+                "<b>And all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end:</b> Like the matter that they said in our treatise (Avot 3 17), \"If there is no flour, there is no Torah.\" The matter is like its simple understanding - when he neglects work, it brings him to poverty and it drags along several sins and its evil is great. As on account of it, he will 'love gifts and not live,' and flatter people even if they are evildoers, in order that they give to him. Also when the money from the gifts runs out, he will become a thief or a kidnapper (or gambler) and will bring 'home loot taken from the poor' so that he not die of hunger. And when a person reaches these traits, his spirit knows no restraint and he will not rest and not be still until he transgresses all of the commandments that are stated in the Torah, since 'one sin brings along [another] sin.' And about this, the sages said in Tractate Chullin 44b (see also Berakhot 8a), \"Anyone who benefits from his toil, the verse states about him (Psalms 128:2), 'If you eat the toil of your hands you shall be happy and it will be good for you' - happy in this world, and good for you in the world (to come).\" Therefore it is necessary for a sage to know a craft, as it is stated (Ecclesiastes 7:11), \"Good is wisdom with an inheritance.\"",
+                "<b>And all who work for the community, let them work for the [sake of the] name of Heaven:</b> Not to be honored and not to derive benefit from them and not to lord over them, but rather to lead them in the straight path, and everything should be for the name of Heaven.",
+                "<b>for the merit of their ancestors sustains them, And their righteousness (<i>tsidkatam</i>) will endure forever:</b> As even though you are involved with them, their needs are accomplished by them; it is not you that caused them, but rather [it is] the merit of the ancestors of the community that \"sustains them, And their righteousness will endure forever\" - for a thousand generations.",
+                "<b>And as for you [who work for the community], [God says:] I credit you with a great reward, as if you [yourselves] had done it [on your own]:</b> Even though the merit of their ancestors sustained them and their needs were accomplished by the merit of their ancestors, and not by you - you the ones working - I credit you as if all their needs were accomplished by you and in your merit. So did the early scholars (<i>rishonim</i>) explain. But there is another explanation that can be given: \"And all who work for the community, let them work for the [sake of the] name of Heaven\" - and do not say, \"Why is this distress to me, to work for the needs of community?\" And [he will think that] even if he does charity, the giving of the reward will only be to [the community] - as it is their money. Since you should not think this thing - as you will benefit yourself for your sake doubly, since \"that the merit of their ancestors sustains them,\" and you will be more successful in their deeds than you would be able to be successful in your [own] deeds. And I will credit you with the reward, as if you had done everything from your [money] and as if you gave that which was given through you from your [own] pocket. And behold, you are gaining with your toil from their deeds more than you would if you were toiling for yourself, since their deeds are more numerous than your deeds. And 'all that you do, the Lord will make successful in your hand,' since \"the merit of their ancestors sustains them.\" Hence one who works for the community will benefit himself very much - but only if he directs his heart to Heaven."
+            ],
+            [
+                "<b>Be careful about the government:</b> Which is to say to distance oneself from the government, as in the end they bring a person down from his assets.",
+                "<b>as they approach a man only when they need him:</b> (The matter of the king) [It appears that it needs to say, \"And it is not a matter of governance,] but [rather] it is to investigate people; and there is no [end] (to his thoughts) [to their thoughts] - and who can get to (his) [their] ultimate [plans].",
+                "<b>They seem like good friends in good times, but they don't stay for him in time of his trouble:</b> [They are friendly] when they have a shortage of money, but when desperate they don't have mercy upon the poor person until they bring him down from his assets, and they forget the earlier [relations] since it is all past [and] gone. And such is the simple understanding of this mishnah. But if the matter is so, it speaks about the defect of kings. But forbid it, forbid it - that such should be the matter and that it should arise. As through them the whole world is sustained and they create law and justice in the world. And there is no man that can be as truthful as they, as they do not need to flatter creatures since they are not afraid; and [so] there is nothing that prevents them from walking the straight path. And hence it appears [that it can] be said that the kings - be it their friendship or be it their enmity - are not in their [own] hands. And [so] when the king needs a person and brings him close and shows him friendship at the time that he benefits from him, it is from God that the matter went out, and not from the king. And God arranged that this person be of benefit to the king. And when a man sins to God and he is guilty and He wants to press him, who can stand for him? And even if the king  wants to do him honor, it is only in his hand to surely take the vengeance of God and to 'afflict the one that the Lord would love to chastise.' And this is what it states (Proverbs 21:1), \"Like channeled water is the heart of the king in the Lord’s hand.\" He wants to say, just like a person can direct a channel to any side that he wants, so [too] is the heart of the king in the hand of the Lord to direct it to do good 'to the person whose honor He desires' and 'to pay back His enemies in his face to destroy him.' And he stated, \"the heart of the king\" and he was not speaking about other people; but so is it that all hearts are 'in the hand of the Lord.' As even though, [a person] thinks thoughts and it appears to the eyes that he has the ability in his hand to act; in truth he does not have the power in his hand to do bad or to do good, but rather [to do] the word of the living God."
+            ],
+            [
+                "<b>He was accustomed to say: Make His [God's] will like your will:</b> [Just] as when a person does his own will with  want and desire, so should he do the will of the Holy One, blessed be He. And [he] should not separate between the will of the blessed Holy One, blessed be He, and his [own] will, but rather make both of them [into] one thing. He means to say that he should not will anything that is not the will in front of God. And they said in the Fathers According to Rabbi Nathan (Midrash Mishlei 9), \"And so did David say (I Chronicles 29:14), 'but all is from You, and it is from Your Hand that we have given to You.'\" And he gave a good counsel to people to overcome their nature [and] do the desire and will of God, may He be blessed - also from their money and from the acquisitions: because God gave everything and [what they have] is [only] a deposit in their hands. And when [one] brings this up into his heart, at the very least he will do the will of the owners - which is God - with the deposit. And with this, he will not worry when he gives charity and he will do the will of the Holy One, blessed be He, willingly and with a good heart. ",
+                "<b>so that He will make your will like His will:</b> God, may He blessed, 'satiates the will of every living thing,' and 'gives bread to all flesh' and to every creature according to its lack - and this is His want and His will. And if you merit to [find favor] in front of Him, He will do your will also with the needs of your small world, and give you your sustenance - which is [actually] His will for all that come to the world.",
+                "<b>Nullify your will to His will:</b> of the Holy One, blessed be He.",
+                "<b>so that He will nullify the will of others to your will:</b>",
+                "",
+                "<b>Hillel says: Do not separate yourself from the community:</b> At the time when the community is involved with Torah [study] and with the commandments, it is the crown of all the worlds and the glory of all of His domain. As 'with many people' that are gathered to fulfill His commandment, it 'is the King's glory'; and [so] it is not fitting to separate from them, as it is stated (Deuteronomy 33:5), \"And there is a King in Yeshurun with the gathering.\" And this is with a community that goes in the good path and gathers to do a commandment. But it is not fitting to attach oneself to a community that leans to the bad path and the deeds of which are corrupted. And one who separates from them, behold, he is praiseworthy. And about this Yirmiyahu the prophet, peace be upon him, stated (Jeremiah 9:1), \"Oh, to be in the desert, at an encampment for wayfarers! Oh, to leave my people, to go away from them— for they are all adulterers, a band of rogues.\"",
+                "<b>Do not believe in yourself until the day of your death:</b> This is learned out to be both about piety and about faith - that even though you have been fitted with a faithful and proper spirit, you should not be righteous in your (own) eyes. And you should not say, \"How many days have I not done any iniquity - I have defeated my impulse and I am able [to overcome] it - it is beaten, already 'broken, and we have escaped' and it cannot divert [me] from the straight path.\" But it is an enemy and seeks to ambush you when it finds you sometimes involved in your work and not studying and not thinking about words of the living God - it will then dance in front of you and speak to your heart to divert you to 'roam in the earth and to walk' in a path 'that no good man has trodden or sat there.' And maybe it can [thus overcome you] and your soul will be taken in its hand. And so 'guard yourself and guard your soul much,' and do not distance its fear from you, and 'act with your wisdom' if you are a wise man to always place your eyes and your heart upon its ways, until it not be able to come close to you all the days of your life. And about this is it said, \"Do not believe in yourself until the day of your death.\" Also concerning the matter of faith is this thing said, that you not study from the heretics - and not even true things - as their damage is dangerous, lest the sinners seduce you and you desire their words - as they pull in the heart. \"And do not believe in yourself until the day of your death,\" to say, \"I will listen to them.\" And if you might say, \"I will accept the good and the bad I will not accept\"; you should not rely upon your intellect, as Rabbi Meir [did] in his studying in front of Elisha the Other, the heretic. [This] is found in Tractate Chagigah 15b - they said about him metaphorically, \"he found a pomegranate, he ate the inside, he threw out the peel. [However,] not all people are the same. As you find Yochanan the High Priest who served in the High Priesthood (seventy) [eighty] years, and in the end became a Sadducee (Berakhot 29a). As there is a very big punishment for even listening to them [speaking] words of Torah; and as we say (Avodah Zarah 16b) about that sage that was delivered to the heretics; and they said to him, \"Maybe you heard heresy and it gave you pleasure, etc.\"",
+                "<b>Do not judge your fellow until you come to his place:</b> This is also from the topic that a person should not believe in himself and not overly rely on his intellect. And when he sees his fellow in a high position and not act straight, he should not say, \"If I would fill his place, I would not do [one] evil thing from all the evil that he is doing.\" As you don't know [this] and you are no different than he [as far as] being a person - and perhaps the position would sway you as well. [Only] when you reach his place and his position and forego your [weaknesses, then] do you have the right to wonder about his weaknesses.",
+                "<b>Do not say something that cannot be heard, for in the end it will be heard:</b> As a person must guard and be careful from the possibility. Hence if you have a secret, do not tell it even to someone who is your soulmate. And don't say, \"[It is] impossible that this thing be heard, as there is no stranger among us to transport these words.\" 'And in the end, everything is heard.' Even between you and yourself, do not make it heard to your ears, as the rabbis, may their memory blessed, metaphorically said (Berakhot 8b), \"Do not talk among the walls, for the walls have ears.\" And about this, Shlomo - peace be upon him - said (Ecclesiastes 10:20), \"for a bird of the air may carry the utterance, And a winged creature may report the word.\"",
+                "<b>Do not say, \"When I will be available I will study [Torah],\" lest you never become available:</b> Since 'you do not know what a [new] day will [bring]' and 'they will also call you tomorrow,' since they will speak new matters and you will have to follow their paths. As there is no lack of new matters [requiring your attention] every day. And it will come out that you will leave the world without Torah [knowledge]. But rather you should 'make your Torah fixed' and your work flexible.  "
+            ],
+            [
+                "<b>He was accustomed to say: A boor (<i>bur</i>) cannot fear sin. An ignorant person (literally, a man of the land - <i>am haarets</i>) cannot be pious:</b> The boor is empty - he does not have in him Torah or commandments or the way of the world in terms of good traits. And in the Targum (Onkelos Genesis 47:19), \"do not place,\" is \"do not <i>tabur</i>. And he did not need [to say], a boor cannot be pious, since he is not even one who fears sin - as from his emptiness, he does not [even] know to guard himself from sins. But an ignoramus is involved with the creatures through important traits and has a few straight dispositions: He knows how to protect himself and [so] he guards himself from transgressions. And he is [even] able to be righteous and to do and to fulfill what he is [told] that he is commanded. But only one who is great in Torah [knowledge] can reach the level of piety, since it is a trait that requires purity of heart and cleanness of soul. And [the ignoramus] does not have the wisdom in his hand to veer from the middle marker to the far end, to fulfill [going] beyond the [letter] of the law. And because of this he is called an <i>am haarets</i> - since he is with them in <i>derekh erets</i> (good manners), and because most of the world (land - <i>haarets</i>) is like him.",
+                "<b>A person prone to being ashamed cannot learn:</b> The trait of shame is good in every matter except for study, as the matter is stated (Psalms 119:46), \"I will speak of Your testimonies, and not be ashamed in the presence of kings.\" As when David, peace be upon him, was running away from Shaul and he stood in front of kings of the nations of the world, he was not ashamed of speaking words of Torah and of the commandments - even if they mocked him and ridiculed his words. As shame is not good in study. And also the student should not say, \"How can someone as foolish as I ask something of a great Torah sage, who is [so] sharp in wisdom, [whereas] I have neither intelligence nor understanding.\" If this will be his doctrine all of the day, from where will wisdom come to him? And this is what the sages [masters] of wisdom, may their memory be blessed, said in the book, Choice Pearls, \"Ask the question of fools, and guard the guardings of the generous.\" This means to say, just like the generous do not squander their money and do not hoard it, but give it readily and willingly to the places that are fitting - as we have explained above; so [too] with wisdom, speak about it with fit people at fit times, but not with every person and [not] at a time when he knows that his words will not be heard. It comes out that you say that it is for them to ask every question and not to be ashamed, so that he will learn the things.",
+                "<b>An impatient person cannot teach:</b> It is not needed that a teacher be angry nor that he be short of [patience]; but rather [he should] be magnanimous and answer everything (that he has) that they ask. Even if they have difficulty in understanding his answer, he should review it for them until they come to the depth of the matter.",
+                "<b>Not all who engage in a lot of business become wise:</b> Since he is involved in his business all of the day and makes it fixed and his Torah flexible, he will never become wise. ",
+                "<b>In a place where there is no man, strive to be a man:</b> The early scholars (<i>rishonim</i>) explained, \"In a place where there is no man\" to help you in the commandments and to chastise you, \"strive to be a man\" and straighten yourself, so as to only 'do that which is good and straight in the eyes of the Lord.' Another explanation: \"In a place where there is no man\" - if you see a generation wherein the Torah is slacking, stand up and strive with it, as it is stated (Psalms 119:126), \"It is a time to do for the Lord, they have abrogated your Torah.\" What is the reason that \"it is a time to do for the Lord?\" Because \"they have abrogated your Torah\" - as its beginning is learned from its end - as it is found at the end of Tractate Berakhot 63a. And we can also explain, \"In a place where there is no man\" greater than you in wisdom, \"strive to be a man.\" And do not refrain from becoming wiser, even if you cannot find a sage greater than you in your city. Even if there is no one like you in that [whole] generation, see yourself as [if you were] in the generation of the sages of the Talmud and you are with them in one place. Even if you acquire their level, think as if you are standing with the prophets, up until Moshe, our teacher - peace be upon him. And when will you reach their level and their wisdom? And in this [way], you will never slack from learning Torah and you will improve your traits each and every day - as you will add to your wisdom and you will be like a flowing spring."
+            ],
+            [
+                "<b>He also saw a skull that was floating on top of the water:</b> Because you killed and caused the skull of the killed man to float, they killed you and made your skull float. But it was not like the law and it is as if they spilled innocent blood. And that is the [case], because it is not (like the law) [in your hand] to kill the murderer, but rather [it is for] the court, according to the [laws of the] Torah. And anyone [else] who kills him is obligated the death penalty, since his blood is not delivered into the hand of the killer to kill him. And because of this, <b>in the end, those that drowned you will be drowned</b> [by] others. They will do to them as they did to others. As this thing will be like this since they are all guilty, and [an act engendering] 'guilt is given over to the guilty.'"
+            ],
+            [
+                "<b>He was accustomed to say: The more flesh, etc.:</b> A person thinks that he adds life with pleasure and pampering - as he acts according to nature. 'But there is no control over the day of death' - it will 'not be a help or a benefit, but it will be for shame' and even for vermin. ",
+                "<b>The more possessions, the more worry:</b> Do not think that because of the honor of his wealth and the multitude of his assets, he will while away his days in bounty and his years in pleasantness. But [instead], he will worry about them the whole entire year. 'Ask him and he will tell you, your wealthy ones and they will say to you.' ",
+                "<b> The more man-servants, the more theft. The more maidservants, the more lewdness. The more wives, the more witchcraft:</b> And if the man-servants steal, he is struck for them - as it is in his hand to stop them. And even if he does not know [about it], the matter will be cast upon him - as they are his money and his gold (they belong to him). Also when the maidservants are lewd with others, the matter is upon him as if he himself was lewd - as an abomination was done in his house. Also in the proliferation of wives, he causes them to do witchcraft - to increase love [towards them]: the hated one will redouble [her efforts] until she sways his heart, 'and her rival was surely angered.' And they will hang the matter upon his neck, since it is a major sin - as it is stated (Exodus 22:17), \"You shall not let a witch live.\"",
+                "<b>The more Torah, the more life:</b> This matter corresponds to that which he said, \"The more flesh, the more vermin.\" As through enjoyment, he will shorten his days; but through toil in Torah [study], they will be lengthened. And it also corresponds to \"The more possessions, the more worry,\" as the worry over possessions shortens his years. But the worry over Torah - even though it is great worry, to the one who understands, when he figures out the law to the point that he can 'say the thing in an apt fashion' - this worry cannot cause him evil. Even though the wise men of science have said that concern is sickness of the heart and worry is destruction of the heart, worry over Torah 'will  increase for him length of days and years of life and peace.' And about this Shlomo, peace be upon him, said (Proverbs 10:27), \"The fear of the Lord adds life; the years of the wicked will be shortened.\"",
+                "<b>The more wisdom, the more sitting [and studying]:</b> He means to say, the wisdom of reasoning and argument, as through this, he increases sitting. As students will come to hear the new [ideas] and to sharpen themselves with him and to learn the matter of the novel rationale - as this is a wisdom in of itself. And he means to say that he is given reward corresponding to all of them, since he is the catalyst. And this matter corresponds to that which he said, \"The more maidservants, the more lewdness.\" As there [are things] that others do and it is seen as if he did it [himself], for the bad or for the good.",
+                "<b>The more charity, the more peace:</b> Due to benefiting from his money, [people] love the one who gives charity and he increases peace in the world. And also when he gives advice to others to give charity, it is considered as if he [gave] it himself. And people love him for this and also for that. It corresponds to that which he said, \"The more man-servants, the more theft.\" As [there], it is because of the actions of others - the theft of his servants - [that] people hate him.  But one who increases charity, which causes others to give, increases his love from the creatures.",
+                "<b>One who has acquired a good name has acquired for himself:</b> As the good name for himself, he will not leave to others. It is the opposite of the one who increases possessions, since with his death, he - the one who comes from them - will leave them over and go without desire.",
+                "<b>One who has acquired words of Torah has acquired for himself the life of the World to Come:</b>"
+            ],
+            [
+                "<b>Rabban Yochanan ben Zakkai received [the tradition] from Hillel and Shammai. He used to say: If you have learned a lot of Torah, do not credit it favorably, etc.:</b> You are still at the beginning, and when will you reach the middle and the end? As the Torah's 'measurement is longer than the land and wider than the sea,' and human comprehension is not able to reach the far end [of it]. And how distant is a man from it; and [so] how can he credit it favorably for himself? And he has not accomplished even one 'Torah' from the thousand that he is to accomplish.",
+                "<b>because for this you were created:</b> The Holy One, blessed be He, only brought you into existence to do His will. And also for this reason is it not for you to credit it favorably for yourself if you have accomplished much Torah - \"because for this you were created.\" There is a metaphor [about this]: If a debtor repays his debt, do we credit it favorably to him for that? And this measure is also [true] for the commandments - that if you have done many commandments, \"do not credit if favorably for yourself, because for this you were created.\" ",
+                "<b>Rabbi Yochanan ben Zakkai had five students: Rabbi Eliezer ben Horkenos, Rabbi Yehoshua ben Chananya, Rabbi Yosi the Priest, Rabbi Shimon ben Netanel, and Rabbi Elazar ben Arakh. He would recount their praises: Rabbi Eliezer ben Horkenos is a pit covered in plaster that does not lose a drop:</b> The explanation is that he did not forget anything ever from all that which he learned, like the pit after it has been plastered with plaster and does not lose a drop, as the water is not absorbed, even by the sides [of the pit].",
+                "<b>Rabbi Yehoshua ben Chananya--happy is the one who gave birth to him!:</b> The undifferentiated expression, 'happy' is a category that includes all of the virtues through which a person is happy. And when it mentions the trait [with it], it is [referring only to] a particular [trait]. And we have found it stated about fear as in \"Happy is the man who fears the Lord\" (Psalms 112:1). And also about the designation of a fixed place for Torah [study], as it is written (Proverbs 8:34), \"Happy is the man who listens to me, coming early to my gates each day, waiting outside my doors,\" and it states (Psalms 84:5), \"Happy are those who dwell in Your house; they will still forever praise You.\" And about devotion, as it is stated (Psalms 65:5), \"Happy is the man You choose and bring near to dwell in Your courts.\" And about faith (Psalms 84:6), \"Happy is the man who has refuge in You.\" It is also stated about one who prevents himself from [involvement with] evildoers (Psalms 1:1), \"Happy is the man who has not followed the counsel of the evildoers, or taken the path of sinners, or joined the company of the scorners.\" It is also stated about those that keep the Shabbat (Isaiah 56:2), \"Happy is the man who does this.\" It is also stated about those that walk in the Torah of the Lord (Psalms 119:1), \"Happy are those whose way is blameless, who follow the Torah of the Lord.\" It is also stated about those that keep the commandments (Psalms 119:2), \"Happy are those who observe His decrees, who turn to Him wholeheartedly.\" It is also stated about one who benefits from his toil (Psalms 128:2), \"You shall enjoy the fruit of your labors; you shall be happy and it shall be good for you.\" It is also stated about those that keep the law and do justice (Psalms 106:3), \"Happy are those who act lawfully, who do justice at all times.\" It is also stated about trust [in God] (Proverbs 16:20), \"he who trusts in the Lord is happy.\" It is also stated about wisdom (Proverbs 3:13), \"Happy is the man who finds wisdom,\" and it is also written (Proverbs 14:21), \"he who shows pity for the lowly is happy.\" And about this is it said, \"happy is the one who gave birth to him\" undifferentiated; meaning to say he is happy with all of the happy traits - great in his wisdom and refined by his traits and in all of his affairs.",
+                "<b>Rabbi Yosi the Priest is pious:</b> As in all of his deeds, he would do beyond the letter of the law. And about this is it said in many places in the Talmud (Bava Metzia 52b), \"we have learned the trait of piety here.\"",
+                "<b>Rabbi Shimon ben Netanel fears sin:</b> As he would make fences to distance himself from the sins.",
+                "<b>And Rabbi Elazar ben Arakh is an ever-strengthening fountain:</b> As he was very sharp and a logician and innovate ideas from his intellect.",
+                "<b>He [Rabban Yochanan ben Zakkai] used to say: If all the sages of Israel were on one side of a balance scale, etc.:</b> He means to say concerning knowledge. As he was like a plastered pit that does not lose a drop, and there was none among the sages of Israel that knew as much as he - who would not forget a thing from all that he learned. ",
+                "<b>Abba Shaul said in his name that if all the sages of Israel, including Rabbi Eliezer ben Horkenos, were on one side of a balance scale, and Rabbi Elazar ben Arakh were on the other side, he [Rabbi Elazar] would outweigh them all:</b> Concerning sharpness and logic did he praise Rabbi Elazar ben Arakh over all of the sages of Israel. It comes out that you will say that these two teachers (tannaim) do not disagree, but rather [here] it is speaking about logic and sharpness."
+            ],
+            [
+                "<b>He said to them:</b> Rabban Yochanan ben Zakkai to his students.",
+                "<b>Go out and see what is a straight path that a person should cling to. Rabbi Eliezer says: A good eye:</b> One who is 'glad about his portion.' ",
+                "<b>Rabbi Yehoshua says: A good friend:</b> That a man cling to a good friend.",
+                "<b>Rabbi Yosi says: A good neighbor:</b> To seek good neighbors, since their friendship is constant; and when they are good, their benefit is great. So did the early scholars (<i>rishonim</i>), may their memory be blessed, explain. But it is not the straight path - as according to their words, a good eye and a good heart are things [about] himself and a good friend and a good neighbor are [about] others. Hence we need to explain this mishnah, each word as is fit:",
+                "<b>what is a straight path that a person should cling to:</b> From all of the good and straight paths that a person should cling to. He means to say to cling to one trait, to be complete with it. As it is better for a person to grab one trait in full - that it become easy for him to reach all of the important traits via it - than his being someone with [attempted mastery of] many traits and he is not complete in any one of them. And this is that which Rabbi Eliezer said, <b>A good eye:</b> He means to say the trait of generosity, which is a fine and praiseworthy trait. And once he is at the peak of generosity, he will certainly reach the other virtues - as this trait [comes] to him because of a broad heart and a good eye. And a person like this is fit for every good trait, and this is what is written (Proverbs 14:21),\" he who shows pity (<i>mechonen</i>) for the lowly is happy.\" This means to say that the humble are the ones that find favor in his eyes and [so] he gives to them with a good eye. [This is like] the usage (Psalms 102:15), \"and they will cherish (<i>mechonen</i>) its dust\" - that the dust of the Land of Israel will find favor in their eyes. ",
+                "<b>Rabbi Yehoshua says: A good friend:</b> That he cling to this straight path and it become easy for him to do it; and to be a good friend to the man that his heart desires, and to accustom himself that a (another) spirit be pleased from him. And thus he will come to be [on friendly terms] with all of the creatures.",
+                "<b>Rabbi Yosi says: A good neighbor:</b> That he himself be a good neighbor to all of his neighbors. And once he becomes good and a loyal friend to five or eight people, the matter is close for him to love all that come to the world. And [so] he is happy and with all of the good traits.",
+                "<b>Rabbi Shimon says: Seeing the consequences of one's actions:</b> That he places his eyes on everything, and see all of the things that will be generated before they  are generated. And when he sees something that has reward at its beginning but its end will bring a loss, he will distance himself from it. And with this, he will never sin - as he will 'weigh the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it.' And hence a person should cling to this path to weigh at the beginning that which will be at the end, and to weigh all of his affairs with this [approach].",
+                "<b>Rabbi Elazar says: A good heart:</b> Rambam, may his memory be blessed, explained that this is the virtue of perfecting the traits - as the attributes of a person come from the heart. And when his heart is good, all of his traits will be straight and all of his attributes will be correct. And he will be 'glad in his heart,' befriend the good  and only desire a thing which has a positive goal and not a loss. So did Rabbi Meir Halevi (Ramah), may his memory be blessed, write. And though the matter is like this, it [only follows] according to their [approach]. But this explanation does not fit according to our approach. Hence it appears [correct] to explain that [with] \"a good heart,\" he means to say the trait of willpower (literally, will). That is the tolerant one who is not short tempered, distances himself from the trait of anger and answers softly. Even (but) when someone does evil to him, he tolerates him and there is no bitterness in his mouth - as 'his palate is sweets and he is all delights.' ",
+                "<b>He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, because your words are included in his:</b> As a man that has a trait like this dwell within him is also good to his friends and to his neighbors and to the whole world. He also has the trait of generosity; as he is generous to people with his body and heart, to wish what they desire and to do their will - all the more so will he be generous to them with his money. And every good trait will reside in a person like this - as the will of a healthy heart is a greater thing than the act. As behold, the commandments are the action of the limbs [and] are only labor, and easy to do. But that he should place his eyes and his heart there all the days to think of thoughts to do the labor of God from great devotion and love [of God] for his Name, may He be blessed - that is the [true effort] from this thing.",
+                "<b>He said to them: Go out and see what is an evil path that a person should distance himself from. Rabbi Eliezer says: A bad eye:</b> We need to explain his question and their answer, as it is a known thing that the opposite of the straight way is the way that a person should distance from himself. And the correct [reason that the question was asked] is because there are several good traits the opposite of which are not bad;  like the trait of piety which is a very great virtue - but if one is not pious, no bad will happen. About this, he said \"a bad eye\" - meaning to say, that a person not say stinginess is not bad since he doesn't extort or rob from his fellow. But [actually] its evil is great, as it is the basis for every bad trait. And from it, he will do every evil thing. As he should not say [about this], \"If I do not reach the final culmination of the virtues, I [will] not be a pious man, but I will [still] be righteous in doing that which I was commanded about.\" And he does not know that it is 'a lack that cannot be counted.' Yet it will be lacking in his heart at the end of days - as the little that is lacking will be a big lack, as Shlomo, peace be upon him, stated in his wisdom (Ecclesiastes 10:1), \"Dead flies turn the perfumer’s ointment fetid and putrid; so a little folly outweighs massive wisdom.\" He meant to say [that] just like a fly - which is a small thing - completely destroys a very important thing, the perfumer's ointment; so too is a little foolishness to the glory of a sage and an honored man. As the trait of miserliness causes a man to be empty (<i>beliaal</i>) of the good traits. [It is] like we find with Naval the Carmelite: Because he said (I Samuel 25:11), \"Should I take my bread and my water, etc.,\" it stated about him (Samuel I 25:25), \"Please, my lord, pay no attention to that empty man, Naval.\"",
+                "<b>Rabbi Yehoshua says: A bad friend. Rabbi Yosi says: A bad neighbor:</b> In he himself being bad to his friend or his neighbors. ",
+                "<b>Rabbi Shimon says: One who borrows but does not repay:</b> He could not have said the opposite of \"the one who sees the consequences of one's actions\" in general is the one from which everyone should distance himself. As everyone distances themselves from this [trait] on their own. But one is able to cling to it through an action; and [so] he took something about which a person should see the consequences [in action]: One who does not see it does not distance himself from the bad path, like the borrower who does not pay. Since at the time that he borrowed, he should have thought and seen if he would be able to pay up when the time of payment would come. And if he is not aware on his own if he will have the wherewithal in his hand [to pay], he should not borrow now - in view of the duress that he will have. [Rather], he should endure the current duress, even if he very much needs the loan.",
+                "<b>Borrowing from a person is like borrowing from the Omnipresent blessed be He:</b> As we find loaning with the Holy One, blessed be He, as it is stated (Proverbs 19:17), \"He who has compassion for the poor makes a loan to the Lord; He will repay him his due.\" It wanted to say that it is as if this compassionate one towards the poor is lending to God, and [so] he has a great reward. And this is what it says here, \"is like borrowing from the Omnipresent\" - meaning to say that he not think that since I don't have with what to pay and I was already brought to court and they did not find anything for me to pawn and I left innocent, what is my transgression and what is my sin? And the matter to you is as if you borrowed from the Omnipresent, blessed be He; and if you are exempt from the laws of man, you are nonetheless not [exempt] from the laws of Heaven. And you will not be exempt on account of people [as] the case will be between you and God. Since when you have a case for a loan with people, you are not exempt - even if people have exempted you. What is the reason? As it is stated (Psalms 37:21), \"The evildoer borrows and does not repay; the righteous has compassion and gives\" - meaning to say, that since he borrowed and does not repay, he is an evildoer. And [this is so] even though he doesn't have [with what to pay], as it was up to him to investigate with what he would repay from the beginning. But the righteous one is compassionate and gives what he has to give, giving it [so that he can still] repay. Since he is nonetheless careful from the beginning with that with which he can repay. And even though we do not hold it as a credit for the man who repays his obligation; for the righteous one who has 'grace on his lips' in his way in the world, we hold it as a credit when he returns people's money and they become his friends on account of their money. ",
+                "<b>Rabbi Elazar says: A bad heart. He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, for your words are included in his.</b>"
+            ],
+            [
+                "<b>They said:</b> The students of Rabban Yochanan ben Zakkai.",
+                "<b>three things:</b> They said many, many things. But rather it wants to say that each one was accustomed to saying three things everyday - like the matter that they said (Berakhot 17a), \"It is a pearl in the mouth of Rav\" - about things that are always needed.",
+                "<b>Rabbi Eliezer says: The honor of your friend should be as dear to you as your own:</b> We have learned the laws of the way of the world (<i>derekh erets</i>) here: He should seek the honor of his friend and desire that they honor him, as he desired his own honor. And this is the way of ethics. ",
+                "<b>and do not be easy to anger:</b> It is known that the trait of anger is very bad, however it is the nature of people to be pulled in by it. Hence he said that perforce sometimes be careful of anger, so that you not be easy to anger - since your will will desire anger: Weigh in the scales of your intellect if this thing is fit to get angry about. And if you find (that if) [any] argument to remove your anger, [use it and] negate it. But if it is a thing that is fit to be angry about regardless, then your anger will be with you (you can allow yourself to get angry). And this is what Shlomo - peace be upon him - stated (Ecclesiastes 7:9), \"Don’t let your spirit be quickly angered, for anger rests in the laps of fools\" - he meant to say, do not be quick to anger, but rather with deliberation and only for a great need. And do not do like the fool, who - because anger resides in his lap - hurries to get angry and does not know to subdue his spirit. And [he does this] even with something that he does not need anger for; even though he knows that he will spoil [the matter] as a result of his anger, he will nonetheless not restrain his spirit. [He is] like the snake which, according to some of the sages (Sanhedrin 78a), has venom in its teeth - and [so] when he bites, the venom goes out automatically and the snake does not need to discharge it. So [too] is anger in the lap of the fools - it is found there [and] goes out automatically. And this is what the sages, may their memory be blessed, said (Eruvin 65b), \"By three things is a person known: his cup, his wallet and his anger.\"",
+                "<b>and repent one day before your death:</b> One should repent today, lest he die tomorrow. And since he does not know the day of [his] death, it comes out that all of his days will be in repentance. And this is that which is stated (Ecclesiastes 9:8), \"At all times, let your clothes be white.\" These three things are a pearl in the mouth of Rabbi Eliezer ben Horkenos, as they are things that are always needed by every man. ",
+                "<b>And warm yourself by (<i>keneged</i>) the fire of the sages:</b> The explanation of <i>keneged</i> [here] is close [to].",
+                "<b>but be cautious around their coals that you should not be burned:</b> It is a metaphor of the one that warms himself by the fire: If he stands far from it as is fit for him, it comes out that he benefits and is not burned. But if he approaches too closely, it comes out that he gets burned. So [is it with] the one who warms himself by the fire of the sages and benefits from their wisdom - he must stand in front of them with awe, fear and seriousness of mind. And he should not act lightheadedly in front of them. And he should not approach them more than they have brought him close, as this trait pushes him away and makes him liable for a big punishment. And it is not necessary to say [that this is the case] at the time when [the sages] stumble in a matter of sin.",
+                "<b>for their bite is the bite of a snake, and their sting is the sting of a scorpion:</b> And lest it come into your mind that you can seduce him in the [same] way that we whisper to (charm) the snake and he does not bite; the matter is not like that. Rather their bite is the bite of a snake, but their whisper is the whisper of a viper that does not listen to the voice of whisperers (charmers). ",
+                "<b>and all of their words are like burning coals:</b> (The editor said, \"According to what appears, there is a word missing here, but the matter is understood\") And to say, \"I also have a living spirit and I will make arguments like him.\" But [you should be concerned that] the wisdom is not in your hand, lest you are mistaken in your argument. As their words are chosen and there is sharpness in their biting wisdom that is inside of them. And this thing is not from the three things that are counted that Rabbi Eliezer said, as he did not say it every day. And one time that he places into his heart to be careful about the honor of the sages is enough for him for a long time; as it is not something that needs reminding every day, like the first three."
+            ],
+            [
+                "<b>Rabbi Yehoshua says: The evil eye:</b> Its explanation is one who is not happy with his lot and places his eye on his fellow who is wealthier than he, [thinking] when will I be as wealthy as the great wealth of this man? And this causes evil to himself and to his fellow. [It is] like the wise men of science say about everything that is his neighbors: vapor comes up from that thought and burns the things that he put his eye towards with an evil eye. He also burns [himself] inside. Since he desires things, the thought of which he does not have the ability in his hand to materialize his, he destroys his body - as he shortens his spirit and removes it from the world. And this is the evil eye about which Rabbi Yehoshua spoke. And the proof of this explanation is that here he said, evil eye (<i>ra</i>) in the masculine - which is the one that put his eye [to something] for evil. And above (Avot 2:9), it said evil eye in the feminine (<i>raah</i>), the explanation of which is about the trait of stinginess. [And it is] not like the words of some of the commentators.  And <b>the evil inclination, and hatred of the creations</b> - like their simple meaning -<b>remove a person from the world</b>."
+            ],
+            [
+                "<b>Rabbi Yosi says: The money of your friend should be as dear to you as your own:</b> To fulfill the command of its owner.",
+                "<b>Prepare yourself to study Torah:</b> Prepare yourself with good traits so that you can study the Torah and reach the level of piety, as it stated (Avot 2:5), \"An ignorant person cannot be pious.\" And this is what Shlomo, peace be upon him, stated (Proverbs 24:7), \"Wise things are too lofty for a fool; he does not open his mouth in the gate.\" He wanted to say that [for] the fool wisdom is 'far and very high - who can find it.' And in the place where they determine the law and speak with wisdom, he muzzles his mouth - as he does not know [what] to answer. \"He who has thoughts to do harm is called by men a master of plots\" (Proverbs 24:7) - that you not say, it is because the fool's intellect is not (with intentions) [directed], that he is not wise; since he does not have the reasoning to know wisdom. As behold, he has thoughts to do harm and his reasoning is great and sharp to do evil to the point that he is nicknamed and they call him, \"the master of plots.\" Rather the wisdom of Torah does not rest upon him because of the evil of his heart - as he has the vessel (mind) with which to receive it. Also included in \"Prepare yourself to study Torah\" is to minimize pleasures, so that he learn much Torah - as we have learned (Avot 6:4), \"This is the way [to toil in] Torah: eat bread with salt and drink a small amount of water and sleep on the ground and live a life [whose conditions will cause you] pain and in Torah you toil.\" As one who increases luxuries will not have wisdom dwell within him - as they said, his neck is fat, (his <i>koa</i>) [his calf] is wide.",
+                "<b>for it is not an inheritance for you:</b> And you will not acquire it if you do not exert yourself upon it. As it is not like an inheritance from the fathers, in which a child gets it without effort. And [even] if your fathers were sages or luminaries for several generations, don't think and say [that] the Torah will return to its [accustomed] guesthouse without any effort. And is 'the fruit of a righteous one a tree of life.' And the matter is not like this, but rather it is [only] 'to those that hold on to it and its supporters that are happy.' And the wisdom was only given to your fathers and you will not inherit them. And if you desire it, acquire it for yourself 'with the toil of your hands.' And if you do that, 'you will be happy and it will be good for you.'",
+                "<b>All of your actions should be for the sake of Heaven:</b> Even optional things like eating, drinking, sitting, getting up, walking, laying down, sexual relations, speech and all the needs of your body should all be for the service of your Creator or for something that leads to His service. How is it [with] eating and drinking? There is no need to say that he not eat forbidden things; [but] even if he ate and drank permissible things because he was hungry or thirsty - if he did this for the pleasure of his body, it is not praiseworthy unless he intended to fulfill the needs of his body and to eat in order to live to serve his Creator. Gluttonous eating will also do great evil; as the wise men of science have said that most illnesses are caused as the result of too much food and [that] a man should only eat to remove his hunger. And through this, he will guard his soul from distress and cause his body to be [in good] health. But he should not eat every time it is sweet to his palate, as the palate always desires to eat until his stomach is full - according to what a man can fill it. And through this, he will have every illness and ailment, and this is that which is stated (Proverbs 13:25), \"The righteous man eats to satisfaction, but the belly of the wicked is lacking.\" As the stomach is only able to digest what it can hold; and when one eats and fills it until the palate no [longer] desires to eat, he makes the belly lack and destroys it - as the destruction of the belly is its lack. But the righteous person who eats to the satisfaction of his soul and only to remove his hunger, he sustains the body which the soul loves [in order] 'to do the good and the straight in the eyes of the Lord.' And the enlightened ones will understand. How is it [with] sitting, getting up and walking? There is no need to say that 'he not sit in a gathering of scorners and not stand in a place of sinners and not walk in the counsel of evildoers,' [but] even to sit in the council of the straight and to stand in the path of the righteous and to walk in the path of the innocent - if he did it for his own benefit and to fulfill the wants of his body and its desires, it is not praiseworthy; but [rather] only if he did [it] for the sake of Heaven. How is it [with] laying down? There is no need to say that at a time that he can be involved in Torah [study] and in the commandments and [instead] arouses himself to sleep to enjoy himself, that it is not fit to do so. But even at a time when he is weary and needs to sleep in order to rest from his weariness - if he does it for the benefit of his body, it is not praiseworthy; but [rather] only if it is to fulfill the needs of his body in order that he be able to serve his Creator and to give sleep to his eyes and rest to his body, for the needs of health and that his mind not break down in Torah [study] from the weariness. With sexual relations, there is no need to say that he not commit a sin. But even at the appointed time stated in the Torah, if he does [it] for the sake of the benefit to his body or to achieve his desire - behold, this is disgraceful. But even if he intended [it] so that he have sons that will serve him and fill his place, it is not praiseworthy; but rather only if it is that he have sons to serve the Omnipresent, may He be blessed, or that he intended to have sexual relations to fulfill the appointed time stated in the Torah - like who one pays off a debt to his creditor. How is it [with] speaking? There is no need to say [not] to recount evil speech and foulness of the mouth and similar to them. But even in recounting words of wisdom, his intention needs to be for the service of his Creator or for something that will bring him to His service. The principle of the matter is that a person is obligated to put his eyes and his heart to his ways, and to weigh all of his deeds in the scales of his mind. And when he sees that something brings him to the service of his Creator, may He be blessed, he should do it; and if not, he should separate from it. And so wrote Rambam, may his memory be blessed."
+            ],
+            [
+                "<b>Rabbi Shimon says: Be careful in the reciting of Shema:</b> Be careful with the reciting of the Shema more than with prayer. [This is] because the time of [the morning] prayer is large and wide, as it is up to four hours [from daybreak]; but the time of reciting Shema [in the morning] is short and precise - with the sunrise, according to the <i>vatikin</i> (punctilious ones). And this is [the reason] for the expression, \"be careful\" - as it requires great care. ",
+                "<b>When you pray, do not make your prayer fixed, rather prayers for mercy and supplication before the Omnipresent, blessed be He:</b> That he say the prayer like a poor man, supplicating and asking for something that he needs - as 'a pauper will speak supplications.' And [he should] not be like a man who requests something but does not need it - as he will not supplicate with a full heart, nor with a broken spirit. And every man needs to request about himself, 'as there is no man in the world who will not sin.' And the prayer should also not be like a burden, and he should not do it like one who repays his debt - as it is stated (the editor said that according to the text of our mishnah, he [cites] the verse from Joel 2:13) (Jonah 4:2), \"You are a compassionate and gracious God, slow to anger, abounding in kindness, renouncing the bad\" - as every man needs mercy. And if times [are fortuitous] for him because God, may He be blessed, is slow to anger and forgiving towards him; it is not because of his righteous deeds that God is merciful towards him. And [so,] he needs to supplicate Him lest God renounce his renouncing of the bad - 'lest [that] be caused by sin.' 'And not each and every hour does a miracle occur.' ",
+                "<b>And do not be wicked in your own eyes:</b> That he not be an evildoer in his own eyes, [such] that he not be able to repent. As it comes out that this one gives up on repentance - and if a sin comes to his hand, it is (as if) it is permitted to him, since it comes to his mind that it is light compared to the heavy ones that he has transgressed. And he should also not be righteous in his own eyes, as they said in Tractate Niddah 30b, \"The embryo is made to swear in the womb of his mother: Even if the entire world says that you are righteous, be like an evildoer in your own eyes\" - and not an actual evildoer, but rather he should be half guilty and half meritorious in his own eyes. [If he] did one [more] commandment, happy is he - as he has determined that he be on the side of merit; ]if he] did one more sin, woe to him - as he has determined himself to be on the side of guilt. And this is that which they said in Vayikra Rabbah (Kiddushin 40a), \"A man should always see himself as if he is half meritorious and half guilty, as it is stated (Proverbs 14:16), 'A wise man is afraid and evades evil.'\" He wanted to say that even though he has evaded evil, the wise man is afraid because he is evil in his own eyes. And it comes out that he runs after the commandments, so that they determine him to be on the side of merit. And he runs from the sins, so that they not determine him to be on the side of guilt."
+            ],
+            [
+                "<b>Rabbi Elazar says: Be diligent in learning Torah, and know what to respond to one who denigrates the Torah (<i>apikoros</i>):</b> That one dedicate oneself to study Torah, so that he will know what to respond to the <i>apikoros</i>. As if he will not respond to him according to his arguments and his lies, the world will learn from them and 'drink evil waters' - in their seeing that he is defeated, and it will come out that the name of Heaven will be profaned. And an <i>apikoros</i> here is one who denies the oral Torah, as well as those that issue rulings not in accordance with the law (halakha). And <i>apikoros</i> is [from the word] <i>hefker</i> (chaos; literally, ownerless). ",
+                "<b>Know before Whom you labor:</b> Before the One who examines the kidneys and the heart. And when you study Torah, exert yourself and put your concentration into it, and [that way] you will know to respond to the <i>apikoros</i> from it. And when you exert yourself in the Torah, delight in it. As we find that the Torah stated (Proverbs 8:22), “The Lord created me at the beginning of His course, as the first of His works of old\" - and it is written after it (Proverbs 8:30), \"I was a caretaker with it, a delight for me every day.\" You should behold that the Holy One, blessed be He, would delight in it - and you should do so [as well]. This is as it is stated (Proverbs 8:31), \"Rejoicing in His inhabited world, and delighting with mankind.\" He meant to say that [just] like the Torah was a delight for the Holy One, blessed be He, before the formation of the world, so [too] should it be the rejoicing of the habitation and a delight for people after the world was created. ",
+                "<b>the Master of your work is trustworthy to pay you the wage for your activity:</b> That you not make your labor in Torah fraudulent, since God, may He be blessed, is the Master of your work and there is nothing hidden from in front of His eyes. And also, since how is it that you would not strain yourself on it, as behold you will have a great wage for your activity? And even thought they said (Avot 1:3), \"Do not be as servants who are serving the master in order to receive a reward\"; it is in order to overcome the impulse that sways one form doing the commandments and from walking in the straight path. [Hence] it is good to think that he will have a reward for them, so that he not give an opening to the impulse to attack. And also because they did not warn to know this in order to serve the Omnipresent, may He be blessed - because of the reason of reward. But rather in the same way as a person is obligated to investigate and know the unity of the Omnipresent and His understanding and His wonders that He has done in order to add to His love; so too is he obligated to [know that He] pays the wage of his activity, to  bring up to his heart the greatness of the kindnesses of the Omnipresent - [that] even though He is the Master of all the creations and the Maker of all and we are all His servants to serve Him and service Him like a slave that is His property without giving a wage, He  [nonetheless] gives that the reward and wage be with us. And on top of everything, we will increase our love from this and we will serve Him with fear and love. "
+            ],
+            [
+                "<b>Rabbi Tarfon said, the day is short and the work is great:</b> The day is short - these are [a person's] days, which are short compared to the Torah, as it is greater. 'Its measure is longer than the earth and it is wider than the sea,' and none can reach down to its end. And this is what they said (Shemot Rabbah 47:7) - those forty days that our teacher Moshe, peace be upon him, stood at Mount Sinai, he did not sleep. There is a parable [relevant to this, about] a king that said to his servant, \"Measure gold coins from now until tomorrow, and everything that you measure will be yours.\" How can he sleep, and will he not lose very much at that time? So [too] did Moshe say, \"If I sleep, how many pearls of words of Torah will I lose?\" All the more so us, that we should not give 'sleep to our eyes nor slumber to our eyelids.'",
+                "<b>The workers are lazy and the reward is great:</b> These are people that are lazy in their study of Torah; as even the alacritous  sages show laziness. Since it is in the nature of a person to show laziness and no one escapes from it - some do more and some do less.",
+                "<b>and the Master of the house is pressing:</b> The One who controls His world that commanded about it. And you are not like a worker who works on consignment. If he does a little, he is given a small wage and if does much, he is given a large wage - according to the calculation that was agreed for him with the entire job. And [in this arrangement,] the masters are not exacting. But rather the Holy One, blessed be He, commands you the work of the Torah, and the work is not made dependent on you according to all that you are able to do. But [rather,] if you transgress His command, you will be punished with a big punishment - as you do not have a right to desist [from it] even one minute."
+            ],
+            [
+                "<b>He used to say: It is not your responsibility to finish the work</b> That it not come to your mind, \"I am not broadhearted and I cannot finish it, and [so] what advantage is there in toil and what will my exertion benefit.\" As \"it is not your responsibility to finish it.\" Rather since your are toiling in the Torah, you have fulfilled the commandment of your Creator.",
+                "<b>but neither are you free to desist from it:</b> That you not say, \"Since I am not obligated to finish the work, I will not pain myself, but rather I will study one hour each day.\" The matter is  not like this, as you are an acquired slave to [the work] to 'meditate over it day and night' 'and then you will make your paths successful and then you will be enlightened.'",
+                "<b>If you have learned much Torah, your reward will be much:</b> To say that there is an advantage to the one who  [decides] for himself [to learn[ much, as he becomes wiser than the one who learns little - even though both of them do not desist.",
+                "<b>and the Master of your work is trustworthy</b> That you should not fear like a worker, and that the master of the house not say to you, \"Go, go and come back,\" since he doesn't have money in his hand. As you are working for One who will <b>pay you the wage for your activity</b> and pays with trustworthiness.",
+                "<b>And know, the giving of reward to the righteous is in the future to come</b> And if you think about this, your hand will be strengthened to [study] the Torah, 'the measure of which is longer than the earth and it is wider than the sea,' and none can reach down to its end (- and [to do] His commandments). From this you will put upon your heart the greatness of the kindnesses of the Holy One, blessed be He, and you will increase [your] love for Him."
+            ]
+        ],
+        [
+            [
+                "<b>Akavia ben Mahalalel says: Keep your eye on three things, and you will not come to sin: Know from where you came:</b> And when you are keeping your eye on where you came from, the thought will cause you to be of a lowly spirit and you will be saved from the trait of arrogance - as it is stated about it (Proverbs 16:5), \"Every haughty person is an abomination to the Lord.\"",
+                "<b>And to where are you going? To a place of dust, worms, and maggots:</b> And if you think in your heart to where you are going, you will not desire any of the pleasures - as you are toiling for worms. You will also find vain all wealth and honor - 'as it is all vanity and bad spirit.' And about this matter King Shlomo created the Book of Kohelet (Ecclesiastes) and began (Ecclesiastes 1:2), \"Vanity of vanities\" - to show the vanity of all goods and of all honor. And after he showed the vanity of everything, he stated (Ecclesiastes 12:13), \"The sum of the matter, when all is heard; revere God and observe His commandments; as this is all of man.\" ",
+                "<b>And before Whom are you destined to give an account and a reckoning:</b> As the creations were only created to fear God. As how will a person sin if he thinks in front of Whom he is \"destined to give an account and a reckoning\" - and more than for the punishment and the challenge - as he will suffer great embarrassment. There is a parable [relevant to this] about a king in front of which a man enters: If [the king] finds him cheating in his deeds or lying in his words, he will suffer great embarrassment. All the more so <b>before the King of kings, the Holy One, blessed be He.</b> Also because the embarrassment of the soul is greater after it separates from the body than the embarrassment when it is still there. As it is the nature of the body to forget, and when a person does an ugly thing and is embarrassed from other people about it for a year or two, he will forget the thing and the embarrassment will leave on its own.  Even if it is not forgotten from his heart, the thing will be faded and some of the embarrassment will be removed. As the nature of the body's forgetting mixes with the nature of the soul. And even though it does not overcome it to completely forget the thing, nonetheless it overcomes it [enough] for the thing to fade; such that some forgetting removes most of the embarrassment. But when the soul is alone, there is no forgetting before it - as it is completely whole and pure and there is no physical nature within it. And when it is embarrassed before \"the King of kings, the Holy One, blessed be He,\" it is for ever and ever that it will stand with the embarrassment like now when it is [actually] standing in front of Him. And like that time, it will stand embarrassed forever. And this is what the rabbis, may there memory be blessed, said (Bava Batra 75a), \"Woe for this embarrassment, woe for this disgrace.\" Hence in all cases, the one that raises these things to his heart will not come to sin."
+            ],
+            [
+                "<b>Rabbi Chanina, the Deputy High Priest, says: Pray for the welfare of the government, for were it not for the fear of it:</b> As it is harsh upon us.",
+                "<b>man would swallow his fellow alive:</b> This matter is wanting to say that a person should pray for the peace of the whole world and be in pain about the pain of others. And this is the way of the righteous ones, as David, peace be upon him, stated (Psalms 35:13), \"As for me, when they were ill, my dress was sackcloth, I afflicted myself in fasting.\" As a person should not make his supplications and his requests for his needs alone, but rather to pray for all people, that they be at peace. As with the welfare of the government, there is peace in the world.",
+                "<b>Rabbi Chananya ben Teradyon says: Two who are sitting together and there are no words of Torah [spoken] between them, this is a session of scorners, as it is said (Psalms 1:1): “[Happy is the man who has]... not sat in the session of the scorners”:</b> Two things are called scorning (<i>leitsanut</i>). One is evil speech: one who speaks badly about his fellow, to disgrace him and to debase him among people - that he be considered scornful in their eyes. And this is from the great sins 'that a man commits and is guilty.' And this trait is only [found] among those that act wickedly. And about it Shlomo, peace be upon him, stated in his wisdom (Proverbs 21:24), \"The malevolent,  conceited man - scorner is his name - acts in a frenzy of malevolence.\" He meant to say that these two evil traits - malevolence and conceit - both them or are included in the scorner. And a malevolent man is one who speaks about his fellow and debases him in the eyes of the world; [whereas] conceit is in thought, such that [another] person is not thought of as anything in front of him. And one 'crowned' with these two things - his name is scorner. And lest you say, he [may] not watch his tongue, but his hands are tied, he does not sin with them; about this he said, \"he acts in a frenzy of malevolence\" - when this man that \"scorner is his name\" comes to action, it will be with anger and cruelty. This is because scorning indicates about him the sin of being one who commits evil deeds. And Shlomo, peace be upon him, would console those that hear the insult of the scorners but do not respond and stated (Proverbs 3:34), \"At scorners He scorns, but to the lowly He shows grace.\" He meant to say [that] God scorns those that scorn you and they will lose more with their scorn than you - the listener. \"But to the lowly\" that are silent and endure them and don't respond, the Holy One, blessed be He, \"shows grace.\" But the verse that he [cited in the mishnah], \"not sat in the session of the scorners,\" is not speaking about the scorners that we discussed - as that is [already] either in the category of sinners or in the category of evildoers that are stated in the beginning of the verse. Rather, it called \"the session of the scorners\" the opposite of what is written after it: \"Rather, in the Torah of the Lord is his desire, and he meditates upon His Torah day and night.' [That is] those that purposely establish sessions to speak about empty words, and forsake words of Torah. As they remove the yoke of Torah from upon [them], since during the time that they don't have work [and] they also don't have to speak about their affairs, they establish a session for their idle words - hence it is called a session of scorners. And this thing is spoken concerning the refraining from Torah [study], since this chapter is speaking about the topic of refraining from Torah [study].",
+                "<b>But two who are sitting together and there are words of Torah [spoken] between them, the Divine Presence rests with them, as it is said (Malachi 3:16): “Then those who feared the Lord spoke one with another, and the Lord hearkened and heard, and a book of remembrance was written before Him, for those who feared the Lord and for those who thought upon His Name”:</b> And the simple understanding of the verse is about the righteous in the future to come: when people will see their lofty status and say, \"For what did this thing come to them,\" they will answer, \"Because earlier 'they spoke one with another' in words of Torah and it was written 'in the book of remembrance' and He is now giving them the reward for their activity.\"",
+                "<b>I have no [Scriptural support for this] except [in a case of] two. From where [is there proof that] that even [when there is only] one [person studying Torah], the Holy One, blessed be He, determines a reward for him?:</b> He means to say one who sits and thinks about Torah. Since reward is given for thought as it is for one involved in speech.",
+                "<b>As it is said (Lamentations 3:28): “He sits alone and is silent, since he takes [a reward] for it”:</b> As one who is silent and thinks about Torah is as if he takes on the yoke of Torah in oral meditation. But Rabbi Meir HaLevi follows the textual variant, \"From where [is there proof that] that even [when there is only] one [person studying Torah], the verse equates it for him as if he fulfilled the whole entire Torah, as it is said (Lamentations 3:28): 'He sits alone and is silent, since he takes [a reward] for it.'\" And how is it implied that the expression \"and he is silent\" is [about] speech? [From] \"since he takes\" [which refers] to the yoke of speech - as he preaches in front of [the people]."
+            ],
+            [
+                "<b>Rabbi Shimon says: Three who ate at one table and did not say upon it words of Torah - it is as if they ate from the offerings of the dead:</b> He means to say that since they did not say words of Torah, behold all of the tables are as if they were full of offering to idolatry which is considered to be like feces. Since the gathering of three people is called a group, as [indicated by the fact that] they would have an invitation (<i>mezamnin</i>) for the Grace after the meals. And one should not join them if there are no words of Torah among them, as that is removing the yoke of Torah. They are eating and drinking and enjoying, [but] the mention of Torah does not arise upon their hearts - woe to them and woe to their enjoyment.  ",
+                "<b>However, three who ate at one table and said upon it words of Torah - it is as if they ate from the table of the Omnipresent, blessed be He, as it is said (Ezekiel 41:22): \"And he said to me, this is the table that is before the Lord\":</b> And the expression, \"And he said,\" is [referring to an] individual, as you see [with] \"And the Lord said to Moshe,\" which is individual, as He was speaking to Moshe alone. And when the verse wants to make the thing communal - for Moshe to say it to Israel - it is written, \"saying\"; which is a communal language. The explanation of \"he said\" by itself without \"saying\" is that He explained it to Moshe only and not that others should hear it. Also this [in] which it is stated, \"And he said to me, this is the table,\" is an expression of \"and he said\" that specifies that this table is from below. Such that you should not think that it specifies that the table is from Above (the sacrificial table of the Temple offerings). And even though this is not a proof for the matter, it is a hint to the matter - as is the custom of our rabbis to [use as support] in several places.  "
+            ],
+            [
+                "<b>Rabbi Chananya ben Chakhinai says, etc. such a one is liable for [forfeiture of] his life:</b> Since they are desirable times, he should only think during them about things that are desirable before the Omnipresent, may He be blessed. And those [things] are words of Torah. As how grand and desirable are these times for thinking about Torah, since he has no work to do and does not hear the voices of [other] people. ",
+                "<b>and one who turns his heart to idleness, such a one is liable for [forfeiture of] his life:</b> As he wastes a time in which he can have clear and correct thought, and diverts it from thoughts of Torah."
+            ],
+            [
+                "<b>Rabbi Nechunya ben Hakanah says: Anyone who accepts the yoke of Torah upon himself, they lift from him the yoke of government:</b> The Holy One, blessed be He, guards  form every bad thing the one who makes his Torah [study] primary and his work flexible, so that he not have to refrain from Torah study. And [so] He does not put it into the heart of the king - that takes people to do his work - to take this one. And he is saved from the work of the kings to fulfill his will to be involved [in Torah].",
+                "<b>and the yoke of the way of the world (derekh erets):</b> He is not required to do much work for the needs of his livelihood, and he is able to suffice with little for his vital needs - since the work of the righteous is blessed and his soul is glad with his portion.",
+                "<b>And anyone who casts from himself the yoke of Torah, they place upon him the yoke of government:</b> Since he thinks that if he leaves the work of Torah he will do a lot of his work, God, may He be blessed, annuls his thought and puts into the heart of the king to take him to do work for him - since (Proverbs 21:1), \"Like channeled water is the heart of the king in the Lord’s hand; He directs it to whatever He wishes.\"",
+                "<b>and the yoke of the way of the world (derekh erets):</b>  As he wanders and strains for his livelihood and he cannot find it. Even when he finds it, he is not glad with his portion; and all of his days, he exerts himself in vain to get rich and to add wealth to his wealth. And [it is] like the matter that is stated (Ecclesiastes 5:9), \"A lover of money never has his fill of money.\" And it comes out that all of his days are spent in toil and exertion, and he will never have rest for ever and ever."
+            ],
+            [
+                "<b>Rabbi Chalafta [ben Dosa] of Kfar Chananiah says: Ten who are sitting together and engaging in Torah, the Divine Presence rests among them, as it is said (Psalms 82:1): “God stands in the congregation of God”:</b> And there is no congregation that is less than ten.",
+                "<b>And from where [is there proof that this is true] even [when there are only] five? As it is said (Amos 9:6): “And He has founded His band upon the earth:”</b> A hand which hs five fingers is called a band (<i>aguda</i>).",
+                "<b>And from where even three? As it is said (Psalms 82:1): “In the midst of judges He judges:”</b> And there is no court that is less than three.",
+                "<b>And from where even two? As it is said (Malachi 3:16): “Then those who feared the Lord spoke one with another.” And from where even one? As it is said (Exodus 20:20 (20:21 in NJPS)): “In every place where I cause My Name to be mentioned I will come to you and bless you.:”</b> And if even one gets much reward, is it not obvious that from to ten to two, they would [also] get reward. Rather, he wants to say that to each [number], the reward is according to [the quantity]."
+            ],
+            [
+                "<b>Rabbi Elazar, man of Bartuta, says: Give Him from what is His:</b> This is speaking whether about the matter of a person's body, whether about the matter of a person's money - and it is to say that a person should not withhold himself nor his money from the objects (objectives) of Heaven. And this is what he said:",
+                "<b>for you and yours are His:</b> As you are not giving from yourself and not from your money, but rather from the Omnipresent, may He blessed, as everything is His. As a person's money is a deposit in his hand from the Holy One, blessed be He - except that there is an advantage with it over other deposits in that he can take from it according to his needs. And he should give  the rest in accordance with the will of the Depositor - the King, King of kings, the Holy One, blessed be He - who commanded him. And there is much to rejoice in that he can benefit from the deposit (in speech) [the editor says, it appears to me that it should be corrected to, enough for his needs] and that he will do the will of its Owner with the rest. There is a parable [relevant to this] of a king that gave his servant a thousand zuz and said to him, \"Take one hundred for your yourself and give the [remaining] nine hundred to nine people.\" Would he not rejoice?  ",
+                "<b>and thus with David it says, \"For all comes from You, and from Your hand we have given to You\" (I Chronicles 29:14):</b> In another place there it is written (I Chronicles 29:16), \"it is from Your hand, and it is all Yours.\" And that is stated about the body, 'that He prepared it to build His holy House.' And that which is written, \"and from Your hand we have given to You,\" is stated about the matter of money; as he states at the beginning of the verse, \"that we should have the means to make such a freewill offering; for all comes from You, and from Your hand we have given to You.\"",
+                "<b>Rabbi Yaakov says: He who is walking on the way and repeating his studies, and interrupts his studies, etc.:</b> As when a person is still studying, he should not [be involved in] mundane conversation, since he needs to stand in fear and awe in front of the Torah. [It is] like the matter that they said (Shabbat 30b), \"Any student who is learning and his lips do not drip with myrrh, let him be burnt.\" Since he is using the crown of Torah which is the crown of the Holy One, blessed be He, he needs to not speak idly. And if he becomes light-headed to interrupt his studies, behold \"he is liable for [forfeiture of] his life.\" And this is in line with justice."
+            ],
+            [
+                "<b>Rabbi Dostai beRebbe Yannai in the name of Rabbi Meir says: Anyone who forgets one thing from his studies - Scripture considers him as if he is liable for [forfeiture of] his life, as it is said (Deuteronomy 4:9): \"Only guard yourself,  etc.:</b> As he did not put it into his heart to say that forgetting is common with people. He should have reviewed the law many times and be thinking about it the whole day and the whole night, until it could not leave his heart. And [as] he did not, he is liable for [forfeiture of] his life; since he will come to give rulings according to his memory and say, \"So said Rabbi.\" And [so] he will forbid the permissible and permit the forbidden and a mishap will come from his hand; and he will be called a sinner,  'for an error in study is considered an intentional transgression.'",
+                "<b>One could [suppose this statement applies to] even one whose studies have overpowered him; therefore, the verse says, \"and lest they depart from your heart all the days of your life\" - he is not liable for [forfeiture of] his life until he sits down and [intentionally] removes them from his heart:</b> If he forgot it due to old age or due to another [matter out of his control], the Merciful One exempts him."
+            ],
+            [
+                "<b>Rabbi Chanina ben Dosa says: Anyone whose fear of sin precedes his wisdom, his wisdom endures:</b> The matter is said regarding effort: One who makes efforts to know wisdom in order to guard his soul from sin - and he becomes wise; his wisdom endures in his hand. And it comes out that when the studies and becomes enlightened, he removes himself from sins and does a commandment.",
+                "<b>And anyone whose wisdom precedes his fear of sin, his wisdom does not endure:</b> He did not make efforts from the beginning to know wisdom in order to observe it, but rather to understand and be enlightened; and [so] it will not endure in his hand. And this is in line with justice. Another explanation: When a person's fear of sin precedes his wisdom, it comes out that when he studied, it guarded him and strengthened him to go on the path that he is accustomed to from many days; since when he fears sin and his heart adds great love for it and desires to add to it, it strengthens him to do that to which he is accustomed. But when the wisdom of a person precedes his fear of sin, it comes out that his wisdom [tries to] prevent him from sins that he is accustomed to. And in the end, he will rebel against it - as it will appear like a burden to him.",
+                "<b>He would [also] say: Anyone whose actions are more plentiful than his wisdom, his wisdom endures:</b> When a person's actions are more plentiful than his wisdom, it comes out that his desire for wisdom is greater than his wisdom. And it comes out that his he will add wisdom to his wisdom each and every day.",
+                "<b>And anyone whose wisdom is more plentiful than his actions, his wisdom does not endure:</b> As it comes out that his desire for wisdom is less than his wisdom, and it will come out that his wisdom will continually lessen. So did the early scholars, may their memory be blessed, explain. However one should ask, how is it possible for his actions to be greater than his wisdom. If he doesn't know the Torah and the commandments; when he needs to do these actions, upon what [basis] will he do them? Rather this mishnah was speaking according to a fit, good and accepted advice for the one who doesn't know - so that he not destroy his soul. [That advice is] that he accept upon himself to do all of the things that the sages tell him to do, and not to veer from them to the right or to the left when he knows them. And he should act according to the Torah that they instruct him and according to the law that they tell him. And immediately when he accepts upon himself this acceptance with a full heart and a desiring soul, he brings [himself] reward, as if he [did] all of the commandments. And according to this approach, they said, \"Anyone whose actions are more plentiful than his wisdom,\" [as] even for the one who does not know and does not do, they are called actions - since he has reward for them as if he did them, on account of [his] acceptance. And so is it explained in The Fathers According to Rabbi Nathan 22:1, as we learned there, \"Anyone whose actions are more plentiful than his wisdom, his wisdom endures, as it is stated (Exodus 24:7), 'we shall do and we shall understand.'\" As Israel had doing precede understanding, [whereas] they should have said, \"we will understand and we will do\" - as before one can do an action, they need to understand what to do. However they accepted upon themselves first to do all that He would command them and [that] they would understand; and they received reward from it immediately as if they had done them. \"And anyone whose wisdom is more plentiful than his actions, etc.\" - that he should not say, \"I will study this law and [then] I will practice it, I will study the whole Talmud and [then] I will practice it.\" If he says like this, his wisdom will not endure - as one needs to perfect the traits first and then his wisdom will endure."
+            ],
+            [
+                "<b>He would say: Anyone from whom the spirit of creations find pleasure, from him the spirit of God finds pleasure:</b> He wanted to say, one whose give and take (business dealings) is pleasant for people and they all know that he is [considered] trustworthy by the creatures. And it is like we say in Tractate Yoma 86a, \"Any scholar who reads and studies and gives and takes with trustworthiness among the creatures - what do the creatures say about him? Happy is his father, happy is his mother (the editor says, in the gemara in front of us, it is found, 'happy is his rabbi') that taught him Torah, etc.\" And because of this, \"from him the spirit of God finds pleasure,\" since the Torah is lauded through him. ",
+                "<b>And anyone from whom the spirit of creations do not find pleasure, from him the spirit of God does not find pleasure:</b> He will not 'be innocent from God and from Israel.'",
+                "<b>Rabbi Dosa ben Harkinus says: [Late] morning sleep:</b> As [it] negates prayer at its time.",
+                "<b>midday wine:</b> As it negates Torah study and [so] leads to sin.",
+                "<b>chatter of children:</b> As this playing draws in the hearts of people because of their love for youngsters, and it comes out that Torah [study] is neglected.",
+                "<b>and sitting in the assembly houses of the Am Ha'arets (unlearned people, who are lax in observing tithes and purity laws):</b> And many evils [are found in] their assembly houses.",
+                "<b>remove a person from the world:</b> Since for what was man created besides to be involved with Torah, and it is 'the length of days and the years of life?' And if he [engages in] such things, 'why does he have life?' And it is fit to drive him from the world, as he is vanity and his days are vanity. And since he has lived some years and has been involved in his affairs and it has not helped - because he has neglected Torah, for what [reason] should his days be increased? There is  parable [relevant to this] about a king that gave his servant one hundred  silver coins and he threw them into the sea, and [then] returned and requested others from him. And is it not fit that he not give him more? So is it [with] one who does not involve himself with Torah."
+            ],
+            [
+                "<b>Rabbi Elazar of Modi'in says: One who profanes the Kodeshim (sacred material):</b> This is one who who intends to delay their consumption and [so] renders them impure. It is the same whether it is sacred material for the altar or whether it is sacred material for the upkeep of the House (<i>bedek Habayit</i>) - if he profanes them, he has no share in the world to come. ",
+                "<b>one who desecrates the holidays:</b> He made these two things adjacent because they are [both] called holy things. With holy material, it is written (Leviticus 6:18), \"holy of holies\"; and with holidays, it is written (Leviticus 23:2), these are \"the holidays of the Lord, which you shall proclaim, holy proclamations.\" And about this the rabbis, may their memory be blessed, said (Pesachim 118a), \"Anyone who profanes the holidays - it is as if he worships idolatry, as it is stated (Exodus 34:17), 'You shall not make molten gods for yourselves.' And it placed it adjacent to, 'You shall observe the Feast of Unleavened Bread.'\" And he said here, \"one who desecrates\" and he did not say, \"one who profanes the holidays,\" because he is not speaking about the festival day itself - as about this it is not required to speak, since a festival day is like Shabbat. Rather, he is speaking about the intermediate days of the holiday (<i>chol hamoed</i>); about the one doing forbidden work with his hand. And [such a one may] say, \"These days do not have so much holiness, like the first [festival] days.\" And [so] he does every work and disgusting thing on them, 'yet he will not feel shame.'",
+                "<b>one who nullifies the covenant of Abraham our father:</b> This is one who pulls his foreskin to cover his corona and he appears like an uncircumcised one - it is like one who does it to anger, to disgrace the commandments.",
+                "<b>one who whitens (embarrasses) the face of another in public:</b> This is a derivative of the things for which he should die and not transgress. And the sources (<i>avot</i>) [of the derivatives] are three: idolatry, [forbidden] sexual relations and the spilling of blood (murder). The derivative of idolatry is the wood [that comes from] a tree-god (<i>ashera</i>); and like we say (Pesachim 25a), \"We may heal ourselves with anything, except for the wood of a tree-god.\" And even though it is not [necessarily] idolatry itself; but rather [even when] it is its auxiliary, he should die and not transgress rather than benefiting from it. And the derivative of sexual relations is one who stares at or converses with a married woman - that he should die and not transgress. [It is] like that case in Sanhedrin 75a about the one whose heart [became sick] with lust about whom they said, \"That she stand before him naked - He should [rather] die; she will not stand before him naked! That she should speak with him from behind a fence - he should [rather] die; she will not speak with him from behind a fence.” And the derivative of spilling blood is \"one who whitens the face of another in public\" - since his blood flees from the embarrassment. [It is] as we say (Bava Metzia 58b), \"We see that the red leaves and white comes [in its place].\" And because of this, he has no share in the world to come.",
+                "<b>one who reveals meanings in the Torah that run contrary to the law:</b> This is one who makes his face brazen towards the Torah, to do sins in public. And the same is true of one who makes his face brazen towards its learners.",
+                "<b>even though he has Torah knowledge and good deeds, he has no share in the world to come:</b> And these words [relate] to when he has not repented, but rather died with afflictions - as death and afflictions do not atone [in this case]. But if he has repented, there is nothing for you that stands in front of (that is resistant to) repentance. And so is it learned in the gemara in Peah (Yerushalmi Peah 1:1)"
+            ],
+            [
+                "<b>Rabbi Yishmael says: Be yielding to an elder (literally, a head):</b> He wants to say, that he be yielding to one who is a head and a lord, as it is stated (Proverbs 25:6), \"Do not exalt yourself in the king’s presence; do not stand in the place of great ones\" - that you should not think of yourself as a great man, but lower yourself in front of him to do his desires and to fulfill his needs. And do not become [too familiar] with him.",
+                "<b>pleasant to a <i>tishchoret</i>:</b> Meaning to say to be pleasant with his words to an appointed official (<i>shichvar</i>). Not that he lower himself in front of him, as he is not a lord; and not that he should [try to] overcome him - as [the official] also has power in his hand: since he judges the land and the king appointed him over his people, it is impossible that he will not think about doing bad to his enemies; and he can truly do it to them. But one can benefit from his friendship, as he is [like] the master of the land. And <i>tishchoret</i> is the [same] as <i>shichvar</i>. In the vernacular, it is <i>señorío</i>. And [it is] as we say (Sifrei Devarim 6), \"Cling to the <i>shichvar</i> and they will bow down to you.\" (<b>and greet every person with joy</b>) And Rabbi Meir HaLevi (Ramah), may his memory be blessed, explains <i>tishchoret</i> from the translation (Onkelos Numbers 16:15) [of] \"I have not taken the donkey of any one of them” as <i>shecharit</i> (conscripted). He wants to say that you should be pleasant with a great person and a head, and also [be] pleasant with his servant and do his will."
+            ],
+            [
+                "<b>Rabbi Akiva says: Joking and lightheartedness acclimate toward promiscuity:</b> He wants to say that joking and words of idle conversation with lightheartedness acclimates to promiscuity. But seriousness and fear are a safeguarding fence around sexual prohibitions - as this whole mishnah is talking about safeguarding fences.",
+                "<b>Tithes are a safeguarding fence around wealth:</b> And like we say in Tractate Taanit 9a about that child that was reading \"A tithe shall you tithe (<i>Aaser teaaser</i>)\" (Deuteronomy 14:22): Rabbi Yochanan said to him, \"Take a tithe so that you will become wealthy.\" The [boy] said to him, \"And is it permitted to test the Holy One, Blessed be He? But it is written (Deuteronomy 6:16), 'You shall not test the Lord your God'?\" [Rabbi Yochanan] said to him, \"Rabbi Hoshaya (said as follows), 'Except for this, as it is stated, \"Bring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this\"'\" (Malachi 3:10). And about this is it said, \"Tithes are a safeguarding fence around wealth\" - that the person that wants to be wealthy should give tithes with a good eye. And he should not say, \"[I have] a thousand kor - how can I give a hundred to the tithe, and they are worth much.\" As God, may He be blessed and elevated, is trustworthy to pay him all that he gave and to multiply the reward. And this is true also based on experience. And the matter of charity is like the matter of tithes - and [so] when he increases charity, he adds wealth to his wealth. And a person's heart should not prevent him from giving large gifts to the needy, lest his wealth shrink and he not have enough. And he will know that this will be the reason that he will have a right to make [wealth]. And the very wealthy one should not think that by his giving much charity - if he doesn't give [proportionately] according to his wealth and multitude of assets - that he will be innocent. As an evil thing may come into his heart to say, \"How many coins have I scattered in charity; how many, many were dying of hunger and I saved them.\" And he does not know about all [this], that the poor person who gives a 'great sum' according to the tithe is better [off]. As [in the case of] a poor man who only has a seah and gives its tithe as is fit and a wealthy man who has two thousand seah and gives one less than two hundred; the poor man gets out innocent, but the rich man is [still] obligated by them. So is [it with] charity: everyone must give according to what he has - whether [it is] little or whether [it is] much.",
+                "<b>Tradition is a safeguarding fence around Torah:</b> Traditions are the full spellings and incomplete spellings [of the words in the Torah] and the cantillation notes that the sages passed on to their students. And they are a safeguarding fence around the written Torah, such that you do not find differences among the books [of the Torah], except in a few places. This is not the case with the books of the Talmud, as in many place the versions differ. Also each and every day, new rationales are developed - and they write the version according to their opinion. And 'the right has been given' to tolerate it. 'As there is no perfect book in the world that they have not made to err.' And they attribute the mistake to the book and not to their opinion.",
+                "<b>Vows are a safeguarding fence around abstinence:</b> Abstinence is a superior virtue and there are several good virtues that are [needed] to acquire it, as we say (Avodah Zarah 20b), \"Cleanliness leads to abstinence.\" And this is one who separates from the pleasures of the world - even from the things that are permissible in eating and sexual relations; even from all of the other desires in avoiding honor and lordship and wealth and what is similar to them. And he distances himself from the roots of [the pleasures] and brings himself near to the fundamentals (literally, trunks) of the soul and its foundation. And [hence] he is close to the service of the Creator, may He be blessed. How is it with food? One who eats a little in order to live that he be healthy to study much Torah and to do great service in the service of God. And he drinks to fill his thirst and not to get drunk and [so] not 'expose himself within his tent.' And that which he only has sexual relations to fulfill the commandment, behold this is from the way of abstinence - as his intention is not to enjoy from the world. And there is also a second benefit: that he guard his soul from sin - as when his impulse overpowers him and he desires to do a sin, he will say in his heart, \"I am vigilant about what is permissible, [so] how can I do this great evil, and 'I will have sinned to my Father in heaven all of the days.'\" And this thing will [protect] him from all of the stumbling blocks. But one who goes after natural physicality and is pulled by his desires and his pleasures - even if he does not do a forbidden thing - will be found to have distanced himself from the fundamentals of his soul and its foundation. He will have also caused his soul to follow the body and the physical and 'sever it with an ax from its roots and  its foundation.' And [it is] as it is written (Hoshea 4:11), \"Promiscuity, wine and new wine take the heart.\" Hence they gave a counsel to the one who is not able (to lead) to control his spirit and is pulled by the pleasures, to make a vow for some days to say, \"I will not eat and not drink until time x except like this\"; or to forbid what is permissible. And [then] his habit will control him, from that which he observes his vow. It comes out that he leads himself to conquer his impulse. And with this, the benefit that is in his hand is abstinence. And [it is] as [someone] said to Rabbi Pinchas (the editor said [that] this statement is in Yerushalmi Shabbat 1:3 and the version there is \"to Rav\"), \"If you are not able to eat mundane foods in purity all of the year, eat [it so] for seven days.\" As one who eats mundane foods in purity is called an abstinent, as we say (Chagigah 18b), \"The clothes of an ignoramus are impure in <i>midras</i> for the abstinent (<i>prushim</i>).\" However it is not fit to fence oneself with fences unless his impulse is overpowering him, [and then] he may make a vow as a way of healing. However one who controls his spirit and is able to reach the trait of abstinence without a vow should not vow. [It is] as we said (Yerushalmi Nedarim 9:1), \"Is it not enough for you with what the Torah forbade, such that you forbid yourself the permitted?\" But certainly if you see a man whose impulse is overpowering him, he needs to add a big fence according to that which he needs to conquer his impulse. And once he has conquered his impulse, he goes back to the moderate disposition. There is a parable about a physician [relevant to this]: When the physician sees that the illness is mild and easy to heal, he gives him a mild treatment. But when he sees that he illness is heavy and strong, he chooses a strong treatment until he heals; and afterwards, he goes back and gives him moderate things that hold the body's health. And because of this, they said, \"Vows are a safeguarding fence around abstinence\" - and they did not say, \"Oaths are a safeguarding fence around abstinence.\" As an oath halts immediately, as he swears that he will not eat this thing until day x. And that is not a safeguarding fence - as he is halted immediately, in that he cannot transgress it. But a vow is that he say, \"If I eat more than this amount until day x, all of the fruits of the world will be forbidden until a different time that he specifies. That is called a safeguarding fence, as it is a thing that he may overstep. And it is better for the one whose heart is dedicated to the Heavens if he is not in control of himself to do the safeguarding fence without a vow.",
+                "<b>A safeguarding fence around wisdom is silence:</b> This is a safeguarding fence for both wisdom itself and for its traits. How is it? That he doesn't interrupt the words of his fellow, and he says about that we has not heard, \"I have not heard.\" And even though it is not included in silence, silence brings to it. With wisdom, how is it? He does not speak in front of someone greater than him in wisdom. As one who studies in front of his teacher and sees a fit rationale should not immediately think that it is true; and he should not want to say it until his teacher has finished speaking. For were he to do so, he would miss what his teacher will say and he will not know the rationales of the earlier sages; as his heart will be 'moving and wandering from knowing their opinion.' And also because his [own] rationale cannot be so focused until he hears what the early scholars said and [then] weigh in the scales of his intellect which one is more proper - this one or that one. Therefore silence for a student in front of his teacher \"is a safeguarding fence for wisdom.\" And when he finds a rationale and his teacher is still speaking, should he not be quiet? He should not open his mouth until the words of his teacher are clear and his rationale is etched into his heart - until he finishes his words and knows what his teacher taught him. And afterwards, his reasoning will be sharp and focused. And about this Shlomo, peace be upon him, said (Proverbs 18:2), \"The fool does not desire understanding, but only to reveal his heart.\" "
+            ],
+            [
+                "<b>He would say: Beloved is man, since he is created in the image [of God]. A deeper love - it is revealed to him that he is created in the image, as it says (Genesis 9:6): \"for in God's image He made man\":</b> Since he doubled the expression, we should say that this is its explanation: \"Beloved is man since he is created in the image\" - as even if the thing was not made known, but man was [still] created in the image of God, he would be beloved in front of Him; since they were created in His image and in His likeness. But when He revealed the thing to us, He showed us a deeper love.",
+                "<b>Beloved are Israel, since they are called children of the Omnipresent. A deeper love - it is revealed to them that they are called children to God, as it says (Deuteronomy 14:1): \"You are children of the Lord, your God\":</b> Also since he doubled it like the first.",
+                "<b>Beloved are Israel, since a precious instrument has been given to them:</b> With which the world was created - this is the Torah, since the whole world was created with it; and all of the creatures were only created so as to observe it. And everything under the skies - all of them - are a function of a function for the needs of the practitioners of the Torah. There is a metaphor [relevant to this] about one who makes a tool for his profession and, with it, he does all of his work. So too is the Torah the tool of the Holy One, blessed be He, and with it the whole entire world was created. ",
+                "<b>A deeper love - it is revealed to them that the precious instrument with which the world was created has been given to them:</b> With which the world was created.",
+                "<b>as it says (Proverbs 4:2): \"For a good lesson I have given to you; do not forsake my teaching\":</b> And you should know that these words are of great benefit for devotion [to God] - since he revealed to us that man is more beloved in front of Him than all of the creatures because he is created in the image; and [that] Israel know that they are more beloved than all of the other peoples since they are  called the children of the Omnipresent and He chose us from all of the nations and gave us His Torah, as a function of which the whole entire world was created. [So] by all events, we know that God, may He be blessed and exalted, is close to us. [Still,] a person should not think that if he does what is 'straight in the eyes of the Lord' and not sin that he is close to God, as you know that the grasp of man is limited and not complete [such] that he can reach devotion [to God]. And [yet] it should not appear to him that He is completely far from him - \"a deeper love is revealed to\" him 'if he is from the seed of the Jews.' And he should not be in his own eyes only an evildoer and not only righteous. 'And this is the teaching of man' - not to distance himself and not to come close, 'and all is in accordance to the majority of the deed.' As with the great devotion [involved here], how can we have it - and 'there is no man on the earth that does good and does not sin.' [It is] as Yirmiyahu said (Jeremiah 30:21), \"His chieftain shall be one of his own, his ruler shall come from his midst; I will bring him near that he may approach Me, declares the Lord; for who is it who would pledge (<i>yeaarev</i>) his heart to approach Me?\" And <i>aarev</i> [here] is an expression of <i>aarevut</i> (guarantee)."
+            ],
+            [
+                "<b>Everything is foreseen:</b> As it is written (Psalms 139:1-2), \"Lord, You have examined me and know. When I sit down or stand up You know it; You discern my thoughts from afar, etc.\"",
+                "<b>and freewill is given:</b> As He gave into the hand of people to do all that his heart desires - whether good or whether bad; as it is stated (Deuteronomy 30:15), \"See, I set before you, etc.\" And Rambam, may his memory be blessed, said that this thing is from the wonders: That even though freewill is given to man to do his will, the Holy One, blessed be He, knows what he will want to do before the thought and before the action. And not by force will a man do the good or the bad, but rather from the will of his [own] heart. And God, may He be blessed, knows at the beginning that which will be his will - and even those things that are weighed out and it is possible that they will be and possible that they will not be. He knows everything at the beginning of the deed, and it is a wonder.",
+                "<b>and with goodness the world is judged:</b> And the Holy One, blessed be He, does not judge man only according to his deeds - rather [also] with His Goodness and His trait of kindness. And this is what David said (Psalms 25:7), \"Be not mindful of my youthful sins and my transgressions.\" Sins - whether they are accidental or volitional - are what a man does in his youth, when his impulse impels him and his intellect is weak. However those that he does after he has grown in years and his intellect is complete are called transgressions or rebellion. And because of this, he confessed and said, \"Both the sins of my youth and the transgressions from after I grew up, 'do not remember'; and so [too] let my memory go up in front of You, remember me for the good. 'But in keeping with Your kindness, You remember me - as befits Your goodness, Lord.'\" As the world is judged with kindness, and even evildoers are judged with His goodness, as it is stated (Psalms 145:9), \"Good is the Lord to all [and His mercies are to all of His creatures].\" And the evildoers are included in His creatures - of the Holy One, blessed be He - as it is [found] in the midrash.",
+                "<b>And all is in accordance to the majority of the deed:</b> And even though the world is judged with the 'good of the Lord,' not every person is [equal] with [God's] trait of good. As for one who does much kindliness, the trait of kindness is much more than his deeds, and for the one who does little, it is little [more]. And [if] all are judged with His goodness, [yet] the good beyond the deeds of the evildoers is not as much as for the righteous; and also the righteous who do much and [those] who do a little are not the same, as \"all is in accordance to the majority of the deed.\" And it is like it is said in the midrash (Vayikra Rabba 17:1), \"'The Lord is good to those who hope in Him, to the soul that seeks Him' (Lamentations 3:25) - the one who hopes and is busy [with it] is not similar to the one who hopes and is not busy.\" And our teacher Moshe (Rambam), may his memory be blessed, followed the textual variant, \"but not according to the deed.\" And he explained that all is according to the majority (quantity) of the deed. As in the matter of charity, one who gives a thousand zuz over a thousand times, that is according to the quantity of the deed; but \"not according to the deed\" - that is is the one gives it [all] at once. As this one arouses his thought a thousand times to do good among his people, and that one only aroused [it] the first time. "
+            ],
+            [
+                "<b>He would say: Everything is given as collateral:</b> For everything that a person takes from this world, he is a guarantor and his children are guarantors. And one who inherits his father and his mother should not think, \"This money is my inheritance, I will do all that I want with it.\" As nothing that he has is his, since everything is God's. And that which he took from Him, he took it on collateral; and in the future he will have to pay for it. There is a parable [relevant to this] about a man that came into a city and did not find [anybody] there. He went into a house and there he found a set table and all types of food and drink were upon it. He ate and drank and said, \"Have I not acquired all of this, and it is all mine - I will do all that I want with it.\" And he did not see the owners who were observing him from another place. And in the future, he will have to pay [for] all that he will eat and drink, as he is in a place that he cannot escape. ",
+                "<b>and a net is cast over all of life:</b> This is death and a person cannot be saved from it - 'like fish caught in a bad net.'",
+                "<b>The shop is open:</b> As people go in there and take all that they need now and don't 'see what will come from it.' And they don't think if they will have with what to pay when it comes time for the payment, since they find the store open and they can take all of their needs at the time. Such are people in this world. ",
+                "<b>and the shopkeeper grants credit:</b> This is the owner of the store who gives to others on credit - he is the judge and is paid by them later. So is the Ruler over His world: He gives all the wants of those that come to the world - whether good or whether bad - and in the end, He will be payed by them later.",
+                "<b>and the accounting ledger is open:</b> This thing is said for two matters. The one is a metaphor that there is no forgetting in front of His throne of glory. As the shopkeeper grants credit, he grants credit and lends to many people - [to] some for thousands and tens of thousand, and [to] some for one dinar. (And for an error) (for loss) Were it not for his alacrity that the ledger is open in front of him and he immediately writes everything, sometimes he would forget the small things because of the big ones - if he would lend orally. And about this is it said, \"and the accounting ledger is open, and the hand writes.\" This is to say [with] both the big sins and the small ones - all of them - it is as if they are written in front of Him; and he does not forget the earlier transgressions. And the second [matter] is to inform us that there is no waiting for the opening of the ledger after he does the sin. Rather with the end of the act, it is already written; so that an instant not pass that this transgression is not attributed to him. As even though transgressions are forgiven to penitents, they are first attributed immediately when they are finished doing them. And afterwards if he repents, he is forgiven for them. [It is] as we say in the midrash, \"One who does not do it, is not like the one who does it and is forgiven\" - as the one who does not do is greater than the one that does and is forgiven. And [regarding] that which it said (Berakhot 34b), \"The completely righteous cannot stand in the place that the penitents stand,\" it wanted to say that penitents have to separate from that which is permissible [but] similar to the matter in which they sinned. As if he transgressed sexual prohibitions, he should act with abstinence towards the thing that he sinned in - even with his wife and even with what is permissible - more than the completely righteous need to do.",
+                "<b>and everyone who wants to borrow can come and borrow:</b> As permission to [do so] is given to every man, and the one that wants to take the path that he desires, let him come and take: The fools thinks that the world was created to enjoy it, but all of the thoughts and the pleasure of the righteous is to be free to fulfill the commandments. And every man chooses for himself, but happy is the one who chooses the good.",
+                "<b>and the collectors go constantly on their daily rounds:</b> from the Heavens. As they search through the actions of people, as it is stated (Job 7:18), \"You inspect him in the mornings\" - to know and make known what they are doing.",
+                "<b>and exact payment from man - with his knowledge:</b> How is it? When he knows and remembers the sin that he does; [so] that when the punishment come to him, he recognizes and discerns that it is for that sin. And happy is he - as through this, he justifies the judgement and repents; and the  sin is atoned for him.",
+                "<b>or without his knowledge:</b> How is it? For example, when afflictions come to him and he does not remember the sins that he did. And there are some that think that the afflictions come to them unjustly, as they say, \"'We are righteous and we have not sinned,' and why is there this great evil [that has come] to us.\" And they will die without repentance. And their worms will not die, as they vilified the judgement and justified themselves. Woe to them and woe to their carcasses - as they sinned against their bodies. There is a parable [relevant to this] about a king that said to his servant, \"Go and take collateral from x.\" [So] he went and took collateral from him, but that man does not remember the debt. And he yells and is in wonder about [why] they are taking collateral from him, and it is given over to his heart (he is distressed about it). Such is the one who payment is taken from, from the Heavens, without his knowledge. But when he remembers the debt and knows that the taking of collateral is justified, the matter is not given over to his heart so much.",
+                "<b>and they have that upon which to rely:</b> for their deeds: Upon [God's] trait of justice, <b>and the judgement is true judgement.</b> ",
+                "<b>and everything is prepared for the feast:</b> That the purpose of all of these things is in the end only to prepare the feast; meaning to say for life in the world to come."
+            ],
+            [
+                "<b>Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation (<i>derekh erets</i>; literally, the way of the world):</b> Meaning to say [that] one who does not know Torah is not complete in the traits of <i>derekh erets</i>; as most of the good traits that exist in the ways of the world are in the Torah - like \"surely lend him\" (Deuteronomy 15:8), \"Surely award him\" (Deuteronomy 15:14), \"Just scales, just weights\" (Leviticus 19:36), and many, many like these. If so, without Torah, his dispositions in <i>derekh erets</i> will not be complete.",
+                "<b>if there is no worldly occupation, there is no Torah:</b> He wants to say that he first has to perfect himself in [his traits]. And through this, the Torah will rest upon him, as it never rests upon a body that is not in possession of good traits. [And] he should not learn Torah and afterwards take the commandments for himself, as this is impossible. And this is like the matter that is stated (Exodus 24:7), \"we will do and we will understand,\" and like we have written [about it]. ",
+                "<b>If there is no wisdom, there is no fear:</b> As there can be no complete fear without wisdom, as it holds it and gives light to lead him on the [proper] path.",
+                "<b>if there is no fear, there is no wisdom:</b> As he needs to have fear precede wisdom. As without this, the wisdom will not last in the end - [as] he will be sick of it and leave it. Since if he does not first have perfection of the traits and he does not fear God, 'what good is the cost in the hand of a fool to purchase wisdom, when he has no heart' to fulfill the word of God. As fear needs to [come] before wisdom.",
+                "<b>if there is no knowledge, there is no understanding:</b> There are three 'brains' and they are divided to [contain] three things - wisdom, understanding and knowledge. Wisdom is that which he learns from others, understanding is that which he derives one thing from another by comparison and knowledge is that which he grasps on his own. And that which they said, \"if there is no knowledge, there is no understanding,\" is because if he does not have the ability to grasp and know a thing itself on his own, how will he derive something by comparison to something [else]? As knowledge precedes understanding; and without knowledge, it is impossible that he have understanding.",
+                " <b>If there is no understanding, there is no knowledge:</b> If he does not have the power to understand things by comparison [to another] thing, it is because he does not have complete knowledge to grasp and understand that thing [from which he seeks to understand,] itself.",
+                "<b>If there is no flour, there is no Torah:</b> Because he will need to search for his livelihood and he will not be able to be involved in Torah [study].",
+                "<b>if there is no Torah, there is no flour:</b> Meaning to say, since he has no Torah, no purpose [comes from] the flour. As a man only gains from his wealth that the needs of his body be found and that he be free to be involved in Torah.",
+                "<b>He would say: Anyone whose wisdom exceeds his deeds, to what is he compared? To a tree whose branches are many but whose roots are few; and the wind comes and uproots it and turns it upside down, etc. But one whose deeds exceed his wisdom, what is he like? Like a tree whose branches are few but whose roots are many; since even if all the winds of the world come and blow upon it, they do not move it from its place:</b> And we have already explained these things in this chapter regarding \"Anyone whose fear of sin precedes his wisdom, his wisdom endures, etc.\" (Rabbeinu Yonah on Pirkei Avot 3:9)."
+            ],
+            [
+                "<b>Rabbi Eliezer ben Chisma says: [the laws of] Kinin (bird offerings):</b> The offering of doves by women who give birth.",
+                "<b>and the beginnings of Niddah (menstruation):</b> They are three [anatomical] places - the 'house,' the 'attic' and the 'entrance hall'; and also the many sightings of blood that exist with menstruant bloods - <b>these are the body of the laws.</b> And it is like they said (Bava Metzia 84b), \"They brought sixty sightings of blood in front of him, and he determined all of them to be pure (non-menstrual) blood.\"",
+                "<b>Astronomical calculations and Gematria [numerical calculations]:</b> As they contain many calculations, and the wisdom of mathematics sharpens a man.",
+                "<b>are the condiments to wisdom:</b>"
+            ]
+        ],
+        [
+            [
+                "<b>Ben Zoma said, \"Who is the wise one? He who learns from all men:</b> The sages of the nations of the world have said one who knows all of the wisdoms [yet] does not love wisdom is not a wise man but a fool. As he does not love knowledge, which is intelligence. However, one who loves and desires it - even though he does not know anything - behold, this one is called a wise man. In any event, he will reach true wisdom and find knowledge of God. And about this Ben Zoma said, \"Who is the wise one? He who learns from all men\" - as so much does he love wisdom that he asks [it] from every person. And even from the one who only knows (another) [one] thing does he learn; and then his path becomes successful and he will become enlightened. And because of this he is called a wise one,<b> as it says, \"I have acquired understanding from all my teachers\" (Psalms 119:99).</b> As so did David, peace be upon him, say - that he learned from every person; and he did not say, \"This one is not as knowledgeable as I.\" Rather he learned from them all and became enlightened. There is a metaphor [relevant to this] about a man that lost a small vessel - would he not seek it from every man? ",
+                "<b>Who is the mighty one? He who conquers his impulse:</b> Just as the power of the body is its virtue and its distinction, so too is the power of the soul is its virtue. And regarding the power of the body in man, it is also in animals - as they all have the power to lift weights and some more than others - [such that] Ben Zoma did not speak about it, as it is not called might. Rather [he spoke] about the might of the heart - which has two powers, to be mighty in war and that his heart never be afraid; and also the power to subdue the impulse. And this is dissimilar for man and beast, as animals do not have might of the heart. And about this, Ben Zoma said that the braver and stronger power of the heart is that which overcomes the impulse. As might in war is not such a great thing and 'like you, like them, in the description of men' - if they have power, this one also has strength, if 'they prepared their hands for battle, their fingers for war.' But to overcome the impulse - the enemy of a person in his face - and to destroy him, that is an elevated and strong might.",
+                "<b>as it says, \"slowness to anger is better than a mighty person and the ruler of his spirit than the conqueror of a city.\" (Proverbs 16:32):</b> Slowness to anger [describes] the one who holds his anger and his will is not to take revenge immediately, but to wait for the time and place of his vengeance. As the angry one that takes revenge immediately, confounds his actions and acts without intelligence. And about this, Shlomo, peace be upon him, stated, \"slowness to anger is better than a mighty person.\" The one who holds his anger - even though he does not forgive during his anger - since he leaves the matter of revenge until later, [shows] more might of the heart than the mighty one in war; as also without intelligence can he be mighty in fighting. But \"the ruler of his spirit\" - which is more than one who is slow of anger, since he forgives during his anger, as he fears the word of God - is mightier \"than the conqueror of a city.\" [This is] even though [the latter] has two things - might of the heart and wisdom, as it is stated (Proverbs 21:22), \"A wise man climbed to a city of warriors, and brought down its mighty stronghold.\" As it is with might of the heart, wisdom and correct counsel that they conquer cities. And about this it is stated (II Kings 18:20), \"counsel and might for war.\" And the ruler of his spirit is greater and more significant than all of this and he comes out overcoming his impulse from all bad things.",
+                "<b>Who is the rich one? He who is happy with his lot:</b> [This is] the one who says, \"I have enough with my lot: since I am able to support myself and my household and to engage in Torah [study], what is there [for] me with [any] other money - it is only for me to have what I need and to uphold the word of God.\" As one who is not happy with his lot and is not satisfied with what God, may He be blessed, gave him is a poor person; as it is explained in the verse (Proverbs 15:15), \"All the days of a poor man are bad, but one with a good heart has a constant feast.\" He wanted to say [in this verse] that all the days of a 'poor man' that desires money are bad - 'a lover of money never has his fill of money': but all the days of the one with a good heart, who is happy with his lot, are good (as the one) [like] one who makes a constant feast. Hence it is an extremely good trait to be happy with his lot. And he is called rich, since God, may He be blessed, gave him with what to support himself and engage in Torah and in the commandments. As 'what is the advantage to man in all of his toil,' except to fulfill the Torah and the commandments. ",
+                "<b>as it says, \"When you eat [from] the work of your hands, you will be happy, and it will be well with you\" (Psalms 128:2). \"You will be happy\" in this world, and \"it will be well with you\" in the world to come:</b> This verse is not a proof about the matter that one who is happy with his lot is called rich. Rather, [it shows] that a person is happy [also] with this good trait: when he does not desire to gather money and he hates gifts. [Instead,] he eats from the work of his hands and suffices with it, like the one who is happy with his lot - as his want is only to support himself. And Ben Zoma arranged these three traits like the order of Yirmiyahu the prophet, peace be upon him: wisdom, might and wealth, as it is stated (Jeremiah 9:22), \"Let not the wise man glory in his wisdom; let not the mighty man glory in his might; let not the rich man glory in his wealth.\" He had wisdom precede might because it is a true virtue and it is in the intellect of the soul and sits in the body, not like might which is only in the body. Still, [might] is more elevated than wealth, since might is in his body - something that exists all the days that he is still alive - whereas wealth is outside of his body. And it is something transient, as he can make his wealth, and others take it [after only] half of his days. And even though the prophet stated that a man should not glory in these three traits, Ben Zoma made a distinction and said that there is a side of these traits that is without [physical] exertion and toil and that he can glory in: With wisdom, it is to be one learning (in every) [from every] man. As such, he will understand fear of God; and there is no exertion in it, as it is wisdom and not work. With might, it is to overcome his impulse and to forgive during his anger. In this too he can glory, since he is doing it from his fear [of God]. And this is what Shlomo, peace be upon him,  stated (Proverbs 19:11), \"It is the intellect of a man that is slow to anger; it is his glory when he overlooks an offense.\" And since the desire of the one who is happy with his lot is only to learn and to keep the commandments, and when he has enough for his livelihood and support he is happy and recognizes that the rest is vanity, he is the 'rich' man who can glory in his wealth. As [in] all of these things, there is knowledge of the Creator, may He be blessed. [It is] as it is stated (Jeremiah 9:23), \"But only in this should the one who glories glory, in his using his intellect and knowing Me; that I the Lord act with kindness, justice, and equity in the world; for in these I delight, declares the Lord.\" And Ben Zoma added a fourth trait and said: ",
+                "<b>Who is honored? He who honors the created beings:</b> One who honors his fellow, honors himself - not his fellow. [As] what benefit is there to a man if they [give] him honor? If he is honored, the honor that they gave to him does not add to his status and his honor. And if he is lowly, for [others] to honor him will not make him honored again. And all honor for the lowly is a loss for those that honor him, as his status is not increased. [It is] like Shlomo, peace be upon him, stated (Proverbs 26:8), \"Like binding a stone in a sling, so is paying honor to a fool.\" As one who binds a stone in a sling is doing nonsense; and there is no honor given to the rock - as it was not elevated by this. And so [too] is it nonsense to give honor to a fool. It comes out that you will say that [with] all the honor that a person does to the created beings, he is honoring himself. [This is] because he causes them perforce to honor him and [it will be considered] a debt, which is true honor. And about this is it said, \"Who is honored? He who honors the created beings.\" ",
+                "<b>as it says, \"For those who honor Me, I will honor; and those who despise Me will be held in little esteem\" (I Samuel 2:30):</b> And the proof of this verse is from an a fortiori argument (<i>kal vechomer</i>): If [with] the Holy One, blessed be He, that all of His creatures were only created for His glory, as it is stated (Isaiah 43:7), \"that I have created for My honor\" - and it would not be justified to owe them good for this, since they were not created for anything else and this is their work, and they have no right to do anything else - nonetheless, it stated, \"For those who honor Me, I will honor\"; all the more so and all the more so [with regard] to his fellows who a person is not (concerned) [obligated] to honor, [that] if he honors him, he will honor him [back], and raise him on his palms. And also with this trait there is no toil, and it is fitting and accepted."
+            ],
+            [
+                "<b>Ben Azai says: Run to do an easy commandment:</b> They already said a reason for this thing - \"for you do not know the reward given [for the fulfillment] of [the respective] commandments\" (Avot 2:1). And now Ben Azai added another reason and said, <b>Run to do an easy commandment and flee from sin; since a commandment leads to another commandment</b> - as this is a natural propensity. As when a man does a small commandment once, he draws closer to God and accustoms his spirit to His service and it becomes easier in his eyes to do another commandment that [requires] the same effort as the first one or a little more; as he is already accustomed to the performance of a commandment. And when he does a second (for a third) [and a third] - even if it is much more effort than the first ones - he will do it quickly, since the habit already steers him greatly. [This occurs] until it steers him very much and he will completely do all of the commandments.",
+                "<b>and a sin leads to another sin:</b> This too is natural. Since he has done one sin and distanced himself from the service of God, may He be blessed, when another sin comes to his hand - even if the impulse does not have a desire for it like for the first - he will do it; as his spirit is accessible to his impulse and it pushes upon it. And even if his desire is not great in the matter, he will do all of the sins; as his nature is used to 'doing every abomination towards God that He hates.'",
+                "<b>since the reward for a commandment is another commandment:</b> This is a reason other than nature. And so he wants to say that the Holy One, blessed be He, did not give good or evil into the hand of a person; rather only choice, as it is stated (Deuteronomy 30:19), \"and you shall choose life.\" And since he has chosen a path, if he is going in the good, God is with him. And [so] if he does one commandment, it helps him to do another commandment - as on his own, he doesn't even have the ability to do good. And about this it says, \"since the reward for a commandment is another commandment, and the reward for a sin is another sin.\" And not, God forbid, that this is his reward. As if so, what reward does he [actually] have? And the thing is not like this, as his reward exists for the world to come. But rather he wants to say that the fruit of [doing] a commandment is [doing another] commandment; and he eats its fruits in this world, which is that it helps him to do other commandments. And it comes out that the principle expands and it exists in the world to come. And this is what is stated (Isaiah 3:10), \"Hail the just man, for he is good; they shall eat the fruit of their works.\" ",
+                "<b>and the reward for a sin is another sin:</b> And if he chose death and evil and did a sin, the Holy One, blessed be He, distances Himself from him and leaves him and gives him over to his evil nature. And this is the fruit that comes out of the sin - that he is left to do another [sin], and he does not have the ability to veer from this path; as a man's path is not his own once he has already chosen his path. And this is what is stated (Isaiah 3:11), \"Woe to the evil wicked man; as his hands have dealt, so shall it be done to him.\" And about this the rabbis, may their memory be blessed, said (Yoma 38b), \"One who comes to purify himself is helped; one who comes to defile himself is given openings.\" [That] is to say that if he comes to defile himself, he is not helped; but has many openings in which to enter and do evil - as he is left to do what is good in his [own] eyes. And about this the sages, may their memory be blessed, gave a parable (Yoma 38b): To what is this similar? To a man buying petroleum (naphtha). When he comes, [the seller] says to him, \"Measure for yourself\" - as if he did not buy it with his money, he would not have permission to [touch] it. But after they sold it, he says to him, \"Measure for yourself\" - because its smell is bad. So is it with the evildoers; after they have chosen the path of evil, they are left to their desire and their will. As, God forbid [that it be otherwise] - no man is assisted from the Heavens for a bad thing. But the righteous who choose the good path are assisted [for the good]. There is a parable [relevant to this] of a man who bought fragrant oil (afarsimon). [When] he went to measure it for himself, they said to him, \"Wait until we measure it with you, and we will all be perfumed [from it]."
+            ],
+            [
+                "<b>He would say: Do not disparage anyone, and do not shun any thing:</b> That you should not disparage any person, and even a lowly one. And do not exaggerate your words, to say that it is far [removed] that damage will come to me from this talk.",
+                "<b>For you have no man who does not have his hour:</b> Who is [then] able to damage or benefit - if little, if much.",
+                "<b>and you have no thing that does not have its place:</b> And [so] you have to be careful about it."
+            ],
+            [
+                "<b>Rabbi Levitas, a man of Yavneh, says: Be very, very humble in spirit, for the hope of man is worms:</b> How can a man be proud at all - as in the end, the worms will be better than he? And about this he said, \"Be very, very humble in spirit\" - to emphasize the thing and say how great the punishment is for haughtiness and that is the proud one. And Rambam, may his memory be blessed, explained that he came to inform us that even though the middle point in all of the traits is the praiseworthy - like the trait of generosity, since both the spendthrift and the miser are bad and the middle is the [right] choice; and so with the trait of cruelty, that a person should not be cruel and [also] not completely merciful, as he should not have mercy on the wicked, and not be cruel to other people, rather the middle is the good path, to be merciful but to be cruel when needed; and so [too] totally with all (the intellect) [the traits], a man should grab the middle path and the moderate trait - yet this trait of haughtiness must be removed from oneself to the far extreme. As there is no trait more problematic than it; and most of the sins of the Torah depend upon it. And moreover, it causes forgetfulness of the Creator, may He be blessed, from the heart of a man - as it is stated (Deuteronomy 8:14), \"And your heart grow haughty and you forget the Lord, your God.\"  And this is what we learned [here], \"Be very, very humble in spirit.\" And the sages of the Talmud have already argued about this thing in Tractate Sotah 5a - \"One said, 'In excommunication is the one that has it and in excommunication is the one that does not have it at all.'\" [This] is to say that a person should not be humble in spirit to the final extreme and not to be so lowly that people disparage him. Rather, he should be moderate in taking haughtiness - not to (beautify himself) [make himself proud], but not to lower his spirit to the utmost lowliness, that he not come to disgrace. And about this they said, \"In excommunication is the one that has\" much haughtiness \"and in excommunication is the one that does not have it at all\" - as he is not a person, but 'he is similar to the beasts.' \"And the other one said, 'In excommunication is the one that has it at all'\" - as it is so bad a trait that he must distance himself from it completely. And there should not be in him from it at all, like the opinion of Rabbi Levitas, and for the reason that we have written. And so is the law.",
+                "<b>Rabbi Yochanan ben Beroka says: Anyone who desecrates the Name of Heaven secretly, they punish him publicly:</b> [Of course,] the desecration of the Name that is mentioned in the Talmud is public (by definition). And according to the importance of a man can there be a desecration for a small thing, as was said (by Rav Nachman in Tractate Chullin) (Yoma 86a), \"How is desecration of the Name? (Rav said,) 'For example, [if] I took meat from the butcher and did not give him money immediately.'\" Hence the sages and men of repute (need) to watch their deeds more than other people. And every man is according to his standing. 'And anyone who wants to take the name (and consider himself important in this regard), let him come and take [it].' And they said in Tractate Sanhedrin 74a that even for tying a shoelace (in the way of the gentiles), he should let himself be killed and not transgress. This is not by way of obligation, yet one should let himself be killed for this - as he is doing a commandment that sanctifies God, may He be blessed, and [so] 'he acquires his [share in the] world [to come] in an instant. But in three things everyone is obligated to let himself be killed for them; and if he transgresses and does not allow himself to be killed, it is a major sin [in itself] like idolatry, murder and sexual immorality. And the punishment for public desecration of the Name is greater than those three, as it is stated (Ezekiel 20:39), \"As for you, House of Israel, thus said the Lord God, 'Go, every one of you, and worship his idols and continue, if you will not obey Me; but do not desecrate My holy name any more with your idols and your gifts.'\" Behold, it is elucidated for you that He was more (in remembrance of) [exacting about] that which they were worshiping idols because they were desecrating His holy Name publicly than [because] of the idolatry itself. And [hence] that which we learned, \"Anyone who desecrates the Name of Heaven secretly,\" is speaking about things that are a desecration of the Name in of themselves, like idolatry - as he is affirming [the idol's] divinity. And so too, the one who swears falsely with the Name of the Holy One, blessed be He - which is deceiving the minds of the creatures - is a desecration - as it is stated (Leviticus 19:12), \"You shall not swear falsely by My Name, desecrating the Name of your God; I am the Lord.\"",
+                "<b>There is no differentiation between unintentional and intentional when it comes to desecration of the Name:</b> Not that he is punished for the unintentional like the intentional; but rather that also for the unintentional is he punished publicly, and each one 'will carry [the punishment] according to his transgression.' [This is] because the unintentional is considered a transgression [in such a case] when it is not beyond his control, since he should have been careful that it not come to him - and he was not careful. Therefore the verse obligates him in a sacrifice in order to atone for him."
+            ],
+            [
+                "<b>Rabbi (Shimon, his son,) [the editor said that the text in front of us is Yishmael] says: One who studies Torah in order to teach:</b> The explanation is not, God forbid, that this is speaking about studying in order to teach and not to do - since such a one is given into his hand neither to learn nor to teach.  Rather it is in order to do [according to] that which is forbidden and that which is permissible, and not to toil and look into it much; (rather) [as maybe] he will find something forbidden in the permissible things. Instead, he takes things according to their simple meaning. Because of that, he will only \"be given the opportunity\" according to his thought, [which is] to study and to teach.",
+                "<b>One who studies in order to practice will be given the opportunity to study, to teach and to practice:</b> He wants to say that his intention is to analyze his learning so as to know the truth of the matters and his will is to toil several days and [even] years to fathom a small thing and to conduct himself according to the truth; behold, this is one who studied in order to practice - as the whole thrust of his intent is only that his action be truthful. Therefore, he \"will be given the opportunity to study, to teach and to practice\" - as it is all included in action.",
+                "<b>Rabbi Tzadok says: Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade:</b> That he not make his words of Torah like a spade to aggrandize himself and be honored on their account in this world, as that is benefit from honor. The exception is if he has the intention that if be for the Torah's honor. (Like they show) [As when they show] him honor, the Torah is honored by it. And if the whole-hearted intention of the sage is for the honor of the Torah - and not for his honor - it is permitted.",
+                "<b>and not into a spade with which to dig into them:</b> That he not have benefit of money, as one should not benefit from them at all.",
+                "<b>And thus Hillel used to say: And one who makes use of the crown (<i>taga</i>) [of learning] passes away:</b> <i>Taga</i> is an expression that means crown, as [crown is rendered] in its [classical Aramaic] translation.",
+                "<b>From here you learn that any one who benefits from the words of the Torah:</b> One who benefits from words of Torah in this world, behold he <b>removes his life from the world</b> to come. And it is not only benefit from honor and benefit of money that they spoke about, but it is forbidden even to save oneself [with Torah]. As behold, they tied up Rabbi Tarfon to throw him into the river, as they thought that he was a thief. And he (only) said, \"Woe to Tarfon, as this one is killing him.\" And since they [then] recognized that he was Rabbi Tarfon, they let him go and he ran away. All of the days of that righteous one, he was anguished about this thing and said, \"Woe is to [me] that I have made use of the crown of Torah\" - since anyone who makes use of the crown of Torah does not have a portion in the world to come. And we say the reason is because Rabbi Tarfon was very rich and he could have appeased him with money (Nedarim 62a). And we also say in Bava Batra in the first chapter (Bava Batra 8a) [that] Rabbi (Rabbi Yehuda Hanassi) opened his storehouses in a year of drought. He said, \"Let the masters of scripture, the masters of Mishnah and the masters of Talmud enter! Let the ignoramuses not enter!\" Rabbi Yochanan ben Amram pushed and entered; he said, \"Rabbi, sustain me.\" He said [back] to him, \"Have you  read [scripture]?\" \"No.\" \"Have you studied mishnah?\" \"No.\" \"And if so, with (in the merit of) what should I sustain you?\" He said, \"Sustain me like a dog or a raven.\" He got up and sustained him. But after he left, he said, \"Woe to me, since I gave from my money to an ignoramus.\" Rabbi Shimon beRabbi said to him, \"Maybe that was Yonatan ben Amram, your student, who does not want to benefit (with the honor) [from the honor] of Torah.\" They  checked and found that it was like his words. [Hence], Rabbi said, \"Let all enter!\" But [didn't] Rabbi also say [he wanted] to sustain [based] on the honor of Torah? Rather it was a year of drought, when it is a commandment to sustain whoever is lacking his needs; and the one who needs may take. However Rabbi did not want to give benefit from his money to ignoramuses. And Rabbi followed his reasoning, as Rabbi said, \"Punishment only comes to the world because of ignoramuses.\" And nonetheless Yonatan ben Amram [went] beyond the letter of the law. As since he saw that they were only sustaining Torah masters, he said, \"If so, they are sustaining based on the honor of Torah\" - and he did not want to benefit from the honor of Torah. And it appears that maybe if they had not been willing to sustain him on the condition that he was an ignoramus, he would have sustained himself through the honor of Torah - as this transgression is no greater than all of the commandments in the Torah, about which it is stated (Leviticus 18:5), \"and live by them\" and not that he die by them, except for the three known ones (Yoma 85b). And that which they said (Ketuvot 105b), \"From here, [we see] that the verse counts one who brings a gift to Torah scholars as if he brings up the first fruits\" - they only said it about something to which commoners are [also] accustomed, as it is the way of people to bring a gift to an important person even if he is an ignoramus. And that which the sages said (Berakhot 10b), \"[A scholar] who wants to benefit, he may benefit  like Elisha\" - this is [referring to] one who puts his merchandise into the 'pocket' of Torah scholars (for them to resell for a profit), their reward for which is great and it is permissible. And the verse also exempts them from types of taxes and fees and even from money for the poll tax, and other [benefits] that are known from tradition that the Holy One, blessed be He, allowed Torah scholars. And so did Rabbi Meir (Halevi), may his memory be blessed, arrange the matter."
+            ],
+            [
+                "<b>Rabbi Yosi says: Anyone who honors the Torah, etc.:</b> And what is the honor of Torah? That he not place [holy] books on the floor and that he not sit on a chair or bench together with them on the same level; and that he honors it and its learners. As it is a known thing by force of the verses - and logic attest to it - that we can assume that someone who speaks well about the good and about the sages is righteous. And [regarding] any one who judges them unfavorably, takes [up] their actions to say that they are not thought out and does not see them to be a merit for them; and when evildoers are spoken about, he justifies their deeds - it is known that he has a trace of evil. And do not have a doubt that you can discern the hearts of men by this. And there is a whole verse about this that Shlomo, peace be upon him, stated (Proverbs 27:21), \"For silver, the crucible; for gold, the furnace; and a man, according to his praising\" - meaning to say, according to what he praises. And even though it is written (I Samuel 16:7), \"but the Lord sees to the heart,\" that is speaking concerning heresy. As a man does not have the ability to discern if his fellow is a heretic, since these are matters hidden in the hearts of the heretics. But the speech of the believers (the editor said, according to the [context], some words are missing here, and there are those that have the textual variant, \"but they are like believers in their speech.\")  ",
+                "<b>his body will be honored by the created beings:</b> He is helped from the Heavens that the created beings will honor him, since he honors the Torah and does the things that we mentioned. And about their opposites, they said:",
+                "<b>Anyone who desecrates the Torah - his body will be desecrated by the created beings:</b> About these they said, one who reveals [improper] faces of the Torah and says, \"Why was it necessary to write, 'And Timna was a concubine'?\" (Genesis 36:12), and similar to it - behold this is one who desecrates the Torah."
+            ],
+            [
+                "<b>Rabbi Yishmael, his son, says: One who withholds himself from judging:</b> Even though it is written (Deuteronomy 16:18), \"You shall appoint magistrates and officials in all of your gates,\" and (Deuteronomy 16:20) \"Justice, justice shall you pursue,\" as it is a commandment to judge [legal cases] - that is in a place where there are no other judges. But any time he can withhold himself, it is good for him to send its yoke onto others, since [that way] he will prevent himself from several problems.",
+                "<b>removes from himself enmity:</b> As one who leaves the court guilty will hate the judges.",
+                "<b>theft:</b> Lest he obligate one who is not guilty to pay; and the matter is considered for him as if he had stolen from him.",
+                "<b>and the false oath:</b> Lest they obligate one an oath that is not according to the law; and it comes out that he makes him stumble in a vain oath.",
+                "<b>One who is nonchalant about giving legal decisions:</b> He put this thing adjacent to the one who withholds himself from judging because [the latter] needs to decide upon it with deliberation and much analysis and [so] the matter is a burden to him; but [in contrast] the one who is nonchalant about giving legal decisions that thinks about himself that he knows to give the correct legal decisions and he will not err:",
+                "<b>is an imbecile:</b> He is called an imbecile because he is wise in his [own] eyes, and there is no greater imbecility than this - as 'there is more hope for a fool than for him.' Since when the fool does sins, he himself knows and recognizes that he is not walking on the good path, and he does not think that he is not erring. And [so] there is hope for his betterment, as maybe he will repent to God. But with the wise one in his [own] eyes who is nonchalant about giving legal decisions, what hope is there? Since he thinks that he is wise, how will he [change] - as it would appear to him like leaving wisdom and intelligence.",
+                "<b>wicked:</b> Even though he [already] said that he is an imbecile, that expression does not include his not being a fearer of sin. Because of this, he needed to say that he is [also] wicked. As if he had fear of Heaven, he would not have been so quick with his words - since he knows (that comprehension) [that error] is found among people and it is easy for any person to sin - and even for the greatest and most analytical sage. ",
+                "<b>and arrogant in spirit:</b> Even though he [already] said that he is imbecile and does not fear sin, now he adds and says that it is from haughtiness and arrogance of spirit and from wanting to lord [it over others] that he is nonchalant about giving legal decisions - [it is] in order that the world see that he decides legal cases quickly and to show them that he is wise, so they will appoint him to be a judge and master over them. And that is his evil thought. Behold, these three traits are in the one who is nonchalant about giving legal decisions and who renders [these] decisions without trepidation and fear - may the Omnipresent, in His mercy, save us from them."
+            ],
+            [
+                "<b>He would say: Do not judge alone:</b> This is also from the matter of withholding oneself from judging. As even though an expert (judges) even alone, it is [of] the trait of piety that he not do so but [wait] until he takes colleagues that judge with him and they will help him. And it comes out a little that he withholds himself from judging, as not all [of the judging] is placed upon him.",
+                "<b>for there is no lone judge aside from One [God]:</b> He wants to say that there is no lone judge except for the Holy One, blessed be He. And there is [someone] who explains, \"for there is no lone judge aside from one\" [that] this is the expert, but not other people who are not experts. And therefore a person should not consider himself an expert and he should think that he needs a group.",
+                "<b>And do not say, \"Accept my opinion\":</b> Also when you take a group to judge the legal case and they disagree with you, do not say, \"I am the expert and they are not experts. [Hence] they should accept my opinion and nullify their opinions in my [favor]. As if it were not for my humility, I would have judged the case alone; [so] now too, [decide according to] my argument.\" As you should not think this. ",
+                "<b>for they are permitted and not you:</b> If your colleagues (rise early) [agree] with your opinion, it is upon them to accept your words. But, if not, you are not permitted to force them about this."
+            ],
+            [
+                "<b>Rabbi Yonatan says: Anyone who implements the Torah in poverty:</b> Since he compresses his hours and neglects his work needed for his livelihood in order to implement the Torah and the commandment, and [so] he studies and does the commandments in difficulty: ",
+                "<b>his end will be to implement it in wealth:</b> As he will become wealthy. And in addition, he will also have broad hours to be occupied with Torah [study] and to implement the commandments, since his income will be great. And he will not require the toil of his hands, but rather he will eat and study 'in joy and with a good heart.' As through wisdom, he will have all the good. [It is] as we found with King Shlomo, peace be upon him, who asked for wisdom and did not ask for silver and gold, as it is stated (Proverbs 30:8), \"Keep lies and false words far from me; give me neither poverty nor riches, [but] provide me with my daily bread.\" There is a parable [relevant to this] about a king that said to his servant, \"Ask [for] what I should give you.\" [The servant] said, \"If I ask for silver and gold, he will give [it] to me; for properties and lands, he will give [it] to me. I will ask for the king's daughter for my wife, and everything [else] will be included.\" So did Shlomo, peace be upon him, say, \"I will ask for wisdom and everything [else] is included, 'For to be in the shelter of wisdom is to be in the shelter of money'\" (Ecclesiastes 7:12).",
+                "<b>And anyone that disregards the Torah in wealth:</b> Since many times and many hours, he had the free time to study and did not do [it, he]:",
+                "<b>will in the end disregard it in poverty:</b> As he will need to exert himself for his livelihood and he will not find it; to the point that, as poetic justice, he will not find free time to be occupied with Torah, even if he wanted. And it comes out that he will leave the world without Torah."
+            ],
+            [
+                "<b>Rabbi Meir says: Minimize business and engage in Torah:</b> That you make your work flexible and your Torah fixed. ",
+                "<b>Be humble of spirit before everyone:</b> This thing is also from the topic of Torah, and so it was said in the midst of his words that were words [about] Torah - and he did not [put] it earlier nor later. And he wanted to say [that] even if you are successful in Torah [study] - which is the true advantage - do not become haughty; and it is not necessary to say that it is not fit to become haughty for all of the other foreign, physical advantages.",
+                "<b>Be humble of spirit before everyone:</b> And even before the lowly and the degraded and the inferior - so as to distance oneself from the trait of haughtiness - and it is not necessary to say, before one that is your equal.",
+                "<b>If you neglect the Torah, many reasons for neglecting it will be presented to you:</b> These are the evildoers, the bears and the lions, that bring neglect from work - as they are the disciplining staff. And through them the Holy One, blessed be He, punishes those neglectful of Torah study. As He does not want to pay back with His [own] hand, but rather through others - with the trait of punishment. ",
+                "<b>And if you labor in Torah, [He (God)] has abundant reward to grant you:</b> The Holy One, blessed be He, Himself in the His [full] glory gives the reward for those that are occupied with His Torah - 'not through an angel and not through a messenger.' And with this He is assuring all of those that come to the world that He sends the punishments through His messengers to lighten the matter, 'as not like our Rock is their rock.' But 'great peace is there to those who love His Torah,' and 'goodly reward to those that fear Him' - He pays them by His hand and not through others, in order to increase their reward. There is a parable [relevant to this] about a king for whom a craftsman made a fine vessel. The king commanded and said to his servants that they should take money from his treasury and pay him nicely. And will they not give him less than if the king himself would pay him? As their hearts are not broad like the heart of the king, due to his great wealth and honor; and their nature towards generosity is not like his nature. Even if they give the king's money, their present will be smaller than the king's present. So [too] is, the blessed Holy One, blessed be He, in the trait of goodness - He wants to give with His hand 'to enlarge the reward and elevate it.' "
+            ],
+            [
+                "<b>Rabbi Eliezer ben Yaakov says: One who does a single commandment acquires a single defender:</b> That is one that advises good for a person in front of the king.",
+                "<b>One who does a single sin acquires a single prosecutor:</b> That is one that advises bad for a person in front of the king.",
+                "<b>Repentance and good deeds are like a shield against punishment:</b> As the repentance that a person does for his bad deeds and the good deeds that he did from the beginning - behold, they protect him like a shield against punishment.",
+                "<b>Rabbi Yochanan the shoemaker says: Every gathering that is for the sake of Heaven, its end is to endure:</b> [If it is] for Torah or good deeds, it is called a gathering that is for the sake of Heaven.",
+                "<b>And every gathering that is not for the sake of Heaven, its end is not to endure:</b> [This is] when they gather, one to lord over the other, and each one seeks honor over his fellow. "
+            ],
+            [
+                "<b>Rabbi Elazar ben Shamua says: Let the honor of your student be dear to you as your own, like the honor of your fellow:</b> He wants to say each one according to his honor - that is known to be fitting for his fellow and for a student [respectively]. But he is not saying that he honor his student like his fellow, as this is not correct. But rather just like you are not allowed to subtract from the honor of your fellow that is fitting [for him], so [too] do you not have the right to lessen from the honor that is fit for your student.",
+                "<b>and the honor of your fellow like the reverence of your teacher, and the reverence of your teacher like the reverence of Heaven:</b> Honor is included in reverence, but reverence is not included in honor, as Malakhi stated (Malachi 1:6), \"A son should honor his father, and a slave his master; and if I am a father, where is My honor, yet if I am a master, where is My reverence, etc.?\" - he said \"fear\" with a slave and \"honor\" with a son, as the matter is like this. And here, it mentioned fear for the teacher and for Heaven - as one needs to fear [teachers], because fear of the teacher is the foundation of fear of Heaven. [This is] since he teaches him Torah and 'to fear the Lord, his God.' And one who loves the Torah, loves the sages and will fear the word of God. And to the one who teaches him, there is within him the fear of Heaven and walking in the good path - that is why it says, \"the reverence of your teacher.\" But with the student and the fellow it [only] mentioned honor, as one is not obligated in their reverence. It comes out that you have learned that the honor of your student needs to be as dear in your eyes as the reverence of Heaven, that is incumbent upon you. And you may not negate the one, [just] like the other - as they are all dependent, one upon the other. And, if so, the four of them are all of one level - the honor, according to the honor [of each]; and the reverence, according to the reverence [of each]."
+            ],
+            [
+                "<b>Rabbi Yehuda says: Be careful in study, for an error in study is considered an intentional transgression:</b> As he should review the things until he can not forget anything, [and ] to the point that he reaches the depths of the matters - since the nature of a man is short in understanding wisdom and [since] forgetfulness is common among people. He should also not rely upon his first reasoning, as we wrote at the beginning of the book. As with all this he is committing an intentional transgression - since in anything that is a matter of the Torah and of the commandment wherein error is common and he [still] does not pay attention [to it] and errs, he is not accidental, but rather he is called a transgressor (<i>poshea</i>). As he should have thought that every man errs and have been careful not to sin, but he was not careful. And [there] are four [relevant categories]: the transgressor, the one close to [being] an intentional transgressor, the accidental sinner and the one close to [being] under duress (out of his control).   ",
+                "<b>Rabbi Shimon says: There are three crowns: the crown of Torah, the crown of priesthood and the crown of monarchy:</b> The crown of priesthood was given to the House of Aharon, as it is stated (Numbers 25:13), \"It shall be for him and his descendants after him a pact of priesthood for all time.\" And the crown of monarchy was given to the House of David, as it is stated (Psalms 89:37), \"His seed shall be forever; his throne, as the sun before Me.\" But the crown of Torah rests [available] for all those that come to the world - one who wants to merit it, let him come and merit. And this crown is greater than the [other] two crowns, as the rabbis, may their memory be blessed, said (Yalkut Shimoni on Torah 368), \"There are three [decorative] rims: the rim of the table, the rim of the inner altar and the rim of the cover on top of the ark in which rests the Torah, engraved upon the tablets. And the cover and its rim rests inside the dividing curtain, [whereas] the other two rest outside the dividing curtain. Behold for you that the Torah is more glorious than the table that corresponds to the table of the kings; and likewise [than] the altar that is the crown of priesthood, since they burn incense upon it every day.\" And there is another proof. That is that there are houses for monarchy and priesthood: a house for monarchy, as it is stated (Jeremiah 21:12), \"House of David, thus said the Lord, 'Decide justice in the morning'\";  a house for priesthood, as it is stated (Psalms 135:19-20), \"House of Aharon... House of Levi.\" But for fear of God, which is the crown of Torah, there is no special house, as it is stated (Psalms 135:20), \"those who fear the Lord, bless the Lord\" - \"in every place where I cause My name to be mentioned I will come to you and bless you\" (Exodus 20:21).   ",
+                "<b>but the crown of a good name outweighs (rises above) them all:</b> He wants to say that for all of the crowns, they need the crown of a good name. And behold, that is dependent upon the crown of Torah. For with what is there a good name to a man if not because he is occupied in Torah [study] and fulfills the commandments? And about this is it stated (Ecclesiastes 7:1), \"A good name is better than good oil.\" He meant to say [here] that if he puts down afarsimon oil in his house, it has a good smell (for him) and for the people of his house and for his close neighbors. But if they distance themselves from it a little, they do not smell it. But [with] one who is crowned by a good name - even if he stands in this corner, his reputation goes from one end of the world to the other. \"And the day of death than the day of his birth.\" [Here] he wanted to say (as from) [as] the good name has more significance than the good oil, so [too] is the day of death more significant than the day of his birth for someone who departs with a good name. And if people are happy about the birth and sad on the day of death, it is because they do not have understanding. There is a parable [relevant to this] about a city with a ship leaving the sea for dry land and a ship entering the sea from dry land: For the one entering [the sea] they make music and parties, but for the one leaving [it], they don't do anything at all. And are the people of this city not fools? As at the time that it is entering the danger of the sea, they should have been afraid for it and not rejoice; and when it left and was saved from the great danger, it would have been fitting to make music and to rejoice. So [too] when a person is born is it fitting to be afraid for him, [as to] whether he will go on the good path or whether he will not. But when he leaves with a good name from the world, [it is fitting that] his 'neighbors and friends will rejoice' for him. But they do the opposite.",
+                "<b>Rabbi Meir said: Make His will like your will, etc.:</b> We have [already] explained it in the second chapter, with the help of Heaven."
+            ],
+            [
+                "<b>Rabbi Nehorai says: Exile yourself to a place of Torah:</b> That you should live in a place that has much Torah and many sages in it.",
+                "<b>and do not say that it will follow after you, that your colleagues will make it yours:</b> Do not rely upon your colleagues that went to study, that they will come and teach you. As you, yourself, need to exile yourself with them and to pursue the Torah if you want to know it.",
+                "<b>Do not rely on your understanding:</b> Even when you do study and exile yourself to a place of Torah and become wise, \"do not rely on your understanding\" - that you not depend upon your rationale; but rather you should do all of the deed according to the counsel of the sages."
+            ],
+            [
+                "<b>Rabbi Yanai says: We do not have the tranquility of the wicked:</b> As the righteous do not have the quiet and security and wealth and all the needs of the world like the wicked.",
+                "<b>or even the suffering of the righteous:</b> The afflictions of love of the righteous, in such a way that they will not be prevented from Torah study. And there are some that explain, \"We do not have the tranquility of the wicked,\" that even though it is just that the wicked has it good and the righteous [suffers] - nonetheless we do not grasp the reason of the thing. And it is from the truths the argument for which our knowledge does not grasp. And this is what Yirmiyah, peace be upon him, said (Jeremiah 12:10), \"You are correct, Lord, if I argue upon You; yet I shall present cases with You: Why does the way of the wicked prosper; are the workers of treachery at ease?\" And about this is it said, \"We do not (have) the tranquility of the wicked\" - since we know that there is truthfully an argument for the matter, but we do not grasp to know it.",
+                "<b>Rabbi Mattia ben Charash says: Be the first to greet every person:</b> And this is from the ethical path.",
+                "<b>and be a tail to lions:</b> He wants to say that one should service Torah scholars and cling to their company.",
+                "<b>and do not be a head to foxes:</b> [This is] saying to you that it is better for a man to be a student to someone greater than him in wisdom, since it will come out that he will be adding to his wisdom every day; than to be the master of someone lesser than he in wisdom, as it will come out that the will continually lessen in his wisdom. [It is] as they said, \"One who was the head of a lower court is made secondary to the high court.\" Another explanation: \"and do not be a head to foxes\" - that he should not be a head and a minister and an officer to the wicked. And this is what Shlomo, peace be upon him, stated (Proverbs 13:20), \"He who walks with the wise becomes wise; he who consorts (<i>roeh</i>) with dullards will be broken.\" He wanted to say that the one who walks with the wise - to be lowly [towards them] - becomes wise; as he makes himself \"a tail to lions.\" But one who consorts with dullards - that he becomes a lord over them, since a <i>roeh</i> (which also means shepherd) is a head - will be broken."
+            ],
+            [
+                "<b>Rabbi Yaakov says: This world is like a hallway before the world to come. Fix yourself in the hallway so you may enter the (beautiful) <i>traklin</i>:</b> A <i>traklin</i> is a palace. And he wants to say that this world is only in order that one should merit the world to come."
+            ],
+            [
+                "<b>He would say: One hour of repentance and good deeds in this world is better than all the time in the world to come:</b> As in a short time in this world, a person can earn the world to come - as we find (in the Order of Kedoshim) [The editor said, I have not found it in the Order of Kedoshim, but this story does appear in Midrash Bereishit Rabbah 65:22] that story about Yosi ben Yoezer who was going out to be killed and he was met by the wicked Yokim, the man of Tsrorot, riding on a horse: [The latter] said to [the former], \"Look at the horse that your Master made you ride and look at the horse that our master made us ride.\" He said [back] to him, \"If it is thus for those that transgress His will, is it not all the more so for those that do His will?\" And he [responded in turn], \"Is there any one that is more of one who does His will than you?\" He said [back], \"If it is like this for those who do His will, even more so will it be for those who transgress His will.\" [This] went into his heart like fire into chaff - the explanation is that he understood from his words when he said, \"If [things are] so good for the wicked who transgress His will in the this world, all the more so will it be so for the righteous in the world to come,\" that it will be doubly and exponentially better than the good of the wicked in this world. And [that] there, there is no peace for the wicked, as it will be twice as bad for them than for the righteous in this world. And when he heard this, he went and accepted upon himself the four death penalties of the court, etc., as it is found over there. Rabbi Yosi ben Yoezer said, \"In a short time, he preceded me (passed me by) to the Garden of Eden.\" And about this, it is said, \"Better is one hour, etc.\" And only about this did he praise this world. Also King Shlomo who scared [who considered vain] the world in his book Kohelet, yet in a few places he praises the living over the dead - also that praise is only about repentance and good deeds. As they raise a person up in this world, but not in the world to come - since a person is only (finally) judged at the time of his death.",
+                "<b>And one hour of pleasure in the world to come is better than all the time in this world:</b> As the rabbis, may their memory be blessed, said (Shabbat 63a), \"All of the prophets only prophesied with regard to the messianic era; however, with regard to the world to come it was stated. 'No eye sees, God, except You, that which He will do for he that waits for Him' (Isaiah 64:3)\" - as the good of the world to come has neither measure not comparison. And this is what David, peace be upon him, said (Psalms 31:20), \"How abundant is the good that You have in store for those who fear You, that You do in front of men for those who take refuge in You.\" May the Omnipresent let us merit it."
+            ],
+            [
+                "<b>Rabbi Shimon ben Elazar says: Do not assuage the anger of your friend at the time of his anger:</b> As through this, he will come to say inappropriate things about him, as he will add anger to his anger.",
+                "<b>do not console him at the time when his deceased lies before him:</b> As at the time of sadness, consolation [brings] anger to him, and he will come to say things that are not good.",
+                "<b>do not question him at the time of his vow:</b> That he should not ask him about all the openings of permission (that can be used later to annul the vow) to say, \"Did you vow with this intention?\" As when he is still angry and making the vow, he will come to express all of the questions that they ask him and place them into [the wording] of the vow in [such] a way that no opening will be able to be found for him. And it comes out that he causes him bad.",
+                "<b>and do not seek to see him</b> and to embarrass him also now <b>at the time of his humiliation</b> - at the time of the damage or if he did a sin and he is embarrassed about himself, you should not see him and embarrass him [more]."
+            ],
+            [
+                "The text in the books:",
+                "<b>Shmuel the Younger says: \"When your enemy falls, do not be happy, and when he stumbles, let your heart not rejoice\" (Proverbs 24:17):</b> And what does Shmuel come to let us hear with this - is it not a full verse that Shlomo stated? Rather, it wants to say that Shmuel was accustomed to saying this verse since it is something needed and people stumble in it. Since even when the enemy is wicked, one should not be happy in the bad [that happens to] him, except only for the sake of God. We want to say that this righteous one should not be happy in the fall of the wicked unless the intention of his joy is because his fall is [a manifestation] of God's glory, and not because of his hating him. And all the more so, one whose actions are corrupted like him - if the heart of [such a one] would rejoice in his stumbling, his evil is great. And why is he happy - behold, he is [just] like him! And about all this is it stated, \"When your enemy falls, do not be happy, and when he stumbles, let your heart not rejoice.\" And Shmuel's intention in constantly saying it was about this. And there are those that follow the textual variant, <b>\"Lest God see and it be bad in His eyes and He turn from him [the enemy] His anger\" (Proverbs 24:18) - \"burning anger\" is not stated [which is only the heat of anger], but rather \"anger from upon him\"; [this] teaches that he is forgiven for all of his sins:</b> And now Shmuel is coming to let us hear a great novelty, as he wants to say that when God sees that this one is happy about the fall of his enemy, He forgives the enemy and rehabilitates him, and He punishes the one who is happy."
+            ],
+            [
+                "<b>Elisha ben Abuya says: One who teaches to a child is compared to what? To ink written on new parchment:</b> As writing on new parchment cannot be erased, so [too] the Torah of his youth will not be forgotten from his heart.",
+                "<b>And one who teaches to an elder is compared to what? To ink written on scraped parchment:</b> As that writing will quickly be lost. So too is the Torah of his old age quickly forgotten. And there is a metaphor about this said in <i>Choice Pearls</i>: \"One who teaches to a child is compared to what?\" To one who engraves on a stone. \"And one who teaches to an elder is compared\" to one who engraves on the sand. But the elder should not say, \"Behold I am a dry tree\" - that since the Torah does not stay preserved in his hand, why should he read, and he would toil in vain - since nonetheless, his reward is with him for having learned and exerting himself and doing a commandment. And what difference is it to him if he does not remember it - whether it is this way or that way, he is given the reward. There is a parable [relevant to this] about an employer who gave containers with holes to two workers with which to draw water, and he agreed with them that they do this work for him for a day. The silly one said, \"What is the point of my work?\" The clever one said, \"What is it to me? He will give me the wage [regardless].\" So is [it with] the elder - what is to him if he forgets, the reward will be given to him. It is the same for the one who remembers a lot and the one who remembers a little  - as long as his heart is directed to the Heavens. ",
+                "<b>Rabbi Yose ben Yehuda, man of Kfar HaBavli, says: One who learns from elders is compared to what? To one who eats ripe grapes and drinks aged wine:</b> As by aging with the wisdom, each and every day he adds new faces to each and every thing and improves them; and he reaches the bottom of knowledge, to the point where it is easy for him to understand. As 'wisdom is with the seniors, and understanding with the long-lived.'",
+                "<b>And one  who learns from young ones is compared to what? To one who eats unripe grapes and drinks wine from its press:</b> As their wisdom has still not ripened within them.",
+                "<b>Rebbi says: Do not look at the jug but rather at what is in it. For there are new jugs full of old, and old that do not have even new within them:</b> As because of the quality of the old wine, it will not go bad in the new vessel. So [too], if the young ones have become wiser than the elders. every man should learn from the younger ones first. And this is the difference between the words of Rabbi Yose ben Yehuda and the words of our holy Rabbi, peace be upon him: As Rabbi Yose would say that if the elders and the young ones are both wise, one should learn with the elders - since (generally, the wisdom of) [that the wisdom of] the elders is ripe. And our Rabbi, peace be upon (would say [that]) with wisdom, we only go with the greater. And [so,] if it is found that the young ones are [more] understanding and their words are correct and their wisdom is greater, one should learn in front of them. And Elihou said both of these things, as it is stated (Job 32:7-8), \"I said, let age speak; let advanced years declare wisdom.' But truly it is the spirit in men, the breath of the Almighty that gives them understanding.\" As at first, he would say like the words of Rabbi Yose ben Yehuda - that \"advanced years declare wisdom.\" [But] after he saw that he was younger than his colleagues, the elders, he said that \"it is the spirit in men.\" And sometimes it is the young one who is wiser than the elder and his wisdom is more ripe than [the latter]. And his words are refined and the matters are clear. Hence, it is better to go after a young one who is wise than an elder who is honored but is not like [the first] in wisdom."
+            ],
+            [
+                "<b>Rabbi Elazar HaKapor says: Envy:</b> The explanation regarding the matter of envy is that there are two things that have two or three matters, and two which are not harmful. The first way is envy of the good, and it is the [worst] way. And the first manner [of this] is that when his fellow sees good, it is bad in his eyes. And when [the latter] is occupied with Torah [study] and the commandments and goes in the good path, he [begrudges] him - as he hates those that love God and those that do His will. This trait drives him from the world and it is the greatest evil in envy. And his name is called the haters of God. And the second manner is that it is not bad in his eyes from the angle that he hates the path of involvement in Torah. Rather it is [that] since he does not walk in that path, he also does not want his fellow to go in it. As it is his will that no one find more good than he - not for his benefit, but for the harm of others. This one is also called the haters of God - since he does not do the acts of God, it is also hard in his eyes to see his fellows doing [them], and even if he does not hate like the first. But there is a good path in envy, even if there is a better one. That is what the sages, may their memory be blessed, said (Bava Batra 21a), \"The envy of scribes increases wisdom\" - since by his seeing that his fellows are holy and wise, he also wants to be like them. And because of envy, he increases his wisdom and he toils and intensifies doing good and walking in the straight path. However, it is more valuable if he desires these without envy, as [in that case] they (are the speech of) [are the ones that fear] the Lord - and that is the work of man. And this is what King Shlomo, peace be upon, stated (Ecclesiastes 4:4), \"I have seen that all labor and skillful enterprise are from men’s envy of each other; this too is vanity and broken spirit.\" He meant to say that even if he does an act skillfully; if he does it from envy of men, while he does good, there is [also] much bad. As one who does what is fitting from the generosity of his heart goes truthfully and with a full heart. [Such a one] is more worthwhile than the one who does it out of the envy of  men when it comes to his heart. And if from this or from that, the act is done; 'but it is good for you to grasp the first without letting your hand go of [the other].' The second way is the envy of money. The first manner [of this] is the seeker of evil - and it is hard in his eyes that others have wealth, since he does not. And there is none in [this way of envy] as evil as this [one] - as he hates the good of the creatures and does not want the betterment of the world. And the second manner is one envious of his wealthy fellows; and it is hard in his eyes when they are wealthier than he. It is not from his hatred for them and for their wealth and that he desires that it be reduced. Rather, it is from his love of  wealth and his desire to be very wealthy; since wealth is honor in his eyes, and he wants to more honored than they. And the third manner is the best of the bad [ones] - he loves money and is envious of it and desires that he should have great wealth. But he is not concerned if others have little or much. And this one's envy is not burning like the one that wants to be wealthier than all people. And King Shlomo, peace be upon him, grouped all of these things and stated (Proverbs 23:17), \"Do not envy sinners in your heart, but only fear of the Lord all of the day.\" He first explained [that] the worst envy is not to be envious of the wicked that do sins, to do like them. And afterwards he stated more generally, \"but only fear of the Lord\" - all envies are negative except for the envy of fear [of God]. He should be envious of the 'acts of God, as He is awesome.'",
+                "<b>lust (desire):</b> It is the beginning of all activities and actions and is even before thought. As when he wants something from his desire for it, he thinks about doing it. And there is much bad in all desires. There is no need to say the desire of the impulse to sins, but even the desire for much permissible laying with women is very bad. And about this Sholmo, peace be upon him, stated (Proverbs 31:3), \"Do not give your strength to women.\" And, so too, much desire for permissible food and drink - this too is bad. And it is like the wise men of science said, that even light and good foods are harmful to the one who eats much of them. And this is what they said in Tractate Pesachim 114a, \"Do not accustom yourself to eat geese, as your heart will stalk you.\" And there are three bad ways of desire, [just] like with envy: The first is one who desires that there should not be  wealth and honor to any [other] person, and that he should have them. And that is a transgression that he [commits]. And the second one desires for wealth and wisdom, but if others [also] have it, the thing is good in his eyes - except that he should have more than them, to be greater than them. There is also much bad in this. And in the third there is a little good. [It is the one] who when he sees that his fellows have wisdom and wealth, he desires that he should also be like them. And it is very good in his eyes that they be like him and 'God should add to them from Him a thousandfold and bless him and them.' And this trait is not completely good, in that his desire is from the angle that others are wise and understanding and wealthy. As the fitting desire is to desire for wisdom from the angle that it is the foundation and root of service to the Creator, may He be blessed; and to do with the wealth that which is straight in the eyes of the Lord - and not because of [any] other thing. And this is what King David, peace be upon him, stated (Psalms 38:10), \"Lord, all my desire is in front of You.\" He wanted to say that all of his desire is from the angle of Heaven and from envy of men. And so [too] do we find with our holy Rabbi, peace be upon him (Ketuvot 104a) that at the time of his departure (death), he raised his fingers and said, \"It is revealed and known in front of You, Master of the worlds, that I have not enjoyed even [the worth of] a small finger.\" And even though our rabbis said about him (Bava Metzia 85a) that he was very wealthy, such that his key carrier [had] like the wealth of Shavur Malka (the king of Persia), nonetheless [Rabbi] only enjoyed for the sake of Heaven - as he did not desire the vanities of the world.",
+                "<b>and honor:</b> The bad honor is [practiced by] the one who gets honor from people in order to impose his fear upon them and 'he strikes terror into the land of the living.' And what is his reward? That he will descend into the depths of the pit in Gehinnom, [such] that there is no ascent form his fall for [all] generations. And because of this the prophet Yechezkel compares the fall of the kings of the nations in Gehinnom to the one who 'strikes terror into the land of the living,' to say that they have no ascent, as it is stated (Ezekiel 32:32), \"I strike My terror into the land of the living; and lay among the uncircumcised those who were the casualties of the sword.\" And the second [way] of honor is the one who wants that people should honor him, as he thinks that he is fit for this honor - but he is not. Even if he is a Torah scholar and a master of commandments and his will is that they honor him for this, he is 'sinning with his soul' - unless his intention is for the sake of Heaven, and if it is only for the honor of the Torah that he is [seeking it] and he does not take it for himself and does not enjoy it, but it is only in order to have the Torah honored about (through) this, as we have written. However all other things regarding honor are very bad. And how much did the Torah warn and forbid it to them! As even with a king of Israel about whom it stated (Deuteronomy 17:15), \"Surely place a king upon you\" - that you should put his fear upon you (Ketuvot 17a) - and [so] he is fit for honor more than all of the creatures under the skies, nonetheless it still warns him that he should not raise his heart over his brothers. All the more so should commoners not desire honor at all.  ",
+                "<b>drive a man from the world:</b> As these three traits are in the category of major sins. Another explanation: \"drive a man from the world\" - envy, as it is stated (Proverbs 14:30), and rot to the bones is envy\"; lust, as it is stated (Proverbs 21:25), \"The lust of a lazy man kills him\"; and honor, as we have found with Yosef who died twelve years before his brothers, because he comported himself with lordship (Berakhot 55a). "
+            ],
+            [
+                "<b>He would say: Those that are born will die:</b> Since their end is to die - 'and today alive and tomorrow in the grave' - they should contemplate their deeds and repent.",
+                "<b>and those that are dead will be revived:</b> As God, may He be blessed, will revive them in the future to come, as it is stated in Daniel (Daniel 12:2), \"And many of those that sleep in the dust of the earth will awake; these for eternal life, and those for reproaches, for everlasting abhorrence.\" Hence a man should do that [thing] such that he will be from the living and not [from those who will experience] everlasting abhorrence.",
+                "<b>and the living will be judged:</b> Those that will be revived in the future will stand in judgement in front of God, may He be blessed, and He will give them according to their activities and according to the actions of their hands.",
+                "<b>[It is necessary] to know, to make known, and to become conscious:</b> All need to know this. To know from others that will teach him; and to make known - that he should teach others in this world; and to be conscious in the world to come from himself without a teacher, as it is stated (Jeremiah 31:34), \"No longer will they teach a man his neighbor and a man say to his brother, 'Know the Lord'; for all of them shall know Me, from the least of them to the greatest of them.\"",
+                "<b>that He is God (<i>El</i>):</b> From the usage \"the strong ones (<i>eileh</i>) of the land\" (2 Kings 24:15), meaning strong and resolute.",
+                "<b>He is the Maker, He is the Creator</b> of the creatures from birth, from the womb and from inception. And making is the beginning of the act and creating is the end of the work. And it is not like the manufacturing of a vessel - as once it is finished, it does not require its manufacturer. But man requires their Creator at each instant and time, as King David, peace be upon him, said (Psalms 100:3), \"Know that the Lord is God; He made us and we are His, His people, the flock He tends.\" He wanted to say [here] that we need him every hour and minute.",
+                "<b>He is the Understander:</b> He understands all of their acts.",
+                "<b>He is the Judge:</b> Since He knows the truth of all matters, He is fit to judge, as He will judge the case truthfully.",
+                "<b>He is the Witness:</b> As everything is revealed in front of Him.",
+                "<b>He is the Litigant:</b> Since He is the one who makes the claim against the sinners, as David stated (Psalms 51:6), \"Against You alone have I sinned, and done what is evil in Your eyes; so You are just in Your sentence, and right in Your judgment.\" As if a man hurt his fellow, he should not think that he has sinned to him and not to God, since He is the one that makes the claim of the damage, like a litigant - as he has also sinned to God. ",
+                "<b>and He is destined to judge</b> in the future to come.",
+                " <b>who has before Him no wrong:</b> [That He] sway the judgement.",
+                "<b>no forgetfulness, no respect of persons:</b> [That He] forgive one who is great in wisdom and piety. ",
+                "<b>no taking of bribes:</b> [That He] should deduct the reward from a commandment against the loss [for a sin]. Rather, he pays a goodly reward for the commandment and repays [separately] for the sin. And it is explained in Chronicles (2 Chronicles 6:23), that none of this is in front of Him.",
+                " <b>And know that everything is according to the reckoning</b> whether for good or whether for bad.",
+                "<b>And do not let your [evil] impulse assure you:</b> To say to you that there is a place of refuge in the netherworld, as it appears to you that there is a place  of refuge in this world - and like the heretics say, \"In the world to come , there is neither judgement nor judge.\" Do not think and say this, as it is not true - <b>because against your will you were created, and against your will you were born, and against your will you live, and against your will you die, and against your will you are destined to give account and reckoning before the King of kings, the Holy One, blessed be He.</b>"
+            ]
+        ],
+        [
+            [
+                "<b>With ten utterances the world was created. And what is learned:</b> \"And He said\" is written nine times from \"In the beginning\" (Genesis 1:1) to \"And completed\" (Genesis 2:1).  And \"In the beginning\" is also an utterance, as it is stated (Psalms 33:6), \"By the word of the Lord the heavens were made\" - as it is impossible that the heavens and the earth were created without an utterance.",
+                "<b>And what is learned - couldn't it have been created by one utterance?:</b> It wants to say, what is this teaching us, when it says, \"With ten utterances the world was created?\" Or the explanation is \"what is learned\" in creating it with ten utterances.",
+                "<b>Rather, [it is] in order to punish the wicked who destroy</b> with their actions <b>the world</b> which is a big thing - as it <b>was created with ten utterances:</b> And  the trait of strict justice will punish them accordingly in the future.",
+                "<b>and to give reward to the righteous who sustain the world that was created with ten utterances:</b> As the world was only created to do in it that which is 'straight in the eyes of the Lord.' And [hence] those that do so, preserve it. "
+            ],
+            [
+                "<b>There were ten generations from Adam to Noah, to demonstrate the great extent of [God's] patience, for each one of those generations provoked [God] continually until [God] brought the waters of the flood upon them:</b> And it comes to teach us that [just] like you see that in the generations between the first man (Adam) and Noah, all of them provoked Him with the action of their hands to cause bad to themselves - and while He had great patience with all of those generations - in the end, He brought the waters of the flood upon them, as He is not greatly patient forever; so should you think about our exile. And that you not say, \"How many days and years is it that He restrains His anger from upon [the evil] kingdom while we are in exile - He will have great patience towards them forever, as He is of great patience.\" And you should surely know that in the end, He will pay them back according to their activities and the action of their hands; and He will redeem us and save us. As [even though] His patience is very great; still in the end of days, He visits 'the first iniquities [upon them,] and may You quickly bring forward Your mercies, as we have become very poor.'",
+                "<b>There were ten generations from Noah to Abraham:</b> And our rabbis said (Bereshit Rabbah 30:8), \"When Noah died, our father, Avraham was fifty-eight years [old].\" Still, when you count the children you will find ten generations among them. As even if Noah had length of days, it is [still] considered ten generations.",
+                "<b>to demonstrate the extent of [God's] patience, for each one of those generations provoked [God] continually, until Abraham came:</b> And here they did not say, \"until He punished them\" - as our father, Avraham, made up for all of their shortcomings and did good corresponding to all of their bad, and [so] he saved them from punishment. However, Noah was not able to save them, because he was not righteous enough to make up for their shortcomings.",
+                " <b>and received the reward of them all:</b> And even though there is a portion in the Garden of Eden and a portion in Gehinnom for every person - if he merits [it], he takes his portion in the Garden of Eden; and if he is guilty in his judgement, he takes it in Gehinnom - nonetheless, since everyone is commanded to do good and this one does not do [it] and his fellow fulfills his commands and his own commands; the trait of justice would indicate that he should take his portion and the portion of his fellow in the Garden of Eden. And for this [reason] did our father, Avraham take the reward of all of them. And this is what is stated (Psalms 119:126), \"It is a time to act for the Lord, for they have violated Your Torah\" - if you see a generation that is negligent from [study] of the Torah, be involved in it (Berakhot 63a). And the simple meaning of the verse is \"It is a time to act for the sake of the Lord.\" And similar to it is (Genesis 20:13), \"say for me, 'He is my brother'\" - [which is] like \"for my sake.\" \"They have violated your Torah\" - since they are all violating Your Torah, I should do for the sake of the Lord more than in other generations, so that Torah is not, God forbid, forgotten in Israel. There is a parable [relevant to this] about a king whom all of his servants betrayed except for one. Does [that servant] not need to go with him truthfully and with a whole heart at that time more than other times? And so all of his days the king will love him with a great love and increase his gift [to be] equal to the gifts of all of them [together]. "
+            ],
+            [
+                "<b>With ten tests Abraham, our father, was tested - and he withstood them all:</b> The first was 'Ur (which besides being a place name can also mean fire) Kasdim' - that Nimrod dropped him down into the fiery furnace and he was saved. And this is not explicit in the Torah and it is from the words of tradition. But we have a hint about this thing from the Torah; that before Parshat Lech Lecha Meartsekha ouMemoladetekha, Ur Kasdim is mentioned twice above [it], to make known that it was because of that test that he withstood that God, may He be blessed, promised him and brought him to the land [of Israel. This is] like we find with Noah. As at the beginning it is written (Genesis 6:8), \"But Noah found favor in the eyes of the Lord,\" and afterwards in Parshat Eleh Toledot Noach that he was saved from the waters of the flood - [which indicates that it was] because he found favor in his eyes. And the second is that He commanded him to go out from his land and from his birthplace, and he did so. And the third is that is stated (Genesis 12:10), \"And there was a famine in the land.\" And even though the Holy One, blessed be He, promised him and said to him (Genesis 12:3), \"And all the families of the earth shall bless themselves by you”; when He brought the famine, he did not question His traits. The fourth is the taking of Sarah to Pharaoh. The fifth is the war of the four kings when he deployed [only] three hundred and eighteen men and trusted in the Holy One, blessed be He; and a miracle was done for him that he was saved and he saved his brothers and all of the property of Sedom and Ammorah. And he endured the events [accepting that it was] for his good and for his merit. The sixth is that he was ninety-nine when he circumcised the flesh of his foreskin [and] placed himself in danger due to his old age, and he was saved. The seventh is the taking of Sarah to Avimelekh. The eighth is when he sent Hagar and Yishmael away by the commandment of God. And [even] if 'the thing was bad in his eyes on account of his son,' he fulfilled the commandment. The ninth was the binding of Yitzchak his son, about which it is written (Genesis 22:12), \"For now I know that you fear God.” And did He not know until now - and is not everything revealed and seen in front of Him? Rather when the thing is known to the creatures, the Holy One, blessed be He, calls it, \"For now I know that you fear God.\" And it comes to inform us that [this showed] greater fear of Heaven than all of the other commandments in the Torah. Since with all the tests except for this, He did not say to him \"that you fear God\" - as this test was the greatest of all of them, since he took his son to bring him up as a sacrifice. The tenth was the burial of Sarah. As it was stated to him (Genesis 13:17), \"Get up, walk about the land, through its length and its breadth, for I give it to you”; but when his wife died, he could not find a place to bury her until he bought it - and he did not question.",
+                "<b>in order to show how great was the love of Abraham, our father:</b> He tested him in order to reveal to the creatures that he feared God and was complete in all of his traits."
+            ],
+            [
+                "<b>Ten miracles were performed for our ancestors in Egypt:</b> As our forefathers were not hurt by all of the ten plagues that the Holy One, blessed be He, brought on the Egyptians in Egypt. And it is explicit in all of them except the plague of lice, about which it is written (Exodus 8:14), \"and the lice were upon men\" - and the Torah did not distinguish between Egypt and Israel. But it is a tradition in the hand of the sages that also with this [one] were they not struck .",
+                "<b>and ten [miracles were performed] at the [Reed] Sea:</b> The first is the splitting of the Reed Sea, as it is stated (Exodus 14:21), \"and He opened the waters.\" The second is that the water formed a bow and like a type of dome and it came out that the water was on top of them. And about this is it stated (Habakuk 3:14), \"You have pierced with his rods, the head of his rulers.\" The third is that the springs of the great foundations opened and [absorbed all the moisture so that] no mud or sludge remained on its ground, as [is not the case] when other springs dry up. Rather it was like marble stone on its bottom and [so] Israel crossed the sea as one who walks in his house. The fourth is that the places that the Egyptians tread upon in the sea were like a type of clay, and this is what the verse states (Habakuk 3:15), \"Your horses tread the sea, the clay of the mighty waters.\" It states \"Your horses,\" as also the horses of the Egyptians were given into the hand of the Holy One, blessed be He.  And the fifth is that the waters hardened more than necessary and they became hard as boulders and slabs and hurt the Egyptians that were chasing Israel. And about this King David, peace be upon him, stated (Psalms 74:13), \"You smashed the heads of the sea monsters upon the waters\" - these sea monsters were the Egyptians. The sixth was that [the waters] were torn into twelve parts - one path for each tribe that would pass over there. And this is what is stated (Psalms 136:13), \"to tear the Reed Sea into many parts.\" The seventh is that the partitions between one tribe and another were clear like white glass so that the tribes could see one another. The eighth is that the water did not congeal into one piece, but rather it was made into [many] small pieces - like one block on top of another and one brick on top the other, as it is written (Psalms 74:13), \"You crumbled the sea with Your power.\" The ninth is that the sweet (fresh) water did not harden like the rest of the waters of the sea but [rather] would flow; and they would drink from all of the streams going towards the sea. The tenth is that after their drinking, [the fresh water] would immediately harden - as the flowing water would not descend to the floor. Rather, Israel would drink from it, and the rest would go out and fall to the ground like a piece of snow. And so too each and every time that they needed to drink. ",
+                "<b>Ten plagues did the Holy One, blessed be He, bring on the Egyptians in Egypt:</b> [These are the ten known by the acronym,] <i>Detsach, Adash, Beachav</i>. ",
+                "<b>and ten at the sea:</b> The first, \"and it lit the night\" (Exodus 14:20) - and like the translation of Onkelos, \"and it was (darkness) [cloud and fog] for the Egyptians and light for Israel all night.\" And the second and the third are \"And the Lord looked down upon the Egyptian camp in a pillar of fire and cloud\" (Exodus 14:24) - the cloud would come down and make it like sludge and the pillar of fire would boil it, [such that the] hoofs of their horses would be severed. The fourth is \"He removed the wheels of their chariots\" (Exodus 14:25) - that He removed the wheels from the wagons and the Egyptians fell and were crushed. The fifth is \"and they drove with heaviness\" (Exodus 14:25) - after they fell and were crushed, they could not stand. And [so,] they stayed in the place that they fell. And the sixth is that they wanted to flee and they could not, as it is stated (Exodus 14:25), \"And Egypt said, 'Let us flee from Israel.'\" And [this is] not like we found with Sisera, as it stated (Judges 4:15), \"and Sisera descended from his chariot and fled on foot.\" But these did not descend and they did not have the possibility of fleeing. And the seventh is \"And the Lord shook the Egyptians into the sea\" (Exodus 14:27) - likes its [classic Aramaic] translation, \"and He confounded,\" which is an expression of breaking. As He shook them like a man shakes a pot, [such] that what is above [goes] below and what is below [goes] above. And the eighth is that the earth at the bottom of the sea swallowed them, as it is stated (Exodus 15:12), \"You stretched out Your right hand, the earth swallowed them.\" The ninth is that they descended heavily into the depths of the sea like lead, as it stated (Exodus 15:10), \"They sank like lead in the mighty waters.\" The tenth is that the sea spit them out, as it stated (Exodus 14:30), \"And Israel saw Egypt dead on the shore of the sea.\"  ",
+                "<b>[With] ten trials did our ancestors test the Omnipresent, blessed be He, in the Wilderness, as it is said (Numbers 14:22): \"Yet have they tested Me these ten times, and have not hearkened to My voice:\"</b> The first is that they said (Exodus 14:11), \"Are there not enough graves in Egypt?\" And the second is (Exodus 15:24), \"And the people grumbled against Moses, saying, 'What shall we drink?'\" And a miracle happened that the Holy One, blessed be He, commanded Moshe to throw wood into the bitter waters, as it is stated (Exodus 15:25), \"And he cried out to the Lord, and the Lord showed him a piece of wood.\" And they said in Tractate Pesachim that this tree [that the wood come from] was a <i>hardofanei</i>, which is bitter. He threw bitter into bitter and it turned sweet. (The editor said, I did not find this in Pesachim, but rather in Rashi on Pesachim 39 in the name of the Mekhilta on Parshat Beshalach. And Tosafot on Pesachim 36 cites the Mekhilta that it was an olive tree; and in truth these are two [different] opinions in the Mekhila - see there.) The third was in the Wilderness of Sin when they asked for bread, as it stated (Exodus 16:3), \"when we sat over the fleshpot.\" The fourth is (Exodus 17:7) \"Is the Lord amongst us or not?\" There is a parable [relevant to this] about a man who carried his son on his shoulder; and [the son] was competent, but he said, \"Have you seen Father?\" What did his father do? He flung him from his shoulder. So did the Holy One, blessed be He, carry them 'on the wings of eagles' - [and yet they] ask, \"Is the Lord amongst us?\" What did He do? He brought Amalek upon them. The fifth is that they left manna over. The sixth is that in Refidim 'they did not have water for the congregation' (the editor says, I could not understand this, as he already counted this in the fourth test; and further study is also required about his whole count regarding this, and see Arakhin 16). The seventh was at Chorev with the story of the [golden] calf, as it is stated (Exodus 32:1), \"the people gathered against Aharon, etc.\" The eighth was (Numbers 11:1), \"And the people were like grumblers of evil in the ears of the Lord.\" And 'He set a fire of the Lord against them and it consumed the edge of the camp,' 'as the Lord, your God, is a consuming Fire, He is a jealous God.' The ninth was at the Graves of Desire (Kivrot HaTaavah) when they said (Numbers 11:4), \"Who will feed us meat?\" And did they not have meat; and did they not have the quail at each and all times, as it is stated (Exodus 16:8),  \"in that the Lord will give you meat to eat in the evening and bread in the morning to satiation.\" And [just] like the manna did not cease, the quail [also] did not cease. Rather they wanted meat in the evening to satiation, [just] like they had the bread. And about this our teacher Moshe, peace be upon him, stated,   (Numbers 11:22), \"Could enough flocks and herds be slaughtered to suffice them, etc.\" Our teacher Moshe, peace be upon him said in front of the Holy One, blessed be He, \"They have much meat; their request is [only] from the evil of their hearts. And 'since they are a stiff-necked people,' even if You give them much more, they will continue to say [there is] not enough. 'Could enough flocks and herds be slaughtered' - and their mouths will [still] not be satiated.\" The Holy One, blessed be He, said [back] to Him, \"'Is the hand of the Lord short?' I will give them meat until they are satisfied and they will no [longer] be able to open their mouths to say, 'we are not satiated'.\" And He added and brought them much more of the quails 'and they spread them all around' 'and the least gathered ten chomer' and they could not eat it [all]. Such is the simple meaning of the verse. And you will [hence] come to say that Moshe did not sin with his words. But our rabbis in the Talmud (Yoma 75a) did not interpret it thus. And the tenth was in Midbar Paran when they sent the scouts. And there it states (Numbers 14:22), \"and they have tried Me these ten times.\""
+            ],
+            [
+                "<b>Ten miracles were performed for our forefathers in the Temple: No woman had a miscarriage from the scent of the meat</b> that is on the outer altar and gives off a scent similar to any roast. And [since] is forbidden to derive benefit from holy meat, the Holy One, blessed be He, protected the women all of those days - that they should not have a miscarriage from that scent [given they could not eat from it to prevent the miscarriage].",
+                "<b>and no holy flesh ever went putrid:</b> Holy things with a lower level of sanctity (<i>kodashim kalim</i>) that are eaten for two days and one night that were held for such a long time never went putrid.",
+                "<b>and a High Priest did not have an accidental emission on Yom Kippur</b> so that would he not require the assistant. And even though they would know that he would not have an accidental emission, they [still] appointed an assistant; as we do not rely on miracles, because of \"Do not test\" (Deuteronomy 6:16) - as is found in the Yerushalmi Yoma 1:4.",
+                "<b>and a fly was not seen in the room of slaughtering</b> due [to its] sanctity.",
+                "<b>and there was not found a disqualification in the omer (a special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten):</b>  No disqualification, of being outside the wall or held overnight, was ever found with the omer; which was at the time of barley, in order that all of Israel be permitted to eat new grain.",
+                "<b>or in the two breads:</b> They come to permit bringing up the new offering form the new grain. And no disqualification, of being outside the courtyard or held overnight, was ever found with them. ",
+                "<b>or in the showbreads:</b> As it was arranged on Shabbat day, and it was warm at the time of its removal from the table as on the day that they placed it there - as it is stated (I Samuel 21:7), \"(and it) [to place] warm bread on the day of its being taken.\" And no disqualification, of being outside the wall or being held over was ever found in it. As they needed to eat it during the week after the Shabbat that they took it away; but if it remained through another week it would become disqualified. And no mishap [like this] ever happened to them.",
+                "<b>and rain did not extinguish the fire of the wood pile:</b> As the fire burnt upon the outer altar which stood [unprotected] in the Tabernacle courtyard.",
+                "<b>and the wind did not overpower the pillar of smoke:</b> As it would billow straight up.",
+                "<b>they would stand up crowded and bow down with [enough] space:</b> They would stand in the courtyard all in rows, this one crowded next to the other; but they would bow down with space, such that not one of them would push his fellow. And that is a wonder.",
+                "<b>and a snake or scorpion never hurt a person in Jerusalem</b>",
+                "<b>and a person did not say to his fellow, \"The place is too cramped that I should lodge in Jerusalem\":</b> When they went up to Jerusalem, he would not say, \"The place is too crowded for me; make room for me to settle.” And this is what David, peace be upon him, stated, (Psalms 122:3), \"Jerusalem that is built up, a city constructed together for it\" - he wanted to say that when they built it, they measured it so that all of Israel could be contained in it. And the explanation of \"for it\" is for its sake; as [it was] for the sake of the congregation of Israel that would gather together that it was constructed. "
+            ],
+            [
+                "<b>Ten things were created on the eve of the [first] Shabbat at twilight. And these are they: The mouth of the earth</b> for the swallowing of Korach and his assembly. ",
+                "<b>and the mouth of the well:</b> The boulder that Moshe struck.",
+                "<b>and the mouth of the donkey</b> of Bilaam - \"And the Lord opened the mouth of the donkey\" (Numbers 22:28).",
+                "<b>and the rainbow:</b> \"My rainbow have I given in the cloud\" (Genesis 9:13).",
+                "<b>and the manna</b> of the wilderness.",
+                "<b>and the staff</b> of Moshe, with which he did the signs.",
+                "<b>and the shamir:</b> It was a type of long worm. And King Shlomo built the Temple with it, as he would place it on the stone and it would split (Gittin 68a). \"And no hammer or ax or any iron tool was heard in the House while it was being built\" (I Kings 6:7).",
+                "<b>and the letters:</b> The Torah that was written in front of God, may He be blessed, from the six days of Creation with black fire on top of white fire.",
+                "<b>and the writing:</b> The form of the letters carved on the tablets.",
+                "<b>and the tablets</b> themselves. ",
+                "<b>And some say, also the destructive spirits, and the burial place of Moshe:</b> \"And no man knew his burial place\" (Deuteronomy 34:6). ",
+                "<b>and the ram of Abraham, our father</b> \"caught in the thicket by its horns; and Avraham went and took the ram and offered it up as a burnt offering in place of his son\" (Genesis 22:13).",
+                "<b>And some say, also the tongs, made with tongs:</b> These are pincers with which a blacksmith holds metal when it is hot until he makes it into a vessel. And we learned in a beraita in Tractate Pesachim 54a, \"Rabbi Yehuda says, 'Tongs can be fashioned only with other tongs, but who fashioned the first tongs? Rather, (in its coming) [it was created] by the hands of Heaven.' They said to him, 'It is possible for one to make it in a mold and align it.'\" And why was it necessary to count these ten things? To make known that all the Holy One, blessed be He, created, He created on condition that it change its nature when it is told [to do so] at a time when it is needed. As there is nothing (from the depths) [novel] in the world that did not come up in the thought [of God] in the story of Creation. When the luminaries (fell) [were suspended] on the fourth day, He decreed upon them that they would stand for Yehoshua and Hizkiyahu; the sea, that it should split for the Children of Israel; and so [on] with all of them. However, these ten went up into [His] thought \"on the eve of the [first] Shabbat at twilight,\" [though] they are included in the things that [have change] embedded in them. "
+            ],
+            [
+                "<b>Seven things are [found] in a <i>golem</i> (an unformed person):</b> Anything the form of which has not been completed is called a <i>golem</i>, as it is stated (Psalms 139:16), \"Your eyes saw my unformed limbs (<i>golmi</i>); they were all recorded in Your book\" - before the formation of the limbs. So [too], one who knows that which is taught to him, but does not know how to build an argument on his own is called a <i>golem</i> - as his wisdom is not recognizable. And his mind will never reach to fathom these seven things, some of which are from the topic of wisdom and some of which are from the good traits. And so did Rambam, may his memory be blessed, explain.",
+                "<b>and seven in a wise man</b> who knows how to build an argument.",
+                "<b>A wise man does not speak in front of someone who is greater than him in wisdom:</b> As he listens, is quiet and learns; and [in this way,] he [builds] wisdom - which is not the case with the <i>golem</i>. As he does not desire understanding - but rather to reveal [what is on his mind], as we wrote above.",
+                "<b>and he does not interrupt the words of his fellow,</b> but he allows him to speak until he finishes all of his words; and afterwards he gives him an answer. And that is a good trait. But the <i>golem</i> does not do [this], but answers something before he hears [it].",
+                "<b>and is not impulsive in answering:</b> When they ask him, he is not quick to give an answer until he hears all of their claims and all that the questioners want to say and to elaborate on the question. Rather, he will study the words intently. And his mouth will not be impulsive and his heart will not be quick to put something out until it be clear as the sun in front of him. And this is from the way of wisdom, as this answer will be correct [this way].",
+                "<b>and he asks to the point and answers as is proper:</b> Rabbi Meir (Halevi), may his memory be blessed, explained, \"he asks to the point\": If he asks to get a reason for anything, he should only ask for a reason that is possible to give for that thing, according to the nature of that thing. And so [too], if they ask him, he \"answer as is proper.\"",
+                "<b>and he speaks to the first [point] first and the last [point] last:</b> And its explanation is not that he should answer about the first thing first, and about the last question last. Rather that if the first question is clarified by the last thing, he should elucidate that first, and then elucidate the first; so as to understand and clarify his answer and [so] that the thing will be assimilable for his listener. And that is why it is called first, [even if] it is last - because it precedes it [logically] and the first thing is clarified by it. And if the matter is the opposite, it is called last. And about this is it said, \"to the first [point] first and the last [point] last.\" And this is from great wisdom and understanding of things. And the <i>golem</i> does not know from all of these [things].",
+                "<b>and about that which he has not heard [anything], says, \"I have not heard [anything]\":</b> [About] that which he has not heard from the mouth of his teacher, he should say, \"I have not heard [it] from my teachers.\" And if he has a hypothesis about the thing, he should say, \"But it appears to me like this.\" And this thing is from the good traits that the <i>golem</i> will not grasp. ",
+                "<b>and he concedes to the truth:</b> Even if he is sufficiently wise to know how to respond with many claims and intelligent words and he can refute the claims of his fellow - since [the latter] is not as wise as he - he should not do so; if it appears to him that the truth is with [the other]. Rather  he should concede to his words and not be concerned with victory. And it is honorable for him, since this is a beautiful and accepted trait. And the <i>golem</i> will not think about this, and it is a disgrace for  him when he is defeated.",
+                " <b>And their opposites [are the case] with a <i>golem</i>:</b> As he will err in all of these, as he does not have the understanding of the wise man - as  he is  not whole in this dispositions and in his wisdom."
+            ],
+            [
+                "<b>Seven kinds of punishment come to the world for seven categories of sin: [When] some of [the people] give tithes, and others do not give tithes, a famine from drought comes:</b> A famine that comes because of the withholding of rains in their time.",
+                "<b>and some go hungry, and others have plenty:</b> [This is] poetic justice - \"some of them give tithes, and others do not give tithes.\"  ",
+                "<b>[When] they all decide not to give tithes:</b> Since they all do not tithe:",
+                "<b>a famine from tumult and drought comes:</b> This is a famine that comes because of war and disasters that come to people and [so] they are not able to work their land. 'And the Lord will send tumult' and they will all go hungry - poetic justice - as they all do not tithe.",
+                "<b>[And when they decide, in addition,] not to set apart the dough [offering]:</b> Since they all do not set apart the dough [offering]:",
+                "<b>a famine of annihilation comes:</b> A year that no rain falls at all - 'and the skies above your head shall be copper.' Because of the proliferation of sins, there is a great punishment.",
+                "<b>Pestilence comes to the world for the death penalties set forth in the Torah that are not given over to the court [to carry out]:</b> For example, excision and death penalties at the hand of the Heavens.",
+                "<b>and for [violation of the laws governing] the produce of the Sabbatical year:</b> That he does not dispose of them from his house and does business with them and [that is] forbidden. And for this, pestilence comes from the angle that (the leaders of) Israel agreed to turn their eyes away from the community. In this which they are doing evil, pestilence comes to all of 'the haters of Israel' - and from them, it extends to the whole world. However, if the heads do not have the power to protest against the lesser people, \"pestilence comes to the world\" is understood to be talking about an individual person - who is called a small world. And he is evil and will die in his sin. And all of Israel is [then] exempt.",
+                "<b>[The] sword comes to the world:</b> Since it is written (Leviticus 26:25), \"I will bring a sword against you to wreak vengeance for the covenant.\" And covenant only [means] Torah, since it is written after it (Leviticus 26:43), \"because and because they rejected My judgments.",
+                "<b>and because of those who interpret the Torah counter to the accepted law</b> [declaring] the forbidden, permissible, and the permissible, forbidden."
+            ],
+            [
+                "<b>Destructive animals come to the world because of false oaths:</b> They sinned with the mouth - 'the teeth of beasts will I send upon them.' As the difference between us and the beasts is in [oral] expression. And this is why we rule over them. And therefore, one who does not concern himself [in this way] for the glory of his Creator is fitting that he should be trampled by the beasts. And this is a cause for desecration of God's name, may He be blessed. As 'You adorned him with glory and majesty; You have made him master,' 'and it is reversed' - that the beasts will rule over the people that desecrate the glory of the Glorious one. ",
+                "<b>Exile comes to the world, etc.:</b> And we learn all of them in the chapter [entitled] Bemeh Madlikin (Shabbat 33a): As it is written about sexual prohibitions (Leviticus 18:25), \"And the land became defiled; and I called it to account for its iniquity, and the land spewed out its inhabitants.\" And about idolatry, it is written (Leviticus 26:30), \"and My soul will spurn (<i>gaala</i>) you\" - like a man who drives out his fellow from in front of him. As any ejection of something is called <i>geeul</i>. And about the sabbatical year, it is written (Leviticus 26:34), \"Then shall the land make up for its sabbatical years throughout the time that it is desolate... it shall rest.\" And spilling of blood is even when accidental, and the proof of the thing is from the cities of refuge.",
+                "<b>At four periods of time, etc.:</b> As it is written (Proverbs 22:22), \"Do not rob the poor, as he is poor.\" And is there something that can be robbed from the poor? Rather these are the gifts to the poor, since any one that withholds them and does not give them to the poor is as if  he takes the soul (life) of the poor person. And he also robs the soul of the robber for himself, as it is written (Proverbs 22:23), \"For the Lord will take up their cause and despoil those who despoil them their soul\" - [\"their soul\" being plural is] meaning to say the soul of the robber and of the poor person. And therefore pestilence increases and is common at these four periods of time - from the time that they hold on to [the gifts]. ",
+                "<b>In the fourth [year], it is because of the tithe to the poor in the third [year]</b> and they did not give it. As it is written (Deuteronomy 14:28), \"At the end of three years, you shall bring out all the tithe, etc.\" And such is the order of the tithes.",
+                "<b>And after the holiday (Sukkot) in every single year, it is because of the theft of gifts to the poor:</b> As at the time of the holiday of Sukkot, it is the time of the harvest. And when they steal the gifts of the poor - as they do not leave over the dropped stalks, the forgotten stalks and the corners of the field - the Omnipresent punishes them immediately after their harvest. And therefore, it said, \"At four periods of time, etc.\""
+            ],
+            [
+                "<b>There are four temperaments, etc.: the one who says \"what is mine is mine, and what is yours is yours\"</b> He is not generous, but he is good in that he 'hates presents.' And it is difficult. As how can they say that this is an [average] temperament? And is not someone who prevents himself from giving charity completely wicked? And [granted] that it is true that according to the one that says that it is the temperament of Sodom, it comes out well - as it is stated (Ezekiel 16:49), \"Behold this was the sin of your sister, Sodom, etc.; she did not support the poor and the needy.\" Rather, it is dealing with one who gives charity from fear of God, however his nature is to be stingy. And hence since he 'supports the poor and the needy,' what does his nature matter to us - the actual temperament (in practice) is [average]. \"And some say that it is the trait of Sodom\" and that its source is very bad, since his nature is to be stingy. But [regarding] if he 'does not support the poor and the needy at all,' everyone agrees about this that he is completely wicked and that it is the temperament of Sodom.",
+                "<b>\"what is mine is yours, and what is yours is mine\" - [that's an] am ha'arets (literally, a man of the land):</b> Because this one wants the improvement of the world, he is called a man of the land. As he wants to give and to take, since love increases among them through this. And even if this is a good trait for the improvement of the world, this is not from wisdom. As one who 'hates presents shall live.' And the good temperament is to give but not to take."
+            ],
+            [
+                "<b>[A person who is] easy to anger and easy to appease - his gain is canceled by his loss:</b> As the loss is greater than the gain. As what is the use of his being appeased quickly, as [long as] his anger lay in his lap, and he will [often] come to sin. And 'who will be able to fix what he has made crooked' during the time of his anger, even if he is quickly appeased.",
+                "<b>[A person who is] hard to anger but [also] hard to appease - his loss is canceled by his gain:</b> The gain is greater than the loss, since he only gets angry sporadically, for a great necessity. And even if he is not quickly appeased from that anger - behold, he is patient most of the time. ",
+                "<b>[A person who is] hard to anger, but easy to appease - [that's a] pious person:</b> And it is not necessary that he never get angry, as sometimes a person needs to get angry out of zeal for God like Pinchas. Hence it said, \"hard to anger,\" since he still needs to get angry - however it should be with difficulty at the times when he is not allowed to be without anger. And about this the wise men of ethics have said, \"Do not be sweet, lest they swallow you up.\" And it is also a good thing to be appeased immediately - even when his anger is still upon him. And not after his anger has left him, but precisely at the time of his anger is he easy to appease - as this is from the trait of piety and good-heartedness."
+            ],
+            [
+                "<b>Quick to understand and quick to forget:</b> His loss is greater. Since he forgets immediately, what is the use of that which he comprehends and knows quickly - behold, he forgets everything. But <b>slow to understand and slow to forget:</b> His gain is greater. As even if it comes to him with great toil, he does not forget after he knows [it]. And both of them should not desist from Torah study, as they have a good reward from their labor. And we learn from this mishnah to give preference to one who remembers over one who forgets - if they do not have enough to support both of them, they should support the one who remembers. This mishnah does not mention pious or wicked as it is not relevant here, since the mind of a person is from God. It is as the wise men of ethics said, \"The mind is a gift, but [character] is acquired.\""
+            ],
+            [
+                "<b>There are four temperaments, etc.: One who wishes to give, but [that] others not give:</b> He wants the good and the praise for himself and his want is not for the benefit of the creatures.",
+                "<b>[One who wishes that] others give, and he [himself] not give</b> as he is stingy.",
+                "<b>[One who wishes to] give and [that] others give:</b> And this is what King Shlomo, peace be upon him, stated (Proverbs 11:25), \"A generous soul\" which is one that gives charity with a good eye \"will prosper,\" but \"one who benefits others\" is greater, as he is one who benefits others and teaches them that they should give charity - as he wants to \"give and that others give\" - and this is [the meaning of the end of the verse,] \"shall also be sated.\" And so [too] did Yishayahu state (Isaiah 32:8), \"But the generous advises generosity and he stands upon generosity\"; meaning to say, he advises himself to give, but he also stands on generosity - on the generosity of others who he tells to do like himself."
+            ],
+            [
+                "<b>There are four temperaments, etc.: [One who] goes but does not do:</b> The intention is not that he does not do anything from that which he heard in the House of Study - as one who prevented himself from doing the commandments is completely wicked, even if he does not do sins. Rather, the intention is that he does not search for them in order to do them, but he [rather] does them by happenstance when they come to his hand.",
+                "<b>[One who] does but does not go</b> to the House of Study to know the detail of the commandments and to be stringent about them - but he [rather] does them according to his [limited] knowledge - receives reward for this doing."
+            ],
+            [
+                "<b>There are four temperaments, etc.: the sponge:</b> [This is] a metaphor for a student who does not distinguish between a correct argument [and one that is not], similar to a sponge that collects and absorbs water - whether it is dirty or whether it is clear.",
+                "<b>the funnel:</b> As it accepts all of the things, but loses them immediately.",
+                "<b>the strainer:</b> [This is like] a student that retains in his mind the argument that is incorrect and loses the correct one. And about this King Shlomo, peace be upon him, stated (Proverbs 12:8). \"A man is praised according to his intelligence, but a twisted heart is disgraced\" - that it is not fitting to disgrace [one who knows less, but it is fitting to disgrace] one whose heart is twisted. As this one's heart is twisted, in that he retains the thing that is incorrect - such that he is compared to a strainer, as it says.",
+                "<b>The sieve - because it lets out the [inferior] flour</b> which is the incorrect argument; and does not retain it.",
+                "<b>and retains the fine flour</b> meaning the correct argument - it retains it and does not lose it."
+            ],
+            [
+                "<b>Any love etc. What's a love that is not dependent on something, etc.</b> [This is] the love that has no interruption, even though a person estimates that some damage and disgrace will come to him [from it, like] the example of David and Jonathan. As even though [Jonathan] was fit to rise in the place of his father and David was going to remove him from the monarchy, nonetheless [Jonathan] loved him with a firm attachment. And that is what King David, peace be upon him said in his eulogy of Jonathan (II Samuel 1:26), \"your love was wonderful to me than (which can also be read as, from) the love of women.\" [This is] meaning to say, from where did I know that your love for me was wonderful? From the love of women. When he was the second to Shaul, the women had said (I Samuel 18:7), \"Shaul has slain his thousands; David, his tens of thousands\" - and Shaul became jealous, as is known. However it wasn't enough that Jonathan did not become jealous, but just the opposite - he saved him from the hand of his father. And this was from the angle that he loved him and it was not love of the body. And that is what is written (I Samuel 18:7), \"and the soul of Jonathan was attached to the soul of David.\" However the love of Amnon and Tamar is [already] clear and there is no [need] to elaborate."
