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json/Midrash/Aggadah/Seder Olam Rabbah/Seder Olam Rabbah/English/merged.json

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+{
+    "title": "Seder Olam Rabbah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Seder_Olam_Rabbah",
+    "text": {
+        "Introduction": [],
+        "": [
+            [
+                "Chapter 1",
+                "From Adam to the Flood was 1656 years, and this is  their enumeration: Adam 130, Seth 105, Enosh 90, Kenan  70, Mahalalel 65, Jared 162, Enoch 65,  Methuselah 187, Lamech 182, and Noah was six hundred years old, etc.\" (Genesis 7, 6). Enoch buried Adam, and lived after him 57 years. Methuselah exhausted his days just before the Flood. From the Flood to the division [of languages] was 340 years. Noah lived ten years after the division [of languages]. Our father Abraham was at the division [of languages] 48 years old. Rabbi Yosei said: Eber was so great a prophet that he [preemptively] named his son Peleg [\"division\"], [aided] by the Holy Spirit. [Eber having foreseen what was to come] as it says \"in his days the earth was divided\" (Genesis 10, 25)."
+            ],
+            [
+                "Chapter 2",
+                "Our forefather Jacob was 63 when he was blessed. Ishmael died at that time as is written, \"Esau saw that Isaac had blessed...Jacob listened to his father...Esau saw [the Canaanite women] were bad [in the eyes of Isaac]...Esau went to Ishmael...\"(Genesis 28:9). There seems no need for the verse to state \"sister of Nebaioth.\" What do we learn from the fact that it says \"sister of Nebaioth\"? We learn that Ishmael died and Nebaioth [Ishmael's firstborn therefore] married off his sister to Esau. Jacob our forefather hid [from Esau] 14 years in the land of Israel and served Eber. Eber died two years after Jacob went to Aram-Naharaim. [Jacob] left and went to Aram-Naharaim and he was found by the well when he was 77 years old and he was in Laban's house for 20 years: 7 before he married any matriarchs, 7 from when he married in the Matriarchs and 6 years after the 11 tribes and Dinah were born. It comes out that all the tribes were born in seven years besides Benjamin. Each and every one each 7 months. He left Aram-Naharaim and came to Succoth and stayed there 18 months as is written \"And Jacob went to Succoth\" (Genesis 33:17). He left Succoth and went to Bet El and made 6 new encampments close to the place. "
+            ],
+            [
+                "",
+                "... The judgment of the wicked in Gehinnom lasts twelve months, as it says “And it shall be from new moon to new moon…” (Yeshayahu 66:23) R’ Yochanan ben Nuri says: from Pesach until Atzeret (Shavuot), as it says “…and from Sabbath to Sabbath…” (ibid.) After twelve months the souls of the sinners of Israel who transgressed the Torah and the commandments are consumed and their bodies are consumed and they are turned to dust. Gehinnom spits them out and the wind scatters them underneath the feet of the righteous, as it says “And you shall crush the wicked, for they will be as ash under the soles of your feet…” (Malachi 3:21) But those who separated from the ways of the community, like the Sadducees, and the betrayers and the hypocrites and the heretics, and those who ‘spread their terror in the land of the living,’ and those who denied the resurrection, and those who say Torah is not from heaven, and those who scoff at the words of the Sages – Gehinnom is locked before them and they are judged there forever, as it says “And they shall go out and see the corpses of the people who rebelled against Me…” (Yeshayahu 66:24) Not only this, but the netherworld will cease to be but they will not cease to be, as it says “…and their form will outlast the grave as his dwelling place (zevul).” (Tehillim 49:15) From His dwelling place He will wear out their form, and their form will wear out the netherworld. What caused this to happen to them? Because they stretched out their hands against the dwelling place, as it says ‘as his dwelling place,’ and there is no dwelling place other than the Holy Temple, as it says “I have surely built You a house to dwell in…” (Melachim I 8:13)"
+            ],
+            [],
+            [],
+            [
+                "",
+                "On the seventh day after the Ten Commandments Moshe went up on the mountain, as it says \"The Presence of the LORD abode on Mount Sinai, and the cloud hid it for six days...\" (Shemot 24:16) This was in order for Moshe to purify himself. \"On the seventh day He called to Moses from the midst of the cloud.\" (ibid.) \"Moses went inside the cloud and ascended the mountain; and Moses remained on the mountain forty days and forty nights.\" (Shemot 24:18) On the 17th of Tammuz he  came down and shattered the tablets, \"The next day Moses said to the people, “You have been guilty of a great sin. Yet I will now go up to the LORD; perhaps I may win forgiveness for your sin.” Moshe went back up on the 18th of Tammuz and pleaded for mercy on behalf of Israel, as it is written \"When I lay prostrate before the LORD those forty days and forty nights, because the LORD was determined to destroy you,\" (Devarim 9:25) At that moment, the Holy One once again viewed Israel with favor and said to Moshe to carve new tablets and to come up the mountain once again, as it says \"Thereupon the LORD said to me, “Carve out two tablets of stone like the first, and come up to Me on the mountain; and make an ark of wood.\" (Devarim 10:1) He came down on the 28th of Av and carved the second tablets, as it says \"So Moses carved two tablets of stone, like the first, and early in the morning he went up on Mount Sinai...\" (Shemot 34:4) He went back up on the 29th of Av and the Torah was repeated to him a second time, as it says \"I had stayed on the mountain, as I did the first time, forty days and forty nights; and the LORD heeded me once again: the LORD agreed not to destroy you.\" (Devarim 10:10) 'As I did the first time,' just as the first was a time of favor, so too the second were a time of favor- we can derive from this that those in the middle were a time of anger. He came down on the 10th of Tishre, which was Yom Kippur, and announced to them that they had found favor before God (Hamakom), as it says \"Pardon our iniquity and our sin, and take us for Your own!” (Shemot 34:9) Therefore it was established as a fixed day and a remembrance for the generations, as it says \"This shall be to you a law for all time: to make atonement for the Israelites for all their sins once a year...\" (Vayikra 16:34)  "
+            ],
+            [],
+            [],
+            [
+                "Chapter 9",
+                "They [the Israelites]--the entire congregation--came to the wilderness of Tzin in the first month, and the nation settled there, and Miriam died there and was buried there, and therre was not water for the congregation, and they gathered against Moses and Aaron (Numbers 20:1-2). When the well disappeared, it was Year 40, and it was the first of the month of Nissan, there in the episode when Moses sent messengers from Kadesh to the King of Edom (ibid. 20:14), and Israel made [themselves] there for 3 months. Aaron the Priest went up etc., and Aaron was 123 years old when he died at the hill of the mountain (ibid. 33). When Aaron died, the clouds of glory disappeared, and the Canaanites came to make war against Israel. The Canaanites, King of Arad, heard etc. (ibid. 33:40), but what hearing did he hear? He heard that Aaron died, and he the greatest scout traveled among them, and the cloud of glory disappeared, for he had fought for them, and he came to fight with them, and they retreated seven stations and camped at Moserah, for it says \"The Israelites traveled from Be'erot Beney Ya'akan towards Moserah; there Aaron died\" (Deuteronomy 10:6). Did Aaron die in Moserah? Lo, did he not die at the hill of the mountain? Rather, starting from the location where Aaron died, they retreated seven stations, until they encamped at Moserah, and, from there they traveled towards HaGidgad, etc. (ibid. 10:7), and, from there, towards Be'er etc. (Numbers 21:16), which is the well to which they returned. The Israelites traveled and encamped in Avot, and they traveled from Avot and encamped in Iyyey Ha'avarim etc., and from there they traveled and encamped at the Wadi Zered, and from there they traveled and encamped beyond Arnon etc. (ibid.). There they fought with Sihon, and Israel struck him with the sword etc., and they turned and arose on the path of Bashan etc., \"and the Lord said to Moses: 'Do not fear him etc.' and they struck him and his children etc.\" (ibid.). \"The Israelites traveled and encamped at Arvot Mo'av etc.\" (ibid. 22:1). \"It was after the plague etc.\" (ibid. 26:19), \"for these the land shall be divided etc.\" (ibid. 26:53), and, when staying in Arvot Mo'av, the children retreated to their parents, and their parents retracted and gave inheritance to their children. Serah bat Asher was among those who came to Egypt and those who left it. [She was] from those who came to Egypt, as it is written, \"And Serah their sister\" (Genesis 46:17), and [she was] from those who came to the Land [of Israel], as it says, \"And there was the daughter of Asher, Serah\" (Numbers 26:46). And Yokheved was among those who came to Egypt and those who left it. [She was] from those who came to Egypt, as it is written, \"And the name of the wife of Amram was Yokheved, daughter of Levi etc.\" (ibid. 26:59). Ya'ir son of Menasheh and Makhir son of Menasheh were born in the lifetime of our ancestor Jacob, and they died after the death of Moses our teacher, and Novach was among those born in Egypt, and he died after the death of Moses our teacher, and he was buried beyond the Jordan, but there was no man among them left etc. (ibid. 26:65)."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "“And in the first year of Cyrus, the king of Persia, at the completion of the word of the Lord from the mouth of Jeremiah, the Lord aroused… So said Cyrus, the king of Persia… Who is among you of all His people… And the heads of the families of Judah and Benjamin and the priests and the Levites arose…” (Ezra 1:1-5) “…forty-two thousand three hundred and sixty. Besides their slaves…” (Ezra 2:64-65) This was the overall count, but in specifics of the count they are only thirty thousand three hundred and sixty. Where did the other twelve thousand go? These are the members of the other tribes who went up. “And they set the altar on its bases… And they gave money to the quarries…” (Ezra 3:1-7) Cyrus reigned for three truncated years. “And in the reign of Ahasuerus, in the beginning of his reign… Then the work of the House of God, which was in Jerusalem, was stopped…” (Ezra 4:6-24) “In the third year of his reign, he made a banquet…” (Esther 1:3) Esther was hidden in Shushan the capitol for four years, “So Esther was taken to King Ahasuerus…” (Esther 2:16) Haman gathered spoils against Mordecai for five years, “In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus…” (Esther 3:7) On the thirteenth of Nisan Haman wrote the letters “…to destroy, kill, and cause to perish all the Jews…” (Esther 3:13) On the fifteenth of Nisan Esther went in to the king. On the sixteenth of Nisan they hung Haman. On the twenty-third of Nisan Mordecai wrote letters to contradict Haman’s decree. On the thirteenth of Adar “And the Jews smote all their enemies…” (Esther 9:5) They killed five hundred in Shushan, and they hung the ten sons of Haman because “…they wrote an accusation against the dwellers of Judea and Jerusalem.” (Ezra 4:6) “On that day, the number of those slain in Shushan the capital came before the king.” (Esther 9:11) And at that time in the coming year, it says “Now, Queen Esther, the daughter of Avichayil, and Mordecai the Jew wrote down…” (Esther 9:29) Behold, it says “For at the completion of seventy years of Babylon…” (Jeremiah 29:10) and “…since the destruction of Jerusalem seventy years.” (Daniel 9:2) Israel spent fifty-two years after the destruction of the Temple under the rule of the Chaldeans, and then they went up. Three years of Cyrus, fourteen of Ahasuerus, two of Darius. In the second year of Darius, the Temple was rebuilt. So Zechariah said “And the angel of the Lord replied and said, ‘O Lord of Hosts! How long will You not have mercy on Jerusalem and upon the cities of Judah, upon whom You are wroth for seventy years already?’” (Zechariah 1:12) The Temple stood for four years, as it says “And the completion of this House…” (Ezra 6:15) And at that time in the coming year Ezra came up from Babylon with a new group of exiles, as it says “Ezra ascended from Babylon… And there ascended from the Children of Israel… in the seventh year of King Artaxerxes… For on the first of the first month… For Ezra had prepared his heart…” (Ezra 7:6-10) He came and separated Israel from the foreign women."
+            ],
+            [
+                "",
+                "... Rabbi Yossi says, \"A merit ends up being on a day of merit and a punishment ends up being on a day of punishment. For you will find to say that when the First Temple was destroyed, that day was the culmination of the Shabbat, and it was at the culmination of the sabbatical year and it was during the watch of Yehoyariv and it was the ninth of Av. And likewise with the Second. And in both this one and that one, the Levites were standing on the platform and reciting song. And what song did they recite? 'He will make their evil recoil upon them' (Psalms 94:23).\" \n"
+            ]
+        ]
+    },
+    "versions": [
+        [
+            "Rabbi Mike Feuer, Jerusalem Anthology",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "סדר עולם רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Seder Olam Rabbah"
+    ],
+    "schema": {
+        "heTitle": "סדר עולם רבה",
+        "enTitle": "Seder Olam Rabbah",
+        "key": "Seder Olam Rabbah",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
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+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Midrash/Halakhah/Mekhilta DeRabbi Shimon Ben Yochai/English/Rabbi Mike Feuer, Jerusalem Anthology.json

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+{
+    "language": "en",
+    "title": "Mekhilta DeRabbi Shimon Ben Yochai",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מכילתא דרבי שמעון בן יוחאי",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "text": {
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "... R’ Eliezer haModa’i says: “Why do you cry out to Me?” (Exodus 14:15) Do I need to be told what to do regarding my children?! “…concerning My children and the work of My hands do you command Me?” (Isaiah 45:11) Were they not already prepared before Me from the six days of creation? As it says “If these laws depart from before Me, says the Lord, so will the seed of Israel cease being a nation before Me for all time.” (Jeremiah 31:35) Others say: Israel did a great thing. For the sake of the faith with which they believed in Me it is worth it to split the sea. For they did not say to Moshe ‘how can we go out into this barren wilderness without supplies for the journey?!’ Rather, they had faith and followed after Moshe, as it says in the prophets “Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.” (Jeremiah 2:2) What reward did they receive for this? “Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord.” (Jeremiah 2:3) R’ Yosi haGalili says: when Israel entered the sea Mount Moriah was already uprooted from its place, together with the altar of Yitzchak which was built on it with the wood all laid out. It was as if Yitzchak was bound and placed on the altar and Avraham had stretched out his hand to take the knife and slaughter his son, as it says “And Abraham stretched forth his hand and took the knife, to slaughter his son.” (Genesis 22:10) God (HaMakom) said to Moshe: Moshe, my children are in distress, the sea is closing, the enemy is pursuing and you stand there drawing out your prayer?! He said before Him: and what should I do? He replied: “And you raise your staff and stretch out your hand over the sea…” (Exodus 14:16) You should elevate, exalt, give song, exultation, thanksgiving, greatness, splendor, glory and praise to He to whom all battles belong."
+            ],
+            [
+                "",
+                "",
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+                "",
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+                "",
+                "...“…directed toward Your habitation, which You made, O Lord…” (Exodus 15:17) This is one of the places which indicate that the throne above is aligned with the throne below, as it says “So says the Lord, The heavens are My throne, and the earth is My footstool…” (Isaiah 66:1) And it says “And He said to me, Son of man, this is the place of My throne and the place of the soles of My feet…” (Ezekiel 43:7) and “The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) and “I have surely built You a house to dwell in…” (Kings 8:13) The Holy Temple is beloved before He Who Spoke and Brought the World Into Being. All of the world was created only with the speech of the Holy One, as it says “By the word of the Lord, the heavens were made…” (Tehillim 33:6) but when He built the Holy Temple it was, so to speak, through His action ‘which You made, O Lord.’ Oy to the nations of the world, whose ears heard that the Holy Temple is called an action in relation to the One Who Spoke and Brought the World Into Being and destroyed it. The one who said “…Raze it, raze it, down to its foundation!” (Tehillim 137:7) What does He say? “And you prophesy to them all these words, and you shall say to them: The Lord shall roar from above, and from His Holy Habitation He shall give forth His voice; He shall roar over His habitation… A stirring has come until the end of the earth, for God has a controversy with the nations…” (Jeremiah 25:30-31) "
+            ]
+        ],
+        "Additions": []
+    },
+    "schema": {
+        "heTitle": "מכילתא דרבי שמעון בן יוחאי",
+        "enTitle": "Mekhilta DeRabbi Shimon Ben Yochai",
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+}

json/Midrash/Halakhah/Mekhilta DeRabbi Shimon Ben Yochai/English/Sefaria Community Translation.json

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+{
+    "language": "en",
+    "title": "Mekhilta DeRabbi Shimon Ben Yochai",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
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+    "heTitle": "מכילתא דרבי שמעון בן יוחאי",
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+        "Halakhah"
+    ],
+    "text": {
+        "": [
+            [],
+            [],
+            [
+                "<b>And Moses was tending...</b> in the midst of a flame of fire from within the thorn bush. Rabbi Shimon bar Yochai asks: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? What is so special about this thorn bush, which is more formidable than all the trees in the world, such that any bird that enters it does not emerge from it in peace, but rather is cut to pieces? Similarly, the servitude in Egypt was harsher before God than any other servitude in the world. No slave or maidservant ever went free from Egypt, except for Hagar, as it is said (Genesis 12:20): \"And Pharaoh commanded men concerning him, and they sent him away, him and his wife and all that he had.\" <br><b>Another interpretation of \"from within the thorn bush\":</b> Rabbi Joshua says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Whenever Israel is in distress, it is as if He Himself is in distress, as it is said (Isaiah 63:9): \"In all their affliction, He was afflicted.\" And it says (Psalms 91:15): \"I am with him in distress.\" And it says (Zechariah 2:12): \"For whoever touches you touches the apple of His eye.\" The scripture likens this to anyone who harms Israel is, so to speak, harming the One who spoke and brought the world into being. Thus, Rabbi Joshua says: Come and see the extent of God's compassion and merits for Israel. When they descended to Egypt, the Divine Presence went with them, as it is said (Genesis 46:4): \"I will go down with you to Egypt.\" When they ascended, the Divine Presence ascended with them, as it is said (ibid): \"And I will also surely bring you up again.\" When they went down to the sea, the Divine Presence was with them, as it is said (Exodus 14:19): \"And the angel of God, who went before the camp of Israel, moved.\" When they came to the desert, the Divine Presence was with them, as it is said (Deuteronomy 1:31): \"In the wilderness, where you saw how the Lord your God carried you.\" When they were in distress, as it were, He was with them in distress, as it is said \"from within the thorn bush.\" When they were at ease, He was with them in comfort, as it is said (Psalms 106:5): \"That I may see the prosperity of Your chosen ones, that I may rejoice in the gladness of Your nation, that I may glory with Your inheritance.\" <br><b>Another interpretation of \"from within the thorn bush\":</b> Rabbi Yosi says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Because it is pure, and the nations of the world do not make it into an idol. <br><b>Another interpretation of \"from within the thorn bush\":</b> A certain non-Jew asked Rabban Gamaliel: \"Why did the Holy One, blessed be He, reveal Himself to Moses from within the thorn bush?\" He replied: \"Had He revealed Himself upon a single carob or fig tree, you would have said that there is a place on earth devoid of the Divine Presence. Now that He revealed Himself upon a thorn bush, it teaches you that there is no place on earth devoid of the Divine Presence.\" <br><b>Another interpretation of \"from within the thorn bush\":</b> Rabbi Yosi says: Why \"from within the thorn bush\"? Just as with a thorn bush, if a person inserts his hand into it, he is not harmed because its thorns point downward. But if he wishes to withdraw his hand, the thorns grasp it. Similarly, when the Israelites descended to Egypt, the Egyptians welcomed them, as it is said (Genesis 47:6): \"The land of Egypt is before you; in the best of the land make your father and brothers to dwell.\" But when they wished to leave, the Egyptians held them back, as it is said (Exodus 5:2): \"I will not let Israel go.\" <br><b>Rabbi Eliezer says:</b> Moses saw a great miracle from within the thorn bush: he saw the bush burning yet not consumed by the fire. If you are astonished by this, consider Aaron's staff, which was dry wood, yet it produced almonds and blossoms. <br><b>Another interpretation of why \"from within the thorn bush\":</b> Rabbi Elazar ben Arach says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Although God could have spoken from the tops of mountains or the heights of the world or the cedars of Lebanon, He humbled Himself and spoke from a lowly thorn bush. Regarding this, Solomon said (Proverbs 29:23): \"A man's pride shall bring him low, but he who is of a humble spirit shall obtain honor.\" You will not find any tree more humble than the thorn bush. And it also says (Psalms 138:6): \"For though the Lord is high, He regards the lowly.\""
+            ],
+            [
+                "<b>And Moses said, etc.</b> Rabbi Eliezer ben Arach said: The Holy One, blessed be He, implored Moses for seven days to go on His mission, as it is written: \"even yesterday, even the day before, three days ago, even three days before, ever since you have spoken,\" and this is the seventh day.",
+                "<b>And the anger of the Lord was kindled against Moses.</b> Rabbi Eliezer ben Arach said: The Holy One, blessed be He, spoke to Moses in a worldly manner so that the denigrators of the world would not say that because He is a deity and the master of the world, He did not act justly. Therefore, the Holy One, blessed be He, implored Moses for six days, as it is written: \"even yesterday, even three days ago, ever since you spoke to your servant,\" and on the seventh day, He said to him, \"Please send by the hand you will send.\" <br>He gave a parable: To what is this matter comparable? To a king who had a servant, and he loved him with a complete love. The king wanted to appoint him as a steward to sustain the royal children. What did the king do? He took his servant by his hand and brought him into his treasure house, showing him silver, gold, precious stones, and pearls, and everything he had in his treasure house. He then took him to the field and showed him gardens and orchards and everything he had in the field. The servant extended his hand and said, \"I cannot become a steward to sustain the royal children.\" The king became angry and said to him, \"If you cannot become a steward, why did you bother me with all this effort?\" He swore that the servant would not enter the threshold of his palace. <br>So too, the Almighty implored Moses for six days on His mission to Egypt, and on the seventh day, He said to him, \"Please send by the hand you will send.\" The Holy One, blessed be He, said to Moses, \"You say to me, 'Please send by the hand you will send.' Joshua, your student, and your disciple, will bring Israel into the land. You will not enter the land with them,\" as it is said, \"Therefore you shall not bring this assembly.\" <br>Moses replied and said before the Holy One, blessed be He, \"Master of the Universe, you tell me to go down to Egypt and bring out the Children of Israel from Egypt. Surely I am a messenger. Two missions to one person at one time? My Lord, this mission is better with two people, as one,\" as it is said, \"Two are better than one,\" and it is inferred, \"By the mouth of two witnesses shall a matter be established.\" <br>The Holy One, blessed be He, replied and said to Moses, \"I will inform you of whom you stand before and ask for mercy that you and he go on my mission to Egypt. The Holy Spirit has already rested upon him, and he goes out and awaits you on my behalf to Egypt. Now when he sees you, he will be like the sun,\" as it is said, \"And behold, he is coming out to meet you, and when he sees you, he will be glad in his heart.\" <br>The Holy One, blessed be He, replied and said to Moses, \"Initially, when I revealed myself to you at the bush, you hid your face from me,\" as it is said, \"And Moses hid his face.\" \"Now, when have you been given the opportunity to speak to me like a servant to a human master who has permission to speak to his master?\" <br>Moses spoke and said, \"I have no messengers, I have no troops, I have no seraphim, I have no wheels, I have no ministering angels, and I have no heavenly chariots to send and bring out my children from Egypt. You tell me, 'Please send by the hand you will send.' I am the one who called the world from the east of the sun to its setting. From that law, you are fit for washing immediately. But what can I do, for I am merciful.\" Thus, it is said, \"And God spoke to Moses and said to him, 'I am the Lord.'\" <br>And the sages say: The Holy One, blessed be He, said to Moses, \"Moses, the merit of Amram, your father, stood by you. He did a great deed in Israel. When Egypt imposed hard labor on Israel and cast them into the Nile, they said, 'We marry women, beget sons, and the Egyptians cast them into the Nile. Why do we toil in vain?' Amram arose and did a great deed in Israel, and his mind agreed with the mind of the place (God). He divorced his wife when she was pregnant for three months. At the end of three months, he remarried her, as it is said, 'And a man from the house of Levi went and took the daughter of Levi.' And the ministering angels clapped before her like grooms and brides,\" as it is said, \"If sons, then joy.\" And the Egyptians calculated nine months for her, and she gave birth within six months. <br>Why was this necessary? Either Amram took a wife, or he did not. Rather, to inform all who come to the world of the merit of Amram the righteous. Moses replied and said before the Holy One, blessed be He, \"Master of the Universe, you tell me to go down to Egypt and bring out sixty myriads from under the burdens of Egypt. I fear for the people, for I fled from them.\" He said to him, \"Do not fear, Moses. They have already died,\" as it is said, \"For all the men who sought your life are dead.\" <br>The Holy One, blessed be He, replied and said to Moses, \"Moses, you say to me, 'I fear for the people, for I fled from them.' The people who sent Pharaoh to capture you, who made them mute, who made them deaf, who made them blind, is it not I, the Lord?\" Rabbi Eliezer ben Yehuda of Bartota says: Moses replied and said before the Holy One, blessed be He, \"Master of the Universe, you tell me to go down to Egypt and bring out sixty myriads from under the burdens of Egypt. If you had loosened them for a year or two before speaking, things would already be done. But they were enslaved for 210 years. Pharaoh will say to me, 'A slave who served for ten years and no creature protested against him, another will come and take him from his hand? Or one who worked the vineyard for ten years and no creature protested against him, another will come and take it from his hand?' Master of the Universe, these things you tell me are heavy and burdensome,\" as it is said, \"For I am slow of speech and slow of tongue.\""
+            ],
+            [],
+            [
+                "<b>And God spoke to Moses and said to him, \"I am the LORD (YHWH)\"</b>: <br><b>Rabbi Eliezer says</b>: The Holy One, blessed be He, said to Moses, \"I am the One who said, 'Let there be a world',\" as it is said (Psalms 50:1), \"The mighty God, the LORD, has spoken and called the earth.\" I am the One who told Abraham, your forefather, in the Covenant Between the Parts (Genesis 15:13), \"Know for certain that for four hundred years your descendants will be strangers in a country not their own.\" Now, there is a pressing oath, and you come before Me in an unconventional manner, asking that I bring My children out of Egypt, yet you say, \"Please send by the hand of whom You will send.\" <br><b>Rabbi Joshua says</b>: The Holy One, blessed be He, said to Moses, \"I am trustworthy to reward Isaac, son of Abraham, who offered a quarter of his blood upon the altar. I said to him (Psalms 89:19), 'With My sacred oil I have anointed him.' Now I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Shimon says</b>: The Holy One, blessed be He, said to Moses, \"I am trustworthy to fulfill what I promised to Jacob (Genesis 28:14), 'Your descendants will be like the dust of the earth.' Now, there is a pressing oath, and you come before Me in an unconventional manner, asking that I bring My children out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Judah says</b>: The Holy One, blessed be He, said to Moses, \"I am the Master of the world. I am full of mercy. I am trustworthy to reward. My children are enslaved to flesh and blood, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Nehemiah says</b>: The Holy One, blessed be He, said to Moses, \"It is revealed and known before Me the suffering of My children in Egypt,\" as it is said (Exodus 2:25), \"God looked upon the Israelites, and God took notice.\" My children are in distress, you are at ease, and I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Yosi the Galilean says</b>: The Holy One, blessed be He, said to Moses, \"My children were obligated to Me in Egypt,\" as it is said (Ezekiel 20:7), \"I said to them: Cast away, every one of you, the detestable things that are before your eyes, and do not defile yourselves with the idols of Egypt.\" They rebelled against Me and did not want to listen to Me. I act for the sake of My great name so that it is not profaned, as it is said (ibid. 20:9), \"But I acted for the sake of My name, that it should not be profaned in the sight of the nations among whom they lived.\" I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Tarfon says</b>: The Holy One, blessed be He, said to Moses, \"Israel is deserving to be given in the hands of Ammon, Moab, and Amalek. But there is a decree from before Me that I will not deliver them into their hands,\" as it is said (Exodus 17:16), \"For hands were lifted up to the throne of the LORD.\" And it is said (Ezekiel 20:9), \"But I acted for the sake of My name, that it should not be profaned in the sight of the nations.\" I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Joshua ben Korcha says</b>: The Holy One, blessed be He, said to Moses, \"Israel is not deserving to be given manna in the desert, but only hunger, thirst, nakedness, and exposure. But what can I do? I pay them the reward of Abraham, My beloved, who made a meal for My ministering angels,\" as it is said (Genesis 18:8), \"He stood over them under the tree while they ate.\" I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Akiva says</b>: The Holy One, blessed be He, said to Moses, \"By saying, decreeing, and swearing, you are prevented from entering the land.\" And so it says (Numbers 20:12), \"Because you did not believe in Me, to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.\" And the word \"therefore\" indicates an oath, as it is said (1 Samuel 3:14), \"Therefore I swear to the house of Eli.\" <br>[\"And all this anger, why? Because [Moses] said, 'Since I came to Pharaoh...'\". <br><b>Rabbi Eliezer the Modaite says</b>: God forbid that this righteous man [Moses] should speak in such a manner! Rather, this is what he said before Him: \"Master of the Universe, is it not [true that] the one who redeems is also the savior? Master of the Universe, I know that You are destined to bring Your children out of Egypt. Perhaps You intend to do so through another [messenger], and I have not merited to bring them out by my hand.\" <br>The Holy One, blessed be He, responded to him and said: \"Moses, you have merited, and it is through your hand that I will bring them out. Know this, for from the response He gave him, you can learn [this interpretation], as it is said, 'And the LORD said to Moses, now you will see...'\"]"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "... This is the [first] month to you ~ The first ancestors did not count it. Is it possible that the first ancestors did not count it? Behold, the Torah was not given in their days, but from the moment Torah was given and onward, the first comers (ie, the other nations) would count. No, this is not possible: the text says - \"for you\". You count it [as the first month], and the other nations do not.[First of] Months - Is it possible [that this is the first month] for [beginning of] years and shemittah [cycles] and Jubilee [cycles]? [No,] the text says \"first of months\" - for months it is the first, but it is not the first for the [beginning of] years, nor shemittah [cycles], nor Jubilee [cycles]. \"It is first for you [all]\" - and not for the tenth part of animals, and not for the fruits. Why is it the first for kings and festivals and donations of shekels and documents of houses? \"It is first\" - because of the general principle that is said: \"guard the month of Aviv\". How do you guard it? Add days to it. Is it possible that, if it was a year that lacks ten or twenty days one would complete it like that [with just ten or twenty days]? [No,] the text says \"month\" - there is no [adding] less than a month. Is it possible that, if it was a year that lacks forty or fifty days one would complete it like that [with forty or fifty days]? [No,] the text says \"month\" there is no adding more than a month. Is it possible to complete the year with Nisan? [No,] the text says \"it is the first month to you\" - one Nissan you make, and you do not make two Nissan. Is it possible to complete the year with Tishrei? [No,] the text says \"guard the month of Aviv\" - guard the month that is close to Aviv [spring], and which one is it? Adar. Is it possible that if it is an early year [ie, autumn comes early] you would add days to it? And similarly if it was a late year you would take away days from it? [No,] the text says \"and you will guard this rule in its appointed time from year to year\" - a year is never less than twelve months. \"It is the first month for you of the months of the year\" - a second Nisan should not be done.",
+                "...\"Speak to all the congregation of the Children of Israel, [saying]\" - it teaches that this portion was said in Hakhel. Rabbi Yehudah says: this intends to give a negative commandment to every positive commandment said in this portion. \"In the tenth of this month you shall take for yourselves\" - it teaches that in the Egyptian [Passover] the sacrifice needed to be acquired on the tenth - is it possible on the [Passover] of [all other] generations the sacrifice needs to be acquired on the tenth? [No,] the text says \"this\" - on the Egyptian [Passover] the sacrifice needed to be acquired by the tenth, but the [Passover] of [all other] generations the sacrifice does not need to be acquired by the tenth. Does this specify the first Passover but does not specify the second Passover? [No,] the text says \"and it will be for you for guarding until the fourteenth of this month\" - on the Egyptian [Passover] the sacrifice needed to be acquired by the tenth, but the [Passover] of [all other] generations the sacrifice does not need to be acquired by the tenth. \"And you shall take\" - this teaches that every single one takes for oneself. \"And you shall take for yourselves\" - this teaches that the individual can take for the entire company, from here they say 'the proxy of a person is like that person.' \"And you shall take for yourselves, an adult\" - from here they say 'there is no acquiring by a minor.' \"A lamb per ancestral house\" - is it possible that the Egyptian [Passover] sacrifice was only slaughtered for an ancestral house? From where do we know that even for a family [it is slaughtered]? The text says \"Pull yourselves together! Pick out lambs for your families\". From where do we know this applies even for a house? The text says \"a lamb per house.\" From here they said \"an adult slaughters through his minor male and female children, and through his Canaanite male slave and his Canaanite female slave, whether with their knowledge or without\"",
+                "...If the house is too small [to be for a lamb] - it teaches that they may decrease themselves in number continuously, provided that one from the fellowship remains, those are the words of R. Yehudah. Rabbi Yosi says: whether from the first or second fellowships, and provided that they do not leave behind any quantity of the Passover [sacrifice], the text says: '[being] for a lamb' - that is, [for maintaining it alive] for eating, and not for acquiring. Rabbi [Yehudah HaNasi] says: even for acquiring since if he does not have, he appoints others for his place, and [selects] coins for non-holy [purposes] that were taken at the outset only for this. \"And he will take\" - this teaches that each and every fellowship takes for itself, from here they said 'we do not slaughter the Passover [sacrifice] for an individual from the outset, as it is written \"You are not to slaughter the Passover [sacrifice] in/for one (Deuteronomy 16:5), these are the words of Rabbi Yehudah. Rabbi Yosi says: there are moments when he is only one, and we do slaughter for him, there are times when they are ten and we do not slaughter for them. How is it possible? If he is one, and is able to eat it all, we slaughter it for him; ten, and they cannot eat it all, we do not slaughter for them so that they won't invalidate the Passover [sacrifice]. \"And his neighbor\" - Ben Bag Bag says: [from this] I only understand [lit. hear] his neighbor in the fields, from where [do I derive] his neighbor under the same roofs? The text says \"close to his house\": door [next] to door. Rabbi [Yehudah HaNasi] says - three are spoken of: 'his neighbor' - this is his neighbor in the fields; 'and his neighbor' - this is his neighbor under the roof; 'close' this is the neighbor close to his house, next to the door. [In] The Egyptian Passover his neighbor [was] close to his house, and in the Passover for the other generations, his neighbor is not close to his house. Rabbi Shimeon says: Even in the Passover for the generations his neighbor is [defined as] close to his house, and the Torah only said this due to the ways of peace, so that a person would not settle one's friends, and one's close neighbors, and one's acquaintances, and one's more distant acquaintances, and one of the dwellers of his town, and then goes and does his Passover with other people so as to fulfill what is written: 'a close neighbor is better than a distant brother' (Ecclesiastes 27:10). \"In proportion\" [quota] - the only 'proportion' is a minian, and so He says \"and the quota [levy] for Ad-nai thirty two people [lit. souls]' (Numbers 31:30). Is it possible that it is a mitzvah to slaughter to his minian and if he did not slaughter it to his minian he transgressed but it is still kosher? (No,) the text says \"proportion\" \"you shall apportion\" - the text teaches regarding him that (if he does this) it is pasul (contrary of kosher). From the fact that the text states \"man\" I only a male, from where do we include women and minors? The text says \"persons [lit. souls]\". If that is the case, why does the text say \"man\"? Just as a man is able to eat an olive size (of the sacrifice) so too a minor [is only considered a minor] if he is able to eat an olive size (of the sacrifice). Rabbi Yehudah says: 'just as a man knows to differentiate food, so too a minor (is only considered a minor) if he is able to differentiate food. And what is to differentiate food? Anyone to whom we give an egg and s/he keeps it; a stone, and s/he throws it. \"Proportion\" \"you shall apportion\" - this teaches that we are counted and we count for the minian. From here they said 'the participants in a fellowship that counted others for their portion, have the permission to do so. If they want to continue and count others in their portion, they have the permission to do so. One of the participants in a fellowship that counted another person for his portion, he has the permission to do so. If he wants to continue and count others in his portion, he has the permission to do so. \"According to what each will eat\" - this excludes a person who is sick, an uncircumcised and one whose ritual status is 'impure'. \"On the lamb\" - Ben Bag Bag says: I understand [lit. I hear] a live lamb or a slaughtered one, you make the decision. Here (v.4) it says \"a lamb\" and there it says \"a lamb\" (v.3), just as the lamb said there is alive and not slaughtered, here, too, it is alive. From here they said 'we always apportion according to the Passover sacrifice, and we prevent [lit. hold their hands back] them (from apportioning) until it is slaughtered.",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "<b>Your flocks:</b> \"Your flocks come also from mine!\" <b>Your herds:</b> \"Your herds come also from my ministers!\" <b>Take [them], as you said, and begone!:</b> Your prediction has been fulfilled! \"Moses said, “You yourself must provide us with sacrifices and burnt offerings to offer up to the LORD our God\" (Exodus 10:25) <b>And may you bring a blessing upon me also!:</b> Even women and children.  Another interpretation: \"And may you bring a blessing upon me also.\" (Exodus 12:32)  From here you say that Pharaoh knew that he was lacking in prayer, and God does not forgive someone until he has persuaded his neighbor [to forgive him as well].  What reward did he take for this? -- \"In that day, there shall be an altar to the LORD inside the land of Egypt\" (Isaiah 19:19) The mouth that said, \"Who is the LORD that I should heed Him [and let Israel go]?\" (Exodus 5:2) is [also] the mouth that said, \"The LORD is in the right [and I and my people are in the wrong.]\" (Exodus 9:27)  What reward did he take for this? -- \"You shall not abhor an Egyptian, for you were a stranger in his land.\" (Deuteronomy 23:8) The mouth that said, \"I will pursue, I will overtake, I will divide the spoil,\" (Exodus 15:9) is [also] the mouth that said, \"Let us flee from the Israelites, [for the LORD is fighting for them against Egypt.]\" (Exodus 14:25)  What reward did he take for this? -- \"You put out Your right hand, The earth swallowed them.\" (Exodus 15:12) They merited to be buried, that beast and birds would not eat them."
+            ],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "\"That the Torah of the Lord be in thy mouth\" -- to exclude women [from tefillin]. What is exemplary about tefillin? They are a positive time-triggered commandment from which women are exempt. So too, are women exempt from all positive time-triggered commandments."
+            ],
+            [
+                "",
+                "",
+                "",
+                "(4) I will strengthen Pharaoh's heart, and he will chase after them; for his heart was divided whether to pursue or not to pursue. I will be honored through Pharaoh and all his army. Pharaoh began to sin first, and from him, the punishment began. Similarly, you say (Genesis 7:23), \"And He blotted out all existence from man to beast; whoever began to sin first, from him the punishment began.\" Similarly (Genesis 19:11), \"And the men at the entrance of the house were struck with blindness; whoever began to sin first, from him the punishment began.\" Similarly (Genesis 19:13), \"For we are about to destroy this place; whoever began to sin first, from him the punishment began.\" Similarly (Numbers 5:27), \"And her belly shall swell, and her thigh shall fall; and the rest of the body did not escape, but he who began to sin first, from him the punishment began.\" So here it says, \"And I will be honored through Pharaoh and all his army; Pharaoh began to sin first, and from him, the punishment began.\" Aren't these things [logical]? Which measure is greater, the measure of goodness or the measure of punishment? You should say the measure of goodness is greater. And if the measure of punishment, which is lesser, he who began to sin first, from him the punishment began; how much more so for the measure of goodness, which is greater, that whoever begins to perform a commandment first takes his reward at the beginning.",
+                "Another explanation of \"And I will be honored through Pharaoh\": When the Holy One, blessed be He, takes vengeance on the wicked, His name is magnified in the world. And so it says (Isaiah 66:19), \"And I will set a sign among them, and I will send those who escape from them to the nations, to Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, to the distant islands that have not heard My fame or seen My glory.\" What does it say? \"And they shall declare My glory among the nations.\" Similarly, you say (Ezekiel 38:22), \"And I will judge him with pestilence and with blood, and I will rain down torrential rain.\" What does it say? \"And I will magnify Myself, and sanctify Myself, and make Myself known in the sight of many nations.\" Similarly, you say (Jeremiah 16:19), \"O Lord, my strength, and my fortress, and my refuge in the day of affliction.\" What does it say? \"To You, the nations shall come from the ends of the earth and say, 'Our ancestors have inherited nothing but lies, vanity, and things of no profit.'\"",
+                "And Egypt shall know that I am the Lord. Previously, they did not know the Lord; now, \"And Egypt shall know that I am the Lord.\" And they did so, to make known the praise of Israel, for they did not say to Moses, \"How can we go back and not break the hearts of the children who are with us?\" but they believed and went after Moses. Another explanation of \"And they did so\": They said, willing or unwilling, we have nothing but the words of the son of Amram."
+            ],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "The Eternal shall reign forever: R. Yossi said: If only the Israelites had said, \"The Eternal reigns forever\" no nation or kingdom would have ruled over them, but rather [they said] the Eternal shall reign forever, [meaning] in a future time to come. Why [incomplete]"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "...\"Visiting (poked)\" - visiting is always to remember. And so it states (Genesis 21:1), \"And the Lord visited Sarah\"; and it states (Exodus 3:16), \"I will surely visit you.\" R. Yehudah says, \"I gather together the iniquities with me, and suspend them until the fourth generation; as with Jehu, the son of Nimshi. Accordingly, it states [about him] (II Kings 15:12), \"Four generations of your descendants shall occupy the throne of Israel.\" And so it was for him...",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "<b>For in six days the Lord made the heaven and the earth (Exodus 20:11):</b> And were they created in six days? And has it not already been stated (Psalms 33:6), \"By the word of the Lord, the heavens were made.\" If so why does it state, \"For in six days, the Lord made the heaven?\" Rather it is to punish the wicked who destroy the world that was created in six days and to give a goodly reward to the righteous who preserve the world that was created in six days. Another explanation: \"For in six days, the Lord made, etc. - based on three things was the Shabbat given to Israel. Based on the exodus from Egypt, as it is written (Deuteronomy 5:15), \"Remember that you were a slave in the land of Egypt.\" And based on, \"For in six days, the Lord made, etc.\" And based on, \"and He rested on the seventh day\" (Exodus 20:11). \"And the sea and everything that is in them\" (Exodus 20:11): The sea was included in the act of creation [of the earth]. Rather [it was specified] to say that there is praise about the sea corresponding to all of the acts of creation. Similar to this, you say, \"and Leviathan that You formed to sport with\" (Psalms 104:26). And was the Leviathan not included in the creations of the sea. Rather [it was specified] to say that there is praise about the Leviathan corresponding to all of the creation of the sea. \"And He rested on the seventh day\" - to teach that rest was not commanded until the seventh day. Another explanation: \"And He rested on the seventh day\" - and is there toil and exhaustion before Him? And is it not already stated (Isaiah 40:28), \"He does not get tired and He does not get exhausted?\" If so, why is it stated, \"and He rested?\" Rather it is to punish the wicked who destroy the world that was created with toil and exhaustion. Another explanation: \"And He rested\" - and are the things not an a fortiori argument (<i>kal vechomer</i>): And if the One who spoke and the world came into being, blessed be He - who does not have toil and exhaustion before him - wrote about Himself, \"and He rested\"; is it not all the more so that man about whom it is written (Job 5:7), \"For man is born to toil,\" should be obligated to rest on the seventh day? \"Therefore the Lord blessed the Shabbat and made it holy\": With what did He bless it and with what did He make it holy? He blessed it and made it holy with manna. He blessed it with manna: About every day it says (Exodus 16:16), \"an omer per person\"; but about Shabbat it says (Exodus 16:22), \"two omer.\" About every day it says (Exodus 16:20), \"It became wormy and putrid\"; but about Shabbat it says (Exodus 16:24), \"It did not turn putrid and there were no worms in it.\" Rabbi Shimon ben Yehudah of Kefar Ikos says, \"He blessed it with lights, and made it holy with lights. He blessed it with the light of man's face and He made it holy with the light of man's face. And even thought the lights became corrupted on the eve of Shabbat, they were not darkened until the conclusion of Shabbat. So does it say - 'And the light of the moon shall become like the light of the sun, and the light of the sun shall become sevenfold, like the light of the seven days\" (Isaiah 30:26).'\" Rabbi Yose said to him, \"What do I need [this for]? Has it not already been stated (Psalms 49:13), 'But man does not rest in his glory' - his glory did not rest (sleep overnight) with him, but rather his glory was negated [beforehand], and 'he is silenced like the beasts?'\" He said to him, \"Yes, the decree was on the eve of Shabbat, and he did not rest before the decree was decreed; but it was not darkened until the conclusion of Shabbat.\"",
+                "    ",
+                "?"
+            ],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "...An eye for an eye - one pays damage(s), the value of his eye. ...... Ben Azai says: behold here it says \"a wound for a wound\" and further on (verse 18) it says \"if a man hits his neighbor with a stone or with the fist\" - behold, this is the wound spoken. Just as the wound spoken of above \"he will pay for his idleness and for his cure\", here too \"he will pay for his idleness and his cure\". The wound is included in the general idea, and is expressed [lit. comes out] to teach (in general) and not about itself (specifically) - but it does come to teach regarding the general principle: just as the wound of which it is said \"due to\" is about payment, so too (here) [everything] of which it is said \"due to\" is about payment. Or - is it possible that this applies even for \"life for life\"? [No,] the text says (Numbers 35:31) \"and you will not take ransom for the life of a murderer\". [For the life of a murderer] you do not take payment, but you do take payment for limbs.",
+                "Burn for burn - if with wound it was already said, but if even though there is no wound [inflicted], such as he hit him with a [towel?] or a nail on his nail, on a place that does not make a wound, from here you say that one who diminishes the limb of his fellow, he pays five things: damages, and pain, and idleness, and healing, and shame. Damages and pain are spoken of here. Idleness and healing [are spoken of] above. And shame in another place, as it is written (Deut. 25:11) \"and she stretches her hand and seizes him by his genitals [lit. shames].\" Damages - we assess him: how much is he worth complete, and how much he is worth after he made him lose a limb. Pain - we appraise how much a person would want that would be given to him to have his hand cut with a narcotic or not cut at all, [cut]with a slaughtering knife. Idleness - we see him as if he is a guard. Healing - we appraise in how many days he will heal, and how many are needed. And shame - All goes according to who shames and who is shamed. And if he did not make him lose a limb, he is exempt from damages; and if there is no pain, he is exempt of [paying for] pain; and if there is no idleness, he is exempt of [paying for] idleness; and if there is no healing he is exempt of [paying for] healing; and if there is no shame, he is exempt of [paying for] shame."
+            ],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "<b>You shall not oppress a stranger:</b> Rabbi Eliezer said, \"For what reason did the Torah issue warnings with regard to mistreatment of a stranger in thirty-six places? Because [a stranger's] inclination is toward evil,  that they will not return to their inclination.  <b>Having yourselves been strangers:</b> From here Rabbi Eliezer said, \"The blemish that is in you, do not point it out in your fellow.\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Moses assembled</b> - Why is this stated? Since it says (Ex. 25:8), \"Let them make me a sanctuary,\" one might infer [that they should do so] whether on a weekday or on the Sabbath. And yet, how do I fulfill \"whoever does work on it shall be put to death\" (Ex. 31:14)? [Is it to be understood as applying] to all other forms of work except the construction of the Tabernacle, or even to the construction of the Tabernacle? And how do I reconcile \"Let them make me a sanctuary\" [with the prohibition of work]? Is it on all other days, excluding the Sabbath, or even on the Sabbath? <br>But logic dictates: Since \"work\" is called \"work\", and the preparations for work are also called \"work\", if I derive [the law] from the \"work\" that pushes off the Sabbath, all the more so should the preparations for work push off the Sabbath. Moreover, another logical argument: from the work that only comes about through preparations, [the work] pushes off the Sabbath. As for the preparations for this work, how do I know that if the horn of the altar was damaged, or the knife was damaged, that one may repair them on the Sabbath? The Scripture says, \"Moses assembled the whole Israelite community and said to them...” [to indicate that the work of the Tabernacle should be] on a weekday and not on the Sabbath. <br><b>And he said to them</b> - Rabbi says this introduces the 39 categories of work that were orally communicated to Moses. ",
+                "<b>Six days shall work be done</b> - This is consistent with Rabbi Ishmael's statement. One verse says, \"Six days shall work be done\", and another says (Ex. 20:9), \"Six days you shall labor and do all your work\". How can both these verses be upheld? When Israel does God's will, their work is done by others, as it says (Isa. 61:5), \"Strangers shall stand and pasture your flocks\". But when Israel doesn't do God's will, not only do they do their own work, but they also do the work of others, as it says (Deut. 28:48), \"You shall serve your enemies whom the Lord will send against you\". <br><b>But the seventh day shall be holy to you</b> - Why is this said? So that the priests won't say, \"Since we are permitted [to do work] in the Temple, we are also permitted outside [in the rest of the country].” The Scripture says, \"But the seventh day shall be holy to you\" - it is holy for you, but secular for the Temple. <br><b>A sabbath of complete rest for the LORD</b> - It is entrusted to God, not to the court. <br><b>Anyone who does any work on it shall be put to death</b> - Not on this [Sabbath] and another [such as Yom Kippur]. Suppose someone wrote two letters, one on the Sabbath and one on Yom Kippur, or wove two threads, one on the Sabbath and one on Yom Kippur. Would he be liable for each individually? The Scripture says, \"Anyone who does any work on it shall be put to death\", meaning not on this [Sabbath] and another. <br>Just as [the laws of] Sabbath and Yom Kippur are before him and he did work during twilight, could he be liable? The Scripture says, \"Anyone who does any work on it\" [meaning] until the day is established. <br>I only know about the primary forms of prohibited work and their derivatives. How do I know to also prohibit rabbinic decrees? The Scripture says (Ex. 20:10), \"any work\". Could one be liable for a sin offering for violating a rabbinic decree? The Scripture says \"work\", referring to the specific work for which one is liable, and not for violating a rabbinic decree. <br>How do I know [that the prohibition includes] buying and selling, lending, and deposits, which are called \"work\"? The Scripture says (Ex. 22:7), \"If he did not lay hands on his neighbor's property\". <br>How about legal cases, claims, appeals, and all matters of the court, which are termed \"work\"? The Scripture says (1 Chronicles 26:29), \"Beniniah and his sons were in charge of the external affairs over Israel, for officers and judges\". <br>How about betrothals and divorces, which are called \"work\"? The Scripture says (Ezra 10:13), \"But there are many people, and it is the rainy season; we cannot stand outside, and the work cannot be done in a day or two\". <br>What about calculations, which are termed \"work\"? It is written (Genesis 39:11), \"He entered the house to do his work\".",
+                "<b>You shall not kindle a fire</b> - Why is this said? Since it says (Ex. 34:21), \"You shall cease from plowing and harvesting\", meaning cease from plowing during the harvest and cease from harvesting during plowing. I only know [about the prohibition to work] from the eve of the seventh year to the seventh year, how about from the eve of the Sabbath to the Sabbath? By logic: since the seventh year [sabbatical year] is for the sake of God's name and the Sabbath is for the sake of God's name, if one ceases from the eve of the seventh year to the seventh year, then one should also cease from the eve of the Sabbath to the Sabbath. Another argument: Just as the seventh year, for which one is not liable to court-imposed death, requires one to rest from the eve of the seventh year to the seventh year, the Sabbath, for which one is liable to court-imposed death, should also require rest from the eve of the Sabbath to the Sabbath. Or perhaps one cannot light his lamp, or make a bonfire, or warm his hot water on the eve? The Scripture says, \"You shall not kindle a fire in any of your dwellings on the Sabbath day\". On the Sabbath day, you shall not kindle [a fire], but you can kindle [one] on the eve of the Sabbath for the Sabbath. <br>Another interpretation: <b>You shall not kindle a fire</b> - Why is this said? Since it says (Leviticus 6:6), \"A perpetual fire shall be kept burning on the altar, not to go out\", one might think this applies both on weekdays and on the Sabbath. How then do I fulfill \"whoever does any work on it shall be put to death\" (Ex. 31:14)? [Is it referring] to all other forms of work except arranging [the wood on the altar], or even arranging [the wood]? How do I fulfill \"not to go out\" [with the prohibition of work]? Is it on all other days, excluding the Sabbath, or even on the Sabbath? The Scripture says, \"You shall not kindle a fire in any of your dwellings\". In your dwellings you shall not kindle [a fire], but you can kindle [one] in the Temple. <br>A student of Rabbi Ishmael said: <b>You shall not kindle a fire</b> - Why is this said? Since it says (Deut. 21:22), \"If a man is guilty of a capital offense and is put to death\", I might think [the law applies] both on weekdays and on the Sabbath. How then do I fulfill \"whoever does any work on it shall be put to death\" (Ex. 31:14)? [Is it referring] to all other forms of work except the death penalty imposed by the court, or even the death penalty imposed by the court? How do I reconcile \"and he is put to death and you hang him\" [with the prohibition of work]? Is it on all other days, excluding the Sabbath, or even on the Sabbath? The Scripture says, \"You shall not kindle a fire in any of your dwellings\". This refers to the dwelling of the court. Burning was included [in the general prohibition]. Why was it singled out? To draw an analogy from it: Just as burning is one of the four death penalties imposed by the court and it does not override the Sabbath, so too the other death penalties do not override the Sabbath. Hence, penalties are not imposed on the Sabbath. <br>Rabbi Jonathan says: <b>You shall not kindle a fire in any of your dwellings</b> - Why is this said? Since it says (Ex. 35:1), \"Moses assembled the whole Israelite community and said to them, 'These are the things'\", I might think that one is not liable unless he violates all 39 primary categories of work. The Scripture says (Ex. 34:21), \"You shall cease from plowing and harvesting\", or perhaps one is not liable unless he violates two [categories], otherwise he is not liable. The Scripture says, \"You shall not kindle a fire\". Kindling was included [in the general prohibition]. Why was it singled out? To draw an analogy from it: Just as kindling is one of the 39 primary categories of work and one is liable for it individually, so too for the other 39 primary categories of work, one is liable for each one individually. <br>Rabbi Nathan says: <b>You shall not kindle a fire in any of your dwellings</b> - Why is this said? Since it says (Ex. 12:16), \"But whatever everyone needs to eat, that alone may be prepared by you\", I might think that one is not allowed to light his lamp or make a bonfire or warm his hot water [on the eve of the Sabbath]. The Scripture says, \"You shall not kindle a fire in any of your dwellings on the Sabbath day\". On the Sabbath day, you shall not kindle [a fire], but you can kindle [one] on a festival. \n"
+            ]
+        ],
+        "Additions": []
+    },
+    "schema": {
+        "heTitle": "מכילתא דרבי שמעון בן יוחאי",
+        "enTitle": "Mekhilta DeRabbi Shimon Ben Yochai",
+        "key": "Mekhilta DeRabbi Shimon Ben Yochai",
+        "nodes": [
+            {
+                "heTitle": "",
+                "enTitle": ""
+            },
+            {
+                "heTitle": "הוספה",
+                "enTitle": "Additions"
+            }
+        ]
+    }
+}

json/Midrash/Halakhah/Mekhilta DeRabbi Shimon Ben Yochai/English/merged.json

@@ -0,0 +1,213 @@
+{
+    "title": "Mekhilta DeRabbi Shimon Ben Yochai",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mekhilta_DeRabbi_Shimon_Ben_Yochai",
+    "text": {
+        "": [
+            [],
+            [],
+            [
+                "<b>And Moses was tending...</b> in the midst of a flame of fire from within the thorn bush. Rabbi Shimon bar Yochai asks: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? What is so special about this thorn bush, which is more formidable than all the trees in the world, such that any bird that enters it does not emerge from it in peace, but rather is cut to pieces? Similarly, the servitude in Egypt was harsher before God than any other servitude in the world. No slave or maidservant ever went free from Egypt, except for Hagar, as it is said (Genesis 12:20): \"And Pharaoh commanded men concerning him, and they sent him away, him and his wife and all that he had.\" <br><b>Another interpretation of \"from within the thorn bush\":</b> Rabbi Joshua says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Whenever Israel is in distress, it is as if He Himself is in distress, as it is said (Isaiah 63:9): \"In all their affliction, He was afflicted.\" And it says (Psalms 91:15): \"I am with him in distress.\" And it says (Zechariah 2:12): \"For whoever touches you touches the apple of His eye.\" The scripture likens this to anyone who harms Israel is, so to speak, harming the One who spoke and brought the world into being. Thus, Rabbi Joshua says: Come and see the extent of God's compassion and merits for Israel. When they descended to Egypt, the Divine Presence went with them, as it is said (Genesis 46:4): \"I will go down with you to Egypt.\" When they ascended, the Divine Presence ascended with them, as it is said (ibid): \"And I will also surely bring you up again.\" When they went down to the sea, the Divine Presence was with them, as it is said (Exodus 14:19): \"And the angel of God, who went before the camp of Israel, moved.\" When they came to the desert, the Divine Presence was with them, as it is said (Deuteronomy 1:31): \"In the wilderness, where you saw how the Lord your God carried you.\" When they were in distress, as it were, He was with them in distress, as it is said \"from within the thorn bush.\" When they were at ease, He was with them in comfort, as it is said (Psalms 106:5): \"That I may see the prosperity of Your chosen ones, that I may rejoice in the gladness of Your nation, that I may glory with Your inheritance.\" <br><b>Another interpretation of \"from within the thorn bush\":</b> Rabbi Yosi says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Because it is pure, and the nations of the world do not make it into an idol. <br><b>Another interpretation of \"from within the thorn bush\":</b> A certain non-Jew asked Rabban Gamaliel: \"Why did the Holy One, blessed be He, reveal Himself to Moses from within the thorn bush?\" He replied: \"Had He revealed Himself upon a single carob or fig tree, you would have said that there is a place on earth devoid of the Divine Presence. Now that He revealed Himself upon a thorn bush, it teaches you that there is no place on earth devoid of the Divine Presence.\" <br><b>Another interpretation of \"from within the thorn bush\":</b> Rabbi Yosi says: Why \"from within the thorn bush\"? Just as with a thorn bush, if a person inserts his hand into it, he is not harmed because its thorns point downward. But if he wishes to withdraw his hand, the thorns grasp it. Similarly, when the Israelites descended to Egypt, the Egyptians welcomed them, as it is said (Genesis 47:6): \"The land of Egypt is before you; in the best of the land make your father and brothers to dwell.\" But when they wished to leave, the Egyptians held them back, as it is said (Exodus 5:2): \"I will not let Israel go.\" <br><b>Rabbi Eliezer says:</b> Moses saw a great miracle from within the thorn bush: he saw the bush burning yet not consumed by the fire. If you are astonished by this, consider Aaron's staff, which was dry wood, yet it produced almonds and blossoms. <br><b>Another interpretation of why \"from within the thorn bush\":</b> Rabbi Elazar ben Arach says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Although God could have spoken from the tops of mountains or the heights of the world or the cedars of Lebanon, He humbled Himself and spoke from a lowly thorn bush. Regarding this, Solomon said (Proverbs 29:23): \"A man's pride shall bring him low, but he who is of a humble spirit shall obtain honor.\" You will not find any tree more humble than the thorn bush. And it also says (Psalms 138:6): \"For though the Lord is high, He regards the lowly.\""
+            ],
+            [
+                "<b>And Moses said, etc.</b> Rabbi Eliezer ben Arach said: The Holy One, blessed be He, implored Moses for seven days to go on His mission, as it is written: \"even yesterday, even the day before, three days ago, even three days before, ever since you have spoken,\" and this is the seventh day.",
+                "<b>And the anger of the Lord was kindled against Moses.</b> Rabbi Eliezer ben Arach said: The Holy One, blessed be He, spoke to Moses in a worldly manner so that the denigrators of the world would not say that because He is a deity and the master of the world, He did not act justly. Therefore, the Holy One, blessed be He, implored Moses for six days, as it is written: \"even yesterday, even three days ago, ever since you spoke to your servant,\" and on the seventh day, He said to him, \"Please send by the hand you will send.\" <br>He gave a parable: To what is this matter comparable? To a king who had a servant, and he loved him with a complete love. The king wanted to appoint him as a steward to sustain the royal children. What did the king do? He took his servant by his hand and brought him into his treasure house, showing him silver, gold, precious stones, and pearls, and everything he had in his treasure house. He then took him to the field and showed him gardens and orchards and everything he had in the field. The servant extended his hand and said, \"I cannot become a steward to sustain the royal children.\" The king became angry and said to him, \"If you cannot become a steward, why did you bother me with all this effort?\" He swore that the servant would not enter the threshold of his palace. <br>So too, the Almighty implored Moses for six days on His mission to Egypt, and on the seventh day, He said to him, \"Please send by the hand you will send.\" The Holy One, blessed be He, said to Moses, \"You say to me, 'Please send by the hand you will send.' Joshua, your student, and your disciple, will bring Israel into the land. You will not enter the land with them,\" as it is said, \"Therefore you shall not bring this assembly.\" <br>Moses replied and said before the Holy One, blessed be He, \"Master of the Universe, you tell me to go down to Egypt and bring out the Children of Israel from Egypt. Surely I am a messenger. Two missions to one person at one time? My Lord, this mission is better with two people, as one,\" as it is said, \"Two are better than one,\" and it is inferred, \"By the mouth of two witnesses shall a matter be established.\" <br>The Holy One, blessed be He, replied and said to Moses, \"I will inform you of whom you stand before and ask for mercy that you and he go on my mission to Egypt. The Holy Spirit has already rested upon him, and he goes out and awaits you on my behalf to Egypt. Now when he sees you, he will be like the sun,\" as it is said, \"And behold, he is coming out to meet you, and when he sees you, he will be glad in his heart.\" <br>The Holy One, blessed be He, replied and said to Moses, \"Initially, when I revealed myself to you at the bush, you hid your face from me,\" as it is said, \"And Moses hid his face.\" \"Now, when have you been given the opportunity to speak to me like a servant to a human master who has permission to speak to his master?\" <br>Moses spoke and said, \"I have no messengers, I have no troops, I have no seraphim, I have no wheels, I have no ministering angels, and I have no heavenly chariots to send and bring out my children from Egypt. You tell me, 'Please send by the hand you will send.' I am the one who called the world from the east of the sun to its setting. From that law, you are fit for washing immediately. But what can I do, for I am merciful.\" Thus, it is said, \"And God spoke to Moses and said to him, 'I am the Lord.'\" <br>And the sages say: The Holy One, blessed be He, said to Moses, \"Moses, the merit of Amram, your father, stood by you. He did a great deed in Israel. When Egypt imposed hard labor on Israel and cast them into the Nile, they said, 'We marry women, beget sons, and the Egyptians cast them into the Nile. Why do we toil in vain?' Amram arose and did a great deed in Israel, and his mind agreed with the mind of the place (God). He divorced his wife when she was pregnant for three months. At the end of three months, he remarried her, as it is said, 'And a man from the house of Levi went and took the daughter of Levi.' And the ministering angels clapped before her like grooms and brides,\" as it is said, \"If sons, then joy.\" And the Egyptians calculated nine months for her, and she gave birth within six months. <br>Why was this necessary? Either Amram took a wife, or he did not. Rather, to inform all who come to the world of the merit of Amram the righteous. Moses replied and said before the Holy One, blessed be He, \"Master of the Universe, you tell me to go down to Egypt and bring out sixty myriads from under the burdens of Egypt. I fear for the people, for I fled from them.\" He said to him, \"Do not fear, Moses. They have already died,\" as it is said, \"For all the men who sought your life are dead.\" <br>The Holy One, blessed be He, replied and said to Moses, \"Moses, you say to me, 'I fear for the people, for I fled from them.' The people who sent Pharaoh to capture you, who made them mute, who made them deaf, who made them blind, is it not I, the Lord?\" Rabbi Eliezer ben Yehuda of Bartota says: Moses replied and said before the Holy One, blessed be He, \"Master of the Universe, you tell me to go down to Egypt and bring out sixty myriads from under the burdens of Egypt. If you had loosened them for a year or two before speaking, things would already be done. But they were enslaved for 210 years. Pharaoh will say to me, 'A slave who served for ten years and no creature protested against him, another will come and take him from his hand? Or one who worked the vineyard for ten years and no creature protested against him, another will come and take it from his hand?' Master of the Universe, these things you tell me are heavy and burdensome,\" as it is said, \"For I am slow of speech and slow of tongue.\""
+            ],
+            [],
+            [
+                "<b>And God spoke to Moses and said to him, \"I am the LORD (YHWH)\"</b>: <br><b>Rabbi Eliezer says</b>: The Holy One, blessed be He, said to Moses, \"I am the One who said, 'Let there be a world',\" as it is said (Psalms 50:1), \"The mighty God, the LORD, has spoken and called the earth.\" I am the One who told Abraham, your forefather, in the Covenant Between the Parts (Genesis 15:13), \"Know for certain that for four hundred years your descendants will be strangers in a country not their own.\" Now, there is a pressing oath, and you come before Me in an unconventional manner, asking that I bring My children out of Egypt, yet you say, \"Please send by the hand of whom You will send.\" <br><b>Rabbi Joshua says</b>: The Holy One, blessed be He, said to Moses, \"I am trustworthy to reward Isaac, son of Abraham, who offered a quarter of his blood upon the altar. I said to him (Psalms 89:19), 'With My sacred oil I have anointed him.' Now I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Shimon says</b>: The Holy One, blessed be He, said to Moses, \"I am trustworthy to fulfill what I promised to Jacob (Genesis 28:14), 'Your descendants will be like the dust of the earth.' Now, there is a pressing oath, and you come before Me in an unconventional manner, asking that I bring My children out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Judah says</b>: The Holy One, blessed be He, said to Moses, \"I am the Master of the world. I am full of mercy. I am trustworthy to reward. My children are enslaved to flesh and blood, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Nehemiah says</b>: The Holy One, blessed be He, said to Moses, \"It is revealed and known before Me the suffering of My children in Egypt,\" as it is said (Exodus 2:25), \"God looked upon the Israelites, and God took notice.\" My children are in distress, you are at ease, and I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Yosi the Galilean says</b>: The Holy One, blessed be He, said to Moses, \"My children were obligated to Me in Egypt,\" as it is said (Ezekiel 20:7), \"I said to them: Cast away, every one of you, the detestable things that are before your eyes, and do not defile yourselves with the idols of Egypt.\" They rebelled against Me and did not want to listen to Me. I act for the sake of My great name so that it is not profaned, as it is said (ibid. 20:9), \"But I acted for the sake of My name, that it should not be profaned in the sight of the nations among whom they lived.\" I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Tarfon says</b>: The Holy One, blessed be He, said to Moses, \"Israel is deserving to be given in the hands of Ammon, Moab, and Amalek. But there is a decree from before Me that I will not deliver them into their hands,\" as it is said (Exodus 17:16), \"For hands were lifted up to the throne of the LORD.\" And it is said (Ezekiel 20:9), \"But I acted for the sake of My name, that it should not be profaned in the sight of the nations.\" I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Joshua ben Korcha says</b>: The Holy One, blessed be He, said to Moses, \"Israel is not deserving to be given manna in the desert, but only hunger, thirst, nakedness, and exposure. But what can I do? I pay them the reward of Abraham, My beloved, who made a meal for My ministering angels,\" as it is said (Genesis 18:8), \"He stood over them under the tree while they ate.\" I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'\" <br><b>Rabbi Akiva says</b>: The Holy One, blessed be He, said to Moses, \"By saying, decreeing, and swearing, you are prevented from entering the land.\" And so it says (Numbers 20:12), \"Because you did not believe in Me, to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.\" And the word \"therefore\" indicates an oath, as it is said (1 Samuel 3:14), \"Therefore I swear to the house of Eli.\" <br>[\"And all this anger, why? Because [Moses] said, 'Since I came to Pharaoh...'\". <br><b>Rabbi Eliezer the Modaite says</b>: God forbid that this righteous man [Moses] should speak in such a manner! Rather, this is what he said before Him: \"Master of the Universe, is it not [true that] the one who redeems is also the savior? Master of the Universe, I know that You are destined to bring Your children out of Egypt. Perhaps You intend to do so through another [messenger], and I have not merited to bring them out by my hand.\" <br>The Holy One, blessed be He, responded to him and said: \"Moses, you have merited, and it is through your hand that I will bring them out. Know this, for from the response He gave him, you can learn [this interpretation], as it is said, 'And the LORD said to Moses, now you will see...'\"]"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "... This is the [first] month to you ~ The first ancestors did not count it. Is it possible that the first ancestors did not count it? Behold, the Torah was not given in their days, but from the moment Torah was given and onward, the first comers (ie, the other nations) would count. No, this is not possible: the text says - \"for you\". You count it [as the first month], and the other nations do not.[First of] Months - Is it possible [that this is the first month] for [beginning of] years and shemittah [cycles] and Jubilee [cycles]? [No,] the text says \"first of months\" - for months it is the first, but it is not the first for the [beginning of] years, nor shemittah [cycles], nor Jubilee [cycles]. \"It is first for you [all]\" - and not for the tenth part of animals, and not for the fruits. Why is it the first for kings and festivals and donations of shekels and documents of houses? \"It is first\" - because of the general principle that is said: \"guard the month of Aviv\". How do you guard it? Add days to it. Is it possible that, if it was a year that lacks ten or twenty days one would complete it like that [with just ten or twenty days]? [No,] the text says \"month\" - there is no [adding] less than a month. Is it possible that, if it was a year that lacks forty or fifty days one would complete it like that [with forty or fifty days]? [No,] the text says \"month\" there is no adding more than a month. Is it possible to complete the year with Nisan? [No,] the text says \"it is the first month to you\" - one Nissan you make, and you do not make two Nissan. Is it possible to complete the year with Tishrei? [No,] the text says \"guard the month of Aviv\" - guard the month that is close to Aviv [spring], and which one is it? Adar. Is it possible that if it is an early year [ie, autumn comes early] you would add days to it? And similarly if it was a late year you would take away days from it? [No,] the text says \"and you will guard this rule in its appointed time from year to year\" - a year is never less than twelve months. \"It is the first month for you of the months of the year\" - a second Nisan should not be done.",
+                "...\"Speak to all the congregation of the Children of Israel, [saying]\" - it teaches that this portion was said in Hakhel. Rabbi Yehudah says: this intends to give a negative commandment to every positive commandment said in this portion. \"In the tenth of this month you shall take for yourselves\" - it teaches that in the Egyptian [Passover] the sacrifice needed to be acquired on the tenth - is it possible on the [Passover] of [all other] generations the sacrifice needs to be acquired on the tenth? [No,] the text says \"this\" - on the Egyptian [Passover] the sacrifice needed to be acquired by the tenth, but the [Passover] of [all other] generations the sacrifice does not need to be acquired by the tenth. Does this specify the first Passover but does not specify the second Passover? [No,] the text says \"and it will be for you for guarding until the fourteenth of this month\" - on the Egyptian [Passover] the sacrifice needed to be acquired by the tenth, but the [Passover] of [all other] generations the sacrifice does not need to be acquired by the tenth. \"And you shall take\" - this teaches that every single one takes for oneself. \"And you shall take for yourselves\" - this teaches that the individual can take for the entire company, from here they say 'the proxy of a person is like that person.' \"And you shall take for yourselves, an adult\" - from here they say 'there is no acquiring by a minor.' \"A lamb per ancestral house\" - is it possible that the Egyptian [Passover] sacrifice was only slaughtered for an ancestral house? From where do we know that even for a family [it is slaughtered]? The text says \"Pull yourselves together! Pick out lambs for your families\". From where do we know this applies even for a house? The text says \"a lamb per house.\" From here they said \"an adult slaughters through his minor male and female children, and through his Canaanite male slave and his Canaanite female slave, whether with their knowledge or without\"",
+                "...If the house is too small [to be for a lamb] - it teaches that they may decrease themselves in number continuously, provided that one from the fellowship remains, those are the words of R. Yehudah. Rabbi Yosi says: whether from the first or second fellowships, and provided that they do not leave behind any quantity of the Passover [sacrifice], the text says: '[being] for a lamb' - that is, [for maintaining it alive] for eating, and not for acquiring. Rabbi [Yehudah HaNasi] says: even for acquiring since if he does not have, he appoints others for his place, and [selects] coins for non-holy [purposes] that were taken at the outset only for this. \"And he will take\" - this teaches that each and every fellowship takes for itself, from here they said 'we do not slaughter the Passover [sacrifice] for an individual from the outset, as it is written \"You are not to slaughter the Passover [sacrifice] in/for one (Deuteronomy 16:5), these are the words of Rabbi Yehudah. Rabbi Yosi says: there are moments when he is only one, and we do slaughter for him, there are times when they are ten and we do not slaughter for them. How is it possible? If he is one, and is able to eat it all, we slaughter it for him; ten, and they cannot eat it all, we do not slaughter for them so that they won't invalidate the Passover [sacrifice]. \"And his neighbor\" - Ben Bag Bag says: [from this] I only understand [lit. hear] his neighbor in the fields, from where [do I derive] his neighbor under the same roofs? The text says \"close to his house\": door [next] to door. Rabbi [Yehudah HaNasi] says - three are spoken of: 'his neighbor' - this is his neighbor in the fields; 'and his neighbor' - this is his neighbor under the roof; 'close' this is the neighbor close to his house, next to the door. [In] The Egyptian Passover his neighbor [was] close to his house, and in the Passover for the other generations, his neighbor is not close to his house. Rabbi Shimeon says: Even in the Passover for the generations his neighbor is [defined as] close to his house, and the Torah only said this due to the ways of peace, so that a person would not settle one's friends, and one's close neighbors, and one's acquaintances, and one's more distant acquaintances, and one of the dwellers of his town, and then goes and does his Passover with other people so as to fulfill what is written: 'a close neighbor is better than a distant brother' (Ecclesiastes 27:10). \"In proportion\" [quota] - the only 'proportion' is a minian, and so He says \"and the quota [levy] for Ad-nai thirty two people [lit. souls]' (Numbers 31:30). Is it possible that it is a mitzvah to slaughter to his minian and if he did not slaughter it to his minian he transgressed but it is still kosher? (No,) the text says \"proportion\" \"you shall apportion\" - the text teaches regarding him that (if he does this) it is pasul (contrary of kosher). From the fact that the text states \"man\" I only a male, from where do we include women and minors? The text says \"persons [lit. souls]\". If that is the case, why does the text say \"man\"? Just as a man is able to eat an olive size (of the sacrifice) so too a minor [is only considered a minor] if he is able to eat an olive size (of the sacrifice). Rabbi Yehudah says: 'just as a man knows to differentiate food, so too a minor (is only considered a minor) if he is able to differentiate food. And what is to differentiate food? Anyone to whom we give an egg and s/he keeps it; a stone, and s/he throws it. \"Proportion\" \"you shall apportion\" - this teaches that we are counted and we count for the minian. From here they said 'the participants in a fellowship that counted others for their portion, have the permission to do so. If they want to continue and count others in their portion, they have the permission to do so. One of the participants in a fellowship that counted another person for his portion, he has the permission to do so. If he wants to continue and count others in his portion, he has the permission to do so. \"According to what each will eat\" - this excludes a person who is sick, an uncircumcised and one whose ritual status is 'impure'. \"On the lamb\" - Ben Bag Bag says: I understand [lit. I hear] a live lamb or a slaughtered one, you make the decision. Here (v.4) it says \"a lamb\" and there it says \"a lamb\" (v.3), just as the lamb said there is alive and not slaughtered, here, too, it is alive. From here they said 'we always apportion according to the Passover sacrifice, and we prevent [lit. hold their hands back] them (from apportioning) until it is slaughtered.",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "<b>Your flocks:</b> \"Your flocks come also from mine!\" <b>Your herds:</b> \"Your herds come also from my ministers!\" <b>Take [them], as you said, and begone!:</b> Your prediction has been fulfilled! \"Moses said, “You yourself must provide us with sacrifices and burnt offerings to offer up to the LORD our God\" (Exodus 10:25) <b>And may you bring a blessing upon me also!:</b> Even women and children.  Another interpretation: \"And may you bring a blessing upon me also.\" (Exodus 12:32)  From here you say that Pharaoh knew that he was lacking in prayer, and God does not forgive someone until he has persuaded his neighbor [to forgive him as well].  What reward did he take for this? -- \"In that day, there shall be an altar to the LORD inside the land of Egypt\" (Isaiah 19:19) The mouth that said, \"Who is the LORD that I should heed Him [and let Israel go]?\" (Exodus 5:2) is [also] the mouth that said, \"The LORD is in the right [and I and my people are in the wrong.]\" (Exodus 9:27)  What reward did he take for this? -- \"You shall not abhor an Egyptian, for you were a stranger in his land.\" (Deuteronomy 23:8) The mouth that said, \"I will pursue, I will overtake, I will divide the spoil,\" (Exodus 15:9) is [also] the mouth that said, \"Let us flee from the Israelites, [for the LORD is fighting for them against Egypt.]\" (Exodus 14:25)  What reward did he take for this? -- \"You put out Your right hand, The earth swallowed them.\" (Exodus 15:12) They merited to be buried, that beast and birds would not eat them."
+            ],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "\"That the Torah of the Lord be in thy mouth\" -- to exclude women [from tefillin]. What is exemplary about tefillin? They are a positive time-triggered commandment from which women are exempt. So too, are women exempt from all positive time-triggered commandments."
+            ],
+            [
+                "",
+                "",
+                "",
+                "(4) I will strengthen Pharaoh's heart, and he will chase after them; for his heart was divided whether to pursue or not to pursue. I will be honored through Pharaoh and all his army. Pharaoh began to sin first, and from him, the punishment began. Similarly, you say (Genesis 7:23), \"And He blotted out all existence from man to beast; whoever began to sin first, from him the punishment began.\" Similarly (Genesis 19:11), \"And the men at the entrance of the house were struck with blindness; whoever began to sin first, from him the punishment began.\" Similarly (Genesis 19:13), \"For we are about to destroy this place; whoever began to sin first, from him the punishment began.\" Similarly (Numbers 5:27), \"And her belly shall swell, and her thigh shall fall; and the rest of the body did not escape, but he who began to sin first, from him the punishment began.\" So here it says, \"And I will be honored through Pharaoh and all his army; Pharaoh began to sin first, and from him, the punishment began.\" Aren't these things [logical]? Which measure is greater, the measure of goodness or the measure of punishment? You should say the measure of goodness is greater. And if the measure of punishment, which is lesser, he who began to sin first, from him the punishment began; how much more so for the measure of goodness, which is greater, that whoever begins to perform a commandment first takes his reward at the beginning.",
+                "Another explanation of \"And I will be honored through Pharaoh\": When the Holy One, blessed be He, takes vengeance on the wicked, His name is magnified in the world. And so it says (Isaiah 66:19), \"And I will set a sign among them, and I will send those who escape from them to the nations, to Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, to the distant islands that have not heard My fame or seen My glory.\" What does it say? \"And they shall declare My glory among the nations.\" Similarly, you say (Ezekiel 38:22), \"And I will judge him with pestilence and with blood, and I will rain down torrential rain.\" What does it say? \"And I will magnify Myself, and sanctify Myself, and make Myself known in the sight of many nations.\" Similarly, you say (Jeremiah 16:19), \"O Lord, my strength, and my fortress, and my refuge in the day of affliction.\" What does it say? \"To You, the nations shall come from the ends of the earth and say, 'Our ancestors have inherited nothing but lies, vanity, and things of no profit.'\"",
+                "And Egypt shall know that I am the Lord. Previously, they did not know the Lord; now, \"And Egypt shall know that I am the Lord.\" And they did so, to make known the praise of Israel, for they did not say to Moses, \"How can we go back and not break the hearts of the children who are with us?\" but they believed and went after Moses. Another explanation of \"And they did so\": They said, willing or unwilling, we have nothing but the words of the son of Amram.",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "... R’ Eliezer haModa’i says: “Why do you cry out to Me?” (Exodus 14:15) Do I need to be told what to do regarding my children?! “…concerning My children and the work of My hands do you command Me?” (Isaiah 45:11) Were they not already prepared before Me from the six days of creation? As it says “If these laws depart from before Me, says the Lord, so will the seed of Israel cease being a nation before Me for all time.” (Jeremiah 31:35) Others say: Israel did a great thing. For the sake of the faith with which they believed in Me it is worth it to split the sea. For they did not say to Moshe ‘how can we go out into this barren wilderness without supplies for the journey?!’ Rather, they had faith and followed after Moshe, as it says in the prophets “Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.” (Jeremiah 2:2) What reward did they receive for this? “Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord.” (Jeremiah 2:3) R’ Yosi haGalili says: when Israel entered the sea Mount Moriah was already uprooted from its place, together with the altar of Yitzchak which was built on it with the wood all laid out. It was as if Yitzchak was bound and placed on the altar and Avraham had stretched out his hand to take the knife and slaughter his son, as it says “And Abraham stretched forth his hand and took the knife, to slaughter his son.” (Genesis 22:10) God (HaMakom) said to Moshe: Moshe, my children are in distress, the sea is closing, the enemy is pursuing and you stand there drawing out your prayer?! He said before Him: and what should I do? He replied: “And you raise your staff and stretch out your hand over the sea…” (Exodus 14:16) You should elevate, exalt, give song, exultation, thanksgiving, greatness, splendor, glory and praise to He to whom all battles belong."
+            ],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "...“…directed toward Your habitation, which You made, O Lord…” (Exodus 15:17) This is one of the places which indicate that the throne above is aligned with the throne below, as it says “So says the Lord, The heavens are My throne, and the earth is My footstool…” (Isaiah 66:1) And it says “And He said to me, Son of man, this is the place of My throne and the place of the soles of My feet…” (Ezekiel 43:7) and “The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) and “I have surely built You a house to dwell in…” (Kings 8:13) The Holy Temple is beloved before He Who Spoke and Brought the World Into Being. All of the world was created only with the speech of the Holy One, as it says “By the word of the Lord, the heavens were made…” (Tehillim 33:6) but when He built the Holy Temple it was, so to speak, through His action ‘which You made, O Lord.’ Oy to the nations of the world, whose ears heard that the Holy Temple is called an action in relation to the One Who Spoke and Brought the World Into Being and destroyed it. The one who said “…Raze it, raze it, down to its foundation!” (Tehillim 137:7) What does He say? “And you prophesy to them all these words, and you shall say to them: The Lord shall roar from above, and from His Holy Habitation He shall give forth His voice; He shall roar over His habitation… A stirring has come until the end of the earth, for God has a controversy with the nations…” (Jeremiah 25:30-31) ",
+                "The Eternal shall reign forever: R. Yossi said: If only the Israelites had said, \"The Eternal reigns forever\" no nation or kingdom would have ruled over them, but rather [they said] the Eternal shall reign forever, [meaning] in a future time to come. Why [incomplete]"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "...\"Visiting (poked)\" - visiting is always to remember. And so it states (Genesis 21:1), \"And the Lord visited Sarah\"; and it states (Exodus 3:16), \"I will surely visit you.\" R. Yehudah says, \"I gather together the iniquities with me, and suspend them until the fourth generation; as with Jehu, the son of Nimshi. Accordingly, it states [about him] (II Kings 15:12), \"Four generations of your descendants shall occupy the throne of Israel.\" And so it was for him...",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "<b>For in six days the Lord made the heaven and the earth (Exodus 20:11):</b> And were they created in six days? And has it not already been stated (Psalms 33:6), \"By the word of the Lord, the heavens were made.\" If so why does it state, \"For in six days, the Lord made the heaven?\" Rather it is to punish the wicked who destroy the world that was created in six days and to give a goodly reward to the righteous who preserve the world that was created in six days. Another explanation: \"For in six days, the Lord made, etc. - based on three things was the Shabbat given to Israel. Based on the exodus from Egypt, as it is written (Deuteronomy 5:15), \"Remember that you were a slave in the land of Egypt.\" And based on, \"For in six days, the Lord made, etc.\" And based on, \"and He rested on the seventh day\" (Exodus 20:11). \"And the sea and everything that is in them\" (Exodus 20:11): The sea was included in the act of creation [of the earth]. Rather [it was specified] to say that there is praise about the sea corresponding to all of the acts of creation. Similar to this, you say, \"and Leviathan that You formed to sport with\" (Psalms 104:26). And was the Leviathan not included in the creations of the sea. Rather [it was specified] to say that there is praise about the Leviathan corresponding to all of the creation of the sea. \"And He rested on the seventh day\" - to teach that rest was not commanded until the seventh day. Another explanation: \"And He rested on the seventh day\" - and is there toil and exhaustion before Him? And is it not already stated (Isaiah 40:28), \"He does not get tired and He does not get exhausted?\" If so, why is it stated, \"and He rested?\" Rather it is to punish the wicked who destroy the world that was created with toil and exhaustion. Another explanation: \"And He rested\" - and are the things not an a fortiori argument (<i>kal vechomer</i>): And if the One who spoke and the world came into being, blessed be He - who does not have toil and exhaustion before him - wrote about Himself, \"and He rested\"; is it not all the more so that man about whom it is written (Job 5:7), \"For man is born to toil,\" should be obligated to rest on the seventh day? \"Therefore the Lord blessed the Shabbat and made it holy\": With what did He bless it and with what did He make it holy? He blessed it and made it holy with manna. He blessed it with manna: About every day it says (Exodus 16:16), \"an omer per person\"; but about Shabbat it says (Exodus 16:22), \"two omer.\" About every day it says (Exodus 16:20), \"It became wormy and putrid\"; but about Shabbat it says (Exodus 16:24), \"It did not turn putrid and there were no worms in it.\" Rabbi Shimon ben Yehudah of Kefar Ikos says, \"He blessed it with lights, and made it holy with lights. He blessed it with the light of man's face and He made it holy with the light of man's face. And even thought the lights became corrupted on the eve of Shabbat, they were not darkened until the conclusion of Shabbat. So does it say - 'And the light of the moon shall become like the light of the sun, and the light of the sun shall become sevenfold, like the light of the seven days\" (Isaiah 30:26).'\" Rabbi Yose said to him, \"What do I need [this for]? Has it not already been stated (Psalms 49:13), 'But man does not rest in his glory' - his glory did not rest (sleep overnight) with him, but rather his glory was negated [beforehand], and 'he is silenced like the beasts?'\" He said to him, \"Yes, the decree was on the eve of Shabbat, and he did not rest before the decree was decreed; but it was not darkened until the conclusion of Shabbat.\"",
+                "    ",
+                "?"
+            ],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "...An eye for an eye - one pays damage(s), the value of his eye. ...... Ben Azai says: behold here it says \"a wound for a wound\" and further on (verse 18) it says \"if a man hits his neighbor with a stone or with the fist\" - behold, this is the wound spoken. Just as the wound spoken of above \"he will pay for his idleness and for his cure\", here too \"he will pay for his idleness and his cure\". The wound is included in the general idea, and is expressed [lit. comes out] to teach (in general) and not about itself (specifically) - but it does come to teach regarding the general principle: just as the wound of which it is said \"due to\" is about payment, so too (here) [everything] of which it is said \"due to\" is about payment. Or - is it possible that this applies even for \"life for life\"? [No,] the text says (Numbers 35:31) \"and you will not take ransom for the life of a murderer\". [For the life of a murderer] you do not take payment, but you do take payment for limbs.",
+                "Burn for burn - if with wound it was already said, but if even though there is no wound [inflicted], such as he hit him with a [towel?] or a nail on his nail, on a place that does not make a wound, from here you say that one who diminishes the limb of his fellow, he pays five things: damages, and pain, and idleness, and healing, and shame. Damages and pain are spoken of here. Idleness and healing [are spoken of] above. And shame in another place, as it is written (Deut. 25:11) \"and she stretches her hand and seizes him by his genitals [lit. shames].\" Damages - we assess him: how much is he worth complete, and how much he is worth after he made him lose a limb. Pain - we appraise how much a person would want that would be given to him to have his hand cut with a narcotic or not cut at all, [cut]with a slaughtering knife. Idleness - we see him as if he is a guard. Healing - we appraise in how many days he will heal, and how many are needed. And shame - All goes according to who shames and who is shamed. And if he did not make him lose a limb, he is exempt from damages; and if there is no pain, he is exempt of [paying for] pain; and if there is no idleness, he is exempt of [paying for] idleness; and if there is no healing he is exempt of [paying for] healing; and if there is no shame, he is exempt of [paying for] shame."
+            ],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "<b>You shall not oppress a stranger:</b> Rabbi Eliezer said, \"For what reason did the Torah issue warnings with regard to mistreatment of a stranger in thirty-six places? Because [a stranger's] inclination is toward evil,  that they will not return to their inclination.  <b>Having yourselves been strangers:</b> From here Rabbi Eliezer said, \"The blemish that is in you, do not point it out in your fellow.\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Moses assembled</b> - Why is this stated? Since it says (Ex. 25:8), \"Let them make me a sanctuary,\" one might infer [that they should do so] whether on a weekday or on the Sabbath. And yet, how do I fulfill \"whoever does work on it shall be put to death\" (Ex. 31:14)? [Is it to be understood as applying] to all other forms of work except the construction of the Tabernacle, or even to the construction of the Tabernacle? And how do I reconcile \"Let them make me a sanctuary\" [with the prohibition of work]? Is it on all other days, excluding the Sabbath, or even on the Sabbath? <br>But logic dictates: Since \"work\" is called \"work\", and the preparations for work are also called \"work\", if I derive [the law] from the \"work\" that pushes off the Sabbath, all the more so should the preparations for work push off the Sabbath. Moreover, another logical argument: from the work that only comes about through preparations, [the work] pushes off the Sabbath. As for the preparations for this work, how do I know that if the horn of the altar was damaged, or the knife was damaged, that one may repair them on the Sabbath? The Scripture says, \"Moses assembled the whole Israelite community and said to them...” [to indicate that the work of the Tabernacle should be] on a weekday and not on the Sabbath. <br><b>And he said to them</b> - Rabbi says this introduces the 39 categories of work that were orally communicated to Moses. ",
+                "<b>Six days shall work be done</b> - This is consistent with Rabbi Ishmael's statement. One verse says, \"Six days shall work be done\", and another says (Ex. 20:9), \"Six days you shall labor and do all your work\". How can both these verses be upheld? When Israel does God's will, their work is done by others, as it says (Isa. 61:5), \"Strangers shall stand and pasture your flocks\". But when Israel doesn't do God's will, not only do they do their own work, but they also do the work of others, as it says (Deut. 28:48), \"You shall serve your enemies whom the Lord will send against you\". <br><b>But the seventh day shall be holy to you</b> - Why is this said? So that the priests won't say, \"Since we are permitted [to do work] in the Temple, we are also permitted outside [in the rest of the country].” The Scripture says, \"But the seventh day shall be holy to you\" - it is holy for you, but secular for the Temple. <br><b>A sabbath of complete rest for the LORD</b> - It is entrusted to God, not to the court. <br><b>Anyone who does any work on it shall be put to death</b> - Not on this [Sabbath] and another [such as Yom Kippur]. Suppose someone wrote two letters, one on the Sabbath and one on Yom Kippur, or wove two threads, one on the Sabbath and one on Yom Kippur. Would he be liable for each individually? The Scripture says, \"Anyone who does any work on it shall be put to death\", meaning not on this [Sabbath] and another. <br>Just as [the laws of] Sabbath and Yom Kippur are before him and he did work during twilight, could he be liable? The Scripture says, \"Anyone who does any work on it\" [meaning] until the day is established. <br>I only know about the primary forms of prohibited work and their derivatives. How do I know to also prohibit rabbinic decrees? The Scripture says (Ex. 20:10), \"any work\". Could one be liable for a sin offering for violating a rabbinic decree? The Scripture says \"work\", referring to the specific work for which one is liable, and not for violating a rabbinic decree. <br>How do I know [that the prohibition includes] buying and selling, lending, and deposits, which are called \"work\"? The Scripture says (Ex. 22:7), \"If he did not lay hands on his neighbor's property\". <br>How about legal cases, claims, appeals, and all matters of the court, which are termed \"work\"? The Scripture says (1 Chronicles 26:29), \"Beniniah and his sons were in charge of the external affairs over Israel, for officers and judges\". <br>How about betrothals and divorces, which are called \"work\"? The Scripture says (Ezra 10:13), \"But there are many people, and it is the rainy season; we cannot stand outside, and the work cannot be done in a day or two\". <br>What about calculations, which are termed \"work\"? It is written (Genesis 39:11), \"He entered the house to do his work\".",
+                "<b>You shall not kindle a fire</b> - Why is this said? Since it says (Ex. 34:21), \"You shall cease from plowing and harvesting\", meaning cease from plowing during the harvest and cease from harvesting during plowing. I only know [about the prohibition to work] from the eve of the seventh year to the seventh year, how about from the eve of the Sabbath to the Sabbath? By logic: since the seventh year [sabbatical year] is for the sake of God's name and the Sabbath is for the sake of God's name, if one ceases from the eve of the seventh year to the seventh year, then one should also cease from the eve of the Sabbath to the Sabbath. Another argument: Just as the seventh year, for which one is not liable to court-imposed death, requires one to rest from the eve of the seventh year to the seventh year, the Sabbath, for which one is liable to court-imposed death, should also require rest from the eve of the Sabbath to the Sabbath. Or perhaps one cannot light his lamp, or make a bonfire, or warm his hot water on the eve? The Scripture says, \"You shall not kindle a fire in any of your dwellings on the Sabbath day\". On the Sabbath day, you shall not kindle [a fire], but you can kindle [one] on the eve of the Sabbath for the Sabbath. <br>Another interpretation: <b>You shall not kindle a fire</b> - Why is this said? Since it says (Leviticus 6:6), \"A perpetual fire shall be kept burning on the altar, not to go out\", one might think this applies both on weekdays and on the Sabbath. How then do I fulfill \"whoever does any work on it shall be put to death\" (Ex. 31:14)? [Is it referring] to all other forms of work except arranging [the wood on the altar], or even arranging [the wood]? How do I fulfill \"not to go out\" [with the prohibition of work]? Is it on all other days, excluding the Sabbath, or even on the Sabbath? The Scripture says, \"You shall not kindle a fire in any of your dwellings\". In your dwellings you shall not kindle [a fire], but you can kindle [one] in the Temple. <br>A student of Rabbi Ishmael said: <b>You shall not kindle a fire</b> - Why is this said? Since it says (Deut. 21:22), \"If a man is guilty of a capital offense and is put to death\", I might think [the law applies] both on weekdays and on the Sabbath. How then do I fulfill \"whoever does any work on it shall be put to death\" (Ex. 31:14)? [Is it referring] to all other forms of work except the death penalty imposed by the court, or even the death penalty imposed by the court? How do I reconcile \"and he is put to death and you hang him\" [with the prohibition of work]? Is it on all other days, excluding the Sabbath, or even on the Sabbath? The Scripture says, \"You shall not kindle a fire in any of your dwellings\". This refers to the dwelling of the court. Burning was included [in the general prohibition]. Why was it singled out? To draw an analogy from it: Just as burning is one of the four death penalties imposed by the court and it does not override the Sabbath, so too the other death penalties do not override the Sabbath. Hence, penalties are not imposed on the Sabbath. <br>Rabbi Jonathan says: <b>You shall not kindle a fire in any of your dwellings</b> - Why is this said? Since it says (Ex. 35:1), \"Moses assembled the whole Israelite community and said to them, 'These are the things'\", I might think that one is not liable unless he violates all 39 primary categories of work. The Scripture says (Ex. 34:21), \"You shall cease from plowing and harvesting\", or perhaps one is not liable unless he violates two [categories], otherwise he is not liable. The Scripture says, \"You shall not kindle a fire\". Kindling was included [in the general prohibition]. Why was it singled out? To draw an analogy from it: Just as kindling is one of the 39 primary categories of work and one is liable for it individually, so too for the other 39 primary categories of work, one is liable for each one individually. <br>Rabbi Nathan says: <b>You shall not kindle a fire in any of your dwellings</b> - Why is this said? Since it says (Ex. 12:16), \"But whatever everyone needs to eat, that alone may be prepared by you\", I might think that one is not allowed to light his lamp or make a bonfire or warm his hot water [on the eve of the Sabbath]. The Scripture says, \"You shall not kindle a fire in any of your dwellings on the Sabbath day\". On the Sabbath day, you shall not kindle [a fire], but you can kindle [one] on a festival. \n"
+            ]
+        ],
+        "Additions": []
+    },
+    "versions": [
+        [
+            "Rabbi Mike Feuer, Jerusalem Anthology",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "מכילתא דרבי שמעון בן יוחאי",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "schema": {
+        "heTitle": "מכילתא דרבי שמעון בן יוחאי",
+        "enTitle": "Mekhilta DeRabbi Shimon Ben Yochai",
+        "key": "Mekhilta DeRabbi Shimon Ben Yochai",
+        "nodes": [
+            {
+                "heTitle": "",
+                "enTitle": ""
+            },
+            {
+                "heTitle": "הוספה",
+                "enTitle": "Additions"
+            }
+        ]
+    }
+}