+            ],
+            [
+                "<b>Every argument, etc.</b> [This is] to say about that which it said, \"Every argument that is for [the sake of] heaven's name, it is destined to endure\" - the intention is that they will endure in their argument forever. And [so,] today they will argue about one thing and tomorrow about another; and argument will endure and continue between them all the days of their lives. And not only this, but [also] 'length of days and years of life will be added to them.' ",
+                "<b>But if it is not for [the sake of] heaven's name - it is not destined to endure:</b> Rather they will cease in their first argument. 'They will end and die there' - as in the argument of Korach. "
+            ],
+            [
+                "<b>Anyone who brings merit to the many, sin does not result from him:</b> So that his students not be in the Garden of Eden while he is in Gehinnom, as it is written (Psalms 16:10), \"For You will not abandon my soul to the grave, or let Your pious one see the pit.\" And how is it possible that one who is pious should see the pit? Rather, since [(the following is) from a manuscript: He is pious, He does not let him commit a sin - so that he should not see the pit on its account.]",
+                "<b>\"He fulfilled the righteousness of God and His statutes with Israel\":</b> [This is] to say that he completed and fulfilled the entire Torah - he and all of Israel with him. "
+            ],
+            [
+                "<b>Anyone who has these three things, etc.:</b> It would have been possible for the tanna (author of this mishnah) to be brief and not to elaborate [by way of] the category and the particulars. And he could have said, \"Anyone who has a good eye, a humble spirit and a small appetite is from the students of Abraham, our father. An evil eye, a haughty spirit and a broad appetite - is from the students of Bilaam the evildoer.\" And why did he teach the general category and then go back to explain the particulars? Rather, he is coming to teach us that in these three things that he mentioned first are included all of the virtues, even if they have many parts; and so [too] the three things that are their opposites include all vice. And that is because if he had been brief in the way that he said [it], it would have been understood that one who would have the three things mentioned is from the students of Abraham, our father; however there would be many thousands and tens of thousands of virtues besides this to the students of Abraham, our father. And so therefore he first said that one who has these three things which he will mention - that is the student of Abraham our father. And afterwards, he explained that the students of Abraham, our father, are a good eye, etc.  - which is to say, all of their virtue for which they were called the students of Abraham, our father, was a good eye, etc. And therefore, he does not say, \"The students of Abraham, our father, had a good eye, etc.\" - [meaning] that they had these three things, even if they had many things like them. But by his saying \"the students of Abraham, our father, are a good eye, etc.,\" he hinted that these three things were the causes of their being from the students of Abraham, our father, etc. And also the opposite of this [is the case] with the students of Bilaam the evildoer. As he did not say, \"the students of Bilaam had an evil eye, etc.\" - to teach that the essence of the teaching that they learned from Bilaam the evildoer were these three things, without any other evils. [It is only these three things] upon which they were students of Bilaam, since all of the evils were included in them - even if they have many parts."
+            ],
+            [
+                "<b>Yehudah ben Teimah says, etc. Be brazen like the leopard</b> to rebuke those that commit sins; and to be much involved in Torah. 'You will not grow weary and grow faint.' And so did Yishayahu state (Isaiah 40:31), \"But they who hope in the Lord shall renew their strength.\" When they grow weary, those that hope in the Lord shall have their strength increased and will renew it to be a new strength  for them, [with which] to do the work of the Lord still longer.",
+                "<b>light like the eagle:</b> \"Grow new wings like the eagles.\" ",
+                "<b>swift like the deer:</b> He wants to say, \"They shall run and not grow weary.\" Other people get worn out when they run, but they do not get worn for the matter of a commandment. And so [too], towards the matter of a commandment, \"they shall march and not grow faint.\" As [with] other people, when one walks more than what he [generally] walks during the day, he is faint and grows weary.",
+                "<b>and mighty like the lion</b> to become stronger towards the commandments. [This is] to say that all of his thought and the actions of his limbs be for the act of God.",
+                "<b>to do the Will of your Father Who is in Heaven:</b> [This is] to say, so long as it is [in order] to do the Will of your Father Who is in Heaven.",
+                "<b>brazen-faced:</b> King Shlomo, peace be upon him, stated (Proverbs 14:9), \"Guilt intercedes for fools\" - as the evil fool will speak about the ugly thing and the guilty thing in a person when he sees them. [That is] like those imbeciles that said, \"How foul is that carcass!\" But, \"among the upright, good will\" - they only speak about the praise and the good will. It is like the wise man said [regarding the same carcass], \"How white are its teeth!\" "
+            ],
+            [
+                "<b>He used to say, etc. Ninety [is the age] for [a] bending [stature] (<i>lashuach</i>):</b> This is [related] to the expression, 'pit (<i>shiach</i>) and cave,' meaning to say that he is fit for burial. And some explain it is from the expression, '<i>siach</i>' (speaking), as he should only be occupied by words of Torah - since his days are close to dying."
+            ],
+            [
+                "<b>Search in it, etc.:</b> Review the words of Torah, as all the wisdom of the world is included in it."
+            ],
+            [
+                "<b>Ben Bag Bag says, etc.:</b> Since above it warns severely about Torah study and even until old age and hoary-headedness, and even if it causes great pain and it weakens his strength, he should not move from it; Ben Hey Hey comes to console a person and to speak to his heart, that he should not be concerned about his great pain, as <b>According to the pain is the reward</b>."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..3fabe9533f06668e5d8b6e82a373e591f8739893
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/English/merged.json	
@@ -0,0 +1,668 @@
+{
+    "title": "Rabbeinu Yonah on Pirkei Avot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Rabbeinu_Yonah_on_Pirkei_Avot",
+    "text": [
+        [
+            [
+                "<b>Moshe received the Torah from Sinai, etc.:</b> (I will begin the commentary on \"Avot\" of our great, pious and holy rabbi, Rabbi Yonah the son of Rabbi Avraham, may he be remembered for blessing.) Our rabbis, may their memory be blessed, said (Bava Kamma 30a) \"One who wishes to be pious should fulfill the words of Avot (the Ethics of the Fathers), and [some] said about it, the words of Damages (Nezikin)\". And since a person ascends the steps of piousness by doing one of these matters, they placed [Avot] in the Order of Damages. And even though they also said to fulfill the words of Blessings (Berakhot) which is in the order of Seeds (Zeraim); because it speaks of the blessings on seeds and fruits, they placed it in that order (Editor's note: See what Midrash Shmuel wrote about this in the name of Rabbi Yosef Nachmias, may his memory be blessed). Furthermore, since it is the teachings of the Sanhedrin, they placed it in the order of the laws (of Damages); and so [too], all the sages mentioned [here] until Rabban Yochanan ben Zakkai are all from the Sanhedrin. ",
+                "<b>Moshe received the Torah from Sinai and transmitted it to Yehoshua:</b> Both the written Torah and the oral Torah. As the Torah was given with its explanation. As if it were not so, it would be impossible to understand [its contents]. As behold, it is written (Leviticus 19:13), \"do not rob\" - and all of the [laws of] damages are within this negative commandment, and they themselves are the Torah that was received by Moshe at Sinai, even though they were not written. And it is also written (Deuteronomy 17:8), \"between a blood and a blood and between a judgement and a judgement and between an infection and an infection\" - and many of the sightings of blood and many of the various judgments and so many of the infections are known to us by the transmission [of this information]... And they are not explained [in writing] because it is not allowed to be written. And it is written (Exodus 24:12), \"and I will give you the stone tablets and the Torah and the commandment\" - \"Torah\" is the written Torah; \"and the commandment\" is the oral Torah. it comes out that you say that every commandment that He gave to Moshe at Sinai, was given with its explanation. And that which is written is what is called the written Torah and the explanation is what is called the oral Torah. And Moshe learned it from the mouth of the Mighty One.  ",
+                "<b>and transmitted it to Yehoshua:</b> As it is stated (Exodus 33:11), \" but his attendant, Joshua son of Nun, a youth, would not stir out of the tent.\"",
+                "<b>and Yehoshua to the Elders:</b> As it is stated (Joshua 24:31), and all the days of the elders who had length of days after Joshua.\"",
+                "<b>and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly:</b> And that is Ezra and his group. And [some of] the prophets of the Second Temple were in that group, as they said in Yevamot 16a, \"Rabbi Dosa ben Harkinas said, 'When Chaggai said these three things, he was sitting on this mortar.'\" Hence the prophets of the Second Temple were there after the destruction, since Haggai the prophet was there. And the men of the Great Assembly transmitted it to the men of their generation. And the sages [transmitted it] to their children after them in each and every generation. And the transmission was from one sage to another, until all of the sages of Israel gathered and a suggestion was given from all of their mouths to write down the oral Torah. And [so] they wrote and sealed the Talmud, and afterwards nothing was added to it and nothing was taken away from it. And that generation also transmitted it to the Geonim and the transmission was from one Gaon to another, one rabbi to another - until this day. ",
+                "<b>They said three things: Be deliberate in judgment:</b> They said [this] to teachers of legal decisions and decisors of legal decisions and decisors of litigation; that they should not rely on the first thought, but rather upon great deliberation and incisive investigation, so that they not err in their evaluation. As a man who is quick to make a decision is called a sinner - and even though he thought he was saying the truth, it is not [considered] accidental but rather is [considered] to be close to volitional, since he did not put it into his heart to say, the quick hearts do not understand to know. As error is found in all men, as the rabbis say (Avot 4:13), \" Be careful in study, for an error in study is considered an intentional transgression.\" And about this matter, Shlomo, peace be upon him, stated (Proverbs 26:12), \"If you see a man who thinks himself wise, there is more hope for a dullard than for him.\" And it is as the sages, may their memory be blessed, said (Avot 4:7), \"One who is nonchalant about giving legal decisions is an imbecile, wicked, and arrogant in spirit.\" Therefore, it is incumbent upon a man who makes legal decisions to go back and forth on the matter and let his thought ripen and to hold on to it; as the matter that they said (Sanhedrin 35a) [that] we should ripen a judgement, as through ripening and deliberation, he adds reasoning to his reasoning and sharpness to his sharpness, until he judges a completely true judgement. As he will see to say with the second thought that which he did not see with the first. And about this matter, Asaf stated (Psalms 73:21), \"As my heart ripened and my kidneys were silent,\" which is to say [that] after my heart has ripened and been sharp with wisdom and with my kidneys, I have been silent and have refined my understanding to know. As without this, I have not known, and this is my portion. (And as) it is after it, \"I was a dolt, without knowledge; I was brutish toward You.\" And the reason [they] said, <b>\"Be deliberate in judgment,\"</b> is in order to warn about litigation more than other legal decisions, as they are fundamental in the knowledge of Him, may He be blessed and elevated; and as Yirmiyahu the prophet stated (Jeremiah 9:23), \"ponder and know Me, for I am the Lord who makes kindness, justice, and equity in the world; for in these I delight, declares the  Lord.\" And how can a man a ponder and know God, as it is not possible? However with this have we known Him, by dong judgment and justice, since God does these. And that is what is stated (Jeremiah 22:16), \"He judged for the poor and needy— then all was well. That is truly knowing Me, declares the  Lord.\" And it is written in another place (Micah 6:8), \"And what does the Lord require of you? Only to do justice and to love kindness,\" since judgments are a pillar of the Torah. And from them the world is made firm, as is said in the Midrash (Shemot Rabbah 30 3), \"It is written in front of The Ten Commandments, 'and they will judge the people at all times' (Exodus 18:22). And after the Ten Commandment, it is written, 'And these are the laws' (Exodus 21 1). There is a parable [about this] concerning a matron that was walking along the way and her armed guards were walking in front of her and behind her.\"",
+                "<b>raise up many disciples:</b> As per the opinion of Beit Hillel. [This is] like the matter that we have learned (The Fathers According to Rabbi Nathan 2:9), \"Beit Shammai say, 'We only teach a student who is fit, modest, proper and who fears Heaven, as it is stated (Job 20:26), \"All (darkness) waits for his treasured ones.\" And Beit Hillel say, 'We teach everyone: One hundred so that ten good ones will come out from them; and ten so that two will come out of them; and two, \"since you do not know which will be proper, this one or that one or if they will both be equally good.\" And so was there a story of Hillel, who brought together all of his students and said to them, 'Are all of you here?' They said [back] to him, 'Yes.' One of his students said to him, 'All of them are here except the smallest one.' He said to them, 'Let the small one come, for the future generation will be conducted by him .' And they brought Rabban Yochanan ben Zakkai. Behold that one should not push off the small ones for the bigger ones, since the kids will become goats.\" And about this matter the rabbis, may their memory be blessed, expounded (Yevamot 62b), \"'Sow your seed in the morning, and don’t hold back your hand in the evening' (Ecclesiastes 11:6), - if you have raised disciples in your youth, raise disciples in your old age.\" Behold that the multiplication of disciples is a very good thing and a merit to the teacher.",
+                "<b>and make a fence for the Torah:</b> As the matter that is stated (Leviticus 18:30), \"And you shall guard My guarding\"; which is to say, make a guarding for my guarding. And a fence is a great thing and it is praiseworthy to make a fence for the commandments so that the one who fears the word of God not stumble in them. Hence one who observes the words of the sages, may their memory be blessed - which are the fences for the commandments of the Torah - has shown more love for [this] fear than one who does the commandment itself. As the doing of the commandments does not prove fear like the one who observes the fences, since he is careful from the start not to come to error. However, the one who does the commandment but does not observe the fence shows us that if it is good in his eyes to do the commandment, [yet] it is not bad in his eyes if he errs in it; and that he is not concerned about the fear that he will make a breach in it, and 'one who makes a breach will be bitten by a snake.' Behold that the words of the sages, may their memory be blessed, are pillars and 'trees' in the fear of Heaven; which is a foundation of the world and a fundamental principle of virtue. And all of the commandments are appetizers for it, as they said in the Midrash (Shir HaShirim Rabbah 1), \"'For your love is more delightful than wine' (Song of Songs 1:2) - the words of the scribes are more beloved than the wine of Torah.\""
+            ],
+            [
+                "<b>Shimon the Righteous was from the remnants of the Great Assembly.</b> And he was a high priest, as they said in Tractate Tamid 21 (Yoma 69a) that he had gone out dressed with the priestly garments in front of Alexander [the Great] and [Alexander] went down and bowed before him. His servants said to him, \"Our master, A king like you should bow down to this Jew?\" He said [back] to them, \"I see the image of this one in war and I am victorious.\"",
+                "<b>He would say, \"On three things the world stands\":</b> This means to say that because of these things the world was created. As below (Avot 1:18), it states, \"On three the things the world subsists,\" and they are not those that it mentions here. Hence, we need to explain that when they said \"stands,\" it means that the world was created for them, since they are the will of the Holy One, blessed be He. This means to say that the world was created for His creatures that in the future would fulfill His will in front of Him through these things. And these three are a great pillar, such that on account of them, we are able to get to all of the [other] things that the sages, may their memory be blessed, said that the world stands because of them.",
+                "<b>\"On the Torah\":</b> As it stated about it (as it is stated) (Proverbs 11:27), \"He who seeks what is good pursues what is pleasing.\" And good is only Torah, and because of it the world was created, as it is stated (Jeremiah 33:25), \"Were it not for My covenant, night and day[, etc.]. And this is what Shlomo, peace be upon him, said, (Proverbs 8:22), \"The Lord created me at the beginning of His course, as the first of His works of old\" - I was created before the whole world and because of me, all of the creations were created - in order to observe me. ",
+                "<b>\"on the service\":</b> As the Holy One, blessed be He, chose Israel from all of the nations and the Land of Israel from all of the lands, and He chose Jerusalem from all of the Land of Israel and He chose Zion from Jerusalem, as it is stated (Psalms 132:13), \"As the Lord chose Zion, He desired it for His habitation.\" And He chose the House of Choice from everything for the sake of the service, about which it is written, \"desire\" - as it states (Leviticus 1:3), \"desirous in front of God.\" Behold that because of the service the whole world was created. Then, due to our sins, the Temple was destroyed and the service was annulled. And prayer is now for us in its place, as the sages, may their memory be blessed, said (Taanit 2a), \"'And to serve him with all your hearts' (Deuteronomy 11:13) - what service is there in the heart, one should say this is prayer.\" And this is what it states (Psalms 51:17), \"Lord, open my lips,\" as King David said this verse about the sin of Batsheva which was volitional, and one cannot bring a sacrifice for volitional sins. And about this he stated (Psalms 51:18), \"Since You do not want me to bring sacrifices; You do not desire burnt offerings.\" Had I been able to bring a sacrifice to atone for myself, I would have brought [it]. Now that I cannot, 'Lord, open my lips and let my mouth say your praise,' and accept my prayer in place of a sacrifice and let it atone me for my sin. Also for us that do not have a sacrifice to atone for us - not accidental sins and not volitional sins - 'Lord, open my lips' and accept our prayers in place of the sacrifices.  ",
+                "<b>\"and on acts of lovingkindness\"</b> As the matter that they said (Sukkah 49b), \"Acts of lovingkindness are greater than charity (<i>tsedekah</i>); since lovingkindness is both with the poor and with the wealthy but charity is only with the poor. Great is lovingkindness since it is both with one's body and with one's money, but charity is only with one's money.\"  And this is what they said, (Bava Batra 9a), \"One who gives a small coin to a poor man is blessed in six ways and one who comforts him with words is blessed in eleven.\" And pertinent to acts of lovingkindness is to inspect the poor and to make a distinction between the good and the bad and to give preference to the modest and those that fear God over others who are not like them (even if we must give charity to all). And it is like Yirmiyahu, peace be upon him, stated (Jeremiah 18:23), \"let them be made to stumble before You; act against them in Your hour of wrath!\" - even in the time that they do charity, make them stumble that they should give it in the incorrect place. And acts of lovingkindness are even to the wealthy, to lend them money at a time when it is not found in their hand and to give them advice, as King Shlomo said, (Proverbs 27:9), \"Oil and incense gladden the heart, but the sweetness of a friend is better than one’s own counsel.\" [This] is to say, just like oil and incense gladden the heart, so [too] does one 's friend become delighted by personal advice; and when he gives him good advice, he is gladdened by it. And this trait of kindness brings God's satisfaction in front of Him, and for it was the world created - in order to do it. And about it Shlomo said in his wisdom (Proverbs 14:34), \"Righteousness exalts a nation; Sin is a reproach to any people\" - and adjacent to it, \"The king favors a capable servant\" - the will of the Holy One, blessed be He is only for Israel, who investigate [how] to do the things that are desirable in front of Him."
+            ],
+            [
+                "<b>Antigonos, man of Sokho, etc., \"Do not be as servants who are serving the master in order to receive a reward\":</b> As this is not complete service, as he is not doing it for his master, but [rather] in order to receive a reward.",
+                "<b>\"Rather be as servants who are serving the master in order not to receive a reward\":</b> (Editor's note: In my opinion, here there should be the words, \"And it is difficult according to this textual variant.\") Since a person should not do the commandment with the understanding that he will not receive a reward for them. But rather the [correct] textual variant is \"not in order to receive a reward\" - that he should not do the commandments for the sake of the reward, even though he should think that there will be recompense for his service. However, it appears to me that the variant of the books is the main one [that we should follow]: As we find such service among people, such that a purchased slave is obligated to do service without receiving reward. So too, a man must serve God in order not to receive a reward, but rather because of the kindness that He has already performed for him. And also due to the greatness of the Master, that He is fitting for this, and this is the service of God - may He be blessed and elevated - from love, as it is stated (Deuteronomy 6:5), \"And you shall love the Lord.\" And what is complete service among people? One who wants to serve his friend because of his love for him from earlier days, and even if he knows that he will not give him a reward. And [with] this type of love should a person love the service of God. And therefore, [the Mishnah] placed it adjacent to the matter of fear and stated,",
+                "<b>\"and may the fear of Heaven be upon you\":</b> To serve God from fear and from love, like a servant that serves his master because of his greatness and [also] keeps in mind that he can punish him. And it comes out that he serves him from fear - not because of his fear from the punishment, but [rather] because of the greatness of the master, whereby he has the ability to punish."
+            ],
+            [
+                "<b>Yose ben Yoezer, man of Tsreida, and Yose ben Yochanan, man of Jerusalem, received from him:</b> From Shimon the Righteous and Antigonos, man of Sokho ",
+                "<b>Yose ben Yoezer says, \"May your house be a meeting house for Sages\":</b> It means to say, a house that the sages will gather there when they need to speak, one with the other. And this can only be in the house of a great and important man. As were it in the house of a lesser man, when they would say to the sage to go there, perhaps he would not want, since [for] him, 'a base one is disgraceful in his eyes; and he does not honor those that fear the Lord.'   ",
+                "<b>\"become dirty in the dust of their feet\":</b> That he treat them with honor, as it was their way to stand in front of the sage. And some of them would sit on benches in the house of study and some of them would sit in front of them on the floor at the dust of their feet, as they said (Chullin 54a), \"All the days that that student apprenticed in sitting, I apprenticed in standing.\" And this is what he stated: Be honored among all of the creatures, but honor the sages.",
+                "<b>\"and drink their words thirstily\":</b> And this is like it is stated (Proverbs 27:7), \"A sated person disdains honey, but to a hungry man anything bitter seems sweet.\" The soul of one who is sated from words of Torah and does not desire them will disdain them - even if they tell him pearls of Torah. But one who is hungry for them, and desires to hear them, will find them sweet in his mouth and will be happy about it - even if he is told something without an explanation - since he knows that it is true, as his teacher said it."
+            ],
+            [
+                "<b>Yose ben Yochanan, man of Jerusalem, says, \"May your home be open wide\":</b> Some say that [this means that] there be largess found in his house for needy people. Or the explanation is that his house be like the house of our father Avraham, peace be upon him - such that his house be on the road in a tight spot so that passers by should come in to there; and that it should be open on four sides, so that from all sides that they come, they will find an open door and they will turn into it, as Job stated (Job 31:32), \"I opened my doors to the road.\" ",
+                "<b>\"may the poor be members of your household\":</b> This is expounded in two ways. Instead of buying slaves and supporting them, he should use poor people and support them and he will not need to expend money. So that it comes out that he will profit and do a commandment (good deed). Another explanation: And also that the poor will be accustomed to his house and stay there without embarrassment, as  a result of his showing them a happy face and giving them permission to everything that is his, like a man would give to his children and to the people of his home.",
+                "<b>\"and do not increase conversation with the woman\":</b> As conversation with women brings one to thoughts of sin and neglect of Torah [study].",
+                "<b>They so stated with his wife; all the more so with the wife of his friend.</b> (Our master and teacher [Rashi] wrote, \"As it is written in the Fathers According to Rabbi Nathan), \"They said [this] about his menstruant wife, all the more so regarding the wife of his fellow.\" It means to say, that he not increase words with his menstruant wife, lest his impulse overcomes him and he comes to a mishap; and all the more so with the wife of his fellow, about whom his impulse pressures him even more. As if they said it with the one that will be permissible for him tomorrow - and it appears to him like 'bread in his basket' - all the more so with another woman, whom the impulse desires, as the matter that it stated (Proverbs 9:17), \"stolen waters are sweet.\" But it appears to be explained according to its simple meaning, \"They so stated with his wife,\" not to ever accustom her to [many] words, so that she not be found with him every day. As a man should not be with his wife for his pleasure, but [rather] to fulfill the commandment; so as to distinguish between man and beast, as they said in Tractate Berakhot 22a concerning a man with a nocturnal emission, \"So that they not be with their wives like chickens.\" And that is the trait of separation which brings one to the highest levels, as we say (Avodah Zarah 20b), \"Separation brings to purity.\"",
+                "<b>From this, the sages said, \"Any time that a man increases conversation with the woman, he causes evil to himself\":</b> [This] is to say, he causes the impulse that is called evil to overpower him, as we say (Kiddushin 30b), \"Great is the evil impulse, that its Creator calls it evil, as it is stated (Genesis 8:21), 'since the devisings of man’s mind are evil from his youth.'\" And this man caused evil to himself, as he gave it a place and an invitation to cling to himself, by way of conversation [with women]. And he went beyond the traits of other men, as the impulse sometimes overpowers them [also]; but without them doing something to cause [it], and it is not their own doing that brought the evil to begin with them.",
+                "<b>\"and neglects the words of Torah:\"</b> As the thought of Torah is not firm in his eyes so long as his heart is focused on the woman and upon her conversation, as they are two thoughts that the heart does not tolerate together.",
+                "<b>\"and, in his end, he inherits Geihinam\":</b> As in the end, he comes to sin: Since he follows the whims of his heart and increases words, certainly (Editor's note: It appears that instead of \"<i>al panim</i>\" (certainly?), [it should be] with the woman - see Midrash Shmuel) he will sin and descend to the pit. And this is what Shlomo - peace be upon him - stated (Ecclesiastes 7:26), \"I find woman more bitter than death; she is all traps, her heart is snares and her hands are fetters.\" This means to say that death removes him from the world - from the small life of the world - but woman destroys his soul for ever and ever. Behold, 'she is more bitter than death.' \"She is all traps and snares\": When a man observes a woman, he is caught in her net, which is her trap, and he cannot escape from her. As the man sees that which his heart desires and he does not see what will happen to him from her in the end of days. As the lyricist (R. Yehudah HaLevi) said, \"The seduced dove travels in the wilderness; it sees the grain but it does not see the trap.\" \"Her heart is snares\" - when she desires a man in her heart, even if he does not desire her and it is [just] the bad fortune of this man that caused her to desire him. \"Her hands are fetters\" - because if she grabs him with her hands, he is already taken into the 'prison' and he no longer has a way to fix it. \"He who is pleasing to God escapes her, and he who is displeasing is caught by her\" (Ecclesiastes 7:26) as the Holy One, blessed be He, protects the righteous and does not present them something through which they might stumble; but the sinner, who does not distance himself from evil paths and whose heart is not complete, chances upon a matter like this. "
+            ],
+            [
+                "<b>Yehoshua ben Perachiah and Nitai of Arbel received from them:</b> From Yose ben Yoezer and Yosef ben Yochanan.",
+                "<b>Yehoshua ben Perachia says, \"Make for yourself a mentor, acquire for yourself a friend\":</b> As even if you know [as much] as him, make him a mentor upon you, since a person remembers better what he learned from his mentor than what a person learned on his own. And also because sometimes he will understand a thing better and it will come out that he will teach him - even as they are both equal in wisdom. ",
+                "<b>\"acquire for yourself a friend\":</b> A person needs three things from a good friend. One is for words of Torah, as it stated (Taanit 7a), \"I have learned much from my teachers and more from my friends than from my teachers.\" And the second is for commandments. As even if his friend is not more pious than he and there are times that he does what is not in order. [Yet it is only] when he derives pleasure from something that he does the sin, but it is not his desire and his will that his friend do it - as he derives no enjoyment from this. And it is like they said (Kiddushin 63b), \"And a man will not sin if it is not for himself.\" It comes out that both of them will repent, each one according to the word of his friend. And the third is regarding advice that he can take, that he be 'one who arouses (a counselor) for help' in all of his affairs and to take good counsel from him and to be his confidant. Since he is his ally, he will not reveal [his secrets] to others so as not to confound his plan - and not even to those that appear to him to be friends; for is the appearance of love evident on their faces? And about this Shlomo, peace be upon him, stated (Proverbs 15:22), \"Plans are foiled for want of counsel, but they succeed through many advisers.\" And that which he said, <b>\"acquire for yourself a friend\"</b> with an expression of [acquisition] (euphemism) is [to say] that if he does not find him for free, he should acquire him with his money and expend his assets in order to get to a good friend; or that he should acquire him with words of appeasement and with a soft way of talking. And [so] he should not be exacting about his words and he should tolerate the words of his mouth; even when he says something against him, he should not return a response. As without this, he will not keep [the friendship], since the opinions [of people] are different. And sometimes he will seek something, [but] his friend who is like himself will say, \"See, I do not [consider] this to be fit.\" And if he doesn't [listen to his friend] (he will certainly pass him up), the [friendship] will unravel. And this is what Shlomo, peace be upon him, stated (Proverbs 17:9), \"He who seeks love covers errors, but he who harps on a matter alienates a leader.\" He meant to say, one who covers when his friend errs, seeks love - as through this, their love is preserved, as he tolerates his errors. But if he harps about the matter with his friend, he speaks against him and repeats it and says, \"See what this one said; what he said about me, he 'alienates the leader' - he(certainly) alienates his leader from him, meaning to say, his friend.  ",
+                "<b>\"and judge every person as meritorious\":</b> This is speaking about a person about whom we do not know if he is righteous or if he is evil; or if we know that he is a moderate person, sometimes doing evil and sometimes doing good. And if he does something that can make us judge him unfavorably and [also] judge him favorably in our understanding - or even if, (towards) according to what appears, it leans more towards the side of guilt - if he can judge him favorably from one aspect of the matter, he should say, \"His intentions were good.\" But these words are not [applicable] to the completely righteous or the completely evil. As with the righteous person, even with an action that is completely evil and leans toward guilt in every aspect, we should judge him favorably and say, \"'It was a mistake that came out from the hand of the ruler,' and behold he regretted and observed [it] and [already] requested forgiveness.\" And it is like the sages, may their memory be blessed, said (Berakhot 19a), \"If you see a Torah scholar who sinned at night, do not ruminate about him during the day, lest he has repented. 'Lest' comes into your mind? But rather, I will say he certainly repented.\" The explanation of  \"'Lest' comes into your mind?\" is that since he is a Torah scholar and up until now, no corrupt thing has come to his hand; he certainly repented right away. You behold [from here that] one should never judge the perfectly righteous person unfavorably. And about him there is no reason to say,  \"judge every person as meritorious.\" And he also did not speak about the completely evil person. Even if his actions are completely good and it is not evident to be concerned about him regarding an angle of iniquity, a person should judge him unfavorably and say, \"He did it on the surface 'and his inside is not like his outside.'\" And it is like it is stated (Proverbs 26:25), \"Though he be fair-spoken do not trust him, for seven abominations are in his heart.\" And so [too] wrote Rambam, may his memory be blessed. And about this Shlomo stated in his wisdom (Proverbs 21:12), \"The righteous one observes the house of the wicked man; he subverts the wicked to the bad.\" He meant to say, people think that because the righteous do not know how to do evil, [hence] they do not recognize they ways of the evil - as they do not understand those that do it. And the matter is not like this, as 'the righteous one observes the house of the wicked,' and knows and recognizes and monitors the evil of his ways more than other people who know [about it], but don't pay attention to it. \"He subverts the wicked to the bad\" - when the righteous person sees the action of the evildoers which appear to be in a good path, he subverts it and pushes it towards his judgment to say that he has done wrong - since he did not intend [to do] a commandment, but rather to place himself among those assumed to be good. "
+            ],
+            [
+                "<b>Nitai of Arbel says: \"Distance [yourself] from a bad neighbor\":</b> He said it to renters of houses and purchasers of slaves. As when a person first asks about the house and the tightness of the place, he should ask about the neighbors - if they are evil, he should distance himself from them, and he should come close to the good ones.",
+                "<b>\"do not befriend an evildoer\":</b> As it [brings] a great punishment, which has nothing like it. Since if he transgress a great sin, he did one sin; but this one has a portion in all of the sins that the evildoer does. And it comes out that he does many great and huge sins. And [even] if his hands are tied and he does not benefit from them, woe to the evildoer and woe to his neighbor - as 'he sins and his neighbor is flogged.' As so is it explained in The Fathers According to Rabbi Nathan 30:3, \"Anyone who clings to evildoers - even though he does not do like their deeds - takes recompense like them; and one who clings to the righteous - even though he does not do like their deeds - takes recompense like them.\" And about this it is stated (II Chronicles 20:37), \"“As you have made a partnership, etc., the Lord will break up your work.” ",
+                "<b>\"and do not despair\":</b> He made these two things adjacent and said, \"do not befriend an evildoer,\" because you need not despair from punishment. And do not say in your heart, \"He is still standing in tranquility and times [are good] for him - I will befriend him and when his good fortune changes, I will distance myself from him.\" And you cannot [do this], as you will not know what [each new] day will bring, and his time will come in an instant, and you will be taken with him; when he begins to fall, he and all of his friends will fall. And also do not say, \"I will show him love outwardly, but I will not love him in my heart.\" As it is also evil for you to flatter him, since it is a sin to flatter evildoers in this world. And about this matter Shlomo stated (Proverbs 24:21-22), \"Fear the Lord, my son, and the king, and do not mix with changers. For their time comes suddenly; the doom of both, who can foreknow?\" The explanation is that he made adjacent the fear of the Lord (my son, and the king) to the fear of a flesh and blood king as a metaphor relating the fear of the body [from] that which is perceived by the eye with the fear of the soul [from] that which is invisible. And he said when you see that the king hates all those who love his enemies and that he metes out bad to him, asks who is it that filled his heart to love the enemy of the king, and does to him [the same thing] that he does to his enemy; [know that] so [too] the Holy One, blessed be He, does to all those who mix with the changers - that is to say, those that change the Torah and the commandments. As [the word] 'change' here is transitive, as in (Job 29:22), \"After my word, [things] were not changed.\" And when the changers are struck, their friends will also be collected with them - 'Should one give aid to the wicked and befriend those who hate the Lord? For this, it shall be upon you.' \"As his time comes suddenly\" and you will not be able to escape for your life. \"And the doom of both, who can foreknow,\" meaning to say, the doom of the king's hater and the doom of the hater of the Holy One, blessed be He. Who knows when it will come to them, and [so] no man can be careful to befriend them and to save his [own] life."
+            ],
+            [
+                "<b>Yehuda ben Tabai and Shimon ben Shetach received from them:</b> From Yehoshua ben Perachiah and Nitai of Arbel.",
+                "<b>Yehuda ben Tabai says, \"Do not make yourself like the judges' advisers (<i>orkhei</i>)\":</b> He means to say a head, as it is stated in Bereshit Rabbah 23:10, \"'And Efron was sitting among the children of Chet' (Genesis 23:10) - on that very day, they appointed him <i>arkhi</i>,\" meaning to say the head of the judges. And also in the section of \"Yaakov sent messengers\" (Parshat Vayishlach, Bereshit Rabbah 75:3), \"<i>arkhi</i>\" is the head of the thieves. And also in Arukh, you will find that <i>arkhi</i> is explained like this there. And the explanation of this is, do not make yourself like the judge's advisers, that [people] should ask you and you tell them the laws; and after they hear it from you, they go to other judges for judgment and they say to them, \"The head of the judges has already told us that this is the law.\" Do not make yourself like them. And from Rambam there is another explanation: <b>\"Do not make yourself like the judges' advisers\"</b> - He did (not) speak here about someone who teaches false claims to his friend and how to present them, since such a person is completely evil. And it is not necessary to say that a person not do this on account that they will suspect him and speak badly about him, as this is a great sin [and nothing more need be said about it]. Rather, [it is one] that organizes the claims [of someone] and arranges the laws and reveals the verdict [of a case] to an individual - as it is not fitting to do this since they will suspect him and speak badly about him. This [is] like that story of Rabbi Yochanan in Tractate Ketuvot 52b, wherein at the beginning he reasoned, \"do not ignore your flesh\" (Isaiah 58:7), and at the end he reasoned, it is different with an important man.",
+                "<b>\"and when the litigants are before you, they should be like evildoers in your eyes\":</b> That your heart should not lean towards one of them, and that you not think that he is (righteous) in his case. As if so, you will never judge a case truthfully, since your heart is unfettered towards this one, and you will not be able to see his  guilt. Rather they should be in your eyes as if they were both evil and making false claims. And let not your heart lean to one of them, so that the matter come under the correct light.",
+                "<b>\"and when they are excused from before you, they should be meritorious in your eyes - when they have accepted the judgment\":</b> This is a measure of piety, since you know that one of them made a false claim. [Still,] he should not be in your eyes (ever) assumed to be a liar and a difficult litigant. And it is not fitting to suspect him, since he accepted the verdict upon himself and left the court guilty. And one should think that he repented and he doesn't have in mind to do this [again] all the days of his life."
+            ],
+            [
+                "<b>Shimon ben Shatach says, \"Examine the witnesses thoroughly\":</b> To examine and cross-examine them many times. And through this you will reveal the secret, since 'with many words sin will not be averted' and he will learn from their words if they are testifying falsely.",
+                "<b>\"but be careful with your words, lest from them they learn to lie\":</b> As when you examine them about a matter, you can speak your words [in such a way] that they will understand in what way they will be found guilty in their trial and learn from your words what lies they need to make to win [the case]."
+            ],
+            [
+                "<b>Shemayah and Avtalyon received from them. Shemayah says, \"Love work\":</b> So that a man not be idle from work, since idleness brings a person to ennui (Ketuvot 59b); and that is a trait of illness, as it is stated about it (Proverbs 21:25), \"The craving of a lazy man kills him, for his hands refuse to do.\" It means to say, when he accustoms his limbs to be idle from work, his hands refuse, since habit rules over them. And it also states about it (Proverbs 20:4), \"From the winter the lazy man does not plow; at harvest time he seeks, and there is nothing.\" As he thinks when he is idle from work that it is rest for him, but it is the opposite; as [it is] with exertion [that] he will have rest. As with the winter he will rest and stay in his house and not plow and seek to reap and gather the grain [when] there is none and die of hunger. But the one who plows in the winter - 'he who tills his land will be sated with bread,' as a man cannot reach rest without exertion first. 'But he who pursues vanities' and pursues the ones that sit in the corners idle from work 'will be sated with poverty.'",
+                "<b>\"hate lordship\":</b> He made this adjacent to the activity of work, as they are one topic - that he hate lordship and the advantage of the idle ones, as their end is to come to the trait of poverty. But [rather] he should be involved in his work the whole day, as it said (Pesachim 113a), \"Flay a carcass in the marketplace and eat [from] your wage, and do not say, 'I am a priest, I am an important man.'\" And about this Shlomo, peace be upon him, stated (Proverbs 12:9), \"Better to be a lowly one and a servant to himself than to be honored and have no food.\" And the explanation of \"lowly one\" is not like its literal understanding, but rather it is the opposite of honored lordship.",
+                "<b>\"and do not become familiar with the government\":</b> As service for the government is very difficult. And regardless, once he accepts the yoke of the king, his end is to break the yoke of the kingdom of Heaven and to refrain from this commandment. Since he will be afraid of the government and his work will be extensive, he will make the service of God a farce in the face of this work. And also at the end, they will strip him of his assets without gain, as they only bring someone close for their own purpose. And regardless, once he accepts the yoke of a king of flesh and blood at one time, he can not [longer] do that which the Master requires."
+            ],
+            [
+                "<b>Avtalyon says, \"Sages, be careful with your words, lest you become obligated in an obligation of exile</b> Rambam, may his memory be blessed, wrote in a correct way in his commentary on Avot: \"Be careful with your words,\" to explain your words so that you not leave room for [heresy], <b>\"lest you become obligated in an obligation of exile and are exiled to the place of evil waters\"</b> - the place of heretics that reveal the faces of Torah that are not appropriate, and extract from your words, things that are not so. ",
+                "<b>\"and the students who follow after you will drink\"</b> As they will hear your words and not understand and rely upon the words of the heretics who explain your words according to their opinions, and they will reason that this was your opinion, <b>\"and thus the name of Heaven is profaned.\"</b>"
+            ],
+            [
+                "<b>Hillel and Shammai received from them:</b> From Shemayah and Avtalyon. ",
+                "<b>Hillel says, \"Be of the disciples of Aharon, loving peace and pursuing peace, loving the creatures and bringing them closer to Torah.\"</b> He means to say that he loves truth and peace in his heart and pursues it with the actions of his hands. As there are people that love it in their hearts that don't trouble themselves to bring peace to the world and don't walk in the paths of peace. But those that do actions and bring peace between a man and his friend and love to do this work - as it is stated (Psalms 34:15), \"seek peace and pursue it\" - those are from the students of Aharon, who would act like this.",
+                "<b>\"loving the creatures and bringing them closer to Torah\":</b> When Aharon would sense that a person had sinned in private, he would go to him and befriend him and make him into his friend. And the sinner would put in his heart that if Aharon would know the hidden matters in my heart, would he ever want my friendship? Rather, it is that I am assumed by him to be a proper man and one who does the commandments. However if he knew my bad thought, he would distance himself from me - from befriending an evildoer like me today. And [so] he would regret his evil and contemplate repentance. And this is very effective and beneficial for him in undoing his evil thought, as is is stated (Malachi 2:6), \"He walked with Me in peace and righteousness, and brought many back from iniquity.\""
+            ],
+            [
+                "<b>He would say, \"Spread a name, lose his name:\"</b> He means to say, a man that is proud and his name goes out in the world due to his pride and his greatness and he makes for himself a name 'like the names of the world's greats' in opposition to the great Name that is permanent in pride; this way, will he lose his name in a great loss and he will not be remembered and he will not be counted. ",
+                "<b>And one who does not increase [knowledge] ceases (<i>yasef</i>)\"</b> One who is wise but does not want to add wisdom to his wisdom and says in his heart, \"I have already learned all of the Torah entirely and I have seen its ways and its paths. What is there for me in this pain to trouble myself in my fleeting days and what [more] is there  for me to understand that I have not understood?\" May it be His will that this man should die and be gathered (<i>yeasef</i>) to his people. And why should he live [any] more, since he has already gotten up from studying?",
+                "<b>\"And one who does not study is liable to die\":</b> One who has not studied at all is compared to a beast. As why was he created in the world? To understand and give ruling of the Torah, whose 'ways are ways of pleasantness. And it is not fitting that the one that never learned Torah and continues to maintain his evil [this way] live even one day and even one hour.  ",
+                "<b>\"And one who makes use of the crown [of learning] passes away\":</b> Behold the one who gets honor from the crown of Torah and benefits from its honor and makes it like a means to accomplish his needs, perishes, as it is learned later (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 thus Hillel used to say: And one who makes use of the crown [of learning] passes away.\" "
+            ],
+            [
+                "<b>He [Hillel] used to say: If I am not for me, who will be for me?</b> If I don't rebuke myself to be assiduous about the commandments, who is there to rebuke me and make me assiduous? Since the prompting of others is [only] good on a temporary basis. But when the person motivates himself each and every day, he increases to think of thoughts in order to do the work of God. And there is no forgetting before him, when his heart desires [it], and it is a straight path in front of a person. ",
+                "<b>And when I am for myself alone, what am I?</b> I still cannot reach one thousandth of what I am obligated to do. And they made a parable [about this]: To what is the thing similar? To a king that gave his field to his servants and agreed with them [that his portion would be] thirty <i>kor</i>. They toiled and they brought him five <i>kor</i>. The king said to them, \"But didn't I agree with you that it be thirty <i>kor</i>?\" They said to him, \"Our master, the king, the field that you gave us was of low quality. We toiled greatly on it and we were not able to get out from it more than five <i>kor</i>.\" So did they say in front of the Holy One, blessed be He, \"It is the evil impulse that you have given us from our youth, as it is stated (Genesis 8:21), 'the impulse of man’s heart is evil from his youth.' And even when a man toils greatly to do what is straight in the eyes of God, a man only accomplishes a small part of what he is obligated to do.\" And this is what is stated (Psalms 103:14), \"For He knows our impulse; He is mindful that we are dust.\" Since were it not that He made the evil impulse [powerful] in man - even without his working hard and pursuing the commandments - he would do many of them. [It would be] like in a high quality field - even if they did not toil in the work of his land - something would come out of it. But now that he knows that even if he toils greatly, he will only attain a small amount because of the evil impulse that corrupts his body; [then] all the more so if he does not toil, his soul will remain empty of the commandments, like a poor quality field if one does not toil in it. And if he does not fertilize it and plow it, nothing will come out of it. And about this is it stated (Proverbs 24:30-31), \"I passed by the field of a lazy man, by the vineyard of a man lacking sense. It was all overgrown with thorns; its surface was covered with chickweed, and its stone fence lay in ruins.\" And for this reason he made the motivation of others adjacent to the motivation of himself and said, \" If I am not for me, who will be for me,\" but if I don't toil and motivate myself to pursue the commandments, I will stay devoid of them - since, even \"when I am for myself\" and toil in them, I only reach a small portion of the many portions and what do I reach (<i>mah ani</i> can mean both \"what am I\" and what do I) if I don't toil at all?",
+                "<b>And if not now, then when?</b> Such that he not say, I will occupy myself with my work today and tomorrow I will turn to and occupy myself with self-improvement. Since maybe he will not turn to [it]. And even if he does turn to [it], that day went, left and he removed it from the work of God. And he will not be able to make it up all the days of his life, since he is obligated to improve himself and to be occupied by the commandment all of the days that he is living upon the [earth], and he does not have the right to avoid this work - not even for a moment. And there is also included in this expression, \"If not now,\" in the days of my youth, \"then when?\" If I leave it until my old age and hoariness, I will not be able to do it. And about this matter, David, peace be upon him, stated (Psalms 144:12), \"For our sons are like saplings, well-tended in their youth.\" He meant to say that when the sapling is small, a person can grow it to be a straight tree and not be crooked. However after it grows crooked, it is very difficult to fix. And so [too] when a person is still young, it is easy for him to be on a good path and to turn from evil, but when he grows old with his evil, it is difficult in his eyes to leave it, as it is written (Proverbs 22:6), \"Teach a lad according to his way; also when he will grow old, he not swerve from it.\" And it is [also] written (Deuteronomy 20:19), \"since a man is a tree of the field.\" And also because repentance in old age is not full repentance. Since at that time, the impulse is not strong and desire is benign and the soul does not enjoy - and he does not desire - sinful pleasures. And this is the reason for his repentance. And about this matter is it stated (Ecclesiastes 12:1), \"And remember your Creator in the days of your youth, before those days of bad come and those years arrive of which you will say, 'I have no desire in them.'\""
+            ],
+            [
+                "<b>Shammai says, \"Make your Torah fixed\":</b> As they said in The Fathers According to Rabbi Nathan 28:10, \"Anyone who makes his Torah [study] primary and his work secondary is made primary in the world to come. And anyone that makes his Torah [study] secondary and his work primary will be made secondary in the world to come. This means to say, even though he did not do a sin, but he did not make Torah primary - even if he was (fit) to be in the Garden of Eden, he will be secondary there. ",
+                "<b>\"say little and do much\":</b> When you promise your friend to do something for him, tell him a little and do much for him, and that is in the way of ethics and piety. And we have learned [it] from our father Avraham, peace be upon him, as it is written (Genesis 18:5), \"And let me fetch a morsel of bread\"; and afterwards (Genesis 18:8), \"And he took curds and milk and the calf, etc.\" Another explanation: \"say little and do much\" - and that is a lofty virtue. And our rabbis, may their memory be blessed, learned it from the blessed Holy One, blessed be He, who only promised with two letters, as it is stated (Genesis 15:14), \"I will judge (<i>dan</i>, a word which is written with only two letters); and delivered them with twenty seven words, as it is stated (Deuteronomy 30:14), \"Or has any god ventured to go and take for himself one nation from the midst of another, etc.\" And about this Rabbi Saadia Gaon, my his memory be blessed, said, \"If in promising our fathers with two letters, he did for them many miracles and wonders; [with] the salvation in the future to come about which have been written many pages and many manuscripts and many books of promises and many consolations in Jeremiah in the Prophets, how much the more so will it be that His actions will be more wondrous than that which He promised - 'our soul knows this well.' And a person should know and consider the matter and to put into his heart that there will be a great reward for him because of the promises\" (HaEmunot veHaDeot 8:1). ",
+                "<b>\"and receive every person with a pleasant countenance\":</b> That he show them a happy face, so that 'the spirit of creations find pleasure from him.' Another explanation: \"and receive\" - that he should distance himself from the trait of anger which is a very bad trait and conduct himself with the trait of good will, in such a way that people will be satisfied with him. [This is] proper and well-accepted. About this our sages, may their memory be blessed, said in the way of ethical teachings, \"Do you want to be liked? Like that which you don't like.\" As a person cannot accomplish that the people of the world will like him if he does not forego his traits. And if he does not forego his wants for the sake of their wants, he must negate his will for the sake of the will of others. And with this, he will have many friends and guard himself from the injuries of people. As they will hate and seek to hurt one who shows them an angry face. "
+            ],
+            [
+                "<b>Rabban Gamliel says, \"Make for yourself a mentor, remove yourself from doubt\":</b> He means to say that he should take his colleague as his mentor - even though he is not more wise than he, and even if he has not even reached [the first one's] wisdom - in order that he remove himself from doubt. And in Talmud Yerushalmi Moed Katan 1:10, it states, \"Go and bring me an elder from the marketplace and I will rely upon him and permit [it] to you.\" As there are times when a sage will be in doubt about a ruling and he will not know what to say: If he permits, maybe it is forbidden and a mishap will occur through him; and if he forbids what is permitted, it will come out that he will cause a loss of money to Israel, whereas the Torah is concerned about it. Therefore, he should make his colleague a mentor and ask him about his questions. And he will make the ruling upon his mouth, even if the matter is simple to him and even if it is a permissive ruling, even when he is not as great as he in wisdom. And thus did the Geonim say, \"In anything where it is a doubt to one and clear to the other, the law is like the one to whom it is clear, even [if it is] a student before his mentor.\"",
+                "<b>\"and do not frequently tithe by estimation\":</b> That he not tithe his fruits by estimation. If he wants to tithe what he has measured out generously [to be] more than the tenth, it comes out that [that which is beyond the tenth] is [still] <i>tevel</i> (a forbidden mixture that requires separation to render it permissible) that is not tithed until he puts his eyes to it to tithe it, and it comes out that there is a corruption of this tithe. And this matter is a metaphor for the matter of reasoning, in which a person should not do it by estimation, but rather in the way of principles and to come to full knowledge. And this is not the case with all reasonings. As there is one that is nuanced and the sage - even though his reasoning leans to the side that he understands - recognizes that another sage can [see] it in a different way. It is just that [his way] looks more [correct] in his eyes. And there is [another] reasoning that a sage innovates and recognizes and knows that it is logically correct and necessary,  has no other angles and that no other sage would disagree. And the one who understands will understand [this]. And for this [reason] was this matter made adjacent to [the teaching], \"Make for yourself a mentor, remove yourself from doubt\" - as [the two teachings] are [based on] almost the same rationale."
+            ],
+            [
+                "<b>Shimon, his son, says, \"All my days I grew up among the Sages\":</b> And I have observed and considered all of the important traits.",
+                "<b>\"and I did not find anything better for the body than silence\":</b> Rambam, may his memory be blessed, already explained about the matter of silence that if it was about speech that brings damage to a person in every way or that brings gain from one side but damage from the other, Rabban Shimon ben Gamliel would not have needed to warn us about it - as every person who guards himself from anguish would be careful about it. But rather, even with speech that brings no damage to a person at all and is all gain, like one who speaks about his business affairs and the needs of his body and the needs of his livelihood - one must minimize speech and not be long-winded in it, but rather [just speak] according to his need. And it is not necessary to say about a vain matter that does not [change a thing] that one should not mention it at all. And so [too] did they say in Talmud Yerushalmi Berakhot 1:2, \"Rabban Shimon ben Gamliel said, 'If I had been at Mount Sinai, I would have needed two mouths.' Afterwards he said, 'Now that we only have one, I am not able to save our souls from evil speech, all the more so if we had two.'\" He means to say [he wanted two mouths] so that he should not speak from his [one] mouth words of Torah and words that are completely vain things of the world; in the same [way] that our holy sages would make themselves like vessels of [the sacrificial] service, which are not to be used for profane matters. And this is that which we say in the Talmud of the Westerners (Talmud Yerushalmi Berakhot 9:5), \"All  chatter (<i>patatia</i>) is bad except for Torah chatter which is good.\" And some have the version, \"All <i>karavia</i> is bad except for Torah <i>karavia</i> which is good.\" And the meaning of <i>karavia</i> is plowing. [This is] to say that all of the words and thoughts with which a person makes efforts in this world, 'it is all vain and bad spirit, besides thoughts about Torah and 'the acts of God, as [they are] awesome.'",
+                "<b>\"And the exposition [of Torah] is not what is essential, but the action\":</b> [This is] saying that one should not expostulate on a commandment to others while he does not do it [himself]. Rather, he should do them first and [then] teach them to others - as the rabbis, may their memory be blessed, said (Tosefta Yevamot 8:5), \"Pleasant are words that come out of the mouth of one who practices them.\"",
+                " <b>\"And whoever increases words brings sin.\"</b> This matter is speaking about words of Torah, as a person should not increase [words] of law, but rather wait and think out what he will say, [such that] his words be measured and they not be hasty. As 'when there are many words, transgression will not be avoided,' as he will think the matter is like this and he will bring sin with his [mistaken] ruling. And hence they said, \"And the exposition [of Torah] is not what is essential, but the action,\" to make known that [that statement] is speaking abut words of Torah. And this [statement] as well should not be explained to be about vanities of the world - as if [had been] so, they should have made it adjacent (to) \"and I did not find anything better for the body than silence,\" as that is about mundane words. And then immediately it [should] say, \"And whoever increases words brings sin.\" But rather they said it about words of Torah, as we have explained. "
+            ],
+            [
+                "<b>Rabban Shimon ben Gamliel says, \"On three things the world subsists: on judgment\":</b> That he should judge a truthful judgment. ",
+                "<b>\"on truth\":</b> As a person should walk in the paths of repentance - as He is true and His Torah is true - and walk in the ways of the Holy One, blessed be He, of truth. And he should also go in that path, as it is stated (Deuteronomy 28:9), \"and you shall go in His ways.\" And the sages, may their memory be blessed, said (Yevamot 63a) that even in the recounting of mundane words should a person not lie, like that story of Rav's son, etc.: [Rav] said to him, \"Your mother has improved.\" He said [back] to him, \"It is I that reversed [your words to bring about the change].\" He said, \"This is as people say, 'The one that comes from you will teach you reason.' But you should not do this because of that which is stated (Jeremiah 9:4), 'they taught their mouths to speak words of falsehood.'\" For a person who accustoms his tongue to speak falsehood about a matter that has neither a loss nor gain will - when he comes to speak matters of principle - also not be able to speak the truth; as it is his mouth that will speak and habit rules over it.",
+                "<b>and on peace\":</b> Peace includes all good things in the world, and there is no end to its benefits. And [may there be] peace upon Israel. "
+            ]
+        ],
+        [
+            [
+                "<b>Rabbi [Yehuda haNasi] said: Which is the straight path that a person should choose for himself? Whichever [path] that is [itself] praiseworthy for the person adopting [it], And praiseworthy to him from [other] people:</b> When the commandments are done, the Holy One, blessed be He, is made praiseworthy through them and that is true praiseworthiness for people. And therefore, one should choose this path for himself.",
+                "<b>And praiseworthy to him from [other] people:</b> That he do the commandments in their [appropriate] time, as it is stated (Proverbs 15:23), \"and how good is a thing in its time.\" As he can do [them] in a time that is not right in the eyes of the creatures and it will not attain praiseworthiness from them. And that is not doing the complete commandment; as the matter that the sages, may their memory be blessed, said (Shabbat 63a), \"Anyone who does a commandment according to its statement nullifies even a decreed judgment of seventy years, as it is stated (Ecclesiastes 8:4), 'Inasmuch as a king’s command is authoritative, and none can say to him, “What are you doing?,” and it is written after it, 'One who obeys the commandment will not know evil.'\" He should also beautify the commandments - a beautiful lulav (palm frond), a beautiful talit (prayer shawl), a beautiful scroll of the Torah, tefillin and the like, in a manner that people will praise it and complement him about them. And Rambam, may his memory be blessed, explained this mishnah [to be] about character traits, to [follow] the middle path which is the choice path and is praiseworthy for the one that adopts it. As it establishes 'a pure heart' in a person and 'renews a proper spirit in his soul.' And \"it is praiseworthy to him from [other] people,\" in that the creations learn to act well and properly from him. [For example] with the trait of generosity, 'A miser will not be called noble,' and also a spendthrift will see evil. And [so] who is the generous one? One who - even though he loves money and saves it very well - consults generously and orders his spending so that he will have enough 'to do the good and the straight' in the place that is fitting to give to. So [too] there is no trait under the [sun] that [is proper] except besides the middle path. And [these traits] are praiseworthy for the person adopting it, and praiseworthy to him from [other] people (but [not] if he does [too] little or [too] much).",
+                "<b>And be as careful with a light commandment as with a weighty one, for you do not know the reward given [for the fulfillment] of [the respective] commandments:</b> Even though the punishments for sins are explained to us - as some of them are with excision (<i> karet</i>) and some with death at the hands of Heaven, excision being that he and his seed are cut off whereas death at the hands of Heaven is only that he is cut off, and there are some sins that get the four death penalties meted out by the court, and there are negative commandments that bring forty lashes, and the one who transgresses the rabbinic laws gets rabbinic lashes for rebellion - but the reward of the [positive] commandments is not explained to us, not for the light ones and not for the weighty ones. And the sages, may their memory be blessed, demonstrated [this with] a parable (Pesikta Rabbati 23), \"To what is this similar? To a king who gave an orchard for his servants in which to plant trees. And if he made known to them the giving of reward [of the different trees], they would have all toiled on those trees that have a large reward, and it would come out that the orchard would be missing the other [trees]. So [too], were the Holy One, blessed be He, to make known the giving of reward for the [different] commandments, [people] would do the weighty ones that have a large reward and leave over the light ones that have a smaller reward, and a person would be incomplete in the commandments.\" And for this reason, one should not be lenient about the commandments, and his soul should hold them [all] dear to do, since he does not know which are the light ones and which are the weighty ones. But our rabbi (R. Yehuda HaNassi, the author of this mishnah) excelled in his words and gave a stronger reason than this and said that \"you do not know the reward given [for the fulfillment] of [the respective] commandments\" [as to] how much it is - as even the reward of a light commandment is highly elevated. And you should be careful not to lose such a great gain, like the matter that they said (Chullin 142a), \"'If you chance upon the nest of a bird in front of you, etc.' (Deuteronomy 22:6) - and if for a commandment as light as a small coin the Torah says, 'in order that it will be good for you' in the world that is completely good 'and that you will have length of days' in the world that is completely long, all the more is it so for the weighty commandments of the Torah.\"",
+                "<b>Also, weigh the loss [that may be sustained through the fulfillment] of a commandment against the reward [that may be obtained] for [fulfilling] it:</b> As if your heart will whisper something to say, \"How will I do this and lose my money with this and that\"; you can also say to it, \"Because there will be a great reward for it, two thousand times the loss.\" And with this, it will not prevent you from glory.",
+                "<b>And [weigh] the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it:</b> 'Lest there be in your heart the base thought to say,' \"There is great reward in doing this sin and I will gain very much with it and I will have great pleasure; and how can I not do it?\" - guard yourself and consider that which you will lose from it in the end of days, as it is many times over that which you will gain now. And the future pain is much longer and bigger than the temporary pleasure. And when you put this into your heart, your hand will cease from doing [it]; as a person does not want a gain that has a greater loss [attached to] it. ",
+                "<b>Keep your eye on three things, and you will not come to sin: Know what is above you: An Eye that sees, and an Ear that hears, and all your deeds are written in a book:</b> He means to say that the Holy One, blessed be He, sees and knows all the actions of people and remembers everything as if it is written in front of Him, and He will repay evil for [ a person's] evil deeds. And it is a wonder why he counted them as three things, as the three of them are [really] one thing. As this is [all] just saying that God knows everything and will pay back in the future according to the deed. And [so] what is this calculation, as they are all one matter? Hence, it appears that the explanation is that this matter is a metaphor: that in the same way that when he is standing in front of kings and in front of ministers and sages and men of repute, he would be embarrassed to do things that are not done and from saying things that are not good; so [too] should he think at all times as if he is in front of the Holy One, blessed be He, in the same way as a man stands in front of his companion. And with this, he will guard his way - also his mouth and his tongue - from sinning, and 'from anguish to his soul.'  And that is why he said, \"Know what is above you: An Eye that sees, and an Ear that hears,\" and counted them as two things - an Eye that sees corresponding to the deed and an Ear that hears corresponding to the speech. And God forbid - it is not a real eye nor a [real] ear. But rather, he means to say that there is no deed that is hidden from in front of Him nor one that is unknown to Him. And the third thing is \"and all your deeds are written in a book\" - meaning to say that there is no forgetting in front of His throne of glory. And behold, all things are ordered in front of Him, as if they were written in a book, to pay their doers according to their actions and according to the deeds of their hands in the end of days. And if a person puts into his heart the payback that will be given to him, he will prevent himself from doing [sins]. And about this, he said, \"Keep your eye on these three things and you will not come to sin.\""
+            ],
+            [
+                "<b>Rabban Gamliel the son of Rabbi Yehudah HaNasi said: Excellent is the study of the Torah together with a worldly occupation (<i>derekh erets</i>, literally, the way of the world), etc.:</b> He means to say <i>derekh erets</i> [as in] work. As sometimes, the expression, \"<i>derekh erets</i>\" is like its simple meaning and sometimes it is said for work - it is all dependent on the [context].",
+                "<b>for the exertion [expended] in both of them causes sin (<i>aavon</i>) to be forgotten:</b> [This is] meaning to say that it removes the evil impulse, as it is stated (Psalms 51:7), \"Indeed I was born with iniquity (<i>aavon</i>); with sin my mother conceived me.\" As by that which he exerts himself with Torah [study] and work, the evil impulse does not rule over him - since the whole time that he is not rich and fat, it is not pleasant for him to do sins. Hence one should be involved in Torah - which saps the strength of a man - and also in his work for the sake of his livelihood. And he should never be idle, lest he indulge 'and his heart becomes haughty, to forget the Lord,' as the matter that is stated (Deuteronomy 32:15), \"And Yeshurun will grow fat and kick.\"",
+                "<b>And all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end:</b> Like the matter that they said in our treatise (Avot 3 17), \"If there is no flour, there is no Torah.\" The matter is like its simple understanding - when he neglects work, it brings him to poverty and it drags along several sins and its evil is great. As on account of it, he will 'love gifts and not live,' and flatter people even if they are evildoers, in order that they give to him. Also when the money from the gifts runs out, he will become a thief or a kidnapper (or gambler) and will bring 'home loot taken from the poor' so that he not die of hunger. And when a person reaches these traits, his spirit knows no restraint and he will not rest and not be still until he transgresses all of the commandments that are stated in the Torah, since 'one sin brings along [another] sin.' And about this, the sages said in Tractate Chullin 44b (see also Berakhot 8a), \"Anyone who benefits from his toil, the verse states about him (Psalms 128:2), 'If you eat the toil of your hands you shall be happy and it will be good for you' - happy in this world, and good for you in the world (to come).\" Therefore it is necessary for a sage to know a craft, as it is stated (Ecclesiastes 7:11), \"Good is wisdom with an inheritance.\"",
+                "<b>And all who work for the community, let them work for the [sake of the] name of Heaven:</b> Not to be honored and not to derive benefit from them and not to lord over them, but rather to lead them in the straight path, and everything should be for the name of Heaven.",
+                "<b>for the merit of their ancestors sustains them, And their righteousness (<i>tsidkatam</i>) will endure forever:</b> As even though you are involved with them, their needs are accomplished by them; it is not you that caused them, but rather [it is] the merit of the ancestors of the community that \"sustains them, And their righteousness will endure forever\" - for a thousand generations.",
+                "<b>And as for you [who work for the community], [God says:] I credit you with a great reward, as if you [yourselves] had done it [on your own]:</b> Even though the merit of their ancestors sustained them and their needs were accomplished by the merit of their ancestors, and not by you - you the ones working - I credit you as if all their needs were accomplished by you and in your merit. So did the early scholars (<i>rishonim</i>) explain. But there is another explanation that can be given: \"And all who work for the community, let them work for the [sake of the] name of Heaven\" - and do not say, \"Why is this distress to me, to work for the needs of community?\" And [he will think that] even if he does charity, the giving of the reward will only be to [the community] - as it is their money. Since you should not think this thing - as you will benefit yourself for your sake doubly, since \"that the merit of their ancestors sustains them,\" and you will be more successful in their deeds than you would be able to be successful in your [own] deeds. And I will credit you with the reward, as if you had done everything from your [money] and as if you gave that which was given through you from your [own] pocket. And behold, you are gaining with your toil from their deeds more than you would if you were toiling for yourself, since their deeds are more numerous than your deeds. And 'all that you do, the Lord will make successful in your hand,' since \"the merit of their ancestors sustains them.\" Hence one who works for the community will benefit himself very much - but only if he directs his heart to Heaven."
+            ],
+            [
+                "<b>Be careful about the government:</b> Which is to say to distance oneself from the government, as in the end they bring a person down from his assets.",
+                "<b>as they approach a man only when they need him:</b> (The matter of the king) [It appears that it needs to say, \"And it is not a matter of governance,] but [rather] it is to investigate people; and there is no [end] (to his thoughts) [to their thoughts] - and who can get to (his) [their] ultimate [plans].",
+                "<b>They seem like good friends in good times, but they don't stay for him in time of his trouble:</b> [They are friendly] when they have a shortage of money, but when desperate they don't have mercy upon the poor person until they bring him down from his assets, and they forget the earlier [relations] since it is all past [and] gone. And such is the simple understanding of this mishnah. But if the matter is so, it speaks about the defect of kings. But forbid it, forbid it - that such should be the matter and that it should arise. As through them the whole world is sustained and they create law and justice in the world. And there is no man that can be as truthful as they, as they do not need to flatter creatures since they are not afraid; and [so] there is nothing that prevents them from walking the straight path. And hence it appears [that it can] be said that the kings - be it their friendship or be it their enmity - are not in their [own] hands. And [so] when the king needs a person and brings him close and shows him friendship at the time that he benefits from him, it is from God that the matter went out, and not from the king. And God arranged that this person be of benefit to the king. And when a man sins to God and he is guilty and He wants to press him, who can stand for him? And even if the king  wants to do him honor, it is only in his hand to surely take the vengeance of God and to 'afflict the one that the Lord would love to chastise.' And this is what it states (Proverbs 21:1), \"Like channeled water is the heart of the king in the Lord’s hand.\" He wants to say, just like a person can direct a channel to any side that he wants, so [too] is the heart of the king in the hand of the Lord to direct it to do good 'to the person whose honor He desires' and 'to pay back His enemies in his face to destroy him.' And he stated, \"the heart of the king\" and he was not speaking about other people; but so is it that all hearts are 'in the hand of the Lord.' As even though, [a person] thinks thoughts and it appears to the eyes that he has the ability in his hand to act; in truth he does not have the power in his hand to do bad or to do good, but rather [to do] the word of the living God."
+            ],
+            [
+                "<b>He was accustomed to say: Make His [God's] will like your will:</b> [Just] as when a person does his own will with  want and desire, so should he do the will of the Holy One, blessed be He. And [he] should not separate between the will of the blessed Holy One, blessed be He, and his [own] will, but rather make both of them [into] one thing. He means to say that he should not will anything that is not the will in front of God. And they said in the Fathers According to Rabbi Nathan (Midrash Mishlei 9), \"And so did David say (I Chronicles 29:14), 'but all is from You, and it is from Your Hand that we have given to You.'\" And he gave a good counsel to people to overcome their nature [and] do the desire and will of God, may He be blessed - also from their money and from the acquisitions: because God gave everything and [what they have] is [only] a deposit in their hands. And when [one] brings this up into his heart, at the very least he will do the will of the owners - which is God - with the deposit. And with this, he will not worry when he gives charity and he will do the will of the Holy One, blessed be He, willingly and with a good heart. ",
+                "<b>so that He will make your will like His will:</b> God, may He blessed, 'satiates the will of every living thing,' and 'gives bread to all flesh' and to every creature according to its lack - and this is His want and His will. And if you merit to [find favor] in front of Him, He will do your will also with the needs of your small world, and give you your sustenance - which is [actually] His will for all that come to the world.",
+                "<b>Nullify your will to His will:</b> of the Holy One, blessed be He.",
+                "<b>so that He will nullify the will of others to your will:</b>",
+                "",
+                "<b>Hillel says: Do not separate yourself from the community:</b> At the time when the community is involved with Torah [study] and with the commandments, it is the crown of all the worlds and the glory of all of His domain. As 'with many people' that are gathered to fulfill His commandment, it 'is the King's glory'; and [so] it is not fitting to separate from them, as it is stated (Deuteronomy 33:5), \"And there is a King in Yeshurun with the gathering.\" And this is with a community that goes in the good path and gathers to do a commandment. But it is not fitting to attach oneself to a community that leans to the bad path and the deeds of which are corrupted. And one who separates from them, behold, he is praiseworthy. And about this Yirmiyahu the prophet, peace be upon him, stated (Jeremiah 9:1), \"Oh, to be in the desert, at an encampment for wayfarers! Oh, to leave my people, to go away from them— for they are all adulterers, a band of rogues.\"",
+                "<b>Do not believe in yourself until the day of your death:</b> This is learned out to be both about piety and about faith - that even though you have been fitted with a faithful and proper spirit, you should not be righteous in your (own) eyes. And you should not say, \"How many days have I not done any iniquity - I have defeated my impulse and I am able [to overcome] it - it is beaten, already 'broken, and we have escaped' and it cannot divert [me] from the straight path.\" But it is an enemy and seeks to ambush you when it finds you sometimes involved in your work and not studying and not thinking about words of the living God - it will then dance in front of you and speak to your heart to divert you to 'roam in the earth and to walk' in a path 'that no good man has trodden or sat there.' And maybe it can [thus overcome you] and your soul will be taken in its hand. And so 'guard yourself and guard your soul much,' and do not distance its fear from you, and 'act with your wisdom' if you are a wise man to always place your eyes and your heart upon its ways, until it not be able to come close to you all the days of your life. And about this is it said, \"Do not believe in yourself until the day of your death.\" Also concerning the matter of faith is this thing said, that you not study from the heretics - and not even true things - as their damage is dangerous, lest the sinners seduce you and you desire their words - as they pull in the heart. \"And do not believe in yourself until the day of your death,\" to say, \"I will listen to them.\" And if you might say, \"I will accept the good and the bad I will not accept\"; you should not rely upon your intellect, as Rabbi Meir [did] in his studying in front of Elisha the Other, the heretic. [This] is found in Tractate Chagigah 15b - they said about him metaphorically, \"he found a pomegranate, he ate the inside, he threw out the peel. [However,] not all people are the same. As you find Yochanan the High Priest who served in the High Priesthood (seventy) [eighty] years, and in the end became a Sadducee (Berakhot 29a). As there is a very big punishment for even listening to them [speaking] words of Torah; and as we say (Avodah Zarah 16b) about that sage that was delivered to the heretics; and they said to him, \"Maybe you heard heresy and it gave you pleasure, etc.\"",
+                "<b>Do not judge your fellow until you come to his place:</b> This is also from the topic that a person should not believe in himself and not overly rely on his intellect. And when he sees his fellow in a high position and not act straight, he should not say, \"If I would fill his place, I would not do [one] evil thing from all the evil that he is doing.\" As you don't know [this] and you are no different than he [as far as] being a person - and perhaps the position would sway you as well. [Only] when you reach his place and his position and forego your [weaknesses, then] do you have the right to wonder about his weaknesses.",
+                "<b>Do not say something that cannot be heard, for in the end it will be heard:</b> As a person must guard and be careful from the possibility. Hence if you have a secret, do not tell it even to someone who is your soulmate. And don't say, \"[It is] impossible that this thing be heard, as there is no stranger among us to transport these words.\" 'And in the end, everything is heard.' Even between you and yourself, do not make it heard to your ears, as the rabbis, may their memory blessed, metaphorically said (Berakhot 8b), \"Do not talk among the walls, for the walls have ears.\" And about this, Shlomo - peace be upon him - said (Ecclesiastes 10:20), \"for a bird of the air may carry the utterance, And a winged creature may report the word.\"",
+                "<b>Do not say, \"When I will be available I will study [Torah],\" lest you never become available:</b> Since 'you do not know what a [new] day will [bring]' and 'they will also call you tomorrow,' since they will speak new matters and you will have to follow their paths. As there is no lack of new matters [requiring your attention] every day. And it will come out that you will leave the world without Torah [knowledge]. But rather you should 'make your Torah fixed' and your work flexible.  "
+            ],
+            [
+                "<b>He was accustomed to say: A boor (<i>bur</i>) cannot fear sin. An ignorant person (literally, a man of the land - <i>am haarets</i>) cannot be pious:</b> The boor is empty - he does not have in him Torah or commandments or the way of the world in terms of good traits. And in the Targum (Onkelos Genesis 47:19), \"do not place,\" is \"do not <i>tabur</i>. And he did not need [to say], a boor cannot be pious, since he is not even one who fears sin - as from his emptiness, he does not [even] know to guard himself from sins. But an ignoramus is involved with the creatures through important traits and has a few straight dispositions: He knows how to protect himself and [so] he guards himself from transgressions. And he is [even] able to be righteous and to do and to fulfill what he is [told] that he is commanded. But only one who is great in Torah [knowledge] can reach the level of piety, since it is a trait that requires purity of heart and cleanness of soul. And [the ignoramus] does not have the wisdom in his hand to veer from the middle marker to the far end, to fulfill [going] beyond the [letter] of the law. And because of this he is called an <i>am haarets</i> - since he is with them in <i>derekh erets</i> (good manners), and because most of the world (land - <i>haarets</i>) is like him.",
+                "<b>A person prone to being ashamed cannot learn:</b> The trait of shame is good in every matter except for study, as the matter is stated (Psalms 119:46), \"I will speak of Your testimonies, and not be ashamed in the presence of kings.\" As when David, peace be upon him, was running away from Shaul and he stood in front of kings of the nations of the world, he was not ashamed of speaking words of Torah and of the commandments - even if they mocked him and ridiculed his words. As shame is not good in study. And also the student should not say, \"How can someone as foolish as I ask something of a great Torah sage, who is [so] sharp in wisdom, [whereas] I have neither intelligence nor understanding.\" If this will be his doctrine all of the day, from where will wisdom come to him? And this is what the sages [masters] of wisdom, may their memory be blessed, said in the book, Choice Pearls, \"Ask the question of fools, and guard the guardings of the generous.\" This means to say, just like the generous do not squander their money and do not hoard it, but give it readily and willingly to the places that are fitting - as we have explained above; so [too] with wisdom, speak about it with fit people at fit times, but not with every person and [not] at a time when he knows that his words will not be heard. It comes out that you say that it is for them to ask every question and not to be ashamed, so that he will learn the things.",
+                "<b>An impatient person cannot teach:</b> It is not needed that a teacher be angry nor that he be short of [patience]; but rather [he should] be magnanimous and answer everything (that he has) that they ask. Even if they have difficulty in understanding his answer, he should review it for them until they come to the depth of the matter.",
+                "<b>Not all who engage in a lot of business become wise:</b> Since he is involved in his business all of the day and makes it fixed and his Torah flexible, he will never become wise. ",
+                "<b>In a place where there is no man, strive to be a man:</b> The early scholars (<i>rishonim</i>) explained, \"In a place where there is no man\" to help you in the commandments and to chastise you, \"strive to be a man\" and straighten yourself, so as to only 'do that which is good and straight in the eyes of the Lord.' Another explanation: \"In a place where there is no man\" - if you see a generation wherein the Torah is slacking, stand up and strive with it, as it is stated (Psalms 119:126), \"It is a time to do for the Lord, they have abrogated your Torah.\" What is the reason that \"it is a time to do for the Lord?\" Because \"they have abrogated your Torah\" - as its beginning is learned from its end - as it is found at the end of Tractate Berakhot 63a. And we can also explain, \"In a place where there is no man\" greater than you in wisdom, \"strive to be a man.\" And do not refrain from becoming wiser, even if you cannot find a sage greater than you in your city. Even if there is no one like you in that [whole] generation, see yourself as [if you were] in the generation of the sages of the Talmud and you are with them in one place. Even if you acquire their level, think as if you are standing with the prophets, up until Moshe, our teacher - peace be upon him. And when will you reach their level and their wisdom? And in this [way], you will never slack from learning Torah and you will improve your traits each and every day - as you will add to your wisdom and you will be like a flowing spring."
+            ],
+            [
+                "<b>He also saw a skull that was floating on top of the water:</b> Because you killed and caused the skull of the killed man to float, they killed you and made your skull float. But it was not like the law and it is as if they spilled innocent blood. And that is the [case], because it is not (like the law) [in your hand] to kill the murderer, but rather [it is for] the court, according to the [laws of the] Torah. And anyone [else] who kills him is obligated the death penalty, since his blood is not delivered into the hand of the killer to kill him. And because of this, <b>in the end, those that drowned you will be drowned</b> [by] others. They will do to them as they did to others. As this thing will be like this since they are all guilty, and [an act engendering] 'guilt is given over to the guilty.'"
+            ],
+            [
+                "<b>He was accustomed to say: The more flesh, etc.:</b> A person thinks that he adds life with pleasure and pampering - as he acts according to nature. 'But there is no control over the day of death' - it will 'not be a help or a benefit, but it will be for shame' and even for vermin. ",
+                "<b>The more possessions, the more worry:</b> Do not think that because of the honor of his wealth and the multitude of his assets, he will while away his days in bounty and his years in pleasantness. But [instead], he will worry about them the whole entire year. 'Ask him and he will tell you, your wealthy ones and they will say to you.' ",
+                "<b> The more man-servants, the more theft. The more maidservants, the more lewdness. The more wives, the more witchcraft:</b> And if the man-servants steal, he is struck for them - as it is in his hand to stop them. And even if he does not know [about it], the matter will be cast upon him - as they are his money and his gold (they belong to him). Also when the maidservants are lewd with others, the matter is upon him as if he himself was lewd - as an abomination was done in his house. Also in the proliferation of wives, he causes them to do witchcraft - to increase love [towards them]: the hated one will redouble [her efforts] until she sways his heart, 'and her rival was surely angered.' And they will hang the matter upon his neck, since it is a major sin - as it is stated (Exodus 22:17), \"You shall not let a witch live.\"",
+                "<b>The more Torah, the more life:</b> This matter corresponds to that which he said, \"The more flesh, the more vermin.\" As through enjoyment, he will shorten his days; but through toil in Torah [study], they will be lengthened. And it also corresponds to \"The more possessions, the more worry,\" as the worry over possessions shortens his years. But the worry over Torah - even though it is great worry, to the one who understands, when he figures out the law to the point that he can 'say the thing in an apt fashion' - this worry cannot cause him evil. Even though the wise men of science have said that concern is sickness of the heart and worry is destruction of the heart, worry over Torah 'will  increase for him length of days and years of life and peace.' And about this Shlomo, peace be upon him, said (Proverbs 10:27), \"The fear of the Lord adds life; the years of the wicked will be shortened.\"",
+                "<b>The more wisdom, the more sitting [and studying]:</b> He means to say, the wisdom of reasoning and argument, as through this, he increases sitting. As students will come to hear the new [ideas] and to sharpen themselves with him and to learn the matter of the novel rationale - as this is a wisdom in of itself. And he means to say that he is given reward corresponding to all of them, since he is the catalyst. And this matter corresponds to that which he said, \"The more maidservants, the more lewdness.\" As there [are things] that others do and it is seen as if he did it [himself], for the bad or for the good.",
+                "<b>The more charity, the more peace:</b> Due to benefiting from his money, [people] love the one who gives charity and he increases peace in the world. And also when he gives advice to others to give charity, it is considered as if he [gave] it himself. And people love him for this and also for that. It corresponds to that which he said, \"The more man-servants, the more theft.\" As [there], it is because of the actions of others - the theft of his servants - [that] people hate him.  But one who increases charity, which causes others to give, increases his love from the creatures.",
+                "<b>One who has acquired a good name has acquired for himself:</b> As the good name for himself, he will not leave to others. It is the opposite of the one who increases possessions, since with his death, he - the one who comes from them - will leave them over and go without desire.",
+                "<b>One who has acquired words of Torah has acquired for himself the life of the World to Come:</b>"
+            ],
+            [
+                "<b>Rabban Yochanan ben Zakkai received [the tradition] from Hillel and Shammai. He used to say: If you have learned a lot of Torah, do not credit it favorably, etc.:</b> You are still at the beginning, and when will you reach the middle and the end? As the Torah's 'measurement is longer than the land and wider than the sea,' and human comprehension is not able to reach the far end [of it]. And how distant is a man from it; and [so] how can he credit it favorably for himself? And he has not accomplished even one 'Torah' from the thousand that he is to accomplish.",
+                "<b>because for this you were created:</b> The Holy One, blessed be He, only brought you into existence to do His will. And also for this reason is it not for you to credit it favorably for yourself if you have accomplished much Torah - \"because for this you were created.\" There is a metaphor [about this]: If a debtor repays his debt, do we credit it favorably to him for that? And this measure is also [true] for the commandments - that if you have done many commandments, \"do not credit if favorably for yourself, because for this you were created.\" ",
+                "<b>Rabbi Yochanan ben Zakkai had five students: Rabbi Eliezer ben Horkenos, Rabbi Yehoshua ben Chananya, Rabbi Yosi the Priest, Rabbi Shimon ben Netanel, and Rabbi Elazar ben Arakh. He would recount their praises: Rabbi Eliezer ben Horkenos is a pit covered in plaster that does not lose a drop:</b> The explanation is that he did not forget anything ever from all that which he learned, like the pit after it has been plastered with plaster and does not lose a drop, as the water is not absorbed, even by the sides [of the pit].",
+                "<b>Rabbi Yehoshua ben Chananya--happy is the one who gave birth to him!:</b> The undifferentiated expression, 'happy' is a category that includes all of the virtues through which a person is happy. And when it mentions the trait [with it], it is [referring only to] a particular [trait]. And we have found it stated about fear as in \"Happy is the man who fears the Lord\" (Psalms 112:1). And also about the designation of a fixed place for Torah [study], as it is written (Proverbs 8:34), \"Happy is the man who listens to me, coming early to my gates each day, waiting outside my doors,\" and it states (Psalms 84:5), \"Happy are those who dwell in Your house; they will still forever praise You.\" And about devotion, as it is stated (Psalms 65:5), \"Happy is the man You choose and bring near to dwell in Your courts.\" And about faith (Psalms 84:6), \"Happy is the man who has refuge in You.\" It is also stated about one who prevents himself from [involvement with] evildoers (Psalms 1:1), \"Happy is the man who has not followed the counsel of the evildoers, or taken the path of sinners, or joined the company of the scorners.\" It is also stated about those that keep the Shabbat (Isaiah 56:2), \"Happy is the man who does this.\" It is also stated about those that walk in the Torah of the Lord (Psalms 119:1), \"Happy are those whose way is blameless, who follow the Torah of the Lord.\" It is also stated about those that keep the commandments (Psalms 119:2), \"Happy are those who observe His decrees, who turn to Him wholeheartedly.\" It is also stated about one who benefits from his toil (Psalms 128:2), \"You shall enjoy the fruit of your labors; you shall be happy and it shall be good for you.\" It is also stated about those that keep the law and do justice (Psalms 106:3), \"Happy are those who act lawfully, who do justice at all times.\" It is also stated about trust [in God] (Proverbs 16:20), \"he who trusts in the Lord is happy.\" It is also stated about wisdom (Proverbs 3:13), \"Happy is the man who finds wisdom,\" and it is also written (Proverbs 14:21), \"he who shows pity for the lowly is happy.\" And about this is it said, \"happy is the one who gave birth to him\" undifferentiated; meaning to say he is happy with all of the happy traits - great in his wisdom and refined by his traits and in all of his affairs.",
+                "<b>Rabbi Yosi the Priest is pious:</b> As in all of his deeds, he would do beyond the letter of the law. And about this is it said in many places in the Talmud (Bava Metzia 52b), \"we have learned the trait of piety here.\"",
+                "<b>Rabbi Shimon ben Netanel fears sin:</b> As he would make fences to distance himself from the sins.",
+                "<b>And Rabbi Elazar ben Arakh is an ever-strengthening fountain:</b> As he was very sharp and a logician and innovate ideas from his intellect.",
+                "<b>He [Rabban Yochanan ben Zakkai] used to say: If all the sages of Israel were on one side of a balance scale, etc.:</b> He means to say concerning knowledge. As he was like a plastered pit that does not lose a drop, and there was none among the sages of Israel that knew as much as he - who would not forget a thing from all that he learned. ",
+                "<b>Abba Shaul said in his name that if all the sages of Israel, including Rabbi Eliezer ben Horkenos, were on one side of a balance scale, and Rabbi Elazar ben Arakh were on the other side, he [Rabbi Elazar] would outweigh them all:</b> Concerning sharpness and logic did he praise Rabbi Elazar ben Arakh over all of the sages of Israel. It comes out that you will say that these two teachers (tannaim) do not disagree, but rather [here] it is speaking about logic and sharpness."
+            ],
+            [
+                "<b>He said to them:</b> Rabban Yochanan ben Zakkai to his students.",
+                "<b>Go out and see what is a straight path that a person should cling to. Rabbi Eliezer says: A good eye:</b> One who is 'glad about his portion.' ",
+                "<b>Rabbi Yehoshua says: A good friend:</b> That a man cling to a good friend.",
+                "<b>Rabbi Yosi says: A good neighbor:</b> To seek good neighbors, since their friendship is constant; and when they are good, their benefit is great. So did the early scholars (<i>rishonim</i>), may their memory be blessed, explain. But it is not the straight path - as according to their words, a good eye and a good heart are things [about] himself and a good friend and a good neighbor are [about] others. Hence we need to explain this mishnah, each word as is fit:",
+                "<b>what is a straight path that a person should cling to:</b> From all of the good and straight paths that a person should cling to. He means to say to cling to one trait, to be complete with it. As it is better for a person to grab one trait in full - that it become easy for him to reach all of the important traits via it - than his being someone with [attempted mastery of] many traits and he is not complete in any one of them. And this is that which Rabbi Eliezer said, <b>A good eye:</b> He means to say the trait of generosity, which is a fine and praiseworthy trait. And once he is at the peak of generosity, he will certainly reach the other virtues - as this trait [comes] to him because of a broad heart and a good eye. And a person like this is fit for every good trait, and this is what is written (Proverbs 14:21),\" he who shows pity (<i>mechonen</i>) for the lowly is happy.\" This means to say that the humble are the ones that find favor in his eyes and [so] he gives to them with a good eye. [This is like] the usage (Psalms 102:15), \"and they will cherish (<i>mechonen</i>) its dust\" - that the dust of the Land of Israel will find favor in their eyes. ",
+                "<b>Rabbi Yehoshua says: A good friend:</b> That he cling to this straight path and it become easy for him to do it; and to be a good friend to the man that his heart desires, and to accustom himself that a (another) spirit be pleased from him. And thus he will come to be [on friendly terms] with all of the creatures.",
+                "<b>Rabbi Yosi says: A good neighbor:</b> That he himself be a good neighbor to all of his neighbors. And once he becomes good and a loyal friend to five or eight people, the matter is close for him to love all that come to the world. And [so] he is happy and with all of the good traits.",
+                "<b>Rabbi Shimon says: Seeing the consequences of one's actions:</b> That he places his eyes on everything, and see all of the things that will be generated before they  are generated. And when he sees something that has reward at its beginning but its end will bring a loss, he will distance himself from it. And with this, he will never sin - as he will 'weigh the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it.' And hence a person should cling to this path to weigh at the beginning that which will be at the end, and to weigh all of his affairs with this [approach].",
+                "<b>Rabbi Elazar says: A good heart:</b> Rambam, may his memory be blessed, explained that this is the virtue of perfecting the traits - as the attributes of a person come from the heart. And when his heart is good, all of his traits will be straight and all of his attributes will be correct. And he will be 'glad in his heart,' befriend the good  and only desire a thing which has a positive goal and not a loss. So did Rabbi Meir Halevi (Ramah), may his memory be blessed, write. And though the matter is like this, it [only follows] according to their [approach]. But this explanation does not fit according to our approach. Hence it appears [correct] to explain that [with] \"a good heart,\" he means to say the trait of willpower (literally, will). That is the tolerant one who is not short tempered, distances himself from the trait of anger and answers softly. Even (but) when someone does evil to him, he tolerates him and there is no bitterness in his mouth - as 'his palate is sweets and he is all delights.' ",
+                "<b>He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, because your words are included in his:</b> As a man that has a trait like this dwell within him is also good to his friends and to his neighbors and to the whole world. He also has the trait of generosity; as he is generous to people with his body and heart, to wish what they desire and to do their will - all the more so will he be generous to them with his money. And every good trait will reside in a person like this - as the will of a healthy heart is a greater thing than the act. As behold, the commandments are the action of the limbs [and] are only labor, and easy to do. But that he should place his eyes and his heart there all the days to think of thoughts to do the labor of God from great devotion and love [of God] for his Name, may He be blessed - that is the [true effort] from this thing.",
+                "<b>He said to them: Go out and see what is an evil path that a person should distance himself from. Rabbi Eliezer says: A bad eye:</b> We need to explain his question and their answer, as it is a known thing that the opposite of the straight way is the way that a person should distance from himself. And the correct [reason that the question was asked] is because there are several good traits the opposite of which are not bad;  like the trait of piety which is a very great virtue - but if one is not pious, no bad will happen. About this, he said \"a bad eye\" - meaning to say, that a person not say stinginess is not bad since he doesn't extort or rob from his fellow. But [actually] its evil is great, as it is the basis for every bad trait. And from it, he will do every evil thing. As he should not say [about this], \"If I do not reach the final culmination of the virtues, I [will] not be a pious man, but I will [still] be righteous in doing that which I was commanded about.\" And he does not know that it is 'a lack that cannot be counted.' Yet it will be lacking in his heart at the end of days - as the little that is lacking will be a big lack, as Shlomo, peace be upon him, stated in his wisdom (Ecclesiastes 10:1), \"Dead flies turn the perfumer’s ointment fetid and putrid; so a little folly outweighs massive wisdom.\" He meant to say [that] just like a fly - which is a small thing - completely destroys a very important thing, the perfumer's ointment; so too is a little foolishness to the glory of a sage and an honored man. As the trait of miserliness causes a man to be empty (<i>beliaal</i>) of the good traits. [It is] like we find with Naval the Carmelite: Because he said (I Samuel 25:11), \"Should I take my bread and my water, etc.,\" it stated about him (Samuel I 25:25), \"Please, my lord, pay no attention to that empty man, Naval.\"",
+                "<b>Rabbi Yehoshua says: A bad friend. Rabbi Yosi says: A bad neighbor:</b> In he himself being bad to his friend or his neighbors. ",
+                "<b>Rabbi Shimon says: One who borrows but does not repay:</b> He could not have said the opposite of \"the one who sees the consequences of one's actions\" in general is the one from which everyone should distance himself. As everyone distances themselves from this [trait] on their own. But one is able to cling to it through an action; and [so] he took something about which a person should see the consequences [in action]: One who does not see it does not distance himself from the bad path, like the borrower who does not pay. Since at the time that he borrowed, he should have thought and seen if he would be able to pay up when the time of payment would come. And if he is not aware on his own if he will have the wherewithal in his hand [to pay], he should not borrow now - in view of the duress that he will have. [Rather], he should endure the current duress, even if he very much needs the loan.",
+                "<b>Borrowing from a person is like borrowing from the Omnipresent blessed be He:</b> As we find loaning with the Holy One, blessed be He, as it is stated (Proverbs 19:17), \"He who has compassion for the poor makes a loan to the Lord; He will repay him his due.\" It wanted to say that it is as if this compassionate one towards the poor is lending to God, and [so] he has a great reward. And this is what it says here, \"is like borrowing from the Omnipresent\" - meaning to say that he not think that since I don't have with what to pay and I was already brought to court and they did not find anything for me to pawn and I left innocent, what is my transgression and what is my sin? And the matter to you is as if you borrowed from the Omnipresent, blessed be He; and if you are exempt from the laws of man, you are nonetheless not [exempt] from the laws of Heaven. And you will not be exempt on account of people [as] the case will be between you and God. Since when you have a case for a loan with people, you are not exempt - even if people have exempted you. What is the reason? As it is stated (Psalms 37:21), \"The evildoer borrows and does not repay; the righteous has compassion and gives\" - meaning to say, that since he borrowed and does not repay, he is an evildoer. And [this is so] even though he doesn't have [with what to pay], as it was up to him to investigate with what he would repay from the beginning. But the righteous one is compassionate and gives what he has to give, giving it [so that he can still] repay. Since he is nonetheless careful from the beginning with that with which he can repay. And even though we do not hold it as a credit for the man who repays his obligation; for the righteous one who has 'grace on his lips' in his way in the world, we hold it as a credit when he returns people's money and they become his friends on account of their money. ",
+                "<b>Rabbi Elazar says: A bad heart. He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, for your words are included in his.</b>"
+            ],
+            [
+                "<b>They said:</b> The students of Rabban Yochanan ben Zakkai.",
+                "<b>three things:</b> They said many, many things. But rather it wants to say that each one was accustomed to saying three things everyday - like the matter that they said (Berakhot 17a), \"It is a pearl in the mouth of Rav\" - about things that are always needed.",
+                "<b>Rabbi Eliezer says: The honor of your friend should be as dear to you as your own:</b> We have learned the laws of the way of the world (<i>derekh erets</i>) here: He should seek the honor of his friend and desire that they honor him, as he desired his own honor. And this is the way of ethics. ",
+                "<b>and do not be easy to anger:</b> It is known that the trait of anger is very bad, however it is the nature of people to be pulled in by it. Hence he said that perforce sometimes be careful of anger, so that you not be easy to anger - since your will will desire anger: Weigh in the scales of your intellect if this thing is fit to get angry about. And if you find (that if) [any] argument to remove your anger, [use it and] negate it. But if it is a thing that is fit to be angry about regardless, then your anger will be with you (you can allow yourself to get angry). And this is what Shlomo - peace be upon him - stated (Ecclesiastes 7:9), \"Don’t let your spirit be quickly angered, for anger rests in the laps of fools\" - he meant to say, do not be quick to anger, but rather with deliberation and only for a great need. And do not do like the fool, who - because anger resides in his lap - hurries to get angry and does not know to subdue his spirit. And [he does this] even with something that he does not need anger for; even though he knows that he will spoil [the matter] as a result of his anger, he will nonetheless not restrain his spirit. [He is] like the snake which, according to some of the sages (Sanhedrin 78a), has venom in its teeth - and [so] when he bites, the venom goes out automatically and the snake does not need to discharge it. So [too] is anger in the lap of the fools - it is found there [and] goes out automatically. And this is what the sages, may their memory be blessed, said (Eruvin 65b), \"By three things is a person known: his cup, his wallet and his anger.\"",
+                "<b>and repent one day before your death:</b> One should repent today, lest he die tomorrow. And since he does not know the day of [his] death, it comes out that all of his days will be in repentance. And this is that which is stated (Ecclesiastes 9:8), \"At all times, let your clothes be white.\" These three things are a pearl in the mouth of Rabbi Eliezer ben Horkenos, as they are things that are always needed by every man. ",
+                "<b>And warm yourself by (<i>keneged</i>) the fire of the sages:</b> The explanation of <i>keneged</i> [here] is close [to].",
+                "<b>but be cautious around their coals that you should not be burned:</b> It is a metaphor of the one that warms himself by the fire: If he stands far from it as is fit for him, it comes out that he benefits and is not burned. But if he approaches too closely, it comes out that he gets burned. So [is it with] the one who warms himself by the fire of the sages and benefits from their wisdom - he must stand in front of them with awe, fear and seriousness of mind. And he should not act lightheadedly in front of them. And he should not approach them more than they have brought him close, as this trait pushes him away and makes him liable for a big punishment. And it is not necessary to say [that this is the case] at the time when [the sages] stumble in a matter of sin.",
+                "<b>for their bite is the bite of a snake, and their sting is the sting of a scorpion:</b> And lest it come into your mind that you can seduce him in the [same] way that we whisper to (charm) the snake and he does not bite; the matter is not like that. Rather their bite is the bite of a snake, but their whisper is the whisper of a viper that does not listen to the voice of whisperers (charmers). ",
+                "<b>and all of their words are like burning coals:</b> (The editor said, \"According to what appears, there is a word missing here, but the matter is understood\") And to say, \"I also have a living spirit and I will make arguments like him.\" But [you should be concerned that] the wisdom is not in your hand, lest you are mistaken in your argument. As their words are chosen and there is sharpness in their biting wisdom that is inside of them. And this thing is not from the three things that are counted that Rabbi Eliezer said, as he did not say it every day. And one time that he places into his heart to be careful about the honor of the sages is enough for him for a long time; as it is not something that needs reminding every day, like the first three."
+            ],
+            [
+                "<b>Rabbi Yehoshua says: The evil eye:</b> Its explanation is one who is not happy with his lot and places his eye on his fellow who is wealthier than he, [thinking] when will I be as wealthy as the great wealth of this man? And this causes evil to himself and to his fellow. [It is] like the wise men of science say about everything that is his neighbors: vapor comes up from that thought and burns the things that he put his eye towards with an evil eye. He also burns [himself] inside. Since he desires things, the thought of which he does not have the ability in his hand to materialize his, he destroys his body - as he shortens his spirit and removes it from the world. And this is the evil eye about which Rabbi Yehoshua spoke. And the proof of this explanation is that here he said, evil eye (<i>ra</i>) in the masculine - which is the one that put his eye [to something] for evil. And above (Avot 2:9), it said evil eye in the feminine (<i>raah</i>), the explanation of which is about the trait of stinginess. [And it is] not like the words of some of the commentators.  And <b>the evil inclination, and hatred of the creations</b> - like their simple meaning -<b>remove a person from the world</b>."
+            ],
+            [
+                "<b>Rabbi Yosi says: The money of your friend should be as dear to you as your own:</b> To fulfill the command of its owner.",
+                "<b>Prepare yourself to study Torah:</b> Prepare yourself with good traits so that you can study the Torah and reach the level of piety, as it stated (Avot 2:5), \"An ignorant person cannot be pious.\" And this is what Shlomo, peace be upon him, stated (Proverbs 24:7), \"Wise things are too lofty for a fool; he does not open his mouth in the gate.\" He wanted to say that [for] the fool wisdom is 'far and very high - who can find it.' And in the place where they determine the law and speak with wisdom, he muzzles his mouth - as he does not know [what] to answer. \"He who has thoughts to do harm is called by men a master of plots\" (Proverbs 24:7) - that you not say, it is because the fool's intellect is not (with intentions) [directed], that he is not wise; since he does not have the reasoning to know wisdom. As behold, he has thoughts to do harm and his reasoning is great and sharp to do evil to the point that he is nicknamed and they call him, \"the master of plots.\" Rather the wisdom of Torah does not rest upon him because of the evil of his heart - as he has the vessel (mind) with which to receive it. Also included in \"Prepare yourself to study Torah\" is to minimize pleasures, so that he learn much Torah - as we have learned (Avot 6:4), \"This is the way [to toil in] Torah: eat bread with salt and drink a small amount of water and sleep on the ground and live a life [whose conditions will cause you] pain and in Torah you toil.\" As one who increases luxuries will not have wisdom dwell within him - as they said, his neck is fat, (his <i>koa</i>) [his calf] is wide.",
+                "<b>for it is not an inheritance for you:</b> And you will not acquire it if you do not exert yourself upon it. As it is not like an inheritance from the fathers, in which a child gets it without effort. And [even] if your fathers were sages or luminaries for several generations, don't think and say [that] the Torah will return to its [accustomed] guesthouse without any effort. And is 'the fruit of a righteous one a tree of life.' And the matter is not like this, but rather it is [only] 'to those that hold on to it and its supporters that are happy.' And the wisdom was only given to your fathers and you will not inherit them. And if you desire it, acquire it for yourself 'with the toil of your hands.' And if you do that, 'you will be happy and it will be good for you.'",
+                "<b>All of your actions should be for the sake of Heaven:</b> Even optional things like eating, drinking, sitting, getting up, walking, laying down, sexual relations, speech and all the needs of your body should all be for the service of your Creator or for something that leads to His service. How is it [with] eating and drinking? There is no need to say that he not eat forbidden things; [but] even if he ate and drank permissible things because he was hungry or thirsty - if he did this for the pleasure of his body, it is not praiseworthy unless he intended to fulfill the needs of his body and to eat in order to live to serve his Creator. Gluttonous eating will also do great evil; as the wise men of science have said that most illnesses are caused as the result of too much food and [that] a man should only eat to remove his hunger. And through this, he will guard his soul from distress and cause his body to be [in good] health. But he should not eat every time it is sweet to his palate, as the palate always desires to eat until his stomach is full - according to what a man can fill it. And through this, he will have every illness and ailment, and this is that which is stated (Proverbs 13:25), \"The righteous man eats to satisfaction, but the belly of the wicked is lacking.\" As the stomach is only able to digest what it can hold; and when one eats and fills it until the palate no [longer] desires to eat, he makes the belly lack and destroys it - as the destruction of the belly is its lack. But the righteous person who eats to the satisfaction of his soul and only to remove his hunger, he sustains the body which the soul loves [in order] 'to do the good and the straight in the eyes of the Lord.' And the enlightened ones will understand. How is it [with] sitting, getting up and walking? There is no need to say that 'he not sit in a gathering of scorners and not stand in a place of sinners and not walk in the counsel of evildoers,' [but] even to sit in the council of the straight and to stand in the path of the righteous and to walk in the path of the innocent - if he did it for his own benefit and to fulfill the wants of his body and its desires, it is not praiseworthy; but [rather] only if he did [it] for the sake of Heaven. How is it [with] laying down? There is no need to say that at a time that he can be involved in Torah [study] and in the commandments and [instead] arouses himself to sleep to enjoy himself, that it is not fit to do so. But even at a time when he is weary and needs to sleep in order to rest from his weariness - if he does it for the benefit of his body, it is not praiseworthy; but [rather] only if it is to fulfill the needs of his body in order that he be able to serve his Creator and to give sleep to his eyes and rest to his body, for the needs of health and that his mind not break down in Torah [study] from the weariness. With sexual relations, there is no need to say that he not commit a sin. But even at the appointed time stated in the Torah, if he does [it] for the sake of the benefit to his body or to achieve his desire - behold, this is disgraceful. But even if he intended [it] so that he have sons that will serve him and fill his place, it is not praiseworthy; but rather only if it is that he have sons to serve the Omnipresent, may He be blessed, or that he intended to have sexual relations to fulfill the appointed time stated in the Torah - like who one pays off a debt to his creditor. How is it [with] speaking? There is no need to say [not] to recount evil speech and foulness of the mouth and similar to them. But even in recounting words of wisdom, his intention needs to be for the service of his Creator or for something that will bring him to His service. The principle of the matter is that a person is obligated to put his eyes and his heart to his ways, and to weigh all of his deeds in the scales of his mind. And when he sees that something brings him to the service of his Creator, may He be blessed, he should do it; and if not, he should separate from it. And so wrote Rambam, may his memory be blessed."
+            ],
+            [
+                "<b>Rabbi Shimon says: Be careful in the reciting of Shema:</b> Be careful with the reciting of the Shema more than with prayer. [This is] because the time of [the morning] prayer is large and wide, as it is up to four hours [from daybreak]; but the time of reciting Shema [in the morning] is short and precise - with the sunrise, according to the <i>vatikin</i> (punctilious ones). And this is [the reason] for the expression, \"be careful\" - as it requires great care. ",
+                "<b>When you pray, do not make your prayer fixed, rather prayers for mercy and supplication before the Omnipresent, blessed be He:</b> That he say the prayer like a poor man, supplicating and asking for something that he needs - as 'a pauper will speak supplications.' And [he should] not be like a man who requests something but does not need it - as he will not supplicate with a full heart, nor with a broken spirit. And every man needs to request about himself, 'as there is no man in the world who will not sin.' And the prayer should also not be like a burden, and he should not do it like one who repays his debt - as it is stated (the editor said that according to the text of our mishnah, he [cites] the verse from Joel 2:13) (Jonah 4:2), \"You are a compassionate and gracious God, slow to anger, abounding in kindness, renouncing the bad\" - as every man needs mercy. And if times [are fortuitous] for him because God, may He be blessed, is slow to anger and forgiving towards him; it is not because of his righteous deeds that God is merciful towards him. And [so,] he needs to supplicate Him lest God renounce his renouncing of the bad - 'lest [that] be caused by sin.' 'And not each and every hour does a miracle occur.' ",
+                "<b>And do not be wicked in your own eyes:</b> That he not be an evildoer in his own eyes, [such] that he not be able to repent. As it comes out that this one gives up on repentance - and if a sin comes to his hand, it is (as if) it is permitted to him, since it comes to his mind that it is light compared to the heavy ones that he has transgressed. And he should also not be righteous in his own eyes, as they said in Tractate Niddah 30b, \"The embryo is made to swear in the womb of his mother: Even if the entire world says that you are righteous, be like an evildoer in your own eyes\" - and not an actual evildoer, but rather he should be half guilty and half meritorious in his own eyes. [If he] did one [more] commandment, happy is he - as he has determined that he be on the side of merit; ]if he] did one more sin, woe to him - as he has determined himself to be on the side of guilt. And this is that which they said in Vayikra Rabbah (Kiddushin 40a), \"A man should always see himself as if he is half meritorious and half guilty, as it is stated (Proverbs 14:16), 'A wise man is afraid and evades evil.'\" He wanted to say that even though he has evaded evil, the wise man is afraid because he is evil in his own eyes. And it comes out that he runs after the commandments, so that they determine him to be on the side of merit. And he runs from the sins, so that they not determine him to be on the side of guilt."
+            ],
+            [
+                "<b>Rabbi Elazar says: Be diligent in learning Torah, and know what to respond to one who denigrates the Torah (<i>apikoros</i>):</b> That one dedicate oneself to study Torah, so that he will know what to respond to the <i>apikoros</i>. As if he will not respond to him according to his arguments and his lies, the world will learn from them and 'drink evil waters' - in their seeing that he is defeated, and it will come out that the name of Heaven will be profaned. And an <i>apikoros</i> here is one who denies the oral Torah, as well as those that issue rulings not in accordance with the law (halakha). And <i>apikoros</i> is [from the word] <i>hefker</i> (chaos; literally, ownerless). ",
+                "<b>Know before Whom you labor:</b> Before the One who examines the kidneys and the heart. And when you study Torah, exert yourself and put your concentration into it, and [that way] you will know to respond to the <i>apikoros</i> from it. And when you exert yourself in the Torah, delight in it. As we find that the Torah stated (Proverbs 8:22), “The Lord created me at the beginning of His course, as the first of His works of old\" - and it is written after it (Proverbs 8:30), \"I was a caretaker with it, a delight for me every day.\" You should behold that the Holy One, blessed be He, would delight in it - and you should do so [as well]. This is as it is stated (Proverbs 8:31), \"Rejoicing in His inhabited world, and delighting with mankind.\" He meant to say that [just] like the Torah was a delight for the Holy One, blessed be He, before the formation of the world, so [too] should it be the rejoicing of the habitation and a delight for people after the world was created. ",
+                "<b>the Master of your work is trustworthy to pay you the wage for your activity:</b> That you not make your labor in Torah fraudulent, since God, may He be blessed, is the Master of your work and there is nothing hidden from in front of His eyes. And also, since how is it that you would not strain yourself on it, as behold you will have a great wage for your activity? And even thought they said (Avot 1:3), \"Do not be as servants who are serving the master in order to receive a reward\"; it is in order to overcome the impulse that sways one form doing the commandments and from walking in the straight path. [Hence] it is good to think that he will have a reward for them, so that he not give an opening to the impulse to attack. And also because they did not warn to know this in order to serve the Omnipresent, may He be blessed - because of the reason of reward. But rather in the same way as a person is obligated to investigate and know the unity of the Omnipresent and His understanding and His wonders that He has done in order to add to His love; so too is he obligated to [know that He] pays the wage of his activity, to  bring up to his heart the greatness of the kindnesses of the Omnipresent - [that] even though He is the Master of all the creations and the Maker of all and we are all His servants to serve Him and service Him like a slave that is His property without giving a wage, He  [nonetheless] gives that the reward and wage be with us. And on top of everything, we will increase our love from this and we will serve Him with fear and love. "
+            ],
+            [
+                "<b>Rabbi Tarfon said, the day is short and the work is great:</b> The day is short - these are [a person's] days, which are short compared to the Torah, as it is greater. 'Its measure is longer than the earth and it is wider than the sea,' and none can reach down to its end. And this is what they said (Shemot Rabbah 47:7) - those forty days that our teacher Moshe, peace be upon him, stood at Mount Sinai, he did not sleep. There is a parable [relevant to this, about] a king that said to his servant, \"Measure gold coins from now until tomorrow, and everything that you measure will be yours.\" How can he sleep, and will he not lose very much at that time? So [too] did Moshe say, \"If I sleep, how many pearls of words of Torah will I lose?\" All the more so us, that we should not give 'sleep to our eyes nor slumber to our eyelids.'",
+                "<b>The workers are lazy and the reward is great:</b> These are people that are lazy in their study of Torah; as even the alacritous  sages show laziness. Since it is in the nature of a person to show laziness and no one escapes from it - some do more and some do less.",
+                "<b>and the Master of the house is pressing:</b> The One who controls His world that commanded about it. And you are not like a worker who works on consignment. If he does a little, he is given a small wage and if does much, he is given a large wage - according to the calculation that was agreed for him with the entire job. And [in this arrangement,] the masters are not exacting. But rather the Holy One, blessed be He, commands you the work of the Torah, and the work is not made dependent on you according to all that you are able to do. But [rather,] if you transgress His command, you will be punished with a big punishment - as you do not have a right to desist [from it] even one minute."
+            ],
+            [
+                "<b>He used to say: It is not your responsibility to finish the work</b> That it not come to your mind, \"I am not broadhearted and I cannot finish it, and [so] what advantage is there in toil and what will my exertion benefit.\" As \"it is not your responsibility to finish it.\" Rather since your are toiling in the Torah, you have fulfilled the commandment of your Creator.",
+                "<b>but neither are you free to desist from it:</b> That you not say, \"Since I am not obligated to finish the work, I will not pain myself, but rather I will study one hour each day.\" The matter is  not like this, as you are an acquired slave to [the work] to 'meditate over it day and night' 'and then you will make your paths successful and then you will be enlightened.'",
+                "<b>If you have learned much Torah, your reward will be much:</b> To say that there is an advantage to the one who  [decides] for himself [to learn[ much, as he becomes wiser than the one who learns little - even though both of them do not desist.",
+                "<b>and the Master of your work is trustworthy</b> That you should not fear like a worker, and that the master of the house not say to you, \"Go, go and come back,\" since he doesn't have money in his hand. As you are working for One who will <b>pay you the wage for your activity</b> and pays with trustworthiness.",
+                "<b>And know, the giving of reward to the righteous is in the future to come</b> And if you think about this, your hand will be strengthened to [study] the Torah, 'the measure of which is longer than the earth and it is wider than the sea,' and none can reach down to its end (- and [to do] His commandments). From this you will put upon your heart the greatness of the kindnesses of the Holy One, blessed be He, and you will increase [your] love for Him."
+            ]
+        ],
+        [
+            [
+                "<b>Akavia ben Mahalalel says: Keep your eye on three things, and you will not come to sin: Know from where you came:</b> And when you are keeping your eye on where you came from, the thought will cause you to be of a lowly spirit and you will be saved from the trait of arrogance - as it is stated about it (Proverbs 16:5), \"Every haughty person is an abomination to the Lord.\"",
+                "<b>And to where are you going? To a place of dust, worms, and maggots:</b> And if you think in your heart to where you are going, you will not desire any of the pleasures - as you are toiling for worms. You will also find vain all wealth and honor - 'as it is all vanity and bad spirit.' And about this matter King Shlomo created the Book of Kohelet (Ecclesiastes) and began (Ecclesiastes 1:2), \"Vanity of vanities\" - to show the vanity of all goods and of all honor. And after he showed the vanity of everything, he stated (Ecclesiastes 12:13), \"The sum of the matter, when all is heard; revere God and observe His commandments; as this is all of man.\" ",
+                "<b>And before Whom are you destined to give an account and a reckoning:</b> As the creations were only created to fear God. As how will a person sin if he thinks in front of Whom he is \"destined to give an account and a reckoning\" - and more than for the punishment and the challenge - as he will suffer great embarrassment. There is a parable [relevant to this] about a king in front of which a man enters: If [the king] finds him cheating in his deeds or lying in his words, he will suffer great embarrassment. All the more so <b>before the King of kings, the Holy One, blessed be He.</b> Also because the embarrassment of the soul is greater after it separates from the body than the embarrassment when it is still there. As it is the nature of the body to forget, and when a person does an ugly thing and is embarrassed from other people about it for a year or two, he will forget the thing and the embarrassment will leave on its own.  Even if it is not forgotten from his heart, the thing will be faded and some of the embarrassment will be removed. As the nature of the body's forgetting mixes with the nature of the soul. And even though it does not overcome it to completely forget the thing, nonetheless it overcomes it [enough] for the thing to fade; such that some forgetting removes most of the embarrassment. But when the soul is alone, there is no forgetting before it - as it is completely whole and pure and there is no physical nature within it. And when it is embarrassed before \"the King of kings, the Holy One, blessed be He,\" it is for ever and ever that it will stand with the embarrassment like now when it is [actually] standing in front of Him. And like that time, it will stand embarrassed forever. And this is what the rabbis, may there memory be blessed, said (Bava Batra 75a), \"Woe for this embarrassment, woe for this disgrace.\" Hence in all cases, the one that raises these things to his heart will not come to sin."
+            ],
+            [
+                "<b>Rabbi Chanina, the Deputy High Priest, says: Pray for the welfare of the government, for were it not for the fear of it:</b> As it is harsh upon us.",
+                "<b>man would swallow his fellow alive:</b> This matter is wanting to say that a person should pray for the peace of the whole world and be in pain about the pain of others. And this is the way of the righteous ones, as David, peace be upon him, stated (Psalms 35:13), \"As for me, when they were ill, my dress was sackcloth, I afflicted myself in fasting.\" As a person should not make his supplications and his requests for his needs alone, but rather to pray for all people, that they be at peace. As with the welfare of the government, there is peace in the world.",
+                "<b>Rabbi Chananya ben Teradyon says: Two who are sitting together and there are no words of Torah [spoken] between them, this is a session of scorners, as it is said (Psalms 1:1): “[Happy is the man who has]... not sat in the session of the scorners”:</b> Two things are called scorning (<i>leitsanut</i>). One is evil speech: one who speaks badly about his fellow, to disgrace him and to debase him among people - that he be considered scornful in their eyes. And this is from the great sins 'that a man commits and is guilty.' And this trait is only [found] among those that act wickedly. And about it Shlomo, peace be upon him, stated in his wisdom (Proverbs 21:24), \"The malevolent,  conceited man - scorner is his name - acts in a frenzy of malevolence.\" He meant to say that these two evil traits - malevolence and conceit - both them or are included in the scorner. And a malevolent man is one who speaks about his fellow and debases him in the eyes of the world; [whereas] conceit is in thought, such that [another] person is not thought of as anything in front of him. And one 'crowned' with these two things - his name is scorner. And lest you say, he [may] not watch his tongue, but his hands are tied, he does not sin with them; about this he said, \"he acts in a frenzy of malevolence\" - when this man that \"scorner is his name\" comes to action, it will be with anger and cruelty. This is because scorning indicates about him the sin of being one who commits evil deeds. And Shlomo, peace be upon him, would console those that hear the insult of the scorners but do not respond and stated (Proverbs 3:34), \"At scorners He scorns, but to the lowly He shows grace.\" He meant to say [that] God scorns those that scorn you and they will lose more with their scorn than you - the listener. \"But to the lowly\" that are silent and endure them and don't respond, the Holy One, blessed be He, \"shows grace.\" But the verse that he [cited in the mishnah], \"not sat in the session of the scorners,\" is not speaking about the scorners that we discussed - as that is [already] either in the category of sinners or in the category of evildoers that are stated in the beginning of the verse. Rather, it called \"the session of the scorners\" the opposite of what is written after it: \"Rather, in the Torah of the Lord is his desire, and he meditates upon His Torah day and night.' [That is] those that purposely establish sessions to speak about empty words, and forsake words of Torah. As they remove the yoke of Torah from upon [them], since during the time that they don't have work [and] they also don't have to speak about their affairs, they establish a session for their idle words - hence it is called a session of scorners. And this thing is spoken concerning the refraining from Torah [study], since this chapter is speaking about the topic of refraining from Torah [study].",
+                "<b>But two who are sitting together and there are words of Torah [spoken] between them, the Divine Presence rests with them, as it is said (Malachi 3:16): “Then those who feared the Lord spoke one with another, and the Lord hearkened and heard, and a book of remembrance was written before Him, for those who feared the Lord and for those who thought upon His Name”:</b> And the simple understanding of the verse is about the righteous in the future to come: when people will see their lofty status and say, \"For what did this thing come to them,\" they will answer, \"Because earlier 'they spoke one with another' in words of Torah and it was written 'in the book of remembrance' and He is now giving them the reward for their activity.\"",
+                "<b>I have no [Scriptural support for this] except [in a case of] two. From where [is there proof that] that even [when there is only] one [person studying Torah], the Holy One, blessed be He, determines a reward for him?:</b> He means to say one who sits and thinks about Torah. Since reward is given for thought as it is for one involved in speech.",
+                "<b>As it is said (Lamentations 3:28): “He sits alone and is silent, since he takes [a reward] for it”:</b> As one who is silent and thinks about Torah is as if he takes on the yoke of Torah in oral meditation. But Rabbi Meir HaLevi follows the textual variant, \"From where [is there proof that] that even [when there is only] one [person studying Torah], the verse equates it for him as if he fulfilled the whole entire Torah, as it is said (Lamentations 3:28): 'He sits alone and is silent, since he takes [a reward] for it.'\" And how is it implied that the expression \"and he is silent\" is [about] speech? [From] \"since he takes\" [which refers] to the yoke of speech - as he preaches in front of [the people]."
+            ],
+            [
+                "<b>Rabbi Shimon says: Three who ate at one table and did not say upon it words of Torah - it is as if they ate from the offerings of the dead:</b> He means to say that since they did not say words of Torah, behold all of the tables are as if they were full of offering to idolatry which is considered to be like feces. Since the gathering of three people is called a group, as [indicated by the fact that] they would have an invitation (<i>mezamnin</i>) for the Grace after the meals. And one should not join them if there are no words of Torah among them, as that is removing the yoke of Torah. They are eating and drinking and enjoying, [but] the mention of Torah does not arise upon their hearts - woe to them and woe to their enjoyment.  ",
+                "<b>However, three who ate at one table and said upon it words of Torah - it is as if they ate from the table of the Omnipresent, blessed be He, as it is said (Ezekiel 41:22): \"And he said to me, this is the table that is before the Lord\":</b> And the expression, \"And he said,\" is [referring to an] individual, as you see [with] \"And the Lord said to Moshe,\" which is individual, as He was speaking to Moshe alone. And when the verse wants to make the thing communal - for Moshe to say it to Israel - it is written, \"saying\"; which is a communal language. The explanation of \"he said\" by itself without \"saying\" is that He explained it to Moshe only and not that others should hear it. Also this [in] which it is stated, \"And he said to me, this is the table,\" is an expression of \"and he said\" that specifies that this table is from below. Such that you should not think that it specifies that the table is from Above (the sacrificial table of the Temple offerings). And even though this is not a proof for the matter, it is a hint to the matter - as is the custom of our rabbis to [use as support] in several places.  "
+            ],
+            [
+                "<b>Rabbi Chananya ben Chakhinai says, etc. such a one is liable for [forfeiture of] his life:</b> Since they are desirable times, he should only think during them about things that are desirable before the Omnipresent, may He be blessed. And those [things] are words of Torah. As how grand and desirable are these times for thinking about Torah, since he has no work to do and does not hear the voices of [other] people. ",
+                "<b>and one who turns his heart to idleness, such a one is liable for [forfeiture of] his life:</b> As he wastes a time in which he can have clear and correct thought, and diverts it from thoughts of Torah."
+            ],
+            [
+                "<b>Rabbi Nechunya ben Hakanah says: Anyone who accepts the yoke of Torah upon himself, they lift from him the yoke of government:</b> The Holy One, blessed be He, guards  form every bad thing the one who makes his Torah [study] primary and his work flexible, so that he not have to refrain from Torah study. And [so] He does not put it into the heart of the king - that takes people to do his work - to take this one. And he is saved from the work of the kings to fulfill his will to be involved [in Torah].",
+                "<b>and the yoke of the way of the world (derekh erets):</b> He is not required to do much work for the needs of his livelihood, and he is able to suffice with little for his vital needs - since the work of the righteous is blessed and his soul is glad with his portion.",
+                "<b>And anyone who casts from himself the yoke of Torah, they place upon him the yoke of government:</b> Since he thinks that if he leaves the work of Torah he will do a lot of his work, God, may He be blessed, annuls his thought and puts into the heart of the king to take him to do work for him - since (Proverbs 21:1), \"Like channeled water is the heart of the king in the Lord’s hand; He directs it to whatever He wishes.\"",
+                "<b>and the yoke of the way of the world (derekh erets):</b>  As he wanders and strains for his livelihood and he cannot find it. Even when he finds it, he is not glad with his portion; and all of his days, he exerts himself in vain to get rich and to add wealth to his wealth. And [it is] like the matter that is stated (Ecclesiastes 5:9), \"A lover of money never has his fill of money.\" And it comes out that all of his days are spent in toil and exertion, and he will never have rest for ever and ever."
+            ],
+            [
+                "<b>Rabbi Chalafta [ben Dosa] of Kfar Chananiah says: Ten who are sitting together and engaging in Torah, the Divine Presence rests among them, as it is said (Psalms 82:1): “God stands in the congregation of God”:</b> And there is no congregation that is less than ten.",
+                "<b>And from where [is there proof that this is true] even [when there are only] five? As it is said (Amos 9:6): “And He has founded His band upon the earth:”</b> A hand which hs five fingers is called a band (<i>aguda</i>).",
+                "<b>And from where even three? As it is said (Psalms 82:1): “In the midst of judges He judges:”</b> And there is no court that is less than three.",
+                "<b>And from where even two? As it is said (Malachi 3:16): “Then those who feared the Lord spoke one with another.” And from where even one? As it is said (Exodus 20:20 (20:21 in NJPS)): “In every place where I cause My Name to be mentioned I will come to you and bless you.:”</b> And if even one gets much reward, is it not obvious that from to ten to two, they would [also] get reward. Rather, he wants to say that to each [number], the reward is according to [the quantity]."
+            ],
+            [
+                "<b>Rabbi Elazar, man of Bartuta, says: Give Him from what is His:</b> This is speaking whether about the matter of a person's body, whether about the matter of a person's money - and it is to say that a person should not withhold himself nor his money from the objects (objectives) of Heaven. And this is what he said:",
+                "<b>for you and yours are His:</b> As you are not giving from yourself and not from your money, but rather from the Omnipresent, may He blessed, as everything is His. As a person's money is a deposit in his hand from the Holy One, blessed be He - except that there is an advantage with it over other deposits in that he can take from it according to his needs. And he should give  the rest in accordance with the will of the Depositor - the King, King of kings, the Holy One, blessed be He - who commanded him. And there is much to rejoice in that he can benefit from the deposit (in speech) [the editor says, it appears to me that it should be corrected to, enough for his needs] and that he will do the will of its Owner with the rest. There is a parable [relevant to this] of a king that gave his servant a thousand zuz and said to him, \"Take one hundred for your yourself and give the [remaining] nine hundred to nine people.\" Would he not rejoice?  ",
+                "<b>and thus with David it says, \"For all comes from You, and from Your hand we have given to You\" (I Chronicles 29:14):</b> In another place there it is written (I Chronicles 29:16), \"it is from Your hand, and it is all Yours.\" And that is stated about the body, 'that He prepared it to build His holy House.' And that which is written, \"and from Your hand we have given to You,\" is stated about the matter of money; as he states at the beginning of the verse, \"that we should have the means to make such a freewill offering; for all comes from You, and from Your hand we have given to You.\"",
+                "<b>Rabbi Yaakov says: He who is walking on the way and repeating his studies, and interrupts his studies, etc.:</b> As when a person is still studying, he should not [be involved in] mundane conversation, since he needs to stand in fear and awe in front of the Torah. [It is] like the matter that they said (Shabbat 30b), \"Any student who is learning and his lips do not drip with myrrh, let him be burnt.\" Since he is using the crown of Torah which is the crown of the Holy One, blessed be He, he needs to not speak idly. And if he becomes light-headed to interrupt his studies, behold \"he is liable for [forfeiture of] his life.\" And this is in line with justice."
+            ],
+            [
+                "<b>Rabbi Dostai beRebbe Yannai in the name of Rabbi Meir says: Anyone who forgets one thing from his studies - Scripture considers him as if he is liable for [forfeiture of] his life, as it is said (Deuteronomy 4:9): \"Only guard yourself,  etc.:</b> As he did not put it into his heart to say that forgetting is common with people. He should have reviewed the law many times and be thinking about it the whole day and the whole night, until it could not leave his heart. And [as] he did not, he is liable for [forfeiture of] his life; since he will come to give rulings according to his memory and say, \"So said Rabbi.\" And [so] he will forbid the permissible and permit the forbidden and a mishap will come from his hand; and he will be called a sinner,  'for an error in study is considered an intentional transgression.'",
+                "<b>One could [suppose this statement applies to] even one whose studies have overpowered him; therefore, the verse says, \"and lest they depart from your heart all the days of your life\" - he is not liable for [forfeiture of] his life until he sits down and [intentionally] removes them from his heart:</b> If he forgot it due to old age or due to another [matter out of his control], the Merciful One exempts him."
+            ],
+            [
+                "<b>Rabbi Chanina ben Dosa says: Anyone whose fear of sin precedes his wisdom, his wisdom endures:</b> The matter is said regarding effort: One who makes efforts to know wisdom in order to guard his soul from sin - and he becomes wise; his wisdom endures in his hand. And it comes out that when the studies and becomes enlightened, he removes himself from sins and does a commandment.",
+                "<b>And anyone whose wisdom precedes his fear of sin, his wisdom does not endure:</b> He did not make efforts from the beginning to know wisdom in order to observe it, but rather to understand and be enlightened; and [so] it will not endure in his hand. And this is in line with justice. Another explanation: When a person's fear of sin precedes his wisdom, it comes out that when he studied, it guarded him and strengthened him to go on the path that he is accustomed to from many days; since when he fears sin and his heart adds great love for it and desires to add to it, it strengthens him to do that to which he is accustomed. But when the wisdom of a person precedes his fear of sin, it comes out that his wisdom [tries to] prevent him from sins that he is accustomed to. And in the end, he will rebel against it - as it will appear like a burden to him.",
+                "<b>He would [also] say: Anyone whose actions are more plentiful than his wisdom, his wisdom endures:</b> When a person's actions are more plentiful than his wisdom, it comes out that his desire for wisdom is greater than his wisdom. And it comes out that his he will add wisdom to his wisdom each and every day.",
+                "<b>And anyone whose wisdom is more plentiful than his actions, his wisdom does not endure:</b> As it comes out that his desire for wisdom is less than his wisdom, and it will come out that his wisdom will continually lessen. So did the early scholars, may their memory be blessed, explain. However one should ask, how is it possible for his actions to be greater than his wisdom. If he doesn't know the Torah and the commandments; when he needs to do these actions, upon what [basis] will he do them? Rather this mishnah was speaking according to a fit, good and accepted advice for the one who doesn't know - so that he not destroy his soul. [That advice is] that he accept upon himself to do all of the things that the sages tell him to do, and not to veer from them to the right or to the left when he knows them. And he should act according to the Torah that they instruct him and according to the law that they tell him. And immediately when he accepts upon himself this acceptance with a full heart and a desiring soul, he brings [himself] reward, as if he [did] all of the commandments. And according to this approach, they said, \"Anyone whose actions are more plentiful than his wisdom,\" [as] even for the one who does not know and does not do, they are called actions - since he has reward for them as if he did them, on account of [his] acceptance. And so is it explained in The Fathers According to Rabbi Nathan 22:1, as we learned there, \"Anyone whose actions are more plentiful than his wisdom, his wisdom endures, as it is stated (Exodus 24:7), 'we shall do and we shall understand.'\" As Israel had doing precede understanding, [whereas] they should have said, \"we will understand and we will do\" - as before one can do an action, they need to understand what to do. However they accepted upon themselves first to do all that He would command them and [that] they would understand; and they received reward from it immediately as if they had done them. \"And anyone whose wisdom is more plentiful than his actions, etc.\" - that he should not say, \"I will study this law and [then] I will practice it, I will study the whole Talmud and [then] I will practice it.\" If he says like this, his wisdom will not endure - as one needs to perfect the traits first and then his wisdom will endure."
+            ],
+            [
+                "<b>He would say: Anyone from whom the spirit of creations find pleasure, from him the spirit of God finds pleasure:</b> He wanted to say, one whose give and take (business dealings) is pleasant for people and they all know that he is [considered] trustworthy by the creatures. And it is like we say in Tractate Yoma 86a, \"Any scholar who reads and studies and gives and takes with trustworthiness among the creatures - what do the creatures say about him? Happy is his father, happy is his mother (the editor says, in the gemara in front of us, it is found, 'happy is his rabbi') that taught him Torah, etc.\" And because of this, \"from him the spirit of God finds pleasure,\" since the Torah is lauded through him. ",
+                "<b>And anyone from whom the spirit of creations do not find pleasure, from him the spirit of God does not find pleasure:</b> He will not 'be innocent from God and from Israel.'",
+                "<b>Rabbi Dosa ben Harkinus says: [Late] morning sleep:</b> As [it] negates prayer at its time.",
+                "<b>midday wine:</b> As it negates Torah study and [so] leads to sin.",
+                "<b>chatter of children:</b> As this playing draws in the hearts of people because of their love for youngsters, and it comes out that Torah [study] is neglected.",
+                "<b>and sitting in the assembly houses of the Am Ha'arets (unlearned people, who are lax in observing tithes and purity laws):</b> And many evils [are found in] their assembly houses.",
+                "<b>remove a person from the world:</b> Since for what was man created besides to be involved with Torah, and it is 'the length of days and the years of life?' And if he [engages in] such things, 'why does he have life?' And it is fit to drive him from the world, as he is vanity and his days are vanity. And since he has lived some years and has been involved in his affairs and it has not helped - because he has neglected Torah, for what [reason] should his days be increased? There is  parable [relevant to this] about a king that gave his servant one hundred  silver coins and he threw them into the sea, and [then] returned and requested others from him. And is it not fit that he not give him more? So is it [with] one who does not involve himself with Torah."
+            ],
+            [
+                "<b>Rabbi Elazar of Modi'in says: One who profanes the Kodeshim (sacred material):</b> This is one who who intends to delay their consumption and [so] renders them impure. It is the same whether it is sacred material for the altar or whether it is sacred material for the upkeep of the House (<i>bedek Habayit</i>) - if he profanes them, he has no share in the world to come. ",
+                "<b>one who desecrates the holidays:</b> He made these two things adjacent because they are [both] called holy things. With holy material, it is written (Leviticus 6:18), \"holy of holies\"; and with holidays, it is written (Leviticus 23:2), these are \"the holidays of the Lord, which you shall proclaim, holy proclamations.\" And about this the rabbis, may their memory be blessed, said (Pesachim 118a), \"Anyone who profanes the holidays - it is as if he worships idolatry, as it is stated (Exodus 34:17), 'You shall not make molten gods for yourselves.' And it placed it adjacent to, 'You shall observe the Feast of Unleavened Bread.'\" And he said here, \"one who desecrates\" and he did not say, \"one who profanes the holidays,\" because he is not speaking about the festival day itself - as about this it is not required to speak, since a festival day is like Shabbat. Rather, he is speaking about the intermediate days of the holiday (<i>chol hamoed</i>); about the one doing forbidden work with his hand. And [such a one may] say, \"These days do not have so much holiness, like the first [festival] days.\" And [so] he does every work and disgusting thing on them, 'yet he will not feel shame.'",
+                "<b>one who nullifies the covenant of Abraham our father:</b> This is one who pulls his foreskin to cover his corona and he appears like an uncircumcised one - it is like one who does it to anger, to disgrace the commandments.",
+                "<b>one who whitens (embarrasses) the face of another in public:</b> This is a derivative of the things for which he should die and not transgress. And the sources (<i>avot</i>) [of the derivatives] are three: idolatry, [forbidden] sexual relations and the spilling of blood (murder). The derivative of idolatry is the wood [that comes from] a tree-god (<i>ashera</i>); and like we say (Pesachim 25a), \"We may heal ourselves with anything, except for the wood of a tree-god.\" And even though it is not [necessarily] idolatry itself; but rather [even when] it is its auxiliary, he should die and not transgress rather than benefiting from it. And the derivative of sexual relations is one who stares at or converses with a married woman - that he should die and not transgress. [It is] like that case in Sanhedrin 75a about the one whose heart [became sick] with lust about whom they said, \"That she stand before him naked - He should [rather] die; she will not stand before him naked! That she should speak with him from behind a fence - he should [rather] die; she will not speak with him from behind a fence.” And the derivative of spilling blood is \"one who whitens the face of another in public\" - since his blood flees from the embarrassment. [It is] as we say (Bava Metzia 58b), \"We see that the red leaves and white comes [in its place].\" And because of this, he has no share in the world to come.",
+                "<b>one who reveals meanings in the Torah that run contrary to the law:</b> This is one who makes his face brazen towards the Torah, to do sins in public. And the same is true of one who makes his face brazen towards its learners.",
+                "<b>even though he has Torah knowledge and good deeds, he has no share in the world to come:</b> And these words [relate] to when he has not repented, but rather died with afflictions - as death and afflictions do not atone [in this case]. But if he has repented, there is nothing for you that stands in front of (that is resistant to) repentance. And so is it learned in the gemara in Peah (Yerushalmi Peah 1:1)"
+            ],
+            [
+                "<b>Rabbi Yishmael says: Be yielding to an elder (literally, a head):</b> He wants to say, that he be yielding to one who is a head and a lord, as it is stated (Proverbs 25:6), \"Do not exalt yourself in the king’s presence; do not stand in the place of great ones\" - that you should not think of yourself as a great man, but lower yourself in front of him to do his desires and to fulfill his needs. And do not become [too familiar] with him.",
+                "<b>pleasant to a <i>tishchoret</i>:</b> Meaning to say to be pleasant with his words to an appointed official (<i>shichvar</i>). Not that he lower himself in front of him, as he is not a lord; and not that he should [try to] overcome him - as [the official] also has power in his hand: since he judges the land and the king appointed him over his people, it is impossible that he will not think about doing bad to his enemies; and he can truly do it to them. But one can benefit from his friendship, as he is [like] the master of the land. And <i>tishchoret</i> is the [same] as <i>shichvar</i>. In the vernacular, it is <i>señorío</i>. And [it is] as we say (Sifrei Devarim 6), \"Cling to the <i>shichvar</i> and they will bow down to you.\" (<b>and greet every person with joy</b>) And Rabbi Meir HaLevi (Ramah), may his memory be blessed, explains <i>tishchoret</i> from the translation (Onkelos Numbers 16:15) [of] \"I have not taken the donkey of any one of them” as <i>shecharit</i> (conscripted). He wants to say that you should be pleasant with a great person and a head, and also [be] pleasant with his servant and do his will."
+            ],
+            [
+                "<b>Rabbi Akiva says: Joking and lightheartedness acclimate toward promiscuity:</b> He wants to say that joking and words of idle conversation with lightheartedness acclimates to promiscuity. But seriousness and fear are a safeguarding fence around sexual prohibitions - as this whole mishnah is talking about safeguarding fences.",
+                "<b>Tithes are a safeguarding fence around wealth:</b> And like we say in Tractate Taanit 9a about that child that was reading \"A tithe shall you tithe (<i>Aaser teaaser</i>)\" (Deuteronomy 14:22): Rabbi Yochanan said to him, \"Take a tithe so that you will become wealthy.\" The [boy] said to him, \"And is it permitted to test the Holy One, Blessed be He? But it is written (Deuteronomy 6:16), 'You shall not test the Lord your God'?\" [Rabbi Yochanan] said to him, \"Rabbi Hoshaya (said as follows), 'Except for this, as it is stated, \"Bring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this\"'\" (Malachi 3:10). And about this is it said, \"Tithes are a safeguarding fence around wealth\" - that the person that wants to be wealthy should give tithes with a good eye. And he should not say, \"[I have] a thousand kor - how can I give a hundred to the tithe, and they are worth much.\" As God, may He be blessed and elevated, is trustworthy to pay him all that he gave and to multiply the reward. And this is true also based on experience. And the matter of charity is like the matter of tithes - and [so] when he increases charity, he adds wealth to his wealth. And a person's heart should not prevent him from giving large gifts to the needy, lest his wealth shrink and he not have enough. And he will know that this will be the reason that he will have a right to make [wealth]. And the very wealthy one should not think that by his giving much charity - if he doesn't give [proportionately] according to his wealth and multitude of assets - that he will be innocent. As an evil thing may come into his heart to say, \"How many coins have I scattered in charity; how many, many were dying of hunger and I saved them.\" And he does not know about all [this], that the poor person who gives a 'great sum' according to the tithe is better [off]. As [in the case of] a poor man who only has a seah and gives its tithe as is fit and a wealthy man who has two thousand seah and gives one less than two hundred; the poor man gets out innocent, but the rich man is [still] obligated by them. So is [it with] charity: everyone must give according to what he has - whether [it is] little or whether [it is] much.",
+                "<b>Tradition is a safeguarding fence around Torah:</b> Traditions are the full spellings and incomplete spellings [of the words in the Torah] and the cantillation notes that the sages passed on to their students. And they are a safeguarding fence around the written Torah, such that you do not find differences among the books [of the Torah], except in a few places. This is not the case with the books of the Talmud, as in many place the versions differ. Also each and every day, new rationales are developed - and they write the version according to their opinion. And 'the right has been given' to tolerate it. 'As there is no perfect book in the world that they have not made to err.' And they attribute the mistake to the book and not to their opinion.",
+                "<b>Vows are a safeguarding fence around abstinence:</b> Abstinence is a superior virtue and there are several good virtues that are [needed] to acquire it, as we say (Avodah Zarah 20b), \"Cleanliness leads to abstinence.\" And this is one who separates from the pleasures of the world - even from the things that are permissible in eating and sexual relations; even from all of the other desires in avoiding honor and lordship and wealth and what is similar to them. And he distances himself from the roots of [the pleasures] and brings himself near to the fundamentals (literally, trunks) of the soul and its foundation. And [hence] he is close to the service of the Creator, may He be blessed. How is it with food? One who eats a little in order to live that he be healthy to study much Torah and to do great service in the service of God. And he drinks to fill his thirst and not to get drunk and [so] not 'expose himself within his tent.' And that which he only has sexual relations to fulfill the commandment, behold this is from the way of abstinence - as his intention is not to enjoy from the world. And there is also a second benefit: that he guard his soul from sin - as when his impulse overpowers him and he desires to do a sin, he will say in his heart, \"I am vigilant about what is permissible, [so] how can I do this great evil, and 'I will have sinned to my Father in heaven all of the days.'\" And this thing will [protect] him from all of the stumbling blocks. But one who goes after natural physicality and is pulled by his desires and his pleasures - even if he does not do a forbidden thing - will be found to have distanced himself from the fundamentals of his soul and its foundation. He will have also caused his soul to follow the body and the physical and 'sever it with an ax from its roots and  its foundation.' And [it is] as it is written (Hoshea 4:11), \"Promiscuity, wine and new wine take the heart.\" Hence they gave a counsel to the one who is not able (to lead) to control his spirit and is pulled by the pleasures, to make a vow for some days to say, \"I will not eat and not drink until time x except like this\"; or to forbid what is permissible. And [then] his habit will control him, from that which he observes his vow. It comes out that he leads himself to conquer his impulse. And with this, the benefit that is in his hand is abstinence. And [it is] as [someone] said to Rabbi Pinchas (the editor said [that] this statement is in Yerushalmi Shabbat 1:3 and the version there is \"to Rav\"), \"If you are not able to eat mundane foods in purity all of the year, eat [it so] for seven days.\" As one who eats mundane foods in purity is called an abstinent, as we say (Chagigah 18b), \"The clothes of an ignoramus are impure in <i>midras</i> for the abstinent (<i>prushim</i>).\" However it is not fit to fence oneself with fences unless his impulse is overpowering him, [and then] he may make a vow as a way of healing. However one who controls his spirit and is able to reach the trait of abstinence without a vow should not vow. [It is] as we said (Yerushalmi Nedarim 9:1), \"Is it not enough for you with what the Torah forbade, such that you forbid yourself the permitted?\" But certainly if you see a man whose impulse is overpowering him, he needs to add a big fence according to that which he needs to conquer his impulse. And once he has conquered his impulse, he goes back to the moderate disposition. There is a parable about a physician [relevant to this]: When the physician sees that the illness is mild and easy to heal, he gives him a mild treatment. But when he sees that he illness is heavy and strong, he chooses a strong treatment until he heals; and afterwards, he goes back and gives him moderate things that hold the body's health. And because of this, they said, \"Vows are a safeguarding fence around abstinence\" - and they did not say, \"Oaths are a safeguarding fence around abstinence.\" As an oath halts immediately, as he swears that he will not eat this thing until day x. And that is not a safeguarding fence - as he is halted immediately, in that he cannot transgress it. But a vow is that he say, \"If I eat more than this amount until day x, all of the fruits of the world will be forbidden until a different time that he specifies. That is called a safeguarding fence, as it is a thing that he may overstep. And it is better for the one whose heart is dedicated to the Heavens if he is not in control of himself to do the safeguarding fence without a vow.",
+                "<b>A safeguarding fence around wisdom is silence:</b> This is a safeguarding fence for both wisdom itself and for its traits. How is it? That he doesn't interrupt the words of his fellow, and he says about that we has not heard, \"I have not heard.\" And even though it is not included in silence, silence brings to it. With wisdom, how is it? He does not speak in front of someone greater than him in wisdom. As one who studies in front of his teacher and sees a fit rationale should not immediately think that it is true; and he should not want to say it until his teacher has finished speaking. For were he to do so, he would miss what his teacher will say and he will not know the rationales of the earlier sages; as his heart will be 'moving and wandering from knowing their opinion.' And also because his [own] rationale cannot be so focused until he hears what the early scholars said and [then] weigh in the scales of his intellect which one is more proper - this one or that one. Therefore silence for a student in front of his teacher \"is a safeguarding fence for wisdom.\" And when he finds a rationale and his teacher is still speaking, should he not be quiet? He should not open his mouth until the words of his teacher are clear and his rationale is etched into his heart - until he finishes his words and knows what his teacher taught him. And afterwards, his reasoning will be sharp and focused. And about this Shlomo, peace be upon him, said (Proverbs 18:2), \"The fool does not desire understanding, but only to reveal his heart.\" "
+            ],
+            [
+                "<b>He would say: Beloved is man, since he is created in the image [of God]. A deeper love - it is revealed to him that he is created in the image, as it says (Genesis 9:6): \"for in God's image He made man\":</b> Since he doubled the expression, we should say that this is its explanation: \"Beloved is man since he is created in the image\" - as even if the thing was not made known, but man was [still] created in the image of God, he would be beloved in front of Him; since they were created in His image and in His likeness. But when He revealed the thing to us, He showed us a deeper love.",
+                "<b>Beloved are Israel, since they are called children of the Omnipresent. A deeper love - it is revealed to them that they are called children to God, as it says (Deuteronomy 14:1): \"You are children of the Lord, your God\":</b> Also since he doubled it like the first.",
+                "<b>Beloved are Israel, since a precious instrument has been given to them:</b> With which the world was created - this is the Torah, since the whole world was created with it; and all of the creatures were only created so as to observe it. And everything under the skies - all of them - are a function of a function for the needs of the practitioners of the Torah. There is a metaphor [relevant to this] about one who makes a tool for his profession and, with it, he does all of his work. So too is the Torah the tool of the Holy One, blessed be He, and with it the whole entire world was created. ",
+                "<b>A deeper love - it is revealed to them that the precious instrument with which the world was created has been given to them:</b> With which the world was created.",
+                "<b>as it says (Proverbs 4:2): \"For a good lesson I have given to you; do not forsake my teaching\":</b> And you should know that these words are of great benefit for devotion [to God] - since he revealed to us that man is more beloved in front of Him than all of the creatures because he is created in the image; and [that] Israel know that they are more beloved than all of the other peoples since they are  called the children of the Omnipresent and He chose us from all of the nations and gave us His Torah, as a function of which the whole entire world was created. [So] by all events, we know that God, may He be blessed and exalted, is close to us. [Still,] a person should not think that if he does what is 'straight in the eyes of the Lord' and not sin that he is close to God, as you know that the grasp of man is limited and not complete [such] that he can reach devotion [to God]. And [yet] it should not appear to him that He is completely far from him - \"a deeper love is revealed to\" him 'if he is from the seed of the Jews.' And he should not be in his own eyes only an evildoer and not only righteous. 'And this is the teaching of man' - not to distance himself and not to come close, 'and all is in accordance to the majority of the deed.' As with the great devotion [involved here], how can we have it - and 'there is no man on the earth that does good and does not sin.' [It is] as Yirmiyahu said (Jeremiah 30:21), \"His chieftain shall be one of his own, his ruler shall come from his midst; I will bring him near that he may approach Me, declares the Lord; for who is it who would pledge (<i>yeaarev</i>) his heart to approach Me?\" And <i>aarev</i> [here] is an expression of <i>aarevut</i> (guarantee)."
+            ],
+            [
+                "<b>Everything is foreseen:</b> As it is written (Psalms 139:1-2), \"Lord, You have examined me and know. When I sit down or stand up You know it; You discern my thoughts from afar, etc.\"",
+                "<b>and freewill is given:</b> As He gave into the hand of people to do all that his heart desires - whether good or whether bad; as it is stated (Deuteronomy 30:15), \"See, I set before you, etc.\" And Rambam, may his memory be blessed, said that this thing is from the wonders: That even though freewill is given to man to do his will, the Holy One, blessed be He, knows what he will want to do before the thought and before the action. And not by force will a man do the good or the bad, but rather from the will of his [own] heart. And God, may He be blessed, knows at the beginning that which will be his will - and even those things that are weighed out and it is possible that they will be and possible that they will not be. He knows everything at the beginning of the deed, and it is a wonder.",
+                "<b>and with goodness the world is judged:</b> And the Holy One, blessed be He, does not judge man only according to his deeds - rather [also] with His Goodness and His trait of kindness. And this is what David said (Psalms 25:7), \"Be not mindful of my youthful sins and my transgressions.\" Sins - whether they are accidental or volitional - are what a man does in his youth, when his impulse impels him and his intellect is weak. However those that he does after he has grown in years and his intellect is complete are called transgressions or rebellion. And because of this, he confessed and said, \"Both the sins of my youth and the transgressions from after I grew up, 'do not remember'; and so [too] let my memory go up in front of You, remember me for the good. 'But in keeping with Your kindness, You remember me - as befits Your goodness, Lord.'\" As the world is judged with kindness, and even evildoers are judged with His goodness, as it is stated (Psalms 145:9), \"Good is the Lord to all [and His mercies are to all of His creatures].\" And the evildoers are included in His creatures - of the Holy One, blessed be He - as it is [found] in the midrash.",
+                "<b>And all is in accordance to the majority of the deed:</b> And even though the world is judged with the 'good of the Lord,' not every person is [equal] with [God's] trait of good. As for one who does much kindliness, the trait of kindness is much more than his deeds, and for the one who does little, it is little [more]. And [if] all are judged with His goodness, [yet] the good beyond the deeds of the evildoers is not as much as for the righteous; and also the righteous who do much and [those] who do a little are not the same, as \"all is in accordance to the majority of the deed.\" And it is like it is said in the midrash (Vayikra Rabba 17:1), \"'The Lord is good to those who hope in Him, to the soul that seeks Him' (Lamentations 3:25) - the one who hopes and is busy [with it] is not similar to the one who hopes and is not busy.\" And our teacher Moshe (Rambam), may his memory be blessed, followed the textual variant, \"but not according to the deed.\" And he explained that all is according to the majority (quantity) of the deed. As in the matter of charity, one who gives a thousand zuz over a thousand times, that is according to the quantity of the deed; but \"not according to the deed\" - that is is the one gives it [all] at once. As this one arouses his thought a thousand times to do good among his people, and that one only aroused [it] the first time. "
+            ],
+            [
+                "<b>He would say: Everything is given as collateral:</b> For everything that a person takes from this world, he is a guarantor and his children are guarantors. And one who inherits his father and his mother should not think, \"This money is my inheritance, I will do all that I want with it.\" As nothing that he has is his, since everything is God's. And that which he took from Him, he took it on collateral; and in the future he will have to pay for it. There is a parable [relevant to this] about a man that came into a city and did not find [anybody] there. He went into a house and there he found a set table and all types of food and drink were upon it. He ate and drank and said, \"Have I not acquired all of this, and it is all mine - I will do all that I want with it.\" And he did not see the owners who were observing him from another place. And in the future, he will have to pay [for] all that he will eat and drink, as he is in a place that he cannot escape. ",
+                "<b>and a net is cast over all of life:</b> This is death and a person cannot be saved from it - 'like fish caught in a bad net.'",
+                "<b>The shop is open:</b> As people go in there and take all that they need now and don't 'see what will come from it.' And they don't think if they will have with what to pay when it comes time for the payment, since they find the store open and they can take all of their needs at the time. Such are people in this world. ",
+                "<b>and the shopkeeper grants credit:</b> This is the owner of the store who gives to others on credit - he is the judge and is paid by them later. So is the Ruler over His world: He gives all the wants of those that come to the world - whether good or whether bad - and in the end, He will be payed by them later.",
+                "<b>and the accounting ledger is open:</b> This thing is said for two matters. The one is a metaphor that there is no forgetting in front of His throne of glory. As the shopkeeper grants credit, he grants credit and lends to many people - [to] some for thousands and tens of thousand, and [to] some for one dinar. (And for an error) (for loss) Were it not for his alacrity that the ledger is open in front of him and he immediately writes everything, sometimes he would forget the small things because of the big ones - if he would lend orally. And about this is it said, \"and the accounting ledger is open, and the hand writes.\" This is to say [with] both the big sins and the small ones - all of them - it is as if they are written in front of Him; and he does not forget the earlier transgressions. And the second [matter] is to inform us that there is no waiting for the opening of the ledger after he does the sin. Rather with the end of the act, it is already written; so that an instant not pass that this transgression is not attributed to him. As even though transgressions are forgiven to penitents, they are first attributed immediately when they are finished doing them. And afterwards if he repents, he is forgiven for them. [It is] as we say in the midrash, \"One who does not do it, is not like the one who does it and is forgiven\" - as the one who does not do is greater than the one that does and is forgiven. And [regarding] that which it said (Berakhot 34b), \"The completely righteous cannot stand in the place that the penitents stand,\" it wanted to say that penitents have to separate from that which is permissible [but] similar to the matter in which they sinned. As if he transgressed sexual prohibitions, he should act with abstinence towards the thing that he sinned in - even with his wife and even with what is permissible - more than the completely righteous need to do.",
+                "<b>and everyone who wants to borrow can come and borrow:</b> As permission to [do so] is given to every man, and the one that wants to take the path that he desires, let him come and take: The fools thinks that the world was created to enjoy it, but all of the thoughts and the pleasure of the righteous is to be free to fulfill the commandments. And every man chooses for himself, but happy is the one who chooses the good.",
+                "<b>and the collectors go constantly on their daily rounds:</b> from the Heavens. As they search through the actions of people, as it is stated (Job 7:18), \"You inspect him in the mornings\" - to know and make known what they are doing.",
+                "<b>and exact payment from man - with his knowledge:</b> How is it? When he knows and remembers the sin that he does; [so] that when the punishment come to him, he recognizes and discerns that it is for that sin. And happy is he - as through this, he justifies the judgement and repents; and the  sin is atoned for him.",
+                "<b>or without his knowledge:</b> How is it? For example, when afflictions come to him and he does not remember the sins that he did. And there are some that think that the afflictions come to them unjustly, as they say, \"'We are righteous and we have not sinned,' and why is there this great evil [that has come] to us.\" And they will die without repentance. And their worms will not die, as they vilified the judgement and justified themselves. Woe to them and woe to their carcasses - as they sinned against their bodies. There is a parable [relevant to this] about a king that said to his servant, \"Go and take collateral from x.\" [So] he went and took collateral from him, but that man does not remember the debt. And he yells and is in wonder about [why] they are taking collateral from him, and it is given over to his heart (he is distressed about it). Such is the one who payment is taken from, from the Heavens, without his knowledge. But when he remembers the debt and knows that the taking of collateral is justified, the matter is not given over to his heart so much.",
+                "<b>and they have that upon which to rely:</b> for their deeds: Upon [God's] trait of justice, <b>and the judgement is true judgement.</b> ",
+                "<b>and everything is prepared for the feast:</b> That the purpose of all of these things is in the end only to prepare the feast; meaning to say for life in the world to come."
+            ],
+            [
+                "<b>Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation (<i>derekh erets</i>; literally, the way of the world):</b> Meaning to say [that] one who does not know Torah is not complete in the traits of <i>derekh erets</i>; as most of the good traits that exist in the ways of the world are in the Torah - like \"surely lend him\" (Deuteronomy 15:8), \"Surely award him\" (Deuteronomy 15:14), \"Just scales, just weights\" (Leviticus 19:36), and many, many like these. If so, without Torah, his dispositions in <i>derekh erets</i> will not be complete.",
+                "<b>if there is no worldly occupation, there is no Torah:</b> He wants to say that he first has to perfect himself in [his traits]. And through this, the Torah will rest upon him, as it never rests upon a body that is not in possession of good traits. [And] he should not learn Torah and afterwards take the commandments for himself, as this is impossible. And this is like the matter that is stated (Exodus 24:7), \"we will do and we will understand,\" and like we have written [about it]. ",
+                "<b>If there is no wisdom, there is no fear:</b> As there can be no complete fear without wisdom, as it holds it and gives light to lead him on the [proper] path.",
+                "<b>if there is no fear, there is no wisdom:</b> As he needs to have fear precede wisdom. As without this, the wisdom will not last in the end - [as] he will be sick of it and leave it. Since if he does not first have perfection of the traits and he does not fear God, 'what good is the cost in the hand of a fool to purchase wisdom, when he has no heart' to fulfill the word of God. As fear needs to [come] before wisdom.",
+                "<b>if there is no knowledge, there is no understanding:</b> There are three 'brains' and they are divided to [contain] three things - wisdom, understanding and knowledge. Wisdom is that which he learns from others, understanding is that which he derives one thing from another by comparison and knowledge is that which he grasps on his own. And that which they said, \"if there is no knowledge, there is no understanding,\" is because if he does not have the ability to grasp and know a thing itself on his own, how will he derive something by comparison to something [else]? As knowledge precedes understanding; and without knowledge, it is impossible that he have understanding.",
+                " <b>If there is no understanding, there is no knowledge:</b> If he does not have the power to understand things by comparison [to another] thing, it is because he does not have complete knowledge to grasp and understand that thing [from which he seeks to understand,] itself.",
+                "<b>If there is no flour, there is no Torah:</b> Because he will need to search for his livelihood and he will not be able to be involved in Torah [study].",
+                "<b>if there is no Torah, there is no flour:</b> Meaning to say, since he has no Torah, no purpose [comes from] the flour. As a man only gains from his wealth that the needs of his body be found and that he be free to be involved in Torah.",
+                "<b>He would say: Anyone whose wisdom exceeds his deeds, to what is he compared? To a tree whose branches are many but whose roots are few; and the wind comes and uproots it and turns it upside down, etc. But one whose deeds exceed his wisdom, what is he like? Like a tree whose branches are few but whose roots are many; since even if all the winds of the world come and blow upon it, they do not move it from its place:</b> And we have already explained these things in this chapter regarding \"Anyone whose fear of sin precedes his wisdom, his wisdom endures, etc.\" (Rabbeinu Yonah on Pirkei Avot 3:9)."
+            ],
+            [
+                "<b>Rabbi Eliezer ben Chisma says: [the laws of] Kinin (bird offerings):</b> The offering of doves by women who give birth.",
+                "<b>and the beginnings of Niddah (menstruation):</b> They are three [anatomical] places - the 'house,' the 'attic' and the 'entrance hall'; and also the many sightings of blood that exist with menstruant bloods - <b>these are the body of the laws.</b> And it is like they said (Bava Metzia 84b), \"They brought sixty sightings of blood in front of him, and he determined all of them to be pure (non-menstrual) blood.\"",
+                "<b>Astronomical calculations and Gematria [numerical calculations]:</b> As they contain many calculations, and the wisdom of mathematics sharpens a man.",
+                "<b>are the condiments to wisdom:</b>"
+            ]
+        ],
+        [
+            [
+                "<b>Ben Zoma said, \"Who is the wise one? He who learns from all men:</b> The sages of the nations of the world have said one who knows all of the wisdoms [yet] does not love wisdom is not a wise man but a fool. As he does not love knowledge, which is intelligence. However, one who loves and desires it - even though he does not know anything - behold, this one is called a wise man. In any event, he will reach true wisdom and find knowledge of God. And about this Ben Zoma said, \"Who is the wise one? He who learns from all men\" - as so much does he love wisdom that he asks [it] from every person. And even from the one who only knows (another) [one] thing does he learn; and then his path becomes successful and he will become enlightened. And because of this he is called a wise one,<b> as it says, \"I have acquired understanding from all my teachers\" (Psalms 119:99).</b> As so did David, peace be upon him, say - that he learned from every person; and he did not say, \"This one is not as knowledgeable as I.\" Rather he learned from them all and became enlightened. There is a metaphor [relevant to this] about a man that lost a small vessel - would he not seek it from every man? ",
+                "<b>Who is the mighty one? He who conquers his impulse:</b> Just as the power of the body is its virtue and its distinction, so too is the power of the soul is its virtue. And regarding the power of the body in man, it is also in animals - as they all have the power to lift weights and some more than others - [such that] Ben Zoma did not speak about it, as it is not called might. Rather [he spoke] about the might of the heart - which has two powers, to be mighty in war and that his heart never be afraid; and also the power to subdue the impulse. And this is dissimilar for man and beast, as animals do not have might of the heart. And about this, Ben Zoma said that the braver and stronger power of the heart is that which overcomes the impulse. As might in war is not such a great thing and 'like you, like them, in the description of men' - if they have power, this one also has strength, if 'they prepared their hands for battle, their fingers for war.' But to overcome the impulse - the enemy of a person in his face - and to destroy him, that is an elevated and strong might.",
+                "<b>as it says, \"slowness to anger is better than a mighty person and the ruler of his spirit than the conqueror of a city.\" (Proverbs 16:32):</b> Slowness to anger [describes] the one who holds his anger and his will is not to take revenge immediately, but to wait for the time and place of his vengeance. As the angry one that takes revenge immediately, confounds his actions and acts without intelligence. And about this, Shlomo, peace be upon him, stated, \"slowness to anger is better than a mighty person.\" The one who holds his anger - even though he does not forgive during his anger - since he leaves the matter of revenge until later, [shows] more might of the heart than the mighty one in war; as also without intelligence can he be mighty in fighting. But \"the ruler of his spirit\" - which is more than one who is slow of anger, since he forgives during his anger, as he fears the word of God - is mightier \"than the conqueror of a city.\" [This is] even though [the latter] has two things - might of the heart and wisdom, as it is stated (Proverbs 21:22), \"A wise man climbed to a city of warriors, and brought down its mighty stronghold.\" As it is with might of the heart, wisdom and correct counsel that they conquer cities. And about this it is stated (II Kings 18:20), \"counsel and might for war.\" And the ruler of his spirit is greater and more significant than all of this and he comes out overcoming his impulse from all bad things.",
+                "<b>Who is the rich one? He who is happy with his lot:</b> [This is] the one who says, \"I have enough with my lot: since I am able to support myself and my household and to engage in Torah [study], what is there [for] me with [any] other money - it is only for me to have what I need and to uphold the word of God.\" As one who is not happy with his lot and is not satisfied with what God, may He be blessed, gave him is a poor person; as it is explained in the verse (Proverbs 15:15), \"All the days of a poor man are bad, but one with a good heart has a constant feast.\" He wanted to say [in this verse] that all the days of a 'poor man' that desires money are bad - 'a lover of money never has his fill of money': but all the days of the one with a good heart, who is happy with his lot, are good (as the one) [like] one who makes a constant feast. Hence it is an extremely good trait to be happy with his lot. And he is called rich, since God, may He be blessed, gave him with what to support himself and engage in Torah and in the commandments. As 'what is the advantage to man in all of his toil,' except to fulfill the Torah and the commandments. ",
+                "<b>as it says, \"When you eat [from] the work of your hands, you will be happy, and it will be well with you\" (Psalms 128:2). \"You will be happy\" in this world, and \"it will be well with you\" in the world to come:</b> This verse is not a proof about the matter that one who is happy with his lot is called rich. Rather, [it shows] that a person is happy [also] with this good trait: when he does not desire to gather money and he hates gifts. [Instead,] he eats from the work of his hands and suffices with it, like the one who is happy with his lot - as his want is only to support himself. And Ben Zoma arranged these three traits like the order of Yirmiyahu the prophet, peace be upon him: wisdom, might and wealth, as it is stated (Jeremiah 9:22), \"Let not the wise man glory in his wisdom; let not the mighty man glory in his might; let not the rich man glory in his wealth.\" He had wisdom precede might because it is a true virtue and it is in the intellect of the soul and sits in the body, not like might which is only in the body. Still, [might] is more elevated than wealth, since might is in his body - something that exists all the days that he is still alive - whereas wealth is outside of his body. And it is something transient, as he can make his wealth, and others take it [after only] half of his days. And even though the prophet stated that a man should not glory in these three traits, Ben Zoma made a distinction and said that there is a side of these traits that is without [physical] exertion and toil and that he can glory in: With wisdom, it is to be one learning (in every) [from every] man. As such, he will understand fear of God; and there is no exertion in it, as it is wisdom and not work. With might, it is to overcome his impulse and to forgive during his anger. In this too he can glory, since he is doing it from his fear [of God]. And this is what Shlomo, peace be upon him,  stated (Proverbs 19:11), \"It is the intellect of a man that is slow to anger; it is his glory when he overlooks an offense.\" And since the desire of the one who is happy with his lot is only to learn and to keep the commandments, and when he has enough for his livelihood and support he is happy and recognizes that the rest is vanity, he is the 'rich' man who can glory in his wealth. As [in] all of these things, there is knowledge of the Creator, may He be blessed. [It is] as it is stated (Jeremiah 9:23), \"But only in this should the one who glories glory, in his using his intellect and knowing Me; that I the Lord act with kindness, justice, and equity in the world; for in these I delight, declares the Lord.\" And Ben Zoma added a fourth trait and said: ",
+                "<b>Who is honored? He who honors the created beings:</b> One who honors his fellow, honors himself - not his fellow. [As] what benefit is there to a man if they [give] him honor? If he is honored, the honor that they gave to him does not add to his status and his honor. And if he is lowly, for [others] to honor him will not make him honored again. And all honor for the lowly is a loss for those that honor him, as his status is not increased. [It is] like Shlomo, peace be upon him, stated (Proverbs 26:8), \"Like binding a stone in a sling, so is paying honor to a fool.\" As one who binds a stone in a sling is doing nonsense; and there is no honor given to the rock - as it was not elevated by this. And so [too] is it nonsense to give honor to a fool. It comes out that you will say that [with] all the honor that a person does to the created beings, he is honoring himself. [This is] because he causes them perforce to honor him and [it will be considered] a debt, which is true honor. And about this is it said, \"Who is honored? He who honors the created beings.\" ",
+                "<b>as it says, \"For those who honor Me, I will honor; and those who despise Me will be held in little esteem\" (I Samuel 2:30):</b> And the proof of this verse is from an a fortiori argument (<i>kal vechomer</i>): If [with] the Holy One, blessed be He, that all of His creatures were only created for His glory, as it is stated (Isaiah 43:7), \"that I have created for My honor\" - and it would not be justified to owe them good for this, since they were not created for anything else and this is their work, and they have no right to do anything else - nonetheless, it stated, \"For those who honor Me, I will honor\"; all the more so and all the more so [with regard] to his fellows who a person is not (concerned) [obligated] to honor, [that] if he honors him, he will honor him [back], and raise him on his palms. And also with this trait there is no toil, and it is fitting and accepted."
+            ],
+            [
+                "<b>Ben Azai says: Run to do an easy commandment:</b> They already said a reason for this thing - \"for you do not know the reward given [for the fulfillment] of [the respective] commandments\" (Avot 2:1). And now Ben Azai added another reason and said, <b>Run to do an easy commandment and flee from sin; since a commandment leads to another commandment</b> - as this is a natural propensity. As when a man does a small commandment once, he draws closer to God and accustoms his spirit to His service and it becomes easier in his eyes to do another commandment that [requires] the same effort as the first one or a little more; as he is already accustomed to the performance of a commandment. And when he does a second (for a third) [and a third] - even if it is much more effort than the first ones - he will do it quickly, since the habit already steers him greatly. [This occurs] until it steers him very much and he will completely do all of the commandments.",
+                "<b>and a sin leads to another sin:</b> This too is natural. Since he has done one sin and distanced himself from the service of God, may He be blessed, when another sin comes to his hand - even if the impulse does not have a desire for it like for the first - he will do it; as his spirit is accessible to his impulse and it pushes upon it. And even if his desire is not great in the matter, he will do all of the sins; as his nature is used to 'doing every abomination towards God that He hates.'",
+                "<b>since the reward for a commandment is another commandment:</b> This is a reason other than nature. And so he wants to say that the Holy One, blessed be He, did not give good or evil into the hand of a person; rather only choice, as it is stated (Deuteronomy 30:19), \"and you shall choose life.\" And since he has chosen a path, if he is going in the good, God is with him. And [so] if he does one commandment, it helps him to do another commandment - as on his own, he doesn't even have the ability to do good. And about this it says, \"since the reward for a commandment is another commandment, and the reward for a sin is another sin.\" And not, God forbid, that this is his reward. As if so, what reward does he [actually] have? And the thing is not like this, as his reward exists for the world to come. But rather he wants to say that the fruit of [doing] a commandment is [doing another] commandment; and he eats its fruits in this world, which is that it helps him to do other commandments. And it comes out that the principle expands and it exists in the world to come. And this is what is stated (Isaiah 3:10), \"Hail the just man, for he is good; they shall eat the fruit of their works.\" ",
+                "<b>and the reward for a sin is another sin:</b> And if he chose death and evil and did a sin, the Holy One, blessed be He, distances Himself from him and leaves him and gives him over to his evil nature. And this is the fruit that comes out of the sin - that he is left to do another [sin], and he does not have the ability to veer from this path; as a man's path is not his own once he has already chosen his path. And this is what is stated (Isaiah 3:11), \"Woe to the evil wicked man; as his hands have dealt, so shall it be done to him.\" And about this the rabbis, may their memory be blessed, said (Yoma 38b), \"One who comes to purify himself is helped; one who comes to defile himself is given openings.\" [That] is to say that if he comes to defile himself, he is not helped; but has many openings in which to enter and do evil - as he is left to do what is good in his [own] eyes. And about this the sages, may their memory be blessed, gave a parable (Yoma 38b): To what is this similar? To a man buying petroleum (naphtha). When he comes, [the seller] says to him, \"Measure for yourself\" - as if he did not buy it with his money, he would not have permission to [touch] it. But after they sold it, he says to him, \"Measure for yourself\" - because its smell is bad. So is it with the evildoers; after they have chosen the path of evil, they are left to their desire and their will. As, God forbid [that it be otherwise] - no man is assisted from the Heavens for a bad thing. But the righteous who choose the good path are assisted [for the good]. There is a parable [relevant to this] of a man who bought fragrant oil (afarsimon). [When] he went to measure it for himself, they said to him, \"Wait until we measure it with you, and we will all be perfumed [from it]."
+            ],
+            [
+                "<b>He would say: Do not disparage anyone, and do not shun any thing:</b> That you should not disparage any person, and even a lowly one. And do not exaggerate your words, to say that it is far [removed] that damage will come to me from this talk.",
+                "<b>For you have no man who does not have his hour:</b> Who is [then] able to damage or benefit - if little, if much.",
+                "<b>and you have no thing that does not have its place:</b> And [so] you have to be careful about it."
+            ],
+            [
+                "<b>Rabbi Levitas, a man of Yavneh, says: Be very, very humble in spirit, for the hope of man is worms:</b> How can a man be proud at all - as in the end, the worms will be better than he? And about this he said, \"Be very, very humble in spirit\" - to emphasize the thing and say how great the punishment is for haughtiness and that is the proud one. And Rambam, may his memory be blessed, explained that he came to inform us that even though the middle point in all of the traits is the praiseworthy - like the trait of generosity, since both the spendthrift and the miser are bad and the middle is the [right] choice; and so with the trait of cruelty, that a person should not be cruel and [also] not completely merciful, as he should not have mercy on the wicked, and not be cruel to other people, rather the middle is the good path, to be merciful but to be cruel when needed; and so [too] totally with all (the intellect) [the traits], a man should grab the middle path and the moderate trait - yet this trait of haughtiness must be removed from oneself to the far extreme. As there is no trait more problematic than it; and most of the sins of the Torah depend upon it. And moreover, it causes forgetfulness of the Creator, may He be blessed, from the heart of a man - as it is stated (Deuteronomy 8:14), \"And your heart grow haughty and you forget the Lord, your God.\"  And this is what we learned [here], \"Be very, very humble in spirit.\" And the sages of the Talmud have already argued about this thing in Tractate Sotah 5a - \"One said, 'In excommunication is the one that has it and in excommunication is the one that does not have it at all.'\" [This] is to say that a person should not be humble in spirit to the final extreme and not to be so lowly that people disparage him. Rather, he should be moderate in taking haughtiness - not to (beautify himself) [make himself proud], but not to lower his spirit to the utmost lowliness, that he not come to disgrace. And about this they said, \"In excommunication is the one that has\" much haughtiness \"and in excommunication is the one that does not have it at all\" - as he is not a person, but 'he is similar to the beasts.' \"And the other one said, 'In excommunication is the one that has it at all'\" - as it is so bad a trait that he must distance himself from it completely. And there should not be in him from it at all, like the opinion of Rabbi Levitas, and for the reason that we have written. And so is the law.",
+                "<b>Rabbi Yochanan ben Beroka says: Anyone who desecrates the Name of Heaven secretly, they punish him publicly:</b> [Of course,] the desecration of the Name that is mentioned in the Talmud is public (by definition). And according to the importance of a man can there be a desecration for a small thing, as was said (by Rav Nachman in Tractate Chullin) (Yoma 86a), \"How is desecration of the Name? (Rav said,) 'For example, [if] I took meat from the butcher and did not give him money immediately.'\" Hence the sages and men of repute (need) to watch their deeds more than other people. And every man is according to his standing. 'And anyone who wants to take the name (and consider himself important in this regard), let him come and take [it].' And they said in Tractate Sanhedrin 74a that even for tying a shoelace (in the way of the gentiles), he should let himself be killed and not transgress. This is not by way of obligation, yet one should let himself be killed for this - as he is doing a commandment that sanctifies God, may He be blessed, and [so] 'he acquires his [share in the] world [to come] in an instant. But in three things everyone is obligated to let himself be killed for them; and if he transgresses and does not allow himself to be killed, it is a major sin [in itself] like idolatry, murder and sexual immorality. And the punishment for public desecration of the Name is greater than those three, as it is stated (Ezekiel 20:39), \"As for you, House of Israel, thus said the Lord God, 'Go, every one of you, and worship his idols and continue, if you will not obey Me; but do not desecrate My holy name any more with your idols and your gifts.'\" Behold, it is elucidated for you that He was more (in remembrance of) [exacting about] that which they were worshiping idols because they were desecrating His holy Name publicly than [because] of the idolatry itself. And [hence] that which we learned, \"Anyone who desecrates the Name of Heaven secretly,\" is speaking about things that are a desecration of the Name in of themselves, like idolatry - as he is affirming [the idol's] divinity. And so too, the one who swears falsely with the Name of the Holy One, blessed be He - which is deceiving the minds of the creatures - is a desecration - as it is stated (Leviticus 19:12), \"You shall not swear falsely by My Name, desecrating the Name of your God; I am the Lord.\"",
+                "<b>There is no differentiation between unintentional and intentional when it comes to desecration of the Name:</b> Not that he is punished for the unintentional like the intentional; but rather that also for the unintentional is he punished publicly, and each one 'will carry [the punishment] according to his transgression.' [This is] because the unintentional is considered a transgression [in such a case] when it is not beyond his control, since he should have been careful that it not come to him - and he was not careful. Therefore the verse obligates him in a sacrifice in order to atone for him."
+            ],
+            [
+                "<b>Rabbi (Shimon, his son,) [the editor said that the text in front of us is Yishmael] says: One who studies Torah in order to teach:</b> The explanation is not, God forbid, that this is speaking about studying in order to teach and not to do - since such a one is given into his hand neither to learn nor to teach.  Rather it is in order to do [according to] that which is forbidden and that which is permissible, and not to toil and look into it much; (rather) [as maybe] he will find something forbidden in the permissible things. Instead, he takes things according to their simple meaning. Because of that, he will only \"be given the opportunity\" according to his thought, [which is] to study and to teach.",
+                "<b>One who studies in order to practice will be given the opportunity to study, to teach and to practice:</b> He wants to say that his intention is to analyze his learning so as to know the truth of the matters and his will is to toil several days and [even] years to fathom a small thing and to conduct himself according to the truth; behold, this is one who studied in order to practice - as the whole thrust of his intent is only that his action be truthful. Therefore, he \"will be given the opportunity to study, to teach and to practice\" - as it is all included in action.",
+                "<b>Rabbi Tzadok says: Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade:</b> That he not make his words of Torah like a spade to aggrandize himself and be honored on their account in this world, as that is benefit from honor. The exception is if he has the intention that if be for the Torah's honor. (Like they show) [As when they show] him honor, the Torah is honored by it. And if the whole-hearted intention of the sage is for the honor of the Torah - and not for his honor - it is permitted.",
+                "<b>and not into a spade with which to dig into them:</b> That he not have benefit of money, as one should not benefit from them at all.",
+                "<b>And thus Hillel used to say: And one who makes use of the crown (<i>taga</i>) [of learning] passes away:</b> <i>Taga</i> is an expression that means crown, as [crown is rendered] in its [classical Aramaic] translation.",
+                "<b>From here you learn that any one who benefits from the words of the Torah:</b> One who benefits from words of Torah in this world, behold he <b>removes his life from the world</b> to come. And it is not only benefit from honor and benefit of money that they spoke about, but it is forbidden even to save oneself [with Torah]. As behold, they tied up Rabbi Tarfon to throw him into the river, as they thought that he was a thief. And he (only) said, \"Woe to Tarfon, as this one is killing him.\" And since they [then] recognized that he was Rabbi Tarfon, they let him go and he ran away. All of the days of that righteous one, he was anguished about this thing and said, \"Woe is to [me] that I have made use of the crown of Torah\" - since anyone who makes use of the crown of Torah does not have a portion in the world to come. And we say the reason is because Rabbi Tarfon was very rich and he could have appeased him with money (Nedarim 62a). And we also say in Bava Batra in the first chapter (Bava Batra 8a) [that] Rabbi (Rabbi Yehuda Hanassi) opened his storehouses in a year of drought. He said, \"Let the masters of scripture, the masters of Mishnah and the masters of Talmud enter! Let the ignoramuses not enter!\" Rabbi Yochanan ben Amram pushed and entered; he said, \"Rabbi, sustain me.\" He said [back] to him, \"Have you  read [scripture]?\" \"No.\" \"Have you studied mishnah?\" \"No.\" \"And if so, with (in the merit of) what should I sustain you?\" He said, \"Sustain me like a dog or a raven.\" He got up and sustained him. But after he left, he said, \"Woe to me, since I gave from my money to an ignoramus.\" Rabbi Shimon beRabbi said to him, \"Maybe that was Yonatan ben Amram, your student, who does not want to benefit (with the honor) [from the honor] of Torah.\" They  checked and found that it was like his words. [Hence], Rabbi said, \"Let all enter!\" But [didn't] Rabbi also say [he wanted] to sustain [based] on the honor of Torah? Rather it was a year of drought, when it is a commandment to sustain whoever is lacking his needs; and the one who needs may take. However Rabbi did not want to give benefit from his money to ignoramuses. And Rabbi followed his reasoning, as Rabbi said, \"Punishment only comes to the world because of ignoramuses.\" And nonetheless Yonatan ben Amram [went] beyond the letter of the law. As since he saw that they were only sustaining Torah masters, he said, \"If so, they are sustaining based on the honor of Torah\" - and he did not want to benefit from the honor of Torah. And it appears that maybe if they had not been willing to sustain him on the condition that he was an ignoramus, he would have sustained himself through the honor of Torah - as this transgression is no greater than all of the commandments in the Torah, about which it is stated (Leviticus 18:5), \"and live by them\" and not that he die by them, except for the three known ones (Yoma 85b). And that which they said (Ketuvot 105b), \"From here, [we see] that the verse counts one who brings a gift to Torah scholars as if he brings up the first fruits\" - they only said it about something to which commoners are [also] accustomed, as it is the way of people to bring a gift to an important person even if he is an ignoramus. And that which the sages said (Berakhot 10b), \"[A scholar] who wants to benefit, he may benefit  like Elisha\" - this is [referring to] one who puts his merchandise into the 'pocket' of Torah scholars (for them to resell for a profit), their reward for which is great and it is permissible. And the verse also exempts them from types of taxes and fees and even from money for the poll tax, and other [benefits] that are known from tradition that the Holy One, blessed be He, allowed Torah scholars. And so did Rabbi Meir (Halevi), may his memory be blessed, arrange the matter."
+            ],
+            [
+                "<b>Rabbi Yosi says: Anyone who honors the Torah, etc.:</b> And what is the honor of Torah? That he not place [holy] books on the floor and that he not sit on a chair or bench together with them on the same level; and that he honors it and its learners. As it is a known thing by force of the verses - and logic attest to it - that we can assume that someone who speaks well about the good and about the sages is righteous. And [regarding] any one who judges them unfavorably, takes [up] their actions to say that they are not thought out and does not see them to be a merit for them; and when evildoers are spoken about, he justifies their deeds - it is known that he has a trace of evil. And do not have a doubt that you can discern the hearts of men by this. And there is a whole verse about this that Shlomo, peace be upon him, stated (Proverbs 27:21), \"For silver, the crucible; for gold, the furnace; and a man, according to his praising\" - meaning to say, according to what he praises. And even though it is written (I Samuel 16:7), \"but the Lord sees to the heart,\" that is speaking concerning heresy. As a man does not have the ability to discern if his fellow is a heretic, since these are matters hidden in the hearts of the heretics. But the speech of the believers (the editor said, according to the [context], some words are missing here, and there are those that have the textual variant, \"but they are like believers in their speech.\")  ",
+                "<b>his body will be honored by the created beings:</b> He is helped from the Heavens that the created beings will honor him, since he honors the Torah and does the things that we mentioned. And about their opposites, they said:",
+                "<b>Anyone who desecrates the Torah - his body will be desecrated by the created beings:</b> About these they said, one who reveals [improper] faces of the Torah and says, \"Why was it necessary to write, 'And Timna was a concubine'?\" (Genesis 36:12), and similar to it - behold this is one who desecrates the Torah."
+            ],
+            [
+                "<b>Rabbi Yishmael, his son, says: One who withholds himself from judging:</b> Even though it is written (Deuteronomy 16:18), \"You shall appoint magistrates and officials in all of your gates,\" and (Deuteronomy 16:20) \"Justice, justice shall you pursue,\" as it is a commandment to judge [legal cases] - that is in a place where there are no other judges. But any time he can withhold himself, it is good for him to send its yoke onto others, since [that way] he will prevent himself from several problems.",
+                "<b>removes from himself enmity:</b> As one who leaves the court guilty will hate the judges.",
+                "<b>theft:</b> Lest he obligate one who is not guilty to pay; and the matter is considered for him as if he had stolen from him.",
+                "<b>and the false oath:</b> Lest they obligate one an oath that is not according to the law; and it comes out that he makes him stumble in a vain oath.",
+                "<b>One who is nonchalant about giving legal decisions:</b> He put this thing adjacent to the one who withholds himself from judging because [the latter] needs to decide upon it with deliberation and much analysis and [so] the matter is a burden to him; but [in contrast] the one who is nonchalant about giving legal decisions that thinks about himself that he knows to give the correct legal decisions and he will not err:",
+                "<b>is an imbecile:</b> He is called an imbecile because he is wise in his [own] eyes, and there is no greater imbecility than this - as 'there is more hope for a fool than for him.' Since when the fool does sins, he himself knows and recognizes that he is not walking on the good path, and he does not think that he is not erring. And [so] there is hope for his betterment, as maybe he will repent to God. But with the wise one in his [own] eyes who is nonchalant about giving legal decisions, what hope is there? Since he thinks that he is wise, how will he [change] - as it would appear to him like leaving wisdom and intelligence.",
+                "<b>wicked:</b> Even though he [already] said that he is an imbecile, that expression does not include his not being a fearer of sin. Because of this, he needed to say that he is [also] wicked. As if he had fear of Heaven, he would not have been so quick with his words - since he knows (that comprehension) [that error] is found among people and it is easy for any person to sin - and even for the greatest and most analytical sage. ",
+                "<b>and arrogant in spirit:</b> Even though he [already] said that he is imbecile and does not fear sin, now he adds and says that it is from haughtiness and arrogance of spirit and from wanting to lord [it over others] that he is nonchalant about giving legal decisions - [it is] in order that the world see that he decides legal cases quickly and to show them that he is wise, so they will appoint him to be a judge and master over them. And that is his evil thought. Behold, these three traits are in the one who is nonchalant about giving legal decisions and who renders [these] decisions without trepidation and fear - may the Omnipresent, in His mercy, save us from them."
+            ],
+            [
+                "<b>He would say: Do not judge alone:</b> This is also from the matter of withholding oneself from judging. As even though an expert (judges) even alone, it is [of] the trait of piety that he not do so but [wait] until he takes colleagues that judge with him and they will help him. And it comes out a little that he withholds himself from judging, as not all [of the judging] is placed upon him.",
+                "<b>for there is no lone judge aside from One [God]:</b> He wants to say that there is no lone judge except for the Holy One, blessed be He. And there is [someone] who explains, \"for there is no lone judge aside from one\" [that] this is the expert, but not other people who are not experts. And therefore a person should not consider himself an expert and he should think that he needs a group.",
+                "<b>And do not say, \"Accept my opinion\":</b> Also when you take a group to judge the legal case and they disagree with you, do not say, \"I am the expert and they are not experts. [Hence] they should accept my opinion and nullify their opinions in my [favor]. As if it were not for my humility, I would have judged the case alone; [so] now too, [decide according to] my argument.\" As you should not think this. ",
+                "<b>for they are permitted and not you:</b> If your colleagues (rise early) [agree] with your opinion, it is upon them to accept your words. But, if not, you are not permitted to force them about this."
+            ],
+            [
+                "<b>Rabbi Yonatan says: Anyone who implements the Torah in poverty:</b> Since he compresses his hours and neglects his work needed for his livelihood in order to implement the Torah and the commandment, and [so] he studies and does the commandments in difficulty: ",
+                "<b>his end will be to implement it in wealth:</b> As he will become wealthy. And in addition, he will also have broad hours to be occupied with Torah [study] and to implement the commandments, since his income will be great. And he will not require the toil of his hands, but rather he will eat and study 'in joy and with a good heart.' As through wisdom, he will have all the good. [It is] as we found with King Shlomo, peace be upon him, who asked for wisdom and did not ask for silver and gold, as it is stated (Proverbs 30:8), \"Keep lies and false words far from me; give me neither poverty nor riches, [but] provide me with my daily bread.\" There is a parable [relevant to this] about a king that said to his servant, \"Ask [for] what I should give you.\" [The servant] said, \"If I ask for silver and gold, he will give [it] to me; for properties and lands, he will give [it] to me. I will ask for the king's daughter for my wife, and everything [else] will be included.\" So did Shlomo, peace be upon him, say, \"I will ask for wisdom and everything [else] is included, 'For to be in the shelter of wisdom is to be in the shelter of money'\" (Ecclesiastes 7:12).",
+                "<b>And anyone that disregards the Torah in wealth:</b> Since many times and many hours, he had the free time to study and did not do [it, he]:",
+                "<b>will in the end disregard it in poverty:</b> As he will need to exert himself for his livelihood and he will not find it; to the point that, as poetic justice, he will not find free time to be occupied with Torah, even if he wanted. And it comes out that he will leave the world without Torah."
+            ],
+            [
+                "<b>Rabbi Meir says: Minimize business and engage in Torah:</b> That you make your work flexible and your Torah fixed. ",
+                "<b>Be humble of spirit before everyone:</b> This thing is also from the topic of Torah, and so it was said in the midst of his words that were words [about] Torah - and he did not [put] it earlier nor later. And he wanted to say [that] even if you are successful in Torah [study] - which is the true advantage - do not become haughty; and it is not necessary to say that it is not fit to become haughty for all of the other foreign, physical advantages.",
+                "<b>Be humble of spirit before everyone:</b> And even before the lowly and the degraded and the inferior - so as to distance oneself from the trait of haughtiness - and it is not necessary to say, before one that is your equal.",
+                "<b>If you neglect the Torah, many reasons for neglecting it will be presented to you:</b> These are the evildoers, the bears and the lions, that bring neglect from work - as they are the disciplining staff. And through them the Holy One, blessed be He, punishes those neglectful of Torah study. As He does not want to pay back with His [own] hand, but rather through others - with the trait of punishment. ",
+                "<b>And if you labor in Torah, [He (God)] has abundant reward to grant you:</b> The Holy One, blessed be He, Himself in the His [full] glory gives the reward for those that are occupied with His Torah - 'not through an angel and not through a messenger.' And with this He is assuring all of those that come to the world that He sends the punishments through His messengers to lighten the matter, 'as not like our Rock is their rock.' But 'great peace is there to those who love His Torah,' and 'goodly reward to those that fear Him' - He pays them by His hand and not through others, in order to increase their reward. There is a parable [relevant to this] about a king for whom a craftsman made a fine vessel. The king commanded and said to his servants that they should take money from his treasury and pay him nicely. And will they not give him less than if the king himself would pay him? As their hearts are not broad like the heart of the king, due to his great wealth and honor; and their nature towards generosity is not like his nature. Even if they give the king's money, their present will be smaller than the king's present. So [too] is, the blessed Holy One, blessed be He, in the trait of goodness - He wants to give with His hand 'to enlarge the reward and elevate it.' "
+            ],
+            [
+                "<b>Rabbi Eliezer ben Yaakov says: One who does a single commandment acquires a single defender:</b> That is one that advises good for a person in front of the king.",
+                "<b>One who does a single sin acquires a single prosecutor:</b> That is one that advises bad for a person in front of the king.",
+                "<b>Repentance and good deeds are like a shield against punishment:</b> As the repentance that a person does for his bad deeds and the good deeds that he did from the beginning - behold, they protect him like a shield against punishment.",
+                "<b>Rabbi Yochanan the shoemaker says: Every gathering that is for the sake of Heaven, its end is to endure:</b> [If it is] for Torah or good deeds, it is called a gathering that is for the sake of Heaven.",
+                "<b>And every gathering that is not for the sake of Heaven, its end is not to endure:</b> [This is] when they gather, one to lord over the other, and each one seeks honor over his fellow. "
+            ],
+            [
+                "<b>Rabbi Elazar ben Shamua says: Let the honor of your student be dear to you as your own, like the honor of your fellow:</b> He wants to say each one according to his honor - that is known to be fitting for his fellow and for a student [respectively]. But he is not saying that he honor his student like his fellow, as this is not correct. But rather just like you are not allowed to subtract from the honor of your fellow that is fitting [for him], so [too] do you not have the right to lessen from the honor that is fit for your student.",
+                "<b>and the honor of your fellow like the reverence of your teacher, and the reverence of your teacher like the reverence of Heaven:</b> Honor is included in reverence, but reverence is not included in honor, as Malakhi stated (Malachi 1:6), \"A son should honor his father, and a slave his master; and if I am a father, where is My honor, yet if I am a master, where is My reverence, etc.?\" - he said \"fear\" with a slave and \"honor\" with a son, as the matter is like this. And here, it mentioned fear for the teacher and for Heaven - as one needs to fear [teachers], because fear of the teacher is the foundation of fear of Heaven. [This is] since he teaches him Torah and 'to fear the Lord, his God.' And one who loves the Torah, loves the sages and will fear the word of God. And to the one who teaches him, there is within him the fear of Heaven and walking in the good path - that is why it says, \"the reverence of your teacher.\" But with the student and the fellow it [only] mentioned honor, as one is not obligated in their reverence. It comes out that you have learned that the honor of your student needs to be as dear in your eyes as the reverence of Heaven, that is incumbent upon you. And you may not negate the one, [just] like the other - as they are all dependent, one upon the other. And, if so, the four of them are all of one level - the honor, according to the honor [of each]; and the reverence, according to the reverence [of each]."