json/Midrash/Halakhah/Mekhilta DeRabbi Yishmael/English/Rabbi Mike Feuer, Jerusalem Anthology.json

@@ -0,0 +1,143 @@
+{
+    "language": "en",
+    "title": "Mekhilta DeRabbi Yishmael",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "direction": "ltr",
+    "heTitle": "מכילתא דרבי ישמעאל",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "text": {
+        "Tractate Pischa": [],
+        "Tractate Vayehi Beshalach": [
+            [],
+            [],
+            [],
+            [
+                "(Exodus 14:15) \"And the Lord said to Moses: Why do you cry out to Me?\" R' Yehoshua says: The Holy One said to Moshe: Moshe, all that Israel has to do is to go forward. ",
+                "R' Eliezer says: The Holy One said to Moshe: Moshe, My children are in trouble. The sea is raging and the foe is pursuing and you stand and prolong your prayers? For R' Eliezer was accustomed to say: There is a time to prolong (prayer) and a time to shorten. (Numbers 12:13) \"God, I pray You, hear her\" — to shorten. (Devarim 9:18) \"And I fell down before the Lord (in prayer) as at first, forty days and forty nights\" — to prolong. ",
+                "R' Meir says: If for Adam, who was alone, I made dry land, for this assembly of holy ones shall I not make dry land? ",
+                "R' Yishmael says: In the merit of Jerusalem I will split the sea for them, as it is written (Isaiah 52:1) \"Awake, awake, clothe yourself in splendor, O Zion. Don your robes of glory, O Jerusalem, holy city. For there will not again enter you the uncircumcised and the unclean\", and (Ibid. 51:9-10) \"Awake, awake, clothe yourself in splendor, O arm of the Lord. Awake as in days of old, as in generations of yore … Is it not You that dried up the sea, the waters of the great deep, a road for the redeemed to cross?\" ",
+                "Another explanation. Because of My promise to their father Avraham I will split the sea for them, \"And your seed shall be as the dust of the earth, and they shall break forth west and east...(ufaratzta yamah vakedma)\" (Genesis 28:14), \"ufaratzta yamah\" implies the splitting of the sea. ",
+                "R' Yehudah ben Beteirah says: The Holy One said to him: I have already fulfilled My promise to your father Avraham, \"...and He made the sea into the dry land.\" (Exodus 14:21)  ... “Why do you cry out to Me? Speak to the children of Israel and let them travel.” (Exodus 14:15) ",
+                "R’ Yishmael says: ‘Why do you cry out to Me?’ In the merit of Jerusalem I will split the sea for them, as it says “Awaken, awaken, put on your strength, O Zion; put on the garments of your beauty, Jerusalem the Holy City, for no longer shall the uncircumcised or the unclean continue to enter you.” (Isaiah 52:1) and it says “Awaken, awaken, dress yourself with strength, O arm of the Lord, awaken, awaken like days of old, generations of yore; are you not the one that hewed Rahab and slew the sea monster? Are you not the one who dried up the sea, the waters of the great deep? Who made the depths of the sea a road for the redeemed ones to pass?” (Isaiah 51:9-10)",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "R’ Yosi haGalili said ‘when Israel entered the Red Sea, mount Moriah was already uprooted from its place with Yitchak's altar built upon it and its woodpile in place. It was as if Yitzchak was tied and placed on the altar and Avraham was stretching out his hand to take the knife in order to slaughter his son, as it says “And Abraham stretched forth his hand and took the knife, to slaughter his son.” (Bereshit 22:10)…"
+            ]
+        ],
+        "Tractate Shirah": [
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "“… and I will make Him a habitation (v’anvehu)” (Exodus 15:2) R’ Yishmael says: is it possible for one of flesh and blood to beautify (l’hanvot) his Creator? Rather I will beautify Him with the commandments. I will make before Him a beautiful lulav, a beautiful sukkah, beautiful tzitzit, beautiful tefillin. Abba Shaul says: I will be like Him. Just as He is merciful and gracious, so too you should be merciful and gracious. ",
+                "R’ Yosi HaGalili says: proclaim the glories and praises of the Holy One before the nations of the world. R’ Yosi ben Dormaskit says: I will make before Him a beautiful Temple. ‘Dwelling (naveh)’ always refers to the Holy Temple as it says “…and made his dwelling desolate.” (Psalms 79:7) And it says “See Zion, the city of our gathering; your eyes shall see Jerusalem, a tranquil dwelling…” (Isaiah 33:20)"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "“You led [them] with Your might to Your holy dwelling place.” (Exodus 15:13) In the merit of the Holy Temple which they would build in the future. Dwelling always refers to the Temple, as it says “…and have wasted his dwelling.” (Jeremiah 10:25) And it says \"See Zion, the city of our gathering; your eyes shall see Jerusalem, a tranquil dwelling, a tent that shall not fall, whose pegs shall never be moved, and all of whose ropes shall not be torn. (Isaiah 33:20)"
+            ],
+            [
+                "",
+                "",
+                "",
+                "",
+                "Four are called an inheritance (nachalah). The Holy Temple is called an inheritance, as it says “…on the mount of Your heritage…” (Shemot 15:17) The land of Israel is called an inheritance, as it says “…in the land which the Lord, your God, gives to you as an inheritance…” (Devarim 25:19) So too the Torah is called an inheritance, as it says “From the gift, to the streams (nachliel)…” (Bamidbar 21:19) And Israel is called an inheritance, as it says “…My people and My heritage, Israel…” (Yoel 4:2) The Holy One said: let Israel, who are called inheritance, come to the land of Israel, which is called inheritance, and build the holy Temple, which is called in heritance, in the merit of the Torah, which is called inheritance. That is why it says ‘on the mount of your heritage.’ “Directed toward Your habitation…” (Shemot 15:17) this is one of the indications that the throne below is aligned with the throne above. So too it says “The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) And it says “I have surely built You a house to dwell in (bet zevul); a settled place for You to dwell in forever.” (Melachim I 8:13)"
+            ]
+        ],
+        "Tractate Vayassa": [],
+        "Tractate Amalek": [],
+        "Tractate Bachodesh": [],
+        "Tractate Nezikin": [],
+        "Tractate Kaspa": [],
+        "Tractate Shabbata": []
+    },
+    "schema": {
+        "heTitle": "מכילתא דרבי ישמעאל",
+        "enTitle": "Mekhilta DeRabbi Yishmael",
+        "key": "Mekhilta DeRabbi Yishmael",
+        "nodes": [
+            {
+                "heTitle": "מַסֶּכְתָּא דְפִסְחָא",
+                "enTitle": "Tractate Pischa"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְוַיְהִי בְּשַׁלַּח",
+                "enTitle": "Tractate Vayehi Beshalach"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְשִׁירָה",
+                "enTitle": "Tractate Shirah"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְוַיַּסַּע",
+                "enTitle": "Tractate Vayassa"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דַעֲמָלֵק",
+                "enTitle": "Tractate Amalek"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְבַחֹדֶשׁ",
+                "enTitle": "Tractate Bachodesh"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דִנְזִיקִין",
+                "enTitle": "Tractate Nezikin"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְכַסְפָּא",
+                "enTitle": "Tractate Kaspa"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְשַׁבְּתָא",
+                "enTitle": "Tractate Shabbata"
+            }
+        ]
+    }
+}

json/Midrash/Halakhah/Mekhilta DeRabbi Yishmael/English/Sefaria Community Translation.json

@@ -0,0 +1,113 @@
+{
+    "language": "en",
+    "title": "Mekhilta DeRabbi Yishmael",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "direction": "ltr",
+    "heTitle": "מכילתא דרבי ישמעאל",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "text": {
+        "Tractate Pischa": [
+            [
+                "“And Hashem said to Moses and to Aaron in the land of Egypt, saying, ‘I hear that the word was to Aaron and to Moses. When it says, ‘It happens on the day Hashem spoke to Moses (in the land of Egypt)’ (Exodus 6) - it was to Moses and not to Aaron. If so why does it teach, ’to Moses and to Aaron'? Except it teaches that just as that Moses was crowned for leadership, thus also Aaron was crowned for leadership. For what reason did he not speak with him? Because of his respect for Moses. Aaron  is found excluded from all of the leadership that is in the Torah except from three places, from which it is possible. "
+            ]
+        ],
+        "Tractate Vayehi Beshalach": [],
+        "Tractate Shirah": [],
+        "Tractate Vayassa": [],
+        "Tractate Amalek": [
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "\"Moshe explained to his father-in-law\" - to connect to him to bring him near to the Torah. \"Everything that Hashem did\" - in giving the Torah to the Jewish people. \"all the ordeal\" - in Egypt. \"That they experienced\" - at the sea. \"On the way\" - this is the war against Amalek. \"Hashem saved them\" - the Omnipresent saved them from everything."
+            ]
+        ],
+        "Tractate Bachodesh": [],
+        "Tractate Nezikin": [],
+        "Tractate Kaspa": [],
+        "Tractate Shabbata": []
+    },
+    "schema": {
+        "heTitle": "מכילתא דרבי ישמעאל",
+        "enTitle": "Mekhilta DeRabbi Yishmael",
+        "key": "Mekhilta DeRabbi Yishmael",
+        "nodes": [
+            {
+                "heTitle": "מַסֶּכְתָּא דְפִסְחָא",
+                "enTitle": "Tractate Pischa"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְוַיְהִי בְּשַׁלַּח",
+                "enTitle": "Tractate Vayehi Beshalach"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְשִׁירָה",
+                "enTitle": "Tractate Shirah"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְוַיַּסַּע",
+                "enTitle": "Tractate Vayassa"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דַעֲמָלֵק",
+                "enTitle": "Tractate Amalek"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְבַחֹדֶשׁ",
+                "enTitle": "Tractate Bachodesh"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דִנְזִיקִין",
+                "enTitle": "Tractate Nezikin"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְכַסְפָּא",
+                "enTitle": "Tractate Kaspa"
+            },
+            {
+                "heTitle": "מַסֶּכְתָּא דְשַׁבְּתָא",
+                "enTitle": "Tractate Shabbata"
+            }
+        ]
+    }
+}

json/Midrash/Halakhah/Midrash Tannaim on Deuteronomy/English/Sefaria Community Translation.json

@@ -0,0 +1,79 @@
+{
+    "language": "en",
+    "title": "Midrash Tannaim on Deuteronomy",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מדרש תנאים על ספר דברים",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "text": {
+        "": [
+            [
+                [
+                    "...\"These are the words that the Lord said: 'I cherish Moses' rebuke of the Israelites as much as the Ten Commandments.'\"",
+                    "Rabbi Shimon said: \"Fortunate are the righteous who do not depart from the world until they command their children after them regarding the words of the Torah. We find this with our forefather Abraham, who did not depart from the world until he commanded his children and his household to keep the ways of the Lord, as it says, 'For I have loved him, because he commands his children and his household after him to keep the way of the Lord' (Genesis 18:19). And so, Isaac commanded Jacob, as it says, 'And Isaac called Jacob and blessed him and commanded him' (Genesis 28:1), and Jacob commanded his children, as it says, 'And Jacob finished commanding his sons' (Genesis 49:33). And David, the king of Israel, commanded his son Solomon, as it says, 'Now the days of David drew nigh that he should die, and he charged Solomon his son, saying' (1 Kings 2:1). And so too, Moses did not depart from the world until he rebuked Israel for their sins and commanded them to keep the commandments of the Lord, as it says, 'These are the words' (Deuteronomy 1:1).What are these words? Rabbi Yishmael said, \"These words are equivalent to the Ten Commandments that Israel received at Mount Sinai. Moreover, when Israel said, 'We will do and we will hear' (Exodus 24:7), they did not wait long before rebelling and saying, 'These are your gods, O Israel' (Exodus 32:4). But these words (of rebuke and commandment) restored Israel to a better state and bound them to the Lord and His Torah, as it says, 'But you who cleave to the Lord your God are alive, every one of you, this day' (Deuteronomy 4:4). The Lord said to Moses, 'Since Israel has cleaved to Me through these words, they will be called only by your name, as it says, 'These are the words which Moses spoke to all Israel' (Deuteronomy 1:1). It is not said, 'which the Lord spoke,' but rather, 'which Moses spoke.'\"",
+                    "..[Omitted: These are the things that Moses spoke to all of Israel, and if Moses did not speak to all of Israel except for these, and isn't all the Torah written by Moses as it says (Deut. 9): \"And Moses wrote this Torah and gave it to the priests, sons of Levi,\" and isn't there one Torah written, but rather thirteen Torahs, twelve for the twelve tribes and one for the tribe of Levi, so that if one of the tribes wanted to remove one thing from the Torah, the tribe of Levi would take out its own Torah and recite from it? And if so, what is the Talmud teaching when it says \"these are the words\"? Rather, it teaches that they were words of rebuke, as it says (Deut. 32): \"And Jeshurun became fat and kicked.\" This teaches that they were words of rebuke. Similarly, you say (Amos 1:1): \"The words of Amos who was among the shepherds of Tekoa,\" and wasn't Amos prophesying only these [words]? And didn't all of his peers prophesy? So what does it mean by \"the words of Amos\"? Rather, it teaches that they were words of rebuke. And how do we know that they were words of rebuke? As it says (Amos 4:1): \"Hear this word, you cows of Bashan, who are on the mountain of Samaria,\" referring to the courts of Israel that oppress the poor, trample on the needy, and demand taxes from the destitute. This teaches that they were words of rebuke. Similarly, you say (Jeremiah 35:4): \"And these are the words that the Lord spoke to Israel and to Judah,\" and wasn't Jeremiah prophesying only these [words]? And weren't there two books written, as it says (Jeremiah 32:44): \"Thus far were the words of Jeremiah,\" and what does it mean by \"and these are the words\"? Rather, it teaches that they were words of rebuke. And how do we know that they were words of rebuke? As it says (Jeremiah 30:5-6): \"For thus says the Lord: We have heard a voice of trembling, of fear, and not of peace. Ask now, and see, whether a man is ever in labor with child.\" Woe! for great is that day. This teaches that they were words of rebuke. Similarly, you say (2 Samuel 23:1): \"And these are the last words of David,\" and wasn't David prophesying only these [words]? And isn't all of Psalms written by David, as it says (2 Samuel 23:2): \"The spirit of the Lord spoke through me, and His word was upon my tongue\"? Rather, it teaches that they were words of rebuke.]",
+                    "",
+                    "D\"A: Dibre Agada\"words of legend\" to all of Israel teaches that when Moses gathered the elders and the children of Israel, he said to them, 'I will prove to you that anyone who has repentance in his hand, let him come and say so.'\"",
+                    "...This teaches us that every Israelite was capable of giving and receiving rebuke",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "\"In the desert of Moab, it teaches us that they were rebuked for what they did in the desert of Moab, and what did they do in the desert of Moab? (Numbers 25:1) 'And Israel dwelt in Shittim, and the people began to commit harlotry with the daughters of Moab.'\"",
+                    "\"Mol Sof\" teaches that they were rebuked for what they did when they rebelled against the sea and spoke negatively about the words of Ben Amram, during three journeys.",
+                    "Translation: Rabbi Judah says: They were rebellious both on land and in the sea, as it is said, \"They were rebellious at the sea, at the Red Sea\" (Psalm 106:7). And what is this? It is the image of Micah that passed with them in the middle of the sea, as it is said, \"He will pass through the sea of distress and strike the waves in the sea\" (Zechariah 10:11).",
+                    "Translation: \"In Paran, they were rebuked for what the spies did in Paran, as it says, 'And Moses sent them from the desert of Paran.' (Numbers 13:3)\"",
+                    "The text reads: \"And what does it mean 'between Paran'? It is possible that Moses could only reprimand Israel at the beginning of a journey, and from where did he know to reprimand them after each journey? Therefore, it says 'between Paran and Tophel and Laban' - between Paran and Tophel, and between Tophel and Laban.\"",
+                    "And between Tofel and Laban, Rabbi Yishmael said: We reviewed all the journeys and did not find any place called Tofel and Laban. Rather, Rabbi Yosei said: They were rebuked for their words of complaint about the manna, which is called 'Laban,' as it is stated, 'And it was like coriander seed, white [laban]' (Exodus 16:31). And what did they say about it? 'Our soul loathes this miserable bread' (Numbers 21:5).\"",
+                    "Explanation: Rabbi Yishmael and Rabbi Yosei are offering different interpretations for the locations of Tofel and Laban. According to Rabbi Yishmael, there were no physical locations with those names, whereas Rabbi Yosei suggests that Tofel and Laban are actually symbolic names for the Israelites' complaints about the manna in the desert. The Israelites referred to the manna as \"Laban\" (meaning \"white\") because it was white like coriander seed, and complained about it, saying they loathed the bread. The rebuke mentioned in the text is a reference to this complaint.",
+                    "The text then goes on to say that Di Zahav, a figure in the midrash, responded to Moses by saying that everything the Israelites did before the sin of the Golden Calf was like minor troubles compared to this major transgression. He then gives a parable to illustrate his point, comparing the Israelites' actions to a friend who had caused him many troubles in the past, but the most recent offense was the worst of all. In this way, Di Zahav argues that the sin of the Golden Calf was the most severe of all the Israelites' transgressions. The midrash then concludes with God telling the Israelites that their sin was indeed the most severe and that they should be fearful of the consequences of their actions",
+                    "",
+                    "...Rabbi Yosei ben Hanina says: \"It says (Exodus 25:17), 'And you shall make a pure gold covering.' The gold of the covering shall come and atone for the gold of the calf.\"",
+                    "Rabbi Yehuda says: \"It says in Numbers (33:36), 'And they journeyed from Ebronah and encamped at Ezion-geber.' \"Ezion-geber,\" \"white,\" \"Hazeroth,\" \"enclosures,\" and \"Di-zahav,\" \"enough gold,\" are the ten trials with which our forefathers tested the Omnipresent in the wilderness. These are the two with the sea, the two with water, the two with manna, the one with the quails, the one with the golden calf, and the one in Paran, with the spies. Rabbi Yossi ben Dormaskit said to him, \"Rabbi Yehuda, you have explained to us the places where the trials occurred. But they are only names of places for the purpose of relating the events, as it says (Genesis 26:33), 'And he called it Shebah (Oath).' Similarly, it says (Genesis 26:20), 'And he called the name of the well Esek (contention) because they strove with him.'\"",
+                    "",
+                    "\"Similarly, Rabbi Judah expounded on the verse, 'The burden of the word of the Lord in the land of Hadrach' (Zechariah 9:1), saying that this refers to the Messiah, who is humble towards Israel but stern towards the nations. Rabbi Yosei (son of Rabbi Yehuda) of Damascus challenged him, saying, 'Why do you distort the Scriptures to us?' To which Rabbi Judah replied, 'I call heaven and earth to witness that I am speaking the truth. I am from Damascus, where there is a place called Hadrach.'\"",
+                    "Similarly, Rabbi Yehuda interpreted the verse (Genesis 41:43) \"And he made him ride in the second chariot that he had, and they called out before him, 'Avrekh!'\" as referring to Joseph, who was a father in wisdom and gentle in years. Rabbi Yossi (Bar Yehuda) [ben Doremtikait] said to Rabbi Yirbi, \"Until when will you twist the Scriptures for us? 'Avrekh' refers only to Alberkis, who held all who entered and exited under his control, fulfilling what is stated (Esther 8:8), 'and give it into the hands of those who do the work.'\""
+                ],
+                [
+                    "Eleven days from Horeb and so on, and were they traveling for eleven days from Horeb to the graves of lust, and from the graves of lust to Hazeroth, and from Hazeroth to the wilderness of Paran? But is it not only a three-day journey, as it is said (Numbers 10:33) \"And they journeyed from the mountain of the LORD a three-day journey\"? [Rabbi Judah says] And were they traveling for three days for eleven journeys? But is it not only a forty-day journey, as it is said in Elijah (1 Kings 19:8) \"And he arose, and ate, and drank, and went in the strength of that meal forty days and forty nights to the mountain of God, Horeb\"? After you have learned that it is impossible, go back to the original matter of eleven days. Rather, if Israel had merited the eleven days, they would have entered the land. But because they spoiled their deeds, the Omnipresent rolled the Torah scroll with them for forty days, forty years in the wilderness, as it is said (Numbers 14:34) \"According to the number of days in which you spied out the land, forty days, a day for a year, a day for a year.\"",
+                    "[Rabbi Judah says] (the one who says) If Israel had merited the three days, they would have entered the land, as it is said (Numbers 10:33) \"And the Ark of the Covenant of the Lord went before them a three-day journey to seek out a resting place for them.\" And there is no resting place other than Jerusalem, as it is said (Deuteronomy 12:9) \"For you have not yet come to the resting place.\"",
+                    "Rabbi Benayah says: If Israel had merited one day, they would have entered the land, as it is said (Exodus 13:4) \"Today you are going out in the month of Aviv, and it shall be when the Lord brings you into the land of the Canaanite, immediately.\"",
+                    "[Omission: Abba Yossi ben Yochanan of Yanuch says on behalf of Abba Cohen Bardela: If Israel had merited, as soon as their feet came up from the sea, they would have entered the land, as it is said, \"The wicked shall come up immediately as the Lord, the God of your fathers, has spoken to you.\" Another explanation: Eleven days from Horeb, Moses said to Israel: One of the ten things you received and transgressed is the cause for you, and which is it? \"You shall have no other gods before Me,\" and you made the Golden Calf]."
+                ],
+                [
+                    "And it came to pass in the fortieth year, teaching that Moses did not rebuke Israel except close to his death. From whom did he learn this? From our father Jacob, who did not rebuke his sons except close to his death, as it says (Genesis 49:1), \"And Jacob called his sons, Reuben, etc.\" He said to Reuben, \"My son, why did I not rebuke you all these days? So that you would not leave me and go join my brother Esau.\" To teach you that one does not rebuke except close to death, because of the following four reasons: one does not rebuke except close to death so that the rebuked will not return and be rebuked again; and so that the rebuked will not hold a grudge against the rebuker; and so that the rebuked will not see the rebuker and be ashamed of him; and so that the rebuker will not need further rebuke. As it is said (Genesis 21:25), \"And Abraham rebuked Abimelech,\" what does it say afterwards (ibid. 27) \"And they made a covenant between them.\" And so it says (ibid. 26:27), \"And Isaac said to them, 'Why have you come to me, etc.' And they said, 'We have seen that the Lord is with you; if you do evil to us, as we have not touched you.'\" ",
+                    "And he made a feast for them...",
+                    "And so you find with Joshua, who did not rebuke Israel except close to his death, as it says (Joshua 24:15), \"And if it is evil in your eyes to serve the Lord.\" And the people said to Joshua, \"No, for we will serve the Lord.\" And Joshua said to all the people, \"You are witnesses against yourselves this day.\" And so you find with David, who did not rebuke Solomon except close to his death, as it says (1 Kings 2:1), \"And the days of David drew near to die, and he commanded Solomon his son, saying, 'I am going the way of all the earth; and you shall keep the charge of the Lord your God.'\" And so you find with Samuel, who did not rebuke Israel except close to his death, as it says (1 Samuel 12:3), \"Here I am; answer me before the Lord and before His anointed.\" And they said, \"You have not oppressed us or taken anything from us.\" And he said to them, \"The Lord is witness against you.\"",
+                    "These are the words that Moses spoke to the children of Israel, and did not Moses speak to all of Israel? Rather, these words alone; from where do we learn that all the words in the Torah, the light and the heavy, the intentional and the unintentional, the general and the specific, the main laws and the details, are to be included? The verse states, \"Which Moses spoke, as the Lord commanded him to them.\" And it came to pass in the fortieth year, in the eleventh month, on the first of the month of the sabbatical year, [Ommision: teaching that the year has twelve months. And what does it teach us, \"And it came to pass in the fortieth year\"? Since it says (Esther 3:13), \"In the thirtieth year, in the twelfth month, it is the month of Adar,\" and it says (1 Kings 4:7), \"And Solomon had twelve officers over all Israel,\" and it says (ibid. 4:19), \"And the officer who was in the land, this was the month of the passing.\" Rabbi Baniya says, \"And did we not know that the year has twelve months until Solomon stood up? And has it not already been said (Deuteronomy 31:2), 'And he said to them, \"I am one hundred and twenty years old today,\"' that there is no teaching 'today' except from time to time, teaching that on that day he completed from time to time, and it says (Joshua 1:11), 'Pass through the midst of the camp and command the people, saying, \"In another three days,\"' and it says (ibid. 4:19), 'And the people came up from the Jordan on the tenth of the first month.' Go out and count thirty-three; what were they doing? Rather, they were mourning for Moses for thirty days, and they entered on the day after the three days, as it says, 'In another three days,' thirty-three in total, and you find that the year has twelve months, for Moses died on the seventh of Adar, and he was born on the seventh of Adar. If so, what does it teach us, 'And it came to pass in the fortieth year'? Rather, it teaches that Moses did not rebuke Israel except close to his death.]"
+                ],
+                [
+                    "\"After he struck down Sihon, what did he see that he did not reprove them? Only after the downfall of Sihon and Og. But Moses said: If I had reproved them earlier, they would have said he fears Sihon and Og and cannot conquer them, so he is throwing words at us. ",
+                    "His parable is like a king who went out with his soldiers to the desert. His soldiers said to him: Give us many provisions. He said to them: I will not give. They asked again for provisions. He responded: Where would the king find food and ovens in the desert? Similarly, Moses said: If I reprove Israel now, they will say it's because he cannot bring us into the land and conquer Sihon and Og. But since he brought them into the land and saw that Sihon and Og fell before them, he began to reprove and test them. Hence it says, 'after he struck him down'.",
+                    "\"Another interpretation: Why did he not reprove them until after the downfall of Sihon and Og? Because their minds were agitated. So he waited for them until Sihon and Og fell into their hands and they inherited their land. Only then, when they were settled in mind, did he reprove them. For receiving rebuke with a calm mind is not like receiving it in a state of agitation.",
+                    "\"Sihon, king of the Amorites, who resided in Heshbon – if it wasn't for the strong Sihon and the challenging calculations of Heshbon, it would have been because of the challenging land. Or if not for the difficult calculations and Sihon residing within, it would have been because of the tough king. How much more so when both the king and the land are challenging.",
+                    "\"And Og, king of Bashan, who resided in Ashtaroth – if it wasn't for the strong Og and the challenging Ashtaroth, it would have been because of the challenging land. Or if not for the challenging Ashtaroth and Og residing within, it would have been because of the tough king. How much more so when both the king and the land are challenging.",
+                    "\"Sihon, king of the Amorites, and Og, king of Bashan – why is each mentioned on its own? To teach you that they were both formidable and did not aid each other in battle. About them, it is said (Song of Songs 4:8) 'from the lions' dens, from the mountains of the leopards'.",
+                    "\"Another interpretation: Why is each mentioned on its own? Because they each deserve their own song of praise. And since they did not sing about them, King David of Israel came and sang about them, as it is written (Psalms 136:19-20) 'to Sihon king of the Amorites, for His mercy endures forever, and to Og king of Bashan, for His mercy endures forever'. And just as David spoke of their downfall, Israel is destined to speak of the downfall of the four kingdoms, as it is written (Isaiah 42:10-12) 'Sing to the Lord a new song, His praise from the ends of the earth... give glory to the Lord'."
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "מדרש תנאים על ספר דברים",
+        "enTitle": "Midrash Tannaim on Deuteronomy",
+        "key": "Midrash Tannaim on Deuteronomy",
+        "nodes": [
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Midrash/Halakhah/Midrash Tannaim on Deuteronomy/English/merged.json

@@ -0,0 +1,81 @@
+{
+    "title": "Midrash Tannaim on Deuteronomy",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Midrash_Tannaim_on_Deuteronomy",
+    "text": {
+        "": [
+            [
+                [
+                    "...\"These are the words that the Lord said: 'I cherish Moses' rebuke of the Israelites as much as the Ten Commandments.'\"",
+                    "Rabbi Shimon said: \"Fortunate are the righteous who do not depart from the world until they command their children after them regarding the words of the Torah. We find this with our forefather Abraham, who did not depart from the world until he commanded his children and his household to keep the ways of the Lord, as it says, 'For I have loved him, because he commands his children and his household after him to keep the way of the Lord' (Genesis 18:19). And so, Isaac commanded Jacob, as it says, 'And Isaac called Jacob and blessed him and commanded him' (Genesis 28:1), and Jacob commanded his children, as it says, 'And Jacob finished commanding his sons' (Genesis 49:33). And David, the king of Israel, commanded his son Solomon, as it says, 'Now the days of David drew nigh that he should die, and he charged Solomon his son, saying' (1 Kings 2:1). And so too, Moses did not depart from the world until he rebuked Israel for their sins and commanded them to keep the commandments of the Lord, as it says, 'These are the words' (Deuteronomy 1:1).What are these words? Rabbi Yishmael said, \"These words are equivalent to the Ten Commandments that Israel received at Mount Sinai. Moreover, when Israel said, 'We will do and we will hear' (Exodus 24:7), they did not wait long before rebelling and saying, 'These are your gods, O Israel' (Exodus 32:4). But these words (of rebuke and commandment) restored Israel to a better state and bound them to the Lord and His Torah, as it says, 'But you who cleave to the Lord your God are alive, every one of you, this day' (Deuteronomy 4:4). The Lord said to Moses, 'Since Israel has cleaved to Me through these words, they will be called only by your name, as it says, 'These are the words which Moses spoke to all Israel' (Deuteronomy 1:1). It is not said, 'which the Lord spoke,' but rather, 'which Moses spoke.'\"",
+                    "..[Omitted: These are the things that Moses spoke to all of Israel, and if Moses did not speak to all of Israel except for these, and isn't all the Torah written by Moses as it says (Deut. 9): \"And Moses wrote this Torah and gave it to the priests, sons of Levi,\" and isn't there one Torah written, but rather thirteen Torahs, twelve for the twelve tribes and one for the tribe of Levi, so that if one of the tribes wanted to remove one thing from the Torah, the tribe of Levi would take out its own Torah and recite from it? And if so, what is the Talmud teaching when it says \"these are the words\"? Rather, it teaches that they were words of rebuke, as it says (Deut. 32): \"And Jeshurun became fat and kicked.\" This teaches that they were words of rebuke. Similarly, you say (Amos 1:1): \"The words of Amos who was among the shepherds of Tekoa,\" and wasn't Amos prophesying only these [words]? And didn't all of his peers prophesy? So what does it mean by \"the words of Amos\"? Rather, it teaches that they were words of rebuke. And how do we know that they were words of rebuke? As it says (Amos 4:1): \"Hear this word, you cows of Bashan, who are on the mountain of Samaria,\" referring to the courts of Israel that oppress the poor, trample on the needy, and demand taxes from the destitute. This teaches that they were words of rebuke. Similarly, you say (Jeremiah 35:4): \"And these are the words that the Lord spoke to Israel and to Judah,\" and wasn't Jeremiah prophesying only these [words]? And weren't there two books written, as it says (Jeremiah 32:44): \"Thus far were the words of Jeremiah,\" and what does it mean by \"and these are the words\"? Rather, it teaches that they were words of rebuke. And how do we know that they were words of rebuke? As it says (Jeremiah 30:5-6): \"For thus says the Lord: We have heard a voice of trembling, of fear, and not of peace. Ask now, and see, whether a man is ever in labor with child.\" Woe! for great is that day. This teaches that they were words of rebuke. Similarly, you say (2 Samuel 23:1): \"And these are the last words of David,\" and wasn't David prophesying only these [words]? And isn't all of Psalms written by David, as it says (2 Samuel 23:2): \"The spirit of the Lord spoke through me, and His word was upon my tongue\"? Rather, it teaches that they were words of rebuke.]",
+                    "",
+                    "D\"A: Dibre Agada\"words of legend\" to all of Israel teaches that when Moses gathered the elders and the children of Israel, he said to them, 'I will prove to you that anyone who has repentance in his hand, let him come and say so.'\"",
+                    "...This teaches us that every Israelite was capable of giving and receiving rebuke",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "\"In the desert of Moab, it teaches us that they were rebuked for what they did in the desert of Moab, and what did they do in the desert of Moab? (Numbers 25:1) 'And Israel dwelt in Shittim, and the people began to commit harlotry with the daughters of Moab.'\"",
+                    "\"Mol Sof\" teaches that they were rebuked for what they did when they rebelled against the sea and spoke negatively about the words of Ben Amram, during three journeys.",
+                    "Translation: Rabbi Judah says: They were rebellious both on land and in the sea, as it is said, \"They were rebellious at the sea, at the Red Sea\" (Psalm 106:7). And what is this? It is the image of Micah that passed with them in the middle of the sea, as it is said, \"He will pass through the sea of distress and strike the waves in the sea\" (Zechariah 10:11).",
+                    "Translation: \"In Paran, they were rebuked for what the spies did in Paran, as it says, 'And Moses sent them from the desert of Paran.' (Numbers 13:3)\"",
+                    "The text reads: \"And what does it mean 'between Paran'? It is possible that Moses could only reprimand Israel at the beginning of a journey, and from where did he know to reprimand them after each journey? Therefore, it says 'between Paran and Tophel and Laban' - between Paran and Tophel, and between Tophel and Laban.\"",
+                    "And between Tofel and Laban, Rabbi Yishmael said: We reviewed all the journeys and did not find any place called Tofel and Laban. Rather, Rabbi Yosei said: They were rebuked for their words of complaint about the manna, which is called 'Laban,' as it is stated, 'And it was like coriander seed, white [laban]' (Exodus 16:31). And what did they say about it? 'Our soul loathes this miserable bread' (Numbers 21:5).\"",
+                    "Explanation: Rabbi Yishmael and Rabbi Yosei are offering different interpretations for the locations of Tofel and Laban. According to Rabbi Yishmael, there were no physical locations with those names, whereas Rabbi Yosei suggests that Tofel and Laban are actually symbolic names for the Israelites' complaints about the manna in the desert. The Israelites referred to the manna as \"Laban\" (meaning \"white\") because it was white like coriander seed, and complained about it, saying they loathed the bread. The rebuke mentioned in the text is a reference to this complaint.",
+                    "The text then goes on to say that Di Zahav, a figure in the midrash, responded to Moses by saying that everything the Israelites did before the sin of the Golden Calf was like minor troubles compared to this major transgression. He then gives a parable to illustrate his point, comparing the Israelites' actions to a friend who had caused him many troubles in the past, but the most recent offense was the worst of all. In this way, Di Zahav argues that the sin of the Golden Calf was the most severe of all the Israelites' transgressions. The midrash then concludes with God telling the Israelites that their sin was indeed the most severe and that they should be fearful of the consequences of their actions",
+                    "",
+                    "...Rabbi Yosei ben Hanina says: \"It says (Exodus 25:17), 'And you shall make a pure gold covering.' The gold of the covering shall come and atone for the gold of the calf.\"",
+                    "Rabbi Yehuda says: \"It says in Numbers (33:36), 'And they journeyed from Ebronah and encamped at Ezion-geber.' \"Ezion-geber,\" \"white,\" \"Hazeroth,\" \"enclosures,\" and \"Di-zahav,\" \"enough gold,\" are the ten trials with which our forefathers tested the Omnipresent in the wilderness. These are the two with the sea, the two with water, the two with manna, the one with the quails, the one with the golden calf, and the one in Paran, with the spies. Rabbi Yossi ben Dormaskit said to him, \"Rabbi Yehuda, you have explained to us the places where the trials occurred. But they are only names of places for the purpose of relating the events, as it says (Genesis 26:33), 'And he called it Shebah (Oath).' Similarly, it says (Genesis 26:20), 'And he called the name of the well Esek (contention) because they strove with him.'\"",
+                    "",
+                    "\"Similarly, Rabbi Judah expounded on the verse, 'The burden of the word of the Lord in the land of Hadrach' (Zechariah 9:1), saying that this refers to the Messiah, who is humble towards Israel but stern towards the nations. Rabbi Yosei (son of Rabbi Yehuda) of Damascus challenged him, saying, 'Why do you distort the Scriptures to us?' To which Rabbi Judah replied, 'I call heaven and earth to witness that I am speaking the truth. I am from Damascus, where there is a place called Hadrach.'\"",
+                    "Similarly, Rabbi Yehuda interpreted the verse (Genesis 41:43) \"And he made him ride in the second chariot that he had, and they called out before him, 'Avrekh!'\" as referring to Joseph, who was a father in wisdom and gentle in years. Rabbi Yossi (Bar Yehuda) [ben Doremtikait] said to Rabbi Yirbi, \"Until when will you twist the Scriptures for us? 'Avrekh' refers only to Alberkis, who held all who entered and exited under his control, fulfilling what is stated (Esther 8:8), 'and give it into the hands of those who do the work.'\""
+                ],
+                [
+                    "Eleven days from Horeb and so on, and were they traveling for eleven days from Horeb to the graves of lust, and from the graves of lust to Hazeroth, and from Hazeroth to the wilderness of Paran? But is it not only a three-day journey, as it is said (Numbers 10:33) \"And they journeyed from the mountain of the LORD a three-day journey\"? [Rabbi Judah says] And were they traveling for three days for eleven journeys? But is it not only a forty-day journey, as it is said in Elijah (1 Kings 19:8) \"And he arose, and ate, and drank, and went in the strength of that meal forty days and forty nights to the mountain of God, Horeb\"? After you have learned that it is impossible, go back to the original matter of eleven days. Rather, if Israel had merited the eleven days, they would have entered the land. But because they spoiled their deeds, the Omnipresent rolled the Torah scroll with them for forty days, forty years in the wilderness, as it is said (Numbers 14:34) \"According to the number of days in which you spied out the land, forty days, a day for a year, a day for a year.\"",
+                    "[Rabbi Judah says] (the one who says) If Israel had merited the three days, they would have entered the land, as it is said (Numbers 10:33) \"And the Ark of the Covenant of the Lord went before them a three-day journey to seek out a resting place for them.\" And there is no resting place other than Jerusalem, as it is said (Deuteronomy 12:9) \"For you have not yet come to the resting place.\"",
+                    "Rabbi Benayah says: If Israel had merited one day, they would have entered the land, as it is said (Exodus 13:4) \"Today you are going out in the month of Aviv, and it shall be when the Lord brings you into the land of the Canaanite, immediately.\"",
+                    "[Omission: Abba Yossi ben Yochanan of Yanuch says on behalf of Abba Cohen Bardela: If Israel had merited, as soon as their feet came up from the sea, they would have entered the land, as it is said, \"The wicked shall come up immediately as the Lord, the God of your fathers, has spoken to you.\" Another explanation: Eleven days from Horeb, Moses said to Israel: One of the ten things you received and transgressed is the cause for you, and which is it? \"You shall have no other gods before Me,\" and you made the Golden Calf]."
+                ],
+                [
+                    "And it came to pass in the fortieth year, teaching that Moses did not rebuke Israel except close to his death. From whom did he learn this? From our father Jacob, who did not rebuke his sons except close to his death, as it says (Genesis 49:1), \"And Jacob called his sons, Reuben, etc.\" He said to Reuben, \"My son, why did I not rebuke you all these days? So that you would not leave me and go join my brother Esau.\" To teach you that one does not rebuke except close to death, because of the following four reasons: one does not rebuke except close to death so that the rebuked will not return and be rebuked again; and so that the rebuked will not hold a grudge against the rebuker; and so that the rebuked will not see the rebuker and be ashamed of him; and so that the rebuker will not need further rebuke. As it is said (Genesis 21:25), \"And Abraham rebuked Abimelech,\" what does it say afterwards (ibid. 27) \"And they made a covenant between them.\" And so it says (ibid. 26:27), \"And Isaac said to them, 'Why have you come to me, etc.' And they said, 'We have seen that the Lord is with you; if you do evil to us, as we have not touched you.'\" ",
+                    "And he made a feast for them...",
+                    "And so you find with Joshua, who did not rebuke Israel except close to his death, as it says (Joshua 24:15), \"And if it is evil in your eyes to serve the Lord.\" And the people said to Joshua, \"No, for we will serve the Lord.\" And Joshua said to all the people, \"You are witnesses against yourselves this day.\" And so you find with David, who did not rebuke Solomon except close to his death, as it says (1 Kings 2:1), \"And the days of David drew near to die, and he commanded Solomon his son, saying, 'I am going the way of all the earth; and you shall keep the charge of the Lord your God.'\" And so you find with Samuel, who did not rebuke Israel except close to his death, as it says (1 Samuel 12:3), \"Here I am; answer me before the Lord and before His anointed.\" And they said, \"You have not oppressed us or taken anything from us.\" And he said to them, \"The Lord is witness against you.\"",
+                    "These are the words that Moses spoke to the children of Israel, and did not Moses speak to all of Israel? Rather, these words alone; from where do we learn that all the words in the Torah, the light and the heavy, the intentional and the unintentional, the general and the specific, the main laws and the details, are to be included? The verse states, \"Which Moses spoke, as the Lord commanded him to them.\" And it came to pass in the fortieth year, in the eleventh month, on the first of the month of the sabbatical year, [Ommision: teaching that the year has twelve months. And what does it teach us, \"And it came to pass in the fortieth year\"? Since it says (Esther 3:13), \"In the thirtieth year, in the twelfth month, it is the month of Adar,\" and it says (1 Kings 4:7), \"And Solomon had twelve officers over all Israel,\" and it says (ibid. 4:19), \"And the officer who was in the land, this was the month of the passing.\" Rabbi Baniya says, \"And did we not know that the year has twelve months until Solomon stood up? And has it not already been said (Deuteronomy 31:2), 'And he said to them, \"I am one hundred and twenty years old today,\"' that there is no teaching 'today' except from time to time, teaching that on that day he completed from time to time, and it says (Joshua 1:11), 'Pass through the midst of the camp and command the people, saying, \"In another three days,\"' and it says (ibid. 4:19), 'And the people came up from the Jordan on the tenth of the first month.' Go out and count thirty-three; what were they doing? Rather, they were mourning for Moses for thirty days, and they entered on the day after the three days, as it says, 'In another three days,' thirty-three in total, and you find that the year has twelve months, for Moses died on the seventh of Adar, and he was born on the seventh of Adar. If so, what does it teach us, 'And it came to pass in the fortieth year'? Rather, it teaches that Moses did not rebuke Israel except close to his death.]"
+                ],
+                [
+                    "\"After he struck down Sihon, what did he see that he did not reprove them? Only after the downfall of Sihon and Og. But Moses said: If I had reproved them earlier, they would have said he fears Sihon and Og and cannot conquer them, so he is throwing words at us. ",
+                    "His parable is like a king who went out with his soldiers to the desert. His soldiers said to him: Give us many provisions. He said to them: I will not give. They asked again for provisions. He responded: Where would the king find food and ovens in the desert? Similarly, Moses said: If I reprove Israel now, they will say it's because he cannot bring us into the land and conquer Sihon and Og. But since he brought them into the land and saw that Sihon and Og fell before them, he began to reprove and test them. Hence it says, 'after he struck him down'.",
+                    "\"Another interpretation: Why did he not reprove them until after the downfall of Sihon and Og? Because their minds were agitated. So he waited for them until Sihon and Og fell into their hands and they inherited their land. Only then, when they were settled in mind, did he reprove them. For receiving rebuke with a calm mind is not like receiving it in a state of agitation.",
+                    "\"Sihon, king of the Amorites, who resided in Heshbon – if it wasn't for the strong Sihon and the challenging calculations of Heshbon, it would have been because of the challenging land. Or if not for the difficult calculations and Sihon residing within, it would have been because of the tough king. How much more so when both the king and the land are challenging.",
+                    "\"And Og, king of Bashan, who resided in Ashtaroth – if it wasn't for the strong Og and the challenging Ashtaroth, it would have been because of the challenging land. Or if not for the challenging Ashtaroth and Og residing within, it would have been because of the tough king. How much more so when both the king and the land are challenging.",
+                    "\"Sihon, king of the Amorites, and Og, king of Bashan – why is each mentioned on its own? To teach you that they were both formidable and did not aid each other in battle. About them, it is said (Song of Songs 4:8) 'from the lions' dens, from the mountains of the leopards'.",
+                    "\"Another interpretation: Why is each mentioned on its own? Because they each deserve their own song of praise. And since they did not sing about them, King David of Israel came and sang about them, as it is written (Psalms 136:19-20) 'to Sihon king of the Amorites, for His mercy endures forever, and to Og king of Bashan, for His mercy endures forever'. And just as David spoke of their downfall, Israel is destined to speak of the downfall of the four kingdoms, as it is written (Isaiah 42:10-12) 'Sing to the Lord a new song, His praise from the ends of the earth... give glory to the Lord'."
+                ]
+            ]
+        ]
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "מדרש תנאים על ספר דברים",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "schema": {
+        "heTitle": "מדרש תנאים על ספר דברים",
+        "enTitle": "Midrash Tannaim on Deuteronomy",
+        "key": "Midrash Tannaim on Deuteronomy",
+        "nodes": [
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Midrash/Halakhah/Sifra/English/Sefaria Community Translation.json

@@ -0,0 +1,1529 @@
+{
+    "language": "en",
+    "title": "Sifra",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספרא",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "text": {
+        "Braita d'Rabbi Yishmael": [],
+        "Vayikra Dibbura d'Nedavah": {
+            "Chapter 1": [],
+            "Chapter 2": [],
+            "Section 2": [],
+            "Chapter 3": [],
+            "Section 3": [],
+            "Chapter 4": [],
+            "Section 4": [],
+            "Chapter 5": [],
+            "Chapter 6": [],
+            "Section 5": [],
+            "Chapter 7": [],
+            "Section 6": [],
+            "Chapter 8": [],
+            "Section 7": [],
+            "Chapter 9": [],
+            "Section 8": [],
+            "Chapter 10": [],
+            "Section 9": [],
+            "Chapter 11": [],
+            "Section 10": [],
+            "Chapter 12": [],
+            "Section 11": [],
+            "Chapter 13": [],
+            "Section 12": [],
+            "Chapter 14": [],
+            "Section 13": [],
+            "Chapter 15": [],
+            "Chapter 16": [],
+            "Chapter 17": [],
+            "Section 14": [],
+            "Chapter 18": [],
+            "Chapter 19": [],
+            "Chapter 20": []
+        },
+        "Vayikra Dibbura d'Chovah": {
+            "Section 1": [],
+            "Chapter 1": [],
+            "Section 2": [],
+            "Chapter 2": [],
+            "Chapter 3": [],
+            "Section 3": [],
+            "Chapter 4": [],
+            "Chapter 5": [],
+            "Section 4": [],
+            "Chapter 6": [],
+            "Section 5": [],
+            "Chapter 7": [],
+            "Section 6": [],
+            "Chapter 8": [],
+            "Chapter 9": [],
+            "Section 7": [],
+            "Chapter 10": [],
+            "Chapter 11": [],
+            "Section 8": [],
+            "Chapter 12": [],
+            "Chapter 13": [],
+            "Section 9": [],
+            "Chapter 14": [],
+            "Chapter 15": [],
+            "Chapter 16": [],
+            "Chapter 17": [],
+            "Section 10": [],
+            "Chapter 18": [],
+            "Chapter 19": [],
+            "Section 11": [],
+            "Chapter 20": [],
+            "Section 12": [],
+            "Chapter 21": [],
+            "Chapter 22": [],
+            "Section 13": [],
+            "Chapter 23": []
+        },
+        "Tzav": {
+            "Chapter 1": [],
+            "Chapter 2": [],
+            "Section 2": [],
+            "Chapter 3": [],
+            "Section 3": [],
+            "Chapter 4": [],
+            "Chapter 5": [],
+            "Section 4": [],
+            "Chapter 6": [],
+            "Chapter 7": [],
+            "Chapter 8": [],
+            "Section 5": [],
+            "Chapter 9": [],
+            "Chapter 10": [],
+            "Section 6": [],
+            "Chapter 11": [],
+            "Section 7": [],
+            "Chapter 12": [],
+            "Section 8": [],
+            "Chapter 13": [],
+            "Section 9": [],
+            "Chapter 14": [],
+            "Chapter 15": [],
+            "Section 10": [],
+            "Section 11": [],
+            "Chapter 16": [],
+            "Chapter 17": [],
+            "Chapter 18": [],
+            "Mechilta d'Miluim 1": []
+        },
+        "Shemini": {
+            "Mechilta d'Miluim 2": [],
+            "Section 1": [],
+            "Chapter 1": [],
+            "Chapter 2": [],
+            "Section 2": [],
+            "Chapter 3": [],
+            "Chapter 4": [],
+            "Section 3": [],
+            "Chapter 5": [],
+            "Section 4": [],
+            "Chapter 6": [],
+            "Section 5": [],
+            "Chapter 7": [],
+            "Section 6": [],
+            "Chapter 8": [],
+            "Section 7": [],
+            "Chapter 9": [],
+            "Section 8": [],
+            "Chapter 10": [],
+            "Section 9": [],
+            "Chapter 11": [],
+            "Section 10": [],
+            "Chapter 12": []
+        },
+        "Tazria Parashat Yoledet": {
+            "Section 1": [],
+            "Chapter 1": [],
+            "Chapter 2": [],
+            "Chapter 3": [],
+            "Chapter 4": []
+        },
+        "Tazria Parashat Nega'im": {
+            "Section 1": [],
+            "Chapter 2": [],
+            "Section 2": [],
+            "Chapter 2*": [],
+            "Section 3": [],
+            "Chapter 3": [],
+            "Chapter 4": [],
+            "Chapter 5": [],
+            "Chapter 6": [],
+            "Section 4": [],
+            "Chapter 7": [],
+            "Section 5": [],
+            "Chapter 8": [],
+            "Chapter 9": [],
+            "Chapter 10": [],
+            "Chapter 11": [],
+            "Chapter 12": [],
+            "Chapter 13": [],
+            "Chapter 14": [],
+            "Chapter 15": [],
+            "Chapter 16": []
+        },
+        "Metzora": {
+            "Section 1": [],
+            "Chapter 1": [],
+            "Section 2": [],
+            "Chapter 2": [],
+            "Section 3": [],
+            "Chapter 3": [],
+            "Section 4": [],
+            "Section 5": [],
+            "Section 6": [],
+            "Chapter 4": [],
+            "Section 7": [],
+            "Chapter 5": []
+        },
+        "Metzora Parashat Zavim": {
+            "Section 1": [],
+            "Chapter 1": [],
+            "Chapter 2": [],
+            "Section 2": [],
+            "Chapter 3": [],
+            "Chapter 4": [],
+            "Section 3": [],
+            "Chapter 5": [],
+            "Chapter 6": [],
+            "Section 4": [],
+            "Chapter 7": [],
+            "Section 5": [],
+            "Chapter 8": [],
+            "Chapter 9": []
+        },
+        "Acharei Mot": {
+            "Section 1": [],
+            "Chapter 1": [],
+            "Section 2": [],
+            "Chapter 2": [],
+            "Chapter 3": [],
+            "Section 3": [],
+            "Chapter 4": [],
+            "Section 4": [],
+            "Chapter 5": [],
+            "Chapter 6": [],
+            "Section 5": [],
+            "Chapter 7": [],
+            "Chapter 8": [],
+            "Section 6": [],
+            "Chapter 9": [],
+            "Chapter 10": [],
+            "Section 7": [],
+            "Chapter 11": [],
+            "Chapter 12": [],
+            "Section 8": [],
+            "Chapter 13": []
+        },
+        "Kedoshim": {
+            "Section 1": [],
+            "Chapter 1": [],
+            "Chapter 2": [],
+            "Chapter 3": [],
+            "Section 2": [],
+            "Chapter 4": [],
+            "Chapter 5": [],
+            "Section 3": [],
+            "Chapter 6": [],
+            "Chapter 7": [],
+            "Chapter 8": [],
+            "Section 4": [],
+            "Chapter 9": [],
+            "Chapter 10": [],
+            "Chapter 11": [],
+            "Chapter 12": [
+                "\"I have set you apart from the nations to be Mine.\" If you are set apart, you are Mine, and if you are not set apart, you are not Mine but of Nebuchadnezzar and his associates. Rabbi Elazar Ben Azaria says, from whence do we know that a person should not say, \"I do not wish to eat of shaatnez [flax with linen], I do not wish to eat swine meat, I do not wish to have adulterous relations\" but rather a person should say, \"I certain wish to, but what can I do that my Father in Heaven has decreed upon me?\" The verse says: \"I have set you apart from the nations to be Mine.\" And thus, he will separate himself from sin, and accept the yoke of heaven."
+            ]
+        },
+        "Emor": {
+            "Section 1": [],
+            "Chapter 1": [],
+            "Section 2": [],
+            "Chapter 2": [],
+            "Section 3": [],
+            "Chapter 3": [],
+            "Section 4": [],
+            "Chapter 4": [],
+            "Section 5": [],
+            "Section 6": [],
+            "Chapter 5": [],
+            "Chapter 6": [],
+            "Section 7": [],
+            "Chapter 7": [],
+            "Section 8": [],
+            "Chapter 8": [],
+            "Chapter 9": [],
+            "Section 9": [],
+            "Chapter 10": [],
+            "Chapter 11": [],
+            "Section 10": [],
+            "Chapter 12": [],
+            "Chapter 13": [],
+            "Section 11": [],
+            "Chapter 14": [],
+            "Section 12": [],
+            "Chapter 15": [],
+            "Chapter 16": [],
+            "Chapter 17": [],
+            "Section 13": [],
+            "Chapter 18": [],
+            "Section 14": [],
+            "Chapter 19": [],
+            "Chapter 20": []
+        },
+        "Behar": {
+            "Section 1": [],
+            "Chapter 1": [],
+            "Section 2": [],
+            "Chapter 2": [],
+            "Chapter 3": [],
+            "Section 3": [],
+            "Chapter 4": [],
+            "Chapter 5": [],
+            "Section 4": [],
+            "Chapter 6": [],
+            "Section 5": [],
+            "Chapter 7": [],
+            "Section 6": [],
+            "Chapter 8": [],
+            "Chapter 9": []
+        },
+        "Bechukotai": {
+            "Section 1": [],
+            "Chapter 1": [],
+            "Chapter 2": [],
+            "Chapter 3": [],
+            "Section 2": [],
+            "Chapter 4": [],
+            "Chapter 5": [],
+            "Chapter 6": [],
+            "Chapter 7": [],
+            "Chapter 8": [],
+            "Section 3": [],
+            "Chapter 9": [],
+            "Section 4": [],
+            "Chapter 10": [],
+            "Chapter 11": [],
+            "Section 5": [],
+            "Chapter 12": [],
+            "Chapter 13": [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "[7] Rabbi says: ... \"These are the commandments\" -- (this teaches us that) A prophet is not allowed to originate a new matter henceforth."
+            ]
+        }
+    },
+    "schema": {
+        "heTitle": "ספרא",
+        "enTitle": "Sifra",
+        "key": "Sifra",
+        "nodes": [
+            {
+                "heTitle": "ברייתא דרבי ישמעאל",
+                "enTitle": "Braita d'Rabbi Yishmael"
+            },
+            {
+                "heTitle": "ויקרא דבורא דנדבה",
+                "enTitle": "Vayikra Dibbura d'Nedavah",
+                "nodes": [
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרשה ט",
+                        "enTitle": "Section 9"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה י",
+                        "enTitle": "Section 10"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרשה יא",
+                        "enTitle": "Section 11"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    },
+                    {
+                        "heTitle": "פרשה יב",
+                        "enTitle": "Section 12"
+                    },
+                    {
+                        "heTitle": "פרק יד",
+                        "enTitle": "Chapter 14"
+                    },
+                    {
+                        "heTitle": "פרשה יג",
+                        "enTitle": "Section 13"
+                    },
+                    {
+                        "heTitle": "פרק טו",
+                        "enTitle": "Chapter 15"
+                    },
+                    {
+                        "heTitle": "פרק טז",
+                        "enTitle": "Chapter 16"
+                    },
+                    {
+                        "heTitle": "פרק יז",
+                        "enTitle": "Chapter 17"
+                    },
+                    {
+                        "heTitle": "פרשה יד",
+                        "enTitle": "Section 14"
+                    },
+                    {
+                        "heTitle": "פרק יח",
+                        "enTitle": "Chapter 18"
+                    },
+                    {
+                        "heTitle": "פרק יט",
+                        "enTitle": "Chapter 19"
+                    },
+                    {
+                        "heTitle": "פרק כ",
+                        "enTitle": "Chapter 20"
+                    }
+                ]
+            },
+            {
+                "heTitle": "ויקרא דבורא דחובה",
+                "enTitle": "Vayikra Dibbura d'Chovah",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    },
+                    {
+                        "heTitle": "פרשה ט",
+                        "enTitle": "Section 9"
+                    },
+                    {
+                        "heTitle": "פרק יד",
+                        "enTitle": "Chapter 14"
+                    },
+                    {
+                        "heTitle": "פרק טו",
+                        "enTitle": "Chapter 15"
+                    },
+                    {
+                        "heTitle": "פרק טז",
+                        "enTitle": "Chapter 16"
+                    },
+                    {
+                        "heTitle": "פרק יז",
+                        "enTitle": "Chapter 17"
+                    },
+                    {
+                        "heTitle": "פרשה י",
+                        "enTitle": "Section 10"
+                    },
+                    {
+                        "heTitle": "פרק יח",
+                        "enTitle": "Chapter 18"
+                    },
+                    {
+                        "heTitle": "פרק יט",
+                        "enTitle": "Chapter 19"
+                    },
+                    {
+                        "heTitle": "פרשה יא",
+                        "enTitle": "Section 11"
+                    },
+                    {
+                        "heTitle": "פרק כ",
+                        "enTitle": "Chapter 20"
+                    },
+                    {
+                        "heTitle": "פרשה יב",
+                        "enTitle": "Section 12"
+                    },
+                    {
+                        "heTitle": "פרק כא",
+                        "enTitle": "Chapter 21"
+                    },
+                    {
+                        "heTitle": "פרק כב",
+                        "enTitle": "Chapter 22"
+                    },
+                    {
+                        "heTitle": "פרשה יג",
+                        "enTitle": "Section 13"
+                    },
+                    {
+                        "heTitle": "פרק כג",
+                        "enTitle": "Chapter 23"
+                    }
+                ]
+            },
+            {
+                "heTitle": "צו",
+                "enTitle": "Tzav",
+                "nodes": [
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    },
+                    {
+                        "heTitle": "פרשה ט",
+                        "enTitle": "Section 9"
+                    },
+                    {
+                        "heTitle": "פרק יד",
+                        "enTitle": "Chapter 14"
+                    },
+                    {
+                        "heTitle": "פרק טו",
+                        "enTitle": "Chapter 15"
+                    },
+                    {
+                        "heTitle": "פרשה י",
+                        "enTitle": "Section 10"
+                    },
+                    {
+                        "heTitle": "פרשה יא",
+                        "enTitle": "Section 11"
+                    },
+                    {
+                        "heTitle": "פרק טז",
+                        "enTitle": "Chapter 16"
+                    },
+                    {
+                        "heTitle": "פרק יז",
+                        "enTitle": "Chapter 17"
+                    },
+                    {
+                        "heTitle": "פרק יח",
+                        "enTitle": "Chapter 18"
+                    },
+                    {
+                        "heTitle": "מכילתא דמילואים א",
+                        "enTitle": "Mechilta d'Miluim 1"
+                    }
+                ]
+            },
+            {
+                "heTitle": "שמיני",
+                "enTitle": "Shemini",
+                "nodes": [
+                    {
+                        "heTitle": "מכילתא דמילואים ב",
+                        "enTitle": "Mechilta d'Miluim 2"
+                    },
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרשה ט",
+                        "enTitle": "Section 9"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה י",
+                        "enTitle": "Section 10"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    }
+                ]
+            },
+            {
+                "heTitle": "תזריע פרשת יולדת",
+                "enTitle": "Tazria Parashat Yoledet",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    }
+                ]
+            },
+            {
+                "heTitle": "תזריע פרשת נגעים",
+                "enTitle": "Tazria Parashat Nega'im",
+                "nodes": [
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב*",
+                        "enTitle": "Chapter 2*"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    },
+                    {
+                        "heTitle": "פרק יד",
+                        "enTitle": "Chapter 14"
+                    },
+                    {
+                        "heTitle": "פרק טו",
+                        "enTitle": "Chapter 15"
+                    },
+                    {
+                        "heTitle": "פרק טז",
+                        "enTitle": "Chapter 16"
+                    }
+                ]
+            },
+            {
+                "heTitle": "מצורע",
+                "enTitle": "Metzora",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    }
+                ]
+            },
+            {
+                "heTitle": "מצורע פרשת זבים",
+                "enTitle": "Metzora Parashat Zavim",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    }
+                ]
+            },
+            {
+                "heTitle": "אחרי מות",
+                "enTitle": "Acharei Mot",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    }
+                ]
+            },
+            {
+                "heTitle": "קדושים",
+                "enTitle": "Kedoshim",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    }
+                ]
+            },
+            {
+                "heTitle": "אמור",
+                "enTitle": "Emor",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרשה ט",
+                        "enTitle": "Section 9"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה י",
+                        "enTitle": "Section 10"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    },
+                    {
+                        "heTitle": "פרשה יא",
+                        "enTitle": "Section 11"
+                    },
+                    {
+                        "heTitle": "פרק יד",
+                        "enTitle": "Chapter 14"
+                    },
+                    {
+                        "heTitle": "פרשה יב",
+                        "enTitle": "Section 12"
+                    },
+                    {
+                        "heTitle": "פרק טו",
+                        "enTitle": "Chapter 15"
+                    },
+                    {
+                        "heTitle": "פרק טז",
+                        "enTitle": "Chapter 16"
+                    },
+                    {
+                        "heTitle": "פרק יז",
+                        "enTitle": "Chapter 17"
+                    },
+                    {
+                        "heTitle": "פרשה יג",
+                        "enTitle": "Section 13"
+                    },
+                    {
+                        "heTitle": "פרק יח",
+                        "enTitle": "Chapter 18"
+                    },
+                    {
+                        "heTitle": "פרשה יד",
+                        "enTitle": "Section 14"
+                    },
+                    {
+                        "heTitle": "פרק יט",
+                        "enTitle": "Chapter 19"
+                    },
+                    {
+                        "heTitle": "פרק כ",
+                        "enTitle": "Chapter 20"
+                    }
+                ]
+            },
+            {
+                "heTitle": "בהר",
+                "enTitle": "Behar",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    }
+                ]
+            },
+            {
+                "heTitle": "בחוקתי",
+                "enTitle": "Bechukotai",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Midrash/Halakhah/Sifra/Hebrew/Vocalized Try.json