+            ],
+            [
+                "<b>Rabbi Yehuda says: Be careful in study, for an error in study is considered an intentional transgression:</b> As he should review the things until he can not forget anything, [and ] to the point that he reaches the depths of the matters - since the nature of a man is short in understanding wisdom and [since] forgetfulness is common among people. He should also not rely upon his first reasoning, as we wrote at the beginning of the book. As with all this he is committing an intentional transgression - since in anything that is a matter of the Torah and of the commandment wherein error is common and he [still] does not pay attention [to it] and errs, he is not accidental, but rather he is called a transgressor (<i>poshea</i>). As he should have thought that every man errs and have been careful not to sin, but he was not careful. And [there] are four [relevant categories]: the transgressor, the one close to [being] an intentional transgressor, the accidental sinner and the one close to [being] under duress (out of his control).   ",
+                "<b>Rabbi Shimon says: There are three crowns: the crown of Torah, the crown of priesthood and the crown of monarchy:</b> The crown of priesthood was given to the House of Aharon, as it is stated (Numbers 25:13), \"It shall be for him and his descendants after him a pact of priesthood for all time.\" And the crown of monarchy was given to the House of David, as it is stated (Psalms 89:37), \"His seed shall be forever; his throne, as the sun before Me.\" But the crown of Torah rests [available] for all those that come to the world - one who wants to merit it, let him come and merit. And this crown is greater than the [other] two crowns, as the rabbis, may their memory be blessed, said (Yalkut Shimoni on Torah 368), \"There are three [decorative] rims: the rim of the table, the rim of the inner altar and the rim of the cover on top of the ark in which rests the Torah, engraved upon the tablets. And the cover and its rim rests inside the dividing curtain, [whereas] the other two rest outside the dividing curtain. Behold for you that the Torah is more glorious than the table that corresponds to the table of the kings; and likewise [than] the altar that is the crown of priesthood, since they burn incense upon it every day.\" And there is another proof. That is that there are houses for monarchy and priesthood: a house for monarchy, as it is stated (Jeremiah 21:12), \"House of David, thus said the Lord, 'Decide justice in the morning'\";  a house for priesthood, as it is stated (Psalms 135:19-20), \"House of Aharon... House of Levi.\" But for fear of God, which is the crown of Torah, there is no special house, as it is stated (Psalms 135:20), \"those who fear the Lord, bless the Lord\" - \"in every place where I cause My name to be mentioned I will come to you and bless you\" (Exodus 20:21).   ",
+                "<b>but the crown of a good name outweighs (rises above) them all:</b> He wants to say that for all of the crowns, they need the crown of a good name. And behold, that is dependent upon the crown of Torah. For with what is there a good name to a man if not because he is occupied in Torah [study] and fulfills the commandments? And about this is it stated (Ecclesiastes 7:1), \"A good name is better than good oil.\" He meant to say [here] that if he puts down afarsimon oil in his house, it has a good smell (for him) and for the people of his house and for his close neighbors. But if they distance themselves from it a little, they do not smell it. But [with] one who is crowned by a good name - even if he stands in this corner, his reputation goes from one end of the world to the other. \"And the day of death than the day of his birth.\" [Here] he wanted to say (as from) [as] the good name has more significance than the good oil, so [too] is the day of death more significant than the day of his birth for someone who departs with a good name. And if people are happy about the birth and sad on the day of death, it is because they do not have understanding. There is a parable [relevant to this] about a city with a ship leaving the sea for dry land and a ship entering the sea from dry land: For the one entering [the sea] they make music and parties, but for the one leaving [it], they don't do anything at all. And are the people of this city not fools? As at the time that it is entering the danger of the sea, they should have been afraid for it and not rejoice; and when it left and was saved from the great danger, it would have been fitting to make music and to rejoice. So [too] when a person is born is it fitting to be afraid for him, [as to] whether he will go on the good path or whether he will not. But when he leaves with a good name from the world, [it is fitting that] his 'neighbors and friends will rejoice' for him. But they do the opposite.",
+                "<b>Rabbi Meir said: Make His will like your will, etc.:</b> We have [already] explained it in the second chapter, with the help of Heaven."
+            ],
+            [
+                "<b>Rabbi Nehorai says: Exile yourself to a place of Torah:</b> That you should live in a place that has much Torah and many sages in it.",
+                "<b>and do not say that it will follow after you, that your colleagues will make it yours:</b> Do not rely upon your colleagues that went to study, that they will come and teach you. As you, yourself, need to exile yourself with them and to pursue the Torah if you want to know it.",
+                "<b>Do not rely on your understanding:</b> Even when you do study and exile yourself to a place of Torah and become wise, \"do not rely on your understanding\" - that you not depend upon your rationale; but rather you should do all of the deed according to the counsel of the sages."
+            ],
+            [
+                "<b>Rabbi Yanai says: We do not have the tranquility of the wicked:</b> As the righteous do not have the quiet and security and wealth and all the needs of the world like the wicked.",
+                "<b>or even the suffering of the righteous:</b> The afflictions of love of the righteous, in such a way that they will not be prevented from Torah study. And there are some that explain, \"We do not have the tranquility of the wicked,\" that even though it is just that the wicked has it good and the righteous [suffers] - nonetheless we do not grasp the reason of the thing. And it is from the truths the argument for which our knowledge does not grasp. And this is what Yirmiyah, peace be upon him, said (Jeremiah 12:10), \"You are correct, Lord, if I argue upon You; yet I shall present cases with You: Why does the way of the wicked prosper; are the workers of treachery at ease?\" And about this is it said, \"We do not (have) the tranquility of the wicked\" - since we know that there is truthfully an argument for the matter, but we do not grasp to know it.",
+                "<b>Rabbi Mattia ben Charash says: Be the first to greet every person:</b> And this is from the ethical path.",
+                "<b>and be a tail to lions:</b> He wants to say that one should service Torah scholars and cling to their company.",
+                "<b>and do not be a head to foxes:</b> [This is] saying to you that it is better for a man to be a student to someone greater than him in wisdom, since it will come out that he will be adding to his wisdom every day; than to be the master of someone lesser than he in wisdom, as it will come out that the will continually lessen in his wisdom. [It is] as they said, \"One who was the head of a lower court is made secondary to the high court.\" Another explanation: \"and do not be a head to foxes\" - that he should not be a head and a minister and an officer to the wicked. And this is what Shlomo, peace be upon him, stated (Proverbs 13:20), \"He who walks with the wise becomes wise; he who consorts (<i>roeh</i>) with dullards will be broken.\" He wanted to say that the one who walks with the wise - to be lowly [towards them] - becomes wise; as he makes himself \"a tail to lions.\" But one who consorts with dullards - that he becomes a lord over them, since a <i>roeh</i> (which also means shepherd) is a head - will be broken."
+            ],
+            [
+                "<b>Rabbi Yaakov says: This world is like a hallway before the world to come. Fix yourself in the hallway so you may enter the (beautiful) <i>traklin</i>:</b> A <i>traklin</i> is a palace. And he wants to say that this world is only in order that one should merit the world to come."
+            ],
+            [
+                "<b>He would say: One hour of repentance and good deeds in this world is better than all the time in the world to come:</b> As in a short time in this world, a person can earn the world to come - as we find (in the Order of Kedoshim) [The editor said, I have not found it in the Order of Kedoshim, but this story does appear in Midrash Bereishit Rabbah 65:22] that story about Yosi ben Yoezer who was going out to be killed and he was met by the wicked Yokim, the man of Tsrorot, riding on a horse: [The latter] said to [the former], \"Look at the horse that your Master made you ride and look at the horse that our master made us ride.\" He said [back] to him, \"If it is thus for those that transgress His will, is it not all the more so for those that do His will?\" And he [responded in turn], \"Is there any one that is more of one who does His will than you?\" He said [back], \"If it is like this for those who do His will, even more so will it be for those who transgress His will.\" [This] went into his heart like fire into chaff - the explanation is that he understood from his words when he said, \"If [things are] so good for the wicked who transgress His will in the this world, all the more so will it be so for the righteous in the world to come,\" that it will be doubly and exponentially better than the good of the wicked in this world. And [that] there, there is no peace for the wicked, as it will be twice as bad for them than for the righteous in this world. And when he heard this, he went and accepted upon himself the four death penalties of the court, etc., as it is found over there. Rabbi Yosi ben Yoezer said, \"In a short time, he preceded me (passed me by) to the Garden of Eden.\" And about this, it is said, \"Better is one hour, etc.\" And only about this did he praise this world. Also King Shlomo who scared [who considered vain] the world in his book Kohelet, yet in a few places he praises the living over the dead - also that praise is only about repentance and good deeds. As they raise a person up in this world, but not in the world to come - since a person is only (finally) judged at the time of his death.",
+                "<b>And one hour of pleasure in the world to come is better than all the time in this world:</b> As the rabbis, may their memory be blessed, said (Shabbat 63a), \"All of the prophets only prophesied with regard to the messianic era; however, with regard to the world to come it was stated. 'No eye sees, God, except You, that which He will do for he that waits for Him' (Isaiah 64:3)\" - as the good of the world to come has neither measure not comparison. And this is what David, peace be upon him, said (Psalms 31:20), \"How abundant is the good that You have in store for those who fear You, that You do in front of men for those who take refuge in You.\" May the Omnipresent let us merit it."
+            ],
+            [
+                "<b>Rabbi Shimon ben Elazar says: Do not assuage the anger of your friend at the time of his anger:</b> As through this, he will come to say inappropriate things about him, as he will add anger to his anger.",
+                "<b>do not console him at the time when his deceased lies before him:</b> As at the time of sadness, consolation [brings] anger to him, and he will come to say things that are not good.",
+                "<b>do not question him at the time of his vow:</b> That he should not ask him about all the openings of permission (that can be used later to annul the vow) to say, \"Did you vow with this intention?\" As when he is still angry and making the vow, he will come to express all of the questions that they ask him and place them into [the wording] of the vow in [such] a way that no opening will be able to be found for him. And it comes out that he causes him bad.",
+                "<b>and do not seek to see him</b> and to embarrass him also now <b>at the time of his humiliation</b> - at the time of the damage or if he did a sin and he is embarrassed about himself, you should not see him and embarrass him [more]."
+            ],
+            [
+                "The text in the books:",
+                "<b>Shmuel the Younger says: \"When your enemy falls, do not be happy, and when he stumbles, let your heart not rejoice\" (Proverbs 24:17):</b> And what does Shmuel come to let us hear with this - is it not a full verse that Shlomo stated? Rather, it wants to say that Shmuel was accustomed to saying this verse since it is something needed and people stumble in it. Since even when the enemy is wicked, one should not be happy in the bad [that happens to] him, except only for the sake of God. We want to say that this righteous one should not be happy in the fall of the wicked unless the intention of his joy is because his fall is [a manifestation] of God's glory, and not because of his hating him. And all the more so, one whose actions are corrupted like him - if the heart of [such a one] would rejoice in his stumbling, his evil is great. And why is he happy - behold, he is [just] like him! And about all this is it stated, \"When your enemy falls, do not be happy, and when he stumbles, let your heart not rejoice.\" And Shmuel's intention in constantly saying it was about this. And there are those that follow the textual variant, <b>\"Lest God see and it be bad in His eyes and He turn from him [the enemy] His anger\" (Proverbs 24:18) - \"burning anger\" is not stated [which is only the heat of anger], but rather \"anger from upon him\"; [this] teaches that he is forgiven for all of his sins:</b> And now Shmuel is coming to let us hear a great novelty, as he wants to say that when God sees that this one is happy about the fall of his enemy, He forgives the enemy and rehabilitates him, and He punishes the one who is happy."
+            ],
+            [
+                "<b>Elisha ben Abuya says: One who teaches to a child is compared to what? To ink written on new parchment:</b> As writing on new parchment cannot be erased, so [too] the Torah of his youth will not be forgotten from his heart.",
+                "<b>And one who teaches to an elder is compared to what? To ink written on scraped parchment:</b> As that writing will quickly be lost. So too is the Torah of his old age quickly forgotten. And there is a metaphor about this said in <i>Choice Pearls</i>: \"One who teaches to a child is compared to what?\" To one who engraves on a stone. \"And one who teaches to an elder is compared\" to one who engraves on the sand. But the elder should not say, \"Behold I am a dry tree\" - that since the Torah does not stay preserved in his hand, why should he read, and he would toil in vain - since nonetheless, his reward is with him for having learned and exerting himself and doing a commandment. And what difference is it to him if he does not remember it - whether it is this way or that way, he is given the reward. There is a parable [relevant to this] about an employer who gave containers with holes to two workers with which to draw water, and he agreed with them that they do this work for him for a day. The silly one said, \"What is the point of my work?\" The clever one said, \"What is it to me? He will give me the wage [regardless].\" So is [it with] the elder - what is to him if he forgets, the reward will be given to him. It is the same for the one who remembers a lot and the one who remembers a little  - as long as his heart is directed to the Heavens. ",
+                "<b>Rabbi Yose ben Yehuda, man of Kfar HaBavli, says: One who learns from elders is compared to what? To one who eats ripe grapes and drinks aged wine:</b> As by aging with the wisdom, each and every day he adds new faces to each and every thing and improves them; and he reaches the bottom of knowledge, to the point where it is easy for him to understand. As 'wisdom is with the seniors, and understanding with the long-lived.'",
+                "<b>And one  who learns from young ones is compared to what? To one who eats unripe grapes and drinks wine from its press:</b> As their wisdom has still not ripened within them.",
+                "<b>Rebbi says: Do not look at the jug but rather at what is in it. For there are new jugs full of old, and old that do not have even new within them:</b> As because of the quality of the old wine, it will not go bad in the new vessel. So [too], if the young ones have become wiser than the elders. every man should learn from the younger ones first. And this is the difference between the words of Rabbi Yose ben Yehuda and the words of our holy Rabbi, peace be upon him: As Rabbi Yose would say that if the elders and the young ones are both wise, one should learn with the elders - since (generally, the wisdom of) [that the wisdom of] the elders is ripe. And our Rabbi, peace be upon (would say [that]) with wisdom, we only go with the greater. And [so,] if it is found that the young ones are [more] understanding and their words are correct and their wisdom is greater, one should learn in front of them. And Elihou said both of these things, as it is stated (Job 32:7-8), \"I said, let age speak; let advanced years declare wisdom.' But truly it is the spirit in men, the breath of the Almighty that gives them understanding.\" As at first, he would say like the words of Rabbi Yose ben Yehuda - that \"advanced years declare wisdom.\" [But] after he saw that he was younger than his colleagues, the elders, he said that \"it is the spirit in men.\" And sometimes it is the young one who is wiser than the elder and his wisdom is more ripe than [the latter]. And his words are refined and the matters are clear. Hence, it is better to go after a young one who is wise than an elder who is honored but is not like [the first] in wisdom."
+            ],
+            [
+                "<b>Rabbi Elazar HaKapor says: Envy:</b> The explanation regarding the matter of envy is that there are two things that have two or three matters, and two which are not harmful. The first way is envy of the good, and it is the [worst] way. And the first manner [of this] is that when his fellow sees good, it is bad in his eyes. And when [the latter] is occupied with Torah [study] and the commandments and goes in the good path, he [begrudges] him - as he hates those that love God and those that do His will. This trait drives him from the world and it is the greatest evil in envy. And his name is called the haters of God. And the second manner is that it is not bad in his eyes from the angle that he hates the path of involvement in Torah. Rather it is [that] since he does not walk in that path, he also does not want his fellow to go in it. As it is his will that no one find more good than he - not for his benefit, but for the harm of others. This one is also called the haters of God - since he does not do the acts of God, it is also hard in his eyes to see his fellows doing [them], and even if he does not hate like the first. But there is a good path in envy, even if there is a better one. That is what the sages, may their memory be blessed, said (Bava Batra 21a), \"The envy of scribes increases wisdom\" - since by his seeing that his fellows are holy and wise, he also wants to be like them. And because of envy, he increases his wisdom and he toils and intensifies doing good and walking in the straight path. However, it is more valuable if he desires these without envy, as [in that case] they (are the speech of) [are the ones that fear] the Lord - and that is the work of man. And this is what King Shlomo, peace be upon, stated (Ecclesiastes 4:4), \"I have seen that all labor and skillful enterprise are from men’s envy of each other; this too is vanity and broken spirit.\" He meant to say that even if he does an act skillfully; if he does it from envy of men, while he does good, there is [also] much bad. As one who does what is fitting from the generosity of his heart goes truthfully and with a full heart. [Such a one] is more worthwhile than the one who does it out of the envy of  men when it comes to his heart. And if from this or from that, the act is done; 'but it is good for you to grasp the first without letting your hand go of [the other].' The second way is the envy of money. The first manner [of this] is the seeker of evil - and it is hard in his eyes that others have wealth, since he does not. And there is none in [this way of envy] as evil as this [one] - as he hates the good of the creatures and does not want the betterment of the world. And the second manner is one envious of his wealthy fellows; and it is hard in his eyes when they are wealthier than he. It is not from his hatred for them and for their wealth and that he desires that it be reduced. Rather, it is from his love of  wealth and his desire to be very wealthy; since wealth is honor in his eyes, and he wants to more honored than they. And the third manner is the best of the bad [ones] - he loves money and is envious of it and desires that he should have great wealth. But he is not concerned if others have little or much. And this one's envy is not burning like the one that wants to be wealthier than all people. And King Shlomo, peace be upon him, grouped all of these things and stated (Proverbs 23:17), \"Do not envy sinners in your heart, but only fear of the Lord all of the day.\" He first explained [that] the worst envy is not to be envious of the wicked that do sins, to do like them. And afterwards he stated more generally, \"but only fear of the Lord\" - all envies are negative except for the envy of fear [of God]. He should be envious of the 'acts of God, as He is awesome.'",
+                "<b>lust (desire):</b> It is the beginning of all activities and actions and is even before thought. As when he wants something from his desire for it, he thinks about doing it. And there is much bad in all desires. There is no need to say the desire of the impulse to sins, but even the desire for much permissible laying with women is very bad. And about this Sholmo, peace be upon him, stated (Proverbs 31:3), \"Do not give your strength to women.\" And, so too, much desire for permissible food and drink - this too is bad. And it is like the wise men of science said, that even light and good foods are harmful to the one who eats much of them. And this is what they said in Tractate Pesachim 114a, \"Do not accustom yourself to eat geese, as your heart will stalk you.\" And there are three bad ways of desire, [just] like with envy: The first is one who desires that there should not be  wealth and honor to any [other] person, and that he should have them. And that is a transgression that he [commits]. And the second one desires for wealth and wisdom, but if others [also] have it, the thing is good in his eyes - except that he should have more than them, to be greater than them. There is also much bad in this. And in the third there is a little good. [It is the one] who when he sees that his fellows have wisdom and wealth, he desires that he should also be like them. And it is very good in his eyes that they be like him and 'God should add to them from Him a thousandfold and bless him and them.' And this trait is not completely good, in that his desire is from the angle that others are wise and understanding and wealthy. As the fitting desire is to desire for wisdom from the angle that it is the foundation and root of service to the Creator, may He be blessed; and to do with the wealth that which is straight in the eyes of the Lord - and not because of [any] other thing. And this is what King David, peace be upon him, stated (Psalms 38:10), \"Lord, all my desire is in front of You.\" He wanted to say that all of his desire is from the angle of Heaven and from envy of men. And so [too] do we find with our holy Rabbi, peace be upon him (Ketuvot 104a) that at the time of his departure (death), he raised his fingers and said, \"It is revealed and known in front of You, Master of the worlds, that I have not enjoyed even [the worth of] a small finger.\" And even though our rabbis said about him (Bava Metzia 85a) that he was very wealthy, such that his key carrier [had] like the wealth of Shavur Malka (the king of Persia), nonetheless [Rabbi] only enjoyed for the sake of Heaven - as he did not desire the vanities of the world.",
+                "<b>and honor:</b> The bad honor is [practiced by] the one who gets honor from people in order to impose his fear upon them and 'he strikes terror into the land of the living.' And what is his reward? That he will descend into the depths of the pit in Gehinnom, [such] that there is no ascent form his fall for [all] generations. And because of this the prophet Yechezkel compares the fall of the kings of the nations in Gehinnom to the one who 'strikes terror into the land of the living,' to say that they have no ascent, as it is stated (Ezekiel 32:32), \"I strike My terror into the land of the living; and lay among the uncircumcised those who were the casualties of the sword.\" And the second [way] of honor is the one who wants that people should honor him, as he thinks that he is fit for this honor - but he is not. Even if he is a Torah scholar and a master of commandments and his will is that they honor him for this, he is 'sinning with his soul' - unless his intention is for the sake of Heaven, and if it is only for the honor of the Torah that he is [seeking it] and he does not take it for himself and does not enjoy it, but it is only in order to have the Torah honored about (through) this, as we have written. However all other things regarding honor are very bad. And how much did the Torah warn and forbid it to them! As even with a king of Israel about whom it stated (Deuteronomy 17:15), \"Surely place a king upon you\" - that you should put his fear upon you (Ketuvot 17a) - and [so] he is fit for honor more than all of the creatures under the skies, nonetheless it still warns him that he should not raise his heart over his brothers. All the more so should commoners not desire honor at all.  ",
+                "<b>drive a man from the world:</b> As these three traits are in the category of major sins. Another explanation: \"drive a man from the world\" - envy, as it is stated (Proverbs 14:30), and rot to the bones is envy\"; lust, as it is stated (Proverbs 21:25), \"The lust of a lazy man kills him\"; and honor, as we have found with Yosef who died twelve years before his brothers, because he comported himself with lordship (Berakhot 55a). "
+            ],
+            [
+                "<b>He would say: Those that are born will die:</b> Since their end is to die - 'and today alive and tomorrow in the grave' - they should contemplate their deeds and repent.",
+                "<b>and those that are dead will be revived:</b> As God, may He be blessed, will revive them in the future to come, as it is stated in Daniel (Daniel 12:2), \"And many of those that sleep in the dust of the earth will awake; these for eternal life, and those for reproaches, for everlasting abhorrence.\" Hence a man should do that [thing] such that he will be from the living and not [from those who will experience] everlasting abhorrence.",
+                "<b>and the living will be judged:</b> Those that will be revived in the future will stand in judgement in front of God, may He be blessed, and He will give them according to their activities and according to the actions of their hands.",
+                "<b>[It is necessary] to know, to make known, and to become conscious:</b> All need to know this. To know from others that will teach him; and to make known - that he should teach others in this world; and to be conscious in the world to come from himself without a teacher, as it is stated (Jeremiah 31:34), \"No longer will they teach a man his neighbor and a man say to his brother, 'Know the Lord'; for all of them shall know Me, from the least of them to the greatest of them.\"",
+                "<b>that He is God (<i>El</i>):</b> From the usage \"the strong ones (<i>eileh</i>) of the land\" (2 Kings 24:15), meaning strong and resolute.",
+                "<b>He is the Maker, He is the Creator</b> of the creatures from birth, from the womb and from inception. And making is the beginning of the act and creating is the end of the work. And it is not like the manufacturing of a vessel - as once it is finished, it does not require its manufacturer. But man requires their Creator at each instant and time, as King David, peace be upon him, said (Psalms 100:3), \"Know that the Lord is God; He made us and we are His, His people, the flock He tends.\" He wanted to say [here] that we need him every hour and minute.",
+                "<b>He is the Understander:</b> He understands all of their acts.",
+                "<b>He is the Judge:</b> Since He knows the truth of all matters, He is fit to judge, as He will judge the case truthfully.",
+                "<b>He is the Witness:</b> As everything is revealed in front of Him.",
+                "<b>He is the Litigant:</b> Since He is the one who makes the claim against the sinners, as David stated (Psalms 51:6), \"Against You alone have I sinned, and done what is evil in Your eyes; so You are just in Your sentence, and right in Your judgment.\" As if a man hurt his fellow, he should not think that he has sinned to him and not to God, since He is the one that makes the claim of the damage, like a litigant - as he has also sinned to God. ",
+                "<b>and He is destined to judge</b> in the future to come.",
+                " <b>who has before Him no wrong:</b> [That He] sway the judgement.",
+                "<b>no forgetfulness, no respect of persons:</b> [That He] forgive one who is great in wisdom and piety. ",
+                "<b>no taking of bribes:</b> [That He] should deduct the reward from a commandment against the loss [for a sin]. Rather, he pays a goodly reward for the commandment and repays [separately] for the sin. And it is explained in Chronicles (2 Chronicles 6:23), that none of this is in front of Him.",
+                " <b>And know that everything is according to the reckoning</b> whether for good or whether for bad.",
+                "<b>And do not let your [evil] impulse assure you:</b> To say to you that there is a place of refuge in the netherworld, as it appears to you that there is a place  of refuge in this world - and like the heretics say, \"In the world to come , there is neither judgement nor judge.\" Do not think and say this, as it is not true - <b>because against your will you were created, and against your will you were born, and against your will you live, and against your will you die, and against your will you are destined to give account and reckoning before the King of kings, the Holy One, blessed be He.</b>"
+            ]
+        ],
+        [
+            [
+                "<b>With ten utterances the world was created. And what is learned:</b> \"And He said\" is written nine times from \"In the beginning\" (Genesis 1:1) to \"And completed\" (Genesis 2:1).  And \"In the beginning\" is also an utterance, as it is stated (Psalms 33:6), \"By the word of the Lord the heavens were made\" - as it is impossible that the heavens and the earth were created without an utterance.",
+                "<b>And what is learned - couldn't it have been created by one utterance?:</b> It wants to say, what is this teaching us, when it says, \"With ten utterances the world was created?\" Or the explanation is \"what is learned\" in creating it with ten utterances.",
+                "<b>Rather, [it is] in order to punish the wicked who destroy</b> with their actions <b>the world</b> which is a big thing - as it <b>was created with ten utterances:</b> And  the trait of strict justice will punish them accordingly in the future.",
+                "<b>and to give reward to the righteous who sustain the world that was created with ten utterances:</b> As the world was only created to do in it that which is 'straight in the eyes of the Lord.' And [hence] those that do so, preserve it. "
+            ],
+            [
+                "<b>There were ten generations from Adam to Noah, to demonstrate the great extent of [God's] patience, for each one of those generations provoked [God] continually until [God] brought the waters of the flood upon them:</b> And it comes to teach us that [just] like you see that in the generations between the first man (Adam) and Noah, all of them provoked Him with the action of their hands to cause bad to themselves - and while He had great patience with all of those generations - in the end, He brought the waters of the flood upon them, as He is not greatly patient forever; so should you think about our exile. And that you not say, \"How many days and years is it that He restrains His anger from upon [the evil] kingdom while we are in exile - He will have great patience towards them forever, as He is of great patience.\" And you should surely know that in the end, He will pay them back according to their activities and the action of their hands; and He will redeem us and save us. As [even though] His patience is very great; still in the end of days, He visits 'the first iniquities [upon them,] and may You quickly bring forward Your mercies, as we have become very poor.'",
+                "<b>There were ten generations from Noah to Abraham:</b> And our rabbis said (Bereshit Rabbah 30:8), \"When Noah died, our father, Avraham was fifty-eight years [old].\" Still, when you count the children you will find ten generations among them. As even if Noah had length of days, it is [still] considered ten generations.",
+                "<b>to demonstrate the extent of [God's] patience, for each one of those generations provoked [God] continually, until Abraham came:</b> And here they did not say, \"until He punished them\" - as our father, Avraham, made up for all of their shortcomings and did good corresponding to all of their bad, and [so] he saved them from punishment. However, Noah was not able to save them, because he was not righteous enough to make up for their shortcomings.",
+                " <b>and received the reward of them all:</b> And even though there is a portion in the Garden of Eden and a portion in Gehinnom for every person - if he merits [it], he takes his portion in the Garden of Eden; and if he is guilty in his judgement, he takes it in Gehinnom - nonetheless, since everyone is commanded to do good and this one does not do [it] and his fellow fulfills his commands and his own commands; the trait of justice would indicate that he should take his portion and the portion of his fellow in the Garden of Eden. And for this [reason] did our father, Avraham take the reward of all of them. And this is what is stated (Psalms 119:126), \"It is a time to act for the Lord, for they have violated Your Torah\" - if you see a generation that is negligent from [study] of the Torah, be involved in it (Berakhot 63a). And the simple meaning of the verse is \"It is a time to act for the sake of the Lord.\" And similar to it is (Genesis 20:13), \"say for me, 'He is my brother'\" - [which is] like \"for my sake.\" \"They have violated your Torah\" - since they are all violating Your Torah, I should do for the sake of the Lord more than in other generations, so that Torah is not, God forbid, forgotten in Israel. There is a parable [relevant to this] about a king whom all of his servants betrayed except for one. Does [that servant] not need to go with him truthfully and with a whole heart at that time more than other times? And so all of his days the king will love him with a great love and increase his gift [to be] equal to the gifts of all of them [together]. "
+            ],
+            [
+                "<b>With ten tests Abraham, our father, was tested - and he withstood them all:</b> The first was 'Ur (which besides being a place name can also mean fire) Kasdim' - that Nimrod dropped him down into the fiery furnace and he was saved. And this is not explicit in the Torah and it is from the words of tradition. But we have a hint about this thing from the Torah; that before Parshat Lech Lecha Meartsekha ouMemoladetekha, Ur Kasdim is mentioned twice above [it], to make known that it was because of that test that he withstood that God, may He be blessed, promised him and brought him to the land [of Israel. This is] like we find with Noah. As at the beginning it is written (Genesis 6:8), \"But Noah found favor in the eyes of the Lord,\" and afterwards in Parshat Eleh Toledot Noach that he was saved from the waters of the flood - [which indicates that it was] because he found favor in his eyes. And the second is that He commanded him to go out from his land and from his birthplace, and he did so. And the third is that is stated (Genesis 12:10), \"And there was a famine in the land.\" And even though the Holy One, blessed be He, promised him and said to him (Genesis 12:3), \"And all the families of the earth shall bless themselves by you”; when He brought the famine, he did not question His traits. The fourth is the taking of Sarah to Pharaoh. The fifth is the war of the four kings when he deployed [only] three hundred and eighteen men and trusted in the Holy One, blessed be He; and a miracle was done for him that he was saved and he saved his brothers and all of the property of Sedom and Ammorah. And he endured the events [accepting that it was] for his good and for his merit. The sixth is that he was ninety-nine when he circumcised the flesh of his foreskin [and] placed himself in danger due to his old age, and he was saved. The seventh is the taking of Sarah to Avimelekh. The eighth is when he sent Hagar and Yishmael away by the commandment of God. And [even] if 'the thing was bad in his eyes on account of his son,' he fulfilled the commandment. The ninth was the binding of Yitzchak his son, about which it is written (Genesis 22:12), \"For now I know that you fear God.” And did He not know until now - and is not everything revealed and seen in front of Him? Rather when the thing is known to the creatures, the Holy One, blessed be He, calls it, \"For now I know that you fear God.\" And it comes to inform us that [this showed] greater fear of Heaven than all of the other commandments in the Torah. Since with all the tests except for this, He did not say to him \"that you fear God\" - as this test was the greatest of all of them, since he took his son to bring him up as a sacrifice. The tenth was the burial of Sarah. As it was stated to him (Genesis 13:17), \"Get up, walk about the land, through its length and its breadth, for I give it to you”; but when his wife died, he could not find a place to bury her until he bought it - and he did not question.",
+                "<b>in order to show how great was the love of Abraham, our father:</b> He tested him in order to reveal to the creatures that he feared God and was complete in all of his traits."
+            ],
+            [
+                "<b>Ten miracles were performed for our ancestors in Egypt:</b> As our forefathers were not hurt by all of the ten plagues that the Holy One, blessed be He, brought on the Egyptians in Egypt. And it is explicit in all of them except the plague of lice, about which it is written (Exodus 8:14), \"and the lice were upon men\" - and the Torah did not distinguish between Egypt and Israel. But it is a tradition in the hand of the sages that also with this [one] were they not struck .",
+                "<b>and ten [miracles were performed] at the [Reed] Sea:</b> The first is the splitting of the Reed Sea, as it is stated (Exodus 14:21), \"and He opened the waters.\" The second is that the water formed a bow and like a type of dome and it came out that the water was on top of them. And about this is it stated (Habakuk 3:14), \"You have pierced with his rods, the head of his rulers.\" The third is that the springs of the great foundations opened and [absorbed all the moisture so that] no mud or sludge remained on its ground, as [is not the case] when other springs dry up. Rather it was like marble stone on its bottom and [so] Israel crossed the sea as one who walks in his house. The fourth is that the places that the Egyptians tread upon in the sea were like a type of clay, and this is what the verse states (Habakuk 3:15), \"Your horses tread the sea, the clay of the mighty waters.\" It states \"Your horses,\" as also the horses of the Egyptians were given into the hand of the Holy One, blessed be He.  And the fifth is that the waters hardened more than necessary and they became hard as boulders and slabs and hurt the Egyptians that were chasing Israel. And about this King David, peace be upon him, stated (Psalms 74:13), \"You smashed the heads of the sea monsters upon the waters\" - these sea monsters were the Egyptians. The sixth was that [the waters] were torn into twelve parts - one path for each tribe that would pass over there. And this is what is stated (Psalms 136:13), \"to tear the Reed Sea into many parts.\" The seventh is that the partitions between one tribe and another were clear like white glass so that the tribes could see one another. The eighth is that the water did not congeal into one piece, but rather it was made into [many] small pieces - like one block on top of another and one brick on top the other, as it is written (Psalms 74:13), \"You crumbled the sea with Your power.\" The ninth is that the sweet (fresh) water did not harden like the rest of the waters of the sea but [rather] would flow; and they would drink from all of the streams going towards the sea. The tenth is that after their drinking, [the fresh water] would immediately harden - as the flowing water would not descend to the floor. Rather, Israel would drink from it, and the rest would go out and fall to the ground like a piece of snow. And so too each and every time that they needed to drink. ",
+                "<b>Ten plagues did the Holy One, blessed be He, bring on the Egyptians in Egypt:</b> [These are the ten known by the acronym,] <i>Detsach, Adash, Beachav</i>. ",
+                "<b>and ten at the sea:</b> The first, \"and it lit the night\" (Exodus 14:20) - and like the translation of Onkelos, \"and it was (darkness) [cloud and fog] for the Egyptians and light for Israel all night.\" And the second and the third are \"And the Lord looked down upon the Egyptian camp in a pillar of fire and cloud\" (Exodus 14:24) - the cloud would come down and make it like sludge and the pillar of fire would boil it, [such that the] hoofs of their horses would be severed. The fourth is \"He removed the wheels of their chariots\" (Exodus 14:25) - that He removed the wheels from the wagons and the Egyptians fell and were crushed. The fifth is \"and they drove with heaviness\" (Exodus 14:25) - after they fell and were crushed, they could not stand. And [so,] they stayed in the place that they fell. And the sixth is that they wanted to flee and they could not, as it is stated (Exodus 14:25), \"And Egypt said, 'Let us flee from Israel.'\" And [this is] not like we found with Sisera, as it stated (Judges 4:15), \"and Sisera descended from his chariot and fled on foot.\" But these did not descend and they did not have the possibility of fleeing. And the seventh is \"And the Lord shook the Egyptians into the sea\" (Exodus 14:27) - likes its [classic Aramaic] translation, \"and He confounded,\" which is an expression of breaking. As He shook them like a man shakes a pot, [such] that what is above [goes] below and what is below [goes] above. And the eighth is that the earth at the bottom of the sea swallowed them, as it is stated (Exodus 15:12), \"You stretched out Your right hand, the earth swallowed them.\" The ninth is that they descended heavily into the depths of the sea like lead, as it stated (Exodus 15:10), \"They sank like lead in the mighty waters.\" The tenth is that the sea spit them out, as it stated (Exodus 14:30), \"And Israel saw Egypt dead on the shore of the sea.\"  ",
+                "<b>[With] ten trials did our ancestors test the Omnipresent, blessed be He, in the Wilderness, as it is said (Numbers 14:22): \"Yet have they tested Me these ten times, and have not hearkened to My voice:\"</b> The first is that they said (Exodus 14:11), \"Are there not enough graves in Egypt?\" And the second is (Exodus 15:24), \"And the people grumbled against Moses, saying, 'What shall we drink?'\" And a miracle happened that the Holy One, blessed be He, commanded Moshe to throw wood into the bitter waters, as it is stated (Exodus 15:25), \"And he cried out to the Lord, and the Lord showed him a piece of wood.\" And they said in Tractate Pesachim that this tree [that the wood come from] was a <i>hardofanei</i>, which is bitter. He threw bitter into bitter and it turned sweet. (The editor said, I did not find this in Pesachim, but rather in Rashi on Pesachim 39 in the name of the Mekhilta on Parshat Beshalach. And Tosafot on Pesachim 36 cites the Mekhilta that it was an olive tree; and in truth these are two [different] opinions in the Mekhila - see there.) The third was in the Wilderness of Sin when they asked for bread, as it stated (Exodus 16:3), \"when we sat over the fleshpot.\" The fourth is (Exodus 17:7) \"Is the Lord amongst us or not?\" There is a parable [relevant to this] about a man who carried his son on his shoulder; and [the son] was competent, but he said, \"Have you seen Father?\" What did his father do? He flung him from his shoulder. So did the Holy One, blessed be He, carry them 'on the wings of eagles' - [and yet they] ask, \"Is the Lord amongst us?\" What did He do? He brought Amalek upon them. The fifth is that they left manna over. The sixth is that in Refidim 'they did not have water for the congregation' (the editor says, I could not understand this, as he already counted this in the fourth test; and further study is also required about his whole count regarding this, and see Arakhin 16). The seventh was at Chorev with the story of the [golden] calf, as it is stated (Exodus 32:1), \"the people gathered against Aharon, etc.\" The eighth was (Numbers 11:1), \"And the people were like grumblers of evil in the ears of the Lord.\" And 'He set a fire of the Lord against them and it consumed the edge of the camp,' 'as the Lord, your God, is a consuming Fire, He is a jealous God.' The ninth was at the Graves of Desire (Kivrot HaTaavah) when they said (Numbers 11:4), \"Who will feed us meat?\" And did they not have meat; and did they not have the quail at each and all times, as it is stated (Exodus 16:8),  \"in that the Lord will give you meat to eat in the evening and bread in the morning to satiation.\" And [just] like the manna did not cease, the quail [also] did not cease. Rather they wanted meat in the evening to satiation, [just] like they had the bread. And about this our teacher Moshe, peace be upon him, stated,   (Numbers 11:22), \"Could enough flocks and herds be slaughtered to suffice them, etc.\" Our teacher Moshe, peace be upon him said in front of the Holy One, blessed be He, \"They have much meat; their request is [only] from the evil of their hearts. And 'since they are a stiff-necked people,' even if You give them much more, they will continue to say [there is] not enough. 'Could enough flocks and herds be slaughtered' - and their mouths will [still] not be satiated.\" The Holy One, blessed be He, said [back] to Him, \"'Is the hand of the Lord short?' I will give them meat until they are satisfied and they will no [longer] be able to open their mouths to say, 'we are not satiated'.\" And He added and brought them much more of the quails 'and they spread them all around' 'and the least gathered ten chomer' and they could not eat it [all]. Such is the simple meaning of the verse. And you will [hence] come to say that Moshe did not sin with his words. But our rabbis in the Talmud (Yoma 75a) did not interpret it thus. And the tenth was in Midbar Paran when they sent the scouts. And there it states (Numbers 14:22), \"and they have tried Me these ten times.\""
+            ],
+            [
+                "<b>Ten miracles were performed for our forefathers in the Temple: No woman had a miscarriage from the scent of the meat</b> that is on the outer altar and gives off a scent similar to any roast. And [since] is forbidden to derive benefit from holy meat, the Holy One, blessed be He, protected the women all of those days - that they should not have a miscarriage from that scent [given they could not eat from it to prevent the miscarriage].",
+                "<b>and no holy flesh ever went putrid:</b> Holy things with a lower level of sanctity (<i>kodashim kalim</i>) that are eaten for two days and one night that were held for such a long time never went putrid.",
+                "<b>and a High Priest did not have an accidental emission on Yom Kippur</b> so that would he not require the assistant. And even though they would know that he would not have an accidental emission, they [still] appointed an assistant; as we do not rely on miracles, because of \"Do not test\" (Deuteronomy 6:16) - as is found in the Yerushalmi Yoma 1:4.",
+                "<b>and a fly was not seen in the room of slaughtering</b> due [to its] sanctity.",
+                "<b>and there was not found a disqualification in the omer (a special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten):</b>  No disqualification, of being outside the wall or held overnight, was ever found with the omer; which was at the time of barley, in order that all of Israel be permitted to eat new grain.",
+                "<b>or in the two breads:</b> They come to permit bringing up the new offering form the new grain. And no disqualification, of being outside the courtyard or held overnight, was ever found with them. ",
+                "<b>or in the showbreads:</b> As it was arranged on Shabbat day, and it was warm at the time of its removal from the table as on the day that they placed it there - as it is stated (I Samuel 21:7), \"(and it) [to place] warm bread on the day of its being taken.\" And no disqualification, of being outside the wall or being held over was ever found in it. As they needed to eat it during the week after the Shabbat that they took it away; but if it remained through another week it would become disqualified. And no mishap [like this] ever happened to them.",
+                "<b>and rain did not extinguish the fire of the wood pile:</b> As the fire burnt upon the outer altar which stood [unprotected] in the Tabernacle courtyard.",
+                "<b>and the wind did not overpower the pillar of smoke:</b> As it would billow straight up.",
+                "<b>they would stand up crowded and bow down with [enough] space:</b> They would stand in the courtyard all in rows, this one crowded next to the other; but they would bow down with space, such that not one of them would push his fellow. And that is a wonder.",
+                "<b>and a snake or scorpion never hurt a person in Jerusalem</b>",
+                "<b>and a person did not say to his fellow, \"The place is too cramped that I should lodge in Jerusalem\":</b> When they went up to Jerusalem, he would not say, \"The place is too crowded for me; make room for me to settle.” And this is what David, peace be upon him, stated, (Psalms 122:3), \"Jerusalem that is built up, a city constructed together for it\" - he wanted to say that when they built it, they measured it so that all of Israel could be contained in it. And the explanation of \"for it\" is for its sake; as [it was] for the sake of the congregation of Israel that would gather together that it was constructed. "
+            ],
+            [
+                "<b>Ten things were created on the eve of the [first] Shabbat at twilight. And these are they: The mouth of the earth</b> for the swallowing of Korach and his assembly. ",
+                "<b>and the mouth of the well:</b> The boulder that Moshe struck.",
+                "<b>and the mouth of the donkey</b> of Bilaam - \"And the Lord opened the mouth of the donkey\" (Numbers 22:28).",
+                "<b>and the rainbow:</b> \"My rainbow have I given in the cloud\" (Genesis 9:13).",
+                "<b>and the manna</b> of the wilderness.",
+                "<b>and the staff</b> of Moshe, with which he did the signs.",
+                "<b>and the shamir:</b> It was a type of long worm. And King Shlomo built the Temple with it, as he would place it on the stone and it would split (Gittin 68a). \"And no hammer or ax or any iron tool was heard in the House while it was being built\" (I Kings 6:7).",
+                "<b>and the letters:</b> The Torah that was written in front of God, may He be blessed, from the six days of Creation with black fire on top of white fire.",
+                "<b>and the writing:</b> The form of the letters carved on the tablets.",
+                "<b>and the tablets</b> themselves. ",
+                "<b>And some say, also the destructive spirits, and the burial place of Moshe:</b> \"And no man knew his burial place\" (Deuteronomy 34:6). ",
+                "<b>and the ram of Abraham, our father</b> \"caught in the thicket by its horns; and Avraham went and took the ram and offered it up as a burnt offering in place of his son\" (Genesis 22:13).",
+                "<b>And some say, also the tongs, made with tongs:</b> These are pincers with which a blacksmith holds metal when it is hot until he makes it into a vessel. And we learned in a beraita in Tractate Pesachim 54a, \"Rabbi Yehuda says, 'Tongs can be fashioned only with other tongs, but who fashioned the first tongs? Rather, (in its coming) [it was created] by the hands of Heaven.' They said to him, 'It is possible for one to make it in a mold and align it.'\" And why was it necessary to count these ten things? To make known that all the Holy One, blessed be He, created, He created on condition that it change its nature when it is told [to do so] at a time when it is needed. As there is nothing (from the depths) [novel] in the world that did not come up in the thought [of God] in the story of Creation. When the luminaries (fell) [were suspended] on the fourth day, He decreed upon them that they would stand for Yehoshua and Hizkiyahu; the sea, that it should split for the Children of Israel; and so [on] with all of them. However, these ten went up into [His] thought \"on the eve of the [first] Shabbat at twilight,\" [though] they are included in the things that [have change] embedded in them. "
+            ],
+            [
+                "<b>Seven things are [found] in a <i>golem</i> (an unformed person):</b> Anything the form of which has not been completed is called a <i>golem</i>, as it is stated (Psalms 139:16), \"Your eyes saw my unformed limbs (<i>golmi</i>); they were all recorded in Your book\" - before the formation of the limbs. So [too], one who knows that which is taught to him, but does not know how to build an argument on his own is called a <i>golem</i> - as his wisdom is not recognizable. And his mind will never reach to fathom these seven things, some of which are from the topic of wisdom and some of which are from the good traits. And so did Rambam, may his memory be blessed, explain.",
+                "<b>and seven in a wise man</b> who knows how to build an argument.",
+                "<b>A wise man does not speak in front of someone who is greater than him in wisdom:</b> As he listens, is quiet and learns; and [in this way,] he [builds] wisdom - which is not the case with the <i>golem</i>. As he does not desire understanding - but rather to reveal [what is on his mind], as we wrote above.",
+                "<b>and he does not interrupt the words of his fellow,</b> but he allows him to speak until he finishes all of his words; and afterwards he gives him an answer. And that is a good trait. But the <i>golem</i> does not do [this], but answers something before he hears [it].",
+                "<b>and is not impulsive in answering:</b> When they ask him, he is not quick to give an answer until he hears all of their claims and all that the questioners want to say and to elaborate on the question. Rather, he will study the words intently. And his mouth will not be impulsive and his heart will not be quick to put something out until it be clear as the sun in front of him. And this is from the way of wisdom, as this answer will be correct [this way].",
+                "<b>and he asks to the point and answers as is proper:</b> Rabbi Meir (Halevi), may his memory be blessed, explained, \"he asks to the point\": If he asks to get a reason for anything, he should only ask for a reason that is possible to give for that thing, according to the nature of that thing. And so [too], if they ask him, he \"answer as is proper.\"",
+                "<b>and he speaks to the first [point] first and the last [point] last:</b> And its explanation is not that he should answer about the first thing first, and about the last question last. Rather that if the first question is clarified by the last thing, he should elucidate that first, and then elucidate the first; so as to understand and clarify his answer and [so] that the thing will be assimilable for his listener. And that is why it is called first, [even if] it is last - because it precedes it [logically] and the first thing is clarified by it. And if the matter is the opposite, it is called last. And about this is it said, \"to the first [point] first and the last [point] last.\" And this is from great wisdom and understanding of things. And the <i>golem</i> does not know from all of these [things].",
+                "<b>and about that which he has not heard [anything], says, \"I have not heard [anything]\":</b> [About] that which he has not heard from the mouth of his teacher, he should say, \"I have not heard [it] from my teachers.\" And if he has a hypothesis about the thing, he should say, \"But it appears to me like this.\" And this thing is from the good traits that the <i>golem</i> will not grasp. ",
+                "<b>and he concedes to the truth:</b> Even if he is sufficiently wise to know how to respond with many claims and intelligent words and he can refute the claims of his fellow - since [the latter] is not as wise as he - he should not do so; if it appears to him that the truth is with [the other]. Rather  he should concede to his words and not be concerned with victory. And it is honorable for him, since this is a beautiful and accepted trait. And the <i>golem</i> will not think about this, and it is a disgrace for  him when he is defeated.",
+                " <b>And their opposites [are the case] with a <i>golem</i>:</b> As he will err in all of these, as he does not have the understanding of the wise man - as  he is  not whole in this dispositions and in his wisdom."
+            ],
+            [
+                "<b>Seven kinds of punishment come to the world for seven categories of sin: [When] some of [the people] give tithes, and others do not give tithes, a famine from drought comes:</b> A famine that comes because of the withholding of rains in their time.",
+                "<b>and some go hungry, and others have plenty:</b> [This is] poetic justice - \"some of them give tithes, and others do not give tithes.\"  ",
+                "<b>[When] they all decide not to give tithes:</b> Since they all do not tithe:",
+                "<b>a famine from tumult and drought comes:</b> This is a famine that comes because of war and disasters that come to people and [so] they are not able to work their land. 'And the Lord will send tumult' and they will all go hungry - poetic justice - as they all do not tithe.",
+                "<b>[And when they decide, in addition,] not to set apart the dough [offering]:</b> Since they all do not set apart the dough [offering]:",
+                "<b>a famine of annihilation comes:</b> A year that no rain falls at all - 'and the skies above your head shall be copper.' Because of the proliferation of sins, there is a great punishment.",
+                "<b>Pestilence comes to the world for the death penalties set forth in the Torah that are not given over to the court [to carry out]:</b> For example, excision and death penalties at the hand of the Heavens.",
+                "<b>and for [violation of the laws governing] the produce of the Sabbatical year:</b> That he does not dispose of them from his house and does business with them and [that is] forbidden. And for this, pestilence comes from the angle that (the leaders of) Israel agreed to turn their eyes away from the community. In this which they are doing evil, pestilence comes to all of 'the haters of Israel' - and from them, it extends to the whole world. However, if the heads do not have the power to protest against the lesser people, \"pestilence comes to the world\" is understood to be talking about an individual person - who is called a small world. And he is evil and will die in his sin. And all of Israel is [then] exempt.",
+                "<b>[The] sword comes to the world:</b> Since it is written (Leviticus 26:25), \"I will bring a sword against you to wreak vengeance for the covenant.\" And covenant only [means] Torah, since it is written after it (Leviticus 26:43), \"because and because they rejected My judgments.",
+                "<b>and because of those who interpret the Torah counter to the accepted law</b> [declaring] the forbidden, permissible, and the permissible, forbidden."
+            ],
+            [
+                "<b>Destructive animals come to the world because of false oaths:</b> They sinned with the mouth - 'the teeth of beasts will I send upon them.' As the difference between us and the beasts is in [oral] expression. And this is why we rule over them. And therefore, one who does not concern himself [in this way] for the glory of his Creator is fitting that he should be trampled by the beasts. And this is a cause for desecration of God's name, may He be blessed. As 'You adorned him with glory and majesty; You have made him master,' 'and it is reversed' - that the beasts will rule over the people that desecrate the glory of the Glorious one. ",
+                "<b>Exile comes to the world, etc.:</b> And we learn all of them in the chapter [entitled] Bemeh Madlikin (Shabbat 33a): As it is written about sexual prohibitions (Leviticus 18:25), \"And the land became defiled; and I called it to account for its iniquity, and the land spewed out its inhabitants.\" And about idolatry, it is written (Leviticus 26:30), \"and My soul will spurn (<i>gaala</i>) you\" - like a man who drives out his fellow from in front of him. As any ejection of something is called <i>geeul</i>. And about the sabbatical year, it is written (Leviticus 26:34), \"Then shall the land make up for its sabbatical years throughout the time that it is desolate... it shall rest.\" And spilling of blood is even when accidental, and the proof of the thing is from the cities of refuge.",
+                "<b>At four periods of time, etc.:</b> As it is written (Proverbs 22:22), \"Do not rob the poor, as he is poor.\" And is there something that can be robbed from the poor? Rather these are the gifts to the poor, since any one that withholds them and does not give them to the poor is as if  he takes the soul (life) of the poor person. And he also robs the soul of the robber for himself, as it is written (Proverbs 22:23), \"For the Lord will take up their cause and despoil those who despoil them their soul\" - [\"their soul\" being plural is] meaning to say the soul of the robber and of the poor person. And therefore pestilence increases and is common at these four periods of time - from the time that they hold on to [the gifts]. ",
+                "<b>In the fourth [year], it is because of the tithe to the poor in the third [year]</b> and they did not give it. As it is written (Deuteronomy 14:28), \"At the end of three years, you shall bring out all the tithe, etc.\" And such is the order of the tithes.",
+                "<b>And after the holiday (Sukkot) in every single year, it is because of the theft of gifts to the poor:</b> As at the time of the holiday of Sukkot, it is the time of the harvest. And when they steal the gifts of the poor - as they do not leave over the dropped stalks, the forgotten stalks and the corners of the field - the Omnipresent punishes them immediately after their harvest. And therefore, it said, \"At four periods of time, etc.\""
+            ],
+            [
+                "<b>There are four temperaments, etc.: the one who says \"what is mine is mine, and what is yours is yours\"</b> He is not generous, but he is good in that he 'hates presents.' And it is difficult. As how can they say that this is an [average] temperament? And is not someone who prevents himself from giving charity completely wicked? And [granted] that it is true that according to the one that says that it is the temperament of Sodom, it comes out well - as it is stated (Ezekiel 16:49), \"Behold this was the sin of your sister, Sodom, etc.; she did not support the poor and the needy.\" Rather, it is dealing with one who gives charity from fear of God, however his nature is to be stingy. And hence since he 'supports the poor and the needy,' what does his nature matter to us - the actual temperament (in practice) is [average]. \"And some say that it is the trait of Sodom\" and that its source is very bad, since his nature is to be stingy. But [regarding] if he 'does not support the poor and the needy at all,' everyone agrees about this that he is completely wicked and that it is the temperament of Sodom.",
+                "<b>\"what is mine is yours, and what is yours is mine\" - [that's an] am ha'arets (literally, a man of the land):</b> Because this one wants the improvement of the world, he is called a man of the land. As he wants to give and to take, since love increases among them through this. And even if this is a good trait for the improvement of the world, this is not from wisdom. As one who 'hates presents shall live.' And the good temperament is to give but not to take."
+            ],
+            [
+                "<b>[A person who is] easy to anger and easy to appease - his gain is canceled by his loss:</b> As the loss is greater than the gain. As what is the use of his being appeased quickly, as [long as] his anger lay in his lap, and he will [often] come to sin. And 'who will be able to fix what he has made crooked' during the time of his anger, even if he is quickly appeased.",
+                "<b>[A person who is] hard to anger but [also] hard to appease - his loss is canceled by his gain:</b> The gain is greater than the loss, since he only gets angry sporadically, for a great necessity. And even if he is not quickly appeased from that anger - behold, he is patient most of the time. ",
+                "<b>[A person who is] hard to anger, but easy to appease - [that's a] pious person:</b> And it is not necessary that he never get angry, as sometimes a person needs to get angry out of zeal for God like Pinchas. Hence it said, \"hard to anger,\" since he still needs to get angry - however it should be with difficulty at the times when he is not allowed to be without anger. And about this the wise men of ethics have said, \"Do not be sweet, lest they swallow you up.\" And it is also a good thing to be appeased immediately - even when his anger is still upon him. And not after his anger has left him, but precisely at the time of his anger is he easy to appease - as this is from the trait of piety and good-heartedness."
+            ],
+            [
+                "<b>Quick to understand and quick to forget:</b> His loss is greater. Since he forgets immediately, what is the use of that which he comprehends and knows quickly - behold, he forgets everything. But <b>slow to understand and slow to forget:</b> His gain is greater. As even if it comes to him with great toil, he does not forget after he knows [it]. And both of them should not desist from Torah study, as they have a good reward from their labor. And we learn from this mishnah to give preference to one who remembers over one who forgets - if they do not have enough to support both of them, they should support the one who remembers. This mishnah does not mention pious or wicked as it is not relevant here, since the mind of a person is from God. It is as the wise men of ethics said, \"The mind is a gift, but [character] is acquired.\""
+            ],
+            [
+                "<b>There are four temperaments, etc.: One who wishes to give, but [that] others not give:</b> He wants the good and the praise for himself and his want is not for the benefit of the creatures.",
+                "<b>[One who wishes that] others give, and he [himself] not give</b> as he is stingy.",
+                "<b>[One who wishes to] give and [that] others give:</b> And this is what King Shlomo, peace be upon him, stated (Proverbs 11:25), \"A generous soul\" which is one that gives charity with a good eye \"will prosper,\" but \"one who benefits others\" is greater, as he is one who benefits others and teaches them that they should give charity - as he wants to \"give and that others give\" - and this is [the meaning of the end of the verse,] \"shall also be sated.\" And so [too] did Yishayahu state (Isaiah 32:8), \"But the generous advises generosity and he stands upon generosity\"; meaning to say, he advises himself to give, but he also stands on generosity - on the generosity of others who he tells to do like himself."
+            ],
+            [
+                "<b>There are four temperaments, etc.: [One who] goes but does not do:</b> The intention is not that he does not do anything from that which he heard in the House of Study - as one who prevented himself from doing the commandments is completely wicked, even if he does not do sins. Rather, the intention is that he does not search for them in order to do them, but he [rather] does them by happenstance when they come to his hand.",
+                "<b>[One who] does but does not go</b> to the House of Study to know the detail of the commandments and to be stringent about them - but he [rather] does them according to his [limited] knowledge - receives reward for this doing."
+            ],
+            [
+                "<b>There are four temperaments, etc.: the sponge:</b> [This is] a metaphor for a student who does not distinguish between a correct argument [and one that is not], similar to a sponge that collects and absorbs water - whether it is dirty or whether it is clear.",
+                "<b>the funnel:</b> As it accepts all of the things, but loses them immediately.",
+                "<b>the strainer:</b> [This is like] a student that retains in his mind the argument that is incorrect and loses the correct one. And about this King Shlomo, peace be upon him, stated (Proverbs 12:8). \"A man is praised according to his intelligence, but a twisted heart is disgraced\" - that it is not fitting to disgrace [one who knows less, but it is fitting to disgrace] one whose heart is twisted. As this one's heart is twisted, in that he retains the thing that is incorrect - such that he is compared to a strainer, as it says.",
+                "<b>The sieve - because it lets out the [inferior] flour</b> which is the incorrect argument; and does not retain it.",
+                "<b>and retains the fine flour</b> meaning the correct argument - it retains it and does not lose it."
+            ],
+            [
+                "<b>Any love etc. What's a love that is not dependent on something, etc.</b> [This is] the love that has no interruption, even though a person estimates that some damage and disgrace will come to him [from it, like] the example of David and Jonathan. As even though [Jonathan] was fit to rise in the place of his father and David was going to remove him from the monarchy, nonetheless [Jonathan] loved him with a firm attachment. And that is what King David, peace be upon him said in his eulogy of Jonathan (II Samuel 1:26), \"your love was wonderful to me than (which can also be read as, from) the love of women.\" [This is] meaning to say, from where did I know that your love for me was wonderful? From the love of women. When he was the second to Shaul, the women had said (I Samuel 18:7), \"Shaul has slain his thousands; David, his tens of thousands\" - and Shaul became jealous, as is known. However it wasn't enough that Jonathan did not become jealous, but just the opposite - he saved him from the hand of his father. And this was from the angle that he loved him and it was not love of the body. And that is what is written (I Samuel 18:7), \"and the soul of Jonathan was attached to the soul of David.\" However the love of Amnon and Tamar is [already] clear and there is no [need] to elaborate."
+            ],
+            [
+                "<b>Every argument, etc.</b> [This is] to say about that which it said, \"Every argument that is for [the sake of] heaven's name, it is destined to endure\" - the intention is that they will endure in their argument forever. And [so,] today they will argue about one thing and tomorrow about another; and argument will endure and continue between them all the days of their lives. And not only this, but [also] 'length of days and years of life will be added to them.' ",
+                "<b>But if it is not for [the sake of] heaven's name - it is not destined to endure:</b> Rather they will cease in their first argument. 'They will end and die there' - as in the argument of Korach. "
+            ],
+            [
+                "<b>Anyone who brings merit to the many, sin does not result from him:</b> So that his students not be in the Garden of Eden while he is in Gehinnom, as it is written (Psalms 16:10), \"For You will not abandon my soul to the grave, or let Your pious one see the pit.\" And how is it possible that one who is pious should see the pit? Rather, since [(the following is) from a manuscript: He is pious, He does not let him commit a sin - so that he should not see the pit on its account.]",
+                "<b>\"He fulfilled the righteousness of God and His statutes with Israel\":</b> [This is] to say that he completed and fulfilled the entire Torah - he and all of Israel with him. "
+            ],
+            [
+                "<b>Anyone who has these three things, etc.:</b> It would have been possible for the tanna (author of this mishnah) to be brief and not to elaborate [by way of] the category and the particulars. And he could have said, \"Anyone who has a good eye, a humble spirit and a small appetite is from the students of Abraham, our father. An evil eye, a haughty spirit and a broad appetite - is from the students of Bilaam the evildoer.\" And why did he teach the general category and then go back to explain the particulars? Rather, he is coming to teach us that in these three things that he mentioned first are included all of the virtues, even if they have many parts; and so [too] the three things that are their opposites include all vice. And that is because if he had been brief in the way that he said [it], it would have been understood that one who would have the three things mentioned is from the students of Abraham, our father; however there would be many thousands and tens of thousands of virtues besides this to the students of Abraham, our father. And so therefore he first said that one who has these three things which he will mention - that is the student of Abraham our father. And afterwards, he explained that the students of Abraham, our father, are a good eye, etc.  - which is to say, all of their virtue for which they were called the students of Abraham, our father, was a good eye, etc. And therefore, he does not say, \"The students of Abraham, our father, had a good eye, etc.\" - [meaning] that they had these three things, even if they had many things like them. But by his saying \"the students of Abraham, our father, are a good eye, etc.,\" he hinted that these three things were the causes of their being from the students of Abraham, our father, etc. And also the opposite of this [is the case] with the students of Bilaam the evildoer. As he did not say, \"the students of Bilaam had an evil eye, etc.\" - to teach that the essence of the teaching that they learned from Bilaam the evildoer were these three things, without any other evils. [It is only these three things] upon which they were students of Bilaam, since all of the evils were included in them - even if they have many parts."
+            ],
+            [
+                "<b>Yehudah ben Teimah says, etc. Be brazen like the leopard</b> to rebuke those that commit sins; and to be much involved in Torah. 'You will not grow weary and grow faint.' And so did Yishayahu state (Isaiah 40:31), \"But they who hope in the Lord shall renew their strength.\" When they grow weary, those that hope in the Lord shall have their strength increased and will renew it to be a new strength  for them, [with which] to do the work of the Lord still longer.",
+                "<b>light like the eagle:</b> \"Grow new wings like the eagles.\" ",
+                "<b>swift like the deer:</b> He wants to say, \"They shall run and not grow weary.\" Other people get worn out when they run, but they do not get worn for the matter of a commandment. And so [too], towards the matter of a commandment, \"they shall march and not grow faint.\" As [with] other people, when one walks more than what he [generally] walks during the day, he is faint and grows weary.",
+                "<b>and mighty like the lion</b> to become stronger towards the commandments. [This is] to say that all of his thought and the actions of his limbs be for the act of God.",
+                "<b>to do the Will of your Father Who is in Heaven:</b> [This is] to say, so long as it is [in order] to do the Will of your Father Who is in Heaven.",
+                "<b>brazen-faced:</b> King Shlomo, peace be upon him, stated (Proverbs 14:9), \"Guilt intercedes for fools\" - as the evil fool will speak about the ugly thing and the guilty thing in a person when he sees them. [That is] like those imbeciles that said, \"How foul is that carcass!\" But, \"among the upright, good will\" - they only speak about the praise and the good will. It is like the wise man said [regarding the same carcass], \"How white are its teeth!\" "
+            ],
+            [
+                "<b>He used to say, etc. Ninety [is the age] for [a] bending [stature] (<i>lashuach</i>):</b> This is [related] to the expression, 'pit (<i>shiach</i>) and cave,' meaning to say that he is fit for burial. And some explain it is from the expression, '<i>siach</i>' (speaking), as he should only be occupied by words of Torah - since his days are close to dying."
+            ],
+            [
+                "<b>Search in it, etc.:</b> Review the words of Torah, as all the wisdom of the world is included in it."
+            ],
+            [
+                "<b>Ben Bag Bag says, etc.:</b> Since above it warns severely about Torah study and even until old age and hoary-headedness, and even if it causes great pain and it weakens his strength, he should not move from it; Ben Hey Hey comes to console a person and to speak to his heart, that he should not be concerned about his great pain, as <b>According to the pain is the reward</b>."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "רבינו יונה על פרקי אבות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rabbeinu Yonah",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/Pirkei Avot, Berlin, 1848.json b/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/Pirkei Avot, Berlin, 1848.json
new file mode 100644
index 0000000000000000000000000000000000000000..eaeba4af04ae44b19987920c07bae27fbf3668a1
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/Pirkei Avot, Berlin, 1848.json	
@@ -0,0 +1,671 @@
+{
+    "language": "he",
+    "title": "Rabbeinu Yonah on Pirkei Avot",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001063744",
+    "versionTitle": "Pirkei Avot, Berlin, 1848",
+    "status": "locked",
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "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>משה קבל תורה מסיני וכו'.</b> ארז”ל (ב\"ק ל.) האי מאן דבעי' למהוי חסידא לקיים מילי דאבות ואמרי לה מילי דנזיקין ומפני שאדם משיג אל מעלת החסידות בעשותו אחת מאלה הדברים שמוה בסדר נזיקין. ואע\"פ שגם כן אמרו לקיים מילי דברכות והוא מסדר זרעים מפני שמדברת מברכות הזרעים והפירות שמוה בסדר ההוא <small>(אמר המעתיק עיין במדרש שמואל מה שכתב בענין זה בשם רבי יוסף נחמיאש ז\"ל).</small> ועוד מפני שהם דברי הסנהדרין שמוה בסדר הדינים וכן כל החכמים הנזכרים עד רבן יוחנן בן זכאי כלם מן הסנהדרין:",
+                "<b>משה קבל תורה מסיני ומסרה ליהושע.</b> בין תורה שבכתב בין תורה שבע\"פ. שהתורה בפירושה ניתנה שאם לא כן אי אפשר למדע ביה שהרי כתוב לא תגזול וכל נזיקין בכלל אותו הלאו והן הן התורה שהיה קבלת משה בסיני אע\"פ שלא נכתבו. ועוד כתוב בין דם לדם ובין דין לדין ובין נגע לנגע וכמה מראה דמים וכמה דינין מתחלפי' ומראות הנגעים כמה וכמה הידועים אצלינו על פי קבלה ואם היו מפורשין לא היינו יודעין לאי זה הדרך נלך. והם אינם מפורשים כי לא ניתנו לכתוב וכתיב (שמות כ\"ד י\"ג) ואתנה לך את לחת האבן והתורה והמצוה. תורה זו תורה שבכתב והמצוה זו תורה שבעל פה נמצאת אומר כל המצות שנתנו למשה בסיני בפירושן נתנו והכתב הוא שנקרא תורה שבכתב והפי' הוא שנקרא תורה שבעל פה ומשה למד את כל מפי הגבורה:",
+                "<b>ומסרה ליהושע.</b> כמו שנאמר (שמות ל\"ג י\"א) ומשרתו יהושע בן נון נער לא ימיש מתוך האהל:",
+                "<b>ויהושע לזקנים.</b> כמו שנאמר (יהושע כ\"ד ל\"א) וכל ימי הזקנים אשר האריכו ימים אחרי יהושע:",
+                "<b>וזקנים לנביאים ונביאים מסרוה לאנשי כנסת הגדולה.</b> והוא עזרא וסיעתו ונביאי בית שני היו באותה סיעא כמו שאמרו במ' יבמות (דף ט\"ז) א\"ר דוסא בן הרכינס כשאמר חגי דברים הללו על מדוכה זו היה יושב. הנה כי הנביאים של בית שני אחר החרבן היה כי חגי הנביא היה שמה. ואנשי כנסת הגדולה מסרוה לאנשי דורם. והחכמים לבניהם אחריהם בכל דור ודור. והיתה הקבלה מחכם לחכם עד שנתקבצו כל חכמי ישראל ונזרקה עצה מפי כלם להכתב תורה שבעל פה וכתבו וסתמו התלמוד ואחרי כן לא נוסף בו דבר ולא נגרע ממנו. וגם הדור ההוא מסרוה לגאונים והיתה הקבלה מגאון לגאון רב מפי רב עד היום הזה:",
+                "<b>הם אמרו ג' דברים.</b> הוו מתונין בדין. למורים הוראות ולפוסקין הוראות ולפוסקין את הדין אמרו לבל יסמכו במחשבה ראשונה אך בהמתנ' גדולה ובעיון הדק לבל יטעו בשיקול הדעת כי האדם הממהר להורות נקרא פושע ואע\"פ שחשב לומר האמת אין זה שוגג אך קרוב למזיד הוא אשר לא נתן בלבבו לאמר לבב הנמהרי' לא יבין לדעת כי הטעות בכל אדם מצוי הוא וזהו שארז\"ל (אבות ד יב) הוי זהיר בתלמוד ששגגת תלמוד עולה זדון. ועל ענין זה אמר שלמה ע\"ה (משלי כ\"ו י\"ב) ראית איש חכם בעיניו תקוה לכסיל ממנו. וכמו שאמר חז\"ל (אבות ד ז) הגס לבו בהוראה שוטה רשע וגס רוח. לכן האדם המורה יש לו לישא וליתן בדבר ולהחמיץ המחשבה ולהשהותה כענין שאמרו (סנהדרין לה.) מחמיצין את הדין שעל ידי חימוץ והמתנה מוסיף סברא על סברתו ופלפול על פלפולו עד שידין דין אמת לאמתו כי במחשבה השניה יראה לומר מה שלא ראה בראשונה. ובענין זה אמר אסף (תהלים ע\"ג כ\"א) כי יתחמץ לבבי וכליותי אשתונן כלומ' אחרי אשר לבבי מתחמץ ומתפלפל על החכמה וכליותי אני משתונן ומתחדד השגתי לדעת כי בלי זה לא ידעתי וזה חלקי. (וכמו) שכתוב אחריו ואני בער ולא אדע בהמות הייתי עמך. והטעם על שאמר <b>הוו מתונין בדין</b> כדי להזהיר יותר על הדינין משאר הוראות שהם עיקר גדול בידיעת יתב' ויתע' וכמו שאמר ירמי' הנביא ע\"ה (ירמי' ט' כ\"ג) השכל וידע אותי כי אני ה' עשה חסד משפט וצדקה בארץ כי באלה חפצתי נאם ה'. ואיך ישכיל אדם לדעת את ה' והוא דבר הנמנע אך בזאת ידענו לעשות דין ומשפט כי ה' עשה (את) אלה. וזהו שנא' (ירמי' כ\"ב ט\"ז) דן דין עני ואביון אז טוב הלא היא הדעת אתי נאם ה'. וכתיב במקום אחר (מיכה ו' ח') ומה ה' דורש ממך כי אם עשות משפט ואהבת חסד כי הדינין הם שרש גדול לתורה ומהם נשתת העולם כמו שאמר במדרש (שמו\"ר ל ג) כתיב לפני עשרת הדברות ושפטו את העם בכל עת וכתיב לאחר עשרת הדברות ואלה המשפטים. משל למטרוניתא שהיתה הולכת בדרך ועבדי' הולכים לפני' ולאחרי' בכלי זיין:",
+                "<b>והעמידו תלמי' הרבה.</b> כדעת ב\"ה. כענין ששנינו ב\"ש אומרים אין מלמדין אלא לתלמיד הגון וצנוע וכשר וירא שמים שנאמר (איוב כ' כ\"ה) כל (חשך) טמון לצפוניו. וב\"ה אומרים מלמדין לכל אדם. מאה בשביל שיצאו מהם עשרה טובים ועשרה כדי שיצאו שנים ושנים לפי שאינכם יודעים אי זה מהם יכשר זה או זה ואם שניהם כאחד טובים. וכה הוא מעשה של הלל שכנס לכל תלמידיו ואמר להם תלמידי יש כאן כולכם אמרו לו הן. א\"ל אחד מתלמידיו כלם כאן חוץ מקטן שבהם אמר להם יבא קטן שעתיד הדור להתנהג על ידו. והביאו לו לרבן יוחנן בן זכאי. הנה כי אין לדחות הקטנים מפני הגדולים כי הגדיים נעשו תיישים. ועל ענין זה דרשו רז\"ל (יבמות סב:) בבקר זרע את זרעך ולערב אל תנח ידיך אם העמדת תלמידים בבחרותיך העמיד תלמידים בזקנותיך. הנה כי הרבות תלמידים דבר טוב הוא עד מאד וזכות הוא לו לרב:",
+                "<b>ועשו סייג לתורה.</b> כענין שנאמר (ויקרא י\"ח ל') ושמרתם את משמרתי כלומר עשו משמרת למשמרתי. והסייג הוא דבר גדול ומשובח לעשות סייג וגדר למצות לבל יוכל להכשל בהם הירא את דבר ה'. לכן המקיים את דברי חז\"ל שהם סייגים למצות של תורה חיבב היראה ממי שעושה המצוה עצמה כי אין עשיית המצות הוכחה ליראה כמו השומר לסייגים שהוא נזהר מתחלה שלא יביא לידי פשיעה. אך העושה המצוה ואינו מקיים הסייג מראה לנו כי אם ייטיב בעיניו לעשות מצוה אל ירע בעיניו אם יפשע בה ולפרוץ פרץ לא חש מפני היראה ופורץ גדר ישכנו נחש. הנה כי דברי חכמים ז\"ל יסודות ואילנות ליראת שמים שהוא עיקר העולם ויסוד המעלה. וכל מצות כלם פרפראות אלי'. וזהו שאמרו במדרש (שה\"ש רבה א') כי טובים דודיך מיין (שה\"ש א:) חביבין דברי סופרים מיינה של תורה:"
+            ],
+            [
+                "<b>שמעון הצדיק היה משיירי כנסת הגדולה.</b> והיה כהן גדול כמו שאמרו במסכת תמיד (כ\"א) שהיה יוצא מלובש בבגדי כהונה כנגד אלכסנדרוס וירד והשתחוה לו. אמרו לו עבדיו אדוננו מלך כמוך משתחוה ליהודי זה. אמר להם דמות דיוקנו של זה אני רואה במלחמה ונוצח:",
+                "<b>הוא היה אומר על שלשה דברים העולם עומד.</b> ר\"ל שבשביל דברים אלו נברא העולם. כי למטה הוא אומר על שלשה דברים העולם קיים ואינם אלו שזוכר כאן. על כן צריכין אנו לפרש כי עומד שאמרו ר\"ל שנברא העולם בשבילם מפני שהם רצון הקב\"ה. ר\"ל שנברא העולם בשביל בריותיו שעתידין להיות רצון לפניו על ידי עשיית אלה הדברים. ואלו השלשה הם עמוד גדול שבשבילם יגיעו לכל הדברים שאמרו חז\"ל שהעולם עומד בשבילם:",
+                "<b>על התורה.</b> שנא' בה (כמו שנאמר) (משלי י\"א כ\"ז) שחר טוב יבקש רצון. ואין טוב אלא תורה ובשבילה נברא העולם שנא' (ירמיה ל\"ג כ\"ה) אם לא בריתי יומם ולילה. וזהו שאמר שלמה ע\"ה (משלי ח' כ\"ב) ה' קנני ראשית דרכו קדם מפעליו מאז. אני נבראתי לפני כל העולם ובעבורי נבראו כל הנבראים כדי לקיימני:",
+                "<b>ועל העבודה.</b> כי הקב\"ה בחר בישראל מכל האומות וארץ ישראל מכל הארצות ובחר ירושלים מכל ארץ ישראל ובחר מירושלם ציון כמו שנאמר (תהלים קל\"ב י\"ג) כי בחר ה' בציון אוה למושב לו. ובחר מכל בבית הבחירה בשביל העבודה שכתוב בה רצון שנא' (ויקרא א' ג') לרצונו לפני ה'. הנה לך כי מפני העבודה נברא כל העולם כלו. אז בחטאינו חרב מקדש ובטלה העבודה. והתפלה אלינו עכשיו במקומה כמו שאחז\"ל ולעבדו בכל לבבכם אי זה היא עבודה שבלב הוי אומר זו תפלה וזהו שאומר (תהלים נ\"א י\"ז) ה' שפתי תפתח שדוד המלך אמרו לפסוק זה על חטאת בת שבע שהיה במזיד ואין מביאין קרבן על הזדונות. ועל זה אמר כי לא תחפוץ זבח ואתנה עולה לא תרצה שאני הייתי יכול להביא קרבן לכפר לי הייתי מביא עכשיו שאיני יכול ה' שפתי תפתח ופי יגיד תהלתך ותקבל התפלה במקום קרבן ותכפר לי על חטאתי. גם אנחנו שאין לנו קרבן שיכפר לנו לא זדונות ולא שגגות ה' שפתי תפתח ותקבל תפלתנו במקום הקרבנות:",
+                "<b>ועל גמילות חסדים.</b> כענין שאמרו (סוכה מט:) גדולה גמילות חסדים יותר מן הצדקה שגמילות חסדים היא בין לעניים בין לעשירים והצדקה אינה אלא לעניים. גדולה גמילות חסדים שהיא בין בגופו בין בממונו והצדקה אינו אלא בממונו. וזהו שאמרו (ב\"ב ט.) הנותן פרוטה לעני מתברך בשש ברכות והמפייסו בדברים מתברך באחת עשרה. ומענין גמילות חסדים הוא להשגיח לעניים ולבחור בין טוב לרע ולהקדים הצנוע וירא שמים על האחרים שאינם כמותו (ואם בכלם נעשה צדקה) וכמו שאמר ירמיה ע\"ה (ירמיה י\"ח כ\"ג) ויהיו מכשלים לפניך בעת אפך עשה בהם. אפי' בשעה שיעשו צדקה הכשילם שיתנוה במקום שאינו הגון. וגמילות חסדים היא אף לעשירים להלוות להם ממון בשעה שאינו מצוי בידם ולתת להם עצה כמו שאמר שלמה המלך ע\"ה (משלי כ\"ז ט') שמן וקטרת ישמח לב ומתק רעהו מעצת נפש. כלומר כאשר שמן וקטרת הן משמחין את הלב כך ימתק רעהו מעצת נפש וכשיתן לו עצה טובה ישמח עליה. והיא מדת חסד גורמת להיות רצון לפני ה' ובשבילה נברא העולם כדי לעשותה ועל זה אמר שלמה בחכמתו (משלי י\"ד ל\"ד) צדקה תרומם גוי וחסד לאמים חטאת וסמיך רצון מלך לעבד משכיל. רצון הקב\"ה אינו אלא לישראל המשכילים לעשות דברים שהם לרצון לפניו:"
+            ],
+            [
+                "<b>אנטיגנוס איש סוכו וכו' אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס.</b> לפי שאין זו עבודה שלימה שאינו עושה בשביל רבו אך לקבל פרס:",
+                "<b>אלא הוו כעבדי' המשמשין את הרב על מנת שלא לקבל פרס.</b> <small>(אמר המעתיק לדעתי צ\"ל כאן תיבות</small> וקשה לגירסא זו) כי אין לאדם לעשות המצות על דעת שלא יהיה לו פרס עליהם אלא הגירסא שלא על מנת לקבל פרס שלא יעשה המצות בשביל הפרס אע\"פ שיש לו לחשוב כי שכר יהיה לו חלף עבודתו. אבל נראה לי כי גירסת הספרים היא עיקר. שעבודה כזו מצינו בבני אדם כי העבד מקנת כספו חייב הוא לעבוד עבודה בשלא שיתן לו פרס. גם כן יש לאדם לעבוד את ה' על מנת שלא לקבל פרס אלא מפני חסד שגמלו כבר ומפני מעלת הרב שהוא ראוי לכך וזו היא עבודת הש\"י ויתעלה מאהבה שנאמר (דברים ו' ה') ואהבת את ה' ואי זו היא עבודת שלימה בבני אדם. הרוצה לשמש אוהבו מפני אהבתו אותו מימים קדמונים ואף אם ידע שלא יתן לו פרס. ואהבה כזו יש לאדם לאהוב עבודת ה' ועל כן סמך זה לענין היראה ואמר:",
+                "<b>ויהא מורא שמים עליכם.</b> לעבוד את ה' מיראה ומאהבה כעבד שעובד רבו מפני גדולתו ומעלה על דעתו שיכול לעונשו ונמצא משמשו מיראה לא מפני יראתו מן העונש אלא מפני גדולת הרב שיש בידו לענוש:"
+            ],
+            [
+                "<b>יוסי בן יועזר איש צרדה ויוסף בן יוחנן איש ירושלם קבלו מהם.</b> משמעון הצדיק ומאנטיגנוס איש סוכו:",
+                "<b>יוסי בן יועזר אומר יהי ביתך בית ועד לחכמים.</b> ר\"ל בית שיתקבצו לשם החכמים כאשר יצטרכו לדבר זה עם זה. ואין זה אלא בבית אדם גדול וחשוב. שאם בבית אדם פחות כאשר יאמרו לחכם ללכת שמה שמא לא ירצה כי הוא נבזה בעיניו נמאס ואת יראי ה' לא יכבד:",
+                "<b>והוי מתאבק בעפר רגליהם.</b> שינהג להם כבוד שיהיה דרכם לעמד לפני החכם ומהן יושבין על הספסלים בבית המדרש ומהם יושבין לפניהם על גבי קרקע בעפר רגליהם כמו שאמרו (חולין נד.) כל הימים ששימש אותו תלמיד בישיבה שימשתי אני בעמידה. וזהו שאמר התכבד עם כל הבריות והוי מכבד את החכמים:",
+                "<b>והוי שותה בצמא את דבריהם.</b> וזהו כמו שנאמר (משלי כ\"ז ז') נפש שבעה תבוס נופת ונפש רעבה כל מר מתוק. מי שהוא שבע מדברי תורה ואין חפצו בהן אפי' אומרים לו מרגליות בתורה תבוס אותם נפשו. והרעב מהם ומתאוה לשמעם אפי' אומר לו דבר בלא טעם ימתק בפיהו וישמח בו שהוא יודע שהוא אמת אחר שרבו אמרו:"
+            ],
+            [
+                "<b>יוסף בן יוחנן איש ירושלם אומר יהי ביתך פתוח לרוחה.</b> י\"א שימצאו בביתו הרוחה בני אדם הצריכין. או פי' שיהיה ביתו כבית אברהם אבינו ע\"ה שיהיה ביתו בדרך במקום דוחק כדי שיכנסו לשם העוברים והשבים ויהיה ביתו פתוח לארבע רוחות מכל צד שיבואו שימצאו פתח פתוח ויפנו לשם כמו שאמר איוב (איוב ל\"א ל\"ב) דלתי לאורח אפתח:",
+                "<b>ויהיו עניים בני ביתך.</b> הוא נדרש לשני פנים. במקום שקונה עבדים ומפרנסם ישתמש בעניים ויפרנס אותם ולא יצטרך להוציא מעות בקנייה שנמצא מרויח ועושה מצוה. פ\"א וגם שיהיו העניים רגילין לביתו ויעמדו שם בלא בשת פנים בהראותו להם פנים של שמחה ולתתו להם רשות בכל אשר לו כאשר יתן איש לבניו ולאנשי ביתו:",
+                "<b>ואל תרבה שיחה עם האשה.</b> ששיחת הנשים מביא' לידי הרהור עבירה וביטול תורה:",
+                "<b>באשתו אמרו קל וחומר באשת חבירו.</b> (כמרז\"ל כי באבות דר' נתן אומר) באשתו נדה אמרו ק\"ו באשת חבירו. ר\"ל שלא ירבה דברים עם אשתו נדה שמא יתגבר עליו יצר הרע ויבוא לידי פשיעה וק\"ו באשת חברו שיצרו תקפו עליה ביותר. שאם בזאת שלמחר תהא לו מותרת ודומה לו פת בסלו אמרו כ\"ש באשת נכרי שהיצר מתאוה אליה כענין שנאמר (משלי ט' י\"ז) מים גנובים ימתקו. ונראה לפרש כפשוטו <b>באשתו אמרו</b> שלא להרגילה בדברים לעולם כדי שלא יהא מצוי עמה בכל יום. שאין לאדם להיות עם אשתו להנאתו אך לקיים המצוה להפריש בין האדם ובין הבהמה כמו שאמרו במסכת ברכות (כב.) גבי בעל קרי שלא יהא מצויין עם נשותיהן כתרנגולין. והיא מדת הפרישות המביאתו למדרגות העליונות כדאמרינן (ע\"ז כ:) פרישות מביאה לידי טהרה:",
+                "<b>מכאן אמרו חכמים כל המרבה שיחה עם האשה גורם רעה לעצמו.</b> כלומר גורם שהיצר מתגבר עליו שנקרא רע כדאמרינן (קדושין ל:) גדול יצר הרע שבוראו קראו רע שנאמר (בראשית ח' כ\"א) כי יצר לב האדם רע מנעוריו. וזה האיש גורם הרע לעצמו שנתן לו מקום והזמנה להדבק בגופו על ידי השיחה והפריץ על המדות יותר משאר בני אדם שפעמים יצר מתגבר עליהם אבל בשלא יעשו הם דבר גורם ולא הגרמת עצמן תפתח עליהם הרעה:",
+                "<b>ובוטל מדברי תורה.</b> כי מחשבת התורה לא תכון לנגד עיניו בעוד לבו פונה אל האשה ולא לשיחתה כי הן שתי מחשבות שאין הלב סובלתן כאחד:",
+                "<b>וסופו יורש גיהנם.</b> שסוף בא לידי עבירה אחר אשר בשרירות לבו הולך ומרבה דברים על פנים (<small>אמר המעתיק נראה להגי' במקום</small> על פנים עם האשה <small>עיין במדרש שמואל</small>) יעשה חטא וירד שאלה. וזהו שאמר שלמה ע\"ה (קהלת ז' כ\"ו) ומוצא אני מר ממות את האשה אשר היא מצודים וחרמים לבה אסורים ידיה. ר\"ל כי המות יסירהו מן העולם מחיי עולם קטן אבל האשה תאבד הנפש לעולמי עד. הנה כי היא מר ממות אשר היא מצודים וחרמים. האדם כיון שמביט באשה נלכד הוא ברשתה אשר היא מצודה ולא יכול להמלט ממנה. כי האיש רואה אשר חשקה לבו ואינו רואה מה יהיה לו עליה באחרית הימים. כמו שאמר הפייט יונה פותה הולכת במדבר רואה את הבר ואינו רואה את המכבר. וחרמים לבה כשהיא חושקת את האדם בלבה אפי' אם לא יחשוק אותה ומזלו הרע של זה האיש גרם שתחשק היא. בו אסורי' ידיה שאם אחזה בידיה כבר לקוח הוא בבית האסורים ושוב אין לו תקנה. טוב לפני האלהים ימלט ממנה וחוטא ילכד בה (קהלת ז' כ\"ו) שהצדיקים הקב\"ה שמרן ואין מזמן להם דבר אשר יוכלו להכשל בו אבל החוטא שאינו מתרחק מדרכים רעים ואין לבו שלם מזדמן אליו ענין כזה:"
+            ],
+            [
+                "<b>יהושע בן פרחיה ונתאי הארבלי קבלו מהם.</b> מיוסי בן יועזר ומיוסף בן יוחנן:",
+                "<b>יהושע בן פרחיה אומר עשה לך רב וקנה לך חבר.</b> שאפי' אתה יודע כמותו עשה אותו רב עליך מפני שאדם זכר מה שלמד מרבו יותר ממה שאדם לומד מעצמו. ועוד כי פעמים יבין הדבר יותר ממנו ונמצא מלמדו ואפי' אם שניהם שוין בחכמה:",
+                "<b>וקנה לך חבר. </b> לשלשה דברי' אדם צריך אל החבר הטוב. האחד לדברי תורה כמו שאמר הרבה למדתי מרבותי ומחברי יותר מרבותי. והשני למצות שאף כשאין חבירו חסיד ממנו ופעמים שגם הוא עושה אשר לא כדת. כשהוא נהנה בדבר עושה העבירה. אבל אין חפצו ורצונו שחברו יעשנה כי אין לו הנאה בזה וכמו שאמרו (קדושין סג:) ואין אדם חוטא ולא לו. נמצאו שניהם חוזרין בתשובה כל אחד על פי חברו. והשלישי לענין העצה שיקחנו להיות לו מעיר לעזור בכל ענינו ולקחת ממנו עצה טובה ולהיות בן סודו אחר היותו עמו בברית ולא יגלנו לאחרים לבל יפרו מחשבתו ואף לא לנראים אליו כאהבים כי צורת האהבה נכרת על פניהם. ועל זה אמר שלמה ע\"ה (משלי ט\"ו כ\"ב) הפר מחשבות באין סוד וברוב יועצים תקום. ומה שאמר <b>וקנה לך חבר</b> בלשון (נקיה) [קניה] שאם לא ימצאנו בחנם יקחנו בכספו ויבזבז נכסיו כדי להשיג אל חבר טוב או שיקנהו בפיוס דברים ובלשון רכה ולא יקפיד בדבריו ויסבול אמרי פיהו אף כשיאמר דבר כנגדו אל ישיבהו מענה. שבלא כן לא ישאר באהבה שהדעות חלוקים הם ופעמים יבקש דבר אוהבו כנפשו יאמר ראה זה לא אכשר ואם לא יעשה כן (ויעבירהו על כל פנים) תפרד החבילה. וזהו שאמר שלמה ע\"ה (משלי י\"ז ט') מכסה פשע מבקש אהבה ושנה בדבר מפריד אלוף. ר\"ל המכסה כשיפשע חברו מבקש אהבה כי על ידי זה תתקיים אהבתם שיסבול פשעיו. ושנה בדבר אם חברו אומר כנגדו וחוזר אותו ואומר ראו מה אמר פלוני מה דבר עלי מפריד אלוף (על כל פנים) מפריד אלופו ממנו ר\"ל אוהבו:",
+                "<b>והוי דן את כל האדם לכף זכות.</b> זה מדבר עם אדם שאין יודעין בו אם הוא צדיק ואם הוא רשע. ואם מכירין אותו והוא איש בינוני פעמים עושה רע ופעמים עושה טוב ואם יעשה דבר שיש לדונו לכף חובה ויש לדונו לזכות בשיקול או אפי' (לידי) כפי הנראה נוטה לכף חובה יותר. אם משום צד ענין יכול לדונו לזכות יש לו לומר לטובה נתכוון. אבל אין הדברים בצדיק גמור ולא ברשע גמור. כי הצדיק אפי' במעשה שכלו רע ונוטה לכף חובה מכל עבר ידינהו לטובה לאמר כי שגגה היתה שיצאה מלפני השליט והנה ניחם והביט ובקש מחילה. וכמו שאמרו חז\"ל (ברכות יט.) אם ראית תלמיד חכם שעבר עבירה בלילה אל תהרהר אחריו ביום שמא עשה תשובה שמא ס\"ד אלא אימא ודאי עשה תשובה. פי' שמא ס\"ד כיון שהוא ת\"ח ועד עתה לא אירע דבר קלקלה בידו על כל פנים מיד עשה תשובה. הנה לך כי אין לדון לכוף חובה הצדיק גמור לעולם וממנו לא הוצרך לומר והוי דן את כל האדם לכף זכות. גם מן הרשע הגמור לא אמר. אפי' מעשהו כלו טוב ואין נראה לחוש עליו משום צד עון יש לאדם לדונו לכף חובה ולומר לפנים עשה ואין תוכו כברו. וכמו שנאמ' (משלי כ\"ו כ\"ה) כי יחנן קולו אל תאמן בו כי שבע תועבות בלבו. וכך כתב רמב\"ם ז\"ל. ועל ענין זה אמר שלמה בחכמתו (משלי כ\"א י\"א) משכיל צדיק לבית רשע מסלף רשעים לרע. ר\"ל בני אדם חושבים כי הצדיקים מפני שאינם יודעין לעשות רע אינם מכירים דרכי רשע כי לא יבינו העושים אותו. ואין הדבר כן כי הצדיק משכיל לבית רשע ויודע ומכיר ומשגיח רוע מעלליו יותר משאר בני אדם שיודעין ולא יתנו אותו על לבם. מסלף רשעים לרע הצדיק כשרואה מעשה רשעים הנראים בדרך טוב מסלף אותו ומטהו לדינו לאמר פעל און כי לא נתכוון למצוה אך לשום עצמו בחזקת הטובים:"
+            ],
+            [
+                "<b>נתאי הארבלי אומר הרחק משכן רע.</b> לשוכר בתים ולקונה עבדים אמרו. כי כאשר ישאל איש תחלה על דירה ובמקום דוחק כך יש לו לשאול על השכנים אם רעים הם ירחק מהם ולטובים יקרב:",
+                "<b>ואל תתחבר לרשע.</b> שהוא עונש גדול שאין כמותו כי החטא החמור פשע בו עשה עבירה אחת אבל זה בכל העבירות שעושה הרשע יש לו חלק בהם ונמצא עושה חטאים רבים גדולים ועצומים. ואם ידיו אסורים ולא נהנה מהם ואוי לרשע ואוי לשכנו כי הוא חוטא ושכנו מנוגד. שכן הוא מפורש באבות דר' נתן (ל ג) כל המדבק לרשעים אע\"פ שאינו עושה כמעשיהם נוטל שכר כיוצא בהם והמדבק לצדיקים אע\"פ שאינו עושה כמעשיהם נוטל שכר כיוצא בהם. ועל זה נאמר (ד\"ה ב' כ' ל\"ז) בהחברך כו' פרץ ה' את מעשיך:",
+                "<b>ואל תתיאש.</b> סמך שני דברים האלה ואמר אל תתחבר לרשע שאין לך להתיאש מן הפרענות ואל תאמר בלבך עודנו עומד בשלוה והשעה משחקת לו אתחבר אליו וכשיעבור מזלו הטוב אתרחק ממנו ולא תוכל כי לא תדע מה ילד יום וברגע יבא אידו ותלקח עמו כאשר החל לנפול הוא וכל אוהביו יפולו. וגם אל תאמר אראה לו אהבה לפנים ולא אהבנו בלבי. כי גם רע שתחניפנו והיא חטא להחניף הרשעים בעולם הזה. ועל ענין זה אמר שלמה (משלי כ\"ד כ\"א) ירא את ה' בני ומלך עם שונים אל תתערב כי פתאם יקום אידם ופיד שניהם מי יודע. פי' סמך יראת ה' (בני ומלך) אל יראת מלך ב\"ו למשל ולענין יראת הגוף הנראית לעין ליראת הנפש הנעלמת ואמר כאשר אתה רואה כי המלך שונא לכל אוהב שונאו וכי יפקוד עליו רעה ישאל איזהו אשר מלאו לבו לאהוב את שונא המלך ויעשה לו כאשר עשה לשונאו כך הקב\"ה עושה לכל מתערב עם שונים. כלומר המשני' את התורה ואת המצוה. כי שונים יוצא כמו (איוב כט כב) אחרי דברי לא ישנו. וכאשר הרשעים השונים ילקו וגם חבריהם יאספו עמהם (ד\"ה ב' י\"ט ב') הלרשע לעזר ולשנאי ה' תאהב ובזה יהיה עליהם. כי פתאום יקום אידם שלא תאמר אתערב עמו עתה וכי תבוא עליו הרעה אתרחק ממנו. כי פתאום יקום אידו ולא תוכל להמלט על נפשך. ופיד שניהם מי יודע ר\"ל פיד שונא המלך ופיד שונא הקב\"ה מי יודע מתי יבוא להם ואין אדם יכול להזהר ולהתחבר עמהם ולהציל נפשו:"
+            ],
+            [
+                "<b>יהודה בן טבאי ושמעון בן שטח קבלו מהם.</b> מיהושע בן פרחיה ונתאי הארבלי:",
+                "<b>יהודה בן טבאי אומר אל תעש עצמך כעורכי הדיינין.</b> ר\"ל ראש כמו שאמ' בבראשית רבה (כג י) ועפרון יושב בתוך בני חת באותו יום מינוהו ארכי כלומ' ראש הדיינין. וגם בוישלח יעקב מלאכים ארכי ראש הלסטים. וגם בערוך תמצא ארכי ולשם מפרש אותו. ופי' זה הוא אל תעש עצמך כעורכי הדיינין שישאלוך ותאמר להם הדינין ואחר שישמעוה ממך הולכים לדיינין אחרים לדון ויאמרו להם כבר אמר לנו ראש הדיינין כך הדין אל תעש עצמך כמותם. מהרמב\"ם ז\"ל פי' אחר. <b>אל תעש עצמך כעורכי הדיינין</b> (לא) דבר בכאן במי שמלמד טענות של שקר לחברו ולטעון בהן. כי אדם זה רשע גמור הוא ולא הוצרך לומר כי אין לאדם לעשות כן כי יחשדוהו וידברו עליו כי עבירה גדולה היא. אלא שמסדר לו טענותיו ועורך לפניו הדינין ומגלה ליחיד דינו שאינו ראוי לעשות כן כי יחשדוהו וידברו עליו רע. וכההוא מעשה דר' יוחנן במס' כתובות (נב:) דמעקרא סבר ומבשרך לא תתעלם (ישעיה נח ז) ולבסוף סבר אדם חשוב שאני:",
+                "<b>וכשיהיו בעלי הדין עומדין לפניך יהיו בעיניך כרשעים.</b> שלא תטה לבך אל אחד מהם ולא תחשוב כי הוא (צדיק) בדינו שאם כן לעולם לא תדין הדין לאמיתו כי שרירות לבך עם זה ולא תוכל לראות לו חובה. אך כאילו רשעים שניהם בדינם וטוענין שקר יהיו בעיניך ולא יהיה לבך נוטה אל אחד מהם עד שתבוא הדבר לאור על נכון:",
+                "<b>וכשנפטרין מלפניך יהיו בעיניך כצדיקים כשקבלו עליהם את הדין.</b> זו היא מדת החסידות אחר שאתה יודע שהאחד טען שקר לא יהיה בעיניך (לעולם) בחזקת שקרן ובעל דין קשה. ואין ראוי לחשדו שקבל עליו את הדין ויצא מבית דין חייב. ויש לחשב שחזר בתשובה ואין בדעתו לעשות כן כל ימיו:"
+            ],
+            [
+                "<b>שמעון בן שטח אומר הוי מרבה לחקור את העדים והוי זהיר בדבריך.</b> לעשות להם דרישה וחקירה הרבה פעמים. ובזה תגלה סוד כי ברוב דברים לא יחדל פשע ומלמד תוך דבריהם אם לשקר העידו:",
+                "<b>והוי זהיר בדבריך שמא מתוכם ילמדו לשקר.</b> כי כשתחקור אותם על שום ענין תוכל לדבר דבריך שהם יבינו מאיזה צד יתחייב אותו בדינו וילמדו מתוך דבריך מה צריכין לשקר כדי לזכות:"
+            ],
+            [
+                "<b>שמעיה ואבטליון קבלו מהם.</b> שמעיה אומר אהוב את המלאכה. שלא תבטל אדם ממלאכה כי הבטלה מביאה את האדם לידי שעמום (כתובות נט:) והיא מדת החולי שנאמר עליו (משלי כ\"א כ\"ה) תאות עצל תמיתנו כי מאנו ידיו לעשות. רוצה לומר כאשר הוא מרגיל איבריו להתבטל ממלאכה מאנו ידיו כי ההרגל שולט עליהם. ואמרו עליו עוד (משלי כ' ד') מחרף עצל לא יחרש ושאל בקציר ואין. שהוא חושב כי כשישב בטל מן מלאכה שהיא מנוחה לו והוא הפך כי ביגיעה יהיה לו מנוחה כי מפני החורף ינוח ויעמוד בביתו ולא יחרוש ושאל בקציר לאסוף התבואה ואין וימת ברעב. אבל החורש בחורף (משלי כ\"ח י\"ט) עבד אדמתו ישבע לחם כי אין אדם משיג למנוחה אך ביגיעה תחלה. כי מרדף רקים ורודף אחרי יושבי אל הקרנות הבטלים ממלאכה ישבע ריש:",
+                "<b>ושנא את הרבנות.</b> סמך זה לעבודת המלאכה שהם מענין אחד שישנא את הרבנות ומעלת הבטלנין שסופן לבוא אל מדת העוני. ויעסוק במלאכתו כל היום כדאמר (פסחים קיג.) ליפשוט נבילתא בשוקא ואכול אגרא ולא תימא כהנא אנא גברא רבא אנא. ועל זה אמר שלמה ע\"ה (משלי י\"ב ט') טוב נקלה ועבד לו ממתכבד וחסר לחם. ואין פי' של נקלה כמשמעו אך הוא הפך לשררת המתכבד:",
+                "<b>ואל תתודע לרשות.</b> כי עבודת הרשות היא קשה עד מאד ועל כל פנים כיון שמקבל עליו עול מלך סופו לפרק עול מלכות שמים ולבטל המצוה כי הוא מתפחד מן הרשות ומלאכתו מרובה ויעשה מלאכת ה' רמיה מפני המלאכה ההיא. ועוד שלסוף יורידנו מנכסיו בלי תועלת שאין מקרבין לאדם אלא לצורך עצמן. ועל כל פנים כיון שמקבל עליו עול מלך בשר ודם פעם אחת לא יוכל לעשות אשר האדון מבקש:"
+            ],
+            [
+                "<b>אבטליון אומר חכמים הזהרו בדבריכם שמא תחובו חובת גלות.</b> רמב\"ם ז\"ל כתב באבות בפירושיו על דרך נכון <b>הזהרו בדבריכם</b> לבאר דבריכם כדי שלא תניחו מקום למינים <b>שמא תחובו חובת גלות ותגלו למקום המים הרעים</b> מקום המינין שמראין פנים בתורה שלא כהלכה וידקדקו מתוך דבריכם דברים אשר לא כן:",
+                "<b>וישתו התלמידים הבאים אחריכם.</b> שישמעו דבריכם ולא הבינו ויסמכו על דברי המינין שיפרשו דבריכם על פי דעתם ויהיו סבורים שזו היתה דעתיכם <b>וימותו</b> בעונם <b>ונמצא שם שמים מתחלל</b>:"
+            ],
+            [
+                "<b>הלל ושמאי קבלו מהם.</b> משמעיה ואבטליון:",
+                "<b>הלל אומר הוי מתלמידיו של אהרן אוהב שלום ורודף שלום אוהב את הבריות ומקרבן לתורה.</b> ר\"ל שיאהב בלבו האמת והשלום וירדוף אחריו בפועל ידיו. כי יש בני אדם אוהבים אותו בלבם לא שיטרחו עצמן לשום שלום בעולם ואינם הולכים בדרכי שלום אך העושין פעולה ומשימין שלום בין אדם לחבירו ואוהבים לעשות המלאכה כמו שנאמר (תהלים ל\"ד י\"ד) בקש שלום ורדפהו אותם הם מתלמדיו של אהרן שהיה עושה כדבר הזה:",
+                "<b>אוהב את הבריות ומקרבן לתורה.</b> כשהיה אהרן מרגיש באדם שהיה עושה עבירה בסתר הולך אליו ומתחבר עמו ועושה אותו אוהבו והחוטא מעלה על לבו אלו היה אהרן יודע מצפוני לבי כלום הי' רוצה בחברתי אלא שאני מוחזק בעיניו כאדם כשר ובעל מצות אך אם יודע מחשבתי הרעה יתרחק ממני מהתחברו לרשע כמוני היום ויתנחם על רעתו ויהרהר בתשובה וזו היא אליו גרמה ותועלת גדולה להפר מחשבתו הרעה. וזהו שנא' עליו (מלאכי ב' ו') בשלום ובמישור הלך אתי ורבים השיב מעון:"
+            ],
+            [
+                "<b>הוא היה אומר נגד שמא אבד שמא.</b> ר\"ל אדם המתגאה ויצא שמו בעולם על יד גאותו וגדולתו ועושה לו שם כשם הגדולים אשר בארץ כנגד השם הגדול הנמשך בגאוה כן יאבד שמו אבדון גדול ולא יזכר ולא יפקד:",
+                "<b>ודלא מוסיף יסף.</b> מי שהוא חכם ואינו רוצה להוסיף חכמה על חכמתו ויאמר בלבו כבר למדתי כל התורה כלה וראיתי דרכיה ונתיבותיה מה לי ולצרה הזאת לטרוח בהבל ימי ומה אתבונן בה ולא הבינותי. יהי רצון שזה האיש ימות ויאסף אל עמו ולמה יחיה עוד אחר שכבר קם מללמוד:",
+                "<b>ודלא יליף קטלא חייב.</b> מי שלא למד כל עיקר נמשל כבהמה כי למה נברא בעולם אך להבין ולהורות בתורה שדרכיה דרכי נועם וזה שלא עסק בתורה כל ימיו ועודנו מחזיק ברשעתו אין ראוי לחיות אפי' יום אחד ואפי' שעה אחת:",
+                "<b>ודישתמש בתגא חלף.</b> המתכבד בכתרה של תורה ונהנה בכבודה ועושה אותה ככלי לעשות בו צרכיו הרי זה נספה כדתנן לקמן (ד ה) אל תעשם עטרה להתגדל בהם ולא קרדום לחתוך בהם עצים וכן היה הלל אומר ודישתמש בתגא חלף:"
+            ],
+            [
+                "<b>הוא היה אומר אם אין אני לי מי לי.</b> אם לא אוכיח עצמי שאזרז עצמי במצות מי לי להוכיח ולזרזני. כי זרוז האחרים טוב הוא לפי שעה אבל כשיעורר האדם את עצמו בכל יום ויום יוסיף לחשוב מחשבות לעשות מלאכת ה' ואין שכחה לפניו כאשר לבו חפץ והוא דרך ישר לפני איש:",
+                "<b>וכשאני לעצמי מה אני.</b> עדיין לא אוכל להשיג אל אחד מני אלף ממה שאני חייב לעשות. ומשלו משל למה הוא דומה למלך שנתן שדהו לעבדיו ופסק עמהם בשלשים כור לשנה. טרחו בה הרבה והביאו לו חמשה כורין. אמר להם המלך והלא פסקתם עמי בשלשי' כורין אמרו לו אדוננו המלך שדה שנתת לנו זבורית היתה טרחנו בה הרבה ולא היינו יכולין להוצי' ממנה יותר מחמשה כורין. כך אמרו לפני הקב\"ה יצר הרע שנתת לנו מנעורנו הוא שנאמר (בראשית ח' כ\"א) יצר לב האדם רע מנעוריו. ואפי' כשאדם טורח הרבה לעשות הישר בעיני ה' אין אדם יכול להשיג אלא לדבר מועט ממה שחייב לעשות. וזהו שנא' (תהלים ק\"ג ט\"ו) כי הוא ידע יצרנו זכור כי עפר אנחנו. שאם לא מפני יצר הרע הרבה באדם אפי' בלא שיטרח ויחזור אחר המצוה היה עושה מהם הרבה כשדה עדית אפי' אם לא יטרחו בעבודת אדמתו יצא ממנה שום דבר. אבל עכשיו שיודע שאפי' אם יטרח הרבה לא ישיג אלא המיעוט מפני יצר הרע שמקלקל גופו. כל שכן אם לא יטרח תשאר נפשו ריקה מן המצות כמו שדה זבורית אם לא יטרח בה. ואם לא יזבלנו ויחרישנו לא יצא ממנו שום דבר ועל זה זה נאמר (משלי כ\"ד ל') על שדה איש עצל עברתי ועל כרם אדם חסר לב והנה עלה כלו קמשונים כסו פניו חרלים וגדר אבניו נהרסה. ומפני זה סמך עוררות אחרים ועוררות עצמו ואמר אם אין אני לי מי לי ואם לא אטרח ומעורר את עצמי לחזר אחר המצות אשאר מהן ריקן שאף כשאני לעצמי וטורח בהן איני משיג לחלק קטן מכמה חלקים ומה אני משיג אם לא אטרח כלל:",
+                "<b>אם לא עכשיו אימתי.</b> שלא יאמר אני היום עסוק במלאכתי למחר אפנה ואעסוק ואתקן עצמי. כי שמא לא תפנה ואפי' אם יפנה היום ההוא חלף עבר ובטל אותו ממלאכת ה' ולא יוכל לשלמו כל ימיו כי כל הימים אשר הוא חי על האדמה חייב הוא לתקן עצמו ולעסוק במצות ואין לו רשות ליבטל ממלאכתו ואפי' שעה אחת. ועוד יש בכלל זה הלשון <b>אם לא עכשיו</b> בימי נערות <b>אמתי</b> אם עד זקנה ושיבה יניחנה לא יוכל לעשותה. ועל ענין זה אמר דוד ע\"ה (תהלים קמ\"ד י\"ב) אשר בנינו כנטעים מגדלים בנעוריהם. ר\"ל כי הנטע בעודנו קטן אדם יכול לגדלו להיות עץ ישר ולא יהיה עקום אך לאחר שגדל בעקומו היותו קשה הוא מאד לתקן. וכן האדם בעודנו קטן בקל הוא להיות בדרך טוב ולסור מן הרע אבל אם הזקין ברשעו קשה בעיניו להניחה כמו שכתוב (משלי כ\"ב ו') חנך לנער על פי דרכו גם כי יזקין לא יסור ממנה וכתיב (דברים כ' י\"ט) כי האדם עץ השדה. ועוד כי התשובה בימי זקנה אינה תשובה שלמה כי באותו זמן אין היצר חזק והתאוה נקיה ולא תערב לנפש ואין לו חפץ בהנאת העבירות וזו היא הסיבה אליו לתשובה. ועל ענין זה נאמר (קהלת י\"ב א') וזכר את בוראך בימי בחרותיך עד אשר לא יבאו ימי הרעה והגיעו שנים אשר תאמר אין לי בהם חפץ:"
+            ],
+            [
+                "<b>שמאי אומר עשה תורתך קבע.</b> כמו שאמרו באבות דר' נתן (כח י) כל העושה תורתו עיקר ומלאכתו טפלה עושין אותו עיקר לעולם הבא. וכל העושה תורתו טפלה ומלאכתו עיקר עושין אותו טפלה לעולם הבא. ר\"ל אע\"פ שלא עשה עבירה ולא עשה התורה עיקר אפילו אם היה (ראוי) להיות בגן עדן טפל יהיה שמה:",
+                "<b>אמור מעט ועשה הרבה.</b> כשתבטיח את חבירך לעשות בעבורו שום דבר אמור לו מעט ועשה לו הרבה והוא מדרך המוסר והחסידות. ולמדנו מאברהם אבינו ע\"ה דכתיב ואקחה פת לחם ואחר כך ויקח חמאה וחלב ובן הבקר וגו'. פי' אחר <b>אמור מעט ועשה הרבה</b> והיא מדת עליונות. ורבותינו ז\"ל למדוה מהקב\"ה ית' שלא הבטיח אלא בשתי אותיות שנא' דן אנכי וגאלם בשבע ועשרים מלות שנא' או הנסה אלהים לבוא לקחת לו גוי מקרב גוי וגו'. ועל זה אמר ר' סעדיה גאון ז\"ל אם להבטיח את אבותינו בשתי אותיות עשה להם כמה נסים ונפלאות על הגאולה העתידה לבא שנכתבו כמה דפין וכמה קונדרסין וכמה ספרים מהבטחות וכמה נחמות בירמיה בנביאים על אחת כמה וכמה כי נפלאים יהיו מעשיו ממה שהבטיח נפשינו יודעת מאד. ויש לו לאדם לדעת ולחשב בדבר ולתת את לבו כי שכר גדול יהיה לו מפני הבטחות:",
+                "<b>והוי מקבל את כל האדם בסבר פנים יפות.</b> שיראה להם פנים של שמחה כדי שתהא רוח הבריות נוחה הימינו. פי' אחר <b>והוי מקבל וכו'</b> שיתרחק ממדת הכעס שהיא מדה רעה עד מאד וינהג עצמו במדת הרצון על דרך שיהיו מרוצין ממנו בני אדם נאה ומקובלת. ועל זה אמרו חז\"ל בדרך מוסר תרצה שתחפץ חפץ כזה שלא תחפוץ. שאין אדם יכול להשיג שיהיו בני העולם חפצים בו אם לא יעבור על מדותיו. ואם לא יעבור חפצו מפני חפצם מבטל רצונו מפני רצון אחרים. ובזה יהיה לו אוהבים רבים וישמור נפשו מנזקין של בני אדם. כי המראה להם פנים של זעם ישנאוהו ויבקשו להרע לו:"
+            ],
+            [
+                "<b>רבן גמליאל אומר עשה לך רב והסתלק מן הספק.</b> ר\"ל שיקבל חברו לרב אע\"פ שלא יהיה חכם יותר ממנו ואפי' אם לא השיג אל חכמתו כדי שיסתלק מן הספק. ובירושלמי אומר זיל איתי לי זקן מן השוק דאיסמוך עליה ואישרי לך. שפעמים החכם יסתפק בהוראה ואינו יודע למה לומר. אם יתיר ושמא הוא אסור ותארע תקלה על ידו ואם יאסור המותר נמצא מפסיד ממונן של ישראל והתורה חסה עליו. על כן יעשה חברו רב וישאל ממנו ספקותיו. ויעשה ההוראה על פיו אפי' אם הדבר הוא פשוט אליו ואפי' להתר אף כשאינו גדול כמותו בחכמה. וכן אמרו הגאונים ז\"ל כל היכא דלמר מספקא ליה ולמר פשיט ליה הלכתא כמאן דפשיט ליה. ואפי' תלמיד לפני הרב:",
+                "<b>ואל תרבה לעשר אומדות.</b> שלא יעשר מאומד פירותיו. ורצה לעשר בעין יפה מה שמדד יותר מן העשירית נמצא שהוא טבל שאינו מעושר עד שיתן עיניו לעשר אותו והוא לא חשב עליו ונמצא שיש קלקול במעשר הזה. וזה הדבר הוא משל מענין הסברא שאין לאדם לעשותה מאומד. אלא על דרך העיקר ושירד לסוף הדעת. ואין זה בכל הסברות שיש שהיא לפנים והחכם אע\"פ שסברתו נוטה לזה הצד מבין הוא מכיר כי חכם אחר יוכל לומר דרך אחרת אלא שזה נראה לעיניו יותר. ויש סברא שהחכם מחדש אותה יכיר וידע כי הוא מוכרחת על פי סברא הנכונה ואין אליה פנים אחרות ולא יהי' חכם שיחלוק עליה והמבין יבין. ועל זה סמך הדבר אל <b>עשה לך רב והסתלק מן הספק</b> שהם מעין הסברא כמו שכתבנו:"
+            ],
+            [
+                "<b> שמעון בנו אומר כל ימי גדלתי בין החכמים.</b> וראיתי והבינותי בכל המדות החשובות:",
+                "<b>ולא מצאתי לגוף טוב משתיקה.</b> כבר פי' רמז\"ל בענין השתיקה כי בדבור שיש לאדם נזק בו מכל צד או אם יש בו ריוח מצד אחד ונזק מצד אחר לא הוצרך רשב\"ג להזהיר בזה כי כל אדם יזהר ממנו אם שומר נפשו מצרה. אלא אפי' בדבור שאין לאדם נזק בו כלל וכולו ריוח כמי שמדבר בעסקיו ובצורך גופו ובצורך פרנסתו צריך למעט בדבור ושלא יאריך בו אך כדי סיפוקו. ואין צריך לומר בדבר של הבל ושאינו מעלה ולא מוריד שאין לאדם לזכרו כלל. וכן אמרו בירושלמי (ברכות א:) ארשב\"ל אלו הוינא בטורא דסיני בעינא תרי פומי. הדר אמר השתא דלית לן אלא חד לא יכילנא למיצל נפשין מלישנא בישא כל שכן אי הוה לן תרין. ר\"ל שלא ידבר בפה דברי תורה ודברים שכלו דברים של הבלי עולם שהיו החכמים הקדושים עושים עצמן ככלי שרת שאין משתמשין בהם דברים של חול. והיינו דאמרינן בגמרא דבני מערבא (ירושלמי סוף ברכות) כל פטטיא בישין בר מפטטיא דאוריתא טב. ויש שגורסין כל כרביא בישין בר מכרביא דאוריתא טב. פי' כרביא חרישא לומר שכל הדברים והמחשבות שאדם משתדל בהם בעולם הזה הכל הבל ורעות רוח לבד ממחשבת התורה ומעשה ה' כי נורא הוא:",
+                "<b>ולא המדרש הוא עיקר אלא המעשה.</b> לומר שלא ידרוש המצוה לאחרים והוא אינו עושה אותם אך יעשה אותם תחלה וילמדם לאחרים וכמו שארז\"ל (תוספתא יבמות סוף פ\"ח) נאים דברים היוצאים מפי עושיהם:",
+                "<b>וכל המרבה דברים מביא חטא.</b> זה הענין בדברי תורה מדבר שאין לאדם להרבות בהלכה אלא ימתין ויחשוב מה שיאמר ויהיו דברים במשקל ולא ימהר אותם כי ברוב דברים לא יחדל פשע ויחשוב כי הדבר כן הוא ויביא חטא בהוראה. ועל כן אמרו ולא המדרש הוא העיקר אלא המעשה שהוא מענין התורה להודיע כי בדברי תורה היא. אף גם זאת שאין לפרש אותו בהבלי העולם שאם כן היה להם לסמוך אותו (אל) לא מצאתי לגוף טוב משתיקה שהוא בדברי העולם ויאמר מיד וכל המרבה דברים מביא חטא. אלא בודאי בדברי תורה אמרו כמו שפרשנו:"
+            ],
+            [
+                "<b>רבן שמעון בן גמליאל אומר על ג' דברים העולם קיים על הדין.</b> שידון דין אמת לאמתו:",
+                "<b>ועל האמת.</b> שיש לאדם ללכת בדרכי התשובה שהוא אמת ותורתו אמת והולך בדרכי הקב\"ה אמת גם כן ילך באותו הדרך שנאמר והלכת בדרכיו. ואמרו חז\"ל (יבמות סג.) שאפי' ספור דברים בעלמא אין לו לאדם לשקר כההוא עובדא דבריה דרב וכו' אמר ליה מעלה אמך א\"ל אנא הוא דהפיכנא לה א\"ל היינו דאמרי אינשי דנפיק ממך טעמא ילפך ואת לא תעבד משום שנאמר (ירמיה ט' ד') למדו לשונם דברי שקר. כי האדם המרגיל לשונו לדבר שקר בדבר שאין בה לא הפסד ולא תועלת גם כי יבא לדבר דברים של עיקר לא יוכל לומר האמת כי פיהו המדבר וההרגל שולט עליו:",
+                "<b>ועל השלום.</b> שלום הוא כולל לכל טוב שבעולם ואין תכלית לתועלתו ושלום על ישראל:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי אומר איזו היא דרך ישרה שיבור לו האדם כל שהיא תפארת לעושיה ותפארת לו מן האדם.</b> בהעשות המצות הקב\"ה מפואר בהן והן תפארת לעושיהן כי תפארתו היא תפארת אמיתית בבני אדם ולכן יברור לעצמו הדרך ההוא:",
+                "<b>ותפארת לו מן האדם.</b> שיעשה המצות בזמנן שנאמר (משלי ט\"ו כ\"ג) ודבר בעתו מה טוב. כי יוכל לעשות בזמנן שלא יישר בעיני הבריות ולא יהיה לו פאר בהן ואין זה עושה מצוה שלימה כענין שאחז\"ל (שבת סג.) כל העושה מצוה כמאמרה אפי' גזר דין של שבעים שנה מבטל שנא' (קהלת ח' ד') באשר דבר מלך שלטון ומי יאמר לו מה תעשה וכתיב בתריה שומר מצוה לא ידע דבר רע. גם צריך להתנאות במצות. לולב נאה טלית נאה ספר תורה נאה תפילין וכיוצא בהן בענין שיפארוהו בני אדם וישבחוהו עליהן. ורמז\"ל פי' זאת המשנה על המדות לעשותן על דרך האמצעית שהוא דרך המובחר ותפארת לעשותו שמכינה לב טהור לאדם ומחדשת בקרבו רוח נכונה <b>ותפארת לו מן האדם</b> שילמדוהו לנהוג עם הבריות מנהג טוב ונאה וכמו מדת הנדיבות. כי (ישעיה ל\"ב ה') ולכילי לא יאמר שוע. גם הפזור רע ירוע ומי הוא הנדיב. אך האוהב את הממון ושומר אותו שמירה מעולה ומתיעץ בנדיבות ועושה סדר בהוצאה כדי שיספיק לו לעשות הטוב והישר במקום הראוי להנתן בו. גם אין מדות תחת השמים כי (אם) על דרך האמצעות והן תפארת לעושה אותו ותפארת לו מן האדם (אך אם מעט ואם הרבה שניהם):",
+                "<b>והוי זהיר במצוה קלה כמצוה חמורה שאין אתה יודע מתן שכרן של מצות.</b> אע\"פ שנתפרש אלינו העונשין מן העבירות שיש מהן בכרת ויש במיתה בידי שמים. כרת הוא וזרעו נכרתין. מיתה בידי שמים הוא לבדו נכרת. ויש עבירה שהיא בארבע מיתות ב\"ד ויש בלאו שהיא מלקות ארבעים והעובר על דבריהם מכין אותו מכת מרדות מדרבנן. אך לא נתפרשו אלינו שכר מצות ולא בקלות ולא בחמורות. משלו חכמים ז\"ל (דברים רבה ו:) למשל למה הדבר דומה למלך שמסר לעבדיו פרדס לנטוע בו אילנות ואילו היה מודיע להם מתן שכרם היו כלן טורחים באותן אילנות ששכרן מרובה ונמצא הפרדס חסר מאותן האחרים. כך אלו היה הקב\"ה מודיע מתן שכרם של מצות היו עושין החמורות ששכרן מרובה ומניחין הקלות ששכרן מועט ולא יהיה אדם שלם במצות ומזה הטעם לא יבא להקל במצות ותיקר בה נפשו לעשות אותן לפי שאינו יודע איזו קלה ואיזו חמורה. אבל רמז\"ל הפליג בדבריו ונתן טעם לדבר חזק מזה ואמר שאין אתה יודע מתן שכרן של מצות כמה הוא שאפי' מצוה קלה שכרה גבוה עד למעלה. והוי זהיר שלא תפסיד ריוח גדול כמוהו כענין שאמרו (חולין קמב.) כי יקרא קן צפור לפניך וגו' ומה אם מצוה קלה כאיסר אמרה תורה למען ייטב לך לעולם שכלו טוב והארכת ימים לעולם שכלו ארוך קל וחומר למצות החמורות שבתורה:",
+                "<b>והוי מחשב הפסד מצוה כנגד שכרה.</b> כי ירחש לבך דבר לאמר איך אעשה המצוה הזאת ואפסיד ממוני בזה ובזה אף אתה אמור לו כי שכר גדול יהיה לו עליה כפליים אלף פעמים מההפסד ובזה לא ימנעך מכבוד:",
+                "<b>ושכר עבירה כנגד הפסדה.</b> פן יהיה דבר עם לבבך בליעל לאמר שכר גדול יש בעשות העבירה הזאת וארויח בה כמה וכמה והנאה גדולה יהיה לי ואיך לא אעשה אותה. השמר לך ותחשוב את אשר תפסיד עליה באחרית הימים והוא כפלי כפלים מאותו שתרויח עתה. והצער העתיד ארוך וגדול מאד מהנאת השעה ובתתך זה אל לבך תנח ידיך מלעשות שאין אדם רוצה בריוח שיש הפסד כנגדו מרובה ממנו:",
+                "<b>והסתכל בשלשה דברים ואין אתה בא לידי עבירה דע מה למעלה ממך עין רואה ואזן שומעת וכל מעשיך בספר נכתבים.</b> ר\"ל שהקב\"ה רואה ויודע כל מעשה בני אדם וזוכר את הכל כאלו נכתב לפניו וישלם לו רעה תחת מעשיו הרעים. והוא תימה למה מנאם לשלשה דברים ושלשתם דבר אחד הוא שאין זה אומר אלא שהשם יודע הכל ועתיד לשלם לו כפעלו ומה חשבון הוא זה הכל ענין אחד הוא. על כן נראה לפרש כי זה הענין הוא למשל כאשר לפני מלכים יתיצב ולפני שרים וחכמים ואנשי השם ומתבייש לעשות לפניהם מעשים אשר לא יעשו ומלומר דברים שלא טובים כן יחשוב בכל עת כאילו הוא לפני הקב\"ה כאשר יעמד איש לפני רעהו. ובזה ישמור דרכו מחטוא גם פיו ולשונו ומצרה נפשו. ועל כן אמר <b>דע מה למעלה ממך עין רואה ואזן שומעת</b> ומנה אלה לשני דברים עין רואה כנגד המעשה ואזן שומעת כנגד הדבור. וחס ושלום לא עין ואזן ממש. אלא ר\"ל שאין מעשה נסתר מלפניו ולא נעלם ממנו. והדבר השלישי <b>וכל מעשיך בספר נכתבין</b> ר\"ל שאין שכחה לפני כסא כבודו והרי כל הדברים סדורים לפניו כאלו הם בספר נכתבין לשלם לעושיהם כפעלם וכמעשה ידיהם באחרית הימים. ואם ישית האדם אל לבו השכר אשר יתנו לו ימנע מלעשות אותם. ועל זה אמר הסתכל בשלשה דברים הללו ואין אתה בא לידי עבירה:"
+            ],
+            [
+                "<b>רבן גמליאל בנו של רבי יהודה הנשיא אומר יפה תלמוד תורה עם דרך ארץ וכו'.</b> ר\"ל דרך ארץ מלאכה. כי לשון דרך ארץ פעמים שהוא כמשמעו ופעמים שהוא אמור למלאכה הכל לפי הענין:",
+                "<b>שיגיעת שניהם משכחת עון.</b> כלומר מסיר יצר הרע כמו שנא' (תהלים נ\"א ז') הן בעון חוללתי ובחטא יחמתני אמי. שעל ידי שהוא יגע בתורה ובמלאכה לא ישלוט עליו יצר הרע כי בכל עת אשר לא יהיה דשן ושמן לא יערב לו לעשות עבירות. לכן יעסוק בתורה שמתשת כחו של אדם וגם במלאכתו לכדי חיותו ולא יעמד בטל לעולם פן יתענג ורם לבבו לשכח את ה' אלהיו כענין שנאמר (דברים ל\"ב ט\"ו) וישמן ישרון ויבעט:",
+                "<b>וכל התורה שאין עמה מלאכה סופה בטלה.</b> כענין שאמרו במכילתין (ג יז) אם אין קמח אין תורה. הענין כמשמעו כשיתבטל ממלאכה מביאתו אל העוני וגוררת כמה עונות ורעתה רבה כי מפניה יאהב מתנות ולא יחיה. ויחניף בני אדם אף אם הם רשעים כדי שיתנו לו. גם כי יתם הכסף מהמתנות יהיה גנב או קוביוסטוס ויביא גזלות העני לביתו לבל ימות ברעב. ובהגיע אדם אל המדות האלה אין מעצר לרוחו ולא ינוח ולא ישקוט עד יעבור על כל המצות האמורות בתורה כי עבירה גוררת עבירה. ועל זה ארז\"ל במסכת חולין (ברכות ח.) כל הנהנה מיגיעו עליו הכתוב אומר (תהלים קכ\"ח ב') יגיע כפיך כי תאכל אשריך וטוב לך. אשריך בעולם הזה וטוב לך לעולם (הבא) . על כן צריך לחכם שידע מלאכה כענין שנא' (קהלת ז' י\"א) טובה חכמה עם נחלה:",
+                "<b>וכל העוסקין עם הצבור יהיו עוסקין עמהם לשם שמים.</b> לא להתכבד ולא להנות מהם ולא להשתרר עליהם אלא להנהיגם בדרך ישרה והכל לשם שמים:",
+                "<b>שזכות אבותם מסייעתן וצדקתם עומדת לעד.</b> שאע\"פ שאתם עוסקין עמהם וצרכיהם נעשין על ידיהם לא אתם גורמין להם אלא זכות אבותיהם של צבור מסייעתם וצדקתם עומדת לעד לאלף דור:",
+                "<b>ואתם מעלה אני עליכם כאלו עשיתם.</b> כלומר אע\"פ שזכות אבותם מסייעתם וצרכיהם נעשין בזכות אבותיהם ולא על ידיכם אתם העוסקין מעלה אני עליכם כאלו נעשה כל צרכיהם על ידיכם ובזכותכם. כך פי' הראשונים ז\"ל. ויש לפרש עוד פירוש אחר <b>וכל העוסקין עם הצבור יהיו עוסקין עמהם לשם שמים</b> ואל תאמר למה לי הצרה הזאת לטרוח בצרכי צבור ואף כי יעשה צדקה עליהם לבד מתן השכר כי ממונם הוא. שאין לך לחשוב דבר זה כי כפליים תטיב לעצמך בעבורך מפני <b>שזכות אבותם מסייעתן</b> ותצליח במעשיהם מאשר תוכל להצליח במעשיך. ומעלה אני עליך שכר כאילו עשית אותה משלך את הכל וכאילו מכיסך נתת את אשר נתנו על ידך והנך מרויח בטרחך במעשיהם מאשר אם תטרח לעצמך כי מעשיהם מרובים ממעשיך. וכל אשר אתה עושה ה' מצליח בידך שזכות אבותם מסייעתן. לכן העוסק בצרכי צבור הטיב לעצמו הרבה מאד. ובלבד שיכוין לבו לשמים:"
+            ],
+            [
+                "<b>הוו זהירין ברשות.</b> כלומר להתרחק מן המלכות שלסוף מורידין את האדם מנכסיו:",
+                "<b>שאין מקרבין לו לאדם אלא לצורך עצמן.</b> (דבר מלך איננו) [<small>נראה דצ\"ל</small> ואיננו דבר שלטון] אך הם לחקור בני אדם ואין חקר (למחשבותיו) [למחשבותיהם] ומי ירד לסוף (דעתו) [דעתם]:",
+                "<b>נראין כאוהבין בשעת הנאתן ואין עומדים לו לאדם בשעת דחקו.</b> בהעצר אליהם יד הממון אף כי מחמת הדוחק לא ירחמו על העני עד שיורידוהו מנכסיו וישכחו הראשונות כי הכל חלף עבר. וכך הוא פשט המשנה הזאת ואם הדבר כן הוא מדברת בפגם המלכים. וחלילה חלילה לא יהיה הדבר ולא יקום. ועל ידם מתקיים העולם כלו והם עושין דין ומשפט בארץ ואין איש שיוכל להיות אמתי כמותם שאינן צריכין להחניף הבריות כי אינן מתפחדין ואין דבר מונע אותם מלכת בדרך ישרה. על כן נראה לומר כי המלכים גם אהבתם גם שנאתם לא בידם היא וכאשר המלך צריך אל האיש ומקרב אותו ומראה לו אהבה בשעת הנאתו מאת ה' יצא הדבר ולא מאת המלך וה' זימן לאיש מהנאת המלך. וכי יחטא האיש לה' ואשם ורוצה לדוחקו ומי יכול לעמוד לו ואף כי יחפוץ המלך לעשות לו יקר ואין בידו אך לנקום נקמת ה' ולייסר את אשר יאהב ה' יוכיח. וזהו שנא' (משלי כ\"א א') פלגי מים לב מלך ביד ה'. ר\"ל כמו הפלג האדם מטהו לכל צד שירצה כן לב המלך ביד ה' להטותו להטיב לאיש אשר הוא חפץ ביקרו ומשלם לשונאיו אל פניו להאבידו. ואמר לב המלך ולא דיבר על שאר אנשים וכן כל הלבבות ביד ה' מפני שאע\"פ שחושב מחשבות ובידו יכולת לעשות לפי הנראה לעינים אך האמת אין כח בידו להרע ולא להטיב אף כי אם דבר אלהים חיים:"
+            ],
+            [
+                "<b>הוא היה אומר עשה רצונו כרצונך.</b> כאשר האדם עושה רצון עצמו בחפץ ובתאוה כן יעשה לו רצון הקב\"ה. ולא להפריד רצון הקב\"ה ית' ורצונו אך לעשות שניהם דבר אחד. ר\"ל שלא יהיה לו רצון כי אם דבר שהוא לרצון לפני ה'. ואמרו באבות דר' נתן וכן בדוד הוא אומר (ד\"ה א' כ\"ט י\"ד) כי ממך הכל ומידך נתנו לך. ונתן עצה לבני אדם להתגבר על טבעם לעשות כחפץ ורצון השם ית' גם בממונם ובקנינם כי ה' נתן הכל ופקדון הוא בידם. ובהעלות אל לבו זה על כל פנים יעשה מהפקדון רצון הבעלים שהוא הקב\"ה ובזה לא ידאג בתתו לצדקה ויעשה רצונו כרצון הקב\"ה ברצון ובטוב לבב:",
+                "<b>כדי שיעשה רצונך כרצונו.</b> השם ית' משביע לכל חי רצון ונותן לחם לכל בשר ולכל בריה כדי מחסורה ובזה חפצו ורצונו. ואם תזכה להיות לרצון לפניו יעשה רצונך גם בצרכי עולמך הקטן ויתן פרנסתך שהוא זה רצונו על כל באי עולם:",
+                "<b>בטל רצונך מפני רצונו.</b> של הקב\"ה:",
+                "<b>כדי שיבטל רצון אחרים מפני רצונך:</b>",
+                "",
+                "<b>הלל אומר אל תפרוש מן הצבור.</b> בשעה שהצבור עוסקין בתורה ובמצות הוא כתר כל עולמים וכבוד כל ממשלתו. כי ברוב עם נאספים לקיים מצותו הדרת מלך הוא ואין ראוי לפרוש מהם שנא' (דברים ל\"ג ה') ויהי בישרון מלך בהתאסף. וזהו בצבור ההולך בדרך טובה ויתקבצו לעשות מצוה. אך צבור הנוטה לדרך רעה ומעשיהם מקולקלין אין ראוי להתחבר עמהם והפורש מהם הרי זה משובח ועל זה אמר ירמיה הנביא ע\"ה (ירמיה ט' א') מי יתנני במדבר מלון ארחים ואעזבה את עמי ואלכה מאתם כי כלם מנאפים עצרת בגדים:",
+                "<b>ואל תאמן בעצמך עד יום מותך.</b> הוא נדרש בין לחסידות בין לאמונה שאע\"פ שנתכנה לך רוח אמונה ונכונה לא תהיה צדיק בעיניך. ולא תאמר כמה ימים לא פעלתי און הכרחתי את יצרי ואני יכול עליו ונוצח כבר נשבר ואנחנו נמלטנו ולא יכול להטותו מן הדרך הישרה. והוא אויב ואורב אליך בהמצאו אותך פעמים עוסק במלאכתך ולא לומד ולא חושב בדברי אלהים חיים מרקד לפניך ומדבר אל לבך להטותך לשוט בארץ ולהלך בדרך לא עבר בה איש טוב ולא ישב שם ואולי כי יכול יוכל ותלקח נפשך בידו. לכן השמר לך ושמור נפשך מאד ופחדו מעליך אל תרחק ועשית בחכמתך אם איש חכם אתה לשום עיניך ולבך תמיד על דרכיך עד לא יוכל להתקרב אליך כל ימי חייך. ועל זה נאמר <b>ואל תאמן בעצמך עד יום מותך</b>. גם לענין האמונה נאמר הדבר הזה לבל תלמוד מן המינין ואפילו מן הדברי' האמתיים כי פגיעתן רעה פן יפתוך חטאים ולדבריהם תאבה כי הם מושכין את הלב. ואל תאמין בעצמך עד יום מותך לאמר אשמיעם. ואם תאמר הטוב אקבל ואת הרע לא אקבל. שלא תסמוך על דעתך כאשר סמך ר' מאיר בלמדו לפני אלישע אחר המין כדאיתא במס' חגיגה שאמרו עליו על דרך משל רמון מצא תוכו אכל קליפתו זרק. ולא כל בני אדם שוין כאשר אתה מוצא ביוחנן כהן גדול ששימש בכהונה גדולה (שבעים) [שמונים] שנה ולבסוף נעשה צדוקי (ברכות כט.) כי בשמוע אותם אפילו בדברי תורה יש בדבר עונש גדול עד מאוד וכדאמרינן (ע\"ז ט\"ז ע\"ב) על אותו חכם שנמסר למינין ואמרו לו שמא מינות שמעת והנאך וכו':",
+                "<b>ואל תדין את חברך עד שתגיע למקומו.</b> גם זה הוא מן הענין שאין לאדם להאמין בעצמו ולא לסמוך בדעתו יותר מדאי. וכאשר יראה חברו במעלה גדולה ולא יתנהג ביושרו. אל יאמר אם הייתי ממלא מקומו לא הייתי עושה דבר רע מכל אשר הוא עושה לרוע. לפי שאינך יודע וכמוך כמוהו בתואר בני אדם ואולי המעלה ההיא מטה גם אותך. אז כשתגיע למקומו ולמעלתו ותעביר על מדותיך יהיה לך רשות להרהר אחר מדותיו:",
+                "<b>ואל תאמר דבר שאי אפשר לשמוע וסופו להשמע.</b> שצריך אדם להשמר ולהזהר מן האפשרות. לכן אם יש לך סוד אל תספר אותו אף למי שנפשו קשורה בנפשך ואל תאמר אי אפשר שישמע דבר זה כי אין בינינו נכרי שיוציא הדברים וסוף דבר הכל נשמע. גם בינך לבין עצמך אל תשמיעהו לאזניך כמו שאמרו רז\"ל (ברכות ח:) על דרך משל ואל תשיח בין הכתלים כי אזנים לכתל. ועל זה אמר שלמה ע\"ה (קהלת י' כ') כי עוף השמים יוליך את הקול ובעל כנפים יגיד דבר:",
+                "<b>אל תאמר לכשאפנה אשנה שמא לא תפנה.</b> כי לא תדע מה ילד יום וגם למחר יקראו לך כי חדשות הם מגידים ותצטרך ללכת בדרכיהם כי אין מחסור לענינים המתחדשים בכל יום ונמצאת יוצאת מן העולם בלא תורה. אלא עשה תורתך קבע ומלאכתך עראי:"
+            ],
+            [
+                "<b>הוא היה אומר אין בור ירא חטא ולא עם הארץ חסיד.</b> הבור הוא ריק אין בו לא תורה ולא מצות ולא דרך ארץ במדות טובות. ובתרגום (בראשית מז יט) לא תשם לא תבור. לא הוצרך ולא בור חסיד שאף ירא חטא איננו כי מתוך הרקות שבו גם מן העבירות לא ידע להשמר. אבל עם הארץ מעורב עם הבריות במדות חשובות ויש בו מקצת דעות ישרות יודע להשמר וישמור נפשו מן הפשעים ויוכל להיות צדיק ולעשות ולקיים במה שאומר לו שנצטוה. אך אל מעלות החסידות לא יוכל להשיג כי אם גדול בתורה. שהיא מדה שצריכה טהרת הלב וזכות הנפש ואין זה בידו חכמה להטותו מן הקו האמצעי אל הקצה האחרון שיעשה לפנים משורת הדין. ועל זה נקרא עם הארץ מפני שהוא עמהם בדרך ארץ ולפי שרוב בני העולם כמותו:",
+                "<b>ולא הבישן למד.</b> מדת הבושת היא טובה בכל ענין לבד בלמוד כענין שנא' (תהלים קי\"ט מ\"ו) ואדברה בעדתיך נגד מלכים ולא אבוש. שדוד ע\"ה בברחו מפני שאול ובעמדו לפני מלכי אומות העולם לא היה מתבייש מלדבר בתורה ובמצות גם כי יהתלו בו ומלעיגים בדברו. כי לא טובה הבושה בלימוד. וגם אין לתלמיד לומר טפש כמוני איך אשאל דבר לפני חכם גדול בתורה ומפולפל בחכמה ולא דעת ולא תבונה לי. ואם כה יהיה משפטו כל הימים חכמה אליו מאין תבוא. וזהו שאחז\"ל [בעלי] המוסר בספר מבחר הפנינים שאל שאלת השוטים ושמור שמירת הנדיבים. ר\"ל כאשר הנדיבים לא יפזרו ממונם ולא יעצרו אותו אך נותנים אותו למקומות הראויים בחפץ ורצון כאשר ביארנו למעלה. כן החכמה ידבר בה עם אנשים הראויים ובעת הראוי. אך לא עם כל אדם ולא בזמן שיודע שאין דבריו נשמעין. נמצאת אומר שיש להן לשאול כל שאלה ולא יתבייש כדי שילמד הדברים:",
+                "<b>ולא הקפדן מלמד.</b> אין צריך לרב שיהיה כעסן ולא רוחו קצר אך רוחב לב ומשיב לכל אדם בכל דבר (שיש לו) שישאלו גם כי יתקשו מלהבין תשובתו. יחזירה אליהם עד שירדו לעומקו של דבר:",
+                "<b>ולא כל המרבה בסחורה מחכים.</b> אחר שעוסק בסחורתו כל היום ועושה ממנה קבע ומתורתו עראי לא יתחכם לעולם:",
+                "<b>ובמקום שאין אנשים השתדל להיות איש.</b> פירשו הראשונים ז\"ל במקום שאין אנשים לעזרך במצות וליסרך השתדל להיות איש וישר את עצמך שלא לעשות כי אם הטוב והישר בעיני ה'. פירוש אחר <b>ובמקום שאין אנשים</b>. אם ראית דור שהתורה מתרשלת על ידו עמוד והשתדל בה שנא' (תהלים קי\"ט קכ\"ו) עת לעשות לה' הפרו תורתך. מה טעם עת לעשות לה' משום דהפרו תורתך דמריש' לסופיה מדריש כדאיתא בשלהי מסכת ברכות (סג.). ועוד נוכל לפרש במקום שאין אנשים גדולים ממך בחכמה השתדל להיות איש. ואל תמנע מלהחכים אע\"פ שלא תמצא חכם בעירך גדול ממך. אף אם אין בדור ההוא כמותך תראה עצמך כאלו בדור חכמי התלמוד ואתה עמהם במקום אחד. גם כי תשיג למעלתם תחשוב כי אם אתה עומד עם הנביאים עד משה רבינו ע\"ה ומתי תשיג למעלתם ולחכמתם. ובזה לא תתרשל לעולם מללמוד ובכל יום ויום התקן במדותיך כי תוסיף על חכמתך ותהיה כמעין הנובע:"
+            ],
+            [
+                "<b>אף הוא ראה גלגולת אחת שצפה על פני המים וכו'.</b> על שהרגת וגרמת להציף גלגלת הנהרג הרגוך והציפו גלגלתך ושלא כדין וכאלו שפכו דם נקי. והיא הדבר כי אין (בדין) [בידך] להמית הרוצח אך הבית דין על פי התורה וכל ההורגו חייב מיתה הואיל ואין דמו מסור בידו של הורג להורגו. ומפני כך <b>בסוף מטיפיך יטיפון</b> אחרים. יעשו להם כאשר עשו לאחרים. כי על כן נהיה הדבר הזה שכלן חייבין ומגלגלין חובה על ידי חייב:"
+            ],
+            [
+                "<b>הוא היה אומר מרבה בשר וכו'.</b> האדם חושב כי על ידי התענוג והעידון חיים יוסיף. כי ינהיג עצמו על פי הטבע. ואין שלטון ביום המות. לא לעזר ולא להועיל יהיה לו הבשר ההוא כי לבושת וגם לרמה:",
+                "<b>מרבה נכסים מרבה דאגה.</b> אל יחשוב כי על כבד עושרו ורוב נכסיו יבלה ימיו בטוב ושנותיו בנעימים. והוא דואג עליהם כל השנה כלה. שאל אותו ויגדך עשיריך ויאמרו לך:",
+                "<b>מרבה עבדי' מרבה גזל מרבה שפחות מרבה זימה.</b> מרבה נשים מרבה כשפים. וכי יגזלו העבדים הוא לוקה עליהם כי יש בידו למנוע אותם ואף אם אינו יודע הדבר עליו מושלך כי כספו וזהבו הם. גם כי השפחות מזנות עם אחרים הדבר אליו כאילו הוא בעצמו מזנה עמהם כי נבלה נעשתה בביתו. גם כי ברבות נשים גורם להם שיעשו כשפים להרבות באהבה. והשנואה תעשה פי שנים עד תטה לבו וכעסתה צרתה גם כעס ועל צוארו יתלו הדבר כי הוא עון פלילי שנא' (שמות כ\"ב י\"ז) מכשפה לא תחיה:",
+                "<b>מרבה תורה מרבה חיים.</b> זה הדבר כנגד מה שאמר מרבה בשר מרבה רמה שעל ידי התענוג יתקצרו ימיו ועל ידי עמל בתורה יאריכון. וגם כן הוא כנגד מרבה נכסים מרבה דאגה כי דאגת הנכסים מקצרת שנותיו. ודאגת התורה אף כי היא דאגה גדולה למבין כאשר יחשב בהלכה עד יאמר דבר דבור על אופניו אין יכולת לדאגה ההיא לעשות לו רע אע\"פ שאמרו חכמי הטבע היגון חלי הלב והדאגה הוא כלות הלב. אך דואג בתורה אורך ימים ושנות חיים ושלום יוסיפו לו. ועל זה אמר שלמה ע\"ה (משלי י' כ\"ז) יראת ה' תוסיף ימים ושנות רשעים תקצרנה:",
+                "<b>מרבה חכמה מרבה ישיבה.</b> ר\"ל חכמת הסברא והפלפול שעל ידי זה הוא מרבה ישיבה כי יבואו התלמידים לשמוע דבריהם חדשים ולהתחדד עמו וללמוד ענין הסברא המתחדשת כי היא חכמה בפני עצמה. ור\"ל שנותנין לו שכר כנגד כלן כי הוא הגורם. וזה הדבר הוא כנגד מה שאמר מרבה שפחות מרבה זימה שיש שעושין אחרים ורואין כאלו הוא עשאו להרע או להטיב:",
+                "<b>מרבה צדקה מרבה שלום.</b> הנותן צדקה על ידי שנהנין מממונו אוהבין אותו ומרבה שלום בעולם. וגם כי נותן עצה לאחרים לעשות צדקה נחשב אליו כאלו הוא עשאה. ובני אדם אוהבין אותו גם על זה ועל זה. הוא כנגד מה שאמר מרבה עבדים מרבה גזל כי מפני מעשה אחרים שונאין אותו על ידי גזלת עבדיו. והמרבה צדקה שגורם לאחרים לתנה תרבה אהבתו עם הבריות:",
+                "<b>קנה שם טוב קנה לעצמו.</b> כי השם טוב לעצמו הוא לא יניחנו לאחרים. הפך מן המרבה נכסים כי במותו יעזבם וילך בלא חמדה הקם מהם:",
+                "<b>קנה לו דברי תורה קנה לו חיי העולם הבא:</b>"
+            ],
+            [
+                "<b>רבן יוחנן בן זכאי קבל מהלל ומשמאי הוא היה אומר אם עשית תורה הרבה אל תחזיק טובה וכו'.</b> עדיין אתה בתחלה ומתי תשיג עד האמצע ועד הסוף כי התורה ארוכה מארץ מדה ורחבה מני ים. ואין השגת האנוש יכולה להגיע אל הקצה האחרון. וכמה כל אדם מרוחק ממנו ואיך יחזיק טובה לעצמו ולא עשה תורה אחת מני אלף ממה שיש לו לעשות:",
+                "<b>כי לכך נוצרת.</b> הקב\"ה לא המציאך יש מאין רק לעשות רצונו וגם מזה הטעם אין לך להחזיק טובה לעצמך אם עשית תורה הרבה כי לכך נבראת. משל לבעל חוב שפרע את חובו וכי מחזיקין לו טובה על כך. וזאת המדה גם כן היא על המצות שאם עשית מצות הרבה אל תחזיק טובה לעצמך כי לכך נוצרת:",
+                "<b>חמשה תלמידים היו לו לרבן יוחנן בן זכאי ואלו הן ר' אליעזר בן הורקנוס ור' יהושע בן חנניא ור' יוסי הכהן ור' שמעון בן נתנאל ור' אלעזר בן ערך הוא היה מונה שבחן רבי אליעזר בן הורקנוס בור סיד שאינו מאבד טיפה. </b> פי' שלא שכח מעולם דבר מכל מה שלמד כמו הבור אחרי שסדו אותו בסיד ואינו מאבד טיפה כי גם בדפנות אין המים נבלעים:",
+                "<b> ר' יהושע בן חנניא אשרי יולדתו.</b> לשון אשרי בסתם הוא כלל וכולל כל המדות הטובות שאדם מאושר בהם. ובמקום שמזכיר המדה הוא פרט. ומצינו אותו אמור על היראה כמו אשרי איש ירא את י' וגם על קביעות מקום התורה כמו שכתוב (משלי ח' ל\"ד) אשרי אדם שמע לשקד על דלתתי יום יום ואומר (תהלים פ\"ד ה') אשרי יושבי ביתך עוד יהללוך סלה. ועל הדבקות שנא' (תהלים ס\"ה ה') אשרי תבחר ותקרב ישכן חצריך. ועל האמונה (תהלים פ\"ד ו') אשרי אדם עוז לו בך. גם נאמר על המונע עצמו מן הרשעים אשרי האיש אשר לא הלך בעצת רשעים ובדרך חטאים לא עמד ובמשב לצים לא ישב. גם נאמר על שומר שבת (ישעיה נ\"ו ב') אשרי אנוש יעשה זאת. גם נאמר על ההולכים בתורת ה' (תהלים קי\"ט א') אשרי תמימי דרך ההולכים בתורת ה' גם נאמר על שומרי מצות אשרי נצרי עדתיו בכל לב ידרשוהו. גם נאמר על הנהנה מיגיעו (תהלים קכ\"ח ב') יגיע כפיך כי תאכל אשריך וטוב לך. גם נאמר על שומרי משפט ועושה צדקה (תהלים ק\"ו ג') אשרי שמרי משפט עשה צדקה בכל עת. גם נאמר על הבטחון (משלי ט\"ז כ') ובוטח בה' אשריו. גם נאמר על החכמה (משלי ג' י\"ג) אשרי אדם מצא חכמה ועוד כתיב (משלי י\"ד כ\"א) ומחונן עניים אשריו. ועל זה נאמר <b>אשרי יולדתו</b> בסתם כלומר שהיה מאושר בכל המדות המאושרות גדול בחכמה ומתוקן במדותיו ובכל עניניו:",
+                "<b>ר' יוסי הכהן חסיד.</b> שהיה עושה לפנים משורת הדין בכל מעשיו. ועל זה אומר בהרבה מקומות בתלמוד (ב\"מ נב:) מדת חסידות שאנו כאן:",
+                "<b>ר' שמעון בן נתנאל ירא חטא.</b> שהיה עושה סייגים להרחיק עצמו מן העבירות:",
+                "<b>ר' אלעזר בן ערך מעין המתגבר.</b> שהיה מפולפל הרבה ובעל סברא ומחדש דברים מדעתו:",
+                "<b>הוא היה אומר אם יהיו כל חכמי ישראל בכף מאזנים וכו'. </b> ר\"ל בענין הידיעה. מפני שהיה כבור סיד שאינו מאבד טיפה. ולא היה בכל חכמי ישראל יודע הרבה כמוהו שלא שכח דבר מכל מה שלמד:",
+                "<b>אבא שאול אומר משמו אם יהיו כל חכמי ישראל בכף מאזנים ואליעזר בן הורקנוס עמהם ואלעזר בן ערך בכף שנייה מכריע את כלם.</b> לענין החדוד והסברא שבח לר' אלעזר בן ערך על כל חכמי ישראל. נמצאת אומר שאלו שני התנאין אינן חולקין אלא מדבר בענין הסברא והחדוד:"
+            ],
+            [
+                "<b>אמר להם.</b> רבן יוחנן בן זכאי לתלמידיו:",
+                "<b>צאו וראו איזו היא דרך טובה שידבק בה האדם ר' אליעזר אומר עין טובה.</b> מי ששמח בחלקו:",
+                "<b>ר' יהושע אומר חבר טוב.</b> שידבק האדם אל החבר טוב:",
+                "<b>ר' יוסי אומר שכן טוב.</b> לבקש דירה ששכנים טובים כי חברתם תדירה והנאתם מרובה בזמן שהם טובים. כן פירשו הראשונים ז\"ל ואינו דרך ישר כי לפי דבריהם עין טובה ולב טוב הם דברים שבגופו וחבר ושכן טוב משל אחרים. על כן יש לפרש זאת המשנה דבר דבור על אופניו:",
+                "<b>איזו היא דרך ישרה שידבק בה האדם.</b> בכל המדות טובות והישרות יש לאדם להדבק בהם ר\"ל להדבק במדה אחת להיות שלם בה כי טוב לאדם לאחוז במדה אחת בשלמות ונקל אליו להשיג ממנה אל כל המדות החשובות מהיותו בן כמה מדות ואיננו שלם באחת מהן. וזהו שאמר <b>ר' אליעזר עין טובה</b>. ר\"ל מדת הנדיבות שהיא מדה נאה ומשובחת ואחר היות בתכלית הנדיבות על כל פנים ישיג אל המעלות האחרות כי מחמת רוחב לבו ועינו היפה הוא אליו המדה הזאת. ואדם כזה ראוי לכל מדה טובה וזהו שכתוב (משלי י\"ד כ\"א) ומחונן עניים אשריו ר\"ל שהענוים הם מוצאין חן בעיניו ונותן להם בעין יפה מלשון (תהלים ק\"ב ט\"ו) ואת עפרה יחננו שעפר ארץ ישראל ימצא חן בעיניהם:",
+                "<b>רבי יהושע אומר חבר טוב.</b> שידבק אל דרך הישר הזה והוא נקל לעשותו ולהיות חבר טוב לאיש אחר לאשר לבו חפץ. ולהרגיל עצמו שתהא רוח (אחרת) נוחה הימנו וכן יבא באהבה עם כל הבריות:",
+                "<b>ר' יוסי אומר שכן טוב.</b> שיהא בעצמו שכן טוב אל כל שכניו ואחר היותו טוב ואוהב נאמן לחמשה בני אדם או לשמונה. קרוב אליו הדבר לאהוב את כל באי עולם. ונמצא מאושר ובכל המדות הטובות:",
+                "<b>ר' שמעון אומר הרואה את הנולד.</b> שנותן עיניו על כל דבר ורואה כל הדברים הנולדים קודם שיולדו וכשרואה דבר שיש שכר בתחלתו וסופו מביא לידי הפסד מתרחק ממנו. ובזה לא יחטא לעולם. כי יחשוב שכר עבירה כנגד הפסדה. ועל כן יש לאדם להדבק בדרך ההיא לחשב בתחלה מה יהיה בסוף. ולחשוב כל עניניו על ידי מחשבה זאת:",
+                "<b>ר' אלעזר אומר לב טוב.</b> רמז\"ל פי' שזו היא מעלת תקון המדות לפי שדעותיו של אדם נובעות מן הלב. ובזמן שלבו טוב כל מדותיו ישרות ודעותיו נכונות ונמצא שמח בחלקו ומתחבר עם הטובים ואינו חפץ אלא בדבר שיש בו תועלת ולא הפסד. וכן כתב הרמ\"ה ז\"ל. ואמנם כי הדבר כן הוא כדבריהם. אך אין הפי' מתיישב לפי דרכנו. על כן נראה לפרש כי <b>לב טוב</b> ר\"ל מדת הרצון זהו הסבלן שאינו קצר רוח. ומתרחק ממדת הכעס ומשיב במענה רך. אף (אך) כי יעשו לו דבר רע יסבלהו ואין מר בפיהו כי חכו ממתקים וכלו מחמדים:",
+                "<b>אמר להם רואה אני את דברי ר' אלעזר מדבריכם שבכלל דבריו דבריכם.</b> כי אדם שמדה כזאת שוכנת בקרבו טוב הוא גם לחבריו ולשכניו ולכל העולם. גם מדת הנדיבות יש לו כי אם הגוף והלב מתנדב לבני אדם לחפוץ בכל חפצם ולעשות רצונם כל שכן שיתנדב להם בממונו. וכל מדה טובה תשכון באדם כזה. כי החפץ דבר גדול מן המעשה בלב מרפא. כי הנה המצות פעולת האברים מלאכה לבד היא ונקלה לעשותה. אך שיתן עיניו ולבו שם כל הימים לחשוב מחשבות לעשות מלאכת ה' מרוב הדבקות ואהבתו בשם ית' הוא אליו הדבר הזה:",
+                "<b>אמר להם צאו וראו איזו היא דרך רעה שיתרחק ממנה האדם ר' אליעזר אומר עין רעה. </b> צריכין אנו לפרש שאלתו ותשובתם. כי דבר ידוע הוא שהפך מן הדרך הישרה היא הדרך שיתרחק ממנה האדם. והנכון כי מפני שיש כמה מדות טובות שהפכן אינו רע כמו מדת החסידות שהיא מעלה גדולה עד מאד ואם לא יתחסד לא יקרא רע. על זה אמרו <b>עין רעה</b> כלו' אל יאמר אדם מדת הכילות אינו רע אחר אשר לא עשק ולא גזל את עמיתו. ורעתו רבה כי היא יסוד לכל מדה רעה וממנה יבא לעשו' כל דבר רע. שלא יאמר אם לא אשיג אל הקצה האחרון במעלות אינני חסיד אך אהיה צדיק לעשו' מה שנצטויתי עליו. והוא לא ידע כי חסרון לא יוכל להמנות. אך יחסר בלבו באחרית הימים כי המעט החסר יחסרנו חסר גדול כמו שאמר שלמה ע\"ה בחכמתו (קהלת י' א') זבובי מות יבאיש יביע שמן רוקח יקר מחכמה מכבוד סכלות מעט. ר\"ל כאשר הזבוב שהוא קטן מפסיד לגמרי אל הדבר החשוב מאד שמן הרוקח כן סכלות מעט ליקר החכם והנכבד כי מדות הכילות גורם לאיש להיות בליעל במדות הטובות. ונקרא שמו בליעל כמו שמצינו בנבל הכרמלי מפני שאמר (שמואל א' כ\"ה י\"א) ולקחתי את לחמי ואת מימי וגו' ואמר עליו (שמואל א' כ\"ה כ\"ה) אל נא ישים אדוני את לבו אל איש הבליעל הזה על נבל:",
+                "<b>ר' יהושע אומר חבר רע רבי יוסי אומר שכן רע.</b> בהיותו בעצמו רע אל חבריו ושכניו:",
+                "<b>ר' שמעון אומר הלוה ואינו משלם.</b> לא היה יכול לומר בכלל הפך כי הרואה את הנולד שיתרחק ממנה האדם שכל אחד מרוחק ממנה מאליו אבל יכול להדבק בה על ידי הפועל. ולקח דבר אחר שיש לאדם להראות את הנולד. ומי שאינו רואהו אינו מתרחק מדרך רעה כמו הלוה ואינו משלם שבשעת הלואה היה לו לחשוב ולראות אם יוכל לפרעו כשיגיע זמן הפרעון. ואם לא יכיר בשלו כי יהיה בידו יכולת לא ילוה עתה משום דוחק שיהיה לו וידחוק השעה גם אם הוא צריך ההלואה הרבה מאד:",
+                "<b>אחד לוה מן האדם כאלו לוה מן המקום ב\"ה.</b> שמצינו הלואה בהקב\"ה שנאמר (משלי י\"ט י\"ז) מלוה ה' חונן דל וגמלו ישלם לו. ר\"ל כאלו מלוה ה' אותו החונן לדל ושכר גדול יש לו. וזהו שנאמר כאן כאלו לוה מן המקום כלו' לבל תחשוב אחר שאין לי במה שאפרענו וכבר תבעני בב\"ד ולא מצאו לי דבר למשכן ויצאתי זכאי מה פשעי ומה חטאתי וכאלו לוית מן המקום ב\"ה הדבר עליך ואם אתה פטור מדיני אדם אך לא מדיני שמים. וכאשר לא תפטר בשביל בני האדם היה הדין בינך ובין השם. כי בהיות לך דין הלואה עם בני אדם אינך פטור אע\"פ שבני אדם פטרוך מה טעם שנא' (תהלים ל\"ז כ\"א) לוה רשע ולא ישלם וצדיק חונן ונותן. כלומר כיון שלוה ואינו משלם רשע הוא. ואע\"פ שאין לו כי מתחלה היה לו לעיין במה יפרעהו. אבל הצדיק חונן ונותן מה שיש לו ליתן ולפרוע בהן נותנו כי על כל פנים הוא נזהר מתחלה במה יוכל לפרוע ואע\"פ שלאדם הפורע חובו אין מחזיקין טובה לו. אך הצדיק שהוא בדרך ארץ חן בשפתותיו ואף כשמחזיר ממונם לבני אדם מחזיקין לו טובה ונעשין אוהביו על ידי הממון שלהם:",
+                "<b>ר' אליעזר אומר לב רע אמר להם רואה אני את דברי אלעזר בן ערך מדבריכם שבכלל דבריו דבריכם:</b>"
+            ],
+            [
+                "<b>והם אמרו.</b> תלמידי רבן יוחנן בן זכאי:",
+                "<b>שלשה.</b> שלשה דברים. כמה וכמה דברי' אמרו אלא ר\"ל שהיו רגילין כל אחד לומר שלשה דברי' בכל יום כענין שאמרו (ברכות יז.) מרגניתא בפומיה דרב בדברים הצריכין תדיר:",
+                "<b>ר' אליעזר אומר יהי כבוד חברך חביב עליך כשלך.</b> הלכות דרך ארך שאנו כאן לחזר אחר כבוד חברו ויחפוץ כי יכבדוהו כאשר חפץ בכבוד עצמו. והוא מדרך המוסר:",
+                "<b>ואל תהי נוח לכעוס.</b> ידוע הוא כי מדת הכעס היא רעה עד מאד אך טבע בני אדם להיות נמשך אחריה על כן אמר שעל כרחך פעמים מכעס הזהר שלא תהא נוח לכעוס כי יחפוץ רצונך את הכעס. תשקול במאזני שכלך אם מפני הדבר ההוא ראוי לכעוס ואם תמצא (שאם) [שום] טענה להסיר כעסך בטלהו. אך על דבר שראוי לכעוס על כל פנים ואז יהיה כעסך עמך וזהו שאמר שלמה ע\"ה (קהלת ז' ט') אל תבהל ברוחך לכעוס כי כעס בחיק כסילים ינוח. ר\"ל שלא ימהר לכעוס כי אם בהמתנה ולצורך גדול [ואף בדבר שהוא צריך אל הכעס] ולא יעשה כמו הכסיל כי מפני שהכעס שוכן בחיקו הוא ממהר לכעוס ולא ידע למשול ברוחו. (ואף בדבר שהוא צריך אל הכעס) גם כי הוא יודע שמקלקל מפני כעסו בכל זאת לא ימנע את רוחו כמו הנחש שהארס בשיניו לדעת מקצת החכמים (סנהדרין עח.) וכשנושך הארס יוצא מאיליהן ואין הנחש צריך להשליכו. כן הכעס בחיק כסילים לשם נמצא מאיליו יוצא. וזהו שאמרו חז\"ל (ערובין סה:) בשלשה דברים אדם ניכר בכוסו בכיסו בכעסו:",
+                "<b>ושוב יום אחד לפני מיתתך.</b> ישוב היום שמא ימות למחר. ולפי שאינו יודע יום המיתה נמצאו כל ימיו בתשובה. וזהו שנאמר (קהלת ט' ח') בכל עת יהיו בגדיך לבנים. שלשה דברים הללו מרגניתא בפומיה דר' אליעזר בן הורקנוס מפני שהם דברים הצריכין לכל אדם תדיר:",
+                "<b>והוי מתחמם כנגד אורן של ת\"ח.</b> כנגד פי' קרוב:",
+                "<b>והוי זהיר מגחלתן שמא תכוה.</b> משל למתחמם כנגד האור אם עמד ממנו ברחוק כראוי לו נמצא נהנה ואינו נכוה. ואם קרב יותר מדאי נמצא נכוה. כך המתחמם כנגד אורן של חכמים ונהנה מחכמתם צריך לעמוד לפניהם מתוך אימה ויראה וכובד ראש. ואל ינהג קלות ראש בפניהם ואל יקרב להם יותר ממה שהקריבוהו שמדה זו מרחקתו ומחייבתו עונש גדול ואין צריך לומר בזמן שנכשלין בדבר עבירה:",
+                "<b>שנשיכתן נשיכת נחש ועקיצתן עקיצת עקרב.</b> ושמא תעלה על דעתך שאתה יכול לפתותו. כדרך שלוחשין את הנחש ואינו נושך. אין הדבר כן. אלא נשיכתן נשיכת נחש ולחישתן לחישת שרף אשר לא ישמע לקול מלחשים:",
+                "<b>וכל דבריהם.</b> <small>(אמר המעתיק לפי הנראה חסר כאן איזה תיבת והענין מובן)</small> ולומר גם יש בי רוח חיים אעשה סברות כמוהו ואין חכמה בידך ופן תחטא על סברתך. כי דבריהם בחרו ופלפול מחכמתם השורפת בקרבם. וזה הדבר אינו מן השלשה שמונה ר' אליעזר אומר כי לא היה אומר בכל יום ובפעם אחת שישית אל לבו ליזהר בכבוד חכמים די לו זמן מרובה. כי איננו דבר הצריך זכירה בכל יום כשלשה הראשונים:"
+            ],
+            [
+                "<b>רבי יהושע אומר עין הרע.</b> פי' מי שאינו שמח בחלקו ועויין את חברו העשיר ממנו מתי יעשר עושר גדול כמוהו והוא גורם רע לעצמו. ולחברו כאשר אמרו חכמי הטבע. מכל אשר לרעהו אויר עולה מן המחשבה ההוא ושורף את הדברים שעויין בהם בעיניו הרע. גם בקרבו ישרף אחר שמתאוה לדברים שאין יכולת מצוי בידו לעשות המחשבה ההיא מקלקלת גופו כי יתקצר רוחו ומציאתו מן העולם וזהו עין הרע שאמר ר' יהושע וראי' לזה הפי' על שאמר בכאן עין הרע בלשון זכר שזהו העויין ברע. ולמעלה אמר עין רעה שפי' על מדת הכילות שלא כדברי מקצת המפרשים ויצר הרע ושנאת הבריות כמשמען מוציאין את האדם מן העולם:"
+            ],
+            [
+                "<b>רבי יוסי אומר יהי ממון חברך חביב עליך כשלך.</b> לקיים בו מצות בעליו:",
+                "<b>והתקן עצמך ללמוד תורה.</b> התקן עצמך במדות טובות כדי שתלמוד את התורה ותגיע אל מעלת החסידות כדאמר ולא עם הארץ חסיד. וזהו שאמר שלמה ע\"ה (משלי כ\"ד ז') ראמות לאויל חכמות בשער לא יפתח פיהו. ר\"ל כי האויל החכמה אליו רחוק וגבוה גבוה מי ימצאנו. ובמקום שפוסקין את הדין ומדברים בחכמה יחסום פיהו כי לא ידע להשיב (משלי שם) מחשב להרע לו בעל מזמות יקראו. שלא תאמר בשביל שאין דעת האויל (בכוונת) [מכוונת] לא נתחכם. כי אין לו סברא לדעת החכמה והנה הוא מחשב להרע וסברתו גדולה ומחודדת לעשות רע עד כי יכנו שמו ויקראו בעל מזימות. ולא הניח חכמת התורה אך מפני רוע לבבו כי הכלי לקבל יש לו. גם יש בכלל <b>התקן עצמך ללמוד תורה</b> למעט התענוגים כדי שילמוד תורה הרבה כמו ששנינו (ו ד) כך היא דרכה של תורה פת במלח תאכל ומים במשורה תשתה ועל הארץ תישן וחיי צער תחיה ובתורה אתה עמל. כי המרבה בעדונין לא תשכון בתוכו החכמה כמו שאמרו צוארו שמן (קו') [שוקו] עבה:",
+                "<b>שאינה ירושה לך.</b> ולא תשיגנה אם לא תיגע בה כי אינה כירושת אבות שהבן זוכה בלי טורח וגם בהיות אבותיך חכמים ונבונים מכמה דורות לא תחשוב ותאמר תורה חוזרת לאכסניא שלה בלי עמל וכי פרי צדיק עץ חיים (משלי יא ל). ואין הדבר כן כי אם למחזיקים בה ותומכיה מאושר ולאבותיך לבדם ניתנה החכמה ולא תירש אותם. ואם תחפוץ אותה קנה אותה לעצמך ביגיע כפיך ואם כה תעשה אשריך וטוב לך:",
+                "<b>וכל מעשיך יהיו לשם שמים.</b> אפי' דברים של רשות כמו האכילה והשתיה והישיבה והקימה וההליכה והשכיבה והתשמיש והשיחה וכל צרכי גופך יהיו כולם לעבודת בוראך או לדבר הגורם עבודתו. אכילה ושתיה כיצד אין צריך לומר שלא יאכל דברים האסורים אף כי אכל ושתה דברים המותרים. והיה רעב וצמא אם להנאת גופו עשה אין זה משובח. אלא אם כן יכוין להשלים צרכי גופו ושיאכל כדי חיותו לעבוד את בוראו. גם האכילה הגסה עושה רעה גדולה שכן אמרו חכמי הטבע שרוב החלאי' הנולדי' הם מסבת רובי המאכלים ואין לאדם לאכול כי אם עד שיסיר הרעבון ובזה ישמור מצרה נפשו ויגרום לגופו הבריאות אבל לא יאכל כל זמן שימתק לחכו כי לעולם מתאוה החך לאכול עד שיתמלא כריסו כפי מה שאדם יכול למלאתו. ובזה יהיה לו כל חלי וכל מכה וזהו שנאמר (משלי י\"ג כ\"ה) צדיק אכל לשבע נפשו ובטן רשעים תחסר. כי האצוטמכא אינה יכולה לטחון אלא מה שהיא יכולה להחזיק וכשממלאין אותה ואוכלין עד שהחך לא תתאוה לאכל מחסרים בטנם ומקלקלין אותו והחסרון בבטן זה הקלקול. אך הצדיק שאוכל לשובע נפשו ולהסיר הרעבון לבד הוא מקיים הגוף שאוהב נפשו לעשות הטוב והישר בעיני ה' והמשכילים יבינו. הישיבה והקימה וההליכה כיצד אין צריך לומר שלא לישב במושב לצים ושלא לעמוד במקום חטאים ושלא ילך בעצת רשעים אלא אפילו לישב ביסוד ישרים ולעמוד בדרך צדיקים ולילך בעצת תמימים אם עשה להנאת עצמו ולהשלים חפצי גופו ותאותו אין זה משובח אלא אם כן עשה לשם שמים. שכיבה כיצד אין צריך לומר בזמן שיכול לעסוק בתורה ובמצות ומתגרה בשינה לענג את עצמו שאין ראוי לעשות כן אלא אפי' בזמן שיגע וצריך לישן כדי לנוח מיגיעו אם עשה להנאת גופו אין זה משובח. אלא אם כן נתכוון להשלים צרכי גופו כדי שיוכל לעבוד את בוראו ויתן שנת לעיניו ולגופו מנוחה לצורך הבריאות ושלא תטרף דעתו בתורה מחמת היגיעה. מתשמיש אין צריך לומר שלא יעבור עבירה אלא אפי' בעונה האמורה בתורה. אם עשה להנאת גופו או להשיג תאותו הרי זה מגונה. ואפי' נתכוון כדי שיהיו לו בנים שישמשו אותו וימלאו את מקומו. אין זה משובח אלא אם כן שיהיו לו בנים לעבוד את המקום ב\"ה או שנתכוון לשמש מטתו כדי לקיים העונה האמורה בתורה כאדם שפורע את חובו לבעל חובו. השיחה כיצד אין צריך לומר לספר לשון הרע ונבלות הפה וכיוצא בהן. אלא אפילו לספר בדברי החכמה צריך שתהיה כוונתו לעבודת בוראו או לדבר המביא לידי עבודתו. כללו של דבר חייב אדם לשום עיניו ולבו על דרכיו ולשקול את כל מעשיו במאזני שכל. וכשרואה דבר שמביא לידי עבודת הבורא יתברך יעשנו ואם לאו יפרוש ממנו וכן כתב הרמ\"ה ז\"ל:"
+            ],
+            [
+                "<b>רבי שמעון אומר הוי זהיר בקריאת שמע.</b> הזהיר על קריאת שמע יותר מבתפלה מפני שזמן התפלה גדול ורחב שהוא עד ארבע שעות וזמן קריאת שמע קצר ומכוון עם הנץ החמה כותיקין. וזהו לשון <b>הוי זהיר</b> כי צריך זהירות גדולה:",
+                "<b>וכשאתה מתפלל אל תעש תפלתך קבע אלא תחנונים לפני המקום ב\"ה.</b> שיאמר התפלה כעני המתחנן ושואל דבר שהוא צריך כי תחנונים ידבר רש. ולא כאדם השואל ואינו צריך בו. שאינו מתחנן בלב גמור ולא בשברון הנפש. וכל איש צריך לבקש על עצמו כי אדם אין בארץ אשר לא יחטא. גם לא תהיה אליו התפלה כמשוי ולא יעשנה כמי שפרע חובו שנאמר <small>(אמר המעתיק לפי גרסת משנתינו מביא הפסוק מן יואל ב' י\"ג)</small> (יונה ד' ב') אל חנון ורחום ארך אפים ורב חסד ונחם על הרעה. כי כל אדם צריך רחמים ואם משחקת לו השעה כי השם ית' מאריך אפו ומחול עליו לא על צדקותיו הוא מרחם עליו וצריך להתחנן לו פן ינחם ה' על אשר נחם על הרעה. כי שמא יגרום החטא ולאו כל שעתא ושעתא מתרחיש ניסא:",
+                "<b>ואל תהי רשע בפני עצמך.</b> שלא יהא רשע בפני עצמו שאינו יכול לחזור בתשובה. שנמצא זה מתיאש לבו מן התשובה ואם באת לידו עבירה הותרה לו. לפי שמעלה דעתו שהיא קלה כנגד החמורו' שעבר עליהן. וגם לא יהיה צדיק בפני עצמו כמו שאמרו במס' נדה (דף למד ע\"ב) משביעין את הולד במעי אמו אפי' כל העולם אומרי' שאתה צדיק תהיה בעיניך כרשע. ולא רשע ממש אלא יהי' בעיני עצמו מחצה חייב ומחצה זכאי אם עשה מצוה אחת אשריו שהכריע עצמו לכף זכות עשה עבירה אחת אוי לו שהכריע עצמו לכף חובה. וזהו שאמרו בויקרא רבה <small>(קדושין מ.)</small> לעולם יראה אדם עצמו כאלו הוו מחצה זכאי ומחצה חייב שנא' (משלי י\"ד ט\"ז) חכם ירא וסר מרע. ר\"ל החכם אע\"פ שסר מרע הוא ירא מפני שהוא רשע בעיניו ונמצא רץ אחר המצות כדי שיכריעוהו לכף זכות. ובורח מן העבירות שלא יכריעוהו לכף חובה:"
+            ],
+            [
+                "<b>רבי אלעזר אומר הוי שקוד ללמוד תורה ודע מה שתשיב את אפקורוס.</b> שיקבע עצמו ללמוד תורה כדי שידע להשיב על דברי האפיקורוס שאם לא ישיבוהו כפי טענותיו ושקריו ילמדו העולם מהם וישתו מים הרעים בראותם כי נוצח אותו ונמצא שם שמים מתחלל. ואפיקורוס שבכאן הוא כופר בתורה שבעל פה והוא הדין למורים שלא כהלכה. ולשון הפקר הוא:",
+                "<b>ודע לפני אתה עמל.</b> לפני בוחן כליות ולב. וכי תלמד תורה תטרח וישים כוונתך בה וביה תדע להשיב את אפיקורוס. וכשאתה מיגע את עצמך בתורה תשתעשע בה שמצינו שאמרה תורה (משלי ח' כ\"ב) ה' קנני ראשית דרכו קדם מפעליו מאז. וכתיב בתריה ואהיה אצלו אמון ואהיה שעשועים יום יום. הנה לך כי הקב\"ה היה משתעשע בה ויש לך לעשות כן. והוא שנאמר (משלי שם) משחקת בתבל ארצו ושעשעי את בני אדם. ר\"ל כאשר היה התורה שעשועים להקב\"ה קודם יצירת עולם כך תהיה משחקת בתבל אחר שנברא העולם ושעשועים לבני אדם:",
+                "<b>ומי הוא בעל מלאכתך שישלם לך שכר פעולתך.</b> שלא תעשה מלאכת התורה רמיה כי השם ית' הוא בעל מלאכתך ואין נסתר מנגד עיניו. ועוד כי איך לא תטרח בה והנה יהיה לך שכר גדול עליה ובנאמנות ישלם לך שכר פעולתך ואע\"פ שאמר' אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס. כדי להתגבר על היצר המסיר אותו מלעשות המצות וללכת בדרך ישר טוב לחשב כי פרס יהיה לו עליהם שלא יתן פתחון פה ליצר לקטרג. ועוד כי לא הזהירו לדעת את זה כדי לעבוד את המקום ב\"ה מפני סבת השכר אלא שכשם שאדם חייב לחקור ולידע יחודו של מקום וגדולתו ותבונתו ונפלאותיו אשר עשה כדי להוסיף בו אהבה. כך חייב שישלם שכר הפעולה לעלות על לבו גודל חסדיו של מקום ב\"ה אע\"פ שהוא אדון כל המעשים וקונה הכל וכלנו עבדיו לעבדו ולשרתו כעבד מקנת כסף בלא שיתן שכר פרס ושכר פעולתנו איתנו ועל כל פנים נוסיף לו אהבה עליה ונעבוד אותו מיראה ומאהבה:"
+            ],
+            [
+                "<b>ר' טרפון אומר היום קצר והמלאכה מרובה.</b> היום קצר אלו ימותיו שהם קצרים כנגד התורה שהיא מרובה ארוכה מארץ מדה ורחבה מני ים ואין יורד לסוף. וזהו שאמרו <small>(שמו\"ר מז ז)</small> אותם ארבעים יום שעמד משה רבינו ע\"ה בהר סיני לא ישן. משל למלך שאמר לעבדו מדוד זהובים מכאן ועד למחר וכל מה שתמדוד יהיה שלך. איך יישן והלא באותה שעה יפסיד כמה וכמה. כך אמר משה אם אישן כמה מרגליות מדברי תורה אפסיד. על אחת כמה וכמה אנו בל ניתן שינה לעינינו ולעפעפינו תנומה:",
+                "<b>והפועלים עצלים והשכר הרבה.</b> אלו בני אדם שמתעצלין ללמוד תורה כי גם החכמים הזריזין מתעצלין הם. כי טבע האדם הוא להתעצל ואין אדם ניצל הימנה יש מרבה ויש ממעיט:",
+                "<b>ובעל הבית דוחק.</b> שליט בעולמו שיצוה עליה. ואינך כפועל העושה פעולתו בקבולת אם יעשה מעט נותנין לו שכר מועט ואם עשה הרבה נותנין לו שכר הרבה לפי חשבון שפסקו על המלאכה כלה ואין הבעלים קפדים. אלא הקב\"ה מצוה אותך מלאכת התורה ולא תלינן פעולתה אתך בכל אשר תוכל לעשות ואם תעבור על מצותו עונש גדול תענש שאין לך רשות להבטל אפי' שעה אחת:"
+            ],
+            [
+                "<b>הוא היה אומר לא עליך המלאכה לגמור.</b> שלא תעלה על דעתך אינני רחב לב ולא אוכל לגומרה ומה יתרון בעמל ומה אועיל ביגיעתי שלא עליך לגומרה אלא אחר שבתורה אתה עמל קיימת מצות בוראך:",
+                "<b>ולא אתה בן חורין להבטל ממנה.</b> שלא תאמר הואיל ואיני חייב לגמור את המלאכה לא אעצר את עצמי אלא אלמוד בכל יום שעה אחת. ולא כן הדבר. כי עבד קנוי אתה עליה להגות בה יומם ולילה ואז תצליח את דרכיך ואז תשכיל:",
+                "<b>אם למדת תורה הרבה נותנין לך שכר הרבה.</b> לומר שיש יתרון למרבה מדעתו ונחכם על הממעיט אע\"פ ששניהם לא נתבטלו:",
+                "<b>ונאמן הוא בעל מלאכתך.</b> שלא תפחד כפועל ובעל הבית שלא יאמר לך לך ושוב על שאין מעות בידו כי אתה עמל למי שישלם לך שכר פעולתך ומשלם בנאמנות:",
+                "<b>ודע מתן שכרן של צדיקים לעתיד לבוא.</b> וכי תחשוב בזה יתחזק ידיך לעשות בתורה שהיא ארוכה מארץ מדה ורחבה מני ים ואין יורד לסוף (ובמצותו). מתוך כך אתה מעלה על לבך גודל חסדיו של הקב\"ה ותוסיף בו אהבה:"
+            ]
+        ],
+        [
+            [
+                "<b>עקביה בן מהללאל אומר הסתכל בשלשה דברים ואין אתה בא לידי עבירה. דע מאין באת.</b> ובזמן שתסתכל מאין באת המחשבה תגרום לך להיות שפל רוח ותנצל ממדת הגאוה שנאמר בה (משלי ט\"ז ד') תועבת ה' כל גבה לב:",
+                "<b>ולאן אתה הולך למקום עפר רמה ותולעה.</b> וכי תחשוב בלבך לאן אתה הולך לא תחפוץ בכל התענוגים כי לרמה אתה טורח. גם כל עושר וכבוד תבזה בעיניך וכל טובה תבהיל כי הכל הבל ורעות רוח. ועל ענין זה עשה שלמה המלך ספר קהלת והתחיל הבל הבלים להבהיל כל טובה וכל יקר. ואחר שההביל את הכל אמר סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם:",
+                "<b>ולפני מי אתה עתיד ליתן דין וחשבון.</b> שהנבראים לא נבראו אך לירא את ה'. כי איך יחטא האדם אם יחשוב לפני מי עתיד ליתן דין וחשבון. ויותר על הפורענות והנסיון שיהיה לו על חטאיו כי יתבייש בשת גדול. משל למלך שנכנס אדם לפניו אם ימצאהו מרמה במעשיו או משקר דבריו הלא יתבייש בשת גדול. על אחת כמה וכמה לפני מלך מלכי המלכים הקב\"ה. גם כי בהתבייש הנפש אחר שנתפרדה מן הגוף הבושת ההיא גדולה מהבושת בעודנה שמה כי טבע הגוף משכח וכי יעשה האיש דבר כיעור ויתבייש עליו מבני אדם לשנה או לשנתיים ישכח הדבר וילך הבושה מעליו וגם כי לא ישכח מלבו. יהיה הדבר ישן נושן והוסרה קצת הבושה כי טבע השכחה שבגוף מתערב עם טבע הנפש וכי אינו יכול להתגבר עליו לשכוח הדבר לגמרי על כל פנים יתגבר עליו להתיישן הדבר שהוא קצת השכחה שמסיר רוב הבושה. אך בהיות הנפש לבדה אין שכחה לפניה כי כלה ברה וזכה ואין שום טבע מהגשמים בתוכה. וכשמתביישת לפני מלך מלכי המלכים הקב\"ה לעולם ולעולמי עד תעמוד בבושה כאותה שעה שהיתה עומדת לפניו וכמו הפעם ההוא תעמוד מבויישת לעולם. וזהו שאמרו רז\"ל (ב\"ב ע\"ה.) אוי לה לאותה בושה אוי לה לאותה כלימה. לכן על כל פנים המעלה על לבו דברים אלו לא יבא לידי עבירה:"
+            ],
+            [
+                "<b>רבי חנניה סגן הכהנים אומר הוי מתפלל בשלומה של מלכות שאלמלא מוראה.</b> שהוא קשה עלינו:",
+                "<b>איש את רעהו חיים בלעו.</b> זה הענין ר\"ל שיש לאדם להתפלל על שלום כל העולם ולהצטער על צער של אחרים. וכן דרכן של צדיקים כמו שאמר דוד ע\"ה (תהלים ל\"ה י\"ג) ואני בחלותם לבושי שק עניתי בצום נפשי שאין לאדם לעשות תחנוניו ובקשתו לצרכיו לבד אך להתפלל על כל בני אדם שיעמדו בשלום ובשלומה של מלכות יש שלום לעולם:",
+                "<b>רבי חנינא בן תרדיון אומר שנים שהיו יושבין ואין ביניהם דברי תורה הרי זה מושב לצים שנאמר ובמשב לצים לא ישב. </b> שני עניינים נקראו לצנות. האחד לשון הרע המדבר רע על חברו להכלימו ולבזותו בין אנשים ולהחזיקו נבזה בעיניהם. וזהו מן החטאים הגדולים אשר יחטא האדם ואשם. ואין מדה זו כי אם בלבד רוע מעללים ועליו אמר שלמה בחכמתו ע\"ה (משלי כ\"א כ\"ד) זד יהיר לץ שמו עושה בעברת זדון. ר\"ל כי שתי מדות אלו הרעות - זדון ויהיר שתיהן נכללו בלץ. וזד הוא המדבר על חברו ומבזה אותו בעיני העולם. ויהיר הוא במחשבה. שאין אדם נחשב לפניו כלום. והמוכתר בשני דברים הללו לץ שמו. ושמא תאמר איננו שומר לשונו אך ידיו אסורין לא יחטא בהן. על זה אמר עושה בעברת זדון. זה הגבר אשר לץ שמו כאשר יבא אל המעשה בכעס ובאכזריות יעשנו. כי הלצנות מורה עליו חטא שהוא רוע מעללים בלי ספק. ושלמה ע\"ה היה מנחם לשומעים חרפת הלצנות ואינם משיבים ואמר (משלי ג' ל\"ד) אם ללצים הוא יליץ ולענוים יתן חן ר\"ל המתלוצצים ממך האלהים יתלוצץ מהם ויותר יפסידו בלצנות ממך השומע ולענוים השותקין וסובלין אותם ואינן משיבין הקב\"ה יתן להם חן. אבל הכתוב שאמר ובמושב לצים לא ישב לא דבר מן הלצנים שאמרנו כי זה או בכלל חטאים או בכלל רשעים האמורים בראש הפסוק הוא. אלא מושב לצים קרא הפך ממה שכתוב אחריו כי אם בתורת ה' חפצו ובתורתו יהגה יומם ולילה. על העושים ישיבה של קבע על דעת לדבר בדברי הבאי ובוטלין מדברי תורה שפורקין עולה מעליה כי אם בשעה שאין להם עסק מלאכה. גם לא צריכין לדבר בעניניהם וקובעין מושב לדברים בטלים הרי זה נקרא מושב לצים ולענין בטול תורה נאמר הדבר הזה. כי בזה הפרק מדבר בענין בטלת התורה:",
+                "<b>אבל שנים שהיו יושבין ועוסקין בדברי תורה שכינה שרויה ביניהם שנא' (מלאכי ג' ט\"ז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וישמע ויכתב ספר זכרון לפניו ליראי ה' ולחשבי שמו.</b> ופשט הפסוק הוא על הצדיקים לעתיד לבוא כשיראו בני אדם את מעלתם ויאמרו על מה בא להם זה הדבר ויענו כי מפני תחלה נדברו איש אל רעהו בדברי תורה. וכתב בספר הזכרון ונותן להם עתה שכר פעולתן:",
+                "<b>אין לי אלא שנים מנין אחד שיושב ועוסק בתורה שהקב\"ה קובע לו שכר.</b> ר\"ל שיושב ומחשב בתורה. כי על המחשבה נותנין שכר כמו על העוסק בדיבור:",
+                "<b>שנאמר ישב בדד וידום כי נטל עליו.</b> כי השותק ומחשב בתורה כאילו נטל עליו עול התורה בהגיון. אבל הרמ\"ה ז\"ל גורס <b>מנין שאפי' אחד שיושב ועוסק בתורה מעלה עליו הכתוב כאלו קיים את כל התורה כולה שנא' ישב בדד וידום כי נטל עליו</b> ומאי משמע דהאי וידום לישנא דמלולי הוא כי נטל עליו עול הדיבור שהוא דורש לפניהם:"
+            ],
+            [
+                "<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 לזכרת 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:"
+            ],
+            [
+                "<b>רבי חנניה בן חכינאי אומר וכו' הרי זה מתחייב בנפשו.</b> מפני שהם שעות רצויות אין לו לחשב בהן כי אם דברים רצויים לפני המקום ב\"ה. אלו הן דברי תורה. שאותן שעות כמה הם חשובות וראויות למחשבת התורה כי אין לו מלאכת לעשות ואיננו שומע קולות בני אדם:",
+                "<b>ואם יפנה לבו לבטלה מתחייב בנפשו.</b> שמפסיד זמן כי תוכל להיות לו מחשבה ברורה ונכונה ומסירה אותו מהרהור דברי תורה:"
+            ],
+            [
+                "<b>ר' נחוניה בן הקנה אומר כל המקבל עליו עול תורה מעבירין ממנו עול מלכות.</b> אחר שעושה תורתו עיקר ומלאכתו עראי הקב\"ה ישמרהו מכל דבר רע שלא יצטרך ליבטל מלימוד התורה ולא יתן בלב המלך הלוקח נפשות לעשות מלאכתו לקחת את זה וינצל ממלאכת המלכים להקים רצונו לעסוק:",
+                "<b>ועול דרך ארץ.</b> לא יצטרך לעשות מלאכה הרבה לצורך פרנסתו ובמעט יספיק לו לכדי חיותו. כי מלאכת הצדיק מתברכת ונפשו שמחה בחלקו:",
+                "<b>וכל הפורק ממנו עול תורה נותנין לו עול מלכות.</b> שהוא חושב לעשות מלאכתו הרבה אם יניח מלאכת התורה והשם יתברך יפר מחשבתו ויתן בלב המלך לקחתו לעשות מלאכה לו. כי (משלי כ\"א א') פלגי מים לב מלך ביד ה' על כל אשר יחפץ יטנו:",
+                "<b>ועול דרך ארץ.</b> שהוא נודד וטורח אחר מחייתו ולא יוכל למצאה. גם כי ימצאנה לא ישמח בחלקו וכל ימיו להבל יגע להעשיר ולהוסיף עושר על עושר וכענין שנאמר (קהלת ה' ט') אוהב כסף לא ישבע כסף ונמצאו כל ימיו יוצאין בעמל ויגיעה ולא יהיה לו מנוחה לעולמי עד:"
+            ],
+            [
+                "<b>רבי חלפתא איש כפר חנניה אומר עשרה שיושבין ועוסקין בתורה שכינה שרויה ביניהם שנא' אלהים נצב בעדת אל.</b> ואין עדה פחות מעשרה:",
+                "<b>מנין שאפילו חמישה שנא' ואגדתו על ארץ יסדה.</b> היד נקראת אגודה שיש בה חמש אצבעות:",
+                "<b>ומנין שאפילו שלשה שנאמר בקרב אלהים ישפט.</b> ואין בית דין פחות משלשה:",
+                "<b>ומנין שאפי' שנים שנא' אז נדברו יראי ה' איש אל רעהו. ומנין שאפי' אחד שנא' בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך.</b> ואם אפי' אחד יש לו שכר הרבה הלא פשוט הוא כי אם לעשרה עד שנים יתנו להם שכר. אלא ר\"ל ליתן לכל אחד שכר לפי שהם רבים:"
+            ],
+            [
+                "<b>רבי אלעזר איש ברתותא אומר תן לו משלו.</b> זה מדבר בין לענין גופו של אדם בין לענין ממונו. ולומר שלא ימנע אדם את עצמו ולא את ממונו מחפצי שמים. וזהו שאמר:",
+                "<b>שאתה ושלך שלו.</b> שאינך נותן משלך ולא מגופך ולא מממונך (אלא) משל מקום ב\"ה שהכל שלו. כי ממון האדם פקדון הוא בידו משל הקב\"ה אלא שיש יתרון בו על שאר הפקדונות שיכול לקחת ממנו די צרכיו והשאר יתנהו באשר רצון המפקיד מלך מלכי המלכים הקב\"ה אשר צוהו. ויש לשמח הרבה מאשר יכול להנות מן הפקדון (בדיבור) [<small>אמר המעתיק נ\"ל להגי' די צרכיו</small>] וכי יעשה רצון בעליו מן הנשאר. משל למלך שנתן לעבדו אלף זוזי ואמר לו טול אתה המאה לעצמך ותן התשע מאות לתשעה בני אדם. והלא שמח הוא:",
+                "<b>וכן בדוד הוא אומר (ד\"ה א' כ\"ט י\"ד) כי ממך הכל ומידך נתנו לך.</b> במקום אחר כתיב שם (ד\"ה א' כ\"ט ט\"ז) מידך היא ולך הכל. והוא נאמר לענין הגוף על שהכינו לבנות בית קדשו. וזהו שכתוב ומידך נתנו לך נאמר לענין הממון כמו שאומר בראש הפסוק כי נעצור כח להתנדב כזאת כי ממך הכל ומידך נתנו לך:",
+                "<b>רבי יעקב אומר המהלך בדרך ושונה ומפסיק ממשנתו וכו'.</b> כי בעוד שהאדם שונה אין לו להשיח שיחת חולין כי צריך לעמוד ביראה ובאימה לפני התורה כענין שאמרו (שבת ל:) כל תלמיד ששונה ואין שפתותיו נוטפין מור תכוינה מאחר שהוא משתמש בכתרו של תורה שהוא כתרו של הקב\"ה צריך שלא ידבר שיחה בטלה ואם קל ראשו להפסיק ממשנתו הרי זה מתחייב בנפשו והדין נותן:"
+            ],
+            [
+                "<b>רבי דוסתאי בר ינאי משום ר' מאיר אומר כל השוכח דבר אחד ממשנתו מעלה עליו הכתוב כאלו מתחייב בנפשו שנאמר (דברים ד יט) רק השמר לך וגו'.</b> אשר לא נתן בלבבו לאמר כי השכחה מצויה בבני אדם היה לו לחזור ההלכה הרבה פעמים ולחשוב בה כל היום וכל הלילה עד שלא תוכל לסור מלבו ולא עשה הרי זה מתחייב בנפשו כי יבא להורות על פי הזכרתו ויאמר כך אמר לי ר' ויאסר המותר ויתיר האסור ונמצאת תקלה בא על ידו. ונקרא פושע מפני ששגגת תלמוד עולה זדון:",
+                "<b>יכול אפי' תקפה עליו משנתו תלמוד לומר ופן יסורו מלבבך הא אינו מתחייב עד שישב ויסירם מלבו.</b> אם שכחה על ידי הזקנה או על ידי אונס אחר רחמנא פטריה:"
+            ],
+            [
+                "<b>רבי חנינא בן דוסא אומר כל שיראת חטאו קודמת לחכמתו חכמתו מתקיימת.</b> לענין השתדלות נאמר הדבר. המשתדל לדעת חכמה כדי שידע לשמור את נפשו מן החטא ונחכם. חכמתו מתקיימת בידו ונמצא פורש מן העבירות ועושה מצוה כאשר למד והשכיל:",
+                "<b>חכמתו קודמת ליראתו אין חכמתו מתקיימת.</b> לא השתדל מתחלה לדעת החכמה כדי לקיימה כי אם להבין ולהשכיל ולא תקיים בידו. והדין נותן. ד\"א בזמן שיראת חטאו של אדם קודמת לחכמתו נמצא כשהוא למד משמרתו ומאשרתו לילך בדרך שהורגל ללכת בה מכמה ימים כשהוא ירא חטא ולבו מוסיף בה אהבה רבה ומתאוה להוסיף ממנה לפי שהיא מאשרתו למה שהורגל. אבל בזמן שחכמתו של אדם קודמת ליראת חטאו נמצאת החכמה מונעת אותו מעבירות שהורגל בהם וסופו לבעוט בה לפי שדומה עליו כמשוי:",
+                "<b>הוא היה אומר כל שמעשיו מרובין מחכמתו חכמתו מתקיימת.</b> שבזמן שמעשיו של אדם מרובין מחכמתו נמצאת תאותו לחכמה גדולה מחכמתו. ונמצא כי בכל יום ויום מוסיף חכמה על חכמתו:",
+                "<b>וכל שחכמתו מרובה ממעשיו אין חכמתו מתקיימת.</b> שנמצאת תאותו לחכמה פחותה מחכמתו ונמצא כי חכמתו תהיה פוחתת והולכת. כך פירשו הראשונים ז\"ל. אבל יש לשאול איך אפשר להיות מעשיו מרובין מחכמתו ואם אינו יודע התורה והמצות וכי יש לו לעשות המעשים האלו על מה עשאם. אלא שזו המשנה דברה לפי עצה טובה נאה ומקובלת שיש לו למי שאינו יודע שלא יאבד נפשו ושיקבל על עצמו לעשות כל הדברים אשר יגידו לו החכמים ולא יסור מהן ימין ושמאל כאשר ידעם ועל פי התורה אשר יורו אותו ועל המשפט אשר יאמרו לו יעשה ומיד שקבלה זו יקבל על עצמו בלבב שלם ובנפש חפצה מעלה שכר כאלו קבל עליו כל המצות. ועל דרך זו אמרו <b>כל שמעשיו מרובין מחכמתו</b> כי אף מי שאינו יודע ואינו עושה נקראין מעשה על שם כי יש לו שכר עליהם כאלו עשאם מפי הקבלה. וכן מפורש באבות דר' נתן (כב.) דתנן התם. כל שמעשיו מרובין מחכמתו חכמתו מתקיימת שנאמר נעשה ונשמע. שהקדימו ישראל העשייה לשמיעה והיה להם לומר נשמע ונעשה כי קודם שיוכל לעשות את המעשה צריכין לשמוע מה יעשו אלא שקבלו עליהם תחלה לעשות כל אשר יצוה עליהם וישמעו ומיד קבלו שכר כאלו עשאם. וכל שחכמתו מרובה ממעשיו וכו' שלא יאמר אשנה הלכה זו ואקיימנה אשנה כל התלמוד ואקיימנו ואם כה יאמר לא תתקיים חכמתו. כי צריך תקון המדות תחלה ואחר כך תתקיים חכמתו:"
+            ],
+            [
+                "<b>הוא היה אומר כל שרוח הבריות נוחה הימנו רוח המקום נוחה הימנו.</b> ר\"ל מי שמשאו ומתנו נאה עם הבריות וכלם מכירים כי באמונה עם הבריות. וכדאמרי' במסכת יומא (דף פ\"ו) כל תלמיד שקורא ושונה ונושא ונותן באמונה עם הבריות מה הבריות אומרות עליו אשרי פלוני שלמד תורה אשרי אביו אשרי אמו (<small>אמר המעתיק בגמרא שלפנינו איתא</small> אשרי רבו) שלמדוהו תורה וכו'. ועל זה <b>רוח המקום נוחה הימנו</b> מפני שהתורה מתקלסת על ידו:",
+                "<b>וכל שאין רוח הבריות נוחה הימנו אין רוח המקום נוחה הימנו.</b> לא יהיה נקי מה' ומישראל:",
+                "<b>רבי דוסא בן הרכינס אומר שינה של שחרית. </b> שמבטלת התפלה בזמנה:",
+                "<b>ויין של צהרים.</b> שמבטל תלמוד תורה ומביא לידי עבירה:",
+                "<b>ושיחת הילדים.</b> שאותו השעשוע מושך את לבות בני אדם על ידי אהבתם את הנערים ונמצאת התורה מתבטלת:",
+                "<b>וישיבת בתי כנסיות של עמי הארץ.</b> וכמה רעות בישיבת כנסיות:",
+                "<b>הן מוציאין את האדם מן העולם.</b> כי על מה נברא אדם אך לעסוק בתורה והיא אורך ימים ושנות חיים. ואם לוקח הוא דברים כאלה ולמה לו חיים וראוי לטרדו מן העולם כי הבל הוא והבל ימיו ואחר שחיה כמה שנים ונתעסק בעסקו ולא הועיל הואיל שבטל התורה על מה יוסיפו לו ימים. משל למלך שנתן מאה כסף לעבדו והשליכם לים וחזר ובקש ממנו אחרים והלא ראוי שלא יתן לו יותר. כך מי שאינו עוסק בתורה:"
+            ],
+            [
+                "<b>רבי אלעזר המודעי אומר המחלל את הקדשים.</b> זה המפגל את הקדשים ומטמאם. אחד קדשי מזבח ואחד קדשי בדק הבית המחלל אותם אין לו חלק לעולם הבא:",
+                "<b>והמבזה את המועדות.</b> סמך שני הדברים האלה מפני שנקראו קדשים. בקדשים כתיב קדש קדשים. ובמועדות כתיב אלה מועדי ה' אשר תקראו אותם מקראי קדש. והמחלל את שניהם אין לו חלק לעולם הבא מפני שחלל קדשי ה'. ועל זה אמרו רז\"ל (פסחים קיח.) כל המחלל את המועדות כאלו עובד ע\"ז שנאמר (שמות ל\"ד י\"ז) אלהי מסכה לא תעשה לך וסמיך ליה את חג המצות תשמר. ואמר בכאן המבזה ולא אמר המחלל את המועדות מפני שאינו מדבר ביום טוב עצמו כי בזה לא הוצרך לדבר שיום טוב כשבת הוא. אלא מחולו של מועד מדבר לעושה ביד מלאכת איסור והוא מבזה חולו של מועד. ואומר אלו הימים. אין להם קדושה כל כך כימים הראשונים ועושה בהם כל מלאכה ותועבה עושה גם בוש לא יבוש:",
+                "<b>והמפר בריתו של אברהם אבינו.</b> זה המושך בערלתו לכסות העטרה ונראה כערל כמי שעושה להכעיס כדי להבזות המצות:",
+                "<b>והמלבין פני חברו ברבים.</b> זהו תולדת הדברים שיהרג בהם ואל יעבור. והאבות הם שלשה ע\"ז וגלוי עריות ושפיכות דמים. תולדת ע\"ז עצי אשרה וכדאמרינן (פסחים כה.) בכל מתרפאין חוץ מעצי אשרה. ואע\"פ שאין ע\"ז עצמה אלא משמשיה יהרג ואל יעבור קודם שיהנה ממנה. תולדת גלוי עריות המסתכל או המדבר עם אשת איש שיהרג עליהם ואל יעבור. כההוא עובדא במסכת סנהדרין (דף ע\"ה.) במי שהעלה ליבא טינא שאמרו שם תעמוד לפניו ערומה ימות ואל תעמוד לפניו ערומה. תספר עמו מאחרי הגדר ימות ואל תספר עמו מאחרי הגדר. ותולדת שפיכות דמים המלבין פני חברו ברבים שדמו בורח מפני הבשת וכדאמרינן (ב\"מ נח:) חזינא לי' דאזיל סומקא ואתי חיורא ועל זה אין לו חלק לעולם הבא:",
+                "<b>והמגלה פנים בתורה.</b> זה המעיז פניו כלפי התורה לעשות עבירות בפרהסיא. והוא הדין למעיז פנים כלפי לומדיה:",
+                "<b>אע\"פ שיש בידו תורה ומעשים טובים אין לו חלק לעולם הבא.</b> והני מילי בשלא עשה תשובה ומת ביסורין שאין מיתה ויסורין ממרקין. אבל בשעשה תשובה אין לך דבר שעומד בפני התשובה. והכי מוקי לה בגמרא (ירושלמי) במסכת פאה (א.):"
+            ],
+            [
+                "<b>רבי ישמעאל אומר הוי קל לראש.</b> ר\"ל שיקלה עצמו למי שהוא ראש ואדון כמו שנאמר (משלי כ\"ה ו') אל תתהדר לפני מלך ובמקום גדולים אל תעמד. שלא יחשוב אותך לאדם גדול והקל עצמך לפניו לעשות חפציו ולהשלים צרכיו. ואל תתודע אליו:",
+                "<b>ונוח לתשחורת.</b> כלומר שיהא נוח בדבריו לשחוור. לא שיקל עצמו לפניו כי איננו אדון ולא שיתגבר עליו. גם כן יש בידו יכולת כי אחר ששופט את הארץ והפקידו המלך פקיד על עמו אי אפשר שלא יחשוב אל שנאיו להרע ויכול יוכל להם. אך באהבתו ירויח כי אדון הוא בארץ. ותשחורת הוא מלשון שחוור. בלע\"ז שינייוריאו\"י וכדאמרינן (ספרי דברים א') הדבק לשחוור פי' אדון וישתחוו לך. (והוי מקבל את כל האדם בשמחה) והרמ\"ה ז\"ל מפרש <b>לתשחורת</b> מן תרגום לא חמור אחד מהם נשאתי. שחרית. ר\"ל שיהא נוח לאדם גדול וראש וגם נח לעבדו ולעשות רצונו:"
+            ],
+            [
+                "<b>רבי עקיבא אומר שחוק וקלות ראש מרגילין לערוה.</b> ר\"ל שהשחוק ודברי שיחה בטלה עם קלות ראש מרגילין לערוה. אבל כובד ראש ויראה הם סייג לעריות שכל זאת המשנה בסייגים מדברת:",
+                "<b>מעשרות סייג לעושר.</b> וכדאמרינן במסכת תעניות (דף ט') על אותו תינוק שהיה קורא עשר תעשר. אמר לו ר' יוחנן עשר בשביל שתתעשר ואמר לו וכי מותר לנסות והא כתיב לא תנסו את ה' אמר ליה (הכי אמר) רבי אושעיא חוץ מזו שנא' הביאו את כל המעשר אל בית האוצר ויהי טרף בביתי ובחנוני נא בזאת וגו'. וע\"ז נאמר <b>מעשרות סייג לעושר</b> שהרוצה להתעשר יתן מעשרות בעין יפה. ושלא יאמר אלף כורין איך אתן מאה למעשר והם שוין כמה. אלא יתנם. כי השם יתב' ויתע' נאמן לשלם לו כל מה שיתן ולהכפיל את השכר והוא אמת גם על פי הנסיון. וענין הצדקה הוא כמו המעשרות ובהרבות בצדקה יוסיף עושר על עשרו. ואל ימנע לב האדם מליתן מתנות גדולות לאביונים פן ימעט עושרו ולא יספיק. וידוע ידע כי זאת תהיה הסיבה אליו לעשות במשפט. ואל יחשוב העשיר הגדול בתתו הרבה בצדקה. אם לא נתן לפי עשרו ורוב נכסיו שינקה כי יעלה בלבבו דבר רע לאמר. כמה מעות פזרתי בצדקה כמה וכמה נפשות ימותו ברעב והצלתים. והוא לא ידע בכל אלה כי טוב העני ונותן הון רב כמו המעשר. כי הרש ואין לו אלא סאה ונותן מעשרו כראוי והעשיר יש לו אלפים סאה ונתן למעשר מאתים חסר אחת. יצא העני נקי מנכסיו והעשיר נתחייב בהם. כך הצדקה כל אדם שיש לו ליתן כפי כל מה שיש לו אם מעט ואם הרבה:",
+                "<b>מסורת סייג לתורה.</b> מסורת אלו מלא וחסר והטעמי' שמסרו חכמי' לתלמידיהם. והם סייג לתורה שבכתב שלא תמצא הספרים חלוקים כי אם במקומות מועטים מה שאין כן בספרי התלמוד כי בכמה מקומות הגרסאות מתחלפות גם בכל יום ויום הסברות מתחדשות ומהם כותבין הגרסא על פי דעתם ונתנה רשות לסבלו. כי ספר שלם אין בארץ אשר לא יחטאו ותולין הטעות על הספר ולא על דעתם:",
+                "<b>נדרים סייג לפרישות.</b> הפרישות היא מדה עליונית. וכמה מעלות טובות יש להשיג אלי' כדאמרינן נקיות מביאה לידי פרישות. והוא הפורש מהנאות העולם. ואפילו מדברים המותרים באכילה ובתשמיש. גם בכל התאות האחרות בהמנע מן הכבוד ומן השררה והעושר וכיוצא בהן. ומתרחק משרשי' ומתקרב אל עיקרי הנפש ויסודה והוא קרוב לעבודת הבורא ית' כיצד במאכל. האוכל מעט לכדי חיותו שיהא בריא כדי ללמוד תורה הרבה ולעשות מלאכת ה' מלאכה מרובה. או השותה די הסרת צמאו. לא ישתכר ולא יתגל בתוך אהלה. ומה שאינו משמש בהנאה כי אם לקיים המצוה הרי זה מדרך הפרישות שאין דעתו ליהנות מן העולם ועוד תועלת שניי' שישמור נפשו מחטא כי לשיתגבר עליו היצר ויתאוה לעשות עבירה יאמר בלבו מן ההנאות המותרות אני נשמר איך אעשה הרעה הגדולה הזאת. וחטאתי לאבי שבשמים כל הימים. וזה הדבר ימנעהו מן המכשולות. אך המתקרב אל טבע החומר ונמשך אחר תאותיו והנאותיו גם כי לא יעשה איסור. נמצא מתרחק מעיקר הנפש ויסודה. גם כי יגרום אל הנפש שתמשך אחר הגוף והחומר ומסעף אותה במערצה משרשיה ומיסודה. וכמו שכתוב (הושע ד' י\"א) זנות ויין ותירוש יקח לב. והוא הדעת כמו שנאמר (משלי ט\"ו ל\"ב) ושמע תוכחת קונה לב. על כן נתנו עצה למי שאינו יכול (למשוך) למשול ברוחו ונמשך אחר ההנאות לנדור נדר לימים לאמר עד זמן פלו' לא אוכל ולא אשתה כי אם כזה או לאסור עצמו בדבר המותר וההרגל ישלוט עליו שמתוך כי הוא מקיים נדרו. נמצא מנהיג את עצמו לכבוש את יצרו ובזה תועלת בידו הפרישות וכדאמר ליה לר' פנחס אם לא יכלת למיכל חולין בטהרה כולה שתא. אכול לשבעה יומי. (<small>אמר המעתיק המאמר הזה הוא בירושלמי פ\"ק דשבת והגרסא שם</small> לרב) . שהאוכל חולין בטהרה נקרא פרוש. כדאמרינן (חגיגה יח:) בגדי עם הארן מדרס לפרושים. אבל אין ראוי להגדיר את עצמו בגדרים אלא אם כן יצרו מתגבר עליו שיוכל לידור על דרך רפואה. אך מי שמושל ברוחו ויכול להשיג אל מדת הפרישות בלא נדר אין לו לדור. כדאמרינן לא דייך במה שאסרה תורה אלא שאתה אוסר עצמך את המותר אבל ודאי אם ראה אדם שיצרו מתגבר עליו צריך להרבות סייג מרובה. כפי מה שצריך לכבוש את יצרו. וכיון שנכבש יצרו חוזר למדת הבינונית משל לרופא בזמן שרואה שהחולי קל ונוח להתרפאת עושה לו רפואה קלה. ובזמן שרואה שהחולי כבד וחזק בורר לו רפואה חזקה עד שיתרפא ואחר כך חוזר ונותן לו דברים בינוניים שמעמידין את הגוף על בוריו. ועל זה אמרו נדרים סייג לפרישות ולא אמרו שבועה סייג לפרישות מפני שהשבועה היא פוסקת מיד מפני שהוא נשבע שלא יאכל דבר זה עד יום פלו' ואין זה סייג כי מיד נפסק שאינו יכול לעבור עליו. אבל נדר הוא שאומר אם אוכל יותר מזה השיעור עד יום פלוני יאסרו כל פירות שבעולם עד זמן אחר שיקצוב. זה נקרא סייג שהוא דבר שיוכל לעבור עליו. ומוטב למכוין לבו לשמים אם איננו שלטון בעצמו לעשות הסייג ההוא בלא נדר:",
+                "<b>סייג לחכמה שתיקה.</b> זה סייג בין לחכמה עצמה בין למדותיה כיצד שאינו נכנס לתוך דברי חברו ועל מה שלא שמע אומר לא שמעתי. ואע\"פ שאינה מכלל השתיקה. השתיקה מביאה לידי כך לחכמה כיצד שאינו מדבר בפני מי שגדול ממנו בחכמה כי הלומד בפני רבו ורואה סברא אחת כהלכה אל יחשוב מיד כי היא האמתית ולא ירצה לאומרה בטרם שיסיים רבו מלדבר. ואם יעשה כן יפסיד מה שיאמר רבו ולא ידע הסברות מן החכמים הקדמונים כי לבו נע ונד מלהודיע דעתם. וגם כי סברתו לא תוכל להיות מכוונת כל כך עד שישמע מה שאמרו הראשונים וישקול במאזני שכלו אי זו יכשר הזה או זה על כן השתיקה לתלמיד לפני הרב והגדול ממנו בחכמה סייג. ובהמצא סברא והרב עודנו מדבר והלא שותק לא יפתח פיו עד שיאירו דברי רבו וסברתו חקוקה בלבו. עד שיגמור הדברים וידע מה שלמדו רבו. ואחרי כן תהיה סברתו צלולה ומכוונת ועל זה אמר שלמה ע\"ה (משלי י\"ח ב') לא יחפץ כסיל בתבונה כי אם בהתגלות לבו:"
+            ],
+            [
+                "<b>הוא היה אומר חביב אדם שנברא בצלם. חבה יתרה נודעת לו שנאמר כי בצלם אלהים עשה את האדם.</b> מפני שכפל הלשון יש לנו לומר שכך פירושו. חביב אדם שנברא בצלם. כי אף לא יודע הדבר. אלא כי נברא אדם בצלם אלהים אעפ\"כ היה חביב לפניו אחר שנבראו בצלמו ובדמותו וכשגלה לנו הדבר חבה יתרה הודיענו:",
+                "<b>חביבין ישראל שנקראו בנים למקום חבה יתירה נודעת להם שנאמר בנים אתם לה' אלהיכם.</b> גם כי הכפיל כראשון:",
+                "<b>חביבין ישראל שנתן להם כלי חמדה.</b> שבו נברא העולם זאת התורה שכל העולם נברא בה. ושכל הנבראים לא נבראו אלא כדי לקיימה. וכל הדברים אשר תחת השמים כלם סבה לסבה לצרכי משמשי התורה. משל ליוצר כלי אומנותו ובו עושה כל מלאכתו כך התורה כליו של הקב\"ה ובו נברא כל העולם כלו:",
+                "<b>חבה יתירה נודעת להם שניתן להם כלי חמדה.</b> שבו נברא העולם:",
+                "<b>שנאמר כי לקח טוב נתתי לכם תורתי אל תעזבו.</b> וידעת אלה הדברים הם לתועלת גדולה לדביקות אחר שנתגלה לנו כי האדם חביב לפניו מכל הבריות כי בצלם נבראו וישראל יודעין כי הם חביבין מכל שאר האומות כי נקראו בנים למקום ובחר בנו מכל העמים ונתן לנו את תורתו שמסיבתה נברא כל העולם כלו על כל פנים יודעים אנחנו כי קרוב אלינו השם ית' וית' לא יחשוב האדם. אף כי יעשה הישר בעיני ה' ולא יחטא שהוא קרוב אליו ואתה יודע כי השגת האנוש מועטת ואיננו שלם שיוכל להשיג אל הדבקות ולא שידמה לו וכי הוא רחוק ממנו לגמרי. חבה יתירה נודעת לו אם מזרע היהודים הוא. ואין לו להיות בעיניו לא רשע בפני עצמו ולא צדיק בפני עצמו. וזאת תהיה תורת האדם לא להתרחק ולא להתקרב והכל לפי רוב המעשה. כי אל הדבקות הגדול איך יש בנו ואין איש בארץ אשר יעשה טוב ולא יחטא. כמו שאמר ירמיה ע\"ה (ירמיה ל' כ\"א) והיה אדירו ממנו ומשלו מקרבו יצא והקרבתיו ונגש אלי. כשאני מקריבו נגש אלי. אבל אם אין אני מקריבו מי הוא זה אשר ערב את לבו לגשת אלי. וערב הוא מלשון ערבות:"
+            ],
+            [
+                "<b>הכל צפוי.</b> כמו שכתוב (תהלים קל\"ט א') ה' חקרתני ותדע אתה ידעת שבתי וקומי בנתה לרעי מרחוק וגו':",
+                "<b>והרשות נתונה.</b> שנתן רשות ביד בני אדם לעשות כל אשר יחפוץ לבו אם טוב ואם רע כמו שנא' ראה נתתי לפניך וגו' ואמר רמז\"ל כי זה הדבר הוא מן הפלאים שאע\"פ שהרשות נתונה לאדם לעשות רצונו. והקב\"ה יודע מה שיש לו לעשות קודם המחשבה וקודם המעשה ולא בהכרח יעשה האדם את הטוב ואת הרע. כי אם ברצון לבו והש\"י יודע תחלה מה יהיה רצונו ואפי' המעשים השקולים שאפשר שיהיו ואפשר שלא יהיו את הכל יודע תחלת המעשה והוא פלא:",
+                "<b>ובטוב העולם נידון.</b> והקב\"ה אינו דן את האדם לפי מעשיו לבד אך בטובו ובמדת החסד. וזהו שאמר דוד ע\"ה (תהלים כ\"ה ז') חטאות נעורי ופשעי אל תזכר חטאת הן בין השגגות בין הזדונות שאדם עושה בנערותו בעוד יצרו תקפו ודעת נקלה. אך אותם שעושה אחר שגדל בשנים והוא בדעת שלם נקראים פשעים או מרי ועל זה היה מתודה ואומר בין החטאים שבנעורי בין הפשעים שאחר שגדלתי אל תזכור וכן יעלה לפניך זכרוני תזכירני לטובה אך כחסדך זכר לי אתה למען טובך ה' לפי שבטוב העולם נדון. ואף הרשעים נדונין בטובו כמו שנאמר (תהלים קמ\"ה ט') טוב ה' לכל. והרשעים בכלל מעשיו של הקב\"ה כדאיתא במדרש:",
+                "<b>והכל לפי רוב המעשה.</b> שאע\"פ שהעולם נדון בטוב ה'. אין כל האדם במדת החסד כי למרבה בחסידות מדת החסד היתרה על מעשיו מרובה. ולממעיט תהיה מעוטה. ואם כן כלם נדונין בטובו. גם כן הרשעים אין הטוב היתר על מעשיהם מרובה כמו לצדיקים. וגם הצדיקים אין המרבה והממעיט שוין כי הכל לפי רוב המעשה. וכמו שאמר במדרש (איכה ג' כ\"ה) טוב ה' לקוו לנפש תדרשנו. אינו דומה המקוה ומתעסק למקוה ואינו מתעסק ורבינו משה ז\"ל גורס אבל לא על פי המעשה. ומפרש הכל לפי רוב המעשה כמו ענין הצדקה כי מי שנותן אלף זוז באלף פעמים זהו לפי רוב המעשה אבל לא על פי המעשה זה שנותן בבת אחת מפני זה מתעוררת מחשבתו אלף פעמים לעשות טוב בתוך עמו. וזה לא התעורר כי אם פעם הראשונה:"
+            ],
+            [
+                "<b>הוא היה אומר הכל נתון בערבון.</b> כל מה שהאדם לוקח מן העולם הזה על הכל הוא ערב ובניו ערבים ואל יחשוב היורש את אביו ואת אמו זה הממון ירושתי הוא אעשה ממנו כל רצוני שאין לו בשלו כלום כי לה' הכל. ומה שלקח ממנו בערבון הוא לוקח. ועתיד הוא ליפרע ממנו. משל לאדם שנכנס למדינה ולא מצא שם אדם. נכנס לבית אחת ומצא שם שלחן ערוך ועליו מכל מיני מאכל ומשקה. היה אוכל ושותה ואומר הלא בכל זה אני זוכה ושלי הכל אעשה ממנו כל רצוני. ולא היה רואה את הבעלי' שמביטין אותו במקום אחר. ועתיד הוא לשלם כל מה שיאכל וישתה והוא במקו' אשר לא יוכל להמלט:",
+                "<b>ומצודה פרוסה על כל החיים.</b> זו המיתה שנגזרה ואין אדם יכול להנצל ממנה כדגים הנאחזים במצודה הרעה:",
+                "<b>והחנות פתוחה.</b> שבני אדם נכנסין לשם. ולוקחין כל מה שצריכין עתה ואינן רואין את הנולד. ולא חושבין בהגיע זמן הפרעו' אם יהיה להם להפרע מאחר שמוציאין את החנות פתוחה. ויכולין לקחת כל צרכי' לפי שעה. כך בני אדם בעולם הזה:",
+                "<b>והחנוני מקיף.</b> זה בעל החנות שנותן לאחרים בהקפה. דיין ונפרע מהם לאחר זמן כך שליט בעולמו נותן לכל באי עולם כל חפצם אם טוב ואם רע וסופו ליפרע מהם לאחר זמן:",
+                "<b>והפנקס פתוחה.</b> לשני ענינים נאמר הדבר הזה האחד למשל כי אין שכחה לפני כסא כבודו כי החנוני מקיף שמקיף ומלוה לכמה בני אדם. מהם לאלפים ורבבות. ומהם לדינר (ולפשוע) (לפשוט) אם לא מפני זריזותו שהפנקס פתוחה לפניו ומיד כותב את הכל לפעמים היה שוכח דברים הקטנים מפני הגדולים אם היה מלוה על פה. ועל זה נאמר והפנקס פתוחה והיד כותבת. כלו' בין החטאים הגדולים והקטנים כלם כאלו לפניו נכתבים ולא שכח עונות הראשונים. והשני להודיענו כי אין ממתינין לפתיחת הפנקס אחר שעושה החטא. אלא בגמר המעשה כבר כתו' הוא כדי שלא יעבור רגע שלא נמנה עליו העון ההוא שאע\"פ שהעונות נמחלין לבעלי התשובה. נימנין אותן תחלה. מיד שגמרו מלעשותן ואחרי כן אם יחזור בתשובה מוחלין לו. כדאמרינן במדרש אינו כמי שלא עשאו. אלא עשאו ונמחל שגדול מי שאינו עושה ממי שעושה ומוחלין לו. ומה שאמר אין צדיקים גמורים עומדין במקום שבעלי תשובה עומדין שם. ר\"ל שבעלי תשובה יש להם להפרש מן המותר כענין שחטא בו. כמו אם עבר על העריות. ואפי' באשתו יש להתנהג עמה במדת הפרישות בדבר שחטא בו יפרוש ואפי' מן המותר יותר ממה שהצדיקין גמורין צריכין לעשות:",
+                "<b>וכל הרוצה ללות יבא וילוה.</b> שרשות נתונה לו לכל אדם. והרוצה ליטול אי זה דרך שירצה יבא ויטול. והכסילים חושבים כי ליהנות בו נברא עולם. אבל הצדיקים כל מחשבותם וכל הנאתם להיות נקיים לקיים המצות. וכל אדם בורר לעצמו ואשרי מי שיבחר הטובה:",
+                "<b>והגבאין מחזירין תמיד בכל יום.</b> מן השמים שמחפשין אחר מעשה בני האדם שנא' (איוב ז' י\"ח) ותפקדנו לבקרים לידע ולהודיע מה הם עושין:",
+                "<b>ונפרעין מן האדם לדעתו.</b> כיצד כשיודע וזוכר העון שעושה וכשבא הפורענות אליו מכיר ומשגיח כי מפני אותו החטא. ואשריו שעל ידי זה מצדיק את הדין וחוזר בתשובה ומתכפר לו העון:",
+                "<b>ושלא לדעתו.</b> כיצד כגון שייסורין באין עליו ואינו זוכר אל החטאים אשר עשה. ויש שחושבין כי לא בדין יבואו להם ייסורין כי אומרים צדיקים אנחנו ולא חטאנו ולמה לנו הרעה הגדולה הזאת וימותו בלא תשובה ותולעתם לא תמות כי הרשיעו הדין והצדיקו עצמן אוי להן אוי לפגריהן כי פשעו בגופם. משל למלך שאמר לעבדו לך ומשכן לפלו' הלך ומשכנו ואותו האיש אינו זוכר את החוב והוא צועק ותמה על מה משכנין אותו והדבר מסור אל לבו. כך מי שנפרעין ממנו מן השמים שלא לדעתו. אבל כשזוכר החוב ויודע כי בדין משכנין אותו אין הדבר מסור אל לבו כל כך:",
+                "<b>ויש להם על מה שיסמוכו.</b> במעשיהם על מדת הדין.<b> והדין דין אמת</b>:",
+                "<b>והכל מתוקן לסעודה.</b> שכל תועלת הדברי' הללו אין סופן ואחריתם אלא להכשר סעודה כלומר לחיי העולם הבא:"
+            ],
+            [
+                "<b>רבי אלעזר בן עזריה אומר אם אין תורה אין דרך ארץ.</b> כלומר מי שאינו יודע תורה אינו שלם במדות של דרך ארץ כי רוב המדות הטובות שיש בדרכי העולם בתורה הם כמו והעבט תעביטנו הענק תעניק לו מאזני צדק אבני צדק וכמה וכמה כיוצא בהם. אם כן בלא תורה לא יהיו דעותיו שלמות בדרך ארץ:",
+                "<b>אם אין דרך ארץ אין תורה.</b> ר\"ל שצריך תחלה לתקן את עצמו במדות. ובזה תשכון התורה עליו שאיננה שוכנת לעולם בגוף שאינו בעל מדות טובות לא שילמוד התורה ואחר כך יקח לו המצות כי אי אפשר וזהו כענין שנאמר נעשה ונשמע וכמו שכתבנו:",
+                "<b>אם אין חכמה אין יראה.</b> כי אין יראה שלמה בלא חכמה. לפי שהוא מחזקת אותה ומאירה לנחותו בדרך:",
+                "<b>אם אין יראה אין חכמה.</b> שצריך שיקדים היראה לחכמה שבלא כן לסוף לא יקיים החכמה ויקוץ בה ויניחנה כי מאחר שאין לו תיקון המדות תחלה ואינו ירא את ה' למה זה מחיר ביד כסיל לקנות חכמה ולב אין להקים את דבר ה'. כי היראה צריכה להיות קודם החכמה:",
+                "<b>אם אין דעת אין בינה.</b> שלש מוחות הם ונחלקים לשלשה דברים. לחכמה. ולתבונה. ולדעת. חכמה מה שלומד מאחרים. ותבונה מוציא דבר מתוך דבר בדמיון. ודעת היא מה שמשיג מדעתו. וזהו שאמרו אם אין דעת אין בינה כי מאחר שאין לו יכולת להשיג ולדעת עצם הדבר מדעתו. איך יוציא דבר מתוך דמיון דבר. שהדעת קודם לבינה. ובלא דעת אי אפשר להיות לו בינה:",
+                "<b>אם אין בינה אין דעת.</b> אם אין כח להבין הדברים מדמיון דבר מחמת שאין בו דעת שלימה להשיג ולדעתו עצמו של דבר ההוא:",
+                "<b>אם אין קמח אין תורה.</b> לפי שצריך לחזור אחר פרנסתו ואינו יכול לעסוק בתורה:",
+                "<b>אם אין תורה אין קמח.</b> כלומר מאחר שאין בו תורה אין תועלת הקמח עולה שאין אדם מועיל בעשרו אלא כדי שיהיו צרכי גופו מצויין ויהיה לו פנאי לעסוק בתורה:",
+                "<b>הוא היה אומר כל שחכמתו מרובה ממעשיו למה הוא דומה לאילן שענפיו מרובין ושרשיו מועטין הרוח בא ועוקרתו על פניו וגו' וכל שמעשיו מרובין מחכמתו למה הוא דומה לאילן שענפיו מועטין ושרשיו מרובין ואפי' כל הרוחות שבעולם באות ונושבות בו אין מזיזין אותו ממקומו. </b> וכבר ביארנו דברים הללו בפרק זה בענין כל שיראת חטאו קודמת לחכמתו חכמתו מתקיימת וכו':"
+            ],
+            [
+                "<b>רבי אלעזר חסמא אומר קנים ופתחי נדה.</b> קן יונים של יולדות:",
+                "<b>ופתחי נדה.</b> שלש מקומות הן. בית ועליה ופרזדור . וגם כמה מראות דם שיש בדמי נדה <b>הן הם גופי הלכות</b>. וכמו שאמרו (ב\"מ דף פ\"ד ע\"ב) ששים מראות של דם הביא לפניו וכלן דן אותם לדם טהור:",
+                "<b>תקופות וגימטריאות.</b> מפני שיש בהם חשבונות רבים וחכמת החשבון מחדדת את האדם:",
+                "<b>פרפראות לחכמה:</b>"
+            ]
+        ],
+        [
+            [
+                "<b>בן זומא אומר איזהו חכם הלומד מכל אדם.</b> אמרו חכמי האומות כי היודע כל החכמות אם אינו אוהב החכמה אינו חכם אלא טפש הוא אחר שאינו אוהב החכמה כי היא הדעת. אך האוהב אותה ומתאוה אליה אע\"פ שאינו יודע כלום הרי זה נקרא חכם שעל כל פנים תשיג אל החכמה האמיתית ודעת אלהים תמצא. ועל זה אמר בן זומא <b>איזהו חכם הלומד מכל אדם</b> שכל כך אוהב החכמה ומתאוה אליה ששואל לכל אדם ואף מי שאינו יודע כי אם דבר (אחר) [אחד] ילמד ממנו ואז יצליח דרכו ואז ישכיל. ועל זה נקרא חכם <b>שנאמר מכל מלמדי השכלתי</b> שכן אמר דוד ע\"ה שלמד מכל אדם ולא היה אומר זה אינו יודע כמוני כי מכלם למד והשכיל. משל לאדם שהפסיד כלי קטן והלא מכל אדם מבקש אותו:",
+                "<b>איזהו גבור הכובש את יצרו.</b> כמו שכח הגוף היא מעלתו וחשיבותו. כך כח הנשמה הוא מעלתה. וגבורת הגוף שהיא הכח באדם גם בבהמה הוא כי לכלם יש כח לישא משאות ומהם יותר על חבריהם. ובזה לא דבר בן זומא כי לא נקראת גבורה אך מגבורת הלב שיש בה שני כחות להיות גבור במלחמה ולא יפחד לבו לעולם. וגם כח כבישת היצר והיא נחלקת בין האדם והבהמה כי לא לבהמות גבורת הלב. ועל זה אמר שהכח האמיץ והחזק מגבורת הלב הוא הכובש את יצרו כי הגבור במלחמה אינו דבר גדול כל כך וכמוהו כמוהם בתאר בני אדם אם להם כח גם לזה חזקה אם למדו ידיהם לקרב אצבעותיהם למלחמה. אך כבישת היצר האויב לאיש על פניו להאבידו היא גבורה נשגבה וחזקה:",
+                "<b>שנאמר טוב ארך אפים מגבור ומשל ברוחו מלוכד עיר.</b> ארך אפים נקרא המאריך אפו ואין רצונו להנקם מיד אך ממתין שעה ומקום לנקום נקמתו. כי הכעסן ומתנקם מיד מחבל את מעשיו ובלא דעת הוא עושה. ועל זה אמר שלמה ע\"ה <b>טוב ארך אפים מגבור</b> המאריך אפו אע\"פ שאינו מוחל מתוך כעסו אלא שמניח הדבר להנקם אחר זמן יותר היא גבורת הלב מן הגבור במלחמה שגם בלא דעת יהיה גבור להלחם. <b>והמושל ברוחו</b> שהוא יותר ממאריך אפים כי מתוך הכעס הוא מוחל מאשר הוא ירא את דבר ה' הוא גבור <b>מלוכד עיר</b> אע\"פ שיש לו שני דברים גבורת הלב וחכמה כמו שנא' (משלי כ\"א כ\"ב) עיר גברים עלה חכם וירד עוז מבטחה. כי בגבורת הלב והחכמה העצה הנכונה לכדו העיירות. ועל זה נאמר (מלכים ב' י\"ח כ') עצה וגבורה למלחמה. ומושל ברוחו גדול וחשוב מכל זה ונמצא כובש את יצרו מכל דבר רע:",
+                "<b>איזהו עשיר השמח בחלקו.</b> האומר די לי בחלקי אחר שאני יכול לפרנס את עצמי ואת ביתי ולעסוק בתורה. מה לי לממון אחר אך להיות לי כדי צרכי ולהקים את דבר ה'. כי מי שאינו שמח בחלקו ואינו שבע במה שנתן לו השם ית' עני הוא כמו שמפורש בפסוק (משלי ט\"ו ט\"ו) כל ימי עני רעים וטוב לב משתה תמיד. ר\"ל כל ימי עני המתאוה לממון רעים (קהלת ה' ט') אהב כסף לא ישבע כסף. אך טוב לב ושמח בחלקו כל ימיו טובים (כי מי) [כמו] העושה משתה תמיד. על כן מדה טובה היא עד מאד להיות שמח בחלקו והוא הנקרא עשיר אחר שהשם ית' נתן לו במה שיתפרנס ויעסוק בתורה ובמצות. כי מה יתרון לאדם בכל עמלו אך לקיים את התורה והמצות:",
+                "<b>שנא' יגיע כפיך כי תאכל אשריך וטוב לך אשריך בעולם הזה וטוב לך לעולם הבא.</b> אין מזה הפסוק ראיה לדבר שהשמח בחלקו נקרא עשיר. אלא שאדם מאושר במדה הטובה הזאת כשאינו חפץ לאסוף ממון ושונא מתנות. יגיע כפיו אוכל ומסתפק בו כמו השמח בחלקו שאין רצונו אלא בכדי חיותו. ושלש המדות האלו סדרן בן זומא כסדר ירמיה הנביא ע\"ה. החכמה והגבורה והעושר. כמו שנאמר (ירמיה ט' כ\"ב) אל יתהלל חכם בחכמתו ואל יתהלל הגבור בגבורתו ואל יתהלל עשיר בעשרו. הקדים החכמה לגבורה מפני שהיא מעלה אמתית ובנפש השכלית ובגוף שוכנת ולא כן הגבורה שאיננה כי אם בגוף לבדו. אך כי היא מעולה מן העושר שהגבורה היא בגופו דבר קיים כל ימי עודנו חי והעושר חוץ לגוף והוא דבר הנאבד כי יעשה עושר ובחצי ימיו יקחוהו אחרים. ואף ע\"פ שהנביא אמר לבל יתהלל אדם בג' מדות הללו. חלק בן זומא ואמר כי יש לאדם באלו המדות צד שיהיה לו בלא טורח ועמל ויתהלל בהן. בחכמה להיות למד (בכל) [מכל] אדם כי אז יבין יראת ה' ואין בזה טורח כי חכמה היא ואינה מלאכה. בגבורה לכבוש את יצרו ולמחול מתוך הכעס גם בזה יתהלל כי מתוך היראה הוא עושה. וזהו שאמר שלמה ע\"ה (משלי י\"ט י\"א) שכל אדם האריך אפו ותפארתו עובר על פשע. והשמח בחלקו אחר שאין חפצו רק ללמוד ולקיים המצות וכי יש לו כדי חיותו ופרנסתו שמח ומכיר כי השאר הבל. הוא העשיר הזה יתהלל בעשרו. כי בכל אלו הדברי' הם ידיעת הבורא ית' כמו שנא' (ירמי' ט כג) כי אם בזאת יתהלל המתהלל השכל וידע אותי כי אני ה' עשה חסד משפט וצדקה בארץ כי באלה חפצתי נאם ה'. ועוד הוסיף בן זומא מדה רביעית ואמר:",
+                "<b>איזהו מכובד המכבד את הבריות.</b> המכבד את חברו. לעצמו הוא מכבד לא לחברו. ומה תועלת לאיש כי יעשו לו כבוד. אם נכבד הוא לא הוסיף במעלתו ובכבודו מפני הכבוד אשר עשו לו. ואם נקלה הוא לא יחזירוהו נכבד כי יכבדוהו ולמכבדים הוא אבדון לכל נקלה כבוד כי אין מעלתו מוספת כמו שאמר שלמה ע\"ה (משלי כ\"ו ח') כצרור אבן במרגמה כן נותן לכסיל כבוד. כי הצורר אבן במרגמה עושה שטות הוא ולא לאבן כבוד כי לא נתעלית בזה. וכן הנותן לכסיל כבוד שטות הוא. נמצאת אומר כי כל כבוד אשר יעשה אדם לבריות לעצמו הוא מכבד שגורם להם כי בעל כרחם יכבדוהו ומתורת חיוב שהוא הכבוד האמיתי. ועל זה נאמר <b>איזהו מכובד המכבד את הבריות</b>:",
+                "<b>שנא' (שמואל א' ב' ל') כי מכבדי אכבד ובזי יקלו.</b> ראיית זה הפסוק הוא מקל וחומר. אם הקב\"ה שכל בריותיו לא נבראו אלא לכבודו שנאמר (ישעיה מ\"ג ז') ולכבודי בראתיו. והן חייבין בכבודו ולא היה בדין להחזיק טובה להם כי לא נבראו לדבר אחר וזו היא מלאכתם ואין להם רשות לעשות אחרת ואעפ\"כ אמר כי מכבדי אכבד כ\"ש וכ\"ש חבריו שאין הגבר (חייס) [חייב] לכבדם אם יעשה להם כי יכבדוהו ועל כפים ישאוהו. וגם בזאת המדה אין בה טורח והיא נאה ומקובלת:"
+            ],
+            [
+                "<b>בן עזאי אומר הוי רץ למצוה קלה.</b> כבר אמרו טעם בזה הדבר בפרק שני לפי שאין אתה יודע מתן שכרן של מצות. ועתה בן עזאי הוסיף טעם אחר ואמר <b>הוי רץ למצוה קלה ובורח מן העבירה שמצוה גוררת מצוה</b> מכח הטבע כי הוא זה. כי בעשות האדם מצוה קטנה פעם אחת הוא מתקרב את השם ומרגיל את רוחו לעבודתו ונקלה בעיניו לעשות מצוה אחרת שיש בה טורח כנגד הראשונה או יותר מעט מפני שכבר הורגל טבעו למלאכת המצוה. וכי יעשה שניה (לשלישי) [ושלישי] אף כי תהיה עליו לטורח הרבה מן הראשונות יעשנה מהרה כי כבר הרגל שולט עליו הרבה עד כי ישלוט עליו עד מאד ויעשה כל המצות כלן:",
+                "<b>והעבירה גוררת עבירה.</b> גם זה מן הטבע אחר שעשה עבירה אחת ונתרחק מעבודת השם ית' כי תבא לידי עבירה אחרת אף כי אין היצר מתאוה אליה כבראשונה יעשנה כי רוחו עלול אל היצר ותוקף עליו. ואם אין תאוה גדולה בדבר ההוא אף יעשה כל העבירות כי טבעו מורגל לעשות כל תועבת השם אשר שנא:",
+                "<b>ששכר מצוה מצוה.</b> זהו טעם אחר מן הטבע. וכן ר\"ל כי הקב\"ה לא נתן ביד האדם הרע והטוב אך הבחירה לבד כמו שנא' (דברים ל יט) ובחרת בחיים. ואחר שבחר לו הדרך האחת אם בטובה הולך וה' עמו וכי יעשה מצוה אחת מסייעת אותו לעשות מצוה אחרת כי בפני עצמו אין לו יכולת גם להטיב. ועל זה נאמר <b>ששכר מצוא מצוה ושכר עבירה עבירה</b>. ולא חס ושלום שזהו שכרה שאם כן מה שכר יש לו ולא כן הדבר כי שכרה קיים הוא לעולם הבא. אלא שר\"ל שפרי מצוה מצוה ואוכל פרותיה בעולם הזה שמסייעת אותו לעשות מצוות אחרות ונמצא הקרן מתרבה וקיים לעולם הבא. וזה שנאמר (ישעיה ג' י') אמרו צדיק כי טוב כי פרי מעלליהם יאכלו:",
+                "<b>ושכר עבירה עבירה.</b> ואם בחר את המות ואת הרע ועשה עבירה אחת הקב\"ה מתרחק ממנו ומניחו ומוסר אותו ביד טבעו הרע. וזהו הפרי היוצא מן העבירה שמניחין אותו לעשות אחרת ואין בידו יכולת לסור מן הדרך ההיא. כי לא לאדם דרכו בשכבר בחר לו הדרך. וזהו שנאמר (ישעיה ג יא) אוי לרשע רע כי גמול ידיו יעשה לו. ועל זה ארז\"ל (יומא לח:) בא לטהר מסייעין אותו בא לטמא פותחין לו. כלומר שאם בא לטמא אין מסייעין אותו אבל פתחין הרבה יש לו ליכנס בהן ולהרע כי מניחין אותו לעשות הישר בעיניו. ועל זה משלו חז\"ל משל למה הדבר דומה לאדם שלקח את הנפט כשבא אומר לו מדוד לעצמך שאם (לו) [לא] מפני שלקחו בכספו לא היה לו רשות לקחתו אבל אחר שמכרוהו לו אומר לו מדוד לעצמך מפני שריחו רע. כן הרשעים אחר שבחרו בדרך הרע מניחין אותן לעשות חפצם ורצונם. כי חס ושלום מן השמים לא יסייעו לשום אדם רע. אבל הצדיקים שבוחרין בדרך טובה מסייעין אותם. משל לאדם שלקח אפרסמון הלך למדוד לעצמו אמרו לו המתן עד שנמדוד עמך ונתבשם כלנו:"
+            ],
+            [
+                "<b>הוא היה אומר אל תהי בז לכל אדם ואל תהי מפליג לכל דבר.</b> שלא תבזה שום אדם ואפי' לנקלה. ואל תפליג דבריך לומר רחוק הוא שיוכל לבא אלי הזק בדבור זה:",
+                "<b>שאין לך אדם שאין לו שעה.</b> שיוכל להזיק או להועיל אם מעט ואם הרבה:",
+                "<b>ואין לך דבר שאין לו מקום.</b> וצריך אתה להזהיר ממנו:"
+            ],
+            [
+                "<b>רבי לויטס איש יבנה אומר מאד מאד הוי שפל רוח שתקות אנוש רמה.</b> איך יתגאה האדם כל עקר וסוף הרמה תשוה יותר ממנו. ועל זה אמר <b>מאד מאד הוי שפל רוח</b> להפליג בדבר ולומר כמה גדול עונשו של גסות הרוח והוא מתגאה. ורמז\"ל פירש שבא להודיענו כי אע\"פ שהקו האמצעי בכל המדות הוא המשובח כמו מדת הנדיבות כי הפזור והכילות שניהם רעים והאמצעית היא הבחירה וכן במדת האכזריות שאין לאדם להיות אכזרי ולא רחמני לגמרי כי אין לו לרחם על הרשעים ולא להיות אכזרי על שאר בני אדם אך האמצעית הוא הדרך הטוב לרחם ולהיות אכזר כראוי ובכל (הדעת) [המדות] כלם יש לו לאדם לאחוז הדרך האמצעית ובמדה הבינונית אבל מדה זו של גסות הרוח צריך להתרחק ממנה עד הקצה האחרון שאין לך מדה קשה ממנה ורוב העבירות שבתורה תלויות בה. ולא עוד שמשכחת הבורא ית' מלבו של אדם שנאמר (דברים ח' י\"ד) ורם לבבך ושכחת את ה' אלהיך. וזו היא ששנינו <b>מאד מאד הוי שפל רוח</b>. וכבר נחלקו חכמי התלמוד בדבר הזה במס' סוטה (דף ה') חד אמר בשמתא דאית ביה ובשמתא דלית ביה כלל. כלומר שאין לאדם להיות שפל רוח עד הקצה האחרון ולא יהיה כל כך שפל שיבזוהו בני אדם אך בינונית יקח לו גסות הרוח לא (להתנאות) [להתגאות] ולא להשפיל רוחו בתכלית השפלות שלא יבא לידי בזיון ועל זה אמרו בשמתא דאית ביה גסות הרוח הרבה ובשמתא דלית ביה כלל כי אינו אדם אך לבהמות נדמה. ואחרינא אמר בשמתא דאית ביה כלל שכל כך היא מדה רעה שצריך להתרחק ממנה הרחק גמור ולא יהיה בו ממנה כל עיקר כדעת ר' לויטס ומן הטעם שכתבנו. וכן הלכה:",
+                "<b> רבי יוחנן בן ברוקה אומר כל המחלל את שם שמים בסתר נפרעין ממנו. </b> חלול השם האמור בתלמוד הוא פרהסיא ולפי חשיבות האדם הוא חלול בדבר קטן וכדאמ' (רב נחמן במסכת חולין) (יומא פ\"ו ע\"א) היכי דמי חלול השם (אמר רב) כגון אנא דשקילנא בשרא מטבחא ולא יהיבנא דמי לאלתר. לכן החכמים ואנשי השם (צריכין) לשמור במעשיהם על כל שאר בני אדם. וכל איש כפי מעלתו. וכל הרוצה ליטול את השם יבא ויטול. ואמרו במסכת סנהדרין (עד.) שאפי' על ערקתא דמסאנא יהרג ואל יעבור לא על דרך חיוב אך יש לו ליהרג על זה. כי עושה מצוה שמקדש את השם ית' וקונה עולמו בשעה אחת. אבל בשלשה דברים כל אדם חייב ליהרג עליהם. ואם יעבור ולא יהרג הוא עון פלילי כע\"ז ושפיכות דמים וגלוי עריות. וחלול השם בפרהסיא. עונשו גדול מכל אלו הג' כמו שנא' (יחזקאל כ' ל\"ט) ואתם בית ישראל כה אמר ד' אלוקים איש גלוליו לכו עבדו ואחר אם אינכם שמעים אלי ואת שם קדשי לא תחללו עוד במתנותיכם ובגלוליכם. הנה נתבאר לך כי ביותר (הפקיד) [הקפיד] במה שהיו עובדים גלוליהם מפני שהיו מחללין את שם קדשו בפרהסיא מן הע\"ז עצמה. וזהו ששנינו <b>כל המחלל שם שמים בסתר</b> מדבר בדברים שהן בעצמן חלול השם כמו ע\"ז שהוא חלול שמודה לאלהותו. וכמו כן הנשבע לשקר בשמו של הקב\"ה שגונב דעת הבריות חלול כמו שנאמר (ויקרא י\"ט י\"ב) ולא תשבעו בשמי לשקר וחללת את שם אלהיך אני ה':",
+                "<b>אחד שוגג אחד מזיד על חלול השם.</b> לא שנפרעין ממנו על השוגג כמזיד אלא שאף על השוגג נפרעין ממנו בגלוי וכל אחד כפי עונו ישא מפני שאף השגגה נחשבת לו עון בזמן שאינו אנוס שהיה לו ליזהר שלא יבא על ידו ולא נזהר לפיכך חייבו הכתוב קרבן שיכפר לו:"
+            ],
+            [
+                "<b>רבי (שמעון בנו) [<small>אמר המעתיק לפנינו הגרסא</small> רבי ישמעאל] אומר הלומד על מנת ללמד.</b> פי' חס ושלום שאין זה מדבר בלומד על מנת ללמד ולא לעשות שזה אין מספיקין בידו לא ללמוד ולא ללמד. אלא על מנת לעשות איסור והיתר כמשמעו ולא שיטרח ויעיין הרבה (אלא) [אולי] ימצא איסור בדברים המותרים אך לוקח הדברים כפשוטן. מפני כך אין <b>מספיקין בידו</b> אלא כפי מחשבתו <b>ללמוד וללמד</b>:",
+                "<b>והלומד על מנת לעשות מספיקין בידו ללמוד וללמד ולעשות.</b> ר\"ל שדעתו לפלפל בלימוד כדי לדעת אמתת הדברים ורצונו לטרוח כמה ימים ושנים להשיג דבר קטן ולנהוג עצמו על פי האמת הרי זה למד על מנת לעשות. שכל עיקר מחשבתו אין כי אם אל המעשה להיות אמתי. ולפיכך מספיקין בידו ללמוד וללמד ולעשות. שהכל בכלל המעשה:",
+                "<b>רבי צדוק אומר אל תעשם עטרה להתגדל בהם ולא קרדום.</b> שלא תעשה דברי תורה כעטרה להתגדל ולהתכבד בהם בעולם הזה שזהו הנאת הכבוד. זולת אם יכוין לכבוד התורה כי (כעושין) [כשעושין] לו כבוד התורה מתכבדת בזה. ואם כונת החכם לכבוד התורה ולא לכבודו בלבב שלם מותר:",
+                "<b>ולא קרדום לחתוך בהם.</b> שלא יהנה בהם הנאת ממון שאין ליהנות בהן כל עיקר:",
+                "<b>וכן היה הלל אומר ודישתמש בתגא חלף.</b> תגא לשון כתר כתרגומו:",
+                "<b>הא כל הנאות מדברי תורה.</b> הנהנה בדברי תורה בעולם הזה הרי זה נוטל חייו מן העולם הבא. ולא הנאת כבוד והנאת ממון בלבד אמרו אלא אפילו להציל את עצמו אסור. שהרי רבי טרפון שכפתוהו להשליכו בנהר כסבורין שהוא לסטים ולא אמר (רק) אוי לטרפון שזה הורגו וכיון שהכירו בו שהוא רבי טרפון הניחוהו וברח. כל ימיו של אותו צדיק היה מצטער על דבר זה ואמר אוי לו שנשתמשתי בכתרה של תורה שכל המשתמש בה אין לו חלק לעולם הבא. ואמרי' טעמי' משום דר' טרפון עשיר גדול היה והוה ליה לפיוסיה בדמים (נדרים סב.). ואמרי' נמי בב\"ב פרק ראשון (בבא בתרא ח.) רבי פתח אוצרות בשנת בצורת אמר יכנסו בעלי מקרא בעלי משנה ובעלי התלמוד ועמי הארץ אל יכנסו. דחק ר' יונתן בן עמרם ונכנס אמר לו ר' פרנסני. אמר לו קרית לא שנית לא. ואם כן במה אפרנסך. אמר לו פרנסני ככלב וכעורב. עמד ופרנסו לאחר שיצא אמר רבי אוי לי שנתתי ממוני לעם הארץ. אמר לפניו ר' שמעון ברבי שמא יונתן בן עמרם תלמידך הוא שאינו רוצה ליהנות (בכבוד) [מכבוד] תורה. בדקו ומצאו כדבריו. א\"ר יכנסו הכל. ואף רבי אמר לפרנס בכבוד תורה. אלא בשני בצורות שמצוה לפרנס את מי שאין לו די מחסורו. והצריך יש לו ליטול. אלא שלא היה רוצה רבי ליהנות מממנו לעם הארץ. ר' לטעמיה דאמר רבי אין פורענות בא לעולם אלא בשביל עמי הארץ. ואעפ\"כ יונתן בן עמרם לפנים משורת הדין עשה דכיון שראה שלא היו מפרנסי' אלא בעלי תורה. אמר אם כן בכבוד התורה הם מפרנסין ולא רצה ליהנות בכבודה של תורה ונראין דברי' כי שמא אלו לא היו רוצים לפרנסו על מנת שהוא עם הארץ היה מפרנס בכבוד תורה שאין עון זה גדול מכל המצות האמורות בתורה שנאמר וחי בהם ולא שימות בהם חוץ מן הג' הידועות. וכן ההוא מעשה דרבי אלעזר ברבי שמעון (ב\"מ דף פ\"ד ע\"ב) דאמר היתה כאניות סוחר ממרחק תביא לחמה (משלי ל\"א י\"ד) ומפני שהיה זקן וקבל עליו יסורין והיה צריך ליזון ולהתרפאת ולא היה לו במה. ואין לך צדקה מזו. אבל מי שהוא בריא ויכול לעשות מלאכה אסור לו ליהנות בכבוד תורה כל עיקר. ומה שאמרו (כתובות קה:) מכאן למביא דורון לתלמידי חכמים מעלה עליו הכתוב כאלו מקריב בכורים. לא אמרו אלא בדבר שהדיוטות רגילין בו שכן דרך בני אדם להביא דורון לאדם חשוב אפי' הוא עם הארץ. ומה שאמרו חכמים (ברכות י' ע\"ב) הרוצה ליהנות יהנה כאלישע זה המטיל מלאי לכיס תלמידי חכמים ששכרן מרובה ומותר. והכתוב גם כן פטרן מן מיני מסים וארנונות ואפי' כסף גולגלתא וכמה דברים הידועים על פי הקבלה שהקב\"ה זכה בהם לתלמידי חכמים. וכן סדר הענין ר' מאיר ז\"ל:"
+            ],
+            [
+                "<b>רבי יוסי אומר כל המכבד את התורה וכו'.</b> ואיזהו כבוד תורה שלא יניח ספרים בקרקע ולא ישב בספסל ובכסא כנגדם בשוה. והחרד על דברי תורה ומכבד אותה ואת לומדיה שדבר ידוע הוא מהכרח הפסוקים והסברא שנותנת שכל מי שמדבר טוב על הטובים ועל החכמים שמוחזקין בו שהוא צדיק. וכל הדן אותם לכף חובה ולוקח במעשיהם לומר שאינן מכוונין ואינו רואה להיות להם זכות וכשמדברין לפניו מן הרשעים מצדיק את מעשיהם בידוע שיש בו שמץ רשעות. ובזה אל תסתפק כי בזה הדבר תוכל להבחין לבות האדם. ופסוק שלם יש לנו על זה ששלמה ע\"ה אמרו (משלי כ\"ז כ\"א) מצרף לכסף וכור לזהב ואיש לפי מהללו. כלומר לפי מה שהוא מהלל. ואף ע\"פ שכתוב (שמואל א' ט\"ז ז') וה' יראה ללבב. הוא בענין המינות מדבר שאין כח האדם להבחין בחברו אם הוא מין כי הדברים המוצנעין בלבות המינין הם. אך בדבור המאמינים (<small>אמר המעתיק לפי המובן חסר כאן איז' תיבות, וי\"ג</small> אך בדיבור הם כמאמינים):",
+                "<b>גופו מכובד על הבריות.</b> מן שמים מסייעין שיכבדהו הבריות אחר שהוא מכבד את התורה ועושה הדברים שזכרנו. ובחלופיהן אמרו:",
+                "<b>כל המחלל את התורה גופו מחולל על הבריות.</b> על אלו אמרו המגלה פנים בתורה. ואומר למה הוצרך לכתוב ותמנע היתה פלגש (בראשית לו יב) וכיוצא בו. הרי זה מחלל את התורה:"
+            ],
+            [
+                "<b>רבי ישמעאל ברבי יוסי אומר החושך עצמו מן הדין.</b> ואע\"פ שכתוב שופטים ושוטרים תתן לך בכל שעריך. וכתוב צדק צדק תרדוף (דברים טז, יח-כ) שמצוה לדון את הדין. זהו במקום שאין שם דיינים אחרים. אבל כל זמן שיוכל לחשוך את עצמו טוב לו להשליך עולו על אחרים שמונע עצמו מכמה ספקות:",
+                "<b>פורק ממנו איבה.</b> שהיוצא מבית דין חייב ישנא את הדיינין:",
+                "<b>וגזל.</b> שמא יחייב תשלומין למי שאינו חייב והדבר עליו כאלו גוזלו:",
+                "<b>ושבועת שוא.</b> שמא יחייבנו שבועה שלא כדין ונמצא מכשילו שבועת חנם:",
+                "<b>והגס לבו בהוראה.</b> סמך זה הדבר לחושך עצמו מן הדין שהוא ענין הפך ממנו. כי זה חושך עצמו מן הדין מפני שצריך לפסקו במתון ובעיון גדול והדבר עליו לטורח. אבל הגס לבו בהוראה שחושב בעצמו כי יודע להורות בדין ולא יטעה:",
+                "<b>הרי זה שוטה.</b> נקרא שוטה מפני שהוא חכם בעיניו ואין לך שטות גדול מזה כי תקוה לכסיל ממנו כי הכסיל ועושה עבירות הוא בעצמו יודע ומכיר כי לא הולך בדרך טובה ואינו חושב כי איננו טועה. ויש תקוה לתועלתו כי אולי ישוב אל ה'. אך החכם בעיניו וגס לבו בהוראה מה תקוה יש בו מאחר שחושב כי הוא חכם איך יחזור לו כי יראה לו כמניח החכמה והדעת:",
+                "<b>ורשע.</b> אע\"פ שאמר כי הוא שוטה אין בכלל אותו הלשון שאינו ירא חטא. ועל זה הוצרך לומר כי הוא רשע שאם היתה בו יראת שמים לא היה אץ בדבריו כל כך כי יודע הוא (שהשגה) [שהשגגה] מצויה היא בבני אדם וקרוב הדבר לכל אדם לטעות. וגם החכם הגדול והמפולפל:",
+                "<b>וגס רוח.</b> אע\"פ שאמר כי הוא שוטה ולא ירא חטא עתה מוסיף ואומר כי מתוך גאוה וגסות הרוח וכי רוצה להשתרר לבו גס בהוראה כדי שיראו העולם שפוסק את הדין מהרה ולהראות להם כי הוא חכם וימנוהו שופט ואדון עליהם. וזאת היא מחשבתו הרעה. הנה כי שלש המדות האלה יש בגס לבו בהוראה ומורה מבלי אימה ופחד. המקום ברחמיו יצילנו מהם:"
+            ],
+            [
+                "<b>הוא הי' אומר אל תהי דן יחידי.</b> גם זה מענין חושך עצמו מן הדין. כי אף על פי שמומחה (דן) ואפי' יחידי. מדת חסידות היא שלא יעשה כן עד שיקח חברים שידונו עמו ויסייעוהו וימצא חושך עצמו מן הדין קצת שאין הכל עליו מושלך:",
+                "<b>שאין דן יחיד אלא אחד.</b> ר\"ל שאין דן יחידי אלא הקב\"ה. ויש מפרש <b>שאין דן יחידי אלא אחד</b> זהו המומחה אבל לא שאר בני אדם שאינן מומחין ולפיכך אין לאדם להחזיק עצמו במומחה. ויש לו לחשוב כי צריך חבורה:",
+                "<b>ואל תאמר קבלו דעתי.</b> גם כשתקח חבורה לדון את הדין ונחלקו עליך אל תאמר אני מומחה והם אינן מומחין. את דעתי יקבלו ויבטלו דעתם אצלי. כי אם לא מפני ענותנותי אני לבדי הייתי דן את הדין. גם עתה את סברתי תעשה. שאין לך לחשוב את זה:",
+                "<b>שהן רשאין ולא אתה.</b> אם (ישכימו) [יסכימו] חבריך בדעתך יש להם לקבל דבריך ואם לא אינך רשאי להכריחם על זאת:"
+            ],
+            [
+                "<b>רבי יונתן אומר כל המקיים את התורה מעוני.</b> שדוחק שעותיו ומניח מלאכתו הצריכה לפרנסתו כדי לקיים התורה והמצוה והוא לומד ועושה מצות מתוך הדוחק:",
+                "<b>סופו לקיימה מעושר.</b> כי יתעשר ונוסף עוד ויהיו לו שעות מרווחות לעסוק בתורה ולקיים המצות כי פרנסתו תהיה מרובה ולא יצטרך אל יגיע כפיו כי יאכל וילמוד בשמחה ובטוב לבב כי בחכמה יהיה לו כל טוב. כמו שמצינו בשלמה המלך ע\"ה ששאל החכמה ולא שאל כסף וזהב כמו שנא' (משלי ל' ח') שוא ודבר כזב הרחק ממני ראש ועשר אל תתן לי הטריפני לחם חקי. משל למלך שאמר לעבדו שאל מה אתן לך. אמר אם אשאל כסף וזהב הנה הוא נותן לי. נכסים וקרקעות הוא נותן לי. אשאל את בת המלך לי לאשה והכל בכלל. כך אמר שלמה ע\"ה אשאל את החכמה והכל בכלל כי בצל החכמה בצל הכסף (קהלת ז יב):",
+                "<b>וכל המבטל את התורה מעושר.</b> שכמה פעמים וכמה שעות יש לו פנאי ללמוד ואינו עושה:",
+                "<b>סופו לבטלה מעוני.</b> שיצטרך לטרוח על פרנסתו ולא ימצאנה עד כי לא יהיה לו פנאי לעסוק בתורה גם כי ירצה מדה כנגד מדה. ונמצא יוצא מן העולם בלא תורה:"
+            ],
+            [
+                "<b>רבי מאיר אומר הוי ממעט בעסק ועסוק בתורה.</b> שתעשה מלאכתך עראי ותורתך קבע:",
+                "<b>והוי שפל רוח בפני כל האדם.</b> גם זה הדבר מענין התורה הוא ועל כן נאמר בתוך דבריו דברי תורה ולא קדמו ולא אחרו. ור\"ל גם כי תצליח בתורה שהיא המעלה האמתית ולא תתגאה ואין צריך לומר כי מפני המעלות האחרות נכריות גשמיות שאין ראוי להתגאות:",
+                "<b>והוי שפל רוח בפני כל האדם.</b> וגם בפני השפלים והנבזים והפחותים. כדי להתרחק ממדת הגאוה. ואין צריך לומר בפני השקול כמותך:",
+                "<b>ואם בטלת מן התורה יש לך הרבה בטלין כנגדך.</b> אלו הרשעים הדובים והאריות הבטלים ממלאכה שהם שבט מוכיח ובהם הקב\"ה נפרע מן הבטלים בתלמוד תורה כי לא בידו רוצה לשלם אך על ידי אחרים במדת הפורענות:",
+                "<b>ואם עמלת בתורה יש לו שכר הרבה ליתן לך.</b> הקב\"ה בעצמו ובכבודו נותן שכר לעוסקי תורתו לא על ידי מלאך ולא על ידי שליח ובזה הוא מבטיח לכל באי עולם כי הפורענות מביא על ידי שולחיו להקל הדבר כי לא כצורנו צורם. אך שלום רב לאוהבי תורתו ושכר טוב ליריאיו על ידו משלם להם ולא על ידי אחרים כדי להרבות בשכר. משל למלך שעשה לו אומן כלי נאה. צוה ואמר המלך לעבדיו שיקחו מאוצרו מעות ולפורעו בענין יפה. והלא פחות יתנו לו משאם המלך בעצמו היה פורעו כי אין רחב לבם כלב המלך ברוב עשרו וכבודו ואין טבעם בנדיבות כטבעו גם כי ממון המלך יתנו תהיה מתנתם מועטת ממתנת המלך. כך הקב\"ה ית' במדת הטובה על ידו רוצה ליתן להגדיל השכר ולהאדיר:"
+            ],
+            [
+                "<b>רבי אליעזר בן יעקב אומר העושה מצוה אחת קונה לו פרקליט אחד.</b> זה המליץ טוב על האדם לפני המלך:",
+                "<b>והעובר עבירה אחת קונה לו קטיגור אחד.</b> זה המליץ על האדם רעה לפני המלך:",
+                "<b>תשובה ומעשים טובים כתריס לפני הפורענות.</b> כי התשובה שאדם עושה על מעשיו הרעים או מעשיו הטובים שעשה מתחלתו הרי אלו מגינין עליו כתריס לפני הפורענות:",
+                "<b>רבי יוחנן הסנדלר אומר כל כנסיה שהיא לשם שמים סופה להתקיים.</b> לתורה ולמעשים טובים נקראת כנסיה שהיא לשום שמים:",
+                "<b>ושאינה לשום שמים אין סופה להתקיים.</b> כשמתקבצין להשתרר זה על זה ומתכבדין כל אחד על חברו:"
+            ],
+            [
+                "<b>רבי אלעזר בר' שמוע אומר יהי כבוד תלמידך חביב עליך כשלך.</b> ככבוד חברך. ר\"ל כל אחד כפי כבודו הידוע שראוי לעשות לחברו ולתלמיד. אבל אינו אומר שיכבד לתלמידו כמו לחברו כי אינו בדין. אלא כמו שאינך רשאי לגרוע לחברך מכבודו הראוי כך אין לך רשות לפחות מהכבוד הראוי לתלמידך:",
+                "<b>וכבוד חברך כמורא רבך ומורא רבך כמורא שמים.</b> בכלל המורא הוא הכבוד ואין בכלל הכבוד מורא כמו שאמר (מלאכי א' ו') בן יכבד אב ועבד אדניו ואם אב אני איה כבודי ואם אדונים אני איה מוראי וגו'. אמר מורא בעבד וכבוד בבן כי הדבר כן הוא. והזכיר בכאן מורא לרב ולשמים שצריך לירוא אותם כי מורא הרב יסוד מורא שמים הוא על כי למדו תורה ולירוא את ה' אלהיו ואוהב את התורה אוהב את החכמים וירא את דבר ה'. ולמלמד אותו יש בו יראת שמים וללכת בדרך טובה על כן נאמר מורא רבך. והזכיר כבוד בתלמיד ובחבר כי אינו חייב במוראם. נמצאת למד כי כבוד תלמידך צריך שיהא חביב בעיניך כמורא שמים המחוייבת עליך ואין לך לבטל את זה כמו לזה שכולם תלה זה על זה. ואם כן ארבעתם במדרגה אחת הם. הכבוד לפי כבודם והמוראם לפי מוראם:"
+            ],
+            [
+                "<b>רבי יהודה אומר הוי זהיר בתלמוד ששגגת תלמוד עולה זדון.</b> שיחזור הדברים עד כי לא יוכל לשכח דבר עד ירד לעומקן של דברים. כי טבע האנוש קצר להבין החכמה והשכחה מצויה בבני אדם. גם לא יסמוך בסברא הראשונה כמו שכתבנו בתחלת הספר. אשר בכל זה עושה זדון כי בכל דבר מדבר התורה והמצוה שהטעות מצויה ולא נתן אל לבו וחוטא אין זה שוגג. אך נקרא פושע שהיה לו לחשוב כי כל אדם טועה ולהזהיר שלא יחטא ולא נזהר. וארבעה הם. פושע. קרוב למזיד. שוגג. קרוב לאונס:",
+                "<b>רבי שמעון אומר אומר שלשה כתרים הם. כתר תורה וכתר כהונה וכתר מלכות. </b> כתר כהונה ניתנה לבית אהרן שנאמר (במדבר כ\"ה י\"ג) והיתה לו ולזרעו אחריו ברית כהנת עולם. וכתר מלכות ניתן לבית דוד שנא' (תהלי' פ\"ט ל\"ז) זרעו לעולם יהיה וכסאו כשמש נגדי. וכתר תורה מונחת לכל באי עולם הרוצה לזכות בו יבוא ויזכה. וזה הכתר גדול על שני הכתרים כמו שארז\"ל (ילקוט שמות שס\"ח) שלשה זרות הן זר שלחן וזר מזבח הפנימי וזר כפרת שעל הארון שבו מונחת התורה חרות על הלחות. ומלפנים לפרכת מונח הכפרת וזרו. והשנים מונחים מחוץ לפרכת. הנה לך כי התורה מכובדת מן השלחן שהוא כנגד שלחן המלכי' וכן המזבח שהוא כתר הכהונה שמקטירין עליו בכל יום. ועוד ראיה אחרת כי למלכות ולכהונה יחד להם בתים. בית למלכות כמו שנאמר (ירמיה כ\"א י\"ב) בית דוד כה אמר ה' דינו לבקר משפט. בית לכהונה כמו שנא' בית אהרן בית הלוי. אבל ליראת השם שהוא כתר התורה אין בית מיוחד שנאמר (תהלים קל\"ה כ') יראי ה' ברכו את ה' (שמות כ' כ\"א) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך:",
+                "<b>וכתר שם טוב עולה על גביהן.</b> ר\"ל ולכתרים כלם צריך כתר שם טוב. והרי הוא תלוי בכתר תורה. כי במה יש לאדם שם טוב אם לא אשר יעסוק בתורה ויקיים המצות. ועל זה נאמר (קהלת ז' א') טוב שם משמן טוב ר\"ל אם יניח בביתו שמן אפרסמון שהוא טוב ריח (לו) ולאנשי ביתו ושכניו הקרובים. ואם יתרחקו ממנו מעט לא יריחו בו. אבל המוכתר בשם טוב אפי' הוא עומד בקרן זוית זו שמעו הולך מסוף העולם ועד סופו. ויום המות מיום הולדו. ר\"ל (כמן) [כמו] השם טוב יתר בחשיבות על שמן טוב כן חשוב יום המות על יום הולדו למי שנפטר בשם טוב. ואם בני אדם שמחים על הלידה ועצבים ביום המיתה. כי אין בהם תבונה. משל למדינה שהספינה פורשת מן הים ליבשה וספינה הנכנס מן היבשה לים. לזו שנכנסת מנגנין ועושין שמחות ולזו שפורשת אין עושין כל עיקר. והלא אנשי אותה העיר שוטים הם כי באותה שעה שנכנסת לסכנת הים היה להם להתפחד עליה ולא לשמוח וכשיצאת וניצלה מן הסכנה הגדולה היה ראוי לנגן ולשמוח. כך כשנולד אדם ראוי לפחד עליו אם ילך בדרך טובה ואם לאו וכשנפטר בשם טוב מן העולם ישמחו עליו ריעיו ואוהביו. והם עושין בהפך:",
+                "<b>רבי מאיר אומר עשה רצונו כרצונך וכו'.</b> פרשנוה בפרק שני בס\"ד:"
+            ],
+            [
+                "<b>רבי נהוראי אומר הוי גולה למקום תורה.</b> שתדור במקום שיש בה תורה הרבה וחכמים מרובים:",
+                "<b>ואל תאמר שהיא תבוא אחריך שחבריך יקיימנה בידך.</b> לא תשען על חבריך אשר הלכו ללמוד כי יבאו וילמדוך. כי אתה בעצמך צריך לגלות עמהם ולרדוף אחרי התורה אם תרצה לדעת אותה:",
+                "<b>ואל בינתך אל תשען.</b> גם כי תלמוד ותגלה למקום תורה ותחכם <b>אל בינתך אל תשען</b> שלא תסמוך על סברתך. אך בעצת החכמים תעשה את כל המעשה:"
+            ],
+            [
+                "<b>רבי ינאי אומר אין בידינו לא משלות הרשעים.</b> שאין לצדיקים השקט ובטח ועושר וכל צרכי העולם כמו לרשעים:",
+                "<b>אף לא מייסורי הצדיקים.</b> יסורין של אהבה אשר לצדיקים שהם על דרך שלא יתבטלו מלמוד התורה. וי\"מ <b>אין בידינו לא משלות הרשעים</b> כי אע\"פ שמן הדין הוא רשע וטוב לו צדיק ורע לו מ\"מ אין אנו משיגין לטעם הדבר והיא מן הדברים אמתיים שאין ידיעתנו משגת לטענה זו. וזהו שאמר ירמיהו ע\"ה (ירמיה י\"ב א') צדיק אתה ה' כי אריב אליך אך משפטים אדבר אותך מדוע דרך רשעים צלחה שלו כל בגדי בגד. ועל זה נאמר אין (בידינו) לא משלות הרשעים שאנחנו יודעין באמת שיש טענה לדבר ואין אנו משיגין לדעת אותה:",
+                "<b>רבי מתיא בן חרש אומר הוי מקדים שלום לכל אדם.</b> והוא מדרך המוסר:",
+                "<b>והוי זנב לאריות.</b> ר\"ל שישמש תלמידי חכמים וידבק בחברתם:",
+                "<b>ואל תהי ראש לשועלים.</b> לומר לך שנוח לו לאדם להיות תלמיד למי שגדול ממנו בחכמה. שנמצא בכל יום מוסיף על חכמתו מהיותו רב למי שקטון ממנו בחכמה. שנמצא פוחת והולך מחכמתו כענין שאמרו מי שהיה ראש לסנהדרי קטנה עושין אות' טפלה לסנהדרי גדולה. ד\"א <b>ואל תהי ראש לשועלים</b> שלא יהיה ראש ושר וקצין לרשעים וזהו שאמר שלמה ע\"ה (משלי י\"ג כ') הולך את חכמים יחכם ורעה כסילים ירוע. ר\"ל הולך את חכמים להיות שפל יחכם. שעושה עצמו זנב לאריות. ורעה כסילים שנעשה אדון להם כי הרועה הוא הראש ירוע:"
+            ],
+            [
+                "<b>ר' יעקב אומר העולם הזה דומה לפרזדור בפני העולם הבא התקן עצמך בפרזדור כדי שתכנס לטרקלין (נאין).</b> טרקלין הוא הבירה ור\"ל שאין העולם הזה אלא כדי לזכות בו העולם הבא:"
+            ],
+            [
+                "<b>הוא הוא היה אומר יפה שעה בתשובה ומעשים טובים בעולם הזה מכל חיי העולם הבא.</b> שבשעה קטנה בעולם הזה אדם מרויח העולם הבא כמו שמצינו (בסדר קדושים) <small>[אמר המעתיק לא מצאתי בסדר קדשים אבל המעשה הזה הובא במדרש רבה בראשית פרשה ס\"ה]</small> אותו מעשה של יוסי בן יועזר שהיה יוצא ליהרג ופגע בו יוקים איש צרורות הרשע רוכב על סוס. אמר ליה חזי סוסיא דארכבך מרך וחזי סוסיא דארכבן מרן. אמר לו אם לעוברי רצונו כך לעושי רצונו לא כ\"ש. אמר לו וכי יש עושי רצונו יותר ממך. אמר לו אם לעושי רצונו כך קל וחומר לעוברי רצונו. עלה בלבו כאש בנעורת. פי' הבין בדבריו כי אמר אם טוב לרשעים עוברי רצונו בעולם הזה כל כך על אחת כמה וכמה לצדיקים בעולם הבא כי תהיה טובה כפולה ומכופלת מטובת הרשעים בעולם הזה. ושמה אין שלום לרשעים כי ירע להם כפלים מאשר לצדיקים בעולם הזה. וכשמעו כך הלך וקבל עליו ארבע מיתות ב\"ד וגו' כדאי' התם. א\"ר יוסי בן יועזר בשעה קלה הקדימני לגן עדן. ועל זה נאמר <b>יפה שעה אחת וכו'</b> ואין שבח העולם הזה כי אם לזה. גם שלמה המלך המבהיל [המהביל] העולם בספר קהלת ובמקומות מעטים משבח החיים מן המתים גם אותו השבח איננו כי אם לתשובה ומעשים טובים מפני שהן מועלים בעולם הזה ולא בעולם הבא שאין דנין את האדם אלא בשעת מיתה:",
+                "<b>ויפה שעה אחת של קורת רוח בעולם הבא מכל חיי העולם הזה.</b> כמו שארז\"ל (שבת סג.) כל הנביאים לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים זולתך יעשה למחכה לו (ישעיה סד ג) שטוב העולם הבא אין לו ערך ולא דמיון. וזהו שאמר דוד ע\"ה (תהלים ל\"א כ') מה רב טובך אשר צפנת ליראיך פעלת לחוסים בך נגד בני אדם. המקום יזכנו בו:"
+            ],
+            [
+                "<b>רבי שמעון בן אלעזר אומר אל תרצה את חברך בשעת כעסו.</b> שעל ידי זה יבא לומר דברים שאינם מהוגנים בו כי יוסיף כעס על כעסו:",
+                "<b>ואל תנחמהו בשעה שמתו מוטל לפניו.</b> כי בשעת העצבון הנחמה מוספת עליו כעס ובא לומר דברים לא טובים:",
+                "<b>ואל תשאל לו בשעת נדרו.</b> שלא ישאל ממנו הפתחים של היתר לומר אדעתא דהכי מי נדרת. כי בעודנו כעוס ונודר בא לפרש כל השאלות אשר ישאלוהו וישימם בנדר על דרך שלא יוכל למצוא לו היתר ונמצא כי יגרום לו רעה:",
+                "<b>ואל תשתדל לראותו.</b> ולביישו גם עתה <b>בעת קלקלתו</b> בשעת ההזיק או עשה עבירה והוא מתבייש מעצמו אין לך לראותו ולביישו:"
+            ],
+            [
+                "גרסת הספרים:",
+                "<b>שמואל הקטן אומר בנפול אויביך אל תשמח ובכשלו אל יגל לבך.</b> ומה בא להשמיענו שמואל הקטן בזה והלא פסוק שלם הוא ושלמה אמרו. אלא ר\"ל שהיה רגיל שמואל לומר פסוק זה מפני שהוא דבר הצריך ובני אדם נכשלים בו כי גם בהיות האויב רשע אין לשמוח ברעתו בלתי מפני ה' לבדו. רצוננו לומר כי זה הצדיק לא ישמח במפלת הרשעים. אך אם כוונת שמחתו מפני שמפלתו כבוד שמים הוא לא מפני שנאתו אותו וכ\"ש מי שמעשיו מקולקלין כמוהו ואם יגל לבו בהכשלו רעתו רבה. ולמה הוא שמח והנה הוא כמוהו. ועל כל זה נאמר (משלי כ\"ד י\"ז) בנפל אויביך אל תשמח ובהכשלו אל יגל לבך. ולזה היה מתכוין שמואל לאמרו תדיר. ויש שגורסין <b>פן יראה ה' ורע בעיניו והשיב מעליו אפו. חרון אפו לא נאמר אלא מעליו אפו מלמד שמוחלין לו על כל עונותיו</b> ועתה השמיענו שמואל חדוש גדול שר\"ל כי יראה ה' שזה שמח בנפל אויבו ימחול לאויב ויקים אותו והוא עונש לשמח:"
+            ],
+            [
+                "<b>אלישע בן אבויה אומר הלמד תורה לילד למה הוא דומה לדיו כתובה על נייר חדש.</b> כי אין הכתיבה בנייר החדש יכולה למחוק כך תורה שבילדותו לא תשכח מלבו:",
+                "<b>והלמד תורה לזקן למה הוא דומה לדיו כתובה על נייר מחוק.</b> שמהרה נפסדת הכתיבה ההיא. כן תורה שבזקנותו משתכחת מהרה ומשל בזה אמרו במבחר הפנינים הלמד תורה לילד למה הוא דומה כפתוח על האבן. והלמד תורה לזקן דומה כפתוח על החול. ואל יאמר הזקן הן אני עץ יבש אחרי שאין התורה מתקיימת בידו ולמה יקרא והבל ייגע כי מכל מקום שכרו אתו אשר למד וטרח ועשה מצוה ומה לו אם לא יזכרנה שבין כך ובין כך השכר נותנין לו. משל לשוכר שנתן לשני פועלים טרסקל נקובה לדלות בו מים ופסק עמהם לעשות עמו מלאכה זו יום אחד. טפש אומר מה תועלת במלאכתי. הפקח אומר ומה לי השכר יתן לי. כך הזקן מה לו אם הוא שוכח שכר נותנין לו. אחד המרבה ואחד הממעיט בזכרונו ובלבד שיתכוין לבו בשמים:",
+                "<b>רבי יוסי בן יהודה איש כפר הבבלי אומר הלמד מן הזקנים למה הוא דומה לאוכל ענבים בשולות ושותה יין ישן. </b>כי בהתישן על החכמה ובכל יום ויום מוסיף פנים לכל דבר ודבר ומתקן אותן ויורד לסוף הדעת עד כי הוא נקל להבין כי בישישים חכמה ואורך ימים תבונה (איוב יב יב):",
+                "<b>והלמד מן הקטנים למה הוא דומה לאוכל ענבים קהות ושותה יין מגתו.</b> כי עדיין לא נתבשלה חכמתם בקרבם:",
+                "<b>רבי אומר אל תסתכל בקנקן אלא במה שיש בו שיש קנקן חדש מלא ישן וישן אפילו חדש אין בו. </b>כי בחשיבות היין הישן לא יפסד בכלי החדש כך אם הקטני' נחכמו מן הזקנים ילמוד כל אדם לפני הקטנים תחלה. וזהו מה שיש בין דברי ר' יוסי בן יהודה לדברי רבינו הקדוש ע\"ה. כי רבי יוסי היה אומר כי אם הזקנים והקטנים כלם חכמים עם הזקנים ילמוד לפי (שברוב חכמת) [שחכמת] הזקני' מבושלת. ורבינו הקדוש ע\"ה (היה אומר) אין הולכין בחכמה אלא אחר הרוב ואם ימצא הקטנים נבונים ודבריהם נכונים וחכמתם מרובה ילמד לפניהם. ושני הדברים האלה אליהוא אמר אותן שנא' (איוב ל\"ב ז') אמרתי ימים ידברו ורב שנים יודיעו חכמה אכן רוח היא באנוש ונשמת שדי תבינם. כי מתחלה היה אומר כדברי ר' יוסי בן יהודה כי רוב שנים יודיעו חכמה. אחר שראה כי הוא ילד מחבריו הזקנים אמר כי רוח היא באנוש. ולפעמים כי הילד יחכם מן הזקן ותהיה חכמתו מבושלת ממנו ודבריו מתוקנים וברורים הדברים. לכן טוב ללכת אחר ילד וחכם מאיש זקן ונשוא פנים ואיננו כמוהו בחכמה:"
+            ],
+            [
+                "<b>רבי אלעזר הקפר אומר הקנאה.</b> פי' בענין הקנאה יש שני דברים שבהם שנים שלשה ענינים ואין בהם לרוע לשנים. <b>הדרך האחד מקנא בטובה</b> והוא הדרך רע. וענין הראשון כי יראה חבירו טוב ורע בעיניו. וכאשר עוסק בתורה ובמצות והולך בדרך טובה מקנא בו. כי הוא שונא אוהבי השם ועושי רצונו המדה הזאת מוציאתו מן העולם והיא הרעה הגדולה בקנאות ונקרא שמו שונאי ה'. הענין השני לא ירע בעיניו מצד כי שונא דרך עוסק בתורה. אך אחר שאיננו הולך בדרך ההיא לא חפץ גם בחברו שילך בה כי אם לפי רצונו לא ימצא אחר טוב ממנו לא מטובתו אך מרעת האחרים גם זה יקרא שונא ה'. כי אינו עושה מעשי ה'. גם מחבריו העושים קשה בעיניו ואם איננו שונא כראשון. ויש דרך טובה בקנאה ואם אחרת טובה ממנה מה שאחז\"ל (ב\"ב כא.) קנאת סופרים תרבה חכמה. כי על ידי שרואה חבריו קדושים וחכמים גם הוא חפץ להיות כמותם ומפני הקנאה מרבה על חכמתו וטורח ומוסיף לעשות טובה וללכת בדרך ישרה. אך יותר היא שוה אם בלא קנאה חפץ באלה כי (נאם) [יראי] ה' הם. וזאת מלאכת האדם. וזהו שאמר שלמה המלך ע\"ה (קהלת ד' ד') וראיתי אני את כל עמל ואת כל כשרון המעשה כי היא קנאת איש מרעהו גם זה הבל ורעות רוח. ר\"ל שגם בעושה המעשה בכשרון אם מקנאת אדם יעשהו טובה עושה. ויש בו רעה רבה. כי עושה הראוי מנדבת לבו הולך באמת ובלבב שלם. וחשוב מן העושהו מקנאת אדם כי תעלה על לבו. ואם מזה או מזה המעשה יעשה וטוב אשר תאחוז בראשון ומזה אל תנח ידך. <b>הדרך הב' קנאת העושר</b> הענין הראשון השוחר הרע וקשה בעיניו כי יש עושר לאחרים אחר שאין לו. ואין לו בכל אלה כזו לרוע. כי שונא טובת הנבראים ואינו רוצה בתיקון העולם. הענין השני המקנא בחביריו העשירים וקשה בעיניו כשהם עשירים ממנו. לא משנאתו בהם ובעשרם ויחפוץ כשיתמעט. אך מאהבתו אל העושר וחפצו להיות עשיר גדול. כי העושר בעיניו הוא הכבוד ורוצה להיות נכבד מהם. והענין השלישי הוא הטוב ברעים אוהב כסף ומקנא בו וחפץ שיהיה לו עושר גדול. ואם לאחרים יש מעט או הרבה לא יחוש. ואין לזה קנאה בוערת כמו החפץ להתעשר מכל בני אדם. ושלמה המלך ע\"ה כלל לכל אלה הדברים ואמר (משלי כ\"ג י\"ז) אל יקנא לבך בחטאים כי אם ביראת ה' כל היום. פירש תחלה הקנאה הרעה שלא יקנא ברשעים בעושי העבירות לעשות כמותם. ואחר כך כלל ואמר כי אם ביראת ה. כל הקנאות למרע לבד קנאת היראה. שיקנא את מעשי ה' כי נורא הוא:",
+                "<b>והתאוה.</b> היא תחלה לכל הפעולות והמעשים וגם קודמת למחשבה. כי חמד לתאותו לדבר חושב עליו לעשות. ויש בכל התאות רעה רבה אין צריך לומר תאות היצר על העבירות כי אפי' תאות משכב הנשים הרבה במותר רעה גדולה. ועל זה אמר שלמה ע\"ה (משלי ל\"א ג') אל תתן לנשים חילך. וכמו כן הרבות התאוה במאכל ובמשקה במותרין גם זה רעה. וכמו שאמרו חכמי הטבע כי גם המאכלים קלים וטובים מזיקין לאוכל מהם הרבה. וזהו שאמרו במסכת פסחים (דף קי\"ד) אל תרגיל עצמך לאכול אווזין ולבך רדוף עליך. ושלשה דרכים יש בתאוה לרוע כמו בקנאה. הראשון המתאוה שלא יהיה עושר וחכמה לשום אדם ושיהיו לו והוא עון אשר חטא. והשני מתאוה לעושר וחכמה ואם יש לאחרים טוב הדבר בעיניו אך שיהיה לו יותר מהם להתגדל עליהם. גם בזה רעה רבה. והשלישי יש טובה מעט בראותו כי יש לחבריו חכמה ועושר מתאוה להיות גם הוא כמותם. וייטב הדבר בעיניו מאד להיות להם כמוהו ויוסיף להם השם ממנו אלף פעמים ויברך אותו ואתהם. ואין המדה הזאת שלימה לטוב בהתאוותו מצד כי אחרים הם חכמים ונבונים ועשירים. כי התאוה הראויה להתאוות בחכמה מצד כי היא העיקר והשורש לעבודת הבורא ית'. ולעשות בעושר הישר בעיני ה' ולא מפני דבר אחר. וזהו שאמר דוד המלך ע\"ה (תהלים ל\"ח י') ה' נגדך כל תאותי. ר\"ל כי כל תאותו מצד שמים היא ולא מקנאת אדם. וכן מצינו ברבינו הקדוש ע\"ה (כתובות דף ק\"ד ע\"א) שבשעת פטירתו זקף אצבעותיו ואמר גלוי וידוע לפניך רבון העולמים שאפילו אצבע קטנה לא נהנתי. ואע\"פ שאמרו עליו רבותינו שהיה עשיר גדול שנושא המפתחות שלו כעושר שבור מלכא (ב\"מ פ\"ה ע\"א) ואעפ\"כ לא נהנה כי אם לשום שמים כי לא נתאוה להבלי העולם:",
+                "<b>והכבוד.</b> כבוד הרע הוא המתכבד על בני אדם להטיל אימתו עליהם ונותן חתיתו בארץ חיים. ומה שכרו שיורד לעמקי שאול בגהינם ואין למפלתו תקומה לדורי דורות. ומפני זה דמה יחזקאל הנביא מפלת מלכי האומות בגיהנם לנותן חתיתו בארץ חיים לומר שאין להם תקומה כמו שנא' (יחזקאל ל\"ב ל\"ב) כי נתתי חתתי בארץ חיים והשכב בתוך ערלים את חללי חרב. וכל הענין. ויש כבוד שני הרוצה כי יכבדוהו בני אדם שחושב כי הוא ראוי לכבוד ההוא ואיננו. ג\"כ כי יהיה תלמיד חכם ובעל מצות ורצונו שיכבדוהו על זה חוטא בנפשו. אך אם כוונתו לשום שמים ואם לכבוד תורה הוא עושה לבד ולא יקחהו מפני עצמו ולא יהנה בו כי אם כדי להתכבד התורה על (ידי) זה כמו שכתבנו. אך כל הדברים האחרים בכבוד רעים מאד. וכמה הזהירה התורה ואסרה אותו. שגם על מלך ישראל אשר אמרה עליו שום תשים עליך מלך (דברים יז טו) שתהא אימתו עליך. והוא ראוי לכבוד יותר מכל הבריות אשר תחת השמים. ואעפ\"כ הזהירתו לבלתי רום לבבו מאחיו. כל שכן ההדיוטים שאין להם לחפוץ הכבוד כלל:",
+                "<b>מוציאין את האדם מן העולם.</b> ששלש מדות הללו בכלל עון פלילי. דבר אחר <b>מוציאין את האדם מן העולם</b>. הקנאה כמו שנא' (משלי י\"ד ל') ורקב עצמות קנאה. התאוה כמו שנאמר (משלי כ\"א כ\"ה) תאות עצל תמיתנו. הכבוד כמו שמצינו ביוסף שמת עשר שנים קודם אחיו מפני שהנהיג עצמו ברבנות (ברכות נה.):"
+            ],
+            [
+                "<b>הוא היה אומר הילודים למות.</b> מאחר שסופן למות והיום בחיים ומחר בקבר יש להם להרהר במעשיהם ולשוב בתשובה:",
+                "<b>והמתים להחיות.</b> כי יחיים השם ית' לעתיד לבא כמו שנא' בדניאל (דניאל י\"ב ב') ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם. על כן יש לאדם לעשות מה שיהיה מן החיים ולא דראון עולם:",
+                "<b>והחיים לדון.</b> אותם שעתידין להחיות יעמדו לדין לפני השם יתב' ויתן להם כפעלם וכמעשה ידיהם:",
+                "<b>לידע ולהודיע ולהודע.</b> כלם צריכין לדעת את זה. <b>לידע</b> מאחרים שילמדו אותו. <b>ולהודיע</b> שילמד אחרים בעולם הזה. <b>ולהודע</b> בעה\"ב מעצמו בלא מלמד כמו שנא' (ירמיה ל\"א ל\"ג) ולא ילמדו עוד איש את רעהו ואיש את אחיו לאמר דעו את ה' כי כולם ידעו אותי למקטנם ועד גדולם:",
+                "<b>שהוא אל.</b> מלשון אלי הארץ (מ\"ב כד טו) כלומר חזק ותקיף:",
+                "<b>הוא היוצר הוא הבורא.</b> את הבריות מלידה ומבטן ומהריון. והיוצר הוא התחלת המעשה ובורא גמר המלאכה. ואיננו כמו עשיית הכלי כי אחר שנגמר אין צריך לעושהו אבל האדם בכל עת וזמן צריכין לבוראם כמו שאמר דוד המלך ע\"ה (תהלים ק' ג') דעו כי ה' הוא אלהים הוא עשנו ולא [ולו] אנחנו עמו וצאן מרעיתו. ר\"ל כי אנחנו צריכין לו בכל שעה ורגע:",
+                "<b>הוא המבין.</b> מבין כל המעשים:",
+                "<b>הוא הדיין.</b> מאחר שהוא יודע אמתת כל הענינים הוא ראוי לדון כי ידין את הדין לאמתו:",
+                "<b>הוא העד.</b> שהכל גלוי לפניו:",
+                "<b>הוא בעל דין.</b> שהוא תובע את החוטאים כמו שאמר דוד (תהלים נ\"א ו') לך לבדך חטאתי והרע בעיניך עשיתי למען תצדק בדבריך תזכה בשפטך. כי אם יזיק אדם לחבירו אל יחשוב כי אליו חטא ולא לשם כי הוא תובע את ההזק כבעל דין. כי גם לה' חטא:",
+                "<b>והוא עתיד לדון.</b> לעתיד לבא:",
+                "<b>שאין לפניו לא עולה.</b> להטות את הדין:",
+                "<b>ולא שכחה ולא משוא פנים.</b> למחול למי שגדול בחכמה וחסידות:",
+                "<b>ולא מקח שוחד.</b> שיוציא שכר מצוה כנגד הפסדה אלא משלם שכר טוב מפני המצוה ונפרע מן העבירה. ומפורש הוא בד\"ה (ב' ו' כ\"ג) שאין לפניו כל זה:",
+                "<b>ודע שהכל שלו והכל בא לידי חשבון.</b> אם לטוב ואם לרע:",
+                "<b>ואל יבטיחך יצרך.</b> לומר שיש בשאול בית מנוס כמו שדומה לך בעולם הזה בית מנוס. וכמו שהמינין אומרים בעלמא דאתי לית דינא ולא דיינא. אל תחשוב ותאמר זה כי לא אמת הוא <b>שעל כרחך אתה נוצר ועל כרחך אתה נולד ועל כרחך אתה חי ועל כרחך אתה מת ועל כרחך אתה עתיד ליתן דין וחשבון לפני מלך מלכי המלכים הקב\"ה</b>:"
+            ]
+        ],
+        [
+            [
+                "<b>בעשרה מאמרות נברא העולם ומה תלמוד לומר.</b> מבראשית ועד ויכלו כתוב תשעה פעמים ויאמר ובראשית נמי מאמר הוא שנא' (תהלים ל\"ג ו') בדבר ה' שמים נעשו שאי אפשר שנבראו שמים וארץ אלא במאמר:",
+                "<b>ומה תלמוד לומר והלא במאמר אחד יכול להבראות.</b> ר\"ל מה בא ללמדנו כשאמר כי בעשרה מאמרות נברא העולם. או פירושו <b>מה תלמוד לומר</b> לבראו בעשרה מאמרות:",
+                "<b>אלא כדי להפרע מן הרשעים.</b> שמאבדין במעשיהם העולם שהוא דבר גדול שנברא בעשרה מאמרות וכן מדת הדין עתיד להפרע מהן:",
+                "<b>וליתן שכר טוב לצדיקים שמקיימין את העולם שנברא בעשרה מאמרות.</b> שלא נברא העולם אלא לעשות בו הישר בעיני ה' והעושים כן מקיימין אותו:"
+            ],
+            [
+                "<b>עשרה דורות מאדם ועד נח להודיע כמה ארך אפים לפניו שכל הדורות היו מכעיסין לפניו עד שבא עליהם מי המבול.</b> ובא ללמדנו כי כאשר אתה רואה בדורות שבין אדם הראשון לנח שכלם הכעיסוהו במעשה ידיהם לרע להם והאריך אפו כל אותם הדורות ולסוף הביא עליהם מי המבול כי לא לעולם מאריך אפו. כן תחשוב לגלותנו ולבל תאמר כמה ימים ושנים כי השיב חמתו מעל מלכות [הרשעה] ואנחנו בגלות לעולם יאריך להם אפו כי ארך אפים הוא וידוע תדע כי לסוף ישלם להם כפעלם וכמעשה ידיהם ויגאלנו ויושיענו כי ארך אפים גדול הוא. אך באחרית הימים פוקד עונות ראשונים ומהר יקדמונו רחמיך כי דלונו מאד:",
+                "<b>עשרה דורות מנח ועד אברהם. </b>ואמרו רבותינו (ב\"ר ל ח) כשמת נח היה אברהם אבינו בן חמשים ושמנה שנים. אך כשתמנה התולדות תמצא עשרה דורות ביניהן כי אע\"פ שנח האריך ימים עשרה דורות הם נחשבים:",
+                "<b>להודיע כמה ארך אפים לפניו שכל הדורות היו מכעיסין עד שבא אברהם אבינו.</b> ולא אמרו בכאן עד שנפרע מהן כי אברהם אבינו מלא כל החסרונות ועשה טובה כנגד כל רעתם והצילם מן הפורענות. אך נח לא יוכל להצילם כי לא היה צדיק כל כך למלא החסרונות:",
+                "<b>ונטל שכר כלם.</b> ואף ע\"פ שלכל האדם יש להם חלק בגן עדן וחלק בגהנם. אם יזכה יטול חלקו בגן עדן אם נתחייב בדינו יטלנו בגהנם. אבל מאחר שכלם נצטוו לעשות טובה וזה אינו עושה וחבירו מקיים צוויו וצווי עצמו מדת הדין נותנת שיטול חלקו וחלק חברו בגן עדן ועל זה נטל אברהם אבינו שכר כלם. וזהו שנא' (תהלים קי\"ט קכ\"ו) עת לעשות ה' הפרו תורתך. אם ראית דור שמתרשל מן התורה עסוק בה (ברכות סג.). ופשטיה דקרא עת לעשות בשביל ה'. ודומה לו אמרי לי אחי הוא. כמו בשבילי. הפרו תורתך אחר שכלם מפירין תלמוד תורה יותר יש לי לעשות בשביל ה' משאר הדורות שחס ושלום לא תשתכחה תורה מישראל. משל למלך שכל עבדיו בוגדים לו חוץ מאחד שבהם. הלא באותו זמן צריך ללכת עמו באמת ובלבב שלם משאר הזמני' וגם כי כל ימיו יאהבנו המלך אהבה רבה והרבה משאת זה כמשאת כלם:"
+            ],
+            [
+                "<b>עשרה נסיונות נתנסה אברהם אבינו ועמד בכלם.</b> <b>הראשון</b> אור כשדים שהפילו נמרוד לכבשן האש וניצל. וזה אינו מפורש בתורה ומדברי קבלה הוא ויש לנו רמז לדבר הזה מן התורה. שקודם פר' לך לך מארצך וממולדתך נזכר למעלה שני פעמים אור כשדים להודיע שבשביל אותו הנסיון שעמד בו הבטיחו השם ית' והביאו אל הארץ כמו שמצינו בנח כי מתחלה כתוב ונח מצא חן בעיני ה' ואחר כך פרשת אלה תלדות נח שניצל ממי המבול על כי מצא חן בעיניו. <b>והשני</b> שצווהו לצאת מארצו שנאמר לך לך מארצך וממולדתך ועשה כן. <b>והשלישי</b> שנאמר ויהי רעב בארץ ואע\"פ שהקב\"ה הבטיח ואמר לו ונברכו בך כל משפחות האדמה כשהביא הרעב לא הרהר אחר מדותיו. <b>הרביעי</b> לקיחת שרה לפרעה. <b>החמישי</b> מלחמת ארבעה מלכים שבשלש מאות ושמנה עשר איש החזיק ובטח בהקב\"ה ונעשה לו נס שניצל והציל אחיו וכל רכוש סדום ועמורה והיה סובל המקרים לטובתו ולזכותו. <b>הששי</b> בן תשעים ותשע שנה בהמולו את בשר ערלתו שם עצמו בסכנת הזקנה וניצל. <b>השביעי</b> לקיחת שרה לאבימלך. <b>השמיני</b> כשגרש הגר וישמעאל בנו במצות ה'. ואם הרע הדבר על אודות בנו קיים מצותו. <b>התשיעי</b> לעקידת יצחק בנו שכתוב בה כי עתה ידעתי כי ירא אלהים אתה וכי עד עכשו לא היה יודע והלא הכל גלוי וצפוי לפניו אלא כשנודע הדבר לבריות קורא הקב\"ה בו כי עתה ידעתי כי ירא אלהים אתה. ובא להודיענו כי יראת שמים גדולה מכל המצות שבתורה שבכל הנסיונות לא אמר לו כי ירא אלהים אתה חוץ מזו מפני שהיה הנסיון הגדול שבכלם כי לקח בנו להעלותו עולה. <b>העשירי</b> קבורת שרה. שנאמר לו קום התהלך בארץ לארכה ולרחבה כי לך אתננה. וכשמתה אשתו לא מצא מקום לקברה עד שקנאו ולא הרהר:",
+                "<b>להודיע כמה חיבתו של אברהם אבינו.</b> היה מנסהו לגלות לבריות כי ירא אלהים ושלם בכל המדות:"
+            ],
+            [
+                "<b>עשרה נסים נעשו לאבותינו במצרים.</b> שבכל עשר מכות שהביא הקב\"ה על המצרים במצרים לא נזקו אבותינו בהם. ובכלם הוא מפורש להם. לבד במכת הכנים שכתוב (שמות ח יד) ותהי הכנם באדם. ולא הפרישה התורה בין מצרים ובין ישראל אלא קבלה היא ביד חכמים שאף גם בזאת לא לקו בה:",
+                "<b>ועשרה על הים.</b> <b>הראשון</b> קריעת ים סוף כמו שנאמר ויבקעו המים. <b>השני</b> נעשו המים כקשת וכמין קובה ונמצאו המים למעלה מהן ועל זה נאמר (חבקוק ג' י\"ד) נקבת במטיו ראש פרזיו. <b>השלישי</b> כי נבקעו מעינות תהום רבה ולא נשאר רפש וטיט בקרקעיתו כשאר המעינות כי יבשו אך כאבן שיש נשאר בתחתיתו וישראל עוברים בים כמהלך בביתו. ולא נתלכלו רגליהם. <b>הרביעי</b> שהיו המקומות שדרכו המצרים עליהם בים כעין חומר וזהו שאמר הכתוב (חבקוק ג' ט\"ו) דרכת בים סוסיך חמר מים רבים שגם סוסי המצריים מסורים ביד הקב\"ה ועל זה אמר סוסיך.<b> החמשי</b> שקפאו המים יותר מדאי ונעשו חזקי' כסלעים וכצורים ומזיק למצרים הרודפים אחרי ישראל ועל זה אמר דוד המלך ע\"ה (תהלים ע\"ד י\"ג) שברת ראשי תנינים על המים. תנינים אלו המצרים. <b>הששי </b>כי נגזרים לשנים עשר גזרים דרך לכל שבט אשר יעבור שמה וזהו שנא' (תהלים קל\"ו י\"ג) לגזר ים סוף לגזרים הרבה.<b> השביעי</b> שהיו המחיצות שבין שבט לשבט זכים כזכוכית לבנה כדי שיראו השבטים אלו לאלו. <b>השמיני </b>שלא קפאו המים כלם כחתיכה אחת אלא נעשו חתיכות חתיכות כלבנה על גבי לבנה ואריח על גבי אריח וע\"ז נאמר (תהלים ע\"ד י\"ג) אתה פוררת בעזך ים. <b>התשיעי </b>שהמים המתוקים שבים לא קפאו כשאר מי הים והיו נוזלים ושותים מכל הנחלים ההולכים אל הים. <b>העשירי</b> אחר שתייתם היו נקפאי' מיד. שהמים הנוזלים לא היו יורדין עד הקרקע אלא ישראל שותין מהם והשאר היה נקפא ונופל אל הקרקע כחתיכא של שלג. וכן בכל פעם ופעם שהיו צריכין לשתות:",
+                "<b>עשר מכות הביא הקב\"ה על המצרים במצרים. </b>דצ\"ך עד\"ש באח\"ב:",
+                "<b>ועשרה על הים.</b> <b>הראשון</b> (שמות י\"ד) ויאר את הלילה וכמו שתרגם אונקלוס והוה (חשוכא) [עננא וקבלא] למצראי ולישראל נהר כל ליליא. ו<b>השני והשלישי</b> (שמות שם) וישקף ה' אל מחנה מצרים בעמוד אש וענן. ענן יורד ועושה אותו כטיט ועמוד אש מרתיחו וטלפי סוסיהם משתמטות. <b>הרביעי</b> ויסר את אופן מרכבותיו שהסיר האופנים מן העגלות ונפלו המצרים ונשתברו. <b>החמישי</b> וינהגו בכבדות אחר שנפלו ונשתברו לא היו יכולין לעמוד ובמקום שנפלו שם נשארו. <b>הששי</b> שרצו לנוס ולא יכולו כמו שנא' (שמות שם) ויאמר מצרים אנוסה מפני ישראל. ולא כמו שמצינו בסיסרא שנאמר (שופטים ד' ט\"ו) וירד סיסרא מעל המרכבה וינס ברגליו. אבל אלו לא ירדו ולא הספיק בידם לנוס. <b>השביעי</b> (שמות שם) וינער ה' את מצרים בתוך הים כתרגומו ושניק מלשון שבור שנערם כאדם המנער את הקדרה מה שלמעלה למטה ומה שלמטה למעלה. <b>השמיני</b> שבלעה אותם הארץ אשר בתחתית הים כמו שנאמר (שמות ט\"ו) נטית ימינך תבלעמו ארץ. <b>התשיעי</b> שירדו בכובד לעומקי הים כמו עופרת שנא' (שמות שם) צללו כעופרת במים אדירים. <b>העשירי</b> שפלטה אותם הים שנאמר (שמות י\"ד ל) וירא ישראל את מצרים מת על שפת הים:",
+                "<b>עשרה נסיונות נסו אבותינו את המקום במדבר שנא' וינסו אותי זה עשר פעמים ולא שמעו בקולי. </b> <b>הראשון</b> שאמרו (שמות י\"ד) המבלי אין קברים במצרים. <b>השני</b> (שמות ט\"ו כ\"ד) וילנו העם על משה לאמר מה נשתה ונעשה נס שצוה הקב\"ה למשה להשליך עץ במים המרים כמו שנא' (שמות שם) ויצעק אל ה' ויורהו ה' עץ ואמרו במסכת פסחים שאותו העץ הרדופני היה שהוא מר השליך מר במר והפך למתוק <small>(אמר המעתיק לא מצאתי זה בפסחים כי אם ברש\"י בפסחים דף ל\"ט בשם המכילתא פ' בשלח, והתוס' שם דף ל\"ו מביא בשם המכילתא שזה העץ היה זית ובאמת שני דעות הם במכילתא יעו\"ש)</small> .<b>השלישי</b> במדבר סין אשר שאלו לחם שנא' (שמות ט\"ז ג') בשבתנו על סיר הבשר.<b> הרביעי</b> (שמות י\"ז ז') היש ה' בקרבנו אם אין. משל לאדם שמוליך בנו על כתפו והיה בן דעת ואומר ראיתם אבא. מה עשה אביו השליכו מעל כתפו. כך הקב\"ה היה נושא אותם על כנפי נשרים שואלים היש ה' בקרבנו מה עשה הביא עליהם עמלק. <b>החמישי</b> שהותירו מן המן. <b>הששי</b> ברפידים לא היה מים לעדה <small>(אמר המעתיק לא יכלתי להבין זה כי כבר מנה אותו בנסיון רביעי וגם צ\"ע בכל מנינו בזה ועיין בערכין דף ט\"ז)</small>. <b>השביעי</b> בחורב במעשה העגל שנא' (שמות ל\"ב א') ויקהל העם על אהרן וגו'. <b>השמיני</b> (במדבר י\"א א') ויהי העם כמתאננים רע באזני ה'. והביא עליהם אש ותבער בם אש ה' ותאכל בקצה המחנה (דברים ד' כ\"ג) כי ה' אלהיך אש אכלה הוא אל קנא. <b>התשיעי</b> בקברות התאוה כשאמרו (במדבר י\"א ד') מי יאכלנו בשר וכי לא היה להם בשר והלא בכל עת ועת היה להם שלו כמו שנאמר (שמות ט\"ז ח') בתת ה' לכם בערב בשר לאכול ולחם בבקר לשבע. וכמו שלא פסק המן לא פסק השלו אלא שבקשו בשר בערב לשבוע כמו שהיה להם הלחם ועל זה אמר משה רבינו ע\"ה (במדבר י\"א כ\"ב) הצאן ובקר ישחט להם ומצא להם וגו' אמר משה רבינו ע\"ה לפני הקב\"ה בשר הרבה יש להם בקשתם מרוע לבבם היא. וכי עם קשה עורף הוא גם כי תתן להם עוד רב יאמרו בלי די הצאן ובקר ישחט להם ולא ישבעו פיהם. אמר לו הקב\"ה היד ה' תקצר אני אתן בשר עד שיתרצו ולא יהיה להם פתחון פה לומר לא שבענו והוסיף והביא להם מן השלו הרבה עד מאד וישטחו להם שטוח והממעיט אסף עשרה חמרים ולא יכלו לאכלו. כך הוא פשט הפסוק נמצאת אומר כי לא חטא משה בדבריו. ורבותינו שבתלמוד (יומא עה.) לא דרשו כן. <b>והעשירי</b> במדבר פארן ששלחו המרגלים ושם נאמר (במדבר י\"ד כ\"ב) וינסו אתי זה עשר פעמים:"
+            ],
+            [
+                "<b>עשרה נסים נעשו לאבותינו בבית המקדש לא הפילה אשה מריח בשר הקדש.</b> על המזבח החיצון ונותן ריח כעין כל צלי. ובשר הקדש אסור בהנאה והקב\"ה כל אותן הימים שמר את הנשים שלא הפילו מאותה הריח:",
+                "<b>ולא התליע בשר הקדש מעולם.</b> קדשים קלים שנאכלין לשני ימים ולילה אחת שמשהין אותו זמן מרובה כזה לא התליע מעולם:",
+                "<b>ולא אירע קרי לכהן גדול ביום הכפורים.</b> כדי שלא יצטרך לסגן. ואע\"פ שהיו יודעין שלא יארע לו קרי היו ממנין את הסגן שאין סומכין על הנס משום לא תנסו (דברים ו טז) כדאי' בירושלמי (יומא א ד):",
+                "<b>ולא נראה זבוב בבית המטבחיים.</b> משום קדושה:",
+                "<b>ולא נמצא פסול בעומר ובשתי הלחם ובלחם הפנים.</b> בעומר שהיה בזמן השעורים להתיר לישראל לאכול חדש ולא נמצא בו פסול ביוצא מחוץ לחומה ולא בלינה:",
+                "<b>ובשתי הלחם.</b> באין להתיר להקריב מנחה חדשה מן החדש ולא נמצא בהן פסול לא ביוצא חוץ לעזרה ולא בלינה:",
+                "<b>ולחם הפנים.</b> כי ביום השבת יערכנו והיה חם בשעת הסרתו מעל השלחן כיום אשר ישימו אותו שמה כמו שנאמר (שמואל א' כ\"א ז') (והיא) [לשום] לחם חם ביום הלקחו. ולא נמצא בו פסול לא ביוצא ולא בלינה שהיו צריכין אותו לאכול אותו בשבוע שאחר השבת שהסירוהו ואם נשאר לשבוע אחרת הוא נפסל ולא אירע להם תקלה מעולם:",
+                "<b>ולא כבו הגשמים אש מעל עצי המערכה.</b> כי האש תוקד על המזבח החיצון העומד בחצר המשכן:",
+                "<b>ולא נצחה הרוח עמוד העשן.</b> שהיה מתמר ועולה:",
+                "<b>עומדים צפופים ומשתחוים רווחים.</b> היו עומדים בעזרה שורות שורות זה בצד זה צפופים ומשתחוים בריוח שלא היה אחד מהן דוחק את חברו והוא פלא:",
+                "<b>ולא הזיק נחש ועקרב בירושלם.</b> מעולם:",
+                "<b>ולא אמר אדם לחברו צר לי המקום כשעולין לירושלם.</b> כשעולין לרגל בירושלם לא אמר צר לי המקום גשה לי ואשבה (ישעיה מט כ) וזהו שאמר דוד ע\"ה (תהלים קכ\"ב ג') ירושלם הבנויה כעיר שחברה לה יחדו ר\"ל כשבנו אותה שיערו שכל ישראל יכילו בה. ופירוש לה. כמו בשבילה. כי בשביל כנסת ישראל שהיה נקבצת יחדו חוברה:"
+            ],
+            [
+                "<b>עשרה דברים נבראו ערב שבת בין השמשות ואלו הן.פי הארץ.</b> לבליעת קרח ועדתו:",
+                "<b>פי הבאר.</b> הסלע שהכה משה:",
+                "<b>פי האתון.</b> של בלעם (במדבר כ\"ב כ\"ח) ויפתח ה' את פי האתון:",
+                "<b>הקשת.</b> (בראשית ט' י\"ג) את קשתי נתתי בענן:",
+                "<b>והמן.</b> של מדבר:",
+                "<b>והמטה.</b> של משה אשר עשה בו את האותות:",
+                "<b>והשמיר.</b> כמין תולע ארוך היה. ובו בנה המלך שלמה את המקדש שהיה משימו על האבן ונבקעת (גיטין דף ס\"ח) ומקבות והגרזן כל כלי ברזל לא נשמע בבית בהבנתו (מלכים א' ו' ז'):",
+                "<b>והכתב.</b> התורה שהיתה כתובה לפני הש\"י מששת ימי בראשי' באש שחורה על גבי אש לבנה:",
+                "<b>והמכתב.</b> צורת האותיות חרות על הלחות:",
+                "<b>והלחות.</b> בעצמן:",
+                "<b>וי\"א אף המזיקין וקברו של משה.</b> ולא ידע איש את קברתו:",
+                "<b>ואילו של אברהם אבינו.</b> נאחז בסבך בקרניו וירא אותו ויעלהו לעלה תחת בנו (בראשית כב י\"ג):",
+                "<b>ויש אומרים והצבת בצבת עשויה.</b> אלו המלקחים שהנפח אוחז בהן את המתכת כשהיא חמה עד שיעשנה כלי ותניא במס' פסחים (דף נ\"ד) ר' יהודה אומר צבתא בצבתא מתעבד' צבתא קמיתא מאן עבדא לה אלא (בביאה) [בריה] בידי שמים היא. אמרו לו אפשר יעשנה בדפוס ויקבענה כיון. ולמה הוצרך למנות עשרה דברים אלו. להודיע כי כל מה שברא הקב\"ה על תנאי וכשאומרים שישתנו טבעם בשעת הצריכה שאין דבר (מתחום) [מחודש] בעולם שלא עלה במחשבה במעשה בראשית (כשנפלו) [כשנתלו] המאורות ביום רביעי גזר עליהם שיעמדו ליהושע ולחזקיהו הים שיבקע לבני ישראל וכן כלם אלא שעשרה אלו עלו במחשבה ערב שבת בין השמשות ובכלל יש להן שיטבעו:"
+            ],
+            [
+                "<b>שבעה דברים בגולם.</b> כל דבר שאין צורתו נגמרת נקרא גולם כמו שנא' (תהלי' קל\"ט ט\"ז) גלמי ראו עיניך ועל ספרך כלם יכתבו. קודם צורת האיברים. כך היודע מה שמלמדין אותו ולא ידע לעשות סברא מדעתו נקרא גולם שאין חכמתו נכרת ולעולם אין דעתו מגעת לגדור עצמו בשבעה דברים הללו שבהן מענין החכמה ומהן ממדות טובות וכן פירש רמז\"ל:",
+                "<b>ושבעה בחכם.</b> היודע לעשות סברא:",
+                "<b>חכם אינו מדבר לפני מי שגדול ממנו בחכמה.</b> ששומע ושותק ולומד והוא חכמה עושה. מה שאין כן בגולם כי לא יחפוץ בתבונה כי אם בהתגלות לבו וכמו שכתבנו למעלה:",
+                "<b>ואינו נכנס בתוך דברי חברו.</b> כי מניחו לדבר עד שיסיים כל דבריו ואחרי כן ישיבהו מענה והיא מדה טובה. ולא כן הגולם עושה כי משיב דבר בטרם ישמע:",
+                "<b>ואינו נבהל להשיב.</b> שאינו ממהר להשיב מענה כי ישאלוהו עד שישמע כל הטענות וכל אשר רצון השואלים לדבר ולהאריך בשאלה ויעיין בדברים היטיב. ואל יבהל פיו ולבו אל ימהר להוציא דבר עד יהיה ברור כשמש לפניו והוא מדרך החכמה כי בזה תהיה תשובתו נכונה:",
+                "<b>שואל כענין ומשיב כהלכה.</b> פירש ר' מאיר ז\"ל <b>שואל כענין</b> אם ישאל לתת לו טעם לשום דבר אל ישאל אלא לפי הטעם שאפשר לתת לאותו דבר לפי ענין מדת הדבר ההוא. וכן אם שאלוהו משיב כהלכה:",
+                "<b>ואומר על ראשון ראשון ועל אחרון אחרון.</b> ואין פירושו שישיב על הדבר הראשון בראשונה ועל השאלה האחרונה באחרונה. אלא שאם השאלה הראשונה מתבררת בדבר האחרון מבאר אותו תחלה ואחרי כן מבאר הראשון כדי להבין ולברר תשובתו ותעלה הדבר ביד השומע. ועל זה קראו ראשון והוא אחרון מפני שהוא מקדימו והדבר הראשון מתברר בו. ואם הענין בהפך יקרא אחרון ועל זה נאמר על ראשון ראשון ועל אחרון אחרון. וזה מחכמה גדולה והבן הדברים הוא. ולא ידע הגולם בכל אלה:",
+                "<b>ועל מה שלא שמע אומר לא שמעתי.</b> מה שלא שמע מפי רבו אומר לא שמעתי מרבותי. ואם יש אליו סברא בדבר אומר אבל כך יראה לי. וזה הדבר הוא מן המדות הטובות אשר לא ישיג בה הגולם:",
+                "<b>ומודה על האמת.</b> גם כי יחכם לידע להשיב מרוב טענותיו ושכל דבריו ויכול לסתור טענת חברו כי לא נחכם כמוהו. ולא יעשה כן אם יראה לו כי האמת עמו אך יודה לדבריו ולא יחוש מן הנצחון וכבוד הוא אליו כי היא מדה נאה ומקובלת. והגולם לא יחשוב בזה והדבר הוא אליו לבזיון כשהוא מנוצח:",
+                "<b>וחילופיהן בגולם.</b> כי בכל אלה יפשע אשר לא בינת חכם לו לפי שאינו שלם בדעותיו ובחכמתו:"
+            ],
+            [
+                "<b>שבעה מיני פורעניות באין לעולם על שבעה גופי עבירות מקצתן מעשרין ומקצתן אינן מעשרין רעב של בצורת בא.</b> רעב הבא מפני מניעת הגשמים בעתם:",
+                "<b>מקצתם רעבים ומקצתם שבעים.</b> מדה כנגד מדה מקצתן מעשרין ומקצתן אינן מעשרין:",
+                "<b>גמרו שלא לעשר.</b> שכלם אינן מעשרין:",
+                "<b>רעב של בצורת ושל מהומה.</b> זה רעב הבא מחמת מלחמה ופורעניות הבאין לבני אדם ואינן יכולין לעבוד את אדמתן. וישלח השם להם את המהומה וכלם רעבים מדה כנגד מדה שכלן אינן מעשרין:",
+                "<b>שלא ליטול את החלה.</b> שכלן אינן נוטלין את החלה:",
+                "<b>רעב של כליה בא.</b> שנה שלא ירדו גשמים כל עיקר. והיו שמיך אשר על ראשך נחשת (דברים כ\"ח כ\"ג) כי על רוב הפשעים פורענות גדולה:",
+                "<b>דבר בא לעולם על מיתות האמורות בתורה שלא נמסרו לב\"ד.</b> כגון כריתות ומיתות בידי שמים:",
+                "<b>ועל פירות שביעית.</b> שאינו מכלה אותם מן הבית עושה מהם סחורה ואסור. ועל זה דבר בא מצד שהסכימו ישראל על העלמות עיניהם מהקהל במה שעושים מהרעות בא דבר על כל שונאי ישראל וממנו ימשך על כל העולם. אמנם אם אין כח בראשים למחות על הקטנים יפורש דבר בא לעולם הוא מדבר על האדם פרטי הנקרא עולם קטן והוא רשע בעונו ימות. וכל ישראל פטורים:",
+                "<b>חרב באה לעולם.</b> דכתיב והבאתי עליכם חרב נוקמת נקם ברית (ויקרא כו כה). ואין ברית אלא תורה דכתיב בתריה יען וביען במשפטי מאסו וגו':",
+                "<b>ועל והמורים בתורה שלא כהלכה.</b> על אסור מותר ועל מותר אסור:"
+            ],
+            [
+                "<b> חיה רעה באה לעולם על שבועת שוא.</b> הם חטאו בפה שן בהמות אשלח בם (דברים לב כד). שהפרש אשר בינינו ובין הבהמות הוא במבטא ולזה אנו מושלים עליהם ולכן מי שאינו חס על כבוד קונו ראוי הוא היו' למרמס לבהמות. והוא טעם חלול השי\"ת כי כבוד והדר תעטרהו תמשילהו וגו' (תהלים ח ו) ונהפוך הוא שישלטו הבהמות בבני אדם מחללי כבוד הנכבד:",
+                "<b>גלות בא לעולם וכו'.</b> וכולן אנו למדין בפרק במה מדליקין (שבת לג.) מדכתיב בעריות ותטמא הארץ ואפקוד עונה עליה ותקיא הארץ את יושביה (ויקרא יח כה) ובע\"ז כתיב וגעלה נפשי אתכם (ויקרא כו ל) כאדם שמגרש חביבו מעל פניו שכל פליטת דבר קרוי גיעול. ובשמיטה כתיב אז תרצה הארץ את שבתותיה כל ימי השמה תשבות (ויקרא כו לד) . ושפיכות דמים אפילו שוגגין. וראיה לדבר ערי מקלט:",
+                "<b>בארבעה פרקים וכו'. </b> דכתיב אל תגזול דל כי דל הוא (משלי כב כב) וכי מה יש לגזול מן הדל. אלא אלו הגוזלים מתנות עניים שכל המעכבן ואינו נותנן לעני כאלו נוטל נפשו של העני. וגם נפשו של הגזלן הוא גוזל לעצמו דכתיב כי ה' יריב ריבם וקבע את קובעיהם נפש (משלי כב כג) ר\"ל נפש של גוזל ושל דל הם ולפיכך הדבר מתרבה ומצוי באותן ד' פרקים משעה שהחזיקו בהם:",
+                "<b>ברביעית מפני מעשר עני שבשלישית.</b> והם לא נתנו. דכתיב מקצה שלש שנים תוציא את כל מעשר וגו'. וכן הוא סדר המעשרות:",
+                "<b>ובמוצאי החג של סוכות שבכל שנה ושנה מפני גזל מתנות עניים.</b> לפי שבחג הסוכות זמן אסיפה וכשגוזלין מתנות עניים שאין מניחין לקט ושכחה ופאה המקום נפרע מהם מיד אחר אסיפתן ולכך אמר <b>בארבעה פרקים וכו'</b>:"
+            ],
+            [
+                "<b> ארבע מדות וכו' שלי שלי ושלך שלך וכו'.</b> אינו נדיב לב והוא טוב ששונא מתנות. וקשה שאיך יאמרו שזו מדה בינונית והלא המונע עצמו מליתן צדקה רשע גמור הוא. ובשלמא למ\"ד שהוא מדת סדום אתי שפיר כמו שנאמר הנה זה היה עון סדום אחותך וגו' ויד עני ואביון לא החזיקה (יחזקאל טז מט) אלא הכא מיירי בנותן צדקה מיראת ה' אך בטבעו והוא כילי ולכן אחר שמחזיק יד עני ואביון מה לנו ולטבעו המדה עצמה בינונית היא. וי\"א כי מדת סדום היא ושרשו רע מאד כיון שבטבעו הוא כילי אבל אם אינו מחזיק יד עני ואביון כלל בזה כולי עלמא מודו דרשע גמור הוא וזו מדת סדום:",
+                "<b>שלי שלך ושלך שלי עם הארץ.</b> מפני שזה רוצה בתיקון העולם נקרא עם הארץ שרוצה ליקח וליתן כי בזה מתרבה האהבה ביניהם. ואף שהיא מדה טובה לתיקון העולם לא מחכמה היא זאת כי שונא מתנות יחיה והמדה הטובה ליתן ושלא ליקח:"
+            ],
+            [
+                "<b>נוח לכעוס ונוח לרצות יצא שכרו בהפסדו.</b> כי ההפסד מרובה מן השכר כי מה תועלת ברצותו מהרה אחר שהכעס בחיקו ינוח וקל מהרה הוא כועס ויבא לידי עבירה לפי שעה ומי יוכל לתקן את אשר עוות בשעת הכעס גם כי יתרצה מהרה:",
+                "<b>קשה לכעוס וקשה לרצות יצא הפסדו בשכרו.</b> השכר מרובה על ההפסד שאינו כועס כי אם לעתים רחוקות בהכרח גדול ואף שבכעס ההיא לא יתרצה במהרה והרי הוא סבלן ברוב הפעמים:",
+                "<b>קשה לכעוס ונוח לרצות חסיד.</b> ואין צריך שלא יכעוס כלל לעולם כי לפעמים צריך האדם לכעוס לקנאת ה' כפנחס. לכן אמר <b>קשה לכעוס</b> שעל כל פנים יש לו לכעוס אך בקושי הפעמים שאין לו רשות להיות בלא כעס. ועל זה אמרו חכמי המוסר אל תהיה מתוק פן יבלעוך. וגם כן טוב הדבר להתרצות מיד אף בעוד כעסו עליו ולא אחר שיסור כעסו מעליו אלא בשעת הכעס ממש הוא נוח לרצות כי זו היא ממדת החסידות וטוב לבב:"
+            ],
+            [
+                "<b>ממהר לשמוע וממהר לאבד.</b> ההפסד מרובה כיון ששוכח מיד מה תועל' במה שמבין ויודע מהרה הרי הכל נשכח. אבל <b>קשה לשמוע וקשה לאבד</b> השכר מרובה כי אף שיבא לו בטורח גדול אינו שוכח אחר שידע. ושניהם לא יניחו עצמם מלימוד התורה כי יש להם שכר טוב בעמלם. ולמדנו מזאת המשנה להקדים הזכרן לשוכח אם אין להם כדי לפרנס שניהם יפרנסו הזכרן. לא הזכירו בזאת המשנה חסיד ורשע כי לא שייך בזה כי שכל האדם מה' הוא כמו שאמרו חכמי המוסר השכל מתנה והמוסר קנין:"
+            ],
+            [
+                "<b>ארבע מדות וכו'. רוצה שיתן ולא יתנו אחרים.</b> רוצה כל הטובה והשבח לעצמו ואין רצונו תועלת הבריות:",
+                "<b>יתנו אחרים והוא לא יתן.</b> שהוא כילי:",
+                "<b>יתן ויתנו אחרים חסיד.</b> וז\"ש שלמה המלך ע\"ה (משלי יא כה) נפש ברכה שנותן הצדקה בעין יפה תדושן אבל המרוה הוא טוב יותר שהוא אדם שמרוה לאחרי' ומלמד אותן שיתנו צדק' שרוצ' ליתן ויתנו אחרי' וזהו גם הוא יורה. וכן אמר ישעיה ונדיב נדיבות יעץ והוא על נדיבות יקום (ישעיה לב ח) כלומר יועץ בעצמו ליתן וגם הוא על נדיבות יקום על נדבות של אחרים שאומר להם לעשות כמוהו:"
+            ],
+            [
+                "<b>ארבע מדות וכו' הולך ואינו עושה.</b> אין הכוונה שאינו עושה כלל מכל מה ששמע בבית המדרש כי אף הנמנע מעשיית המצות רשע גמור אף שאינו עושה עבירות. אך הכוונה שאינו מחזר אחריהן לעשותן וכשיבאו לידו עושה אותם על מקרה:",
+                "<b>עושה ואינו הולך.</b> לבית המדרש לידע דקדוק המצות ולהחמיר בהם אבל עושה לפי ידיעתו המועטת יש לו שכר בעשיה זו:"
+            ],
+            [
+                "<b>ארבע מדות וכו' ספוג.</b> משל לתלמיד שאינו מבחין בין סברא נכונה בדמיון הספוג שקולט וסופג את המים בין עכורים בין צלולין:",
+                "<b>משפך.</b> שמקבל את כל הדברים ומאבד אותם מיד:",
+                "<b>משמרת.</b> התלמיד שקולט בשכלו הסברא שאינה נכונה והנכונה מאבד. ועל זה אמר שלמה המלך ע\"ה לפי שכלו יהולל איש ונעוה לב יהיה לבוז (משלי יב ח) שאין ראוי לבזותו מי שהוא נעוה לב שלבו מעות שקולט הדבר שאינו נכון שהוא הנמשל למשמרת כאמור:",
+                "<b>נפה, שמוציאה את הקמח.</b> שהיא הסברא שאינה נכונה ואינו קולט אותה:",
+                "<b>וקולטת את הסולת.</b> כלומר הסברא הנכונה קולט אותה ואינו מאבדה:"
+            ],
+            [
+                "<b>כל אהבה וכו' איזו היא אהבה שאינה תלויה בדבר וכו'.</b> האהבה שאין לה הפסק הוא אע\"פ שישער האדם שיגיע לו קצת היזק וקלון דוגמת דוד ויהונתן שאע\"פ שהיה ראוי לעמוד במקום אביו ודוד היה עתיד להסיר אותו מהמלכות עם כל זה היתה אהבתו עמו בקשר אמיץ. וז\"ש דוד המלך ע\"ה בהספדו של יהונתן (שמואל ב' א' כ\"ו) נפלאתה אהבתך לי מאהבת נשים. כלומר מהיכן ידעתי שנפלאה אהבתך לי מאהבה של הנשים. שכשהיה משנה אצל שאול היו אומרות הנשים הכה שאול באלפיו ודוד ברבבותיו (ש\"א יח ז) ושאול נתקנא כנודע אמנם יהונתן לא די שלא נתקנא אלא אדרבא הצילו מיד אביו וזה מצד כי אהבו ולא אהבת הגוף. וז\"ש ונפש יהונתן נקשרה בנפש דוד (ש\"א יח א) . אמנם אהבת אמנון ותמר הוא מבואר ואין להאריך:"
+            ],
+            [
+                "<b>כל מחלוקת וכו'.</b> לומר כי מה שאמר כל מחלוקת שהיא לשם שמים סופה להתקיים הכונה שלעולם יתקיימו במחלוקת והיום יחלוקו בדבר א' למחר בדבר אחר ומחלוקת יהיה קיים ונמשך ביניהם כל ימי חייהם ולא עוד אלא שאורך ימים ושנות חיים יוסיפו להם:",
+                "<b>ושאינה לשום שמים אין סופה להתקיים.</b> רק במחלוקת הראשון יספו יתמו ושם ימותו כמחלוקת של קרח:"
+            ],
+            [
+                "<b>כל המזכה את הרבים אין חטא בא על ידו.</b> כדי שלא יהיו תלמידיו בג\"ע והוא בגיהנם כדכתיב כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת (תהלים טז י) והיאך אפשר שמי שהוא חסיד יראה שחת אלא שאחר [<small>מכת\"י</small>שהוא חסיד אינו מניח אותו שיעבור עבירה עד שיראה בעבורה שחת]:",
+                "<b>צדקת ה' עשה ומשפטיו עם ישראל.</b> כלומר שהשלים וקיים כל התורה הוא וכל ישראל עמו:"
+            ],
+            [
+                "<b>כל מי שיש בו שלשה דברים וכו'.</b> היה אפשר לתנא לקצר ושלא להאריך כלל ופרט והיה יכול לומר כל מי שיש בידו עין טובה ורוח נמוכה ונפש שפלה הוא מתלמידיו של אברהם אבינו וכל מי שיש בידו עין רעה ורוח גבוהה ונפש רחבה מתלמידיו של בלעם הרשע ולמה תנא דרך כלל והדר מפרש דרך פרט. אלא בא ללמדינו שבג' דברים האלה אשר זכר ראשונה כוללים כל השלימות ואם רבו חלקיו וכן השלשה דברים ההפכיים להם כוללים כל הפחיתיות. וזה כי אם היה מקצר על דרך שאמר כי היה נשמע שמי שיהיו לו הג' דברים הנזכרים הוא מתלמידיו של אברהם אבינו אך לתלמידיו של אברהם אבינו יהיו לו שלמיות רבות לאלפים ולרבבות זולת אלה אשר על כן אמר ראשונה שמי שיהיו לו השלשה דברים האלה אשר יזכור והוא מתלמידיו של אברהם אבינו ואח\"כ פירש שתלמידיו של אברהם אבינו היה עין טובה וגו' כלומר כל שלמותם על שעליהם היו נקראים תלמידיו היו עין טובה וגו' ועל כן לא אמר תלמידיו של אברהם אבינו היה להם עין טובה וכו' שהיה להם אלה הג' דברים עם שהיו להם עוד דברים אחרים כאלה. אך באומרו תלמידיו של אברהם אבינו עין טובה וכו' רמז שאלה הג' דברים היו הגורמים היותם מתלמידיו של אברהם אבינו וכו'. וכן ההפך לזה בתלמידיו של בלעם. כי לא אמר תלמידיו של בלעם היה להם עין רעה וכו' להורות שכל עצמות הלימוד שלמדו מבלעם הרשע היו הג' דברים הללו בלתי רעות אחרות [רק הג' דברים האלה הם] אשר עליהם היו תלמידי בלעם כי בהם היו כללו' כל הרעו' ואם רבו חלקיהן:"
+            ],
+            [
+                "<b>יהודה בן תימא אומר וגו' הוי עז כנמר.</b> להוכיח עוברי עבירה ולעסוק בתורה הרבה לא תיגע ולא תיעף וכן אמר ישעיה (ישעיה מ לא) וקווי ה' יחליפו כח. כשהם יגעים המקוים לה' יגדל כחם ויחליפו אותו להיות להם כח חדש לעשות מלאכת ה' עוד רב:",
+                "<b>וקל כנשר.</b> יעלו אבר כנשרים:",
+                "<b>ורץ כצבי.</b> ור\"ל ירוצו ולא ייגעו. שאר בני אדם כשהם רצים נלאים אבל לדבר מצוה לא ילאו וכן לדבר מצוה ילכו ולא ייעפו כי שאר בני אדם כשהולך ביום יותר ממהלכו הוא עיף ויגע:",
+                "<b>וגבור כארי.</b> להתגבר על המצות. כלומר שכל מחשבתו ופעלות איבריו אל מעשה ה':",
+                "<b>לעשות רצון אביך שבשמים.</b> כלומר ובלבד שיהיה לעשות רצון אביך שבשמים:",