@@ -0,0 +1,1538 @@
+{
+    "language": "he",
+    "title": "Sifra",
+    "versionSource": "https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%A1%D7%A4%D7%A8%D7%90/%D7%91%D7%A8%D7%99%D7%99%D7%AA%D7%90_%D7%93%D7%A8%27_%D7%99%D7%A9%D7%9E%D7%A2%D7%90%D7%9C",
+    "versionTitle": "Vocalized Try",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ספרא",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "text": {
+        "Braita d'Rabbi Yishmael": [
+            "א. רַבִּי יִשְׁמָעֵאל אוֹמֵר:",
+            "בִּשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת הַתּוֹרָה נִדְרֶשֶׁת <br>(א) מִקַּל וְחֹמֶר <br>(ב) מִגְּזֵרָה שָׁוָה <br>(ג) מִבִּנְיַן אָב מִכָּתוּב אֶחָד, מִבִּנְיַן אָב מִשְּׁנֵי כְּתוּבִים <br>(ד) מִכְּלָל וּפְרָט <br>(ה) מִפְּרָט וּכְלָל <br>(ו) מִכְּלָל וּפְרָט וּכְלָל - אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט <br>(ז) מִכְּלָל שֶׁהוּא צָרִיךְ לִפְרָט וּמִפְּרָט שֶׁהוּא צָרִיךְ לִכְלָל <br>ב. (ח) כָּל דָּבָר שֶׁהָיָה בַּכְּלָל וְיָצָא מִן הַכְּלָל לְלַמֵּד, לֹא לְלַמֵּד עַל עַצְמוֹ יָצָא, אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא. <br>(ט) כָּל דָּבָר שֶׁהָיָה בַּכְּלָל, וְיָצָא מִן הַכְּלָל לִטָּעֵן טָעַן אַחֵר <b>שֶׁהוּא כְּעִנְיָנוֹ</b> - יָצָא לְהָקֵל וְלֹא לְהַחְמִיר. <br>(י) כָּל דָּבָר שֶׁהָיָה בַּכְּלָל, וְיָצָא מִן הַכְּלָל לִטָּעֵן טָעַן אַחֵר <b>שלא</b> כְּעִנְיָנוֹ - יָצָא לְהָקֵל וּלְהַחְמִיר. <br>(יא) כָּל דָּבָר שֶׁהָיָה בַּכְּלָל, וְיָצָא מִן הַכְּלָל לִדּוֹן בְּדָבָר חָדָשׁ, אִי אַתָּה יָכוֹל לְהַחֲזִירוֹ לִכְלָלוֹ עַד שֶׁיַּחְזִירֶנּוּ הַכָּתוּב לִכְלָלוֹ בְּפֵרוּשׁ. <br>(יב) דָּבָר הַלָּמֵד מֵעִנְיָנוֹ, וְדָבָר הַלָּמֵד מִסּוֹפוֹ. <br>(יג) וְכֵן שְׁנֵי כְּתוּבִין הַמַּכְחִישִׁין זֶה אֶת זֶה - עַד שֶׁיָּבֹא הַכָּתוּב הַשְּׁלִישִׁי וְיַכְרִיעַ בֵּינֵיהֶן.",
+            "ג. <b>מִקַּל וָחֹמֶר</b> – כֵּיצַד? <br>וַיֹּאמֶר יְיָ אֶל מֹשֶׁה: וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ הֲלֹא תִכָּלֵם שִׁבְעַת יָמִים? תִּסָּגֵר...! (בַּמִּדְבָּר יב יד) <br>'שִׁבְעַת יָמִים' - קַל וָחֹמֶר לַשְּׁכִינָה אַרְבָּעָה עָשָׂר יוֹם? <br>אֶלָּא: דַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן - <br>תִּסָּגֵר מֵרִים <b>שְׂבֵעַת יָמִים</b> מִחוּץ לַמַּחֲנֶה - וְאַחַר תֵּאָסֵף.",
+            "ד. <b>מִגְּזֵרָה שָׁוָה</b> כֵּיצַד? <br>נֶאֱמַר בְּשׁוֹמֵר חִנָּם: \"אִם לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ\" (שְׁמוֹת כב י) <br>וְנֶאֱמַר בְּשׁוֹמֵר שָׂכָר: \"אִם לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ.\" (שְׁמוֹת כב ז) <br>מָה בְּשׁוֹמֵר חִנָּם שֶׁנֶּאֱמַר בּוֹ \"אִם לֹא שָׁלַח יָדוֹ\" - פָּטַר אֶת הַיּוֹרְשִׁין <br>אַף בְּשׁוֹמֵר שָׂכָר שֶׁנֶּאֱמַר בּוֹ \"אִם לֹא שָׁלַח יָדוֹ\" - יִפְטֹר בּוֹ אֶת הַיּוֹרְשִׁים.",
+            "ה. <b>מִבִּנְיַן אָב מִכָּתוּב אֶחָד</b> - כֵּיצַד? <br>לֹא הַמִּשְׁכָּב כַּהֲרֵי הַמּוֹשָׁב - וְלֹא הַמּוֹשָׁב כַּהֲרֵי הַמִּשְׁכָּב <br>הַצַּד הַשָּׁוֶה שֶׁבָּהֶן: שֶׁהֵן כֵּלִים, עֲשׂוּיִין לָנוּחַ אָדָם לְבַדּוֹ, <br>וְזָב - מְטַמֵּא אוֹתוֹ בְּרֻבּוֹ: לְטַמֵּא אָדָם בְּמַגָּע וּכְמַשָּׂא, וּלְטַמֵּא בְּגָדִים <br>אַף כֵּלִים - שֶׁהֵן עֲשׂוּיִין לָנוּחַ אָדָם לְבַדּוֹ - <br>יְהֵא הַזָּב מְטַמֵּא אוֹתוֹ בְּרֻבּוֹ: לְטַמֵּא אָדָם בְּמַגָּע וּבְמַשָּׂא, וּלְטַמֵּא כֵּלִים! <br>יָצָא הַמֶּרְכ��ָב - שֶׁהוּא עָשׂוּי לְסִבְלוֹן אַחֵר.",
+            "ו. <b>וּמִבִּנְיַן אָב מִשְּׁנֵי כְּתוּבִים</b> – כֵּיצַד? <br>לֹא פָּרָשַׁת הַנֵּרוֹת כַּהֲרֵי פָּרָשַׁת שִׁלּוּחַ טְמֵאִים <br>וְלָא פָּרָשַׁת שִׁלּוּחַ טְמֵאִים כַּהֲרֵי פָּרָשַׁת הַנֵּרוֹת <br>הַצַּד הַשָּׁוֶה שֶׁבָּהֶן שֶׁהֵם ב\"צו\" - מִיָּד וּלְדוֹרוֹת. <br>אַף כָּל דָּבָר שֶׁהוּא ב\"צו\" - יְהֵא מִיָּד וּלְדוֹרוֹת.",
+            "ז. <b>מִכְּלָל וּפְרָט</b> – כֵּיצַד? <br>\"מִן הַבְּהֵמָה\" (וְיִקְרָא א ב) - כְּלָל <br>\"מִן הַבָּקָר וּמִן הַצֹּאן\" - פְּרָט. <br>'כְּלָל וּפְרָט - אֵין בַּכְּלָל אֶלָּא מַה שֶׁבַּפְּרָט!",
+            "ח. <b>מִפְּרָט וּכְלָל</b> - כֵּיצַד? <br>\"כִּי יִתֵּן אִישׁ אֶל רֵעֵהוּ - חֲמוֹר אוֹ שׁוֹר אוֹ שֶׂה\" (שְׁמוֹת כב ט) - פְּרָט, <br>\"...וְכָל בְּהֵמָה לִשְׁמֹר\" - כְּלָל. <br>'פְּרָט וּכְלָל' נַעֲשָׂה כְּלָל - מוּסָף עַל הַפְּרָט.",
+            "ט. <b>מִכְּלָל וּפְרָט וּכְלָל</b> - כֵּיצַד? <br>\"וְנָתַתָּ הַכֶּסֶף בְּכֹל אֲשֶׁר תְּאַוֶּה נַפְשְׁךָ\" (דְּבָרִים יד כו) - כְּלָל <br>\"בַּבָּקָר וּבַצֹּאן בְּיַיִן וּבַשֵּׁכָר\" - פְּרָט <br>\"וּבְכֹל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ\" - חָזַר וְכָלַל. <br>'כְּלָל וּפְרָט וּכְלָל' - אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט: <br>לוֹמַר לְךָ - מֶה הַפְּרָט מְפֹרָשׁ: דָּבָר שֶׁהוּא וָלָד - וְלָדוֹת הָאָרֶץ וְגִדּוּלֵי קַרְקַע, <br>אַף אֵין לִי אֶלָּא 'כָּל דָּבָר', שֶׁהוּא וָלָד - וְלָדוֹת הָאָרֶץ וְגִדּוּלֵי קַרְקַע. <br>יָצְאוּ כְּמֵהִין וּפִטְרִיּוֹת.",
+            "י. <b>מִכְּלָל שֶׁהוּא צָרִיךְ לִפְרָט, וּמִפְּרָט שֶׁהוּא צָרִיךְ לִכְלָל</b> - כֵּיצַד? <br>\"קַדֶּשׁ לִי כָל בְּכוֹר\" (שְׁמוֹת יג ב) - יָכוֹל אַף נְקֵבָה בַּמַּשְׁמָע? ת\"ל \"זָכָר\" (דְּבָרִים טו יט) <br>אִי 'זָכָר' - יָכוֹל אֲפִלּוּ יָצָאת לְפָנָיו? תַּלְמוּד לוֹמַר \"פֶּטֶר רֶחֶם\" (שְׁמוֹת לד יט). <br>אִי 'פֶּטֶר רֶחֶם' - יָכוֹל אֲפִלּוּ לְאַחַר יוֹצֵא דֹּפֶן? תַּלְמוּד לוֹמַר \"בְּכוֹר\". <br>-זֶהוּ כְּלָל הַצָּרִיךְ לַפְּרָט, וּפְרָט שֶׁהוּא צָרִיךְ לִכְלָל.",
+            "מִשְׁנָה א <br>א. <b>כָּל דָּבָר שֶׁהָיָה בַּכְּלָל וְיָצָא מִן הַכְּלָל לְלַמֵּד,</b> <br><b>לֹא לְלַמֵּד עַל עַצְמוֹ יָצָא - אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא</b> - כֵּיצַד? <br>\"וְהַנֶּפֶשׁ אֲשֶׁר תֹּאכַל בָּשָׂר מִזֶּבַח הַשְּׁלָמִים אֲשֶׁר לַיְיָ - וְטִמְּאַתּוּ עָלָיו, וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא...\" - (וַיִּקְרָא ז כ) <br>וַהֲלֹא שְׁלָמִים בִּכְלַל כָּל הַקֳּדָשִׁים הָיוּ! <br>דִּכְתִיב \"זֹאת הַתּוֹרָה לְעוֹלָה וּלְמִנְחָה, לְחַטָּאת וּלְאָשָׁם, וּלְמִלּוּאִים וּלְזֶבַח הַשְּׁלָמִים\". (וַיִּקְרָא ז לז) <br>וּכְשֶׁיָּצְאוּ מִן הַכְּלָל לְלַמֵּד - לֹא לְלַמֵּד עַל עַצְמָן יָצְאוּ, <br>אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצְאוּ <br>לוֹמ' לְךָ: מֶה שְׁלָמִים מְיֻחָדִין - קָדָשִׁים שֶׁקְּדֻשָּׁתָן קְדֻשַּׁת מִזְבֵּחַ <br>אַף אֵין לִי אֶלָּא <b>כָּל דָּבָר</b> - שֶׁקְּדֻשָּׁתוֹ קְדֻשַּׁת מִזְבֵּחַ... <br>יָצְאוּ קָדְשֵׁי בֶּדֶק הַבַּיִת.",
+            "מִשְׁנָה ב <br>ב. <b>כָּל דָּבָר שֶׁהָיָה בַּכְּלָל, וְיָצָא מִן הַכְּלָל - לִטְעוֹן טָעַן אַחֵר שֶׁהוּא כְּעִנְיָנוֹ <br>יָצָא לְהָקֵל וְלֹא לְהַחְמִיר</b> - כֵּיצַד? <br>\"וּבָשָׂר כִּי יִהְיֶה בוֹ בְעֹרוֹ שְׁחִין וְנִרְפָּא\" (וַיִּקְרָא יג יח) <br>וּכְתִיב \"אוֹ בָשָׂר כִּי יִהְיֶה בְעֹרוֹ מִכְוַת אֵשׁ...\" (וְיִקְרָא יג כד) <br>וַהֲלֹא הַשְּׁחִין וְהַמִּכְוָה בִּכְלַל כָּל הַנְּגָעִים הָיוּ? <br>וּכְשֶׁיֵּצְאוּ מִן הַכְּלָל: לִטְעֹן טָעַן אֶחָד שֶׁהוּא כְּעִנְיָנוֹ - <br>יָצְאוּ לְהָקֵל וְלֹא לְהַחְמִיר <br>לְהָקֵל עֲלֵיהֶן - שֶׁלֹּא יָדוּנוּ בְּמִחְיָה, וְשֶׁלֹּא יָדוּנוּ אֶלָּא בַּשָּׁבוּעַ אֶחָד.",
+            "מִשְׁנָה ג <br>ג. <b>כָּל דָּבָר שֶׁהָיָה בַּכְּלָל - וְיָצָא מִן הַכְּלָל, לִטְעֹן טָעַן אֶחָד שֶׁלֹּא כְּעִנְיָנוֹ</b> <br><b>יָצָא לְהָקֵל וּלְהַחְמִיר</b> - כֵּיצַד? <br>\"וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בוֹ נָגַע בְּרֹאשׁ אוֹ בְזָקָן\"... (וַיִּקְרָא יג כט) <br>וַהֲלֹא 'הָרֹאשׁ וְהַזָּקֵן' - בִּכְלַל 'עוֹר וּבָשָׂר' הָיוּ - <br>וּכְשֶׁיָּצְאוּ מִן הַכְּלָל: לִטָּעֵן טָעַן אֶחָד שֶׁלֹּא כְּעִנְיָנוֹ - <br>יָצְאוּ לְהָקֵל וּלְהַחְמִיר: <br>לְהָקֵל עֲלֵיהֶן: שֶׁלֹּא יָדוּנוּ כְּשֵׂעָר לָבָן <br>וּלְהַחֲמִיר עֲלֵיהֶן: שֶׁיָּדוּנוּ כְּשֵׂעָר צָהֹב.",
+            "מִשְׁנָה ד <br>ד. <b>כָּל דָּבָר שֶׁהָיָה בַּכְּלָל, וְיָצָא מִן הַכְּלָל לִדּוֹן בְּדָבָר הֶחָדָשׁ </b>- <br><b>אִי אַתָּה יָכוֹל לְהַחֲזִירוֹ לִכְלָלוֹ, עַד שֶׁיַּחְזִירֶנּוּ הַכָּתוּב לִכְלָלוֹ בְּפֵרוּשׁ</b> – כֵּיצַד? <br>\"וְשָׁחַט אֶת הַכֶּבֶשׂ בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת הַחַטָּאת וְאֶת הָעֹלָה בִּמְקוֹם הַקֹּדֶשׁ...\" (וַיִּקְרָא יד יג) <br>שֶׁאֵין תַּלְמוּד לוֹמַר \"כִּי כַּחַטָּאת הָאָשָׁם הוּא לַכֹּהֵן\"? <br>אֶלָּא - לְפִי שֶׁיָּצָא לִדּוֹן בְּדָבָר חָדָשׁ - בְּבֹהֶן יָד וּבְבֹהֶן רֶגֶל, וּבְאֹזֶן יְמָנִית - <br>יָכוֹל לֹא יְהֵא טָעוּן מַתַּן דָּמִים לַמִּזְבֵּחַ? ת\"ל: \"כִּי כַּחַטָּאת - הָאָשָׁם הוּא לַכֹּהֵן\"... <br>הֲרֵי הֶחֱזִירוֹ הַכָּתוּב לִכְלָלוֹ בְּפֵרוּשׁ. <br>לוֹמַר לְךָ: מָה חַטָּאת - טְעוּנָה מַתַּן מִזְבֵּחַ, אַף אָשָׁם - טָעוּן מַתַּן מִזְבֵּחַ.",
+            "מִשְׁנָה ה <br>ה. <b>דָּבָר הַלָּמֵד מֵעִנְיָנוֹ</b> - כֵּיצַד? <br>\"וְאִישׁ כִּי יִמָּרֵט רֹאשׁוֹ - קֶרַח הוּא: טָהוֹר הוּא\" (וְיִקְרָא יג מ) <br>יכָל - יְהֵא טָהוֹר 'מִכָּל טֻמְאָה'? תַּלְמוּד לוֹמֵד: \"וְכִי יִהְיֶה בַקָּרַחַת אוֹ בַגַּבַּחַת נֶגַע לָבָן אֲדַמְדָּם\"... <br>דָּבָר לָמֵד מֵעִנְיָנוֹ - שֶׁאֵינוֹ טָהוֹר מִכָּל טֻמְאָה, אֶלָּא מִטֻּמְאַת נְתָקִים בִּלְבַד.",
+            "מִשְׁנָה ו <br>ו. <b>וְדָבָר לָמֵד מִסּוֹפוֹ</b> - כֵּיצַד? <br>\"וְנָתַתִּי נֶגַע צָרַעַת בְּבֵית אֶרֶץ אֲחֻזַּתְכֶם\" (וַיִּקְרָא יד לד) <br>מַשְׁמַע – בַּיִת שֶׁיֵּשׁ בּוֹ אֲבָנִים וְעֵצִים וְעָפָר - מְטַמֵּא. <br>יָכֹל - אַף בַּיִת שֶׁאֵין אֲבָנִים וְעֵצִים וְעָפָר, שֶׁמְּטַמֵּא? <br>תַּלְמוּד לוֹמַר: \"וְנָתַץ אֶת הַבַּיִת - אֶת אֲבָנָיו וְאֶת עֵצָיו וְאֵת כָּל עֲפַר הַבָּיִת\" (וַיִּקְרָא יד מה) <br>דָּבָר לָמַד מִסּוֹפוֹ - שֶׁאֵין הַבַּיִת מְטַמֵּא, עַד שֶׁיְּהֵא בּוֹ אֲבָנִים וְעֵצִים וְעָפָר.",
+            "מִשְׁנָה ז <br>ז. <b>שְׁנֵי כְּתוּבִים הַמַּכְחִישִׁים זֶה אֶת זֶה, עַד שֶׁיָּבֹא הַשְּׁלִישִׁי וְיַכְרִיעַ בֵּינֵיהֶם</b> - כֵּיצַד? <br>כָּתוּב אֶחָד אוֹמֵר: \"וַיֵּרֶד יְיָ עַל הַר סִינַי אֶל רֹאשׁ ��ָהָר\" (שְׁמוֹת יט כ) <br>וְכָתוּב אֶחָד אוֹמֵר: \"כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם\" (שְׁמוֹת כ יט) <br>הִכְרִיעַ הַשְּׁלִישִׁי: \"מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלוֹ לְיַסְּרֶךָּ <br>וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה\" (דְּבָרִים ד לוֹ) <br>מְלַמֵּד שֶׁהִרְכִּין הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמֵי שָׁמַיִם הָעֶלְיוֹנִים עַל הַר סִינַי - וְדִבֵּר עִמָּהֶם. <br>וְכֵן אָמַר דָּוִד בְּסֵפֶר תִּלִּים: \" וַיַּט שָׁמַיִם וְיָרַד, וַעֲרָפֶל תַּחַת רַגְלָיו\". (תְּהִלִּים יח י) <br>הִלֵּל הַזָּקֵן דָּרַשׁ שֶׁבַע מִדּוֹת לִפְנֵי זִקְנֵי בְּתִירָה <br>• (א) קַל וָחֹמֶר * (ב) וּגְזֵרָה שָׁוָה * (ג) וּבִנְיַן אָב * (ד) וּשְׁנֵי כְּתוּבִים * (ה) וּכְלָל וּפְרָט * <br>* (ו) וּכְיוֹצֵא בוֹ בְּמָקוֹם אַחֵר * (ז) וְדָבָר לָמֵד מֵעִנְיָנוֹ * <br>אֵלּוּ שֶׁבַע מִדּוֹת שֶׁדָּרַשׁ הִלֵּל הַזָּקֵן לִפְנֵי זִקְנֵי בְּתִירָה.",
+            "מִשְׁנָה ח <br>ח. כָּתוּב אֶחָד אוֹמֵר \"וּבְבֹא מֹשֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ\", (בַּמִּדְבָּר ז פט) <br>וְכָתוּב אֶחָד אוֹמֵר \"וְלֹא יָכוֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד\"! (שֵׁמוֹת מ לה) <br>הִכְרִיעַ \"כִּי שָׁכַן עָלָיו הֶעָנָן\". <br>אֱמֹר מֵעַתָּה - כָּל זְמַן שֶׁהָיָה הֶעָנָן שָׁם, לֹא הָיָה מֹשֶׁה נִכְנָס לְשָׁם; <br>נִסְתַּלֵּק הֶעָנָן - הָיָה נִכְנָס וּמְדַבֵּר עִמּוֹ.... <br>רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: <br>הֲרֵי הוּא אוֹמֵר: \"וְלֹא יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן, כִּי מָלֵא כְבוֹד יְיָ אֶת בֵּית יְיָ\"; (מְלָכִים א ח יא) <br>מְלַמֵּד שֶׁנָּתְנָה רְשׁוּת לַמַּלְאָכִים לְחַבֵּל. <br>וְכָךְ הַפָּסוּק אוֹמֵר \"וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד עָבְרִי\" (שְׁמוֹת לג כב) - מְלַמֵּד שֶׁנָּתְנָה רְשׁוּת לַמַּלְאָכִים לְחַבֵּל. <br>וְכָךְ הַפָּסוּק אוֹמֵר \"אֲשֶׁר נִשְׁבַּעְתִּי בְאַפִּי אִם יְבֹאוּן אֶל מְנוּחָתִי\" (תְּהִלִּים עה יא) <br>כְּשֶׁיָּשׁוּב אַפִּי - יְבוֹאוּן אֶל מְנוּחָתִי."
+        ],
+        "Vayikra Dibbura d'Nedavah": {
+            "Chapter 1": [],
+            "Chapter 2": [],
+            "Section 2": [],
+            "Chapter 3": [],
+            "Section 3": [],
+            "Chapter 4": [],
+            "Section 4": [],
+            "Chapter 5": [],
+            "Chapter 6": [],
+            "Section 5": [],
+            "Chapter 7": [],
+            "Section 6": [],
+            "Chapter 8": [],
+            "Section 7": [],
+            "Chapter 9": [],
+            "Section 8": [],
+            "Chapter 10": [],
+            "Section 9": [],
+            "Chapter 11": [],
+            "Section 10": [],
+            "Chapter 12": [],
+            "Section 11": [],
+            "Chapter 13": [],
+            "Section 12": [],
+            "Chapter 14": [],
+            "Section 13": [],
+            "Chapter 15": [],
+            "Chapter 16": [],
+            "Chapter 17": [],
+            "Section 14": [],
+            "Chapter 18": [],
+            "Chapter 19": [],
+            "Chapter 20": []
+        },
+        "Vayikra Dibbura d'Chovah": {
+            "Section 1": [],
+            "Chapter 1": [],
+            "Section 2": [],
+            "Chapter 2": [],
+            "Chapter 3": [],
+            "Section 3": [],
+            "Chapter 4": [],
+            "Chapter 5": [],
+            "Section 4": [],
+            "Chapter 6": [],
+            "Section 5": [],
+            "Chapter 7": [],
+            "Section 6": [],
+            "Chapter 8": [],
+            "Chapter 9": [],
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+        },
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+            "Section 10": [],
+            "Chapter 12": []
+        },
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+            "Section 1": [],
+            "Chapter 1": [],
+            "Chapter 2": [],
+            "Chapter 3": [],
+            "Chapter 4": []
+        },
+        "Tazria Parashat Nega'im": {
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+            "Chapter 2": [],
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+            "Chapter 3": [],
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+            "Chapter 13": [],
+            "Chapter 14": [],
+            "Chapter 15": [],
+            "Chapter 16": []
+        },
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+            "Section 2": [],
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+            "Section 3": [],
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+        },
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+            "Section 8": [],
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+        },
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+        },
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+            "Chapter 18": [],
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+        },
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+        },
+        "Bechukotai": {
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+        }
+    },
+    "schema": {
+        "heTitle": "ספרא",
+        "enTitle": "Sifra",
+        "key": "Sifra",
+        "nodes": [
+            {
+                "heTitle": "ברייתא דרבי ישמעאל",
+                "enTitle": "Braita d'Rabbi Yishmael"
+            },
+            {
+                "heTitle": "ויקרא דבורא דנדבה",
+                "enTitle": "Vayikra Dibbura d'Nedavah",
+                "nodes": [
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרשה ט",
+                        "enTitle": "Section 9"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה י",
+                        "enTitle": "Section 10"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרשה יא",
+                        "enTitle": "Section 11"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    },
+                    {
+                        "heTitle": "פרשה יב",
+                        "enTitle": "Section 12"
+                    },
+                    {
+                        "heTitle": "פרק יד",
+                        "enTitle": "Chapter 14"
+                    },
+                    {
+                        "heTitle": "פרשה יג",
+                        "enTitle": "Section 13"
+                    },
+                    {
+                        "heTitle": "פרק טו",
+                        "enTitle": "Chapter 15"
+                    },
+                    {
+                        "heTitle": "פרק טז",
+                        "enTitle": "Chapter 16"
+                    },
+                    {
+                        "heTitle": "פרק יז",
+                        "enTitle": "Chapter 17"
+                    },
+                    {
+                        "heTitle": "פרשה יד",
+                        "enTitle": "Section 14"
+                    },
+                    {
+                        "heTitle": "פרק יח",
+                        "enTitle": "Chapter 18"
+                    },
+                    {
+                        "heTitle": "פרק יט",
+                        "enTitle": "Chapter 19"
+                    },
+                    {
+                        "heTitle": "פרק כ",
+                        "enTitle": "Chapter 20"
+                    }
+                ]
+            },
+            {
+                "heTitle": "ויקרא דבורא דחובה",
+                "enTitle": "Vayikra Dibbura d'Chovah",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    },
+                    {
+                        "heTitle": "פרשה ט",
+                        "enTitle": "Section 9"
+                    },
+                    {
+                        "heTitle": "פרק יד",
+                        "enTitle": "Chapter 14"
+                    },
+                    {
+                        "heTitle": "פרק טו",
+                        "enTitle": "Chapter 15"
+                    },
+                    {
+                        "heTitle": "פרק טז",
+                        "enTitle": "Chapter 16"
+                    },
+                    {
+                        "heTitle": "פרק יז",
+                        "enTitle": "Chapter 17"
+                    },
+                    {
+                        "heTitle": "פרשה י",
+                        "enTitle": "Section 10"
+                    },
+                    {
+                        "heTitle": "פרק יח",
+                        "enTitle": "Chapter 18"
+                    },
+                    {
+                        "heTitle": "פרק יט",
+                        "enTitle": "Chapter 19"
+                    },
+                    {
+                        "heTitle": "פרשה יא",
+                        "enTitle": "Section 11"
+                    },
+                    {
+                        "heTitle": "פרק כ",
+                        "enTitle": "Chapter 20"
+                    },
+                    {
+                        "heTitle": "פרשה יב",
+                        "enTitle": "Section 12"
+                    },
+                    {
+                        "heTitle": "פרק כא",
+                        "enTitle": "Chapter 21"
+                    },
+                    {
+                        "heTitle": "פרק כב",
+                        "enTitle": "Chapter 22"
+                    },
+                    {
+                        "heTitle": "פרשה יג",
+                        "enTitle": "Section 13"
+                    },
+                    {
+                        "heTitle": "פרק כג",
+                        "enTitle": "Chapter 23"
+                    }
+                ]
+            },
+            {
+                "heTitle": "צו",
+                "enTitle": "Tzav",
+                "nodes": [
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    },
+                    {
+                        "heTitle": "פרשה ט",
+                        "enTitle": "Section 9"
+                    },
+                    {
+                        "heTitle": "פרק יד",
+                        "enTitle": "Chapter 14"
+                    },
+                    {
+                        "heTitle": "פרק טו",
+                        "enTitle": "Chapter 15"
+                    },
+                    {
+                        "heTitle": "פרשה י",
+                        "enTitle": "Section 10"
+                    },
+                    {
+                        "heTitle": "פרשה יא",
+                        "enTitle": "Section 11"
+                    },
+                    {
+                        "heTitle": "פרק טז",
+                        "enTitle": "Chapter 16"
+                    },
+                    {
+                        "heTitle": "פרק יז",
+                        "enTitle": "Chapter 17"
+                    },
+                    {
+                        "heTitle": "פרק יח",
+                        "enTitle": "Chapter 18"
+                    },
+                    {
+                        "heTitle": "מכילתא דמילואים א",
+                        "enTitle": "Mechilta d'Miluim 1"
+                    }
+                ]
+            },
+            {
+                "heTitle": "שמיני",
+                "enTitle": "Shemini",
+                "nodes": [
+                    {
+                        "heTitle": "מכילתא דמילואים ב",
+                        "enTitle": "Mechilta d'Miluim 2"
+                    },
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרשה ט",
+                        "enTitle": "Section 9"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה י",
+                        "enTitle": "Section 10"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    }
+                ]
+            },
+            {
+                "heTitle": "תזריע פרשת יולדת",
+                "enTitle": "Tazria Parashat Yoledet",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    }
+                ]
+            },
+            {
+                "heTitle": "תזריע פרשת נגעים",
+                "enTitle": "Tazria Parashat Nega'im",
+                "nodes": [
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב*",
+                        "enTitle": "Chapter 2*"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    },
+                    {
+                        "heTitle": "פרק יד",
+                        "enTitle": "Chapter 14"
+                    },
+                    {
+                        "heTitle": "פרק טו",
+                        "enTitle": "Chapter 15"
+                    },
+                    {
+                        "heTitle": "פרק טז",
+                        "enTitle": "Chapter 16"
+                    }
+                ]
+            },
+            {
+                "heTitle": "מצורע",
+                "enTitle": "Metzora",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    }
+                ]
+            },
+            {
+                "heTitle": "מצורע פרשת זבים",
+                "enTitle": "Metzora Parashat Zavim",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    }
+                ]
+            },
+            {
+                "heTitle": "אחרי מות",
+                "enTitle": "Acharei Mot",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    }
+                ]
+            },
+            {
+                "heTitle": "קדושים",
+                "enTitle": "Kedoshim",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    }
+                ]
+            },
+            {
+                "heTitle": "אמור",
+                "enTitle": "Emor",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ז",
+                        "enTitle": "Section 7"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ח",
+                        "enTitle": "Section 8"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרשה ט",
+                        "enTitle": "Section 9"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה י",
+                        "enTitle": "Section 10"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    },
+                    {
+                        "heTitle": "פרשה יא",
+                        "enTitle": "Section 11"
+                    },
+                    {
+                        "heTitle": "פרק יד",
+                        "enTitle": "Chapter 14"
+                    },
+                    {
+                        "heTitle": "פרשה יב",
+                        "enTitle": "Section 12"
+                    },
+                    {
+                        "heTitle": "פרק טו",
+                        "enTitle": "Chapter 15"
+                    },
+                    {
+                        "heTitle": "פרק טז",
+                        "enTitle": "Chapter 16"
+                    },
+                    {
+                        "heTitle": "פרק יז",
+                        "enTitle": "Chapter 17"
+                    },
+                    {
+                        "heTitle": "פרשה יג",
+                        "enTitle": "Section 13"
+                    },
+                    {
+                        "heTitle": "פרק יח",
+                        "enTitle": "Chapter 18"
+                    },
+                    {
+                        "heTitle": "פרשה יד",
+                        "enTitle": "Section 14"
+                    },
+                    {
+                        "heTitle": "פרק יט",
+                        "enTitle": "Chapter 19"
+                    },
+                    {
+                        "heTitle": "פרק כ",
+                        "enTitle": "Chapter 20"
+                    }
+                ]
+            },
+            {
+                "heTitle": "בהר",
+                "enTitle": "Behar",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרשה ו",
+                        "enTitle": "Section 6"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    }
+                ]
+            },
+            {
+                "heTitle": "בחוקתי",
+                "enTitle": "Bechukotai",
+                "nodes": [
+                    {
+                        "heTitle": "פרשה א",
+                        "enTitle": "Section 1"
+                    },
+                    {
+                        "heTitle": "פרק א",
+                        "enTitle": "Chapter 1"
+                    },
+                    {
+                        "heTitle": "פרק ב",
+                        "enTitle": "Chapter 2"
+                    },
+                    {
+                        "heTitle": "פרק ג",
+                        "enTitle": "Chapter 3"
+                    },
+                    {
+                        "heTitle": "פרשה ב",
+                        "enTitle": "Section 2"
+                    },
+                    {
+                        "heTitle": "פרק ד",
+                        "enTitle": "Chapter 4"
+                    },
+                    {
+                        "heTitle": "פרק ה",
+                        "enTitle": "Chapter 5"
+                    },
+                    {
+                        "heTitle": "פרק ו",
+                        "enTitle": "Chapter 6"
+                    },
+                    {
+                        "heTitle": "פרק ז",
+                        "enTitle": "Chapter 7"
+                    },
+                    {
+                        "heTitle": "פרק ח",
+                        "enTitle": "Chapter 8"
+                    },
+                    {
+                        "heTitle": "פרשה ג",
+                        "enTitle": "Section 3"
+                    },
+                    {
+                        "heTitle": "פרק ט",
+                        "enTitle": "Chapter 9"
+                    },
+                    {
+                        "heTitle": "פרשה ד",
+                        "enTitle": "Section 4"
+                    },
+                    {
+                        "heTitle": "פרק י",
+                        "enTitle": "Chapter 10"
+                    },
+                    {
+                        "heTitle": "פרק יא",
+                        "enTitle": "Chapter 11"
+                    },
+                    {
+                        "heTitle": "פרשה ה",
+                        "enTitle": "Section 5"
+                    },
+                    {
+                        "heTitle": "פרק יב",
+                        "enTitle": "Chapter 12"
+                    },
+                    {
+                        "heTitle": "פרק יג",
+                        "enTitle": "Chapter 13"
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Midrash/Halakhah/Sifrei Bamidbar/English/Rabbi Mike Feuer, Jerusalem Anthology.json

@@ -0,0 +1,72 @@
+{
+    "language": "en",
+    "title": "Sifrei Bamidbar",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספרי במדבר",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "… one verse says “And David bought the threshing-floor and the oxen for fifty shekels of silver,” (Shmuel II 24:24) and another verse says “And David gave to Ornan for the place shekels of gold weighing six hundred.” (Divre HaYamim I 21:25) How can both of these verses stand? The whole threshing-floor was six hundred while the place of the altar was only fifty. Rebbe says in the name of Aba Yosef be Dostai: one verse says “David purchased the threshing-floor,” while the other verse says “David gave to Ornan for the place shekels of gold weighing six hundred.” How can both of these verses stand? There were twelve tribes and he took fifty from each tribe which makes six hundred in total. R’ Elazar ben Shamuah says “and David bought the threshing-floor and the oxen,” just as is explicit there. And what is explicit there? “David gave to Ornan for the place shekels of gold weighing six hundred,” but the oxen for the offering and the threshing-tools and yokes for wood he purchased for fifty."
+        ]
+    ],
+    "sectionNames": [
+        "Paragraph",
+        "Paragraph"
+    ]
+}

json/Midrash/Halakhah/Sifrei Bamidbar/English/Sefaria Community Translation.json

@@ -0,0 +1,186 @@
+{
+    "language": "en",
+    "title": "Sifrei Bamidbar",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספרי במדבר",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "And on the days of your joy (and your designated holidays) these [this is referring to] the Sabbaths. Rebbi Natan Says that these are in reference to the daily sacrifices. \"and your designated holidays\" these are the three pilgrimage holidays..."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "...(Bamidbar 31:4) \"A thousand to a tribe, a thousand to a tribe\": 24,000 all together, according Rabbi Ishmael. Rabbi Akiva says : \"A thousand to a tribe, a thousand to a tribe\" : 12,000 all together. What does \"from all the tribes of Israel you shall send into the army\" teach us? To include the tribe of Levi! \"And there were handed over of the thousands of Israel\": Scripture hereby apprises us that they were just and righteous men, who gave of themselves for the cause. R. Nathan says: Others handed them over: \"This man is kasher — Let him go! This man is a tzaddik — Let him go!\" R. Elazar Hamodai says: Come and see the love (of Israel for) the shepherd of Israel. So long as they had not heard that the death of Moses was attendant upon the war with Midian, what is written of them? (Shemot 17:4) \"Just a little more and they will stone me.\" When they heard of it, they began hiding (to avoid conscription, so as not to be instrumental in his death) — notwithstanding which they were conscripted perforce, viz. \"And there were handed over of the thousands of Israel, etc.\""
+        ]
+    ],
+    "sectionNames": [
+        "Paragraph",
+        "Paragraph"
+    ]
+}

json/Midrash/Halakhah/Sifrei Bamidbar/Hebrew/ספרי במדבר טו.json

@@ -0,0 +1,35 @@
+{
+    "language": "he",
+    "title": "Sifrei Bamidbar",
+    "versionSource": "https://he.wikisource.org/wiki/ספרי_על_במדבר_ט",
+    "versionTitle": "ספרי במדבר ט:ו",
+    "license": "CC-BY-SA",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ספרי במדבר",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "יט. ויהי אנשים אשר היו טמאים לנפש אדם מי היו, נושאי ארונו של יוסף היו דברי ר' ישמעאל. ר”ע אומר מישאל ואליצפן היו ונטמאו לנדב ואביהוא. ר' יצחק אמר (אין צריך) אם נושאי ארונו של יוסף היו יכולים לטהר, ואם מישאל ואליצפן היו יכולים לטהר, (למי) [מי] היו למת מצוה נטמאו, שנאמר ולא יכלו לעשות הפסח ביום ההוא. לא היו יכולים לעשות בו ביום אבל היו יכולים לעשות ביום שלאחריו. נמצינו למדין שחל ז' שלהם להיות בערב הפסח."
+        ]
+    ],
+    "sectionNames": [
+        "Paragraph",
+        "Paragraph"
+    ]
+}

json/Midrash/Halakhah/Sifrei Devarim/English/Sefaria Community Translation.json

@@ -0,0 +1,524 @@
+{
+    "language": "en",
+    "title": "Sifrei Devarim",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספרי דברים",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "text": [
+        [],
+        [
+            "1. Eleven days from Horev via Mt. Seir to Kadesh Barnea - and is it really an eleven-day journey to Kivrot Hataavah, and from Kivrot Hataavah to Hatzerot? It is no more than a three-day journey, as it says (Numbers 10:33), \"They went from the mountain of the Lord three days' journey\"! Rabbi Yehudah says: \"And did Israel walk an eleven-day journey in three days? It is in fact a forty-day journey, as it says regarding Elijah (1 Kings 19:8) 'He arose and ate and drank; and with the strength from that meal he walked forty days and forty nights as far as the mountain of God at Horev'! After he said it was impossible, go back to the first matter.\""
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "\"<i>The LORD will dislodge</i>\" - The LORD dislodges and no one of flesh and blood can dislodge. \"<i>All [] nations</i>\" Shall I understand it according to its meaning!? Read \"<i>These.</i>\" I only have [proof for] \"These nations\", from where [can it be proven] to include their allies? Read \"<i>These.</i>\" [The <i>heh</i> in <i>ha'eleh</i> is the proof.] \"<i>Before you.</i>\" - You will be gradually growing, and they will be gradually shrinking. So it says (Exodus 23:30) \"<i>I will drive them out before you little by little . . .\", \"I will not drive them out before you in a single year.\"</i> The Words of Rabbi Yitzhak.",
+            "Rabbi Elazar ben Azariah said, since Israel are righteous, why are they afraid of the wild animals? Was it not already said (Job 5:23) \"<i>For you will have a pact with the rocks in the field, And the beasts of the field will be your allies.</i>\" If you say, why did Joshua toil so much? Rather it was because Israel sinned that it was decreed upon them, \"<i>I will drive them out before you little by little.</i>\"",
+            "\"<i>You will dispossess nations greater and more numerous than you.</i>\" - Greater in height, and more numerous in strength. \"<i>Than you.</i>\" - Even you are great and numerous, but they are greater [in height] than you. Rabbi Eliezer ben Yaakov says, a parable to a person who says, \"Joe Shmoe is strong.\" But [the speaker] is himself strong. [What did he mean when he said] this one is strong? That this one is stronger than him.",
+            "Another explanation of \"<i>Than you.</i>\" - Why is it said again? Wasn't it already said, \"<i>Seven [nations] greater and more numerous than you.</i>\" What is the text teaching with \"<i>Than you</i>\"? It teaches that the Amorites, one of the seven nations, was great and strong enough to match all of Israel. So it says (Amos 2:9)\"<i>Yet I Destroyed the Amorite before them, Whose stature was like the cedar’s. And who was stout as the oak.</i>\""
+        ],
+        [],
+        [],
+        [],
+        [
+            "",
+            "\"And the curse, if you do not hearken\": From this we can learn that Moses did not command the Jews until his last days when he was about to die and had witnessed all the miracles. Therefore it states \"After he had smitten...(Devarim 1:4)\"."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "Another explanation: If one has merited to learn Torah, he merits for himself as well as for all his future descendants."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "\"You shall observe shemittah. And this is the word of the shemitah: Every creditor shall release his claim\" - As long as you have shemittah (of fields) you must observe shemittah (of releasing claims)."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "\"It should not be difficult in your eyes to send him away ... for double the wages of a hired worker he has labored for you\": From here it was taught that a hired worker works by day while a hebrew slave works both by day and by night.",
+            "\"And the L-rd you G-d will bless you\": I might think even if you sit idle? Therefore the verse continues: \"in all that you do\"."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "From here it was taught: One may fulfill his obligation [of rejoicing] with meat of voluntary sacrifices. I might have thought [that one can likewise fulfill his obligation] with fowl and meal-offerings? Therefore it states \"Only...\" [to exclude this]."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "(\"then you shall arise\": immediately)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "(Variantly: A fox to his right and to his left [and plans his activities accordingly])."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "(Devarim 20:3) \"And he shall say to them \"Hear, O Israel, who is the man that is fearful and faint-hearted...and the officers shall continue\": Why was all this stated? So the cities of Israel should not be desolate. As Rabban Yochanan ben Zakai has said: Come and see how G-d cares for human dignity.When one [soldier] returns, the others would say \"maybe he has just built a house\" or \"maybe he has betrothed a woman\". All had to bring proof besides the fearful one whose situation was evident. He heard shields clashing and was scared, blaring trumpets and was shaken, he sees swords being wielded and loses control of his bodily functions."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "(We are hereby taught that peace is offered for two days, and a third day before the battle. And so it states: (I Samuel 30:1) \"And David Remained in  Tziklag for two days.\" And gentile cities are not besieged fewer than three days before the Sabbath, (so that the siege not extend into the Sabbath); but if the siege began, it is not interrupted. This is one of three lessons taught by Shammai the Elder: A sea voyage is not begun fewer than three days before the Sabbath. When is this so? For a long voyage, but for a short one, it is permissible.)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "This tells me only if there are many and all are loved or hated. Whence do I derive (that the same applies) even if there are only two? From \"two wives\".",
+            "",
+            "",
+            "",
+            "",
+            "\"And they bear him sons\": Where the sons are his, excluding these who are not his sons. "
+        ],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "(Variantly: Just because he used his father's money he must die?!  Only he is judged based on his future behavior -  better he die while [relatively] innocent and not for more severe sins. His father desired a captive woman and brought the devil into his home and caused his son to be rebellious. The result will be that he will kill him in an unnatural way, as it states (v. 22) \"And if there be in a man a sin whose judgment is death, then he shall be put to death...\").",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "\"And he does not listen to them\": This teaches that he is flogged in the presence of three."
+        ],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "\"and you shall not make unclean your earth\": for doing so results in the desecration of G-d's name."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "(Geese and hens that rebelled (i.e. flew away) and nested in an orchard — must be sent. If they nested in a house — one is exempt from sending.",
+            "\"fledglings or eggs,\": I would understand: the minimum of \"fledglings\" — two; the minimum of eggs — two. Fledglings have a purpose and eggs have a purpose, to exclude dead fledglings and winnowed (non-viable) eggs, for these have no benefit. If there is only one chick or one egg in the nest, he must send, for it states \"if there chance before you a bird's nest\" - in any event.) ",
+            " \"on the way in any tree or on the ground\": on the way is in public property, excluding if they were tied up.",
+            "[Variantly: \"Send\": Scripture speaks of a clean bird. — But perhaps it speaks of an unclean bird too? It is, therefore, written (Ibid. 14:11) \"Every clean bird you may eat\": This is a prototype, viz.: Wherever \"bird\" is mentioned in Scripture, a clean bird is understood (unless specified otherwise) as R' Yoshia has stated. If after sending he turned his face away from it he is exempt from sending further.]"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "\"wool &amp; linen together\": but each by itself is permitted."
+        ],
+        [],
+        [],
+        [],
+        [
+            "\"And now he has made a libelous accusation...and these are the signs of my daughter's virginity\": So we have witnesses who contradict his [the husband's] witnesses.",
+            "R' Yehuda says: He is not held culpable unless he has cohabited.",
+            "(This teaches that the defendant has the first word.)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "(I only know in the city, how do I know in the field as well? Therefore it states: \"And if in the field the man find the betrothed maiden and lie with her\".)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "(\"And let your camp be holy\": Sanctify it. From here it was taught that a person should not enter the Temple Mount with his walking-stick, shoes, or dust on his feet.)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "(\"that [kidnapper]\": to exclude one who steals one who is half-slave-half-free.)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "(\"of the earth\": This excludes tenant-farmers, renters, holders of confiscated land, and robbers of land do not bring first-fruits, as it states \"the first-fruits of your soil\".)"
+        ],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "(\"and he saw our pain\": as it states (<i>Exodus 1:16</i>): \"And you see on the birthstool...\"",
+            "\"and our toil\": as it states (<i>Exodus 1:22</i>): Every son that is born shall you cast in the river\". <small>Aggadah</small>).",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "\"And you shall rejoice\": at a time of joy."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "Variantly: \"When the Most High caused nations to inherit\": When the Lord caused the nations to inherit the world, he apportioned to them the purgatory, as it says (Ezekiel 32:23-30) \"Assyria is there with all her company ...  Elam and all her masses ... all the princes of the north and all the Sidonians are there\". And who will receive the wealth and honor of all these? Israel! Therefore it states \"He set the bounds of the peoples\"."
+        ]
+    ],
+    "sectionNames": [
+        "Paragraph",
+        "Paragraph"
+    ]
+}

json/Midrash/Halakhah/Sifrei Zuta/English/Sefaria Community Translation.json

@@ -0,0 +1,178 @@
+{
+    "language": "en",
+    "title": "Sifrei Zuta",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספרי זוטא",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "text": {
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [
+                    "\"Based on the verse, 'You shall not touch any holy thing' (Leviticus 12:4), one might think this prohibition even applies to tithes. The verse clarifies, 'And you shall not come into the sanctuary.' Just as the sanctuary is entered only after sunset, so too holy things are only approached after sunset. I might think this applies even to the 'most holy' items, but the text says, 'You shall not touch any holy thing.' I argue, just as the sanctuary is only entered after sunset, so too holy items are only approached after sunset. Or, just as the sanctuary does not admit those lacking atonement, so too holy items do not admit them. These are the holy items of the sanctuary. I also include the holy items of the border areas, which are only approached after sunset. Why exclude tithes? Because they can be consumed by someone who immersed that day but hasn't yet seen sunset. The implication of 'You shall not touch any holy thing' only applies to a woman who has given birth. When the verse says, 'And the LORD spoke to Moses saying,' it adds [implications]. I argue, just as a woman who gives birth becomes impure by touch and by carrying, so too I include all those who become impure by touch and by carrying, similar to her, as it says 'Command the children of Israel' to include those impure by touch but not by carrying. The implication is only for someone who became impure outside, they should not enter inside. But someone who became impure inside should not exit outside. You said, 'Command the children of Israel and they shall send out of the camp.' 'And they shall send' implies a positive command, but where is the negative command? You said, 'And they shall not defile their camps.' And from where do we know that if they unintentionally do so, they bring a sin offering? You said, 'Or when a person touches any unclean thing... and he brings his guilt offering to the LORD for his sin...' (Leviticus 5:6). One might think that even someone who contracts light impurity in the market must bring a sin offering. And where is the positive and negative command concerning someone who becomes impure and enters the sanctuary unintentionally? And from where do we know that if they do so intentionally, they are liable to karet (divine punishment)? You said, 'And the man who shall be unclean...' (Numbers 19:20). The implication is only for someone who was not sprinkled at all, but I include someone who was sprinkled but did not wait the required time, or was sprinkled and waited but did not immerse, or further, was sprinkled, waited, immersed, but did not wait for sunset, or further still, was sprinkled, waited, immersed, waited for sunset, but did not bring his atonement offering. All of them are liable under positive and negative commands, liable to bring a sin offering, and liable to karet. 'And they shall send' - an impure person should be sent away, an impure corpse from the place of someone who immersed that day, or from the place of those lacking atonement. 'And they shall send' - a discharge should be sent away from the place of an impure corpse. 'And they shall send' - a leper should be sent away from the place of discharge. One might think all of them should be sent outside of one camp, but you said, 'Command the children of Israel and they shall send out of the camp,' which adds a camp here. 'Outside the camp you shall send them,' adding two camps here. 'And they shall not defile their camps,' adding three camps here. One might think all of them should be sent outside of three camps, but it's possible they are divided, this one to this place, and this one to that place. The most severe of all of them is sent outside of three camps, which is the leper. Discharge outside of two camps, and an impure corpse outside of one camp. From here, the sages instituted barriers and said there are ten levels of sanctity. The land of Israel is holier than all other lands. And what is its sanctity? From it we bring the omer offering, the two loaves, and the first fruits, which we don't bring from all other lands. The land of Canaan is holier than the land across the Jordan, as the land of Canaan is fit for the Divine Presence and the land across the Jordan is not. Walled cities are holier than the rest of the land because lepers can go everywhere in the land but cannot enter walled cities. Jerusalem is holier than walled cities because lesser holy items and the second tithe can be eaten in Jerusalem but not in walled cities. The Temple Mount is holier than Jerusalem because those with genital discharges can enter Jerusalem but not the Temple Mount. The Women's Courtyard is holier than the Temple Mount because someone who immersed that day can enter the Temple Mount but not the Women's Courtyard. The Israelites' Courtyard is holier than the Women's Courtyard because those lacking atonement can enter the Women's Courtyard but not the Israelites' Courtyard. Israelites who have waited for sunset can enter the Priests' Courtyard on a width of eleven cubits and a length of 135, but they cannot stand on the platform. And the Levites stood on the platform but did not enter further from here. And priests with blemishes, with unkempt hair, and who drank wine would enter further from here, but they did not enter between the vestibule and the altar, and not to the vestibule, and not to the hall, and not around the altar by four cubits. And the rest of the priests entered the vestibule, the hall, and around the altar by four cubits. But they did not enter the Holy of Holies. And the high priest entered the Holy of Holies four times on Yom Kippur. Rabbi Yosi says in five things, between the vestibule and the altar is equivalent to the hall because one with unkempt hair, or who drank wine, or who did not wash their hands and feet, cannot enter there. And just as they withdraw from the hall during the incense offering, so too they withdrew from between the vestibule and the altar during the incense offering. Abba Shaul says the attic was holier than all of them because they only went up there if they had a need. Rabbi Judah says the roof was holier than the attic because they only went up there once every three years to fix it.",
+                    "All are crows: lepers, this is a definite leper, all lepers, this is an uncertain leper, discharge, this is a definite discharge, all discharge, this includes a discharge that saw two sightings, and all discharge, this includes a discharge that saw one sighting.",
+                    "All lepers and all discharge and all impure to a corpse, one might think that I only have this sending away applied to a person who can be sent away, but when it says 'impure,' this includes vessels that touch a corpse. All impure, this includes vessels that touch a creeping creature. And all impure, this includes all other impurities that will see before the festival.",
+                    "Speak to the children of Israel, this includes walled cities. And on the other hand, 'And they shall send' - a discharge at the time when they perform the Passover sacrifice in impurity, those with genital discharge and women who gave birth did not eat from it. And if they ate, they are exempt.",
+                    "Male, this is someone who immersed that day, and until female, this includes those lacking atonement. Outside the camp you shall send them, outside of three camps.\""
+                ],
+                [],
+                [
+                    "And the children of Israel did so, and sent them out.\" Rabbi Elazar son of Rabbi Shimon says: \"The implication is only about those who send [the impure individuals] out, [meaning] they didn't need [to be commanded again]; but from where do we know that even those who are being sent out also didn't need [to be commanded again]? The scripture says, 'As the LORD commanded Moses, so the children of Israel did.' They did it on their own and didn't need Moses and Aaron to do it for them."
+                ],
+                [],
+                [],
+                [],
+                [
+                    "And he spoke, 'Speak to the children of Israel, man or woman,' — from here, where it is said, 'And confess the sin which they have committed' (Leviticus 5:5), one should confess for the sin they have committed. Regarding the sin itself, one confesses when the sin offering is still available and not after it has been slaughtered. The implication is that an individual's confession is only for entering the Temple. But how do we include other commandments? It says, 'Speak and they shall confess.' And how do we include even death penalties and karets (cutting off)? It says, 'Their sin offering, their sin.' Every sin offering, this includes a negative commandment; when they do, this includes a positive commandment. The implication is that confession is only for an individual. How do we include even for the community? It says, 'Speak and they shall confess.'",
+                    "'Speak to the children of Israel,' — through Israel, they confess, and they do not confess through non-Jews or residents. 'Or children of Israel' — this excludes converts. It says, 'man' to include converts.",
+                    "'Man or woman, when they commit,' — they intended to commit and did not do.",
+                    "'Any of the sins of man,' — for what is between him and his fellow, for thefts, for robberies, and for slander.",
+                    "'For a trespass,' — even for guilt offerings they confess. Can it be only when they bring the offerings? How do we know even when they don't bring them? It says, 'For a trespass.' 'Trespass' includes one who swears falsely in God's name and one who curses. 'Guilt and guilty' includes all those liable for death penalties that they should confess. Can it be even those executed based on conspiring witnesses? It says, 'And that soul.'"
+                ],
+                [
+                    "And all the heave offerings of all the holy things of the children of Israel\" — this includes other unspecified holy items that are not explicitly mentioned in this context. And which do I include? The challah (a portion of dough set aside), the devoted things, the skins, the firstborns, the redemption of the firstborn son, and the redemption of the firstborn donkey. And from where do you say that a person is permitted to give his holy things to one specific priest? It says, \"Which they will present to the priest, it shall be his.\" Rabban Gamliel made a logical deduction before Rabbi Akiva: \"And if in a matter in which I have no portion, if you give it to me, it is mine; in a matter in which I have a portion, if you give it to me, won't it be mine?\" Rabbi Akiva said to him, \"No, if you say in a matter in which you have no portion, if you give it to me, it is mine, since no one else has a portion with you in it. Will you say in a matter in which you have a portion, if you give it to me, it is mine, since someone else does have a portion with you in it?\" Rabban Gamliel said, \"And if in a woman in which I have no portion, if I betroth her to me, she is mine. I have the right to annul her vows, and no one else can prohibit her [from marrying another] on my behalf.\" Rabbi Akiva said to him, \"No, if you say in a woman in which you have no portion, if you betroth her to you, she is yours, and you have the right to annul her vows, and no one else can prohibit her on your behalf, since no one else has a portion with you in her. Will you say in a matter in which you have a portion, if you give it to me, it is mine, since someone else does have a portion with you in it?\" It says, \"Whatever man gives to the priest, it shall be his."
+                ],
+                [
+                    "\"And every man's hallowed things shall be his\" — the sanctified items of an Israelite belong to the Israelite; his tithe of money, his tithe of animals, and his peace offerings. The sanctified items of a priest belong to the priest; his sin offering, his guilt offering, his tithe, and his firstborn.",
+                    "\"Whatever man gives to the priest, it shall be his\" — since you have said \"the watch\" that you have acquired with money, you shall acquire with a ram, behold, one who gave money to a priest but did not manage to bring the ram before the man died; you might think he can take the money from the priest and return it to the heirs of the man. The verse says, \"Whatever man gives to the priest, it shall be his.\" Rabbi Elazar son of Rabbi Shimon said, \"This was the teaching of Rabbi Akiva until Mazifrin came. Once Mazifrin came, he said to me whether Yehoyariv takes the money or Yedayah takes the money. For instance, one who gave money to Yehoyariv and did not manage to bring the ram before Yedayah took over; you might think he can take the money from Yehoyariv and return it to Yedayah. The verse says, 'Whatever man gives to the priest, it shall be his.'\"",
+                    "\"Whatever man gives\" — a gift from a man is valid. But a gift from a minor is not valid. I only know of a gift from a man, so how do you include a gift from a woman or the heirs of a minor? The verse says, \"And whatever man gives to the priest, it shall be his.\""
+                ],
+                [],
+                [
+                    "\"Speak unto the children of Israel\" — transactions (acquisitions) are valid only if conducted by Israelites. They are not valid if done through non-Jews or through residents (non-Israelite inhabitants of the land). \"Or children of Israel\" — this excludes converts. But you said, \"Any man\" to include converts. \"And his brother's wife has gone astray from her husband\" — after her husband's death, he becomes jealous because of a positive commandment. And from where do we know this is the case for negative commandments? Because it was said, \"And the LORD spoke unto Moses, saying.\" But this still implies only his wife, who is married to him, for jealousy. From where do we extend this to include his betrothed or his brother's wife, or any woman associated with him for marriage? Because it was said, \"saying\" and \"And say unto them.\" Since it was said, \"And the man shall bring his wife to the priest,\" a man makes her drink, but a court doesn't make her drink, or a man becomes jealous, but a court doesn't become jealous. It was said, \"Israel\" and \"becomes jealous\" to include a court that they may become jealous. From here they said: The court acts on behalf of those whose husband became deaf, insane, is in another country, or is imprisoned. Not to make her drink, but rather to disqualify her from her marriage contract. \"The man and becomes jealous\" — to include his neighbor, that he may become jealous for him.",
+                    "\"Any man whose wife goes astray\" — his wife is prohibited; her close relatives do not prohibit her. And doesn't it say, since he can prohibit her and she can prohibit him? What is taught by the prohibition that he imposes on her? If she has relations with any man prohibited to her, she immediately becomes prohibited to her husband. You might think this also applies to the prohibition she imposes on him. If he has relations with any woman prohibited to him, his wife should become prohibited and not permitted to him. The verse teaches, \"his wife\" — only his wife becomes prohibited to him, not her close relatives. [I would exclude her close relatives, but wouldn't exclude her maidservant or sister. The verse teaches, \"his wife\" — only his wife becomes prohibited to him, not her close relatives.]",
+                    "\"And he commits a trespass against him\" — he changes regarding him. I only know about him, but from where do you include all other people? The verse teaches, \"And he commits a trespass against him\"; trespass."
+                ],
+                [
+                    "\"And if a man lies\" — he makes her jealous only through a man, he does not make her jealous through an animal.",
+                    "\"With her\" — this refers to a woman he had warned.",
+                    "\"And it was hidden from her husband's eyes\" — I only know [this applies] from her husband. From where can I include all other people? The verse teaches, \"And it was hidden from the eyes.\"",
+                    "\"And she was concealed and she became defiled\" — I do not know how much [time is required for the concealment]. You mentioned \"a man's emission,\" implying the time it takes for a man's emission. How much is concealment? The time required for impurity. How much is impurity? The time required for intercourse. How much is intercourse? The time it takes for a palm tree to return to its upright position, according to Rabbi Ishmael. Rabbi Eliezer says the time it takes to mix a cup. Rabbi Joshua says the time it takes to drink it. Ben Azzai says the time it takes to roast an egg. Rabbi Akiva says the time it takes to swallow it. Rabbi Yehuda ben Beteira says the time it takes to swallow three eggs consecutively. Rabbi Elazar ben Pinchas says the time it takes to tie a thread to a spindle. Plimo says the time it takes to stretch out her hand and take a loaf from the basket. Though there is no explicit proof for this, there is a hint in the verse: \"For on account of a harlot, to a loaf of bread\" (Proverbs 6:26).",
+                    "\"And a witness\" — who is qualified to testify. And from where do we know even a witness who is not qualified to testify? The verse says \"witness\" and \"witness.\" From here they said: If one witness says, \"I saw her become impure,\" she would not drink [the bitter water], and furthermore, even a slave or a maidservant, these are believed to disqualify her from her marriage contract, she does not drink, and she becomes forever forbidden to her husband.",
+                    "\"And she became defiled\" — Rabbi Akiva says, why does the verse mention \"defiled\" three times? [It teaches] she is defiled to her husband, defiled to her lover, and defiled for eating terumah (priestly gift)."
+                ],
+                [],
+                [
+                    "\"And the man shall bring his wife to the priest\" — This is what we said: The husband makes her drink, but the court does not make her drink.",
+                    "\"And he shall bring her offering for her\" — One might think that even if she violated the Sabbath [this applies]. The verse teaches, \"her offering.\" When it says \"her offering,\" it includes her offering for skin afflictions and for abnormal genital discharges. Why include these and exclude others? I include those that come for purification and exclude those that come only for atonement.",
+                    "\"He shall not pour oil on it\" — He should pour it on its remnants.",
+                    "\"Nor put frankincense on it\" — This teaches that there are two prohibitions: one for not pouring oil on it and one for not putting frankincense on it.",
+                    "\"For it is a grain offering of jealousy\" — Since it is a grain offering of jealousy, all people transgress regarding it. You might think they transgress in its invalidation. The verse teaches \"a reminder.\" It says \"reminder\" here and \"reminder\" elsewhere. Just as the \"reminder\" mentioned below is for salvation and benefit, so too the \"reminder\" mentioned here is for salvation and benefit. You might think that even if she did not sin [this applies]. The verse teaches \"bringing iniquity to remembrance.\" Alternatively, \"bringing iniquity to remembrance\" means that everyone who sees her remembers her sin and the sin of her ancestors who raised her."
+                ],
+                [
+                    "\"And the priest shall bring her near\" — She does not come within the [Temple] courtyard.",
+                    "\"And set her before the LORD\" — The Temple courtyard should be cleared for her."
+                ],
+                [
+                    "\"And the priest shall take holy water\" — sanctified [water] from the laver, and its measure is half a log. \"In an earthen vessel\" — You might think [it could be] in a shard of earthenware? The Torah specifies \"in an earthen vessel\". This teaches that it must be in an earthenware bowl.",
+                    "\"And of the dust that is in the floor of the tabernacle\" — There should be a designated place for it there. How [is this done]? One enters the Sanctuary, turns to the right, and there's a spot there measuring a cubit by a cubit, and a marble slab, and a ring was fixed in it. When it is lifted, dust is taken from beneath it. From where do you derive that if there is no dust there, [the priest] should place some there? The Torah specifies \"the priest shall take\". Dostaai ben Yehuda says: \"The priest shall take\" and not a non-priest.",
+                    "\"And put [it] upon the water\" — so that the dust can be seen floating, just as the ashes of the red heifer should be visible, just as the spittle of the yavam (brother-in-law in the context of levirate marriage) should be visible, just as the blood of the bird of a leprous person should be visible."
+                ],
+                [
+                    "\"She shall be bound with a rooftop rope\" — Rabbi Eliezer says: \"She was girded with two belts, one above her breasts and one below them.\" What does the Torah indicate by [the words] \"and he shall set her and give\", and not \"tear\" and \"gird\"?",
+                    "\"He shall put into her hands the meal offering of remembrance\" — It says \"remembrance\" here and \"remembrance\" is mentioned earlier. Just as the \"remembrance\" mentioned earlier [refers to] salvation and goodness, so too, the \"remembrance\" mentioned here [refers to] salvation and goodness.",
+                    "\"It is a meal offering of jealousy\" — All its actions should be for the sake of jealousy. You might think that if not all its actions were for the sake of jealousy, it would not be valid. The Torah specifies \"it is\", indicating it remains valid regardless.",
+                    "\"And in the priest's hand shall be the bitter, curse-inducing waters\" — She should see the water."
+                ],
+                [
+                    "\"The priest shall adjure her\" — Two suspected adulteresses (Sotahs) are not adjured together. Similarly, two cows are not burned together, two calves are not beheaded together, two men are not executed together, two [people or animals] are not quarantined together, and two [objects or people] are not scalded together.",
+                    "\"He shall say to the woman\" — In her language. To a thief and to a robber, in their language.",
+                    "\"If no man has lain with you\" — This includes a man who seduced her from any side.",
+                    "\"And if you have not gone astray to impurity with another instead of your husband\" — This includes a man's wife who strayed with his brother after the brother's death. You might think all these women drink [the bitter waters]. The scripture specifies \"with another instead of your husband\"; only she who is with a husband drinks, not all these [other cases].",
+                    "\"Impurity\" — This excludes [acts of] impurity through body parts."
+                ],
+                [
+                    "\"And you\" — You were intentional.",
+                    "\"If you have gone astray while married to your husband and if you have become impure\" — This includes a boy of nine years and one day, who can cause her to become impure and she can drink the bitter waters under his influence.",
+                    "\"Another interpretation: 'and a man lay with you carnally, and it was hidden from your husband's eyes'\" — We do not adjure you only concerning this [specific man], but for anyone with whom you have strayed without your husband's knowledge."
+                ],
+                [
+                    "\"And the priest shall adjure the woman with the oath of the curse\" — One might think that even the oath of judges (taken in a court setting) would come with a curse. It says, \"And the priest shall adjure the woman with this oath.\" The woman's oath comes with a curse, but the oath of judges does not come with a curse. What can be inferred from \"And the priest shall adjure the woman with the oath of the curse\"? If he adjured her with an oath, she is exempted; if he adjured her with a curse, she is not exempted.",
+                    "\"And the priest shall say to the woman\" — This excludes a woman who is deaf.",
+                    "\"By these curses and this oath\" — One might think the woman herself [takes the oath] with the curse and the oath. But it says, \"among your people,\" meaning all women swear by you, cursing each other, saying, \"If you have done this deed, may your end be like the end of so-and-so.\"",
+                    "\"May the Lord make your thigh fall away and your belly swell\" — The punishment begins from the place where the transgression started. ",
+                    "The thigh, which initiated the transgression, is punished first, followed by the belly. The rest of the body remains intact. Similarly, it is said, \"And every living thing from man to beast was blotted out\" (Genesis 7:23). The one who began the transgression first was the first to be punished. Similarly, it is said about the men of Sodom surrounding the house, and then, \"But the men who were at the entrance of the house were struck with blindness\" (Genesis 19:4,11). The ones who started the transgression first were the first to be punished. Similarly, it is said, \"And every firstborn in the land of Egypt shall die\" (Exodus 11:5). The one who began the transgression first was the first to be punished. Samson followed his eyes (lusted), and therefore the Philistines gouged out his eyes."
+                ],
+                [
+                    "\"And these cursed waters shall enter your innards\" — I only know about [the effect on] her innards. How do we know that it applies to every limb and every hair? It says, \"And enter\" and \"and enter,\" indicating that it applies to every limb and every hair.",
+                    "\"To make the belly swell and the thigh fall away\" — Rabban Gamliel says, \"From where do we derive that just as the waters examine the woman, they also examine the man?\" The scripture says, \"To make the belly swell and the thigh fall away.\"",
+                    "\"Amen, amen\" — \"Amen\" for the curse, \"Amen\" for the oath, \"Amen\" [asserting] that [it was not] with this man, \"Amen\" [asserting] that [it was not] with another man, \"Amen\" for past [incidents], \"Amen\" for future [incidents], \"Amen\" that I have not been defiled since the betrothal, \"Amen\" that I have not been defiled since the marriage."
+                ],
+                [
+                    "\"And he shall write these curses\" — one might think that he writes all the curses in the Torah. The scripture specifies \"these,\" indicating only these specific curses.",
+                    "\"The priest\" — this implies that if the curses are written by an ordinary Israelite or by a minor priest, they are invalid."
+                ],
+                [
+                    "\"And he shall make the woman drink against her will\" — Rabbi Eliezer says: \"They would strike her with the flat of a sword, intimidate her, and make her drink against her will.\" Rabbi Akiva responded to him: \"We don't know whether she is pure or impure. If she says 'I am impure,' or if she says 'I am pure,' when do we make her drink against her will? Only after the Name is erased.\"",
+                    "\"And these cursing waters will enter her to become bitter\" — What does the scripture teach us here? It means that these waters will produce various unique afflictions in her. If she was pale, it would turn her skin very dark; if she was very thin, her neck would swell; her flesh would become scabby; she would discharge excessively from her private parts; her face would become bloated; she would sneeze frequently; and her limbs would break apart limb by limb."
+                ],
+                [
+                    "\"And the priest shall take from the hand of the woman\" — It says here 'from the hand', and elsewhere it says 'give from your hand'. Just as the 'hand' mentioned elsewhere requires waving (tenufah), so too the 'hand' mentioned here requires waving.",
+                    "\"Her grain offering of jealousy\" — This indicates that she brings one grain offering for the sake of two jealousies.",
+                    "\"And he shall wave the grain offering before the Lord and bring it to the altar\" — This teaches that it requires both waving (tenufah) and presentation (hagashah).",
+                    "\"And the priest shall take a handful from the grain offering\" — From the attached grain offering, so that it should not be placed in two vessels, and he then takes a handful."
+                ],
+                [
+                    "\"And he shall burn it upon the altar\" — The handful (kometz) is burned, and the remainder is eaten by the priests.",
+                    "\"And afterward he shall make the woman drink the water\" — After all these procedures. And how do we know this applies even to individual actions? The text says \"and afterward.\" - Rabbi Shimon says: \"It mentions making her drink before the grain offering, and it also mentions making her drink after the grain offering. So, what does \"and afterward\" come to teach us? Rather, if the grain offering preceded [the drinking], it is valid, and if the drinking preceded, it is also valid.\""
+                ],
+                [
+                    "\"And he made her drink the water\" — This is what we said: once the scroll is erased, she is made to drink the water against her will.",
+                    "\"And it shall be, if she was defiled and had committed a breach against her husband\" — This excludes those who acted unintentionally."
+                ],
+                [
+                    "\"And if the woman has not been defiled\" — This refers to her past actions. \"And is clean\" — This pertains to her future actions. Some say, \"And she is clean\" means that her offspring is pure. Rabban Gamliel says, \"and she will be free and will conceive\" to exclude her conceiving, meaning that a pregnant woman does not undergo the Sotah drinking process.",
+                    "\"And will conceive offspring\" — Rabbi Meir says it's worth the pain to grant her the reward of children, for if she was barren, she will now conceive. Rabbi Yehuda says, if she used to give birth to ugly children, she will now give birth to handsome ones; if she gave birth to dark-skinned children, she will now give birth to light-skinned ones; if she used to give birth to short children, she will now give birth to tall ones; if she used to give birth to females, she will now give birth to males; if she used to give birth once every two years, she will now give birth every year; if she used to give birth to one child, she will now give birth to twins. Rabbi Shimon says that one doesn't reward a transgression, but because she was previously prohibited to her husband's seed, one might think she will remain so in the future. Therefore, the scripture says, \"and will conceive offspring\", indicating she is permitted to her husband from now on."
+                ],
+                [
+                    "\"This is the law of jealousies\" — A husband may express his jealousy and subject his wife to the Sotah procedure both in Shiloh and in the eternal Temple. One might think this can also be done with a \"Bamah\" (a private altar), but the Torah states \"this\", indicating a limitation.",
+                    "\"When a woman goes astray under her husband\" — What does the Torah mean by \"woman\"? The term \"woman\" is repeated throughout this section to include various categories of women. This encompasses a widow married to a High Priest, a divorced woman or a woman who underwent the levirate marriage procedure (chalitzah) married to an ordinary priest, a mamzeret (a woman born from certain forbidden relationships) and a Nethinah (a member of a group assigned to perform menial tasks in the Temple) married to an Israelite, an Israelite woman married to a mamzer, Nethin, Ammonite, Moabite, Egyptian, or Edomite, a man with crushed or severed genitals married to a convert, and a profaned priestess (daughter of a priest and a woman forbidden to him). This includes all women who are disqualified but still undergo the Sotah procedure. Rabbi Elazar, the son of Rabbi Shimon, says that disqualified women are not subjected to the Sotah procedure."
+                ],
+                [
+                    "\"Or a man who has relations with her\" — The term \"man\" or \"a man\" is used to include a priest and a eunuch, indicating that they can initiate the Sotah procedure. One might argue that a priest shouldn't have the right to initiate the procedure. For example, if a woman was taken captive (and therefore might have been defiled), she is temporarily forbidden to an Israelite, but she is perpetually forbidden to an ordinary priest. Similarly, a woman deemed mentally unstable (shoteh) is temporarily forbidden to an Israelite. So, shouldn't she be perpetually forbidden to a priest? The Torah uses the terms \"man\" or \"a man\" to include a priest and a eunuch, emphasizing that they too can initiate the Sotah procedure.",
+                    "\"And he shall set the woman before the Lord\" — This includes the wife of a priest and the wife of a eunuch, indicating that they can undergo the Sotah procedure.",
+                    "\"And the priest shall do unto her\" — One might think that everything mentioned in this context must be done. However, from where do we derive that even if the priest only made her take an oath, gave her the water to drink, and burned a handful of her grain offering, it is sufficient? The Torah states, \"And the priest shall do unto her according to this entire law\", emphasizing that these actions alone are sufficient for the procedure."
+                ],
+                [
+                    "\"But the man will be free from guilt\" — This indicates that the man bears a responsibility for the sin until the woman drinks the water. From where do we derive that the woman too bears the responsibility for the sin? It is stated, \"And that woman shall bear her iniquity.\" Rabbi Yehuda says: If she drank and was found to be impure, her husband need not be concerned that she might have secretly sinned another time and became impure without his knowledge. As it's written, \"But the man will be free from guilt.\" - Rabbi Chalfta says: If a woman drank the water and had merits on her side, these merits will protect her temporarily. But from where do we derive that eventually, she will be examined after some time? It is stated, \"And that woman shall bear her iniquity.\" Rabbi Shimon says: There was a desecration of God's name in this matter because if the water did not examine her immediately, when she would leave the Temple, she might say to her friends, \"Do not refrain from sinning. I already drank, and the waters did not harm me,\" giving the impression that the waters are ineffective. Therefore, it is stated, \"And that woman shall bear her iniquity\" — immediately."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "Verse from the Torah: \"ויהי העם\" (And the people were) Midrash commentary: \"The word 'ויהי' (And it was) indicates something that they did not have initially. It teaches that they were accustomed to being corrupted and returned to their initial corruption. Similarly, it is said, 'And there was that man, Job, great' (Job 1:3). 'ויהי' (And it was) indicates something that they did not have initially, namely, good deeds. Likewise, it is said, 'And there was a certain man from Ramathaim Zophim' (1 Samuel 1:1). 'ויהי' (And it was) indicates something that they did not have initially, and here also it indicates something that they did not have initially, as it teaches that they were accustomed to being corrupted and returned to their initial corruption. 'העם' (The people) indicates wicked individuals, as it is stated, 'I have seen this People, and indeed, they are a stiff-necked people' (Exodus 32:9). But when it says 'My people,' 'עמי' (My people) refers to the righteous, as it is stated, 'Send forth My people, and they shall serve Me' (Exodus 7:16).                                                    'Met'ananinim' (murmuring) refers to those who seek trouble. How can one separate from the Divine presence? It is said about Jehoram the son of Ahab, 'Only know and see that trouble has come from the Lord' (2 Kings 6:33). Likewise, it is said about Samson, 'For he sought an occasion against the Philistines' (Judges 14:4)             Rabbi Eliezer ben Yaakov says that 'met'ananinim' (murmuring) refers to those who mock, as it is stated, 'The words of a mocker are like playful blows' (Proverbs 26:22). But a knife descended from heaven and cleaved their bellies, as it is stated, 'And they fell out of the belly' (Jonah 1:15)                                                                                    Rabbi Shimon says that 'met'ananinim' (murmuring) refers to those who complain, as it is stated, 'I have not eaten from it in my mourning' (Deuteronomy 26:14). 'Like met'ananinim' (like complainers) indicates something evil. 'Ra' (evil) refers to idol worship, as it is stated, 'When you do what is evil in the sight of the Lord, to provoke Him through the work of your hands' (Deuteronomy 31:29).\"",
+                    "Verse from the Torah: \"באזני יי\" (In the ears of the Lord) Midrash commentary: It teaches that they intended to make their words heard by God. A parable can illustrate this. It is similar to someone who stands in the marketplace and curses the king. When the king passes by, he tells him to be silent so that the king doesn't hear. The person says to him, \"Who told you that I intended only to make him hear?\" Similarly, the Israelites intended to make their voices heard by God. And the Lord heard, and His anger was kindled. His wrath was aroused against them, and fire descended from heaven and consumed them with the fire of one hand, and it went back and forth among them. There was nothing between the living and the dead, as it is stated, 'And he stood between the dead and the living' (Numbers 17:13).\"",
+                    "Verse from the Torah: \"ותבער בם אש יי\" (And the fire of the Lord burned among them)                                          Midrash commentary: Rabban Gamliel says, because the Israelites spoke derogatorily about the Lord and said, \"Can God prepare a table in the wilderness?\" (Psalm 78:19), and the Lord saw that they spoke against His glory, and His glory, which is fire, consumed them. As it says, \"And the fire of the Lord burned among them.\" From here you learn that anyone who speaks ill of their fellow in secret has no remedy, as it is stated, \"You slander your own kin; you smear your brother's reputation. These things you have done and I have been silent; you thought that I was one just like yourself. But now I rebuke you and lay the charge before you\" (Psalm 50:20-21). Fire descended from heaven twelve times: six were for praise, and these are the first one on the eighth day, the second one for Gideon, the third one for Manoah, the fourth one in the days of David, as it says, \"He called upon the Lord, and He answered him with fire from heaven\" (1 Chronicles 21:26), the fifth one in the days of Solomon, as it says, \"And fire came down from heaven\" (2 Chronicles 7:3), the sixth one on Mount Carmel, and six for disgrace, and these are the first one for Nadab and Abihu, the second one for those who spoke derogatorily, the third one for Korah, the fourth one in the days of Job, as it says, \"And fire of God fell from heaven\" (Job 1:16), the fifth and sixth ones in the days of Elijah when messengers of Ahaziah came to him.",
+                    "Verse from the Torah: \"ותאכל בקצה המחנה\" (And she ate at the edge of the camp)                                                   Midrash commentary: Rabbi Shimon ben Menasya says, these are referring to the converts who would stand at the edge of the camp.                                                              Rabbi Shimon says, \"And she ate at the edge of the camp\" refers to the great ones among them and the average ones among them.\n"
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "ספרי זוטא",
+        "enTitle": "Sifrei Zuta",
+        "key": "Sifrei Zuta",
+        "nodes": [
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Midrash/Halakhah/Sifrei Zuta/English/merged.json