+                "<b>עז פנים.</b> אמר שלמה המלך ע\"ה (משלי יד ט) אוילים יליץ אשם. כי הרשע האויל הדבר הכעור שרואה באדם והאשם בו מדבר כאותם הטפשים שאמרו כמה מוסרחת נבלה זו. אבל בין ישרים רצון אינם מדברים אלא בשבח ורצון וכמו שאמר החכם כמה לבנים שניה:"
+            ],
+            [
+                "<b>הוא היה אומר וכו' בן צ' לשוח.</b> לשון שיח ומערה כלומר ראוי הוא לקבורה. וי\"מ מלשון שיח שאין לו לעסוק אלא בדברי תורה כי קרבו ימיו למות:"
+            ],
+            [
+                "<b>הפוך בה וכו'.</b> חזור על דברי תורה שכל חכמת העולם כלולה בה:"
+            ],
+            [
+                "<b>בן בג בג אומר וכו'.</b> לפי שלמעלה הרבה להזהיר על לימוד התורה וגם עד זקנה ושיבה ואפילו שיצטער הרבה והיא מתשת כחו של אדם מינה לא יזוז. בא בן הא הא לנחם את האדם ולדבר על לבו כי לא יחוש על רוב צערו שיצטער בו כי לפום צערא אגרא:\n"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/Rabbeinu Yonah on Pirkei Avot temp.json b/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/Rabbeinu Yonah on Pirkei Avot temp.json
new file mode 100644
index 0000000000000000000000000000000000000000..71799b3e0fb3f8f6c4d8daae9a5578b4df9b1376
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..8abc92d81547ecd227aa669869224c7f9d56b250
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/merged.json	
@@ -0,0 +1,668 @@
+{
+    "title": "Rabbeinu Yonah on Pirkei Avot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Rabbeinu_Yonah_on_Pirkei_Avot",
+    "text": [
+        [
+            [
+                "<b>משה קבל תורה מסיני וכו'.</b> ארז”ל (ב\"ק ל.) האי מאן דבעי' למהוי חסידא לקיים מילי דאבות ואמרי לה מילי דנזיקין ומפני שאדם משיג אל מעלת החסידות בעשותו אחת מאלה הדברים שמוה בסדר נזיקין. ואע\"פ שגם כן אמרו לקיים מילי דברכות והוא מסדר זרעים מפני שמדברת מברכות הזרעים והפירות שמוה בסדר ההוא <small>(אמר המעתיק עיין במדרש שמואל מה שכתב בענין זה בשם רבי יוסף נחמיאש ז\"ל).</small> ועוד מפני שהם דברי הסנהדרין שמוה בסדר הדינים וכן כל החכמים הנזכרים עד רבן יוחנן בן זכאי כלם מן הסנהדרין:",
+                "<b>משה קבל תורה מסיני ומסרה ליהושע.</b> בין תורה שבכתב בין תורה שבע\"פ. שהתורה בפירושה ניתנה שאם לא כן אי אפשר למדע ביה שהרי כתוב לא תגזול וכל נזיקין בכלל אותו הלאו והן הן התורה שהיה קבלת משה בסיני אע\"פ שלא נכתבו. ועוד כתוב בין דם לדם ובין דין לדין ובין נגע לנגע וכמה מראה דמים וכמה דינין מתחלפי' ומראות הנגעים כמה וכמה הידועים אצלינו על פי קבלה ואם היו מפורשין לא היינו יודעין לאי זה הדרך נלך. והם אינם מפורשים כי לא ניתנו לכתוב וכתיב (שמות כ\"ד י\"ג) ואתנה לך את לחת האבן והתורה והמצוה. תורה זו תורה שבכתב והמצוה זו תורה שבעל פה נמצאת אומר כל המצות שנתנו למשה בסיני בפירושן נתנו והכתב הוא שנקרא תורה שבכתב והפי' הוא שנקרא תורה שבעל פה ומשה למד את כל מפי הגבורה:",
+                "<b>ומסרה ליהושע.</b> כמו שנאמר (שמות ל\"ג י\"א) ומשרתו יהושע בן נון נער לא ימיש מתוך האהל:",
+                "<b>ויהושע לזקנים.</b> כמו שנאמר (יהושע כ\"ד ל\"א) וכל ימי הזקנים אשר האריכו ימים אחרי יהושע:",
+                "<b>וזקנים לנביאים ונביאים מסרוה לאנשי כנסת הגדולה.</b> והוא עזרא וסיעתו ונביאי בית שני היו באותה סיעא כמו שאמרו במ' יבמות (דף ט\"ז) א\"ר דוסא בן הרכינס כשאמר חגי דברים הללו על מדוכה זו היה יושב. הנה כי הנביאים של בית שני אחר החרבן היה כי חגי הנביא היה שמה. ואנשי כנסת הגדולה מסרוה לאנשי דורם. והחכמים לבניהם אחריהם בכל דור ודור. והיתה הקבלה מחכם לחכם עד שנתקבצו כל חכמי ישראל ונזרקה עצה מפי כלם להכתב תורה שבעל פה וכתבו וסתמו התלמוד ואחרי כן לא נוסף בו דבר ולא נגרע ממנו. וגם הדור ההוא מסרוה לגאונים והיתה הקבלה מגאון לגאון רב מפי רב עד היום הזה:",
+                "<b>הם אמרו ג' דברים.</b> הוו מתונין בדין. למורים הוראות ולפוסקין הוראות ולפוסקין את הדין אמרו לבל יסמכו במחשבה ראשונה אך בהמתנ' גדולה ובעיון הדק לבל יטעו בשיקול הדעת כי האדם הממהר להורות נקרא פושע ואע\"פ שחשב לומר האמת אין זה שוגג אך קרוב למזיד הוא אשר לא נתן בלבבו לאמר לבב הנמהרי' לא יבין לדעת כי הטעות בכל אדם מצוי הוא וזהו שארז\"ל (אבות ד יב) הוי זהיר בתלמוד ששגגת תלמוד עולה זדון. ועל ענין זה אמר שלמה ע\"ה (משלי כ\"ו י\"ב) ראית איש חכם בעיניו תקוה לכסיל ממנו. וכמו שאמר חז\"ל (אבות ד ז) הגס לבו בהוראה שוטה רשע וגס רוח. לכן האדם המורה יש לו לישא וליתן בדבר ולהחמיץ המחשבה ולהשהותה כענין שאמרו (סנהדרין לה.) מחמיצין את הדין שעל ידי חימוץ והמתנה מוסיף סברא על סברתו ופלפול על פלפולו עד שידין דין אמת לאמתו כי במחשבה השניה יראה לומר מה שלא ראה בראשונה. ובענין זה אמר אסף (תהלים ע\"ג כ\"א) כי יתחמץ לבבי וכליותי אשתונן כלומ' אחרי אשר לבבי מתחמץ ומתפלפל על החכמה וכליותי אני משתונן ומתחדד השגתי לדעת כי בלי זה לא ידעתי וזה חלקי. (וכמו) שכתוב אחריו ואני בער ולא אדע בהמות הייתי עמך. והטעם על שאמר <b>הוו מתונין בדין</b> כדי להזהיר יותר על הדינין משאר הוראות שהם עיקר גדול בידיעת יתב' ויתע' וכמו שאמר ירמי' הנביא ע\"ה (ירמי' ט' כ\"ג) השכל וידע אותי כי אני ה' עשה חסד משפט וצדקה בארץ כי באלה חפצתי נאם ה'. ואיך ישכיל אדם לדעת את ה' והוא דבר הנמנע אך בזאת ידענו לעשות דין ומשפט כי ה' עשה (את) אלה. וזהו שנא' (ירמי' כ\"ב ט\"ז) דן דין עני ואביון אז טוב הלא היא הדעת אתי נאם ה'. וכתיב במקום אחר (מיכה ו' ח') ומה ה' דורש ממך כי אם עשות משפט ואהבת חסד כי הדינין הם שרש גדול לתורה ומהם נשתת העולם כמו שאמר במדרש (שמו\"ר ל ג) כתיב לפני עשרת הדברות ושפטו את העם בכל עת וכתיב לאחר עשרת הדברות ואלה המשפטים. משל למטרוניתא שהיתה הולכת בדרך ועבדי' הולכים לפני' ולאחרי' בכלי זיין:",
+                "<b>והעמידו תלמי' הרבה.</b> כדעת ב\"ה. כענין ששנינו ב\"ש אומרים אין מלמדין אלא לתלמיד הגון וצנוע וכשר וירא שמים שנאמר (איוב כ' כ\"ה) כל (חשך) טמון לצפוניו. וב\"ה אומרים מלמדין לכל אדם. מאה בשביל שיצאו מהם עשרה טובים ועשרה כדי שיצאו שנים ושנים לפי שאינכם יודעים אי זה מהם יכשר זה או זה ואם שניהם כאחד טובים. וכה הוא מעשה של הלל שכנס לכל תלמידיו ואמר להם תלמידי יש כאן כולכם אמרו לו הן. א\"ל אחד מתלמידיו כלם כאן חוץ מקטן שבהם אמר להם יבא קטן שעתיד הדור להתנהג על ידו. והביאו לו לרבן יוחנן בן זכאי. הנה כי אין לדחות הקטנים מפני הגדולים כי הגדיים נעשו תיישים. ועל ענין זה דרשו רז\"ל (יבמות סב:) בבקר זרע את זרעך ולערב אל תנח ידיך אם העמדת תלמידים בבחרותיך העמיד תלמידים בזקנותיך. הנה כי הרבות תלמידים דבר טוב הוא עד מאד וזכות הוא לו לרב:",
+                "<b>ועשו סייג לתורה.</b> כענין שנאמר (ויקרא י\"ח ל') ושמרתם את משמרתי כלומר עשו משמרת למשמרתי. והסייג הוא דבר גדול ומשובח לעשות סייג וגדר למצות לבל יוכל להכשל בהם הירא את דבר ה'. לכן המקיים את דברי חז\"ל שהם סייגים למצות של תורה חיבב היראה ממי שעושה המצוה עצמה כי אין עשיית המצות הוכחה ליראה כמו השומר לסייגים שהוא נזהר מתחלה שלא יביא לידי פשיעה. אך העושה המצוה ואינו מקיים הסייג מראה לנו כי אם ייטיב בעיניו לעשות מצוה אל ירע בעיניו אם יפשע בה ולפרוץ פרץ לא חש מפני היראה ופורץ גדר ישכנו נחש. הנה כי דברי חכמים ז\"ל יסודות ואילנות ליראת שמים שהוא עיקר העולם ויסוד המעלה. וכל מצות כלם פרפראות אלי'. וזהו שאמרו במדרש (שה\"ש רבה א') כי טובים דודיך מיין (שה\"ש א:) חביבין דברי סופרים מיינה של תורה:"
+            ],
+            [
+                "<b>שמעון הצדיק היה משיירי כנסת הגדולה.</b> והיה כהן גדול כמו שאמרו במסכת תמיד (כ\"א) שהיה יוצא מלובש בבגדי כהונה כנגד אלכסנדרוס וירד והשתחוה לו. אמרו לו עבדיו אדוננו מלך כמוך משתחוה ליהודי זה. אמר להם דמות דיוקנו של זה אני רואה במלחמה ונוצח:",
+                "<b>הוא היה אומר על שלשה דברים העולם עומד.</b> ר\"ל שבשביל דברים אלו נברא העולם. כי למטה הוא אומר על שלשה דברים העולם קיים ואינם אלו שזוכר כאן. על כן צריכין אנו לפרש כי עומד שאמרו ר\"ל שנברא העולם בשבילם מפני שהם רצון הקב\"ה. ר\"ל שנברא העולם בשביל בריותיו שעתידין להיות רצון לפניו על ידי עשיית אלה הדברים. ואלו השלשה הם עמוד גדול שבשבילם יגיעו לכל הדברים שאמרו חז\"ל שהעולם עומד בשבילם:",
+                "<b>על התורה.</b> שנא' בה (כמו שנאמר) (משלי י\"א כ\"ז) שחר טוב יבקש רצון. ואין טוב אלא תורה ובשבילה נברא העולם שנא' (ירמיה ל\"ג כ\"ה) אם לא בריתי יומם ולילה. וזהו שאמר שלמה ע\"ה (משלי ח' כ\"ב) ה' קנני ראשית דרכו קדם מפעליו מאז. אני נבראתי לפני כל העולם ובעבורי נבראו כל הנבראים כדי לקיימני:",
+                "<b>ועל העבודה.</b> כי הקב\"ה בחר בישראל מכל האומות וארץ ישראל מכל הארצות ובחר ירושלים מכל ארץ ישראל ובחר מירושלם ציון כמו שנאמר (תהלים קל\"ב י\"ג) כי בחר ה' בציון אוה למושב לו. ובחר מכל בבית הבחירה בשביל העבודה שכתוב בה רצון שנא' (ויקרא א' ג') לרצונו לפני ה'. הנה לך כי מפני העבודה נברא כל העולם כלו. אז בחטאינו חרב מקדש ובטלה העבודה. והתפלה אלינו עכשיו במקומה כמו שאחז\"ל ולעבדו בכל לבבכם אי זה היא עבודה שבלב הוי אומר זו תפלה וזהו שאומר (תהלים נ\"א י\"ז) ה' שפתי תפתח שדוד המלך אמרו לפסוק זה על חטאת בת שבע שהיה במזיד ואין מביאין קרבן על הזדונות. ועל זה אמר כי לא תחפוץ זבח ואתנה עולה לא תרצה שאני הייתי יכול להביא קרבן לכפר לי הייתי מביא עכשיו שאיני יכול ה' שפתי תפתח ופי יגיד תהלתך ותקבל התפלה במקום קרבן ותכפר לי על חטאתי. גם אנחנו שאין לנו קרבן שיכפר לנו לא זדונות ולא שגגות ה' שפתי תפתח ותקבל תפלתנו במקום הקרבנות:",
+                "<b>ועל גמילות חסדים.</b> כענין שאמרו (סוכה מט:) גדולה גמילות חסדים יותר מן הצדקה שגמילות חסדים היא בין לעניים בין לעשירים והצדקה אינה אלא לעניים. גדולה גמילות חסדים שהיא בין בגופו בין בממונו והצדקה אינו אלא בממונו. וזהו שאמרו (ב\"ב ט.) הנותן פרוטה לעני מתברך בשש ברכות והמפייסו בדברים מתברך באחת עשרה. ומענין גמילות חסדים הוא להשגיח לעניים ולבחור בין טוב לרע ולהקדים הצנוע וירא שמים על האחרים שאינם כמותו (ואם בכלם נעשה צדקה) וכמו שאמר ירמיה ע\"ה (ירמיה י\"ח כ\"ג) ויהיו מכשלים לפניך בעת אפך עשה בהם. אפי' בשעה שיעשו צדקה הכשילם שיתנוה במקום שאינו הגון. וגמילות חסדים היא אף לעשירים להלוות להם ממון בשעה שאינו מצוי בידם ולתת להם עצה כמו שאמר שלמה המלך ע\"ה (משלי כ\"ז ט') שמן וקטרת ישמח לב ומתק רעהו מעצת נפש. כלומר כאשר שמן וקטרת הן משמחין את הלב כך ימתק רעהו מעצת נפש וכשיתן לו עצה טובה ישמח עליה. והיא מדת חסד גורמת להיות רצון לפני ה' ובשבילה נברא העולם כדי לעשותה ועל זה אמר שלמה בחכמתו (משלי י\"ד ל\"ד) צדקה תרומם גוי וחסד לאמים חטאת וסמיך רצון מלך לעבד משכיל. רצון הקב\"ה אינו אלא לישראל המשכילים לעשות דברים שהם לרצון לפניו:"
+            ],
+            [
+                "<b>אנטיגנוס איש סוכו וכו' אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס.</b> לפי שאין זו עבודה שלימה שאינו עושה בשביל רבו אך לקבל פרס:",
+                "<b>אלא הוו כעבדי' המשמשין את הרב על מנת שלא לקבל פרס.</b> <small>(אמר המעתיק לדעתי צ\"ל כאן תיבות</small> וקשה לגירסא זו) כי אין לאדם לעשות המצות על דעת שלא יהיה לו פרס עליהם אלא הגירסא שלא על מנת לקבל פרס שלא יעשה המצות בשביל הפרס אע\"פ שיש לו לחשוב כי שכר יהיה לו חלף עבודתו. אבל נראה לי כי גירסת הספרים היא עיקר. שעבודה כזו מצינו בבני אדם כי העבד מקנת כספו חייב הוא לעבוד עבודה בשלא שיתן לו פרס. גם כן יש לאדם לעבוד את ה' על מנת שלא לקבל פרס אלא מפני חסד שגמלו כבר ומפני מעלת הרב שהוא ראוי לכך וזו היא עבודת הש\"י ויתעלה מאהבה שנאמר (דברים ו' ה') ואהבת את ה' ואי זו היא עבודת שלימה בבני אדם. הרוצה לשמש אוהבו מפני אהבתו אותו מימים קדמונים ואף אם ידע שלא יתן לו פרס. ואהבה כזו יש לאדם לאהוב עבודת ה' ועל כן סמך זה לענין היראה ואמר:",
+                "<b>ויהא מורא שמים עליכם.</b> לעבוד את ה' מיראה ומאהבה כעבד שעובד רבו מפני גדולתו ומעלה על דעתו שיכול לעונשו ונמצא משמשו מיראה לא מפני יראתו מן העונש אלא מפני גדולת הרב שיש בידו לענוש:"
+            ],
+            [
+                "<b>יוסי בן יועזר איש צרדה ויוסף בן יוחנן איש ירושלם קבלו מהם.</b> משמעון הצדיק ומאנטיגנוס איש סוכו:",
+                "<b>יוסי בן יועזר אומר יהי ביתך בית ועד לחכמים.</b> ר\"ל בית שיתקבצו לשם החכמים כאשר יצטרכו לדבר זה עם זה. ואין זה אלא בבית אדם גדול וחשוב. שאם בבית אדם פחות כאשר יאמרו לחכם ללכת שמה שמא לא ירצה כי הוא נבזה בעיניו נמאס ואת יראי ה' לא יכבד:",
+                "<b>והוי מתאבק בעפר רגליהם.</b> שינהג להם כבוד שיהיה דרכם לעמד לפני החכם ומהן יושבין על הספסלים בבית המדרש ומהם יושבין לפניהם על גבי קרקע בעפר רגליהם כמו שאמרו (חולין נד.) כל הימים ששימש אותו תלמיד בישיבה שימשתי אני בעמידה. וזהו שאמר התכבד עם כל הבריות והוי מכבד את החכמים:",
+                "<b>והוי שותה בצמא את דבריהם.</b> וזהו כמו שנאמר (משלי כ\"ז ז') נפש שבעה תבוס נופת ונפש רעבה כל מר מתוק. מי שהוא שבע מדברי תורה ואין חפצו בהן אפי' אומרים לו מרגליות בתורה תבוס אותם נפשו. והרעב מהם ומתאוה לשמעם אפי' אומר לו דבר בלא טעם ימתק בפיהו וישמח בו שהוא יודע שהוא אמת אחר שרבו אמרו:"
+            ],
+            [
+                "<b>יוסף בן יוחנן איש ירושלם אומר יהי ביתך פתוח לרוחה.</b> י\"א שימצאו בביתו הרוחה בני אדם הצריכין. או פי' שיהיה ביתו כבית אברהם אבינו ע\"ה שיהיה ביתו בדרך במקום דוחק כדי שיכנסו לשם העוברים והשבים ויהיה ביתו פתוח לארבע רוחות מכל צד שיבואו שימצאו פתח פתוח ויפנו לשם כמו שאמר איוב (איוב ל\"א ל\"ב) דלתי לאורח אפתח:",
+                "<b>ויהיו עניים בני ביתך.</b> הוא נדרש לשני פנים. במקום שקונה עבדים ומפרנסם ישתמש בעניים ויפרנס אותם ולא יצטרך להוציא מעות בקנייה שנמצא מרויח ועושה מצוה. פ\"א וגם שיהיו העניים רגילין לביתו ויעמדו שם בלא בשת פנים בהראותו להם פנים של שמחה ולתתו להם רשות בכל אשר לו כאשר יתן איש לבניו ולאנשי ביתו:",
+                "<b>ואל תרבה שיחה עם האשה.</b> ששיחת הנשים מביא' לידי הרהור עבירה וביטול תורה:",
+                "<b>באשתו אמרו קל וחומר באשת חבירו.</b> (כמרז\"ל כי באבות דר' נתן אומר) באשתו נדה אמרו ק\"ו באשת חבירו. ר\"ל שלא ירבה דברים עם אשתו נדה שמא יתגבר עליו יצר הרע ויבוא לידי פשיעה וק\"ו באשת חברו שיצרו תקפו עליה ביותר. שאם בזאת שלמחר תהא לו מותרת ודומה לו פת בסלו אמרו כ\"ש באשת נכרי שהיצר מתאוה אליה כענין שנאמר (משלי ט' י\"ז) מים גנובים ימתקו. ונראה לפרש כפשוטו <b>באשתו אמרו</b> שלא להרגילה בדברים לעולם כדי שלא יהא מצוי עמה בכל יום. שאין לאדם להיות עם אשתו להנאתו אך לקיים המצוה להפריש בין האדם ובין הבהמה כמו שאמרו במסכת ברכות (כב.) גבי בעל קרי שלא יהא מצויין עם נשותיהן כתרנגולין. והיא מדת הפרישות המביאתו למדרגות העליונות כדאמרינן (ע\"ז כ:) פרישות מביאה לידי טהרה:",
+                "<b>מכאן אמרו חכמים כל המרבה שיחה עם האשה גורם רעה לעצמו.</b> כלומר גורם שהיצר מתגבר עליו שנקרא רע כדאמרינן (קדושין ל:) גדול יצר הרע שבוראו קראו רע שנאמר (בראשית ח' כ\"א) כי יצר לב האדם רע מנעוריו. וזה האיש גורם הרע לעצמו שנתן לו מקום והזמנה להדבק בגופו על ידי השיחה והפריץ על המדות יותר משאר בני אדם שפעמים יצר מתגבר עליהם אבל בשלא יעשו הם דבר גורם ולא הגרמת עצמן תפתח עליהם הרעה:",
+                "<b>ובוטל מדברי תורה.</b> כי מחשבת התורה לא תכון לנגד עיניו בעוד לבו פונה אל האשה ולא לשיחתה כי הן שתי מחשבות שאין הלב סובלתן כאחד:",
+                "<b>וסופו יורש גיהנם.</b> שסוף בא לידי עבירה אחר אשר בשרירות לבו הולך ומרבה דברים על פנים (<small>אמר המעתיק נראה להגי' במקום</small> על פנים עם האשה <small>עיין במדרש שמואל</small>) יעשה חטא וירד שאלה. וזהו שאמר שלמה ע\"ה (קהלת ז' כ\"ו) ומוצא אני מר ממות את האשה אשר היא מצודים וחרמים לבה אסורים ידיה. ר\"ל כי המות יסירהו מן העולם מחיי עולם קטן אבל האשה תאבד הנפש לעולמי עד. הנה כי היא מר ממות אשר היא מצודים וחרמים. האדם כיון שמביט באשה נלכד הוא ברשתה אשר היא מצודה ולא יכול להמלט ממנה. כי האיש רואה אשר חשקה לבו ואינו רואה מה יהיה לו עליה באחרית הימים. כמו שאמר הפייט יונה פותה הולכת במדבר רואה את הבר ואינו רואה את המכבר. וחרמים לבה כשהיא חושקת את האדם בלבה אפי' אם לא יחשוק אותה ומזלו הרע של זה האיש גרם שתחשק היא. בו אסורי' ידיה שאם אחזה בידיה כבר לקוח הוא בבית האסורים ושוב אין לו תקנה. טוב לפני האלהים ימלט ממנה וחוטא ילכד בה (קהלת ז' כ\"ו) שהצדיקים הקב\"ה שמרן ואין מזמן להם דבר אשר יוכלו להכשל בו אבל החוטא שאינו מתרחק מדרכים רעים ואין לבו שלם מזדמן אליו ענין כזה:"
+            ],
+            [
+                "<b>יהושע בן פרחיה ונתאי הארבלי קבלו מהם.</b> מיוסי בן יועזר ומיוסף בן יוחנן:",
+                "<b>יהושע בן פרחיה אומר עשה לך רב וקנה לך חבר.</b> שאפי' אתה יודע כמותו עשה אותו רב עליך מפני שאדם זכר מה שלמד מרבו יותר ממה שאדם לומד מעצמו. ועוד כי פעמים יבין הדבר יותר ממנו ונמצא מלמדו ואפי' אם שניהם שוין בחכמה:",
+                "<b>וקנה לך חבר. </b> לשלשה דברי' אדם צריך אל החבר הטוב. האחד לדברי תורה כמו שאמר הרבה למדתי מרבותי ומחברי יותר מרבותי. והשני למצות שאף כשאין חבירו חסיד ממנו ופעמים שגם הוא עושה אשר לא כדת. כשהוא נהנה בדבר עושה העבירה. אבל אין חפצו ורצונו שחברו יעשנה כי אין לו הנאה בזה וכמו שאמרו (קדושין סג:) ואין אדם חוטא ולא לו. נמצאו שניהם חוזרין בתשובה כל אחד על פי חברו. והשלישי לענין העצה שיקחנו להיות לו מעיר לעזור בכל ענינו ולקחת ממנו עצה טובה ולהיות בן סודו אחר היותו עמו בברית ולא יגלנו לאחרים לבל יפרו מחשבתו ואף לא לנראים אליו כאהבים כי צורת האהבה נכרת על פניהם. ועל זה אמר שלמה ע\"ה (משלי ט\"ו כ\"ב) הפר מחשבות באין סוד וברוב יועצים תקום. ומה שאמר <b>וקנה לך חבר</b> בלשון (נקיה) [קניה] שאם לא ימצאנו בחנם יקחנו בכספו ויבזבז נכסיו כדי להשיג אל חבר טוב או שיקנהו בפיוס דברים ובלשון רכה ולא יקפיד בדבריו ויסבול אמרי פיהו אף כשיאמר דבר כנגדו אל ישיבהו מענה. שבלא כן לא ישאר באהבה שהדעות חלוקים הם ופעמים יבקש דבר אוהבו כנפשו יאמר ראה זה לא אכשר ואם לא יעשה כן (ויעבירהו על כל פנים) תפרד החבילה. וזהו שאמר שלמה ע\"ה (משלי י\"ז ט') מכסה פשע מבקש אהבה ושנה בדבר מפריד אלוף. ר\"ל המכסה כשיפשע חברו מבקש אהבה כי על ידי זה תתקיים אהבתם שיסבול פשעיו. ושנה בדבר אם חברו אומר כנגדו וחוזר אותו ואומר ראו מה אמר פלוני מה דבר עלי מפריד אלוף (על כל פנים) מפריד אלופו ממנו ר\"ל אוהבו:",
+                "<b>והוי דן את כל האדם לכף זכות.</b> זה מדבר עם אדם שאין יודעין בו אם הוא צדיק ואם הוא רשע. ואם מכירין אותו והוא איש בינוני פעמים עושה רע ופעמים עושה טוב ואם יעשה דבר שיש לדונו לכף חובה ויש לדונו לזכות בשיקול או אפי' (לידי) כפי הנראה נוטה לכף חובה יותר. אם משום צד ענין יכול לדונו לזכות יש לו לומר לטובה נתכוון. אבל אין הדברים בצדיק גמור ולא ברשע גמור. כי הצדיק אפי' במעשה שכלו רע ונוטה לכף חובה מכל עבר ידינהו לטובה לאמר כי שגגה היתה שיצאה מלפני השליט והנה ניחם והביט ובקש מחילה. וכמו שאמרו חז\"ל (ברכות יט.) אם ראית תלמיד חכם שעבר עבירה בלילה אל תהרהר אחריו ביום שמא עשה תשובה שמא ס\"ד אלא אימא ודאי עשה תשובה. פי' שמא ס\"ד כיון שהוא ת\"ח ועד עתה לא אירע דבר קלקלה בידו על כל פנים מיד עשה תשובה. הנה לך כי אין לדון לכוף חובה הצדיק גמור לעולם וממנו לא הוצרך לומר והוי דן את כל האדם לכף זכות. גם מן הרשע הגמור לא אמר. אפי' מעשהו כלו טוב ואין נראה לחוש עליו משום צד עון יש לאדם לדונו לכף חובה ולומר לפנים עשה ואין תוכו כברו. וכמו שנאמ' (משלי כ\"ו כ\"ה) כי יחנן קולו אל תאמן בו כי שבע תועבות בלבו. וכך כתב רמב\"ם ז\"ל. ועל ענין זה אמר שלמה בחכמתו (משלי כ\"א י\"א) משכיל צדיק לבית רשע מסלף רשעים לרע. ר\"ל בני אדם חושבים כי הצדיקים מפני שאינם יודעין לעשות רע אינם מכירים דרכי רשע כי לא יבינו העושים אותו. ואין הדבר כן כי הצדיק משכיל לבית רשע ויודע ומכיר ומשגיח רוע מעלליו יותר משאר בני אדם שיודעין ולא יתנו אותו על לבם. מסלף רשעים לרע הצדיק כשרואה מעשה רשעים הנראים בדרך טוב מסלף אותו ומטהו לדינו לאמר פעל און כי לא נתכוון למצוה אך לשום עצמו בחזקת הטובים:"
+            ],
+            [
+                "<b>נתאי הארבלי אומר הרחק משכן רע.</b> לשוכר בתים ולקונה עבדים אמרו. כי כאשר ישאל איש תחלה על דירה ובמקום דוחק כך יש לו לשאול על השכנים אם רעים הם ירחק מהם ולטובים יקרב:",
+                "<b>ואל תתחבר לרשע.</b> שהוא עונש גדול שאין כמותו כי החטא החמור פשע בו עשה עבירה אחת אבל זה בכל העבירות שעושה הרשע יש לו חלק בהם ונמצא עושה חטאים רבים גדולים ועצומים. ואם ידיו אסורים ולא נהנה מהם ואוי לרשע ואוי לשכנו כי הוא חוטא ושכנו מנוגד. שכן הוא מפורש באבות דר' נתן (ל ג) כל המדבק לרשעים אע\"פ שאינו עושה כמעשיהם נוטל שכר כיוצא בהם והמדבק לצדיקים אע\"פ שאינו עושה כמעשיהם נוטל שכר כיוצא בהם. ועל זה נאמר (ד\"ה ב' כ' ל\"ז) בהחברך כו' פרץ ה' את מעשיך:",
+                "<b>ואל תתיאש.</b> סמך שני דברים האלה ואמר אל תתחבר לרשע שאין לך להתיאש מן הפרענות ואל תאמר בלבך עודנו עומד בשלוה והשעה משחקת לו אתחבר אליו וכשיעבור מזלו הטוב אתרחק ממנו ולא תוכל כי לא תדע מה ילד יום וברגע יבא אידו ותלקח עמו כאשר החל לנפול הוא וכל אוהביו יפולו. וגם אל תאמר אראה לו אהבה לפנים ולא אהבנו בלבי. כי גם רע שתחניפנו והיא חטא להחניף הרשעים בעולם הזה. ועל ענין זה אמר שלמה (משלי כ\"ד כ\"א) ירא את ה' בני ומלך עם שונים אל תתערב כי פתאם יקום אידם ופיד שניהם מי יודע. פי' סמך יראת ה' (בני ומלך) אל יראת מלך ב\"ו למשל ולענין יראת הגוף הנראית לעין ליראת הנפש הנעלמת ואמר כאשר אתה רואה כי המלך שונא לכל אוהב שונאו וכי יפקוד עליו רעה ישאל איזהו אשר מלאו לבו לאהוב את שונא המלך ויעשה לו כאשר עשה לשונאו כך הקב\"ה עושה לכל מתערב עם שונים. כלומר המשני' את התורה ואת המצוה. כי שונים יוצא כמו (איוב כט כב) אחרי דברי לא ישנו. וכאשר הרשעים השונים ילקו וגם חבריהם יאספו עמהם (ד\"ה ב' י\"ט ב') הלרשע לעזר ולשנאי ה' תאהב ובזה יהיה עליהם. כי פתאום יקום אידם שלא תאמר אתערב עמו עתה וכי תבוא עליו הרעה אתרחק ממנו. כי פתאום יקום אידו ולא תוכל להמלט על נפשך. ופיד שניהם מי יודע ר\"ל פיד שונא המלך ופיד שונא הקב\"ה מי יודע מתי יבוא להם ואין אדם יכול להזהר ולהתחבר עמהם ולהציל נפשו:"
+            ],
+            [
+                "<b>יהודה בן טבאי ושמעון בן שטח קבלו מהם.</b> מיהושע בן פרחיה ונתאי הארבלי:",
+                "<b>יהודה בן טבאי אומר אל תעש עצמך כעורכי הדיינין.</b> ר\"ל ראש כמו שאמ' בבראשית רבה (כג י) ועפרון יושב בתוך בני חת באותו יום מינוהו ארכי כלומ' ראש הדיינין. וגם בוישלח יעקב מלאכים ארכי ראש הלסטים. וגם בערוך תמצא ארכי ולשם מפרש אותו. ופי' זה הוא אל תעש עצמך כעורכי הדיינין שישאלוך ותאמר להם הדינין ואחר שישמעוה ממך הולכים לדיינין אחרים לדון ויאמרו להם כבר אמר לנו ראש הדיינין כך הדין אל תעש עצמך כמותם. מהרמב\"ם ז\"ל פי' אחר. <b>אל תעש עצמך כעורכי הדיינין</b> (לא) דבר בכאן במי שמלמד טענות של שקר לחברו ולטעון בהן. כי אדם זה רשע גמור הוא ולא הוצרך לומר כי אין לאדם לעשות כן כי יחשדוהו וידברו עליו כי עבירה גדולה היא. אלא שמסדר לו טענותיו ועורך לפניו הדינין ומגלה ליחיד דינו שאינו ראוי לעשות כן כי יחשדוהו וידברו עליו רע. וכההוא מעשה דר' יוחנן במס' כתובות (נב:) דמעקרא סבר ומבשרך לא תתעלם (ישעיה נח ז) ולבסוף סבר אדם חשוב שאני:",
+                "<b>וכשיהיו בעלי הדין עומדין לפניך יהיו בעיניך כרשעים.</b> שלא תטה לבך אל אחד מהם ולא תחשוב כי הוא (צדיק) בדינו שאם כן לעולם לא תדין הדין לאמיתו כי שרירות לבך עם זה ולא תוכל לראות לו חובה. אך כאילו רשעים שניהם בדינם וטוענין שקר יהיו בעיניך ולא יהיה לבך נוטה אל אחד מהם עד שתבוא הדבר לאור על נכון:",
+                "<b>וכשנפטרין מלפניך יהיו בעיניך כצדיקים כשקבלו עליהם את הדין.</b> זו היא מדת החסידות אחר שאתה יודע שהאחד טען שקר לא יהיה בעיניך (לעולם) בחזקת שקרן ובעל דין קשה. ואין ראוי לחשדו שקבל עליו את הדין ויצא מבית דין חייב. ויש לחשב שחזר בתשובה ואין בדעתו לעשות כן כל ימיו:"
+            ],
+            [
+                "<b>שמעון בן שטח אומר הוי מרבה לחקור את העדים והוי זהיר בדבריך.</b> לעשות להם דרישה וחקירה הרבה פעמים. ובזה תגלה סוד כי ברוב דברים לא יחדל פשע ומלמד תוך דבריהם אם לשקר העידו:",
+                "<b>והוי זהיר בדבריך שמא מתוכם ילמדו לשקר.</b> כי כשתחקור אותם על שום ענין תוכל לדבר דבריך שהם יבינו מאיזה צד יתחייב אותו בדינו וילמדו מתוך דבריך מה צריכין לשקר כדי לזכות:"
+            ],
+            [
+                "<b>שמעיה ואבטליון קבלו מהם.</b> שמעיה אומר אהוב את המלאכה. שלא תבטל אדם ממלאכה כי הבטלה מביאה את האדם לידי שעמום (כתובות נט:) והיא מדת החולי שנאמר עליו (משלי כ\"א כ\"ה) תאות עצל תמיתנו כי מאנו ידיו לעשות. רוצה לומר כאשר הוא מרגיל איבריו להתבטל ממלאכה מאנו ידיו כי ההרגל שולט עליהם. ואמרו עליו עוד (משלי כ' ד') מחרף עצל לא יחרש ושאל בקציר ואין. שהוא חושב כי כשישב בטל מן מלאכה שהיא מנוחה לו והוא הפך כי ביגיעה יהיה לו מנוחה כי מפני החורף ינוח ויעמוד בביתו ולא יחרוש ושאל בקציר לאסוף התבואה ואין וימת ברעב. אבל החורש בחורף (משלי כ\"ח י\"ט) עבד אדמתו ישבע לחם כי אין אדם משיג למנוחה אך ביגיעה תחלה. כי מרדף רקים ורודף אחרי יושבי אל הקרנות הבטלים ממלאכה ישבע ריש:",
+                "<b>ושנא את הרבנות.</b> סמך זה לעבודת המלאכה שהם מענין אחד שישנא את הרבנות ומעלת הבטלנין שסופן לבוא אל מדת העוני. ויעסוק במלאכתו כל היום כדאמר (פסחים קיג.) ליפשוט נבילתא בשוקא ואכול אגרא ולא תימא כהנא אנא גברא רבא אנא. ועל זה אמר שלמה ע\"ה (משלי י\"ב ט') טוב נקלה ועבד לו ממתכבד וחסר לחם. ואין פי' של נקלה כמשמעו אך הוא הפך לשררת המתכבד:",
+                "<b>ואל תתודע לרשות.</b> כי עבודת הרשות היא קשה עד מאד ועל כל פנים כיון שמקבל עליו עול מלך סופו לפרק עול מלכות שמים ולבטל המצוה כי הוא מתפחד מן הרשות ומלאכתו מרובה ויעשה מלאכת ה' רמיה מפני המלאכה ההיא. ועוד שלסוף יורידנו מנכסיו בלי תועלת שאין מקרבין לאדם אלא לצורך עצמן. ועל כל פנים כיון שמקבל עליו עול מלך בשר ודם פעם אחת לא יוכל לעשות אשר האדון מבקש:"
+            ],
+            [
+                "<b>אבטליון אומר חכמים הזהרו בדבריכם שמא תחובו חובת גלות.</b> רמב\"ם ז\"ל כתב באבות בפירושיו על דרך נכון <b>הזהרו בדבריכם</b> לבאר דבריכם כדי שלא תניחו מקום למינים <b>שמא תחובו חובת גלות ותגלו למקום המים הרעים</b> מקום המינין שמראין פנים בתורה שלא כהלכה וידקדקו מתוך דבריכם דברים אשר לא כן:",
+                "<b>וישתו התלמידים הבאים אחריכם.</b> שישמעו דבריכם ולא הבינו ויסמכו על דברי המינין שיפרשו דבריכם על פי דעתם ויהיו סבורים שזו היתה דעתיכם <b>וימותו</b> בעונם <b>ונמצא שם שמים מתחלל</b>:"
+            ],
+            [
+                "<b>הלל ושמאי קבלו מהם.</b> משמעיה ואבטליון:",
+                "<b>הלל אומר הוי מתלמידיו של אהרן אוהב שלום ורודף שלום אוהב את הבריות ומקרבן לתורה.</b> ר\"ל שיאהב בלבו האמת והשלום וירדוף אחריו בפועל ידיו. כי יש בני אדם אוהבים אותו בלבם לא שיטרחו עצמן לשום שלום בעולם ואינם הולכים בדרכי שלום אך העושין פעולה ומשימין שלום בין אדם לחבירו ואוהבים לעשות המלאכה כמו שנאמר (תהלים ל\"ד י\"ד) בקש שלום ורדפהו אותם הם מתלמדיו של אהרן שהיה עושה כדבר הזה:",
+                "<b>אוהב את הבריות ומקרבן לתורה.</b> כשהיה אהרן מרגיש באדם שהיה עושה עבירה בסתר הולך אליו ומתחבר עמו ועושה אותו אוהבו והחוטא מעלה על לבו אלו היה אהרן יודע מצפוני לבי כלום הי' רוצה בחברתי אלא שאני מוחזק בעיניו כאדם כשר ובעל מצות אך אם יודע מחשבתי הרעה יתרחק ממני מהתחברו לרשע כמוני היום ויתנחם על רעתו ויהרהר בתשובה וזו היא אליו גרמה ותועלת גדולה להפר מחשבתו הרעה. וזהו שנא' עליו (מלאכי ב' ו') בשלום ובמישור הלך אתי ורבים השיב מעון:"
+            ],
+            [
+                "<b>הוא היה אומר נגד שמא אבד שמא.</b> ר\"ל אדם המתגאה ויצא שמו בעולם על יד גאותו וגדולתו ועושה לו שם כשם הגדולים אשר בארץ כנגד השם הגדול הנמשך בגאוה כן יאבד שמו אבדון גדול ולא יזכר ולא יפקד:",
+                "<b>ודלא מוסיף יסף.</b> מי שהוא חכם ואינו רוצה להוסיף חכמה על חכמתו ויאמר בלבו כבר למדתי כל התורה כלה וראיתי דרכיה ונתיבותיה מה לי ולצרה הזאת לטרוח בהבל ימי ומה אתבונן בה ולא הבינותי. יהי רצון שזה האיש ימות ויאסף אל עמו ולמה יחיה עוד אחר שכבר קם מללמוד:",
+                "<b>ודלא יליף קטלא חייב.</b> מי שלא למד כל עיקר נמשל כבהמה כי למה נברא בעולם אך להבין ולהורות בתורה שדרכיה דרכי נועם וזה שלא עסק בתורה כל ימיו ועודנו מחזיק ברשעתו אין ראוי לחיות אפי' יום אחד ואפי' שעה אחת:",
+                "<b>ודישתמש בתגא חלף.</b> המתכבד בכתרה של תורה ונהנה בכבודה ועושה אותה ככלי לעשות בו צרכיו הרי זה נספה כדתנן לקמן (ד ה) אל תעשם עטרה להתגדל בהם ולא קרדום לחתוך בהם עצים וכן היה הלל אומר ודישתמש בתגא חלף:"
+            ],
+            [
+                "<b>הוא היה אומר אם אין אני לי מי לי.</b> אם לא אוכיח עצמי שאזרז עצמי במצות מי לי להוכיח ולזרזני. כי זרוז האחרים טוב הוא לפי שעה אבל כשיעורר האדם את עצמו בכל יום ויום יוסיף לחשוב מחשבות לעשות מלאכת ה' ואין שכחה לפניו כאשר לבו חפץ והוא דרך ישר לפני איש:",
+                "<b>וכשאני לעצמי מה אני.</b> עדיין לא אוכל להשיג אל אחד מני אלף ממה שאני חייב לעשות. ומשלו משל למה הוא דומה למלך שנתן שדהו לעבדיו ופסק עמהם בשלשים כור לשנה. טרחו בה הרבה והביאו לו חמשה כורין. אמר להם המלך והלא פסקתם עמי בשלשי' כורין אמרו לו אדוננו המלך שדה שנתת לנו זבורית היתה טרחנו בה הרבה ולא היינו יכולין להוצי' ממנה יותר מחמשה כורין. כך אמרו לפני הקב\"ה יצר הרע שנתת לנו מנעורנו הוא שנאמר (בראשית ח' כ\"א) יצר לב האדם רע מנעוריו. ואפי' כשאדם טורח הרבה לעשות הישר בעיני ה' אין אדם יכול להשיג אלא לדבר מועט ממה שחייב לעשות. וזהו שנא' (תהלים ק\"ג ט\"ו) כי הוא ידע יצרנו זכור כי עפר אנחנו. שאם לא מפני יצר הרע הרבה באדם אפי' בלא שיטרח ויחזור אחר המצוה היה עושה מהם הרבה כשדה עדית אפי' אם לא יטרחו בעבודת אדמתו יצא ממנה שום דבר. אבל עכשיו שיודע שאפי' אם יטרח הרבה לא ישיג אלא המיעוט מפני יצר הרע שמקלקל גופו. כל שכן אם לא יטרח תשאר נפשו ריקה מן המצות כמו שדה זבורית אם לא יטרח בה. ואם לא יזבלנו ויחרישנו לא יצא ממנו שום דבר ועל זה זה נאמר (משלי כ\"ד ל') על שדה איש עצל עברתי ועל כרם אדם חסר לב והנה עלה כלו קמשונים כסו פניו חרלים וגדר אבניו נהרסה. ומפני זה סמך עוררות אחרים ועוררות עצמו ואמר אם אין אני לי מי לי ואם לא אטרח ומעורר את עצמי לחזר אחר המצות אשאר מהן ריקן שאף כשאני לעצמי וטורח בהן איני משיג לחלק קטן מכמה חלקים ומה אני משיג אם לא אטרח כלל:",
+                "<b>אם לא עכשיו אימתי.</b> שלא יאמר אני היום עסוק במלאכתי למחר אפנה ואעסוק ואתקן עצמי. כי שמא לא תפנה ואפי' אם יפנה היום ההוא חלף עבר ובטל אותו ממלאכת ה' ולא יוכל לשלמו כל ימיו כי כל הימים אשר הוא חי על האדמה חייב הוא לתקן עצמו ולעסוק במצות ואין לו רשות ליבטל ממלאכתו ואפי' שעה אחת. ועוד יש בכלל זה הלשון <b>אם לא עכשיו</b> בימי נערות <b>אמתי</b> אם עד זקנה ושיבה יניחנה לא יוכל לעשותה. ועל ענין זה אמר דוד ע\"ה (תהלים קמ\"ד י\"ב) אשר בנינו כנטעים מגדלים בנעוריהם. ר\"ל כי הנטע בעודנו קטן אדם יכול לגדלו להיות עץ ישר ולא יהיה עקום אך לאחר שגדל בעקומו היותו קשה הוא מאד לתקן. וכן האדם בעודנו קטן בקל הוא להיות בדרך טוב ולסור מן הרע אבל אם הזקין ברשעו קשה בעיניו להניחה כמו שכתוב (משלי כ\"ב ו') חנך לנער על פי דרכו גם כי יזקין לא יסור ממנה וכתיב (דברים כ' י\"ט) כי האדם עץ השדה. ועוד כי התשובה בימי זקנה אינה תשובה שלמה כי באותו זמן אין היצר חזק והתאוה נקיה ולא תערב לנפש ואין לו חפץ בהנאת העבירות וזו היא הסיבה אליו לתשובה. ועל ענין זה נאמר (קהלת י\"ב א') וזכר את בוראך בימי בחרותיך עד אשר לא יבאו ימי הרעה והגיעו שנים אשר תאמר אין לי בהם חפץ:"
+            ],
+            [
+                "<b>שמאי אומר עשה תורתך קבע.</b> כמו שאמרו באבות דר' נתן (כח י) כל העושה תורתו עיקר ומלאכתו טפלה עושין אותו עיקר לעולם הבא. וכל העושה תורתו טפלה ומלאכתו עיקר עושין אותו טפלה לעולם הבא. ר\"ל אע\"פ שלא עשה עבירה ולא עשה התורה עיקר אפילו אם היה (ראוי) להיות בגן עדן טפל יהיה שמה:",
+                "<b>אמור מעט ועשה הרבה.</b> כשתבטיח את חבירך לעשות בעבורו שום דבר אמור לו מעט ועשה לו הרבה והוא מדרך המוסר והחסידות. ולמדנו מאברהם אבינו ע\"ה דכתיב ואקחה פת לחם ואחר כך ויקח חמאה וחלב ובן הבקר וגו'. פי' אחר <b>אמור מעט ועשה הרבה</b> והיא מדת עליונות. ורבותינו ז\"ל למדוה מהקב\"ה ית' שלא הבטיח אלא בשתי אותיות שנא' דן אנכי וגאלם בשבע ועשרים מלות שנא' או הנסה אלהים לבוא לקחת לו גוי מקרב גוי וגו'. ועל זה אמר ר' סעדיה גאון ז\"ל אם להבטיח את אבותינו בשתי אותיות עשה להם כמה נסים ונפלאות על הגאולה העתידה לבא שנכתבו כמה דפין וכמה קונדרסין וכמה ספרים מהבטחות וכמה נחמות בירמיה בנביאים על אחת כמה וכמה כי נפלאים יהיו מעשיו ממה שהבטיח נפשינו יודעת מאד. ויש לו לאדם לדעת ולחשב בדבר ולתת את לבו כי שכר גדול יהיה לו מפני הבטחות:",
+                "<b>והוי מקבל את כל האדם בסבר פנים יפות.</b> שיראה להם פנים של שמחה כדי שתהא רוח הבריות נוחה הימינו. פי' אחר <b>והוי מקבל וכו'</b> שיתרחק ממדת הכעס שהיא מדה רעה עד מאד וינהג עצמו במדת הרצון על דרך שיהיו מרוצין ממנו בני אדם נאה ומקובלת. ועל זה אמרו חז\"ל בדרך מוסר תרצה שתחפץ חפץ כזה שלא תחפוץ. שאין אדם יכול להשיג שיהיו בני העולם חפצים בו אם לא יעבור על מדותיו. ואם לא יעבור חפצו מפני חפצם מבטל רצונו מפני רצון אחרים. ובזה יהיה לו אוהבים רבים וישמור נפשו מנזקין של בני אדם. כי המראה להם פנים של זעם ישנאוהו ויבקשו להרע לו:"
+            ],
+            [
+                "<b>רבן גמליאל אומר עשה לך רב והסתלק מן הספק.</b> ר\"ל שיקבל חברו לרב אע\"פ שלא יהיה חכם יותר ממנו ואפי' אם לא השיג אל חכמתו כדי שיסתלק מן הספק. ובירושלמי אומר זיל איתי לי זקן מן השוק דאיסמוך עליה ואישרי לך. שפעמים החכם יסתפק בהוראה ואינו יודע למה לומר. אם יתיר ושמא הוא אסור ותארע תקלה על ידו ואם יאסור המותר נמצא מפסיד ממונן של ישראל והתורה חסה עליו. על כן יעשה חברו רב וישאל ממנו ספקותיו. ויעשה ההוראה על פיו אפי' אם הדבר הוא פשוט אליו ואפי' להתר אף כשאינו גדול כמותו בחכמה. וכן אמרו הגאונים ז\"ל כל היכא דלמר מספקא ליה ולמר פשיט ליה הלכתא כמאן דפשיט ליה. ואפי' תלמיד לפני הרב:",
+                "<b>ואל תרבה לעשר אומדות.</b> שלא יעשר מאומד פירותיו. ורצה לעשר בעין יפה מה שמדד יותר מן העשירית נמצא שהוא טבל שאינו מעושר עד שיתן עיניו לעשר אותו והוא לא חשב עליו ונמצא שיש קלקול במעשר הזה. וזה הדבר הוא משל מענין הסברא שאין לאדם לעשותה מאומד. אלא על דרך העיקר ושירד לסוף הדעת. ואין זה בכל הסברות שיש שהיא לפנים והחכם אע\"פ שסברתו נוטה לזה הצד מבין הוא מכיר כי חכם אחר יוכל לומר דרך אחרת אלא שזה נראה לעיניו יותר. ויש סברא שהחכם מחדש אותה יכיר וידע כי הוא מוכרחת על פי סברא הנכונה ואין אליה פנים אחרות ולא יהי' חכם שיחלוק עליה והמבין יבין. ועל זה סמך הדבר אל <b>עשה לך רב והסתלק מן הספק</b> שהם מעין הסברא כמו שכתבנו:"
+            ],
+            [
+                "<b> שמעון בנו אומר כל ימי גדלתי בין החכמים.</b> וראיתי והבינותי בכל המדות החשובות:",
+                "<b>ולא מצאתי לגוף טוב משתיקה.</b> כבר פי' רמז\"ל בענין השתיקה כי בדבור שיש לאדם נזק בו מכל צד או אם יש בו ריוח מצד אחד ונזק מצד אחר לא הוצרך רשב\"ג להזהיר בזה כי כל אדם יזהר ממנו אם שומר נפשו מצרה. אלא אפי' בדבור שאין לאדם נזק בו כלל וכולו ריוח כמי שמדבר בעסקיו ובצורך גופו ובצורך פרנסתו צריך למעט בדבור ושלא יאריך בו אך כדי סיפוקו. ואין צריך לומר בדבר של הבל ושאינו מעלה ולא מוריד שאין לאדם לזכרו כלל. וכן אמרו בירושלמי (ברכות א:) ארשב\"ל אלו הוינא בטורא דסיני בעינא תרי פומי. הדר אמר השתא דלית לן אלא חד לא יכילנא למיצל נפשין מלישנא בישא כל שכן אי הוה לן תרין. ר\"ל שלא ידבר בפה דברי תורה ודברים שכלו דברים של הבלי עולם שהיו החכמים הקדושים עושים עצמן ככלי שרת שאין משתמשין בהם דברים של חול. והיינו דאמרינן בגמרא דבני מערבא (ירושלמי סוף ברכות) כל פטטיא בישין בר מפטטיא דאוריתא טב. ויש שגורסין כל כרביא בישין בר מכרביא דאוריתא טב. פי' כרביא חרישא לומר שכל הדברים והמחשבות שאדם משתדל בהם בעולם הזה הכל הבל ורעות רוח לבד ממחשבת התורה ומעשה ה' כי נורא הוא:",
+                "<b>ולא המדרש הוא עיקר אלא המעשה.</b> לומר שלא ידרוש המצוה לאחרים והוא אינו עושה אותם אך יעשה אותם תחלה וילמדם לאחרים וכמו שארז\"ל (תוספתא יבמות סוף פ\"ח) נאים דברים היוצאים מפי עושיהם:",
+                "<b>וכל המרבה דברים מביא חטא.</b> זה הענין בדברי תורה מדבר שאין לאדם להרבות בהלכה אלא ימתין ויחשוב מה שיאמר ויהיו דברים במשקל ולא ימהר אותם כי ברוב דברים לא יחדל פשע ויחשוב כי הדבר כן הוא ויביא חטא בהוראה. ועל כן אמרו ולא המדרש הוא העיקר אלא המעשה שהוא מענין התורה להודיע כי בדברי תורה היא. אף גם זאת שאין לפרש אותו בהבלי העולם שאם כן היה להם לסמוך אותו (אל) לא מצאתי לגוף טוב משתיקה שהוא בדברי העולם ויאמר מיד וכל המרבה דברים מביא חטא. אלא בודאי בדברי תורה אמרו כמו שפרשנו:"
+            ],
+            [
+                "<b>רבן שמעון בן גמליאל אומר על ג' דברים העולם קיים על הדין.</b> שידון דין אמת לאמתו:",
+                "<b>ועל האמת.</b> שיש לאדם ללכת בדרכי התשובה שהוא אמת ותורתו אמת והולך בדרכי הקב\"ה אמת גם כן ילך באותו הדרך שנאמר והלכת בדרכיו. ואמרו חז\"ל (יבמות סג.) שאפי' ספור דברים בעלמא אין לו לאדם לשקר כההוא עובדא דבריה דרב וכו' אמר ליה מעלה אמך א\"ל אנא הוא דהפיכנא לה א\"ל היינו דאמרי אינשי דנפיק ממך טעמא ילפך ואת לא תעבד משום שנאמר (ירמיה ט' ד') למדו לשונם דברי שקר. כי האדם המרגיל לשונו לדבר שקר בדבר שאין בה לא הפסד ולא תועלת גם כי יבא לדבר דברים של עיקר לא יוכל לומר האמת כי פיהו המדבר וההרגל שולט עליו:",
+                "<b>ועל השלום.</b> שלום הוא כולל לכל טוב שבעולם ואין תכלית לתועלתו ושלום על ישראל:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי אומר איזו היא דרך ישרה שיבור לו האדם כל שהיא תפארת לעושיה ותפארת לו מן האדם.</b> בהעשות המצות הקב\"ה מפואר בהן והן תפארת לעושיהן כי תפארתו היא תפארת אמיתית בבני אדם ולכן יברור לעצמו הדרך ההוא:",
+                "<b>ותפארת לו מן האדם.</b> שיעשה המצות בזמנן שנאמר (משלי ט\"ו כ\"ג) ודבר בעתו מה טוב. כי יוכל לעשות בזמנן שלא יישר בעיני הבריות ולא יהיה לו פאר בהן ואין זה עושה מצוה שלימה כענין שאחז\"ל (שבת סג.) כל העושה מצוה כמאמרה אפי' גזר דין של שבעים שנה מבטל שנא' (קהלת ח' ד') באשר דבר מלך שלטון ומי יאמר לו מה תעשה וכתיב בתריה שומר מצוה לא ידע דבר רע. גם צריך להתנאות במצות. לולב נאה טלית נאה ספר תורה נאה תפילין וכיוצא בהן בענין שיפארוהו בני אדם וישבחוהו עליהן. ורמז\"ל פי' זאת המשנה על המדות לעשותן על דרך האמצעית שהוא דרך המובחר ותפארת לעשותו שמכינה לב טהור לאדם ומחדשת בקרבו רוח נכונה <b>ותפארת לו מן האדם</b> שילמדוהו לנהוג עם הבריות מנהג טוב ונאה וכמו מדת הנדיבות. כי (ישעיה ל\"ב ה') ולכילי לא יאמר שוע. גם הפזור רע ירוע ומי הוא הנדיב. אך האוהב את הממון ושומר אותו שמירה מעולה ומתיעץ בנדיבות ועושה סדר בהוצאה כדי שיספיק לו לעשות הטוב והישר במקום הראוי להנתן בו. גם אין מדות תחת השמים כי (אם) על דרך האמצעות והן תפארת לעושה אותו ותפארת לו מן האדם (אך אם מעט ואם הרבה שניהם):",
+                "<b>והוי זהיר במצוה קלה כמצוה חמורה שאין אתה יודע מתן שכרן של מצות.</b> אע\"פ שנתפרש אלינו העונשין מן העבירות שיש מהן בכרת ויש במיתה בידי שמים. כרת הוא וזרעו נכרתין. מיתה בידי שמים הוא לבדו נכרת. ויש עבירה שהיא בארבע מיתות ב\"ד ויש בלאו שהיא מלקות ארבעים והעובר על דבריהם מכין אותו מכת מרדות מדרבנן. אך לא נתפרשו אלינו שכר מצות ולא בקלות ולא בחמורות. משלו חכמים ז\"ל (דברים רבה ו:) למשל למה הדבר דומה למלך שמסר לעבדיו פרדס לנטוע בו אילנות ואילו היה מודיע להם מתן שכרם היו כלן טורחים באותן אילנות ששכרן מרובה ונמצא הפרדס חסר מאותן האחרים. כך אלו היה הקב\"ה מודיע מתן שכרם של מצות היו עושין החמורות ששכרן מרובה ומניחין הקלות ששכרן מועט ולא יהיה אדם שלם במצות ומזה הטעם לא יבא להקל במצות ותיקר בה נפשו לעשות אותן לפי שאינו יודע איזו קלה ואיזו חמורה. אבל רמז\"ל הפליג בדבריו ונתן טעם לדבר חזק מזה ואמר שאין אתה יודע מתן שכרן של מצות כמה הוא שאפי' מצוה קלה שכרה גבוה עד למעלה. והוי זהיר שלא תפסיד ריוח גדול כמוהו כענין שאמרו (חולין קמב.) כי יקרא קן צפור לפניך וגו' ומה אם מצוה קלה כאיסר אמרה תורה למען ייטב לך לעולם שכלו טוב והארכת ימים לעולם שכלו ארוך קל וחומר למצות החמורות שבתורה:",
+                "<b>והוי מחשב הפסד מצוה כנגד שכרה.</b> כי ירחש לבך דבר לאמר איך אעשה המצוה הזאת ואפסיד ממוני בזה ובזה אף אתה אמור לו כי שכר גדול יהיה לו עליה כפליים אלף פעמים מההפסד ובזה לא ימנעך מכבוד:",
+                "<b>ושכר עבירה כנגד הפסדה.</b> פן יהיה דבר עם לבבך בליעל לאמר שכר גדול יש בעשות העבירה הזאת וארויח בה כמה וכמה והנאה גדולה יהיה לי ואיך לא אעשה אותה. השמר לך ותחשוב את אשר תפסיד עליה באחרית הימים והוא כפלי כפלים מאותו שתרויח עתה. והצער העתיד ארוך וגדול מאד מהנאת השעה ובתתך זה אל לבך תנח ידיך מלעשות שאין אדם רוצה בריוח שיש הפסד כנגדו מרובה ממנו:",
+                "<b>והסתכל בשלשה דברים ואין אתה בא לידי עבירה דע מה למעלה ממך עין רואה ואזן שומעת וכל מעשיך בספר נכתבים.</b> ר\"ל שהקב\"ה רואה ויודע כל מעשה בני אדם וזוכר את הכל כאלו נכתב לפניו וישלם לו רעה תחת מעשיו הרעים. והוא תימה למה מנאם לשלשה דברים ושלשתם דבר אחד הוא שאין זה אומר אלא שהשם יודע הכל ועתיד לשלם לו כפעלו ומה חשבון הוא זה הכל ענין אחד הוא. על כן נראה לפרש כי זה הענין הוא למשל כאשר לפני מלכים יתיצב ולפני שרים וחכמים ואנשי השם ומתבייש לעשות לפניהם מעשים אשר לא יעשו ומלומר דברים שלא טובים כן יחשוב בכל עת כאילו הוא לפני הקב\"ה כאשר יעמד איש לפני רעהו. ובזה ישמור דרכו מחטוא גם פיו ולשונו ומצרה נפשו. ועל כן אמר <b>דע מה למעלה ממך עין רואה ואזן שומעת</b> ומנה אלה לשני דברים עין רואה כנגד המעשה ואזן שומעת כנגד הדבור. וחס ושלום לא עין ואזן ממש. אלא ר\"ל שאין מעשה נסתר מלפניו ולא נעלם ממנו. והדבר השלישי <b>וכל מעשיך בספר נכתבין</b> ר\"ל שאין שכחה לפני כסא כבודו והרי כל הדברים סדורים לפניו כאלו הם בספר נכתבין לשלם לעושיהם כפעלם וכמעשה ידיהם באחרית הימים. ואם ישית האדם אל לבו השכר אשר יתנו לו ימנע מלעשות אותם. ועל זה אמר הסתכל בשלשה דברים הללו ואין אתה בא לידי עבירה:"
+            ],
+            [
+                "<b>רבן גמליאל בנו של רבי יהודה הנשיא אומר יפה תלמוד תורה עם דרך ארץ וכו'.</b> ר\"ל דרך ארץ מלאכה. כי לשון דרך ארץ פעמים שהוא כמשמעו ופעמים שהוא אמור למלאכה הכל לפי הענין:",
+                "<b>שיגיעת שניהם משכחת עון.</b> כלומר מסיר יצר הרע כמו שנא' (תהלים נ\"א ז') הן בעון חוללתי ובחטא יחמתני אמי. שעל ידי שהוא יגע בתורה ובמלאכה לא ישלוט עליו יצר הרע כי בכל עת אשר לא יהיה דשן ושמן לא יערב לו לעשות עבירות. לכן יעסוק בתורה שמתשת כחו של אדם וגם במלאכתו לכדי חיותו ולא יעמד בטל לעולם פן יתענג ורם לבבו לשכח את ה' אלהיו כענין שנאמר (דברים ל\"ב ט\"ו) וישמן ישרון ויבעט:",
+                "<b>וכל התורה שאין עמה מלאכה סופה בטלה.</b> כענין שאמרו במכילתין (ג יז) אם אין קמח אין תורה. הענין כמשמעו כשיתבטל ממלאכה מביאתו אל העוני וגוררת כמה עונות ורעתה רבה כי מפניה יאהב מתנות ולא יחיה. ויחניף בני אדם אף אם הם רשעים כדי שיתנו לו. גם כי יתם הכסף מהמתנות יהיה גנב או קוביוסטוס ויביא גזלות העני לביתו לבל ימות ברעב. ובהגיע אדם אל המדות האלה אין מעצר לרוחו ולא ינוח ולא ישקוט עד יעבור על כל המצות האמורות בתורה כי עבירה גוררת עבירה. ועל זה ארז\"ל במסכת חולין (ברכות ח.) כל הנהנה מיגיעו עליו הכתוב אומר (תהלים קכ\"ח ב') יגיע כפיך כי תאכל אשריך וטוב לך. אשריך בעולם הזה וטוב לך לעולם (הבא) . על כן צריך לחכם שידע מלאכה כענין שנא' (קהלת ז' י\"א) טובה חכמה עם נחלה:",
+                "<b>וכל העוסקין עם הצבור יהיו עוסקין עמהם לשם שמים.</b> לא להתכבד ולא להנות מהם ולא להשתרר עליהם אלא להנהיגם בדרך ישרה והכל לשם שמים:",
+                "<b>שזכות אבותם מסייעתן וצדקתם עומדת לעד.</b> שאע\"פ שאתם עוסקין עמהם וצרכיהם נעשין על ידיהם לא אתם גורמין להם אלא זכות אבותיהם של צבור מסייעתם וצדקתם עומדת לעד לאלף דור:",
+                "<b>ואתם מעלה אני עליכם כאלו עשיתם.</b> כלומר אע\"פ שזכות אבותם מסייעתם וצרכיהם נעשין בזכות אבותיהם ולא על ידיכם אתם העוסקין מעלה אני עליכם כאלו נעשה כל צרכיהם על ידיכם ובזכותכם. כך פי' הראשונים ז\"ל. ויש לפרש עוד פירוש אחר <b>וכל העוסקין עם הצבור יהיו עוסקין עמהם לשם שמים</b> ואל תאמר למה לי הצרה הזאת לטרוח בצרכי צבור ואף כי יעשה צדקה עליהם לבד מתן השכר כי ממונם הוא. שאין לך לחשוב דבר זה כי כפליים תטיב לעצמך בעבורך מפני <b>שזכות אבותם מסייעתן</b> ותצליח במעשיהם מאשר תוכל להצליח במעשיך. ומעלה אני עליך שכר כאילו עשית אותה משלך את הכל וכאילו מכיסך נתת את אשר נתנו על ידך והנך מרויח בטרחך במעשיהם מאשר אם תטרח לעצמך כי מעשיהם מרובים ממעשיך. וכל אשר אתה עושה ה' מצליח בידך שזכות אבותם מסייעתן. לכן העוסק בצרכי צבור הטיב לעצמו הרבה מאד. ובלבד שיכוין לבו לשמים:"
+            ],
+            [
+                "<b>הוו זהירין ברשות.</b> כלומר להתרחק מן המלכות שלסוף מורידין את האדם מנכסיו:",
+                "<b>שאין מקרבין לו לאדם אלא לצורך עצמן.</b> (דבר מלך איננו) [<small>נראה דצ\"ל</small> ואיננו דבר שלטון] אך הם לחקור בני אדם ואין חקר (למחשבותיו) [למחשבותיהם] ומי ירד לסוף (דעתו) [דעתם]:",
+                "<b>נראין כאוהבין בשעת הנאתן ואין עומדים לו לאדם בשעת דחקו.</b> בהעצר אליהם יד הממון אף כי מחמת הדוחק לא ירחמו על העני עד שיורידוהו מנכסיו וישכחו הראשונות כי הכל חלף עבר. וכך הוא פשט המשנה הזאת ואם הדבר כן הוא מדברת בפגם המלכים. וחלילה חלילה לא יהיה הדבר ולא יקום. ועל ידם מתקיים העולם כלו והם עושין דין ומשפט בארץ ואין איש שיוכל להיות אמתי כמותם שאינן צריכין להחניף הבריות כי אינן מתפחדין ואין דבר מונע אותם מלכת בדרך ישרה. על כן נראה לומר כי המלכים גם אהבתם גם שנאתם לא בידם היא וכאשר המלך צריך אל האיש ומקרב אותו ומראה לו אהבה בשעת הנאתו מאת ה' יצא הדבר ולא מאת המלך וה' זימן לאיש מהנאת המלך. וכי יחטא האיש לה' ואשם ורוצה לדוחקו ומי יכול לעמוד לו ואף כי יחפוץ המלך לעשות לו יקר ואין בידו אך לנקום נקמת ה' ולייסר את אשר יאהב ה' יוכיח. וזהו שנא' (משלי כ\"א א') פלגי מים לב מלך ביד ה'. ר\"ל כמו הפלג האדם מטהו לכל צד שירצה כן לב המלך ביד ה' להטותו להטיב לאיש אשר הוא חפץ ביקרו ומשלם לשונאיו אל פניו להאבידו. ואמר לב המלך ולא דיבר על שאר אנשים וכן כל הלבבות ביד ה' מפני שאע\"פ שחושב מחשבות ובידו יכולת לעשות לפי הנראה לעינים אך האמת אין כח בידו להרע ולא להטיב אף כי אם דבר אלהים חיים:"
+            ],
+            [
+                "<b>הוא היה אומר עשה רצונו כרצונך.</b> כאשר האדם עושה רצון עצמו בחפץ ובתאוה כן יעשה לו רצון הקב\"ה. ולא להפריד רצון הקב\"ה ית' ורצונו אך לעשות שניהם דבר אחד. ר\"ל שלא יהיה לו רצון כי אם דבר שהוא לרצון לפני ה'. ואמרו באבות דר' נתן וכן בדוד הוא אומר (ד\"ה א' כ\"ט י\"ד) כי ממך הכל ומידך נתנו לך. ונתן עצה לבני אדם להתגבר על טבעם לעשות כחפץ ורצון השם ית' גם בממונם ובקנינם כי ה' נתן הכל ופקדון הוא בידם. ובהעלות אל לבו זה על כל פנים יעשה מהפקדון רצון הבעלים שהוא הקב\"ה ובזה לא ידאג בתתו לצדקה ויעשה רצונו כרצון הקב\"ה ברצון ובטוב לבב:",
+                "<b>כדי שיעשה רצונך כרצונו.</b> השם ית' משביע לכל חי רצון ונותן לחם לכל בשר ולכל בריה כדי מחסורה ובזה חפצו ורצונו. ואם תזכה להיות לרצון לפניו יעשה רצונך גם בצרכי עולמך הקטן ויתן פרנסתך שהוא זה רצונו על כל באי עולם:",
+                "<b>בטל רצונך מפני רצונו.</b> של הקב\"ה:",
+                "<b>כדי שיבטל רצון אחרים מפני רצונך:</b>",
+                "",
+                "<b>הלל אומר אל תפרוש מן הצבור.</b> בשעה שהצבור עוסקין בתורה ובמצות הוא כתר כל עולמים וכבוד כל ממשלתו. כי ברוב עם נאספים לקיים מצותו הדרת מלך הוא ואין ראוי לפרוש מהם שנא' (דברים ל\"ג ה') ויהי בישרון מלך בהתאסף. וזהו בצבור ההולך בדרך טובה ויתקבצו לעשות מצוה. אך צבור הנוטה לדרך רעה ומעשיהם מקולקלין אין ראוי להתחבר עמהם והפורש מהם הרי זה משובח ועל זה אמר ירמיה הנביא ע\"ה (ירמיה ט' א') מי יתנני במדבר מלון ארחים ואעזבה את עמי ואלכה מאתם כי כלם מנאפים עצרת בגדים:",
+                "<b>ואל תאמן בעצמך עד יום מותך.</b> הוא נדרש בין לחסידות בין לאמונה שאע\"פ שנתכנה לך רוח אמונה ונכונה לא תהיה צדיק בעיניך. ולא תאמר כמה ימים לא פעלתי און הכרחתי את יצרי ואני יכול עליו ונוצח כבר נשבר ואנחנו נמלטנו ולא יכול להטותו מן הדרך הישרה. והוא אויב ואורב אליך בהמצאו אותך פעמים עוסק במלאכתך ולא לומד ולא חושב בדברי אלהים חיים מרקד לפניך ומדבר אל לבך להטותך לשוט בארץ ולהלך בדרך לא עבר בה איש טוב ולא ישב שם ואולי כי יכול יוכל ותלקח נפשך בידו. לכן השמר לך ושמור נפשך מאד ופחדו מעליך אל תרחק ועשית בחכמתך אם איש חכם אתה לשום עיניך ולבך תמיד על דרכיך עד לא יוכל להתקרב אליך כל ימי חייך. ועל זה נאמר <b>ואל תאמן בעצמך עד יום מותך</b>. גם לענין האמונה נאמר הדבר הזה לבל תלמוד מן המינין ואפילו מן הדברי' האמתיים כי פגיעתן רעה פן יפתוך חטאים ולדבריהם תאבה כי הם מושכין את הלב. ואל תאמין בעצמך עד יום מותך לאמר אשמיעם. ואם תאמר הטוב אקבל ואת הרע לא אקבל. שלא תסמוך על דעתך כאשר סמך ר' מאיר בלמדו לפני אלישע אחר המין כדאיתא במס' חגיגה שאמרו עליו על דרך משל רמון מצא תוכו אכל קליפתו זרק. ולא כל בני אדם שוין כאשר אתה מוצא ביוחנן כהן גדול ששימש בכהונה גדולה (שבעים) [שמונים] שנה ולבסוף נעשה צדוקי (ברכות כט.) כי בשמוע אותם אפילו בדברי תורה יש בדבר עונש גדול עד מאוד וכדאמרינן (ע\"ז ט\"ז ע\"ב) על אותו חכם שנמסר למינין ואמרו לו שמא מינות שמעת והנאך וכו':",
+                "<b>ואל תדין את חברך עד שתגיע למקומו.</b> גם זה הוא מן הענין שאין לאדם להאמין בעצמו ולא לסמוך בדעתו יותר מדאי. וכאשר יראה חברו במעלה גדולה ולא יתנהג ביושרו. אל יאמר אם הייתי ממלא מקומו לא הייתי עושה דבר רע מכל אשר הוא עושה לרוע. לפי שאינך יודע וכמוך כמוהו בתואר בני אדם ואולי המעלה ההיא מטה גם אותך. אז כשתגיע למקומו ולמעלתו ותעביר על מדותיך יהיה לך רשות להרהר אחר מדותיו:",
+                "<b>ואל תאמר דבר שאי אפשר לשמוע וסופו להשמע.</b> שצריך אדם להשמר ולהזהר מן האפשרות. לכן אם יש לך סוד אל תספר אותו אף למי שנפשו קשורה בנפשך ואל תאמר אי אפשר שישמע דבר זה כי אין בינינו נכרי שיוציא הדברים וסוף דבר הכל נשמע. גם בינך לבין עצמך אל תשמיעהו לאזניך כמו שאמרו רז\"ל (ברכות ח:) על דרך משל ואל תשיח בין הכתלים כי אזנים לכתל. ועל זה אמר שלמה ע\"ה (קהלת י' כ') כי עוף השמים יוליך את הקול ובעל כנפים יגיד דבר:",
+                "<b>אל תאמר לכשאפנה אשנה שמא לא תפנה.</b> כי לא תדע מה ילד יום וגם למחר יקראו לך כי חדשות הם מגידים ותצטרך ללכת בדרכיהם כי אין מחסור לענינים המתחדשים בכל יום ונמצאת יוצאת מן העולם בלא תורה. אלא עשה תורתך קבע ומלאכתך עראי:"
+            ],
+            [
+                "<b>הוא היה אומר אין בור ירא חטא ולא עם הארץ חסיד.</b> הבור הוא ריק אין בו לא תורה ולא מצות ולא דרך ארץ במדות טובות. ובתרגום (בראשית מז יט) לא תשם לא תבור. לא הוצרך ולא בור חסיד שאף ירא חטא איננו כי מתוך הרקות שבו גם מן העבירות לא ידע להשמר. אבל עם הארץ מעורב עם הבריות במדות חשובות ויש בו מקצת דעות ישרות יודע להשמר וישמור נפשו מן הפשעים ויוכל להיות צדיק ולעשות ולקיים במה שאומר לו שנצטוה. אך אל מעלות החסידות לא יוכל להשיג כי אם גדול בתורה. שהיא מדה שצריכה טהרת הלב וזכות הנפש ואין זה בידו חכמה להטותו מן הקו האמצעי אל הקצה האחרון שיעשה לפנים משורת הדין. ועל זה נקרא עם הארץ מפני שהוא עמהם בדרך ארץ ולפי שרוב בני העולם כמותו:",
+                "<b>ולא הבישן למד.</b> מדת הבושת היא טובה בכל ענין לבד בלמוד כענין שנא' (תהלים קי\"ט מ\"ו) ואדברה בעדתיך נגד מלכים ולא אבוש. שדוד ע\"ה בברחו מפני שאול ובעמדו לפני מלכי אומות העולם לא היה מתבייש מלדבר בתורה ובמצות גם כי יהתלו בו ומלעיגים בדברו. כי לא טובה הבושה בלימוד. וגם אין לתלמיד לומר טפש כמוני איך אשאל דבר לפני חכם גדול בתורה ומפולפל בחכמה ולא דעת ולא תבונה לי. ואם כה יהיה משפטו כל הימים חכמה אליו מאין תבוא. וזהו שאחז\"ל [בעלי] המוסר בספר מבחר הפנינים שאל שאלת השוטים ושמור שמירת הנדיבים. ר\"ל כאשר הנדיבים לא יפזרו ממונם ולא יעצרו אותו אך נותנים אותו למקומות הראויים בחפץ ורצון כאשר ביארנו למעלה. כן החכמה ידבר בה עם אנשים הראויים ובעת הראוי. אך לא עם כל אדם ולא בזמן שיודע שאין דבריו נשמעין. נמצאת אומר שיש להן לשאול כל שאלה ולא יתבייש כדי שילמד הדברים:",
+                "<b>ולא הקפדן מלמד.</b> אין צריך לרב שיהיה כעסן ולא רוחו קצר אך רוחב לב ומשיב לכל אדם בכל דבר (שיש לו) שישאלו גם כי יתקשו מלהבין תשובתו. יחזירה אליהם עד שירדו לעומקו של דבר:",
+                "<b>ולא כל המרבה בסחורה מחכים.</b> אחר שעוסק בסחורתו כל היום ועושה ממנה קבע ומתורתו עראי לא יתחכם לעולם:",
+                "<b>ובמקום שאין אנשים השתדל להיות איש.</b> פירשו הראשונים ז\"ל במקום שאין אנשים לעזרך במצות וליסרך השתדל להיות איש וישר את עצמך שלא לעשות כי אם הטוב והישר בעיני ה'. פירוש אחר <b>ובמקום שאין אנשים</b>. אם ראית דור שהתורה מתרשלת על ידו עמוד והשתדל בה שנא' (תהלים קי\"ט קכ\"ו) עת לעשות לה' הפרו תורתך. מה טעם עת לעשות לה' משום דהפרו תורתך דמריש' לסופיה מדריש כדאיתא בשלהי מסכת ברכות (סג.). ועוד נוכל לפרש במקום שאין אנשים גדולים ממך בחכמה השתדל להיות איש. ואל תמנע מלהחכים אע\"פ שלא תמצא חכם בעירך גדול ממך. אף אם אין בדור ההוא כמותך תראה עצמך כאלו בדור חכמי התלמוד ואתה עמהם במקום אחד. גם כי תשיג למעלתם תחשוב כי אם אתה עומד עם הנביאים עד משה רבינו ע\"ה ומתי תשיג למעלתם ולחכמתם. ובזה לא תתרשל לעולם מללמוד ובכל יום ויום התקן במדותיך כי תוסיף על חכמתך ותהיה כמעין הנובע:"
+            ],
+            [
+                "<b>אף הוא ראה גלגולת אחת שצפה על פני המים וכו'.</b> על שהרגת וגרמת להציף גלגלת הנהרג הרגוך והציפו גלגלתך ושלא כדין וכאלו שפכו דם נקי. והיא הדבר כי אין (בדין) [בידך] להמית הרוצח אך הבית דין על פי התורה וכל ההורגו חייב מיתה הואיל ואין דמו מסור בידו של הורג להורגו. ומפני כך <b>בסוף מטיפיך יטיפון</b> אחרים. יעשו להם כאשר עשו לאחרים. כי על כן נהיה הדבר הזה שכלן חייבין ומגלגלין חובה על ידי חייב:"
+            ],
+            [
+                "<b>הוא היה אומר מרבה בשר וכו'.</b> האדם חושב כי על ידי התענוג והעידון חיים יוסיף. כי ינהיג עצמו על פי הטבע. ואין שלטון ביום המות. לא לעזר ולא להועיל יהיה לו הבשר ההוא כי לבושת וגם לרמה:",
+                "<b>מרבה נכסים מרבה דאגה.</b> אל יחשוב כי על כבד עושרו ורוב נכסיו יבלה ימיו בטוב ושנותיו בנעימים. והוא דואג עליהם כל השנה כלה. שאל אותו ויגדך עשיריך ויאמרו לך:",
+                "<b>מרבה עבדי' מרבה גזל מרבה שפחות מרבה זימה.</b> מרבה נשים מרבה כשפים. וכי יגזלו העבדים הוא לוקה עליהם כי יש בידו למנוע אותם ואף אם אינו יודע הדבר עליו מושלך כי כספו וזהבו הם. גם כי השפחות מזנות עם אחרים הדבר אליו כאילו הוא בעצמו מזנה עמהם כי נבלה נעשתה בביתו. גם כי ברבות נשים גורם להם שיעשו כשפים להרבות באהבה. והשנואה תעשה פי שנים עד תטה לבו וכעסתה צרתה גם כעס ועל צוארו יתלו הדבר כי הוא עון פלילי שנא' (שמות כ\"ב י\"ז) מכשפה לא תחיה:",
+                "<b>מרבה תורה מרבה חיים.</b> זה הדבר כנגד מה שאמר מרבה בשר מרבה רמה שעל ידי התענוג יתקצרו ימיו ועל ידי עמל בתורה יאריכון. וגם כן הוא כנגד מרבה נכסים מרבה דאגה כי דאגת הנכסים מקצרת שנותיו. ודאגת התורה אף כי היא דאגה גדולה למבין כאשר יחשב בהלכה עד יאמר דבר דבור על אופניו אין יכולת לדאגה ההיא לעשות לו רע אע\"פ שאמרו חכמי הטבע היגון חלי הלב והדאגה הוא כלות הלב. אך דואג בתורה אורך ימים ושנות חיים ושלום יוסיפו לו. ועל זה אמר שלמה ע\"ה (משלי י' כ\"ז) יראת ה' תוסיף ימים ושנות רשעים תקצרנה:",
+                "<b>מרבה חכמה מרבה ישיבה.</b> ר\"ל חכמת הסברא והפלפול שעל ידי זה הוא מרבה ישיבה כי יבואו התלמידים לשמוע דבריהם חדשים ולהתחדד עמו וללמוד ענין הסברא המתחדשת כי היא חכמה בפני עצמה. ור\"ל שנותנין לו שכר כנגד כלן כי הוא הגורם. וזה הדבר הוא כנגד מה שאמר מרבה שפחות מרבה זימה שיש שעושין אחרים ורואין כאלו הוא עשאו להרע או להטיב:",
+                "<b>מרבה צדקה מרבה שלום.</b> הנותן צדקה על ידי שנהנין מממונו אוהבין אותו ומרבה שלום בעולם. וגם כי נותן עצה לאחרים לעשות צדקה נחשב אליו כאלו הוא עשאה. ובני אדם אוהבין אותו גם על זה ועל זה. הוא כנגד מה שאמר מרבה עבדים מרבה גזל כי מפני מעשה אחרים שונאין אותו על ידי גזלת עבדיו. והמרבה צדקה שגורם לאחרים לתנה תרבה אהבתו עם הבריות:",
+                "<b>קנה שם טוב קנה לעצמו.</b> כי השם טוב לעצמו הוא לא יניחנו לאחרים. הפך מן המרבה נכסים כי במותו יעזבם וילך בלא חמדה הקם מהם:",
+                "<b>קנה לו דברי תורה קנה לו חיי העולם הבא:</b>"
+            ],
+            [
+                "<b>רבן יוחנן בן זכאי קבל מהלל ומשמאי הוא היה אומר אם עשית תורה הרבה אל תחזיק טובה וכו'.</b> עדיין אתה בתחלה ומתי תשיג עד האמצע ועד הסוף כי התורה ארוכה מארץ מדה ורחבה מני ים. ואין השגת האנוש יכולה להגיע אל הקצה האחרון. וכמה כל אדם מרוחק ממנו ואיך יחזיק טובה לעצמו ולא עשה תורה אחת מני אלף ממה שיש לו לעשות:",
+                "<b>כי לכך נוצרת.</b> הקב\"ה לא המציאך יש מאין רק לעשות רצונו וגם מזה הטעם אין לך להחזיק טובה לעצמך אם עשית תורה הרבה כי לכך נבראת. משל לבעל חוב שפרע את חובו וכי מחזיקין לו טובה על כך. וזאת המדה גם כן היא על המצות שאם עשית מצות הרבה אל תחזיק טובה לעצמך כי לכך נוצרת:",
+                "<b>חמשה תלמידים היו לו לרבן יוחנן בן זכאי ואלו הן ר' אליעזר בן הורקנוס ור' יהושע בן חנניא ור' יוסי הכהן ור' שמעון בן נתנאל ור' אלעזר בן ערך הוא היה מונה שבחן רבי אליעזר בן הורקנוס בור סיד שאינו מאבד טיפה. </b> פי' שלא שכח מעולם דבר מכל מה שלמד כמו הבור אחרי שסדו אותו בסיד ואינו מאבד טיפה כי גם בדפנות אין המים נבלעים:",
+                "<b> ר' יהושע בן חנניא אשרי יולדתו.</b> לשון אשרי בסתם הוא כלל וכולל כל המדות הטובות שאדם מאושר בהם. ובמקום שמזכיר המדה הוא פרט. ומצינו אותו אמור על היראה כמו אשרי איש ירא את י' וגם על קביעות מקום התורה כמו שכתוב (משלי ח' ל\"ד) אשרי אדם שמע לשקד על דלתתי יום יום ואומר (תהלים פ\"ד ה') אשרי יושבי ביתך עוד יהללוך סלה. ועל הדבקות שנא' (תהלים ס\"ה ה') אשרי תבחר ותקרב ישכן חצריך. ועל האמונה (תהלים פ\"ד ו') אשרי אדם עוז לו בך. גם נאמר על המונע עצמו מן הרשעים אשרי האיש אשר לא הלך בעצת רשעים ובדרך חטאים לא עמד ובמשב לצים לא ישב. גם נאמר על שומר שבת (ישעיה נ\"ו ב') אשרי אנוש יעשה זאת. גם נאמר על ההולכים בתורת ה' (תהלים קי\"ט א') אשרי תמימי דרך ההולכים בתורת ה' גם נאמר על שומרי מצות אשרי נצרי עדתיו בכל לב ידרשוהו. גם נאמר על הנהנה מיגיעו (תהלים קכ\"ח ב') יגיע כפיך כי תאכל אשריך וטוב לך. גם נאמר על שומרי משפט ועושה צדקה (תהלים ק\"ו ג') אשרי שמרי משפט עשה צדקה בכל עת. גם נאמר על הבטחון (משלי ט\"ז כ') ובוטח בה' אשריו. גם נאמר על החכמה (משלי ג' י\"ג) אשרי אדם מצא חכמה ועוד כתיב (משלי י\"ד כ\"א) ומחונן עניים אשריו. ועל זה נאמר <b>אשרי יולדתו</b> בסתם כלומר שהיה מאושר בכל המדות המאושרות גדול בחכמה ומתוקן במדותיו ובכל עניניו:",
+                "<b>ר' יוסי הכהן חסיד.</b> שהיה עושה לפנים משורת הדין בכל מעשיו. ועל זה אומר בהרבה מקומות בתלמוד (ב\"מ נב:) מדת חסידות שאנו כאן:",
+                "<b>ר' שמעון בן נתנאל ירא חטא.</b> שהיה עושה סייגים להרחיק עצמו מן העבירות:",
+                "<b>ר' אלעזר בן ערך מעין המתגבר.</b> שהיה מפולפל הרבה ובעל סברא ומחדש דברים מדעתו:",
+                "<b>הוא היה אומר אם יהיו כל חכמי ישראל בכף מאזנים וכו'. </b> ר\"ל בענין הידיעה. מפני שהיה כבור סיד שאינו מאבד טיפה. ולא היה בכל חכמי ישראל יודע הרבה כמוהו שלא שכח דבר מכל מה שלמד:",
+                "<b>אבא שאול אומר משמו אם יהיו כל חכמי ישראל בכף מאזנים ואליעזר בן הורקנוס עמהם ואלעזר בן ערך בכף שנייה מכריע את כלם.</b> לענין החדוד והסברא שבח לר' אלעזר בן ערך על כל חכמי ישראל. נמצאת אומר שאלו שני התנאין אינן חולקין אלא מדבר בענין הסברא והחדוד:"
+            ],
+            [
+                "<b>אמר להם.</b> רבן יוחנן בן זכאי לתלמידיו:",
+                "<b>צאו וראו איזו היא דרך טובה שידבק בה האדם ר' אליעזר אומר עין טובה.</b> מי ששמח בחלקו:",
+                "<b>ר' יהושע אומר חבר טוב.</b> שידבק האדם אל החבר טוב:",
+                "<b>ר' יוסי אומר שכן טוב.</b> לבקש דירה ששכנים טובים כי חברתם תדירה והנאתם מרובה בזמן שהם טובים. כן פירשו הראשונים ז\"ל ואינו דרך ישר כי לפי דבריהם עין טובה ולב טוב הם דברים שבגופו וחבר ושכן טוב משל אחרים. על כן יש לפרש זאת המשנה דבר דבור על אופניו:",
+                "<b>איזו היא דרך ישרה שידבק בה האדם.</b> בכל המדות טובות והישרות יש לאדם להדבק בהם ר\"ל להדבק במדה אחת להיות שלם בה כי טוב לאדם לאחוז במדה אחת בשלמות ונקל אליו להשיג ממנה אל כל המדות החשובות מהיותו בן כמה מדות ואיננו שלם באחת מהן. וזהו שאמר <b>ר' אליעזר עין טובה</b>. ר\"ל מדת הנדיבות שהיא מדה נאה ומשובחת ואחר היות בתכלית הנדיבות על כל פנים ישיג אל המעלות האחרות כי מחמת רוחב לבו ועינו היפה הוא אליו המדה הזאת. ואדם כזה ראוי לכל מדה טובה וזהו שכתוב (משלי י\"ד כ\"א) ומחונן עניים אשריו ר\"ל שהענוים הם מוצאין חן בעיניו ונותן להם בעין יפה מלשון (תהלים ק\"ב ט\"ו) ואת עפרה יחננו שעפר ארץ ישראל ימצא חן בעיניהם:",
+                "<b>רבי יהושע אומר חבר טוב.</b> שידבק אל דרך הישר הזה והוא נקל לעשותו ולהיות חבר טוב לאיש אחר לאשר לבו חפץ. ולהרגיל עצמו שתהא רוח (אחרת) נוחה הימנו וכן יבא באהבה עם כל הבריות:",
+                "<b>ר' יוסי אומר שכן טוב.</b> שיהא בעצמו שכן טוב אל כל שכניו ואחר היותו טוב ואוהב נאמן לחמשה בני אדם או לשמונה. קרוב אליו הדבר לאהוב את כל באי עולם. ונמצא מאושר ובכל המדות הטובות:",
+                "<b>ר' שמעון אומר הרואה את הנולד.</b> שנותן עיניו על כל דבר ורואה כל הדברים הנולדים קודם שיולדו וכשרואה דבר שיש שכר בתחלתו וסופו מביא לידי הפסד מתרחק ממנו. ובזה לא יחטא לעולם. כי יחשוב שכר עבירה כנגד הפסדה. ועל כן יש לאדם להדבק בדרך ההיא לחשב בתחלה מה יהיה בסוף. ולחשוב כל עניניו על ידי מחשבה זאת:",
+                "<b>ר' אלעזר אומר לב טוב.</b> רמז\"ל פי' שזו היא מעלת תקון המדות לפי שדעותיו של אדם נובעות מן הלב. ובזמן שלבו טוב כל מדותיו ישרות ודעותיו נכונות ונמצא שמח בחלקו ומתחבר עם הטובים ואינו חפץ אלא בדבר שיש בו תועלת ולא הפסד. וכן כתב הרמ\"ה ז\"ל. ואמנם כי הדבר כן הוא כדבריהם. אך אין הפי' מתיישב לפי דרכנו. על כן נראה לפרש כי <b>לב טוב</b> ר\"ל מדת הרצון זהו הסבלן שאינו קצר רוח. ומתרחק ממדת הכעס ומשיב במענה רך. אף (אך) כי יעשו לו דבר רע יסבלהו ואין מר בפיהו כי חכו ממתקים וכלו מחמדים:",
+                "<b>אמר להם רואה אני את דברי ר' אלעזר מדבריכם שבכלל דבריו דבריכם.</b> כי אדם שמדה כזאת שוכנת בקרבו טוב הוא גם לחבריו ולשכניו ולכל העולם. גם מדת הנדיבות יש לו כי אם הגוף והלב מתנדב לבני אדם לחפוץ בכל חפצם ולעשות רצונם כל שכן שיתנדב להם בממונו. וכל מדה טובה תשכון באדם כזה. כי החפץ דבר גדול מן המעשה בלב מרפא. כי הנה המצות פעולת האברים מלאכה לבד היא ונקלה לעשותה. אך שיתן עיניו ולבו שם כל הימים לחשוב מחשבות לעשות מלאכת ה' מרוב הדבקות ואהבתו בשם ית' הוא אליו הדבר הזה:",
+                "<b>אמר להם צאו וראו איזו היא דרך רעה שיתרחק ממנה האדם ר' אליעזר אומר עין רעה. </b> צריכין אנו לפרש שאלתו ותשובתם. כי דבר ידוע הוא שהפך מן הדרך הישרה היא הדרך שיתרחק ממנה האדם. והנכון כי מפני שיש כמה מדות טובות שהפכן אינו רע כמו מדת החסידות שהיא מעלה גדולה עד מאד ואם לא יתחסד לא יקרא רע. על זה אמרו <b>עין רעה</b> כלו' אל יאמר אדם מדת הכילות אינו רע אחר אשר לא עשק ולא גזל את עמיתו. ורעתו רבה כי היא יסוד לכל מדה רעה וממנה יבא לעשו' כל דבר רע. שלא יאמר אם לא אשיג אל הקצה האחרון במעלות אינני חסיד אך אהיה צדיק לעשו' מה שנצטויתי עליו. והוא לא ידע כי חסרון לא יוכל להמנות. אך יחסר בלבו באחרית הימים כי המעט החסר יחסרנו חסר גדול כמו שאמר שלמה ע\"ה בחכמתו (קהלת י' א') זבובי מות יבאיש יביע שמן רוקח יקר מחכמה מכבוד סכלות מעט. ר\"ל כאשר הזבוב שהוא קטן מפסיד לגמרי אל הדבר החשוב מאד שמן הרוקח כן סכלות מעט ליקר החכם והנכבד כי מדות הכילות גורם לאיש להיות בליעל במדות הטובות. ונקרא שמו בליעל כמו שמצינו בנבל הכרמלי מפני שאמר (שמואל א' כ\"ה י\"א) ולקחתי את לחמי ואת מימי וגו' ואמר עליו (שמואל א' כ\"ה כ\"ה) אל נא ישים אדוני את לבו אל איש הבליעל הזה על נבל:",
+                "<b>ר' יהושע אומר חבר רע רבי יוסי אומר שכן רע.</b> בהיותו בעצמו רע אל חבריו ושכניו:",
+                "<b>ר' שמעון אומר הלוה ואינו משלם.</b> לא היה יכול לומר בכלל הפך כי הרואה את הנולד שיתרחק ממנה האדם שכל אחד מרוחק ממנה מאליו אבל יכול להדבק בה על ידי הפועל. ולקח דבר אחר שיש לאדם להראות את הנולד. ומי שאינו רואהו אינו מתרחק מדרך רעה כמו הלוה ואינו משלם שבשעת הלואה היה לו לחשוב ולראות אם יוכל לפרעו כשיגיע זמן הפרעון. ואם לא יכיר בשלו כי יהיה בידו יכולת לא ילוה עתה משום דוחק שיהיה לו וידחוק השעה גם אם הוא צריך ההלואה הרבה מאד:",
+                "<b>אחד לוה מן האדם כאלו לוה מן המקום ב\"ה.</b> שמצינו הלואה בהקב\"ה שנאמר (משלי י\"ט י\"ז) מלוה ה' חונן דל וגמלו ישלם לו. ר\"ל כאלו מלוה ה' אותו החונן לדל ושכר גדול יש לו. וזהו שנאמר כאן כאלו לוה מן המקום כלו' לבל תחשוב אחר שאין לי במה שאפרענו וכבר תבעני בב\"ד ולא מצאו לי דבר למשכן ויצאתי זכאי מה פשעי ומה חטאתי וכאלו לוית מן המקום ב\"ה הדבר עליך ואם אתה פטור מדיני אדם אך לא מדיני שמים. וכאשר לא תפטר בשביל בני האדם היה הדין בינך ובין השם. כי בהיות לך דין הלואה עם בני אדם אינך פטור אע\"פ שבני אדם פטרוך מה טעם שנא' (תהלים ל\"ז כ\"א) לוה רשע ולא ישלם וצדיק חונן ונותן. כלומר כיון שלוה ואינו משלם רשע הוא. ואע\"פ שאין לו כי מתחלה היה לו לעיין במה יפרעהו. אבל הצדיק חונן ונותן מה שיש לו ליתן ולפרוע בהן נותנו כי על כל פנים הוא נזהר מתחלה במה יוכל לפרוע ואע\"פ שלאדם הפורע חובו אין מחזיקין טובה לו. אך הצדיק שהוא בדרך ארץ חן בשפתותיו ואף כשמחזיר ממונם לבני אדם מחזיקין לו טובה ונעשין אוהביו על ידי הממון שלהם:",
+                "<b>ר' אליעזר אומר לב רע אמר להם רואה אני את דברי אלעזר בן ערך מדבריכם שבכלל דבריו דבריכם:</b>"
+            ],
+            [
+                "<b>והם אמרו.</b> תלמידי רבן יוחנן בן זכאי:",
+                "<b>שלשה.</b> שלשה דברים. כמה וכמה דברי' אמרו אלא ר\"ל שהיו רגילין כל אחד לומר שלשה דברי' בכל יום כענין שאמרו (ברכות יז.) מרגניתא בפומיה דרב בדברים הצריכין תדיר:",
+                "<b>ר' אליעזר אומר יהי כבוד חברך חביב עליך כשלך.</b> הלכות דרך ארך שאנו כאן לחזר אחר כבוד חברו ויחפוץ כי יכבדוהו כאשר חפץ בכבוד עצמו. והוא מדרך המוסר:",
+                "<b>ואל תהי נוח לכעוס.</b> ידוע הוא כי מדת הכעס היא רעה עד מאד אך טבע בני אדם להיות נמשך אחריה על כן אמר שעל כרחך פעמים מכעס הזהר שלא תהא נוח לכעוס כי יחפוץ רצונך את הכעס. תשקול במאזני שכלך אם מפני הדבר ההוא ראוי לכעוס ואם תמצא (שאם) [שום] טענה להסיר כעסך בטלהו. אך על דבר שראוי לכעוס על כל פנים ואז יהיה כעסך עמך וזהו שאמר שלמה ע\"ה (קהלת ז' ט') אל תבהל ברוחך לכעוס כי כעס בחיק כסילים ינוח. ר\"ל שלא ימהר לכעוס כי אם בהמתנה ולצורך גדול [ואף בדבר שהוא צריך אל הכעס] ולא יעשה כמו הכסיל כי מפני שהכעס שוכן בחיקו הוא ממהר לכעוס ולא ידע למשול ברוחו. (ואף בדבר שהוא צריך אל הכעס) גם כי הוא יודע שמקלקל מפני כעסו בכל זאת לא ימנע את רוחו כמו הנחש שהארס בשיניו לדעת מקצת החכמים (סנהדרין עח.) וכשנושך הארס יוצא מאיליהן ואין הנחש צריך להשליכו. כן הכעס בחיק כסילים לשם נמצא מאיליו יוצא. וזהו שאמרו חז\"ל (ערובין סה:) בשלשה דברים אדם ניכר בכוסו בכיסו בכעסו:",
+                "<b>ושוב יום אחד לפני מיתתך.</b> ישוב היום שמא ימות למחר. ולפי שאינו יודע יום המיתה נמצאו כל ימיו בתשובה. וזהו שנאמר (קהלת ט' ח') בכל עת יהיו בגדיך לבנים. שלשה דברים הללו מרגניתא בפומיה דר' אליעזר בן הורקנוס מפני שהם דברים הצריכין לכל אדם תדיר:",
+                "<b>והוי מתחמם כנגד אורן של ת\"ח.</b> כנגד פי' קרוב:",
+                "<b>והוי זהיר מגחלתן שמא תכוה.</b> משל למתחמם כנגד האור אם עמד ממנו ברחוק כראוי לו נמצא נהנה ואינו נכוה. ואם קרב יותר מדאי נמצא נכוה. כך המתחמם כנגד אורן של חכמים ונהנה מחכמתם צריך לעמוד לפניהם מתוך אימה ויראה וכובד ראש. ואל ינהג קלות ראש בפניהם ואל יקרב להם יותר ממה שהקריבוהו שמדה זו מרחקתו ומחייבתו עונש גדול ואין צריך לומר בזמן שנכשלין בדבר עבירה:",
+                "<b>שנשיכתן נשיכת נחש ועקיצתן עקיצת עקרב.</b> ושמא תעלה על דעתך שאתה יכול לפתותו. כדרך שלוחשין את הנחש ואינו נושך. אין הדבר כן. אלא נשיכתן נשיכת נחש ולחישתן לחישת שרף אשר לא ישמע לקול מלחשים:",
+                "<b>וכל דבריהם.</b> <small>(אמר המעתיק לפי הנראה חסר כאן איזה תיבת והענין מובן)</small> ולומר גם יש בי רוח חיים אעשה סברות כמוהו ואין חכמה בידך ופן תחטא על סברתך. כי דבריהם בחרו ופלפול מחכמתם השורפת בקרבם. וזה הדבר אינו מן השלשה שמונה ר' אליעזר אומר כי לא היה אומר בכל יום ובפעם אחת שישית אל לבו ליזהר בכבוד חכמים די לו זמן מרובה. כי איננו דבר הצריך זכירה בכל יום כשלשה הראשונים:"
+            ],
+            [
+                "<b>רבי יהושע אומר עין הרע.</b> פי' מי שאינו שמח בחלקו ועויין את חברו העשיר ממנו מתי יעשר עושר גדול כמוהו והוא גורם רע לעצמו. ולחברו כאשר אמרו חכמי הטבע. מכל אשר לרעהו אויר עולה מן המחשבה ההוא ושורף את הדברים שעויין בהם בעיניו הרע. גם בקרבו ישרף אחר שמתאוה לדברים שאין יכולת מצוי בידו לעשות המחשבה ההיא מקלקלת גופו כי יתקצר רוחו ומציאתו מן העולם וזהו עין הרע שאמר ר' יהושע וראי' לזה הפי' על שאמר בכאן עין הרע בלשון זכר שזהו העויין ברע. ולמעלה אמר עין רעה שפי' על מדת הכילות שלא כדברי מקצת המפרשים ויצר הרע ושנאת הבריות כמשמען מוציאין את האדם מן העולם:"
+            ],
+            [
+                "<b>רבי יוסי אומר יהי ממון חברך חביב עליך כשלך.</b> לקיים בו מצות בעליו:",
+                "<b>והתקן עצמך ללמוד תורה.</b> התקן עצמך במדות טובות כדי שתלמוד את התורה ותגיע אל מעלת החסידות כדאמר ולא עם הארץ חסיד. וזהו שאמר שלמה ע\"ה (משלי כ\"ד ז') ראמות לאויל חכמות בשער לא יפתח פיהו. ר\"ל כי האויל החכמה אליו רחוק וגבוה גבוה מי ימצאנו. ובמקום שפוסקין את הדין ומדברים בחכמה יחסום פיהו כי לא ידע להשיב (משלי שם) מחשב להרע לו בעל מזמות יקראו. שלא תאמר בשביל שאין דעת האויל (בכוונת) [מכוונת] לא נתחכם. כי אין לו סברא לדעת החכמה והנה הוא מחשב להרע וסברתו גדולה ומחודדת לעשות רע עד כי יכנו שמו ויקראו בעל מזימות. ולא הניח חכמת התורה אך מפני רוע לבבו כי הכלי לקבל יש לו. גם יש בכלל <b>התקן עצמך ללמוד תורה</b> למעט התענוגים כדי שילמוד תורה הרבה כמו ששנינו (ו ד) כך היא דרכה של תורה פת במלח תאכל ומים במשורה תשתה ועל הארץ תישן וחיי צער תחיה ובתורה אתה עמל. כי המרבה בעדונין לא תשכון בתוכו החכמה כמו שאמרו צוארו שמן (קו') [שוקו] עבה:",
+                "<b>שאינה ירושה לך.</b> ולא תשיגנה אם לא תיגע בה כי אינה כירושת אבות שהבן זוכה בלי טורח וגם בהיות אבותיך חכמים ונבונים מכמה דורות לא תחשוב ותאמר תורה חוזרת לאכסניא שלה בלי עמל וכי פרי צדיק עץ חיים (משלי יא ל). ואין הדבר כן כי אם למחזיקים בה ותומכיה מאושר ולאבותיך לבדם ניתנה החכמה ולא תירש אותם. ואם תחפוץ אותה קנה אותה לעצמך ביגיע כפיך ואם כה תעשה אשריך וטוב לך:",
+                "<b>וכל מעשיך יהיו לשם שמים.</b> אפי' דברים של רשות כמו האכילה והשתיה והישיבה והקימה וההליכה והשכיבה והתשמיש והשיחה וכל צרכי גופך יהיו כולם לעבודת בוראך או לדבר הגורם עבודתו. אכילה ושתיה כיצד אין צריך לומר שלא יאכל דברים האסורים אף כי אכל ושתה דברים המותרים. והיה רעב וצמא אם להנאת גופו עשה אין זה משובח. אלא אם כן יכוין להשלים צרכי גופו ושיאכל כדי חיותו לעבוד את בוראו. גם האכילה הגסה עושה רעה גדולה שכן אמרו חכמי הטבע שרוב החלאי' הנולדי' הם מסבת רובי המאכלים ואין לאדם לאכול כי אם עד שיסיר הרעבון ובזה ישמור מצרה נפשו ויגרום לגופו הבריאות אבל לא יאכל כל זמן שימתק לחכו כי לעולם מתאוה החך לאכול עד שיתמלא כריסו כפי מה שאדם יכול למלאתו. ובזה יהיה לו כל חלי וכל מכה וזהו שנאמר (משלי י\"ג כ\"ה) צדיק אכל לשבע נפשו ובטן רשעים תחסר. כי האצוטמכא אינה יכולה לטחון אלא מה שהיא יכולה להחזיק וכשממלאין אותה ואוכלין עד שהחך לא תתאוה לאכל מחסרים בטנם ומקלקלין אותו והחסרון בבטן זה הקלקול. אך הצדיק שאוכל לשובע נפשו ולהסיר הרעבון לבד הוא מקיים הגוף שאוהב נפשו לעשות הטוב והישר בעיני ה' והמשכילים יבינו. הישיבה והקימה וההליכה כיצד אין צריך לומר שלא לישב במושב לצים ושלא לעמוד במקום חטאים ושלא ילך בעצת רשעים אלא אפילו לישב ביסוד ישרים ולעמוד בדרך צדיקים ולילך בעצת תמימים אם עשה להנאת עצמו ולהשלים חפצי גופו ותאותו אין זה משובח אלא אם כן עשה לשם שמים. שכיבה כיצד אין צריך לומר בזמן שיכול לעסוק בתורה ובמצות ומתגרה בשינה לענג את עצמו שאין ראוי לעשות כן אלא אפי' בזמן שיגע וצריך לישן כדי לנוח מיגיעו אם עשה להנאת גופו אין זה משובח. אלא אם כן נתכוון להשלים צרכי גופו כדי שיוכל לעבוד את בוראו ויתן שנת לעיניו ולגופו מנוחה לצורך הבריאות ושלא תטרף דעתו בתורה מחמת היגיעה. מתשמיש אין צריך לומר שלא יעבור עבירה אלא אפי' בעונה האמורה בתורה. אם עשה להנאת גופו או להשיג תאותו הרי זה מגונה. ואפי' נתכוון כדי שיהיו לו בנים שישמשו אותו וימלאו את מקומו. אין זה משובח אלא אם כן שיהיו לו בנים לעבוד את המקום ב\"ה או שנתכוון לשמש מטתו כדי לקיים העונה האמורה בתורה כאדם שפורע את חובו לבעל חובו. השיחה כיצד אין צריך לומר לספר לשון הרע ונבלות הפה וכיוצא בהן. אלא אפילו לספר בדברי החכמה צריך שתהיה כוונתו לעבודת בוראו או לדבר המביא לידי עבודתו. כללו של דבר חייב אדם לשום עיניו ולבו על דרכיו ולשקול את כל מעשיו במאזני שכל. וכשרואה דבר שמביא לידי עבודת הבורא יתברך יעשנו ואם לאו יפרוש ממנו וכן כתב הרמ\"ה ז\"ל:"
+            ],
+            [
+                "<b>רבי שמעון אומר הוי זהיר בקריאת שמע.</b> הזהיר על קריאת שמע יותר מבתפלה מפני שזמן התפלה גדול ורחב שהוא עד ארבע שעות וזמן קריאת שמע קצר ומכוון עם הנץ החמה כותיקין. וזהו לשון <b>הוי זהיר</b> כי צריך זהירות גדולה:",
+                "<b>וכשאתה מתפלל אל תעש תפלתך קבע אלא תחנונים לפני המקום ב\"ה.</b> שיאמר התפלה כעני המתחנן ושואל דבר שהוא צריך כי תחנונים ידבר רש. ולא כאדם השואל ואינו צריך בו. שאינו מתחנן בלב גמור ולא בשברון הנפש. וכל איש צריך לבקש על עצמו כי אדם אין בארץ אשר לא יחטא. גם לא תהיה אליו התפלה כמשוי ולא יעשנה כמי שפרע חובו שנאמר <small>(אמר המעתיק לפי גרסת משנתינו מביא הפסוק מן יואל ב' י\"ג)</small> (יונה ד' ב') אל חנון ורחום ארך אפים ורב חסד ונחם על הרעה. כי כל אדם צריך רחמים ואם משחקת לו השעה כי השם ית' מאריך אפו ומחול עליו לא על צדקותיו הוא מרחם עליו וצריך להתחנן לו פן ינחם ה' על אשר נחם על הרעה. כי שמא יגרום החטא ולאו כל שעתא ושעתא מתרחיש ניסא:",
+                "<b>ואל תהי רשע בפני עצמך.</b> שלא יהא רשע בפני עצמו שאינו יכול לחזור בתשובה. שנמצא זה מתיאש לבו מן התשובה ואם באת לידו עבירה הותרה לו. לפי שמעלה דעתו שהיא קלה כנגד החמורו' שעבר עליהן. וגם לא יהיה צדיק בפני עצמו כמו שאמרו במס' נדה (דף למד ע\"ב) משביעין את הולד במעי אמו אפי' כל העולם אומרי' שאתה צדיק תהיה בעיניך כרשע. ולא רשע ממש אלא יהי' בעיני עצמו מחצה חייב ומחצה זכאי אם עשה מצוה אחת אשריו שהכריע עצמו לכף זכות עשה עבירה אחת אוי לו שהכריע עצמו לכף חובה. וזהו שאמרו בויקרא רבה <small>(קדושין מ.)</small> לעולם יראה אדם עצמו כאלו הוו מחצה זכאי ומחצה חייב שנא' (משלי י\"ד ט\"ז) חכם ירא וסר מרע. ר\"ל החכם אע\"פ שסר מרע הוא ירא מפני שהוא רשע בעיניו ונמצא רץ אחר המצות כדי שיכריעוהו לכף זכות. ובורח מן העבירות שלא יכריעוהו לכף חובה:"
+            ],
+            [
+                "<b>רבי אלעזר אומר הוי שקוד ללמוד תורה ודע מה שתשיב את אפקורוס.</b> שיקבע עצמו ללמוד תורה כדי שידע להשיב על דברי האפיקורוס שאם לא ישיבוהו כפי טענותיו ושקריו ילמדו העולם מהם וישתו מים הרעים בראותם כי נוצח אותו ונמצא שם שמים מתחלל. ואפיקורוס שבכאן הוא כופר בתורה שבעל פה והוא הדין למורים שלא כהלכה. ולשון הפקר הוא:",
+                "<b>ודע לפני אתה עמל.</b> לפני בוחן כליות ולב. וכי תלמד תורה תטרח וישים כוונתך בה וביה תדע להשיב את אפיקורוס. וכשאתה מיגע את עצמך בתורה תשתעשע בה שמצינו שאמרה תורה (משלי ח' כ\"ב) ה' קנני ראשית דרכו קדם מפעליו מאז. וכתיב בתריה ואהיה אצלו אמון ואהיה שעשועים יום יום. הנה לך כי הקב\"ה היה משתעשע בה ויש לך לעשות כן. והוא שנאמר (משלי שם) משחקת בתבל ארצו ושעשעי את בני אדם. ר\"ל כאשר היה התורה שעשועים להקב\"ה קודם יצירת עולם כך תהיה משחקת בתבל אחר שנברא העולם ושעשועים לבני אדם:",
+                "<b>ומי הוא בעל מלאכתך שישלם לך שכר פעולתך.</b> שלא תעשה מלאכת התורה רמיה כי השם ית' הוא בעל מלאכתך ואין נסתר מנגד עיניו. ועוד כי איך לא תטרח בה והנה יהיה לך שכר גדול עליה ובנאמנות ישלם לך שכר פעולתך ואע\"פ שאמר' אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס. כדי להתגבר על היצר המסיר אותו מלעשות המצות וללכת בדרך ישר טוב לחשב כי פרס יהיה לו עליהם שלא יתן פתחון פה ליצר לקטרג. ועוד כי לא הזהירו לדעת את זה כדי לעבוד את המקום ב\"ה מפני סבת השכר אלא שכשם שאדם חייב לחקור ולידע יחודו של מקום וגדולתו ותבונתו ונפלאותיו אשר עשה כדי להוסיף בו אהבה. כך חייב שישלם שכר הפעולה לעלות על לבו גודל חסדיו של מקום ב\"ה אע\"פ שהוא אדון כל המעשים וקונה הכל וכלנו עבדיו לעבדו ולשרתו כעבד מקנת כסף בלא שיתן שכר פרס ושכר פעולתנו איתנו ועל כל פנים נוסיף לו אהבה עליה ונעבוד אותו מיראה ומאהבה:"
+            ],
+            [
+                "<b>ר' טרפון אומר היום קצר והמלאכה מרובה.</b> היום קצר אלו ימותיו שהם קצרים כנגד התורה שהיא מרובה ארוכה מארץ מדה ורחבה מני ים ואין יורד לסוף. וזהו שאמרו <small>(שמו\"ר מז ז)</small> אותם ארבעים יום שעמד משה רבינו ע\"ה בהר סיני לא ישן. משל למלך שאמר לעבדו מדוד זהובים מכאן ועד למחר וכל מה שתמדוד יהיה שלך. איך יישן והלא באותה שעה יפסיד כמה וכמה. כך אמר משה אם אישן כמה מרגליות מדברי תורה אפסיד. על אחת כמה וכמה אנו בל ניתן שינה לעינינו ולעפעפינו תנומה:",
+                "<b>והפועלים עצלים והשכר הרבה.</b> אלו בני אדם שמתעצלין ללמוד תורה כי גם החכמים הזריזין מתעצלין הם. כי טבע האדם הוא להתעצל ואין אדם ניצל הימנה יש מרבה ויש ממעיט:",
+                "<b>ובעל הבית דוחק.</b> שליט בעולמו שיצוה עליה. ואינך כפועל העושה פעולתו בקבולת אם יעשה מעט נותנין לו שכר מועט ואם עשה הרבה נותנין לו שכר הרבה לפי חשבון שפסקו על המלאכה כלה ואין הבעלים קפדים. אלא הקב\"ה מצוה אותך מלאכת התורה ולא תלינן פעולתה אתך בכל אשר תוכל לעשות ואם תעבור על מצותו עונש גדול תענש שאין לך רשות להבטל אפי' שעה אחת:"
+            ],
+            [
+                "<b>הוא היה אומר לא עליך המלאכה לגמור.</b> שלא תעלה על דעתך אינני רחב לב ולא אוכל לגומרה ומה יתרון בעמל ומה אועיל ביגיעתי שלא עליך לגומרה אלא אחר שבתורה אתה עמל קיימת מצות בוראך:",
+                "<b>ולא אתה בן חורין להבטל ממנה.</b> שלא תאמר הואיל ואיני חייב לגמור את המלאכה לא אעצר את עצמי אלא אלמוד בכל יום שעה אחת. ולא כן הדבר. כי עבד קנוי אתה עליה להגות בה יומם ולילה ואז תצליח את דרכיך ואז תשכיל:",
+                "<b>אם למדת תורה הרבה נותנין לך שכר הרבה.</b> לומר שיש יתרון למרבה מדעתו ונחכם על הממעיט אע\"פ ששניהם לא נתבטלו:",
+                "<b>ונאמן הוא בעל מלאכתך.</b> שלא תפחד כפועל ובעל הבית שלא יאמר לך לך ושוב על שאין מעות בידו כי אתה עמל למי שישלם לך שכר פעולתך ומשלם בנאמנות:",
+                "<b>ודע מתן שכרן של צדיקים לעתיד לבוא.</b> וכי תחשוב בזה יתחזק ידיך לעשות בתורה שהיא ארוכה מארץ מדה ורחבה מני ים ואין יורד לסוף (ובמצותו). מתוך כך אתה מעלה על לבך גודל חסדיו של הקב\"ה ותוסיף בו אהבה:"
+            ]
+        ],
+        [
+            [
+                "<b>עקביה בן מהללאל אומר הסתכל בשלשה דברים ואין אתה בא לידי עבירה. דע מאין באת.</b> ובזמן שתסתכל מאין באת המחשבה תגרום לך להיות שפל רוח ותנצל ממדת הגאוה שנאמר בה (משלי ט\"ז ד') תועבת ה' כל גבה לב:",
+                "<b>ולאן אתה הולך למקום עפר רמה ותולעה.</b> וכי תחשוב בלבך לאן אתה הולך לא תחפוץ בכל התענוגים כי לרמה אתה טורח. גם כל עושר וכבוד תבזה בעיניך וכל טובה תבהיל כי הכל הבל ורעות רוח. ועל ענין זה עשה שלמה המלך ספר קהלת והתחיל הבל הבלים להבהיל כל טובה וכל יקר. ואחר שההביל את הכל אמר סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם:",
+                "<b>ולפני מי אתה עתיד ליתן דין וחשבון.</b> שהנבראים לא נבראו אך לירא את ה'. כי איך יחטא האדם אם יחשוב לפני מי עתיד ליתן דין וחשבון. ויותר על הפורענות והנסיון שיהיה לו על חטאיו כי יתבייש בשת גדול. משל למלך שנכנס אדם לפניו אם ימצאהו מרמה במעשיו או משקר דבריו הלא יתבייש בשת גדול. על אחת כמה וכמה לפני מלך מלכי המלכים הקב\"ה. גם כי בהתבייש הנפש אחר שנתפרדה מן הגוף הבושת ההיא גדולה מהבושת בעודנה שמה כי טבע הגוף משכח וכי יעשה האיש דבר כיעור ויתבייש עליו מבני אדם לשנה או לשנתיים ישכח הדבר וילך הבושה מעליו וגם כי לא ישכח מלבו. יהיה הדבר ישן נושן והוסרה קצת הבושה כי טבע השכחה שבגוף מתערב עם טבע הנפש וכי אינו יכול להתגבר עליו לשכוח הדבר לגמרי על כל פנים יתגבר עליו להתיישן הדבר שהוא קצת השכחה שמסיר רוב הבושה. אך בהיות הנפש לבדה אין שכחה לפניה כי כלה ברה וזכה ואין שום טבע מהגשמים בתוכה. וכשמתביישת לפני מלך מלכי המלכים הקב\"ה לעולם ולעולמי עד תעמוד בבושה כאותה שעה שהיתה עומדת לפניו וכמו הפעם ההוא תעמוד מבויישת לעולם. וזהו שאמרו רז\"ל (ב\"ב ע\"ה.) אוי לה לאותה בושה אוי לה לאותה כלימה. לכן על כל פנים המעלה על לבו דברים אלו לא יבא לידי עבירה:"
+            ],
+            [
+                "<b>רבי חנניה סגן הכהנים אומר הוי מתפלל בשלומה של מלכות שאלמלא מוראה.</b> שהוא קשה עלינו:",
+                "<b>איש את רעהו חיים בלעו.</b> זה הענין ר\"ל שיש לאדם להתפלל על שלום כל העולם ולהצטער על צער של אחרים. וכן דרכן של צדיקים כמו שאמר דוד ע\"ה (תהלים ל\"ה י\"ג) ואני בחלותם לבושי שק עניתי בצום נפשי שאין לאדם לעשות תחנוניו ובקשתו לצרכיו לבד אך להתפלל על כל בני אדם שיעמדו בשלום ובשלומה של מלכות יש שלום לעולם:",
+                "<b>רבי חנינא בן תרדיון אומר שנים שהיו יושבין ואין ביניהם דברי תורה הרי זה מושב לצים שנאמר ובמשב לצים לא ישב. </b> שני עניינים נקראו לצנות. האחד לשון הרע המדבר רע על חברו להכלימו ולבזותו בין אנשים ולהחזיקו נבזה בעיניהם. וזהו מן החטאים הגדולים אשר יחטא האדם ואשם. ואין מדה זו כי אם בלבד רוע מעללים ועליו אמר שלמה בחכמתו ע\"ה (משלי כ\"א כ\"ד) זד יהיר לץ שמו עושה בעברת זדון. ר\"ל כי שתי מדות אלו הרעות - זדון ויהיר שתיהן נכללו בלץ. וזד הוא המדבר על חברו ומבזה אותו בעיני העולם. ויהיר הוא במחשבה. שאין אדם נחשב לפניו כלום. והמוכתר בשני דברים הללו לץ שמו. ושמא תאמר איננו שומר לשונו אך ידיו אסורין לא יחטא בהן. על זה אמר עושה בעברת זדון. זה הגבר אשר לץ שמו כאשר יבא אל המעשה בכעס ובאכזריות יעשנו. כי הלצנות מורה עליו חטא שהוא רוע מעללים בלי ספק. ושלמה ע\"ה היה מנחם לשומעים חרפת הלצנות ואינם משיבים ואמר (משלי ג' ל\"ד) אם ללצים הוא יליץ ולענוים יתן חן ר\"ל המתלוצצים ממך האלהים יתלוצץ מהם ויותר יפסידו בלצנות ממך השומע ולענוים השותקין וסובלין אותם ואינן משיבין הקב\"ה יתן להם חן. אבל הכתוב שאמר ובמושב לצים לא ישב לא דבר מן הלצנים שאמרנו כי זה או בכלל חטאים או בכלל רשעים האמורים בראש הפסוק הוא. אלא מושב לצים קרא הפך ממה שכתוב אחריו כי אם בתורת ה' חפצו ובתורתו יהגה יומם ולילה. על העושים ישיבה של קבע על דעת לדבר בדברי הבאי ובוטלין מדברי תורה שפורקין עולה מעליה כי אם בשעה שאין להם עסק מלאכה. גם לא צריכין לדבר בעניניהם וקובעין מושב לדברים בטלים הרי זה נקרא מושב לצים ולענין בטול תורה נאמר הדבר הזה. כי בזה הפרק מדבר בענין בטלת התורה:",
+                "<b>אבל שנים שהיו יושבין ועוסקין בדברי תורה שכינה שרויה ביניהם שנא' (מלאכי ג' ט\"ז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וישמע ויכתב ספר זכרון לפניו ליראי ה' ולחשבי שמו.</b> ופשט הפסוק הוא על הצדיקים לעתיד לבוא כשיראו בני אדם את מעלתם ויאמרו על מה בא להם זה הדבר ויענו כי מפני תחלה נדברו איש אל רעהו בדברי תורה. וכתב בספר הזכרון ונותן להם עתה שכר פעולתן:",
+                "<b>אין לי אלא שנים מנין אחד שיושב ועוסק בתורה שהקב\"ה קובע לו שכר.</b> ר\"ל שיושב ומחשב בתורה. כי על המחשבה נותנין שכר כמו על העוסק בדיבור:",
+                "<b>שנאמר ישב בדד וידום כי נטל עליו.</b> כי השותק ומחשב בתורה כאילו נטל עליו עול התורה בהגיון. אבל הרמ\"ה ז\"ל גורס <b>מנין שאפי' אחד שיושב ועוסק בתורה מעלה עליו הכתוב כאלו קיים את כל התורה כולה שנא' ישב בדד וידום כי נטל עליו</b> ומאי משמע דהאי וידום לישנא דמלולי הוא כי נטל עליו עול הדיבור שהוא דורש לפניהם:"
+            ],
+            [
+                "<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 לזכרת 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:"
+            ],
+            [
+                "<b>רבי חנניה בן חכינאי אומר וכו' הרי זה מתחייב בנפשו.</b> מפני שהם שעות רצויות אין לו לחשב בהן כי אם דברים רצויים לפני המקום ב\"ה. אלו הן דברי תורה. שאותן שעות כמה הם חשובות וראויות למחשבת התורה כי אין לו מלאכת לעשות ואיננו שומע קולות בני אדם:",
+                "<b>ואם יפנה לבו לבטלה מתחייב בנפשו.</b> שמפסיד זמן כי תוכל להיות לו מחשבה ברורה ונכונה ומסירה אותו מהרהור דברי תורה:"
+            ],
+            [
+                "<b>ר' נחוניה בן הקנה אומר כל המקבל עליו עול תורה מעבירין ממנו עול מלכות.</b> אחר שעושה תורתו עיקר ומלאכתו עראי הקב\"ה ישמרהו מכל דבר רע שלא יצטרך ליבטל מלימוד התורה ולא יתן בלב המלך הלוקח נפשות לעשות מלאכתו לקחת את זה וינצל ממלאכת המלכים להקים רצונו לעסוק:",
+                "<b>ועול דרך ארץ.</b> לא יצטרך לעשות מלאכה הרבה לצורך פרנסתו ובמעט יספיק לו לכדי חיותו. כי מלאכת הצדיק מתברכת ונפשו שמחה בחלקו:",
+                "<b>וכל הפורק ממנו עול תורה נותנין לו עול מלכות.</b> שהוא חושב לעשות מלאכתו הרבה אם יניח מלאכת התורה והשם יתברך יפר מחשבתו ויתן בלב המלך לקחתו לעשות מלאכה לו. כי (משלי כ\"א א') פלגי מים לב מלך ביד ה' על כל אשר יחפץ יטנו:",
+                "<b>ועול דרך ארץ.</b> שהוא נודד וטורח אחר מחייתו ולא יוכל למצאה. גם כי ימצאנה לא ישמח בחלקו וכל ימיו להבל יגע להעשיר ולהוסיף עושר על עושר וכענין שנאמר (קהלת ה' ט') אוהב כסף לא ישבע כסף ונמצאו כל ימיו יוצאין בעמל ויגיעה ולא יהיה לו מנוחה לעולמי עד:"
+            ],
+            [
+                "<b>רבי חלפתא איש כפר חנניה אומר עשרה שיושבין ועוסקין בתורה שכינה שרויה ביניהם שנא' אלהים נצב בעדת אל.</b> ואין עדה פחות מעשרה:",
+                "<b>מנין שאפילו חמישה שנא' ואגדתו על ארץ יסדה.</b> היד נקראת אגודה שיש בה חמש אצבעות:",
+                "<b>ומנין שאפילו שלשה שנאמר בקרב אלהים ישפט.</b> ואין בית דין פחות משלשה:",
+                "<b>ומנין שאפי' שנים שנא' אז נדברו יראי ה' איש אל רעהו. ומנין שאפי' אחד שנא' בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך.</b> ואם אפי' אחד יש לו שכר הרבה הלא פשוט הוא כי אם לעשרה עד שנים יתנו להם שכר. אלא ר\"ל ליתן לכל אחד שכר לפי שהם רבים:"
+            ],
+            [
+                "<b>רבי אלעזר איש ברתותא אומר תן לו משלו.</b> זה מדבר בין לענין גופו של אדם בין לענין ממונו. ולומר שלא ימנע אדם את עצמו ולא את ממונו מחפצי שמים. וזהו שאמר:",
+                "<b>שאתה ושלך שלו.</b> שאינך נותן משלך ולא מגופך ולא מממונך (אלא) משל מקום ב\"ה שהכל שלו. כי ממון האדם פקדון הוא בידו משל הקב\"ה אלא שיש יתרון בו על שאר הפקדונות שיכול לקחת ממנו די צרכיו והשאר יתנהו באשר רצון המפקיד מלך מלכי המלכים הקב\"ה אשר צוהו. ויש לשמח הרבה מאשר יכול להנות מן הפקדון (בדיבור) [<small>אמר המעתיק נ\"ל להגי' די צרכיו</small>] וכי יעשה רצון בעליו מן הנשאר. משל למלך שנתן לעבדו אלף זוזי ואמר לו טול אתה המאה לעצמך ותן התשע מאות לתשעה בני אדם. והלא שמח הוא:",
+                "<b>וכן בדוד הוא אומר (ד\"ה א' כ\"ט י\"ד) כי ממך הכל ומידך נתנו לך.</b> במקום אחר כתיב שם (ד\"ה א' כ\"ט ט\"ז) מידך היא ולך הכל. והוא נאמר לענין הגוף על שהכינו לבנות בית קדשו. וזהו שכתוב ומידך נתנו לך נאמר לענין הממון כמו שאומר בראש הפסוק כי נעצור כח להתנדב כזאת כי ממך הכל ומידך נתנו לך:",
+                "<b>רבי יעקב אומר המהלך בדרך ושונה ומפסיק ממשנתו וכו'.</b> כי בעוד שהאדם שונה אין לו להשיח שיחת חולין כי צריך לעמוד ביראה ובאימה לפני התורה כענין שאמרו (שבת ל:) כל תלמיד ששונה ואין שפתותיו נוטפין מור תכוינה מאחר שהוא משתמש בכתרו של תורה שהוא כתרו של הקב\"ה צריך שלא ידבר שיחה בטלה ואם קל ראשו להפסיק ממשנתו הרי זה מתחייב בנפשו והדין נותן:"
+            ],
+            [
+                "<b>רבי דוסתאי בר ינאי משום ר' מאיר אומר כל השוכח דבר אחד ממשנתו מעלה עליו הכתוב כאלו מתחייב בנפשו שנאמר (דברים ד יט) רק השמר לך וגו'.</b> אשר לא נתן בלבבו לאמר כי השכחה מצויה בבני אדם היה לו לחזור ההלכה הרבה פעמים ולחשוב בה כל היום וכל הלילה עד שלא תוכל לסור מלבו ולא עשה הרי זה מתחייב בנפשו כי יבא להורות על פי הזכרתו ויאמר כך אמר לי ר' ויאסר המותר ויתיר האסור ונמצאת תקלה בא על ידו. ונקרא פושע מפני ששגגת תלמוד עולה זדון:",
+                "<b>יכול אפי' תקפה עליו משנתו תלמוד לומר ופן יסורו מלבבך הא אינו מתחייב עד שישב ויסירם מלבו.</b> אם שכחה על ידי הזקנה או על ידי אונס אחר רחמנא פטריה:"
+            ],
+            [
+                "<b>רבי חנינא בן דוסא אומר כל שיראת חטאו קודמת לחכמתו חכמתו מתקיימת.</b> לענין השתדלות נאמר הדבר. המשתדל לדעת חכמה כדי שידע לשמור את נפשו מן החטא ונחכם. חכמתו מתקיימת בידו ונמצא פורש מן העבירות ועושה מצוה כאשר למד והשכיל:",
+                "<b>חכמתו קודמת ליראתו אין חכמתו מתקיימת.</b> לא השתדל מתחלה לדעת החכמה כדי לקיימה כי אם להבין ולהשכיל ולא תקיים בידו. והדין נותן. ד\"א בזמן שיראת חטאו של אדם קודמת לחכמתו נמצא כשהוא למד משמרתו ומאשרתו לילך בדרך שהורגל ללכת בה מכמה ימים כשהוא ירא חטא ולבו מוסיף בה אהבה רבה ומתאוה להוסיף ממנה לפי שהיא מאשרתו למה שהורגל. אבל בזמן שחכמתו של אדם קודמת ליראת חטאו נמצאת החכמה מונעת אותו מעבירות שהורגל בהם וסופו לבעוט בה לפי שדומה עליו כמשוי:",
+                "<b>הוא היה אומר כל שמעשיו מרובין מחכמתו חכמתו מתקיימת.</b> שבזמן שמעשיו של אדם מרובין מחכמתו נמצאת תאותו לחכמה גדולה מחכמתו. ונמצא כי בכל יום ויום מוסיף חכמה על חכמתו:",
+                "<b>וכל שחכמתו מרובה ממעשיו אין חכמתו מתקיימת.</b> שנמצאת תאותו לחכמה פחותה מחכמתו ונמצא כי חכמתו תהיה פוחתת והולכת. כך פירשו הראשונים ז\"ל. אבל יש לשאול איך אפשר להיות מעשיו מרובין מחכמתו ואם אינו יודע התורה והמצות וכי יש לו לעשות המעשים האלו על מה עשאם. אלא שזו המשנה דברה לפי עצה טובה נאה ומקובלת שיש לו למי שאינו יודע שלא יאבד נפשו ושיקבל על עצמו לעשות כל הדברים אשר יגידו לו החכמים ולא יסור מהן ימין ושמאל כאשר ידעם ועל פי התורה אשר יורו אותו ועל המשפט אשר יאמרו לו יעשה ומיד שקבלה זו יקבל על עצמו בלבב שלם ובנפש חפצה מעלה שכר כאלו קבל עליו כל המצות. ועל דרך זו אמרו <b>כל שמעשיו מרובין מחכמתו</b> כי אף מי שאינו יודע ואינו עושה נקראין מעשה על שם כי יש לו שכר עליהם כאלו עשאם מפי הקבלה. וכן מפורש באבות דר' נתן (כב.) דתנן התם. כל שמעשיו מרובין מחכמתו חכמתו מתקיימת שנאמר נעשה ונשמע. שהקדימו ישראל העשייה לשמיעה והיה להם לומר נשמע ונעשה כי קודם שיוכל לעשות את המעשה צריכין לשמוע מה יעשו אלא שקבלו עליהם תחלה לעשות כל אשר יצוה עליהם וישמעו ומיד קבלו שכר כאלו עשאם. וכל שחכמתו מרובה ממעשיו וכו' שלא יאמר אשנה הלכה זו ואקיימנה אשנה כל התלמוד ואקיימנו ואם כה יאמר לא תתקיים חכמתו. כי צריך תקון המדות תחלה ואחר כך תתקיים חכמתו:"
+            ],
+            [
+                "<b>הוא היה אומר כל שרוח הבריות נוחה הימנו רוח המקום נוחה הימנו.</b> ר\"ל מי שמשאו ומתנו נאה עם הבריות וכלם מכירים כי באמונה עם הבריות. וכדאמרי' במסכת יומא (דף פ\"ו) כל תלמיד שקורא ושונה ונושא ונותן באמונה עם הבריות מה הבריות אומרות עליו אשרי פלוני שלמד תורה אשרי אביו אשרי אמו (<small>אמר המעתיק בגמרא שלפנינו איתא</small> אשרי רבו) שלמדוהו תורה וכו'. ועל זה <b>רוח המקום נוחה הימנו</b> מפני שהתורה מתקלסת על ידו:",
+                "<b>וכל שאין רוח הבריות נוחה הימנו אין רוח המקום נוחה הימנו.</b> לא יהיה נקי מה' ומישראל:",
+                "<b>רבי דוסא בן הרכינס אומר שינה של שחרית. </b> שמבטלת התפלה בזמנה:",
+                "<b>ויין של צהרים.</b> שמבטל תלמוד תורה ומביא לידי עבירה:",
+                "<b>ושיחת הילדים.</b> שאותו השעשוע מושך את לבות בני אדם על ידי אהבתם את הנערים ונמצאת התורה מתבטלת:",
+                "<b>וישיבת בתי כנסיות של עמי הארץ.</b> וכמה רעות בישיבת כנסיות:",
+                "<b>הן מוציאין את האדם מן העולם.</b> כי על מה נברא אדם אך לעסוק בתורה והיא אורך ימים ושנות חיים. ואם לוקח הוא דברים כאלה ולמה לו חיים וראוי לטרדו מן העולם כי הבל הוא והבל ימיו ואחר שחיה כמה שנים ונתעסק בעסקו ולא הועיל הואיל שבטל התורה על מה יוסיפו לו ימים. משל למלך שנתן מאה כסף לעבדו והשליכם לים וחזר ובקש ממנו אחרים והלא ראוי שלא יתן לו יותר. כך מי שאינו עוסק בתורה:"
+            ],
+            [
+                "<b>רבי אלעזר המודעי אומר המחלל את הקדשים.</b> זה המפגל את הקדשים ומטמאם. אחד קדשי מזבח ואחד קדשי בדק הבית המחלל אותם אין לו חלק לעולם הבא:",
+                "<b>והמבזה את המועדות.</b> סמך שני הדברים האלה מפני שנקראו קדשים. בקדשים כתיב קדש קדשים. ובמועדות כתיב אלה מועדי ה' אשר תקראו אותם מקראי קדש. והמחלל את שניהם אין לו חלק לעולם הבא מפני שחלל קדשי ה'. ועל זה אמרו רז\"ל (פסחים קיח.) כל המחלל את המועדות כאלו עובד ע\"ז שנאמר (שמות ל\"ד י\"ז) אלהי מסכה לא תעשה לך וסמיך ליה את חג המצות תשמר. ואמר בכאן המבזה ולא אמר המחלל את המועדות מפני שאינו מדבר ביום טוב עצמו כי בזה לא הוצרך לדבר שיום טוב כשבת הוא. אלא מחולו של מועד מדבר לעושה ביד מלאכת איסור והוא מבזה חולו של מועד. ואומר אלו הימים. אין להם קדושה כל כך כימים הראשונים ועושה בהם כל מלאכה ותועבה עושה גם בוש לא יבוש:",
+                "<b>והמפר בריתו של אברהם אבינו.</b> זה המושך בערלתו לכסות העטרה ונראה כערל כמי שעושה להכעיס כדי להבזות המצות:",
+                "<b>והמלבין פני חברו ברבים.</b> זהו תולדת הדברים שיהרג בהם ואל יעבור. והאבות הם שלשה ע\"ז וגלוי עריות ושפיכות דמים. תולדת ע\"ז עצי אשרה וכדאמרינן (פסחים כה.) בכל מתרפאין חוץ מעצי אשרה. ואע\"פ שאין ע\"ז עצמה אלא משמשיה יהרג ואל יעבור קודם שיהנה ממנה. תולדת גלוי עריות המסתכל או המדבר עם אשת איש שיהרג עליהם ואל יעבור. כההוא עובדא במסכת סנהדרין (דף ע\"ה.) במי שהעלה ליבא טינא שאמרו שם תעמוד לפניו ערומה ימות ואל תעמוד לפניו ערומה. תספר עמו מאחרי הגדר ימות ואל תספר עמו מאחרי הגדר. ותולדת שפיכות דמים המלבין פני חברו ברבים שדמו בורח מפני הבשת וכדאמרינן (ב\"מ נח:) חזינא לי' דאזיל סומקא ואתי חיורא ועל זה אין לו חלק לעולם הבא:",
+                "<b>והמגלה פנים בתורה.</b> זה המעיז פניו כלפי התורה לעשות עבירות בפרהסיא. והוא הדין למעיז פנים כלפי לומדיה:",
+                "<b>אע\"פ שיש בידו תורה ומעשים טובים אין לו חלק לעולם הבא.</b> והני מילי בשלא עשה תשובה ומת ביסורין שאין מיתה ויסורין ממרקין. אבל בשעשה תשובה אין לך דבר שעומד בפני התשובה. והכי מוקי לה בגמרא (ירושלמי) במסכת פאה (א.):"
+            ],
+            [
+                "<b>רבי ישמעאל אומר הוי קל לראש.</b> ר\"ל שיקלה עצמו למי שהוא ראש ואדון כמו שנאמר (משלי כ\"ה ו') אל תתהדר לפני מלך ובמקום גדולים אל תעמד. שלא יחשוב אותך לאדם גדול והקל עצמך לפניו לעשות חפציו ולהשלים צרכיו. ואל תתודע אליו:",
+                "<b>ונוח לתשחורת.</b> כלומר שיהא נוח בדבריו לשחוור. לא שיקל עצמו לפניו כי איננו אדון ולא שיתגבר עליו. גם כן יש בידו יכולת כי אחר ששופט את הארץ והפקידו המלך פקיד על עמו אי אפשר שלא יחשוב אל שנאיו להרע ויכול יוכל להם. אך באהבתו ירויח כי אדון הוא בארץ. ותשחורת הוא מלשון שחוור. בלע\"ז שינייוריאו\"י וכדאמרינן (ספרי דברים א') הדבק לשחוור פי' אדון וישתחוו לך. (והוי מקבל את כל האדם בשמחה) והרמ\"ה ז\"ל מפרש <b>לתשחורת</b> מן תרגום לא חמור אחד מהם נשאתי. שחרית. ר\"ל שיהא נוח לאדם גדול וראש וגם נח לעבדו ולעשות רצונו:"
+            ],
+            [
+                "<b>רבי עקיבא אומר שחוק וקלות ראש מרגילין לערוה.</b> ר\"ל שהשחוק ודברי שיחה בטלה עם קלות ראש מרגילין לערוה. אבל כובד ראש ויראה הם סייג לעריות שכל זאת המשנה בסייגים מדברת:",
+                "<b>מעשרות סייג לעושר.</b> וכדאמרינן במסכת תעניות (דף ט') על אותו תינוק שהיה קורא עשר תעשר. אמר לו ר' יוחנן עשר בשביל שתתעשר ואמר לו וכי מותר לנסות והא כתיב לא תנסו את ה' אמר ליה (הכי אמר) רבי אושעיא חוץ מזו שנא' הביאו את כל המעשר אל בית האוצר ויהי טרף בביתי ובחנוני נא בזאת וגו'. וע\"ז נאמר <b>מעשרות סייג לעושר</b> שהרוצה להתעשר יתן מעשרות בעין יפה. ושלא יאמר אלף כורין איך אתן מאה למעשר והם שוין כמה. אלא יתנם. כי השם יתב' ויתע' נאמן לשלם לו כל מה שיתן ולהכפיל את השכר והוא אמת גם על פי הנסיון. וענין הצדקה הוא כמו המעשרות ובהרבות בצדקה יוסיף עושר על עשרו. ואל ימנע לב האדם מליתן מתנות גדולות לאביונים פן ימעט עושרו ולא יספיק. וידוע ידע כי זאת תהיה הסיבה אליו לעשות במשפט. ואל יחשוב העשיר הגדול בתתו הרבה בצדקה. אם לא נתן לפי עשרו ורוב נכסיו שינקה כי יעלה בלבבו דבר רע לאמר. כמה מעות פזרתי בצדקה כמה וכמה נפשות ימותו ברעב והצלתים. והוא לא ידע בכל אלה כי טוב העני ונותן הון רב כמו המעשר. כי הרש ואין לו אלא סאה ונותן מעשרו כראוי והעשיר יש לו אלפים סאה ונתן למעשר מאתים חסר אחת. יצא העני נקי מנכסיו והעשיר נתחייב בהם. כך הצדקה כל אדם שיש לו ליתן כפי כל מה שיש לו אם מעט ואם הרבה:",
+                "<b>מסורת סייג לתורה.</b> מסורת אלו מלא וחסר והטעמי' שמסרו חכמי' לתלמידיהם. והם סייג לתורה שבכתב שלא תמצא הספרים חלוקים כי אם במקומות מועטים מה שאין כן בספרי התלמוד כי בכמה מקומות הגרסאות מתחלפות גם בכל יום ויום הסברות מתחדשות ומהם כותבין הגרסא על פי דעתם ונתנה רשות לסבלו. כי ספר שלם אין בארץ אשר לא יחטאו ותולין הטעות על הספר ולא על דעתם:",
+                "<b>נדרים סייג לפרישות.</b> הפרישות היא מדה עליונית. וכמה מעלות טובות יש להשיג אלי' כדאמרינן נקיות מביאה לידי פרישות. והוא הפורש מהנאות העולם. ואפילו מדברים המותרים באכילה ובתשמיש. גם בכל התאות האחרות בהמנע מן הכבוד ומן השררה והעושר וכיוצא בהן. ומתרחק משרשי' ומתקרב אל עיקרי הנפש ויסודה והוא קרוב לעבודת הבורא ית' כיצד במאכל. האוכל מעט לכדי חיותו שיהא בריא כדי ללמוד תורה הרבה ולעשות מלאכת ה' מלאכה מרובה. או השותה די הסרת צמאו. לא ישתכר ולא יתגל בתוך אהלה. ומה שאינו משמש בהנאה כי אם לקיים המצוה הרי זה מדרך הפרישות שאין דעתו ליהנות מן העולם ועוד תועלת שניי' שישמור נפשו מחטא כי לשיתגבר עליו היצר ויתאוה לעשות עבירה יאמר בלבו מן ההנאות המותרות אני נשמר איך אעשה הרעה הגדולה הזאת. וחטאתי לאבי שבשמים כל הימים. וזה הדבר ימנעהו מן המכשולות. אך המתקרב אל טבע החומר ונמשך אחר תאותיו והנאותיו גם כי לא יעשה איסור. נמצא מתרחק מעיקר הנפש ויסודה. גם כי יגרום אל הנפש שתמשך אחר הגוף והחומר ומסעף אותה במערצה משרשיה ומיסודה. וכמו שכתוב (הושע ד' י\"א) זנות ויין ותירוש יקח לב. והוא הדעת כמו שנאמר (משלי ט\"ו ל\"ב) ושמע תוכחת קונה לב. על כן נתנו עצה למי שאינו יכול (למשוך) למשול ברוחו ונמשך אחר ההנאות לנדור נדר לימים לאמר עד זמן פלו' לא אוכל ולא אשתה כי אם כזה או לאסור עצמו בדבר המותר וההרגל ישלוט עליו שמתוך כי הוא מקיים נדרו. נמצא מנהיג את עצמו לכבוש את יצרו ובזה תועלת בידו הפרישות וכדאמר ליה לר' פנחס אם לא יכלת למיכל חולין בטהרה כולה שתא. אכול לשבעה יומי. (<small>אמר המעתיק המאמר הזה הוא בירושלמי פ\"ק דשבת והגרסא שם</small> לרב) . שהאוכל חולין בטהרה נקרא פרוש. כדאמרינן (חגיגה יח:) בגדי עם הארן מדרס לפרושים. אבל אין ראוי להגדיר את עצמו בגדרים אלא אם כן יצרו מתגבר עליו שיוכל לידור על דרך רפואה. אך מי שמושל ברוחו ויכול להשיג אל מדת הפרישות בלא נדר אין לו לדור. כדאמרינן לא דייך במה שאסרה תורה אלא שאתה אוסר עצמך את המותר אבל ודאי אם ראה אדם שיצרו מתגבר עליו צריך להרבות סייג מרובה. כפי מה שצריך לכבוש את יצרו. וכיון שנכבש יצרו חוזר למדת הבינונית משל לרופא בזמן שרואה שהחולי קל ונוח להתרפאת עושה לו רפואה קלה. ובזמן שרואה שהחולי כבד וחזק בורר לו רפואה חזקה עד שיתרפא ואחר כך חוזר ונותן לו דברים בינוניים שמעמידין את הגוף על בוריו. ועל זה אמרו נדרים סייג לפרישות ולא אמרו שבועה סייג לפרישות מפני שהשבועה היא פוסקת מיד מפני שהוא נשבע שלא יאכל דבר זה עד יום פלו' ואין זה סייג כי מיד נפסק שאינו יכול לעבור עליו. אבל נדר הוא שאומר אם אוכל יותר מזה השיעור עד יום פלוני יאסרו כל פירות שבעולם עד זמן אחר שיקצוב. זה נקרא סייג שהוא דבר שיוכל לעבור עליו. ומוטב למכוין לבו לשמים אם איננו שלטון בעצמו לעשות הסייג ההוא בלא נדר:",
+                "<b>סייג לחכמה שתיקה.</b> זה סייג בין לחכמה עצמה בין למדותיה כיצד שאינו נכנס לתוך דברי חברו ועל מה שלא שמע אומר לא שמעתי. ואע\"פ שאינה מכלל השתיקה. השתיקה מביאה לידי כך לחכמה כיצד שאינו מדבר בפני מי שגדול ממנו בחכמה כי הלומד בפני רבו ורואה סברא אחת כהלכה אל יחשוב מיד כי היא האמתית ולא ירצה לאומרה בטרם שיסיים רבו מלדבר. ואם יעשה כן יפסיד מה שיאמר רבו ולא ידע הסברות מן החכמים הקדמונים כי לבו נע ונד מלהודיע דעתם. וגם כי סברתו לא תוכל להיות מכוונת כל כך עד שישמע מה שאמרו הראשונים וישקול במאזני שכלו אי זו יכשר הזה או זה על כן השתיקה לתלמיד לפני הרב והגדול ממנו בחכמה סייג. ובהמצא סברא והרב עודנו מדבר והלא שותק לא יפתח פיו עד שיאירו דברי רבו וסברתו חקוקה בלבו. עד שיגמור הדברים וידע מה שלמדו רבו. ואחרי כן תהיה סברתו צלולה ומכוונת ועל זה אמר שלמה ע\"ה (משלי י\"ח ב') לא יחפץ כסיל בתבונה כי אם בהתגלות לבו:"
+            ],
+            [
+                "<b>הוא היה אומר חביב אדם שנברא בצלם. חבה יתרה נודעת לו שנאמר כי בצלם אלהים עשה את האדם.</b> מפני שכפל הלשון יש לנו לומר שכך פירושו. חביב אדם שנברא בצלם. כי אף לא יודע הדבר. אלא כי נברא אדם בצלם אלהים אעפ\"כ היה חביב לפניו אחר שנבראו בצלמו ובדמותו וכשגלה לנו הדבר חבה יתרה הודיענו:",
+                "<b>חביבין ישראל שנקראו בנים למקום חבה יתירה נודעת להם שנאמר בנים אתם לה' אלהיכם.</b> גם כי הכפיל כראשון:",
+                "<b>חביבין ישראל שנתן להם כלי חמדה.</b> שבו נברא העולם זאת התורה שכל העולם נברא בה. ושכל הנבראים לא נבראו אלא כדי לקיימה. וכל הדברים אשר תחת השמים כלם סבה לסבה לצרכי משמשי התורה. משל ליוצר כלי אומנותו ובו עושה כל מלאכתו כך התורה כליו של הקב\"ה ובו נברא כל העולם כלו:",
+                "<b>חבה יתירה נודעת להם שניתן להם כלי חמדה.</b> שבו נברא העולם:",
+                "<b>שנאמר כי לקח טוב נתתי לכם תורתי אל תעזבו.</b> וידעת אלה הדברים הם לתועלת גדולה לדביקות אחר שנתגלה לנו כי האדם חביב לפניו מכל הבריות כי בצלם נבראו וישראל יודעין כי הם חביבין מכל שאר האומות כי נקראו בנים למקום ובחר בנו מכל העמים ונתן לנו את תורתו שמסיבתה נברא כל העולם כלו על כל פנים יודעים אנחנו כי קרוב אלינו השם ית' וית' לא יחשוב האדם. אף כי יעשה הישר בעיני ה' ולא יחטא שהוא קרוב אליו ואתה יודע כי השגת האנוש מועטת ואיננו שלם שיוכל להשיג אל הדבקות ולא שידמה לו וכי הוא רחוק ממנו לגמרי. חבה יתירה נודעת לו אם מזרע היהודים הוא. ואין לו להיות בעיניו לא רשע בפני עצמו ולא צדיק בפני עצמו. וזאת תהיה תורת האדם לא להתרחק ולא להתקרב והכל לפי רוב המעשה. כי אל הדבקות הגדול איך יש בנו ואין איש בארץ אשר יעשה טוב ולא יחטא. כמו שאמר ירמיה ע\"ה (ירמיה ל' כ\"א) והיה אדירו ממנו ומשלו מקרבו יצא והקרבתיו ונגש אלי. כשאני מקריבו נגש אלי. אבל אם אין אני מקריבו מי הוא זה אשר ערב את לבו לגשת אלי. וערב הוא מלשון ערבות:"
+            ],
+            [
+                "<b>הכל צפוי.</b> כמו שכתוב (תהלים קל\"ט א') ה' חקרתני ותדע אתה ידעת שבתי וקומי בנתה לרעי מרחוק וגו':",
+                "<b>והרשות נתונה.</b> שנתן רשות ביד בני אדם לעשות כל אשר יחפוץ לבו אם טוב ואם רע כמו שנא' ראה נתתי לפניך וגו' ואמר רמז\"ל כי זה הדבר הוא מן הפלאים שאע\"פ שהרשות נתונה לאדם לעשות רצונו. והקב\"ה יודע מה שיש לו לעשות קודם המחשבה וקודם המעשה ולא בהכרח יעשה האדם את הטוב ואת הרע. כי אם ברצון לבו והש\"י יודע תחלה מה יהיה רצונו ואפי' המעשים השקולים שאפשר שיהיו ואפשר שלא יהיו את הכל יודע תחלת המעשה והוא פלא:",
+                "<b>ובטוב העולם נידון.</b> והקב\"ה אינו דן את האדם לפי מעשיו לבד אך בטובו ובמדת החסד. וזהו שאמר דוד ע\"ה (תהלים כ\"ה ז') חטאות נעורי ופשעי אל תזכר חטאת הן בין השגגות בין הזדונות שאדם עושה בנערותו בעוד יצרו תקפו ודעת נקלה. אך אותם שעושה אחר שגדל בשנים והוא בדעת שלם נקראים פשעים או מרי ועל זה היה מתודה ואומר בין החטאים שבנעורי בין הפשעים שאחר שגדלתי אל תזכור וכן יעלה לפניך זכרוני תזכירני לטובה אך כחסדך זכר לי אתה למען טובך ה' לפי שבטוב העולם נדון. ואף הרשעים נדונין בטובו כמו שנאמר (תהלים קמ\"ה ט') טוב ה' לכל. והרשעים בכלל מעשיו של הקב\"ה כדאיתא במדרש:",
+                "<b>והכל לפי רוב המעשה.</b> שאע\"פ שהעולם נדון בטוב ה'. אין כל האדם במדת החסד כי למרבה בחסידות מדת החסד היתרה על מעשיו מרובה. ולממעיט תהיה מעוטה. ואם כן כלם נדונין בטובו. גם כן הרשעים אין הטוב היתר על מעשיהם מרובה כמו לצדיקים. וגם הצדיקים אין המרבה והממעיט שוין כי הכל לפי רוב המעשה. וכמו שאמר במדרש (איכה ג' כ\"ה) טוב ה' לקוו לנפש תדרשנו. אינו דומה המקוה ומתעסק למקוה ואינו מתעסק ורבינו משה ז\"ל גורס אבל לא על פי המעשה. ומפרש הכל לפי רוב המעשה כמו ענין הצדקה כי מי שנותן אלף זוז באלף פעמים זהו לפי רוב המעשה אבל לא על פי המעשה זה שנותן בבת אחת מפני זה מתעוררת מחשבתו אלף פעמים לעשות טוב בתוך עמו. וזה לא התעורר כי אם פעם הראשונה:"
+            ],
+            [
+                "<b>הוא היה אומר הכל נתון בערבון.</b> כל מה שהאדם לוקח מן העולם הזה על הכל הוא ערב ובניו ערבים ואל יחשוב היורש את אביו ואת אמו זה הממון ירושתי הוא אעשה ממנו כל רצוני שאין לו בשלו כלום כי לה' הכל. ומה שלקח ממנו בערבון הוא לוקח. ועתיד הוא ליפרע ממנו. משל לאדם שנכנס למדינה ולא מצא שם אדם. נכנס לבית אחת ומצא שם שלחן ערוך ועליו מכל מיני מאכל ומשקה. היה אוכל ושותה ואומר הלא בכל זה אני זוכה ושלי הכל אעשה ממנו כל רצוני. ולא היה רואה את הבעלי' שמביטין אותו במקום אחר. ועתיד הוא לשלם כל מה שיאכל וישתה והוא במקו' אשר לא יוכל להמלט:",
+                "<b>ומצודה פרוסה על כל החיים.</b> זו המיתה שנגזרה ואין אדם יכול להנצל ממנה כדגים הנאחזים במצודה הרעה:",
+                "<b>והחנות פתוחה.</b> שבני אדם נכנסין לשם. ולוקחין כל מה שצריכין עתה ואינן רואין את הנולד. ולא חושבין בהגיע זמן הפרעו' אם יהיה להם להפרע מאחר שמוציאין את החנות פתוחה. ויכולין לקחת כל צרכי' לפי שעה. כך בני אדם בעולם הזה:",
+                "<b>והחנוני מקיף.</b> זה בעל החנות שנותן לאחרים בהקפה. דיין ונפרע מהם לאחר זמן כך שליט בעולמו נותן לכל באי עולם כל חפצם אם טוב ואם רע וסופו ליפרע מהם לאחר זמן:",
+                "<b>והפנקס פתוחה.</b> לשני ענינים נאמר הדבר הזה האחד למשל כי אין שכחה לפני כסא כבודו כי החנוני מקיף שמקיף ומלוה לכמה בני אדם. מהם לאלפים ורבבות. ומהם לדינר (ולפשוע) (לפשוט) אם לא מפני זריזותו שהפנקס פתוחה לפניו ומיד כותב את הכל לפעמים היה שוכח דברים הקטנים מפני הגדולים אם היה מלוה על פה. ועל זה נאמר והפנקס פתוחה והיד כותבת. כלו' בין החטאים הגדולים והקטנים כלם כאלו לפניו נכתבים ולא שכח עונות הראשונים. והשני להודיענו כי אין ממתינין לפתיחת הפנקס אחר שעושה החטא. אלא בגמר המעשה כבר כתו' הוא כדי שלא יעבור רגע שלא נמנה עליו העון ההוא שאע\"פ שהעונות נמחלין לבעלי התשובה. נימנין אותן תחלה. מיד שגמרו מלעשותן ואחרי כן אם יחזור בתשובה מוחלין לו. כדאמרינן במדרש אינו כמי שלא עשאו. אלא עשאו ונמחל שגדול מי שאינו עושה ממי שעושה ומוחלין לו. ומה שאמר אין צדיקים גמורים עומדין במקום שבעלי תשובה עומדין שם. ר\"ל שבעלי תשובה יש להם להפרש מן המותר כענין שחטא בו. כמו אם עבר על העריות. ואפי' באשתו יש להתנהג עמה במדת הפרישות בדבר שחטא בו יפרוש ואפי' מן המותר יותר ממה שהצדיקין גמורין צריכין לעשות:",
+                "<b>וכל הרוצה ללות יבא וילוה.</b> שרשות נתונה לו לכל אדם. והרוצה ליטול אי זה דרך שירצה יבא ויטול. והכסילים חושבים כי ליהנות בו נברא עולם. אבל הצדיקים כל מחשבותם וכל הנאתם להיות נקיים לקיים המצות. וכל אדם בורר לעצמו ואשרי מי שיבחר הטובה:",
+                "<b>והגבאין מחזירין תמיד בכל יום.</b> מן השמים שמחפשין אחר מעשה בני האדם שנא' (איוב ז' י\"ח) ותפקדנו לבקרים לידע ולהודיע מה הם עושין:",
+                "<b>ונפרעין מן האדם לדעתו.</b> כיצד כשיודע וזוכר העון שעושה וכשבא הפורענות אליו מכיר ומשגיח כי מפני אותו החטא. ואשריו שעל ידי זה מצדיק את הדין וחוזר בתשובה ומתכפר לו העון:",
+                "<b>ושלא לדעתו.</b> כיצד כגון שייסורין באין עליו ואינו זוכר אל החטאים אשר עשה. ויש שחושבין כי לא בדין יבואו להם ייסורין כי אומרים צדיקים אנחנו ולא חטאנו ולמה לנו הרעה הגדולה הזאת וימותו בלא תשובה ותולעתם לא תמות כי הרשיעו הדין והצדיקו עצמן אוי להן אוי לפגריהן כי פשעו בגופם. משל למלך שאמר לעבדו לך ומשכן לפלו' הלך ומשכנו ואותו האיש אינו זוכר את החוב והוא צועק ותמה על מה משכנין אותו והדבר מסור אל לבו. כך מי שנפרעין ממנו מן השמים שלא לדעתו. אבל כשזוכר החוב ויודע כי בדין משכנין אותו אין הדבר מסור אל לבו כל כך:",
+                "<b>ויש להם על מה שיסמוכו.</b> במעשיהם על מדת הדין.<b> והדין דין אמת</b>:",
+                "<b>והכל מתוקן לסעודה.</b> שכל תועלת הדברי' הללו אין סופן ואחריתם אלא להכשר סעודה כלומר לחיי העולם הבא:"
+            ],
+            [
+                "<b>רבי אלעזר בן עזריה אומר אם אין תורה אין דרך ארץ.</b> כלומר מי שאינו יודע תורה אינו שלם במדות של דרך ארץ כי רוב המדות הטובות שיש בדרכי העולם בתורה הם כמו והעבט תעביטנו הענק תעניק לו מאזני צדק אבני צדק וכמה וכמה כיוצא בהם. אם כן בלא תורה לא יהיו דעותיו שלמות בדרך ארץ:",
+                "<b>אם אין דרך ארץ אין תורה.</b> ר\"ל שצריך תחלה לתקן את עצמו במדות. ובזה תשכון התורה עליו שאיננה שוכנת לעולם בגוף שאינו בעל מדות טובות לא שילמוד התורה ואחר כך יקח לו המצות כי אי אפשר וזהו כענין שנאמר נעשה ונשמע וכמו שכתבנו:",
+                "<b>אם אין חכמה אין יראה.</b> כי אין יראה שלמה בלא חכמה. לפי שהוא מחזקת אותה ומאירה לנחותו בדרך:",
+                "<b>אם אין יראה אין חכמה.</b> שצריך שיקדים היראה לחכמה שבלא כן לסוף לא יקיים החכמה ויקוץ בה ויניחנה כי מאחר שאין לו תיקון המדות תחלה ואינו ירא את ה' למה זה מחיר ביד כסיל לקנות חכמה ולב אין להקים את דבר ה'. כי היראה צריכה להיות קודם החכמה:",
+                "<b>אם אין דעת אין בינה.</b> שלש מוחות הם ונחלקים לשלשה דברים. לחכמה. ולתבונה. ולדעת. חכמה מה שלומד מאחרים. ותבונה מוציא דבר מתוך דבר בדמיון. ודעת היא מה שמשיג מדעתו. וזהו שאמרו אם אין דעת אין בינה כי מאחר שאין לו יכולת להשיג ולדעת עצם הדבר מדעתו. איך יוציא דבר מתוך דמיון דבר. שהדעת קודם לבינה. ובלא דעת אי אפשר להיות לו בינה:",
+                "<b>אם אין בינה אין דעת.</b> אם אין כח להבין הדברים מדמיון דבר מחמת שאין בו דעת שלימה להשיג ולדעתו עצמו של דבר ההוא:",
+                "<b>אם אין קמח אין תורה.</b> לפי שצריך לחזור אחר פרנסתו ואינו יכול לעסוק בתורה:",
+                "<b>אם אין תורה אין קמח.</b> כלומר מאחר שאין בו תורה אין תועלת הקמח עולה שאין אדם מועיל בעשרו אלא כדי שיהיו צרכי גופו מצויין ויהיה לו פנאי לעסוק בתורה:",
+                "<b>הוא היה אומר כל שחכמתו מרובה ממעשיו למה הוא דומה לאילן שענפיו מרובין ושרשיו מועטין הרוח בא ועוקרתו על פניו וגו' וכל שמעשיו מרובין מחכמתו למה הוא דומה לאילן שענפיו מועטין ושרשיו מרובין ואפי' כל הרוחות שבעולם באות ונושבות בו אין מזיזין אותו ממקומו. </b> וכבר ביארנו דברים הללו בפרק זה בענין כל שיראת חטאו קודמת לחכמתו חכמתו מתקיימת וכו':"
+            ],
+            [
+                "<b>רבי אלעזר חסמא אומר קנים ופתחי נדה.</b> קן יונים של יולדות:",
+                "<b>ופתחי נדה.</b> שלש מקומות הן. בית ועליה ופרזדור . וגם כמה מראות דם שיש בדמי נדה <b>הן הם גופי הלכות</b>. וכמו שאמרו (ב\"מ דף פ\"ד ע\"ב) ששים מראות של דם הביא לפניו וכלן דן אותם לדם טהור:",
+                "<b>תקופות וגימטריאות.</b> מפני שיש בהם חשבונות רבים וחכמת החשבון מחדדת את האדם:",
+                "<b>פרפראות לחכמה:</b>"
+            ]
+        ],
+        [
+            [
+                "<b>בן זומא אומר איזהו חכם הלומד מכל אדם.</b> אמרו חכמי האומות כי היודע כל החכמות אם אינו אוהב החכמה אינו חכם אלא טפש הוא אחר שאינו אוהב החכמה כי היא הדעת. אך האוהב אותה ומתאוה אליה אע\"פ שאינו יודע כלום הרי זה נקרא חכם שעל כל פנים תשיג אל החכמה האמיתית ודעת אלהים תמצא. ועל זה אמר בן זומא <b>איזהו חכם הלומד מכל אדם</b> שכל כך אוהב החכמה ומתאוה אליה ששואל לכל אדם ואף מי שאינו יודע כי אם דבר (אחר) [אחד] ילמד ממנו ואז יצליח דרכו ואז ישכיל. ועל זה נקרא חכם <b>שנאמר מכל מלמדי השכלתי</b> שכן אמר דוד ע\"ה שלמד מכל אדם ולא היה אומר זה אינו יודע כמוני כי מכלם למד והשכיל. משל לאדם שהפסיד כלי קטן והלא מכל אדם מבקש אותו:",
+                "<b>איזהו גבור הכובש את יצרו.</b> כמו שכח הגוף היא מעלתו וחשיבותו. כך כח הנשמה הוא מעלתה. וגבורת הגוף שהיא הכח באדם גם בבהמה הוא כי לכלם יש כח לישא משאות ומהם יותר על חבריהם. ובזה לא דבר בן זומא כי לא נקראת גבורה אך מגבורת הלב שיש בה שני כחות להיות גבור במלחמה ולא יפחד לבו לעולם. וגם כח כבישת היצר והיא נחלקת בין האדם והבהמה כי לא לבהמות גבורת הלב. ועל זה אמר שהכח האמיץ והחזק מגבורת הלב הוא הכובש את יצרו כי הגבור במלחמה אינו דבר גדול כל כך וכמוהו כמוהם בתאר בני אדם אם להם כח גם לזה חזקה אם למדו ידיהם לקרב אצבעותיהם למלחמה. אך כבישת היצר האויב לאיש על פניו להאבידו היא גבורה נשגבה וחזקה:",
+                "<b>שנאמר טוב ארך אפים מגבור ומשל ברוחו מלוכד עיר.</b> ארך אפים נקרא המאריך אפו ואין רצונו להנקם מיד אך ממתין שעה ומקום לנקום נקמתו. כי הכעסן ומתנקם מיד מחבל את מעשיו ובלא דעת הוא עושה. ועל זה אמר שלמה ע\"ה <b>טוב ארך אפים מגבור</b> המאריך אפו אע\"פ שאינו מוחל מתוך כעסו אלא שמניח הדבר להנקם אחר זמן יותר היא גבורת הלב מן הגבור במלחמה שגם בלא דעת יהיה גבור להלחם. <b>והמושל ברוחו</b> שהוא יותר ממאריך אפים כי מתוך הכעס הוא מוחל מאשר הוא ירא את דבר ה' הוא גבור <b>מלוכד עיר</b> אע\"פ שיש לו שני דברים גבורת הלב וחכמה כמו שנא' (משלי כ\"א כ\"ב) עיר גברים עלה חכם וירד עוז מבטחה. כי בגבורת הלב והחכמה העצה הנכונה לכדו העיירות. ועל זה נאמר (מלכים ב' י\"ח כ') עצה וגבורה למלחמה. ומושל ברוחו גדול וחשוב מכל זה ונמצא כובש את יצרו מכל דבר רע:",
+                "<b>איזהו עשיר השמח בחלקו.</b> האומר די לי בחלקי אחר שאני יכול לפרנס את עצמי ואת ביתי ולעסוק בתורה. מה לי לממון אחר אך להיות לי כדי צרכי ולהקים את דבר ה'. כי מי שאינו שמח בחלקו ואינו שבע במה שנתן לו השם ית' עני הוא כמו שמפורש בפסוק (משלי ט\"ו ט\"ו) כל ימי עני רעים וטוב לב משתה תמיד. ר\"ל כל ימי עני המתאוה לממון רעים (קהלת ה' ט') אהב כסף לא ישבע כסף. אך טוב לב ושמח בחלקו כל ימיו טובים (כי מי) [כמו] העושה משתה תמיד. על כן מדה טובה היא עד מאד להיות שמח בחלקו והוא הנקרא עשיר אחר שהשם ית' נתן לו במה שיתפרנס ויעסוק בתורה ובמצות. כי מה יתרון לאדם בכל עמלו אך לקיים את התורה והמצות:",
+                "<b>שנא' יגיע כפיך כי תאכל אשריך וטוב לך אשריך בעולם הזה וטוב לך לעולם הבא.</b> אין מזה הפסוק ראיה לדבר שהשמח בחלקו נקרא עשיר. אלא שאדם מאושר במדה הטובה הזאת כשאינו חפץ לאסוף ממון ושונא מתנות. יגיע כפיו אוכל ומסתפק בו כמו השמח בחלקו שאין רצונו אלא בכדי חיותו. ושלש המדות האלו סדרן בן זומא כסדר ירמיה הנביא ע\"ה. החכמה והגבורה והעושר. כמו שנאמר (ירמיה ט' כ\"ב) אל יתהלל חכם בחכמתו ואל יתהלל הגבור בגבורתו ואל יתהלל עשיר בעשרו. הקדים החכמה לגבורה מפני שהיא מעלה אמתית ובנפש השכלית ובגוף שוכנת ולא כן הגבורה שאיננה כי אם בגוף לבדו. אך כי היא מעולה מן העושר שהגבורה היא בגופו דבר קיים כל ימי עודנו חי והעושר חוץ לגוף והוא דבר הנאבד כי יעשה עושר ובחצי ימיו יקחוהו אחרים. ואף ע\"פ שהנביא אמר לבל יתהלל אדם בג' מדות הללו. חלק בן זומא ואמר כי יש לאדם באלו המדות צד שיהיה לו בלא טורח ועמל ויתהלל בהן. בחכמה להיות למד (בכל) [מכל] אדם כי אז יבין יראת ה' ואין בזה טורח כי חכמה היא ואינה מלאכה. בגבורה לכבוש את יצרו ולמחול מתוך הכעס גם בזה יתהלל כי מתוך היראה הוא עושה. וזהו שאמר שלמה ע\"ה (משלי י\"ט י\"א) שכל אדם האריך אפו ותפארתו עובר על פשע. והשמח בחלקו אחר שאין חפצו רק ללמוד ולקיים המצות וכי יש לו כדי חיותו ופרנסתו שמח ומכיר כי השאר הבל. הוא העשיר הזה יתהלל בעשרו. כי בכל אלו הדברי' הם ידיעת הבורא ית' כמו שנא' (ירמי' ט כג) כי אם בזאת יתהלל המתהלל השכל וידע אותי כי אני ה' עשה חסד משפט וצדקה בארץ כי באלה חפצתי נאם ה'. ועוד הוסיף בן זומא מדה רביעית ואמר:",
+                "<b>איזהו מכובד המכבד את הבריות.</b> המכבד את חברו. לעצמו הוא מכבד לא לחברו. ומה תועלת לאיש כי יעשו לו כבוד. אם נכבד הוא לא הוסיף במעלתו ובכבודו מפני הכבוד אשר עשו לו. ואם נקלה הוא לא יחזירוהו נכבד כי יכבדוהו ולמכבדים הוא אבדון לכל נקלה כבוד כי אין מעלתו מוספת כמו שאמר שלמה ע\"ה (משלי כ\"ו ח') כצרור אבן במרגמה כן נותן לכסיל כבוד. כי הצורר אבן במרגמה עושה שטות הוא ולא לאבן כבוד כי לא נתעלית בזה. וכן הנותן לכסיל כבוד שטות הוא. נמצאת אומר כי כל כבוד אשר יעשה אדם לבריות לעצמו הוא מכבד שגורם להם כי בעל כרחם יכבדוהו ומתורת חיוב שהוא הכבוד האמיתי. ועל זה נאמר <b>איזהו מכובד המכבד את הבריות</b>:",
+                "<b>שנא' (שמואל א' ב' ל') כי מכבדי אכבד ובזי יקלו.</b> ראיית זה הפסוק הוא מקל וחומר. אם הקב\"ה שכל בריותיו לא נבראו אלא לכבודו שנאמר (ישעיה מ\"ג ז') ולכבודי בראתיו. והן חייבין בכבודו ולא היה בדין להחזיק טובה להם כי לא נבראו לדבר אחר וזו היא מלאכתם ואין להם רשות לעשות אחרת ואעפ\"כ אמר כי מכבדי אכבד כ\"ש וכ\"ש חבריו שאין הגבר (חייס) [חייב] לכבדם אם יעשה להם כי יכבדוהו ועל כפים ישאוהו. וגם בזאת המדה אין בה טורח והיא נאה ומקובלת:"
+            ],
+            [
+                "<b>בן עזאי אומר הוי רץ למצוה קלה.</b> כבר אמרו טעם בזה הדבר בפרק שני לפי שאין אתה יודע מתן שכרן של מצות. ועתה בן עזאי הוסיף טעם אחר ואמר <b>הוי רץ למצוה קלה ובורח מן העבירה שמצוה גוררת מצוה</b> מכח הטבע כי הוא זה. כי בעשות האדם מצוה קטנה פעם אחת הוא מתקרב את השם ומרגיל את רוחו לעבודתו ונקלה בעיניו לעשות מצוה אחרת שיש בה טורח כנגד הראשונה או יותר מעט מפני שכבר הורגל טבעו למלאכת המצוה. וכי יעשה שניה (לשלישי) [ושלישי] אף כי תהיה עליו לטורח הרבה מן הראשונות יעשנה מהרה כי כבר הרגל שולט עליו הרבה עד כי ישלוט עליו עד מאד ויעשה כל המצות כלן:",
+                "<b>והעבירה גוררת עבירה.</b> גם זה מן הטבע אחר שעשה עבירה אחת ונתרחק מעבודת השם ית' כי תבא לידי עבירה אחרת אף כי אין היצר מתאוה אליה כבראשונה יעשנה כי רוחו עלול אל היצר ותוקף עליו. ואם אין תאוה גדולה בדבר ההוא אף יעשה כל העבירות כי טבעו מורגל לעשות כל תועבת השם אשר שנא:",
+                "<b>ששכר מצוה מצוה.</b> זהו טעם אחר מן הטבע. וכן ר\"ל כי הקב\"ה לא נתן ביד האדם הרע והטוב אך הבחירה לבד כמו שנא' (דברים ל יט) ובחרת בחיים. ואחר שבחר לו הדרך האחת אם בטובה הולך וה' עמו וכי יעשה מצוה אחת מסייעת אותו לעשות מצוה אחרת כי בפני עצמו אין לו יכולת גם להטיב. ועל זה נאמר <b>ששכר מצוא מצוה ושכר עבירה עבירה</b>. ולא חס ושלום שזהו שכרה שאם כן מה שכר יש לו ולא כן הדבר כי שכרה קיים הוא לעולם הבא. אלא שר\"ל שפרי מצוה מצוה ואוכל פרותיה בעולם הזה שמסייעת אותו לעשות מצוות אחרות ונמצא הקרן מתרבה וקיים לעולם הבא. וזה שנאמר (ישעיה ג' י') אמרו צדיק כי טוב כי פרי מעלליהם יאכלו:",
+                "<b>ושכר עבירה עבירה.</b> ואם בחר את המות ואת הרע ועשה עבירה אחת הקב\"ה מתרחק ממנו ומניחו ומוסר אותו ביד טבעו הרע. וזהו הפרי היוצא מן העבירה שמניחין אותו לעשות אחרת ואין בידו יכולת לסור מן הדרך ההיא. כי לא לאדם דרכו בשכבר בחר לו הדרך. וזהו שנאמר (ישעיה ג יא) אוי לרשע רע כי גמול ידיו יעשה לו. ועל זה ארז\"ל (יומא לח:) בא לטהר מסייעין אותו בא לטמא פותחין לו. כלומר שאם בא לטמא אין מסייעין אותו אבל פתחין הרבה יש לו ליכנס בהן ולהרע כי מניחין אותו לעשות הישר בעיניו. ועל זה משלו חז\"ל משל למה הדבר דומה לאדם שלקח את הנפט כשבא אומר לו מדוד לעצמך שאם (לו) [לא] מפני שלקחו בכספו לא היה לו רשות לקחתו אבל אחר שמכרוהו לו אומר לו מדוד לעצמך מפני שריחו רע. כן הרשעים אחר שבחרו בדרך הרע מניחין אותן לעשות חפצם ורצונם. כי חס ושלום מן השמים לא יסייעו לשום אדם רע. אבל הצדיקים שבוחרין בדרך טובה מסייעין אותם. משל לאדם שלקח אפרסמון הלך למדוד לעצמו אמרו לו המתן עד שנמדוד עמך ונתבשם כלנו:"
+            ],
+            [
+                "<b>הוא היה אומר אל תהי בז לכל אדם ואל תהי מפליג לכל דבר.</b> שלא תבזה שום אדם ואפי' לנקלה. ואל תפליג דבריך לומר רחוק הוא שיוכל לבא אלי הזק בדבור זה:",
+                "<b>שאין לך אדם שאין לו שעה.</b> שיוכל להזיק או להועיל אם מעט ואם הרבה:",
+                "<b>ואין לך דבר שאין לו מקום.</b> וצריך אתה להזהיר ממנו:"
+            ],
+            [
+                "<b>רבי לויטס איש יבנה אומר מאד מאד הוי שפל רוח שתקות אנוש רמה.</b> איך יתגאה האדם כל עקר וסוף הרמה תשוה יותר ממנו. ועל זה אמר <b>מאד מאד הוי שפל רוח</b> להפליג בדבר ולומר כמה גדול עונשו של גסות הרוח והוא מתגאה. ורמז\"ל פירש שבא להודיענו כי אע\"פ שהקו האמצעי בכל המדות הוא המשובח כמו מדת הנדיבות כי הפזור והכילות שניהם רעים והאמצעית היא הבחירה וכן במדת האכזריות שאין לאדם להיות אכזרי ולא רחמני לגמרי כי אין לו לרחם על הרשעים ולא להיות אכזרי על שאר בני אדם אך האמצעית הוא הדרך הטוב לרחם ולהיות אכזר כראוי ובכל (הדעת) [המדות] כלם יש לו לאדם לאחוז הדרך האמצעית ובמדה הבינונית אבל מדה זו של גסות הרוח צריך להתרחק ממנה עד הקצה האחרון שאין לך מדה קשה ממנה ורוב העבירות שבתורה תלויות בה. ולא עוד שמשכחת הבורא ית' מלבו של אדם שנאמר (דברים ח' י\"ד) ורם לבבך ושכחת את ה' אלהיך. וזו היא ששנינו <b>מאד מאד הוי שפל רוח</b>. וכבר נחלקו חכמי התלמוד בדבר הזה במס' סוטה (דף ה') חד אמר בשמתא דאית ביה ובשמתא דלית ביה כלל. כלומר שאין לאדם להיות שפל רוח עד הקצה האחרון ולא יהיה כל כך שפל שיבזוהו בני אדם אך בינונית יקח לו גסות הרוח לא (להתנאות) [להתגאות] ולא להשפיל רוחו בתכלית השפלות שלא יבא לידי בזיון ועל זה אמרו בשמתא דאית ביה גסות הרוח הרבה ובשמתא דלית ביה כלל כי אינו אדם אך לבהמות נדמה. ואחרינא אמר בשמתא דאית ביה כלל שכל כך היא מדה רעה שצריך להתרחק ממנה הרחק גמור ולא יהיה בו ממנה כל עיקר כדעת ר' לויטס ומן הטעם שכתבנו. וכן הלכה:",
+                "<b> רבי יוחנן בן ברוקה אומר כל המחלל את שם שמים בסתר נפרעין ממנו. </b> חלול השם האמור בתלמוד הוא פרהסיא ולפי חשיבות האדם הוא חלול בדבר קטן וכדאמ' (רב נחמן במסכת חולין) (יומא פ\"ו ע\"א) היכי דמי חלול השם (אמר רב) כגון אנא דשקילנא בשרא מטבחא ולא יהיבנא דמי לאלתר. לכן החכמים ואנשי השם (צריכין) לשמור במעשיהם על כל שאר בני אדם. וכל איש כפי מעלתו. וכל הרוצה ליטול את השם יבא ויטול. ואמרו במסכת סנהדרין (עד.) שאפי' על ערקתא דמסאנא יהרג ואל יעבור לא על דרך חיוב אך יש לו ליהרג על זה. כי עושה מצוה שמקדש את השם ית' וקונה עולמו בשעה אחת. אבל בשלשה דברים כל אדם חייב ליהרג עליהם. ואם יעבור ולא יהרג הוא עון פלילי כע\"ז ושפיכות דמים וגלוי עריות. וחלול השם בפרהסיא. עונשו גדול מכל אלו הג' כמו שנא' (יחזקאל כ' ל\"ט) ואתם בית ישראל כה אמר ד' אלוקים איש גלוליו לכו עבדו ואחר אם אינכם שמעים אלי ואת שם קדשי לא תחללו עוד במתנותיכם ובגלוליכם. הנה נתבאר לך כי ביותר (הפקיד) [הקפיד] במה שהיו עובדים גלוליהם מפני שהיו מחללין את שם קדשו בפרהסיא מן הע\"ז עצמה. וזהו ששנינו <b>כל המחלל שם שמים בסתר</b> מדבר בדברים שהן בעצמן חלול השם כמו ע\"ז שהוא חלול שמודה לאלהותו. וכמו כן הנשבע לשקר בשמו של הקב\"ה שגונב דעת הבריות חלול כמו שנאמר (ויקרא י\"ט י\"ב) ולא תשבעו בשמי לשקר וחללת את שם אלהיך אני ה':",
+                "<b>אחד שוגג אחד מזיד על חלול השם.</b> לא שנפרעין ממנו על השוגג כמזיד אלא שאף על השוגג נפרעין ממנו בגלוי וכל אחד כפי עונו ישא מפני שאף השגגה נחשבת לו עון בזמן שאינו אנוס שהיה לו ליזהר שלא יבא על ידו ולא נזהר לפיכך חייבו הכתוב קרבן שיכפר לו:"
+            ],
+            [
+                "<b>רבי (שמעון בנו) [<small>אמר המעתיק לפנינו הגרסא</small> רבי ישמעאל] אומר הלומד על מנת ללמד.</b> פי' חס ושלום שאין זה מדבר בלומד על מנת ללמד ולא לעשות שזה אין מספיקין בידו לא ללמוד ולא ללמד. אלא על מנת לעשות איסור והיתר כמשמעו ולא שיטרח ויעיין הרבה (אלא) [אולי] ימצא איסור בדברים המותרים אך לוקח הדברים כפשוטן. מפני כך אין <b>מספיקין בידו</b> אלא כפי מחשבתו <b>ללמוד וללמד</b>:",
+                "<b>והלומד על מנת לעשות מספיקין בידו ללמוד וללמד ולעשות.</b> ר\"ל שדעתו לפלפל בלימוד כדי לדעת אמתת הדברים ורצונו לטרוח כמה ימים ושנים להשיג דבר קטן ולנהוג עצמו על פי האמת הרי זה למד על מנת לעשות. שכל עיקר מחשבתו אין כי אם אל המעשה להיות אמתי. ולפיכך מספיקין בידו ללמוד וללמד ולעשות. שהכל בכלל המעשה:",
+                "<b>רבי צדוק אומר אל תעשם עטרה להתגדל בהם ולא קרדום.</b> שלא תעשה דברי תורה כעטרה להתגדל ולהתכבד בהם בעולם הזה שזהו הנאת הכבוד. זולת אם יכוין לכבוד התורה כי (כעושין) [כשעושין] לו כבוד התורה מתכבדת בזה. ואם כונת החכם לכבוד התורה ולא לכבודו בלבב שלם מותר:",
+                "<b>ולא קרדום לחתוך בהם.</b> שלא יהנה בהם הנאת ממון שאין ליהנות בהן כל עיקר:",
+                "<b>וכן היה הלל אומר ודישתמש בתגא חלף.</b> תגא לשון כתר כתרגומו:",
+                "<b>הא כל הנאות מדברי תורה.</b> הנהנה בדברי תורה בעולם הזה הרי זה נוטל חייו מן העולם הבא. ולא הנאת כבוד והנאת ממון בלבד אמרו אלא אפילו להציל את עצמו אסור. שהרי רבי טרפון שכפתוהו להשליכו בנהר כסבורין שהוא לסטים ולא אמר (רק) אוי לטרפון שזה הורגו וכיון שהכירו בו שהוא רבי טרפון הניחוהו וברח. כל ימיו של אותו צדיק היה מצטער על דבר זה ואמר אוי לו שנשתמשתי בכתרה של תורה שכל המשתמש בה אין לו חלק לעולם הבא. ואמרי' טעמי' משום דר' טרפון עשיר גדול היה והוה ליה לפיוסיה בדמים (נדרים סב.). ואמרי' נמי בב\"ב פרק ראשון (בבא בתרא ח.) רבי פתח אוצרות בשנת בצורת אמר יכנסו בעלי מקרא בעלי משנה ובעלי התלמוד ועמי הארץ אל יכנסו. דחק ר' יונתן בן עמרם ונכנס אמר לו ר' פרנסני. אמר לו קרית לא שנית לא. ואם כן במה אפרנסך. אמר לו פרנסני ככלב וכעורב. עמד ופרנסו לאחר שיצא אמר רבי אוי לי שנתתי ממוני לעם הארץ. אמר לפניו ר' שמעון ברבי שמא יונתן בן עמרם תלמידך הוא שאינו רוצה ליהנות (בכבוד) [מכבוד] תורה. בדקו ומצאו כדבריו. א\"ר יכנסו הכל. ואף רבי אמר לפרנס בכבוד תורה. אלא בשני בצורות שמצוה לפרנס את מי שאין לו די מחסורו. והצריך יש לו ליטול. אלא שלא היה רוצה רבי ליהנות מממנו לעם הארץ. ר' לטעמיה דאמר רבי אין פורענות בא לעולם אלא בשביל עמי הארץ. ואעפ\"כ יונתן בן עמרם לפנים משורת הדין עשה דכיון שראה שלא היו מפרנסי' אלא בעלי תורה. אמר אם כן בכבוד התורה הם מפרנסין ולא רצה ליהנות בכבודה של תורה ונראין דברי' כי שמא אלו לא היו רוצים לפרנסו על מנת שהוא עם הארץ היה מפרנס בכבוד תורה שאין עון זה גדול מכל המצות האמורות בתורה שנאמר וחי בהם ולא שימות בהם חוץ מן הג' הידועות. וכן ההוא מעשה דרבי אלעזר ברבי שמעון (ב\"מ דף פ\"ד ע\"ב) דאמר היתה כאניות סוחר ממרחק תביא לחמה (משלי ל\"א י\"ד) ומפני שהיה זקן וקבל עליו יסורין והיה צריך ליזון ולהתרפאת ולא היה לו במה. ואין לך צדקה מזו. אבל מי שהוא בריא ויכול לעשות מלאכה אסור לו ליהנות בכבוד תורה כל עיקר. ומה שאמרו (כתובות קה:) מכאן למביא דורון לתלמידי חכמים מעלה עליו הכתוב כאלו מקריב בכורים. לא אמרו אלא בדבר שהדיוטות רגילין בו שכן דרך בני אדם להביא דורון לאדם חשוב אפי' הוא עם הארץ. ומה שאמרו חכמים (ברכות י' ע\"ב) הרוצה ליהנות יהנה כאלישע זה המטיל מלאי לכיס תלמידי חכמים ששכרן מרובה ומותר. והכתוב גם כן פטרן מן מיני מסים וארנונות ואפי' כסף גולגלתא וכמה דברים הידועים על פי הקבלה שהקב\"ה זכה בהם לתלמידי חכמים. וכן סדר הענין ר' מאיר ז\"ל:"
+            ],
+            [
+                "<b>רבי יוסי אומר כל המכבד את התורה וכו'.</b> ואיזהו כבוד תורה שלא יניח ספרים בקרקע ולא ישב בספסל ובכסא כנגדם בשוה. והחרד על דברי תורה ומכבד אותה ואת לומדיה שדבר ידוע הוא מהכרח הפסוקים והסברא שנותנת שכל מי שמדבר טוב על הטובים ועל החכמים שמוחזקין בו שהוא צדיק. וכל הדן אותם לכף חובה ולוקח במעשיהם לומר שאינן מכוונין ואינו רואה להיות להם זכות וכשמדברין לפניו מן הרשעים מצדיק את מעשיהם בידוע שיש בו שמץ רשעות. ובזה אל תסתפק כי בזה הדבר תוכל להבחין לבות האדם. ופסוק שלם יש לנו על זה ששלמה ע\"ה אמרו (משלי כ\"ז כ\"א) מצרף לכסף וכור לזהב ואיש לפי מהללו. כלומר לפי מה שהוא מהלל. ואף ע\"פ שכתוב (שמואל א' ט\"ז ז') וה' יראה ללבב. הוא בענין המינות מדבר שאין כח האדם להבחין בחברו אם הוא מין כי הדברים המוצנעין בלבות המינין הם. אך בדבור המאמינים (<small>אמר המעתיק לפי המובן חסר כאן איז' תיבות, וי\"ג</small> אך בדיבור הם כמאמינים):",
+                "<b>גופו מכובד על הבריות.</b> מן שמים מסייעין שיכבדהו הבריות אחר שהוא מכבד את התורה ועושה הדברים שזכרנו. ובחלופיהן אמרו:",
+                "<b>כל המחלל את התורה גופו מחולל על הבריות.</b> על אלו אמרו המגלה פנים בתורה. ואומר למה הוצרך לכתוב ותמנע היתה פלגש (בראשית לו יב) וכיוצא בו. הרי זה מחלל את התורה:"
+            ],
+            [
+                "<b>רבי ישמעאל ברבי יוסי אומר החושך עצמו מן הדין.</b> ואע\"פ שכתוב שופטים ושוטרים תתן לך בכל שעריך. וכתוב צדק צדק תרדוף (דברים טז, יח-כ) שמצוה לדון את הדין. זהו במקום שאין שם דיינים אחרים. אבל כל זמן שיוכל לחשוך את עצמו טוב לו להשליך עולו על אחרים שמונע עצמו מכמה ספקות:",
+                "<b>פורק ממנו איבה.</b> שהיוצא מבית דין חייב ישנא את הדיינין:",
+                "<b>וגזל.</b> שמא יחייב תשלומין למי שאינו חייב והדבר עליו כאלו גוזלו:",
+                "<b>ושבועת שוא.</b> שמא יחייבנו שבועה שלא כדין ונמצא מכשילו שבועת חנם:",
+                "<b>והגס לבו בהוראה.</b> סמך זה הדבר לחושך עצמו מן הדין שהוא ענין הפך ממנו. כי זה חושך עצמו מן הדין מפני שצריך לפסקו במתון ובעיון גדול והדבר עליו לטורח. אבל הגס לבו בהוראה שחושב בעצמו כי יודע להורות בדין ולא יטעה:",
+                "<b>הרי זה שוטה.</b> נקרא שוטה מפני שהוא חכם בעיניו ואין לך שטות גדול מזה כי תקוה לכסיל ממנו כי הכסיל ועושה עבירות הוא בעצמו יודע ומכיר כי לא הולך בדרך טובה ואינו חושב כי איננו טועה. ויש תקוה לתועלתו כי אולי ישוב אל ה'. אך החכם בעיניו וגס לבו בהוראה מה תקוה יש בו מאחר שחושב כי הוא חכם איך יחזור לו כי יראה לו כמניח החכמה והדעת:",
+                "<b>ורשע.</b> אע\"פ שאמר כי הוא שוטה אין בכלל אותו הלשון שאינו ירא חטא. ועל זה הוצרך לומר כי הוא רשע שאם היתה בו יראת שמים לא היה אץ בדבריו כל כך כי יודע הוא (שהשגה) [שהשגגה] מצויה היא בבני אדם וקרוב הדבר לכל אדם לטעות. וגם החכם הגדול והמפולפל:",
+                "<b>וגס רוח.</b> אע\"פ שאמר כי הוא שוטה ולא ירא חטא עתה מוסיף ואומר כי מתוך גאוה וגסות הרוח וכי רוצה להשתרר לבו גס בהוראה כדי שיראו העולם שפוסק את הדין מהרה ולהראות להם כי הוא חכם וימנוהו שופט ואדון עליהם. וזאת היא מחשבתו הרעה. הנה כי שלש המדות האלה יש בגס לבו בהוראה ומורה מבלי אימה ופחד. המקום ברחמיו יצילנו מהם:"
+            ],
+            [
+                "<b>הוא הי' אומר אל תהי דן יחידי.</b> גם זה מענין חושך עצמו מן הדין. כי אף על פי שמומחה (דן) ואפי' יחידי. מדת חסידות היא שלא יעשה כן עד שיקח חברים שידונו עמו ויסייעוהו וימצא חושך עצמו מן הדין קצת שאין הכל עליו מושלך:",
+                "<b>שאין דן יחיד אלא אחד.</b> ר\"ל שאין דן יחידי אלא הקב\"ה. ויש מפרש <b>שאין דן יחידי אלא אחד</b> זהו המומחה אבל לא שאר בני אדם שאינן מומחין ולפיכך אין לאדם להחזיק עצמו במומחה. ויש לו לחשוב כי צריך חבורה:",
+                "<b>ואל תאמר קבלו דעתי.</b> גם כשתקח חבורה לדון את הדין ונחלקו עליך אל תאמר אני מומחה והם אינן מומחין. את דעתי יקבלו ויבטלו דעתם אצלי. כי אם לא מפני ענותנותי אני לבדי הייתי דן את הדין. גם עתה את סברתי תעשה. שאין לך לחשוב את זה:",
+                "<b>שהן רשאין ולא אתה.</b> אם (ישכימו) [יסכימו] חבריך בדעתך יש להם לקבל דבריך ואם לא אינך רשאי להכריחם על זאת:"
+            ],
+            [
+                "<b>רבי יונתן אומר כל המקיים את התורה מעוני.</b> שדוחק שעותיו ומניח מלאכתו הצריכה לפרנסתו כדי לקיים התורה והמצוה והוא לומד ועושה מצות מתוך הדוחק:",
+                "<b>סופו לקיימה מעושר.</b> כי יתעשר ונוסף עוד ויהיו לו שעות מרווחות לעסוק בתורה ולקיים המצות כי פרנסתו תהיה מרובה ולא יצטרך אל יגיע כפיו כי יאכל וילמוד בשמחה ובטוב לבב כי בחכמה יהיה לו כל טוב. כמו שמצינו בשלמה המלך ע\"ה ששאל החכמה ולא שאל כסף וזהב כמו שנא' (משלי ל' ח') שוא ודבר כזב הרחק ממני ראש ועשר אל תתן לי הטריפני לחם חקי. משל למלך שאמר לעבדו שאל מה אתן לך. אמר אם אשאל כסף וזהב הנה הוא נותן לי. נכסים וקרקעות הוא נותן לי. אשאל את בת המלך לי לאשה והכל בכלל. כך אמר שלמה ע\"ה אשאל את החכמה והכל בכלל כי בצל החכמה בצל הכסף (קהלת ז יב):",
+                "<b>וכל המבטל את התורה מעושר.</b> שכמה פעמים וכמה שעות יש לו פנאי ללמוד ואינו עושה:",
+                "<b>סופו לבטלה מעוני.</b> שיצטרך לטרוח על פרנסתו ולא ימצאנה עד כי לא יהיה לו פנאי לעסוק בתורה גם כי ירצה מדה כנגד מדה. ונמצא יוצא מן העולם בלא תורה:"
+            ],
+            [
+                "<b>רבי מאיר אומר הוי ממעט בעסק ועסוק בתורה.</b> שתעשה מלאכתך עראי ותורתך קבע:",
+                "<b>והוי שפל רוח בפני כל האדם.</b> גם זה הדבר מענין התורה הוא ועל כן נאמר בתוך דבריו דברי תורה ולא קדמו ולא אחרו. ור\"ל גם כי תצליח בתורה שהיא המעלה האמתית ולא תתגאה ואין צריך לומר כי מפני המעלות האחרות נכריות גשמיות שאין ראוי להתגאות:",
+                "<b>והוי שפל רוח בפני כל האדם.</b> וגם בפני השפלים והנבזים והפחותים. כדי להתרחק ממדת הגאוה. ואין צריך לומר בפני השקול כמותך:",
+                "<b>ואם בטלת מן התורה יש לך הרבה בטלין כנגדך.</b> אלו הרשעים הדובים והאריות הבטלים ממלאכה שהם שבט מוכיח ובהם הקב\"ה נפרע מן הבטלים בתלמוד תורה כי לא בידו רוצה לשלם אך על ידי אחרים במדת הפורענות:",
+                "<b>ואם עמלת בתורה יש לו שכר הרבה ליתן לך.</b> הקב\"ה בעצמו ובכבודו נותן שכר לעוסקי תורתו לא על ידי מלאך ולא על ידי שליח ובזה הוא מבטיח לכל באי עולם כי הפורענות מביא על ידי שולחיו להקל הדבר כי לא כצורנו צורם. אך שלום רב לאוהבי תורתו ושכר טוב ליריאיו על ידו משלם להם ולא על ידי אחרים כדי להרבות בשכר. משל למלך שעשה לו אומן כלי נאה. צוה ואמר המלך לעבדיו שיקחו מאוצרו מעות ולפורעו בענין יפה. והלא פחות יתנו לו משאם המלך בעצמו היה פורעו כי אין רחב לבם כלב המלך ברוב עשרו וכבודו ואין טבעם בנדיבות כטבעו גם כי ממון המלך יתנו תהיה מתנתם מועטת ממתנת המלך. כך הקב\"ה ית' במדת הטובה על ידו רוצה ליתן להגדיל השכר ולהאדיר:"
+            ],
+            [
+                "<b>רבי אליעזר בן יעקב אומר העושה מצוה אחת קונה לו פרקליט אחד.</b> זה המליץ טוב על האדם לפני המלך:",
+                "<b>והעובר עבירה אחת קונה לו קטיגור אחד.</b> זה המליץ על האדם רעה לפני המלך:",
+                "<b>תשובה ומעשים טובים כתריס לפני הפורענות.</b> כי התשובה שאדם עושה על מעשיו הרעים או מעשיו הטובים שעשה מתחלתו הרי אלו מגינין עליו כתריס לפני הפורענות:",
+                "<b>רבי יוחנן הסנדלר אומר כל כנסיה שהיא לשם שמים סופה להתקיים.</b> לתורה ולמעשים טובים נקראת כנסיה שהיא לשום שמים:",
+                "<b>ושאינה לשום שמים אין סופה להתקיים.</b> כשמתקבצין להשתרר זה על זה ומתכבדין כל אחד על חברו:"
+            ],
+            [
+                "<b>רבי אלעזר בר' שמוע אומר יהי כבוד תלמידך חביב עליך כשלך.</b> ככבוד חברך. ר\"ל כל אחד כפי כבודו הידוע שראוי לעשות לחברו ולתלמיד. אבל אינו אומר שיכבד לתלמידו כמו לחברו כי אינו בדין. אלא כמו שאינך רשאי לגרוע לחברך מכבודו הראוי כך אין לך רשות לפחות מהכבוד הראוי לתלמידך:",
+                "<b>וכבוד חברך כמורא רבך ומורא רבך כמורא שמים.</b> בכלל המורא הוא הכבוד ואין בכלל הכבוד מורא כמו שאמר (מלאכי א' ו') בן יכבד אב ועבד אדניו ואם אב אני איה כבודי ואם אדונים אני איה מוראי וגו'. אמר מורא בעבד וכבוד בבן כי הדבר כן הוא. והזכיר בכאן מורא לרב ולשמים שצריך לירוא אותם כי מורא הרב יסוד מורא שמים הוא על כי למדו תורה ולירוא את ה' אלהיו ואוהב את התורה אוהב את החכמים וירא את דבר ה'. ולמלמד אותו יש בו יראת שמים וללכת בדרך טובה על כן נאמר מורא רבך. והזכיר כבוד בתלמיד ובחבר כי אינו חייב במוראם. נמצאת למד כי כבוד תלמידך צריך שיהא חביב בעיניך כמורא שמים המחוייבת עליך ואין לך לבטל את זה כמו לזה שכולם תלה זה על זה. ואם כן ארבעתם במדרגה אחת הם. הכבוד לפי כבודם והמוראם לפי מוראם:"
+            ],
+            [
+                "<b>רבי יהודה אומר הוי זהיר בתלמוד ששגגת תלמוד עולה זדון.</b> שיחזור הדברים עד כי לא יוכל לשכח דבר עד ירד לעומקן של דברים. כי טבע האנוש קצר להבין החכמה והשכחה מצויה בבני אדם. גם לא יסמוך בסברא הראשונה כמו שכתבנו בתחלת הספר. אשר בכל זה עושה זדון כי בכל דבר מדבר התורה והמצוה שהטעות מצויה ולא נתן אל לבו וחוטא אין זה שוגג. אך נקרא פושע שהיה לו לחשוב כי כל אדם טועה ולהזהיר שלא יחטא ולא נזהר. וארבעה הם. פושע. קרוב למזיד. שוגג. קרוב לאונס:",
+                "<b>רבי שמעון אומר אומר שלשה כתרים הם. כתר תורה וכתר כהונה וכתר מלכות. </b> כתר כהונה ניתנה לבית אהרן שנאמר (במדבר כ\"ה י\"ג) והיתה לו ולזרעו אחריו ברית כהנת עולם. וכתר מלכות ניתן לבית דוד שנא' (תהלי' פ\"ט ל\"ז) זרעו לעולם יהיה וכסאו כשמש נגדי. וכתר תורה מונחת לכל באי עולם הרוצה לזכות בו יבוא ויזכה. וזה הכתר גדול על שני הכתרים כמו שארז\"ל (ילקוט שמות שס\"ח) שלשה זרות הן זר שלחן וזר מזבח הפנימי וזר כפרת שעל הארון שבו מונחת התורה חרות על הלחות. ומלפנים לפרכת מונח הכפרת וזרו. והשנים מונחים מחוץ לפרכת. הנה לך כי התורה מכובדת מן השלחן שהוא כנגד שלחן המלכי' וכן המזבח שהוא כתר הכהונה שמקטירין עליו בכל יום. ועוד ראיה אחרת כי למלכות ולכהונה יחד להם בתים. בית למלכות כמו שנאמר (ירמיה כ\"א י\"ב) בית דוד כה אמר ה' דינו לבקר משפט. בית לכהונה כמו שנא' בית אהרן בית הלוי. אבל ליראת השם שהוא כתר התורה אין בית מיוחד שנאמר (תהלים קל\"ה כ') יראי ה' ברכו את ה' (שמות כ' כ\"א) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך:",
+                "<b>וכתר שם טוב עולה על גביהן.</b> ר\"ל ולכתרים כלם צריך כתר שם טוב. והרי הוא תלוי בכתר תורה. כי במה יש לאדם שם טוב אם לא אשר יעסוק בתורה ויקיים המצות. ועל זה נאמר (קהלת ז' א') טוב שם משמן טוב ר\"ל אם יניח בביתו שמן אפרסמון שהוא טוב ריח (לו) ולאנשי ביתו ושכניו הקרובים. ואם יתרחקו ממנו מעט לא יריחו בו. אבל המוכתר בשם טוב אפי' הוא עומד בקרן זוית זו שמעו הולך מסוף העולם ועד סופו. ויום המות מיום הולדו. ר\"ל (כמן) [כמו] השם טוב יתר בחשיבות על שמן טוב כן חשוב יום המות על יום הולדו למי שנפטר בשם טוב. ואם בני אדם שמחים על הלידה ועצבים ביום המיתה. כי אין בהם תבונה. משל למדינה שהספינה פורשת מן הים ליבשה וספינה הנכנס מן היבשה לים. לזו שנכנסת מנגנין ועושין שמחות ולזו שפורשת אין עושין כל עיקר. והלא אנשי אותה העיר שוטים הם כי באותה שעה שנכנסת לסכנת הים היה להם להתפחד עליה ולא לשמוח וכשיצאת וניצלה מן הסכנה הגדולה היה ראוי לנגן ולשמוח. כך כשנולד אדם ראוי לפחד עליו אם ילך בדרך טובה ואם לאו וכשנפטר בשם טוב מן העולם ישמחו עליו ריעיו ואוהביו. והם עושין בהפך:",
+                "<b>רבי מאיר אומר עשה רצונו כרצונך וכו'.</b> פרשנוה בפרק שני בס\"ד:"
+            ],
+            [
+                "<b>רבי נהוראי אומר הוי גולה למקום תורה.</b> שתדור במקום שיש בה תורה הרבה וחכמים מרובים:",
+                "<b>ואל תאמר שהיא תבוא אחריך שחבריך יקיימנה בידך.</b> לא תשען על חבריך אשר הלכו ללמוד כי יבאו וילמדוך. כי אתה בעצמך צריך לגלות עמהם ולרדוף אחרי התורה אם תרצה לדעת אותה:",
+                "<b>ואל בינתך אל תשען.</b> גם כי תלמוד ותגלה למקום תורה ותחכם <b>אל בינתך אל תשען</b> שלא תסמוך על סברתך. אך בעצת החכמים תעשה את כל המעשה:"
+            ],
+            [
+                "<b>רבי ינאי אומר אין בידינו לא משלות הרשעים.</b> שאין לצדיקים השקט ובטח ועושר וכל צרכי העולם כמו לרשעים:",
+                "<b>אף לא מייסורי הצדיקים.</b> יסורין של אהבה אשר לצדיקים שהם על דרך שלא יתבטלו מלמוד התורה. וי\"מ <b>אין בידינו לא משלות הרשעים</b> כי אע\"פ שמן הדין הוא רשע וטוב לו צדיק ורע לו מ\"מ אין אנו משיגין לטעם הדבר והיא מן הדברים אמתיים שאין ידיעתנו משגת לטענה זו. וזהו שאמר ירמיהו ע\"ה (ירמיה י\"ב א') צדיק אתה ה' כי אריב אליך אך משפטים אדבר אותך מדוע דרך רשעים צלחה שלו כל בגדי בגד. ועל זה נאמר אין (בידינו) לא משלות הרשעים שאנחנו יודעין באמת שיש טענה לדבר ואין אנו משיגין לדעת אותה:",
+                "<b>רבי מתיא בן חרש אומר הוי מקדים שלום לכל אדם.</b> והוא מדרך המוסר:",
+                "<b>והוי זנב לאריות.</b> ר\"ל שישמש תלמידי חכמים וידבק בחברתם:",
+                "<b>ואל תהי ראש לשועלים.</b> לומר לך שנוח לו לאדם להיות תלמיד למי שגדול ממנו בחכמה. שנמצא בכל יום מוסיף על חכמתו מהיותו רב למי שקטון ממנו בחכמה. שנמצא פוחת והולך מחכמתו כענין שאמרו מי שהיה ראש לסנהדרי קטנה עושין אות' טפלה לסנהדרי גדולה. ד\"א <b>ואל תהי ראש לשועלים</b> שלא יהיה ראש ושר וקצין לרשעים וזהו שאמר שלמה ע\"ה (משלי י\"ג כ') הולך את חכמים יחכם ורעה כסילים ירוע. ר\"ל הולך את חכמים להיות שפל יחכם. שעושה עצמו זנב לאריות. ורעה כסילים שנעשה אדון להם כי הרועה הוא הראש ירוע:"
+            ],
+            [
+                "<b>ר' יעקב אומר העולם הזה דומה לפרזדור בפני העולם הבא התקן עצמך בפרזדור כדי שתכנס לטרקלין (נאין).</b> טרקלין הוא הבירה ור\"ל שאין העולם הזה אלא כדי לזכות בו העולם הבא:"
+            ],
+            [
+                "<b>הוא הוא היה אומר יפה שעה בתשובה ומעשים טובים בעולם הזה מכל חיי העולם הבא.</b> שבשעה קטנה בעולם הזה אדם מרויח העולם הבא כמו שמצינו (בסדר קדושים) <small>[אמר המעתיק לא מצאתי בסדר קדשים אבל המעשה הזה הובא במדרש רבה בראשית פרשה ס\"ה]</small> אותו מעשה של יוסי בן יועזר שהיה יוצא ליהרג ופגע בו יוקים איש צרורות הרשע רוכב על סוס. אמר ליה חזי סוסיא דארכבך מרך וחזי סוסיא דארכבן מרן. אמר לו אם לעוברי רצונו כך לעושי רצונו לא כ\"ש. אמר לו וכי יש עושי רצונו יותר ממך. אמר לו אם לעושי רצונו כך קל וחומר לעוברי רצונו. עלה בלבו כאש בנעורת. פי' הבין בדבריו כי אמר אם טוב לרשעים עוברי רצונו בעולם הזה כל כך על אחת כמה וכמה לצדיקים בעולם הבא כי תהיה טובה כפולה ומכופלת מטובת הרשעים בעולם הזה. ושמה אין שלום לרשעים כי ירע להם כפלים מאשר לצדיקים בעולם הזה. וכשמעו כך הלך וקבל עליו ארבע מיתות ב\"ד וגו' כדאי' התם. א\"ר יוסי בן יועזר בשעה קלה הקדימני לגן עדן. ועל זה נאמר <b>יפה שעה אחת וכו'</b> ואין שבח העולם הזה כי אם לזה. גם שלמה המלך המבהיל [המהביל] העולם בספר קהלת ובמקומות מעטים משבח החיים מן המתים גם אותו השבח איננו כי אם לתשובה ומעשים טובים מפני שהן מועלים בעולם הזה ולא בעולם הבא שאין דנין את האדם אלא בשעת מיתה:",
+                "<b>ויפה שעה אחת של קורת רוח בעולם הבא מכל חיי העולם הזה.</b> כמו שארז\"ל (שבת סג.) כל הנביאים לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים זולתך יעשה למחכה לו (ישעיה סד ג) שטוב העולם הבא אין לו ערך ולא דמיון. וזהו שאמר דוד ע\"ה (תהלים ל\"א כ') מה רב טובך אשר צפנת ליראיך פעלת לחוסים בך נגד בני אדם. המקום יזכנו בו:"
+            ],
+            [
+                "<b>רבי שמעון בן אלעזר אומר אל תרצה את חברך בשעת כעסו.</b> שעל ידי זה יבא לומר דברים שאינם מהוגנים בו כי יוסיף כעס על כעסו:",
+                "<b>ואל תנחמהו בשעה שמתו מוטל לפניו.</b> כי בשעת העצבון הנחמה מוספת עליו כעס ובא לומר דברים לא טובים:",
+                "<b>ואל תשאל לו בשעת נדרו.</b> שלא ישאל ממנו הפתחים של היתר לומר אדעתא דהכי מי נדרת. כי בעודנו כעוס ונודר בא לפרש כל השאלות אשר ישאלוהו וישימם בנדר על דרך שלא יוכל למצוא לו היתר ונמצא כי יגרום לו רעה:",
+                "<b>ואל תשתדל לראותו.</b> ולביישו גם עתה <b>בעת קלקלתו</b> בשעת ההזיק או עשה עבירה והוא מתבייש מעצמו אין לך לראותו ולביישו:"
+            ],
+            [
+                "גרסת הספרים:",
+                "<b>שמואל הקטן אומר בנפול אויביך אל תשמח ובכשלו אל יגל לבך.</b> ומה בא להשמיענו שמואל הקטן בזה והלא פסוק שלם הוא ושלמה אמרו. אלא ר\"ל שהיה רגיל שמואל לומר פסוק זה מפני שהוא דבר הצריך ובני אדם נכשלים בו כי גם בהיות האויב רשע אין לשמוח ברעתו בלתי מפני ה' לבדו. רצוננו לומר כי זה הצדיק לא ישמח במפלת הרשעים. אך אם כוונת שמחתו מפני שמפלתו כבוד שמים הוא לא מפני שנאתו אותו וכ\"ש מי שמעשיו מקולקלין כמוהו ואם יגל לבו בהכשלו רעתו רבה. ולמה הוא שמח והנה הוא כמוהו. ועל כל זה נאמר (משלי כ\"ד י\"ז) בנפל אויביך אל תשמח ובהכשלו אל יגל לבך. ולזה היה מתכוין שמואל לאמרו תדיר. ויש שגורסין <b>פן יראה ה' ורע בעיניו והשיב מעליו אפו. חרון אפו לא נאמר אלא מעליו אפו מלמד שמוחלין לו על כל עונותיו</b> ועתה השמיענו שמואל חדוש גדול שר\"ל כי יראה ה' שזה שמח בנפל אויבו ימחול לאויב ויקים אותו והוא עונש לשמח:"
+            ],
+            [
+                "<b>אלישע בן אבויה אומר הלמד תורה לילד למה הוא דומה לדיו כתובה על נייר חדש.</b> כי אין הכתיבה בנייר החדש יכולה למחוק כך תורה שבילדותו לא תשכח מלבו:",
+                "<b>והלמד תורה לזקן למה הוא דומה לדיו כתובה על נייר מחוק.</b> שמהרה נפסדת הכתיבה ההיא. כן תורה שבזקנותו משתכחת מהרה ומשל בזה אמרו במבחר הפנינים הלמד תורה לילד למה הוא דומה כפתוח על האבן. והלמד תורה לזקן דומה כפתוח על החול. ואל יאמר הזקן הן אני עץ יבש אחרי שאין התורה מתקיימת בידו ולמה יקרא והבל ייגע כי מכל מקום שכרו אתו אשר למד וטרח ועשה מצוה ומה לו אם לא יזכרנה שבין כך ובין כך השכר נותנין לו. משל לשוכר שנתן לשני פועלים טרסקל נקובה לדלות בו מים ופסק עמהם לעשות עמו מלאכה זו יום אחד. טפש אומר מה תועלת במלאכתי. הפקח אומר ומה לי השכר יתן לי. כך הזקן מה לו אם הוא שוכח שכר נותנין לו. אחד המרבה ואחד הממעיט בזכרונו ובלבד שיתכוין לבו בשמים:",
+                "<b>רבי יוסי בן יהודה איש כפר הבבלי אומר הלמד מן הזקנים למה הוא דומה לאוכל ענבים בשולות ושותה יין ישן. </b>כי בהתישן על החכמה ובכל יום ויום מוסיף פנים לכל דבר ודבר ומתקן אותן ויורד לסוף הדעת עד כי הוא נקל להבין כי בישישים חכמה ואורך ימים תבונה (איוב יב יב):",
+                "<b>והלמד מן הקטנים למה הוא דומה לאוכל ענבים קהות ושותה יין מגתו.</b> כי עדיין לא נתבשלה חכמתם בקרבם:",
+                "<b>רבי אומר אל תסתכל בקנקן אלא במה שיש בו שיש קנקן חדש מלא ישן וישן אפילו חדש אין בו. </b>כי בחשיבות היין הישן לא יפסד בכלי החדש כך אם הקטני' נחכמו מן הזקנים ילמוד כל אדם לפני הקטנים תחלה. וזהו מה שיש בין דברי ר' יוסי בן יהודה לדברי רבינו הקדוש ע\"ה. כי רבי יוסי היה אומר כי אם הזקנים והקטנים כלם חכמים עם הזקנים ילמוד לפי (שברוב חכמת) [שחכמת] הזקני' מבושלת. ורבינו הקדוש ע\"ה (היה אומר) אין הולכין בחכמה אלא אחר הרוב ואם ימצא הקטנים נבונים ודבריהם נכונים וחכמתם מרובה ילמד לפניהם. ושני הדברים האלה אליהוא אמר אותן שנא' (איוב ל\"ב ז') אמרתי ימים ידברו ורב שנים יודיעו חכמה אכן רוח היא באנוש ונשמת שדי תבינם. כי מתחלה היה אומר כדברי ר' יוסי בן יהודה כי רוב שנים יודיעו חכמה. אחר שראה כי הוא ילד מחבריו הזקנים אמר כי רוח היא באנוש. ולפעמים כי הילד יחכם מן הזקן ותהיה חכמתו מבושלת ממנו ודבריו מתוקנים וברורים הדברים. לכן טוב ללכת אחר ילד וחכם מאיש זקן ונשוא פנים ואיננו כמוהו בחכמה:"
+            ],
+            [
+                "<b>רבי אלעזר הקפר אומר הקנאה.</b> פי' בענין הקנאה יש שני דברים שבהם שנים שלשה ענינים ואין בהם לרוע לשנים. <b>הדרך האחד מקנא בטובה</b> והוא הדרך רע. וענין הראשון כי יראה חבירו טוב ורע בעיניו. וכאשר עוסק בתורה ובמצות והולך בדרך טובה מקנא בו. כי הוא שונא אוהבי השם ועושי רצונו המדה הזאת מוציאתו מן העולם והיא הרעה הגדולה בקנאות ונקרא שמו שונאי ה'. הענין השני לא ירע בעיניו מצד כי שונא דרך עוסק בתורה. אך אחר שאיננו הולך בדרך ההיא לא חפץ גם בחברו שילך בה כי אם לפי רצונו לא ימצא אחר טוב ממנו לא מטובתו אך מרעת האחרים גם זה יקרא שונא ה'. כי אינו עושה מעשי ה'. גם מחבריו העושים קשה בעיניו ואם איננו שונא כראשון. ויש דרך טובה בקנאה ואם אחרת טובה ממנה מה שאחז\"ל (ב\"ב כא.) קנאת סופרים תרבה חכמה. כי על ידי שרואה חבריו קדושים וחכמים גם הוא חפץ להיות כמותם ומפני הקנאה מרבה על חכמתו וטורח ומוסיף לעשות טובה וללכת בדרך ישרה. אך יותר היא שוה אם בלא קנאה חפץ באלה כי (נאם) [יראי] ה' הם. וזאת מלאכת האדם. וזהו שאמר שלמה המלך ע\"ה (קהלת ד' ד') וראיתי אני את כל עמל ואת כל כשרון המעשה כי היא קנאת איש מרעהו גם זה הבל ורעות רוח. ר\"ל שגם בעושה המעשה בכשרון אם מקנאת אדם יעשהו טובה עושה. ויש בו רעה רבה. כי עושה הראוי מנדבת לבו הולך באמת ובלבב שלם. וחשוב מן העושהו מקנאת אדם כי תעלה על לבו. ואם מזה או מזה המעשה יעשה וטוב אשר תאחוז בראשון ומזה אל תנח ידך. <b>הדרך הב' קנאת העושר</b> הענין הראשון השוחר הרע וקשה בעיניו כי יש עושר לאחרים אחר שאין לו. ואין לו בכל אלה כזו לרוע. כי שונא טובת הנבראים ואינו רוצה בתיקון העולם. הענין השני המקנא בחביריו העשירים וקשה בעיניו כשהם עשירים ממנו. לא משנאתו בהם ובעשרם ויחפוץ כשיתמעט. אך מאהבתו אל העושר וחפצו להיות עשיר גדול. כי העושר בעיניו הוא הכבוד ורוצה להיות נכבד מהם. והענין השלישי הוא הטוב ברעים אוהב כסף ומקנא בו וחפץ שיהיה לו עושר גדול. ואם לאחרים יש מעט או הרבה לא יחוש. ואין לזה קנאה בוערת כמו החפץ להתעשר מכל בני אדם. ושלמה המלך ע\"ה כלל לכל אלה הדברים ואמר (משלי כ\"ג י\"ז) אל יקנא לבך בחטאים כי אם ביראת ה' כל היום. פירש תחלה הקנאה הרעה שלא יקנא ברשעים בעושי העבירות לעשות כמותם. ואחר כך כלל ואמר כי אם ביראת ה. כל הקנאות למרע לבד קנאת היראה. שיקנא את מעשי ה' כי נורא הוא:",
+                "<b>והתאוה.</b> היא תחלה לכל הפעולות והמעשים וגם קודמת למחשבה. כי חמד לתאותו לדבר חושב עליו לעשות. ויש בכל התאות רעה רבה אין צריך לומר תאות היצר על העבירות כי אפי' תאות משכב הנשים הרבה במותר רעה גדולה. ועל זה אמר שלמה ע\"ה (משלי ל\"א ג') אל תתן לנשים חילך. וכמו כן הרבות התאוה במאכל ובמשקה במותרין גם זה רעה. וכמו שאמרו חכמי הטבע כי גם המאכלים קלים וטובים מזיקין לאוכל מהם הרבה. וזהו שאמרו במסכת פסחים (דף קי\"ד) אל תרגיל עצמך לאכול אווזין ולבך רדוף עליך. ושלשה דרכים יש בתאוה לרוע כמו בקנאה. הראשון המתאוה שלא יהיה עושר וחכמה לשום אדם ושיהיו לו והוא עון אשר חטא. והשני מתאוה לעושר וחכמה ואם יש לאחרים טוב הדבר בעיניו אך שיהיה לו יותר מהם להתגדל עליהם. גם בזה רעה רבה. והשלישי יש טובה מעט בראותו כי יש לחבריו חכמה ועושר מתאוה להיות גם הוא כמותם. וייטב הדבר בעיניו מאד להיות להם כמוהו ויוסיף להם השם ממנו אלף פעמים ויברך אותו ואתהם. ואין המדה הזאת שלימה לטוב בהתאוותו מצד כי אחרים הם חכמים ונבונים ועשירים. כי התאוה הראויה להתאוות בחכמה מצד כי היא העיקר והשורש לעבודת הבורא ית'. ולעשות בעושר הישר בעיני ה' ולא מפני דבר אחר. וזהו שאמר דוד המלך ע\"ה (תהלים ל\"ח י') ה' נגדך כל תאותי. ר\"ל כי כל תאותו מצד שמים היא ולא מקנאת אדם. וכן מצינו ברבינו הקדוש ע\"ה (כתובות דף ק\"ד ע\"א) שבשעת פטירתו זקף אצבעותיו ואמר גלוי וידוע לפניך רבון העולמים שאפילו אצבע קטנה לא נהנתי. ואע\"פ שאמרו עליו רבותינו שהיה עשיר גדול שנושא המפתחות שלו כעושר שבור מלכא (ב\"מ פ\"ה ע\"א) ואעפ\"כ לא נהנה כי אם לשום שמים כי לא נתאוה להבלי העולם:",
+                "<b>והכבוד.</b> כבוד הרע הוא המתכבד על בני אדם להטיל אימתו עליהם ונותן חתיתו בארץ חיים. ומה שכרו שיורד לעמקי שאול בגהינם ואין למפלתו תקומה לדורי דורות. ומפני זה דמה יחזקאל הנביא מפלת מלכי האומות בגיהנם לנותן חתיתו בארץ חיים לומר שאין להם תקומה כמו שנא' (יחזקאל ל\"ב ל\"ב) כי נתתי חתתי בארץ חיים והשכב בתוך ערלים את חללי חרב. וכל הענין. ויש כבוד שני הרוצה כי יכבדוהו בני אדם שחושב כי הוא ראוי לכבוד ההוא ואיננו. ג\"כ כי יהיה תלמיד חכם ובעל מצות ורצונו שיכבדוהו על זה חוטא בנפשו. אך אם כוונתו לשום שמים ואם לכבוד תורה הוא עושה לבד ולא יקחהו מפני עצמו ולא יהנה בו כי אם כדי להתכבד התורה על (ידי) זה כמו שכתבנו. אך כל הדברים האחרים בכבוד רעים מאד. וכמה הזהירה התורה ואסרה אותו. שגם על מלך ישראל אשר אמרה עליו שום תשים עליך מלך (דברים יז טו) שתהא אימתו עליך. והוא ראוי לכבוד יותר מכל הבריות אשר תחת השמים. ואעפ\"כ הזהירתו לבלתי רום לבבו מאחיו. כל שכן ההדיוטים שאין להם לחפוץ הכבוד כלל:",
+                "<b>מוציאין את האדם מן העולם.</b> ששלש מדות הללו בכלל עון פלילי. דבר אחר <b>מוציאין את האדם מן העולם</b>. הקנאה כמו שנא' (משלי י\"ד ל') ורקב עצמות קנאה. התאוה כמו שנאמר (משלי כ\"א כ\"ה) תאות עצל תמיתנו. הכבוד כמו שמצינו ביוסף שמת עשר שנים קודם אחיו מפני שהנהיג עצמו ברבנות (ברכות נה.):"
+            ],
+            [
+                "<b>הוא היה אומר הילודים למות.</b> מאחר שסופן למות והיום בחיים ומחר בקבר יש להם להרהר במעשיהם ולשוב בתשובה:",
+                "<b>והמתים להחיות.</b> כי יחיים השם ית' לעתיד לבא כמו שנא' בדניאל (דניאל י\"ב ב') ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם. על כן יש לאדם לעשות מה שיהיה מן החיים ולא דראון עולם:",
+                "<b>והחיים לדון.</b> אותם שעתידין להחיות יעמדו לדין לפני השם יתב' ויתן להם כפעלם וכמעשה ידיהם:",
+                "<b>לידע ולהודיע ולהודע.</b> כלם צריכין לדעת את זה. <b>לידע</b> מאחרים שילמדו אותו. <b>ולהודיע</b> שילמד אחרים בעולם הזה. <b>ולהודע</b> בעה\"ב מעצמו בלא מלמד כמו שנא' (ירמיה ל\"א ל\"ג) ולא ילמדו עוד איש את רעהו ואיש את אחיו לאמר דעו את ה' כי כולם ידעו אותי למקטנם ועד גדולם:",
+                "<b>שהוא אל.</b> מלשון אלי הארץ (מ\"ב כד טו) כלומר חזק ותקיף:",
+                "<b>הוא היוצר הוא הבורא.</b> את הבריות מלידה ומבטן ומהריון. והיוצר הוא התחלת המעשה ובורא גמר המלאכה. ואיננו כמו עשיית הכלי כי אחר שנגמר אין צריך לעושהו אבל האדם בכל עת וזמן צריכין לבוראם כמו שאמר דוד המלך ע\"ה (תהלים ק' ג') דעו כי ה' הוא אלהים הוא עשנו ולא [ולו] אנחנו עמו וצאן מרעיתו. ר\"ל כי אנחנו צריכין לו בכל שעה ורגע:",
+                "<b>הוא המבין.</b> מבין כל המעשים:",
+                "<b>הוא הדיין.</b> מאחר שהוא יודע אמתת כל הענינים הוא ראוי לדון כי ידין את הדין לאמתו:",
+                "<b>הוא העד.</b> שהכל גלוי לפניו:",
+                "<b>הוא בעל דין.</b> שהוא תובע את החוטאים כמו שאמר דוד (תהלים נ\"א ו') לך לבדך חטאתי והרע בעיניך עשיתי למען תצדק בדבריך תזכה בשפטך. כי אם יזיק אדם לחבירו אל יחשוב כי אליו חטא ולא לשם כי הוא תובע את ההזק כבעל דין. כי גם לה' חטא:",
+                "<b>והוא עתיד לדון.</b> לעתיד לבא:",
+                "<b>שאין לפניו לא עולה.</b> להטות את הדין:",
+                "<b>ולא שכחה ולא משוא פנים.</b> למחול למי שגדול בחכמה וחסידות:",
+                "<b>ולא מקח שוחד.</b> שיוציא שכר מצוה כנגד הפסדה אלא משלם שכר טוב מפני המצוה ונפרע מן העבירה. ומפורש הוא בד\"ה (ב' ו' כ\"ג) שאין לפניו כל זה:",
+                "<b>ודע שהכל שלו והכל בא לידי חשבון.</b> אם לטוב ואם לרע:",
+                "<b>ואל יבטיחך יצרך.</b> לומר שיש בשאול בית מנוס כמו שדומה לך בעולם הזה בית מנוס. וכמו שהמינין אומרים בעלמא דאתי לית דינא ולא דיינא. אל תחשוב ותאמר זה כי לא אמת הוא <b>שעל כרחך אתה נוצר ועל כרחך אתה נולד ועל כרחך אתה חי ועל כרחך אתה מת ועל כרחך אתה עתיד ליתן דין וחשבון לפני מלך מלכי המלכים הקב\"ה</b>:"
+            ]
+        ],
+        [
+            [
+                "<b>בעשרה מאמרות נברא העולם ומה תלמוד לומר.</b> מבראשית ועד ויכלו כתוב תשעה פעמים ויאמר ובראשית נמי מאמר הוא שנא' (תהלים ל\"ג ו') בדבר ה' שמים נעשו שאי אפשר שנבראו שמים וארץ אלא במאמר:",
+                "<b>ומה תלמוד לומר והלא במאמר אחד יכול להבראות.</b> ר\"ל מה בא ללמדנו כשאמר כי בעשרה מאמרות נברא העולם. או פירושו <b>מה תלמוד לומר</b> לבראו בעשרה מאמרות:",
+                "<b>אלא כדי להפרע מן הרשעים.</b> שמאבדין במעשיהם העולם שהוא דבר גדול שנברא בעשרה מאמרות וכן מדת הדין עתיד להפרע מהן:",
+                "<b>וליתן שכר טוב לצדיקים שמקיימין את העולם שנברא בעשרה מאמרות.</b> שלא נברא העולם אלא לעשות בו הישר בעיני ה' והעושים כן מקיימין אותו:"
+            ],
+            [
+                "<b>עשרה דורות מאדם ועד נח להודיע כמה ארך אפים לפניו שכל הדורות היו מכעיסין לפניו עד שבא עליהם מי המבול.</b> ובא ללמדנו כי כאשר אתה רואה בדורות שבין אדם הראשון לנח שכלם הכעיסוהו במעשה ידיהם לרע להם והאריך אפו כל אותם הדורות ולסוף הביא עליהם מי המבול כי לא לעולם מאריך אפו. כן תחשוב לגלותנו ולבל תאמר כמה ימים ושנים כי השיב חמתו מעל מלכות [הרשעה] ואנחנו בגלות לעולם יאריך להם אפו כי ארך אפים הוא וידוע תדע כי לסוף ישלם להם כפעלם וכמעשה ידיהם ויגאלנו ויושיענו כי ארך אפים גדול הוא. אך באחרית הימים פוקד עונות ראשונים ומהר יקדמונו רחמיך כי דלונו מאד:",
+                "<b>עשרה דורות מנח ועד אברהם. </b>ואמרו רבותינו (ב\"ר ל ח) כשמת נח היה אברהם אבינו בן חמשים ושמנה שנים. אך כשתמנה התולדות תמצא עשרה דורות ביניהן כי אע\"פ שנח האריך ימים עשרה דורות הם נחשבים:",
+                "<b>להודיע כמה ארך אפים לפניו שכל הדורות היו מכעיסין עד שבא אברהם אבינו.</b> ולא אמרו בכאן עד שנפרע מהן כי אברהם אבינו מלא כל החסרונות ועשה טובה כנגד כל רעתם והצילם מן הפורענות. אך נח לא יוכל להצילם כי לא היה צדיק כל כך למלא החסרונות:",
+                "<b>ונטל שכר כלם.</b> ואף ע\"פ שלכל האדם יש להם חלק בגן עדן וחלק בגהנם. אם יזכה יטול חלקו בגן עדן אם נתחייב בדינו יטלנו בגהנם. אבל מאחר שכלם נצטוו לעשות טובה וזה אינו עושה וחבירו מקיים צוויו וצווי עצמו מדת הדין נותנת שיטול חלקו וחלק חברו בגן עדן ועל זה נטל אברהם אבינו שכר כלם. וזהו שנא' (תהלים קי\"ט קכ\"ו) עת לעשות ה' הפרו תורתך. אם ראית דור שמתרשל מן התורה עסוק בה (ברכות סג.). ופשטיה דקרא עת לעשות בשביל ה'. ודומה לו אמרי לי אחי הוא. כמו בשבילי. הפרו תורתך אחר שכלם מפירין תלמוד תורה יותר יש לי לעשות בשביל ה' משאר הדורות שחס ושלום לא תשתכחה תורה מישראל. משל למלך שכל עבדיו בוגדים לו חוץ מאחד שבהם. הלא באותו זמן צריך ללכת עמו באמת ובלבב שלם משאר הזמני' וגם כי כל ימיו יאהבנו המלך אהבה רבה והרבה משאת זה כמשאת כלם:"
+            ],
+            [
+                "<b>עשרה נסיונות נתנסה אברהם אבינו ועמד בכלם.</b> <b>הראשון</b> אור כשדים שהפילו נמרוד לכבשן האש וניצל. וזה אינו מפורש בתורה ומדברי קבלה הוא ויש לנו רמז לדבר הזה מן התורה. שקודם פר' לך לך מארצך וממולדתך נזכר למעלה שני פעמים אור כשדים להודיע שבשביל אותו הנסיון שעמד בו הבטיחו השם ית' והביאו אל הארץ כמו שמצינו בנח כי מתחלה כתוב ונח מצא חן בעיני ה' ואחר כך פרשת אלה תלדות נח שניצל ממי המבול על כי מצא חן בעיניו. <b>והשני</b> שצווהו לצאת מארצו שנאמר לך לך מארצך וממולדתך ועשה כן. <b>והשלישי</b> שנאמר ויהי רעב בארץ ואע\"פ שהקב\"ה הבטיח ואמר לו ונברכו בך כל משפחות האדמה כשהביא הרעב לא הרהר אחר מדותיו. <b>הרביעי</b> לקיחת שרה לפרעה. <b>החמישי</b> מלחמת ארבעה מלכים שבשלש מאות ושמנה עשר איש החזיק ובטח בהקב\"ה ונעשה לו נס שניצל והציל אחיו וכל רכוש סדום ועמורה והיה סובל המקרים לטובתו ולזכותו. <b>הששי</b> בן תשעים ותשע שנה בהמולו את בשר ערלתו שם עצמו בסכנת הזקנה וניצל. <b>השביעי</b> לקיחת שרה לאבימלך. <b>השמיני</b> כשגרש הגר וישמעאל בנו במצות ה'. ואם הרע הדבר על אודות בנו קיים מצותו. <b>התשיעי</b> לעקידת יצחק בנו שכתוב בה כי עתה ידעתי כי ירא אלהים אתה וכי עד עכשו לא היה יודע והלא הכל גלוי וצפוי לפניו אלא כשנודע הדבר לבריות קורא הקב\"ה בו כי עתה ידעתי כי ירא אלהים אתה. ובא להודיענו כי יראת שמים גדולה מכל המצות שבתורה שבכל הנסיונות לא אמר לו כי ירא אלהים אתה חוץ מזו מפני שהיה הנסיון הגדול שבכלם כי לקח בנו להעלותו עולה. <b>העשירי</b> קבורת שרה. שנאמר לו קום התהלך בארץ לארכה ולרחבה כי לך אתננה. וכשמתה אשתו לא מצא מקום לקברה עד שקנאו ולא הרהר:",
+                "<b>להודיע כמה חיבתו של אברהם אבינו.</b> היה מנסהו לגלות לבריות כי ירא אלהים ושלם בכל המדות:"
+            ],
+            [
+                "<b>עשרה נסים נעשו לאבותינו במצרים.</b> שבכל עשר מכות שהביא הקב\"ה על המצרים במצרים לא נזקו אבותינו בהם. ובכלם הוא מפורש להם. לבד במכת הכנים שכתוב (שמות ח יד) ותהי הכנם באדם. ולא הפרישה התורה בין מצרים ובין ישראל אלא קבלה היא ביד חכמים שאף גם בזאת לא לקו בה:",
+                "<b>ועשרה על הים.</b> <b>הראשון</b> קריעת ים סוף כמו שנאמר ויבקעו המים. <b>השני</b> נעשו המים כקשת וכמין קובה ונמצאו המים למעלה מהן ועל זה נאמר (חבקוק ג' י\"ד) נקבת במטיו ראש פרזיו. <b>השלישי</b> כי נבקעו מעינות תהום רבה ולא נשאר רפש וטיט בקרקעיתו כשאר המעינות כי יבשו אך כאבן שיש נשאר בתחתיתו וישראל עוברים בים כמהלך בביתו. ולא נתלכלו רגליהם. <b>הרביעי</b> שהיו המקומות שדרכו המצרים עליהם בים כעין חומר וזהו שאמר הכתוב (חבקוק ג' ט\"ו) דרכת בים סוסיך חמר מים רבים שגם סוסי המצריים מסורים ביד הקב\"ה ועל זה אמר סוסיך.<b> החמשי</b> שקפאו המים יותר מדאי ונעשו חזקי' כסלעים וכצורים ומזיק למצרים הרודפים אחרי ישראל ועל זה אמר דוד המלך ע\"ה (תהלים ע\"ד י\"ג) שברת ראשי תנינים על המים. תנינים אלו המצרים. <b>הששי </b>כי נגזרים לשנים עשר גזרים דרך לכל שבט אשר יעבור שמה וזהו שנא' (תהלים קל\"ו י\"ג) לגזר ים סוף לגזרים הרבה.<b> השביעי</b> שהיו המחיצות שבין שבט לשבט זכים כזכוכית לבנה כדי שיראו השבטים אלו לאלו. <b>השמיני </b>שלא קפאו המים כלם כחתיכה אחת אלא נעשו חתיכות חתיכות כלבנה על גבי לבנה ואריח על גבי אריח וע\"ז נאמר (תהלים ע\"ד י\"ג) אתה פוררת בעזך ים. <b>התשיעי </b>שהמים המתוקים שבים לא קפאו כשאר מי הים והיו נוזלים ושותים מכל הנחלים ההולכים אל הים. <b>העשירי</b> אחר שתייתם היו נקפאי' מיד. שהמים הנוזלים לא היו יורדין עד הקרקע אלא ישראל שותין מהם והשאר היה נקפא ונופל אל הקרקע כחתיכא של שלג. וכן בכל פעם ופעם שהיו צריכין לשתות:",
+                "<b>עשר מכות הביא הקב\"ה על המצרים במצרים. </b>דצ\"ך עד\"ש באח\"ב:",
+                "<b>ועשרה על הים.</b> <b>הראשון</b> (שמות י\"ד) ויאר את הלילה וכמו שתרגם אונקלוס והוה (חשוכא) [עננא וקבלא] למצראי ולישראל נהר כל ליליא. ו<b>השני והשלישי</b> (שמות שם) וישקף ה' אל מחנה מצרים בעמוד אש וענן. ענן יורד ועושה אותו כטיט ועמוד אש מרתיחו וטלפי סוסיהם משתמטות. <b>הרביעי</b> ויסר את אופן מרכבותיו שהסיר האופנים מן העגלות ונפלו המצרים ונשתברו. <b>החמישי</b> וינהגו בכבדות אחר שנפלו ונשתברו לא היו יכולין לעמוד ובמקום שנפלו שם נשארו. <b>הששי</b> שרצו לנוס ולא יכולו כמו שנא' (שמות שם) ויאמר מצרים אנוסה מפני ישראל. ולא כמו שמצינו בסיסרא שנאמר (שופטים ד' ט\"ו) וירד סיסרא מעל המרכבה וינס ברגליו. אבל אלו לא ירדו ולא הספיק בידם לנוס. <b>השביעי</b> (שמות שם) וינער ה' את מצרים בתוך הים כתרגומו ושניק מלשון שבור שנערם כאדם המנער את הקדרה מה שלמעלה למטה ומה שלמטה למעלה. <b>השמיני</b> שבלעה אותם הארץ אשר בתחתית הים כמו שנאמר (שמות ט\"ו) נטית ימינך תבלעמו ארץ. <b>התשיעי</b> שירדו בכובד לעומקי הים כמו עופרת שנא' (שמות שם) צללו כעופרת במים אדירים. <b>העשירי</b> שפלטה אותם הים שנאמר (שמות י\"ד ל) וירא ישראל את מצרים מת על שפת הים:",
+                "<b>עשרה נסיונות נסו אבותינו את המקום במדבר שנא' וינסו אותי זה עשר פעמים ולא שמעו בקולי. </b> <b>הראשון</b> שאמרו (שמות י\"ד) המבלי אין קברים במצרים. <b>השני</b> (שמות ט\"ו כ\"ד) וילנו העם על משה לאמר מה נשתה ונעשה נס שצוה הקב\"ה למשה להשליך עץ במים המרים כמו שנא' (שמות שם) ויצעק אל ה' ויורהו ה' עץ ואמרו במסכת פסחים שאותו העץ הרדופני היה שהוא מר השליך מר במר והפך למתוק <small>(אמר המעתיק לא מצאתי זה בפסחים כי אם ברש\"י בפסחים דף ל\"ט בשם המכילתא פ' בשלח, והתוס' שם דף ל\"ו מביא בשם המכילתא שזה העץ היה זית ובאמת שני דעות הם במכילתא יעו\"ש)</small> .<b>השלישי</b> במדבר סין אשר שאלו לחם שנא' (שמות ט\"ז ג') בשבתנו על סיר הבשר.<b> הרביעי</b> (שמות י\"ז ז') היש ה' בקרבנו אם אין. משל לאדם שמוליך בנו על כתפו והיה בן דעת ואומר ראיתם אבא. מה עשה אביו השליכו מעל כתפו. כך הקב\"ה היה נושא אותם על כנפי נשרים שואלים היש ה' בקרבנו מה עשה הביא עליהם עמלק. <b>החמישי</b> שהותירו מן המן. <b>הששי</b> ברפידים לא היה מים לעדה <small>(אמר המעתיק לא יכלתי להבין זה כי כבר מנה אותו בנסיון רביעי וגם צ\"ע בכל מנינו בזה ועיין בערכין דף ט\"ז)</small>. <b>השביעי</b> בחורב במעשה העגל שנא' (שמות ל\"ב א') ויקהל העם על אהרן וגו'. <b>השמיני</b> (במדבר י\"א א') ויהי העם כמתאננים רע באזני ה'. והביא עליהם אש ותבער בם אש ה' ותאכל בקצה המחנה (דברים ד' כ\"ג) כי ה' אלהיך אש אכלה הוא אל קנא. <b>התשיעי</b> בקברות התאוה כשאמרו (במדבר י\"א ד') מי יאכלנו בשר וכי לא היה להם בשר והלא בכל עת ועת היה להם שלו כמו שנאמר (שמות ט\"ז ח') בתת ה' לכם בערב בשר לאכול ולחם בבקר לשבע. וכמו שלא פסק המן לא פסק השלו אלא שבקשו בשר בערב לשבוע כמו שהיה להם הלחם ועל זה אמר משה רבינו ע\"ה (במדבר י\"א כ\"ב) הצאן ובקר ישחט להם ומצא להם וגו' אמר משה רבינו ע\"ה לפני הקב\"ה בשר הרבה יש להם בקשתם מרוע לבבם היא. וכי עם קשה עורף הוא גם כי תתן להם עוד רב יאמרו בלי די הצאן ובקר ישחט להם ולא ישבעו פיהם. אמר לו הקב\"ה היד ה' תקצר אני אתן בשר עד שיתרצו ולא יהיה להם פתחון פה לומר לא שבענו והוסיף והביא להם מן השלו הרבה עד מאד וישטחו להם שטוח והממעיט אסף עשרה חמרים ולא יכלו לאכלו. כך הוא פשט הפסוק נמצאת אומר כי לא חטא משה בדבריו. ורבותינו שבתלמוד (יומא עה.) לא דרשו כן. <b>והעשירי</b> במדבר פארן ששלחו המרגלים ושם נאמר (במדבר י\"ד כ\"ב) וינסו אתי זה עשר פעמים:"
+            ],
+            [
+                "<b>עשרה נסים נעשו לאבותינו בבית המקדש לא הפילה אשה מריח בשר הקדש.</b> על המזבח החיצון ונותן ריח כעין כל צלי. ובשר הקדש אסור בהנאה והקב\"ה כל אותן הימים שמר את הנשים שלא הפילו מאותה הריח:",
+                "<b>ולא התליע בשר הקדש מעולם.</b> קדשים קלים שנאכלין לשני ימים ולילה אחת שמשהין אותו זמן מרובה כזה לא התליע מעולם:",
+                "<b>ולא אירע קרי לכהן גדול ביום הכפורים.</b> כדי שלא יצטרך לסגן. ואע\"פ שהיו יודעין שלא יארע לו קרי היו ממנין את הסגן שאין סומכין על הנס משום לא תנסו (דברים ו טז) כדאי' בירושלמי (יומא א ד):",
+                "<b>ולא נראה זבוב בבית המטבחיים.</b> משום קדושה:",
+                "<b>ולא נמצא פסול בעומר ובשתי הלחם ובלחם הפנים.</b> בעומר שהיה בזמן השעורים להתיר לישראל לאכול חדש ולא נמצא בו פסול ביוצא מחוץ לחומה ולא בלינה:",
+                "<b>ובשתי הלחם.</b> באין להתיר להקריב מנחה חדשה מן החדש ולא נמצא בהן פסול לא ביוצא חוץ לעזרה ולא בלינה:",
+                "<b>ולחם הפנים.</b> כי ביום השבת יערכנו והיה חם בשעת הסרתו מעל השלחן כיום אשר ישימו אותו שמה כמו שנאמר (שמואל א' כ\"א ז') (והיא) [לשום] לחם חם ביום הלקחו. ולא נמצא בו פסול לא ביוצא ולא בלינה שהיו צריכין אותו לאכול אותו בשבוע שאחר השבת שהסירוהו ואם נשאר לשבוע אחרת הוא נפסל ולא אירע להם תקלה מעולם:",
+                "<b>ולא כבו הגשמים אש מעל עצי המערכה.</b> כי האש תוקד על המזבח החיצון העומד בחצר המשכן:",
+                "<b>ולא נצחה הרוח עמוד העשן.</b> שהיה מתמר ועולה:",
+                "<b>עומדים צפופים ומשתחוים רווחים.</b> היו עומדים בעזרה שורות שורות זה בצד זה צפופים ומשתחוים בריוח שלא היה אחד מהן דוחק את חברו והוא פלא:",
+                "<b>ולא הזיק נחש ועקרב בירושלם.</b> מעולם:",
+                "<b>ולא אמר אדם לחברו צר לי המקום כשעולין לירושלם.</b> כשעולין לרגל בירושלם לא אמר צר לי המקום גשה לי ואשבה (ישעיה מט כ) וזהו שאמר דוד ע\"ה (תהלים קכ\"ב ג') ירושלם הבנויה כעיר שחברה לה יחדו ר\"ל כשבנו אותה שיערו שכל ישראל יכילו בה. ופירוש לה. כמו בשבילה. כי בשביל כנסת ישראל שהיה נקבצת יחדו חוברה:"
+            ],
+            [
+                "<b>עשרה דברים נבראו ערב שבת בין השמשות ואלו הן.פי הארץ.</b> לבליעת קרח ועדתו:",
+                "<b>פי הבאר.</b> הסלע שהכה משה:",
+                "<b>פי האתון.</b> של בלעם (במדבר כ\"ב כ\"ח) ויפתח ה' את פי האתון:",
+                "<b>הקשת.</b> (בראשית ט' י\"ג) את קשתי נתתי בענן:",
+                "<b>והמן.</b> של מדבר:",
+                "<b>והמטה.</b> של משה אשר עשה בו את האותות:",
+                "<b>והשמיר.</b> כמין תולע ארוך היה. ובו בנה המלך שלמה את המקדש שהיה משימו על האבן ונבקעת (גיטין דף ס\"ח) ומקבות והגרזן כל כלי ברזל לא נשמע בבית בהבנתו (מלכים א' ו' ז'):",
+                "<b>והכתב.</b> התורה שהיתה כתובה לפני הש\"י מששת ימי בראשי' באש שחורה על גבי אש לבנה:",
+                "<b>והמכתב.</b> צורת האותיות חרות על הלחות:",
+                "<b>והלחות.</b> בעצמן:",
+                "<b>וי\"א אף המזיקין וקברו של משה.</b> ולא ידע איש את קברתו:",
+                "<b>ואילו של אברהם אבינו.</b> נאחז בסבך בקרניו וירא אותו ויעלהו לעלה תחת בנו (בראשית כב י\"ג):",
+                "<b>ויש אומרים והצבת בצבת עשויה.</b> אלו המלקחים שהנפח אוחז בהן את המתכת כשהיא חמה עד שיעשנה כלי ותניא במס' פסחים (דף נ\"ד) ר' יהודה אומר צבתא בצבתא מתעבד' צבתא קמיתא מאן עבדא לה אלא (בביאה) [בריה] בידי שמים היא. אמרו לו אפשר יעשנה בדפוס ויקבענה כיון. ולמה הוצרך למנות עשרה דברים אלו. להודיע כי כל מה שברא הקב\"ה על תנאי וכשאומרים שישתנו טבעם בשעת הצריכה שאין דבר (מתחום) [מחודש] בעולם שלא עלה במחשבה במעשה בראשית (כשנפלו) [כשנתלו] המאורות ביום רביעי גזר עליהם שיעמדו ליהושע ולחזקיהו הים שיבקע לבני ישראל וכן כלם אלא שעשרה אלו עלו במחשבה ערב שבת בין השמשות ובכלל יש להן שיטבעו:"
+            ],
+            [
+                "<b>שבעה דברים בגולם.</b> כל דבר שאין צורתו נגמרת נקרא גולם כמו שנא' (תהלי' קל\"ט ט\"ז) גלמי ראו עיניך ועל ספרך כלם יכתבו. קודם צורת האיברים. כך היודע מה שמלמדין אותו ולא ידע לעשות סברא מדעתו נקרא גולם שאין חכמתו נכרת ולעולם אין דעתו מגעת לגדור עצמו בשבעה דברים הללו שבהן מענין החכמה ומהן ממדות טובות וכן פירש רמז\"ל:",
+                "<b>ושבעה בחכם.</b> היודע לעשות סברא:",
+                "<b>חכם אינו מדבר לפני מי שגדול ממנו בחכמה.</b> ששומע ושותק ולומד והוא חכמה עושה. מה שאין כן בגולם כי לא יחפוץ בתבונה כי אם בהתגלות לבו וכמו שכתבנו למעלה:",
+                "<b>ואינו נכנס בתוך דברי חברו.</b> כי מניחו לדבר עד שיסיים כל דבריו ואחרי כן ישיבהו מענה והיא מדה טובה. ולא כן הגולם עושה כי משיב דבר בטרם ישמע:",
+                "<b>ואינו נבהל להשיב.</b> שאינו ממהר להשיב מענה כי ישאלוהו עד שישמע כל הטענות וכל אשר רצון השואלים לדבר ולהאריך בשאלה ויעיין בדברים היטיב. ואל יבהל פיו ולבו אל ימהר להוציא דבר עד יהיה ברור כשמש לפניו והוא מדרך החכמה כי בזה תהיה תשובתו נכונה:",
+                "<b>שואל כענין ומשיב כהלכה.</b> פירש ר' מאיר ז\"ל <b>שואל כענין</b> אם ישאל לתת לו טעם לשום דבר אל ישאל אלא לפי הטעם שאפשר לתת לאותו דבר לפי ענין מדת הדבר ההוא. וכן אם שאלוהו משיב כהלכה:",
+                "<b>ואומר על ראשון ראשון ועל אחרון אחרון.</b> ואין פירושו שישיב על הדבר הראשון בראשונה ועל השאלה האחרונה באחרונה. אלא שאם השאלה הראשונה מתבררת בדבר האחרון מבאר אותו תחלה ואחרי כן מבאר הראשון כדי להבין ולברר תשובתו ותעלה הדבר ביד השומע. ועל זה קראו ראשון והוא אחרון מפני שהוא מקדימו והדבר הראשון מתברר בו. ואם הענין בהפך יקרא אחרון ועל זה נאמר על ראשון ראשון ועל אחרון אחרון. וזה מחכמה גדולה והבן הדברים הוא. ולא ידע הגולם בכל אלה:",
+                "<b>ועל מה שלא שמע אומר לא שמעתי.</b> מה שלא שמע מפי רבו אומר לא שמעתי מרבותי. ואם יש אליו סברא בדבר אומר אבל כך יראה לי. וזה הדבר הוא מן המדות הטובות אשר לא ישיג בה הגולם:",
+                "<b>ומודה על האמת.</b> גם כי יחכם לידע להשיב מרוב טענותיו ושכל דבריו ויכול לסתור טענת חברו כי לא נחכם כמוהו. ולא יעשה כן אם יראה לו כי האמת עמו אך יודה לדבריו ולא יחוש מן הנצחון וכבוד הוא אליו כי היא מדה נאה ומקובלת. והגולם לא יחשוב בזה והדבר הוא אליו לבזיון כשהוא מנוצח:",
+                "<b>וחילופיהן בגולם.</b> כי בכל אלה יפשע אשר לא בינת חכם לו לפי שאינו שלם בדעותיו ובחכמתו:"
+            ],
+            [
+                "<b>שבעה מיני פורעניות באין לעולם על שבעה גופי עבירות מקצתן מעשרין ומקצתן אינן מעשרין רעב של בצורת בא.</b> רעב הבא מפני מניעת הגשמים בעתם:",
+                "<b>מקצתם רעבים ומקצתם שבעים.</b> מדה כנגד מדה מקצתן מעשרין ומקצתן אינן מעשרין:",
+                "<b>גמרו שלא לעשר.</b> שכלם אינן מעשרין:",
+                "<b>רעב של בצורת ושל מהומה.</b> זה רעב הבא מחמת מלחמה ופורעניות הבאין לבני אדם ואינן יכולין לעבוד את אדמתן. וישלח השם להם את המהומה וכלם רעבים מדה כנגד מדה שכלן אינן מעשרין:",
+                "<b>שלא ליטול את החלה.</b> שכלן אינן נוטלין את החלה:",
+                "<b>רעב של כליה בא.</b> שנה שלא ירדו גשמים כל עיקר. והיו שמיך אשר על ראשך נחשת (דברים כ\"ח כ\"ג) כי על רוב הפשעים פורענות גדולה:",
+                "<b>דבר בא לעולם על מיתות האמורות בתורה שלא נמסרו לב\"ד.</b> כגון כריתות ומיתות בידי שמים:",
+                "<b>ועל פירות שביעית.</b> שאינו מכלה אותם מן הבית עושה מהם סחורה ואסור. ועל זה דבר בא מצד שהסכימו ישראל על העלמות עיניהם מהקהל במה שעושים מהרעות בא דבר על כל שונאי ישראל וממנו ימשך על כל העולם. אמנם אם אין כח בראשים למחות על הקטנים יפורש דבר בא לעולם הוא מדבר על האדם פרטי הנקרא עולם קטן והוא רשע בעונו ימות. וכל ישראל פטורים:",
+                "<b>חרב באה לעולם.</b> דכתיב והבאתי עליכם חרב נוקמת נקם ברית (ויקרא כו כה). ואין ברית אלא תורה דכתיב בתריה יען וביען במשפטי מאסו וגו':",
+                "<b>ועל והמורים בתורה שלא כהלכה.</b> על אסור מותר ועל מותר אסור:"
+            ],
+            [
+                "<b> חיה רעה באה לעולם על שבועת שוא.</b> הם חטאו בפה שן בהמות אשלח בם (דברים לב כד). שהפרש אשר בינינו ובין הבהמות הוא במבטא ולזה אנו מושלים עליהם ולכן מי שאינו חס על כבוד קונו ראוי הוא היו' למרמס לבהמות. והוא טעם חלול השי\"ת כי כבוד והדר תעטרהו תמשילהו וגו' (תהלים ח ו) ונהפוך הוא שישלטו הבהמות בבני אדם מחללי כבוד הנכבד:",
+                "<b>גלות בא לעולם וכו'.</b> וכולן אנו למדין בפרק במה מדליקין (שבת לג.) מדכתיב בעריות ותטמא הארץ ואפקוד עונה עליה ותקיא הארץ את יושביה (ויקרא יח כה) ובע\"ז כתיב וגעלה נפשי אתכם (ויקרא כו ל) כאדם שמגרש חביבו מעל פניו שכל פליטת דבר קרוי גיעול. ובשמיטה כתיב אז תרצה הארץ את שבתותיה כל ימי השמה תשבות (ויקרא כו לד) . ושפיכות דמים אפילו שוגגין. וראיה לדבר ערי מקלט:",
+                "<b>בארבעה פרקים וכו'. </b> דכתיב אל תגזול דל כי דל הוא (משלי כב כב) וכי מה יש לגזול מן הדל. אלא אלו הגוזלים מתנות עניים שכל המעכבן ואינו נותנן לעני כאלו נוטל נפשו של העני. וגם נפשו של הגזלן הוא גוזל לעצמו דכתיב כי ה' יריב ריבם וקבע את קובעיהם נפש (משלי כב כג) ר\"ל נפש של גוזל ושל דל הם ולפיכך הדבר מתרבה ומצוי באותן ד' פרקים משעה שהחזיקו בהם:",
+                "<b>ברביעית מפני מעשר עני שבשלישית.</b> והם לא נתנו. דכתיב מקצה שלש שנים תוציא את כל מעשר וגו'. וכן הוא סדר המעשרות:",
+                "<b>ובמוצאי החג של סוכות שבכל שנה ושנה מפני גזל מתנות עניים.</b> לפי שבחג הסוכות זמן אסיפה וכשגוזלין מתנות עניים שאין מניחין לקט ושכחה ופאה המקום נפרע מהם מיד אחר אסיפתן ולכך אמר <b>בארבעה פרקים וכו'</b>:"
+            ],
+            [
+                "<b> ארבע מדות וכו' שלי שלי ושלך שלך וכו'.</b> אינו נדיב לב והוא טוב ששונא מתנות. וקשה שאיך יאמרו שזו מדה בינונית והלא המונע עצמו מליתן צדקה רשע גמור הוא. ובשלמא למ\"ד שהוא מדת סדום אתי שפיר כמו שנאמר הנה זה היה עון סדום אחותך וגו' ויד עני ואביון לא החזיקה (יחזקאל טז מט) אלא הכא מיירי בנותן צדקה מיראת ה' אך בטבעו והוא כילי ולכן אחר שמחזיק יד עני ואביון מה לנו ולטבעו המדה עצמה בינונית היא. וי\"א כי מדת סדום היא ושרשו רע מאד כיון שבטבעו הוא כילי אבל אם אינו מחזיק יד עני ואביון כלל בזה כולי עלמא מודו דרשע גמור הוא וזו מדת סדום:",
+                "<b>שלי שלך ושלך שלי עם הארץ.</b> מפני שזה רוצה בתיקון העולם נקרא עם הארץ שרוצה ליקח וליתן כי בזה מתרבה האהבה ביניהם. ואף שהיא מדה טובה לתיקון העולם לא מחכמה היא זאת כי שונא מתנות יחיה והמדה הטובה ליתן ושלא ליקח:"
+            ],
+            [
+                "<b>נוח לכעוס ונוח לרצות יצא שכרו בהפסדו.</b> כי ההפסד מרובה מן השכר כי מה תועלת ברצותו מהרה אחר שהכעס בחיקו ינוח וקל מהרה הוא כועס ויבא לידי עבירה לפי שעה ומי יוכל לתקן את אשר עוות בשעת הכעס גם כי יתרצה מהרה:",
+                "<b>קשה לכעוס וקשה לרצות יצא הפסדו בשכרו.</b> השכר מרובה על ההפסד שאינו כועס כי אם לעתים רחוקות בהכרח גדול ואף שבכעס ההיא לא יתרצה במהרה והרי הוא סבלן ברוב הפעמים:",
+                "<b>קשה לכעוס ונוח לרצות חסיד.</b> ואין צריך שלא יכעוס כלל לעולם כי לפעמים צריך האדם לכעוס לקנאת ה' כפנחס. לכן אמר <b>קשה לכעוס</b> שעל כל פנים יש לו לכעוס אך בקושי הפעמים שאין לו רשות להיות בלא כעס. ועל זה אמרו חכמי המוסר אל תהיה מתוק פן יבלעוך. וגם כן טוב הדבר להתרצות מיד אף בעוד כעסו עליו ולא אחר שיסור כעסו מעליו אלא בשעת הכעס ממש הוא נוח לרצות כי זו היא ממדת החסידות וטוב לבב:"
+            ],
+            [
+                "<b>ממהר לשמוע וממהר לאבד.</b> ההפסד מרובה כיון ששוכח מיד מה תועל' במה שמבין ויודע מהרה הרי הכל נשכח. אבל <b>קשה לשמוע וקשה לאבד</b> השכר מרובה כי אף שיבא לו בטורח גדול אינו שוכח אחר שידע. ושניהם לא יניחו עצמם מלימוד התורה כי יש להם שכר טוב בעמלם. ולמדנו מזאת המשנה להקדים הזכרן לשוכח אם אין להם כדי לפרנס שניהם יפרנסו הזכרן. לא הזכירו בזאת המשנה חסיד ורשע כי לא שייך בזה כי שכל האדם מה' הוא כמו שאמרו חכמי המוסר השכל מתנה והמוסר קנין:"
+            ],
+            [
+                "<b>ארבע מדות וכו'. רוצה שיתן ולא יתנו אחרים.</b> רוצה כל הטובה והשבח לעצמו ואין רצונו תועלת הבריות:",
+                "<b>יתנו אחרים והוא לא יתן.</b> שהוא כילי:",
+                "<b>יתן ויתנו אחרים חסיד.</b> וז\"ש שלמה המלך ע\"ה (משלי יא כה) נפש ברכה שנותן הצדקה בעין יפה תדושן אבל המרוה הוא טוב יותר שהוא אדם שמרוה לאחרי' ומלמד אותן שיתנו צדק' שרוצ' ליתן ויתנו אחרי' וזהו גם הוא יורה. וכן אמר ישעיה ונדיב נדיבות יעץ והוא על נדיבות יקום (ישעיה לב ח) כלומר יועץ בעצמו ליתן וגם הוא על נדיבות יקום על נדבות של אחרים שאומר להם לעשות כמוהו:"
+            ],
+            [
+                "<b>ארבע מדות וכו' הולך ואינו עושה.</b> אין הכוונה שאינו עושה כלל מכל מה ששמע בבית המדרש כי אף הנמנע מעשיית המצות רשע גמור אף שאינו עושה עבירות. אך הכוונה שאינו מחזר אחריהן לעשותן וכשיבאו לידו עושה אותם על מקרה:",
+                "<b>עושה ואינו הולך.</b> לבית המדרש לידע דקדוק המצות ולהחמיר בהם אבל עושה לפי ידיעתו המועטת יש לו שכר בעשיה זו:"
+            ],
+            [
+                "<b>ארבע מדות וכו' ספוג.</b> משל לתלמיד שאינו מבחין בין סברא נכונה בדמיון הספוג שקולט וסופג את המים בין עכורים בין צלולין:",
+                "<b>משפך.</b> שמקבל את כל הדברים ומאבד אותם מיד:",
+                "<b>משמרת.</b> התלמיד שקולט בשכלו הסברא שאינה נכונה והנכונה מאבד. ועל זה אמר שלמה המלך ע\"ה לפי שכלו יהולל איש ונעוה לב יהיה לבוז (משלי יב ח) שאין ראוי לבזותו מי שהוא נעוה לב שלבו מעות שקולט הדבר שאינו נכון שהוא הנמשל למשמרת כאמור:",
+                "<b>נפה, שמוציאה את הקמח.</b> שהיא הסברא שאינה נכונה ואינו קולט אותה:",
+                "<b>וקולטת את הסולת.</b> כלומר הסברא הנכונה קולט אותה ואינו מאבדה:"
+            ],
+            [
+                "<b>כל אהבה וכו' איזו היא אהבה שאינה תלויה בדבר וכו'.</b> האהבה שאין לה הפסק הוא אע\"פ שישער האדם שיגיע לו קצת היזק וקלון דוגמת דוד ויהונתן שאע\"פ שהיה ראוי לעמוד במקום אביו ודוד היה עתיד להסיר אותו מהמלכות עם כל זה היתה אהבתו עמו בקשר אמיץ. וז\"ש דוד המלך ע\"ה בהספדו של יהונתן (שמואל ב' א' כ\"ו) נפלאתה אהבתך לי מאהבת נשים. כלומר מהיכן ידעתי שנפלאה אהבתך לי מאהבה של הנשים. שכשהיה משנה אצל שאול היו אומרות הנשים הכה שאול באלפיו ודוד ברבבותיו (ש\"א יח ז) ושאול נתקנא כנודע אמנם יהונתן לא די שלא נתקנא אלא אדרבא הצילו מיד אביו וזה מצד כי אהבו ולא אהבת הגוף. וז\"ש ונפש יהונתן נקשרה בנפש דוד (ש\"א יח א) . אמנם אהבת אמנון ותמר הוא מבואר ואין להאריך:"
+            ],
+            [
+                "<b>כל מחלוקת וכו'.</b> לומר כי מה שאמר כל מחלוקת שהיא לשם שמים סופה להתקיים הכונה שלעולם יתקיימו במחלוקת והיום יחלוקו בדבר א' למחר בדבר אחר ומחלוקת יהיה קיים ונמשך ביניהם כל ימי חייהם ולא עוד אלא שאורך ימים ושנות חיים יוסיפו להם:",
+                "<b>ושאינה לשום שמים אין סופה להתקיים.</b> רק במחלוקת הראשון יספו יתמו ושם ימותו כמחלוקת של קרח:"
+            ],
+            [
+                "<b>כל המזכה את הרבים אין חטא בא על ידו.</b> כדי שלא יהיו תלמידיו בג\"ע והוא בגיהנם כדכתיב כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת (תהלים טז י) והיאך אפשר שמי שהוא חסיד יראה שחת אלא שאחר [<small>מכת\"י</small>שהוא חסיד אינו מניח אותו שיעבור עבירה עד שיראה בעבורה שחת]:",
+                "<b>צדקת ה' עשה ומשפטיו עם ישראל.</b> כלומר שהשלים וקיים כל התורה הוא וכל ישראל עמו:"
+            ],
+            [
+                "<b>כל מי שיש בו שלשה דברים וכו'.</b> היה אפשר לתנא לקצר ושלא להאריך כלל ופרט והיה יכול לומר כל מי שיש בידו עין טובה ורוח נמוכה ונפש שפלה הוא מתלמידיו של אברהם אבינו וכל מי שיש בידו עין רעה ורוח גבוהה ונפש רחבה מתלמידיו של בלעם הרשע ולמה תנא דרך כלל והדר מפרש דרך פרט. אלא בא ללמדינו שבג' דברים האלה אשר זכר ראשונה כוללים כל השלימות ואם רבו חלקיו וכן השלשה דברים ההפכיים להם כוללים כל הפחיתיות. וזה כי אם היה מקצר על דרך שאמר כי היה נשמע שמי שיהיו לו הג' דברים הנזכרים הוא מתלמידיו של אברהם אבינו אך לתלמידיו של אברהם אבינו יהיו לו שלמיות רבות לאלפים ולרבבות זולת אלה אשר על כן אמר ראשונה שמי שיהיו לו השלשה דברים האלה אשר יזכור והוא מתלמידיו של אברהם אבינו ואח\"כ פירש שתלמידיו של אברהם אבינו היה עין טובה וגו' כלומר כל שלמותם על שעליהם היו נקראים תלמידיו היו עין טובה וגו' ועל כן לא אמר תלמידיו של אברהם אבינו היה להם עין טובה וכו' שהיה להם אלה הג' דברים עם שהיו להם עוד דברים אחרים כאלה. אך באומרו תלמידיו של אברהם אבינו עין טובה וכו' רמז שאלה הג' דברים היו הגורמים היותם מתלמידיו של אברהם אבינו וכו'. וכן ההפך לזה בתלמידיו של בלעם. כי לא אמר תלמידיו של בלעם היה להם עין רעה וכו' להורות שכל עצמות הלימוד שלמדו מבלעם הרשע היו הג' דברים הללו בלתי רעות אחרות [רק הג' דברים האלה הם] אשר עליהם היו תלמידי בלעם כי בהם היו כללו' כל הרעו' ואם רבו חלקיהן:"
+            ],
+            [
+                "<b>יהודה בן תימא אומר וגו' הוי עז כנמר.</b> להוכיח עוברי עבירה ולעסוק בתורה הרבה לא תיגע ולא תיעף וכן אמר ישעיה (ישעיה מ לא) וקווי ה' יחליפו כח. כשהם יגעים המקוים לה' יגדל כחם ויחליפו אותו להיות להם כח חדש לעשות מלאכת ה' עוד רב:",
+                "<b>וקל כנשר.</b> יעלו אבר כנשרים:",
+                "<b>ורץ כצבי.</b> ור\"ל ירוצו ולא ייגעו. שאר בני אדם כשהם רצים נלאים אבל לדבר מצוה לא ילאו וכן לדבר מצוה ילכו ולא ייעפו כי שאר בני אדם כשהולך ביום יותר ממהלכו הוא עיף ויגע:",
+                "<b>וגבור כארי.</b> להתגבר על המצות. כלומר שכל מחשבתו ופעלות איבריו אל מעשה ה':",
+                "<b>לעשות רצון אביך שבשמים.</b> כלומר ובלבד שיהיה לעשות רצון אביך שבשמים:",
+                "<b>עז פנים.</b> אמר שלמה המלך ע\"ה (משלי יד ט) אוילים יליץ אשם. כי הרשע האויל הדבר הכעור שרואה באדם והאשם בו מדבר כאותם הטפשים שאמרו כמה מוסרחת נבלה זו. אבל בין ישרים רצון אינם מדברים אלא בשבח ורצון וכמו שאמר החכם כמה לבנים שניה:"
+            ],
+            [
+                "<b>הוא היה אומר וכו' בן צ' לשוח.</b> לשון שיח ומערה כלומר ראוי הוא לקבורה. וי\"מ מלשון שיח שאין לו לעסוק אלא בדברי תורה כי קרבו ימיו למות:"
+            ],
+            [
+                "<b>הפוך בה וכו'.</b> חזור על דברי תורה שכל חכמת העולם כלולה בה:"
+            ],
+            [
+                "<b>בן בג בג אומר וכו'.</b> לפי שלמעלה הרבה להזהיר על לימוד התורה וגם עד זקנה ושיבה ואפילו שיצטער הרבה והיא מתשת כחו של אדם מינה לא יזוז. בא בן הא הא לנחם את האדם ולדבר על לבו כי לא יחוש על רוב צערו שיצטער בו כי לפום צערא אגרא:\n"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Pirkei Avot, Berlin, 1848",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001063744"
+        ]
+    ],
+    "heTitle": "רבינו יונה על פרקי אבות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rabbeinu Yonah",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..4984a6f0e30414943d41fca6c64a5bf3f11a7628
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..32a4e6dd7895beb7d6a9bcac9118a7f57374799f
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/Vilna Edition.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/Vilna Edition.json
new file mode 100644
index 0000000000000000000000000000000000000000..c7e95ef19bb74cb8a69cbd2f7a97c7133de9b3d3
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/Vilna Edition.json	
@@ -0,0 +1,308 @@
+{
+    "language": "he",
+    "title": "Rambam on Mishnah Bava Batra",
+    "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 משנה בבא בתרא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>השותפין שרצו לעשות מחיצה בחצר בונין את כו':</b><br>זו החצר שזכר בכאן הוא חצר שאין בה דין חלוקה ולפיכך אין חולקין אותה אלא ברצון שניהם אבל אם יש בה דין חלוקה ורוצה האחד לחלוק כופין לשני על זה וכיון שרצו לחלוק ונתרצה כל אחד משניהם ברוח פלוני כגון שהחזיק בקרקע ברגלו וכיוצא בו אין אחד מהם יכול לחזור בו אלא כופין אותו לבנות כמנהג המדינה וצריך להיות גובה הכותל שחייבין לבנות ארבע אמות כדי שלא יראה כל אחד מהם לחבירו כי הראיה היזק ויהיה הכותל שלם בלא חורים כדי שלא יזיקו זה את זה בראיה: וגויל אבן שאינו משופה ומוחלק. וגזית אבן שוה וחלקה. כפיסין חצי לבנה. ולבנים שלמים. ומה שהצריך להיות הכותל הבנוי מכפיסין רחב יותר מרחב הכותל הנבנה מלבנים טפח לפי שעל כל פנים צריך להניח ריוח בין הכפיסין כדי לשום בו הטיט ושיעור זה עם הסיד שטחים על הכותל הכל כפי המנהג ואם מנהג המדינה לעשות מחיצה בקנים ובהוצים כופין אותו על זה ובלבד שתהא אותה מחיצה מעובה כדי שלא יראה אחד מהם לחבירו. המקום והאבנים של שניהם אע\"פ שהם ברשות אחד מהם ולא נאמר המוציא מחבירו עליו הראיה כיון שהוחזק בשניהם: \n"
+            ],
+            [
+                "<b>וכן בגינה מקום שנהגו לגדור מחייבין אותו כו':</b><br>פשט משנה זה יש בו חסרון ופירושה כמו שזכרו וזה כי מי שמכר גינה סתם ולא זכר שהיא מעורבת עם גינה פלונית מחייבין ללוקח לעשות מחיצת הגדר ואפי' במקום שנהגו שלא לגדור אבל מי שמכר בבקעה סתם אין כופין את הלוקח לגדור ואפי' במקום שנהגו לגדור סתם בקעה כמקום שנהגו שלא לגדור: ופירוש חזית מחזה כלומר דבר הנראה להודיע למי הוא הכותל שיטוח בסיד מן הכותל שיעור אמה בראש הכותל לצד חלק חבירו וטעם היותו מבחוץ כלומר לצד חבירו לפי שאם לא יטיח כלל יוכל חבירו לטעון שהכותל של שניהם ואם טח אותו לצד חלקו כלומר מבפנים היה חבירו טח מצד אחר סמוך לחלקו ויטעון שהוא משותף ביניהם וא\"ת יקציע אותה הטיחה כיון שהיא בצד חלקו ויטעון שיש לו חלק בכותל זה אי אפשר לפי שמקום הגרירה היה ניכר ושאר המשנה מובן ממה שקדם מן הפירוש: \n"
+            ],
+            [
+                "<b>המקיף את חבירו משלש רוחותיו וגדר את כו':</b><br>מה שאמר ר' יוסי אם עמד וגדר את הרביעית מגלגלין עליו את הכל בין שהיה זה הגודר הרביעית אותו שגדר השלש רוחות בין שהיה האיש ההוא שהוקף מג' רוחותיו הוא שהקיף רוח רביעית כיון שנבנית הרביעית ונגמרה התועלת לדעת רבי יוסי מגלגלין עליו את הכל. וענין הגלגול שיראה כמה הוציא בארבע רוחות וישלם החצי וזה הבנין הוא כשהיה לצד רשות הרבים וכל זמן שלא בנה הרוח הרביעית אינו חייב כלום לפי שלא הגיעה לו תועלת שהרי קרקעו פתוח כמו שהיה והלכה כר' יוסי: \n"
+            ],
+            [
+                "<b>כותל חצר שנפל מחייבין אותו לבנותו כו':</b><br>כשהכותל משותף בין שניהם כאחת יש לכוף לכל אחד מהם לבנות כשיתבענו חבירו ואם בנאו אחד מהם וטען השני שנתן חלקו נאמן עד שיביא ראיה האחר שלא נתן כלום והטעם לפי שהואיל ששניהם חייבין לבנות וזה ידוע לכל העולם יש לומר שנתן חלקו ואם רצה אחד מהם להוסיף על ד' אמות ברום הכותל הרשות בידו אבל לא יוכל לכוף לחבירו שיבנה עמו. ואם חזר חבירו ובנה כותל אחר והגביהו יותר מד\"א סמוך לכותל שבנה חבירו כותל אחר שסמך כגון זה <img src=\"data:image/jpeg;base64,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\"> כופין אותו לתת חצי מה שהוציא חבירו באותו הגובה לפי שגלה דעתו שהוא רוצה במה שהגביה חבירו על הד' אמות ואע\"פ שלא נהנה עדיין באותו הכותל שלא נתן התקרה אלא הואיל ודעתו כן חייב לתת חלקו ומה שטוען שנתן מה שמגלגל עליו אינו נאמן לפי שנאמר לו היאך ידעת שאתה חייב לשלם כדי שתתן לו קודם שתעמדו בדין:  "
+            ],
+            [
+                "<b>כופין אותו לבנות בית שער ודלת לחצר כו':</b><br>רבן שמעון בן גמליאל אומר שהעיירות הסמוכות לאויבים הן שצריכות חומה או דלתים ובריח אבל העיירות שאינן סמוכות לארצות האויבים אינן צריכות לכך וחכמים אומרים שמא יעבור חיל עליהם וישללום ומה שאמר כופין ר\"ל כל אחד ואחד מבני העיר יכוף לחבירו על זה והלכה כחכמים: \n"
+            ],
+            [
+                "<b>אין חולקין את החצר עד שיהא ארבע אמות לזה כו':</b><br>הקרקעות המשותפות בבבל וכיוצא בו אין בהן דין חלוקה עד שיהיה ארבע אמות לזה וארבע אמות לזה כלומר בחצר השותפין אחר שיניח לפני פתח כל בית ובית ארבע אמות לתשמיש למדנו מזה כי כשיהיה בחצר שני בתים זה כנגד זה אין חולקין עד שיהיה מפתח בית זה לפתח הבית השני שש עשרה אמה ודין זה הוא בחצר שהדין בה במדינות. אימתי בזמן ששניהם אין מרוצים אבל בזמן ששניהם מרוצים יחלוקו אף על פי שאין בחצר ארבע אמות לזה וארבע אמות לזה. ורבי יהודה אינו חולק על חכמים אבל הוא מדבר כפי מקומו לפי שבמקום רבי יהודה היה עושה תבואה שדה של ט' חציי קבין כשדה שהיה בו תשעה קבין במקום חכמים ובית רובע רוצה לומר מדת בית רובע הוא רביע מדת בית קב וכבר בארנו בפרק שני מכלאים שמשיחת בית רובע מאה אמה וחמש אמות וכמו כן משיחת בית תשעה קבין שלשת אלפים ושבע מאות וחמשים אמה ותשעת חציי קבין משיחת אלף ושבע מאות וחמשים אמה ופסק ההלכה שאין חולקין הקרקעות המשותפות אלא אם יהיה בכל אחד מהם כדי עבודת העובד יום אחד כלומר בחרישה או זריעה וכיוצא בהן. וטרקלין ומורן מין ממיני ארמונים וכדי לזה וכדי לזה הוא שיקרא שם כל אותו דבר על כל חלק וחלק מחלקיו כגון שיהו הטרקלין כל כך גדול שיגיע לכל אחד מן השותפין בחלקו מקום שיקרא טרקלין וכן השאר ואם לא יתכן החלוקה באותו קרקע בין לשינוי חלקיו או שתתבטל צורתו כשהוא נחלק לקטנותו כמו שביארנו אין אחד מהם יכול לכוף את חבירו לחלוק אבל כופין אותו על דרך אחר שיאמר לו קנה חלקי ממני או מכור לי חלקך בכמה שהוא שוה וזה ענין גוד או אגוד ופירושו קנה לך חלקי או אני אקנה חלקך. וכתבי הקדש אע\"פ ששניהם רוצים לא יחלוקו כשהם בכרך אחד אבל כשהם כרכים הרבה מחוברים ביחד ורצו לחלוק שיקח אחד מהם ספר זה וחבירו ספר אחר אינם נמנעים: \n"
+            ]
+        ],
+        [
+            [
+                "<b>לא יחפור אדם בור סמוך לבורו של חבירו כו':</b><br>נברכת של כובסין הבריכה ששורין בה הכובסין הבגדים עם הדברים המלבנים אותם: ומה שאמר מכותלו רוצה לומר מכותל בורו של חבירו וכותל הבור אין פחות משלשה טפחים הנה נתבאר לך שצריך להיות מחלל בורו של זה לחלל בורו של חבירו ששה טפחים ושיסלק כל אחד משניהם מן המיצר המפסיק ביניהם שלשה טפחים ואז יחפור בורו וזה על העיקר שיש לנו אין סומכין בצד המיצר וזה כי אסור לו לאדם שיסמוך א' מאלו הנזקים הנזכרים בסוף מצרו בשוה אא\"כ ירחיק השיעור הנזכר ואע\"פ שאין סמוך לו כותל לחבירו לפי שאפשר שלאחר זמן שיבנה חבירו כותל בסוף מצרו ויהיה סמוך לאלו הנזקים ואם שדה חבירו אינה עשויה לבורות מותר לו שיחפור בורו בצד המיצר מבלי הרחקה. ומה שאמר נברכת ואמת המים הוצרכו שניהם כדי שלא נאמר באמת המים בלבד צריך להרחיק שלשה טפחים לפי שהמים נגרים לשם תמיד אבל נברכת כובסין לא ואם אמר נברכת כובסין ולא אמר אמת המים היינו אומרין בנברכת בלבד צריך הרחקה לפי שהמים מכונסים ושקטים ונבלעים בכותלים אבל אמת המים שהמים נגרים אין צריך הרחקה שלשה טפחים קמ\"ל שהדין בשניהם שוה. וגפת הוא פסולת הזיתים אחר שמוציאין השמן ודברים אלו מרפין את הכותל כשנוגעין בו ולפיכך צריך לסוד בסיד ומה שאמר מחרישה ואפילו חרש לאילנות אבל לזרעים זה מבואר הוא לפי שכבר אמר מרחיקין זרעים. ומה שאמר גם כן מרחיקין זרעים ואפילו היו שותים מן המטר אבל אם משקין אותם מאמת המים זה מבואר לפי שכבר קדם לנו שמרחיקין אמת המים. ומה שאמר מי רגלים ואפי' של איש אחד לפי שאסור לאדם שישתין מים בצד כותלו של חבירו עד שירחיק שלשה טפחים אם הכותל מלבנים שרופים אבל כותל אבנים מרחיק ממנו טפח בלבד ואם הוא אבן חזקה אין מרחיק ממנו לפי שלא יזיק לו השריה ומרחיקין הריחים מן הכותל לפי שהקול מזיק הבנין. ושכב הוא האבן התחתונה והיא רחבה מן האבן העליונה וכמו כן התנור כל מה שהוא עולה הוא צר: \n"
+            ],
+            [
+                "<b>לא יעמיד אדם תנור בתוך הבית אא\"כ יש כו':</b><br>כבר בארנו שהכירה בנין עשוי לבשל ששופתין בו שתי קדירות. ואין הלכה כרבי שמעון: \n"
+            ],
+            [
+                "<b>לא יפתח אדם חנות של נחתומין ושל צבעין כו':</b><br><b>חנות שבחצר יכול למחות בידו ולומר לו כו':</b><br>ר\"ל כי כשיהיה אוצר יין לחבירו יכול לעשות תחתיו חנות של נחתומין ושל צבעין אבל לא רפת בקר לפי שהוא מבאיש ריח היין וזה היה בימי זה התנא ובמדינתו שלא היה החום מזיק ליין שלהן וכל מקום שיזיק החום הדין הוא כדין אוצר יין. וטעם למחות כלומר שימנעו מזה ולמה אינו מוחה עליו בהכנס התינוקות ואע\"פ שהם נכנסים ויוצאים. להרבות התורה בישראל ולפיכך אין הדין הזה נוהג אלא במלמד התינוקות תורה אבל אם היה מלמד חשבון או תשבורת יש לו רשות למנעו ולומר לו איני יכול לישן לא מקול הנכנסין ולא מקול היוצאין: \n"
+            ],
+            [
+                "<b>מי שהיה כותלו סמוך לכותל חבירו לא כו':</b><br>פירוש משנה זו היא קשה כמו שאומר לך וזה כשהיה לראובן כותל ובנה שמעון כותל אחר סמוך לו כמו צורה זו <img src=\"data:image/png;base64,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\"> ואח\"כ רצה שמעון לבנות כותל אחר סמוך לכותל של עצמו שיהיה כנגד כותל ראובן יכול ראובן למנעו מזה אא\"כ הרחיק מנכחו ארבע אמות כגון זה <img 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וזהו כשיהיה בכותל ראובן ד\"א או יותר כמו שבארנו בשתי הצורות אבל אם יהיה קצת הכותל שסמך לו שמעון פחות מד' אמות מותר לו לבנות נכחו מבלי הרחקה לפי שסוף הטעם שהוא מונעו כשמבטל ממנו דושא דיותר מארבע אמות אבל כשמבטל ממנו דושא דפחות מארבע אמות לא ימנענו מזה ודושא הוא דריסת הרגל וכן אמרו דשו בה רבים וענין זה שדריסת בני אדם בין שני הכתלים מעבה גוף הקרקע ומקשה אותו ויועיל לכותל וזה שאמרו דושא דהתם מעלי הבלא ואלו הדינים בכותל גינה או כותל חצר בעיר חדשה אבל כותל חצר שבעיר ישנה סומך בלי הרחקה לפי שכבר נתקשה ונתחזק הקרקע. ודיני החלונות על דרך זה שאומר והוא שיהיה בכותל חבירו חלון חייב להרחיק ממנו היזק הראיה שעיקר הוא אצלינו היזק ראיה שמיה היזק לפיכך יש לו להרחיק בינו ובין החלון ד' אמות כדי שלא יאפיל עליו וימנע האור ואם היה החלון למטה בכותל יאמר לאותו שבנה כנגדו הגבה כותלך ארבע אמות כדי שכשתעמוד לא תביט בחלון וכמו כן כשיהיה החלון למעלה בכותל יאמר למי שבנה הכותל כנגד כותלו הגבה כותלך ארבע אמות שמא תעלה על ראש הכותל ותשקיף בביתי וזהו טעם מלמעלן ומלמטן ומכנגדן ארבע אמות וכשיבנה בצד החלון כותל מצד אחד ירחיק אותו מן החלון ארבע אמות כדי שאם ישב עליו לא ישקיף עליו מן החלון או ישפע כותלו כלומר שיהיה ראש הכותל משופע ודק שלא יוכל לישב עליו ולהציץ ואם בנה שני כתלים משני צדי החלון ישים ביניהם ארבע אמות והחלון יהיה באמצע כגון זאת הצורה<img 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+            ],
+            [
+                "<b>מרחיקין את הסולם מן השובך ארבע אמות כו':</b><br><b>מרחיקין את השובך מן העיר חמשים אמה כו':</b><br>שובך מגדל היונים. ושגר היונה הם צבור היורם שמפריחין ביחד כמו שגר אלפיך שפירושו עדרי הצאן. ואמרו ואם לקחו אפילו בית רובע וזהו שיעור עשר אמות וחומש אמה בקרוב [על עשר אמות וחומש אמה] אינו חייב להרחיק אבל ישאר כמו שהוא וזהו שאמר הרי הוא בחזקתו וכבר ידעת שהכור שלשים סאה ורבי יהודה אומר בית כור לכל רוח [צ\"ל והוא שעור רע\"ג אמה ושש שביעיות על רע\"ג אמה ושש שביעיות בקירוב וכן הגיה התוי\"ט] בקירוב ואין הלכה כרבי יהודה ומזחילה צנור גדול שיורדין בה מימי גשמים: \n"
+            ],
+            [
+                "<b>ניפול הנמצא בתוך חמשים אמה הרי הוא של בעל כו':</b><br>ניפול אפרוח היונים כשיפול ושאר הדברים מובן: \n"
+            ],
+            [
+                "<b>מרחיקין את האילן מן העיר עשרים וחמש אמה כו':</b><br>הטעם להרחיק אלה מן העיר כדי שיהיה מראה העיר יפה וזהו שאמרו משום נויי העיר והלכה כאבא שאול. ומה שאמר אם אילן קודם קוצץ ונותן דמים כלומר יקוץ אותו מי שקוצץ מבני המדינה ויתן לבעל האילן הדמים. ואמרו ספק זה וכו' לפי שאילן זה יקוץ על כל אחד משני הפנים בין קדם האילן בין קדמה העיר וכשיקוץ יאמרו לו הבא ראיה שהוא קדם וטול דמים ולפיכך אמרנו קוצץ ואינו נותן דמים: \n"
+            ],
+            [
+                "<b>מרחיקין את גורן קבוע מן העיר חמשים אמה כו':</b><br>הסבה להרחיק הגורן מן העיר כדי שלא יגיע הקש והמוץ אל העיר ומה שאמר כדי שלא יזיק הוא טעם ההרחקה מנטיעותיו ומנירו הרחקה הידועה שהוא חמשים אמה כדי שלא יזיק לפי שמפסיד עליו הנטיעות וכמו כן מפסיד עליו החרישה ויעשה הניר זבל: \n"
+            ],
+            [
+                "<b>מרחיקין את הנבילות ואת הקברות כו':</b><br>בורסקי בית העבדנין ומה שייחד רוח מזרחי יש בו שני טעמים לפי דעתי האחד כי הרוח המזרחית נושבת על המיעוט באלה הארצות רוצה לומר במערבי של הישוב שהם ארץ ישראל ומה שאחריהם לצד מערב וכמו כן בבבל והקרוב אליה מרוח המזרח כמהלך חדש או קרוב לזה. והשני כי רוח מזרחית יתכן שתתקן ביאוש ריח הבורסקי ולא יגיע מזה נזק לבני אדם ורבי עקיבא לא היה חושש משאר הרוחות אלא רוח מערבית לפי שהוא הרוח שאנו מתפללין לעומתו לפי שההיכל במערב והוא ענין מה שאמר רבי עקיבא שכינה במערב ולפיכך אסור לעשות בורסקי במערב ואפילו בתכלית מה שאפשר מן ההרחקה ואין הלכה כרבי עקיבא: \n"
+            ],
+            [
+                "<b>מרחיקין את המשרה מן הירק ואת הכרישין כו':</b><br>מה שאמר רבי יוסי מתיר בחרדל אין דעתו שיודה לחכמים שמרחיקין משרה וכרישין אבל רבי יוסי סבר שעל הניזק להרחיק את עצמו ולא ירחיק לא בעל המשרה ולא בעל הכרישין ולא בעל החרדל אלא מי שיגיע לו הנזק לדעת רבי יוסי עליו לעשות מחיצה בינו ובין המזיק אם הוא יכול ובזה הלכה כרבי יוסי ואם הנזק מגיע מן המזיק לניזק בלא אמצעי שר' יוסי מודה שהמזיק בכגון זה חייב להרחיק היזיקו וחכמים אומרים על המזיק לסלק את עצמו ולפיכך אומרים מרחיקין את המשרה וכו' ואמר להם רבי יוסי אמנם חרדל ודבורים כל אחד משניהם מזיק לחבירו כי כמו שמזיק החרדל דבורים ומפסיד דבשו ועושה אותו חריף וחד כמו כן מפסידין הדבורים החרדל ואוכלין אותו ואפילו לדבריכם אין מרחיקין החרדל מן הדבורים ומשרה הוא מקום ששורין בו הפשתים ומפסיד הירקות בהפסד מימיה וכרישין הוא החציר בלשון המשנה ובלשון הגמרא כרתי וכן הוא בלשון ערבי והוא גורע מחום הבצלים כשהוא קרוב מהם: \n"
+            ],
+            [
+                "<b>מרחיקין את האילן מן הבור כ\"ה אמה כו':</b><br>אומר חרוב ושקמה מתפשטין יונקותיהם בקרקע הרבה וחרוב ידוע נקרא בלשון ערב כרוב ושקמה הוא עצי תאנה מדברית נקרא בערבי גמיז ומה שאמר בין מלמעלה בין מן הצד רצה לומר בין שהבור למעלה והאילן למטה בין האילן למעלה מן הבור לפי ששרשיו מגיעין לקרקע הבור ומרפה עפרו ומה שאמר לא יקוץ לפי שספק ממון חומרא לתובע וקולא לנתבע והלכה כר' יוסי: \n"
+            ],
+            [
+                "<b>לא יטע אדם אילן סמוך לשדה חבירו כו':</b><br>אומר כי כשהיה בשדה חבירו אילן לא יטע אילן סמוך לו אא\"כ הרחיק ד' אמות וכן אם היה בשדה חבירו גפנים לא יטע גפנים סמוך לו אלא א\"כ הרחיק ארבע אמות וזה בארץ ישראל אבל בשאר ארצות אין מרחיקין הגפנים מן הגפנים אלא שתי אמות לפי שבארצות השמנים יפשטו שרשיהם בקרקע ואם היה שדה חבירו גפנים ובא לסמוך לו שדה האילן מרחיק ד' אמות בכל מקום ומה שאמר מעמיק שלשה הוא בעל השדה שיצאו שרשין לתוך שדהו יעמיק שלשה ויקוץ מה שימצא ואינו חושש וכשירצה בעל השדה לחפור בשדהו בור ושיח ומערה יקוץ כל מה שימצא משרשי אילני חבירו והעצים שלו ובלבד שיהיה הבור שחפר רחוק משדה חבירו שש עשרה אמה ואם היה בינו ובין אילן חבירו פחות מזה העצים לבעל האילן: \n"
+            ],
+            [
+                "<b>אילן שהוא נוטה לשדה חבירו קוצץ כו':</b><br>מרדע הוא עץ המלמד שיש בשתי קצותיו שיני ברזל ומנהיגים בו הבקר בעת החרישה ומחרישה הוא שיש בקצתו שיני הברזל וכאילו אמר גובה המרדע כשהוא עומד על המחרישה בראשי הברזל ובית השלחין היא ארץ עיפה וצמאה והיא שאין לה נהר וצל האילנות מזיק לה לפי שמונע הטל ממנה ולפיכך אמר כל האילן כנגד המשקולת וטעם כנגד המשקולת ההשואה כלומר שיקוצו הענפים כנגד המצר שבין שני השדות ואבא שאול חולק על מה שאמר בחרוב ובשקמה כנגד המשקולת למיעוט תועלתו לפי שאילן סרק הוא כל שאינו עושה פירות כמו הארז והברוש והדומה להם ואין הלכה כאבא שאול: \n"
+            ],
+            [
+                "<b>אילן שהוא נוטה לרה\"ר קוצץ כדי שיהא גמל כו':</b><br>רבי יהודה אומר טעון פשתן בלי רוכב והוא פחות משיעור רבנן ומאמר ר' שמעון מפני הטומאה ר\"ל טומאת אהל שמא יאהל על כזית מן המת וכיוצא בו מן הדברים המטמאים באהל ויטמא האדם העובר תחת אותם ענפים כמו שיתבאר במקומו במסכת אהלות והלכה כתנא קמא בלבד: \n"
+            ]
+        ],
+        [
+            [
+                "<b>חזקת הבתים והבורות והשיחין כו':</b><br>טעם אלה השלש שנים לפי שאדם שומר שטר המכר או של מתנה שנה הראשונה ושניה ושלישית לא יותר ועוד לא ישים לבו לשטר ואם אבד השטר לא יאבד ממונו ולפיכך כשיביא ראובן ראיה שאכל פירות זו השדה שלש שנים רצופות תתקיים בידו אותה השדה ואף ע\"פ שהיתה אותה השדה ידועה לשמעון ויש עדים לשמעון שהיא ידועה לו טענת ראובן שטוען שלקחה ממנו נאמן בזה ולא נאמר לראובן הבא שטרך על כל פנים לפי שאבדו ואנחנו נאמר לשמעון אם לא מכרת לו כמו שאתה טוען למה הנחתו לאכול פירותיה ואם אמר לא ידעתי לפי שהייתי בדרך רחוקה נאמר לו תוך זמן שלש שנים אי אפשר שלא הגיע לך הדבר שפלוני משתמש בשדך ובעת שהגיע לך הדבר היה לך למחות בכל מקום שתהיה לפי שעיקרנו מחאה שלא בפניו הויא מחאה ואי אפשר שלא הגיע לו הדבר לפי שחברך חברא אית ליה וחברא דחברך חברא אית ליה: וענין המחאה שיאמר לשנים דעו כי אני לא מכרתי קרקע פלוני לפלוני ולא נתתיו לו במתנה אבל הוא אוכל פירותיו כמו שאמרו לי בתורת גזלנות וכיון שלא עשה כן נתקיימה החזקה וזה כשלא יהיה חירום שאין השיירות מצויות מחמת מלחמות וכיוצא בהן אבל אם הדרכים נפסקים יש לו לטעון לא הגיע לי דבר: ומה שאמר שהעבדים יש בם חזקה הלכה היא ואף על פי שאמרו הגודרות אין להם חזקה הוא קורא הגודרות כל דבר שהוא. מתנועע מעצמו והם כל בעלי חיים כשיהיה זה העבד ידוע שהוא לאיש פלוני או זה השור ואחר כך אנו רואים אותו בבית איש אחר לא תהיה לשני חזקה לפי שנאמר הוא הלך ובא לזה מחמת עצמו אבל אמרו אין להם חזקה לאלתר אבל יש להם חזקה לאחר שלש שנים: שמנה עשר חדש רצופות וכמו כן ארבעה עשר חדש לדעת ר\"ע והטעם לכל אחד מהם בזה כדי שיאכל שלש תבואות רבי ישמעאל אומר פירות הקטניות ואינן באין בפחות משלשה חדשים ורבי עקיבא אומר אפילו פירות הירקות והם באים לשלשים יום ואמרו אבל בשדה האילן רצה לומר שישער עם זרע האילן כי כשאסף כל תבואתו כאילו אכל פירות כל הקרקע מחטים וכן כשמסק את זיתיו מאותה השדה עצמה כאילו אכל פירות כל הקרקע מפירות הזיתים וכן כשכנס את קייצו. כאילו אכל אותה כולה וכן מפירות תאנים וענבים ונתקיימה לו חזקה בזו הקרקע שאכל ממנה שלשה פירות ואע\"פ שאכלן בשנה אחת ואין הלכה כרבי ישמעאל ולא כרבי עקיבא אלא כמו שאמר שלש שנים: \n"
+            ],
+            [
+                "<b>שלש ארצות לחזקה יהודה ועבר הירדן והגליל כו':</b><br>מה שהתנה עד שיהא עמו הוא בשעת חירום לפי שהיו הדרכים משובשים בשעת חבור המשנה. ובאומרו יהודה רוצה לומר ארץ יהודה ואע\"פ שלא יהיה עמו בתוך אותה מדינה כמו שביארנו מחאה שלא בפניו הוי מחאה ומחאה בפני שנים ושלא בשעת חירום אפילו הוא באספמיא וזה המחזיק בירושלים תהיה חזקה ואפילו לדעת תנא קמא ורבי יהודה סבר שאפילו בשעת חירום הויא חזקה בשלש שנים וסבר גם כן שאם היה עמו במדינה תהיה לו חזקה מיד ואינו צריך שלש שנים ולא זמן מועט מזה אלא הואיל והוא לפניו לאלתר הויא חזקה ואין הלכה כרבי יהודה בשום דבר מזה: \n"
+            ],
+            [
+                "<b>האומנין והשותפין והאריסין כו':</b><br>הבא משום ירושה הוא שירש אותה קרקע וכשיתברר שאכלו אביו שלש שנים או שאכלו הוא שלש שנים או שאכל אביו מקצת השלש והבן אכל תשלום השלש נתקיימה החזקה לבן: אומנין בעלי האומניות אריסין שעובדין השדה למחצה לשליש לרביע. אפוטרופסין הם הממונים על עסקי היתומים במצות האב. ודע שמה שאמר אומנין אין להן חזקה אינו רוצה לומר בקרקעות בלבד אלא גם במטלטלין כמו כן ובזה יש דינין חלוקין כמו שאומר וזה כי האומן כשיהיה בידו כלי ויאמר לו אחד העם זה הכלי שאתה עושה בו או שאתה מתקן אותו שלי הוא ואני נתתיו לך לתקנו והביא עדים והעידו לו שזה הכלי הוא ידוע לו ואם אמר לו האומן אמת שהיה שלך אבל לקחתיו ממך אינו נאמן בין שמסר לו הכלי בעדים או שלא בעדים ואם תבע אדם לאומן ואמר לו דבר פלוני שהוא אצלך הוא שלי ואני נתתיו לך שתעשה לי בו מעשה כך וכך והשיב לו האומן לקחתי' ממך האומן נאמן בין שנתנו לו בעדים או שלא בעדים אחר שאין הכלי מצוי לפי שאם נתנו לו בעדים יכול הוא לטעון החזרתיו לך ואם נתנו לו שלא בעדים היה יכול לומר לו לא היו דברים מעולם ומעקרינו מגו כמו שבארנו פעמים רבות וכגון זה נקבל טענת מגו מן האומן וכן אם ראה אדם כלי מכליו אצל האומן ואמר לו הנה נתתיו לך לתקן וכפר האומן ואמר לא נתת לי כלום האומן נאמן אבל אם אמר לקוח הוא בידי כלומר שיאמר לו אתה מכרתו לי אינו נאמן כיון שהוא מצוי לפנינו ויש שם עדים מעידין שהוא ידוע לו ובכיוצא בזה אמרנו אומנין אין להם חזקה ולא נקבל מהם טענת מגו דיכול למימר לא היו דברים מעולם אבל יפול מהם בכאן דין מגו ואם הביא בעל הבית עדים שזה הכלי שלו הוא נוציאהו מיד האומן ואע\"פ שיטעון לא נתת לי כלום אלו הן הדינין הנאותין למה שנתבררו מן הגמרא בזה הענין: וכיון שאלו הדברים כן אם נפלה הכפירה בשכירות בין האומן ובין בעל הבית שהאומן אומר כך פסקתי עמך ובעל הבית אומר לא פסקתי אלא בפחות אם היה הכלי מצוי לפנינו אין האומן נאמן כמו שזכרנו ויהיה בעל הבית נאמן ואם הכלי אינו מצוי בפנינו האומן נאמן ואפילו מסר לו בעדים כי מגו דיכול לומר החזרתיו לך נאמן הוא לומר לא החזרתיו לך וכך וכך פסקת לי וכל מה שאמרנו בזה נאמן ר\"ל אחר שישבע בנקיטת חפץ לפי שאנו משביעין אותו על עיקר מגו בתקנת חכמים עם שבועת השכיר שהוא נשבע ונוטל ר\"ל האומן ומה שאמר אריסין ובלבד שיהא אריס אבותיו שהבן מניח לו כל הנכסים ברשותו לפי שהוא כמו אפוטרופוס עליו ולפיכך אין לו חזקה אבל אם היה זה האריס בקרקע לאיש בעצמו ואכלה כולה שלש שנים נתקיימה בידו החזקה: ואין לאיש חזקה בנכסי אשתו בנכסי מלוג אבל בנכסי צאן ברזל כבר הם כתובים עליו ואפילו כתב לה בעודה ארוסה שלא יאכל לה פירות שנתקיים זה התנאי ואין לו פירות כמו שבארנו בט' מכתובות עם כל זה אין לו חזקה כשטען והביא ראיה שאכלה שלש שנים לפי שהאשה תוותר לבעלה מנכסיה ואפילו דברים שאין לו בהם זכות אבל אם הביא ראיה בשטר או בעדים שהיא מכרה לו שום דבר מנכסי מלוג אותה מכירה קיימת ואין האשה יכולה לומר נחת רוח עשיתי לבעלי. וכן כשקבלה אחריות עם בעלה בנכסי מלוג כמו שיכולה לומר זה בנכסי בעלה עצמם ובנכסי צאן ברזל רצה לומר נכסי בעלה כגון שדה שכתב לה בכתובתה או שייחד לה בכתובתה לפי שאין לו בנכסי מלוג כלום כדי שתאמר מחמת שציער לי עשיתי זה. ואין לאשה חזקה בנכסי בעלה בכל נכסיו ואפילו ייחד לה מקום שתקח ממנו מזונות והיא אכלה ממקום אחר שלש שנים לא עלתה לה חזקה לפי שהאיש גם הוא מוותר לאשתו ואפילו במה שאין לה בו זכות אבל כשתוציא ראיה בשטר או בעדים שהוא מכר לה אם הכספים שלקחה בהם היו טמונים אצלה המכר בטל לפי שיאמר כדי שאראה הממון שהיה טמון אצלה מכרתי לה כדי שאקחנו לא שיהיה שלה. ואם היו הנכסים ידועים נתקיים המכר והבעל אוכל פירות. ואם נתן הבעל לאשתו שום דבר במתנה אין לו פירות באותה מתנה וכל אלו שאמרנו שאין להם זה על זה חזקה הוא בגוף הקרקע עצמו כדי שיקנה אותו באותה חזקה אבל שאר הדברים שיש להם חזקה כשמתרצים זה לזה כגון לטעון בכותלים ולפתוח מזחילות ואמות המים ופתיחת חלונות יש להם חזקה בדברים האלה האיש בנכסי אשתו ולאשה בנכסי בעלה וכן שאר הנזכרים. ואמרו במה דברים אמורים וכו' רצה לומר שזה שאמרנו שאין להם חזקה הוא כשטען שלקח או שנתן לו במתנה ואבד השטר והוא מביא ראיה בחזקה ובעל הקרקע מכחיש טענתו בזה אמרנו שאין שומעין לו אבל אם נתן הבעל לאשתו או האשה לבעלה מתנה וקנה אותה בחזקה יש לו חזקה כמו שקבענו עיקר בריש קדושין כי כשיעשה שום דבר בגוף הקרקע קנה אותה. ונעל הוא שיסתום שום מקום בקרקע. וגדר שיבנה. ופרץ שיהרוס. ומעיקרנו שהגר שאין לו יורשין כל הקודם זכה בנכסיו וכשהחזיק באחד מאלו הפנים וכיוצא בהן קנה. וכן האחין שחלקו נתקיימה חלוקתם ואינם יכולים לחזור כיון שהחזיק אחד מהן בחלקו: \n"
+            ],
+            [
+                "<b>היו שנים מעידין אותו שאכלה ג' שנים כו':</b><br>משלשין כלומר יחלקו ביניהם ישלם כל אחד שתות הממון וכיצד אחד מצטרף עמהם כגון שיעיד משה עם ראובן שאכלה שנה ראשונה ואחר כן יעיד אותו משה עצמו עם שמעון שאכלה שנה שניה אחר כן יעיד אותו משה עם לוי שאכלה שנה שלישית עדות זו קיימת ועלתה חזקה בצרוף אלו השלש עדיות: \n"
+            ],
+            [
+                "<b>אלו דברים שיש להם חזקה ואלו דברים כו':</b><br>מה שמדבר בכאן הוא בחצר השותפין שמקפידין על עשיית המחיצה אבל חצר חבירו אפילו עשה המחיצה לא עלתה לו חזקה באותו מקום עד לאחר ג' שנים: \n"
+            ],
+            [
+                "<b>המרזב אין לו חזקה ויש למקומו חזקה כו':</b><br><b>הזיז עד טפח יש לו חזקה כו':</b><br>פירוש מרזב צנור קטן. ופירוש אין לו חזקה ויש למקומו חזקה רצה לומר כי כשיהיה לראובן מרזב ששופכין מימיו לבית שמעון אין ראובן יכול לומר לשמעון לא יסור זה המרזב מזה המקום כיון שהוחזק שם אבל יש לשמעון להסיר אותו ממקומו ולהחזירו במקום אחר לפי שיכול לומר לו אין לך עלי אלא שירדו מימי גגך בחצרי ואין לך היזק שירדו מצד זה או מצד זהו: ומזחילה צנור מעץ גדולה ורחבה עומדת על הכותל ומימי הגג יורדין שם כדי שלא יתקלקל הכותל. ואמרו בחלון ובסולם יש לו חזקה ואין לו. הוא כי כשפתח אותו חלון או העמיד אותו סולם כשאמרנו אין לו חזקה אינו יכול לטעון כבר חזקתי ולא תפס פעולתי אבל יש רשות לחבירו לבנות סמוך אותו חלון כשהוא חלון מצרי ולהסיר אותו סולם מצרי וכשאמרנו יש לו חזקה לא יבנה חברו סמוך לאותו כותל עד שירחיק כמו שקדם. ומלבן הוא בנין עשוי מבחוץ כעין משקוף מלמטה ומלמעלה. וזיז הוא הבנין היוצא מן הכותל מקורות ואם יש בו טפח יש לו חזקה ויכול בעל הזיז למנוע לבעל החצר הסמוך לו לבנות סמוך לאותו הזיז שלא יסיר אותו ויכנסהו בבנין. ואם הוא פחות מטפח אין לו חזקה ובעל הזיז אינו יכול למנוע לבעל החצר מלבנות אבל בעל החצר יכול למנוע לבעל הזיז מלהשתמש עליו כדי שלא יביט בו בעת שמשתמש לשם וכבר בארנו כי מעקרי דיננו היזק ראיה שמיה היזק ומעיקרנו גם כן יש חזקה לנזקין זולתי העשן והאבק וכיוצא בהן והריח הנבאש. ובכלל הנזקין שיש להם חזקה היזק ראיה. ואין צריך בחזקה לנזקין שלש שנים והוא מה שאמרנו אין דין חזקה בנזקין וגם כן לא הויא חזקה בהם לאלתר אלא כשיעמוד אותו הנזק כדי שיוכל לומר לאותו שהוזק כבר נתפייסת כיון שלא מחית עליו ולפיכך כשיפתח אדם חלון שאין ראשו של אדם יכול ליכנס ממנו למעלה מד' אמות אין לו חזקה לפי שיאמר לו השכן אצלו לא נתרצתי לך אלא לפי שלא היה לי בו היזק כיון שלא תציץ עלי ולפיכך אם ירצה לבנות כנגד אותו חלון ולסתוה  אותו הרשות בידו ולא יוכל בעל החלון למנעו לפי שלא עלתה לו חזקה ויש לשמעון רשות למנעו מלפתוח זה החלון מתחלה אפילו למעלה מארבע אמות לפי שיאמר לו תעלה על כסא ותביט עלי ואם הניחו ופתח אין לו חזקה ויש לו רשות לבנות כנגדו. אבל אם היה החלון למטה מארבע אמות או שהיה חלון צורית והוא שראשו של אדם נכנס ממנה ואפילו היה למעלה מארבע אמות או שפתח חלון ליכנס בו האור ואפילו הוא קטן מאד ולמעלה מארבע אמות כל השלשה חלונות יש להן חזקה וכיון שנתפייס שמעון לראובן לא יוכל שמעון לבנות בסמוך לאותו חלון עד שירחיק ארבע אמות כמו שנתבאר בפרק שלפני זה:  "
+            ],
+            [
+                "<b>לא יפתח אדם חלונותיו לחצר השותפין כו':</b><br><b>לא יפתח אדם לחצר השותפין פתח כנגד פתח כו':</b><br>הטעם בכל זה שלא יציץ עליו וכשיהיו שני בתים וביניהם רשות הרבים יש לו לפתוח חלון כנגד חלון ויוסיף בפתחים לפי שיכול לומר אין אני מזיק לך בראותי יותר מראיית כל באי עולם העוברים ברשות הרבים: \n"
+            ],
+            [
+                "<b>אין עושין חלל תחת רשות הרבים כו':</b><br>חכמים אומרים לפי שברוב הימים מרקיבין הקורות והבנין שהוא מתחת הארץ ויפחות המקום מחמת ההולכים עליו וגזוזטראות הם קורות גדולות שיוצאין מן הכותל שיכולין לקבל תקרה ומעזיבה ומעיקרנו טוענין ליורש וטוענין ללוקח ולפיכך כשיקחם הרי היא בחזקתה לפי שאנו נטעון בשבילו נאמר אפשר שאותו הראשון שבנאו בתוך שלו הוציא כמו שהוא ראוי ונעמיד אותה כמות שהיה: \n"
+            ]
+        ],
+        [
+            [
+                "<b>המוכר את הבית לא מכר את היציע כו':</b><br>יציע הוא חלל בין שני כותלין כגון צורה זו <img src=\"data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzI3AACSkgACAAAAAzI3AADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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\">ומלת ממנו הוא חוזר אל הבית ואין הלכה כרבי יהודה:  "
+            ],
+            [
+                "<b>לא את הבור ולא את הדות אף על פי שכתב לו כו':</b><br>בור הוא חפירה בקרקע. והדות בנוי על הקרקע לפי שלא יועיל עומקא ורומא אלא להקנות מה שהוא נראה על הארץ או מה שעל הגג ואין מקנה לו בור ודות כשיאמר עומקא ורומא עד שיכתוב לו קני מארעית תהומא עד רום רקיעא. ואמרו מכרן לאחר אין ר\"ל שמכר הבור והדות אחר שמכר הבית סתם כי היאך יתכן שהוא עצמו אין לו דרך ומי שלקח ממנו יש לו דרך שדי לו ללוקח שיהיה כמוכר אבל רצה לומר מכרן לאחר שמכר הבור והדות לפני מכירת הבית או מכר הבית לאיש אחד והבור והדות לאיש אחר בשעה אחת. וטעם מחלוקת רבי עקיבא ורבנן שר' עקיבא סבר מוכר בעין יפה הוא מוכר ולא שייר לעצמו כלום ולפיכך צריך ליקח לו דרך ורבנן סברי כי המוכר בעין רעה הוא מוכר והוא משייר לעצמו ולפיכך א\"צ ליקח לו דרך כרבי שמעון וכבר קדם לנו שהלכה כרבי עקיבא: \n"
+            ],
+            [
+                "<b>המוכר את הבית מכר את הדלת כו':</b><br>מכתשת הוא כלי שכותשין ושוחקין בו הדברים הגסים כגון מכתשת אבן וזולתה. ואצטרובל הוא עץ כעין רחים מעמידים עליו הרחים לטחון וקלת עגול מעץ שעושין סביב לרחים כדי שלא יתפזר כלום מן הדבר הנטחן: \n"
+            ],
+            [
+                "<b>המוכר את החצר מכר בתים בורות שיחין כו':</b><br>אין הלכה כר\"א: \n"
+            ],
+            [
+                "<b>המוכר את בית הבד מכר את הים כו':</b><br>ים האבן שטוחנין בתוכו הזיתים וממל הוא האבן שטוחנין בו הזיתים למעלה. בתולות הן כלונסות של ארז שמעמידין בהם את הקורה מהבד. עבירין הם הנסרים הכבדים שמכבידין אותן על האמתחות ששמים בהם הזיתים הכתושים ועליהן נתלית האבן וכובשן. וגלגל שמגלגל האבן ומגביה אותה ומכביד על הזיתים הכתושים והשמן יוצא: \n"
+            ],
+            [
+                "<b>המוכר את המרחץ לא מכר את הנסרין כו':</b><br>נסרים לוחות ששמין עליהם הבגדים. וספסלים כסאות. וילאות כעין יריעות שחוגרין כעין סינר לכסות הערוה בהן במרחץ: \n"
+            ],
+            [
+                "<b>המוכר את העיר מכר בתים בורות שיחין כו':</b><br>בית השלחין הם הנהרות שהמים נמשכים עליהם להשקות אילני העיר. וסנטר הוא עבד ממונה לשמור העיר. ואין הלכה כרבן שמעון בן גמליאל: \n"
+            ],
+            [
+                "<b>המוכר את השדה מכר את האבנים כו':</b><br>אבנים שהם לצרכה לגדרים. וקנים שהם לצרכו לסמוך בהם הגפנים. ומחיצת הקנים המקום שנטועין בו הקנים בלבד ושומירה סוכת קנים וכיוצא בה שיושבים בה השומרים פירות. ובתולת שקמה הוא אילן משקמה קודם שיכרתו אותה לפי שדרכה לכורתה ואחר שכורתים אותה תחליף שנית ויגדל גוף העץ אחר שנכרתה: \n"
+            ],
+            [
+                "<b>אבל לא מכר לא את האבנים שאינן לצרכה כו':</b><br><b>לא את הבור ולא את הגת ולא את השובך כו':</b><br>טעם מחלוקת רבי עקיבא וחכמים כבר זכרנוהו במה שקדם. ואמרו בנותן מתנה שנתן את כולם לפי שהוא עיקר אצלנו נותן בעין יפה נותן ואפילו לחכמים שאומרים מוכר בעין רעה מוכר ויש לו דרך הוא לפי שהלוקח היה לו לבאר מה שהוא לוקח אבל מי שמקבל המתנה בושת הוא לו לומר באר מה שאתה נותן לי ונתבאר גם כן כי נכסי הגר שמת ואין לו יורשין הפקר וכל הקודם בהם זכה כלומר כשקדם והחזיק בהם. ופירוש דברי רבי שמעון המקדיש את השדה לא הקדיש את הקרקע אלא חרוב המורכב והוא שכבר הוא עושה פירות וסדן השקמה אבל אבנים של שדה שאינן לצרכה וכיוצא בהן אין מוקדשין: \n"
+            ]
+        ],
+        [
+            [
+                "<b>המוכר את הספינה מכר את התורן כו':</b><br><b>מכר את הקרון לא מכר את הפרדות כו':</b><br>התורן הוא עץ גבוה שתולין עליו הנס והנס בלשון גמרא וילון ובלשון הפסוק קלע וכן בערבי קלאע: עוגין הברזלים שקושרין אותם בחבלים ומשליכין אותם בים כדי להעמיד הספינה. מנהיגים אלו המשוטות ומרצופין אמתחות שנושאין בהם הסחורות בספינות יש מהן עשוין משער או מעורות ומנעורת הפשתן או מעץ. אנתיקי הסחורות עצמן שנושאין בספינה וקרון מין מן העגלות. ופרדות עצים הנפרדים ממנו שמושכות אותו ובלבד שיהיו הפרדות נבדלות ממנו בשעת המכירה ויש מפרשין הפרדות קבוץ פרדה כלומר הבהמות שמושכות את הקרון. צמד הוא העול שבצוארי השורים המחבר אותם. וזה שאמרנו אין הדמים ראיה לענין קיום המכר אבל להיות בו דין אונאה או בטול מקח הדמים ראיה ובלבד שיהיו הדמים בקירוב אבל אם יש ביניהם הרחקה יתרה אין בהם אונאה ולא בטול מקח לפי שהריחוק הגדול אין טועים בכיוצא בו וזה עיקר גדול וזכור אותו כי יש לנו לומר ברצונו נתן לו מתנה. ואין הלכה כרבי יהודה: \n"
+            ],
+            [
+                "<b>המוכר את החמור לא מכר כליו כו':</b><br>אמנם הכלים העשויים לרכיבה כגון האוכף והמרדעת דברי הכל מכורין בין שהן עליו בשעת המכר בין שאינם עליו אבל כלי הטעינה יש בהם מחלוקת חכמים אומרים אינם מכורין במכירתו אפילו הם עליו בשעת מכירה והלכה כחכמים: \n"
+            ],
+            [
+                "<b>המוכר את החמור מכר את הסיח כו':</b><br><b>הלוקח פירות שובך מחבירו מפריח כו':</b><br>זהו כשאמר פרה מניקה אני מוכר לך חמור מניקה אני מוכר לך וידוע שחלב האתון לא יצלח לכל א\"כ לאיזה תועלת אמר חמור מניקה אלא כדי שימכור הסיח עמה ואמר מכר בור מכר מימיו [הוא] דעת יחיד והוא דחוי. ואמרו מפריח בריכה ראשונה הטעם כדי שישובו לשובך ויישבו אותו. נחיל ולדות הדבורים להכניסם בכוורת אחרת ואמר נוטל שלשה נחילות זה אחר זה ואח\"כ נוטל פעם אחת האפרוחים ויניח האפרוחים פעם שניה כדי שיגדלו ויתחברו עם האבות כדי ליישב הכוורת כך יעשה תמיד וזה פירוש מסרס נגזר מסריס כלומר כורת. וחלות דבש הם הבתים שעושים הדבורים מן השעוה ויצניעו בהם הדבש. ושתי גרופיות שיעור שני טפחים על הארץ: \n"
+            ],
+            [
+                "<b>הקונה שני אילנות בתוך שדה חבירו כו':</b><br>לא ישפה לא יכרות רוצה לומר אין ראוי ללוקח שיכרות הענף הצומח ואין הלכה שנחוש שימשוך שרשו בקרקע ויעלה אילן שלישי ויאמר לו שלשה אילנות מכרת לי ויש לי קרקע ולפיכך חייב הלוקח שישפה ומלה זו דומה לארמי תרגום ואכות אותו טחון ושפית יתיה. וגזע הוא הנראה מן האילן למעלה מן הארץ ושרשיו מה שתחת לארץ: ואמרו הגדילו ישפה לפי שיאמר לו המוכר כיון שיש לך קרקע ואיני יכול לטעון עליך בו אחר שיש לך שלשה אילנות למה תניח הענפים שמתפשטים וממלאים שאר קרקע. ומה שאמר יש לו קרקע שיעור אותו קרקע שהוא רחוק אילן מאילן וחוץ לאילנות שיעור שיעמוד אורה הפירות וסלו שמאסף בו וזהו כשיהיה רחוק אילן מאילן מד' אמות עד שש עשרה אמות אבל היה בין אילן לאילן פחות מארבע אמות או יותר משש עשרה אמה אין לו מן הקרקע סביבות כל אילן אלא מלא האורה וסלו חוצה לו: \n"
+            ],
+            [
+                "<b>המוכר ראש בהמה גסה לא מכר את כו':</b><br>בהמה גסה הבקר בלבד: \n"
+            ],
+            [
+                "<b>ארבע מדות במוכרין מכר לו חטים יפות כו':</b><br>שחמתית חטים אדומים והטעם בזה כי כשיהיו רעות ואמר לו הלוקח אני מתרצה בו ואין המוכר יכול להחזירם אבל חומץ ונמצא יין או יין ונמצא חומץ וכיוצא בהן יש לכל אחד מהם לחזור בו לפי שיש בני אדם שרוצין יין יותר מחומץ ואפשר שיהיה המוכר יצטרך לחומץ ולא יצטרך ליין: \n"
+            ],
+            [
+                "<b>המוכר פירות לחבירו משך ולא מדד כו':</b><br>יש אצלנו עיקר במקח וממכר ראוי שתדע אותו ואז תבין עניני הלכה זו מן העקרים ההם ואלו הן משיכה קונה בסימטא ובחצר של שניהם מסירה קונה ברשות הרבים ובחצר שאינה של שניהם והגבהה (ומשיכה אין קונין ועיקר אחר והוא שכל מה שאמרנו) קונה בכ\"מ והמקום שנקנין בו המטלטלין במסירה אין מועיל בו המשיכה והמקום שמועיל בו המשיכה אין קונין בו במסירה ועיקר אחר והוא שכל מה שאמרנו כל מקום שהוא קונה במשיכה ואפילו במקום שתועיל בו המשיכה זהו בדבר שאי אפשר בו הגבהה אבל דברים שיתכן בהם הגבהה אינן נקנין אלא בהגבהה וכן כשישכור המקום שאותן הפירות בו חזר אותו מקום כשלו וקנה אות? פירות ועיקר אחר והוא שכליו של אדם כל מקום שיש לו רשות להניחו קונה ולפיכך אין קונין לו כליו לא ברשות הרבים ולא ברשות היחיד של מוכר אלא א\"כ אמר לו מוכר זיל קני או אם לקח עמנו את הכלי והגביהו קודם שיקבל הפירות הלקוחים מאותו האיש בעצמו לפי שבשביל הנאה שהיתה לו במכירת הכלי אין מקפיד עליו במקומו ואלה הפירות שמדברת בהן המשנה בכאן הם ברשות הרבים ולפיכך כשמדד ולא משך לא קנה ואפילו היה אותו הדבר בכליו של לוקח לפי שאינו קונה ברשות הרבים כמו שקבענוהו עיקר וזהו כשהמוכר הוא המודד אבל אם מדד הלוקח קנה בהגבהה כמו שאמרנו אבל אם מדד המוכר ללוקח בסימטא יקנה. ואמרו משך רצה לומר משך מרשות הרבים לרשותו או לסימטא לפי שהמשיכה ברשות הרבים אינה מועלת ודע כי אפילו משך קצת החפץ והוציאו מרה\"ר [לא] קנה כיון שאפשר באלה הפירות הגבהה אלא אם היו משואות גדולות כמו שאמרנו בעיקרנו ולפיכך אמרו בפשתן לא קנה עד שיטלטלנו לפי שאע\"פ שהמשואות גדולות אפשר להגביהן מעט מעט ולא יתפזר ולפיכך אין נקנין במשיכה אלא בהגבהה ועיקר ג\"כ אצלנו כל העומד ליבצר כבצור דמי ולכן הפשתן המחובר לקרקע כשיבש במקומו וצריך לתלשו דינו כדין המטלטלין. וכבר פירש הגמרא מה שאמר בכאן ותלש ממנה כל שהוא קנה זהו כשיאמר לו זכה לי קרקע כל שהוא וקנה כל מה שעליה ולפיכך זה שקנאו הוא כדרך שכירות לפי ששכרו לעבודת זה המקום בדבר ידוע וכשעבד כמו שפסק עמו קנה שכירותו וקנה אותו הדבר הידוע וזכור כל אלה העקרים שהבאתי בזה המקום ואל יליזו מעיניך: \n"
+            ],
+            [
+                "<b>המוכר יין ושמן לחבירו והוקרו או שהוזלו כו':</b><br>הוקרו שהוסיפו דמיהם הוזלו שפחתו דמיהן. וסרסור הוא איש אחד סוחר שלוקח מבעל הבית ומוכר לאיניש מעלמא וזה כשהיתה המדה של סרסור ובסימטא או ברשות הלוקח והתבונן זה בעקרים שהקדמנו. הרכינה רוצה לומר הרכין המדה ומה שיתמצה ממנו לבעל החנות לפי שנתיאשו הבעלים. ומה שאמר רבי יהודה פטור רוצה לומר מליתן שלש טפין לדוחק השעה. ואין הלכה כרבי יהודה: \n"
+            ],
+            [
+                "<b>השולח את בנו אצל חנוני ופונדיון בידו כו':</b><br>זה הבן הוא קטן בשנים בלא ספק וחכמים אומרים שלא שלח לו בנו אלא להודיעו כדי שישלח לו עם מי שראוי לשלוח לו ולפיכך חייב החנוני כשנתן לו השמן או כשאין לו שמן ונתן לו איסר ליקח בו מזולתו ומה שחייבו חכמים החנוני לשלם הצלוחית זהו כשיקחנה מיד הקטן למדוד בה לשאר בני אדם לפי שהוא שאלה שלא מדעת ושואל שלא מדעת חייב באחריות אותו הדבר שעבר עליו ולפיכך הוא חייב באחריות הצלוחית אבל כשיתן השמן בה כשהיא בידו ושבר אותה התינוק הוא פטור מדמי הצלוחית. ואין הלכה כרבי יהודה: \n"
+            ],
+            [
+                "<b>הסיטון מקנה מדותיו אחת לשלשים יום כו':</b><br>סיטון הוא המחלק הסחורות של בעלי הסחורות על בעלי החנויות. ומקנח שמסיר החלודה ומה שנדבק בכלי. וממחה שרוחץ במים: \n"
+            ],
+            [
+                "<b>אמר רשב\"ג במה דברים אמורים כו':</b><br>חייב להכריע לו טפח במקום שנהגו אבל במקום שלא נהגו ישקול עין בעין כלומר שיעמיד קנה המאזנים בשוה. וגירומיו התוספת שהוא מוסיף במכר ושיעורו עשירית ליטרא כשמוכר עשרה ליטרין מן הלח וחצי עשירית ליטרא כשימכור עשרים ליטרין מן היבש. וגסה מדה גדולה ודקה מדה קטנה. למחוק שימדוד ויסיר מה שעל שפת המדה ולגדוש שמוסיף על מלוי המדה. ואין הלכה כרבן שמעון בן גמליאל: \n"
+            ]
+        ],
+        [
+            [
+                "<b>המוכר פירות לחבירו וזרען ולא צמחו כו':</b><br>אפילו זרע פשתן שאין לוקחין אותו על הרוב אלא לזריעה והכל מודים שזרעוני גינה שאינן נאכלין חייב באחריותן ליתן (להם) [לו] דמיהם בלבד. ורבן שמעון בן גמליאל אומר הדמים וכל מה שהפסיד בשביל הזרע כאילו אמר חייב באחריות ההוצאה. ואין הלכה כרבן שמעון בן גמליאל: \n"
+            ],
+            [
+                "<b>המוכר פירות לחבירו הרי זה מקבל עליו וכו':</b><br>טנופת מטונפות בעפר. מתליעות אכולות מתולעים. קוססות מחמיצות אם היה המרתף חביות עשר חביות ואם המרתף כדים עשר כדים זהו כשאמר לו מרתף זה של יין אני מוכר לך ולמקפה כלומר לשמשו בתבשיל אבל אם אמר לו מרתף של יין למקפה אני מוכר לך נותן לו יין שכולו יפה ואם אמר לו מרתף [זה] של יין אני מוכר לך ולא זכר מקפה נותן לו יין הנמכר בחנות שאינו בתכלית היופי ואם אמר לו מרתף יין אני מוכר לך ולא זכר מקפה ולא יחדו שלא אמר לו זה הוא ג\"כ מקבל עליו עשרה קוססות למאה כמו שאמרה המשנה אבל אמר לו מרתף זה ולא זכר יין אפילו כולו חומץ הגיעו. קנקנים בשרון במישור. ופירוש פוטסיאות רוצה לומר כעורות שאינם מבושלות כל צרכם ובלבד שיהיו נאות: \n"
+            ],
+            [
+                "<b>המוכר יין לחבירו והחמיץ אינו חייב כו':</b><br>ובלבד שיהיו בכלים דלוקח ויבאר עליו שיש בלבו שהוא לוקח ממנו לבשל בו מעט מעט ובכן לא יהיה המוכר חייב באחריות אבל אם הוא בקנקני המוכר יאמר לו הא חמרך והא קנקנך ולא יוכל לומר לו המוכר למה הנחתו עד שנפסד לפי שכבר הודיע לו שהוא צריך לבשל מעט מעט: \n"
+            ],
+            [
+                "<b>המוכר מקום לחבירו לבנות לו בית חתנות כו':</b><br>רפת בקר גדרות הבקר. והיכל שלמה ארכו ארבעים ורחבו עשרים ורומו שלשים וזהו חצי האורך והרחב ואמרו בגמרא שרבן שמעון בן גמליאל אפשר שהוא מסייע סברת ת\"ק שרוב הבתים צריך שיהיה חצי ארכן וחצי רחבן ואפשר שהוא חולק עליו וכאילו הוא תמה תמיהת הרחקה ואומר וכי ראויים כל הבנינים שיהיו כבנין ההיכל אינו כן רק הדבר חוזר כמנהג שנוהגין שם אבל ההיכל מדותיו מאת השם יתברך: \n"
+            ],
+            [
+                "<b>מי שיש לו בור לפנים מביתו של חבירו כו':</b><br>שער שמשם נכנסין זה לבורו וזה לביתו: \n"
+            ],
+            [
+                "<b>מי שיש לו גינה לפנים מגינתו של חבירו כו':</b><br>הטעם שלא יכנס מתוכה לשדה אחרת ואע\"פ שנתנו לו מדעת שניהם דרך לפי שהוא מרבה עליהם הדרך ולא נתנו לו אלא לצורך גינתו: \n"
+            ],
+            [
+                "<b>מי שהיתה דרך הרבים עוברת בתוך שדהו כו':</b><br>מעמד מקום שמתקבצים שם להספד וכבר בארנו במה שקדם משיחת בית קב. וטעם שמה שלו לא הגיעו ולא יוכל להסיר הדרך ממנו לפי שיש בידינו עיקר מיצר שהחזיקו בו רבים אסור לקלקלו: \n"
+            ],
+            [
+                "<b>המוכר מקום לחבירו לעשות לו קבר וכן כו':</b><br>כוך הוא הקבר החופה גוף המת וזו היא צורת המערה  <img 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Ja28dw08cESzOMNIqAM31PXtWZp/i/wAO6tqCWOma5p93dyQLcJBDcKzvGc4YAHkcfhxnqK2KACvma/1rUPhf+0n4k1t9AvtZtb+3MYNpGw2CTypAQSpDEFNpGe/XjFfTNYGveOvC3hecQa/r9hYzkAiCWceZg5wdg+bHB5xigDzH/ho7/qQfEH/fH/1qdF+0NdXU8cFh8OPEVzK7f6tIyWIxkkAKcnA6V2v/AAuX4ef9DZp//fR/wqpd/Hb4bWTKs3imBiwyPJt5pR+JRDigDj5v2gPEmmwtd698Jtd07T4hma6dpAsY6DO6FR1IHJHWvZNF1WHXdA0/V7VXWC/tY7mNXGGCuoYA++DXkXjX48/D7V/APiPTdP1iWW7utOntreP7HMvmu8bKMEqABk98V6H8NW3fCnwqdyv/AMSe0GV6f6lePqOlAHR3KzNayrbMEmKERs3QNjg/nXz74A+HXxn8DaFcWOhX/h20t5J3na3u2aRmcoq7gVQ9lAAJ6jpX0FcSNDbSypE0zIhYRp1cgdB7mvCtO/aM1/XIpbnw78LNW1SzSUx+fbTySDIwcHZAwDYIOMnGRQBsR6Z8fprOLdrnhW3kxltyOX+hxEV/KrdvoHxta3BuvGXh+ObdykdjvXGeu4oOcdsVlyfHHxkAnk/BrxGxK5fcJl2t6D9wcjpzx9Kli+Mnj2Zcp8GtYHAPz3Tr1+sFAGD4t8bfFX4b+K9CtNf1fRtVs9Xn8uIxWm04Vow+4AKQfnGME19B18761qHxE+I/xA8IC+8A3ei6TpWrQXc3msX4WRSzM7BRgKDgAZ5PWvoigCnq6XMmiXyWNylpdNbyCG4k+7C+07XPsDg/hXiw1P40+F9S8N3HifVNI1HSr/UrS0ufskcZkAlkC4PyIM4OMrkZx2r2jWtOGsaDqGms+wXltJblv7u9Suf1rzXwV8Jta03TdAtPGOvjUI/Dmoy3VhDASyOmxViViygjyyGYAE4346AUAZuoeO/iv4P8XR/8JX4b0++8NzXqQG+01GPlxswAf75K/eH+sABIwD3put/Fbx7bXfiKHQ/DFnfHQNYMVxECzSiy2F0kKhurhWIYDAHG0nmuz8a2HirXPFvhzTdGjW38PwXUd9q12zqPN8uRXSBRndyUyeMHI5HIPm3/AAhvxmv/ABD4nNtJpWh2fiO5ZbmcyJJIkKqUUowBbmPgdCCcjYSTQB2cPiPxp43lhu/BjQ6TpF/4fS7t7m8hSUxXv2jBjYA5wY1YZwR368V2Xg3VdR1nwnZ3euWyWupgyQXkUZBRZopGjfbgngshI5PBrIl8F63b+Em0HQPFkmlQx6dbWNnIlijtbeXkSSZyCWddo6jbjIOTW/4Z0C28LeGrHRbF5JIbOPYJJSC8hySzMR3JJJ9zQBqUyGCK2hWG3iSKJBhURQqqPYCn0isrjKkMMkZB7jg0ALRWP4t1i58PeENU1axsnv7mztnlitkBJkYDgcc47nHbNea/C74m+K7/AMS2vhH4haO1vqdzp/8AaFveABDLGSSN8YAC8fLxyChBGegBd8beAfFniPxze6t4e1zR9PQ6Z/ZojktjJIY5CDIZMgjPHy+wA45JWb4JJd6bqum3evzmx1S9spriOOHaXgt4wghzu4BIBB/hCqMGsfxj4x1P4a+PPFk2l6BFqE+p2NvqscglZiY4SsMvmKPmAVSSCMKApPrXY/DPx7qfjV9Zh1vR49KudPmiKRw3Czr5cqblUupwXGDuHGNy5AoA7uivD/8AhOPiFp3inRrvX3Sw0DVfFEunx2lxZhLgQNhYQSQPkJDHdgHjJZlIA9woAKKoa1rml+HdLk1LXL6Cxs4vvTTvtGewHqT2A5NM0DxDpPijSU1PQL2O+s3ZkWWPOMg4I5ANAHn/AMSvDfg3xv460bw74vnvLe8azlmsHiuxGjkuoZApBBc8HpyF9qx/Dvwk8H63a6n4Vv49Q1LTvDGpPHYXUt0RgzQwvNHuTapKyA5GODx1zn0vxL4I8P8Ai660241+wW5m0ycT2r7ypRsg4ODypIGQeOK07PSbHT7B7LT7ZLWCRnZlgyhLOSWbI53EknOc5oA+f/F9h8N9F+F/jDw1Be3oh0y/DWMc9wJVF8YMqsOOduWIfd0JY56UmlzfD3xN4nvL/wAIR3gRvDV7J4jupHkQbXjVNrF8L5mdxJUBeM84OPYn+GHguTRYNJl8O2cllbyGVI3BYlyMF2YnczH1Yk1fsvBXhrTdEu9I07Q7K0sb2FoLmK3iEfnIylSGYYJ4JGSc0AfMXg/Q/Cul+H/hlrVrcvD4s1LxDCJI45ixe3W6eNsrnCLgIM9+RjqR9c1lWXhfQNOe1ew0TT7d7OPyrZ4rVFaFMk7VIGQMsx47knvWrQAV4J4mh8EX37Tl9D42/s9LJPD6Bm1KVYomufMUqQxI58s45PY173XC618FvAHiLWrnVtZ0E3N9dPvmlN7cLuOMdFkAHA7CgDlT4R/Z/McqG58L4lYs2NbAIJxnB83KjjgDAHOOpq3ZaL8BrBomgl8GsYl2r59/DNkYxyHc7j7nPr1rQ/4Z8+GP/Qs/+T9z/wDHKP8Ahnz4Y/8AQs/+T9z/APHKAI7iD4G3UDQyHwGqtjJiktI2654ZSCPwNejWCWkenWyaaIhZrEotxBjyxHgbduOMYxjHavnn44/CXwT4P+Gc2q+HNF+x3q3UUYl+1zSYVicjDuR+le/aFGsPh3TY0VVVLWJQqLtUAIOAOw9qAJ9QvYtM0y6vrncYbWF5pNoydqqSce+BXhvwB8UeEPB/whU6v4o021urq9luZ7Wa5QSxHKxgbPvEFY1bofvV7peWkN/Yz2d2nmQXEbRSpkjcrDBGRyOD2rzZv2dfhq1usY0OZXHWUX0+4/m+P0oA3rj4t+ALVlWXxdpTFlDjyrgSDB9SucH2PNRf8Ll+Hn/Q2af/AN9H/Cudb9mz4dNKjCxvVVc5QXj4f65549iKs2/7O3w0h3eZoctxnGPMvpxt+m1xQB0Wi/FLwR4h1CCx0fxJZXF1cEiKHcUZz6AMBzx0rra+YvH+meEPgr8YfCWraTociWEcM01xbxTvIzvhkVgZGOCCwOMjpXrvgD4zeGPiNqc2naJHqFveQxGYw3cAXKAqC2UZlxlgOSDQB6BRXNeOfH+hfD3RV1HxFNKqysUghgjLyTOBnao6DjuxA968ym/at8HL5f2fRtcfLgPvihXavcjEhyfbj6igD3KisPwp4tsPGPg+18SaTFci0uldo45kAl+R2QjAJGcqe9eL3v7VaW/nNB4IvGjinMJae88rB5wGxGcNgfd+vPFAH0JRXl3wm+NC/FHUtRszoR0trKFJQ32vzg4JIx9xcdvWtD4nfF7S/hhJp8N/p93fT3wdkWAqqqq4BJJPXJGAB69O4BnftF6s2l/BjUI43VHvpobUEtgkFtzAepKoePTNcn+yczHwnr6knaL5CBngEx//AFhXJ/E34+eH/H/w+utDTQ9Rt7uSZHidpkCJt53E8k+m3HOfvDFdZ+ycrDwnr7FTtN8gBxwSI/8A64oA9+rkp/A/2j4v23jaS9wttpP9npaqnJYyMxct6YcjGOvOex62igDzjxR8FdC8T3Wu302oalFqOspHE9w03mC3iVlYxxqRgKxQZzkjsQCQd/wF8P8ARvh1oDaXoXnOssnmzzTvueV8AZOMAcAcAV1FFAGLrnhXTvEOqaNf6h5pl0a6+12wRgFL7SvzAg5HIPGDkD6VtUUUAeOftQXYtvhFHEULG61OGIHP3cK75/8AHMfjWl+zpaLbfBHSZVYsbqa4lIP8JEzJj/xzP41y/wC1fqdvF4G0TS3LfabnUjcxjbxsiiZW59czJ+vpXF+CPjV4i8D/AAl0yysfA9xc2Fm8q/2vM0n2eXdK7lRhMAgtj7x+6ePQA+raK5/wL4lm8YeB9M1+509tOkvojIbZn3bRuIBBwMhgAw46EV5l4o+P2q6b461Twp4c8EXGs3tk5RHhuGdnwAS3lJGTgZ/vUAe20V4b4J+Nvi/xH8T7HwrrHhCPS/MR2uo5RJHNEoTcr4fGB7Ec7hgjv6l498QT+FfAOs63ZxJLcWVq0kSyZ27+gJx1AJzjjOMZHWgDoKK+Zbj4nfHFfBaeKG0exi0aSMSrdpAhITP3ihcsFOOpXoRjqK+gfB2p3GteBdB1S+KtdX2m29xMVXALvErNgduSaANmvnXTNZ+NPjPxh4ts/DHijT7S20PUpbYLc2caq37yQKsZ8lycBP4jnlck5zVrVvij8VdX+Jmu+GPBHh6yzpMjgxXKhXaJXwspaR0GHDKwA7EEZHNbvwB8O+L9Jl8V6p41s3s5dYvUuUjk2gtITI0r7R90EuuPp7UAYsmmftIGVyuuaaFLHAVLXAHtmLOPrUi2X7Ry2jwnVNKZ2OROVt969OAAm3seoPU+2PeaKAPlvxf4S+PHilLTw94mkXUNPupkcyQLbrFEwOMuyKrAAHOOh7ZI4+m9MtZLHSbS0nm8+WCBI3lC7d5VQC2O2cZxVmigAooooAKKKKAKV3o2l6hdxXV/ptpc3EClYppoFd4wcEhWIyAcDp6V5VoFla2H7WOsw2NtDbRf8I0G2QxhFyZYcnA717FXkml/8ncaz/2LK/8Ao2GgDC/akZ00bws0MYlkGpMVQ/xHaMD8a9I+Iuk6cvwv8Usun2oZdHu2UiFcgiFiCOOua4T9oqITy+B4WxiTW0U5Geu0V2Hxt1J9K+C3iS4j3Ze2FudpxxK6xH9HNAC/BVZE+C/hoTSCRvspIIXbgF2IH4DAz3xmue/Z4/5FXxP/ANjNd/8AoEVdp8NU8v4U+FRuZv8AiT2hyxyeYVOPpziuK/Z2ZX8J+JmQhlbxNdEEHII2RUAS/D21ktPjz8Slj8kWzfYXIR9xDGNiB8oAH8WQRkcYJ5Jj8drA37Rnw4F0oZPLvCAQT83lnb/49ik+FLK/xk+KhUhh9utBkHuBMDUXi3/k63wH/wBg66/9FT0AYf7WMrjwfoMQb5Gv3Yj1IjIH8z+dJ+z34t8HeGvha66trelabfPeSPOk9wiSuOAp2k7iMenTmux+Nfwy1T4maLplpo99aWslncNI4ugwDggDgqDgjnjHPqK8sf8AZY8SXspk1DxNpodUCq0duxLYGBu4H58k0Ae7f8LQ8Cboh/wmGiZlGV/06Pj68/L+OKG+KPgRIPOPjDRNucYF9GW64+6Dn9K+fbn9lDxQgb7Hr2kSnd8vm+bHkepwrYPtUEv7KfjMMPJ1fQnXAyXmmU5+nlGgD6D/AOFt+AP+hu0r/wACBR/wtvwB/wBDdpX/AIECvn6X9lLxgP8AU6zoj8D78ky89x/qz+dEH7KXi9mP2rWtEjGODHJM+fzjFAHv7fF34fqyg+LdL+Y4GJwe2efTp3qp/wALv+HH/Q1Wn/fuT/4mvFLn9mDxyVnEPiXTJhckG4Es86iUg5G75Du7nnpVpf2dPiMbRFfxbpySRs8iiO4n5cjGS+wE5HGTnHOOpoAp/tFeK9G8exaNL4QvBqkOjxXE1/LDGwWBZHgRCSQOrcfiK9ed1h/ZVzjAPg4DCju1nj+ZrzOf9nn4k6pYR2Gs+OYZ7JQMW8l5czRqc84VgBxgEf0xXrHjywutD/Z81XTReebPZ6H9mkuBHt80LGEc7c8bgD34zQBufDj/AJJZ4U/7Atn/AOiErhfhXLDefGn4p3KiJ3jvLWEOiAbdolVl4Hqgz6kZOTXdfDj/AJJZ4U/7Atn/AOiErzj9ne0aO88d3ToHMmttEbkEkSlC5xnvjfn/AIFQBNdYX9sKy/0jzi2gH5Av+p5f5T+W7J/vYrpfjpefYfgl4jl2b90McWM4xvlRM/huz+Fck6yL+2TGQnyto2SWOONh5HHPIx+fpitr9otrlvg9dWtnlmvLy2gKAAl8yAgf99KtAFrxrDHpX7Nt/b29tHFHFoaxCJo+Eyig8HuM5z1B5rpfhx/ySzwp/wBgWz/9EJWT8UWu7H4G68ss5e5XSzFLKP4yQFc/jk/nW14Agltfhr4Zt7mNopotItEkRhgqwhUEEeuaAPMPh3qEmp/tQfECea2NsyQLAEL7srEY41fOB94IGx23Y5xmvb68E+CsLy/Hb4m3LRM4jvpovOLcJm5kwuM9wnHptr3ugAooooAKKKKACiiigAooooAK8c0K7W5/a/8AEkSqVNr4eSIk/wARLW75/wDH8fhXsdeLfEP4S+Lrv4gXXjP4ceII9N1C8txFdRSytGXCoqgKQpBBCLw2BkA59ABn7RkaSt4IjlVnR9aVWVepB25Arf8A2h5Vj+Butqz7TI9sqjGdx8+M49uhP4V5Xqvw5+OPiDUtDt/ENzFfW2n3QniuWuICLdtwJZsbXfGOnPoMV618dvC2t+L/AIYy6b4ag+03S3UUzwBwplRc5AyQCQSDg+nHOKAO28PaYui+GNL0pJTMtjZw2wkMfllwiBc7f4c46dq8q/ZinS6+HetXEMK28cuvTukK9IwYoSFHA4HTpXIqP2mJdPMOxtsijEhawWRVwRjOQQTnqfmBA5HOfT/gb4W17wd8Nk0nxRaW9pdJdSyRxQsrMI2wR5jLkM27dzk/LtHbFAHG/s838Oq+PPibqNs6SQ3epRzxvGSVZWluWBBIBxg9wD7Cun1e1Sf9qDQJTcvC0Hh+eQR5O2b94y7MdP4y3GD8gz2rx/Qvgl8YfCk1yfDeoxaf9oGyU2uo7FlAzgkY5xk4JGRk9M16V8I/ht4y0bxzqXiv4iagLy+ksxaW+Z/PYgsGY5/hA2gAD++3TuAezUUUUAFFFFABRRRQAUUUUAFcX8YZfJ+DviZjt5sXX5jgc4Hp15//AFV2lR3FvDd20lvdwxzwSqUkilUMrqeCCDwQfSgDxzwR8dvh7pXw80Gw1HXHgvLLTYLeaA2U7EPHGFIBVCp5HBzT/wBmvULe/wDCHiN7d8+Z4gnnCkYIR449pI98H8q9A/4Vx4I/6E3w/wD+CuD/AOJrW0rRNK0K2a30PTLPTYGbe0VnbpCpbpkhQBngc0AeC6t4z0jRP2tpr/XdZjjsLfTxZq7KxW3Yp/qzjP8AEWOeB834mb4v/FLwf4s0/RtD8O6impXo1u2lLxxyKIApI3hmXa33scHua9ov/BvhjVb43uqeHNJvbtsZnuLGKSQ46fMyk0238EeFLO4Se08MaNBNG/mJJFp8Ssr/AN4ELkH3oA5L9oDUX074J615SsXufKtwQuQoaVd2fQbQRn1Irg7H9qbw/p+j6faR+HdQZ4bSOOUBo0RXCgFU5OVGOCcH2FfQjoskbJIoZGGGVhkEelVP7H03/oHWn/fhf8KAPDv2b9TTX/F3xF1yKBoYtRv4riNX5KB5Lh9ufUbhmvfajgtoLWMpbQxwoTkrGgUE+vFSUAFFFFABRRRQB//Z\">  שזכר ת\"ק מזו הצורה יתבאר לך תאר המערה שזכר רבי שמעון ומאמר רבן שמעון בן גמליאל הכל לפי הסלע רוצה לומר קושי הארץ ורכותה כי אם היא קשה אין המקבל חייב לחפור אלא מערה קטנה והוא שש על ארבע כמו שציירנו ואם היא רכה יחפור מערה גדולה כמו שזכר רבי שמעון והלכה כתנא קמא:  "
+            ]
+        ],
+        [
+            [
+                "<b>האומר לחבירו בית כור עפר אני מוכר כו':</b><br>נמדדין הוא שימוד גב ההר וקרקע הנקח כשהיא פחותה מעשרה טפחים ויחשוב בכלל מדת בית כור חמשה ושבעים אלף אמה: \n"
+            ],
+            [
+                "<b>בית כור עפר אני מוכר לך מדה בחבל כו':</b><br>כבר ידעת כי רובע לסאה הוא חלק מארבעה ועשרים. ומדה בחבל מורה על הקפדה על מדידת אותה קרקע. ואמרו הן חסר הן יתר יורה שנתפייסו שניהם בקרוב המדה הנזכרת ביתר או חסר. אחר כן אמר שכשפסק עמו במדה בחבל והותיר איזה שיעור שיהיה או שפסק עמו בקרוב והיה התוספת יותר מרובע לסאה הלוקח חייב למוכר דמי אותו התוספת שנשארו אצלו משומת מקחן לכל הקרקע ואם רצה המוכר שיחזיר לו קרקע באותה התוספת הרשות בידו ולא יוכל הלוקח לחייבו במכירת אותה התוספת לפי שההנאה זו למוכר לפי שהוא לא תועיל לו אותה חלקה קטנה שאינו יכול לזרעה ולפיכך חייב הלוקח לקנותה שיצרף אותה לשאר הקרקע שלקח ולא יפסיד כלום ואם היה השיור הנשאר למוכר שיעור שיוכל לזרוע ויקרא שם שדה עליו אין הלוקח חייב להחזיר לו מעות אלא קרקע וזהו טעם מה שאמר שאם שייר בשדה בית תשעה קבין וכו'. ומה שאמר ולא את הרובע בלבד וכו' כבר תקן הגמרא זה הלשון ואמר שהכוונה לא את המותר בלבד הוא מחזיר אלא את כל הרבעים כולם כגון שמכר לו שדה זרע עשר סאין אם חסר או יתר וכשמדדו מצאו עשר סאין ועשרה רבעים ומותר על הרבעים יחזיר לו הלוקח אותו המותר עם העשרה רבעים כולם ולא יקח אלא מדה בחבל: \n"
+            ],
+            [
+                "<b>מדה בחבל אני מוכר לך הן חסר הן יתר כו':</b><br><b>בסימניו ובמצריו פחות משתות הגיעו כו':</b><br>ינכה יפחות מן הדמים שיעור מה שחסר מן המדה ואין הלכה כבן ננס אבל יקח הלוקח בכגון זה הדבר כולו הפחות שבשעורין וזהו שאמר הלך אחר הפחות שבלשונות. וכבר ידעת כי המצרים הם הגבולים וכשאמר לו בית כור אני מוכר לך והגבילו והוא מה שאמר במצריו כלומר שיגביל אותו מכל צדדיו יראו המקום ההוא המוגבל אם כן הוא בית כור או פחות שתות או יותר שתות ודין שתות כדין פחות משתות: \n"
+            ],
+            [
+                "<b>האומר לחבירו חצי שדה אני מוכר לך כו':</b><br>השדות ישתנו דמיהם כפי שמנן וכחשן ואמרו בכאן משמנין הוא שידעו כמה שוה כל השדה וכמה דמים ראוי לחצי השדה במדה מן הכחוש שבה והוא נותן ללוקח כגון שיהיה מדת השדה מאה אמה ויהיה בה מקום שמדתו שלשים אמה שוה ל' דינרין ימשח לו נ' אמה מן השבעים ויתן לו (נ') [כ] דינרין ואם פסק עמו (בריוח) [ברוח] ובאותה (הריוח) [הרוח] על דרך משל היו אלה השלשים אמה השמנים ימשח לו מאותן השלשים אמה תשעה ועשרים בתשעה ועשרים דינרים שהוא חצי חבל והבין זה הענין. והלוקח הוא שיקבל עליו חריץ ובן חריץ ובכן יתן לו החצי והוצרכנו לעשות שני חריצין גדול וקטן לפי שאילו היה הגדול בלבד היתה הנמיה וכיוצא בה יורדת לקרקעיתו והיתה עולה משפת החריץ ותבא אל השדה ואילו היה הקטן בלבד היתה קופצת עליו ונכנסת בשדה וכשהם שנים אינה יכולה להיכנס בקטן למיעוט רחבו ולא תקפוץ לרוחב השני חריצין ובין חריץ וחריץ רוחב טפח והשנים מבחוץ לגדר (על זו הצורה) וכל זה בחציו של לוקח כמו שביארנו: \n"
+            ]
+        ],
+        [
+            [
+                "<b>יש נוחלין ומנחילין ויש נוחלין ולא מנחילין כו':</b><br>כל המשנה הזאת מבוארת וירושת האב קבלנו מפי השמועה וכן ירושת הבעל לאשתו ורמז לירושת יוצאי יריכו ממה שנאמר לשארו ונאמר שאר אביך וירושת אשתו ממה שנאמר וירש אותה: \n"
+            ],
+            [
+                "<b>סדר נחלות כך הוא איש כי ימות ובן אין לו כו':</b><br>יש לך לזכור בסדר הנחלות שלשה עקרים. האחד כי כשימות אדם בניו קודמים לנחלתו ואם אין בנים תשוב הירושה לאב. והעיקר השני כי כל הזוכה בירושה אם הוא בחיים יירש הוא עצמו ואם מת נפלה ירושתו ליורשיו לחשוב כאילו זה הזוכה בירושה הוא אותו שנפטר והעיקר השלישי כי הזכרים קודמין לנקבות כשקורבתם אצל המת שוה. ואלה השלשה העיקרים הם יסוד הענין לידע מי יירש ומי לא יירש. והנני עושה לך משל יתבאר לך ממנו היאך ראוי על אלה העקרים לירש האחים והאחות ואחי האב ואחות האב ואבות האבות בענין שכשימות האדם על דרך משל יירש אותו אבי אבי זקנו ושים בלבך כי עמרם נפטר והיה ראוי לירש אותו משה ואהרן ואינם מצויים בחיים נבקש בניהם הזכרים ואם לא נמצאם נבקש בניהם הנקבות לא נמצא תשוב הירושה למרים להעדר הזכרים וזרעם. לא מצאנו מרים שכבר מתה נבקש אם הניחה בן זכר או זרע זכר ואם לא נמצא נחזור אחר כן לבקש אם יש לה בת או זרע הבת ואם לא נמצא חזרה הירושה לקחת שהוא אבי עמרם אם נמצא קהת יירש ואם לא נמצא נחשוב שקהת הוא הנפטר לא עמרם ונחקור על יורשיו רצוני לומר יורשי קהת ועל דרך שעשינו בזרע עמרם ואם מצאנו יצהר וחברון ועוזיאל אחי עמרם נוריש אותם נכסי עמרם לפי שהם יורשי קהת ועל זה הצד ירושת האחים. ואם נעדרו נחקור על זרע הזכרים לפני הנקבות ואם נעדר זרעם נבקש בת קהת שהיא אחות עמרם ואם נמצאת תירש ואם נעדרה יבוקש זרעה הזכרים לפני הנקבות ואם לא נמצא לה זרע ויהיה זרע קהת נעדר חזרה הירושה לאביו והוא לוי אם נמצא לוי יירש ואם נעדר אז נשים כאילו לוי הוא הנפטר ונבקש זרעו והם גרשון ומררי אם נמצאו ירשו לפי שהם בני לוי שראוים לירש והוא שזכה בנחלת קהת על דרך זה ירשו אחי האב ואם נעדרו גרשון ומררי וזרעם הזכרים והנקבות חזרה הירושה ליוכבד ואם נעדרה נבקש זרעה הזכרים לפני הנקבות ואם לא נמצא לה זרע חזרה הירושה ליעקב נחזור על יורשיו והם הבנים לא נמצא אותם ולא תולדותם חזרנו לדינה לא נמצא אותה ולא זרעה חזרה הירושה ליצחק ונחשוב כאילו יצחק הוא המת נחזור על יורשיו והוא עשו נעדר הוא וזרעו זכריהם ונקבותיהם חזרה הירושה לאברהם והזכרים קודמין לנקבות בכל זה ועל זה הדרך הולכת תמיד זהו שאמרו נחלה ממשמשת והולכת עד ראובן. הנה התבאר לך היאך יירש אברהם לעמרם ונתבאר לך שאין ירושה לאחים בחיי האב ולא לאחי אבי האב בחיי אבי האב ולא לאחי אבי אבי האב בהמצא זקנו של אבי האב ועל דרך זה תעלה תמיד ושמור העקרים האלה ולא יסורו ממך: \n"
+            ],
+            [
+                "<b>בנות צלפחד נטלו שלשה חלקים בנחלה כו':</b><br>כל היוצאים ממצרים היה להם חלק בארץ ואם יצא אב ובנו לכל אחד מהם היה חלק אחד בשוה. והיו צלפחד וחפר מיוצאי מצרים והיה לצלפחד חלקו והיה לו בירושת חפר שני חלקים לפי שהוא בכור וארץ ישראל מוחזקת היתה ולפיכך ירש בה חלק בכורה: \n"
+            ],
+            [
+                "<b>אחד הבן ואחד הבת בנחלה אלא שהבן כו':</b><br>רוצה לומר שהם שוים בירושת האב כלומר שדין ירושת הזכרים והנקבות בנכסי האם כענין ירושתם בנכסי האב והתורה הקדימה הזכרים על הנקבות ואין בין ירושת הבנים לאב או לאם הפרש אלא שהבכור נוטל פי שנים בנכסי האב: \n"
+            ],
+            [
+                "<b>האומר איש פלוני בני בכור לא יטול פי כו':</b><br><b>האומר איש פלוני ירשני במקום שיש בת כו':</b><br><b>הכותב את נכסיו לאחרים והניח את בניו כו':</b><br>רבי יוחנן בן ברוקה אומר כי יש לו לאדם רשות להוסיף לאחד מאחיו אם הוא מורישם וכמו כן יוסיף בירושת אחד הבנים כשמוריש את בניו אלא אם היה אחד מהבנים בכור שאינו יכול לומר על אחר משום ירושה ואם אמר כן אין שומעין לו אלא יטול חלק בכורה לפי שנאמר לא יוכל לבכר ונאמר בבנים ביום הנחילו התורה נתנה רשות לאב להנחיל מי שירצה. ואמרו בתחלה ובאמצע ובסוף. ר\"ל כי כשיזכור לשון מתנה ואמר אחר כן יירשנה או אמר יירשנה ואחר כן אמר תנתן או אמר יירשנה ותנתן לו כיון שזכר מתנה אם היא צוואה בלא שטר או בגוף השטר דבריו קיימין. ואין הלכה כרבן גמליאל והלכה כרבי יוחנן בן ברוקה: \n"
+            ],
+            [
+                "<b>האומר זה בני נאמן זה אחי אינו נאמן כו':</b><br><b>מי שמת ונמצאת דייתיקי קשורה על יריכו כו':</b><br>נאמן לירש אותו ושלא תצטרך אשתו חליצה ולא יבום. ומה שאמר באח אינו נאמן לענין יבום וחליצה אבל לירושה יורש נכסיו. ואמרו אחר כן ונוטל עמו בחלקו הוא ענין אחר ואינו תלוי במה שלפניו וזה כי אדם שיודה שיש לו אח יירש עמו בחלקו שיירש מאביו כמו שאבאר והוא כשמת אדם והניח ד' בנים וששים דינרין והודה אחד מן האחין שיש לו אח חמישי ואמר אחינו הוא זה וחמשה בנים הניח אבינו כשמת ושאר האחים אומרים אין אנו יודעים אם הוא אחינו או אינו אחינו יקח זה שהודה שזהו אחיו שנים עשר דינרין ויתן לאותו שהודה עליו השלשה דינרים מהרובע שלו ואם נפטר האחד המסופק בו ישובו אותם הג' דינרים למי שנתנם וזהו שאמרו יחזרו נכסים למקומם ואם הרויח זה האח נכסים מלבד השלשה דינרים ונפטר יירשו אותו כל האחין הארבעה בין אותו שהודה בו בין אותן שנסתפקו בו לפי שיאמרו אתה מודה לנו שהוא אחינו וזה כשלא כפרו האחים כשאמר להם זה אחינו אלא שאמרו לא נדע ולפיכך כשימות יירשוהו אבל אם כפרו בו ואמרו אינו אחינו לא יירשנו אלא המודה בו בלבד. ודאיתיקי. מלה מורכבת פירושו דא תהא למיקם ולקנות וזה הדאיתיקי הוא צוואת החולה מתנת שכיב מרע וזולתם משאר הצוואות: \n"
+            ],
+            [
+                "<b>הכותב נכסיו לבניו צריך שיכתוב כו':</b><br><b>האב תולש ומאכיל לכל מי שירצה כו':</b><br><b>הניח בנים גדולים וקטנים אין הגדולים כו':</b><br>הגדולים צריכין פרנסה והוא שצרכיהם יותר מן הקטנים לפי שלובשין ומשתמשין יותר מהם והקטנים צריכים מזונות יותר מן הגדולים לפי שהם אוכלים פעמים רבות ומפזרין בעת האכילה וכשישאו הגדולים נשים אחר מות האב ישאו כמו כן הקטנים מנכסי השותפות ומה שאמר אין שומעין להם כשנשא גדול אשה בחיי האב: \n"
+            ],
+            [
+                "<b>הניח בנות גדולות וקטנות אין הגדולות כו':</b><br>שהבנות ניזונות על הבנים. אם הניח בנות קטנות ובנים גדולים יאכלו כולם בלא חשבון ואף על פי שהקטנים מפזרים בעיקר הנכסים ומקלקלין ואינו כן כשלא הניח אלא בנות שאז חולקות הבנות ביניהן בשוה ותאכל כל אחת מהם משלה: \n"
+            ]
+        ],
+        [
+            [
+                "<b>מי שמת והניח בנים ובנות בזמן כו':</b><br>שיעור הנכסים מרובים כדי שיזונו בהם אלו ואלו עד שיבגרו [הבנות] ומה שהוא פחות מזה הן מועטין ואין הלכה כאדמון: \n"
+            ],
+            [
+                "<b>הניח בנים ובנות וטומטום בזמן שהנכסים כו':</b><br>מעיקרנו המזכה לעובר לא קנה לפי שלא תתקיים הקנאה אלא למי שהוא אדם נמצא בפועל והעובר אינו כן ומה שהצריך בכאן שיקנה מה שנתן לו אביו בלבד אם מתנה זו היא מתנת שכיב מרע תתקיים באמירה בלבד: וזה שאמר ילדה טומטום אינו נוטל כלום דחוי הוא אבל נוטל כפחות משניהם וסלקא דעתין שהטומטום בריה בפני עצמה ואינו ממין האדם השלם ולפיכך לא יירש ואפילו היה הוא לבדו קא משמע לן שאין הדבר אלא אם אין לו יורש אלא הוא יורש את הכל: \n"
+            ],
+            [
+                "<b>הניח בנים גדולים וקטנים השביחו כו':</b><br>כשהוציאו מקצת הנכסים על קצתם והשביחו הנכסים השבח לאמצע אבל אם הוסיף א' מהם משלו להשביח הנכסים השבח לאותו שהשביח ואף על פי שהוא אינו ממונה עליהם ואמרו האשה שהשביחה זה הוא כשהיא יורשת בעלה עם שאר יורשיו כגון שהיא בת ראובן שנשאת לשמעון ומת ראובן ולא הניח בנים זולתי אשת שמעון ואח\"כ מת שמעון דודה ואשתו הנה היא יורשת אותו עם שאר אחי שמעון. והוצרך זה הענין האחרון לפי שיעלה על הדעת הואיל שיש לה בזו שם טוב שהיא שולטת ומשבחת הנכסים שתמחול קא משמע לן: \n"
+            ],
+            [
+                "<b>אחין השותפין שנפל אחד מהן לאומנות כו':</b><br><b>האחין שעשו מקצתן שושבינות בחיי האב כו':</b><br>זו האומנות עבודת המלך היתה והוא שהוציא על עבדי המלך מן האמצע כדי שיבא לו ריוח מן המלך אותה התועלת לאמצע הואיל שבא התועלת ההיא בשביל מה שהוציא מן האמצע אבל אם עשה סחורה לעצמו או עשה מלאכה והרויח אותו הריוח הוא לו לבדו: וזה שאמרנו שיתרפא מנכסי עצמו לא מן האמצע הוא כשהוא סבב עליו אותו החולי בכוונה והוא שינהוג בעצמו במנהג שהוא ידוע אצל המון העם שהחולי יבא בסבתו בהכרח כגון שאכל המאכלות שהם מפורסמות ברעה והתמיד בהם או שעמד זמן רב לחום השמש או לקור כי דין זה כדין מי שפוצע בעצמו ובידו. ושושבינות הוא המתנות שנותנין קצת בני אדם לקצתם ממונם בעת הנשואין ואם נשא על דרך משל ראובן בתולה ויהיו אלה הנישואין באשתו שניה ונתן לו שמעון דינר בשעת אלו הנשואין כדי לעזרו בהוצאת חופתו ונשא שמעון אשה אחר כן חייב ראובן לתת לו מתנה כמו שנתן לו ואם לא נתן יכול שמעון לתבוע לראובן ויוציא ממנו הדינר ובלבד שיהיה שמעון נושא בתולה ותהיה האשה השניה לפי שראובן יכול לומר לו לא אעשה עמך אלא כדרך שעשית עמי ואם היה יעקב על דרך משל שנתן שושבינות בנשואי אדם אחד ואחר כך נשא יעקב אשה ובא לשם האיש ההוא ואכל ושתה ולא נתן מה שהיה ראוי לו לתת מן השושבינות ומת יעקב אותה השושבינות תחזור לאמצע בלי ספק ואם ראובן הוא ששלח השושבינות לאיש בחיי האב ולא הודיע שהוא שלח אותו משלו בלבד אלא שלח אותה מנכסי אביו סתם במקום אביו ואח\"כ מת יעקב כמו שאמרנו כשתחזור השושבינות חזרה לאמצע ואולי פירש הוא או אביו כי זה הדבר הוא מתנה משל ראובן היה הדין שתחזור לראובן: \n"
+            ],
+            [
+                "<b>השולח סבלונות לבית חמיו שלח כו':</b><br> סבלונות משאות וגזרתן מענין נושא סבל שנושאין אותו מיד זה ליד זה ומה שאמר אפילו בדינר אין רצונו לומר למעט אלא לדקדק לפי שאם אכל פחות מדינר יגבה ופסק ההלכה שכל מה שישלח יגבה בין מרובין בין מועטין בין אכל בין שלא אכל בין מת הוא בין מתה היא יחזור הכל מלבד מה שאכלו ושתו שאינו חוזר ואם הדרא היא תחזיר אפילו המאכל והמשתה ואפילו דמי הירק תשלם וכל שכלה או אבד דינו כדין המאכל והמשתה: \n"
+            ],
+            [
+                "<b>שכיב מרע שכתב כל נכסיו לאחרים ושייר כו':</b><br><b>לא כתב בה שכיב מרע הוא אומר כו':</b><br>כששייר קרקע נאמר שדעתו היה שיעמוד מחליו ולפיכך שייר לעצמו מה ששייר ולפיכך לא יחזור בו ובלבד שקנו מידו על כל פנים ואם לא קנו מידו יכול לחזור ואפילו שייר לעצמו ואפילו מת שכיב מרע לא יקנה אותה מתנה משעת קיומה ככל מתנת בריא הואיל ואין שם קנין לפי שמעקרנו מתנת שכיב מרע במקצת בעיא קנין בין עמד בין לא עמד כשרוצה להקנותו אותו המקצת מחיים אבל אם אמר יהיו לפלוני כך וכך אחר מותו הרי זה קיים ודע כי אם שייר לעצמו מטלטלין כל שהוא דינו כדין מי ששייר קרקע ואם לא שייר לעצמו כלום יכול לחזור בו ממה שנתן ואפילו קנו מידו ושכיב מרע הוא החולה אבל אם הוא מצוה מחמת מיתה יש לו לחזור בכל מה שנתן כשיעמוד ואפילו נטל קנין ואפילו שייר דבר לעצמו אבל אם מת קנה כל מי שצוה לו שום דבר ואע\"פ שלא קנו מידו על זה. וענין מצוה מחמת מיתה שיהיה החולה שיחשוב שימות על כל פנים מאותו חולי. וחכמים אומרים עליו הראיה הוא שיביאו ראיה אותם שיש בידם שטר מתנה בעדים שהיה שכיב מרע בעת כתיבתו וממה שצריך שתדע כי כשימות שכיב מרע ונמצא במתנתו קנין בין שהוא מתנה במקצת או בכל הנכסים אותה המתנה בטלה שיש לומר שמא לא גמר להקנותו אלא בשטר ואין שטר לאחר מיתה אלא אם יהיה כמייפה את כחו והוא שיכתוב בשטר וקנינא מיניה מוסיף על מתנתא דא או שזכה לו ע\"י אחר כבר שלא יוכל לחזור ואפילו נתן כל הנכסים ואע\"פ שיש שם קנין לפי שזכו על ידי אחר כבר נתקיימה בו המתנה ובא הקנין ליפות את כחו. ואין הלכה כרבי מאיר: \n"
+            ],
+            [
+                "<b>המחלק נכסיו על פיו רבי אלעזר אומר אחד בריא כו':</b><br><b>[רבי אליעזר אומר] בשבת דבריו קיימין מפני כו':</b><br>כבר בארנו בפרק ראשון ממסכת קדושין הפנים שיתקיים בהם קנין הקרקע וקנין המטלטלין ר\"א אומר שאי אפשר לשום אדם לקנות שום דבר אלא באותם הפנים ואפילו אם יהיה המקנה לזולתו במשיכה לא בדבור בלבד. ואמרם אבל לא בחול רוצה לומר החולה כשחילק נכסיו בחול. ופסק ההלכה שדברי שכיב מרע ככתובים וכמסורים דמו ואין הפרש בין דבורו בחול או בשבת ואין צריך קנין כמו שהקדמנו אבל אם רצה הוא שיקנו מידו קונין ממנו אפילו בשבת שמא תטרף דעתו עליו אם היינו מטריחין עליו לחפש אחר עדים שידעו לכתוב ולחתום והלכה כחכמים והלכה זכין לגדול: ותרגום הרדידים כבינתא: \n"
+            ],
+            [
+                "<b>נפל הבית עליו ועל אביו או עליו ועל כו':</b><br>מה שאומרים יורשי האב הבן מת ראשון ואח\"כ האב אין להם תועלת על יורשי הבן לפי שיורשי הבן ירשו זקנם כשמת כמו שקבענו עיקר בפרק שלפני זה אבל אומרים זה לבעלי חוב דבן יורשי הבן רצונו לומר שאותם שזכו בנכסיו כמו שזוכים בהם היורשים. ומה שאומרים בית הלל בחזקתן רצונו לומר בחזקת יורשי האב: \n"
+            ],
+            [
+                "<b>נפל הבית עליו ועל אשתו יורשי הבעל כו':</b><br>כבר בארנו במקומות מסדר נשים ששם כתובה נופל על מנה ומאתים שהוא שטר כתובה עם התוספת שהוסיף לה משלו ונכסים הם הנכנסים והיוצאים עמה נכסי מלוג וכבר בארנו זה לשם ומה שאמר בכאן נכסים בחזקתן הוא נכסי צאן ברזל ולא נחבאר בגמרא בחזקת מי והיתה המסקנא יחלוקו ולמדנו מזה שיורשי האשה נוטלין כל נכסי מלוג וחצי נכסי צאן ברזל בלבד וכבר נתבאר בפרק שביעי מיבמות ובהרבה מקומות אחרים איזה נכסים הם הנקראים נכסי מלוג ואיזה מהם נקראים נכסי צאן ברזל: \n"
+            ],
+            [
+                "<b>נפל הבית עליו ועל אמו אלו ואלו מודים כו':</b><br>זה שאמר רבי עקיבא בחזקתן רוצה לומר בחזקת יורשי האם והלכה כרבי עקיבא: \n"
+            ]
+        ],
+        [
+            [
+                "<b>גט פשוט עדיו מתוכו מקושר עדיו כו':</b><br>גט נקרא כל שטר וכבר בארנו זה פעמים. ומקושר שטר מקופל כעין אותם הכלים המקופלים העשויים אצלנו במערב והם מקלף שמנשבים בהם להסיר הזבובים וטעם תקון אלה השטרות מפני שהיו באותם הדורות קופצים לגרש והתקינו לו גט מקושר כדי שיתעכב בעשייתו ומתוך כך שמא יעבור על כעסו בזמן עשיית אותם קשרים ולא רצו לשום הפרש בין (שאר) גיטי נשים ושאר השטרות והתקינו ג\"כ שיהיה גט מקושר במקח וממכר וזולתם למי שירצה לעשותם כן והכל מודים כי כשיהיה מנהג המקום שאין כותבין אלא גט מקושר ואמר לסופר כתוב לי גט סתם ולא פירש לו לא פשוט ולא מקושר וכתב הסופר פשוט שהוא פסול ואם היה מנהג העיר לכתוב פשוט ומקושר ואמר הוא לסופר כתוב לי גט פשוט או אמר לו גט מקושר וכתב לו הסופר בהפך מה שאמר לו רבן גמליאל מכשיר הואיל ומנהג המדינה לכתוב כמו שכתב הסופר ולא יקפיד הבעל כגון זה וחכמים אומרים פסול עד שיכתוב כמו שאמר לו והלכה כחכמים: \n"
+            ],
+            [
+                "<b>גט פשוט עדיו בשנים ומקושר בשלשה כו':</b><br><b>כתוב בו זוזין מאה דאינון סלעין עשרין כו':</b><br>הודיענו כי כמו שגט פשוט בעד אחד פסול מדאורייתא כך גט מקושר פסול בשני עדים וכבר בארנו כי גט שם לכל שטר ולכך אמר כתוב בו. ואלה הזוזין הנזכרים בכאן הם דינרים שיש ארבעה מהם בסלע כמו שזכרנו פעמים כי הסלע ארבעה דינרין: \n"
+            ],
+            [
+                "<b>כותבין גט לאיש אע\"פ שאין אשתו עמו כו':</b><br>כבר בארנו פעמים כי השובר הוא מחילה. ומה שאמר לאשה רצונו לומר שטר שיהיה כתוב בו שאשתו מחלה לו כתובתה. ובלבד שידעו העדים שזה הוא פלוני וששם אשתו היא אותה שזכר שיש לחוש שמא יכתוב גט על שם אשת איש אחר ששמו כשמו ויוציא אותו הגט אשה והיא אינה גרושה וכמו כן השובר צריך שידע כי פלוני שם בעלה ובכן יוכל להעיד עליו וזהו פירוש מה שאמר ובלבד שיהא מכירן. ומה שאמר והלוה נותן שכר ואפילו הוא שותפות כגון שיתן לו ממון לעשות בו סחורה ולא יהיה אצל אותו שמתעסק בו נכסים כלל וזהו הנקרא עסקא ודינו אצלנו פלגא מלוה ופלגא פקדון ואע\"פ שחציו בלבד הוא שהוא בתורת מלוה הוא משלם כל השכר: \n"
+            ],
+            [
+                "<b>אין כותבין שטרי אירוסין ונשואין כו':</b><br>אריסות הוא שותפות בפירות הקרקע. וקבלנות הוא שמקבל הארץ בחלק מפירותיה ולפיכך הוא נותן השכירות ואפילו הוביר אותו כמו שנתבאר בתשיעי ממציעא: ושטרי ברורין התרצות כל אחד מבתי דינין באיזה איש שיהיה שידין לו כמו שיתבאר במסכתא שאחר זו זה בורר לו אחד וזה בורר לו אחד וכמו כן לכתוב טענותיהם רבן שמעון בן גמליאל אומר שהוא יכתוב לכל אחד מבעלי דינין שטר אחד שיהיה בו טענותיו וזכיותיו ולחבירו אחד כמו כן ואינה הלכה אבל יכתוב שטר אחד ויהיה בו טענות כל אחד משניהם ואיך פלוני נתרצה בפלוני הדיין וטען כך וכך ופלוני נתרצה בפלוני וטען כך וכך:  "
+            ],
+            [
+                "<b>מי שפרע מקצת חובו והשליש את שטרו כו':</b><br>רבי יוסי סבר אסמכתא קניא והוא שיאמר אדם כשתעשה כך או כשיהיה דבר פלוני על ענין זה יש לפלוני עלי כך וכך מזהב וכיוצא בזה וכל מה שיהיה על דרך זה יקרא אסמכתא ואין מתקיים מזה כלום ואינו ראוי בשום פנים אלא א\"כ נטל קנין על זה בב\"ד חשוב ויתפוס זכיותיו באותו ב\"ד ויאמר כשיהיה הדבר תעשה ממה שבזכיותי האלה כך וכך וראוי שיעיינו בזה הדבר שמא הוא אנוס ומצד האונס אינו יכול לקיים אסמכתא ואין שום ב\"ד חשוב אלא כשיהיו סמוכין בארץ ישראל כמו שנבאר עוד: \n"
+            ],
+            [
+                "<b>מי שנמחק שטר חובו מעמיד עליו עדים כו':</b><br><b>מי שפרע מקצת חובו רבי יהודה אומר יחליף כו':</b><br>ולא ירע כחו של זה הוא רומז אל המלוה לפי שהיה זמן חובו מוקדם וישוב עתה מאוחר ענין הנזק בזה ידוע והוא שלא יטרוף מן הלקוחות אלא מזמן השטר השני והלכה כרבי יוסי וכותבין שובר על איזה ענין שיהיה: \n"
+            ],
+            [
+                "<b>שני אחין אחד עני ואחד עשיר והניח להן כו':</b><br><b>האומר לבנו שטר בין שטרותי פרוע כו':</b><br><b>המלוה את חבירו ע\"י ערב לא יפרע מן הערב כו':</b><br>אמרו לא יפרע מן הערב רוצה לומר שלא יתבענו קודם שיתבע הלוה. ודברי רבן שמעון בן גמליאל אם יש נכסים ללוה לא יפרע מן הערב אין מחלוקת בזה אבל מחלוקת חכמים בקבלן ופירוש המשנה כך המלוה את חבירו לא יפרע בהן. קבלן הוא שיאמר לו תן לו ואני נותן לך וערב הוא שיאמר לו הלוהו ואני ערב או תן לו ואני ערב או הלוהו ואני נותן לך. ואין הלכה כרבן שמעון בן גמליאל: וממה שצריך שתדע כי ערב דכתובה אינו חייב כלל על איזה ענין שיהיה וקבלן דכתובה הוא חייב שיתן ויתבע ממנו תחילה אבל זה אחר שידירנה בעלה הנייה ואחר כך יגרשנה כמו שזכר רבן שמעון בן גמליאל:  "
+            ],
+            [
+                "<b>המלוה את חבירו בשטר גובה מנכסים כו':</b><br>יאמר כי המלוה גובה מנכסים בני חורין של ערב כשיהיה הערב קודם חתום שטרות וזה כגון שיהיה הערב בגוף השטר ואחר כן חתמו העדים ואם היה בו ופלוני ערב סמוך אל הלוה גובה המלוה מן הערב מנכסים משועבדים וכשלא נטל הערב בקנין איננו מחויב כלל בכל מה שזכרנו וזה כי פסק ההלכה שכל ערב צריך קנין על איזה דרך שיהיה אלא ערב דבית דין או ערב בשעת מתן מעות ובאיזה צד שיהיה זולת שני הפנים האלה לא יתכן בלא קנין: והלכה כרבי ישמעאל: \n"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..37c743874390c05ff7ee3baa66b6ba7f87a18d62
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/merged.json	
@@ -0,0 +1,304 @@
+{
+    "title": "Rambam on Mishnah Bava Batra",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Rambam_on_Mishnah_Bava_Batra",
+    "text": [
+        [
+            [
+                "<b>השותפין שרצו לעשות מחיצה בחצר בונין את כו':</b><br>זו החצר שזכר בכאן הוא חצר שאין בה דין חלוקה ולפיכך אין חולקין אותה אלא ברצון שניהם אבל אם יש בה דין חלוקה ורוצה האחד לחלוק כופין לשני על זה וכיון שרצו לחלוק ונתרצה כל אחד משניהם ברוח פלוני כגון שהחזיק בקרקע ברגלו וכיוצא בו אין אחד מהם יכול לחזור בו אלא כופין אותו לבנות כמנהג המדינה וצריך להיות גובה הכותל שחייבין לבנות ארבע אמות כדי שלא יראה כל אחד מהם לחבירו כי הראיה היזק ויהיה הכותל שלם בלא חורים כדי שלא יזיקו זה את זה בראיה: וגויל אבן שאינו משופה ומוחלק. וגזית אבן שוה וחלקה. כפיסין חצי לבנה. ולבנים שלמים. ומה שהצריך להיות הכותל הבנוי מכפיסין רחב יותר מרחב הכותל הנבנה מלבנים טפח לפי שעל כל פנים צריך להניח ריוח בין הכפיסין כדי לשום בו הטיט ושיעור זה עם הסיד שטחים על הכותל הכל כפי המנהג ואם מנהג המדינה לעשות מחיצה בקנים ובהוצים כופין אותו על זה ובלבד שתהא אותה מחיצה מעובה כדי שלא יראה אחד מהם לחבירו. המקום והאבנים של שניהם אע\"פ שהם ברשות אחד מהם ולא נאמר המוציא מחבירו עליו הראיה כיון שהוחזק בשניהם: \n"
+            ],
+            [
+                "<b>וכן בגינה מקום שנהגו לגדור מחייבין אותו כו':</b><br>פשט משנה זה יש בו חסרון ופירושה כמו שזכרו וזה כי מי שמכר גינה סתם ולא זכר שהיא מעורבת עם גינה פלונית מחייבין ללוקח לעשות מחיצת הגדר ואפי' במקום שנהגו שלא לגדור אבל מי שמכר בבקעה סתם אין כופין את הלוקח לגדור ואפי' במקום שנהגו לגדור סתם בקעה כמקום שנהגו שלא לגדור: ופירוש חזית מחזה כלומר דבר הנראה להודיע למי הוא הכותל שיטוח בסיד מן הכותל שיעור אמה בראש הכותל לצד חלק חבירו וטעם היותו מבחוץ כלומר לצד חבירו לפי שאם לא יטיח כלל יוכל חבירו לטעון שהכותל של שניהם ואם טח אותו לצד חלקו כלומר מבפנים היה חבירו טח מצד אחר סמוך לחלקו ויטעון שהוא משותף ביניהם וא\"ת יקציע אותה הטיחה כיון שהיא בצד חלקו ויטעון שיש לו חלק בכותל זה אי אפשר לפי שמקום הגרירה היה ניכר ושאר המשנה מובן ממה שקדם מן הפירוש: \n"
+            ],
+            [
+                "<b>המקיף את חבירו משלש רוחותיו וגדר את כו':</b><br>מה שאמר ר' יוסי אם עמד וגדר את הרביעית מגלגלין עליו את הכל בין שהיה זה הגודר הרביעית אותו שגדר השלש רוחות בין שהיה האיש ההוא שהוקף מג' רוחותיו הוא שהקיף רוח רביעית כיון שנבנית הרביעית ונגמרה התועלת לדעת רבי יוסי מגלגלין עליו את הכל. וענין הגלגול שיראה כמה הוציא בארבע רוחות וישלם החצי וזה הבנין הוא כשהיה לצד רשות הרבים וכל זמן שלא בנה הרוח הרביעית אינו חייב כלום לפי שלא הגיעה לו תועלת שהרי קרקעו פתוח כמו שהיה והלכה כר' יוסי: \n"
+            ],
+            [
+                "<b>כותל חצר שנפל מחייבין אותו לבנותו כו':</b><br>כשהכותל משותף בין שניהם כאחת יש לכוף לכל אחד מהם לבנות כשיתבענו חבירו ואם בנאו אחד מהם וטען השני שנתן חלקו נאמן עד שיביא ראיה האחר שלא נתן כלום והטעם לפי שהואיל ששניהם חייבין לבנות וזה ידוע לכל העולם יש לומר שנתן חלקו ואם רצה אחד מהם להוסיף על ד' אמות ברום הכותל הרשות בידו אבל לא יוכל לכוף לחבירו שיבנה עמו. ואם חזר חבירו ובנה כותל אחר והגביהו יותר מד\"א סמוך לכותל שבנה חבירו כותל אחר שסמך כגון זה <img src=\"data:image/jpeg;base64,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\"> כופין אותו לתת חצי מה שהוציא חבירו באותו הגובה לפי שגלה דעתו שהוא רוצה במה שהגביה חבירו על הד' אמות ואע\"פ שלא נהנה עדיין באותו הכותל שלא נתן התקרה אלא הואיל ודעתו כן חייב לתת חלקו ומה שטוען שנתן מה שמגלגל עליו אינו נאמן לפי שנאמר לו היאך ידעת שאתה חייב לשלם כדי שתתן לו קודם שתעמדו בדין:  "
+            ],
+            [
+                "<b>כופין אותו לבנות בית שער ודלת לחצר כו':</b><br>רבן שמעון בן גמליאל אומר שהעיירות הסמוכות לאויבים הן שצריכות חומה או דלתים ובריח אבל העיירות שאינן סמוכות לארצות האויבים אינן צריכות לכך וחכמים אומרים שמא יעבור חיל עליהם וישללום ומה שאמר כופין ר\"ל כל אחד ואחד מבני העיר יכוף לחבירו על זה והלכה כחכמים: \n"
+            ],
+            [
+                "<b>אין חולקין את החצר עד שיהא ארבע אמות לזה כו':</b><br>הקרקעות המשותפות בבבל וכיוצא בו אין בהן דין חלוקה עד שיהיה ארבע אמות לזה וארבע אמות לזה כלומר בחצר השותפין אחר שיניח לפני פתח כל בית ובית ארבע אמות לתשמיש למדנו מזה כי כשיהיה בחצר שני בתים זה כנגד זה אין חולקין עד שיהיה מפתח בית זה לפתח הבית השני שש עשרה אמה ודין זה הוא בחצר שהדין בה במדינות. אימתי בזמן ששניהם אין מרוצים אבל בזמן ששניהם מרוצים יחלוקו אף על פי שאין בחצר ארבע אמות לזה וארבע אמות לזה. ורבי יהודה אינו חולק על חכמים אבל הוא מדבר כפי מקומו לפי שבמקום רבי יהודה היה עושה תבואה שדה של ט' חציי קבין כשדה שהיה בו תשעה קבין במקום חכמים ובית רובע רוצה לומר מדת בית רובע הוא רביע מדת בית קב וכבר בארנו בפרק שני מכלאים שמשיחת בית רובע מאה אמה וחמש אמות וכמו כן משיחת בית תשעה קבין שלשת אלפים ושבע מאות וחמשים אמה ותשעת חציי קבין משיחת אלף ושבע מאות וחמשים אמה ופסק ההלכה שאין חולקין הקרקעות המשותפות אלא אם יהיה בכל אחד מהם כדי עבודת העובד יום אחד כלומר בחרישה או זריעה וכיוצא בהן. וטרקלין ומורן מין ממיני ארמונים וכדי לזה וכדי לזה הוא שיקרא שם כל אותו דבר על כל חלק וחלק מחלקיו כגון שיהו הטרקלין כל כך גדול שיגיע לכל אחד מן השותפין בחלקו מקום שיקרא טרקלין וכן השאר ואם לא יתכן החלוקה באותו קרקע בין לשינוי חלקיו או שתתבטל צורתו כשהוא נחלק לקטנותו כמו שביארנו אין אחד מהם יכול לכוף את חבירו לחלוק אבל כופין אותו על דרך אחר שיאמר לו קנה חלקי ממני או מכור לי חלקך בכמה שהוא שוה וזה ענין גוד או אגוד ופירושו קנה לך חלקי או אני אקנה חלקך. וכתבי הקדש אע\"פ ששניהם רוצים לא יחלוקו כשהם בכרך אחד אבל כשהם כרכים הרבה מחוברים ביחד ורצו לחלוק שיקח אחד מהם ספר זה וחבירו ספר אחר אינם נמנעים: \n"
+            ]
+        ],
+        [
+            [
+                "<b>לא יחפור אדם בור סמוך לבורו של חבירו כו':</b><br>נברכת של כובסין הבריכה ששורין בה הכובסין הבגדים עם הדברים המלבנים אותם: ומה שאמר מכותלו רוצה לומר מכותל בורו של חבירו וכותל הבור אין פחות משלשה טפחים הנה נתבאר לך שצריך להיות מחלל בורו של זה לחלל בורו של חבירו ששה טפחים ושיסלק כל אחד משניהם מן המיצר המפסיק ביניהם שלשה טפחים ואז יחפור בורו וזה על העיקר שיש לנו אין סומכין בצד המיצר וזה כי אסור לו לאדם שיסמוך א' מאלו הנזקים הנזכרים בסוף מצרו בשוה אא\"כ ירחיק השיעור הנזכר ואע\"פ שאין סמוך לו כותל לחבירו לפי שאפשר שלאחר זמן שיבנה חבירו כותל בסוף מצרו ויהיה סמוך לאלו הנזקים ואם שדה חבירו אינה עשויה לבורות מותר לו שיחפור בורו בצד המיצר מבלי הרחקה. ומה שאמר נברכת ואמת המים הוצרכו שניהם כדי שלא נאמר באמת המים בלבד צריך להרחיק שלשה טפחים לפי שהמים נגרים לשם תמיד אבל נברכת כובסין לא ואם אמר נברכת כובסין ולא אמר אמת המים היינו אומרין בנברכת בלבד צריך הרחקה לפי שהמים מכונסים ושקטים ונבלעים בכותלים אבל אמת המים שהמים נגרים אין צריך הרחקה שלשה טפחים קמ\"ל שהדין בשניהם שוה. וגפת הוא פסולת הזיתים אחר שמוציאין השמן ודברים אלו מרפין את הכותל כשנוגעין בו ולפיכך צריך לסוד בסיד ומה שאמר מחרישה ואפילו חרש לאילנות אבל לזרעים זה מבואר הוא לפי שכבר אמר מרחיקין זרעים. ומה שאמר גם כן מרחיקין זרעים ואפילו היו שותים מן המטר אבל אם משקין אותם מאמת המים זה מבואר לפי שכבר קדם לנו שמרחיקין אמת המים. ומה שאמר מי רגלים ואפי' של איש אחד לפי שאסור לאדם שישתין מים בצד כותלו של חבירו עד שירחיק שלשה טפחים אם הכותל מלבנים שרופים אבל כותל אבנים מרחיק ממנו טפח בלבד ואם הוא אבן חזקה אין מרחיק ממנו לפי שלא יזיק לו השריה ומרחיקין הריחים מן הכותל לפי שהקול מזיק הבנין. ושכב הוא האבן התחתונה והיא רחבה מן האבן העליונה וכמו כן התנור כל מה שהוא עולה הוא צר: \n"
+            ],
+            [
+                "<b>לא יעמיד אדם תנור בתוך הבית אא\"כ יש כו':</b><br>כבר בארנו שהכירה בנין עשוי לבשל ששופתין בו שתי קדירות. ואין הלכה כרבי שמעון: \n"
+            ],
+            [
+                "<b>לא יפתח אדם חנות של נחתומין ושל צבעין כו':</b><br><b>חנות שבחצר יכול למחות בידו ולומר לו כו':</b><br>ר\"ל כי כשיהיה אוצר יין לחבירו יכול לעשות תחתיו חנות של נחתומין ושל צבעין אבל לא רפת בקר לפי שהוא מבאיש ריח היין וזה היה בימי זה התנא ובמדינתו שלא היה החום מזיק ליין שלהן וכל מקום שיזיק החום הדין הוא כדין אוצר יין. וטעם למחות כלומר שימנעו מזה ולמה אינו מוחה עליו בהכנס התינוקות ואע\"פ שהם נכנסים ויוצאים. להרבות התורה בישראל ולפיכך אין הדין הזה נוהג אלא במלמד התינוקות תורה אבל אם היה מלמד חשבון או תשבורת יש לו רשות למנעו ולומר לו איני יכול לישן לא מקול הנכנסין ולא מקול היוצאין: \n"
+            ],
+            [
+                "<b>מי שהיה כותלו סמוך לכותל חבירו לא כו':</b><br>פירוש משנה זו היא קשה כמו שאומר לך וזה כשהיה לראובן כותל ובנה שמעון כותל אחר סמוך לו כמו צורה זו <img src=\"data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEgAAAA6CAYAAAATBx+NAAAAAXNSR0IArs4c6QAAAARnQU1BAACxjwv8YQUAAAAJcEhZcwAADsMAAA7DAcdvqGQAAAnTSURBVHhe7Vt3bE19GH5tRa2iIjVq1SixR9WqUDVKaqsgJVEjIrb4w1cEf1Bb1FYJomITMWrWXkUVUauKmrW393uf171c163ekU+PL32Sm9Nz7rnn3vOc933e9Ws2FlAW0kV20zYL6SCLoAyQRVAGyCIoA2QRlAH+CoIePXpEmzZtotTUVPrTQfevIGjnzp00bNgw2rhxI7169cp09M/AcAQlJSXRhw8fTHvfUK9ePSpQoIBpzz7cuHGDHjx4QJ8/fzYdcQ4uEQRzf/v2LX39+pU+ffpEHz9+1GP4+82bN3rcjC9fvlBaWppuYQXv3r377i7YLlq0iDp27Ei1a9emWbNm6blmVK9enWrUqEFPnjzR79i3bx8NHTqU5s+fT6tWraI9e/bQ06dPac6cOWpt8fHx1KVLFypbtiyVLFlSr/3y5Uu9Fq6B32cvXMqkz549S+Hh4XqD79+/p5w5c1JkZCTFxsbShg0bqGDBgpQ7d27y9vamPHny0JYtW6hMmTKUnJxM7u7u1KtXL93fvn07HTp0SMmGpYAAWE2OHDn0e2BVnTp1ort379L69evpyJEjtGTJEnr27Jm+D9SsWVPPA4FFixbV98xEZMuWjaKjoykkJITy5cunx+xFjn8Epr8dRpEiRWj37t10/PhxNWeIKG7wxIkTdPXqVSXi3r17dOnSJbpz544+RZwH63nx4gWVKlVKSdixYwdVq1aNqlatSv3796fWrVtT/vz5Td9CaomwqOfPn+vfuA62FStWJA8PD32vWLFiei1YJ6ynfv361K1bN7XYhw8fUvPmzdUK8aAcAizIFURERPD48eNZnixXqFCBxfR5//797OPjwy1atODQ0FAWU2chkoOCgrhly5YcFRXFYj0cFhbGEyZMYHEDvnz5sl5v6tSpnJKSon9b4/z58/rexIkTee3atSwk8/3791nI5XXr1vH169dZSGaxXhZr1M/MmzePPT09eeHChSzE6jFH4LJIe3l5qdnKjVNgYKBakK+vLwUEBNDYsWPV5cqVK6cvPNXKlStThw4dqG7dupQ3b169Rq1atfQasKSbN2/qU7cGjkNb4LJw5bi4OLUWIUUtMnv27PrdZrcEhDy6cuWK6hBc1lH3AlwmCK5iHSlOnjxJBw4cUPGEzuAc3IRYiWpVQkICyRNXl4GL4CbHjRtHAwYMUP3BuZa4du0atW/fnmbMmKFiDGzdupWWLl2qYg3XhkvGxMSoCOM9XKtOnTqqVb1799YHY0mevXCZIHwpCMJTBzEgAz8aN42ogi2iDZ44Xrt27dJoheRvyJAh+uRhCbg5HGvatKkKuCUgvLAaXKd8+fJ6DJZUqFAhatu2rSaRsGAINUhJTEzUgIAHEBwcrJqEc52CydWchtwki4uwmDLfvn2bJXqwJHUs4ZrlqbMINssN8uvXr1U3JAyrzkBPcFzEnIUwFpdTPYKmiACbrv4NIux88ODB7xqyd+9elvDOYk26bw18FzTpwoULLDmV6ahzcLlhJoJJZ86cIRFBEpHWkPp/gssEIZQjdEJLnPFxoyOr5ZoB0iUIWSkE9datW7+tZ5B8QQDPnTunmbCrqFSpEvXp00eTUEMABNnC9OnTNfETtwGB6b6qVKnCkt+wm5ubzfcdfSGRlKzb9CsyH+laEPIU6AtSeuQesBKEWmsgGUNhiprK4TTeBhCm/f39nUrq/gsYUoNQZCI/MoLoG64fBItF0ie50k/VembBcATBoFGdo2SwVZP9aRiOIKPBcAQhE0fDy1ZAcBaoyZxtvRrSxXAztmIHmm89e/bUotTPz48uXryommULcFPoWMOGDUlSERoxYgQdPnz4l05BRjCkBaFPhChmBohBb6l79+7aU+rXr5+2X1HJI5lFC8UaqPzRTcBnTp06pZ3Mdu3aUdeuXTX5tTd4G9KC0PawbKzDRdC+wI0FBQXRqFGjtEctVTtNmzaNUlJSTGf+AFooEHnkZyVKlNBBAMjCZ5DX2RsADEfQ6dOnNfGEpZiTRXQTMQqyHP8MGjRIO4UodSz71wAabOhOokmGiQgSWHQ0V6xYocMBXMdejTMcQeYxEsgxJ4po7qOjiCZ84cKF1bqKFy+uzTUMFGEhloCLQqsWLFigjX1Ld3UYYtKGAhr+4hYcExPDIqimo6wN+cmTJ2sTztvbm3PlyqW1W0hICIsemc76AbFCPnbsGC9evJiFLG2wocnvKAxnQbaAsU1YWBgJQRrh+vbtS1OmTNEeNVwNaYE1IOTQKbgbXBZRDKMfzNQcGRwa1oJGjhzJjx8/1mNCCs+dO5ejo6NZMmwWgVXrwtYS2EcbFy1ZWBnGTqJf2sJdvXo1i6vqeMo8ErIHhrWgxo0bfxdkaBGa9Qjpo0ePVgvCWDk0NFRTADMwSYEuoUmPQSXEffny5apHy5Yt04GCObrZi7/CxQD0vTHJiIiIoKioKFqzZo0mjJbRqEGDBtSoUSNtmZQuXZo8PT01aqElI8ag01ekCg4li98MyTiIjY21KdKTJk3i8PBwTk5O1n24E1wF7mcL+CzcDefA5TBtFf1R8XYEhiMINyy5y08EIfpI1swSsnXsPHv2bB4+fDh7eHhwYGAgi1XoeWZIZq3vi4WxWBU3a9ZMz3V3d9dohrGQvfgrXAyrRFBXyU3rPhZMoAeOLNk8vrYEOqFYeYJVJUImiQXpAgqUHCg1HOlWGq6jCM1AiJ45c6bO8M0E4GdCh1BwohRp1aqVCjmyZMmJfpnHgQwQhbQAS19QtGIEjYzaoU4BCDIS4uLiWG7iJxeDy2Aq6+XlxVJwsr+/P0tGzQMHDmSp6FVrLIH0QMoJlgxaV3Yg5IvA68qP+Pj4X9KD38GwGiTVuArzmDFjODg4WPVDQr3eYFpaGvv5+enEJSAgQHMdS2Df19eXpRxhcTUlRKySpWbjyMhI/by9MJwGwVV8fHx0jeHKlSu1nkL13aZNG8JaL7gIJixYtTF48GBdFYKi1RKo2FHcwg1Rp6EWQ0GLLZbooTtgN0xEGQZ42k2aNOHNmzfrggjLUO8IENqFCNMec0JCAkt1z1JycGpqquloxjAcQVgdAvcBQc6SgxUinTt3Zqm9WKxONQspggg6S7KoRPXo0YOTkpJ+WUliDcO5mJCiW1dWiYhI6xpJ9IKwcBPtWaxoQ/GKlW9Y0YY1SHL/+votlCYDAS6G9ULbtm1z2oKk3uLExESHitL0YDgLkt+kRSbqJ+QwzgBFLhr1bm5upiPOw7CZNDqHWaNnG4AGoeV69OhRDdeZDcMRhJGzs671X8BwBMFq0hsGZgYMRxA6fqjCMRS0Xg6cGchao5gBDBvFjIJ0CcIAT5I2097/Ayhg0cy3/oe99EH0Lz1ksb9oDQwpAAAAAElFTkSuQmCC\"> ואח\"כ רצה שמעון לבנות כותל אחר סמוך לכותל של עצמו שיהיה כנגד כותל ראובן יכול ראובן למנעו מזה אא\"כ הרחיק מנכחו ארבע אמות כגון זה <img 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וזהו כשיהיה בכותל ראובן ד\"א או יותר כמו שבארנו בשתי הצורות אבל אם יהיה קצת הכותל שסמך לו שמעון פחות מד' אמות מותר לו לבנות נכחו מבלי הרחקה לפי שסוף הטעם שהוא מונעו כשמבטל ממנו דושא דיותר מארבע אמות אבל כשמבטל ממנו דושא דפחות מארבע אמות לא ימנענו מזה ודושא הוא דריסת הרגל וכן אמרו דשו בה רבים וענין זה שדריסת בני אדם בין שני הכתלים מעבה גוף הקרקע ומקשה אותו ויועיל לכותל וזה שאמרו דושא דהתם מעלי הבלא ואלו הדינים בכותל גינה או כותל חצר בעיר חדשה אבל כותל חצר שבעיר ישנה סומך בלי הרחקה לפי שכבר נתקשה ונתחזק הקרקע. ודיני החלונות על דרך זה שאומר והוא שיהיה בכותל חבירו חלון חייב להרחיק ממנו היזק הראיה שעיקר הוא אצלינו היזק ראיה שמיה היזק לפיכך יש לו להרחיק בינו ובין החלון ד' אמות כדי שלא יאפיל עליו וימנע האור ואם היה החלון למטה בכותל יאמר לאותו שבנה כנגדו הגבה כותלך ארבע אמות כדי שכשתעמוד לא תביט בחלון וכמו כן כשיהיה החלון למעלה בכותל יאמר למי שבנה הכותל כנגד כותלו הגבה כותלך ארבע אמות שמא תעלה על ראש הכותל ותשקיף בביתי וזהו טעם מלמעלן ומלמטן ומכנגדן ארבע אמות וכשיבנה בצד החלון כותל מצד אחד ירחיק אותו מן החלון ארבע אמות כדי שאם ישב עליו לא ישקיף עליו מן החלון או ישפע כותלו כלומר שיהיה ראש הכותל משופע ודק שלא יוכל לישב עליו ולהציץ ואם בנה שני כתלים משני צדי החלון ישים ביניהם ארבע אמות והחלון יהיה באמצע כגון זאת הצורה<img 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+            ],