@@ -0,0 +1,180 @@
+{
+    "title": "Sifrei Zuta",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Sifrei_Zuta",
+    "text": {
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [
+                    "\"Based on the verse, 'You shall not touch any holy thing' (Leviticus 12:4), one might think this prohibition even applies to tithes. The verse clarifies, 'And you shall not come into the sanctuary.' Just as the sanctuary is entered only after sunset, so too holy things are only approached after sunset. I might think this applies even to the 'most holy' items, but the text says, 'You shall not touch any holy thing.' I argue, just as the sanctuary is only entered after sunset, so too holy items are only approached after sunset. Or, just as the sanctuary does not admit those lacking atonement, so too holy items do not admit them. These are the holy items of the sanctuary. I also include the holy items of the border areas, which are only approached after sunset. Why exclude tithes? Because they can be consumed by someone who immersed that day but hasn't yet seen sunset. The implication of 'You shall not touch any holy thing' only applies to a woman who has given birth. When the verse says, 'And the LORD spoke to Moses saying,' it adds [implications]. I argue, just as a woman who gives birth becomes impure by touch and by carrying, so too I include all those who become impure by touch and by carrying, similar to her, as it says 'Command the children of Israel' to include those impure by touch but not by carrying. The implication is only for someone who became impure outside, they should not enter inside. But someone who became impure inside should not exit outside. You said, 'Command the children of Israel and they shall send out of the camp.' 'And they shall send' implies a positive command, but where is the negative command? You said, 'And they shall not defile their camps.' And from where do we know that if they unintentionally do so, they bring a sin offering? You said, 'Or when a person touches any unclean thing... and he brings his guilt offering to the LORD for his sin...' (Leviticus 5:6). One might think that even someone who contracts light impurity in the market must bring a sin offering. And where is the positive and negative command concerning someone who becomes impure and enters the sanctuary unintentionally? And from where do we know that if they do so intentionally, they are liable to karet (divine punishment)? You said, 'And the man who shall be unclean...' (Numbers 19:20). The implication is only for someone who was not sprinkled at all, but I include someone who was sprinkled but did not wait the required time, or was sprinkled and waited but did not immerse, or further, was sprinkled, waited, immersed, but did not wait for sunset, or further still, was sprinkled, waited, immersed, waited for sunset, but did not bring his atonement offering. All of them are liable under positive and negative commands, liable to bring a sin offering, and liable to karet. 'And they shall send' - an impure person should be sent away, an impure corpse from the place of someone who immersed that day, or from the place of those lacking atonement. 'And they shall send' - a discharge should be sent away from the place of an impure corpse. 'And they shall send' - a leper should be sent away from the place of discharge. One might think all of them should be sent outside of one camp, but you said, 'Command the children of Israel and they shall send out of the camp,' which adds a camp here. 'Outside the camp you shall send them,' adding two camps here. 'And they shall not defile their camps,' adding three camps here. One might think all of them should be sent outside of three camps, but it's possible they are divided, this one to this place, and this one to that place. The most severe of all of them is sent outside of three camps, which is the leper. Discharge outside of two camps, and an impure corpse outside of one camp. From here, the sages instituted barriers and said there are ten levels of sanctity. The land of Israel is holier than all other lands. And what is its sanctity? From it we bring the omer offering, the two loaves, and the first fruits, which we don't bring from all other lands. The land of Canaan is holier than the land across the Jordan, as the land of Canaan is fit for the Divine Presence and the land across the Jordan is not. Walled cities are holier than the rest of the land because lepers can go everywhere in the land but cannot enter walled cities. Jerusalem is holier than walled cities because lesser holy items and the second tithe can be eaten in Jerusalem but not in walled cities. The Temple Mount is holier than Jerusalem because those with genital discharges can enter Jerusalem but not the Temple Mount. The Women's Courtyard is holier than the Temple Mount because someone who immersed that day can enter the Temple Mount but not the Women's Courtyard. The Israelites' Courtyard is holier than the Women's Courtyard because those lacking atonement can enter the Women's Courtyard but not the Israelites' Courtyard. Israelites who have waited for sunset can enter the Priests' Courtyard on a width of eleven cubits and a length of 135, but they cannot stand on the platform. And the Levites stood on the platform but did not enter further from here. And priests with blemishes, with unkempt hair, and who drank wine would enter further from here, but they did not enter between the vestibule and the altar, and not to the vestibule, and not to the hall, and not around the altar by four cubits. And the rest of the priests entered the vestibule, the hall, and around the altar by four cubits. But they did not enter the Holy of Holies. And the high priest entered the Holy of Holies four times on Yom Kippur. Rabbi Yosi says in five things, between the vestibule and the altar is equivalent to the hall because one with unkempt hair, or who drank wine, or who did not wash their hands and feet, cannot enter there. And just as they withdraw from the hall during the incense offering, so too they withdrew from between the vestibule and the altar during the incense offering. Abba Shaul says the attic was holier than all of them because they only went up there if they had a need. Rabbi Judah says the roof was holier than the attic because they only went up there once every three years to fix it.",
+                    "All are crows: lepers, this is a definite leper, all lepers, this is an uncertain leper, discharge, this is a definite discharge, all discharge, this includes a discharge that saw two sightings, and all discharge, this includes a discharge that saw one sighting.",
+                    "All lepers and all discharge and all impure to a corpse, one might think that I only have this sending away applied to a person who can be sent away, but when it says 'impure,' this includes vessels that touch a corpse. All impure, this includes vessels that touch a creeping creature. And all impure, this includes all other impurities that will see before the festival.",
+                    "Speak to the children of Israel, this includes walled cities. And on the other hand, 'And they shall send' - a discharge at the time when they perform the Passover sacrifice in impurity, those with genital discharge and women who gave birth did not eat from it. And if they ate, they are exempt.",
+                    "Male, this is someone who immersed that day, and until female, this includes those lacking atonement. Outside the camp you shall send them, outside of three camps.\""
+                ],
+                [],
+                [
+                    "And the children of Israel did so, and sent them out.\" Rabbi Elazar son of Rabbi Shimon says: \"The implication is only about those who send [the impure individuals] out, [meaning] they didn't need [to be commanded again]; but from where do we know that even those who are being sent out also didn't need [to be commanded again]? The scripture says, 'As the LORD commanded Moses, so the children of Israel did.' They did it on their own and didn't need Moses and Aaron to do it for them."
+                ],
+                [],
+                [],
+                [],
+                [
+                    "And he spoke, 'Speak to the children of Israel, man or woman,' — from here, where it is said, 'And confess the sin which they have committed' (Leviticus 5:5), one should confess for the sin they have committed. Regarding the sin itself, one confesses when the sin offering is still available and not after it has been slaughtered. The implication is that an individual's confession is only for entering the Temple. But how do we include other commandments? It says, 'Speak and they shall confess.' And how do we include even death penalties and karets (cutting off)? It says, 'Their sin offering, their sin.' Every sin offering, this includes a negative commandment; when they do, this includes a positive commandment. The implication is that confession is only for an individual. How do we include even for the community? It says, 'Speak and they shall confess.'",
+                    "'Speak to the children of Israel,' — through Israel, they confess, and they do not confess through non-Jews or residents. 'Or children of Israel' — this excludes converts. It says, 'man' to include converts.",
+                    "'Man or woman, when they commit,' — they intended to commit and did not do.",
+                    "'Any of the sins of man,' — for what is between him and his fellow, for thefts, for robberies, and for slander.",
+                    "'For a trespass,' — even for guilt offerings they confess. Can it be only when they bring the offerings? How do we know even when they don't bring them? It says, 'For a trespass.' 'Trespass' includes one who swears falsely in God's name and one who curses. 'Guilt and guilty' includes all those liable for death penalties that they should confess. Can it be even those executed based on conspiring witnesses? It says, 'And that soul.'"
+                ],
+                [
+                    "And all the heave offerings of all the holy things of the children of Israel\" — this includes other unspecified holy items that are not explicitly mentioned in this context. And which do I include? The challah (a portion of dough set aside), the devoted things, the skins, the firstborns, the redemption of the firstborn son, and the redemption of the firstborn donkey. And from where do you say that a person is permitted to give his holy things to one specific priest? It says, \"Which they will present to the priest, it shall be his.\" Rabban Gamliel made a logical deduction before Rabbi Akiva: \"And if in a matter in which I have no portion, if you give it to me, it is mine; in a matter in which I have a portion, if you give it to me, won't it be mine?\" Rabbi Akiva said to him, \"No, if you say in a matter in which you have no portion, if you give it to me, it is mine, since no one else has a portion with you in it. Will you say in a matter in which you have a portion, if you give it to me, it is mine, since someone else does have a portion with you in it?\" Rabban Gamliel said, \"And if in a woman in which I have no portion, if I betroth her to me, she is mine. I have the right to annul her vows, and no one else can prohibit her [from marrying another] on my behalf.\" Rabbi Akiva said to him, \"No, if you say in a woman in which you have no portion, if you betroth her to you, she is yours, and you have the right to annul her vows, and no one else can prohibit her on your behalf, since no one else has a portion with you in her. Will you say in a matter in which you have a portion, if you give it to me, it is mine, since someone else does have a portion with you in it?\" It says, \"Whatever man gives to the priest, it shall be his."
+                ],
+                [
+                    "\"And every man's hallowed things shall be his\" — the sanctified items of an Israelite belong to the Israelite; his tithe of money, his tithe of animals, and his peace offerings. The sanctified items of a priest belong to the priest; his sin offering, his guilt offering, his tithe, and his firstborn.",
+                    "\"Whatever man gives to the priest, it shall be his\" — since you have said \"the watch\" that you have acquired with money, you shall acquire with a ram, behold, one who gave money to a priest but did not manage to bring the ram before the man died; you might think he can take the money from the priest and return it to the heirs of the man. The verse says, \"Whatever man gives to the priest, it shall be his.\" Rabbi Elazar son of Rabbi Shimon said, \"This was the teaching of Rabbi Akiva until Mazifrin came. Once Mazifrin came, he said to me whether Yehoyariv takes the money or Yedayah takes the money. For instance, one who gave money to Yehoyariv and did not manage to bring the ram before Yedayah took over; you might think he can take the money from Yehoyariv and return it to Yedayah. The verse says, 'Whatever man gives to the priest, it shall be his.'\"",
+                    "\"Whatever man gives\" — a gift from a man is valid. But a gift from a minor is not valid. I only know of a gift from a man, so how do you include a gift from a woman or the heirs of a minor? The verse says, \"And whatever man gives to the priest, it shall be his.\""
+                ],
+                [],
+                [
+                    "\"Speak unto the children of Israel\" — transactions (acquisitions) are valid only if conducted by Israelites. They are not valid if done through non-Jews or through residents (non-Israelite inhabitants of the land). \"Or children of Israel\" — this excludes converts. But you said, \"Any man\" to include converts. \"And his brother's wife has gone astray from her husband\" — after her husband's death, he becomes jealous because of a positive commandment. And from where do we know this is the case for negative commandments? Because it was said, \"And the LORD spoke unto Moses, saying.\" But this still implies only his wife, who is married to him, for jealousy. From where do we extend this to include his betrothed or his brother's wife, or any woman associated with him for marriage? Because it was said, \"saying\" and \"And say unto them.\" Since it was said, \"And the man shall bring his wife to the priest,\" a man makes her drink, but a court doesn't make her drink, or a man becomes jealous, but a court doesn't become jealous. It was said, \"Israel\" and \"becomes jealous\" to include a court that they may become jealous. From here they said: The court acts on behalf of those whose husband became deaf, insane, is in another country, or is imprisoned. Not to make her drink, but rather to disqualify her from her marriage contract. \"The man and becomes jealous\" — to include his neighbor, that he may become jealous for him.",
+                    "\"Any man whose wife goes astray\" — his wife is prohibited; her close relatives do not prohibit her. And doesn't it say, since he can prohibit her and she can prohibit him? What is taught by the prohibition that he imposes on her? If she has relations with any man prohibited to her, she immediately becomes prohibited to her husband. You might think this also applies to the prohibition she imposes on him. If he has relations with any woman prohibited to him, his wife should become prohibited and not permitted to him. The verse teaches, \"his wife\" — only his wife becomes prohibited to him, not her close relatives. [I would exclude her close relatives, but wouldn't exclude her maidservant or sister. The verse teaches, \"his wife\" — only his wife becomes prohibited to him, not her close relatives.]",
+                    "\"And he commits a trespass against him\" — he changes regarding him. I only know about him, but from where do you include all other people? The verse teaches, \"And he commits a trespass against him\"; trespass."
+                ],
+                [
+                    "\"And if a man lies\" — he makes her jealous only through a man, he does not make her jealous through an animal.",
+                    "\"With her\" — this refers to a woman he had warned.",
+                    "\"And it was hidden from her husband's eyes\" — I only know [this applies] from her husband. From where can I include all other people? The verse teaches, \"And it was hidden from the eyes.\"",
+                    "\"And she was concealed and she became defiled\" — I do not know how much [time is required for the concealment]. You mentioned \"a man's emission,\" implying the time it takes for a man's emission. How much is concealment? The time required for impurity. How much is impurity? The time required for intercourse. How much is intercourse? The time it takes for a palm tree to return to its upright position, according to Rabbi Ishmael. Rabbi Eliezer says the time it takes to mix a cup. Rabbi Joshua says the time it takes to drink it. Ben Azzai says the time it takes to roast an egg. Rabbi Akiva says the time it takes to swallow it. Rabbi Yehuda ben Beteira says the time it takes to swallow three eggs consecutively. Rabbi Elazar ben Pinchas says the time it takes to tie a thread to a spindle. Plimo says the time it takes to stretch out her hand and take a loaf from the basket. Though there is no explicit proof for this, there is a hint in the verse: \"For on account of a harlot, to a loaf of bread\" (Proverbs 6:26).",
+                    "\"And a witness\" — who is qualified to testify. And from where do we know even a witness who is not qualified to testify? The verse says \"witness\" and \"witness.\" From here they said: If one witness says, \"I saw her become impure,\" she would not drink [the bitter water], and furthermore, even a slave or a maidservant, these are believed to disqualify her from her marriage contract, she does not drink, and she becomes forever forbidden to her husband.",
+                    "\"And she became defiled\" — Rabbi Akiva says, why does the verse mention \"defiled\" three times? [It teaches] she is defiled to her husband, defiled to her lover, and defiled for eating terumah (priestly gift)."
+                ],
+                [],
+                [
+                    "\"And the man shall bring his wife to the priest\" — This is what we said: The husband makes her drink, but the court does not make her drink.",
+                    "\"And he shall bring her offering for her\" — One might think that even if she violated the Sabbath [this applies]. The verse teaches, \"her offering.\" When it says \"her offering,\" it includes her offering for skin afflictions and for abnormal genital discharges. Why include these and exclude others? I include those that come for purification and exclude those that come only for atonement.",
+                    "\"He shall not pour oil on it\" — He should pour it on its remnants.",
+                    "\"Nor put frankincense on it\" — This teaches that there are two prohibitions: one for not pouring oil on it and one for not putting frankincense on it.",
+                    "\"For it is a grain offering of jealousy\" — Since it is a grain offering of jealousy, all people transgress regarding it. You might think they transgress in its invalidation. The verse teaches \"a reminder.\" It says \"reminder\" here and \"reminder\" elsewhere. Just as the \"reminder\" mentioned below is for salvation and benefit, so too the \"reminder\" mentioned here is for salvation and benefit. You might think that even if she did not sin [this applies]. The verse teaches \"bringing iniquity to remembrance.\" Alternatively, \"bringing iniquity to remembrance\" means that everyone who sees her remembers her sin and the sin of her ancestors who raised her."
+                ],
+                [
+                    "\"And the priest shall bring her near\" — She does not come within the [Temple] courtyard.",
+                    "\"And set her before the LORD\" — The Temple courtyard should be cleared for her."
+                ],
+                [
+                    "\"And the priest shall take holy water\" — sanctified [water] from the laver, and its measure is half a log. \"In an earthen vessel\" — You might think [it could be] in a shard of earthenware? The Torah specifies \"in an earthen vessel\". This teaches that it must be in an earthenware bowl.",
+                    "\"And of the dust that is in the floor of the tabernacle\" — There should be a designated place for it there. How [is this done]? One enters the Sanctuary, turns to the right, and there's a spot there measuring a cubit by a cubit, and a marble slab, and a ring was fixed in it. When it is lifted, dust is taken from beneath it. From where do you derive that if there is no dust there, [the priest] should place some there? The Torah specifies \"the priest shall take\". Dostaai ben Yehuda says: \"The priest shall take\" and not a non-priest.",
+                    "\"And put [it] upon the water\" — so that the dust can be seen floating, just as the ashes of the red heifer should be visible, just as the spittle of the yavam (brother-in-law in the context of levirate marriage) should be visible, just as the blood of the bird of a leprous person should be visible."
+                ],
+                [
+                    "\"She shall be bound with a rooftop rope\" — Rabbi Eliezer says: \"She was girded with two belts, one above her breasts and one below them.\" What does the Torah indicate by [the words] \"and he shall set her and give\", and not \"tear\" and \"gird\"?",
+                    "\"He shall put into her hands the meal offering of remembrance\" — It says \"remembrance\" here and \"remembrance\" is mentioned earlier. Just as the \"remembrance\" mentioned earlier [refers to] salvation and goodness, so too, the \"remembrance\" mentioned here [refers to] salvation and goodness.",
+                    "\"It is a meal offering of jealousy\" — All its actions should be for the sake of jealousy. You might think that if not all its actions were for the sake of jealousy, it would not be valid. The Torah specifies \"it is\", indicating it remains valid regardless.",
+                    "\"And in the priest's hand shall be the bitter, curse-inducing waters\" — She should see the water."
+                ],
+                [
+                    "\"The priest shall adjure her\" — Two suspected adulteresses (Sotahs) are not adjured together. Similarly, two cows are not burned together, two calves are not beheaded together, two men are not executed together, two [people or animals] are not quarantined together, and two [objects or people] are not scalded together.",
+                    "\"He shall say to the woman\" — In her language. To a thief and to a robber, in their language.",
+                    "\"If no man has lain with you\" — This includes a man who seduced her from any side.",
+                    "\"And if you have not gone astray to impurity with another instead of your husband\" — This includes a man's wife who strayed with his brother after the brother's death. You might think all these women drink [the bitter waters]. The scripture specifies \"with another instead of your husband\"; only she who is with a husband drinks, not all these [other cases].",
+                    "\"Impurity\" — This excludes [acts of] impurity through body parts."
+                ],
+                [
+                    "\"And you\" — You were intentional.",
+                    "\"If you have gone astray while married to your husband and if you have become impure\" — This includes a boy of nine years and one day, who can cause her to become impure and she can drink the bitter waters under his influence.",
+                    "\"Another interpretation: 'and a man lay with you carnally, and it was hidden from your husband's eyes'\" — We do not adjure you only concerning this [specific man], but for anyone with whom you have strayed without your husband's knowledge."
+                ],
+                [
+                    "\"And the priest shall adjure the woman with the oath of the curse\" — One might think that even the oath of judges (taken in a court setting) would come with a curse. It says, \"And the priest shall adjure the woman with this oath.\" The woman's oath comes with a curse, but the oath of judges does not come with a curse. What can be inferred from \"And the priest shall adjure the woman with the oath of the curse\"? If he adjured her with an oath, she is exempted; if he adjured her with a curse, she is not exempted.",
+                    "\"And the priest shall say to the woman\" — This excludes a woman who is deaf.",
+                    "\"By these curses and this oath\" — One might think the woman herself [takes the oath] with the curse and the oath. But it says, \"among your people,\" meaning all women swear by you, cursing each other, saying, \"If you have done this deed, may your end be like the end of so-and-so.\"",
+                    "\"May the Lord make your thigh fall away and your belly swell\" — The punishment begins from the place where the transgression started. ",
+                    "The thigh, which initiated the transgression, is punished first, followed by the belly. The rest of the body remains intact. Similarly, it is said, \"And every living thing from man to beast was blotted out\" (Genesis 7:23). The one who began the transgression first was the first to be punished. Similarly, it is said about the men of Sodom surrounding the house, and then, \"But the men who were at the entrance of the house were struck with blindness\" (Genesis 19:4,11). The ones who started the transgression first were the first to be punished. Similarly, it is said, \"And every firstborn in the land of Egypt shall die\" (Exodus 11:5). The one who began the transgression first was the first to be punished. Samson followed his eyes (lusted), and therefore the Philistines gouged out his eyes."
+                ],
+                [
+                    "\"And these cursed waters shall enter your innards\" — I only know about [the effect on] her innards. How do we know that it applies to every limb and every hair? It says, \"And enter\" and \"and enter,\" indicating that it applies to every limb and every hair.",
+                    "\"To make the belly swell and the thigh fall away\" — Rabban Gamliel says, \"From where do we derive that just as the waters examine the woman, they also examine the man?\" The scripture says, \"To make the belly swell and the thigh fall away.\"",
+                    "\"Amen, amen\" — \"Amen\" for the curse, \"Amen\" for the oath, \"Amen\" [asserting] that [it was not] with this man, \"Amen\" [asserting] that [it was not] with another man, \"Amen\" for past [incidents], \"Amen\" for future [incidents], \"Amen\" that I have not been defiled since the betrothal, \"Amen\" that I have not been defiled since the marriage."
+                ],
+                [
+                    "\"And he shall write these curses\" — one might think that he writes all the curses in the Torah. The scripture specifies \"these,\" indicating only these specific curses.",
+                    "\"The priest\" — this implies that if the curses are written by an ordinary Israelite or by a minor priest, they are invalid."
+                ],
+                [
+                    "\"And he shall make the woman drink against her will\" — Rabbi Eliezer says: \"They would strike her with the flat of a sword, intimidate her, and make her drink against her will.\" Rabbi Akiva responded to him: \"We don't know whether she is pure or impure. If she says 'I am impure,' or if she says 'I am pure,' when do we make her drink against her will? Only after the Name is erased.\"",
+                    "\"And these cursing waters will enter her to become bitter\" — What does the scripture teach us here? It means that these waters will produce various unique afflictions in her. If she was pale, it would turn her skin very dark; if she was very thin, her neck would swell; her flesh would become scabby; she would discharge excessively from her private parts; her face would become bloated; she would sneeze frequently; and her limbs would break apart limb by limb."
+                ],
+                [
+                    "\"And the priest shall take from the hand of the woman\" — It says here 'from the hand', and elsewhere it says 'give from your hand'. Just as the 'hand' mentioned elsewhere requires waving (tenufah), so too the 'hand' mentioned here requires waving.",
+                    "\"Her grain offering of jealousy\" — This indicates that she brings one grain offering for the sake of two jealousies.",
+                    "\"And he shall wave the grain offering before the Lord and bring it to the altar\" — This teaches that it requires both waving (tenufah) and presentation (hagashah).",
+                    "\"And the priest shall take a handful from the grain offering\" — From the attached grain offering, so that it should not be placed in two vessels, and he then takes a handful."
+                ],
+                [
+                    "\"And he shall burn it upon the altar\" — The handful (kometz) is burned, and the remainder is eaten by the priests.",
+                    "\"And afterward he shall make the woman drink the water\" — After all these procedures. And how do we know this applies even to individual actions? The text says \"and afterward.\" - Rabbi Shimon says: \"It mentions making her drink before the grain offering, and it also mentions making her drink after the grain offering. So, what does \"and afterward\" come to teach us? Rather, if the grain offering preceded [the drinking], it is valid, and if the drinking preceded, it is also valid.\""
+                ],
+                [
+                    "\"And he made her drink the water\" — This is what we said: once the scroll is erased, she is made to drink the water against her will.",
+                    "\"And it shall be, if she was defiled and had committed a breach against her husband\" — This excludes those who acted unintentionally."
+                ],
+                [
+                    "\"And if the woman has not been defiled\" — This refers to her past actions. \"And is clean\" — This pertains to her future actions. Some say, \"And she is clean\" means that her offspring is pure. Rabban Gamliel says, \"and she will be free and will conceive\" to exclude her conceiving, meaning that a pregnant woman does not undergo the Sotah drinking process.",
+                    "\"And will conceive offspring\" — Rabbi Meir says it's worth the pain to grant her the reward of children, for if she was barren, she will now conceive. Rabbi Yehuda says, if she used to give birth to ugly children, she will now give birth to handsome ones; if she gave birth to dark-skinned children, she will now give birth to light-skinned ones; if she used to give birth to short children, she will now give birth to tall ones; if she used to give birth to females, she will now give birth to males; if she used to give birth once every two years, she will now give birth every year; if she used to give birth to one child, she will now give birth to twins. Rabbi Shimon says that one doesn't reward a transgression, but because she was previously prohibited to her husband's seed, one might think she will remain so in the future. Therefore, the scripture says, \"and will conceive offspring\", indicating she is permitted to her husband from now on."
+                ],
+                [
+                    "\"This is the law of jealousies\" — A husband may express his jealousy and subject his wife to the Sotah procedure both in Shiloh and in the eternal Temple. One might think this can also be done with a \"Bamah\" (a private altar), but the Torah states \"this\", indicating a limitation.",
+                    "\"When a woman goes astray under her husband\" — What does the Torah mean by \"woman\"? The term \"woman\" is repeated throughout this section to include various categories of women. This encompasses a widow married to a High Priest, a divorced woman or a woman who underwent the levirate marriage procedure (chalitzah) married to an ordinary priest, a mamzeret (a woman born from certain forbidden relationships) and a Nethinah (a member of a group assigned to perform menial tasks in the Temple) married to an Israelite, an Israelite woman married to a mamzer, Nethin, Ammonite, Moabite, Egyptian, or Edomite, a man with crushed or severed genitals married to a convert, and a profaned priestess (daughter of a priest and a woman forbidden to him). This includes all women who are disqualified but still undergo the Sotah procedure. Rabbi Elazar, the son of Rabbi Shimon, says that disqualified women are not subjected to the Sotah procedure."
+                ],
+                [
+                    "\"Or a man who has relations with her\" — The term \"man\" or \"a man\" is used to include a priest and a eunuch, indicating that they can initiate the Sotah procedure. One might argue that a priest shouldn't have the right to initiate the procedure. For example, if a woman was taken captive (and therefore might have been defiled), she is temporarily forbidden to an Israelite, but she is perpetually forbidden to an ordinary priest. Similarly, a woman deemed mentally unstable (shoteh) is temporarily forbidden to an Israelite. So, shouldn't she be perpetually forbidden to a priest? The Torah uses the terms \"man\" or \"a man\" to include a priest and a eunuch, emphasizing that they too can initiate the Sotah procedure.",
+                    "\"And he shall set the woman before the Lord\" — This includes the wife of a priest and the wife of a eunuch, indicating that they can undergo the Sotah procedure.",
+                    "\"And the priest shall do unto her\" — One might think that everything mentioned in this context must be done. However, from where do we derive that even if the priest only made her take an oath, gave her the water to drink, and burned a handful of her grain offering, it is sufficient? The Torah states, \"And the priest shall do unto her according to this entire law\", emphasizing that these actions alone are sufficient for the procedure."
+                ],
+                [
+                    "\"But the man will be free from guilt\" — This indicates that the man bears a responsibility for the sin until the woman drinks the water. From where do we derive that the woman too bears the responsibility for the sin? It is stated, \"And that woman shall bear her iniquity.\" Rabbi Yehuda says: If she drank and was found to be impure, her husband need not be concerned that she might have secretly sinned another time and became impure without his knowledge. As it's written, \"But the man will be free from guilt.\" - Rabbi Chalfta says: If a woman drank the water and had merits on her side, these merits will protect her temporarily. But from where do we derive that eventually, she will be examined after some time? It is stated, \"And that woman shall bear her iniquity.\" Rabbi Shimon says: There was a desecration of God's name in this matter because if the water did not examine her immediately, when she would leave the Temple, she might say to her friends, \"Do not refrain from sinning. I already drank, and the waters did not harm me,\" giving the impression that the waters are ineffective. Therefore, it is stated, \"And that woman shall bear her iniquity\" — immediately."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "Verse from the Torah: \"ויהי העם\" (And the people were) Midrash commentary: \"The word 'ויהי' (And it was) indicates something that they did not have initially. It teaches that they were accustomed to being corrupted and returned to their initial corruption. Similarly, it is said, 'And there was that man, Job, great' (Job 1:3). 'ויהי' (And it was) indicates something that they did not have initially, namely, good deeds. Likewise, it is said, 'And there was a certain man from Ramathaim Zophim' (1 Samuel 1:1). 'ויהי' (And it was) indicates something that they did not have initially, and here also it indicates something that they did not have initially, as it teaches that they were accustomed to being corrupted and returned to their initial corruption. 'העם' (The people) indicates wicked individuals, as it is stated, 'I have seen this People, and indeed, they are a stiff-necked people' (Exodus 32:9). But when it says 'My people,' 'עמי' (My people) refers to the righteous, as it is stated, 'Send forth My people, and they shall serve Me' (Exodus 7:16).                                                    'Met'ananinim' (murmuring) refers to those who seek trouble. How can one separate from the Divine presence? It is said about Jehoram the son of Ahab, 'Only know and see that trouble has come from the Lord' (2 Kings 6:33). Likewise, it is said about Samson, 'For he sought an occasion against the Philistines' (Judges 14:4)             Rabbi Eliezer ben Yaakov says that 'met'ananinim' (murmuring) refers to those who mock, as it is stated, 'The words of a mocker are like playful blows' (Proverbs 26:22). But a knife descended from heaven and cleaved their bellies, as it is stated, 'And they fell out of the belly' (Jonah 1:15)                                                                                    Rabbi Shimon says that 'met'ananinim' (murmuring) refers to those who complain, as it is stated, 'I have not eaten from it in my mourning' (Deuteronomy 26:14). 'Like met'ananinim' (like complainers) indicates something evil. 'Ra' (evil) refers to idol worship, as it is stated, 'When you do what is evil in the sight of the Lord, to provoke Him through the work of your hands' (Deuteronomy 31:29).\"",
+                    "Verse from the Torah: \"באזני יי\" (In the ears of the Lord) Midrash commentary: It teaches that they intended to make their words heard by God. A parable can illustrate this. It is similar to someone who stands in the marketplace and curses the king. When the king passes by, he tells him to be silent so that the king doesn't hear. The person says to him, \"Who told you that I intended only to make him hear?\" Similarly, the Israelites intended to make their voices heard by God. And the Lord heard, and His anger was kindled. His wrath was aroused against them, and fire descended from heaven and consumed them with the fire of one hand, and it went back and forth among them. There was nothing between the living and the dead, as it is stated, 'And he stood between the dead and the living' (Numbers 17:13).\"",
+                    "Verse from the Torah: \"ותבער בם אש יי\" (And the fire of the Lord burned among them)                                          Midrash commentary: Rabban Gamliel says, because the Israelites spoke derogatorily about the Lord and said, \"Can God prepare a table in the wilderness?\" (Psalm 78:19), and the Lord saw that they spoke against His glory, and His glory, which is fire, consumed them. As it says, \"And the fire of the Lord burned among them.\" From here you learn that anyone who speaks ill of their fellow in secret has no remedy, as it is stated, \"You slander your own kin; you smear your brother's reputation. These things you have done and I have been silent; you thought that I was one just like yourself. But now I rebuke you and lay the charge before you\" (Psalm 50:20-21). Fire descended from heaven twelve times: six were for praise, and these are the first one on the eighth day, the second one for Gideon, the third one for Manoah, the fourth one in the days of David, as it says, \"He called upon the Lord, and He answered him with fire from heaven\" (1 Chronicles 21:26), the fifth one in the days of Solomon, as it says, \"And fire came down from heaven\" (2 Chronicles 7:3), the sixth one on Mount Carmel, and six for disgrace, and these are the first one for Nadab and Abihu, the second one for those who spoke derogatorily, the third one for Korah, the fourth one in the days of Job, as it says, \"And fire of God fell from heaven\" (Job 1:16), the fifth and sixth ones in the days of Elijah when messengers of Ahaziah came to him.",
+                    "Verse from the Torah: \"ותאכל בקצה המחנה\" (And she ate at the edge of the camp)                                                   Midrash commentary: Rabbi Shimon ben Menasya says, these are referring to the converts who would stand at the edge of the camp.                                                              Rabbi Shimon says, \"And she ate at the edge of the camp\" refers to the great ones among them and the average ones among them.\n"
+                ]
+            ]
+        ]
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "ספרי זוטא",
+    "categories": [
+        "Midrash",
+        "Halakhah"
+    ],
+    "schema": {
+        "heTitle": "ספרי זוטא",
+        "enTitle": "Sifrei Zuta",
+        "key": "Sifrei Zuta",
+        "nodes": [
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Musar/Rishonim/Orchot Chaim L'HaRosh/English/Orchot Chayim, trans. Reuven Brauner, 2014.json

@@ -0,0 +1,195 @@
+{
+    "language": "en",
+    "title": "Orchot Chaim L'HaRosh",
+    "versionSource": "http://www.halakhah.com/rst/pirkei.pdf",
+    "versionTitle": "Orchot Chayim, trans. Reuven Brauner, 2014",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "CC-BY",
+    "versionNotes": "This version is a blend of the standard printed edition of the Rosh’s work with the expanded translation, originally in Yiddish, and elucidations of the Tosafos Yom Tov, as well as certain modifications and added maxims as found in the “Montefiore Manuscript” as published in L’Ma’alah L’Maskil by R’ Alexander Sternbuch in 1994, the latter of which are almost certainly not those of the Rosh himself but, nevertheless, dovetail nicely with our Master’s practical and wise adages.",
+    "versionTitleInHebrew": "",
+    "versionNotesInHebrew": "גרסה זו משלבת את נוסח הדפוסים, כמו גם שינויים המופיעים בכתב יד מונטיפיורי כפי שפורסם בקונטקרס 'למעלה למשכיל' מאת ר' אלכסנדר שטרנבוך , 1994",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "אורחות חיים להרא\"ש",
+    "categories": [
+        "Musar",
+        "Rishonim"
+    ],
+    "text": [
+        [
+            "Avoid disagreements which are not for the sake of Heaven.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">From the Montefiore manuscript of Orchos Chayim as published Kuntres L’Ma’alah L’Maskil, by R’ Alexander Sternbuch, Bnei Brak, 5754 but absent in the standard printed editions.</i> Distance yourself, as much as possible, from conceit,",
+            "flattering others,",
+            "hypocrisy, lies, fraud and dishonesty,",
+            "mockery,",
+            "slandering, tale-bearing, provoking others into argument,",
+            "and anger.",
+            "Beware of the danger in making vows. Do not deceive other people, neither in words nor in monetary matters. Do not be envious or hateful of others.",
+            "Never call anyone by a nickname, whether invented by you or already in existence, unless it is of a respectable nature. ",
+            "Do not tell defamatory tales about other people, nor listen to or even believe the veracity of gossip.",
+            "Do not associate with loiterers and loafers, nor frequent the synagogues of the ignorant masses.",
+            "Do not look at a woman whom you are forbidden to marry.",
+            "Do not speak when handling a Cup of Blessing, such as one used during the Grace after Meals (Birkas Hamazon), until you drink from it.",
+            "Do not talk between Boruch She’omar and the end of the silent, Shemoneh Esrei Prayer, and including Tachanun, nor when the Chazan is reciting his Repetition, unless it is a matter of Torah, determining a Halacha or performing a pressing Mitzvah, or to greet someone with or respond to Shalom.",
+            "Do not talk neither when Hallel is recited nor when the Torah is being read in public.",
+            "Do not eat Gentile-baked bread, even from their commercial bakeries, unless Jewish-baked bread is unavailable.",
+            "Do not participate in dinner parties (attended by a lot of people), except if it involves a Mitzvah.",
+            "Do not engage in idle talk, even of those matters which there is no sin. Make it your habit to fall asleep at night whilst learning Torah, and not in the middle of a pointless conversation. That is, tire yourself on Torah.",
+            "Do not put yourself into a matter of doubt regarding the time of sunset and the start of Shabbos. Instruct and caution your family regarding the proper observances of Shabbos. Daven Mincha on Erev Shabbos early in order to accept the Sabbath while it is still daytime.",
+            "When it comes time for any of the three daily Prayers, set aside your business and pray. Concentrate on your prayers. Importantly, do not look at things which are not yours, so that you will not come to illicitly desire them.",
+            "Do not speak between the Washing of the Hands and the Blessing on Bread. Be first in wishing people Shalom, good morning and other such salutations.",
+            "Praise God for satiating your appetite and quenching your thirst. If people curse or shame you, do not answer them at all. Rather, be of those who are offended and not of those who offend. Ignore their bad behavior.",
+            "Do not hurry and be argumentative. Stay clear of making oaths and vows. Because of the sin of broken promises, one’s young children die.",
+            "Distance yourself from jesting and anger, for these things confuse the minds and spirits of men. At all times serve your Creator out of love. Forget not any of these matters.",
+            "Love God with all your heart and soul, and with all your resources. When you recite the Shema, sincerely intend that, were it to be necessary, you would sacrifice your life and all your assets in order to sanctify His Name; and never do anything to desecrate His Name or degrade His Commandments. By doing this, you fulfill the words of the Singer, “Because, for your sake, we are killed all the time” (Psalms 44:23).",
+            "Trust God with all your heart and believe in His personal Providence; He, alone, can help everyone with everyone’s needs. With this, you unify Him completely, for His Eyes rove everywhere on Earth and see all the doings of Man, without exception. He knows the hearts and minds of everyone. The one who does not believe that He “took you out of the Land of Egypt” does not believe the beginning of the verse “I am the Lord, Your God”, and he cannot fully make God One. What makes Israel special among the Nations of the World, and is the foundation of the entire Torah, is to make God One. This has always been at the center of the faith of Israel. "
+        ],
+        [
+            "Distance yourself from arrogance and anger. Rebuke your Evil Inclination and thoughts which exhort you to listen to your own will. Do not follow them. Rather, fulfill the Will and Ways of God as revealed in the Torah, which are clear, pure and straight.",
+            "Distance yourself from falsehood and matters of lies. Do not use God’s Name in vain nor ever express any of God’s various Names in a filthy place, even if you have reason to use one of them.",
+            "Remove the yoke of envy which burdens the hearts of men. Rely not on people; be modest and humble before your Creator. Trust not in gold and wealth, for this is the first step in idolatry, and causes you to divert your attention from the Holy One, blessed be He. Disburse your monies as He wishes, for He has the power to restore all your losses, and satisfy all your and your household’s needs.",
+            "Know who is this God of your fathers. Know that your words will be weighed in the Scale of Justice, and justice will be meted out. Say nothing wrong or irrational or inappropriate. Keep your word and do not change what you have promised. Make the dispersion of your monies easier than your speech. Do not be quick in speaking evil. Therefore, do not say a harsh word, even if there is good reason to nor say nothing until you weigh your words sensibly and carefully.",
+            "Confess your sins each morning and evening. Remember Zion and Jerusalem with a broken heart, sincere concern, groans and tears.",
+            "Always have in mind the day of your demise, and equip yourself with the provisions for your final trip, that is Torah and good deeds. If you remember this at all times, as well as regretting your sins and doing repentance, you will be prepared for the day of death and your journey to the Next World; and your bed should be soaked in tears remembering your sins. It should frighten you to contemplate that even the great and pious Talmudic Scholar, Rabbi Yochanan ben Zakai of blessed memory, who was the leader of Israel during the time of the destruction of the Second Temple, and who had many outstanding students who he taught until they, themselves, were great Torah scholars, was himself afraid of his ultimate fate when he took ill. He was an exemplary human being and learned much Torah and did enormous good. And yet, he was terrified that maybe he failed to do enough good or that possibly he may have once committed some minor injustice and, for that, Gehinna was awaiting him. All the more so should we be horrified.",
+            "Be a good friend to the God-fearing. Associate and bond with them. Distance yourself from those who are ungodly, lawless and unjust. Love your reprovers and their admonitions.",
+            "It is beneficial and proper for you to belittle your good deeds in your own eyes, while exaggerating the number and gravity of your offenses. Contemplate, at all times, the boundless compassion and unlimited grace your Creator bestows upon you; the One who feeds you when you need to be fed. Do not serve Him for recompense, rather do so because you were so commanded, and for the glorification of His Holy Name.",
+            "Remember and speak of this at all times: at night when you retire, envelop yourself with love for Him. In the day, when you arise, when you go about your business, turn to Him, be quick and meticulous with your service to Him. With this, He will give you strength and support, and direct you to do His Will.",
+            "Pray with devotion, for prayer is worship of the heart. Think. Was your son to speak frivolously with you, would you not be angry with him? So, too, you who came from a putrid drop, standing before the King and Master of the world, should you not be earnest in your prayers? Do not be like a slave who was assigned an honorable task, one beneficial for him, and yet he spoils it. How dare he stand before the king! What, then, would be better than to ask for forgiveness when we say, “<i>Selach lonu</i>” (forgive us) in the Shemoneh Esrei, but worse than to recite it without conviction? If it is impossible to maintain concentration and devotion during the entire Prayer, say at least the first Blessing of the Shemoneh Esrei with sincerity, as well as the first verse of Krias Shema. For one does not fulfill his obligation for Prayer if he does not say at least these sections with intent.",
+            "Learn the weekly Torah portion each week, reciting the Torah text twice, the Targum once, and then learn Rashi’s commentary. This should be completed before the time the Reader concludes the weekly, public Torah reading in Synagogue on Shabbos morning. Understand what Rashi is saying. Greatly embrace and attach yourself to his commentary. When learning Gemara, be certain that you correctly understand that, too, and cling to it. For it is a proper thing to learn Mishna and Gemara, and one will receive reward for so doing. The one who sacrifices himself and carefully and scrupulously learns Gemara so that he understands it correctly, makes himself beloved. There is no greater and unique a reward than there will be for learning Torah, and no better profession than to learn Gemara. The Mishna says that learning Torah is equal, for God, to all the best Good Deeds. It is impossible to properly understand the Torah without the Gemara. Talmud Torah is equal to all else."
+        ],
+        [
+            "Never eat or drink anything without making the appropriate blessings before and after with as much zeal as you can. Comprehend the meaning of the blessing. Cover your head when mentioning God’s Name, and close your eyes. When making a blessing or praying to God be not as it says, “With their mouths and lips they honored Me, but their hearts were distant from Me” (Isaiah 29:13).",
+            "Wash your hands before praying and eating. When you come from the bathroom, make the Asher Yotzar blessing, but do not make the blessing on washing the hands<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The Rosh says that if one is about to say his Prayers, he should add the blessing Al Nitilas Yodoyim; but the Halacha is not like him, excepting in the morning before Shacharis.</i>.",
+            "Make fringes (Tzitzis) on the four corners of your garment in order that you remember God’s commandments, and in order that you sanctify yourself in all your doings. Act with modesty in the bathroom. When at home, remember that you will be held accountable for even light conversations between husband and wife. Do not accustom yourself to act frivolously, and put the fear of Heaven upon yourself. Do not gaze at a woman, even one who is unmarried. Place Mezuzos on all your doorposts.",
+            "Do not reveal the secrets of others. Even non-confidential matters, keep in the confines of your heart. If you again hear these same things from someone else, do not tell him that you have heard this before. You need not tell your wife everything, and do not assume that she will keep secrets.",
+            "Be heedful to pray at set times in the morning, afternoon and evening. Prepare yourself an hour before the time so that you can pray with intent. Be punctual, and be of the first ten in the Minyan. Do not speak idle talk in Shul. Make sure you are not without Tallis and Tefillin.",
+            "Weigh carefully each step you take. Be moderate with food and drink, and with all your attributes. Take the middle path and do not veer neither to the right or left. Stick to the truth. Deal honestly with people. Vigorously pursue peace and friendship between people.",
+            "Establish times for Torah before you eat and before you retire to bed at night. Speak Torah at your table. Instruct the members of your household to do right; train and caution them in accordance with the ways of the Torah. Let them not speak conceitedly. Warn them against speaking in a degrading and shameful manner. Remember, the first thing a person will be judged on when he arrives before the Heavenly Court is whether or not he established times for Torah.",
+            "Be as happy when you are rebuked as you would be if you found great spoils of war - for which you never have to pay. The wise man loves the one who admonishes him, for open reproof is better than concealed love, and it is pleasant for him.  ",
+            "Understand how things will end up before you begin them. Contemplate the loss of not performing a Mitzvah versus the reward for performing it, as well as the punishment for sinning against the reward for avoiding the sin. The wise man sees the consequences of his actions.",
+            "Do not rely on your own will and judgment. Listen to advice and accept reproof. Be quick to perform your tasks, and all God’s commandments. Above all, never think evil.",
+            "Do not accustom yourself to arise from your bed lazy. Rather, rise promptly in order to serve your Maker.",
+            "Run to the House of Prayer; never be late. Watch that you do not step into filth. Concentrate on your prayers and not on other matters. Be prompt to bless and glorify your Maker. ",
+            "Do not speak mockingly or otherwise when the Chazan is praying. Be meticulous in answering Amen. Do not pray with soiled and impure hands or an unclean body, for your prayers will not be heard or accepted. Do not pray quickly nor swallow your words. Rather, have proper intent, and pray at ease, understand what you are saying, enunciating and slightly vocalizing each word.",
+            "Never forget that death can come suddenly and that there will be judgment before God. Do not forget your omnipotent Creator. Direct your entire will and hopes to Him. Imagine that He is standing before you at all times.",
+            "Do not perform any Mitzvah in order to receive a reward nor distance yourself from sin simply to avoid punishment from Him. Rather, serve God out of true love.  "
+        ],
+        [
+            "Do not procrastinate in performing a Mitzvah which falls in your lap. Do it right away and for the sake of Heaven. ",
+            "Do not be lazy in reciting the Blessing of the Moon, as this is a most delightful prayer for Heaven. From the time of the Exodus from Egypt until the destruction of the Temple, God dwelt amongst us in the Tabernacle and Temple, and was close to us. This is what is called the Shechina (God’s neighboring Presence). Now, when we sanctify the New Moon, God again draws His Shechina near to us. How can we not be diligent and careful that we do not omit this blessing? For if Israel did not merit anything other than receiving the Shechina but once a month with this prayer, this would be enough!",
+            "Do nothing to mislead people or that would cause them to joke about. For it is the manner of the ignorant masses to latch onto the mistakes and the bad things people do, yet they disregard the good in people.",
+            "Never make fun of your father or mother nor minimize their honor, and do not cause them any pain or distress. Honor them as much as you can while they are alive. ",
+            "Do not be irate with wayfarers and your guests. Receive them with a cheerful face. ",
+            "Do not fail to give them provisions for their journeys. Accompany them on their way, and comfort them for they are far from home and dejected..",
+            "Do not look towards those who are wealthier than you. Rather, turn your sights to those less fortunate than you. By so doing, you will avoid jealousy and you will be happy with your own lot, and you will be able to conduct a God-fearing and Jewish life.",
+            "Do not be quick to anger about anything. Be slow to anger lest you lose your wisdom. ",
+            "Do not speak perversely and with foul language for you will be judged for all what you say. Never raise a hand against your fellow man, even were he to curse your mother or father to your face.",
+            "Do not remain angry with your fellow man for even one day. Beg forgiveness from him before he comes and asks forgiveness from you. ",
+            "Do not speak conceitedly and do not be brazen so as not to accept upon yourself the fear of Heaven.",
+            "Do not respond to those who curse or revile you or those who call you a liar. Seal your lips and be silent lest you heat up your heart to anger.",
+            "Do not involve yourself in other people’s disputes and don’t take sides, for in the end they will reconcile and the side you took up against will be angry with you because you interfered in the argument.",
+            " Do not be arrogant with people. Be of a lowly spirit, and consider yourself like the dirt upon which everyone tramples.",
+            "Do not shame anyone or anything, for there is no one who does not have his hour or anything which doesn’t have its place or a circumstance where it is needed. ",
+            "Pursue justice! For the one who pursues justice and righteousness and gives charity and is quick with his compassion – in words and deeds - will find life and justice and honor. Do not fail to give the half Shekel once a year. Each week and month donate as much as you can to charity. Each day, before Prayers, give at least something, however small, to charity. When you can, tithe your assets and profits. Make sure you always are stocked with food and other provisions and resources at home with which you can readily help the needy, whether they are dead or alive, poor or rich.",
+            "Do the Will of your Maker! Commit in your heart to discharge all what your Creator and Master has requested of you! Be as equally happy with your portion in life whether you have been allotted a little or much. Beseech God, at all times, that He turn your heart to executing His commandments. Cast your fate with God in all what you do. Do not be stingy with regard to expenditures for all the needs of the Sabbath or the Holidays. Try and bring these days in early, while it is still daylight, for this is honor for them. Enjoy them with good food and drink, and respectful clothing, and spend half the day in the Study Hall and the synagogue. Honor these days when they begin and when they end. Set a table at the end of the Sabbath.",
+            " Do not sleep a lot like a indolent person. Train yourself to rise early, at sunrise. Arise from your bed at the morning chirp of the birds in order to serve the Holy One, blessed be He.",
+            "Do not pray with soiled and impure hands or an unclean body, for your prayers will not be heard or accepted.",
+            "Do not pray quickly nor swallow your words. Rather, have proper intent, and pray at ease, understand what you are saying, enunciating and slightly vocalizing each word.",
+            "Do not forget your omnipotent Creator. Direct your entire will and hopes to Him. Imagine that He is standing before you at all times."
+        ],
+        [
+            "Do not be overly joyous. Remember that life is fleeting. You are descendant of Adam, the first man, who was created from dust, and in the end you will be consumed by worms. ",
+            "Do not say regarding any Mitzva, “I will do it tomorrow” lest you not have the time or opportunity to do so then.",
+            "Do not separate yourself from learning Torah wisdom and ethics. Allow yourself to be covered with the dust of the feet of the Sages by following in their footsteps, and you, too, will become wise.",
+            "Never stop performing acts of loving-kindness<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Alternatively, “Do not stop in the middle of performing an act of loving-kindness because someone is mocking you”. </i> even though others mock you for this. Never be ashamed to perform a Mitzvah.",
+            "Do not clench tight your fist and desist from always giving to the poor and indigent. Never turn from helping your relatives making like you don’t know them.",
+            "Rush to prepare food for them immediately, they may be ravenous.",
+            "Do not tarry in bringing a tithe to the communal kitchen. The act of bringing charity in secret checks God’s anger against you.",
+            "Do not look up to those who are lesser than you in their Service of God or their Awe of Heaven. Rather, set your eyes on those who are greater than you in these affairs.",
+            "Never raise a hand against your fellow man, even were he to curse your mother or father to your face.",
+            "Never speak evil or slanderously about anyone. Never be contentious or spread lies about other people.",
+            "Do not overreact and respond hastily and vehemently to someone who speaks bad things.",
+            "Do not scream and yell like a wild, boorish person, for by so doing you will lose your Fear of Heaven. Do not speak so loudly at home that your voice can be heard outside of your house. Do not bellow like an animal. Always speak gently.",
+            "Never humiliate anyone in public for one who does so has no portion in the World to Come.",
+            "Never bully anyone because you are stronger than him. Remember, there may come a time when you will be the weak one.",
+            "Never pursue honor or authority. Never aspire to heights beyond your capabilities<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Literally, what you deserve.</i>.",
+            "Never compel people to honor you because of your wealth or powerful position. Someone might resent this and will try to disgrace you or cause your downfall in return.",
+            "Never let up in your pursuit of making new friends and supporters. Do not take lightly even one enemy.",
+            "Do not consider lightly something your friend acquired, for this will upset him and cause him consternation. To do so is the manner of fools.",
+            "Never say, “God has made me rich because of my righteousness”. Rather, be worried that you have received your reward in this World, and not in the World to Come<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Where the rewards are greater.</i>.",
+            "Do not cause your fellow man to turn from the good way to a bad one, like those who entice and seduce people from the worship of God.",
+            "Do not be a gourmand and stuff your belly with food, for many illnesses result from overeating.",
+            "Do not socialize with people who devour wine or are gluttonous carnivores lest you forget your Maker and make yourself ill or become sinful.",
+            "Do not terrorize your family and household for many serious failings result from such behavior. ",
+            "Never be alone in a room with any woman other than your wife, mother or daughter, and even if there are two women with you. Never look at women or their clothing.",
+            "Never praise a woman for her beauty or her good deeds lest others suspect her of immorality<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Literally, “and others will come and praise her”. That language is difficult. Rabbi Reuven Melamed in the name of Rabbi E. Lapian says that this text is a printer’s error and should read, “and others will come to desire her.”</i>.",
+            "Do not venerate yourself nor make yourself precious in your own eyes. Rather, underrate yourself.",
+            "Act patiently. Do your work with forethought and not hastily.",
+            "Even regarding matters which are beneficial and not damaging, talk succinctly. Speak to the point.",
+            "Perpetually make efforts to acquire and maintain a faithful friend. Good friends are most beneficial."
+        ],
+        [
+            "Do not inveigle your fellow man with flattery. Never say anything you do not mean.",
+            "Never anger a Gentile, for every Gentile has his hour; his memory is long, and he keeps his anger forever.",
+            "Never join with an evil person or one who is sinful or one who is angry or irate or a fool. For one day you will be shamed by them.",
+            "Do not even think that you can best a wise Torah scholar. You will not get any cleverer for trying to do so, nor will this result in your being considered a greater scholar.",
+            "Do not be pedantic and petty with other people about every little thing they do. Doing so will result in accruing needless enemies.",
+            "Make no effort to learn about other people’s secrets or things which have been hidden from you.",
+            "Do nothing in private for which you would be humiliated if done in public. Never ask, “Who sees me?”",
+            "Think no evil of the one who comes to apologize to you, regardless if he is telling the truth or lying.",
+            "Never rely on receiving other people’s gifts, for they are only human beings<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">They may not be able to fulfill their promise to give you the gift and you will be left wanting.</i>. Work for your sustenance.",
+            "Never make your money more important for yourself than your general well-being as, for example, by putting yourself in danger by cheating on your taxes or traveling clandestinely alone.",
+            "Never be envious. This is a terrible, incurable illness.",
+            "Do not make vowing a habit, even for a true matter, for children die because of false oaths.",
+            "Do not be accustomed to swearing by your life, even for a true matter.",
+            "Never delay in making total repentance nor tarry in seeking emotional, spiritual or religious help.",
+            "Do not occupy yourself with useless activities. Listen not to nonsense.",
+            "Never call anyone by a derogatory or offensive nickname; and don’t invent one for someone. For the one who does so has no place in the World to Come.",
+            "Do not trust in your own wealth, for anyone who trusts in his money accumulates enemies, and will falter and collapse because of them.",
+            "Do not make it a habit to oppose your neighbors or fellow citizens and communal leaders. Sublimate your will to theirs.",
+            "Do not make it a habit to eat out of your home with large groups of people other than for purposes of a Mitzvah.",
+            "Do not become accustomed to getting drunk. You might act foolishly or speak foul-mouthed, and then regret what you have done.",
+            "Never be angry with your wife. If you pushed her away with your left hand, draw her near energetically with your right, and without delay.",
+            "Never humiliate your wife. Rather, honor her and, by so doing, she will avoid sin.",
+            "Do not make it your habit to hang around with mockers and lowlifes lest they draw you into sin.",
+            "Do not be lazy in pursuing wisdom nor slow in respectfully rebuking your friend in private.",
+            "Speak only when the time is right and never say anything which has no benefit. Simply, scrupulously watch what you say. ",
+            "Never join with an evil person or one who is sinful or one who is angry or irate or a fool. For one day you will be shamed by them.",
+            "Do not be oblivious to the good that others do for you. Acknowledge even those who do something as simple as opening a door for you<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Train your children to acknowledge other peoples’ kindnesses by always saying “thank you” or by making some other obvious gesture such as nodding or waving in appreciation to a driver who stopped for them at a crosswalk. The very first thing we do when we awake each morning is say the very words “Modeh Ani” thanking God for returning our souls to our quiescent bodies. Hakaras Hatov is fundamental to Torah Im Derech Eretz. - RB</i>, which you surely could have done on your own.",
+            "Never utter a lie or speak deceitfully. Be trustworthy with everyone, Jew and Gentile alike.",
+            "Make an effort to be first in the saying of Shalom to everyone, Jew and Gentile alike, because of peace."
+        ],
+        [
+            "<b>Day Seven – A Summary:</b> <br>Tithe for the benefit of charity all the profits and savings God has granted you.",
+            "Give charity immediately, and as much as you can. Fix an amount to give at the end of every month and year.",
+            "Pray three times each day, every evening, morning and afternoon with the congregation. ",
+            "Don Tefillin and wear <i>Tzitzis</i> every day.",
+            "Affix a Mezuzah on every one of your doorposts and gates upon which the Law requires one. It is insufficient to have a Mezuzah only on the front door or gate.",
+            "Establish fixed times for learning Torah.",
+            "Be faithful and honest in your business dealings, and in your speech.",
+            "Honor, as much as you can, those who learn Torah.",
+            "Do not hold back from reproving your fellow lest you carry the burden of the sin by your silence. ",
+            " Judge your fellow man as innocent; always give him the benefit of the doubt. ",
+            "Each night, before going to sleep, forgive anyone who sinned against you in words.",
+            "Try to make peace between husband and wife, and between other people.",
+            "Caution your family regarding the proper observance of praying, ritually washing the hands, and reciting blessings on anything from which we benefit, such as before food, drink or things we smell.",
+            "Give charity every Friday.  ",
+            "Learn the weekly Torah portion by reading the text twice, the Targum once, and Rashi’s commentary.",
+            "Read Rabbeinu Yona’s <i>Letter of Repentance</i> the week before Rosh Hashanna<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">In some texts, it says Rosh Chodesh.</i>.",
+            "Establish the eating of the Third Meal every Shabbos afternoon after Mincha. ",
+            "Honor Shabbos, as it is a blessing which your God gave to you as a present. ",
+            "Set your table for a meal on Saturday night after Havdalah, eating at least something, however little.",
+            "Help your fellow man with whatever he needs, whether it is material or with words.",
+            "Repent every night before retiring, except on those nights when it is forbidden to deliver a eulogy or to fast. Mourn your sins, the length of the Exile, and the destruction of our glorious and holy Temple – may it be quickly rebuilt in our days.",
+            "Fast once each month on a day when the Torah is read. If you cannot do this, give charity.",
+            "Perform all your good deeds modestly and humbly, and not for public adulation. What can be done quietly should not be done with fanfare in public. For this is the Service of God which is the choicest and most desired by Him. <br><b>THESE ARE THE PRUDENCES WHICH BRING GREAT GOOD. BLESSED IS THE PERSON WHO TAKES NOTE OF THESE MATTERS.</b> "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Musar/Rishonim/Orchot Chaim L'HaRosh/English/Sefaria Community Translation.json