+            [
+                "<b>מרחיקין את הסולם מן השובך ארבע אמות כו':</b><br><b>מרחיקין את השובך מן העיר חמשים אמה כו':</b><br>שובך מגדל היונים. ושגר היונה הם צבור היורם שמפריחין ביחד כמו שגר אלפיך שפירושו עדרי הצאן. ואמרו ואם לקחו אפילו בית רובע וזהו שיעור עשר אמות וחומש אמה בקרוב [על עשר אמות וחומש אמה] אינו חייב להרחיק אבל ישאר כמו שהוא וזהו שאמר הרי הוא בחזקתו וכבר ידעת שהכור שלשים סאה ורבי יהודה אומר בית כור לכל רוח [צ\"ל והוא שעור רע\"ג אמה ושש שביעיות על רע\"ג אמה ושש שביעיות בקירוב וכן הגיה התוי\"ט] בקירוב ואין הלכה כרבי יהודה ומזחילה צנור גדול שיורדין בה מימי גשמים: \n"
+            ],
+            [
+                "<b>ניפול הנמצא בתוך חמשים אמה הרי הוא של בעל כו':</b><br>ניפול אפרוח היונים כשיפול ושאר הדברים מובן: \n"
+            ],
+            [
+                "<b>מרחיקין את האילן מן העיר עשרים וחמש אמה כו':</b><br>הטעם להרחיק אלה מן העיר כדי שיהיה מראה העיר יפה וזהו שאמרו משום נויי העיר והלכה כאבא שאול. ומה שאמר אם אילן קודם קוצץ ונותן דמים כלומר יקוץ אותו מי שקוצץ מבני המדינה ויתן לבעל האילן הדמים. ואמרו ספק זה וכו' לפי שאילן זה יקוץ על כל אחד משני הפנים בין קדם האילן בין קדמה העיר וכשיקוץ יאמרו לו הבא ראיה שהוא קדם וטול דמים ולפיכך אמרנו קוצץ ואינו נותן דמים: \n"
+            ],
+            [
+                "<b>מרחיקין את גורן קבוע מן העיר חמשים אמה כו':</b><br>הסבה להרחיק הגורן מן העיר כדי שלא יגיע הקש והמוץ אל העיר ומה שאמר כדי שלא יזיק הוא טעם ההרחקה מנטיעותיו ומנירו הרחקה הידועה שהוא חמשים אמה כדי שלא יזיק לפי שמפסיד עליו הנטיעות וכמו כן מפסיד עליו החרישה ויעשה הניר זבל: \n"
+            ],
+            [
+                "<b>מרחיקין את הנבילות ואת הקברות כו':</b><br>בורסקי בית העבדנין ומה שייחד רוח מזרחי יש בו שני טעמים לפי דעתי האחד כי הרוח המזרחית נושבת על המיעוט באלה הארצות רוצה לומר במערבי של הישוב שהם ארץ ישראל ומה שאחריהם לצד מערב וכמו כן בבבל והקרוב אליה מרוח המזרח כמהלך חדש או קרוב לזה. והשני כי רוח מזרחית יתכן שתתקן ביאוש ריח הבורסקי ולא יגיע מזה נזק לבני אדם ורבי עקיבא לא היה חושש משאר הרוחות אלא רוח מערבית לפי שהוא הרוח שאנו מתפללין לעומתו לפי שההיכל במערב והוא ענין מה שאמר רבי עקיבא שכינה במערב ולפיכך אסור לעשות בורסקי במערב ואפילו בתכלית מה שאפשר מן ההרחקה ואין הלכה כרבי עקיבא: \n"
+            ],
+            [
+                "<b>מרחיקין את המשרה מן הירק ואת הכרישין כו':</b><br>מה שאמר רבי יוסי מתיר בחרדל אין דעתו שיודה לחכמים שמרחיקין משרה וכרישין אבל רבי יוסי סבר שעל הניזק להרחיק את עצמו ולא ירחיק לא בעל המשרה ולא בעל הכרישין ולא בעל החרדל אלא מי שיגיע לו הנזק לדעת רבי יוסי עליו לעשות מחיצה בינו ובין המזיק אם הוא יכול ובזה הלכה כרבי יוסי ואם הנזק מגיע מן המזיק לניזק בלא אמצעי שר' יוסי מודה שהמזיק בכגון זה חייב להרחיק היזיקו וחכמים אומרים על המזיק לסלק את עצמו ולפיכך אומרים מרחיקין את המשרה וכו' ואמר להם רבי יוסי אמנם חרדל ודבורים כל אחד משניהם מזיק לחבירו כי כמו שמזיק החרדל דבורים ומפסיד דבשו ועושה אותו חריף וחד כמו כן מפסידין הדבורים החרדל ואוכלין אותו ואפילו לדבריכם אין מרחיקין החרדל מן הדבורים ומשרה הוא מקום ששורין בו הפשתים ומפסיד הירקות בהפסד מימיה וכרישין הוא החציר בלשון המשנה ובלשון הגמרא כרתי וכן הוא בלשון ערבי והוא גורע מחום הבצלים כשהוא קרוב מהם: \n"
+            ],
+            [
+                "<b>מרחיקין את האילן מן הבור כ\"ה אמה כו':</b><br>אומר חרוב ושקמה מתפשטין יונקותיהם בקרקע הרבה וחרוב ידוע נקרא בלשון ערב כרוב ושקמה הוא עצי תאנה מדברית נקרא בערבי גמיז ומה שאמר בין מלמעלה בין מן הצד רצה לומר בין שהבור למעלה והאילן למטה בין האילן למעלה מן הבור לפי ששרשיו מגיעין לקרקע הבור ומרפה עפרו ומה שאמר לא יקוץ לפי שספק ממון חומרא לתובע וקולא לנתבע והלכה כר' יוסי: \n"
+            ],
+            [
+                "<b>לא יטע אדם אילן סמוך לשדה חבירו כו':</b><br>אומר כי כשהיה בשדה חבירו אילן לא יטע אילן סמוך לו אא\"כ הרחיק ד' אמות וכן אם היה בשדה חבירו גפנים לא יטע גפנים סמוך לו אלא א\"כ הרחיק ארבע אמות וזה בארץ ישראל אבל בשאר ארצות אין מרחיקין הגפנים מן הגפנים אלא שתי אמות לפי שבארצות השמנים יפשטו שרשיהם בקרקע ואם היה שדה חבירו גפנים ובא לסמוך לו שדה האילן מרחיק ד' אמות בכל מקום ומה שאמר מעמיק שלשה הוא בעל השדה שיצאו שרשין לתוך שדהו יעמיק שלשה ויקוץ מה שימצא ואינו חושש וכשירצה בעל השדה לחפור בשדהו בור ושיח ומערה יקוץ כל מה שימצא משרשי אילני חבירו והעצים שלו ובלבד שיהיה הבור שחפר רחוק משדה חבירו שש עשרה אמה ואם היה בינו ובין אילן חבירו פחות מזה העצים לבעל האילן: \n"
+            ],
+            [
+                "<b>אילן שהוא נוטה לשדה חבירו קוצץ כו':</b><br>מרדע הוא עץ המלמד שיש בשתי קצותיו שיני ברזל ומנהיגים בו הבקר בעת החרישה ומחרישה הוא שיש בקצתו שיני הברזל וכאילו אמר גובה המרדע כשהוא עומד על המחרישה בראשי הברזל ובית השלחין היא ארץ עיפה וצמאה והיא שאין לה נהר וצל האילנות מזיק לה לפי שמונע הטל ממנה ולפיכך אמר כל האילן כנגד המשקולת וטעם כנגד המשקולת ההשואה כלומר שיקוצו הענפים כנגד המצר שבין שני השדות ואבא שאול חולק על מה שאמר בחרוב ובשקמה כנגד המשקולת למיעוט תועלתו לפי שאילן סרק הוא כל שאינו עושה פירות כמו הארז והברוש והדומה להם ואין הלכה כאבא שאול: \n"
+            ],
+            [
+                "<b>אילן שהוא נוטה לרה\"ר קוצץ כדי שיהא גמל כו':</b><br>רבי יהודה אומר טעון פשתן בלי רוכב והוא פחות משיעור רבנן ומאמר ר' שמעון מפני הטומאה ר\"ל טומאת אהל שמא יאהל על כזית מן המת וכיוצא בו מן הדברים המטמאים באהל ויטמא האדם העובר תחת אותם ענפים כמו שיתבאר במקומו במסכת אהלות והלכה כתנא קמא בלבד: \n"
+            ]
+        ],
+        [
+            [
+                "<b>חזקת הבתים והבורות והשיחין כו':</b><br>טעם אלה השלש שנים לפי שאדם שומר שטר המכר או של מתנה שנה הראשונה ושניה ושלישית לא יותר ועוד לא ישים לבו לשטר ואם אבד השטר לא יאבד ממונו ולפיכך כשיביא ראובן ראיה שאכל פירות זו השדה שלש שנים רצופות תתקיים בידו אותה השדה ואף ע\"פ שהיתה אותה השדה ידועה לשמעון ויש עדים לשמעון שהיא ידועה לו טענת ראובן שטוען שלקחה ממנו נאמן בזה ולא נאמר לראובן הבא שטרך על כל פנים לפי שאבדו ואנחנו נאמר לשמעון אם לא מכרת לו כמו שאתה טוען למה הנחתו לאכול פירותיה ואם אמר לא ידעתי לפי שהייתי בדרך רחוקה נאמר לו תוך זמן שלש שנים אי אפשר שלא הגיע לך הדבר שפלוני משתמש בשדך ובעת שהגיע לך הדבר היה לך למחות בכל מקום שתהיה לפי שעיקרנו מחאה שלא בפניו הויא מחאה ואי אפשר שלא הגיע לו הדבר לפי שחברך חברא אית ליה וחברא דחברך חברא אית ליה: וענין המחאה שיאמר לשנים דעו כי אני לא מכרתי קרקע פלוני לפלוני ולא נתתיו לו במתנה אבל הוא אוכל פירותיו כמו שאמרו לי בתורת גזלנות וכיון שלא עשה כן נתקיימה החזקה וזה כשלא יהיה חירום שאין השיירות מצויות מחמת מלחמות וכיוצא בהן אבל אם הדרכים נפסקים יש לו לטעון לא הגיע לי דבר: ומה שאמר שהעבדים יש בם חזקה הלכה היא ואף על פי שאמרו הגודרות אין להם חזקה הוא קורא הגודרות כל דבר שהוא. מתנועע מעצמו והם כל בעלי חיים כשיהיה זה העבד ידוע שהוא לאיש פלוני או זה השור ואחר כך אנו רואים אותו בבית איש אחר לא תהיה לשני חזקה לפי שנאמר הוא הלך ובא לזה מחמת עצמו אבל אמרו אין להם חזקה לאלתר אבל יש להם חזקה לאחר שלש שנים: שמנה עשר חדש רצופות וכמו כן ארבעה עשר חדש לדעת ר\"ע והטעם לכל אחד מהם בזה כדי שיאכל שלש תבואות רבי ישמעאל אומר פירות הקטניות ואינן באין בפחות משלשה חדשים ורבי עקיבא אומר אפילו פירות הירקות והם באים לשלשים יום ואמרו אבל בשדה האילן רצה לומר שישער עם זרע האילן כי כשאסף כל תבואתו כאילו אכל פירות כל הקרקע מחטים וכן כשמסק את זיתיו מאותה השדה עצמה כאילו אכל פירות כל הקרקע מפירות הזיתים וכן כשכנס את קייצו. כאילו אכל אותה כולה וכן מפירות תאנים וענבים ונתקיימה לו חזקה בזו הקרקע שאכל ממנה שלשה פירות ואע\"פ שאכלן בשנה אחת ואין הלכה כרבי ישמעאל ולא כרבי עקיבא אלא כמו שאמר שלש שנים: \n"
+            ],
+            [
+                "<b>שלש ארצות לחזקה יהודה ועבר הירדן והגליל כו':</b><br>מה שהתנה עד שיהא עמו הוא בשעת חירום לפי שהיו הדרכים משובשים בשעת חבור המשנה. ובאומרו יהודה רוצה לומר ארץ יהודה ואע\"פ שלא יהיה עמו בתוך אותה מדינה כמו שביארנו מחאה שלא בפניו הוי מחאה ומחאה בפני שנים ושלא בשעת חירום אפילו הוא באספמיא וזה המחזיק בירושלים תהיה חזקה ואפילו לדעת תנא קמא ורבי יהודה סבר שאפילו בשעת חירום הויא חזקה בשלש שנים וסבר גם כן שאם היה עמו במדינה תהיה לו חזקה מיד ואינו צריך שלש שנים ולא זמן מועט מזה אלא הואיל והוא לפניו לאלתר הויא חזקה ואין הלכה כרבי יהודה בשום דבר מזה: \n"
+            ],
+            [
+                "<b>האומנין והשותפין והאריסין כו':</b><br>הבא משום ירושה הוא שירש אותה קרקע וכשיתברר שאכלו אביו שלש שנים או שאכלו הוא שלש שנים או שאכל אביו מקצת השלש והבן אכל תשלום השלש נתקיימה החזקה לבן: אומנין בעלי האומניות אריסין שעובדין השדה למחצה לשליש לרביע. אפוטרופסין הם הממונים על עסקי היתומים במצות האב. ודע שמה שאמר אומנין אין להן חזקה אינו רוצה לומר בקרקעות בלבד אלא גם במטלטלין כמו כן ובזה יש דינין חלוקין כמו שאומר וזה כי האומן כשיהיה בידו כלי ויאמר לו אחד העם זה הכלי שאתה עושה בו או שאתה מתקן אותו שלי הוא ואני נתתיו לך לתקנו והביא עדים והעידו לו שזה הכלי הוא ידוע לו ואם אמר לו האומן אמת שהיה שלך אבל לקחתיו ממך אינו נאמן בין שמסר לו הכלי בעדים או שלא בעדים ואם תבע אדם לאומן ואמר לו דבר פלוני שהוא אצלך הוא שלי ואני נתתיו לך שתעשה לי בו מעשה כך וכך והשיב לו האומן לקחתי' ממך האומן נאמן בין שנתנו לו בעדים או שלא בעדים אחר שאין הכלי מצוי לפי שאם נתנו לו בעדים יכול הוא לטעון החזרתיו לך ואם נתנו לו שלא בעדים היה יכול לומר לו לא היו דברים מעולם ומעקרינו מגו כמו שבארנו פעמים רבות וכגון זה נקבל טענת מגו מן האומן וכן אם ראה אדם כלי מכליו אצל האומן ואמר לו הנה נתתיו לך לתקן וכפר האומן ואמר לא נתת לי כלום האומן נאמן אבל אם אמר לקוח הוא בידי כלומר שיאמר לו אתה מכרתו לי אינו נאמן כיון שהוא מצוי לפנינו ויש שם עדים מעידין שהוא ידוע לו ובכיוצא בזה אמרנו אומנין אין להם חזקה ולא נקבל מהם טענת מגו דיכול למימר לא היו דברים מעולם אבל יפול מהם בכאן דין מגו ואם הביא בעל הבית עדים שזה הכלי שלו הוא נוציאהו מיד האומן ואע\"פ שיטעון לא נתת לי כלום אלו הן הדינין הנאותין למה שנתבררו מן הגמרא בזה הענין: וכיון שאלו הדברים כן אם נפלה הכפירה בשכירות בין האומן ובין בעל הבית שהאומן אומר כך פסקתי עמך ובעל הבית אומר לא פסקתי אלא בפחות אם היה הכלי מצוי לפנינו אין האומן נאמן כמו שזכרנו ויהיה בעל הבית נאמן ואם הכלי אינו מצוי בפנינו האומן נאמן ואפילו מסר לו בעדים כי מגו דיכול לומר החזרתיו לך נאמן הוא לומר לא החזרתיו לך וכך וכך פסקת לי וכל מה שאמרנו בזה נאמן ר\"ל אחר שישבע בנקיטת חפץ לפי שאנו משביעין אותו על עיקר מגו בתקנת חכמים עם שבועת השכיר שהוא נשבע ונוטל ר\"ל האומן ומה שאמר אריסין ובלבד שיהא אריס אבותיו שהבן מניח לו כל הנכסים ברשותו לפי שהוא כמו אפוטרופוס עליו ולפיכך אין לו חזקה אבל אם היה זה האריס בקרקע לאיש בעצמו ואכלה כולה שלש שנים נתקיימה בידו החזקה: ואין לאיש חזקה בנכסי אשתו בנכסי מלוג אבל בנכסי צאן ברזל כבר הם כתובים עליו ואפילו כתב לה בעודה ארוסה שלא יאכל לה פירות שנתקיים זה התנאי ואין לו פירות כמו שבארנו בט' מכתובות עם כל זה אין לו חזקה כשטען והביא ראיה שאכלה שלש שנים לפי שהאשה תוותר לבעלה מנכסיה ואפילו דברים שאין לו בהם זכות אבל אם הביא ראיה בשטר או בעדים שהיא מכרה לו שום דבר מנכסי מלוג אותה מכירה קיימת ואין האשה יכולה לומר נחת רוח עשיתי לבעלי. וכן כשקבלה אחריות עם בעלה בנכסי מלוג כמו שיכולה לומר זה בנכסי בעלה עצמם ובנכסי צאן ברזל רצה לומר נכסי בעלה כגון שדה שכתב לה בכתובתה או שייחד לה בכתובתה לפי שאין לו בנכסי מלוג כלום כדי שתאמר מחמת שציער לי עשיתי זה. ואין לאשה חזקה בנכסי בעלה בכל נכסיו ואפילו ייחד לה מקום שתקח ממנו מזונות והיא אכלה ממקום אחר שלש שנים לא עלתה לה חזקה לפי שהאיש גם הוא מוותר לאשתו ואפילו במה שאין לה בו זכות אבל כשתוציא ראיה בשטר או בעדים שהוא מכר לה אם הכספים שלקחה בהם היו טמונים אצלה המכר בטל לפי שיאמר כדי שאראה הממון שהיה טמון אצלה מכרתי לה כדי שאקחנו לא שיהיה שלה. ואם היו הנכסים ידועים נתקיים המכר והבעל אוכל פירות. ואם נתן הבעל לאשתו שום דבר במתנה אין לו פירות באותה מתנה וכל אלו שאמרנו שאין להם זה על זה חזקה הוא בגוף הקרקע עצמו כדי שיקנה אותו באותה חזקה אבל שאר הדברים שיש להם חזקה כשמתרצים זה לזה כגון לטעון בכותלים ולפתוח מזחילות ואמות המים ופתיחת חלונות יש להם חזקה בדברים האלה האיש בנכסי אשתו ולאשה בנכסי בעלה וכן שאר הנזכרים. ואמרו במה דברים אמורים וכו' רצה לומר שזה שאמרנו שאין להם חזקה הוא כשטען שלקח או שנתן לו במתנה ואבד השטר והוא מביא ראיה בחזקה ובעל הקרקע מכחיש טענתו בזה אמרנו שאין שומעין לו אבל אם נתן הבעל לאשתו או האשה לבעלה מתנה וקנה אותה בחזקה יש לו חזקה כמו שקבענו עיקר בריש קדושין כי כשיעשה שום דבר בגוף הקרקע קנה אותה. ונעל הוא שיסתום שום מקום בקרקע. וגדר שיבנה. ופרץ שיהרוס. ומעיקרנו שהגר שאין לו יורשין כל הקודם זכה בנכסיו וכשהחזיק באחד מאלו הפנים וכיוצא בהן קנה. וכן האחין שחלקו נתקיימה חלוקתם ואינם יכולים לחזור כיון שהחזיק אחד מהן בחלקו: \n"
+            ],
+            [
+                "<b>היו שנים מעידין אותו שאכלה ג' שנים כו':</b><br>משלשין כלומר יחלקו ביניהם ישלם כל אחד שתות הממון וכיצד אחד מצטרף עמהם כגון שיעיד משה עם ראובן שאכלה שנה ראשונה ואחר כן יעיד אותו משה עצמו עם שמעון שאכלה שנה שניה אחר כן יעיד אותו משה עם לוי שאכלה שנה שלישית עדות זו קיימת ועלתה חזקה בצרוף אלו השלש עדיות: \n"
+            ],
+            [
+                "<b>אלו דברים שיש להם חזקה ואלו דברים כו':</b><br>מה שמדבר בכאן הוא בחצר השותפין שמקפידין על עשיית המחיצה אבל חצר חבירו אפילו עשה המחיצה לא עלתה לו חזקה באותו מקום עד לאחר ג' שנים: \n"
+            ],
+            [
+                "<b>המרזב אין לו חזקה ויש למקומו חזקה כו':</b><br><b>הזיז עד טפח יש לו חזקה כו':</b><br>פירוש מרזב צנור קטן. ופירוש אין לו חזקה ויש למקומו חזקה רצה לומר כי כשיהיה לראובן מרזב ששופכין מימיו לבית שמעון אין ראובן יכול לומר לשמעון לא יסור זה המרזב מזה המקום כיון שהוחזק שם אבל יש לשמעון להסיר אותו ממקומו ולהחזירו במקום אחר לפי שיכול לומר לו אין לך עלי אלא שירדו מימי גגך בחצרי ואין לך היזק שירדו מצד זה או מצד זהו: ומזחילה צנור מעץ גדולה ורחבה עומדת על הכותל ומימי הגג יורדין שם כדי שלא יתקלקל הכותל. ואמרו בחלון ובסולם יש לו חזקה ואין לו. הוא כי כשפתח אותו חלון או העמיד אותו סולם כשאמרנו אין לו חזקה אינו יכול לטעון כבר חזקתי ולא תפס פעולתי אבל יש רשות לחבירו לבנות סמוך אותו חלון כשהוא חלון מצרי ולהסיר אותו סולם מצרי וכשאמרנו יש לו חזקה לא יבנה חברו סמוך לאותו כותל עד שירחיק כמו שקדם. ומלבן הוא בנין עשוי מבחוץ כעין משקוף מלמטה ומלמעלה. וזיז הוא הבנין היוצא מן הכותל מקורות ואם יש בו טפח יש לו חזקה ויכול בעל הזיז למנוע לבעל החצר הסמוך לו לבנות סמוך לאותו הזיז שלא יסיר אותו ויכנסהו בבנין. ואם הוא פחות מטפח אין לו חזקה ובעל הזיז אינו יכול למנוע לבעל החצר מלבנות אבל בעל החצר יכול למנוע לבעל הזיז מלהשתמש עליו כדי שלא יביט בו בעת שמשתמש לשם וכבר בארנו כי מעקרי דיננו היזק ראיה שמיה היזק ומעיקרנו גם כן יש חזקה לנזקין זולתי העשן והאבק וכיוצא בהן והריח הנבאש. ובכלל הנזקין שיש להם חזקה היזק ראיה. ואין צריך בחזקה לנזקין שלש שנים והוא מה שאמרנו אין דין חזקה בנזקין וגם כן לא הויא חזקה בהם לאלתר אלא כשיעמוד אותו הנזק כדי שיוכל לומר לאותו שהוזק כבר נתפייסת כיון שלא מחית עליו ולפיכך כשיפתח אדם חלון שאין ראשו של אדם יכול ליכנס ממנו למעלה מד' אמות אין לו חזקה לפי שיאמר לו השכן אצלו לא נתרצתי לך אלא לפי שלא היה לי בו היזק כיון שלא תציץ עלי ולפיכך אם ירצה לבנות כנגד אותו חלון ולסתוה  אותו הרשות בידו ולא יוכל בעל החלון למנעו לפי שלא עלתה לו חזקה ויש לשמעון רשות למנעו מלפתוח זה החלון מתחלה אפילו למעלה מארבע אמות לפי שיאמר לו תעלה על כסא ותביט עלי ואם הניחו ופתח אין לו חזקה ויש לו רשות לבנות כנגדו. אבל אם היה החלון למטה מארבע אמות או שהיה חלון צורית והוא שראשו של אדם נכנס ממנה ואפילו היה למעלה מארבע אמות או שפתח חלון ליכנס בו האור ואפילו הוא קטן מאד ולמעלה מארבע אמות כל השלשה חלונות יש להן חזקה וכיון שנתפייס שמעון לראובן לא יוכל שמעון לבנות בסמוך לאותו חלון עד שירחיק ארבע אמות כמו שנתבאר בפרק שלפני זה:  "
+            ],
+            [
+                "<b>לא יפתח אדם חלונותיו לחצר השותפין כו':</b><br><b>לא יפתח אדם לחצר השותפין פתח כנגד פתח כו':</b><br>הטעם בכל זה שלא יציץ עליו וכשיהיו שני בתים וביניהם רשות הרבים יש לו לפתוח חלון כנגד חלון ויוסיף בפתחים לפי שיכול לומר אין אני מזיק לך בראותי יותר מראיית כל באי עולם העוברים ברשות הרבים: \n"
+            ],
+            [
+                "<b>אין עושין חלל תחת רשות הרבים כו':</b><br>חכמים אומרים לפי שברוב הימים מרקיבין הקורות והבנין שהוא מתחת הארץ ויפחות המקום מחמת ההולכים עליו וגזוזטראות הם קורות גדולות שיוצאין מן הכותל שיכולין לקבל תקרה ומעזיבה ומעיקרנו טוענין ליורש וטוענין ללוקח ולפיכך כשיקחם הרי היא בחזקתה לפי שאנו נטעון בשבילו נאמר אפשר שאותו הראשון שבנאו בתוך שלו הוציא כמו שהוא ראוי ונעמיד אותה כמות שהיה: \n"
+            ]
+        ],
+        [
+            [
+                "<b>המוכר את הבית לא מכר את היציע כו':</b><br>יציע הוא חלל בין שני כותלין כגון צורה זו <img src=\"data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzI3AACSkgACAAAAAzI3AADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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\">ומלת ממנו הוא חוזר אל הבית ואין הלכה כרבי יהודה:  "
+            ],
+            [
+                "<b>לא את הבור ולא את הדות אף על פי שכתב לו כו':</b><br>בור הוא חפירה בקרקע. והדות בנוי על הקרקע לפי שלא יועיל עומקא ורומא אלא להקנות מה שהוא נראה על הארץ או מה שעל הגג ואין מקנה לו בור ודות כשיאמר עומקא ורומא עד שיכתוב לו קני מארעית תהומא עד רום רקיעא. ואמרו מכרן לאחר אין ר\"ל שמכר הבור והדות אחר שמכר הבית סתם כי היאך יתכן שהוא עצמו אין לו דרך ומי שלקח ממנו יש לו דרך שדי לו ללוקח שיהיה כמוכר אבל רצה לומר מכרן לאחר שמכר הבור והדות לפני מכירת הבית או מכר הבית לאיש אחד והבור והדות לאיש אחר בשעה אחת. וטעם מחלוקת רבי עקיבא ורבנן שר' עקיבא סבר מוכר בעין יפה הוא מוכר ולא שייר לעצמו כלום ולפיכך צריך ליקח לו דרך ורבנן סברי כי המוכר בעין רעה הוא מוכר והוא משייר לעצמו ולפיכך א\"צ ליקח לו דרך כרבי שמעון וכבר קדם לנו שהלכה כרבי עקיבא: \n"
+            ],
+            [
+                "<b>המוכר את הבית מכר את הדלת כו':</b><br>מכתשת הוא כלי שכותשין ושוחקין בו הדברים הגסים כגון מכתשת אבן וזולתה. ואצטרובל הוא עץ כעין רחים מעמידים עליו הרחים לטחון וקלת עגול מעץ שעושין סביב לרחים כדי שלא יתפזר כלום מן הדבר הנטחן: \n"
+            ],
+            [
+                "<b>המוכר את החצר מכר בתים בורות שיחין כו':</b><br>אין הלכה כר\"א: \n"
+            ],
+            [
+                "<b>המוכר את בית הבד מכר את הים כו':</b><br>ים האבן שטוחנין בתוכו הזיתים וממל הוא האבן שטוחנין בו הזיתים למעלה. בתולות הן כלונסות של ארז שמעמידין בהם את הקורה מהבד. עבירין הם הנסרים הכבדים שמכבידין אותן על האמתחות ששמים בהם הזיתים הכתושים ועליהן נתלית האבן וכובשן. וגלגל שמגלגל האבן ומגביה אותה ומכביד על הזיתים הכתושים והשמן יוצא: \n"
+            ],
+            [
+                "<b>המוכר את המרחץ לא מכר את הנסרין כו':</b><br>נסרים לוחות ששמין עליהם הבגדים. וספסלים כסאות. וילאות כעין יריעות שחוגרין כעין סינר לכסות הערוה בהן במרחץ: \n"
+            ],
+            [
+                "<b>המוכר את העיר מכר בתים בורות שיחין כו':</b><br>בית השלחין הם הנהרות שהמים נמשכים עליהם להשקות אילני העיר. וסנטר הוא עבד ממונה לשמור העיר. ואין הלכה כרבן שמעון בן גמליאל: \n"
+            ],
+            [
+                "<b>המוכר את השדה מכר את האבנים כו':</b><br>אבנים שהם לצרכה לגדרים. וקנים שהם לצרכו לסמוך בהם הגפנים. ומחיצת הקנים המקום שנטועין בו הקנים בלבד ושומירה סוכת קנים וכיוצא בה שיושבים בה השומרים פירות. ובתולת שקמה הוא אילן משקמה קודם שיכרתו אותה לפי שדרכה לכורתה ואחר שכורתים אותה תחליף שנית ויגדל גוף העץ אחר שנכרתה: \n"
+            ],
+            [
+                "<b>אבל לא מכר לא את האבנים שאינן לצרכה כו':</b><br><b>לא את הבור ולא את הגת ולא את השובך כו':</b><br>טעם מחלוקת רבי עקיבא וחכמים כבר זכרנוהו במה שקדם. ואמרו בנותן מתנה שנתן את כולם לפי שהוא עיקר אצלנו נותן בעין יפה נותן ואפילו לחכמים שאומרים מוכר בעין רעה מוכר ויש לו דרך הוא לפי שהלוקח היה לו לבאר מה שהוא לוקח אבל מי שמקבל המתנה בושת הוא לו לומר באר מה שאתה נותן לי ונתבאר גם כן כי נכסי הגר שמת ואין לו יורשין הפקר וכל הקודם בהם זכה כלומר כשקדם והחזיק בהם. ופירוש דברי רבי שמעון המקדיש את השדה לא הקדיש את הקרקע אלא חרוב המורכב והוא שכבר הוא עושה פירות וסדן השקמה אבל אבנים של שדה שאינן לצרכה וכיוצא בהן אין מוקדשין: \n"
+            ]
+        ],
+        [
+            [
+                "<b>המוכר את הספינה מכר את התורן כו':</b><br><b>מכר את הקרון לא מכר את הפרדות כו':</b><br>התורן הוא עץ גבוה שתולין עליו הנס והנס בלשון גמרא וילון ובלשון הפסוק קלע וכן בערבי קלאע: עוגין הברזלים שקושרין אותם בחבלים ומשליכין אותם בים כדי להעמיד הספינה. מנהיגים אלו המשוטות ומרצופין אמתחות שנושאין בהם הסחורות בספינות יש מהן עשוין משער או מעורות ומנעורת הפשתן או מעץ. אנתיקי הסחורות עצמן שנושאין בספינה וקרון מין מן העגלות. ופרדות עצים הנפרדים ממנו שמושכות אותו ובלבד שיהיו הפרדות נבדלות ממנו בשעת המכירה ויש מפרשין הפרדות קבוץ פרדה כלומר הבהמות שמושכות את הקרון. צמד הוא העול שבצוארי השורים המחבר אותם. וזה שאמרנו אין הדמים ראיה לענין קיום המכר אבל להיות בו דין אונאה או בטול מקח הדמים ראיה ובלבד שיהיו הדמים בקירוב אבל אם יש ביניהם הרחקה יתרה אין בהם אונאה ולא בטול מקח לפי שהריחוק הגדול אין טועים בכיוצא בו וזה עיקר גדול וזכור אותו כי יש לנו לומר ברצונו נתן לו מתנה. ואין הלכה כרבי יהודה: \n"
+            ],
+            [
+                "<b>המוכר את החמור לא מכר כליו כו':</b><br>אמנם הכלים העשויים לרכיבה כגון האוכף והמרדעת דברי הכל מכורין בין שהן עליו בשעת המכר בין שאינם עליו אבל כלי הטעינה יש בהם מחלוקת חכמים אומרים אינם מכורין במכירתו אפילו הם עליו בשעת מכירה והלכה כחכמים: \n"
+            ],
+            [
+                "<b>המוכר את החמור מכר את הסיח כו':</b><br><b>הלוקח פירות שובך מחבירו מפריח כו':</b><br>זהו כשאמר פרה מניקה אני מוכר לך חמור מניקה אני מוכר לך וידוע שחלב האתון לא יצלח לכל א\"כ לאיזה תועלת אמר חמור מניקה אלא כדי שימכור הסיח עמה ואמר מכר בור מכר מימיו [הוא] דעת יחיד והוא דחוי. ואמרו מפריח בריכה ראשונה הטעם כדי שישובו לשובך ויישבו אותו. נחיל ולדות הדבורים להכניסם בכוורת אחרת ואמר נוטל שלשה נחילות זה אחר זה ואח\"כ נוטל פעם אחת האפרוחים ויניח האפרוחים פעם שניה כדי שיגדלו ויתחברו עם האבות כדי ליישב הכוורת כך יעשה תמיד וזה פירוש מסרס נגזר מסריס כלומר כורת. וחלות דבש הם הבתים שעושים הדבורים מן השעוה ויצניעו בהם הדבש. ושתי גרופיות שיעור שני טפחים על הארץ: \n"
+            ],
+            [
+                "<b>הקונה שני אילנות בתוך שדה חבירו כו':</b><br>לא ישפה לא יכרות רוצה לומר אין ראוי ללוקח שיכרות הענף הצומח ואין הלכה שנחוש שימשוך שרשו בקרקע ויעלה אילן שלישי ויאמר לו שלשה אילנות מכרת לי ויש לי קרקע ולפיכך חייב הלוקח שישפה ומלה זו דומה לארמי תרגום ואכות אותו טחון ושפית יתיה. וגזע הוא הנראה מן האילן למעלה מן הארץ ושרשיו מה שתחת לארץ: ואמרו הגדילו ישפה לפי שיאמר לו המוכר כיון שיש לך קרקע ואיני יכול לטעון עליך בו אחר שיש לך שלשה אילנות למה תניח הענפים שמתפשטים וממלאים שאר קרקע. ומה שאמר יש לו קרקע שיעור אותו קרקע שהוא רחוק אילן מאילן וחוץ לאילנות שיעור שיעמוד אורה הפירות וסלו שמאסף בו וזהו כשיהיה רחוק אילן מאילן מד' אמות עד שש עשרה אמות אבל היה בין אילן לאילן פחות מארבע אמות או יותר משש עשרה אמה אין לו מן הקרקע סביבות כל אילן אלא מלא האורה וסלו חוצה לו: \n"
+            ],
+            [
+                "<b>המוכר ראש בהמה גסה לא מכר את כו':</b><br>בהמה גסה הבקר בלבד: \n"
+            ],
+            [
+                "<b>ארבע מדות במוכרין מכר לו חטים יפות כו':</b><br>שחמתית חטים אדומים והטעם בזה כי כשיהיו רעות ואמר לו הלוקח אני מתרצה בו ואין המוכר יכול להחזירם אבל חומץ ונמצא יין או יין ונמצא חומץ וכיוצא בהן יש לכל אחד מהם לחזור בו לפי שיש בני אדם שרוצין יין יותר מחומץ ואפשר שיהיה המוכר יצטרך לחומץ ולא יצטרך ליין: \n"
+            ],
+            [
+                "<b>המוכר פירות לחבירו משך ולא מדד כו':</b><br>יש אצלנו עיקר במקח וממכר ראוי שתדע אותו ואז תבין עניני הלכה זו מן העקרים ההם ואלו הן משיכה קונה בסימטא ובחצר של שניהם מסירה קונה ברשות הרבים ובחצר שאינה של שניהם והגבהה (ומשיכה אין קונין ועיקר אחר והוא שכל מה שאמרנו) קונה בכ\"מ והמקום שנקנין בו המטלטלין במסירה אין מועיל בו המשיכה והמקום שמועיל בו המשיכה אין קונין בו במסירה ועיקר אחר והוא שכל מה שאמרנו כל מקום שהוא קונה במשיכה ואפילו במקום שתועיל בו המשיכה זהו בדבר שאי אפשר בו הגבהה אבל דברים שיתכן בהם הגבהה אינן נקנין אלא בהגבהה וכן כשישכור המקום שאותן הפירות בו חזר אותו מקום כשלו וקנה אות? פירות ועיקר אחר והוא שכליו של אדם כל מקום שיש לו רשות להניחו קונה ולפיכך אין קונין לו כליו לא ברשות הרבים ולא ברשות היחיד של מוכר אלא א\"כ אמר לו מוכר זיל קני או אם לקח עמנו את הכלי והגביהו קודם שיקבל הפירות הלקוחים מאותו האיש בעצמו לפי שבשביל הנאה שהיתה לו במכירת הכלי אין מקפיד עליו במקומו ואלה הפירות שמדברת בהן המשנה בכאן הם ברשות הרבים ולפיכך כשמדד ולא משך לא קנה ואפילו היה אותו הדבר בכליו של לוקח לפי שאינו קונה ברשות הרבים כמו שקבענוהו עיקר וזהו כשהמוכר הוא המודד אבל אם מדד הלוקח קנה בהגבהה כמו שאמרנו אבל אם מדד המוכר ללוקח בסימטא יקנה. ואמרו משך רצה לומר משך מרשות הרבים לרשותו או לסימטא לפי שהמשיכה ברשות הרבים אינה מועלת ודע כי אפילו משך קצת החפץ והוציאו מרה\"ר [לא] קנה כיון שאפשר באלה הפירות הגבהה אלא אם היו משואות גדולות כמו שאמרנו בעיקרנו ולפיכך אמרו בפשתן לא קנה עד שיטלטלנו לפי שאע\"פ שהמשואות גדולות אפשר להגביהן מעט מעט ולא יתפזר ולפיכך אין נקנין במשיכה אלא בהגבהה ועיקר ג\"כ אצלנו כל העומד ליבצר כבצור דמי ולכן הפשתן המחובר לקרקע כשיבש במקומו וצריך לתלשו דינו כדין המטלטלין. וכבר פירש הגמרא מה שאמר בכאן ותלש ממנה כל שהוא קנה זהו כשיאמר לו זכה לי קרקע כל שהוא וקנה כל מה שעליה ולפיכך זה שקנאו הוא כדרך שכירות לפי ששכרו לעבודת זה המקום בדבר ידוע וכשעבד כמו שפסק עמו קנה שכירותו וקנה אותו הדבר הידוע וזכור כל אלה העקרים שהבאתי בזה המקום ואל יליזו מעיניך: \n"
+            ],
+            [
+                "<b>המוכר יין ושמן לחבירו והוקרו או שהוזלו כו':</b><br>הוקרו שהוסיפו דמיהם הוזלו שפחתו דמיהן. וסרסור הוא איש אחד סוחר שלוקח מבעל הבית ומוכר לאיניש מעלמא וזה כשהיתה המדה של סרסור ובסימטא או ברשות הלוקח והתבונן זה בעקרים שהקדמנו. הרכינה רוצה לומר הרכין המדה ומה שיתמצה ממנו לבעל החנות לפי שנתיאשו הבעלים. ומה שאמר רבי יהודה פטור רוצה לומר מליתן שלש טפין לדוחק השעה. ואין הלכה כרבי יהודה: \n"
+            ],
+            [
+                "<b>השולח את בנו אצל חנוני ופונדיון בידו כו':</b><br>זה הבן הוא קטן בשנים בלא ספק וחכמים אומרים שלא שלח לו בנו אלא להודיעו כדי שישלח לו עם מי שראוי לשלוח לו ולפיכך חייב החנוני כשנתן לו השמן או כשאין לו שמן ונתן לו איסר ליקח בו מזולתו ומה שחייבו חכמים החנוני לשלם הצלוחית זהו כשיקחנה מיד הקטן למדוד בה לשאר בני אדם לפי שהוא שאלה שלא מדעת ושואל שלא מדעת חייב באחריות אותו הדבר שעבר עליו ולפיכך הוא חייב באחריות הצלוחית אבל כשיתן השמן בה כשהיא בידו ושבר אותה התינוק הוא פטור מדמי הצלוחית. ואין הלכה כרבי יהודה: \n"
+            ],
+            [
+                "<b>הסיטון מקנה מדותיו אחת לשלשים יום כו':</b><br>סיטון הוא המחלק הסחורות של בעלי הסחורות על בעלי החנויות. ומקנח שמסיר החלודה ומה שנדבק בכלי. וממחה שרוחץ במים: \n"
+            ],
+            [
+                "<b>אמר רשב\"ג במה דברים אמורים כו':</b><br>חייב להכריע לו טפח במקום שנהגו אבל במקום שלא נהגו ישקול עין בעין כלומר שיעמיד קנה המאזנים בשוה. וגירומיו התוספת שהוא מוסיף במכר ושיעורו עשירית ליטרא כשמוכר עשרה ליטרין מן הלח וחצי עשירית ליטרא כשימכור עשרים ליטרין מן היבש. וגסה מדה גדולה ודקה מדה קטנה. למחוק שימדוד ויסיר מה שעל שפת המדה ולגדוש שמוסיף על מלוי המדה. ואין הלכה כרבן שמעון בן גמליאל: \n"
+            ]
+        ],
+        [
+            [
+                "<b>המוכר פירות לחבירו וזרען ולא צמחו כו':</b><br>אפילו זרע פשתן שאין לוקחין אותו על הרוב אלא לזריעה והכל מודים שזרעוני גינה שאינן נאכלין חייב באחריותן ליתן (להם) [לו] דמיהם בלבד. ורבן שמעון בן גמליאל אומר הדמים וכל מה שהפסיד בשביל הזרע כאילו אמר חייב באחריות ההוצאה. ואין הלכה כרבן שמעון בן גמליאל: \n"
+            ],
+            [
+                "<b>המוכר פירות לחבירו הרי זה מקבל עליו וכו':</b><br>טנופת מטונפות בעפר. מתליעות אכולות מתולעים. קוססות מחמיצות אם היה המרתף חביות עשר חביות ואם המרתף כדים עשר כדים זהו כשאמר לו מרתף זה של יין אני מוכר לך ולמקפה כלומר לשמשו בתבשיל אבל אם אמר לו מרתף של יין למקפה אני מוכר לך נותן לו יין שכולו יפה ואם אמר לו מרתף [זה] של יין אני מוכר לך ולא זכר מקפה נותן לו יין הנמכר בחנות שאינו בתכלית היופי ואם אמר לו מרתף יין אני מוכר לך ולא זכר מקפה ולא יחדו שלא אמר לו זה הוא ג\"כ מקבל עליו עשרה קוססות למאה כמו שאמרה המשנה אבל אמר לו מרתף זה ולא זכר יין אפילו כולו חומץ הגיעו. קנקנים בשרון במישור. ופירוש פוטסיאות רוצה לומר כעורות שאינם מבושלות כל צרכם ובלבד שיהיו נאות: \n"
+            ],
+            [
+                "<b>המוכר יין לחבירו והחמיץ אינו חייב כו':</b><br>ובלבד שיהיו בכלים דלוקח ויבאר עליו שיש בלבו שהוא לוקח ממנו לבשל בו מעט מעט ובכן לא יהיה המוכר חייב באחריות אבל אם הוא בקנקני המוכר יאמר לו הא חמרך והא קנקנך ולא יוכל לומר לו המוכר למה הנחתו עד שנפסד לפי שכבר הודיע לו שהוא צריך לבשל מעט מעט: \n"
+            ],
+            [
+                "<b>המוכר מקום לחבירו לבנות לו בית חתנות כו':</b><br>רפת בקר גדרות הבקר. והיכל שלמה ארכו ארבעים ורחבו עשרים ורומו שלשים וזהו חצי האורך והרחב ואמרו בגמרא שרבן שמעון בן גמליאל אפשר שהוא מסייע סברת ת\"ק שרוב הבתים צריך שיהיה חצי ארכן וחצי רחבן ואפשר שהוא חולק עליו וכאילו הוא תמה תמיהת הרחקה ואומר וכי ראויים כל הבנינים שיהיו כבנין ההיכל אינו כן רק הדבר חוזר כמנהג שנוהגין שם אבל ההיכל מדותיו מאת השם יתברך: \n"
+            ],
+            [
+                "<b>מי שיש לו בור לפנים מביתו של חבירו כו':</b><br>שער שמשם נכנסין זה לבורו וזה לביתו: \n"
+            ],
+            [
+                "<b>מי שיש לו גינה לפנים מגינתו של חבירו כו':</b><br>הטעם שלא יכנס מתוכה לשדה אחרת ואע\"פ שנתנו לו מדעת שניהם דרך לפי שהוא מרבה עליהם הדרך ולא נתנו לו אלא לצורך גינתו: \n"
+            ],
+            [
+                "<b>מי שהיתה דרך הרבים עוברת בתוך שדהו כו':</b><br>מעמד מקום שמתקבצים שם להספד וכבר בארנו במה שקדם משיחת בית קב. וטעם שמה שלו לא הגיעו ולא יוכל להסיר הדרך ממנו לפי שיש בידינו עיקר מיצר שהחזיקו בו רבים אסור לקלקלו: \n"
+            ],
+            [
+                "<b>המוכר מקום לחבירו לעשות לו קבר וכן כו':</b><br>כוך הוא הקבר החופה גוף המת וזו היא צורת המערה  <img 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\">  שזכר ת\"ק מזו הצורה יתבאר לך תאר המערה שזכר רבי שמעון ומאמר רבן שמעון בן גמליאל הכל לפי הסלע רוצה לומר קושי הארץ ורכותה כי אם היא קשה אין המקבל חייב לחפור אלא מערה קטנה והוא שש על ארבע כמו שציירנו ואם היא רכה יחפור מערה גדולה כמו שזכר רבי שמעון והלכה כתנא קמא:  "
+            ]
+        ],
+        [
+            [
+                "<b>האומר לחבירו בית כור עפר אני מוכר כו':</b><br>נמדדין הוא שימוד גב ההר וקרקע הנקח כשהיא פחותה מעשרה טפחים ויחשוב בכלל מדת בית כור חמשה ושבעים אלף אמה: \n"
+            ],
+            [
+                "<b>בית כור עפר אני מוכר לך מדה בחבל כו':</b><br>כבר ידעת כי רובע לסאה הוא חלק מארבעה ועשרים. ומדה בחבל מורה על הקפדה על מדידת אותה קרקע. ואמרו הן חסר הן יתר יורה שנתפייסו שניהם בקרוב המדה הנזכרת ביתר או חסר. אחר כן אמר שכשפסק עמו במדה בחבל והותיר איזה שיעור שיהיה או שפסק עמו בקרוב והיה התוספת יותר מרובע לסאה הלוקח חייב למוכר דמי אותו התוספת שנשארו אצלו משומת מקחן לכל הקרקע ואם רצה המוכר שיחזיר לו קרקע באותה התוספת הרשות בידו ולא יוכל הלוקח לחייבו במכירת אותה התוספת לפי שההנאה זו למוכר לפי שהוא לא תועיל לו אותה חלקה קטנה שאינו יכול לזרעה ולפיכך חייב הלוקח לקנותה שיצרף אותה לשאר הקרקע שלקח ולא יפסיד כלום ואם היה השיור הנשאר למוכר שיעור שיוכל לזרוע ויקרא שם שדה עליו אין הלוקח חייב להחזיר לו מעות אלא קרקע וזהו טעם מה שאמר שאם שייר בשדה בית תשעה קבין וכו'. ומה שאמר ולא את הרובע בלבד וכו' כבר תקן הגמרא זה הלשון ואמר שהכוונה לא את המותר בלבד הוא מחזיר אלא את כל הרבעים כולם כגון שמכר לו שדה זרע עשר סאין אם חסר או יתר וכשמדדו מצאו עשר סאין ועשרה רבעים ומותר על הרבעים יחזיר לו הלוקח אותו המותר עם העשרה רבעים כולם ולא יקח אלא מדה בחבל: \n"
+            ],
+            [
+                "<b>מדה בחבל אני מוכר לך הן חסר הן יתר כו':</b><br><b>בסימניו ובמצריו פחות משתות הגיעו כו':</b><br>ינכה יפחות מן הדמים שיעור מה שחסר מן המדה ואין הלכה כבן ננס אבל יקח הלוקח בכגון זה הדבר כולו הפחות שבשעורין וזהו שאמר הלך אחר הפחות שבלשונות. וכבר ידעת כי המצרים הם הגבולים וכשאמר לו בית כור אני מוכר לך והגבילו והוא מה שאמר במצריו כלומר שיגביל אותו מכל צדדיו יראו המקום ההוא המוגבל אם כן הוא בית כור או פחות שתות או יותר שתות ודין שתות כדין פחות משתות: \n"
+            ],
+            [
+                "<b>האומר לחבירו חצי שדה אני מוכר לך כו':</b><br>השדות ישתנו דמיהם כפי שמנן וכחשן ואמרו בכאן משמנין הוא שידעו כמה שוה כל השדה וכמה דמים ראוי לחצי השדה במדה מן הכחוש שבה והוא נותן ללוקח כגון שיהיה מדת השדה מאה אמה ויהיה בה מקום שמדתו שלשים אמה שוה ל' דינרין ימשח לו נ' אמה מן השבעים ויתן לו (נ') [כ] דינרין ואם פסק עמו (בריוח) [ברוח] ובאותה (הריוח) [הרוח] על דרך משל היו אלה השלשים אמה השמנים ימשח לו מאותן השלשים אמה תשעה ועשרים בתשעה ועשרים דינרים שהוא חצי חבל והבין זה הענין. והלוקח הוא שיקבל עליו חריץ ובן חריץ ובכן יתן לו החצי והוצרכנו לעשות שני חריצין גדול וקטן לפי שאילו היה הגדול בלבד היתה הנמיה וכיוצא בה יורדת לקרקעיתו והיתה עולה משפת החריץ ותבא אל השדה ואילו היה הקטן בלבד היתה קופצת עליו ונכנסת בשדה וכשהם שנים אינה יכולה להיכנס בקטן למיעוט רחבו ולא תקפוץ לרוחב השני חריצין ובין חריץ וחריץ רוחב טפח והשנים מבחוץ לגדר (על זו הצורה) וכל זה בחציו של לוקח כמו שביארנו: \n"
+            ]
+        ],
+        [
+            [
+                "<b>יש נוחלין ומנחילין ויש נוחלין ולא מנחילין כו':</b><br>כל המשנה הזאת מבוארת וירושת האב קבלנו מפי השמועה וכן ירושת הבעל לאשתו ורמז לירושת יוצאי יריכו ממה שנאמר לשארו ונאמר שאר אביך וירושת אשתו ממה שנאמר וירש אותה: \n"
+            ],
+            [
+                "<b>סדר נחלות כך הוא איש כי ימות ובן אין לו כו':</b><br>יש לך לזכור בסדר הנחלות שלשה עקרים. האחד כי כשימות אדם בניו קודמים לנחלתו ואם אין בנים תשוב הירושה לאב. והעיקר השני כי כל הזוכה בירושה אם הוא בחיים יירש הוא עצמו ואם מת נפלה ירושתו ליורשיו לחשוב כאילו זה הזוכה בירושה הוא אותו שנפטר והעיקר השלישי כי הזכרים קודמין לנקבות כשקורבתם אצל המת שוה. ואלה השלשה העיקרים הם יסוד הענין לידע מי יירש ומי לא יירש. והנני עושה לך משל יתבאר לך ממנו היאך ראוי על אלה העקרים לירש האחים והאחות ואחי האב ואחות האב ואבות האבות בענין שכשימות האדם על דרך משל יירש אותו אבי אבי זקנו ושים בלבך כי עמרם נפטר והיה ראוי לירש אותו משה ואהרן ואינם מצויים בחיים נבקש בניהם הזכרים ואם לא נמצאם נבקש בניהם הנקבות לא נמצא תשוב הירושה למרים להעדר הזכרים וזרעם. לא מצאנו מרים שכבר מתה נבקש אם הניחה בן זכר או זרע זכר ואם לא נמצא נחזור אחר כן לבקש אם יש לה בת או זרע הבת ואם לא נמצא חזרה הירושה לקחת שהוא אבי עמרם אם נמצא קהת יירש ואם לא נמצא נחשוב שקהת הוא הנפטר לא עמרם ונחקור על יורשיו רצוני לומר יורשי קהת ועל דרך שעשינו בזרע עמרם ואם מצאנו יצהר וחברון ועוזיאל אחי עמרם נוריש אותם נכסי עמרם לפי שהם יורשי קהת ועל זה הצד ירושת האחים. ואם נעדרו נחקור על זרע הזכרים לפני הנקבות ואם נעדר זרעם נבקש בת קהת שהיא אחות עמרם ואם נמצאת תירש ואם נעדרה יבוקש זרעה הזכרים לפני הנקבות ואם לא נמצא לה זרע ויהיה זרע קהת נעדר חזרה הירושה לאביו והוא לוי אם נמצא לוי יירש ואם נעדר אז נשים כאילו לוי הוא הנפטר ונבקש זרעו והם גרשון ומררי אם נמצאו ירשו לפי שהם בני לוי שראוים לירש והוא שזכה בנחלת קהת על דרך זה ירשו אחי האב ואם נעדרו גרשון ומררי וזרעם הזכרים והנקבות חזרה הירושה ליוכבד ואם נעדרה נבקש זרעה הזכרים לפני הנקבות ואם לא נמצא לה זרע חזרה הירושה ליעקב נחזור על יורשיו והם הבנים לא נמצא אותם ולא תולדותם חזרנו לדינה לא נמצא אותה ולא זרעה חזרה הירושה ליצחק ונחשוב כאילו יצחק הוא המת נחזור על יורשיו והוא עשו נעדר הוא וזרעו זכריהם ונקבותיהם חזרה הירושה לאברהם והזכרים קודמין לנקבות בכל זה ועל זה הדרך הולכת תמיד זהו שאמרו נחלה ממשמשת והולכת עד ראובן. הנה התבאר לך היאך יירש אברהם לעמרם ונתבאר לך שאין ירושה לאחים בחיי האב ולא לאחי אבי האב בחיי אבי האב ולא לאחי אבי אבי האב בהמצא זקנו של אבי האב ועל דרך זה תעלה תמיד ושמור העקרים האלה ולא יסורו ממך: \n"
+            ],
+            [
+                "<b>בנות צלפחד נטלו שלשה חלקים בנחלה כו':</b><br>כל היוצאים ממצרים היה להם חלק בארץ ואם יצא אב ובנו לכל אחד מהם היה חלק אחד בשוה. והיו צלפחד וחפר מיוצאי מצרים והיה לצלפחד חלקו והיה לו בירושת חפר שני חלקים לפי שהוא בכור וארץ ישראל מוחזקת היתה ולפיכך ירש בה חלק בכורה: \n"
+            ],
+            [
+                "<b>אחד הבן ואחד הבת בנחלה אלא שהבן כו':</b><br>רוצה לומר שהם שוים בירושת האב כלומר שדין ירושת הזכרים והנקבות בנכסי האם כענין ירושתם בנכסי האב והתורה הקדימה הזכרים על הנקבות ואין בין ירושת הבנים לאב או לאם הפרש אלא שהבכור נוטל פי שנים בנכסי האב: \n"
+            ],
+            [
+                "<b>האומר איש פלוני בני בכור לא יטול פי כו':</b><br><b>האומר איש פלוני ירשני במקום שיש בת כו':</b><br><b>הכותב את נכסיו לאחרים והניח את בניו כו':</b><br>רבי יוחנן בן ברוקה אומר כי יש לו לאדם רשות להוסיף לאחד מאחיו אם הוא מורישם וכמו כן יוסיף בירושת אחד הבנים כשמוריש את בניו אלא אם היה אחד מהבנים בכור שאינו יכול לומר על אחר משום ירושה ואם אמר כן אין שומעין לו אלא יטול חלק בכורה לפי שנאמר לא יוכל לבכר ונאמר בבנים ביום הנחילו התורה נתנה רשות לאב להנחיל מי שירצה. ואמרו בתחלה ובאמצע ובסוף. ר\"ל כי כשיזכור לשון מתנה ואמר אחר כן יירשנה או אמר יירשנה ואחר כן אמר תנתן או אמר יירשנה ותנתן לו כיון שזכר מתנה אם היא צוואה בלא שטר או בגוף השטר דבריו קיימין. ואין הלכה כרבן גמליאל והלכה כרבי יוחנן בן ברוקה: \n"
+            ],
+            [
+                "<b>האומר זה בני נאמן זה אחי אינו נאמן כו':</b><br><b>מי שמת ונמצאת דייתיקי קשורה על יריכו כו':</b><br>נאמן לירש אותו ושלא תצטרך אשתו חליצה ולא יבום. ומה שאמר באח אינו נאמן לענין יבום וחליצה אבל לירושה יורש נכסיו. ואמרו אחר כן ונוטל עמו בחלקו הוא ענין אחר ואינו תלוי במה שלפניו וזה כי אדם שיודה שיש לו אח יירש עמו בחלקו שיירש מאביו כמו שאבאר והוא כשמת אדם והניח ד' בנים וששים דינרין והודה אחד מן האחין שיש לו אח חמישי ואמר אחינו הוא זה וחמשה בנים הניח אבינו כשמת ושאר האחים אומרים אין אנו יודעים אם הוא אחינו או אינו אחינו יקח זה שהודה שזהו אחיו שנים עשר דינרין ויתן לאותו שהודה עליו השלשה דינרים מהרובע שלו ואם נפטר האחד המסופק בו ישובו אותם הג' דינרים למי שנתנם וזהו שאמרו יחזרו נכסים למקומם ואם הרויח זה האח נכסים מלבד השלשה דינרים ונפטר יירשו אותו כל האחין הארבעה בין אותו שהודה בו בין אותן שנסתפקו בו לפי שיאמרו אתה מודה לנו שהוא אחינו וזה כשלא כפרו האחים כשאמר להם זה אחינו אלא שאמרו לא נדע ולפיכך כשימות יירשוהו אבל אם כפרו בו ואמרו אינו אחינו לא יירשנו אלא המודה בו בלבד. ודאיתיקי. מלה מורכבת פירושו דא תהא למיקם ולקנות וזה הדאיתיקי הוא צוואת החולה מתנת שכיב מרע וזולתם משאר הצוואות: \n"
+            ],
+            [
+                "<b>הכותב נכסיו לבניו צריך שיכתוב כו':</b><br><b>האב תולש ומאכיל לכל מי שירצה כו':</b><br><b>הניח בנים גדולים וקטנים אין הגדולים כו':</b><br>הגדולים צריכין פרנסה והוא שצרכיהם יותר מן הקטנים לפי שלובשין ומשתמשין יותר מהם והקטנים צריכים מזונות יותר מן הגדולים לפי שהם אוכלים פעמים רבות ומפזרין בעת האכילה וכשישאו הגדולים נשים אחר מות האב ישאו כמו כן הקטנים מנכסי השותפות ומה שאמר אין שומעין להם כשנשא גדול אשה בחיי האב: \n"
+            ],
+            [
+                "<b>הניח בנות גדולות וקטנות אין הגדולות כו':</b><br>שהבנות ניזונות על הבנים. אם הניח בנות קטנות ובנים גדולים יאכלו כולם בלא חשבון ואף על פי שהקטנים מפזרים בעיקר הנכסים ומקלקלין ואינו כן כשלא הניח אלא בנות שאז חולקות הבנות ביניהן בשוה ותאכל כל אחת מהם משלה: \n"
+            ]
+        ],
+        [
+            [
+                "<b>מי שמת והניח בנים ובנות בזמן כו':</b><br>שיעור הנכסים מרובים כדי שיזונו בהם אלו ואלו עד שיבגרו [הבנות] ומה שהוא פחות מזה הן מועטין ואין הלכה כאדמון: \n"
+            ],
+            [
+                "<b>הניח בנים ובנות וטומטום בזמן שהנכסים כו':</b><br>מעיקרנו המזכה לעובר לא קנה לפי שלא תתקיים הקנאה אלא למי שהוא אדם נמצא בפועל והעובר אינו כן ומה שהצריך בכאן שיקנה מה שנתן לו אביו בלבד אם מתנה זו היא מתנת שכיב מרע תתקיים באמירה בלבד: וזה שאמר ילדה טומטום אינו נוטל כלום דחוי הוא אבל נוטל כפחות משניהם וסלקא דעתין שהטומטום בריה בפני עצמה ואינו ממין האדם השלם ולפיכך לא יירש ואפילו היה הוא לבדו קא משמע לן שאין הדבר אלא אם אין לו יורש אלא הוא יורש את הכל: \n"
+            ],
+            [
+                "<b>הניח בנים גדולים וקטנים השביחו כו':</b><br>כשהוציאו מקצת הנכסים על קצתם והשביחו הנכסים השבח לאמצע אבל אם הוסיף א' מהם משלו להשביח הנכסים השבח לאותו שהשביח ואף על פי שהוא אינו ממונה עליהם ואמרו האשה שהשביחה זה הוא כשהיא יורשת בעלה עם שאר יורשיו כגון שהיא בת ראובן שנשאת לשמעון ומת ראובן ולא הניח בנים זולתי אשת שמעון ואח\"כ מת שמעון דודה ואשתו הנה היא יורשת אותו עם שאר אחי שמעון. והוצרך זה הענין האחרון לפי שיעלה על הדעת הואיל שיש לה בזו שם טוב שהיא שולטת ומשבחת הנכסים שתמחול קא משמע לן: \n"
+            ],
+            [
+                "<b>אחין השותפין שנפל אחד מהן לאומנות כו':</b><br><b>האחין שעשו מקצתן שושבינות בחיי האב כו':</b><br>זו האומנות עבודת המלך היתה והוא שהוציא על עבדי המלך מן האמצע כדי שיבא לו ריוח מן המלך אותה התועלת לאמצע הואיל שבא התועלת ההיא בשביל מה שהוציא מן האמצע אבל אם עשה סחורה לעצמו או עשה מלאכה והרויח אותו הריוח הוא לו לבדו: וזה שאמרנו שיתרפא מנכסי עצמו לא מן האמצע הוא כשהוא סבב עליו אותו החולי בכוונה והוא שינהוג בעצמו במנהג שהוא ידוע אצל המון העם שהחולי יבא בסבתו בהכרח כגון שאכל המאכלות שהם מפורסמות ברעה והתמיד בהם או שעמד זמן רב לחום השמש או לקור כי דין זה כדין מי שפוצע בעצמו ובידו. ושושבינות הוא המתנות שנותנין קצת בני אדם לקצתם ממונם בעת הנשואין ואם נשא על דרך משל ראובן בתולה ויהיו אלה הנישואין באשתו שניה ונתן לו שמעון דינר בשעת אלו הנשואין כדי לעזרו בהוצאת חופתו ונשא שמעון אשה אחר כן חייב ראובן לתת לו מתנה כמו שנתן לו ואם לא נתן יכול שמעון לתבוע לראובן ויוציא ממנו הדינר ובלבד שיהיה שמעון נושא בתולה ותהיה האשה השניה לפי שראובן יכול לומר לו לא אעשה עמך אלא כדרך שעשית עמי ואם היה יעקב על דרך משל שנתן שושבינות בנשואי אדם אחד ואחר כך נשא יעקב אשה ובא לשם האיש ההוא ואכל ושתה ולא נתן מה שהיה ראוי לו לתת מן השושבינות ומת יעקב אותה השושבינות תחזור לאמצע בלי ספק ואם ראובן הוא ששלח השושבינות לאיש בחיי האב ולא הודיע שהוא שלח אותו משלו בלבד אלא שלח אותה מנכסי אביו סתם במקום אביו ואח\"כ מת יעקב כמו שאמרנו כשתחזור השושבינות חזרה לאמצע ואולי פירש הוא או אביו כי זה הדבר הוא מתנה משל ראובן היה הדין שתחזור לראובן: \n"
+            ],
+            [
+                "<b>השולח סבלונות לבית חמיו שלח כו':</b><br> סבלונות משאות וגזרתן מענין נושא סבל שנושאין אותו מיד זה ליד זה ומה שאמר אפילו בדינר אין רצונו לומר למעט אלא לדקדק לפי שאם אכל פחות מדינר יגבה ופסק ההלכה שכל מה שישלח יגבה בין מרובין בין מועטין בין אכל בין שלא אכל בין מת הוא בין מתה היא יחזור הכל מלבד מה שאכלו ושתו שאינו חוזר ואם הדרא היא תחזיר אפילו המאכל והמשתה ואפילו דמי הירק תשלם וכל שכלה או אבד דינו כדין המאכל והמשתה: \n"
+            ],
+            [
+                "<b>שכיב מרע שכתב כל נכסיו לאחרים ושייר כו':</b><br><b>לא כתב בה שכיב מרע הוא אומר כו':</b><br>כששייר קרקע נאמר שדעתו היה שיעמוד מחליו ולפיכך שייר לעצמו מה ששייר ולפיכך לא יחזור בו ובלבד שקנו מידו על כל פנים ואם לא קנו מידו יכול לחזור ואפילו שייר לעצמו ואפילו מת שכיב מרע לא יקנה אותה מתנה משעת קיומה ככל מתנת בריא הואיל ואין שם קנין לפי שמעקרנו מתנת שכיב מרע במקצת בעיא קנין בין עמד בין לא עמד כשרוצה להקנותו אותו המקצת מחיים אבל אם אמר יהיו לפלוני כך וכך אחר מותו הרי זה קיים ודע כי אם שייר לעצמו מטלטלין כל שהוא דינו כדין מי ששייר קרקע ואם לא שייר לעצמו כלום יכול לחזור בו ממה שנתן ואפילו קנו מידו ושכיב מרע הוא החולה אבל אם הוא מצוה מחמת מיתה יש לו לחזור בכל מה שנתן כשיעמוד ואפילו נטל קנין ואפילו שייר דבר לעצמו אבל אם מת קנה כל מי שצוה לו שום דבר ואע\"פ שלא קנו מידו על זה. וענין מצוה מחמת מיתה שיהיה החולה שיחשוב שימות על כל פנים מאותו חולי. וחכמים אומרים עליו הראיה הוא שיביאו ראיה אותם שיש בידם שטר מתנה בעדים שהיה שכיב מרע בעת כתיבתו וממה שצריך שתדע כי כשימות שכיב מרע ונמצא במתנתו קנין בין שהוא מתנה במקצת או בכל הנכסים אותה המתנה בטלה שיש לומר שמא לא גמר להקנותו אלא בשטר ואין שטר לאחר מיתה אלא אם יהיה כמייפה את כחו והוא שיכתוב בשטר וקנינא מיניה מוסיף על מתנתא דא או שזכה לו ע\"י אחר כבר שלא יוכל לחזור ואפילו נתן כל הנכסים ואע\"פ שיש שם קנין לפי שזכו על ידי אחר כבר נתקיימה בו המתנה ובא הקנין ליפות את כחו. ואין הלכה כרבי מאיר: \n"
+            ],
+            [
+                "<b>המחלק נכסיו על פיו רבי אלעזר אומר אחד בריא כו':</b><br><b>[רבי אליעזר אומר] בשבת דבריו קיימין מפני כו':</b><br>כבר בארנו בפרק ראשון ממסכת קדושין הפנים שיתקיים בהם קנין הקרקע וקנין המטלטלין ר\"א אומר שאי אפשר לשום אדם לקנות שום דבר אלא באותם הפנים ואפילו אם יהיה המקנה לזולתו במשיכה לא בדבור בלבד. ואמרם אבל לא בחול רוצה לומר החולה כשחילק נכסיו בחול. ופסק ההלכה שדברי שכיב מרע ככתובים וכמסורים דמו ואין הפרש בין דבורו בחול או בשבת ואין צריך קנין כמו שהקדמנו אבל אם רצה הוא שיקנו מידו קונין ממנו אפילו בשבת שמא תטרף דעתו עליו אם היינו מטריחין עליו לחפש אחר עדים שידעו לכתוב ולחתום והלכה כחכמים והלכה זכין לגדול: ותרגום הרדידים כבינתא: \n"
+            ],
+            [
+                "<b>נפל הבית עליו ועל אביו או עליו ועל כו':</b><br>מה שאומרים יורשי האב הבן מת ראשון ואח\"כ האב אין להם תועלת על יורשי הבן לפי שיורשי הבן ירשו זקנם כשמת כמו שקבענו עיקר בפרק שלפני זה אבל אומרים זה לבעלי חוב דבן יורשי הבן רצונו לומר שאותם שזכו בנכסיו כמו שזוכים בהם היורשים. ומה שאומרים בית הלל בחזקתן רצונו לומר בחזקת יורשי האב: \n"
+            ],
+            [
+                "<b>נפל הבית עליו ועל אשתו יורשי הבעל כו':</b><br>כבר בארנו במקומות מסדר נשים ששם כתובה נופל על מנה ומאתים שהוא שטר כתובה עם התוספת שהוסיף לה משלו ונכסים הם הנכנסים והיוצאים עמה נכסי מלוג וכבר בארנו זה לשם ומה שאמר בכאן נכסים בחזקתן הוא נכסי צאן ברזל ולא נחבאר בגמרא בחזקת מי והיתה המסקנא יחלוקו ולמדנו מזה שיורשי האשה נוטלין כל נכסי מלוג וחצי נכסי צאן ברזל בלבד וכבר נתבאר בפרק שביעי מיבמות ובהרבה מקומות אחרים איזה נכסים הם הנקראים נכסי מלוג ואיזה מהם נקראים נכסי צאן ברזל: \n"
+            ],
+            [
+                "<b>נפל הבית עליו ועל אמו אלו ואלו מודים כו':</b><br>זה שאמר רבי עקיבא בחזקתן רוצה לומר בחזקת יורשי האם והלכה כרבי עקיבא: \n"
+            ]
+        ],
+        [
+            [
+                "<b>גט פשוט עדיו מתוכו מקושר עדיו כו':</b><br>גט נקרא כל שטר וכבר בארנו זה פעמים. ומקושר שטר מקופל כעין אותם הכלים המקופלים העשויים אצלנו במערב והם מקלף שמנשבים בהם להסיר הזבובים וטעם תקון אלה השטרות מפני שהיו באותם הדורות קופצים לגרש והתקינו לו גט מקושר כדי שיתעכב בעשייתו ומתוך כך שמא יעבור על כעסו בזמן עשיית אותם קשרים ולא רצו לשום הפרש בין (שאר) גיטי נשים ושאר השטרות והתקינו ג\"כ שיהיה גט מקושר במקח וממכר וזולתם למי שירצה לעשותם כן והכל מודים כי כשיהיה מנהג המקום שאין כותבין אלא גט מקושר ואמר לסופר כתוב לי גט סתם ולא פירש לו לא פשוט ולא מקושר וכתב הסופר פשוט שהוא פסול ואם היה מנהג העיר לכתוב פשוט ומקושר ואמר הוא לסופר כתוב לי גט פשוט או אמר לו גט מקושר וכתב לו הסופר בהפך מה שאמר לו רבן גמליאל מכשיר הואיל ומנהג המדינה לכתוב כמו שכתב הסופר ולא יקפיד הבעל כגון זה וחכמים אומרים פסול עד שיכתוב כמו שאמר לו והלכה כחכמים: \n"
+            ],
+            [
+                "<b>גט פשוט עדיו בשנים ומקושר בשלשה כו':</b><br><b>כתוב בו זוזין מאה דאינון סלעין עשרין כו':</b><br>הודיענו כי כמו שגט פשוט בעד אחד פסול מדאורייתא כך גט מקושר פסול בשני עדים וכבר בארנו כי גט שם לכל שטר ולכך אמר כתוב בו. ואלה הזוזין הנזכרים בכאן הם דינרים שיש ארבעה מהם בסלע כמו שזכרנו פעמים כי הסלע ארבעה דינרין: \n"
+            ],
+            [
+                "<b>כותבין גט לאיש אע\"פ שאין אשתו עמו כו':</b><br>כבר בארנו פעמים כי השובר הוא מחילה. ומה שאמר לאשה רצונו לומר שטר שיהיה כתוב בו שאשתו מחלה לו כתובתה. ובלבד שידעו העדים שזה הוא פלוני וששם אשתו היא אותה שזכר שיש לחוש שמא יכתוב גט על שם אשת איש אחר ששמו כשמו ויוציא אותו הגט אשה והיא אינה גרושה וכמו כן השובר צריך שידע כי פלוני שם בעלה ובכן יוכל להעיד עליו וזהו פירוש מה שאמר ובלבד שיהא מכירן. ומה שאמר והלוה נותן שכר ואפילו הוא שותפות כגון שיתן לו ממון לעשות בו סחורה ולא יהיה אצל אותו שמתעסק בו נכסים כלל וזהו הנקרא עסקא ודינו אצלנו פלגא מלוה ופלגא פקדון ואע\"פ שחציו בלבד הוא שהוא בתורת מלוה הוא משלם כל השכר: \n"
+            ],
+            [
+                "<b>אין כותבין שטרי אירוסין ונשואין כו':</b><br>אריסות הוא שותפות בפירות הקרקע. וקבלנות הוא שמקבל הארץ בחלק מפירותיה ולפיכך הוא נותן השכירות ואפילו הוביר אותו כמו שנתבאר בתשיעי ממציעא: ושטרי ברורין התרצות כל אחד מבתי דינין באיזה איש שיהיה שידין לו כמו שיתבאר במסכתא שאחר זו זה בורר לו אחד וזה בורר לו אחד וכמו כן לכתוב טענותיהם רבן שמעון בן גמליאל אומר שהוא יכתוב לכל אחד מבעלי דינין שטר אחד שיהיה בו טענותיו וזכיותיו ולחבירו אחד כמו כן ואינה הלכה אבל יכתוב שטר אחד ויהיה בו טענות כל אחד משניהם ואיך פלוני נתרצה בפלוני הדיין וטען כך וכך ופלוני נתרצה בפלוני וטען כך וכך:  "
+            ],
+            [
+                "<b>מי שפרע מקצת חובו והשליש את שטרו כו':</b><br>רבי יוסי סבר אסמכתא קניא והוא שיאמר אדם כשתעשה כך או כשיהיה דבר פלוני על ענין זה יש לפלוני עלי כך וכך מזהב וכיוצא בזה וכל מה שיהיה על דרך זה יקרא אסמכתא ואין מתקיים מזה כלום ואינו ראוי בשום פנים אלא א\"כ נטל קנין על זה בב\"ד חשוב ויתפוס זכיותיו באותו ב\"ד ויאמר כשיהיה הדבר תעשה ממה שבזכיותי האלה כך וכך וראוי שיעיינו בזה הדבר שמא הוא אנוס ומצד האונס אינו יכול לקיים אסמכתא ואין שום ב\"ד חשוב אלא כשיהיו סמוכין בארץ ישראל כמו שנבאר עוד: \n"
+            ],
+            [
+                "<b>מי שנמחק שטר חובו מעמיד עליו עדים כו':</b><br><b>מי שפרע מקצת חובו רבי יהודה אומר יחליף כו':</b><br>ולא ירע כחו של זה הוא רומז אל המלוה לפי שהיה זמן חובו מוקדם וישוב עתה מאוחר ענין הנזק בזה ידוע והוא שלא יטרוף מן הלקוחות אלא מזמן השטר השני והלכה כרבי יוסי וכותבין שובר על איזה ענין שיהיה: \n"
+            ],
+            [
+                "<b>שני אחין אחד עני ואחד עשיר והניח להן כו':</b><br><b>האומר לבנו שטר בין שטרותי פרוע כו':</b><br><b>המלוה את חבירו ע\"י ערב לא יפרע מן הערב כו':</b><br>אמרו לא יפרע מן הערב רוצה לומר שלא יתבענו קודם שיתבע הלוה. ודברי רבן שמעון בן גמליאל אם יש נכסים ללוה לא יפרע מן הערב אין מחלוקת בזה אבל מחלוקת חכמים בקבלן ופירוש המשנה כך המלוה את חבירו לא יפרע בהן. קבלן הוא שיאמר לו תן לו ואני נותן לך וערב הוא שיאמר לו הלוהו ואני ערב או תן לו ואני ערב או הלוהו ואני נותן לך. ואין הלכה כרבן שמעון בן גמליאל: וממה שצריך שתדע כי ערב דכתובה אינו חייב כלל על איזה ענין שיהיה וקבלן דכתובה הוא חייב שיתן ויתבע ממנו תחילה אבל זה אחר שידירנה בעלה הנייה ואחר כך יגרשנה כמו שזכר רבן שמעון בן גמליאל:  "
+            ],
+            [
+                "<b>המלוה את חבירו בשטר גובה מנכסים כו':</b><br>יאמר כי המלוה גובה מנכסים בני חורין של ערב כשיהיה הערב קודם חתום שטרות וזה כגון שיהיה הערב בגוף השטר ואחר כן חתמו העדים ואם היה בו ופלוני ערב סמוך אל הלוה גובה המלוה מן הערב מנכסים משועבדים וכשלא נטל הערב בקנין איננו מחויב כלל בכל מה שזכרנו וזה כי פסק ההלכה שכל ערב צריך קנין על איזה דרך שיהיה אלא ערב דבית דין או ערב בשעת מתן מעות ובאיזה צד שיהיה זולת שני הפנים האלה לא יתכן בלא קנין: והלכה כרבי ישמעאל: \n"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Vilna Edition",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001300957"
+        ]
+    ],
+    "heTitle": "רמב\"ם משנה בבא בתרא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..735b5d771d8ebd3194ee0a3497451e75cd788ab5
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
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@@ -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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/Hebrew/Vilna edition.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/Hebrew/Vilna edition.json
new file mode 100644
index 0000000000000000000000000000000000000000..f1967d6e8efdd5b28ec303ff5fb4fc7fa98691c4
--- /dev/null
+++ b/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 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 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 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 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 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>"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..eb24edbfdb00af49aad4d721cff4b8a806d36c53
--- /dev/null
+++ b/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 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 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 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 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 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 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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..e192b5971d1622ce3b7cda4bcc31b37b43dd4e97
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/Vilna edition.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/Vilna edition.json
new file mode 100644
index 0000000000000000000000000000000000000000..61f3b9decb723aac899f11c15325dd905a3e902c
--- /dev/null
+++ b/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 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 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 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 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 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>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 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 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 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 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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..26e0202a912faf8294488912b344a842be441f73
--- /dev/null
+++ b/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 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 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 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 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>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 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 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 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 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>"
+            ]
+        ]
+    ],
+    "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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..90e301f935eb5e6097546fa4ed5e4e01984b5549
--- /dev/null
+++ b/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": ""
+            }
+        ]
+    }
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..cd3ae9d53faa639ca72e075b9cd06afc5bb7b29e
--- /dev/null
+++ b/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": ""
+            }
+        ]
+    }
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/Vilna edition.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/Vilna edition.json
new file mode 100644
index 0000000000000000000000000000000000000000..543f64ce96f0ed438923a55fa2b729284076ff8f
--- /dev/null
+++ b/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 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 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 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 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": ""
+            }
+        ]
+    }
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..08af7c532d99567d17e6de7b736efa90af33aa22
--- /dev/null
+++ b/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 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 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 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>"
+                ]
+            ]
+        ]
+    },
+    "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": ""
+            }
+        ]
+    }
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..a7216a94db9d439a7f635bdebd7fe7bbb6c6a2b8
--- /dev/null
+++ b/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"
+    ]
+}
\ No newline at end of file
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@@ -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"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/Hebrew/Vilna edition.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/Hebrew/Vilna edition.json
new file mode 100644
index 0000000000000000000000000000000000000000..78ab9b55ef5439c2103221529dfeaafbe15a7a4c
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/Hebrew/Vilna edition.json	
@@ -0,0 +1,302 @@
+{
+    "language": "he",
+    "title": "Rambam on Mishnah Sanhedrin",
+    "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 סנהדרין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>דיני ממונות בשלשה גזילות וחבלות בשלשה וכו':  </b>דיני ממונות הם הגזלות והחבלות בלי ספק אלא שדיני ממונות כולם מלבד גזלות והחבלות יתכן לדון בהם שלשה שאינם מומחין ואחד אם הוא מומחה לרבים [וענין מומחה לרבים] שתהיה חכמתו ומעלתו בתורה מפורסמת אצל ההמון כמו שיודעים זה החכמים אשר בחנוהו וקבלו דינו אבל גזלות וחבלות אין דנין בהם אלא שלשה מומחין ולפיכך חלק המאמר ולא אמר דיני ממונות גזלות וחבלות בשלשה: והוי יודע שלא נקרא בית דין מומחה כדי שיוכל לדון גזלות וחבלות אלא מי שהיה סמוך בא\"י מן בית דין שלשם בא\"י ואמרו נזק וחצי נזק ואע\"פ שנזק [וחצי נזק] מכלל החבלות כי לפי שרצה לדבר בנזקים שמשלם העושה אותם יותר ממה שעבר עליו והם תשלומי כפל ותשלומי ארבעה וחמשה דבר במה שמשלם המזיק פחות ממה שהזיק והוא חצי נזק וכיון שזכר חצי נזק זכר נזק שלם ואע\"פ שהוא מכלל החבלות והואיל ודבר באלו הקנסות דבר בשאר הקנסות והם אונס ומפתה ומוציא שם רע והוא שיטעון טענת בתולים ולא נתבררה טענתו ר\"מ אומר יהיה נדון בשלשה לפי שאינו מחויב אלא מלקות ועונש מאה כסף וזה אפשר לדון בשלשה ואם הוצרך לדיני נפשות יוסיפו על השלשה עשרים וחכמים אומרים אין ראוי לעשות כן שמא יצא לעג על השלשה הראשונים שאינן מומחין או שהן פסולין ולפיכך הוסיפו דיינין ורבי מאיר לא היה חושש לזה והטעם להיות אלה הדברים בשלשה אנשים הוא מה שאמר רחמנא בדיני ממונות עד אלהים יבא דבר שניהם ואין אלהים פחות משנים ומעיקר דתנו שהדיינים לא יהא מניינם לעולם אלא מנין נפרד רצוני לומר שלא יהיו זוגין כדי שאם נפל ביניהם מחלוקת בדין מן הדינים על כל פנים צריך שיהיו רובם מסכימים על דעת אחת והמיעוט על חלופו ונלך אחר הרוב כמו שצותה התורה בזה שנאמר אחרי רבים להטות ולפיכך לא יהיה ב\"ד פחות משלשה. ואין הלכה כרבי מאיר: "
+            ],
+            [
+                "<b>מכות בשלשה משום רבי ישמעאל אמרו בכ\"ג עיבור החדש כו' עיבור השנה בשלשה דברי ר' מאיר רבן שמעון ב\"ג אומר כו':  </b>אמרו בברייתא כיצד אמר רבן שמעון בן גמליאל בשלשה מתחילין בחמשה נושאין ונותנין וגומרין בשבעה אחד אומר לישב שנים אומרים שלא לישב בטל יחיד במיעוטו שנים אומרים לישב ואחד אומר שלא לישב מוסיפין עליהם שנים נושאין ונותנין בדבר שנים אומרים צריכה לעבור ושלשה אומרים אינה צריכה מוסיפין עליהם עוד שנים וכשיהיו שבעה יהיו נושאין ונותנין עד שיסכימו הארבעה לדבר אחד ויעשו מעשה והלכה כרבן שמעון בן גמליאל: "
+            ],
+            [
+                "<b>סמיכת זקנים ועריפת עגלה בשלשה דברי כו':  </b>סמיכת הזקנים הוא מנוי הדיינין והרמז על זה מה שנאמר ויסמוך את ידיו עליו ויצוהו ואין אנו צריכין סמיכה בידים אבל האיש אשר ראוי למנותו יאמרו לו הבית דין הממנים אותו אתה רבי פלוני סמוך אתה ורשאי אתה שתדין דיני קנסות ובזה יהיה האיש ההוא סמוך והוא נקרא אלהים וידין כל הדינין ודבר זה לא יהיה כי אם בארץ ישראל ואמרו ז\"ל אין סמיכה בחוצה לארץ אבל צריך שיהיה הממונה ואותו שרוצין למנותו כולה בארץ ישראל וכשתהיה לו סמיכה בארץ ישראל הוא רשאי לדון דיני קנסות ואפילו בחו\"ל לפי (שיש) שמעקרנו סנהדרין נוהגת בארץ ובחוצה לארץ כמו שנבאר לפנים ולענין אם צריך שיהיו השלשה סמוכין ואז יהיו יכולים לסמוך שום אדם יש בזה ספק ומה שנתבאר מן התלמוד שיהיה הגדול שבהם סמוך ויצרף עמו שנים ויסמוך מי שירצה ויראה לי כי כשתהי' הסכמה מכל החכמים והתלמידים להקדים עליהם איש מן הישיבה וישימו אותו לראש ובלבד שיהא זה בא\"י כמו שזכרנו הנה האיש ההוא תתקיים לו הישיבה ויהיה סמוך ויסמוך הוא אחר כן מי שירצה שאם לא תאמר כן אי אפשר שתמצא ב\"ד הגדול לעולם לפי שנצטרך שיהיה כל אחד מהם סמוך על כל פנים והקב\"ה יעד שישובו כמו שנאמר ואשיבה שופטיך כבראשונה ויועציך כבתחלה אחרי כן יקרא לך עיר הצדק וזה יהיה בלא ספק כשיכון הבורא יתברך לבות בני אדם ותרבה זכותם ותשוקתם לשם יתברך ולתורה ותגדל חכמתם לפני בא המשיח כמו שיתבאר זה בפסוקים הרבה במקרא. נאמר בעגלה ערופה וסמכו זקני העדה ר\"י אומר וסמכו אין פחות משנים זקני אין פחות משנים אחרים ואין ב\"ד שקול וצריך שיהיו הזקנים מנין נפרד מוסיפין עוד אחד. ור' שמעון סבר זקני שנים ואין בית דין שקול מוסיפין עוד אחד והלכה כרבי יהודה. ומה שאמר חליצה בשלשה והוא המצוה ומה שאנו עושים חליצה בחמשה לגלויי מלתא בעלמא וכבר בארנו בפ' שלשה עשר (הלכה ב) מיבמות כי המיאון אפשר לעשות בפני שנים: ואמר נטע רבעי ר\"ל פדיון נטע רבעי ומעשר שני שאין דמיו ידועים הוא כשיתחילו אותן פירות להרקיב ולפיכך צריך להראותם לסוחרים שידעו שיעור אותו קלקול: ואמרו ההקדשות בשלשה כלומר מי שרוצה לפדות שום דבר מן ההקדשות שיש להם פדיון והם מה שהוקדש לבדק הבית צריך שלשה שידעו דמי אותו הדבר וכמו כן מי שאמר ערכו עליו ובא הכהן לקבל ערכו ואין לו מעות ויש לו מטלטלין יקח ממנו שיעור ערכו ע\"פ ג' שידעו שאותו הדבר שוה ערך שעליו ואם אין לו אלא קרקע יקח ממנו שיעור ערכו על פי עשרה אנשים והאחד מהן כהן ויעריכו שאותו הקרקע שוה ערך שעליו וכן מי שאמר דמיו עליו שראוי להעריכו כעבד הנמכר בשוק יעריכו אותו גם כן עשרה בני אדם והאחד מהן כהן וישלם מה שאומרים שהוא שוה וזה פירוש אמרו ואדם כיוצא בהם כלומר שיעריך האדם כמו שיעריך הקרקעות: "
+            ],
+            [
+                "<b>דיני נפשות בכ\"ג הרובע והנרבע בכ\"ג כו':  </b>הביא ראיה במה שנאמר ואת הבהמה תהרוגו <small>[<b>הגה' הגרי\"ב.</b> התוי\"ט כתב דדברי הרמב\"ם בזה צ\"ע, אבל בחיבורי <b>יש סדר למשנה</b> כתבתי פשט נכון בס\"ד]</small> ואם תאמר שזה שאמר ואת הבהמה תהרוגו בא ללמד שהבהמה גם כן חייבת מיתה ולא להקיש זה לא היה צריך ללמד לפי שכבר ביאר הריגת הבהמה והוא מה שנאמר והרגת את האשה ואת הבהמה. ודברי ר' אליעזר כל הקודם להרגם זכה כשהרג אחד מהם ההורג אותו זכה לשמים בלא ב\"ד. ור' עקיבא סבר כי נחש אין מיתתו בעשרים ושלשה אלא שימית אותו יחיד והטעם היות דיני נפשות בעשרים ושלשה עוד יתבאר בעה\"י (סוף פרקין) והלכה כרבי עקיבא: "
+            ],
+            [
+                "<b>אין דנין לא את השבט ולא את נביא השקר כו':  </b>דין שבט הוא שיודח כולו ולא דנין אותו אלא בבית דין הגדול [לפי] שאמר הכתוב והוצאת את האיש ההוא וגו' היחידים בלבד כגון איש ואשה הם שנהרגים בשעריך בבית דין של שלשה ועשרים אבל כל השבט לא אלא בבית דין הגדול: ונביא שקר למדנוהו מזקן ממרא בהקש לפי שמצינו בנביא שקר דבר והוא אמרו אך הנביא אשר יזיד לדבר וגו' ובזקן ממרא נאמר כי יפלא ממך דבר וכמו שזקן ממרא בבית דין הגדול כמו שבא הכתוב עליו וקמת ועלית וגו' כן נביא שקר אמנם כ\"ג הוא למד ממה שנאמר כל הדבר הגדול יביאו אליך ר\"ל דבר האיש הגדול ואין לנו גדול זולתי כ\"ג כמו שנאמר והכהן הגדול מאחיו: ומלחמת הרשות למדנוה ממה שהי' דוד נוהג שלא היה יוצא למלחמת הרשות עד שהיה יועץ עם סנהדרי גדולה כמו שהוא מפורסם אצלנו ממנהגם עליהם השלום ומלחמת הרשות היא מלחמת עמון ומואב וישמעאל ודומיהן ומלחמת מצוה היא מלחמת עמלק ושבעה עממין בלבד: ואין מוסיפין על העיר כלומר שלא יוסיפו בירושלים מקומות שיש להם קדושה קלה לעשותה קדושה חמורה ממנה כי העזרות קדושתם גדולה משאר ירושלים וירושלים קדושתה מעולה משאר א\"י כמו שיתבאר בפ' ראשון מטהרות (משנה ח) וא\"א לחדש קדושה אלא בב\"ד הגדול כמו שאמר הקב\"ה למשה ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל כליו וכן תעשו הצווי הי' לו ולבית דינו וסנהדראות לשבטים עשה אותם משה ובית דינו כמו שאמר הכתוב ואתה תחזה מכל העם וגו'. וטעם עיר הנדחת ושבט שהודח אחד לפי שאין נהרגין בכל שער אלא יחידים: וספר הוא המקום הקרוב לאויב תרגום לחוף ימים על ספר ימא והטעם בזה כי אם יהיו קצוות הארץ חרבות יבואו בהם העכו\"ם ויחריבו א\"י ואין פירוש אין עושין שלא יהרגו יושביה אבל פירושו שלא יעשו בו כל מצות עיר הנדחת והוא מה שנאמר והיתה תל עולם וזה שהזהיר שלא להחריב שלש עיירות אין זה אלא בב\"ד אחד ומקום אחד כלומר שלא יהיו קרובות זה לזה: "
+            ],
+            [
+                "<b>סנהדרין גדולה היתה של שבעים ואחד כו':  </b>רבי יהודה לא היה מונה משה רבינו עליו השלום מכלל הסנהדרין לפי שסבר שמה שנאמר ונשאו אתך במשא העם אין רוצה לומר שידונו עמך אלא רוצה לומר שידונו במקומך וחכמים אומרים שענינו ידונו עמך והלכה כחכמים: ומה שאמר עדה שופטת ועדה מצלת ר\"ל עדה תאמר זכאי והיא המצלת אותו ועדה תאמר חייב והיא השופטת ולא יתחייב עד שיהיו המחייבים יותר על המזכין שנים ולפיכך צריך להוסיף עוד שנים כדי שיהיו עדה שופטת ועדה מצלת ושנים שופטים כלומר מחייבין ואין בית דין שקול מוסיפין עוד אחד הרי שלשה מוסף על השתי עדות ודברי רבנן מאה ועשרים מבואר בתלמוד וזה מנינם סנהדרי קטנה כ\"ג ושלשה שורות של עשרים ושלשה ועשרה בטלנין של בית הכנסת והם בני אדם שאין להם עסק אלא מלאכת שמים רוצה לומר לקרות בתורה וישיבת בתי כנסיות שני סופרים ושני חזנים ושני בעלי דינים ושני עדים ושני זוממין ושני זוממי זוממין ושני גבאי צדקה ושלישי לחלק צדקה ורופא אומן ולבלר ומלמד תנוקות הרי מאה ועשרים ורבי נחמיה אומר שהפחותין מכל הממונין במעלה הם שרי עשרה ושלשה ועשרים דיינים הם שרי עשרות למאתים ושלשים ואין הלכה כר' נחמיה: "
+            ]
+        ],
+        [
+            [
+                "<b>כהן גדול דן ודנין אותו מעיד ומעידין כו':  </b>מה שאמר מעיד אינו בכל עדות שיזדמן אלא בעדות שיהיה מיוחדת במלך בלבד לגודל מעלתו וכל בני אדם מעיינין בו לא יניח בעבור זה והלכה כרבי יהודה. [וכשהוא מנחם וכו']. מה שאומר לבני אדם כשמנחם אותם הוא תנחומו. ופירוש מברין מאכילין. וספסל הוא כסא קטן: "
+            ],
+            [
+                "<b>המלך לא דן ולא דנין אותו לא מעיד ולא בו':  </b>זה במלכי ישראל בלבד לפי שהיו עבריינין במלכותם לא היו משבחין השפלות ולא היו נכנעין לדברי תורה אבל מלכי בית דוד דנין ודנין אותם לפי שהם יודעים התורה ולא היה רע בעיניהם השפלות וההכנע לדברי תורה לפי שמלכותם על פי התורה לא יגרע ממנו ענותנותם אמר הכתוב על בית דוד כה אמר ה' דינו לבקר משפט ודוד ע\"ה מכלל סנהדרי גדולה היה והלכה כרבי יהודה במה שאמר נושא הוא אלמנותו של מלך אבל חליצה ויבום אין שומעין לו לפי שזה קלון לו וירקה בפניו והואיל ואין שם חליצה אין שם יבום ומעקרנו מלך שמחל על כבודו אין כבודו מחול ולפיכך אין שומעין לו: "
+            ],
+            [
+                "<b>מת לו מת אינו יוצא מפתח פלטרין שלו כו':  </b>פלטרין שלו הוא ארמונו: לפייסו לדבר על לב העם ולהודיעם כי לא היתה כונתו להרגו: ודרגש הוא ממיני הכסאות והמטות והוא גדול מספסל ואין הלכה כר' יהודה: "
+            ],
+            [
+                "<b>ומוציא למלחמת הרשות על פי בית דין של כו':  </b><b>לא ירבה לו נשים אלא שמונה עשרה כו':  </b><b>לא ירבה לו סוסים אלא כדי מרכבתו וכסף כו':  </b>מלחמת הרשות מלחמת של שאר האומות זולתי של שבעה עממים ומלחמת עמלק כמו שבארנו בשמיני מסוטה (הלכה ו) ומתנאי מלחמת הרשות שלא תהיה אלא במלך וסנהדרין: ופירוש אין ממחין שאין חולקין עליו: וחלק בראש הוא שיקח חצי כל השלל ששוללין כל העם מוסיף על כל מה שהיה לאותו המלך: מותר למלך להרבות סוסים כל מה שירצה לרכוב החיילים שלו ולהרבות סוסים במלחמותיו כדי להרעיד האויב אבל מה שאסרה תורה להיות לו סוסים לבטלה בארוות מוכנות לרכוב הוא בהם באיזה יום שירצה או להנהיג אותם לפניו כמו שעושין שאר מלכים אבל אינו מותר שיהיה לו זולתי סוס אחד לרכוב בו כאחד העם: אספניא הגבורים והחיילים: ואין אסור גם כן עליו להרבות כסף וזהב אלא לעצמו כלומר הראוי לו בארצו ובגבוליו וצרכיו אבל אוצרות הנכסים המוכנות לצרכי ישראל מצוה להרבות ויכתוב שני ספרי תורה שלמים האחד יהיה עמו תמיד לא ימוש ממנו כמו שזכר בכאן והשני יהיה מונח בבית גנזיו ואין הלכה כרבי יהודה ולא כרבי שמעון: "
+            ],
+            [
+                "<b>אין רוכבין על סוסו ואין יושבין על כסאו ואין כו':  </b>כשהוא מסתפר פירוש כשהוא מגלח שער ראשו ושאר המאמר מבואר: "
+            ]
+        ],
+        [
+            [
+                "<b>דיני ממונות בשלשה זה בורר לו אחד כו':  </b>הטעם במה שאמרו חכמים כי שני הדיינין הם שבוררין השלישי לפי שהדיין שיברור האחד מן השני בעלי דינים יהפך בזכותו וכן הדיין השני יהפך בזכות הבעל דין השני שברר והשלישי יכריע ביניהם ולא יהיה נוטה עם אחד מן השני בעלי דינין לפי שלא בררו אחד מהם ומחלוקת ר' (יהודה) [מאיר] וחכמים אינו בדיינין מומחין אלא בדיינין שאינן מומחין לפי שר' מאיר אומר כיון שהם אינם מומחין יש לו לטעון ולערער בדיניהם וחכמים אומרים כיון שהם כשרים הרי הן כמומחין שאינו יכול לפוסלן: וענין מה שאמרו חכמים כיון שהם כשרים וברורים הוא פירוש וכאלו אמר אם היו כשרים הרי הם כמומחין שאינו יכול לפוסלן: והמתברר מכל התלמוד מזה הענין מה שאני אומר לך וזה שהבעלי דינין כשיתרצו בדין מי שבררו בני אדם וקבלו עליהם דינם ואפילו לא היו אותם בני אדם מומחין רצה לומר אלא הדיוטות דינם מקובל עליהם אלא אם כן טעו בדין שחוזר ובטעות הדיינין בדין יש דרכים ומחלוקת ואין זה מקומו ואם הבעלי דינין לא בררו אותם הדיינין ולא מנו אותם עליהם אלא שהם מאליהם עמדו להם לדון בין בני אדם או שמנה אותם מלך או שלטון או קצת זקני הקהל ולא מנו אותם הבעלי דינין אם היו מומחין דיניהם דין ומקובל כיון שלא טעו כמו שבארנו וענין מומחין שיהיו חכמים בתורה יודעים במקראות הכתובים בה יכולים לסבור ולהוציא דבר מתוך דבר כמו שביאר בתלמוד אומר כגון אנא דגמירנא וסבירנא רצוני לומר שאני יודע וזוכר לתורה שבכתב ושבעל פה ויש לי יכולת לסבור ולהקיש ואני מבין הענינים וכל איש שהוא כזה יש לו לדון ואפילו יחיד ואע\"ג דלא נקיט רשותא מריש גלותא ובלבד שיהא מפורסם אצל בני אדם שהוא כן וזהו ענין מומחה לרבים ואם אינו מומחה אין דינו דין ואפי' שידון דין אמת ואפילו נטל רשות מבית ראש גולה שאין הרשות מועלת אלא למומחה כמו שיתבאר בתלמוד אבל זה המומחה דלא נקט רשות אין לו רשות להכריח הבעלי דינין שידונו לפניו אבל מי שדן הוא לא יקבל עליו דינו אבל המומחה דנקיט רשות מריש גלותא ידין בעלי דינין בין רצה כל אחד מהם או לא רצה ואין יכול אחד מהם לצאת מדינו בכל ארץ ישראל וראש ישיבה הוא דן גם כן על בעלי דינין ואפילו לא רצו אבל זה בארץ ישראל בלבד זהו המתבאר בזה הענין: ומה שאמר זה פוסל עדיו של זה וזה פוסל עדיו של זה אין מחלוקתו עם החכמים במי שהביא שני עדים שיעידו לו בדבר מן הדברים שבעל דינו יפסול אותם ושומעין לו כי זה מבואר שאין שומעין לו אלא אם הביא ראיה שהם קרובים או פסולים אבל מחלוקת רבי מאיר עם חכמים כשיתבע ראובן לשמעון שיש לו אצלו ממון והביא ראובן שני עדים והעידו שהוא כדבריו אחר כך הביא שני עדים אחרים והעידו גם כן כמו עדות השני עדים הראשונים ואם טען שמעון ואמר אלה הארבעה עדים פסולים רבי מאיר אומר שומעין לו ונאמר לראובן הבא ראיה שהם כשרים לפי שאתה לא היית מביא עדים אחר עדים על ענין אחד בעצמו אלא שאתה יודע שיש בהן מי שאינו כשר לעדות ואנחנו לא נדע איזו כת מהם הפסולים אם הם הראשונים או הם האחרונים אם כן יש לך לקיים הכשרות באחת הכתות וחכמים אומרים אין אנו חוששין בהביאו עדים אחר עדים לפי שלא עשה זה לפי שאחד מהן פסול אלא לחזק טענותיו ולהודיע כי זה ידוע אצל רבים ואין שומעין לשמעון אלא אם ברר הדבר שיש בהם פסול. והלכה כחכמים בכל הדברים: "
+            ],
+            [
+                "<b>אמר לו נאמן עלי אבא נאמן עלי אביך נאמנין כו':  </b>מחלוקת רבי מאיר וחכמים לאחר גזר דין וגזר דין הוא לאחר שיקבל הדיין העדות ויאמר איש פלוני אתה זכאי איש פלוני אתה חייב אבל קודם לכן יכול לחזור בו ואפילו לדברי חכמים וכשנטל בקנין שהוא מקבל עליו עדות איש פלוני או דין איש פלוני אינו יכול לחזור בו לפי שאמרו חכמים אין לאחר קנין כלום ואין הפרש בין שיאמר לו דור לי בחיי ראשך ואתן לך מה שאתה תובע כיון שהשביעו הדיין על הדרך שאמר לו או שקנו מידו שנתרצה בשבועתו אינו יכול לחזור בו לפי שהלכה כחכמים: ופירוש דור נדור לי בחיי ראשך מגזרת נודר: "
+            ],
+            [
+                "<b>ואלו הן הפסולין המשחק בקוביא והמלוה כו':  </b>לפי שאמר במה שקדם נמצא אחד מהם קרוב או פסול בא עכשיו לבאר מי הוא הפסול ומי הוא הקרוב ואמר המשחק בקוביא והוא שחוק ידוע והוא הנקרא בערבי גר\"ר ושרטנ\"ג על תנאי שמשימין כספים למי שיעשה כך או שלא יעשה שיקח אותן כפי שמסכימין באותו השחוק ואסור זה לפי שהוא מתעסק בדבר שאין בו תועלת לישוב העולם ומיסודי התורה שהאדם אין ראוי לו להתעסק בעולם הזה אלא באחד משני דברים או בתורה כדי שתשלם נפשו בחכמתה או במלאכה שתועיל לו בהתמדת המציאות או האומניות והסחורות אלא שראוי למעט מאלו ולהרבות בתורה כמו שאמרו רז\"ל (אבות פ\"ד משנה יו\"ד) הוי ממעט בעסק ועסוק בתורה. ואשוב לענין ההלכה. מלוה ברבית בין הלוקח בין הנותן שניהם פסולין: ומפריחי יונים הם לוקחין ממון שאינו שלהם לפי שהם מושכין הזכרים בנקבות ונקבות בזכרים כמו שהוא מפורסם אצל המתעסקים בזה וכן סוחרי שביעית לוקחין ממון שאינו שלהם לעשות סחורה: ופירוש דברי ר\"ש מה שאבאר לך בזה כי בראשונה היו אצלם אוספי שביעית פסולין וסוחרי שביעית פסולין וכאשר גברו הגוים ואנסו ישראל והכריחום לתת להם סעודות בכל שנה חזרו בני אדם לאסוף זרע שביעית רוצה לומר התבואות הנעשות באותה השנה ומוציאין אותה במנת המלך ובאותה שעה אמרו אוספי שביעית כשרים לפי שלא היו אוספים לעצמם וסוחרי שביעית בלבד הם הפסולים וזהו שאמר חזרו לקרות' סוחרי שביעית כלומר חזרו לומר שלא יהיה פסול אלא סוחרי שביעית: ולא יעלה על דעתך שאלו בלבד פסולי עדות אבל הם רבים יארך לפרשם. והנה לך שני עיקרים שכוללים רובם אבל לא ימצא יוצא משני אלה העיקרים אלא מעטים וזה כי כל מי שיעשה עון שיתחייב עליו מלקות הוא פסול לעדות ואפילו שלא יהיה באותו העון שום פני' לממון כלל כגון אוכל בשר בחלב אוכל נבלה או משחית פאה או לובש שעטנז וכיוצא בהם לפי שהתורה האמיתית קראה כל מחויב מלקות רשע כמו שנאמר והיה אם בן הכות הרשע והזהירה שלא לקבל עדות רשע כמו שנאמר אל תשת ידך עם רשע להיות עד חמס ומפי השמועה למדנו בפירוש דבר זה אל תשת רשע עד וכשהלקו אותו חזר כשר לעדות כמו שנאמר ונקלה אחיך לעיניך כיון שלקה הרי הוא אחיך זהו העיקר האחד. והעיקר השני הוא כי כל מי שיקח ממון שלא כדין ואף על פי שאינו מחויב מלקות הוא פסול לעדות כגון גנב וגזלן ומלוה ברבית ומצד לקיחת ממון שלא כדין גם כן שמו מפריחי יונים והחמסנין והגבאין והמוכסין והרועים ואוכלי צדקה של כותי' פסולי עדות לפי שהגבאים יש שלוקחים לעצמן וכמו כן המוכסין והרועין משלחים מקניהם בשדות בני אדם. וצדקה של כותים אינה מותרת לישראל ולאכול אותה בפרהסיא מבלי צורך הוא עבירה אבל אלו הם פסולי עדות מדרבנן ולפיכך לא תתקיים בהם הפסלנות כדי שתהא עדותן פסולה אלא אחר ההכרזה ושידעו בני אדם שהם פסולין ופסולי עדות דאורייתא אינן צריכין הכרזה אמנם עד זומם הוא פסול לעדות לפי שפעמים יהיה מחויב מלקות ופעמים יהיה מחויב ממון כמו שנתבאר בפרק שלישי מכתובות ואין צריך לומר במחויבי מיתות בית דין שהם פסולין כיון שיבא בהם גם כן שם רשע והוא שנאמר אשר הוא רשע למות וחזרת זה המין השני עד שיהיו כשרים להעיד שיחזרו מה שלקחו מממון שלא כדין לבעלים ואם אפשר לו ראוי שיחזיר הדבר שלקח בעין ואחר כן שיסורו ממעשיהם הרעים מכל וכל ואפילו על הדרך המותר להם כגון שיחזיר הרבית שלקח ולא יתעסק ברבית ואפי' עם הגוים ואף על פי שהוא מותר וכמו כן המשחק בקוביא לא ישחק בו ואפי' בלא תנאי ממון ומפריחי יונים לא יתעסק בהם ואפי' במדבר שאין שם גזילה ועל זה תקיש וכשיתפרסם על אחד מהם שחזר בתשובה כזאת והעידו עליו עדים בכך וכי הוא היה יכול לעשות כמו שהיה עושה מתחלה מן העבירה ולא עשה מפני התשובה הנה חזר להיות כשר והלכה כרבי יהודה: "
+            ],
+            [
+                "<b>ואלו הן הקרובים אביו ואחיו ואחי אביו ואחי כו':  </b>חמיו אבי אשתו וגיסו בעל אחותו וחתנו בעל בתו ואמרו הם ובניהם וחתניהם רוצה לומר בעלי בנותיו לפי שבעל בתו של אדם כמו בתו לפי שהבעל כאשתו וכן בנו של אדם או חתנו כעדות אחד הוא וזה שאמרנו בן גיסו וחתנו רצונו לומר שבן גיסו קרוב כשיהיה אותו הבן או הבת מאחות אשתו אבל בן גיסו וחתנו מאשה אחרת שאינה אחות אשתו הוא רחוק: וחורגו בן אשתו מאיש אחר הוא וזה קרוב אבל בן חורגו וחתן חורגו לא ואשת חורגו לא יעיד לה לפי שהיא כבעלה והעיקר שיתבאר לך ממנו איזה קרוב כשר להעיד איזה פסול להעיד הוא כמו שאבאר לך וזה כי אותם בני אדם היוצאים משרש אחד תחלה והם האחים נקראים ראשון בראשון ואינם יכולים להעיד זה על זה והמעלה השנית והם בני אחות האב אלו על אלו או בני אחות האם קצתם על קצתם או בני אחי האם עם בני אחי האם או עם בני אחי האב אלו עם אלו נקראים שני בשני ואין עדותם כשרה קצתם עם קצתם והמדרגה השלישית והם בני בני האיש עם בני בני אחיו או אחותו נקראים שלישי בשלישי ועדותם כשרה קצתם על קצתם ועדות שלישי בראשון ג\"כ עדותם כשרה כגון עדות אחי האב על בן בנו של אחיו וכמו כן עדות בן בן האח על אחי אביו שתהא עדות שני בשלישי כשרה והאיש כאשתו והאשה כבעלה לענין העדות כגון האיש עם בעל אחותו ראשון בראשון לפי שהבעל כאשתו וכן הוא עם אשת אחיו ראשון בראשון לפי שאשה כבעלה והאב ובנו הם ראשון בראשון והטעם שלא מנה אותו במשנה ואמר אביו לפי שהוא מבואר במקרא ולא למדנו אסור עדות הקרובים אלא ממה שהזהיר השם יתעלה מלהעיד האב על בן או הבן על האב כמו שנאמר לא יומתו אבות על בנים וגו' כלומר לא יומתו בעדותם: ואמרו וכל הראוי לו ליורשו אינו מדברי משנה ראשונה אבל הוא תשלום משנת רבי עקיבא: וקרוב ונתרחק הוא שתמות אשתו או יגרשנה שהיא הקורבה בינו ובין משפחה אחרת ואין הלכה כמשנה ראשונה ולא כר' יהודה: "
+            ],
+            [
+                "<b>האוהב והשונא אוהב זה שושבינו שונא כל כו':  </b>שושבינו הוא רעהו כגון הריעות שעושין בזמן הנשואים ונקראין שושבינין ואין הלכה כר' יהודה אלא אוהב ושונא כשר לעדות אבל הוא פסול לדון כלומר שאסור לו לדון לאוהבו ולשונאו ולא לידון איניש לא למאן דמרחם ליה ולא למאן דסני ליה והרבה מעשיות בתלמוד מחזקי' עקר זה ומאמצין אותו ומזהירין עליו ואין ראוי להבזות בכל זה במחשבות שאין בהם אמת: "
+            ],
+            [
+                "<b>כיצד בודקין את העדים היו מכניסין אותן כו':  </b>מאיימין מיראין מפחידין ויכבידו עליהם גדולת העדות מבארין להם מה שיש בעדות שקר מן הבזוי וכובד העונש למעיד אותה: ופירוש בפנינו הודה לו שאמר לנו הוו עלי עדים שאני חייב לו מנה או כיוצא בזה או אמר לנו דרך הודאה ומסירת עדות אבל אם הודה בפניהם בדרך ספור דברים ולא אמר להם הוו עלי עדים וזהו מה שאמר הוא אמר לי שאני חייב לו שאין עדות זו מועלת. ויוסיפו הדיינין הוא שיוסיפו שנים ויהיו חמשה. ואם אירע עוד כגון זה המאורע בעצמו ואמרו שנים זכאי ושנים חייב ואחד איני יודע או שאמרו הארבעה זכאי או חייב ואחד איני יודע יוסיפו שנים כן יעשו תמיד עד שיהו שם מנין שיאמר סברתו ומנין גדול ממנו שיאמר הפך אותה סברא: "
+            ],
+            [
+                "<b>גמרו את הדבר היו מכניסין אותן הגדול בו':  </b>מכניסין אותם כלומר לבעלי דינין וזה כי הדיינין ישאו ויתנו בדין ובעלי דינין יוציאו אותם מעליהם אחר ששמעו טענותיהם והטעם בזה כדי שלא ישאו פנים לאחד מבעלי דינין ועוד שלא ידע החייב מי חייב אותו כדי שיהיו הדיינין אהובים אצל בני אדם ולא ידע אחד מהם מי הוא אשר חייב ולא אשר זכה ולפיכך אמרו במי שמגלה הסוד מהם ומודיע ומי הוא המזכה ומי הוא המחייב הולך רכיל מגלה סוד [<small><b>הגה' הגרי\"ב.</b> כל זה והלכה כרשב\"ג שייך למשנה דלקמן, וע' תוי\"ט מ\"ח ד\"ה אמר רשב\"ג</small>] והלכה כרבן שמעון בן גמליאל: "
+            ],
+            [
+                "<b>כל זמן שמביא ראיה סותר את הדין אמרו כו':  </b>פונדתו הוא הבגד שלובש סמוך לבשרו ואין הלכה כרשב\"ג לפי שמאחר שאמר אין לי עדים ואין לי ראיה אין שומעין לו אם הביא ראיה אחר כן לפי שיש לנו לומר אין טוב ראיה זו או באלו העדים כיון שכבר אמר תחלה שאין לו ראיה בשום פנים אבל כשיאמר יש לי עדים במדינת הים או יש לי שטר לשם אין שומעין לו אלא חותכין הדין כפי המצוי וכשיביא עדיו או שטריו סותר הדין וידונו לו במה שנראה הואיל ולא אמר להם בתחלה אין לי עדים ואין לי ראיה: "
+            ]
+        ],
+        [
+            [
+                "<b>אחד דיני ממונות ואחד דיני נפשות כו':  </b>אמרו אחד דיני ממונות בדרישה וחקירה זהו דבר תורה אבל כדי שלא תנעול דלת בפני לווין אמרו שלא יאריכו הדרישה והחקירה בדיני ממונות אבל הבדיקה אין לסמוך עליה בדיני ממונות כלל וכלל אלא אם כן היה באותו הדין דבר נסתר כמו שאמרו דין מרומה וההפרש בין חקירה ודרישה והבדיקה כי החקירה והדרישה הם הדברים המורים אל הענין בדין כגון כמה הלוה לו ומתי הלוה לו ועל אי זה דרך הלוהו ובאיזה מקום הלוהו לו כלומר באי זה עיר. ובדיקה הוא בדברים שאינם מורים בענין כגון שנאמר איזה בגד היה לבוש המלוה או לוה בשעה שלקח המעות או עומד היה אחד מהם או יושב והמעות אם היו בבגד משי או בבגד צמר וכיוצא בדברים אלו שהן בדיקות שאינן מועילות בענין הדין: וע\"פ שנים לחובה כגון שיהיו אחד עשר דיינין אומרים זכאי ושלשה עשר דיינין אומרים חייב דמוסיף מנין המחייבים על המזכים שנים ואז יהרג. ואם תאמר איך יתכן זה וב\"ד הם כ\"ג בלבד כמו שקדם באורו וא\"א שיוסיפו המחייבין על המזכין שנים אלא כשהב\"ד הם (כ\"ה) [כד*] כמו שזכרנו התשובה על זה היא כי כשיאמרו אחד עשר זכאי ואחד עשר חייב ואחד איני יודע שראוי שיוסיפו הדיינים שנים כמו שהקדמנו ויהיו אותם שנושאין ונותנין (כ\"ה) [כד*] ויתכן בהם מה שזכרנו מתוספת המחייבים על השנים וסמכו זה הענין למה דאמר רחמנא לא תהיה אחרי רבים לרעות כלומר שיהיו הרבים לרעה לא תשמע להם אלא כשיהיו אותם הנוספי' רבים הם שיוסיפו הדיינים לרעות שנים או יותר. ולפיכך אין דנין בערב שבת לפי שגמר דין יבא בשבת ואין מותר להמית בשבת כמו שנא' לא תבערו אש בכל מושבותיכם רוצה לומר ואפי' במושבות ב\"ד לא ישרפו בו מי שנתחייב שריפה וכן שאר העונשין אין גומרין בשבת: <br>",
+                "*<small>[כן הגי' בדפוס נאפולי ובדפוס ווינציאה]</small>"
+            ],
+            [
+                "<b>דיני (*ממונות) הטמאות והטהרות מתחילין מן כו':</b>  בדיני נפשות אין שומעין דברי הגדול אלא עד לאחר הכל לפי שאם יתחיל הגדול אסור לנשארים לחלוק עליו כמו שנאמר לא תענה על ריב והוא כתוב רב כלומר מה שידבר בו הגדול בחכמה לא תחלוק עליו ולפיכך אין שומעין דעתו אלא בסוף. ומה שאמר הכל כשרים לדון ואפילו גר הוא כשאמו מישראל וכמו כן ממזר כשר לדון דיני ממונות: ",
+                "*<small>[בדפוס נאפולי שנת רנ\"ב ובדפוס וויניציאה שנת הש\"ז ליתא לתיבת ממונות וכן בסה\"מ ג\"כ ליתא.]</small> "
+            ],
+            [
+                "<b>סנהדרין היתה כחצי גורן עגולה כדי שיהו כו': </b>עגולה סביב. וטעם דברי רבי יהודה כדי שיהיו שני עדים על המזכין ושני עדים על המחייבים והלכה כחכמים ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>ושלש שורות של תלמידי חכמים יושבין לפניהן כו': </b>כבר נתבאר מדברנו בפרק ראשון מזו המסכת שכל ב\"ד של שלשה ועשרים יש לו לפניהם שלש שורות ובכל שורה מהם ג\"כ כ\"ג מסודרין ראשון ושני ושלישי עד סופם כפי מעלתם בחכמה: "
+            ],
+            [
+                "<b>כיצד מאיימין את העדים על עדי נפשות כו':  </b>מאומד הוא מה שנוטה עליו המחשבה ברוב והראיה בדברים הדומים לענין. וחותמו של אדם הראשון הוא צורת מין האדם אשר בה האדם אדם ובה ישתתפו כל האדם ואע\"פ שהכל מקבלין אותה צורה ישתנו אישיהם במאורעים רבים כמו שהוא מצוי ונראה. ומינין הם היוצאים מכלל דת כל אומה ואומה וכבר בארנו במה שהקדמנו שזה השם אינו נופל (אלא) על צדוקים וביתוסים בלבד:"
+            ]
+        ],
+        [
+            [
+                "<b>היו בודקין אותן בשבע חקירות באיזו כו':  </b>רבי יוסי אומר שאין צריך לשאול אותם באי זה שבוע באי זו שנה באי זה חדש בכמה לחדש אלא באי זה יום באי זה שעה באי זה מקום בלבד: ואמרו מכירין אתם אותו התריתם בו אין זה מכלל החקירות והדרישות אבל הוא דבר שאין שם עדות שיצטרך הדרישות וחקירות אלא שידע אמתתו: וחיוב אלו השבע חקירות ממה שנאמר באותם אנשים שחייבים מיתה ודרשת וחקרת ושאלת והוגד לך ושמעת ודרשת היטב ודרשו השופטים אלה השבעה חזוקים לעמוד על אמתת הדבר ולעשות תכלית הדרישה והחקירה ואין הלכה כרבי יוסי אלא אפילו אמרו העדים אתמול הרגו ראוי לומר להם באיזה שבוע באיזו שנה באיזה חדש באי זה יום באי זו שעה וזה לפי מה שהם אומרים מסיעין את העדים ממקום למקום כדי שתטרף דעתם עליהם ויחזרו בהם רוצה לומר שמאריכים עליהם ומוציאין אותם מספור לספור ויכבידו בשאלות עד שיקוצו ואם יש בעדות פסלות יחזרו בהם: "
+            ],
+            [
+                "<b>כל המרבה בבדיקות הדי זה משובח מעשה כו':  </b>בן זכאי הוא רבן יוחנן בן זכאי ולא היה אותו שבדק אבל זה המעשה היה לפני רבו הלל הזקן והוא היה תלמיד לפניו ואמר הלל לעדים באיזה מקום אמרו לו במקום פלוני תחת אילן תאנה ואמר ריב\"ז יש לשאול תואר התאנים היאך היו עוקציהן שהם תלוים בהן מן העץ אם עוקציהם ארוכים או קצרים ואם הם עבות או דקות וכל זה כדי להאריך על העדים כמו שזכרנו וראה דבריו נכוחים וטובים ושאלם כמו שאמר ובאותה שעה לא היו קורים אותו אלא בן זכאי בלבד ונזכר המעשה בלשון בן זכאי ורבינו הקדוש כתב אותו בשעת חבורו כמו שקבל אותו: ואמרו ואפילו שנים אומרים רוצה לומר אפילו בחקירות שהם העיקר כששנים אומרים אנו יודעים ואחד אומר איני יודע עדותן קיימת וכן פירשו התלמוד והטעם אשר בגללו אם אמר אחד מן העדים בחקירות איני יודע עדותן בטלה ואם אמרו כלם בבדיקות אין אנו יודעים עדותן קיימת הוא מה שאומר לך והוא זה כי מעקרנו כל עדות שאין אתה יכול להזימה אינה עדות והזמה אי אפשר אלא כשסיים הזמן והמקום שבהן היה המעשה ההוא כדי שיוכל לומר להם אותו [כת] שיזים אותם והלא עמנו הייתם באותה שעה במקום פלוני כמו שיבאר עוד ושבע חקירות הם לסיים הזמן והמקום ואם אמר בחקירות איני יודע אי אפשר בהם הזמה בשום פנים ולפיכך עדותן בטלה ונאמר עדות שקר הוא וזה שאומר בחקירות איני יודע הוא כדי שלא תתקיים עליהם ההזמה: "
+            ],
+            [
+                "<b>אחד אומר בשנים בחדש ואחד אומר בשלשה כו':  </b>זו שאמרנו שכשיהיה מחלוקת ביום אחד עדותן קיימת אמנם דין זה עד חצי החדש בלבד אבל אם אמר האחד בששה עשר בחדש והאחד בשבעה עשר עדותן בטלה ואע\"פ שהסכימו על היום מן השבוע לפי שאי אפשר שיעבור חצי חדש שלא ידעו כל העולם איזה יום היה ראש חדש: ומפאת המזרח עד אמצע הרקיע נקרא מזרח ומאמצע השמים עד פאת המערב נקרא מערב וכבר בארנו במסכת ברכות (פ\"א הלכה ב) שכל השעות הנזכרות בכל המשנה שעות זמניות: "
+            ],
+            [
+                "<b>ואחר כך מכניסין את השני ובודקים אותו כו':  </b>אינו יורד משם כל היום אמנם הוא זה כשלא היה ממש בדבריו אבל אם היה ממש בדבריו אינו יורד משם לעולם: ואין שומעין מן העד דבר בין לזכות בין לחובה משום שנאמר ועד אחד לא יענה ואמר בנפש למות הוא חוזר על אחד כאילו אמר אחד לא יענה בנפש למות ולפיכך אינו נהרג עד שיהיו המחייבין יותר על המזכין שנים או יותר כמו שבארנו בפרק שלפני זה (הלכה א): "
+            ],
+            [
+                "<b>אם מצאו לו זכות פטרוהו ואם לאו מעבירין כו':  </b>כ\"ז מבואר וכבר הקדמנו זכרון עקריו (פ\"ד ה\"א) כי הטיתך לטובה ע\"פ עד א' ולרעה ע\"פ ב' או יותר: "
+            ]
+        ],
+        [
+            [
+                "<b>נגמר הדין מוציאין אותו לסוקלו בית בו':  </b><b>מצאו לו זכות פטרוהו ואם לא יוצא ליסקל וכרוז כו':  </b>הסבה אשר בגללה היה בית הסקילה חוץ לב\"ד הוא כדי שלא יהיה נראה שיש לדיינין חריצות להמית ובעוד שמוליכין אותו לבית הסקילה אפשר שיהיה שם מי שילמד עליו זכות: ופירוש הסודרין מפות: ומה שאמר שיהא ממש בדבריו ואז מחזירין אותו אפילו ארבעה וחמשה פעמים אמנם פעם ראשונה ושניה מחזירין אותו כשיאמרו אחרים עליו אבל אם אמר הוא יש לי ללמד על עצמי זכות ואפילו לא היה ממש בדבריו מחזירין שיש לומר מחמת הפחד שכח טענתו ואפשר שכשיחזור לב\"ד תתיישב דעתו ויזכור טענתו: ובתוך ההכרזה יאמר והעידו עליו עדים שהם פלוני ופלוני שעשה כך וכך ביום פלוני בשעה פלונית במקום פלוני אולי יהיה שם מי שיזים אותם וכמו שעושין בסקילה כן עושין בכל מיתות ב\"ד: "
+            ],
+            [
+                "<b>היה רחוק מבית הסקילה בעשר אמות אומרים בו':  </b>מה שהצריך להתודות רחוק מבית הסקילה כדי שלא יפחד ותטרף דעתו ולא יוכל לדבר כשיהיה קרוב ממקום המיתה: ודע שהריגת יהושע לעכן היתה הוראת שעה לפי שתורתנו האמיתית אינה מחייבת מיתה על החוטא בהודאתו בעצמו ולא בנבואת נביא שיאמר שעשה זה המעשה. ואין הלכה כר\"י: "
+            ],
+            [
+                "<b>היה רחוק מבית הסקילה ארבע אמות כו':  </b>יכסה האיש מתחת הטבור ומה שהצריך שיסקל ערום לפי שהוא ממהר למות. ואין הלכה כר\"י: "
+            ],
+            [
+                "<b>בית הסקילה היה גבוה שתי קומות אחד מן כו':  </b>הסקילה או הדחיפה ממקום גבוה [אחד] הוא לפי שנפילת האבן עליו או שיפול הוא עליה הצער אחד הוא שאתה רואה מה שאמר סקל יסקל או ירה יירה: ",
+                "<b>כל הנסקלין נתלין דברי רבי אליעזר וחכמים כו':  </b>מגדף בלבד ועובד ע\"ז נקרא גם כן מגדף הוא מה שנאמר והנפש אשר תעשה ביד רמה מן האזרח ומן הגר את ה' הוא מגדף ופירשו זה בספרי כי אותה פרשה כולה בע\"ז מדברת: ונתלו אלה הנשים בשביל הכשוף והריגתן כלן ביום אחד הוראת שעה וכן תלייתן הוראת שעה ואין למדין דין מהוראת שעה כמו שקבענו עקר בהקדמת חבורינו זה <small>[ד\"ה והחלק ב' בענין הנביא]</small> ואין הלכה כרבי אליעזר: ",
+                "<b>כיצד תולין אותו משקעין את הקורה בארץ כו':  </b>חכמים אומרים אסור לתלות על אילן נטוע לפי מה שנאמר תקברנו מי שאינו מחוסר אלא קבורה יצא זה שמחוסר קבורה וקציצה [ר' יוסי אומר הקורה מוטה] לפי שמן העיקרים המקובלים שהעץ שנתלה עליו הוא נקבר עמו אפי' העץ המשוקע בארץ לפי שהוא מחוסר חפירה ולפיכך הוא אומר מוטה על הכותל ולא תשקע בארץ וחכמים אומרים חפירה לאו מילתא הוא *והלכה כחכמים: <br>",
+                "*<small>[בדפוס נאפולי ווניציאה ליתא תיבות אלו \"והלכה כחכמים\"]</small>"
+            ],
+            [
+                "<b>אמר ר\"מ בשעה שאדם מצטער שכינה מה לשון כו':  </b>מה הלשון אומרת כלומר איזה דבר הוא מנהג בני אדם לומר כשהוא רוצה לענות מי שמצטער בצערו אין הנאה בזה המעשה ולא בהנחתו והדברים שהיו אומרים בימי ר\"מ קלני מראשי קלני מזרועי כך אמר הכתוב שבמיתת זה החוטא יש חורבן המציאות ולהניח אותו בחיים אין טוב ואם זה אומר במחויב מיתה כ\"ש מי שנהרג נקי. ואלה השתי קברות הלכה גמירי לה ואין לה ראיה ולא סמך בכתוב אלא קבלה בלבד: "
+            ],
+            [
+                "<b>נתעכל הבשר מלקטין את העצמות וקוברין כו':  </b>הקרובים באים כשנגמר הדין עליו ליהרג ואין ראוי להתאבל על הרוגי ב\"ד לפי שאין עונותיהם מכופרים עד שיתעכל הבשר והאבלות אין חיובו אלא כשסותמים הקבר כמו שאמרנו משיסתם הגולל ובאותה שעה אינן בני אבילות והואיל ונדחו ידחו: "
+            ],
+            [],
+            []
+        ],
+        [
+            [
+                "<b>ארבע מיתות נמסרו לב\"ד סקילה כו':  </b>הסבה במחלוקתם בארבע מיתות בית דין בהיותם מוקדם או מאוחר לפי שמקדימים במאמר מיתה חמורה לפני מיתה קלה וחכמים ורבי שמעון חולקין בשריפה וסקילה איזה מהם חמור וכן בחנק והרג ותועלתנו לידע איזו מיתה חמורה לפי שמי שנתחייב שתי מיתות ידון בחמורה לדברי הכל: ואמרו זו מצות הנסקלין רומז למה שקדם מענין זה בפרק שקודם לזה ואין הלכה כר' שמעון: "
+            ],
+            [
+                "<b>מצות הנשרפין היו משקעין אותו בזבל עד כו': </b>פתילה דבר נתך מן המתכות והם היו שורפין בעופרת מותכת לפי ששריפת מה שתוך הגוף נקרית שריפה וכך קבלנו בבני אהרן שלא נשרפו הנראה מגופותיהם ואמר הכתוב בהם יבכו את השריפה אשר שרף ה' וזה שאנו עושין כן לחמלה על האיש ההוא לפי שזה ממהר מיתתן ואמר רחמנא ואהבת לרעך כמוך לפי שהאדם כשהוא חייב מיתה הוא בוחר לנפשו הקלה שבמיתות ואשר צערה מועט כמו כן נעשה בזולתנו אם הוא חייב סקילה נסקל באבן אחת כמו שהקדמנו ואם נתחייב שריפה נשרוף אותו כמו שזכרנו: וסודרין קשה בתוך הרכה רצוני לומר שנותן סודר קשה חזק בסודר רך כדי שלא יצטער בשרו בבגד הקשה בשעת חנקו: ופירוש חומרת את בני מעיו מחממת בני מעיו ושורפת אותן וכן אמרו ז\"ל (חולין נו, א) בעוף שנפל לאש נפלה לאור ונחמרו בני מעיה ויש גורס מגזרת חמרמרו מעי (איכה א'). ואין הלכה כר' יהודה ולא כר' אליעזר:  "
+            ],
+            [
+                "<b>מצות הנהרגין היו מתיזין את ראשו בסייף כו':  </b><b>מצות הנחנקים היו משקעין אותו בזבל עד כו':  </b>אמרו בברייתא אמר להם (רבי) [רבי יהודה] אף יודע אני שמיתה מנוולת היא אבל מה אעשה שהרי אמרה תורה ובחקותיהם לא תלכו וחכמים אומרים הואיל וכתב בתורה הריגה בסייף מן התורה למדנו לא' מהם. וכבר ידעת שהעדים הם שממיתין בידים איזו מיתה שתהיה לפי שאותו הדבר אצלם אמת שהשיגוהו בחושיהם והוא אצלנו ספור דברים שאין אנו יודעים אלא מה ששמענו מהם ולפיכך צוה השם יתברך שיהיו העדים ממונין על הענין וזהו ענין נאה. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>אלו הן הנסקלין הבא על האם ועל אשת האב כו':  </b><b>הבא על הזכור ועל הבהמה והאשה המביאה כו':  </b>בכל מקום שנאמר בתורה דמיהם בם בסקילה ולמדנו סקילה לשוכב עם בהמה כמו שנאמר מות יומת ואת הבהמה תהרוגו: ונאמר במסית כי הרג תהרגנו הנה כמו שמסית נסקל כמו כן הבהמה וכמיתת הבהמה כך מיתת השוכב עמה. ומן המבואר כי מי שהביא זכור על עצמו בסקילה והוא הנקרא נרבע לזכור וכמו כן איש שהביא בהמה על עצמו וזה נקרא נרבע לבהמה והוא כלל באמרו יתברך שוכב עם בהמה וכן אשה המביאה הבהמה על עצמה אין הפרש שתביא על עצמה כדרכה או שלא כדרכה וכן הבא על הבהמה בין כדרכה בין שלא כדרכה: והנה הגיע לי מקום שאזכיר בו עקרים גדולים מאד מעניני העריות ואע\"פ שהן מפוזרות במקומות מן המשנה וכבר בארנו כל עיקר מהם במקומו אבל אקבץ אותם בכאן כדי שיהיו כולם מצויין במקום אחד למי שירצה לראות אותם בו גם אזכור בו ענינים שלא נתבארו במשנה להשלים הכוונה כולה ואומר מתחלה שכל מה שאני אומר במקום זה בשביל איש גדול רצוני לומר שיהיה בן שלש עשרה שנה ויום אחד שהביא שתי שערות שזהו הגדול השלם אצל התורה וכמו כן בת י\"ב שנה ויום אחד שהביאה שתי שערות אנו קוראין אותה גדולה וכל מה שהיה פחות מאלה השנים או בשנים האלה ולא יביאו שתי שערות אנו קוראין אותם קטן וקטנה וכל מי שאומר בו שהוא ראוי עונש או עונשין רצוני לומר שהוא חייב מלקות או אחת ממיתות ב\"ד: ואחר שהקדמתי אלה הדברים אחל לזכור הדברים אשר יעדנו להביאם בכאן ואומר כי בכל העריות אין הפרש בין ביאה כדרכה לביאה שלא כדרכה וכמו כן מערה בזכור ומערה בבהמה ומערה נקרא המכניס כל העטרה והמשמש הוא המכניס כל האבר כלו אבל הכנסת קצת עטרה הנה הוא כמו שבא דרך אברים ואין להוצאת שכבת זרע בענין חיוב העונשין סרך בשום פנים אלא כיון שהכניס האבר יתחייב העונש עליה ואפי' פירש מיד ואין הפרש בעריות כולם בין שיהיה האיש מלמעלה והאשה מלמטה או שתהיה האשה מלמעלה והאיש מלמטה וזהו שקורין ז\"ל משכב הפוך וכמו כן שאר ההנחות כלם על איזה הנחה שתהיה הביאה יענישו בהכנסת העטרה היאך שיהיה זה ואם בא אדם על ערוה מן העריות באבר זולתי הזכרות אינו חייב עונש ואפי' הוציא שכבת זרע לפי שהוא דבר שנחלקו עליו ולא פסק בו התלמוד ואין לענוש אלא על דבר מפורש שאין בו ספק ומ\"מ הוא דבר ערוה וזהו שקורין חכמים משמש מת כלומר שמשמש באבר מת אמנם מי שמשמש ערוה כשהיא מתה זה אינו חייב שום דבר לדברי הכל וזהו שקורין מעשה הורדוס ומי שבא דרך אברים בערוה מן העריות או נשק אחד מן העריות או חבק או משמש באבר מאבריו לכונת הנאה באיזה אבר שנגע מאברי גופו כאותן המתענגים ביד ורגל וזה המעשה מן הזנות קוראין אותן חכמים ע\"ה (נדה יג.) מנאפין ביד וברגל וכן המשחק עם אחת מן העריות והקריצה בעין במתכוין להנאת כל זה אסור ומכין לעובר מלקות. וכל אלו נכללין בשני לאוין נזכרים בתורה האחד זה <small>[ע' שבת יג.]</small> שאמר הכתוב לא תקרבו לגלות ערוה כלומר הזהרו והתרחקו מן הדברים המקריבים ומביאים לגלות ערוה וכך פירשו ע\"ה לא תקרבו ולא לגלות ערוה והשני מה שנאמר לבלתי עשות מחוקות התועבות אבל אין חייב כרת אלא על הביאה הנזכרת כמו שאמרו על עצמן של תועבות ענוש כרת וכו' וכן אסור להריח בבשמים שעל הערוה וליהנות בראיית העין בצורתה במתכוין להנאה אבל אינו חייב על זה מלקות ואע\"פ שאמרו לא תנאף לא תהנה לאף לפי שאין לוקין מדרשה <small>[ע' כתובות יז. ושו\"ע אה\"ע ס\"ה ס\"ב, וקצ\"ע]</small> ומותר להסתכל בכלה בשעת ברכה ואע\"פ שהיא אשת איש והיא ערוה ואסור להסתכל בה אחרי כן אא\"כ לא נתכוון לידע צורתה ואשה הפנויה מותר לאותם שאינה לו ערוה ליהנות בהסתכל ביופים ואין בזה איסור אלא על דרך צניעות והפרישות והוא מן הדברים המותרים כדי שלא יגע באיסור כי החסידים מרחיקין דברים כאילו ואע\"פ שהן מותרים מחשש שתנשא אותה אשה וירגיל עמה כמו שהיה עושה לפנים וכן פירשו בפירוש זה שאמר איוב (ל\"א) ברית כרתי לעיני ומה אתבונן על בתולה אבל אינו אסור אבל אם היה מסתכל בה לידע אם היא יפת מראה כדי שישאנה או אם היא כעורה ולא ישאנה זה ראוי לעשות והתורה מצוה על זה <small>[משמעות הש\"ס קדושין מא.]</small> ואנשי מעשה מבעלי תורה מכוונים לעשותו: והבא על אשה שאין לה בעל הוא חייב מלקות אבל תשמיש הפנויה דרך אברים ושאר מה שאמרנו שמחייבין עליו מלקות בערוה אין בו חיוב מלקות בפנויה לפי שהביאה עצמה במלקות אבל כל זה אין ראוי לעשותו בשום פנים ויתחייב מלקות על ייחוד פנויה מדרבנן וכמו כן שאר העריות אין מותר לאדם שיתיחד עם שום אחד מהן זולתי עם זכור ובהמה לפי שכך אמרו חכמים [קדושין פב.] לא נחשדו ישראל על הזכור ועל הבהמה לפי שהגוי הטהור הזה אין יצרם תקפם להרהר בשני הדברים האלה המכוערין שהם חוץ מן המנהג הטבעי. וכשיתיחד עם הערוה מן העריות שאסור להתיחד עמהם או עם פנויה שאינה ערוה מלקין לשניהם אלא אשת איש בלבד כי מי שיתייחד עמה ואע\"פ שהוא אסור אינו לוקה לא הוא ולא היא שלא להוציא לעז על בניה שהם ממזרים: ומותר לאדם להתייחד עם אמו או עם בתו בלבד ומה שזולתן מן הנשים שהן עריות אסור היחוד עמהם וכבר בארנו כל דיני היחוד בפ' אחרון מקדושין [הלכה יג] ונשיקת הקרובים שטבע בעלי התורה לא תתאוה להם ואין נהנין מהם כגון אחותו ואחות אמו ואחות אביו ובת בתו ובת בנו שנאוי עד מאד ואסור אבל אין חייבין עליו מלקות כשלא יתכוין בזה הנאה אבל עם כל זה אסור הוא. ואחד מהחכמים <small>[שבת יג. ע\"ז יז.]</small> עליו השלום היה מנשק  (בתי ידי) [<small>שם איתא</small> חדייהו] אחותו הגדולה ממנו או ידיה כשהיה בא מן המדרש ונמנע מזה ונזהר ממנו לפי שראה שאין בו צד היתר ואמרו לך לך אמרין לנזירא סחור סחור לכרמא לא תקרב ואין בכל העריות שיהיה מותר עמה בכגון זה אלא עם בתו בלבד כי האם מותרת לנשק לבנה ותמשמש בו עד שישלים שתים עשרה שנה אחר כן הוא אסור עליה כשאר עריות וכמו כן האב ינשק לבתו וימשמש בה עד שתשלים תשע שנים אחר כן היא אסורה עליו. ואסור לאדם שישתמש באשה לתת לו משקה או מאכל או לרחוץ ידיו וכיוצא בזה בין שהיא זקנה או בת שלש שנים ויום אחד בין בת חורין בין שפחה קטנה או גדולה בין בתולה בין בעולה בין שהיא ערוה עליו בין אינה ערוה עליו אלא האם והבת כמו שזכרנו ואין משגיחין בזה לשנים וזהו שאמרו (קדושין ע.) אין משתמשין באשה כלל והטעם בזה שלא יבא לידי הרהור אבל בזה אין מלקות: וכבר הזהירו חכמים הרבה על ההרהור והרחיקו מן הדברים המביאים אליו והאריכו לשון לאיים ולהפחיד (נדה יג:) כל המקשה עצמו לדעת והמוציא שכבת זרע לבטלה וביארו שכל זה אסור אבל אינם מחייבין מלקות בשום דבר מכיוצא בזה. וכמו כן זה המעשה המגונה הנוהג בין הנשים ג\"כ מביאות אשה על אשה הוא מעשה תועבה אבל אין בו עונש לא מן התורה ולא מדרבנן ואין אחת משתיהם נקראת זונה ואינה נאסרת על בעלה ואינה אסורה לכהן וזה שקורין חכמים (יבמות עו.) נשים המסוללות זו בזו והוא נגזר מן מסלול והוא הדרך הכבוש ועם היות שאין בו עונש כבר מנו זה המעשה מכלל תועבות המצרים ואמרו בביאור כמעשה ארץ מצרים מה היו עושין איש נושא איש ואשה נושאת אשה ואשה נשאת לשני אנשים: ומותר לאיש שיבא על אשתו שלא כדרכה ודרך אברים וכפי מה שירצה וכך השיב (נדרים כ:) אחד מן החכמים לאשה ששאלה לו על זה ואמר לה התורה התירה לו וקצת חכמים רצו לגזור שיהיה דבר זה מרוחק ומתועב כלומר שלא יעשה האיש עם אשתו כמעשים האלה שלא יתעלל עמה על הדרכים כמו שעושין עמי הארץ לרוב התאוה כמו שזכרנו ממשכב הפוך ונשיקת מקומות מן הגוף והזהירו על זה ואמרו שהן חולקין עליו כלומר על החכם שאמר לה התורה התירתך לו וכו' וחכמים אומרים כל מה שאדם רוצה לעשות באשתו עושה ופסק התלמוד בזה הלכה כחכמים אבל אע\"פ שכל זה מותר כמו שזכרנו החסידים הצנועים ירחיקו כל אלה הדברים המתועבים הבהמיים ומחזיקין אותו ברשעות ומרשיעין המתכונים לתכלית תענוגם כגון אלה הדברים לפי שנתבאר שתכלית התשמיש להעמיד המין לא לתענוג התשמיש בלבד והתענוג בזה הושם לעורר בעלי החיים על הכוונה הראשונה והוא הזרע והראיה הברורה על זה שתסור התאוה ויכרית התענוג ביציאת שכבת זרע לפי שלזה בלבד התנועעו הטבעים כי אם היה התענוג במשגל הוא הכונה היה מתמיד כל זמן שירצה האדם שיתענג ואין הדבר כן ולכן יכונו החסידים דרך כונת הטבע בלבד והחכמים משבחין זה ומאהבין אותו וקוראין זו הכונה מקדש עצמו בשעת תשמיש והוא שיכוין להוציא אותו מותר בלבד ואמרו בזה מה שמזכה הבנים זכות בצניעות ומדות טובות וכבר שבחו (שבת נג:) קצת מן החכמים שהיה לו אשה שהיו בה מומין גלוים נראים והוא לא היה יודע בהם לפי שהיתה מחשבתו במה שמחשבים החסידים הטהורים בהיותו בשעת צרכו עמה לא יכוין אלא מה שהיתה כוונת הטבע כחכמת האלהית ואין זה חולק על מה שקדם ממאמרם כל מה שרוצה לעשות באשתו עושה לפי שענין האסור והמותר אינן בענין המרוחק והשנוא והמרוצה והאהוב ומה שראוי לעשות מדרך הצניעות ותכלית הפרישות וכן אסרו חכמים (נדה טז:) לשמש אדם מטתו עם אשתו לאור הנר ואין בזה עונש. וכמו כן אסרו <small>(ע' יבמות צ: ובסנהדרין מו.)</small> לבא על אשתו בשוקים ובגנות ובפרדסים וכיוצא בהן מן המקומות שאין בהם בית דירה ומחייבין עליו מכת מרדות וכן הוא אצלם דבר שנוא לשמש מטתו ביום (נדה יז.) ולהרבות התשמיש ולהרבות נשים ולשאת בת עם הארץ או להתחתן בו (פסחים מט:) ולישא אשה קודם שתהיה בת שתים עשרה שנה (סנהדרין עו:) ולהשיא קטנה לזקן או זקנה לבחור כל זה שנוא בתורה: ואחזור להשלים העקרים שאנחנו מתעסקים בספורם כשיזנה איש גדול באשה קטנה אם היתה מבת שלש שנים ויום אחד ומעלה חייב עונש ואין עליה עונש אלא אם היא גדולה ואם זנתה אשה גדולה עם נער קטן אם היה מבן תשע שנים ויום אחד ולמעלה היא חייבת עונש ואין עונש עליו אלא אם הוא גדול והאיש הגדול אם בא על הזכור או הביא הזכור עליו אם הוא מבן תשע שנים ויום אחד ולמעלה יהרג האיש ולא ימות הקטן אלא אם הוא גדול. ואשה המביאה הבהמה עליה אם היתה מבת שלש שנים ויום אחד ומעלה תהרג הבהמה ולא תהרג היא אלא אם היתה גדולה ואם היא פחותה מן השנים הנזכרות לא תהרג הבהמה וכן הבא על הבהמה או נרבע מן הבהמה אם הוא מבן תשע שנים ויום אחד ומעלה תהרג הבהמה ואין חיוב מיתה עליו אלא אם הוא גדול ואין משגיחין בבהמה אלא הקטנה והגדולה שוה בין שתהיה רובעת או נרבעת בין שתהיה זכר או נקבה. וכל מי שהוא פחות מבן תשע שנים ויום אחד אין ביאתו ביאה וכאלו לא עשה דבר לענין העונש אבל הוא אסור בין שיבא על אחר או שיביא אחר עליו ואינו נענש בביאתו וכן פחותה מבת שלש שנים ויום אחד אין ביאתה ביאה בין לאדם בין לבהמה: וממה שראוי לך לידע שהאשה הנרבעת מן הבהמה אינה אסורה על בעלה ואפי' היה כהן וכבר בארנו כי ב\"ד עונשים האיש כשהוא גדול והאשה כשהיא גדולה בעדים והתראה: וכל מה שבארנו אע\"פ שלא ידעוהו בית דין ולא הענישום כי לא נתברר העדות עונותיהם כתובות אצל הבורא יתברך הוא יעניש העושה הרעה כרעתו כמו שיראה לו כפי חכמתו אבל מפי השמועה למדנו <small>[משמעות הש\"ס שבת פט: דל עשרין שנין וכו' וע' רש\"י שם ראיה מדור המדבר וע' מזרחי פ' חיי שרה ועמ\"ש התוס' מו\"ק כח. ד\"ה מת בחמישים כו' בשם הירושלמי]</small> שהקב\"ה לא יעניש החייב כרת אלא אחר עשרים שנה ואין הפרש בזה בין זכרים לנקבות: וממה שצריך שתדע שאשת אדם שאינו גדול אינה אשת איש וכן אשת איש חרש שוטה כשנשאה והוא חרש או שוטה אבל חרשת או קטנה אשת הגדול שהשיאה אביה היא אשת איש וחרשת ושוטה אינה אשת איש לענין מיתה ולא לקרבן: ודע כי ג\"כ כשיזנה האדם עם אשה ואמה או עם שתי אחיות או זולתה מן הקרובות הוא זה כמו שמזנה עם שתי נשים נכריות שאין קורבה ביניהן לפי שאותה קורבה האסורה בתורה אינה אלא כשאחת מהן היא אשתו ומותר לו לישא אשה אחת מהן אחר שזנה עמהן ועל התנאים שבארנו בפ' י\"א [הלכה א] מיבמות וכשיזנה אדם עם קרובות אשתו כגון אמה ואחותה ובתה וזולתם אין אשתו אסורה עליו ואע\"פ שנתחייב כרת או מיתה אבל האשה כשתנאף ברצונה נאסרת לבעלה בין עם ישראל בין עם נכרי ואם היתה אנוסה היא מותרת לבעלה אלא אם היא אשת כהן. זהו מה שנראה לנו לזכרו בכאן מסתרי העריות וכיוצא בהן מקלקולי הביאות והשנוא מהן והאסור והמרוצה והאהוב. והלכה כרבי יהודה: "
+            ],
+            [
+                "<b>המגדף אינו חייב עד שיפרש השם אמר כו':  </b>לא מאחין ענין חבור כעין אריגה שאין הקריעה נכרת אבל התפירה מותר: והטעם שמספיק באמרו אף אני כמותו כדי שלא יחזור פעם אחרת ברכת ה': ואמרו והשלישי להודיעך ששלשה כשנים צריך שתהיה עדותם כולו עדות אחת ומאמר רבי יהושע בן קרחה נכון: "
+            ],
+            [
+                "<b>העובד עבודת אלילים אחד העובד ואחד כו':  </b>אמרו אחד העובד תשלום לשון זה ראוי להיות כן אחד העובד אותה בדבר שעובדין אותה בו ואחד הזובח והמקטר והמנסך והמשתחוה ואפי' שלא כדרכה לפי שאלו ארבעה מינין מן העבודות כשעבד אותם באחת מהן חייב ואפי' לא עבדה כמו שהוא דרכה שתעבד אלא שהקריב לה מה שאינו קרבנה או יקטר לה זולתי ההקטרת שנעבדה בה ושאר העבודות אינו חייב עד שיעבדם כמו שדרכם לעבדם כגון פוער עצמו לפעור וזורק אבן למרקולים ודע כי עובד ע\"א מאהבה או מיראה פטור ואם קבלה עליו באלוה חייב: והמגפף הוא שיחבוק אותה צורה תרגום ויחבק לו וגפף ליה: ואלה העבודות שאמר שהוא עובר עליהם בלא תעשה כמו כן נכלל בזה שאמר לא תעבדם אבל אינו לוקה עליו לפי שאין איסורו איסור מבואר אבל חייב מלקות: הנודר בשמו והמקיים בשמו כמו שאמר הכתוב ושם אלהים אחרים לא תזכירו. ואפי' כוון הפוער עצמו לפעור וזורק אבן למרקוליס לבזוי אותו הנעבד וקלונו חייב חטאת ואין הפרש בין זורק אבן למרקוליס או מסלק אבן מלפניו לפי שבשני הדרכים הוא נעבד: "
+            ],
+            [
+                "<b>הנותן מזרעו למולך אינו חייב עד שימסור כו':  </b><b>בעל אוב זה פיתום המדבר משחיו וידעוני כו':  </b>זו ההבערה אינה שריפה כמו שחשב המון רב למאד אבל עקרו הוא כשהיו מבערין אש והיו מלהטין אותו לשם אותו הפסל הידוע שהיו עובדין אותו בכך והוא הנקרא מולך והיה אוחז אחד מבניו ונותן אותו ביד המשמש בעסק אותו הנעבד והיה מעבירו על האש מצד זה לצד זה וכיון שעשה זה נתחייב סקילה ומתנאי שימסור ויעביר מקצת זרעו לפי שנא' מזרעך ולא כל זרעך ואם עשה כגון זה לשם ע\"ז אחרת משאר הנעבדים אינו חייב מיתה לפי שזו היא עבודת המולך וזהו המתברר מלשון התלמוד: ובעל אוב מפורסם בלשון המקרא מין ממינים ולא יתערב לך בדורש אל המתים לפי שדורש אל המתים אינו עושה מעשה בשום פנים אבל הוא מין ממיני הבודים בעתידות דברים מלבם וזה כשיצום וילין בקברים וידבר דברים והוא רואה בחלומות עתידות כפי מחשבתו. ובעל אוב הנזכר במקרא יהיה בעשיית מעשים ויש ממנו מין אחר והוא שלוקח גולגולת אדם אחד שנתעכל ממנו הבשר ויצניע אותה ויקטר לה ובודה דברים בה והוא שומע ממנה דברים כמו ששומעין מן המת במלאכת בעל אוב וכל מה שאתה רואה ממאמר מדבר ושומע בענין זה הוא שמיעה כוזבת כפי מה שישים מחשבתו בזה כמו שיארע לבני אדם הרבה במקום הפנוי רוצה לומר בשעת התיחדות: ידעוני אמרו מניח עצם ידוע בפיו והוא מדבר מאליו וידוע שם עוף: ואמרו ג\"כ בכאן מדבר משחיו יתדמה לו שמיעת קול מתחת שחיו: "
+            ],
+            [
+                "<b>המחלל את השבת בדבר שחייבין על זדונו כו':  </b><b>המקלל אביו ואמו אינו חייב עד שיקללם כו':  </b>משנה זו לדעת רבי עקיבא שסובר שיש שם חלול שבת שאין חייבין על זדונו כרת ועל שגגתו חטאת והוא איסור תחומין אצל רבי עקיבא דאורייתא אבל חכמים אומרים איסור תחומין דרבנן ואין קורין אותו חלול אלא המלאכות בלבד שחייבין על זדונן כרת ועל שגגתן חטאת כמו שנתבאר במקומו והלכה כחכמים: "
+            ],
+            [
+                "<b>הבא על נערה המאורסה אינו חייב עד כו':  </b>כבר בארנו פעמים רבות שנערה נקראת משעת שהביאה שתי שערות אחר שתים עשרה שנה ועד אחר תשלום ששה חדשים: ואמרו הראשון בסקילה והשני בחנק כשבא עליה ראשון כדרכה ואם באו עליה עשרה שלא כדרכה ועדיין היא בתולה כלם בסקילה. "
+            ],
+            [
+                "<b>המסית זה הדיוט המסית את ההדיוט אמר כו':  </b><b>המדיח זה האומר נלך ונעבוד ע\"א כו':  </b>אמרו זה הדיוט המסית את ההדיוט לפי שנביא המסית מיתתו בחנק. המסית את הרבים והם מדיחי עיר הנדחת אין מכמינין עליהם אבל מכמינים למסית את ההדיוט בלבד ואלה הדברים כלם כשאמרה ליחיד הוא מסית ואם אמרם לרבים אינו מדיח עד שידבר עמהם בלשון רבים ויאמר להם נלכה ונעבדה ע\"ז פלונית שכן אמרה תורה בענין זה נלכה ונעבדה וגו': "
+            ],
+            [
+                "<b>המכשף העושה מעשה חייב ולא האוחז את כו':  </b>אמרו פטור הוא פטור אבל אסור כגון פטורי שבת וחייבי מלקות [דרבנן]: "
+            ]
+        ],
+        [
+            [
+                "<b>בן סורר ומורה מאימתי נעשה בן כו':  </b>מה שכנו שער הערוה בזקן הוא לשון נקיה וכבר ידעת שהבאת שתי שערות הוא אחר שתים עשרה שנה ויום אחד ומי שהוא פחות מאלה השנים נקרא קטן ואין השתי שערות בהם סימן אלא שומא וכבר בארנו ענין זה ביבמות פעמים רבות וכיון שישלים שלשה חדשים אחר ביאת שתי שערות אינו נעשה בן סורר ומורה ואפי' לא הקיף זקן התחתון לפי שנאמר בן ולא אב ואחר שלשה חדשים אפשר שיהיה לו בן כיון שיביא שתי שערות אפשר שתתעבר ממנו אשה ולשלשה חדשים יתפרסם ההריון ולפי שבזמן הזה אפשר לו להיות אב לא יעשה בן סורר ומורה ואפי' לא הקיף תכף הבאת שתי שערות: "
+            ],
+            [
+                "<b>מאימתי חייב משיאכל טרטימר בשר וישתה כו':  </b>טרטימר בשר חצי מנה ומתנאיו עד שיהיה אותו הבשר בשיל ולא בשיל וכמו כן יין מזוג ולא מזוג: ואמרו דבר שהוא לו מדרבנן כגון תנחומי אבלים וכל דבר שהוא לו עבירה כגון שאכל ביום תענית צבור לפי שנאמר איננו שומע בקולנו ועד שלא יהיה באותו המעשה שלו אלא המרות אביו ואמו בלבד לא המרות התורה. ואין הלכה כרבי יוסי: "
+            ],
+            [
+                "<b>גנב משל אביו ואכל ברשות אביו משל אחרים כו':  </b>ר\"ל ר' יוסי באמרו שיגנוב מדמי סעודה המוכנת לאביו ולאמו או מנכסי האם אם היה לה נכסים שאין זכות לאביו בהם וזהו כגון שנתן לה אדם מתנה על מנת שאין לבעלה רשות בהן וזה יתכן לעשות ומתנאיו עוד שיקח בעצמו באותו ממון הגנוב בשר ויין בזול ויאכלם במקום שאמרנו על הפנים הנזכרים ואין הלכה כרבי יוסי בר' יהודה: "
+            ],
+            [
+                "<b>היה אביו רוצה ואמו אינה רוצה אביו אינו כו':  </b><b>היה אחד מהם גידם או חיגר או אלם או סומא כו':  </b><b>ברח עד שלא נגמר דינו ואחר כך הקיף זקן כו':  </b>ראויה לאביו ר\"ל שתהיה דומה במראה ובקומה לפי שנאמר אביו ואמו <small>[וע' תוי\"ט דלשון קצרה הוא ואסיפא דקרא סמיך וכו' ע\"ש]</small>: ואמרו ומתרים בו בפני ג' כלומר ומתרים בו ולוקה לפני שלשה לפי שהתראתו בשנים כמו שאר התראות: ומעיקרנו שהאדם כשנגמר דינו גברא קטילא הוא ונהרג כל זמן שימצא ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>בן סורר ומורה נדון על שם סופו ימות זכאי כו':  </b>נדון על שם סופו כלומר כי התורה העידה מי שהוא בימי קטנותו מרוב התאוה בזה התכלית שאמר אי אפשר לבסוף שלא יגזול בני אדם וישפוך דמים לקחת ממון שיעשה בו מה שהרגיל והש\"י צוה שיהרג מפני זה ויהרג הוא לפני שיהרוג לאחרים: "
+            ],
+            [
+                "<b>הבא במחתרת נדון על שם סופו היה בא כו':  </b>וכן הבא במחתרת ידוע הוא שכונתו שאם יעמוד בעל הבית להציל ממונו מידו שיהרגנו ולפיכך מותר להרגו ואין הפרש בין שבא במחתרת או בדרך החצר ודרך גג ודרך קרפף אבל דבר הכתוב בהווה ברוב וכבר נתבאר בכתובות וזולתו כי מעיקרנו אין אדם מת ומשלם ולפיכך הבא במחתרת אם שבר חבית בעת כניסתו ולא יהיו שם עדים שאז דמו מותר כמו שנאמר אין לו דמים והוא פטור מדמי החבית ואם שבר אותה בצאתו וכבר פנה ללכת לדרכו שאין מותר להרגו אם יש שם עדים כמו שנאמר דמים לו הוא חייב בדמי החבית: "
+            ],
+            [
+                "<b>ואלו הן שמצילין אותן בנפשן הרודף אחר כו':</b>כל חייבי כריתות וחייבי מיתות ב\"ד מן העריות מצילין אותם בנפשם אבל זכר אלה השלשה בלבד לפי שהם מבוארין יותר מאותן הבאין בלמוד לפי שלמדנו ההצלה מדאמר רחמנא בנערה המאורסה אין מושיע לה הא יש מושיע לה מושיעה בכל דבר שהוא יכול להושיעה ואפי' במיתת אותו האיש האונס אותה ולמדנו זכור מנערה המאורסה לפי שכתוב ולנערה לא תעשה דבר ולמדנו ממנה רוצח ג\"כ לפי שנאמר כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה ולמדנו משם חייבי כריתות ומיתות ב\"ד וכל זה בעריות אבל שאר עבירות כגון אוכל חלב ודם או מכשף וכיוצא בהם אין צריך לומר שאין מצילין אותם בנפשם ואמנם הוצרך להזכיר שבת וע\"ז ואע\"פ שהם מזולתי העריות לגודל שני העונות האלה ושהם יסודות לכל התורה וכשאדם עובר עליהם חשוב כעובד עבודת כוכבים לכל דבר ואינו מישראל כמו שבארנו בפרק חמישי מעירובין והיה עולה על הדעת שמצילין בהם ג\"כ בנפשם כמו שהיו סוברין קצת החכמים לכך הודיענו שאין הדבר כן אלא שהם כשאר העבירות לענין ההצלה וכתב רחמנא רוצח וזכור למעוטי בהמה וע\"ז ושבת כמו שזכרנו וענין ההצלה זו היא שמצוה עלינו להציל זה האיש הנרדף מיד הרודף שהוא מבקש להרגו או לעבור בו עבירה באיזה פנים שיתכן ואפי' במיתת הרודף ואע\"פ שעדיין לא עשה העבירה וזהו פירוש בנפשו כלומר בנפש הרודף וכיון שעבר ועשה העבירה אסור להרגו אלא בב\"ד ועדים ועל הפנים שהקדמנו ביאורם ואינו כן אם ראינוהו כשהוא רודף אחר בהמה או רוצה לחלל שבת או ע\"ז אבל אנו צריכין להזהירו ולמונעו ולהצילו בכל מה שנוכל זולתי מיתתו שהוא אסור עד שיעבור בעדים והתראה והורגים אותו ב\"ד וכן שאר העבירות מלבד העריות ורוצח כמו שבארנו: "
+            ]
+        ],
+        [
+            [
+                "<b>ואלו הן הנשרפין הבא על אשה כו':  </b><b>ואלו הנהרגין הרוצח ואנשי עיר הנדחת כו':  </b><b>המכה את חבירו בין באבן בין באגרוף ואמדוהו כו':  </b>שיסה בו הוא שירמוז על אותה חיה בידו או בקולו עד שיזיקו: והשיך הוא שיגרה בו אותה חיה וידביק שניו בגופו. והלכה כחכמים: "
+            ],
+            [
+                "<b>נתכוין להרוג את הבהמה והרג את האדם כו':  </b>מחלוקת ר' שמעון היא על מה שנלמד מהלכה ראשונה והוא אמרו נתכוין להרוג את הבהמה והרג את האדם פטור שנשמע מזה שאם נתכוין להכות אדם והכה אדם אחר חייב ור' שמעון חולק על זה ואומר אפילו נתכוין להרוג את זה והרג את זה פטור והלכה כרבי שמעון: "
+            ],
+            [
+                "<b>רוצח שנתערב באחרים כולן פטורין רבי יהודה כו':  </b>דברי ר' יהודה אמורים על כונת דברים נסתרים והוא זה כגון שיצא אבן או חץ מבין אנשים הרבה והרג ואין ידוע מי הוא אותו שיירה אותו החץ כולם פטורין ואין בזה מחלוקת אבל שור שהרג ונגמר דינו ונתערב בשוורים אחרים סוקלים את כולם ור' יהודה חולק בזה ואומר כונסין אותן לכיפה ואין הלכה כרבי יהודה ולא כרבי שמעון: "
+            ],
+            [
+                "<b>מי שנתחייב בשתי מיתות ב\"ד נדון בחמורה עבר כו':  </b>דברי הראשון באדם שעבר עברה ונגמר דינו למיתה קלה ואח\"כ עבר עברה חמורה סלקא דעתך שיהא נדון בקלה לפי שהוא גברא קטילא ולא ישגיחו למה שעשה אח\"כ קמ\"ל שהוא נדון בחמורה: וענין זיקת ראשונה כמו שאבאר כגון שתהיה חמותו אשת אביו ויבא עליה הנה הוא מצד שהיא חמותו חייב שריפה ומצד שהיא אשת אביו חייב סקילה ואם היתה חמותו קודם שישאנה אביו ידון בשריפה ואם נשאה אביו ראשון ואחר שהיתה אשת אביו נעשית חמותו ידון בסקילה ועל דרך זה תקיש ואין הלכה כרבי יוסי: "
+            ],
+            [
+                "<b>מי שלקה ושנה ב\"ד מכניסין אותו לכיפה ומאכילין כו':  </b><b>ההורג נפש שלא בעדים מכניסין אותו לכיפה ומאכילין כו':  </b>כיפה מושב מאסר שעושין בבית הסהר גבהו כשיעור קומת האדם שוה בשוה ואין לו שם מקום להתפשט ולא לישן. וזהו שאמרנו בכאן לקה ושנה ר\"ל מלקות של כרת ובאותו עון בעצמו כגון שאכל חלב פעם אחר פעם אבל כריתות חלוקים לא לפי שכל מחויב כרת לוקה וכבר זכרנו זה ועוד יתבאר עקרו לפנים אבל מלקות דלאו מלקין אותו כל זמן שיעבור ואפי' אלף פעמים ואמרו שלא בעדים רצונו לומר שלא בעדות חייב מיתה והוא שלא תתקיים העדות בשום פנים שהמיתה נמנעת בשביל אותה עדות ואע\"פ שהיא אמת כגון קלקול ההתראה או ספיקות שארעו בבדיקות ובחקירות ובכיוצא בהן וכל מי אשר יתחייב בכגון זה נותנין לו לחם צר ומים לחץ עד שיכשלו כחותיו ויכחש בשרו ואחר כך מאכילין אותו פת שעורים עד שכריסו נבקעת: "
+            ],
+            [
+                "<b>הגונב את הקסוה והמקלל בקוסם והבועל ארמית כו':  </b>קסוה כלי שרת נגזר מן קשות הנסך ומקלל בקוסם הוא שיברך את השם בשם ע\"ז: ובועל ארמית שיבעול בת עובדי ע\"ז בפרהסיא בעשרה מישראל או יותר ובשעת מעשה כגון פנחס אבל אחר שבא עליה ופירש או שלא יהיה בקהל ישראל או שאינה עובדת ע\"ז אסור להרגו לפי שהוא מחויב כרת על בת עובדי ע\"ז ואע\"פ שלא נזכר בתורה ולא מנה זה בכלל הכריתות קבלה היא ונתבאר במקרא ובעל בת אל נכר יכרת ה' לאיש אשר יעשנה וגו' וכבר בארנו ג\"כ שהבא על הנכריות חייב מלקות הרבה וכולם מדרבנן ואם ישאל לנו הקנאי אם יפגע בו אם לא ואפילו הוא בשעת מעשה אין מורין לו ואם פשט ידו והרגו אין עליו עונש וכמו כן אם התחזק הבועל בשעת המעשה והרג את הקנאי להציל נפשו ממנו אינו חייב מיתה לפי שהוא רודף אחריו להרגו והתורה לא גזרה הדין להרגו אלא על הדרך הנזכר: אמרה תורה והזר הקרב יומת רבי עקיבא אומר מיתת חנק וחכמים אומרים מיתה בידי שמים וזו המיתה בידי שמים הוא פחות מן הכרת לפי שהמחויב כרת ישאר העונש עליו אחר המיתה כמו שנבאר בפרק שאחר זה ומחויב מיתה כשמת נתכפר לו ואלה המחויבין מיתה גם כן לוקין מדאורייתא כשיתברר החטא בעדים והתראה כמו מחויבי כרת בשוה ובלבד שיהיו עוברים על לאו. ומחויבי מיתה הוא אוכל טבל וכהן טמא שאכל תרומה טהורה וזר שאכל תרומה וזר ששמש וטמא ששמש וטבול יום ששמש ומחוסר בגדים ששמש ומחוסר כפורים ושלא רחוץ ידים ורגלים ושתויי יין ופרועי ראש אמנם טמא שאכל תרומה הוא שנאמר ומתו בו כי יחללוהו ונאמר בטבל ולא יחללו את קדשי בני ישראל וכמו שהחלול האמור בתרומה במיתה כך חלול האמור בטבל במיתה וזר שאכל תרומה לפי שאחר שאמר ומתו בו כי יחללוהו אמר וכל זר לא יאכל קדש וזר ששמש מבואר שנא' והזר הקרב יומת וטמא ששמש הוא מה שנאמר בטמאים וינזרו מקדשי בני ישראל ולא יחללו וזה החלול כמו החלול הנזכר באמרו ומתו בו כי יחללוהו וטבול יום מפי הקבלה סמכוהו לזה שאמר הכתוב קדושים יהיו לאלהיהם ולא יחללו ומחוסר בגדים שנאמר בכהנים וחגרת אותם אבנט וגו' והיתה להם כהונה לחקת עולם בזמן שבגדיהם עליהם כהונתם עליהם אבל כשיחסר מהם דבר הנה הוא כזר. ומחוסר כפורים לפי שנאמר וכפר עליה הכהן וטהרה מכאן ראיה לפני הבאת כפרה טמאה נקראת ונתבאר שאין עבודה לטמא ואם עבד במיתה ושלא רחוץ ידים ורגלים מבואר שנא' ירחצו מים ולא ימותו יין ושכר אל תשת אתה ובניך בבואכם אל אהל מועד ולא תמותו ראשיכם אל תפרעו ובגדיכם לא תפרומו ולא תמותו. ואין הלכה כרבי עקיבא: "
+            ]
+        ],
+        [
+            [
+                "<b>כל ישראל יש להם חלק לעולם הבא שנאמר ועמך כו':</b> ראיתי לדבר בכאן בעיקרים רבים באמונה גדולים ונכבדים עד מאד. הוי יודע כי בעלי התורה נחלקו דעותיהם בטובה שתגיע לאדם בעשיית המצות שצונו בהם הש\"י ע\"י משה רבינו ע\"ה וברעה שתמצא אותו כשיעבור עליהם מחלוקות רבות מאד לפי השתנות שכליהם ונשתבשו בהם הסברות שבוש גדול עד שכמעט לא תמצא בשום פנים אדם שנתבאר לו דבר זה ולא תמצא בו דבר מוחלט לשום אדם אלא בשבוש גדול:",
+                "<b>כת</b> [ראשונה] סוברת כי הטובה הוא ג\"ע וכי הוא מקום שאוכלים ושותים בו מבלי עמל הגוף ובלי יגיעה ושיש לשם בתים מאבנים טובות ומטות מוצעות במשי ונהרות מושכות יין ושמנים מבושמים והרבה דברים מזה המין. וכי הרעה הוא גיהנם והוא מקום בוער באש שבו שורפין הגויות ומצטערים שם בני אדם במיני הצער והעינוי יאריך ספורם. והכת הזאת הביא ראיה על סברתם מדברי רבותינו ז\"ל וממקראות הכתוב שפשטם נאותים למה שהם אומרים לכולו או לרובו:",
+                "<b>וכת שניה</b> תסבור ותחשוב שהטובה המיוחלת הוא ימות המשיח מהרה יגלה וכי באותו הזמן יהיו בני אדם כלם מלאכים כלם חיים וקיימים לעד ויגביהו בקומתם וירבו ויעצמו עד שיושיבו כל העולם לעד לעולם ואותו המשיח כפי מחשבתם יחיה [לעד] בעזר הי\"ת וכי באותן הימים תוציא הארץ בגדים ארוגים ולחם אפוי ודברים הרבה כאלה שהם מן הנמנעות. וכי הרעה היא שלא יהיה האדם מצוי באותן הימים ולא יזכה לראותו ומביאין ראיה בדברים רבים מצויים לחכמים ובכתובים במקרא יסכים פשטם למה שהם אומרים או לקצתו:",
+                "<b>וכת שלישית</b> תחשוב כי הטובה שנקוה תחיית המתים והוא שיחיה האדם אחר מותו ויחזור עם קרוביו ובני ביתו ויאכל וישתה ולא ימות עוד וכי הרעה היא שלא יחיה אחר מותו עם אותם שיחיו ומביאין ראיה על זה במאמרים רבים מצויים בדברי החכמים ובפסוקים מן המקרא שפשוטם יורה על מה שהם אומרים או על קצתו:",
+                "<b>וכת רביעית</b> תחשוב כי הכונה שתגיע לנו בעשיית המצות היא מנוחת הגוף והשגת התאוות העולמיות בעוה\"ז כמו שומן הארצות ונכסים רבים ורוב הבנים ובריאות הגוף והשלום והבטחון והיות המלך מישראל והיותנו שולטים על מי שהצר לנו והרעה שתשיגנו כשנכפור על התורה הפך הענינים האלה כמו מה שאנחנו פה היום בזמן הגלות ויביאו ראיה כפי סברתם מכל המקראות שבתורה והקללות וזולתם ומכל אותם הסיפורם הכתובים במקרא:",
+                "<b> וכת חמישית</b> והם הרבה מחברים הענינים האלה כולם ואומרים כי התוחלת הוא שיבא המשיח ויחיה המתים ויכנסו לג\"ע ויאכלו שם וישתו ויהיו בריאי' כל ימות עולם:",
+                "אבל זו הנקודה הנפלאת ר\"ל העוה\"ב מעט תמצא בשום פנים שיעלה על לבו הוא שיחשוב או שיקח זה העיקר או שיאמר זה השם על איזה דבר הוא נופל אם הוא תכלית הטובה או אחת מן הדעות הקודמות הוא התכלית או שיבדיל בין התכלית ובין הסבה המביאה אל התכלית אבל מה ששואלים העם כלו ההמון והמבינים היאך יקומו המתים ערומים או לבושים ואם יעמדו באותן תכריכין עצמן שנקברו בהם ברקמתם ובציורם ויפוי תפירתם או במלבוש שיכסה גופם בלבד וכשיבא המשיח אם יהיו שם העשיר והדל או אם יהיו בימיו חזק וחלש והרבה שאלות כאלו בכל עת. ואתה המעיין בספר זה תבין זה המשל שאני ממשל לך ואז תכין לבך ותשמע דברי בכל זה:",
+                "שים בדעתך כי נער קטן הביאוהו אצל המלמד ללמדו תורה וזהו הטוב הגדול לו לענין מה שישיג מן השלמות אלא שהוא למעוט שניו וחולשת שכלו אינו מבין מעלת אותו הטוב ולא מה שיגיעהו בשבילו מן השלמות ולפיכך בהכרח יצטרך המלמד שהוא יותר שלם ממנו שיזרז אותו על הלמוד בדברים שהם אהובים אצלו לקטנות שניו ויאמר לו קרא ואתן לך אגוזים או תאנים ואתן לך מעט דבש ובזה הוא קורא ומשתדל לא לעצם הקריאה לפי שאינו יודע מעלתה אלא כדי שיתנו לו אותו המאכל ואכילת אותן המגדים אצלו יקר בעיניו מן הקריאה וטוב הרבה בלא ספק ולפיכך חושב הלימוד עמל ויגיעה והוא עמל בו כדי שיגיע לו באותו עמל התכלית האהוב אצלו והוא אגוז אחד או חתיכה דבש וכשיגדיל ויחזיק שכלו ויקל בעיניו אותו הדבר שהיה אצלו (וכשיהיה) נכבד מלפנים וחזר לאהוב זולתו יזרזו אותו ויעוררו תאותו באותו הדבר החמוד לו ויאמר לו מלמדו קרא ואקח לך מנעלין יפים או בגדים חמודים ובזה ישתדל לקרא לא לעצם הלימוד אלא לאותו המלבוש והבגד ההוא נכבד בעיניו מן התורה והוא אצלו תכלית קריאתו וכאשר יהיה שלם בשכלו יותר ויתבזה בעיניו זה הדבר ג\"כ ישים נפשו למה שהוא גדול מזה ואז יאמר לו רבו למוד פרשה זו או פרק זה ואתן לך דינר אחד או ב' דינרין ובכך הוא קורא ומשתדל ליקח אותו הממון ואותו הממון אצלו נכבד מן הלמוד לפי שתכלית הלמוד אצלו הוא שיקח הזהב שהבטיחוהו בו וכשיהיה דעתו גדול ונקלה בעיניו זה השיעור וידע שזה דבר נקל יתאוה למה שהוא נכבד מזה ויאמר לו רבו למוד כדי שתהיה ראש ודיין ויכבדוך בני אדם ויקומו מפניך כגון פלוני ופלוני והוא קורא ומשתדל כדי להשיג מעלה זו ותהיה התכלית אצל הכבוד שיכבדו אותו בני אדם וינשאוהו וישבחו אותו. וכל זה מגונה ואמנם יצטרך למעוט שכל אדם שישים תכלית החכמה דבר אחר זולתי החכמה ויאמר לאיזה דבר נלמד אלא כדי שנשיג בו זה הכבוד וזה הוללות על האמת ועל למוד כזה אומרים חכמים שלא לשמה כלומר שיעשה המצות וילמוד וישתדל בתורה לא לאותו הדבר בעצמו אלא בשביל דבר אחר והזהירו החכמים על זה ואמרו [אבות פ\"ד מ\"ה] לא תעשה עטרה להתגדל בהם ולא קרדום לחפור בה והם רומזין למה שבארתי לך שאין לשום תכלית החכמה לא לקבל כבוד מבני אדם ולא להרויח ממון ולא יתעסק בתורת השם יתברך להתפרנס בה ולא תהיה אצלו תכלית למוד החכמה אלא לדעת אותה בלבד. וכן אין תכלית האמת אלא שידע שהוא אמת והתורה אמת ותכלית ידיעתה לעשותה ואסור לאדם השלם שיאמר כשאעשה אלה המצות שהם המדות הטובות ואתרחק מן העבירות שהם המדות הרעות שצוה השם יתברך שלא לעשותה מה הוא הגמול שאקבל על זה לפי שזה כמו מה שיאמר הנער כשאני קורא זה מה יתנו לי והם אומרים לו דבר פלוני לפי שכשאנו רואים מיעוט שכלו שאינו מבין זה השיעור והוא מבקש לתכלית תכלית אחר אנו משיבים לו כסכלתו כמו שנאמר ענה כסיל כאולתו (משלי כ״ו:ה׳) וכבר הזהירו חכמים על זה ג\"כ כלומר שלא ישים האדם תכלית עבודת השם יתברך ועשיית המצוה בשביל דבר מן הדברים והוא מה שאמר האיש השלם המשיג אמתת הענינים [שם פ\"א מ\"ג] אנטיגנוס איש סוכו אמר אל תהיו כעבדים המשמשים את הרב על מנת לקבל פרס אלא הוו כעבדים המשמשים את הרב על מנת שלא לקבל פרס ואמנם ר\"ל בזה שיאמין באמת לעצם האמת וזהו הענין שקוראין אותו עובד מאהבה ואמרו ז\"ל (ע\"ז יט.) במצותיו חפץ מאד אמר ר' אליעזר במצותיו ולא בשכר מצותיו וכמה היא מבוארת והיא ראיה ברורה על מה שקדם לנו מן המאמר. וגדול מזה מה שאמרו בספרי <small>(וכענין זה בנדרים סב.)</small> שמא תאמר הריני לומד תורה בשביל שאהיה עשיר בשביל שאקרא רב בשביל שאקבל שכר לעולם הבא תלמוד לומר לאהבה את ה' אלהיך כל שאתם עושים לא תעשו אלא מאהבה:",
+                "הנה התבאר לך זה הענין ונתבאר שהוא כוונת התורה ויסוד כוונת חכמים עליהם השלום ואין מעלים עיניו מזה אלא אויל משתגע שקלקלוהו ושבשוהו המחשבות הסכלות והרעיונים הגרועים. וזו היא מעלת אברהם אבינו עליו השלום (סוטה לא.) שהוא היה עובד מאהבה ולעומת הדרך הזה ראוי להיות ההתעוררות. ולפי שידעו החכמים ז\"ל שזה הענין קשה עד מאד ואין כל אדם משיג אותו ואם השיגו אינו מסכים בו בתחילת הענין ואינו סובר שתהיה אמונה ברורה לפי שהאדם אינו עושה מעשה אלא כדי שתגיע לו ממנו תועלת או שתסור ממנו פסידא ואם אינו כן יהיה אצלו אותה מעשה הבל וריק היאך יאמר לבעל תורה עשה אלה המעשים ולא תעשה אותם לא לירא מעונש מן הי\"ת ולא להנחיל שכר טוב זה דבר קשה עד מאד לפי שאין כל בני אדם משיגין האמת עד שיהיו כמו אברהם אבינו ע\"ה ולכן התירו להמון כדי שיתישבו על אמונתם לעשות המצות לתקות שכר ולהנזר מן העבירות מיראת עונש ומזרזין אותם על זה ומחזקים כוונתם עד שישיג המשיג וידע האמת והדרך השלם מה הוא כמו שעושין בנער בשעת הלמוד כמו שהבאתי המשל והאשימו לאנטיגנוס איש סוכו בבארו להמון מה שבאר ואמרו בזה הזהרו בדבריכם כמו שנתבאר באבות [פרקי אבות פ\"א מי\"א]:",
+                "ואין ההמון מפסידין מכל וכל בעשותם המצות מיראת העונש ותקות השכר אלא שהם בלתי שלמים ואולם זה טוב להם עד שיהיה להם כח והרגל והשתדלות בעשיית התורה ומזה יתעוררו לדעת האמת ויחזרו עובדים מאהבה וזה הוא מה שאמרו ז\"ל (פסחים נ:) לעולם יעסוק אדם בתורה ואפילו שלא לשמה שמתוך שלא לשמה בא לשמה:",
+                "וממה שאתה צריך לדעת כי דברי חכמים ז\"ל נחלקו בם בני אדם לשלשה כתות:",
+                "<b>הראשונה</b> והוא רוב מה שראיתי ואשר ראיתי חבוריו ומה ששמעתי עליו הם מאמינים אותם על פשטם ואין סוברין בהם פירוש נסתר בשום פנים והנמנעות כלם הם אצלם מחויבות המציאות ואמנם עושין כן לפי שלא הבינו החכמה והם רחוקים מן התבונות ואין בהם מן השלמות כדי שיתעוררו מאליהם ולא מצאו מעורר שיעורר אותם סוברין שלא כוונו החכמים ז\"ל בכל דבריהם הישרים והמתוקנים אלא מה שהבינו לפי דעתם מהם ושהם על פשוטם ואע\"פ שהנראה מקצת דבריהם יש בהם מן הדבה והריחוק מן השכל עד שאילו סופר על פשוטו לעמי הארץ כל שכן לחכמים היו תמהים בהתבוננם בהם והם אומרים היאך יתכן שיהיה בעולם אדם שיחשוב בזה או שיאמין שהיא אמונה נכונה ק\"ו שייטיב בעיניו וזו הכת עניי הדעת יש להצטער עליהם לסכלותם לפי שהם מכבדין ומנשאין החכמים כפי דעתם והם משפילים אותם בתכלית השפלות והם אינם מבינין זה וחי השם יתברך כי הכת הזה מאבדים הדרת התורה ומאפילים זהרה ומשימים תורת ה' בהפך המכוון בה לפי שהשם יתברך אמר בתורה התמימה אשר ישמעון את כל החוקים האלה ואמרו רק עם חכם ונבון הגוי הגדול הזה והכת הזאת מספרים משפטי דברי החכמים ז\"ל מה שכששומעין אותו שאר האומות אומרים רק עם סכל ונבל הגוי הקטן הזה ורוב מה שעושין זה הדרשנים שהן מפרשין ומודיעין להמון העם מה שאינם יודעין ומי יתן אחר שלא ידעו ולא הבינו שיהיו שותקין כמו שאמר מי יתן החרש תחרישון ותהי להם לחכמה או שיהיו אומרים אין אנו מבינים כוונת החכמים בזה המאמר ולא היאך יתפרש אבל הם מחשבים שהם מבינים אותו ומשתדלים להודיעו לפרש לעם מה שהבינו הם עצמם כפי דעתם החלושה לא מה שאמרו חכמים ודורשין בראשי העם דרשות ממסכת ברכות ופרק חלק וזולתם על פשטם מלה במלה:",
+                "<b>והכת השניה</b> הם רבים ג\"כ והם אותם שראו דברי החכמים או שמעום והבינו אותם כפי פשוטו וחשבו שלא כוונו חכמים בו זולתי מה שמורה עליו פשט הדבר והם באים לסכל אותם ולגנותם ומוציאין דבה על מה שאין בו דבה וילעגו על דברי חכמים ושכלם יותר זך מהם ושהם ע\"ה נפתים גרועי השכל סכלים בכלל המציאות עד שלא היו משיגים דבר חכמה בשום פנים ורוב הנכשלים בזה השבוש המתיחסים לחכמת הרפואות והמהבילים בגזרת הכוכבים לפי שהם במחשבתם נבונים וחכמים בעיניהם ומחודדים ופילוסופים וכמה הם רחוקים מן האנושית אצל אותם שהם חכמים ופילוסופים על האמת אבל הם סכלים יותר מן הכת הראשונה והרבה מהם פתיות והוא כת ארורה לפי שהם משיבים על אנשים גדולים ונשיאים אשר נתבררה חכמתם לחכמים ואלו הפתאים אילו היה עמלם בחכמות עד שיהיו יודעים היאך ראוי לסדר ולכתוב הדברים בחכמת האלהות והדומה להן מן הדברים אצל ההמון ואצל החכמים ויבינו החלק המעשיי מן הפילוסופיא אז היו מבינים אם החכמים ז\"ל חכמים אם לא והיה מתבאר להם ענין דבריהם:",
+                "<b>והכת השלישית</b> והם חי השם מעטים עד מאד עד שאין ראוי לקרותם כת אלא כמו שיאמר לשמש מין ורק היא יחידה והם אותם בני אדם שנתברר אצלם גדולת החכמים ז\"ל וטוב שכלם ממה שנמצא בכלל דבריהם מורים על ענינים אמתים למאד ואע\"פ שהם מעטים ומפוזרים במקומות מחבוריהם הם מורים על שלמותם וכי הם השיגו האמת ושנתברר ג\"כ אצלם מניעות הנמנע ומציאות המחויב להמצא וידעו כי הם ע\"ה אינם מדברים התולים ונתאמת להם שדבריהם יש לו נגלה ונסתר וכי הם בכל מה שאומרים מן הדברים הנמנעים דברו בהם בדרך חידה ומשל כי הוא זה דרך החכמים הגדולים ולפיכך פתח ספרו גדול החכמים ואמר להבין משל ומליצה דברי חכמים וחידותם וידוע הוא אצל בעל הלשון כי חידה הוא הדבר שהמכוון בו בנסתר לא בנגלה ממנו וכמו שאמר אחודה נא לכם חידה וגו' לפי שדברי החכמים כולם בדברים העליונים שהם התכלית אמנם הם חידה ומשל והיאך נאשימם על שמחברים החרמה על דרך משל ומדמים אותם בדברים הפחותים ההמוניים ואנו רואים החכם מכל האדם עשה זה ברוח הקדש ר\"ל שלמה במשלי ושיר השירים ובמקצת קהלת ואיך יקשה עלינו לסבור פירוש על דבריהם ולהוציאם מפשטם כדי שיאות לשכל ויסכים עם האמת ועם היותם כתבי הקדש והם בעצמם סוברים בפסוקי המקרא ומוציאים אותם מפשוטם ומשימין אותם משל והוא האמת כמו שאנו מוציאים שאמרו (ברכות יח:) בפירוש פסוק הוא הכה את שני אריאל מואב שהוא כלו משל וכן מה שנאמר והוא ירד והכה את הארי בתוך הבור משל וכן מה שנאמר מי ישקני מים מבור בית לחם (ב\"ק ס:) ושאר הספור כלו משל וכן ספור איוב בכללו אמרו קצתם משל היה (ב\"ב טו.) ולא פירש לאיזה דבר הושם זה המשל וכן מתי יחזקאל (סנהדרין צב:) אמרו קצתם משל היה ורבים כאלה. ואם אתה המעיין מאחת השתי כתות הראשונות לא תשגיח בדברי ולא בשום דבר מזה הענין לפי שלא יהיה נאות לך שום דבר ממנו אבל יזיקך ותשנאהו והיאך יאתו המאכלין הקלים המעטים מכמותם הישרים באיכותם לאדם שהרגיל במאכלים הרעים אבל באמת הם מזיקים לו והוא שונא אותם הלא ידעת מה אמרו האנשים שהיו רגילים לאכול בצלים ושומים והדגים ונפשנו קצה וגו'. ואם אתה מן הכת השלישית כשתראה דבר מדבריהם שהדעת מרחיק אותו תעמוד ותתבונן בו ודע שהוא חידה ומשל ותשכב עשוק הלב וטירוד הרעיון בחבורו ובסברתו ותחשוב למצא כוונת השכל ואמונת היושר כמו שנאמר למצוא דברי חפץ וכתוב יושר דברי אמת ואז תסתכל בספרי זה ויועיל לך בע\"ה:",
+                "ועתה אחל לדבר במה שכוונתי לו הוי יודע כי כמו שלא ישיג הסומא עין הצבעים ואין החרש משיג שמע הקולות ולא הסריס תאות המשגל כן לא ישיגו הגופות התענוגים הנפשיות וכמו שהדגים אינם יודעים יסוד האש לפי שהיותם ביסוד המים שהם הפכו כן אינו נודע בזה העולם הגופני תענוג העולם הרוחני אבל אין אצלנו בשום פנים תענוג זו זולתי תענוג הגוף בלבד והשגת החושים מן המאכל והמשתה והמשגל וכל מה שזולתו אלה הוא אצלנו בלי מצוי ואין אנו מכירין אותו ולא נשיג אותו בתחלת המחשבה אלא אחר חקירה גדולה. וראוי להיות כן לפי שאנחנו בעולם הגופני ולפיכך אין אנו משיגים אלא תענוגיו הגרועים הנפסקים אבל התענוגים הנפשיים הם תמידים עומדים לעד אינם נפסקים ואין ביניהם ובין אלו התענוגים יחס ולא קורבה בשום פנים ואין ראוי אצלנו בעלי התורה ולא אצל האלהיים מן הפילוסופים שנאמר שהמלאכים והכוכבים והגלגלים אין להם תענוג אבל באמת שיש להם תענוג גדול במה שהם יודעים ומשיגין באמיתת הבורא יתברך ובזה. הם בתענוג תמידי שאינו נפסק ואין תענוג גופני אצלם ואינם משיגין אותו לפי שאין להם חושים כמונו שישיגו בהם מה שאנו משיגין אותו וכמו כן אנחנו כשיזדכך ממנו מי שיזדכך ויעלה לאותם מעלה אחר מותו אינו משיג התענוגים הגופנים ואינו רוצה בהם אלא כעין שירצה המלך שהוא גדול הממשלה שיתפשט ממלכותו וממשלתו ויחזור לשחק עם הנערים בכדור כשהיה עושה לפנים מן המלכות וזה בקטנות שניו כשלא היה מבחין בין מעלת שני הענינים כמו שאנחנו היום משבחין ומנשאין תענוגי הגוף ולא תענוגי הנפש. וכשתתבונן בענין שני אלה התענוגים תמצא פחיתות האחת ומעלת השניה ואפילו בעולם הזה. וזה כי אתה מוצא רוב בני האדם כלם מיגעים נפשותיהם וגופותיהם בעמל ויגיעה שאין למעלה מהם כדי שיגיע לו מעלה וכבוד ושינשאוהו בני אדם והנאה זו אינה הנאת מאכל ומשתה וכמו כן הרבה מבני אדם בוחר להנקם מאויביו יותר מהשיג הרבה מתענוגי הגוף והרבה מבני אדם מתרחקים מן הגדול שבתענוגי הגוף מיראתו שישיגהו מזה חרפה ובושת מבני אדם או לפי שמבקש שיהא לו שם טוב ואם ענינו כן בעוה\"ז הגופני כ\"ש בעולם הרוחני והוא העוה\"ב שנפשותנו משכילות שם מידיעת הבורא יתברך כמו שמשכילות הגופנים העליונים או יותר ואותו תענוג לא יחלק לחלקים ולא יסופר ולא ימצא משל למשול בו אותו התענוג אלא כמו שאמר הנביא ע\"ה <small>(ע' תוי\"ט אהלות פי\"א)</small> כשנפלאו בעיניו גדולת הטוב ההוא ומעלתו אמר מה רב טובך אשר צפנת ליראיך וכן אמרו ע\"ה (ברכות יז:) העוה\"ב אין בו לא אכילה ולא שתיה ולא רחיצה ולא סיכה ולא תשמיש אלא צדיקים יושבים ועטרותיהם בראשיהם ונהנים מזיו שכינה. רוצה לומר באמרו ועטרותיהם בראשיהם השארות הנפש בקיום המושכל להם והוא הבורא יתברך והיות הוא רוצה לומר המושכל והוא דבר אחד כמו שזכרוהו גדולי הפילוסופים בדרכים יארך ביאורם בכאן. ואמרו ונהנים מזיו שכינה רצוני לומר שאותן הנשמות מתענגות במה שמשיגות ויודעות מאמתת הבורא יתברך כמו שמתענגות חיות הקודש ושאר מדרגות המלאכים במה שהם משיגים ויודעים ממציאותו. הנה כי הטובה והתכלית האחרון הוא להגיע אל החברה העליונה הזאת ולהיות בכבוד הזה ובמעלה הנזכרת וקיום הנפש כמו שבארנו עד אין סוף בקיום הבורא יתברך שהוא סיבת קיומה לפי שהשיגה אותו כמו שנתבאר בפילוסופים הראשונים וזה הוא טוב הגדול אשר אין טוב להקיש לו ואין תענוג שידמה לו כי איך ידמה התמיד אשר אין לו סוף וקץ בדבר הנפסק וזה שאמר (קדושין לט:) למען ייטב לך והארכת ימים לעולם שכולו ארוך. והרעה השלמה והנקמה הגדולה הוא שתכרת הנפש ותאבד ושלא תהיה חיה וקיימת והוא הכרת הכתוב בתורה כמו הכרת תכרת הנפש ההיא ואמרו ז\"ל (סנהדרין סד:) הכרת בעוה\"ז תכרת בעולם הבא ונאמר והיתה נפש אדוני צרורה בצרור החיים הנה כל מה שבחר והרגיל בתענוגי הגוף ומאס באמת ואהב השקר נכרת מאותה מעלה וישאר חומר נכרת וכבר ביאר הנביא ע\"ה שהעולם הבא אינו מושג בחושים הגופניים וזהו שנאמר עין לא ראתה אלהים זולתך ואמרו (ברכות לד:) בפי' זה כל הנביאים כלם לא נתנבאו אלא לימות המשיח אבל העוה\"ב עין לא ראתה אלהים זולתך. אמנם היעודים הטובים והנקמות והרעות הכתובות בתורה ענינם הוא מה שאספר לך והוא זה כי הוא אומר לך אם תעשה המצות האלה אסייע לך על עשייתם והשלמות בהם ואסיר מעליך המעיקים והמונעים כלם לפי שהאדם אי אפשר לעשות לו המצות לא כשהוא חולה ורעב או צמא ולא בשעת מלחמה ומצור ולכן יעד שיסורו כל אלה הענינים ושיהו בריאים ושקטים עד שתושלם להם הידיעה ויזכו לחיי העוה\"ב. הנה כי אין תכלית שכר עשיית התורה באלה הדברים כלם וכמו כן אם עברו על התורה יהיה עונשם שיארעו להם אותם הרעות כלם עד שלא יוכלו לעשות מצוה וכמו שנאמר תחת אשר לא עבדת. וכשתתבונן בזה התבוננות שלימה תמצא כאלו הוא אומר לך אם עשית קצת מצות מאהבה והשתדלות אעזרך לעשותם כלם ואסיר מעליך המעיקים והמונעים ואם תעזוב דבר מהם דרך ביזוי אביא לך מונעים ימנעוך מעשותם כלם עד שלא יהיה לך שלמות ולא קיום בעוה\"ב וזהו ענין אמרם ז\"ל שכר מצוה מצוה ושכר עבירה עבירה. ואולם גן עדן הוא מקום דשן ושמן מבחר הארץ יש בו נהרים רבים ואילנות עושים פירות יגלה אותו השם יתברך לבני אדם לעתיד לבא ויורה אותו הדרך להלך אליו ויתענגו בו ואפשר שימצאו בו צמחים מופלאים עד מאד מועילין תועלת גדולה ערבים ומתוקים הרבה מלבד אלה הידועים והמפורסמים אצלנו וכל זה אינו מן הנמנע ולא רחוק אבל הוא קרוב להיות ואפי' לא היה כתוב בתורה כ\"ש שנתבאר זה בתורה ונתפרסם. אמנם גיהנם הוא שם לצער ולעונש שישיג לרשעים ולא פי' בתלמוד תואר זה העונש <small>(ע' היטב נדרים ח: ובע\"ז דף ג:)</small> אלא יש אומרים כי השמש תקרב להם וישרפם וראיתם ע\"ז מה שנא' (מלאכי ג׳:י״ט) הנה יום בא בוער כתנור וקצתם אומרים כי הוא חמימות זרה תתחדש בגופותיהם ותשרפם וראייתם על זה מה שנאמר רוחכם אש תאכלכם. ותחיית המתים הוא יסוד מיסודי משה רבינו ע\"ה ואין דת ולא דבקות בדת יהודית למי שלא יאמין זה אבל הוא לצדיקים וכן הוא לשון בראשית רבה גבורת גשמים לצדיקים ולרשעים ותחיית המתים לצדיקים בלבד ואיך יחיו הרשעים והם מתים אפי' בחייהם וכן אמרו (ברכות יח:) רשעים אפי' בחייהם קרואים מתים צדיקים אפי' במיתתן קרואים חיים. ודע כי האדם יש לו למות בהכרח ויתפרד וישוב למה שהורכב ממנו. אמנם ימות המשיח הוא זמן שתשוב המלכות לישראל ויחזרו לארץ ישראל ויהי אותו המלך גדול מאד ובית מלכותו בציון יגדל שמו וזכרו יהיה מלא הגוים יותר מן המלך שלמה וישלימו אתו כל האומות ויעבדוהו כל הארצות לצדקו הגדול ולנפלאות שיהא על ידו וכל מי שיקום עליו יאבדהו השם יתעלה וימסור אותו בידו וכל פסוקי המקרא מעידין על הצלחתו והצלחתנו עמו ולא ישתנה במציאות שום דבר ממה שהוא עתה אלא שהמלכות תחזור לישראל וזהו לשון החכמים (ברכות לד:) אין בין העוה\"ז לימות המשיח אלא שעבוד מלכיות בלבד ויהיו בימיו עשירים ואביונים גבורים וחלשים כנגד זולתם אבל באותם הימים יהיה נקל מאד על בני האדם למצוא מחייתם עד שבעמל מעט שיעמול אדם יגיע לתועלת גדול וזהו שאמרו (שבת ל:) עתידה ארץ ישראל להוציא גלוסקאות וכלי מילת לפי שבני אדם אומרים כשימצא אדם דבר מוכן ומזומן פלוני מצא פת אפוי ותבשיל מבושל והראיה על זה מה שנא' ובני נכר אכריכם וכורמיכם להודיע שיש שם זרע וקציר ולכן קצף החכם הזה שאמר המאמר הזה על תלמידו (<small>ע' שבת ל:</small>) כשלא הבין דברו וחשב שהוא על פשוטו והשיבו כפי השגתו ולא היתה אותה התשובה תשובה האמיתית והראיה על שלא השיב לו על אמיתתו מה שהביא ראיה אל תען כסיל כאולתו. והתועלת הגדול אשר תהיה באותם הימים הוא שננוח משעבוד מלכיות שהוא מונע אותנו מעשיית המצות כלם ותרבה החכמה כמו שנאמר כי מלאה הארץ דעה וישבתו המלחמות כמו שנאמר ולא ישאו גוי אל גוי חרב ויהיה נמצא בימים ההם שלימות רב ונזכה בו לחיי העוה\"ב והמשיח ימות וימלוך בנו תחתיו ובן בנו וכבר ביאר הנביא את מיתתו לא יכהה ולא ירוץ עד ישים בארץ משפט ויאריך מלכותו ימים רבים עד מאד ויארכו חיי בני האדם גם כן לפי שכשיסורו הדאגות והיגונות יארכו ימי האדם ואין לתמוה שתתקיים מלכותו אלפים מן השנים לפי שהחכמים אמרו כי הקיבוץ הטוב כשיתקבץ לא במהרה יפרד. ואין אנו מתאוים ומקוים לימות המשיח לרוב התבואות והעושר ולא שנרכב על סוסים ולא לשתות יין במיני הזמר כמו שמחשבין מבולבלי הדעת. אבל התאוו הנביאים והחסידים ימות המשיח ורבתה תשוקתם אליו. למה שיהיה בו מקבוץ הצדיקים והנהגת הטובה והחכמה וצדק המלך ורוב יושרו והפלגת חכמתו וקרבותו אל האלהים כמו שנא' (תהילים ב׳:ז׳) ה' אמר אלי בני אתה אני היום ילדתיך ועשיית כל מצות תורת משה רבינו ע\"ה מאין התרשלות ועצלה ולא אונס כמו שנא' (ירמיהו ל״א:ל״ד) ולא ילמדו עוד איש  (אל אחיו ואיש אל רעהו) [את רעהו ואיש את אחיו] לאמר דעו את ה' כי כלם ידעו אותי מקטנם ועד גדולם וגו' ונתתי את תורתי בלבם וגו' והסירותי את לב האבן מבשרכם והרבה מאלו הפסוקים בזה הענין. ובאלה הענינים ישיגו העוה\"ב השגה חזקה. והתכלית הוא העוה\"ב ולעומתו הוא ההשתדלות ולפיכך זה החכם המוחזק בידיעת האמת עיין בתכלית האחרון והניח מה שזולתו ואמר כל ישראל יש להם חלק לעולם הבא ואם היותו הוא התכלית המבוקש אינו ראוי למי שהוא רוצה שיהיה עובד מאהבה שיהיה עובד להשיג העוה\"ב כמו שבארנו במה שקדם אבל יש לעבוד על הדרך שאומר וזה כי כשיאמין שיש שם חכמה והיא התורה שהגיעה אל הנביאים מאת הבורא יתעלה שהודיע' בזה המדות הטובות והם המצות והמדות הרעות והם העבירות ראוי לו מצד שהוא אדם ישר במזג שיעשה הטובות ויסור מן הרעות וכשיעשה זה ישלם בו ענין האנושי ויהיה נבדל מן הבהמה וכשיהיה אדם שלם הוא מטבע האדם השלם אשר אין לו מונע שתחיה נפשו ותתקיים בקיום הידוע לה וזה הוא העוה\"ב כמו שאמרנו וזהו שנא' (תהילים ל״ב:ט׳) אל תהיו כסוס כפרד אין הבין במתג ורסן עדיו לבלום כמו שהמונע את הבהמות מן ההשתלחות הוא דבר מבחוץ כמו המתג והרסן ואין ראוי שיהיה אדם כן אבל יהיה המונעו מאתו ומעצמו רצוני לומר צורה האנושית כשתהיה שלמה היא תמנענו מאותן הדברים שמונעין ממנו השלמות והם הנקראים מדות רעות והיא תזרז אותו ותדחנו אל מה שיביאהו אל השלמות וזהו המדות הטובות זה המתבאר לי מכלל דבריהם בזה הענין הנכבד והנעלה. ועוד אחבר חבור אקבץ בו כל הדרשות הנמצאים בתלמוד וזולתו ואבארם ואסבור בהם סברות שיהיו נאותים לאמתת הענינים ואביא ראיה מדבריהם ג\"כ ואגלה מה שהוא מן הדרשות דרך פשטם ואשר מהם משל ואשר מהם היו בחלום וזכרו אותו במאמר פשוט מוחלט כאילו היה בהקיץ ובאותו החבור אבאר לך אמונות רבות ושם אבאר כל הדברים אשר נתתי לך מהם מדברי אלה העקרים מעט תקיש מהם על זולתם. ואין לתפוש עלי על מה שבא במאמרי זה ואשר ויתרתי בקצת מלות וענינים שתופסים עליהם בעלי החכמה כי אני ויתרתי זה השיעור כדי להבין למי שלא קדם לו חינוך בשום דבר מזה הענין הנכבד אשר אין משיגין אותו כל בני אדם. ומלת אפיקורוס היא ארמית ענינה מי שמפקיר ומבזה את התורה או לומדיה ולפיכך קורין בזה השם כל שאינו מאמין ביסודי התורה ומי <small>(ע' סנהדרין צט:)</small> שמבזה החכמים או איזה תלמיד חכם שיהיה או המבזה רבו. וספרים החיצונים אמרו שהם ספרי תועים וכן <small>(בסוגיא דסנהדרין ק:)</small> ספר בן סירא והוא היה איש שחבר ספרים יש בהם התולים מעניני הכרת פנים אין בהם טעם ולא תועלת אלא אבוד הזמן בהבל כגון אלה הספרים הנמצאים אצל הערב מספור דברי הימים והנהגת המלכים ויחוסי הערבים וספרי הנגון וכיוצא בהן מן הספרים שאין בהם חכמה ולא תועלת גופני אלא אבוד הזמן בלבד. והלוחש על המכה ובלבד ברקיקה לפי שיש בזה בזוי להש\"י. וההוגה את השם באותיותיו יו\"ד ה\"א וי\"ו ה\"א שהוא השם המפורש וכבר זכרו דברים זולתי אלה שהעושה אותם אין לו חלק לעוה\"ב. אמרו (ב\"מ נח:) המלבין פני חבירו ברבים <small>[<b>הגה' הגרי\"ב:</b> ע' ברמב\"ם פ\"ג מהל' תשובה וכ\"מ שם וכתבתי בהפלאה שבערכין בס\"ד חידוש דלא ראה הכ\"מ דהכי איתא בירושלמי פ' אין דורשין, גם במג\"א  סי' קנו על הגליון כתבתי בס\"ד עוד בזה בהקדמת שאילת שלום שחברתי בס\"ד על השאלתות דרב אחאי כתבתי התעוררות בדברים אלו]</small> והקורא לחבירו בכנוי והמתכבד בקלון חבירו לפי שלא יעשה מעשה מאלה ואע\"פ שהם עבירות קלות כפי מחשבת החושב אלא בעל נפש גרועה שאין בה שלימות ואינה ראויה לעולם הבא. וממה שצריך שנזכור בכאן והוא הראוי מכל מקומות שעיקרי דתנו ויסודותיה שלשה עשר יסודות:",
+                "<b>היסוד הראשון </b><br>להאמין מציאות הבורא יתברך והוא שיש שם נמצא שלם בכל דרכי המציאות הוא עילת מציאות הנמצאים כלם בו קיום מציאותם וממנו קיומם ואל יעלה על הלב העדר מציאותו כי בהעדר מציאותו נתבטל מציאות כל הנמצאים ולא נשאר נמצא שיתקיים מציאותו ואם נעלה על לבנו העדר הנמצאים כלם זולתו לא יתבטל מציאות הש\"י ולא יגרע ואין האחדות והאדנות אלא לו לבד הש\"י שמו כי הוא מסתפק במציאותו ודי לו בעצמו ואין צריך במציאות זולתו וכל מה שזולתו מן המלאכים וגופי הגלגלים ומה שיש בתוכם ומה שיש למטה מהם הכל צריכין במציאותם אליו וזה היסוד הראשון מורה עליו דבור אנכי ה' אלהיך:",
+                "<b>היסוד השני </b><br>יחוד הש\"י כלומר שנאמין שזה שהוא סבת הכל אחד ואינו כאחד הזוג ולא כאחד המין ולא כאיש האחד שנחלק לאחדים רבים ולא אחד כמו הגוף הפשוט האחד במנין שמקבל החלוק לאין סוף אבל הוא הש\"י אחד באחדות שאין כמותה אחדות וזה היסוד השני מורה עליו מה שנאמר שמע ישראל ה' אלהינו ה' אחד:",
+                "<b>היסוד השלישי </b><br>שלילת הגשמות ממנו וזה שנאמין כי האחד הזה שזכרנו אינו גוף ולא כח בגוף ולא ישיגוהו מאורעות הגופים כמו התנועה והמנוחה והמשכן לא מצד עצמות ולא במקרה ולכן שללו ממנו החכמים ז\"ל החבור והפירוד ואמרו (חגיגה טו.) אין למעלה לא ישיבה ולא עמידה לא עורף ולא עפוי כלומר לא פירוד ולא עורף והוא חבור והוא עפוי מלשון ועפו בכתף פלשתים כלומר ידחפו אותם בכתף להתחברם בהם ואמר הנביא ואל מי תדמיוני ואשוה יאמר קדוש אילו היה גוף [היה] דומה לגופים וכל מה שבא בכתבי הקדש שמתארים אותו בתארי הגופות כמו ההליכה והעמידה והישיבה והדבור וכיוצא בזה הכל דרך השאלה וכן אמרו ז\"ל (ברכות לא:) דברה תורה כלשון בני אדם וכבר דברו החכמים בזה הענין הרבה והיסוד השלישי הזה הוא מורה עליו מה שנאמר כי לא ראיתם כל תמונה כלומר לא השגתם אותו בעל תמונה לפי שהוא כמו שזכרנו אינו גוף ולא כח בגוף:",
+                "<b>היסוד הרביעי </b><br>הקדמות והוא שנאמין כי זה האחד האמור הוא קדמון בהחלט וכל נמצא זולתו בלתי קדמון בערכו אליו והראיות על זה בכתבי הקדש רבות והיסוד הרביעי הזה מורה עליו מה שנא' מעונה אלהי קדם:",
+                "<b>היסוד החמישי </b><br>שהוא יתברך הוא הראוי לעבדו ולגדלו ולהודיעו גדולתו ולעשות מצותיו ושלא יעשו כזה למי שהוא תחתיו במציאות מן המלאכים והכוכבים והגלגלים והיסודות ומה שהורכב מהם לפי שכולם מוטבעים ועל פעולתם אין משפט ולא בחירה אלא לו לבדו הש\"י וכן אין ראוי לעבדם כדי להיותם אמצעים לקרבם אליו אלא אליו בלבד יכוונו המחשבות ויניחו כל מה שזולתו וזה היסוד החמישי הוא שהזהיר על ע\"ז ורוב התורה מזהרת עליו:",
+                "<b>היסוד הששי </b><br>הנבואה והוא שידע אדם שזה מין האדם ימצא בהם בעלי טבעים ממדות מעולות מאד ושלימות גדולה ונפשותיהן נכונות עד שהן מקבלות צורת השכל אחר כן ידבק אותו השכל האנושי בשכל הפועל ונאצל ממנו עליו אצילות נכבד ואלה הם הנביאים וזו היא הנבואה וזהו ענינה וביאור יסוד זה על בוריו יארך מאד ואין כונתנו להביא מופת על כל יסוד מהם וביאור מציאות השגתו לפי שזה הוא כלל החכמה כלם אבל אזכרה דרך ספור בלבד ומקראי התורה מעידים על נבואת נביאים הרבה:",
+                "<b>היסוד השביעי</b><br>נבואת משה רבינו ע\"ה והוא שנאמין כי הוא אביהם של כל הנביאים אשר היו מלפניו ואשר קמו מאחריו כלם הם תחתיו במעלה והוא היה הנבחר מכל מין האדם אשר השיג מידיעתו יתברך יותר מכל מה שהשיג או ישיג שום אדם שנמצא או שימצא וכי הוא ע\"ה הגיע התעלותו מן האנושות עד המעלה המלאכותית ונכלל במעלת המלאכים לא נשאר מסך שלא קרעו ונכנס ממנו ולא מנעו מונע גופני ולא נתערב לו שום חסרון בין רב למעט ונתבטלו ממנו הכחות הדמיונות והחושיות והשגותיו ונבדל כח המתעורר המשתוקק ונשאר שכל בלבד ועל הענין הזה נאמר עליו שהיה מדבר עם הש\"י בלא אמצעיות מן המלאכים. רצוני היה לבאר זה הענין הנפלא ולפתוח המנעול ממקראות התורה ולפרש טעם פה אל פה וכל הפסוק בזולתו מענינו לולא שראיתי שאלה הענינים יצטרכו לראיות רבות מאד והיינו צריכין להצעות רבות והקדמות ומשלים ושנבאר בתחילת מציאות המלאכים ושנוי מעלותיהן מן הבורא הש\"י ושנבאר הנפש וכל כחותיה ויתרחב העגול עד שנדבר בצורות שזכרו הנביאים שראוי לבורא ולמלאכים ויכנס בזה שיעור קומה וענינו ולא יספיק בענין זה לבדו ואפילו יהיה מקוצר בתכלית הקצור מאה דפים ולפיכך אניח אותו למקומו אם בספר הדרשות שיעדתי לחברו או בספרי הנבואה שאני מתעסק בו או בספר שאחבר אותו בפירושי אלו היסודות:",
+                "ואחזור לכוונת זה היסוד השביעי ואומר שנבואת משה רבינו ע\"ה נבדלת מנבואת כל הנביאים בארבעה דברים. הראשון כי איזה נביא שהיה לא דבר לו הש\"י אלא על ידי אמצעי ומשה בלא אמצעי שנאמר פה אל פה אדבר בו. והענין השני כי כל נביא לא תבא לו הנבואה אלא כשהוא ישן כמו שאמר במקומות בחלום הלילה בחזיון לילה ורבים מענין זה או ביום אחר שתפול תרדמה על האדם בענין שנתבטלו ממנו כל הרגשותיו ונשאר מחשבתו פנויה כענין חלום וענין זה נקרא מחזה ומראה ועליו נאמר במראות אלהים ומשה יבא אליו הדבור ביום והוא עומד בין שני הכרובים כמו שיעידו הש\"י ונועדתי לך שם ואמר הש\"י אם יהיה נביאכם וגו' לא כן עבדי משה פה אל פה אדבר בו וגו'. הענין השלישי כי הנביא כשתבא אליו הנבואה ואע\"פ שהוא במראה וע\"י מלאך יחלשו כחותיו ויתקלקל בניינו ויגיע לו מורא גדול מאד כמעט שתצא רוחו ממנו כמו שאמר בדניאל [יוד] כשדבר גבריאל עמו במראה אמר ולא נשאר בי כח והודי נהפך עלי למשחית ולא עצרתי כח ואומר ואני הייתי נרדם על פני ופני ארצה ואומר במראה נהפכו עלי צירי ומשה ע\"ה לא היה כן אבל יבא אליו הדבור ולא ישיגוהו רתת ורעדה בשום פנים כמו שנאמר (שמות ל״ג:י״א) ודבר ה' אל משה פנים אל פנים כאשר ידבר איש אל רעהו כלומר כמו שלא יארע לאדם חרדה מדבור חבירו כן היה הוא משה ע\"ה לא היה חרד מן הדבור ואע\"פ שהוא היה פנים בפנים וזה לחוזק דבקותו בשכל כמו שזכרנו:",
+                "והענין הרביעי כי כל הנביאים לא תנוח עליהם רוח הנבואה ברצונם אלא ברצון הש\"י שהרי יעמוד הנביא ימים או שנים לא תבא לו הנבואה ויבקש מן הבורא הש\"י שיודיע לו הדבר בנבואה ויעמוד עד שינבא או אחר ימים או אחר חדשים או שלא יודיעו בשום פנים וכבר היו מהם כתות שהיו מכיניןעצמן ומזככין מחשבותם כמו שעשה אלישע כמו שכתוב (מלכים ב ג׳:ט״ו) עתה קחו לי מנגן ובאה לו הנבואה ואינו מן ההכרחי שינבא בעת שיכין לזה ומשה רבינו ע\"ה בכל עת שירצה אומר(במדבר ט׳:ח׳) עמדו ואשמעה מה יצוה ה' לכם ונאמר (ויקרא ט״ז:ב׳) דבר אל אהרן אחיך ואל יבא בכל עת אל הקדש אמרו חז\"ל (ת\"כ ריש פ' אחרי) אהרן בבל יבא ואין משה בבל יבא:",
+                "<b>היסוד השמיני </b><br>היות התורה מן השמים והוא שנאמין כי כל התורה הזאת הנתונה ע\"י משה רבינו ע\"ה שהיא כולה מפי הגבורה כלומר שהגיעה אליו כולה מאת ה' יתברך בענין שנקרא על דרך השאלה דבור ואין ידוע היאך הגיע אלא הוא משה ע\"ה שהגיע לו וכי הוא היה כמו סופר שקוראין לו והוא כותב כל מאורעות הימים הספורים והמצות ולפיכך נקרא מחוקק ואין הפרש בין ובני חם כוש ומצרים ושם אשתו מהטבאל ותמנע היתה פלגש ובין אנכי ה' אלהיך ושמע ישראל כי הכל מפי הגבורה והכל תורת ה' תמימה טהורה וקדושה אמת וזה שאומר שכמו אלה הפסוקים והספורים משה ספרם מדעתו הנה הוא אצל חכמינו ונביאינו כופר ומגלה פנים יותר מכל הכופרים לפי שחשב שיש בתורה לב וקליפה ושאלה דברי הימים והספורים אין תועלת בהם ושהם מאת משה רבינו ע\"ה וזה ענין (סנהדרין ל.) אין תורה מן השמים אמרו חכמים ז\"ל הוא המאמין שכל התורה מפי הגבורה חוץ מן הפסוק זה שלא אמר הקב\"ה אלא משה מפי עצמו (שם צט.) וזה כי דבר ה' בזה הש\"י ויתר ממאמר הכופרים אלא כל דבור ודבור מן התורה יש בהן חכמות ופלאים למי שמבין אותם ולא הושג תכלית חכמתם ארוכה מארץ מדה ורחבה מני ים ואין לאיש אלא להלך בעקבות דוד משיח אלהי יעקב שהתפלל גל עיני ואביטה נפלאות מתורתך (תהילים קי״ט:י״ח) וכמו כן פירש התורה המקובל ג\"כ מפי הגבורה וזה שאנו עושים היום מתבנית הסוכה ולולב ושופר וציצית ותפילין וזולתם הוא בעצמו התבנית אשר אמר הש\"י למשה והוא אמר לנו והוא נאמן בשליחותו והמאמר המורה על היסוד הזה הוא מה שנאמר (במדבר ט״ז:כ״ח) ויאמר משה בזאת תדעון כי ה' שלחני לעשות כל המעשים האלה כי לא מלבי:",
+                "<b>היסוד התשיעי </b><br>ההעתק והוא כי התורה הזאת מועתקת מאת הבורא הש\"י לא מזולתו ועליה אין להוסיף וממנה אין לגרוע לא בתורה שבכתב ולא בתורה שבעל פה שנאמר לא תוסיף עליו ולא תגרע ממנו וכבר בארנו מה שצריך לבאר ביסוד זה בפתיחת זה החבור:",
+                "<b>היסוד העשירי </b><br>כי הוא הש\"י יודע מעשיהם של בני אדם ואינו מעלים עינו מהם לא כדעת מי שאמר עזב ה' את הארץ אלא כמו שנאמר (ירמיהו ל״ב:י״ט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי בני אדם וגו' וירא ה' כי רבה רעת האדם בארץ וגו' (בראשית ו׳:ה׳) ונאמר זעקת סדום ועמורה כי רבה (שם יח) זהו מורה על היסוד העשירי הזה:",
+                "<b>היסוד אחד עשר </b><br>כי הוא הש\"י נותן שכר למי שעושה מצות התורה ויעניש למי שעובר על אזהרותיה וכי השכר הגדול העולם הבא והעונש החזק הכרת וכבר אמרנו בזה הענין מה שיספיק והמקרא המורה על היסוד הזה מה שנא' (שמות ל״ב:ל״ב) ועתה אם תשא חטאתם ואם אין מחני נא והשיב לו הש\"י מי אשר חטא לי אמחנו מספרי ראיה שיודע העובר והחוטא לתת שכר לזה ועונש לזה:",
+                "<b>היסוד שנים עשר </b><br>ימות המשיח והוא להאמין ולאמת שיבא ולא יחשב שיתאחר אם יתמהמה חכה לו ולא ישים לו זמן ולא יעשה. לו סברות במקראות להוציא זמן ביאתו וחכמים אומרים (סנהדרין צז:<small>ע\"ש</small>) תפח רוחן של מחשבי קצין ושיאמין שיהיה לו יתרון ומעלה וכבוד על כל המלכים שהיו מעולם כפי מה שנבאו עליו כל הנביאים ממשה רבינו ע\"ה עד מלאכי ע\"ה ומי שהסתפק בו או נתמעט אצלו מעלתו כפר בתורה שיעד בו בתורה בפירוש בפרשת בלעם ופרשת אתם נצבים ומכלל יסוד זה שאין מלך לישראל אלא מבית דוד ומזרע שלמה בלבד וכל החולק על המשפחה הזאת כפר בשם הש\"י ובדברי נביאיו:",
+                "<b>היסוד שלשה עשר </b><br>תחיית המתים וכבר בארנוה וכאשר יאמין האדם אלה היסודות כלם ונתברר בה אמונתו בהם הוא נכנס בכלל ישראל ומצוה לאהבו ולרחם עליו ולנהוג עמו בכל מה שצוה הש\"י איש לחבירו מן האהבה והאחוה ואפי' עשה מה שיכול מן העבירות מחמת התאוה והתגברות הטבע הגרוע הוא נענש כפי חטאיו אבל יש לו חלק לעוה\"ב והוא מפושעי ישראל וכשנתקלקל לאדם יסוד מאלה היסודות הרי יצא מן הכלל וכפר בעיקר ונקרא מין ואפיקורוס וקוצץ בנטיעות ומצוה לשונאו ולאבדו ועליו נאמר (תהלי' קל\"ט) הלא משנאך ה' אשנא. והנה הארכתי בדברים הרבה ויצאתי מענין חבורי אבל אני עשיתי זה לפי שראיתי בו תועלת באמונה לפי שאספתי בו דברים מועילים מפוזרים מספרים גדולים לכן דע אותם והצלח בהם וחוזר (אלה) [עליהם] פעמים רבות והתבונן בהם התבוננות יפה ואם השיאך לבך ותחשב שהגיעו לך ענינו מפעם אחת או מעשרה הרי הש\"י יודע שהשיאך על שקר ולכן לא תמהר בקריאתו כי אני לא חברתי כפי מה שנזדמן לי אלא לאחר עיון גדול והתבוננות ואחר שראיתי דעות ברורות אמיתיות וזולתי אמיתיות וידעתי מה שהוא ראוי להאמן מהם והבאתי ראיה בטענות וראיות על כל ענין וענין ומהש\"י להפיקני רצוני ולהדריכני בדרך הטובה ואחזור לענין הפרק: "
+            ],
+            [
+                "<b>שלשה מלכים וארבעה הדיוטות אין להם חלק כו':  </b>אולם זכר אלה לגודל מעלתם בחכמה ושמא יחשוב החושב כי לרוב חכמתם וזכות התורה שהיו יודעים אותה ידיעה גדולה יש להם חלק לכן הודיענו שיסודי האמונה נתקלקלו אצל הנזכרים ונסתפקו בקצתם ולפיכך נדחו מחיי העוה\"ב: וזכר בלעם והוא אינו מישראל לפי שחסידי אומות העולם יש להם חלק לעוה\"ב והודיעו כי בלעם מרשעי אומות העולם ואין לו חלק לעוה\"ב:  "
+            ],
+            [
+                "<b>דור המבול אין להם חלק לעולם הבא ואין כו':  </b><b>עשרת השבטים אינן עתידין לחזור שנאמר כו':  </b>כבר זכרתי לך פעמים רבות שכל מחלוקת שיהיה בין החכמים שאינו בא לידי מעשה אלא שהוא אמונת דבר בלבד אין צד לפסוק הלכה כאחד מהם ונזכר זה הענין כלו בזו המסכת לפי שקדם לו זכרון מיתות ב\"ד ומחויב כרת ומיתה והודיעך כי כשיחטא האדם ונהרג באחד המיתות שלא תחשוב שאין לו חלק אבל יש לו חלק ולפיכך סמך לזה המאמר ואלו שאין להם חלק לעולם הבא וחזר לכוונת המסכת והוא לידע מי הם הנהרגים והיאך נהרגים ואומר: "
+            ],
+            [
+                "<b>אנשי עיר הנדחת אין להם חלק לעולם הבא כו':  </b>מחויבי מיתות ב\"ד היחידים ממונם ליורשיהם אבל המרובים ר\"ל אנשי עיר הנדחת התורה אמרה לאבד את ממונם וכל שללם: "
+            ],
+            [
+                "<b>הכה תכה את יושבי העיר הזאת לפי הרב כו':  </b>אמרו החמרת והגמלת העוברת כלם תוארים והמתואר חסר וכאילו אמר השיירה החמרת והגמלת העוברת ממקום למקום: "
+            ],
+            [
+                "<b>שנאמר ואת כל שללה תקבוץ אל תוך רחבה כו': </b>תרומות ירקבו אם הגיעו ליד הכהן זכה בהן לפי שחשבו ממונו אבל כשהן ביד ישראל תנתן לכהן מדינה אחרת לפי שהם של שמים והלכה כר' עקיבא: "
+            ]
+        ],
+        [
+            [
+                "<b>אלו הן הנחנקין המכה אביו ואמו כו':  </b><b>המכה אביו ואמו אינו חייב עד שיעשה בהן כו':  </b><b>הגונב נפש מישראל אינו חייב עד שיכניסנו כו':  </b>לפי שאמרו אינו חייב עד שיעשה בו חבורה ונלמד מזה המכה את המת פטור לפי שאינו בן חבורה באותה שעה: וסמך על הענין הזה זה חומר במקלל וכו': ור\"י אומר עד שישתמש בו שוה פרוטה וחכמים אומרים כיון שנשתמש בו אפילו פחות משוה פרוטה ואין הלכה כרבי יהודה ולא כרבי יוחנן בן ברוקא: "
+            ],
+            [
+                "<b>זקן ממרא על פי ב\"ד שנאמר כי יפלא ממך דבר כו':  </b>זקן ממרא ע\"פ ב\"ד הוא אותו שאומר כך דרשתי וכך דרשו לי חכמים כך למדתי וכך למדו לי: ואמרו אם שמעו רוצה לומר אותו הב\"ד אם הם יודעים אותו הדין ושמעו דין התורה בו יגידו מה שיודעים לזקן ממרא ולאותן שחולקים עליו ויודעים האמת עם מי הוא ואם אין אצל אותו הב\"ד ידיעת אותן הדברים שואלין מאותם שהם למעלה מהם עד שיגיע הדבר לב\"ד הגדול ואם בית דין הגדול מקובלים בדבר ההוא יודיעם מה שהם יודעים מן הקבלה ואם לא שמעו בו שום דבר ידינו בו כפי הסברות והקישות התוריות הידועות אצלם עד שיסכימו כלם או רובם שהדין כך ויאמרו להם שיתחייבו לעשות כן ומי שיחלוק על מה שאמרו או הוציא אותו בסברא הוא זקן ממרא דאמר רחמנא על פי התורה אשר יורוך ועל המשפט אשר יאמרו לך תעשה וזה הדבר שלומדים אותה בהיקש ויביאום אליו העיון צוה השם יתברך שנעשה כדברים שנאמר תעשה אחר כן אמר לא תסור מן הדבר אשר יגידו לך ימין ושמאל וזהו המקובל אצלם ב\"ד מפי ב\"ד והוא שיאמרו כך קבלנו ולכן אמרו יגידו לך שאין להם בזה אלא ההגדה בלבד שיגידו לך במה שהם יודעים בלבד שהוא מן הקבלה ולא יתכן היותו זקן ממרא שיהא \"חייב מיתה עד שידין הפך דינם בדברים הנעשים בהיקש וסברא בדבר שחייבין על זדונו כרת ועל שגגתו חטאת או שיתגלגל מצד דינו לזה כגון שיחלוק עליהן באילן פלוני אם הוא חייב בערלה או אינו חייב ובזה יוצא מעיקר הכוונה אם היא חייבת בערלה אם לאו לפי שזה המחלוקת יצא לדבר שחייבין על זדונו כרת ועל שגגתו חטאת לפי שמי שקדש אשה באותן הפירות לדעת מי שאמר שהיא ערלה אינה מקודשת והבא עליה פטור ועל דעת מי שאומר אינה ערלה הרי היא מקודשת והבא עליה בשוגג חייב חטאת במזיד חייב כרת וכמו כן אם הנגע הזה טהור או טמא יתגלגל ממנו בטומאת מקדש וקדשיו דבר שחייבין על זדונו כרת ועל שגגתו חטאת ועל דרך זה תקיש ודע זה הענין כי הוא דק וצריך לחזרו הרבה מאד ובמעשים שיתחברו לו בכל הקבלה או בקצתה יהיה הבא ממנו בסוף לדבר שחייבים על זדונו כרת ועל שגגתו חטאת וכן כשיחלק עליהם בפירוש מקובל שאין בו היקש ואפילו לא יצא ממנו לבסוף אלא לאסור לאו או עשה יהרג מצד שאינו מאמין ובחמש טוטפות יהיה זקן ממרא ג\"כ במצות עשה זו בלבד לפי שנתקבצו בו תנאים אינם מצויים בזולתם כמו שנתבאר בתלמוד וכבר בארנו בפתיחת חבורינו זה עיקרים גדולים מועילים בזה השער ממה שבארנו בפירוש המקובל ואפילו הלמד בהיקש: ולא יתכן היות זקן ממרא עד שיהיה חכם שהגיע להוראה לפי שדבריו נשמעים והיה ראוי לדון כמו שנאמר כי יפלא ממך דבר וגו' ממי שלא יפלא ממנו אלא הדבר הנפלא הקשה אבל תלמיד שלא הגיע להוראה אסור לו לדון ואפי' דין אמת שאין בו מחלוקת ולפי שעבר והורה בהמראה שזה תוספת כי הנה עבר שתי עבירות אסור ההוראה ואסור ההמראה נפטר מן המיתה ובא בזה המאמר שאינו חייב מיתה: "
+            ],
+            [
+                "<b>חומר בדברי סופרים מבדברי תורה האומר אין כו':  </b>אמרו פטור כשהודה בחיובו בהם אבל הוא יבטל אותם בהוראה כמו שנאמר לעבור על דברי תורה עד שיודה שהיא עבירה ולפיכך אינו חייב מיתת ב\"ד לפי שלא יהרג מי שבטל מצות עשה אבל אם אמר אין תפילין על דרך כפירה יהרג מצד שהוא מין לא מצד שהוא זקן ממרא ודע זה הענין היטב לפי שנסתפק על רבים מן החכמים זה הענין וחושבין שזה שאומרים בתלמוד בזקן ממרא אינו חייב עד שיאמר כן ויעשה כן ובתנאי כן וכשלא ישלמו אותו התנאי שהוא ניצל בעצמו אין הדבר כן אבל פירושו אינו חייב משום זקן ממרא ופטור מדין זקן ממרא אבל הוא חייב מיתה מפני' אחרים האתה סובר שיאמר אדם שדעתו ואמונתו השניות או דבר אחר וזה בלי ספק מכחיש למה שכתוב בתורה ה' אלהינו ה' אחד שנאמר שאדם כזה אינו נהרג או שהוא זקן ממרא ודאי זה יהרג משום שיצא מן הכלל כלומר מכלל ישראל אשר מהם יהיו החוטאים שאחד מהם כלומר אחד מן החוטאים זקן ממרא לפי שאין זקן ממרא ההורס לחומת התורה ולא המכחיש לכל הקבלה מכל וכל כגון צדוק ובייתוס אלא אדם שהוא רואה דבריו יותר מדברי ב\"ד הגדול ולכן חייבתו תורה מיתה לכבוד ב\"ד ומעלתה כמו שחייב המקלל אביו ואמו מיתה לכבוד אביו ואמו ולפיכך אמר א' מן החכמים זקן ממרא ע\"פ ב\"ד שרצו ב\"ד למחול לו מוחלין לו אבל אין הדבר כן מן הטעם שזכרוהו כדי שלא ירבו מחלוקות בישראל אבל צדוקין ובייתוסין שמכחישין את הקבלה מכל וכל ומסתפקין על הכתוב בתורה וסברתם בהם אינם מזה הכת אבל הן מן הכת שאומרים אין תורה מן השמים כמו שבארנו בפ' עשירי מזו המסכת כשמנינו יסודי התורה אבל הן נהרגין על הכפירה כמו שנהרג המכחש באלהות או מי שמכחש משה רבינו ע\"ה כי כל ההורס יסוד מאותן היסודות שאמרתי לך יצא מדין בעל התורה ואמנם הארכתי בדבר זה לפי שגם הוא יש בו עקרם מן האמונה אין כל אחד מתעורר עליהם: "
+            ],
+            [
+                "<b>אין ממיתין אותו לא בבית דין שבעירו כו':  </b>מבואר הוא שאין ממיתין ולא דנין אלא בעדים והתראה לפי שאין בכל מחויבי מיתות או כרת מי שאינו צריך התראה אלא מסית ועדים זוממין לפי שמציאות דין מסית אי אפשר בו התראה כמו שנתבאר בפרק שביעי וכן עדים זוממין אילו התרינו בהם במה שהם מעידים היה נעדר מציאות דין זה והתורה המציאו ודן בו. והלכה כרבי עקיבא: "
+            ],
+            [
+                "<b>נביא השקר המתנבא מה שלא שמע ומה שלא כו':  </b>מה שלא שמע הוא שיאמר מה שלא באה בו נבואה מאת הש\"י מעולם ומה שלא נאמר לו הוא שיתנבא בנבואת זולתו ויאמר לי אמר הש\"י זה הדבר ולא (אמרו) [נאמר] לו אבל נאמר לזולתו: וכבר בארנו בפתיחת ספרינו זה חלוקי הנביאים כשאומרים שהם נביאים והיאך יודע אמתתו משקרו ומוותר על דברי הנביא שיקל ויעלים עין בדברי הנביאים ולא יעשה מצותם על הדיוק והדקדוק אמר רחמנא והיה האיש אשר לא ישמע את דברי כלומר מי שלא שמע ממני קרי ביה אשר לא ישמיע כשישמיע לאחרים כי הוא עצמו כשלא השמיע לזולתו מה שצוה להשמיעו או שלא שמע הוא עצמו מה שצוה בו וחלק על נבואת (על) הכל שנאמר אנכי אדרוש מעמו וזה מיתה בידי שמים וכבר בארנו בפ' תשיעי ענין מיתה בידי שמים מה הוא: "
+            ],
+            [
+                "<b>המתנבא בשם ע\"א ואומר כך אמרה ע\"א אפילו כו':  </b>אמרו אע\"פ שלא נבעלה כשהיא נערה בתולה לא יעלה על דעתך שהיא בסקילה לפי שהיא בתולה אלא כיון שנכנסה לרשות הבעל יצאה מעונש נערה המאורסה וחזר דינה כדין כל אשת איש והיא בחנק ונתברר לנו שבועל בת כהן מן הכלל כמו שנא' ובת איש כהן כי תחל לזנות וגו' ונשאר בועלה בכלל לפי שזוממי בת כהן מיוחסין לבועלה לא לה שנא' (דברים יט) כאשר זמם לעשות לאחיו ולא לאחותו ר\"ל כי כשתהיה העדות כוללת איש ואשה רואין מה שיתחייב האיש בעדותם והוא מה שהם חייבים וזאת בת כהן בין שהיא אשת איש או אשת נתין וממזר ואע\"פ שיש באישות זו עבירה כיון שהיא אשת איש כשזנתה בשריפה:",
+                "<small> סליקא לה פירוש המשניות להרמב\"ם ממסכת סנהדרין</small> "
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..c83b88f97d894850cd784d8a4ea80eb69858e9c1
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/Hebrew/merged.json	
@@ -0,0 +1,298 @@
+{
+    "title": "Rambam on Mishnah Sanhedrin",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Rambam_on_Mishnah_Sanhedrin",
+    "text": [
+        [
+            [
+                "<b>דיני ממונות בשלשה גזילות וחבלות בשלשה וכו':  </b>דיני ממונות הם הגזלות והחבלות בלי ספק אלא שדיני ממונות כולם מלבד גזלות והחבלות יתכן לדון בהם שלשה שאינם מומחין ואחד אם הוא מומחה לרבים [וענין מומחה לרבים] שתהיה חכמתו ומעלתו בתורה מפורסמת אצל ההמון כמו שיודעים זה החכמים אשר בחנוהו וקבלו דינו אבל גזלות וחבלות אין דנין בהם אלא שלשה מומחין ולפיכך חלק המאמר ולא אמר דיני ממונות גזלות וחבלות בשלשה: והוי יודע שלא נקרא בית דין מומחה כדי שיוכל לדון גזלות וחבלות אלא מי שהיה סמוך בא\"י מן בית דין שלשם בא\"י ואמרו נזק וחצי נזק ואע\"פ שנזק [וחצי נזק] מכלל החבלות כי לפי שרצה לדבר בנזקים שמשלם העושה אותם יותר ממה שעבר עליו והם תשלומי כפל ותשלומי ארבעה וחמשה דבר במה שמשלם המזיק פחות ממה שהזיק והוא חצי נזק וכיון שזכר חצי נזק זכר נזק שלם ואע\"פ שהוא מכלל החבלות והואיל ודבר באלו הקנסות דבר בשאר הקנסות והם אונס ומפתה ומוציא שם רע והוא שיטעון טענת בתולים ולא נתבררה טענתו ר\"מ אומר יהיה נדון בשלשה לפי שאינו מחויב אלא מלקות ועונש מאה כסף וזה אפשר לדון בשלשה ואם הוצרך לדיני נפשות יוסיפו על השלשה עשרים וחכמים אומרים אין ראוי לעשות כן שמא יצא לעג על השלשה הראשונים שאינן מומחין או שהן פסולין ולפיכך הוסיפו דיינין ורבי מאיר לא היה חושש לזה והטעם להיות אלה הדברים בשלשה אנשים הוא מה שאמר רחמנא בדיני ממונות עד אלהים יבא דבר שניהם ואין אלהים פחות משנים ומעיקר דתנו שהדיינים לא יהא מניינם לעולם אלא מנין נפרד רצוני לומר שלא יהיו זוגין כדי שאם נפל ביניהם מחלוקת בדין מן הדינים על כל פנים צריך שיהיו רובם מסכימים על דעת אחת והמיעוט על חלופו ונלך אחר הרוב כמו שצותה התורה בזה שנאמר אחרי רבים להטות ולפיכך לא יהיה ב\"ד פחות משלשה. ואין הלכה כרבי מאיר: "
+            ],
+            [
+                "<b>מכות בשלשה משום רבי ישמעאל אמרו בכ\"ג עיבור החדש כו' עיבור השנה בשלשה דברי ר' מאיר רבן שמעון ב\"ג אומר כו':  </b>אמרו בברייתא כיצד אמר רבן שמעון בן גמליאל בשלשה מתחילין בחמשה נושאין ונותנין וגומרין בשבעה אחד אומר לישב שנים אומרים שלא לישב בטל יחיד במיעוטו שנים אומרים לישב ואחד אומר שלא לישב מוסיפין עליהם שנים נושאין ונותנין בדבר שנים אומרים צריכה לעבור ושלשה אומרים אינה צריכה מוסיפין עליהם עוד שנים וכשיהיו שבעה יהיו נושאין ונותנין עד שיסכימו הארבעה לדבר אחד ויעשו מעשה והלכה כרבן שמעון בן גמליאל: "
+            ],
+            [
+                "<b>סמיכת זקנים ועריפת עגלה בשלשה דברי כו':  </b>סמיכת הזקנים הוא מנוי הדיינין והרמז על זה מה שנאמר ויסמוך את ידיו עליו ויצוהו ואין אנו צריכין סמיכה בידים אבל האיש אשר ראוי למנותו יאמרו לו הבית דין הממנים אותו אתה רבי פלוני סמוך אתה ורשאי אתה שתדין דיני קנסות ובזה יהיה האיש ההוא סמוך והוא נקרא אלהים וידין כל הדינין ודבר זה לא יהיה כי אם בארץ ישראל ואמרו ז\"ל אין סמיכה בחוצה לארץ אבל צריך שיהיה הממונה ואותו שרוצין למנותו כולה בארץ ישראל וכשתהיה לו סמיכה בארץ ישראל הוא רשאי לדון דיני קנסות ואפילו בחו\"ל לפי (שיש) שמעקרנו סנהדרין נוהגת בארץ ובחוצה לארץ כמו שנבאר לפנים ולענין אם צריך שיהיו השלשה סמוכין ואז יהיו יכולים לסמוך שום אדם יש בזה ספק ומה שנתבאר מן התלמוד שיהיה הגדול שבהם סמוך ויצרף עמו שנים ויסמוך מי שירצה ויראה לי כי כשתהי' הסכמה מכל החכמים והתלמידים להקדים עליהם איש מן הישיבה וישימו אותו לראש ובלבד שיהא זה בא\"י כמו שזכרנו הנה האיש ההוא תתקיים לו הישיבה ויהיה סמוך ויסמוך הוא אחר כן מי שירצה שאם לא תאמר כן אי אפשר שתמצא ב\"ד הגדול לעולם לפי שנצטרך שיהיה כל אחד מהם סמוך על כל פנים והקב\"ה יעד שישובו כמו שנאמר ואשיבה שופטיך כבראשונה ויועציך כבתחלה אחרי כן יקרא לך עיר הצדק וזה יהיה בלא ספק כשיכון הבורא יתברך לבות בני אדם ותרבה זכותם ותשוקתם לשם יתברך ולתורה ותגדל חכמתם לפני בא המשיח כמו שיתבאר זה בפסוקים הרבה במקרא. נאמר בעגלה ערופה וסמכו זקני העדה ר\"י אומר וסמכו אין פחות משנים זקני אין פחות משנים אחרים ואין ב\"ד שקול וצריך שיהיו הזקנים מנין נפרד מוסיפין עוד אחד. ור' שמעון סבר זקני שנים ואין בית דין שקול מוסיפין עוד אחד והלכה כרבי יהודה. ומה שאמר חליצה בשלשה והוא המצוה ומה שאנו עושים חליצה בחמשה לגלויי מלתא בעלמא וכבר בארנו בפ' שלשה עשר (הלכה ב) מיבמות כי המיאון אפשר לעשות בפני שנים: ואמר נטע רבעי ר\"ל פדיון נטע רבעי ומעשר שני שאין דמיו ידועים הוא כשיתחילו אותן פירות להרקיב ולפיכך צריך להראותם לסוחרים שידעו שיעור אותו קלקול: ואמרו ההקדשות בשלשה כלומר מי שרוצה לפדות שום דבר מן ההקדשות שיש להם פדיון והם מה שהוקדש לבדק הבית צריך שלשה שידעו דמי אותו הדבר וכמו כן מי שאמר ערכו עליו ובא הכהן לקבל ערכו ואין לו מעות ויש לו מטלטלין יקח ממנו שיעור ערכו ע\"פ ג' שידעו שאותו הדבר שוה ערך שעליו ואם אין לו אלא קרקע יקח ממנו שיעור ערכו על פי עשרה אנשים והאחד מהן כהן ויעריכו שאותו הקרקע שוה ערך שעליו וכן מי שאמר דמיו עליו שראוי להעריכו כעבד הנמכר בשוק יעריכו אותו גם כן עשרה בני אדם והאחד מהן כהן וישלם מה שאומרים שהוא שוה וזה פירוש אמרו ואדם כיוצא בהם כלומר שיעריך האדם כמו שיעריך הקרקעות: "
+            ],
+            [
+                "<b>דיני נפשות בכ\"ג הרובע והנרבע בכ\"ג כו':  </b>הביא ראיה במה שנאמר ואת הבהמה תהרוגו <small>[<b>הגה' הגרי\"ב.</b> התוי\"ט כתב דדברי הרמב\"ם בזה צ\"ע, אבל בחיבורי <b>יש סדר למשנה</b> כתבתי פשט נכון בס\"ד]</small> ואם תאמר שזה שאמר ואת הבהמה תהרוגו בא ללמד שהבהמה גם כן חייבת מיתה ולא להקיש זה לא היה צריך ללמד לפי שכבר ביאר הריגת הבהמה והוא מה שנאמר והרגת את האשה ואת הבהמה. ודברי ר' אליעזר כל הקודם להרגם זכה כשהרג אחד מהם ההורג אותו זכה לשמים בלא ב\"ד. ור' עקיבא סבר כי נחש אין מיתתו בעשרים ושלשה אלא שימית אותו יחיד והטעם היות דיני נפשות בעשרים ושלשה עוד יתבאר בעה\"י (סוף פרקין) והלכה כרבי עקיבא: "
+            ],
+            [
+                "<b>אין דנין לא את השבט ולא את נביא השקר כו':  </b>דין שבט הוא שיודח כולו ולא דנין אותו אלא בבית דין הגדול [לפי] שאמר הכתוב והוצאת את האיש ההוא וגו' היחידים בלבד כגון איש ואשה הם שנהרגים בשעריך בבית דין של שלשה ועשרים אבל כל השבט לא אלא בבית דין הגדול: ונביא שקר למדנוהו מזקן ממרא בהקש לפי שמצינו בנביא שקר דבר והוא אמרו אך הנביא אשר יזיד לדבר וגו' ובזקן ממרא נאמר כי יפלא ממך דבר וכמו שזקן ממרא בבית דין הגדול כמו שבא הכתוב עליו וקמת ועלית וגו' כן נביא שקר אמנם כ\"ג הוא למד ממה שנאמר כל הדבר הגדול יביאו אליך ר\"ל דבר האיש הגדול ואין לנו גדול זולתי כ\"ג כמו שנאמר והכהן הגדול מאחיו: ומלחמת הרשות למדנוה ממה שהי' דוד נוהג שלא היה יוצא למלחמת הרשות עד שהיה יועץ עם סנהדרי גדולה כמו שהוא מפורסם אצלנו ממנהגם עליהם השלום ומלחמת הרשות היא מלחמת עמון ומואב וישמעאל ודומיהן ומלחמת מצוה היא מלחמת עמלק ושבעה עממין בלבד: ואין מוסיפין על העיר כלומר שלא יוסיפו בירושלים מקומות שיש להם קדושה קלה לעשותה קדושה חמורה ממנה כי העזרות קדושתם גדולה משאר ירושלים וירושלים קדושתה מעולה משאר א\"י כמו שיתבאר בפ' ראשון מטהרות (משנה ח) וא\"א לחדש קדושה אלא בב\"ד הגדול כמו שאמר הקב\"ה למשה ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל כליו וכן תעשו הצווי הי' לו ולבית דינו וסנהדראות לשבטים עשה אותם משה ובית דינו כמו שאמר הכתוב ואתה תחזה מכל העם וגו'. וטעם עיר הנדחת ושבט שהודח אחד לפי שאין נהרגין בכל שער אלא יחידים: וספר הוא המקום הקרוב לאויב תרגום לחוף ימים על ספר ימא והטעם בזה כי אם יהיו קצוות הארץ חרבות יבואו בהם העכו\"ם ויחריבו א\"י ואין פירוש אין עושין שלא יהרגו יושביה אבל פירושו שלא יעשו בו כל מצות עיר הנדחת והוא מה שנאמר והיתה תל עולם וזה שהזהיר שלא להחריב שלש עיירות אין זה אלא בב\"ד אחד ומקום אחד כלומר שלא יהיו קרובות זה לזה: "
+            ],
+            [
+                "<b>סנהדרין גדולה היתה של שבעים ואחד כו':  </b>רבי יהודה לא היה מונה משה רבינו עליו השלום מכלל הסנהדרין לפי שסבר שמה שנאמר ונשאו אתך במשא העם אין רוצה לומר שידונו עמך אלא רוצה לומר שידונו במקומך וחכמים אומרים שענינו ידונו עמך והלכה כחכמים: ומה שאמר עדה שופטת ועדה מצלת ר\"ל עדה תאמר זכאי והיא המצלת אותו ועדה תאמר חייב והיא השופטת ולא יתחייב עד שיהיו המחייבים יותר על המזכין שנים ולפיכך צריך להוסיף עוד שנים כדי שיהיו עדה שופטת ועדה מצלת ושנים שופטים כלומר מחייבין ואין בית דין שקול מוסיפין עוד אחד הרי שלשה מוסף על השתי עדות ודברי רבנן מאה ועשרים מבואר בתלמוד וזה מנינם סנהדרי קטנה כ\"ג ושלשה שורות של עשרים ושלשה ועשרה בטלנין של בית הכנסת והם בני אדם שאין להם עסק אלא מלאכת שמים רוצה לומר לקרות בתורה וישיבת בתי כנסיות שני סופרים ושני חזנים ושני בעלי דינים ושני עדים ושני זוממין ושני זוממי זוממין ושני גבאי צדקה ושלישי לחלק צדקה ורופא אומן ולבלר ומלמד תנוקות הרי מאה ועשרים ורבי נחמיה אומר שהפחותין מכל הממונין במעלה הם שרי עשרה ושלשה ועשרים דיינים הם שרי עשרות למאתים ושלשים ואין הלכה כר' נחמיה: "
+            ]
+        ],
+        [
+            [
+                "<b>כהן גדול דן ודנין אותו מעיד ומעידין כו':  </b>מה שאמר מעיד אינו בכל עדות שיזדמן אלא בעדות שיהיה מיוחדת במלך בלבד לגודל מעלתו וכל בני אדם מעיינין בו לא יניח בעבור זה והלכה כרבי יהודה. [וכשהוא מנחם וכו']. מה שאומר לבני אדם כשמנחם אותם הוא תנחומו. ופירוש מברין מאכילין. וספסל הוא כסא קטן: "
+            ],
+            [
+                "<b>המלך לא דן ולא דנין אותו לא מעיד ולא בו':  </b>זה במלכי ישראל בלבד לפי שהיו עבריינין במלכותם לא היו משבחין השפלות ולא היו נכנעין לדברי תורה אבל מלכי בית דוד דנין ודנין אותם לפי שהם יודעים התורה ולא היה רע בעיניהם השפלות וההכנע לדברי תורה לפי שמלכותם על פי התורה לא יגרע ממנו ענותנותם אמר הכתוב על בית דוד כה אמר ה' דינו לבקר משפט ודוד ע\"ה מכלל סנהדרי גדולה היה והלכה כרבי יהודה במה שאמר נושא הוא אלמנותו של מלך אבל חליצה ויבום אין שומעין לו לפי שזה קלון לו וירקה בפניו והואיל ואין שם חליצה אין שם יבום ומעקרנו מלך שמחל על כבודו אין כבודו מחול ולפיכך אין שומעין לו: "
+            ],
+            [
+                "<b>מת לו מת אינו יוצא מפתח פלטרין שלו כו':  </b>פלטרין שלו הוא ארמונו: לפייסו לדבר על לב העם ולהודיעם כי לא היתה כונתו להרגו: ודרגש הוא ממיני הכסאות והמטות והוא גדול מספסל ואין הלכה כר' יהודה: "
+            ],
+            [
+                "<b>ומוציא למלחמת הרשות על פי בית דין של כו':  </b><b>לא ירבה לו נשים אלא שמונה עשרה כו':  </b><b>לא ירבה לו סוסים אלא כדי מרכבתו וכסף כו':  </b>מלחמת הרשות מלחמת של שאר האומות זולתי של שבעה עממים ומלחמת עמלק כמו שבארנו בשמיני מסוטה (הלכה ו) ומתנאי מלחמת הרשות שלא תהיה אלא במלך וסנהדרין: ופירוש אין ממחין שאין חולקין עליו: וחלק בראש הוא שיקח חצי כל השלל ששוללין כל העם מוסיף על כל מה שהיה לאותו המלך: מותר למלך להרבות סוסים כל מה שירצה לרכוב החיילים שלו ולהרבות סוסים במלחמותיו כדי להרעיד האויב אבל מה שאסרה תורה להיות לו סוסים לבטלה בארוות מוכנות לרכוב הוא בהם באיזה יום שירצה או להנהיג אותם לפניו כמו שעושין שאר מלכים אבל אינו מותר שיהיה לו זולתי סוס אחד לרכוב בו כאחד העם: אספניא הגבורים והחיילים: ואין אסור גם כן עליו להרבות כסף וזהב אלא לעצמו כלומר הראוי לו בארצו ובגבוליו וצרכיו אבל אוצרות הנכסים המוכנות לצרכי ישראל מצוה להרבות ויכתוב שני ספרי תורה שלמים האחד יהיה עמו תמיד לא ימוש ממנו כמו שזכר בכאן והשני יהיה מונח בבית גנזיו ואין הלכה כרבי יהודה ולא כרבי שמעון: "
+            ],
+            [
+                "<b>אין רוכבין על סוסו ואין יושבין על כסאו ואין כו':  </b>כשהוא מסתפר פירוש כשהוא מגלח שער ראשו ושאר המאמר מבואר: "
+            ]
+        ],
+        [
+            [
+                "<b>דיני ממונות בשלשה זה בורר לו אחד כו':  </b>הטעם במה שאמרו חכמים כי שני הדיינין הם שבוררין השלישי לפי שהדיין שיברור האחד מן השני בעלי דינים יהפך בזכותו וכן הדיין השני יהפך בזכות הבעל דין השני שברר והשלישי יכריע ביניהם ולא יהיה נוטה עם אחד מן השני בעלי דינין לפי שלא בררו אחד מהם ומחלוקת ר' (יהודה) [מאיר] וחכמים אינו בדיינין מומחין אלא בדיינין שאינן מומחין לפי שר' מאיר אומר כיון שהם אינם מומחין יש לו לטעון ולערער בדיניהם וחכמים אומרים כיון שהם כשרים הרי הן כמומחין שאינו יכול לפוסלן: וענין מה שאמרו חכמים כיון שהם כשרים וברורים הוא פירוש וכאלו אמר אם היו כשרים הרי הם כמומחין שאינו יכול לפוסלן: והמתברר מכל התלמוד מזה הענין מה שאני אומר לך וזה שהבעלי דינין כשיתרצו בדין מי שבררו בני אדם וקבלו עליהם דינם ואפילו לא היו אותם בני אדם מומחין רצה לומר אלא הדיוטות דינם מקובל עליהם אלא אם כן טעו בדין שחוזר ובטעות הדיינין בדין יש דרכים ומחלוקת ואין זה מקומו ואם הבעלי דינין לא בררו אותם הדיינין ולא מנו אותם עליהם אלא שהם מאליהם עמדו להם לדון בין בני אדם או שמנה אותם מלך או שלטון או קצת זקני הקהל ולא מנו אותם הבעלי דינין אם היו מומחין דיניהם דין ומקובל כיון שלא טעו כמו שבארנו וענין מומחין שיהיו חכמים בתורה יודעים במקראות הכתובים בה יכולים לסבור ולהוציא דבר מתוך דבר כמו שביאר בתלמוד אומר כגון אנא דגמירנא וסבירנא רצוני לומר שאני יודע וזוכר לתורה שבכתב ושבעל פה ויש לי יכולת לסבור ולהקיש ואני מבין הענינים וכל איש שהוא כזה יש לו לדון ואפילו יחיד ואע\"ג דלא נקיט רשותא מריש גלותא ובלבד שיהא מפורסם אצל בני אדם שהוא כן וזהו ענין מומחה לרבים ואם אינו מומחה אין דינו דין ואפי' שידון דין אמת ואפילו נטל רשות מבית ראש גולה שאין הרשות מועלת אלא למומחה כמו שיתבאר בתלמוד אבל זה המומחה דלא נקט רשות אין לו רשות להכריח הבעלי דינין שידונו לפניו אבל מי שדן הוא לא יקבל עליו דינו אבל המומחה דנקיט רשות מריש גלותא ידין בעלי דינין בין רצה כל אחד מהם או לא רצה ואין יכול אחד מהם לצאת מדינו בכל ארץ ישראל וראש ישיבה הוא דן גם כן על בעלי דינין ואפילו לא רצו אבל זה בארץ ישראל בלבד זהו המתבאר בזה הענין: ומה שאמר זה פוסל עדיו של זה וזה פוסל עדיו של זה אין מחלוקתו עם החכמים במי שהביא שני עדים שיעידו לו בדבר מן הדברים שבעל דינו יפסול אותם ושומעין לו כי זה מבואר שאין שומעין לו אלא אם הביא ראיה שהם קרובים או פסולים אבל מחלוקת רבי מאיר עם חכמים כשיתבע ראובן לשמעון שיש לו אצלו ממון והביא ראובן שני עדים והעידו שהוא כדבריו אחר כך הביא שני עדים אחרים והעידו גם כן כמו עדות השני עדים הראשונים ואם טען שמעון ואמר אלה הארבעה עדים פסולים רבי מאיר אומר שומעין לו ונאמר לראובן הבא ראיה שהם כשרים לפי שאתה לא היית מביא עדים אחר עדים על ענין אחד בעצמו אלא שאתה יודע שיש בהן מי שאינו כשר לעדות ואנחנו לא נדע איזו כת מהם הפסולים אם הם הראשונים או הם האחרונים אם כן יש לך לקיים הכשרות באחת הכתות וחכמים אומרים אין אנו חוששין בהביאו עדים אחר עדים לפי שלא עשה זה לפי שאחד מהן פסול אלא לחזק טענותיו ולהודיע כי זה ידוע אצל רבים ואין שומעין לשמעון אלא אם ברר הדבר שיש בהם פסול. והלכה כחכמים בכל הדברים: "
+            ],
+            [
+                "<b>אמר לו נאמן עלי אבא נאמן עלי אביך נאמנין כו':  </b>מחלוקת רבי מאיר וחכמים לאחר גזר דין וגזר דין הוא לאחר שיקבל הדיין העדות ויאמר איש פלוני אתה זכאי איש פלוני אתה חייב אבל קודם לכן יכול לחזור בו ואפילו לדברי חכמים וכשנטל בקנין שהוא מקבל עליו עדות איש פלוני או דין איש פלוני אינו יכול לחזור בו לפי שאמרו חכמים אין לאחר קנין כלום ואין הפרש בין שיאמר לו דור לי בחיי ראשך ואתן לך מה שאתה תובע כיון שהשביעו הדיין על הדרך שאמר לו או שקנו מידו שנתרצה בשבועתו אינו יכול לחזור בו לפי שהלכה כחכמים: ופירוש דור נדור לי בחיי ראשך מגזרת נודר: "
+            ],
+            [
+                "<b>ואלו הן הפסולין המשחק בקוביא והמלוה כו':  </b>לפי שאמר במה שקדם נמצא אחד מהם קרוב או פסול בא עכשיו לבאר מי הוא הפסול ומי הוא הקרוב ואמר המשחק בקוביא והוא שחוק ידוע והוא הנקרא בערבי גר\"ר ושרטנ\"ג על תנאי שמשימין כספים למי שיעשה כך או שלא יעשה שיקח אותן כפי שמסכימין באותו השחוק ואסור זה לפי שהוא מתעסק בדבר שאין בו תועלת לישוב העולם ומיסודי התורה שהאדם אין ראוי לו להתעסק בעולם הזה אלא באחד משני דברים או בתורה כדי שתשלם נפשו בחכמתה או במלאכה שתועיל לו בהתמדת המציאות או האומניות והסחורות אלא שראוי למעט מאלו ולהרבות בתורה כמו שאמרו רז\"ל (אבות פ\"ד משנה יו\"ד) הוי ממעט בעסק ועסוק בתורה. ואשוב לענין ההלכה. מלוה ברבית בין הלוקח בין הנותן שניהם פסולין: ומפריחי יונים הם לוקחין ממון שאינו שלהם לפי שהם מושכין הזכרים בנקבות ונקבות בזכרים כמו שהוא מפורסם אצל המתעסקים בזה וכן סוחרי שביעית לוקחין ממון שאינו שלהם לעשות סחורה: ופירוש דברי ר\"ש מה שאבאר לך בזה כי בראשונה היו אצלם אוספי שביעית פסולין וסוחרי שביעית פסולין וכאשר גברו הגוים ואנסו ישראל והכריחום לתת להם סעודות בכל שנה חזרו בני אדם לאסוף זרע שביעית רוצה לומר התבואות הנעשות באותה השנה ומוציאין אותה במנת המלך ובאותה שעה אמרו אוספי שביעית כשרים לפי שלא היו אוספים לעצמם וסוחרי שביעית בלבד הם הפסולים וזהו שאמר חזרו לקרות' סוחרי שביעית כלומר חזרו לומר שלא יהיה פסול אלא סוחרי שביעית: ולא יעלה על דעתך שאלו בלבד פסולי עדות אבל הם רבים יארך לפרשם. והנה לך שני עיקרים שכוללים רובם אבל לא ימצא יוצא משני אלה העיקרים אלא מעטים וזה כי כל מי שיעשה עון שיתחייב עליו מלקות הוא פסול לעדות ואפילו שלא יהיה באותו העון שום פני' לממון כלל כגון אוכל בשר בחלב אוכל נבלה או משחית פאה או לובש שעטנז וכיוצא בהם לפי שהתורה האמיתית קראה כל מחויב מלקות רשע כמו שנאמר והיה אם בן הכות הרשע והזהירה שלא לקבל עדות רשע כמו שנאמר אל תשת ידך עם רשע להיות עד חמס ומפי השמועה למדנו בפירוש דבר זה אל תשת רשע עד וכשהלקו אותו חזר כשר לעדות כמו שנאמר ונקלה אחיך לעיניך כיון שלקה הרי הוא אחיך זהו העיקר האחד. והעיקר השני הוא כי כל מי שיקח ממון שלא כדין ואף על פי שאינו מחויב מלקות הוא פסול לעדות כגון גנב וגזלן ומלוה ברבית ומצד לקיחת ממון שלא כדין גם כן שמו מפריחי יונים והחמסנין והגבאין והמוכסין והרועים ואוכלי צדקה של כותי' פסולי עדות לפי שהגבאים יש שלוקחים לעצמן וכמו כן המוכסין והרועין משלחים מקניהם בשדות בני אדם. וצדקה של כותים אינה מותרת לישראל ולאכול אותה בפרהסיא מבלי צורך הוא עבירה אבל אלו הם פסולי עדות מדרבנן ולפיכך לא תתקיים בהם הפסלנות כדי שתהא עדותן פסולה אלא אחר ההכרזה ושידעו בני אדם שהם פסולין ופסולי עדות דאורייתא אינן צריכין הכרזה אמנם עד זומם הוא פסול לעדות לפי שפעמים יהיה מחויב מלקות ופעמים יהיה מחויב ממון כמו שנתבאר בפרק שלישי מכתובות ואין צריך לומר במחויבי מיתות בית דין שהם פסולין כיון שיבא בהם גם כן שם רשע והוא שנאמר אשר הוא רשע למות וחזרת זה המין השני עד שיהיו כשרים להעיד שיחזרו מה שלקחו מממון שלא כדין לבעלים ואם אפשר לו ראוי שיחזיר הדבר שלקח בעין ואחר כן שיסורו ממעשיהם הרעים מכל וכל ואפילו על הדרך המותר להם כגון שיחזיר הרבית שלקח ולא יתעסק ברבית ואפי' עם הגוים ואף על פי שהוא מותר וכמו כן המשחק בקוביא לא ישחק בו ואפי' בלא תנאי ממון ומפריחי יונים לא יתעסק בהם ואפי' במדבר שאין שם גזילה ועל זה תקיש וכשיתפרסם על אחד מהם שחזר בתשובה כזאת והעידו עליו עדים בכך וכי הוא היה יכול לעשות כמו שהיה עושה מתחלה מן העבירה ולא עשה מפני התשובה הנה חזר להיות כשר והלכה כרבי יהודה: "
+            ],
+            [
+                "<b>ואלו הן הקרובים אביו ואחיו ואחי אביו ואחי כו':  </b>חמיו אבי אשתו וגיסו בעל אחותו וחתנו בעל בתו ואמרו הם ובניהם וחתניהם רוצה לומר בעלי בנותיו לפי שבעל בתו של אדם כמו בתו לפי שהבעל כאשתו וכן בנו של אדם או חתנו כעדות אחד הוא וזה שאמרנו בן גיסו וחתנו רצונו לומר שבן גיסו קרוב כשיהיה אותו הבן או הבת מאחות אשתו אבל בן גיסו וחתנו מאשה אחרת שאינה אחות אשתו הוא רחוק: וחורגו בן אשתו מאיש אחר הוא וזה קרוב אבל בן חורגו וחתן חורגו לא ואשת חורגו לא יעיד לה לפי שהיא כבעלה והעיקר שיתבאר לך ממנו איזה קרוב כשר להעיד איזה פסול להעיד הוא כמו שאבאר לך וזה כי אותם בני אדם היוצאים משרש אחד תחלה והם האחים נקראים ראשון בראשון ואינם יכולים להעיד זה על זה והמעלה השנית והם בני אחות האב אלו על אלו או בני אחות האם קצתם על קצתם או בני אחי האם עם בני אחי האם או עם בני אחי האב אלו עם אלו נקראים שני בשני ואין עדותם כשרה קצתם עם קצתם והמדרגה השלישית והם בני בני האיש עם בני בני אחיו או אחותו נקראים שלישי בשלישי ועדותם כשרה קצתם על קצתם ועדות שלישי בראשון ג\"כ עדותם כשרה כגון עדות אחי האב על בן בנו של אחיו וכמו כן עדות בן בן האח על אחי אביו שתהא עדות שני בשלישי כשרה והאיש כאשתו והאשה כבעלה לענין העדות כגון האיש עם בעל אחותו ראשון בראשון לפי שהבעל כאשתו וכן הוא עם אשת אחיו ראשון בראשון לפי שאשה כבעלה והאב ובנו הם ראשון בראשון והטעם שלא מנה אותו במשנה ואמר אביו לפי שהוא מבואר במקרא ולא למדנו אסור עדות הקרובים אלא ממה שהזהיר השם יתעלה מלהעיד האב על בן או הבן על האב כמו שנאמר לא יומתו אבות על בנים וגו' כלומר לא יומתו בעדותם: ואמרו וכל הראוי לו ליורשו אינו מדברי משנה ראשונה אבל הוא תשלום משנת רבי עקיבא: וקרוב ונתרחק הוא שתמות אשתו או יגרשנה שהיא הקורבה בינו ובין משפחה אחרת ואין הלכה כמשנה ראשונה ולא כר' יהודה: "
+            ],
+            [
+                "<b>האוהב והשונא אוהב זה שושבינו שונא כל כו':  </b>שושבינו הוא רעהו כגון הריעות שעושין בזמן הנשואים ונקראין שושבינין ואין הלכה כר' יהודה אלא אוהב ושונא כשר לעדות אבל הוא פסול לדון כלומר שאסור לו לדון לאוהבו ולשונאו ולא לידון איניש לא למאן דמרחם ליה ולא למאן דסני ליה והרבה מעשיות בתלמוד מחזקי' עקר זה ומאמצין אותו ומזהירין עליו ואין ראוי להבזות בכל זה במחשבות שאין בהם אמת: "
+            ],
+            [
+                "<b>כיצד בודקין את העדים היו מכניסין אותן כו':  </b>מאיימין מיראין מפחידין ויכבידו עליהם גדולת העדות מבארין להם מה שיש בעדות שקר מן הבזוי וכובד העונש למעיד אותה: ופירוש בפנינו הודה לו שאמר לנו הוו עלי עדים שאני חייב לו מנה או כיוצא בזה או אמר לנו דרך הודאה ומסירת עדות אבל אם הודה בפניהם בדרך ספור דברים ולא אמר להם הוו עלי עדים וזהו מה שאמר הוא אמר לי שאני חייב לו שאין עדות זו מועלת. ויוסיפו הדיינין הוא שיוסיפו שנים ויהיו חמשה. ואם אירע עוד כגון זה המאורע בעצמו ואמרו שנים זכאי ושנים חייב ואחד איני יודע או שאמרו הארבעה זכאי או חייב ואחד איני יודע יוסיפו שנים כן יעשו תמיד עד שיהו שם מנין שיאמר סברתו ומנין גדול ממנו שיאמר הפך אותה סברא: "
+            ],
+            [
+                "<b>גמרו את הדבר היו מכניסין אותן הגדול בו':  </b>מכניסין אותם כלומר לבעלי דינין וזה כי הדיינין ישאו ויתנו בדין ובעלי דינין יוציאו אותם מעליהם אחר ששמעו טענותיהם והטעם בזה כדי שלא ישאו פנים לאחד מבעלי דינין ועוד שלא ידע החייב מי חייב אותו כדי שיהיו הדיינין אהובים אצל בני אדם ולא ידע אחד מהם מי הוא אשר חייב ולא אשר זכה ולפיכך אמרו במי שמגלה הסוד מהם ומודיע ומי הוא המזכה ומי הוא המחייב הולך רכיל מגלה סוד [<small><b>הגה' הגרי\"ב.</b> כל זה והלכה כרשב\"ג שייך למשנה דלקמן, וע' תוי\"ט מ\"ח ד\"ה אמר רשב\"ג</small>] והלכה כרבן שמעון בן גמליאל: "
+            ],
+            [
+                "<b>כל זמן שמביא ראיה סותר את הדין אמרו כו':  </b>פונדתו הוא הבגד שלובש סמוך לבשרו ואין הלכה כרשב\"ג לפי שמאחר שאמר אין לי עדים ואין לי ראיה אין שומעין לו אם הביא ראיה אחר כן לפי שיש לנו לומר אין טוב ראיה זו או באלו העדים כיון שכבר אמר תחלה שאין לו ראיה בשום פנים אבל כשיאמר יש לי עדים במדינת הים או יש לי שטר לשם אין שומעין לו אלא חותכין הדין כפי המצוי וכשיביא עדיו או שטריו סותר הדין וידונו לו במה שנראה הואיל ולא אמר להם בתחלה אין לי עדים ואין לי ראיה: "
+            ]
+        ],
+        [
+            [
+                "<b>אחד דיני ממונות ואחד דיני נפשות כו':  </b>אמרו אחד דיני ממונות בדרישה וחקירה זהו דבר תורה אבל כדי שלא תנעול דלת בפני לווין אמרו שלא יאריכו הדרישה והחקירה בדיני ממונות אבל הבדיקה אין לסמוך עליה בדיני ממונות כלל וכלל אלא אם כן היה באותו הדין דבר נסתר כמו שאמרו דין מרומה וההפרש בין חקירה ודרישה והבדיקה כי החקירה והדרישה הם הדברים המורים אל הענין בדין כגון כמה הלוה לו ומתי הלוה לו ועל אי זה דרך הלוהו ובאיזה מקום הלוהו לו כלומר באי זה עיר. ובדיקה הוא בדברים שאינם מורים בענין כגון שנאמר איזה בגד היה לבוש המלוה או לוה בשעה שלקח המעות או עומד היה אחד מהם או יושב והמעות אם היו בבגד משי או בבגד צמר וכיוצא בדברים אלו שהן בדיקות שאינן מועילות בענין הדין: וע\"פ שנים לחובה כגון שיהיו אחד עשר דיינין אומרים זכאי ושלשה עשר דיינין אומרים חייב דמוסיף מנין המחייבים על המזכים שנים ואז יהרג. ואם תאמר איך יתכן זה וב\"ד הם כ\"ג בלבד כמו שקדם באורו וא\"א שיוסיפו המחייבין על המזכין שנים אלא כשהב\"ד הם (כ\"ה) [כד*] כמו שזכרנו התשובה על זה היא כי כשיאמרו אחד עשר זכאי ואחד עשר חייב ואחד איני יודע שראוי שיוסיפו הדיינים שנים כמו שהקדמנו ויהיו אותם שנושאין ונותנין (כ\"ה) [כד*] ויתכן בהם מה שזכרנו מתוספת המחייבים על השנים וסמכו זה הענין למה דאמר רחמנא לא תהיה אחרי רבים לרעות כלומר שיהיו הרבים לרעה לא תשמע להם אלא כשיהיו אותם הנוספי' רבים הם שיוסיפו הדיינים לרעות שנים או יותר. ולפיכך אין דנין בערב שבת לפי שגמר דין יבא בשבת ואין מותר להמית בשבת כמו שנא' לא תבערו אש בכל מושבותיכם רוצה לומר ואפי' במושבות ב\"ד לא ישרפו בו מי שנתחייב שריפה וכן שאר העונשין אין גומרין בשבת: <br>",
+                "*<small>[כן הגי' בדפוס נאפולי ובדפוס ווינציאה]</small>"
+            ],
+            [
+                "<b>דיני (*ממונות) הטמאות והטהרות מתחילין מן כו':</b>  בדיני נפשות אין שומעין דברי הגדול אלא עד לאחר הכל לפי שאם יתחיל הגדול אסור לנשארים לחלוק עליו כמו שנאמר לא תענה על ריב והוא כתוב רב כלומר מה שידבר בו הגדול בחכמה לא תחלוק עליו ולפיכך אין שומעין דעתו אלא בסוף. ומה שאמר הכל כשרים לדון ואפילו גר הוא כשאמו מישראל וכמו כן ממזר כשר לדון דיני ממונות: ",
+                "*<small>[בדפוס נאפולי שנת רנ\"ב ובדפוס וויניציאה שנת הש\"ז ליתא לתיבת ממונות וכן בסה\"מ ג\"כ ליתא.]</small> "
+            ],
+            [
+                "<b>סנהדרין היתה כחצי גורן עגולה כדי שיהו כו': </b>עגולה סביב. וטעם דברי רבי יהודה כדי שיהיו שני עדים על המזכין ושני עדים על המחייבים והלכה כחכמים ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>ושלש שורות של תלמידי חכמים יושבין לפניהן כו': </b>כבר נתבאר מדברנו בפרק ראשון מזו המסכת שכל ב\"ד של שלשה ועשרים יש לו לפניהם שלש שורות ובכל שורה מהם ג\"כ כ\"ג מסודרין ראשון ושני ושלישי עד סופם כפי מעלתם בחכמה: "
+            ],
+            [
+                "<b>כיצד מאיימין את העדים על עדי נפשות כו':  </b>מאומד הוא מה שנוטה עליו המחשבה ברוב והראיה בדברים הדומים לענין. וחותמו של אדם הראשון הוא צורת מין האדם אשר בה האדם אדם ובה ישתתפו כל האדם ואע\"פ שהכל מקבלין אותה צורה ישתנו אישיהם במאורעים רבים כמו שהוא מצוי ונראה. ומינין הם היוצאים מכלל דת כל אומה ואומה וכבר בארנו במה שהקדמנו שזה השם אינו נופל (אלא) על צדוקים וביתוסים בלבד:"
+            ]
+        ],
+        [
+            [
+                "<b>היו בודקין אותן בשבע חקירות באיזו כו':  </b>רבי יוסי אומר שאין צריך לשאול אותם באי זה שבוע באי זו שנה באי זה חדש בכמה לחדש אלא באי זה יום באי זה שעה באי זה מקום בלבד: ואמרו מכירין אתם אותו התריתם בו אין זה מכלל החקירות והדרישות אבל הוא דבר שאין שם עדות שיצטרך הדרישות וחקירות אלא שידע אמתתו: וחיוב אלו השבע חקירות ממה שנאמר באותם אנשים שחייבים מיתה ודרשת וחקרת ושאלת והוגד לך ושמעת ודרשת היטב ודרשו השופטים אלה השבעה חזוקים לעמוד על אמתת הדבר ולעשות תכלית הדרישה והחקירה ואין הלכה כרבי יוסי אלא אפילו אמרו העדים אתמול הרגו ראוי לומר להם באיזה שבוע באיזו שנה באיזה חדש באי זה יום באי זו שעה וזה לפי מה שהם אומרים מסיעין את העדים ממקום למקום כדי שתטרף דעתם עליהם ויחזרו בהם רוצה לומר שמאריכים עליהם ומוציאין אותם מספור לספור ויכבידו בשאלות עד שיקוצו ואם יש בעדות פסלות יחזרו בהם: "
+            ],
+            [
+                "<b>כל המרבה בבדיקות הדי זה משובח מעשה כו':  </b>בן זכאי הוא רבן יוחנן בן זכאי ולא היה אותו שבדק אבל זה המעשה היה לפני רבו הלל הזקן והוא היה תלמיד לפניו ואמר הלל לעדים באיזה מקום אמרו לו במקום פלוני תחת אילן תאנה ואמר ריב\"ז יש לשאול תואר התאנים היאך היו עוקציהן שהם תלוים בהן מן העץ אם עוקציהם ארוכים או קצרים ואם הם עבות או דקות וכל זה כדי להאריך על העדים כמו שזכרנו וראה דבריו נכוחים וטובים ושאלם כמו שאמר ובאותה שעה לא היו קורים אותו אלא בן זכאי בלבד ונזכר המעשה בלשון בן זכאי ורבינו הקדוש כתב אותו בשעת חבורו כמו שקבל אותו: ואמרו ואפילו שנים אומרים רוצה לומר אפילו בחקירות שהם העיקר כששנים אומרים אנו יודעים ואחד אומר איני יודע עדותן קיימת וכן פירשו התלמוד והטעם אשר בגללו אם אמר אחד מן העדים בחקירות איני יודע עדותן בטלה ואם אמרו כלם בבדיקות אין אנו יודעים עדותן קיימת הוא מה שאומר לך והוא זה כי מעקרנו כל עדות שאין אתה יכול להזימה אינה עדות והזמה אי אפשר אלא כשסיים הזמן והמקום שבהן היה המעשה ההוא כדי שיוכל לומר להם אותו [כת] שיזים אותם והלא עמנו הייתם באותה שעה במקום פלוני כמו שיבאר עוד ושבע חקירות הם לסיים הזמן והמקום ואם אמר בחקירות איני יודע אי אפשר בהם הזמה בשום פנים ולפיכך עדותן בטלה ונאמר עדות שקר הוא וזה שאומר בחקירות איני יודע הוא כדי שלא תתקיים עליהם ההזמה: "
+            ],
+            [
+                "<b>אחד אומר בשנים בחדש ואחד אומר בשלשה כו':  </b>זו שאמרנו שכשיהיה מחלוקת ביום אחד עדותן קיימת אמנם דין זה עד חצי החדש בלבד אבל אם אמר האחד בששה עשר בחדש והאחד בשבעה עשר עדותן בטלה ואע\"פ שהסכימו על היום מן השבוע לפי שאי אפשר שיעבור חצי חדש שלא ידעו כל העולם איזה יום היה ראש חדש: ומפאת המזרח עד אמצע הרקיע נקרא מזרח ומאמצע השמים עד פאת המערב נקרא מערב וכבר בארנו במסכת ברכות (פ\"א הלכה ב) שכל השעות הנזכרות בכל המשנה שעות זמניות: "
+            ],
+            [
+                "<b>ואחר כך מכניסין את השני ובודקים אותו כו':  </b>אינו יורד משם כל היום אמנם הוא זה כשלא היה ממש בדבריו אבל אם היה ממש בדבריו אינו יורד משם לעולם: ואין שומעין מן העד דבר בין לזכות בין לחובה משום שנאמר ועד אחד לא יענה ואמר בנפש למות הוא חוזר על אחד כאילו אמר אחד לא יענה בנפש למות ולפיכך אינו נהרג עד שיהיו המחייבין יותר על המזכין שנים או יותר כמו שבארנו בפרק שלפני זה (הלכה א): "
+            ],
+            [
+                "<b>אם מצאו לו זכות פטרוהו ואם לאו מעבירין כו':  </b>כ\"ז מבואר וכבר הקדמנו זכרון עקריו (פ\"ד ה\"א) כי הטיתך לטובה ע\"פ עד א' ולרעה ע\"פ ב' או יותר: "
+            ]
+        ],
+        [
+            [
+                "<b>נגמר הדין מוציאין אותו לסוקלו בית בו':  </b><b>מצאו לו זכות פטרוהו ואם לא יוצא ליסקל וכרוז כו':  </b>הסבה אשר בגללה היה בית הסקילה חוץ לב\"ד הוא כדי שלא יהיה נראה שיש לדיינין חריצות להמית ובעוד שמוליכין אותו לבית הסקילה אפשר שיהיה שם מי שילמד עליו זכות: ופירוש הסודרין מפות: ומה שאמר שיהא ממש בדבריו ואז מחזירין אותו אפילו ארבעה וחמשה פעמים אמנם פעם ראשונה ושניה מחזירין אותו כשיאמרו אחרים עליו אבל אם אמר הוא יש לי ללמד על עצמי זכות ואפילו לא היה ממש בדבריו מחזירין שיש לומר מחמת הפחד שכח טענתו ואפשר שכשיחזור לב\"ד תתיישב דעתו ויזכור טענתו: ובתוך ההכרזה יאמר והעידו עליו עדים שהם פלוני ופלוני שעשה כך וכך ביום פלוני בשעה פלונית במקום פלוני אולי יהיה שם מי שיזים אותם וכמו שעושין בסקילה כן עושין בכל מיתות ב\"ד: "
+            ],
+            [
+                "<b>היה רחוק מבית הסקילה בעשר אמות אומרים בו':  </b>מה שהצריך להתודות רחוק מבית הסקילה כדי שלא יפחד ותטרף דעתו ולא יוכל לדבר כשיהיה קרוב ממקום המיתה: ודע שהריגת יהושע לעכן היתה הוראת שעה לפי שתורתנו האמיתית אינה מחייבת מיתה על החוטא בהודאתו בעצמו ולא בנבואת נביא שיאמר שעשה זה המעשה. ואין הלכה כר\"י: "
+            ],
+            [
+                "<b>היה רחוק מבית הסקילה ארבע אמות כו':  </b>יכסה האיש מתחת הטבור ומה שהצריך שיסקל ערום לפי שהוא ממהר למות. ואין הלכה כר\"י: "
+            ],
+            [
+                "<b>בית הסקילה היה גבוה שתי קומות אחד מן כו':  </b>הסקילה או הדחיפה ממקום גבוה [אחד] הוא לפי שנפילת האבן עליו או שיפול הוא עליה הצער אחד הוא שאתה רואה מה שאמר סקל יסקל או ירה יירה: ",
+                "<b>כל הנסקלין נתלין דברי רבי אליעזר וחכמים כו':  </b>מגדף בלבד ועובד ע\"ז נקרא גם כן מגדף הוא מה שנאמר והנפש אשר תעשה ביד רמה מן האזרח ומן הגר את ה' הוא מגדף ופירשו זה בספרי כי אותה פרשה כולה בע\"ז מדברת: ונתלו אלה הנשים בשביל הכשוף והריגתן כלן ביום אחד הוראת שעה וכן תלייתן הוראת שעה ואין למדין דין מהוראת שעה כמו שקבענו עקר בהקדמת חבורינו זה <small>[ד\"ה והחלק ב' בענין הנביא]</small> ואין הלכה כרבי אליעזר: ",
+                "<b>כיצד תולין אותו משקעין את הקורה בארץ כו':  </b>חכמים אומרים אסור לתלות על אילן נטוע לפי מה שנאמר תקברנו מי שאינו מחוסר אלא קבורה יצא זה שמחוסר קבורה וקציצה [ר' יוסי אומר הקורה מוטה] לפי שמן העיקרים המקובלים שהעץ שנתלה עליו הוא נקבר עמו אפי' העץ המשוקע בארץ לפי שהוא מחוסר חפירה ולפיכך הוא אומר מוטה על הכותל ולא תשקע בארץ וחכמים אומרים חפירה לאו מילתא הוא *והלכה כחכמים: <br>",
+                "*<small>[בדפוס נאפולי ווניציאה ליתא תיבות אלו \"והלכה כחכמים\"]</small>"
+            ],
+            [
+                "<b>אמר ר\"מ בשעה שאדם מצטער שכינה מה לשון כו':  </b>מה הלשון אומרת כלומר איזה דבר הוא מנהג בני אדם לומר כשהוא רוצה לענות מי שמצטער בצערו אין הנאה בזה המעשה ולא בהנחתו והדברים שהיו אומרים בימי ר\"מ קלני מראשי קלני מזרועי כך אמר הכתוב שבמיתת זה החוטא יש חורבן המציאות ולהניח אותו בחיים אין טוב ואם זה אומר במחויב מיתה כ\"ש מי שנהרג נקי. ואלה השתי קברות הלכה גמירי לה ואין לה ראיה ולא סמך בכתוב אלא קבלה בלבד: "
+            ],
+            [
+                "<b>נתעכל הבשר מלקטין את העצמות וקוברין כו':  </b>הקרובים באים כשנגמר הדין עליו ליהרג ואין ראוי להתאבל על הרוגי ב\"ד לפי שאין עונותיהם מכופרים עד שיתעכל הבשר והאבלות אין חיובו אלא כשסותמים הקבר כמו שאמרנו משיסתם הגולל ובאותה שעה אינן בני אבילות והואיל ונדחו ידחו: "
+            ],
+            [],
+            []
+        ],
+        [
+            [
+                "<b>ארבע מיתות נמסרו לב\"ד סקילה כו':  </b>הסבה במחלוקתם בארבע מיתות בית דין בהיותם מוקדם או מאוחר לפי שמקדימים במאמר מיתה חמורה לפני מיתה קלה וחכמים ורבי שמעון חולקין בשריפה וסקילה איזה מהם חמור וכן בחנק והרג ותועלתנו לידע איזו מיתה חמורה לפי שמי שנתחייב שתי מיתות ידון בחמורה לדברי הכל: ואמרו זו מצות הנסקלין רומז למה שקדם מענין זה בפרק שקודם לזה ואין הלכה כר' שמעון: "
+            ],
+            [
+                "<b>מצות הנשרפין היו משקעין אותו בזבל עד כו': </b>פתילה דבר נתך מן המתכות והם היו שורפין בעופרת מותכת לפי ששריפת מה שתוך הגוף נקרית שריפה וכך קבלנו בבני אהרן שלא נשרפו הנראה מגופותיהם ואמר הכתוב בהם יבכו את השריפה אשר שרף ה' וזה שאנו עושין כן לחמלה על האיש ההוא לפי שזה ממהר מיתתן ואמר רחמנא ואהבת לרעך כמוך לפי שהאדם כשהוא חייב מיתה הוא בוחר לנפשו הקלה שבמיתות ואשר צערה מועט כמו כן נעשה בזולתנו אם הוא חייב סקילה נסקל באבן אחת כמו שהקדמנו ואם נתחייב שריפה נשרוף אותו כמו שזכרנו: וסודרין קשה בתוך הרכה רצוני לומר שנותן סודר קשה חזק בסודר רך כדי שלא יצטער בשרו בבגד הקשה בשעת חנקו: ופירוש חומרת את בני מעיו מחממת בני מעיו ושורפת אותן וכן אמרו ז\"ל (חולין נו, א) בעוף שנפל לאש נפלה לאור ונחמרו בני מעיה ויש גורס מגזרת חמרמרו מעי (איכה א'). ואין הלכה כר' יהודה ולא כר' אליעזר:  "
+            ],
+            [
+                "<b>מצות הנהרגין היו מתיזין את ראשו בסייף כו':  </b><b>מצות הנחנקים היו משקעין אותו בזבל עד כו':  </b>אמרו בברייתא אמר להם (רבי) [רבי יהודה] אף יודע אני שמיתה מנוולת היא אבל מה אעשה שהרי אמרה תורה ובחקותיהם לא תלכו וחכמים אומרים הואיל וכתב בתורה הריגה בסייף מן התורה למדנו לא' מהם. וכבר ידעת שהעדים הם שממיתין בידים איזו מיתה שתהיה לפי שאותו הדבר אצלם אמת שהשיגוהו בחושיהם והוא אצלנו ספור דברים שאין אנו יודעים אלא מה ששמענו מהם ולפיכך צוה השם יתברך שיהיו העדים ממונין על הענין וזהו ענין נאה. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>אלו הן הנסקלין הבא על האם ועל אשת האב כו':  </b><b>הבא על הזכור ועל הבהמה והאשה המביאה כו':  </b>בכל מקום שנאמר בתורה דמיהם בם בסקילה ולמדנו סקילה לשוכב עם בהמה כמו שנאמר מות יומת ואת הבהמה תהרוגו: ונאמר במסית כי הרג תהרגנו הנה כמו שמסית נסקל כמו כן הבהמה וכמיתת הבהמה כך מיתת השוכב עמה. ומן המבואר כי מי שהביא זכור על עצמו בסקילה והוא הנקרא נרבע לזכור וכמו כן איש שהביא בהמה על עצמו וזה נקרא נרבע לבהמה והוא כלל באמרו יתברך שוכב עם בהמה וכן אשה המביאה הבהמה על עצמה אין הפרש שתביא על עצמה כדרכה או שלא כדרכה וכן הבא על הבהמה בין כדרכה בין שלא כדרכה: והנה הגיע לי מקום שאזכיר בו עקרים גדולים מאד מעניני העריות ואע\"פ שהן מפוזרות במקומות מן המשנה וכבר בארנו כל עיקר מהם במקומו אבל אקבץ אותם בכאן כדי שיהיו כולם מצויין במקום אחד למי שירצה לראות אותם בו גם אזכור בו ענינים שלא נתבארו במשנה להשלים הכוונה כולה ואומר מתחלה שכל מה שאני אומר במקום זה בשביל איש גדול רצוני לומר שיהיה בן שלש עשרה שנה ויום אחד שהביא שתי שערות שזהו הגדול השלם אצל התורה וכמו כן בת י\"ב שנה ויום אחד שהביאה שתי שערות אנו קוראין אותה גדולה וכל מה שהיה פחות מאלה השנים או בשנים האלה ולא יביאו שתי שערות אנו קוראין אותם קטן וקטנה וכל מי שאומר בו שהוא ראוי עונש או עונשין רצוני לומר שהוא חייב מלקות או אחת ממיתות ב\"ד: ואחר שהקדמתי אלה הדברים אחל לזכור הדברים אשר יעדנו להביאם בכאן ואומר כי בכל העריות אין הפרש בין ביאה כדרכה לביאה שלא כדרכה וכמו כן מערה בזכור ומערה בבהמה ומערה נקרא המכניס כל העטרה והמשמש הוא המכניס כל האבר כלו אבל הכנסת קצת עטרה הנה הוא כמו שבא דרך אברים ואין להוצאת שכבת זרע בענין חיוב העונשין סרך בשום פנים אלא כיון שהכניס האבר יתחייב העונש עליה ואפי' פירש מיד ואין הפרש בעריות כולם בין שיהיה האיש מלמעלה והאשה מלמטה או שתהיה האשה מלמעלה והאיש מלמטה וזהו שקורין ז\"ל משכב הפוך וכמו כן שאר ההנחות כלם על איזה הנחה שתהיה הביאה יענישו בהכנסת העטרה היאך שיהיה זה ואם בא אדם על ערוה מן העריות באבר זולתי הזכרות אינו חייב עונש ואפי' הוציא שכבת זרע לפי שהוא דבר שנחלקו עליו ולא פסק בו התלמוד ואין לענוש אלא על דבר מפורש שאין בו ספק ומ\"מ הוא דבר ערוה וזהו שקורין חכמים משמש מת כלומר שמשמש באבר מת אמנם מי שמשמש ערוה כשהיא מתה זה אינו חייב שום דבר לדברי הכל וזהו שקורין מעשה הורדוס ומי שבא דרך אברים בערוה מן העריות או נשק אחד מן העריות או חבק או משמש באבר מאבריו לכונת הנאה באיזה אבר שנגע מאברי גופו כאותן המתענגים ביד ורגל וזה המעשה מן הזנות קוראין אותן חכמים ע\"ה (נדה יג.) מנאפין ביד וברגל וכן המשחק עם אחת מן העריות והקריצה בעין במתכוין להנאת כל זה אסור ומכין לעובר מלקות. וכל אלו נכללין בשני לאוין נזכרים בתורה האחד זה <small>[ע' שבת יג.]</small> שאמר הכתוב לא תקרבו לגלות ערוה כלומר הזהרו והתרחקו מן הדברים המקריבים ומביאים לגלות ערוה וכך פירשו ע\"ה לא תקרבו ולא לגלות ערוה והשני מה שנאמר לבלתי עשות מחוקות התועבות אבל אין חייב כרת אלא על הביאה הנזכרת כמו שאמרו על עצמן של תועבות ענוש כרת וכו' וכן אסור להריח בבשמים שעל הערוה וליהנות בראיית העין בצורתה במתכוין להנאה אבל אינו חייב על זה מלקות ואע\"פ שאמרו לא תנאף לא תהנה לאף לפי שאין לוקין מדרשה <small>[ע' כתובות יז. ושו\"ע אה\"ע ס\"ה ס\"ב, וקצ\"ע]</small> ומותר להסתכל בכלה בשעת ברכה ואע\"פ שהיא אשת איש והיא ערוה ואסור להסתכל בה אחרי כן אא\"כ לא נתכוון לידע צורתה ואשה הפנויה מותר לאותם שאינה לו ערוה ליהנות בהסתכל ביופים ואין בזה איסור אלא על דרך צניעות והפרישות והוא מן הדברים המותרים כדי שלא יגע באיסור כי החסידים מרחיקין דברים כאילו ואע\"פ שהן מותרים מחשש שתנשא אותה אשה וירגיל עמה כמו שהיה עושה לפנים וכן פירשו בפירוש זה שאמר איוב (ל\"א) ברית כרתי לעיני ומה אתבונן על בתולה אבל אינו אסור אבל אם היה מסתכל בה לידע אם היא יפת מראה כדי שישאנה או אם היא כעורה ולא ישאנה זה ראוי לעשות והתורה מצוה על זה <small>[משמעות הש\"ס קדושין מא.]</small> ואנשי מעשה מבעלי תורה מכוונים לעשותו: והבא על אשה שאין לה בעל הוא חייב מלקות אבל תשמיש הפנויה דרך אברים ושאר מה שאמרנו שמחייבין עליו מלקות בערוה אין בו חיוב מלקות בפנויה לפי שהביאה עצמה במלקות אבל כל זה אין ראוי לעשותו בשום פנים ויתחייב מלקות על ייחוד פנויה מדרבנן וכמו כן שאר העריות אין מותר לאדם שיתיחד עם שום אחד מהן זולתי עם זכור ובהמה לפי שכך אמרו חכמים [קדושין פב.] לא נחשדו ישראל על הזכור ועל הבהמה לפי שהגוי הטהור הזה אין יצרם תקפם להרהר בשני הדברים האלה המכוערין שהם חוץ מן המנהג הטבעי. וכשיתיחד עם הערוה מן העריות שאסור להתיחד עמהם או עם פנויה שאינה ערוה מלקין לשניהם אלא אשת איש בלבד כי מי שיתייחד עמה ואע\"פ שהוא אסור אינו לוקה לא הוא ולא היא שלא להוציא לעז על בניה שהם ממזרים: ומותר לאדם להתייחד עם אמו או עם בתו בלבד ומה שזולתן מן הנשים שהן עריות אסור היחוד עמהם וכבר בארנו כל דיני היחוד בפ' אחרון מקדושין [הלכה יג] ונשיקת הקרובים שטבע בעלי התורה לא תתאוה להם ואין נהנין מהם כגון אחותו ואחות אמו ואחות אביו ובת בתו ובת בנו שנאוי עד מאד ואסור אבל אין חייבין עליו מלקות כשלא יתכוין בזה הנאה אבל עם כל זה אסור הוא. ואחד מהחכמים <small>[שבת יג. ע\"ז יז.]</small> עליו השלום היה מנשק  (בתי ידי) [<small>שם איתא</small> חדייהו] אחותו הגדולה ממנו או ידיה כשהיה בא מן המדרש ונמנע מזה ונזהר ממנו לפי שראה שאין בו צד היתר ואמרו לך לך אמרין לנזירא סחור סחור לכרמא לא תקרב ואין בכל העריות שיהיה מותר עמה בכגון זה אלא עם בתו בלבד כי האם מותרת לנשק לבנה ותמשמש בו עד שישלים שתים עשרה שנה אחר כן הוא אסור עליה כשאר עריות וכמו כן האב ינשק לבתו וימשמש בה עד שתשלים תשע שנים אחר כן היא אסורה עליו. ואסור לאדם שישתמש באשה לתת לו משקה או מאכל או לרחוץ ידיו וכיוצא בזה בין שהיא זקנה או בת שלש שנים ויום אחד בין בת חורין בין שפחה קטנה או גדולה בין בתולה בין בעולה בין שהיא ערוה עליו בין אינה ערוה עליו אלא האם והבת כמו שזכרנו ואין משגיחין בזה לשנים וזהו שאמרו (קדושין ע.) אין משתמשין באשה כלל והטעם בזה שלא יבא לידי הרהור אבל בזה אין מלקות: וכבר הזהירו חכמים הרבה על ההרהור והרחיקו מן הדברים המביאים אליו והאריכו לשון לאיים ולהפחיד (נדה יג:) כל המקשה עצמו לדעת והמוציא שכבת זרע לבטלה וביארו שכל זה אסור אבל אינם מחייבין מלקות בשום דבר מכיוצא בזה. וכמו כן זה המעשה המגונה הנוהג בין הנשים ג\"כ מביאות אשה על אשה הוא מעשה תועבה אבל אין בו עונש לא מן התורה ולא מדרבנן ואין אחת משתיהם נקראת זונה ואינה נאסרת על בעלה ואינה אסורה לכהן וזה שקורין חכמים (יבמות עו.) נשים המסוללות זו בזו והוא נגזר מן מסלול והוא הדרך הכבוש ועם היות שאין בו עונש כבר מנו זה המעשה מכלל תועבות המצרים ואמרו בביאור כמעשה ארץ מצרים מה היו עושין איש נושא איש ואשה נושאת אשה ואשה נשאת לשני אנשים: ומותר לאיש שיבא על אשתו שלא כדרכה ודרך אברים וכפי מה שירצה וכך השיב (נדרים כ:) אחד מן החכמים לאשה ששאלה לו על זה ואמר לה התורה התירה לו וקצת חכמים רצו לגזור שיהיה דבר זה מרוחק ומתועב כלומר שלא יעשה האיש עם אשתו כמעשים האלה שלא יתעלל עמה על הדרכים כמו שעושין עמי הארץ לרוב התאוה כמו שזכרנו ממשכב הפוך ונשיקת מקומות מן הגוף והזהירו על זה ואמרו שהן חולקין עליו כלומר על החכם שאמר לה התורה התירתך לו וכו' וחכמים אומרים כל מה שאדם רוצה לעשות באשתו עושה ופסק התלמוד בזה הלכה כחכמים אבל אע\"פ שכל זה מותר כמו שזכרנו החסידים הצנועים ירחיקו כל אלה הדברים המתועבים הבהמיים ומחזיקין אותו ברשעות ומרשיעין המתכונים לתכלית תענוגם כגון אלה הדברים לפי שנתבאר שתכלית התשמיש להעמיד המין לא לתענוג התשמיש בלבד והתענוג בזה הושם לעורר בעלי החיים על הכוונה הראשונה והוא הזרע והראיה הברורה על זה שתסור התאוה ויכרית התענוג ביציאת שכבת זרע לפי שלזה בלבד התנועעו הטבעים כי אם היה התענוג במשגל הוא הכונה היה מתמיד כל זמן שירצה האדם שיתענג ואין הדבר כן ולכן יכונו החסידים דרך כונת הטבע בלבד והחכמים משבחין זה ומאהבין אותו וקוראין זו הכונה מקדש עצמו בשעת תשמיש והוא שיכוין להוציא אותו מותר בלבד ואמרו בזה מה שמזכה הבנים זכות בצניעות ומדות טובות וכבר שבחו (שבת נג:) קצת מן החכמים שהיה לו אשה שהיו בה מומין גלוים נראים והוא לא היה יודע בהם לפי שהיתה מחשבתו במה שמחשבים החסידים הטהורים בהיותו בשעת צרכו עמה לא יכוין אלא מה שהיתה כוונת הטבע כחכמת האלהית ואין זה חולק על מה שקדם ממאמרם כל מה שרוצה לעשות באשתו עושה לפי שענין האסור והמותר אינן בענין המרוחק והשנוא והמרוצה והאהוב ומה שראוי לעשות מדרך הצניעות ותכלית הפרישות וכן אסרו חכמים (נדה טז:) לשמש אדם מטתו עם אשתו לאור הנר ואין בזה עונש. וכמו כן אסרו <small>(ע' יבמות צ: ובסנהדרין מו.)</small> לבא על אשתו בשוקים ובגנות ובפרדסים וכיוצא בהן מן המקומות שאין בהם בית דירה ומחייבין עליו מכת מרדות וכן הוא אצלם דבר שנוא לשמש מטתו ביום (נדה יז.) ולהרבות התשמיש ולהרבות נשים ולשאת בת עם הארץ או להתחתן בו (פסחים מט:) ולישא אשה קודם שתהיה בת שתים עשרה שנה (סנהדרין עו:) ולהשיא קטנה לזקן או זקנה לבחור כל זה שנוא בתורה: ואחזור להשלים העקרים שאנחנו מתעסקים בספורם כשיזנה איש גדול באשה קטנה אם היתה מבת שלש שנים ויום אחד ומעלה חייב עונש ואין עליה עונש אלא אם היא גדולה ואם זנתה אשה גדולה עם נער קטן אם היה מבן תשע שנים ויום אחד ולמעלה היא חייבת עונש ואין עונש עליו אלא אם הוא גדול והאיש הגדול אם בא על הזכור או הביא הזכור עליו אם הוא מבן תשע שנים ויום אחד ולמעלה יהרג האיש ולא ימות הקטן אלא אם הוא גדול. ואשה המביאה הבהמה עליה אם היתה מבת שלש שנים ויום אחד ומעלה תהרג הבהמה ולא תהרג היא אלא אם היתה גדולה ואם היא פחותה מן השנים הנזכרות לא תהרג הבהמה וכן הבא על הבהמה או נרבע מן הבהמה אם הוא מבן תשע שנים ויום אחד ומעלה תהרג הבהמה ואין חיוב מיתה עליו אלא אם הוא גדול ואין משגיחין בבהמה אלא הקטנה והגדולה שוה בין שתהיה רובעת או נרבעת בין שתהיה זכר או נקבה. וכל מי שהוא פחות מבן תשע שנים ויום אחד אין ביאתו ביאה וכאלו לא עשה דבר לענין העונש אבל הוא אסור בין שיבא על אחר או שיביא אחר עליו ואינו נענש בביאתו וכן פחותה מבת שלש שנים ויום אחד אין ביאתה ביאה בין לאדם בין לבהמה: וממה שראוי לך לידע שהאשה הנרבעת מן הבהמה אינה אסורה על בעלה ואפי' היה כהן וכבר בארנו כי ב\"ד עונשים האיש כשהוא גדול והאשה כשהיא גדולה בעדים והתראה: וכל מה שבארנו אע\"פ שלא ידעוהו בית דין ולא הענישום כי לא נתברר העדות עונותיהם כתובות אצל הבורא יתברך הוא יעניש העושה הרעה כרעתו כמו שיראה לו כפי חכמתו אבל מפי השמועה למדנו <small>[משמעות הש\"ס שבת פט: דל עשרין שנין וכו' וע' רש\"י שם ראיה מדור המדבר וע' מזרחי פ' חיי שרה ועמ\"ש התוס' מו\"ק כח. ד\"ה מת בחמישים כו' בשם הירושלמי]</small> שהקב\"ה לא יעניש החייב כרת אלא אחר עשרים שנה ואין הפרש בזה בין זכרים לנקבות: וממה שצריך שתדע שאשת אדם שאינו גדול אינה אשת איש וכן אשת איש חרש שוטה כשנשאה והוא חרש או שוטה אבל חרשת או קטנה אשת הגדול שהשיאה אביה היא אשת איש וחרשת ושוטה אינה אשת איש לענין מיתה ולא לקרבן: ודע כי ג\"כ כשיזנה האדם עם אשה ואמה או עם שתי אחיות או זולתה מן הקרובות הוא זה כמו שמזנה עם שתי נשים נכריות שאין קורבה ביניהן לפי שאותה קורבה האסורה בתורה אינה אלא כשאחת מהן היא אשתו ומותר לו לישא אשה אחת מהן אחר שזנה עמהן ועל התנאים שבארנו בפ' י\"א [הלכה א] מיבמות וכשיזנה אדם עם קרובות אשתו כגון אמה ואחותה ובתה וזולתם אין אשתו אסורה עליו ואע\"פ שנתחייב כרת או מיתה אבל האשה כשתנאף ברצונה נאסרת לבעלה בין עם ישראל בין עם נכרי ואם היתה אנוסה היא מותרת לבעלה אלא אם היא אשת כהן. זהו מה שנראה לנו לזכרו בכאן מסתרי העריות וכיוצא בהן מקלקולי הביאות והשנוא מהן והאסור והמרוצה והאהוב. והלכה כרבי יהודה: "
+            ],
+            [
+                "<b>המגדף אינו חייב עד שיפרש השם אמר כו':  </b>לא מאחין ענין חבור כעין אריגה שאין הקריעה נכרת אבל התפירה מותר: והטעם שמספיק באמרו אף אני כמותו כדי שלא יחזור פעם אחרת ברכת ה': ואמרו והשלישי להודיעך ששלשה כשנים צריך שתהיה עדותם כולו עדות אחת ומאמר רבי יהושע בן קרחה נכון: "
+            ],
+            [
+                "<b>העובד עבודת אלילים אחד העובד ואחד כו':  </b>אמרו אחד העובד תשלום לשון זה ראוי להיות כן אחד העובד אותה בדבר שעובדין אותה בו ואחד הזובח והמקטר והמנסך והמשתחוה ואפי' שלא כדרכה לפי שאלו ארבעה מינין מן העבודות כשעבד אותם באחת מהן חייב ואפי' לא עבדה כמו שהוא דרכה שתעבד אלא שהקריב לה מה שאינו קרבנה או יקטר לה זולתי ההקטרת שנעבדה בה ושאר העבודות אינו חייב עד שיעבדם כמו שדרכם לעבדם כגון פוער עצמו לפעור וזורק אבן למרקולים ודע כי עובד ע\"א מאהבה או מיראה פטור ואם קבלה עליו באלוה חייב: והמגפף הוא שיחבוק אותה צורה תרגום ויחבק לו וגפף ליה: ואלה העבודות שאמר שהוא עובר עליהם בלא תעשה כמו כן נכלל בזה שאמר לא תעבדם אבל אינו לוקה עליו לפי שאין איסורו איסור מבואר אבל חייב מלקות: הנודר בשמו והמקיים בשמו כמו שאמר הכתוב ושם אלהים אחרים לא תזכירו. ואפי' כוון הפוער עצמו לפעור וזורק אבן למרקוליס לבזוי אותו הנעבד וקלונו חייב חטאת ואין הפרש בין זורק אבן למרקוליס או מסלק אבן מלפניו לפי שבשני הדרכים הוא נעבד: "
+            ],
+            [
+                "<b>הנותן מזרעו למולך אינו חייב עד שימסור כו':  </b><b>בעל אוב זה פיתום המדבר משחיו וידעוני כו':  </b>זו ההבערה אינה שריפה כמו שחשב המון רב למאד אבל עקרו הוא כשהיו מבערין אש והיו מלהטין אותו לשם אותו הפסל הידוע שהיו עובדין אותו בכך והוא הנקרא מולך והיה אוחז אחד מבניו ונותן אותו ביד המשמש בעסק אותו הנעבד והיה מעבירו על האש מצד זה לצד זה וכיון שעשה זה נתחייב סקילה ומתנאי שימסור ויעביר מקצת זרעו לפי שנא' מזרעך ולא כל זרעך ואם עשה כגון זה לשם ע\"ז אחרת משאר הנעבדים אינו חייב מיתה לפי שזו היא עבודת המולך וזהו המתברר מלשון התלמוד: ובעל אוב מפורסם בלשון המקרא מין ממינים ולא יתערב לך בדורש אל המתים לפי שדורש אל המתים אינו עושה מעשה בשום פנים אבל הוא מין ממיני הבודים בעתידות דברים מלבם וזה כשיצום וילין בקברים וידבר דברים והוא רואה בחלומות עתידות כפי מחשבתו. ובעל אוב הנזכר במקרא יהיה בעשיית מעשים ויש ממנו מין אחר והוא שלוקח גולגולת אדם אחד שנתעכל ממנו הבשר ויצניע אותה ויקטר לה ובודה דברים בה והוא שומע ממנה דברים כמו ששומעין מן המת במלאכת בעל אוב וכל מה שאתה רואה ממאמר מדבר ושומע בענין זה הוא שמיעה כוזבת כפי מה שישים מחשבתו בזה כמו שיארע לבני אדם הרבה במקום הפנוי רוצה לומר בשעת התיחדות: ידעוני אמרו מניח עצם ידוע בפיו והוא מדבר מאליו וידוע שם עוף: ואמרו ג\"כ בכאן מדבר משחיו יתדמה לו שמיעת קול מתחת שחיו: "
+            ],
+            [
+                "<b>המחלל את השבת בדבר שחייבין על זדונו כו':  </b><b>המקלל אביו ואמו אינו חייב עד שיקללם כו':  </b>משנה זו לדעת רבי עקיבא שסובר שיש שם חלול שבת שאין חייבין על זדונו כרת ועל שגגתו חטאת והוא איסור תחומין אצל רבי עקיבא דאורייתא אבל חכמים אומרים איסור תחומין דרבנן ואין קורין אותו חלול אלא המלאכות בלבד שחייבין על זדונן כרת ועל שגגתן חטאת כמו שנתבאר במקומו והלכה כחכמים: "
+            ],
+            [
+                "<b>הבא על נערה המאורסה אינו חייב עד כו':  </b>כבר בארנו פעמים רבות שנערה נקראת משעת שהביאה שתי שערות אחר שתים עשרה שנה ועד אחר תשלום ששה חדשים: ואמרו הראשון בסקילה והשני בחנק כשבא עליה ראשון כדרכה ואם באו עליה עשרה שלא כדרכה ועדיין היא בתולה כלם בסקילה. "
+            ],
+            [
+                "<b>המסית זה הדיוט המסית את ההדיוט אמר כו':  </b><b>המדיח זה האומר נלך ונעבוד ע\"א כו':  </b>אמרו זה הדיוט המסית את ההדיוט לפי שנביא המסית מיתתו בחנק. המסית את הרבים והם מדיחי עיר הנדחת אין מכמינין עליהם אבל מכמינים למסית את ההדיוט בלבד ואלה הדברים כלם כשאמרה ליחיד הוא מסית ואם אמרם לרבים אינו מדיח עד שידבר עמהם בלשון רבים ויאמר להם נלכה ונעבדה ע\"ז פלונית שכן אמרה תורה בענין זה נלכה ונעבדה וגו': "
+            ],
+            [
+                "<b>המכשף העושה מעשה חייב ולא האוחז את כו':  </b>אמרו פטור הוא פטור אבל אסור כגון פטורי שבת וחייבי מלקות [דרבנן]: "
+            ]
+        ],
+        [
+            [
+                "<b>בן סורר ומורה מאימתי נעשה בן כו':  </b>מה שכנו שער הערוה בזקן הוא לשון נקיה וכבר ידעת שהבאת שתי שערות הוא אחר שתים עשרה שנה ויום אחד ומי שהוא פחות מאלה השנים נקרא קטן ואין השתי שערות בהם סימן אלא שומא וכבר בארנו ענין זה ביבמות פעמים רבות וכיון שישלים שלשה חדשים אחר ביאת שתי שערות אינו נעשה בן סורר ומורה ואפי' לא הקיף זקן התחתון לפי שנאמר בן ולא אב ואחר שלשה חדשים אפשר שיהיה לו בן כיון שיביא שתי שערות אפשר שתתעבר ממנו אשה ולשלשה חדשים יתפרסם ההריון ולפי שבזמן הזה אפשר לו להיות אב לא יעשה בן סורר ומורה ואפי' לא הקיף תכף הבאת שתי שערות: "
+            ],
+            [
+                "<b>מאימתי חייב משיאכל טרטימר בשר וישתה כו':  </b>טרטימר בשר חצי מנה ומתנאיו עד שיהיה אותו הבשר בשיל ולא בשיל וכמו כן יין מזוג ולא מזוג: ואמרו דבר שהוא לו מדרבנן כגון תנחומי אבלים וכל דבר שהוא לו עבירה כגון שאכל ביום תענית צבור לפי שנאמר איננו שומע בקולנו ועד שלא יהיה באותו המעשה שלו אלא המרות אביו ואמו בלבד לא המרות התורה. ואין הלכה כרבי יוסי: "
+            ],
+            [
+                "<b>גנב משל אביו ואכל ברשות אביו משל אחרים כו':  </b>ר\"ל ר' יוסי באמרו שיגנוב מדמי סעודה המוכנת לאביו ולאמו או מנכסי האם אם היה לה נכסים שאין זכות לאביו בהם וזהו כגון שנתן לה אדם מתנה על מנת שאין לבעלה רשות בהן וזה יתכן לעשות ומתנאיו עוד שיקח בעצמו באותו ממון הגנוב בשר ויין בזול ויאכלם במקום שאמרנו על הפנים הנזכרים ואין הלכה כרבי יוסי בר' יהודה: "
+            ],
+            [
+                "<b>היה אביו רוצה ואמו אינה רוצה אביו אינו כו':  </b><b>היה אחד מהם גידם או חיגר או אלם או סומא כו':  </b><b>ברח עד שלא נגמר דינו ואחר כך הקיף זקן כו':  </b>ראויה לאביו ר\"ל שתהיה דומה במראה ובקומה לפי שנאמר אביו ואמו <small>[וע' תוי\"ט דלשון קצרה הוא ואסיפא דקרא סמיך וכו' ע\"ש]</small>: ואמרו ומתרים בו בפני ג' כלומר ומתרים בו ולוקה לפני שלשה לפי שהתראתו בשנים כמו שאר התראות: ומעיקרנו שהאדם כשנגמר דינו גברא קטילא הוא ונהרג כל זמן שימצא ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>בן סורר ומורה נדון על שם סופו ימות זכאי כו':  </b>נדון על שם סופו כלומר כי התורה העידה מי שהוא בימי קטנותו מרוב התאוה בזה התכלית שאמר אי אפשר לבסוף שלא יגזול בני אדם וישפוך דמים לקחת ממון שיעשה בו מה שהרגיל והש\"י צוה שיהרג מפני זה ויהרג הוא לפני שיהרוג לאחרים: "
+            ],
+            [
+                "<b>הבא במחתרת נדון על שם סופו היה בא כו':  </b>וכן הבא במחתרת ידוע הוא שכונתו שאם יעמוד בעל הבית להציל ממונו מידו שיהרגנו ולפיכך מותר להרגו ואין הפרש בין שבא במחתרת או בדרך החצר ודרך גג ודרך קרפף אבל דבר הכתוב בהווה ברוב וכבר נתבאר בכתובות וזולתו כי מעיקרנו אין אדם מת ומשלם ולפיכך הבא במחתרת אם שבר חבית בעת כניסתו ולא יהיו שם עדים שאז דמו מותר כמו שנאמר אין לו דמים והוא פטור מדמי החבית ואם שבר אותה בצאתו וכבר פנה ללכת לדרכו שאין מותר להרגו אם יש שם עדים כמו שנאמר דמים לו הוא חייב בדמי החבית: "
+            ],
+            [
+                "<b>ואלו הן שמצילין אותן בנפשן הרודף אחר כו':</b>כל חייבי כריתות וחייבי מיתות ב\"ד מן העריות מצילין אותם בנפשם אבל זכר אלה השלשה בלבד לפי שהם מבוארין יותר מאותן הבאין בלמוד לפי שלמדנו ההצלה מדאמר רחמנא בנערה המאורסה אין מושיע לה הא יש מושיע לה מושיעה בכל דבר שהוא יכול להושיעה ואפי' במיתת אותו האיש האונס אותה ולמדנו זכור מנערה המאורסה לפי שכתוב ולנערה לא תעשה דבר ולמדנו ממנה רוצח ג\"כ לפי שנאמר כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה ולמדנו משם חייבי כריתות ומיתות ב\"ד וכל זה בעריות אבל שאר עבירות כגון אוכל חלב ודם או מכשף וכיוצא בהם אין צריך לומר שאין מצילין אותם בנפשם ואמנם הוצרך להזכיר שבת וע\"ז ואע\"פ שהם מזולתי העריות לגודל שני העונות האלה ושהם יסודות לכל התורה וכשאדם עובר עליהם חשוב כעובד עבודת כוכבים לכל דבר ואינו מישראל כמו שבארנו בפרק חמישי מעירובין והיה עולה על הדעת שמצילין בהם ג\"כ בנפשם כמו שהיו סוברין קצת החכמים לכך הודיענו שאין הדבר כן אלא שהם כשאר העבירות לענין ההצלה וכתב רחמנא רוצח וזכור למעוטי בהמה וע\"ז ושבת כמו שזכרנו וענין ההצלה זו היא שמצוה עלינו להציל זה האיש הנרדף מיד הרודף שהוא מבקש להרגו או לעבור בו עבירה באיזה פנים שיתכן ואפי' במיתת הרודף ואע\"פ שעדיין לא עשה העבירה וזהו פירוש בנפשו כלומר בנפש הרודף וכיון שעבר ועשה העבירה אסור להרגו אלא בב\"ד ועדים ועל הפנים שהקדמנו ביאורם ואינו כן אם ראינוהו כשהוא רודף אחר בהמה או רוצה לחלל שבת או ע\"ז אבל אנו צריכין להזהירו ולמונעו ולהצילו בכל מה שנוכל זולתי מיתתו שהוא אסור עד שיעבור בעדים והתראה והורגים אותו ב\"ד וכן שאר העבירות מלבד העריות ורוצח כמו שבארנו: "
+            ]
+        ],
+        [
+            [
+                "<b>ואלו הן הנשרפין הבא על אשה כו':  </b><b>ואלו הנהרגין הרוצח ואנשי עיר הנדחת כו':  </b><b>המכה את חבירו בין באבן בין באגרוף ואמדוהו כו':  </b>שיסה בו הוא שירמוז על אותה חיה בידו או בקולו עד שיזיקו: והשיך הוא שיגרה בו אותה חיה וידביק שניו בגופו. והלכה כחכמים: "
+            ],
+            [
+                "<b>נתכוין להרוג את הבהמה והרג את האדם כו':  </b>מחלוקת ר' שמעון היא על מה שנלמד מהלכה ראשונה והוא אמרו נתכוין להרוג את הבהמה והרג את האדם פטור שנשמע מזה שאם נתכוין להכות אדם והכה אדם אחר חייב ור' שמעון חולק על זה ואומר אפילו נתכוין להרוג את זה והרג את זה פטור והלכה כרבי שמעון: "
+            ],
+            [
+                "<b>רוצח שנתערב באחרים כולן פטורין רבי יהודה כו':  </b>דברי ר' יהודה אמורים על כונת דברים נסתרים והוא זה כגון שיצא אבן או חץ מבין אנשים הרבה והרג ואין ידוע מי הוא אותו שיירה אותו החץ כולם פטורין ואין בזה מחלוקת אבל שור שהרג ונגמר דינו ונתערב בשוורים אחרים סוקלים את כולם ור' יהודה חולק בזה ואומר כונסין אותן לכיפה ואין הלכה כרבי יהודה ולא כרבי שמעון: "
+            ],
+            [
+                "<b>מי שנתחייב בשתי מיתות ב\"ד נדון בחמורה עבר כו':  </b>דברי הראשון באדם שעבר עברה ונגמר דינו למיתה קלה ואח\"כ עבר עברה חמורה סלקא דעתך שיהא נדון בקלה לפי שהוא גברא קטילא ולא ישגיחו למה שעשה אח\"כ קמ\"ל שהוא נדון בחמורה: וענין זיקת ראשונה כמו שאבאר כגון שתהיה חמותו אשת אביו ויבא עליה הנה הוא מצד שהיא חמותו חייב שריפה ומצד שהיא אשת אביו חייב סקילה ואם היתה חמותו קודם שישאנה אביו ידון בשריפה ואם נשאה אביו ראשון ואחר שהיתה אשת אביו נעשית חמותו ידון בסקילה ועל דרך זה תקיש ואין הלכה כרבי יוסי: "
+            ],
+            [
+                "<b>מי שלקה ושנה ב\"ד מכניסין אותו לכיפה ומאכילין כו':  </b><b>ההורג נפש שלא בעדים מכניסין אותו לכיפה ומאכילין כו':  </b>כיפה מושב מאסר שעושין בבית הסהר גבהו כשיעור קומת האדם שוה בשוה ואין לו שם מקום להתפשט ולא לישן. וזהו שאמרנו בכאן לקה ושנה ר\"ל מלקות של כרת ובאותו עון בעצמו כגון שאכל חלב פעם אחר פעם אבל כריתות חלוקים לא לפי שכל מחויב כרת לוקה וכבר זכרנו זה ועוד יתבאר עקרו לפנים אבל מלקות דלאו מלקין אותו כל זמן שיעבור ואפי' אלף פעמים ואמרו שלא בעדים רצונו לומר שלא בעדות חייב מיתה והוא שלא תתקיים העדות בשום פנים שהמיתה נמנעת בשביל אותה עדות ואע\"פ שהיא אמת כגון קלקול ההתראה או ספיקות שארעו בבדיקות ובחקירות ובכיוצא בהן וכל מי אשר יתחייב בכגון זה נותנין לו לחם צר ומים לחץ עד שיכשלו כחותיו ויכחש בשרו ואחר כך מאכילין אותו פת שעורים עד שכריסו נבקעת: "
+            ],
+            [
+                "<b>הגונב את הקסוה והמקלל בקוסם והבועל ארמית כו':  </b>קסוה כלי שרת נגזר מן קשות הנסך ומקלל בקוסם הוא שיברך את השם בשם ע\"ז: ובועל ארמית שיבעול בת עובדי ע\"ז בפרהסיא בעשרה מישראל או יותר ובשעת מעשה כגון פנחס אבל אחר שבא עליה ופירש או שלא יהיה בקהל ישראל או שאינה עובדת ע\"ז אסור להרגו לפי שהוא מחויב כרת על בת עובדי ע\"ז ואע\"פ שלא נזכר בתורה ולא מנה זה בכלל הכריתות קבלה היא ונתבאר במקרא ובעל בת אל נכר יכרת ה' לאיש אשר יעשנה וגו' וכבר בארנו ג\"כ שהבא על הנכריות חייב מלקות הרבה וכולם מדרבנן ואם ישאל לנו הקנאי אם יפגע בו אם לא ואפילו הוא בשעת מעשה אין מורין לו ואם פשט ידו והרגו אין עליו עונש וכמו כן אם התחזק הבועל בשעת המעשה והרג את הקנאי להציל נפשו ממנו אינו חייב מיתה לפי שהוא רודף אחריו להרגו והתורה לא גזרה הדין להרגו אלא על הדרך הנזכר: אמרה תורה והזר הקרב יומת רבי עקיבא אומר מיתת חנק וחכמים אומרים מיתה בידי שמים וזו המיתה בידי שמים הוא פחות מן הכרת לפי שהמחויב כרת ישאר העונש עליו אחר המיתה כמו שנבאר בפרק שאחר זה ומחויב מיתה כשמת נתכפר לו ואלה המחויבין מיתה גם כן לוקין מדאורייתא כשיתברר החטא בעדים והתראה כמו מחויבי כרת בשוה ובלבד שיהיו עוברים על לאו. ומחויבי מיתה הוא אוכל טבל וכהן טמא שאכל תרומה טהורה וזר שאכל תרומה וזר ששמש וטמא ששמש וטבול יום ששמש ומחוסר בגדים ששמש ומחוסר כפורים ושלא רחוץ ידים ורגלים ושתויי יין ופרועי ראש אמנם טמא שאכל תרומה הוא שנאמר ומתו בו כי יחללוהו ונאמר בטבל ולא יחללו את קדשי בני ישראל וכמו שהחלול האמור בתרומה במיתה כך חלול האמור בטבל במיתה וזר שאכל תרומה לפי שאחר שאמר ומתו בו כי יחללוהו אמר וכל זר לא יאכל קדש וזר ששמש מבואר שנא' והזר הקרב יומת וטמא ששמש הוא מה שנאמר בטמאים וינזרו מקדשי בני ישראל ולא יחללו וזה החלול כמו החלול הנזכר באמרו ומתו בו כי יחללוהו וטבול יום מפי הקבלה סמכוהו לזה שאמר הכתוב קדושים יהיו לאלהיהם ולא יחללו ומחוסר בגדים שנאמר בכהנים וחגרת אותם אבנט וגו' והיתה להם כהונה לחקת עולם בזמן שבגדיהם עליהם כהונתם עליהם אבל כשיחסר מהם דבר הנה הוא כזר. ומחוסר כפורים לפי שנאמר וכפר עליה הכהן וטהרה מכאן ראיה לפני הבאת כפרה טמאה נקראת ונתבאר שאין עבודה לטמא ואם עבד במיתה ושלא רחוץ ידים ורגלים מבואר שנא' ירחצו מים ולא ימותו יין ושכר אל תשת אתה ובניך בבואכם אל אהל מועד ולא תמותו ראשיכם אל תפרעו ובגדיכם לא תפרומו ולא תמותו. ואין הלכה כרבי עקיבא: "
+            ]
+        ],
+        [
+            [
+                "<b>כל ישראל יש להם חלק לעולם הבא שנאמר ועמך כו':</b> ראיתי לדבר בכאן בעיקרים רבים באמונה גדולים ונכבדים עד מאד. הוי יודע כי בעלי התורה נחלקו דעותיהם בטובה שתגיע לאדם בעשיית המצות שצונו בהם הש\"י ע\"י משה רבינו ע\"ה וברעה שתמצא אותו כשיעבור עליהם מחלוקות רבות מאד לפי השתנות שכליהם ונשתבשו בהם הסברות שבוש גדול עד שכמעט לא תמצא בשום פנים אדם שנתבאר לו דבר זה ולא תמצא בו דבר מוחלט לשום אדם אלא בשבוש גדול:",
+                "<b>כת</b> [ראשונה] סוברת כי הטובה הוא ג\"ע וכי הוא מקום שאוכלים ושותים בו מבלי עמל הגוף ובלי יגיעה ושיש לשם בתים מאבנים טובות ומטות מוצעות במשי ונהרות מושכות יין ושמנים מבושמים והרבה דברים מזה המין. וכי הרעה הוא גיהנם והוא מקום בוער באש שבו שורפין הגויות ומצטערים שם בני אדם במיני הצער והעינוי יאריך ספורם. והכת הזאת הביא ראיה על סברתם מדברי רבותינו ז\"ל וממקראות הכתוב שפשטם נאותים למה שהם אומרים לכולו או לרובו:",
+                "<b>וכת שניה</b> תסבור ותחשוב שהטובה המיוחלת הוא ימות המשיח מהרה יגלה וכי באותו הזמן יהיו בני אדם כלם מלאכים כלם חיים וקיימים לעד ויגביהו בקומתם וירבו ויעצמו עד שיושיבו כל העולם לעד לעולם ואותו המשיח כפי מחשבתם יחיה [לעד] בעזר הי\"ת וכי באותן הימים תוציא הארץ בגדים ארוגים ולחם אפוי ודברים הרבה כאלה שהם מן הנמנעות. וכי הרעה היא שלא יהיה האדם מצוי באותן הימים ולא יזכה לראותו ומביאין ראיה בדברים רבים מצויים לחכמים ובכתובים במקרא יסכים פשטם למה שהם אומרים או לקצתו:",
+                "<b>וכת שלישית</b> תחשוב כי הטובה שנקוה תחיית המתים והוא שיחיה האדם אחר מותו ויחזור עם קרוביו ובני ביתו ויאכל וישתה ולא ימות עוד וכי הרעה היא שלא יחיה אחר מותו עם אותם שיחיו ומביאין ראיה על זה במאמרים רבים מצויים בדברי החכמים ובפסוקים מן המקרא שפשוטם יורה על מה שהם אומרים או על קצתו:",
+                "<b>וכת רביעית</b> תחשוב כי הכונה שתגיע לנו בעשיית המצות היא מנוחת הגוף והשגת התאוות העולמיות בעוה\"ז כמו שומן הארצות ונכסים רבים ורוב הבנים ובריאות הגוף והשלום והבטחון והיות המלך מישראל והיותנו שולטים על מי שהצר לנו והרעה שתשיגנו כשנכפור על התורה הפך הענינים האלה כמו מה שאנחנו פה היום בזמן הגלות ויביאו ראיה כפי סברתם מכל המקראות שבתורה והקללות וזולתם ומכל אותם הסיפורם הכתובים במקרא:",
+                "<b> וכת חמישית</b> והם הרבה מחברים הענינים האלה כולם ואומרים כי התוחלת הוא שיבא המשיח ויחיה המתים ויכנסו לג\"ע ויאכלו שם וישתו ויהיו בריאי' כל ימות עולם:",
+                "אבל זו הנקודה הנפלאת ר\"ל העוה\"ב מעט תמצא בשום פנים שיעלה על לבו הוא שיחשוב או שיקח זה העיקר או שיאמר זה השם על איזה דבר הוא נופל אם הוא תכלית הטובה או אחת מן הדעות הקודמות הוא התכלית או שיבדיל בין התכלית ובין הסבה המביאה אל התכלית אבל מה ששואלים העם כלו ההמון והמבינים היאך יקומו המתים ערומים או לבושים ואם יעמדו באותן תכריכין עצמן שנקברו בהם ברקמתם ובציורם ויפוי תפירתם או במלבוש שיכסה גופם בלבד וכשיבא המשיח אם יהיו שם העשיר והדל או אם יהיו בימיו חזק וחלש והרבה שאלות כאלו בכל עת. ואתה המעיין בספר זה תבין זה המשל שאני ממשל לך ואז תכין לבך ותשמע דברי בכל זה:",
+                "שים בדעתך כי נער קטן הביאוהו אצל המלמד ללמדו תורה וזהו הטוב הגדול לו לענין מה שישיג מן השלמות אלא שהוא למעוט שניו וחולשת שכלו אינו מבין מעלת אותו הטוב ולא מה שיגיעהו בשבילו מן השלמות ולפיכך בהכרח יצטרך המלמד שהוא יותר שלם ממנו שיזרז אותו על הלמוד בדברים שהם אהובים אצלו לקטנות שניו ויאמר לו קרא ואתן לך אגוזים או תאנים ואתן לך מעט דבש ובזה הוא קורא ומשתדל לא לעצם הקריאה לפי שאינו יודע מעלתה אלא כדי שיתנו לו אותו המאכל ואכילת אותן המגדים אצלו יקר בעיניו מן הקריאה וטוב הרבה בלא ספק ולפיכך חושב הלימוד עמל ויגיעה והוא עמל בו כדי שיגיע לו באותו עמל התכלית האהוב אצלו והוא אגוז אחד או חתיכה דבש וכשיגדיל ויחזיק שכלו ויקל בעיניו אותו הדבר שהיה אצלו (וכשיהיה) נכבד מלפנים וחזר לאהוב זולתו יזרזו אותו ויעוררו תאותו באותו הדבר החמוד לו ויאמר לו מלמדו קרא ואקח לך מנעלין יפים או בגדים חמודים ובזה ישתדל לקרא לא לעצם הלימוד אלא לאותו המלבוש והבגד ההוא נכבד בעיניו מן התורה והוא אצלו תכלית קריאתו וכאשר יהיה שלם בשכלו יותר ויתבזה בעיניו זה הדבר ג\"כ ישים נפשו למה שהוא גדול מזה ואז יאמר לו רבו למוד פרשה זו או פרק זה ואתן לך דינר אחד או ב' דינרין ובכך הוא קורא ומשתדל ליקח אותו הממון ואותו הממון אצלו נכבד מן הלמוד לפי שתכלית הלמוד אצלו הוא שיקח הזהב שהבטיחוהו בו וכשיהיה דעתו גדול ונקלה בעיניו זה השיעור וידע שזה דבר נקל יתאוה למה שהוא נכבד מזה ויאמר לו רבו למוד כדי שתהיה ראש ודיין ויכבדוך בני אדם ויקומו מפניך כגון פלוני ופלוני והוא קורא ומשתדל כדי להשיג מעלה זו ותהיה התכלית אצל הכבוד שיכבדו אותו בני אדם וינשאוהו וישבחו אותו. וכל זה מגונה ואמנם יצטרך למעוט שכל אדם שישים תכלית החכמה דבר אחר זולתי החכמה ויאמר לאיזה דבר נלמד אלא כדי שנשיג בו זה הכבוד וזה הוללות על האמת ועל למוד כזה אומרים חכמים שלא לשמה כלומר שיעשה המצות וילמוד וישתדל בתורה לא לאותו הדבר בעצמו אלא בשביל דבר אחר והזהירו החכמים על זה ואמרו [אבות פ\"ד מ\"ה] לא תעשה עטרה להתגדל בהם ולא קרדום לחפור בה והם רומזין למה שבארתי לך שאין לשום תכלית החכמה לא לקבל כבוד מבני אדם ולא להרויח ממון ולא יתעסק בתורת השם יתברך להתפרנס בה ולא תהיה אצלו תכלית למוד החכמה אלא לדעת אותה בלבד. וכן אין תכלית האמת אלא שידע שהוא אמת והתורה אמת ותכלית ידיעתה לעשותה ואסור לאדם השלם שיאמר כשאעשה אלה המצות שהם המדות הטובות ואתרחק מן העבירות שהם המדות הרעות שצוה השם יתברך שלא לעשותה מה הוא הגמול שאקבל על זה לפי שזה כמו מה שיאמר הנער כשאני קורא זה מה יתנו לי והם אומרים לו דבר פלוני לפי שכשאנו רואים מיעוט שכלו שאינו מבין זה השיעור והוא מבקש לתכלית תכלית אחר אנו משיבים לו כסכלתו כמו שנאמר ענה כסיל כאולתו (משלי כ״ו:ה׳) וכבר הזהירו חכמים על זה ג\"כ כלומר שלא ישים האדם תכלית עבודת השם יתברך ועשיית המצוה בשביל דבר מן הדברים והוא מה שאמר האיש השלם המשיג אמתת הענינים [שם פ\"א מ\"ג] אנטיגנוס איש סוכו אמר אל תהיו כעבדים המשמשים את הרב על מנת לקבל פרס אלא הוו כעבדים המשמשים את הרב על מנת שלא לקבל פרס ואמנם ר\"ל בזה שיאמין באמת לעצם האמת וזהו הענין שקוראין אותו עובד מאהבה ואמרו ז\"ל (ע\"ז יט.) במצותיו חפץ מאד אמר ר' אליעזר במצותיו ולא בשכר מצותיו וכמה היא מבוארת והיא ראיה ברורה על מה שקדם לנו מן המאמר. וגדול מזה מה שאמרו בספרי <small>(וכענין זה בנדרים סב.)</small> שמא תאמר הריני לומד תורה בשביל שאהיה עשיר בשביל שאקרא רב בשביל שאקבל שכר לעולם הבא תלמוד לומר לאהבה את ה' אלהיך כל שאתם עושים לא תעשו אלא מאהבה:",
+                "הנה התבאר לך זה הענין ונתבאר שהוא כוונת התורה ויסוד כוונת חכמים עליהם השלום ואין מעלים עיניו מזה אלא אויל משתגע שקלקלוהו ושבשוהו המחשבות הסכלות והרעיונים הגרועים. וזו היא מעלת אברהם אבינו עליו השלום (סוטה לא.) שהוא היה עובד מאהבה ולעומת הדרך הזה ראוי להיות ההתעוררות. ולפי שידעו החכמים ז\"ל שזה הענין קשה עד מאד ואין כל אדם משיג אותו ואם השיגו אינו מסכים בו בתחילת הענין ואינו סובר שתהיה אמונה ברורה לפי שהאדם אינו עושה מעשה אלא כדי שתגיע לו ממנו תועלת או שתסור ממנו פסידא ואם אינו כן יהיה אצלו אותה מעשה הבל וריק היאך יאמר לבעל תורה עשה אלה המעשים ולא תעשה אותם לא לירא מעונש מן הי\"ת ולא להנחיל שכר טוב זה דבר קשה עד מאד לפי שאין כל בני אדם משיגין האמת עד שיהיו כמו אברהם אבינו ע\"ה ולכן התירו להמון כדי שיתישבו על אמונתם לעשות המצות לתקות שכר ולהנזר מן העבירות מיראת עונש ומזרזין אותם על זה ומחזקים כוונתם עד שישיג המשיג וידע האמת והדרך השלם מה הוא כמו שעושין בנער בשעת הלמוד כמו שהבאתי המשל והאשימו לאנטיגנוס איש סוכו בבארו להמון מה שבאר ואמרו בזה הזהרו בדבריכם כמו שנתבאר באבות [פרקי אבות פ\"א מי\"א]:",
+                "ואין ההמון מפסידין מכל וכל בעשותם המצות מיראת העונש ותקות השכר אלא שהם בלתי שלמים ואולם זה טוב להם עד שיהיה להם כח והרגל והשתדלות בעשיית התורה ומזה יתעוררו לדעת האמת ויחזרו עובדים מאהבה וזה הוא מה שאמרו ז\"ל (פסחים נ:) לעולם יעסוק אדם בתורה ואפילו שלא לשמה שמתוך שלא לשמה בא לשמה:",
+                "וממה שאתה צריך לדעת כי דברי חכמים ז\"ל נחלקו בם בני אדם לשלשה כתות:",
+                "<b>הראשונה</b> והוא רוב מה שראיתי ואשר ראיתי חבוריו ומה ששמעתי עליו הם מאמינים אותם על פשטם ואין סוברין בהם פירוש נסתר בשום פנים והנמנעות כלם הם אצלם מחויבות המציאות ואמנם עושין כן לפי שלא הבינו החכמה והם רחוקים מן התבונות ואין בהם מן השלמות כדי שיתעוררו מאליהם ולא מצאו מעורר שיעורר אותם סוברין שלא כוונו החכמים ז\"ל בכל דבריהם הישרים והמתוקנים אלא מה שהבינו לפי דעתם מהם ושהם על פשוטם ואע\"פ שהנראה מקצת דבריהם יש בהם מן הדבה והריחוק מן השכל עד שאילו סופר על פשוטו לעמי הארץ כל שכן לחכמים היו תמהים בהתבוננם בהם והם אומרים היאך יתכן שיהיה בעולם אדם שיחשוב בזה או שיאמין שהיא אמונה נכונה ק\"ו שייטיב בעיניו וזו הכת עניי הדעת יש להצטער עליהם לסכלותם לפי שהם מכבדין ומנשאין החכמים כפי דעתם והם משפילים אותם בתכלית השפלות והם אינם מבינין זה וחי השם יתברך כי הכת הזה מאבדים הדרת התורה ומאפילים זהרה ומשימים תורת ה' בהפך המכוון בה לפי שהשם יתברך אמר בתורה התמימה אשר ישמעון את כל החוקים האלה ואמרו רק עם חכם ונבון הגוי הגדול הזה והכת הזאת מספרים משפטי דברי החכמים ז\"ל מה שכששומעין אותו שאר האומות אומרים רק עם סכל ונבל הגוי הקטן הזה ורוב מה שעושין זה הדרשנים שהן מפרשין ומודיעין להמון העם מה שאינם יודעין ומי יתן אחר שלא ידעו ולא הבינו שיהיו שותקין כמו שאמר מי יתן החרש תחרישון ותהי להם לחכמה או שיהיו אומרים אין אנו מבינים כוונת החכמים בזה המאמר ולא היאך יתפרש אבל הם מחשבים שהם מבינים אותו ומשתדלים להודיעו לפרש לעם מה שהבינו הם עצמם כפי דעתם החלושה לא מה שאמרו חכמים ודורשין בראשי העם דרשות ממסכת ברכות ופרק חלק וזולתם על פשטם מלה במלה:",
+                "<b>והכת השניה</b> הם רבים ג\"כ והם אותם שראו דברי החכמים או שמעום והבינו אותם כפי פשוטו וחשבו שלא כוונו חכמים בו זולתי מה שמורה עליו פשט הדבר והם באים לסכל אותם ולגנותם ומוציאין דבה על מה שאין בו דבה וילעגו על דברי חכמים ושכלם יותר זך מהם ושהם ע\"ה נפתים גרועי השכל סכלים בכלל המציאות עד שלא היו משיגים דבר חכמה בשום פנים ורוב הנכשלים בזה השבוש המתיחסים לחכמת הרפואות והמהבילים בגזרת הכוכבים לפי שהם במחשבתם נבונים וחכמים בעיניהם ומחודדים ופילוסופים וכמה הם רחוקים מן האנושית אצל אותם שהם חכמים ופילוסופים על האמת אבל הם סכלים יותר מן הכת הראשונה והרבה מהם פתיות והוא כת ארורה לפי שהם משיבים על אנשים גדולים ונשיאים אשר נתבררה חכמתם לחכמים ואלו הפתאים אילו היה עמלם בחכמות עד שיהיו יודעים היאך ראוי לסדר ולכתוב הדברים בחכמת האלהות והדומה להן מן הדברים אצל ההמון ואצל החכמים ויבינו החלק המעשיי מן הפילוסופיא אז היו מבינים אם החכמים ז\"ל חכמים אם לא והיה מתבאר להם ענין דבריהם:",
+                "<b>והכת השלישית</b> והם חי השם מעטים עד מאד עד שאין ראוי לקרותם כת אלא כמו שיאמר לשמש מין ורק היא יחידה והם אותם בני אדם שנתברר אצלם גדולת החכמים ז\"ל וטוב שכלם ממה שנמצא בכלל דבריהם מורים על ענינים אמתים למאד ואע\"פ שהם מעטים ומפוזרים במקומות מחבוריהם הם מורים על שלמותם וכי הם השיגו האמת ושנתברר ג\"כ אצלם מניעות הנמנע ומציאות המחויב להמצא וידעו כי הם ע\"ה אינם מדברים התולים ונתאמת להם שדבריהם יש לו נגלה ונסתר וכי הם בכל מה שאומרים מן הדברים הנמנעים דברו בהם בדרך חידה ומשל כי הוא זה דרך החכמים הגדולים ולפיכך פתח ספרו גדול החכמים ואמר להבין משל ומליצה דברי חכמים וחידותם וידוע הוא אצל בעל הלשון כי חידה הוא הדבר שהמכוון בו בנסתר לא בנגלה ממנו וכמו שאמר אחודה נא לכם חידה וגו' לפי שדברי החכמים כולם בדברים העליונים שהם התכלית אמנם הם חידה ומשל והיאך נאשימם על שמחברים החרמה על דרך משל ומדמים אותם בדברים הפחותים ההמוניים ואנו רואים החכם מכל האדם עשה זה ברוח הקדש ר\"ל שלמה במשלי ושיר השירים ובמקצת קהלת ואיך יקשה עלינו לסבור פירוש על דבריהם ולהוציאם מפשטם כדי שיאות לשכל ויסכים עם האמת ועם היותם כתבי הקדש והם בעצמם סוברים בפסוקי המקרא ומוציאים אותם מפשוטם ומשימין אותם משל והוא האמת כמו שאנו מוציאים שאמרו (ברכות יח:) בפירוש פסוק הוא הכה את שני אריאל מואב שהוא כלו משל וכן מה שנאמר והוא ירד והכה את הארי בתוך הבור משל וכן מה שנאמר מי ישקני מים מבור בית לחם (ב\"ק ס:) ושאר הספור כלו משל וכן ספור איוב בכללו אמרו קצתם משל היה (ב\"ב טו.) ולא פירש לאיזה דבר הושם זה המשל וכן מתי יחזקאל (סנהדרין צב:) אמרו קצתם משל היה ורבים כאלה. ואם אתה המעיין מאחת השתי כתות הראשונות לא תשגיח בדברי ולא בשום דבר מזה הענין לפי שלא יהיה נאות לך שום דבר ממנו אבל יזיקך ותשנאהו והיאך יאתו המאכלין הקלים המעטים מכמותם הישרים באיכותם לאדם שהרגיל במאכלים הרעים אבל באמת הם מזיקים לו והוא שונא אותם הלא ידעת מה אמרו האנשים שהיו רגילים לאכול בצלים ושומים והדגים ונפשנו קצה וגו'. ואם אתה מן הכת השלישית כשתראה דבר מדבריהם שהדעת מרחיק אותו תעמוד ותתבונן בו ודע שהוא חידה ומשל ותשכב עשוק הלב וטירוד הרעיון בחבורו ובסברתו ותחשוב למצא כוונת השכל ואמונת היושר כמו שנאמר למצוא דברי חפץ וכתוב יושר דברי אמת ואז תסתכל בספרי זה ויועיל לך בע\"ה:",
+                "ועתה אחל לדבר במה שכוונתי לו הוי יודע כי כמו שלא ישיג הסומא עין הצבעים ואין החרש משיג שמע הקולות ולא הסריס תאות המשגל כן לא ישיגו הגופות התענוגים הנפשיות וכמו שהדגים אינם יודעים יסוד האש לפי שהיותם ביסוד המים שהם הפכו כן אינו נודע בזה העולם הגופני תענוג העולם הרוחני אבל אין אצלנו בשום פנים תענוג זו זולתי תענוג הגוף בלבד והשגת החושים מן המאכל והמשתה והמשגל וכל מה שזולתו אלה הוא אצלנו בלי מצוי ואין אנו מכירין אותו ולא נשיג אותו בתחלת המחשבה אלא אחר חקירה גדולה. וראוי להיות כן לפי שאנחנו בעולם הגופני ולפיכך אין אנו משיגים אלא תענוגיו הגרועים הנפסקים אבל התענוגים הנפשיים הם תמידים עומדים לעד אינם נפסקים ואין ביניהם ובין אלו התענוגים יחס ולא קורבה בשום פנים ואין ראוי אצלנו בעלי התורה ולא אצל האלהיים מן הפילוסופים שנאמר שהמלאכים והכוכבים והגלגלים אין להם תענוג אבל באמת שיש להם תענוג גדול במה שהם יודעים ומשיגין באמיתת הבורא יתברך ובזה. הם בתענוג תמידי שאינו נפסק ואין תענוג גופני אצלם ואינם משיגין אותו לפי שאין להם חושים כמונו שישיגו בהם מה שאנו משיגין אותו וכמו כן אנחנו כשיזדכך ממנו מי שיזדכך ויעלה לאותם מעלה אחר מותו אינו משיג התענוגים הגופנים ואינו רוצה בהם אלא כעין שירצה המלך שהוא גדול הממשלה שיתפשט ממלכותו וממשלתו ויחזור לשחק עם הנערים בכדור כשהיה עושה לפנים מן המלכות וזה בקטנות שניו כשלא היה מבחין בין מעלת שני הענינים כמו שאנחנו היום משבחין ומנשאין תענוגי הגוף ולא תענוגי הנפש. וכשתתבונן בענין שני אלה התענוגים תמצא פחיתות האחת ומעלת השניה ואפילו בעולם הזה. וזה כי אתה מוצא רוב בני האדם כלם מיגעים נפשותיהם וגופותיהם בעמל ויגיעה שאין למעלה מהם כדי שיגיע לו מעלה וכבוד ושינשאוהו בני אדם והנאה זו אינה הנאת מאכל ומשתה וכמו כן הרבה מבני אדם בוחר להנקם מאויביו יותר מהשיג הרבה מתענוגי הגוף והרבה מבני אדם מתרחקים מן הגדול שבתענוגי הגוף מיראתו שישיגהו מזה חרפה ובושת מבני אדם או לפי שמבקש שיהא לו שם טוב ואם ענינו כן בעוה\"ז הגופני כ\"ש בעולם הרוחני והוא העוה\"ב שנפשותנו משכילות שם מידיעת הבורא יתברך כמו שמשכילות הגופנים העליונים או יותר ואותו תענוג לא יחלק לחלקים ולא יסופר ולא ימצא משל למשול בו אותו התענוג אלא כמו שאמר הנביא ע\"ה <small>(ע' תוי\"ט אהלות פי\"א)</small> כשנפלאו בעיניו גדולת הטוב ההוא ומעלתו אמר מה רב טובך אשר צפנת ליראיך וכן אמרו ע\"ה (ברכות יז:) העוה\"ב אין בו לא אכילה ולא שתיה ולא רחיצה ולא סיכה ולא תשמיש אלא צדיקים יושבים ועטרותיהם בראשיהם ונהנים מזיו שכינה. רוצה לומר באמרו ועטרותיהם בראשיהם השארות הנפש בקיום המושכל להם והוא הבורא יתברך והיות הוא רוצה לומר המושכל והוא דבר אחד כמו שזכרוהו גדולי הפילוסופים בדרכים יארך ביאורם בכאן. ואמרו ונהנים מזיו שכינה רצוני לומר שאותן הנשמות מתענגות במה שמשיגות ויודעות מאמתת הבורא יתברך כמו שמתענגות חיות הקודש ושאר מדרגות המלאכים במה שהם משיגים ויודעים ממציאותו. הנה כי הטובה והתכלית האחרון הוא להגיע אל החברה העליונה הזאת ולהיות בכבוד הזה ובמעלה הנזכרת וקיום הנפש כמו שבארנו עד אין סוף בקיום הבורא יתברך שהוא סיבת קיומה לפי שהשיגה אותו כמו שנתבאר בפילוסופים הראשונים וזה הוא טוב הגדול אשר אין טוב להקיש לו ואין תענוג שידמה לו כי איך ידמה התמיד אשר אין לו סוף וקץ בדבר הנפסק וזה שאמר (קדושין לט:) למען ייטב לך והארכת ימים לעולם שכולו ארוך. והרעה השלמה והנקמה הגדולה הוא שתכרת הנפש ותאבד ושלא תהיה חיה וקיימת והוא הכרת הכתוב בתורה כמו הכרת תכרת הנפש ההיא ואמרו ז\"ל (סנהדרין סד:) הכרת בעוה\"ז תכרת בעולם הבא ונאמר והיתה נפש אדוני צרורה בצרור החיים הנה כל מה שבחר והרגיל בתענוגי הגוף ומאס באמת ואהב השקר נכרת מאותה מעלה וישאר חומר נכרת וכבר ביאר הנביא ע\"ה שהעולם הבא אינו מושג בחושים הגופניים וזהו שנאמר עין לא ראתה אלהים זולתך ואמרו (ברכות לד:) בפי' זה כל הנביאים כלם לא נתנבאו אלא לימות המשיח אבל העוה\"ב עין לא ראתה אלהים זולתך. אמנם היעודים הטובים והנקמות והרעות הכתובות בתורה ענינם הוא מה שאספר לך והוא זה כי הוא אומר לך אם תעשה המצות האלה אסייע לך על עשייתם והשלמות בהם ואסיר מעליך המעיקים והמונעים כלם לפי שהאדם אי אפשר לעשות לו המצות לא כשהוא חולה ורעב או צמא ולא בשעת מלחמה ומצור ולכן יעד שיסורו כל אלה הענינים ושיהו בריאים ושקטים עד שתושלם להם הידיעה ויזכו לחיי העוה\"ב. הנה כי אין תכלית שכר עשיית התורה באלה הדברים כלם וכמו כן אם עברו על התורה יהיה עונשם שיארעו להם אותם הרעות כלם עד שלא יוכלו לעשות מצוה וכמו שנאמר תחת אשר לא עבדת. וכשתתבונן בזה התבוננות שלימה תמצא כאלו הוא אומר לך אם עשית קצת מצות מאהבה והשתדלות אעזרך לעשותם כלם ואסיר מעליך המעיקים והמונעים ואם תעזוב דבר מהם דרך ביזוי אביא לך מונעים ימנעוך מעשותם כלם עד שלא יהיה לך שלמות ולא קיום בעוה\"ב וזהו ענין אמרם ז\"ל שכר מצוה מצוה ושכר עבירה עבירה. ואולם גן עדן הוא מקום דשן ושמן מבחר הארץ יש בו נהרים רבים ואילנות עושים פירות יגלה אותו השם יתברך לבני אדם לעתיד לבא ויורה אותו הדרך להלך אליו ויתענגו בו ואפשר שימצאו בו צמחים מופלאים עד מאד מועילין תועלת גדולה ערבים ומתוקים הרבה מלבד אלה הידועים והמפורסמים אצלנו וכל זה אינו מן הנמנע ולא רחוק אבל הוא קרוב להיות ואפי' לא היה כתוב בתורה כ\"ש שנתבאר זה בתורה ונתפרסם. אמנם גיהנם הוא שם לצער ולעונש שישיג לרשעים ולא פי' בתלמוד תואר זה העונש <small>(ע' היטב נדרים ח: ובע\"ז דף ג:)</small> אלא יש אומרים כי השמש תקרב להם וישרפם וראיתם ע\"ז מה שנא' (מלאכי ג׳:י״ט) הנה יום בא בוער כתנור וקצתם אומרים כי הוא חמימות זרה תתחדש בגופותיהם ותשרפם וראייתם על זה מה שנאמר רוחכם אש תאכלכם. ותחיית המתים הוא יסוד מיסודי משה רבינו ע\"ה ואין דת ולא דבקות בדת יהודית למי שלא יאמין זה אבל הוא לצדיקים וכן הוא לשון בראשית רבה גבורת גשמים לצדיקים ולרשעים ותחיית המתים לצדיקים בלבד ואיך יחיו הרשעים והם מתים אפי' בחייהם וכן אמרו (ברכות יח:) רשעים אפי' בחייהם קרואים מתים צדיקים אפי' במיתתן קרואים חיים. ודע כי האדם יש לו למות בהכרח ויתפרד וישוב למה שהורכב ממנו. אמנם ימות המשיח הוא זמן שתשוב המלכות לישראל ויחזרו לארץ ישראל ויהי אותו המלך גדול מאד ובית מלכותו בציון יגדל שמו וזכרו יהיה מלא הגוים יותר מן המלך שלמה וישלימו אתו כל האומות ויעבדוהו כל הארצות לצדקו הגדול ולנפלאות שיהא על ידו וכל מי שיקום עליו יאבדהו השם יתעלה וימסור אותו בידו וכל פסוקי המקרא מעידין על הצלחתו והצלחתנו עמו ולא ישתנה במציאות שום דבר ממה שהוא עתה אלא שהמלכות תחזור לישראל וזהו לשון החכמים (ברכות לד:) אין בין העוה\"ז לימות המשיח אלא שעבוד מלכיות בלבד ויהיו בימיו עשירים ואביונים גבורים וחלשים כנגד זולתם אבל באותם הימים יהיה נקל מאד על בני האדם למצוא מחייתם עד שבעמל מעט שיעמול אדם יגיע לתועלת גדול וזהו שאמרו (שבת ל:) עתידה ארץ ישראל להוציא גלוסקאות וכלי מילת לפי שבני אדם אומרים כשימצא אדם דבר מוכן ומזומן פלוני מצא פת אפוי ותבשיל מבושל והראיה על זה מה שנא' ובני נכר אכריכם וכורמיכם להודיע שיש שם זרע וקציר ולכן קצף החכם הזה שאמר המאמר הזה על תלמידו (<small>ע' שבת ל:</small>) כשלא הבין דברו וחשב שהוא על פשוטו והשיבו כפי השגתו ולא היתה אותה התשובה תשובה האמיתית והראיה על שלא השיב לו על אמיתתו מה שהביא ראיה אל תען כסיל כאולתו. והתועלת הגדול אשר תהיה באותם הימים הוא שננוח משעבוד מלכיות שהוא מונע אותנו מעשיית המצות כלם ותרבה החכמה כמו שנאמר כי מלאה הארץ דעה וישבתו המלחמות כמו שנאמר ולא ישאו גוי אל גוי חרב ויהיה נמצא בימים ההם שלימות רב ונזכה בו לחיי העוה\"ב והמשיח ימות וימלוך בנו תחתיו ובן בנו וכבר ביאר הנביא את מיתתו לא יכהה ולא ירוץ עד ישים בארץ משפט ויאריך מלכותו ימים רבים עד מאד ויארכו חיי בני האדם גם כן לפי שכשיסורו הדאגות והיגונות יארכו ימי האדם ואין לתמוה שתתקיים מלכותו אלפים מן השנים לפי שהחכמים אמרו כי הקיבוץ הטוב כשיתקבץ לא במהרה יפרד. ואין אנו מתאוים ומקוים לימות המשיח לרוב התבואות והעושר ולא שנרכב על סוסים ולא לשתות יין במיני הזמר כמו שמחשבין מבולבלי הדעת. אבל התאוו הנביאים והחסידים ימות המשיח ורבתה תשוקתם אליו. למה שיהיה בו מקבוץ הצדיקים והנהגת הטובה והחכמה וצדק המלך ורוב יושרו והפלגת חכמתו וקרבותו אל האלהים כמו שנא' (תהילים ב׳:ז׳) ה' אמר אלי בני אתה אני היום ילדתיך ועשיית כל מצות תורת משה רבינו ע\"ה מאין התרשלות ועצלה ולא אונס כמו שנא' (ירמיהו ל״א:ל״ד) ולא ילמדו עוד איש  (אל אחיו ואיש אל רעהו) [את רעהו ואיש את אחיו] לאמר דעו את ה' כי כלם ידעו אותי מקטנם ועד גדולם וגו' ונתתי את תורתי בלבם וגו' והסירותי את לב האבן מבשרכם והרבה מאלו הפסוקים בזה הענין. ובאלה הענינים ישיגו העוה\"ב השגה חזקה. והתכלית הוא העוה\"ב ולעומתו הוא ההשתדלות ולפיכך זה החכם המוחזק בידיעת האמת עיין בתכלית האחרון והניח מה שזולתו ואמר כל ישראל יש להם חלק לעולם הבא ואם היותו הוא התכלית המבוקש אינו ראוי למי שהוא רוצה שיהיה עובד מאהבה שיהיה עובד להשיג העוה\"ב כמו שבארנו במה שקדם אבל יש לעבוד על הדרך שאומר וזה כי כשיאמין שיש שם חכמה והיא התורה שהגיעה אל הנביאים מאת הבורא יתעלה שהודיע' בזה המדות הטובות והם המצות והמדות הרעות והם העבירות ראוי לו מצד שהוא אדם ישר במזג שיעשה הטובות ויסור מן הרעות וכשיעשה זה ישלם בו ענין האנושי ויהיה נבדל מן הבהמה וכשיהיה אדם שלם הוא מטבע האדם השלם אשר אין לו מונע שתחיה נפשו ותתקיים בקיום הידוע לה וזה הוא העוה\"ב כמו שאמרנו וזהו שנא' (תהילים ל״ב:ט׳) אל תהיו כסוס כפרד אין הבין במתג ורסן עדיו לבלום כמו שהמונע את הבהמות מן ההשתלחות הוא דבר מבחוץ כמו המתג והרסן ואין ראוי שיהיה אדם כן אבל יהיה המונעו מאתו ומעצמו רצוני לומר צורה האנושית כשתהיה שלמה היא תמנענו מאותן הדברים שמונעין ממנו השלמות והם הנקראים מדות רעות והיא תזרז אותו ותדחנו אל מה שיביאהו אל השלמות וזהו המדות הטובות זה המתבאר לי מכלל דבריהם בזה הענין הנכבד והנעלה. ועוד אחבר חבור אקבץ בו כל הדרשות הנמצאים בתלמוד וזולתו ואבארם ואסבור בהם סברות שיהיו נאותים לאמתת הענינים ואביא ראיה מדבריהם ג\"כ ואגלה מה שהוא מן הדרשות דרך פשטם ואשר מהם משל ואשר מהם היו בחלום וזכרו אותו במאמר פשוט מוחלט כאילו היה בהקיץ ובאותו החבור אבאר לך אמונות רבות ושם אבאר כל הדברים אשר נתתי לך מהם מדברי אלה העקרים מעט תקיש מהם על זולתם. ואין לתפוש עלי על מה שבא במאמרי זה ואשר ויתרתי בקצת מלות וענינים שתופסים עליהם בעלי החכמה כי אני ויתרתי זה השיעור כדי להבין למי שלא קדם לו חינוך בשום דבר מזה הענין הנכבד אשר אין משיגין אותו כל בני אדם. ומלת אפיקורוס היא ארמית ענינה מי שמפקיר ומבזה את התורה או לומדיה ולפיכך קורין בזה השם כל שאינו מאמין ביסודי התורה ומי <small>(ע' סנהדרין צט:)</small> שמבזה החכמים או איזה תלמיד חכם שיהיה או המבזה רבו. וספרים החיצונים אמרו שהם ספרי תועים וכן <small>(בסוגיא דסנהדרין ק:)</small> ספר בן סירא והוא היה איש שחבר ספרים יש בהם התולים מעניני הכרת פנים אין בהם טעם ולא תועלת אלא אבוד הזמן בהבל כגון אלה הספרים הנמצאים אצל הערב מספור דברי הימים והנהגת המלכים ויחוסי הערבים וספרי הנגון וכיוצא בהן מן הספרים שאין בהם חכמה ולא תועלת גופני אלא אבוד הזמן בלבד. והלוחש על המכה ובלבד ברקיקה לפי שיש בזה בזוי להש\"י. וההוגה את השם באותיותיו יו\"ד ה\"א וי\"ו ה\"א שהוא השם המפורש וכבר זכרו דברים זולתי אלה שהעושה אותם אין לו חלק לעוה\"ב. אמרו (ב\"מ נח:) המלבין פני חבירו ברבים <small>[<b>הגה' הגרי\"ב:</b> ע' ברמב\"ם פ\"ג מהל' תשובה וכ\"מ שם וכתבתי בהפלאה שבערכין בס\"ד חידוש דלא ראה הכ\"מ דהכי איתא בירושלמי פ' אין דורשין, גם במג\"א  סי' קנו על הגליון כתבתי בס\"ד עוד בזה בהקדמת שאילת שלום שחברתי בס\"ד על השאלתות דרב אחאי כתבתי התעוררות בדברים אלו]</small> והקורא לחבירו בכנוי והמתכבד בקלון חבירו לפי שלא יעשה מעשה מאלה ואע\"פ שהם עבירות קלות כפי מחשבת החושב אלא בעל נפש גרועה שאין בה שלימות ואינה ראויה לעולם הבא. וממה שצריך שנזכור בכאן והוא הראוי מכל מקומות שעיקרי דתנו ויסודותיה שלשה עשר יסודות:",
+                "<b>היסוד הראשון </b><br>להאמין מציאות הבורא יתברך והוא שיש שם נמצא שלם בכל דרכי המציאות הוא עילת מציאות הנמצאים כלם בו קיום מציאותם וממנו קיומם ואל יעלה על הלב העדר מציאותו כי בהעדר מציאותו נתבטל מציאות כל הנמצאים ולא נשאר נמצא שיתקיים מציאותו ואם נעלה על לבנו העדר הנמצאים כלם זולתו לא יתבטל מציאות הש\"י ולא יגרע ואין האחדות והאדנות אלא לו לבד הש\"י שמו כי הוא מסתפק במציאותו ודי לו בעצמו ואין צריך במציאות זולתו וכל מה שזולתו מן המלאכים וגופי הגלגלים ומה שיש בתוכם ומה שיש למטה מהם הכל צריכין במציאותם אליו וזה היסוד הראשון מורה עליו דבור אנכי ה' אלהיך:",
+                "<b>היסוד השני </b><br>יחוד הש\"י כלומר שנאמין שזה שהוא סבת הכל אחד ואינו כאחד הזוג ולא כאחד המין ולא כאיש האחד שנחלק לאחדים רבים ולא אחד כמו הגוף הפשוט האחד במנין שמקבל החלוק לאין סוף אבל הוא הש\"י אחד באחדות שאין כמותה אחדות וזה היסוד השני מורה עליו מה שנאמר שמע ישראל ה' אלהינו ה' אחד:",
+                "<b>היסוד השלישי </b><br>שלילת הגשמות ממנו וזה שנאמין כי האחד הזה שזכרנו אינו גוף ולא כח בגוף ולא ישיגוהו מאורעות הגופים כמו התנועה והמנוחה והמשכן לא מצד עצמות ולא במקרה ולכן שללו ממנו החכמים ז\"ל החבור והפירוד ואמרו (חגיגה טו.) אין למעלה לא ישיבה ולא עמידה לא עורף ולא עפוי כלומר לא פירוד ולא עורף והוא חבור והוא עפוי מלשון ועפו בכתף פלשתים כלומר ידחפו אותם בכתף להתחברם בהם ואמר הנביא ואל מי תדמיוני ואשוה יאמר קדוש אילו היה גוף [היה] דומה לגופים וכל מה שבא בכתבי הקדש שמתארים אותו בתארי הגופות כמו ההליכה והעמידה והישיבה והדבור וכיוצא בזה הכל דרך השאלה וכן אמרו ז\"ל (ברכות לא:) דברה תורה כלשון בני אדם וכבר דברו החכמים בזה הענין הרבה והיסוד השלישי הזה הוא מורה עליו מה שנאמר כי לא ראיתם כל תמונה כלומר לא השגתם אותו בעל תמונה לפי שהוא כמו שזכרנו אינו גוף ולא כח בגוף:",
+                "<b>היסוד הרביעי </b><br>הקדמות והוא שנאמין כי זה האחד האמור הוא קדמון בהחלט וכל נמצא זולתו בלתי קדמון בערכו אליו והראיות על זה בכתבי הקדש רבות והיסוד הרביעי הזה מורה עליו מה שנא' מעונה אלהי קדם:",
+                "<b>היסוד החמישי </b><br>שהוא יתברך הוא הראוי לעבדו ולגדלו ולהודיעו גדולתו ולעשות מצותיו ושלא יעשו כזה למי שהוא תחתיו במציאות מן המלאכים והכוכבים והגלגלים והיסודות ומה שהורכב מהם לפי שכולם מוטבעים ועל פעולתם אין משפט ולא בחירה אלא לו לבדו הש\"י וכן אין ראוי לעבדם כדי להיותם אמצעים לקרבם אליו אלא אליו בלבד יכוונו המחשבות ויניחו כל מה שזולתו וזה היסוד החמישי הוא שהזהיר על ע\"ז ורוב התורה מזהרת עליו:",
+                "<b>היסוד הששי </b><br>הנבואה והוא שידע אדם שזה מין האדם ימצא בהם בעלי טבעים ממדות מעולות מאד ושלימות גדולה ונפשותיהן נכונות עד שהן מקבלות צורת השכל אחר כן ידבק אותו השכל האנושי בשכל הפועל ונאצל ממנו עליו אצילות נכבד ואלה הם הנביאים וזו היא הנבואה וזהו ענינה וביאור יסוד זה על בוריו יארך מאד ואין כונתנו להביא מופת על כל יסוד מהם וביאור מציאות השגתו לפי שזה הוא כלל החכמה כלם אבל אזכרה דרך ספור בלבד ומקראי התורה מעידים על נבואת נביאים הרבה:",
+                "<b>היסוד השביעי</b><br>נבואת משה רבינו ע\"ה והוא שנאמין כי הוא אביהם של כל הנביאים אשר היו מלפניו ואשר קמו מאחריו כלם הם תחתיו במעלה והוא היה הנבחר מכל מין האדם אשר השיג מידיעתו יתברך יותר מכל מה שהשיג או ישיג שום אדם שנמצא או שימצא וכי הוא ע\"ה הגיע התעלותו מן האנושות עד המעלה המלאכותית ונכלל במעלת המלאכים לא נשאר מסך שלא קרעו ונכנס ממנו ולא מנעו מונע גופני ולא נתערב לו שום חסרון בין רב למעט ונתבטלו ממנו הכחות הדמיונות והחושיות והשגותיו ונבדל כח המתעורר המשתוקק ונשאר שכל בלבד ועל הענין הזה נאמר עליו שהיה מדבר עם הש\"י בלא אמצעיות מן המלאכים. רצוני היה לבאר זה הענין הנפלא ולפתוח המנעול ממקראות התורה ולפרש טעם פה אל פה וכל הפסוק בזולתו מענינו לולא שראיתי שאלה הענינים יצטרכו לראיות רבות מאד והיינו צריכין להצעות רבות והקדמות ומשלים ושנבאר בתחילת מציאות המלאכים ושנוי מעלותיהן מן הבורא הש\"י ושנבאר הנפש וכל כחותיה ויתרחב העגול עד שנדבר בצורות שזכרו הנביאים שראוי לבורא ולמלאכים ויכנס בזה שיעור קומה וענינו ולא יספיק בענין זה לבדו ואפילו יהיה מקוצר בתכלית הקצור מאה דפים ולפיכך אניח אותו למקומו אם בספר הדרשות שיעדתי לחברו או בספרי הנבואה שאני מתעסק בו או בספר שאחבר אותו בפירושי אלו היסודות:",
+                "ואחזור לכוונת זה היסוד השביעי ואומר שנבואת משה רבינו ע\"ה נבדלת מנבואת כל הנביאים בארבעה דברים. הראשון כי איזה נביא שהיה לא דבר לו הש\"י אלא על ידי אמצעי ומשה בלא אמצעי שנאמר פה אל פה אדבר בו. והענין השני כי כל נביא לא תבא לו הנבואה אלא כשהוא ישן כמו שאמר במקומות בחלום הלילה בחזיון לילה ורבים מענין זה או ביום אחר שתפול תרדמה על האדם בענין שנתבטלו ממנו כל הרגשותיו ונשאר מחשבתו פנויה כענין חלום וענין זה נקרא מחזה ומראה ועליו נאמר במראות אלהים ומשה יבא אליו הדבור ביום והוא עומד בין שני הכרובים כמו שיעידו הש\"י ונועדתי לך שם ואמר הש\"י אם יהיה נביאכם וגו' לא כן עבדי משה פה אל פה אדבר בו וגו'. הענין השלישי כי הנביא כשתבא אליו הנבואה ואע\"פ שהוא במראה וע\"י מלאך יחלשו כחותיו ויתקלקל בניינו ויגיע לו מורא גדול מאד כמעט שתצא רוחו ממנו כמו שאמר בדניאל [יוד] כשדבר גבריאל עמו במראה אמר ולא נשאר בי כח והודי נהפך עלי למשחית ולא עצרתי כח ואומר ואני הייתי נרדם על פני ופני ארצה ואומר במראה נהפכו עלי צירי ומשה ע\"ה לא היה כן אבל יבא אליו הדבור ולא ישיגוהו רתת ורעדה בשום פנים כמו שנאמר (שמות ל״ג:י״א) ודבר ה' אל משה פנים אל פנים כאשר ידבר איש אל רעהו כלומר כמו שלא יארע לאדם חרדה מדבור חבירו כן היה הוא משה ע\"ה לא היה חרד מן הדבור ואע\"פ שהוא היה פנים בפנים וזה לחוזק דבקותו בשכל כמו שזכרנו:",
+                "והענין הרביעי כי כל הנביאים לא תנוח עליהם רוח הנבואה ברצונם אלא ברצון הש\"י שהרי יעמוד הנביא ימים או שנים לא תבא לו הנבואה ויבקש מן הבורא הש\"י שיודיע לו הדבר בנבואה ויעמוד עד שינבא או אחר ימים או אחר חדשים או שלא יודיעו בשום פנים וכבר היו מהם כתות שהיו מכיניןעצמן ומזככין מחשבותם כמו שעשה אלישע כמו שכתוב (מלכים ב ג׳:ט״ו) עתה קחו לי מנגן ובאה לו הנבואה ואינו מן ההכרחי שינבא בעת שיכין לזה ומשה רבינו ע\"ה בכל עת שירצה אומר(במדבר ט׳:ח׳) עמדו ואשמעה מה יצוה ה' לכם ונאמר (ויקרא ט״ז:ב׳) דבר אל אהרן אחיך ואל יבא בכל עת אל הקדש אמרו חז\"ל (ת\"כ ריש פ' אחרי) אהרן בבל יבא ואין משה בבל יבא:",
+                "<b>היסוד השמיני </b><br>היות התורה מן השמים והוא שנאמין כי כל התורה הזאת הנתונה ע\"י משה רבינו ע\"ה שהיא כולה מפי הגבורה כלומר שהגיעה אליו כולה מאת ה' יתברך בענין שנקרא על דרך השאלה דבור ואין ידוע היאך הגיע אלא הוא משה ע\"ה שהגיע לו וכי הוא היה כמו סופר שקוראין לו והוא כותב כל מאורעות הימים הספורים והמצות ולפיכך נקרא מחוקק ואין הפרש בין ובני חם כוש ומצרים ושם אשתו מהטבאל ותמנע היתה פלגש ובין אנכי ה' אלהיך ושמע ישראל כי הכל מפי הגבורה והכל תורת ה' תמימה טהורה וקדושה אמת וזה שאומר שכמו אלה הפסוקים והספורים משה ספרם מדעתו הנה הוא אצל חכמינו ונביאינו כופר ומגלה פנים יותר מכל הכופרים לפי שחשב שיש בתורה לב וקליפה ושאלה דברי הימים והספורים אין תועלת בהם ושהם מאת משה רבינו ע\"ה וזה ענין (סנהדרין ל.) אין תורה מן השמים אמרו חכמים ז\"ל הוא המאמין שכל התורה מפי הגבורה חוץ מן הפסוק זה שלא אמר הקב\"ה אלא משה מפי עצמו (שם צט.) וזה כי דבר ה' בזה הש\"י ויתר ממאמר הכופרים אלא כל דבור ודבור מן התורה יש בהן חכמות ופלאים למי שמבין אותם ולא הושג תכלית חכמתם ארוכה מארץ מדה ורחבה מני ים ואין לאיש אלא להלך בעקבות דוד משיח אלהי יעקב שהתפלל גל עיני ואביטה נפלאות מתורתך (תהילים קי״ט:י״ח) וכמו כן פירש התורה המקובל ג\"כ מפי הגבורה וזה שאנו עושים היום מתבנית הסוכה ולולב ושופר וציצית ותפילין וזולתם הוא בעצמו התבנית אשר אמר הש\"י למשה והוא אמר לנו והוא נאמן בשליחותו והמאמר המורה על היסוד הזה הוא מה שנאמר (במדבר ט״ז:כ״ח) ויאמר משה בזאת תדעון כי ה' שלחני לעשות כל המעשים האלה כי לא מלבי:",
+                "<b>היסוד התשיעי </b><br>ההעתק והוא כי התורה הזאת מועתקת מאת הבורא הש\"י לא מזולתו ועליה אין להוסיף וממנה אין לגרוע לא בתורה שבכתב ולא בתורה שבעל פה שנאמר לא תוסיף עליו ולא תגרע ממנו וכבר בארנו מה שצריך לבאר ביסוד זה בפתיחת זה החבור:",
+                "<b>היסוד העשירי </b><br>כי הוא הש\"י יודע מעשיהם של בני אדם ואינו מעלים עינו מהם לא כדעת מי שאמר עזב ה' את הארץ אלא כמו שנאמר (ירמיהו ל״ב:י״ט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי בני אדם וגו' וירא ה' כי רבה רעת האדם בארץ וגו' (בראשית ו׳:ה׳) ונאמר זעקת סדום ועמורה כי רבה (שם יח) זהו מורה על היסוד העשירי הזה:",
+                "<b>היסוד אחד עשר </b><br>כי הוא הש\"י נותן שכר למי שעושה מצות התורה ויעניש למי שעובר על אזהרותיה וכי השכר הגדול העולם הבא והעונש החזק הכרת וכבר אמרנו בזה הענין מה שיספיק והמקרא המורה על היסוד הזה מה שנא' (שמות ל״ב:ל״ב) ועתה אם תשא חטאתם ואם אין מחני נא והשיב לו הש\"י מי אשר חטא לי אמחנו מספרי ראיה שיודע העובר והחוטא לתת שכר לזה ועונש לזה:",
+                "<b>היסוד שנים עשר </b><br>ימות המשיח והוא להאמין ולאמת שיבא ולא יחשב שיתאחר אם יתמהמה חכה לו ולא ישים לו זמן ולא יעשה. לו סברות במקראות להוציא זמן ביאתו וחכמים אומרים (סנהדרין צז:<small>ע\"ש</small>) תפח רוחן של מחשבי קצין ושיאמין שיהיה לו יתרון ומעלה וכבוד על כל המלכים שהיו מעולם כפי מה שנבאו עליו כל הנביאים ממשה רבינו ע\"ה עד מלאכי ע\"ה ומי שהסתפק בו או נתמעט אצלו מעלתו כפר בתורה שיעד בו בתורה בפירוש בפרשת בלעם ופרשת אתם נצבים ומכלל יסוד זה שאין מלך לישראל אלא מבית דוד ומזרע שלמה בלבד וכל החולק על המשפחה הזאת כפר בשם הש\"י ובדברי נביאיו:",
+                "<b>היסוד שלשה עשר </b><br>תחיית המתים וכבר בארנוה וכאשר יאמין האדם אלה היסודות כלם ונתברר בה אמונתו בהם הוא נכנס בכלל ישראל ומצוה לאהבו ולרחם עליו ולנהוג עמו בכל מה שצוה הש\"י איש לחבירו מן האהבה והאחוה ואפי' עשה מה שיכול מן העבירות מחמת התאוה והתגברות הטבע הגרוע הוא נענש כפי חטאיו אבל יש לו חלק לעוה\"ב והוא מפושעי ישראל וכשנתקלקל לאדם יסוד מאלה היסודות הרי יצא מן הכלל וכפר בעיקר ונקרא מין ואפיקורוס וקוצץ בנטיעות ומצוה לשונאו ולאבדו ועליו נאמר (תהלי' קל\"ט) הלא משנאך ה' אשנא. והנה הארכתי בדברים הרבה ויצאתי מענין חבורי אבל אני עשיתי זה לפי שראיתי בו תועלת באמונה לפי שאספתי בו דברים מועילים מפוזרים מספרים גדולים לכן דע אותם והצלח בהם וחוזר (אלה) [עליהם] פעמים רבות והתבונן בהם התבוננות יפה ואם השיאך לבך ותחשב שהגיעו לך ענינו מפעם אחת או מעשרה הרי הש\"י יודע שהשיאך על שקר ולכן לא תמהר בקריאתו כי אני לא חברתי כפי מה שנזדמן לי אלא לאחר עיון גדול והתבוננות ואחר שראיתי דעות ברורות אמיתיות וזולתי אמיתיות וידעתי מה שהוא ראוי להאמן מהם והבאתי ראיה בטענות וראיות על כל ענין וענין ומהש\"י להפיקני רצוני ולהדריכני בדרך הטובה ואחזור לענין הפרק: "
+            ],
+            [
+                "<b>שלשה מלכים וארבעה הדיוטות אין להם חלק כו':  </b>אולם זכר אלה לגודל מעלתם בחכמה ושמא יחשוב החושב כי לרוב חכמתם וזכות התורה שהיו יודעים אותה ידיעה גדולה יש להם חלק לכן הודיענו שיסודי האמונה נתקלקלו אצל הנזכרים ונסתפקו בקצתם ולפיכך נדחו מחיי העוה\"ב: וזכר בלעם והוא אינו מישראל לפי שחסידי אומות העולם יש להם חלק לעוה\"ב והודיעו כי בלעם מרשעי אומות העולם ואין לו חלק לעוה\"ב:  "
+            ],
+            [
+                "<b>דור המבול אין להם חלק לעולם הבא ואין כו':  </b><b>עשרת השבטים אינן עתידין לחזור שנאמר כו':  </b>כבר זכרתי לך פעמים רבות שכל מחלוקת שיהיה בין החכמים שאינו בא לידי מעשה אלא שהוא אמונת דבר בלבד אין צד לפסוק הלכה כאחד מהם ונזכר זה הענין כלו בזו המסכת לפי שקדם לו זכרון מיתות ב\"ד ומחויב כרת ומיתה והודיעך כי כשיחטא האדם ונהרג באחד המיתות שלא תחשוב שאין לו חלק אבל יש לו חלק ולפיכך סמך לזה המאמר ואלו שאין להם חלק לעולם הבא וחזר לכוונת המסכת והוא לידע מי הם הנהרגים והיאך נהרגים ואומר: "
+            ],
+            [
+                "<b>אנשי עיר הנדחת אין להם חלק לעולם הבא כו':  </b>מחויבי מיתות ב\"ד היחידים ממונם ליורשיהם אבל המרובים ר\"ל אנשי עיר הנדחת התורה אמרה לאבד את ממונם וכל שללם: "
+            ],
+            [
+                "<b>הכה תכה את יושבי העיר הזאת לפי הרב כו':  </b>אמרו החמרת והגמלת העוברת כלם תוארים והמתואר חסר וכאילו אמר השיירה החמרת והגמלת העוברת ממקום למקום: "
+            ],
+            [
+                "<b>שנאמר ואת כל שללה תקבוץ אל תוך רחבה כו': </b>תרומות ירקבו אם הגיעו ליד הכהן זכה בהן לפי שחשבו ממונו אבל כשהן ביד ישראל תנתן לכהן מדינה אחרת לפי שהם של שמים והלכה כר' עקיבא: "
+            ]
+        ],
+        [
+            [
+                "<b>אלו הן הנחנקין המכה אביו ואמו כו':  </b><b>המכה אביו ואמו אינו חייב עד שיעשה בהן כו':  </b><b>הגונב נפש מישראל אינו חייב עד שיכניסנו כו':  </b>לפי שאמרו אינו חייב עד שיעשה בו חבורה ונלמד מזה המכה את המת פטור לפי שאינו בן חבורה באותה שעה: וסמך על הענין הזה זה חומר במקלל וכו': ור\"י אומר עד שישתמש בו שוה פרוטה וחכמים אומרים כיון שנשתמש בו אפילו פחות משוה פרוטה ואין הלכה כרבי יהודה ולא כרבי יוחנן בן ברוקא: "
+            ],
+            [
+                "<b>זקן ממרא על פי ב\"ד שנאמר כי יפלא ממך דבר כו':  </b>זקן ממרא ע\"פ ב\"ד הוא אותו שאומר כך דרשתי וכך דרשו לי חכמים כך למדתי וכך למדו לי: ואמרו אם שמעו רוצה לומר אותו הב\"ד אם הם יודעים אותו הדין ושמעו דין התורה בו יגידו מה שיודעים לזקן ממרא ולאותן שחולקים עליו ויודעים האמת עם מי הוא ואם אין אצל אותו הב\"ד ידיעת אותן הדברים שואלין מאותם שהם למעלה מהם עד שיגיע הדבר לב\"ד הגדול ואם בית דין הגדול מקובלים בדבר ההוא יודיעם מה שהם יודעים מן הקבלה ואם לא שמעו בו שום דבר ידינו בו כפי הסברות והקישות התוריות הידועות אצלם עד שיסכימו כלם או רובם שהדין כך ויאמרו להם שיתחייבו לעשות כן ומי שיחלוק על מה שאמרו או הוציא אותו בסברא הוא זקן ממרא דאמר רחמנא על פי התורה אשר יורוך ועל המשפט אשר יאמרו לך תעשה וזה הדבר שלומדים אותה בהיקש ויביאום אליו העיון צוה השם יתברך שנעשה כדברים שנאמר תעשה אחר כן אמר לא תסור מן הדבר אשר יגידו לך ימין ושמאל וזהו המקובל אצלם ב\"ד מפי ב\"ד והוא שיאמרו כך קבלנו ולכן אמרו יגידו לך שאין להם בזה אלא ההגדה בלבד שיגידו לך במה שהם יודעים בלבד שהוא מן הקבלה ולא יתכן היותו זקן ממרא שיהא \"חייב מיתה עד שידין הפך דינם בדברים הנעשים בהיקש וסברא בדבר שחייבין על זדונו כרת ועל שגגתו חטאת או שיתגלגל מצד דינו לזה כגון שיחלוק עליהן באילן פלוני אם הוא חייב בערלה או אינו חייב ובזה יוצא מעיקר הכוונה אם היא חייבת בערלה אם לאו לפי שזה המחלוקת יצא לדבר שחייבין על זדונו כרת ועל שגגתו חטאת לפי שמי שקדש אשה באותן הפירות לדעת מי שאמר שהיא ערלה אינה מקודשת והבא עליה פטור ועל דעת מי שאומר אינה ערלה הרי היא מקודשת והבא עליה בשוגג חייב חטאת במזיד חייב כרת וכמו כן אם הנגע הזה טהור או טמא יתגלגל ממנו בטומאת מקדש וקדשיו דבר שחייבין על זדונו כרת ועל שגגתו חטאת ועל דרך זה תקיש ודע זה הענין כי הוא דק וצריך לחזרו הרבה מאד ובמעשים שיתחברו לו בכל הקבלה או בקצתה יהיה הבא ממנו בסוף לדבר שחייבים על זדונו כרת ועל שגגתו חטאת וכן כשיחלק עליהם בפירוש מקובל שאין בו היקש ואפילו לא יצא ממנו לבסוף אלא לאסור לאו או עשה יהרג מצד שאינו מאמין ובחמש טוטפות יהיה זקן ממרא ג\"כ במצות עשה זו בלבד לפי שנתקבצו בו תנאים אינם מצויים בזולתם כמו שנתבאר בתלמוד וכבר בארנו בפתיחת חבורינו זה עיקרים גדולים מועילים בזה השער ממה שבארנו בפירוש המקובל ואפילו הלמד בהיקש: ולא יתכן היות זקן ממרא עד שיהיה חכם שהגיע להוראה לפי שדבריו נשמעים והיה ראוי לדון כמו שנאמר כי יפלא ממך דבר וגו' ממי שלא יפלא ממנו אלא הדבר הנפלא הקשה אבל תלמיד שלא הגיע להוראה אסור לו לדון ואפי' דין אמת שאין בו מחלוקת ולפי שעבר והורה בהמראה שזה תוספת כי הנה עבר שתי עבירות אסור ההוראה ואסור ההמראה נפטר מן המיתה ובא בזה המאמר שאינו חייב מיתה: "
+            ],
+            [
+                "<b>חומר בדברי סופרים מבדברי תורה האומר אין כו':  </b>אמרו פטור כשהודה בחיובו בהם אבל הוא יבטל אותם בהוראה כמו שנאמר לעבור על דברי תורה עד שיודה שהיא עבירה ולפיכך אינו חייב מיתת ב\"ד לפי שלא יהרג מי שבטל מצות עשה אבל אם אמר אין תפילין על דרך כפירה יהרג מצד שהוא מין לא מצד שהוא זקן ממרא ודע זה הענין היטב לפי שנסתפק על רבים מן החכמים זה הענין וחושבין שזה שאומרים בתלמוד בזקן ממרא אינו חייב עד שיאמר כן ויעשה כן ובתנאי כן וכשלא ישלמו אותו התנאי שהוא ניצל בעצמו אין הדבר כן אבל פירושו אינו חייב משום זקן ממרא ופטור מדין זקן ממרא אבל הוא חייב מיתה מפני' אחרים האתה סובר שיאמר אדם שדעתו ואמונתו השניות או דבר אחר וזה בלי ספק מכחיש למה שכתוב בתורה ה' אלהינו ה' אחד שנאמר שאדם כזה אינו נהרג או שהוא זקן ממרא ודאי זה יהרג משום שיצא מן הכלל כלומר מכלל ישראל אשר מהם יהיו החוטאים שאחד מהם כלומר אחד מן החוטאים זקן ממרא לפי שאין זקן ממרא ההורס לחומת התורה ולא המכחיש לכל הקבלה מכל וכל כגון צדוק ובייתוס אלא אדם שהוא רואה דבריו יותר מדברי ב\"ד הגדול ולכן חייבתו תורה מיתה לכבוד ב\"ד ומעלתה כמו שחייב המקלל אביו ואמו מיתה לכבוד אביו ואמו ולפיכך אמר א' מן החכמים זקן ממרא ע\"פ ב\"ד שרצו ב\"ד למחול לו מוחלין לו אבל אין הדבר כן מן הטעם שזכרוהו כדי שלא ירבו מחלוקות בישראל אבל צדוקין ובייתוסין שמכחישין את הקבלה מכל וכל ומסתפקין על הכתוב בתורה וסברתם בהם אינם מזה הכת אבל הן מן הכת שאומרים אין תורה מן השמים כמו שבארנו בפ' עשירי מזו המסכת כשמנינו יסודי התורה אבל הן נהרגין על הכפירה כמו שנהרג המכחש באלהות או מי שמכחש משה רבינו ע\"ה כי כל ההורס יסוד מאותן היסודות שאמרתי לך יצא מדין בעל התורה ואמנם הארכתי בדבר זה לפי שגם הוא יש בו עקרם מן האמונה אין כל אחד מתעורר עליהם: "
+            ],
+            [
+                "<b>אין ממיתין אותו לא בבית דין שבעירו כו':  </b>מבואר הוא שאין ממיתין ולא דנין אלא בעדים והתראה לפי שאין בכל מחויבי מיתות או כרת מי שאינו צריך התראה אלא מסית ועדים זוממין לפי שמציאות דין מסית אי אפשר בו התראה כמו שנתבאר בפרק שביעי וכן עדים זוממין אילו התרינו בהם במה שהם מעידים היה נעדר מציאות דין זה והתורה המציאו ודן בו. והלכה כרבי עקיבא: "
+            ],
+            [
+                "<b>נביא השקר המתנבא מה שלא שמע ומה שלא כו':  </b>מה שלא שמע הוא שיאמר מה שלא באה בו נבואה מאת הש\"י מעולם ומה שלא נאמר לו הוא שיתנבא בנבואת זולתו ויאמר לי אמר הש\"י זה הדבר ולא (אמרו) [נאמר] לו אבל נאמר לזולתו: וכבר בארנו בפתיחת ספרינו זה חלוקי הנביאים כשאומרים שהם נביאים והיאך יודע אמתתו משקרו ומוותר על דברי הנביא שיקל ויעלים עין בדברי הנביאים ולא יעשה מצותם על הדיוק והדקדוק אמר רחמנא והיה האיש אשר לא ישמע את דברי כלומר מי שלא שמע ממני קרי ביה אשר לא ישמיע כשישמיע לאחרים כי הוא עצמו כשלא השמיע לזולתו מה שצוה להשמיעו או שלא שמע הוא עצמו מה שצוה בו וחלק על נבואת (על) הכל שנאמר אנכי אדרוש מעמו וזה מיתה בידי שמים וכבר בארנו בפ' תשיעי ענין מיתה בידי שמים מה הוא: "
+            ],
+            [
+                "<b>המתנבא בשם ע\"א ואומר כך אמרה ע\"א אפילו כו':  </b>אמרו אע\"פ שלא נבעלה כשהיא נערה בתולה לא יעלה על דעתך שהיא בסקילה לפי שהיא בתולה אלא כיון שנכנסה לרשות הבעל יצאה מעונש נערה המאורסה וחזר דינה כדין כל אשת איש והיא בחנק ונתברר לנו שבועל בת כהן מן הכלל כמו שנא' ובת איש כהן כי תחל לזנות וגו' ונשאר בועלה בכלל לפי שזוממי בת כהן מיוחסין לבועלה לא לה שנא' (דברים יט) כאשר זמם לעשות לאחיו ולא לאחותו ר\"ל כי כשתהיה העדות כוללת איש ואשה רואין מה שיתחייב האיש בעדותם והוא מה שהם חייבים וזאת בת כהן בין שהיא אשת איש או אשת נתין וממזר ואע\"פ שיש באישות זו עבירה כיון שהיא אשת איש כשזנתה בשריפה:",
+                "<small> סליקא לה פירוש המשניות להרמב\"ם ממסכת סנהדרין</small> "
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Vilna edition",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001300957"
+        ]
+    ],
+    "heTitle": "רמב\"ם על משנה סנהדרין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Rambam",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file