@@ -0,0 +1,51 @@
+{
+    "language": "en",
+    "title": "Orchot Chaim L'HaRosh",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionNotes": "",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "אורחות חיים להרא\"ש",
+    "categories": [
+        "Musar",
+        "Rishonim"
+    ],
+    "text": [
+        [
+            "Distance yourself from haughtiness as much as possible",
+            " As well as from flattery.",
+            "As well as from lying and deceit.",
+            "As well as from clowning around",
+            "And from Gossiping",
+            "And from Anger",
+            "Be cautious about the trap of vows; from tricking people with regard to money, words, and from their jealousy and hatred.",
+            "Don't give your friend a new nickname that is disrespectful or unworthy.",
+            "Don't speak 'lashon hara'--evil talk and don't receive it.",
+            "Don't sit with the vagrants and don't go into the synagogues (gathering houses?) of simpletons.",
+            "Don't gaze at a woman who is prohibited to you.",
+            "Don't get distracted when holding a cup of wine about to make a blessing.",
+            "Don't engage in conversation from the beginning of Shacharit service (baruch Sheamar) until you finish the silent prayers and not during the time the amidah is repeated by the chazan, unless it is talking about Torah or mitzvot or to greet someone or respond to their greeting.",
+            "Don't speak during the recitation of Hallel and not when the reader is reading from the Torah.",
+            "Don't eat the bread of private non-Jews and not from public bakers who are not Jewish unless there is not bread of a Jew.",
+            "Don't eat a voluntary meal.",
+            "Don't engage in idol chatter, be careful to study Torah at night until you fall asleep from the Torah and not from idle chatter.",
+            "Bring Shabbat in early so you don't get caught violating Shabbat as it begins; teach your family about the importance of observing Shabbat; pray mincha right befor Kabbalat Shabbat so you accept Shabbat while still day.",
+            "When it is time to pray leave aside all other business and focus on prayer. Most important: guard your eyes fromthings which are not yours. ",
+            "Do  not speak between washing your hands and making the blessing of Hamotzi; be first to say hello to all.",
+            "Bless God for giving sustenance to your soul. If you are cursed or embarrassed to not respond to them but be from the insulted.",
+            "Don't engage in battles with them.",
+            "Distance yourself from laughter and anger for it confuses your spirit and mental facilities; serve God always with love and never cease to focus on this type of service.",
+            "Love God with all your heart... sacrifice your body and money for His holiness, and that way you will fulfill the words of the poet: 'for upon You will are killed all the day'.",
+            "Have faith in God with all your heart, believe in His personal providence, that way you will fulfill in your heart the true singularity of belief in Him; for His eyes hover over all the land, set upon every person, discerning the heart and investigating the insides. for one who does not believe 'that He took you out from the land of Egypt', or in 'I am the Lord your God' does not believe and this is not absolute singularity of God. This was the uniqueness of Israel from the other nations and this is the foundation of the entire Torah."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Musar/Rishonim/Orchot Chaim L'HaRosh/English/merged.json

@@ -0,0 +1,190 @@
+{
+    "title": "Orchot Chaim L'HaRosh",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Orchot_Chaim_L'HaRosh",
+    "text": [
+        [
+            "Avoid disagreements which are not for the sake of Heaven.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">From the Montefiore manuscript of Orchos Chayim as published Kuntres L’Ma’alah L’Maskil, by R’ Alexander Sternbuch, Bnei Brak, 5754 but absent in the standard printed editions.</i> Distance yourself, as much as possible, from conceit,",
+            "flattering others,",
+            "hypocrisy, lies, fraud and dishonesty,",
+            "mockery,",
+            "slandering, tale-bearing, provoking others into argument,",
+            "and anger.",
+            "Beware of the danger in making vows. Do not deceive other people, neither in words nor in monetary matters. Do not be envious or hateful of others.",
+            "Never call anyone by a nickname, whether invented by you or already in existence, unless it is of a respectable nature. ",
+            "Do not tell defamatory tales about other people, nor listen to or even believe the veracity of gossip.",
+            "Do not associate with loiterers and loafers, nor frequent the synagogues of the ignorant masses.",
+            "Do not look at a woman whom you are forbidden to marry.",
+            "Do not speak when handling a Cup of Blessing, such as one used during the Grace after Meals (Birkas Hamazon), until you drink from it.",
+            "Do not talk between Boruch She’omar and the end of the silent, Shemoneh Esrei Prayer, and including Tachanun, nor when the Chazan is reciting his Repetition, unless it is a matter of Torah, determining a Halacha or performing a pressing Mitzvah, or to greet someone with or respond to Shalom.",
+            "Do not talk neither when Hallel is recited nor when the Torah is being read in public.",
+            "Do not eat Gentile-baked bread, even from their commercial bakeries, unless Jewish-baked bread is unavailable.",
+            "Do not participate in dinner parties (attended by a lot of people), except if it involves a Mitzvah.",
+            "Do not engage in idle talk, even of those matters which there is no sin. Make it your habit to fall asleep at night whilst learning Torah, and not in the middle of a pointless conversation. That is, tire yourself on Torah.",
+            "Do not put yourself into a matter of doubt regarding the time of sunset and the start of Shabbos. Instruct and caution your family regarding the proper observances of Shabbos. Daven Mincha on Erev Shabbos early in order to accept the Sabbath while it is still daytime.",
+            "When it comes time for any of the three daily Prayers, set aside your business and pray. Concentrate on your prayers. Importantly, do not look at things which are not yours, so that you will not come to illicitly desire them.",
+            "Do not speak between the Washing of the Hands and the Blessing on Bread. Be first in wishing people Shalom, good morning and other such salutations.",
+            "Praise God for satiating your appetite and quenching your thirst. If people curse or shame you, do not answer them at all. Rather, be of those who are offended and not of those who offend. Ignore their bad behavior.",
+            "Do not hurry and be argumentative. Stay clear of making oaths and vows. Because of the sin of broken promises, one’s young children die.",
+            "Distance yourself from jesting and anger, for these things confuse the minds and spirits of men. At all times serve your Creator out of love. Forget not any of these matters.",
+            "Love God with all your heart and soul, and with all your resources. When you recite the Shema, sincerely intend that, were it to be necessary, you would sacrifice your life and all your assets in order to sanctify His Name; and never do anything to desecrate His Name or degrade His Commandments. By doing this, you fulfill the words of the Singer, “Because, for your sake, we are killed all the time” (Psalms 44:23).",
+            "Trust God with all your heart and believe in His personal Providence; He, alone, can help everyone with everyone’s needs. With this, you unify Him completely, for His Eyes rove everywhere on Earth and see all the doings of Man, without exception. He knows the hearts and minds of everyone. The one who does not believe that He “took you out of the Land of Egypt” does not believe the beginning of the verse “I am the Lord, Your God”, and he cannot fully make God One. What makes Israel special among the Nations of the World, and is the foundation of the entire Torah, is to make God One. This has always been at the center of the faith of Israel. "
+        ],
+        [
+            "Distance yourself from arrogance and anger. Rebuke your Evil Inclination and thoughts which exhort you to listen to your own will. Do not follow them. Rather, fulfill the Will and Ways of God as revealed in the Torah, which are clear, pure and straight.",
+            "Distance yourself from falsehood and matters of lies. Do not use God’s Name in vain nor ever express any of God’s various Names in a filthy place, even if you have reason to use one of them.",
+            "Remove the yoke of envy which burdens the hearts of men. Rely not on people; be modest and humble before your Creator. Trust not in gold and wealth, for this is the first step in idolatry, and causes you to divert your attention from the Holy One, blessed be He. Disburse your monies as He wishes, for He has the power to restore all your losses, and satisfy all your and your household’s needs.",
+            "Know who is this God of your fathers. Know that your words will be weighed in the Scale of Justice, and justice will be meted out. Say nothing wrong or irrational or inappropriate. Keep your word and do not change what you have promised. Make the dispersion of your monies easier than your speech. Do not be quick in speaking evil. Therefore, do not say a harsh word, even if there is good reason to nor say nothing until you weigh your words sensibly and carefully.",
+            "Confess your sins each morning and evening. Remember Zion and Jerusalem with a broken heart, sincere concern, groans and tears.",
+            "Always have in mind the day of your demise, and equip yourself with the provisions for your final trip, that is Torah and good deeds. If you remember this at all times, as well as regretting your sins and doing repentance, you will be prepared for the day of death and your journey to the Next World; and your bed should be soaked in tears remembering your sins. It should frighten you to contemplate that even the great and pious Talmudic Scholar, Rabbi Yochanan ben Zakai of blessed memory, who was the leader of Israel during the time of the destruction of the Second Temple, and who had many outstanding students who he taught until they, themselves, were great Torah scholars, was himself afraid of his ultimate fate when he took ill. He was an exemplary human being and learned much Torah and did enormous good. And yet, he was terrified that maybe he failed to do enough good or that possibly he may have once committed some minor injustice and, for that, Gehinna was awaiting him. All the more so should we be horrified.",
+            "Be a good friend to the God-fearing. Associate and bond with them. Distance yourself from those who are ungodly, lawless and unjust. Love your reprovers and their admonitions.",
+            "It is beneficial and proper for you to belittle your good deeds in your own eyes, while exaggerating the number and gravity of your offenses. Contemplate, at all times, the boundless compassion and unlimited grace your Creator bestows upon you; the One who feeds you when you need to be fed. Do not serve Him for recompense, rather do so because you were so commanded, and for the glorification of His Holy Name.",
+            "Remember and speak of this at all times: at night when you retire, envelop yourself with love for Him. In the day, when you arise, when you go about your business, turn to Him, be quick and meticulous with your service to Him. With this, He will give you strength and support, and direct you to do His Will.",
+            "Pray with devotion, for prayer is worship of the heart. Think. Was your son to speak frivolously with you, would you not be angry with him? So, too, you who came from a putrid drop, standing before the King and Master of the world, should you not be earnest in your prayers? Do not be like a slave who was assigned an honorable task, one beneficial for him, and yet he spoils it. How dare he stand before the king! What, then, would be better than to ask for forgiveness when we say, “<i>Selach lonu</i>” (forgive us) in the Shemoneh Esrei, but worse than to recite it without conviction? If it is impossible to maintain concentration and devotion during the entire Prayer, say at least the first Blessing of the Shemoneh Esrei with sincerity, as well as the first verse of Krias Shema. For one does not fulfill his obligation for Prayer if he does not say at least these sections with intent.",
+            "Learn the weekly Torah portion each week, reciting the Torah text twice, the Targum once, and then learn Rashi’s commentary. This should be completed before the time the Reader concludes the weekly, public Torah reading in Synagogue on Shabbos morning. Understand what Rashi is saying. Greatly embrace and attach yourself to his commentary. When learning Gemara, be certain that you correctly understand that, too, and cling to it. For it is a proper thing to learn Mishna and Gemara, and one will receive reward for so doing. The one who sacrifices himself and carefully and scrupulously learns Gemara so that he understands it correctly, makes himself beloved. There is no greater and unique a reward than there will be for learning Torah, and no better profession than to learn Gemara. The Mishna says that learning Torah is equal, for God, to all the best Good Deeds. It is impossible to properly understand the Torah without the Gemara. Talmud Torah is equal to all else."
+        ],
+        [
+            "Never eat or drink anything without making the appropriate blessings before and after with as much zeal as you can. Comprehend the meaning of the blessing. Cover your head when mentioning God’s Name, and close your eyes. When making a blessing or praying to God be not as it says, “With their mouths and lips they honored Me, but their hearts were distant from Me” (Isaiah 29:13).",
+            "Wash your hands before praying and eating. When you come from the bathroom, make the Asher Yotzar blessing, but do not make the blessing on washing the hands<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The Rosh says that if one is about to say his Prayers, he should add the blessing Al Nitilas Yodoyim; but the Halacha is not like him, excepting in the morning before Shacharis.</i>.",
+            "Make fringes (Tzitzis) on the four corners of your garment in order that you remember God’s commandments, and in order that you sanctify yourself in all your doings. Act with modesty in the bathroom. When at home, remember that you will be held accountable for even light conversations between husband and wife. Do not accustom yourself to act frivolously, and put the fear of Heaven upon yourself. Do not gaze at a woman, even one who is unmarried. Place Mezuzos on all your doorposts.",
+            "Do not reveal the secrets of others. Even non-confidential matters, keep in the confines of your heart. If you again hear these same things from someone else, do not tell him that you have heard this before. You need not tell your wife everything, and do not assume that she will keep secrets.",
+            "Be heedful to pray at set times in the morning, afternoon and evening. Prepare yourself an hour before the time so that you can pray with intent. Be punctual, and be of the first ten in the Minyan. Do not speak idle talk in Shul. Make sure you are not without Tallis and Tefillin.",
+            "Weigh carefully each step you take. Be moderate with food and drink, and with all your attributes. Take the middle path and do not veer neither to the right or left. Stick to the truth. Deal honestly with people. Vigorously pursue peace and friendship between people.",
+            "Establish times for Torah before you eat and before you retire to bed at night. Speak Torah at your table. Instruct the members of your household to do right; train and caution them in accordance with the ways of the Torah. Let them not speak conceitedly. Warn them against speaking in a degrading and shameful manner. Remember, the first thing a person will be judged on when he arrives before the Heavenly Court is whether or not he established times for Torah.",
+            "Be as happy when you are rebuked as you would be if you found great spoils of war - for which you never have to pay. The wise man loves the one who admonishes him, for open reproof is better than concealed love, and it is pleasant for him.  ",
+            "Understand how things will end up before you begin them. Contemplate the loss of not performing a Mitzvah versus the reward for performing it, as well as the punishment for sinning against the reward for avoiding the sin. The wise man sees the consequences of his actions.",
+            "Do not rely on your own will and judgment. Listen to advice and accept reproof. Be quick to perform your tasks, and all God’s commandments. Above all, never think evil.",
+            "Do not accustom yourself to arise from your bed lazy. Rather, rise promptly in order to serve your Maker.",
+            "Run to the House of Prayer; never be late. Watch that you do not step into filth. Concentrate on your prayers and not on other matters. Be prompt to bless and glorify your Maker. ",
+            "Do not speak mockingly or otherwise when the Chazan is praying. Be meticulous in answering Amen. Do not pray with soiled and impure hands or an unclean body, for your prayers will not be heard or accepted. Do not pray quickly nor swallow your words. Rather, have proper intent, and pray at ease, understand what you are saying, enunciating and slightly vocalizing each word.",
+            "Never forget that death can come suddenly and that there will be judgment before God. Do not forget your omnipotent Creator. Direct your entire will and hopes to Him. Imagine that He is standing before you at all times.",
+            "Do not perform any Mitzvah in order to receive a reward nor distance yourself from sin simply to avoid punishment from Him. Rather, serve God out of true love.  "
+        ],
+        [
+            "Do not procrastinate in performing a Mitzvah which falls in your lap. Do it right away and for the sake of Heaven. ",
+            "Do not be lazy in reciting the Blessing of the Moon, as this is a most delightful prayer for Heaven. From the time of the Exodus from Egypt until the destruction of the Temple, God dwelt amongst us in the Tabernacle and Temple, and was close to us. This is what is called the Shechina (God’s neighboring Presence). Now, when we sanctify the New Moon, God again draws His Shechina near to us. How can we not be diligent and careful that we do not omit this blessing? For if Israel did not merit anything other than receiving the Shechina but once a month with this prayer, this would be enough!",
+            "Do nothing to mislead people or that would cause them to joke about. For it is the manner of the ignorant masses to latch onto the mistakes and the bad things people do, yet they disregard the good in people.",
+            "Never make fun of your father or mother nor minimize their honor, and do not cause them any pain or distress. Honor them as much as you can while they are alive. ",
+            "Do not be irate with wayfarers and your guests. Receive them with a cheerful face. ",
+            "Do not fail to give them provisions for their journeys. Accompany them on their way, and comfort them for they are far from home and dejected..",
+            "Do not look towards those who are wealthier than you. Rather, turn your sights to those less fortunate than you. By so doing, you will avoid jealousy and you will be happy with your own lot, and you will be able to conduct a God-fearing and Jewish life.",
+            "Do not be quick to anger about anything. Be slow to anger lest you lose your wisdom. ",
+            "Do not speak perversely and with foul language for you will be judged for all what you say. Never raise a hand against your fellow man, even were he to curse your mother or father to your face.",
+            "Do not remain angry with your fellow man for even one day. Beg forgiveness from him before he comes and asks forgiveness from you. ",
+            "Do not speak conceitedly and do not be brazen so as not to accept upon yourself the fear of Heaven.",
+            "Do not respond to those who curse or revile you or those who call you a liar. Seal your lips and be silent lest you heat up your heart to anger.",
+            "Do not involve yourself in other people’s disputes and don’t take sides, for in the end they will reconcile and the side you took up against will be angry with you because you interfered in the argument.",
+            " Do not be arrogant with people. Be of a lowly spirit, and consider yourself like the dirt upon which everyone tramples.",
+            "Do not shame anyone or anything, for there is no one who does not have his hour or anything which doesn’t have its place or a circumstance where it is needed. ",
+            "Pursue justice! For the one who pursues justice and righteousness and gives charity and is quick with his compassion – in words and deeds - will find life and justice and honor. Do not fail to give the half Shekel once a year. Each week and month donate as much as you can to charity. Each day, before Prayers, give at least something, however small, to charity. When you can, tithe your assets and profits. Make sure you always are stocked with food and other provisions and resources at home with which you can readily help the needy, whether they are dead or alive, poor or rich.",
+            "Do the Will of your Maker! Commit in your heart to discharge all what your Creator and Master has requested of you! Be as equally happy with your portion in life whether you have been allotted a little or much. Beseech God, at all times, that He turn your heart to executing His commandments. Cast your fate with God in all what you do. Do not be stingy with regard to expenditures for all the needs of the Sabbath or the Holidays. Try and bring these days in early, while it is still daylight, for this is honor for them. Enjoy them with good food and drink, and respectful clothing, and spend half the day in the Study Hall and the synagogue. Honor these days when they begin and when they end. Set a table at the end of the Sabbath.",
+            " Do not sleep a lot like a indolent person. Train yourself to rise early, at sunrise. Arise from your bed at the morning chirp of the birds in order to serve the Holy One, blessed be He.",
+            "Do not pray with soiled and impure hands or an unclean body, for your prayers will not be heard or accepted.",
+            "Do not pray quickly nor swallow your words. Rather, have proper intent, and pray at ease, understand what you are saying, enunciating and slightly vocalizing each word.",
+            "Do not forget your omnipotent Creator. Direct your entire will and hopes to Him. Imagine that He is standing before you at all times."
+        ],
+        [
+            "Do not be overly joyous. Remember that life is fleeting. You are descendant of Adam, the first man, who was created from dust, and in the end you will be consumed by worms. ",
+            "Do not say regarding any Mitzva, “I will do it tomorrow” lest you not have the time or opportunity to do so then.",
+            "Do not separate yourself from learning Torah wisdom and ethics. Allow yourself to be covered with the dust of the feet of the Sages by following in their footsteps, and you, too, will become wise.",
+            "Never stop performing acts of loving-kindness<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Alternatively, “Do not stop in the middle of performing an act of loving-kindness because someone is mocking you”. </i> even though others mock you for this. Never be ashamed to perform a Mitzvah.",
+            "Do not clench tight your fist and desist from always giving to the poor and indigent. Never turn from helping your relatives making like you don’t know them.",
+            "Rush to prepare food for them immediately, they may be ravenous.",
+            "Do not tarry in bringing a tithe to the communal kitchen. The act of bringing charity in secret checks God’s anger against you.",
+            "Do not look up to those who are lesser than you in their Service of God or their Awe of Heaven. Rather, set your eyes on those who are greater than you in these affairs.",
+            "Never raise a hand against your fellow man, even were he to curse your mother or father to your face.",
+            "Never speak evil or slanderously about anyone. Never be contentious or spread lies about other people.",
+            "Do not overreact and respond hastily and vehemently to someone who speaks bad things.",
+            "Do not scream and yell like a wild, boorish person, for by so doing you will lose your Fear of Heaven. Do not speak so loudly at home that your voice can be heard outside of your house. Do not bellow like an animal. Always speak gently.",
+            "Never humiliate anyone in public for one who does so has no portion in the World to Come.",
+            "Never bully anyone because you are stronger than him. Remember, there may come a time when you will be the weak one.",
+            "Never pursue honor or authority. Never aspire to heights beyond your capabilities<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Literally, what you deserve.</i>.",
+            "Never compel people to honor you because of your wealth or powerful position. Someone might resent this and will try to disgrace you or cause your downfall in return.",
+            "Never let up in your pursuit of making new friends and supporters. Do not take lightly even one enemy.",
+            "Do not consider lightly something your friend acquired, for this will upset him and cause him consternation. To do so is the manner of fools.",
+            "Never say, “God has made me rich because of my righteousness”. Rather, be worried that you have received your reward in this World, and not in the World to Come<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Where the rewards are greater.</i>.",
+            "Do not cause your fellow man to turn from the good way to a bad one, like those who entice and seduce people from the worship of God.",
+            "Do not be a gourmand and stuff your belly with food, for many illnesses result from overeating.",
+            "Do not socialize with people who devour wine or are gluttonous carnivores lest you forget your Maker and make yourself ill or become sinful.",
+            "Do not terrorize your family and household for many serious failings result from such behavior. ",
+            "Never be alone in a room with any woman other than your wife, mother or daughter, and even if there are two women with you. Never look at women or their clothing.",
+            "Never praise a woman for her beauty or her good deeds lest others suspect her of immorality<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Literally, “and others will come and praise her”. That language is difficult. Rabbi Reuven Melamed in the name of Rabbi E. Lapian says that this text is a printer’s error and should read, “and others will come to desire her.”</i>.",
+            "Do not venerate yourself nor make yourself precious in your own eyes. Rather, underrate yourself.",
+            "Act patiently. Do your work with forethought and not hastily.",
+            "Even regarding matters which are beneficial and not damaging, talk succinctly. Speak to the point.",
+            "Perpetually make efforts to acquire and maintain a faithful friend. Good friends are most beneficial."
+        ],
+        [
+            "Do not inveigle your fellow man with flattery. Never say anything you do not mean.",
+            "Never anger a Gentile, for every Gentile has his hour; his memory is long, and he keeps his anger forever.",
+            "Never join with an evil person or one who is sinful or one who is angry or irate or a fool. For one day you will be shamed by them.",
+            "Do not even think that you can best a wise Torah scholar. You will not get any cleverer for trying to do so, nor will this result in your being considered a greater scholar.",
+            "Do not be pedantic and petty with other people about every little thing they do. Doing so will result in accruing needless enemies.",
+            "Make no effort to learn about other people’s secrets or things which have been hidden from you.",
+            "Do nothing in private for which you would be humiliated if done in public. Never ask, “Who sees me?”",
+            "Think no evil of the one who comes to apologize to you, regardless if he is telling the truth or lying.",
+            "Never rely on receiving other people’s gifts, for they are only human beings<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">They may not be able to fulfill their promise to give you the gift and you will be left wanting.</i>. Work for your sustenance.",
+            "Never make your money more important for yourself than your general well-being as, for example, by putting yourself in danger by cheating on your taxes or traveling clandestinely alone.",
+            "Never be envious. This is a terrible, incurable illness.",
+            "Do not make vowing a habit, even for a true matter, for children die because of false oaths.",
+            "Do not be accustomed to swearing by your life, even for a true matter.",
+            "Never delay in making total repentance nor tarry in seeking emotional, spiritual or religious help.",
+            "Do not occupy yourself with useless activities. Listen not to nonsense.",
+            "Never call anyone by a derogatory or offensive nickname; and don’t invent one for someone. For the one who does so has no place in the World to Come.",
+            "Do not trust in your own wealth, for anyone who trusts in his money accumulates enemies, and will falter and collapse because of them.",
+            "Do not make it a habit to oppose your neighbors or fellow citizens and communal leaders. Sublimate your will to theirs.",
+            "Do not make it a habit to eat out of your home with large groups of people other than for purposes of a Mitzvah.",
+            "Do not become accustomed to getting drunk. You might act foolishly or speak foul-mouthed, and then regret what you have done.",
+            "Never be angry with your wife. If you pushed her away with your left hand, draw her near energetically with your right, and without delay.",
+            "Never humiliate your wife. Rather, honor her and, by so doing, she will avoid sin.",
+            "Do not make it your habit to hang around with mockers and lowlifes lest they draw you into sin.",
+            "Do not be lazy in pursuing wisdom nor slow in respectfully rebuking your friend in private.",
+            "Speak only when the time is right and never say anything which has no benefit. Simply, scrupulously watch what you say. ",
+            "Never join with an evil person or one who is sinful or one who is angry or irate or a fool. For one day you will be shamed by them.",
+            "Do not be oblivious to the good that others do for you. Acknowledge even those who do something as simple as opening a door for you<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Train your children to acknowledge other peoples’ kindnesses by always saying “thank you” or by making some other obvious gesture such as nodding or waving in appreciation to a driver who stopped for them at a crosswalk. The very first thing we do when we awake each morning is say the very words “Modeh Ani” thanking God for returning our souls to our quiescent bodies. Hakaras Hatov is fundamental to Torah Im Derech Eretz. - RB</i>, which you surely could have done on your own.",
+            "Never utter a lie or speak deceitfully. Be trustworthy with everyone, Jew and Gentile alike.",
+            "Make an effort to be first in the saying of Shalom to everyone, Jew and Gentile alike, because of peace."
+        ],
+        [
+            "<b>Day Seven – A Summary:</b> <br>Tithe for the benefit of charity all the profits and savings God has granted you.",
+            "Give charity immediately, and as much as you can. Fix an amount to give at the end of every month and year.",
+            "Pray three times each day, every evening, morning and afternoon with the congregation. ",
+            "Don Tefillin and wear <i>Tzitzis</i> every day.",
+            "Affix a Mezuzah on every one of your doorposts and gates upon which the Law requires one. It is insufficient to have a Mezuzah only on the front door or gate.",
+            "Establish fixed times for learning Torah.",
+            "Be faithful and honest in your business dealings, and in your speech.",
+            "Honor, as much as you can, those who learn Torah.",
+            "Do not hold back from reproving your fellow lest you carry the burden of the sin by your silence. ",
+            " Judge your fellow man as innocent; always give him the benefit of the doubt. ",
+            "Each night, before going to sleep, forgive anyone who sinned against you in words.",
+            "Try to make peace between husband and wife, and between other people.",
+            "Caution your family regarding the proper observance of praying, ritually washing the hands, and reciting blessings on anything from which we benefit, such as before food, drink or things we smell.",
+            "Give charity every Friday.  ",
+            "Learn the weekly Torah portion by reading the text twice, the Targum once, and Rashi’s commentary.",
+            "Read Rabbeinu Yona’s <i>Letter of Repentance</i> the week before Rosh Hashanna<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">In some texts, it says Rosh Chodesh.</i>.",
+            "Establish the eating of the Third Meal every Shabbos afternoon after Mincha. ",
+            "Honor Shabbos, as it is a blessing which your God gave to you as a present. ",
+            "Set your table for a meal on Saturday night after Havdalah, eating at least something, however little.",
+            "Help your fellow man with whatever he needs, whether it is material or with words.",
+            "Repent every night before retiring, except on those nights when it is forbidden to deliver a eulogy or to fast. Mourn your sins, the length of the Exile, and the destruction of our glorious and holy Temple – may it be quickly rebuilt in our days.",
+            "Fast once each month on a day when the Torah is read. If you cannot do this, give charity.",
+            "Perform all your good deeds modestly and humbly, and not for public adulation. What can be done quietly should not be done with fanfare in public. For this is the Service of God which is the choicest and most desired by Him. <br><b>THESE ARE THE PRUDENCES WHICH BRING GREAT GOOD. BLESSED IS THE PERSON WHO TAKES NOTE OF THESE MATTERS.</b> "
+        ]
+    ],
+    "versions": [
+        [
+            "Orchot Chayim, trans. Reuven Brauner, 2014",
+            "http://www.halakhah.com/rst/pirkei.pdf"
+        ]
+    ],
+    "heTitle": "אורחות חיים להרא\"ש",
+    "categories": [
+        "Musar",
+        "Rishonim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Musar/Rishonim/Orchot Chaim L'HaRosh/Hebrew/Orchot Chaim -- TE.json

@@ -0,0 +1,194 @@
+{
+    "language": "he",
+    "title": "Orchot Chaim L'HaRosh",
+    "versionSource": "http://www.ateret4u.com/online/f_01675.html",
+    "versionTitle": "Orchot Chaim -- TE",
+    "status": "locked",
+    "license": "Public Domain",
+    "versionNotes": "",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "אורחות חיים להרא\"ש",
+    "categories": [
+        "Musar",
+        "Rishonim"
+    ],
+    "text": [
+        [
+            "<b>א.</b> לְהִתְרַחֵק מִן הַגַּאֲוָה בְּתַכְלִית הָרִיחוּק:",
+            "<b>ב.</b> וְכֵן מִן הַחֲנִיפוּת:",
+            "<b>ג.</b> וְכֵן מִן הַשֶּׁקֶר וְהַכָּזָב:",
+            "<b>ד.</b> וְכֵן מִן הַלֵּיצָנוּת:",
+            "<b>ה.</b> וְכֵן מִן הָרְכִילוּת:",
+            "<b>ו.</b> וְכֵן מִן הַכַּעַס:",
+            "<b>ז.</b> ח. שֶּׁיִּזָּהֵר מִמִּכְשּׁוֹל הַנְּדָרִים, וּמֵאוֹנָאוֹת הַבְּרִיּוֹת, הֵן בְּמָמוֹן הֵן בִּדְבָרִים. וּמִקִּנְאָתָם וּמִשִּׂנְאָתָם:",
+            "<b>ט.</b> שֶּׁלֹּא יְכַנֶּה שֵּׁם לַחֲבֵרוֹ, שֶּׁלֹּא יִקְרָאֶנּוּ בְּכִנּוּי שֶּׁכִּנּוּהוּ אֲחֵרִים, אִם לֹא יִהְיֶה נִזְכָּר וְנִכְבָּד בִּשְּׁמוֹ:",
+            "<b>י.</b> שֶּׁלֹּא יְסַפֵּר לְשּׁוֹן הָרָע וְשֶּׁלֹּא יְקַבְּלוֹ:",
+            "<b>יא.</b> שֶּׁלֹּא יֵשֵּׁב עִם יוֹשְּׁבֵי קְרָנוֹת, וְלֹא בִּישִּׁיבַת בָּתֵּי כְּנֵסִיּוֹת שֶּׁל עַמֵּי הָאָרֶץ:",
+            "<b>יב.</b> שֶּׁלֹּא יִסְתַּכֵּל בְּאִשָּׁה שֶּׁהִיא אֲסוּרָה לוֹ:",
+            "<b>יג.</b> שֶּׁלֹּא יָשִׂיחַ עַל כּוֹס שֶּׁל בְּרָכָה:",
+            "<b>יד.</b> שֶּׁלֹּא יְסַפֵּר מִשֶּׁיַּתְחִיל בָּרוּךְ שֶּׁאָמַר עַד שֶּׁיְּסַיִּיִם תְּפִלּוֹת לַחַשּׁ, וְלֹא בְּעוֹד שֶּׁשְּׁלִיחַ צִבּוּר חוֹזֵר וּמִתְפַּלֵּל הַתְּפִלָּה, אֶלָּא אִם כֵּן בְּדִבְרֵי תּוֹרָה, אוֹ בִּדְבַר מִצְוָה אוֹ לָתֵת שָּׁלוֹם וּלְהַחֲזִיר שָּׁלוֹם:",
+            "<b>טו.</b> שֶּׁלֹּא יְדַבֵּר בִּקְרִיאַת הַהַלֵּל, וְלֹא בְּעוֹד שֶּׁשְּׁלִיחַ צִבּוּר קוֹרֵא בַּתּוֹרָה:",
+            "<b>טז.</b> שֶּׁלֹּא יֹאכַל פַּת בַּעֲלֵי בָּתִּים שֶּׁל כּוּתִים וְלֹא שֶּׁל פַּלְטָר, אֶלָּא אִם כֵּן לֹא יִזְדַּמֵּן לוֹ שֶּׁל יִשְׂרָאֵל:",
+            "<b>יז.</b> שֶּׁלֹּא יִסְעוֹד בִּסְעוּדַת הָרְשּׁוּת. (וכפי מה שכתוב עוד להלן בסי' קכא):",
+            "<b>יח.</b> שֶּׁלֹּא יָשִׂיחַ שִׂיחָה בְּטֵלָה. וְיִזָּהֵר לִלְמוֹד בַּלַּיְלָה עַד שֶּׁיִּשַּׁן מִתּוֹךְ דִּבְרֵי תּוֹרָה, וְלֹא מִתּוֹךְ שִׂיחָה בְּטֵלָה:",
+            "<b>יט.</b> שֶּׁלֹּא יַכְנִיס עַצְמוֹ בְּסָפֵק חֲשֵּׁכָה. וְיַזְהִיר בְּנֵי בֵּיתוֹ עַל שְּׁמִירַת שַּׁבָּת, וְיַקְדִּים לְהִתְפַּלֵּל עֶרֶב שַּׁבָּת תְּפִלַּת מִנְחָה כְּדֵי שֶּׁיְּקַבֵּל עָלָיו הַשַּׁבָּת מִבְּעוֹד יוֹם:",
+            "<b>כ.</b> כְּשֶּׁיַּגִּיעַ עֵת תְּפִלָּה מִשָּׁלשּׁ תְּפִלּוֹת שֶּׁבַּיּוֹם, יַנִּיחַ כָּל עֲסָקָיו וְיִתְפַּלֵּל. וְרֹאשּׁ כָּל הַדְּבָרִים שֶּׁיִּשְּׁמוֹר אֶת עֵינָיו מִכָּל דָּבָר שֶּׁאֵינוֹ שֶּׁלּוֹ:",
+            "<b>כא.</b> אַל יְדַבֵּר בֵּין נְטִילַת יָדַיִם לְבִרְכַּת הַמּוֹצִיא. וְיַקְדִּים שָּׁלוֹם לְכָל אָדָם:",
+            "<b>כב.</b> לְבָרֵךְ אֶת בּוֹרְאוֹ שֶּׁהִשְׂבִּיעַ נֶפֶשּׁ שּׁוֹקֵקָה. וְאִם יְקַלְּלוּהוּ בְּנֵי אָדָם אוֹ יְחָרְפוּהוּ, אַל יָשִּׁיב לָהֶם דָּבָר אֶלָּא יְהֵא מִן הַנֶּעֱלָבִים:",
+            "<b>כג.</b> וְאַל יֵצֵא לָרִיב מַהֵר, וְיִתְרַחֵק מִן הַשְּׁבוּעוֹת. וּמִן הַנְּדָרִים, כִּי בַּעֲוֹן הַנְּדָרִים בָּנִים מֵתִים:",
+            "<b>כד.</b> וְיִתְרַחֵק מִן הַשְּׂחוֹק, וּמִן הַכַּעַס, כִּי מְבַלְבֵּל רוּחוֹ וְדַעְתּוֹ שֶּׁל אָדָם. וְשֶּׁיַּעֲבוֹד תָּמִיד לְיוֹצְרוֹ בְּאַהֲבָה. וְשֶּׁלֹּא יַנִּיחַ דָּבָר לַעֲשׂוֹת מֵעִנְיַן זֹאת הַתַּקָּנָה: ",
+            "<b>כה.</b>  לֶאֱהוֹב אֶת ה' בְּכָל לְבָבְךָ וּבְכָל נַפְשְּׁךָ וּבְכָל מְאֹדֶךָ. וְהַסְכֵּם בְּאָמְרְךָ אֶת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וְגוֹ' לִמְסוֹר גּוּפְךָ וּמָמוֹנְךָ עַל קְדֻשָּׁתוֹ. וּבָזֶה תְּקַיֵּם בְּעַצְמְךָ דִּבְרֵי הַמְּשּׁוֹרֵר כִּי עָלֶיךָ הוֹרַגְנוּ כָּל הַיּוֹם:",
+            "<b>כו.</b> לִבְטוֹחַ בַּה' בְּכָל לְבָבְךָ וּלְהַאֲמִין בְּהַשְּׁגָּחָתוֹ הַפְּרָטִית. וּבָזֶה תְּקַיֵּם בִּלְבָבְךָ הַיִּחוּד הַשָּׁלֵם, בְּהַאֲמִין בּוֹ כִּי עֵינָיו מְשּׁוֹטְטוֹת בְּכָל הָאָרֶץ, וְעֵינָיו עַל כָּל דַּרְכֵי אִישּׁ, וּבוֹחֵן לֵב וְחוֹקֵר כְּלָיוֹת, כִּי מִי שֶּׁאֵינוֹ מַאֲמִין ''אֲשֶּׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם'' אַף ''בְּאָנֹכִי ה' אֱלֹהֶיךָ'' אֵינוֹ מַאֲמִין. וְאֵין זֶה יִיחוּד שָּׁלֵם. כִּי זֶה הָיָה [<small>נ''א</small> הוּא] סְגֻלַּת יִשְׂרָאֵל עַל כָּל הָעַמִּים וְזֶה יְסוֹד כָּל הַתּוֹרָה כֻּלָּה:"
+        ],
+        [
+            "<b>כז.</b> לְהַרְחִיק גַּאֲוָה וָכַעַס, וּגְעַר בְּיֵצֶר הָרָע הַמַּשִּׂיאֲךָ לָלֶכֶת בְּדַרְכֵי לִבְּךָ. וְאַל יֵשְׂט, כִּי דְרָכָיו [<small>נ''א</small> ואל תשט אל דרכיו כי דרכיך] זַךְ וְיָשָּׁר:",
+            "<b>כח.</b> מִדְּבַר שֶּׁקֶר תִּרְחָק. וְאַל תּוֹצִיא שֵּׁם שָּׁמַיִם לְבַטָּלָה וְלֹא בְּמָקוֹם מְטֻנָּף:",
+            "<b>כט.</b> הָסֵר מִמְּךָ [<small>נ''א</small> משענת הקנה הרצוץ] מִשְּׁעֶנֶת בְּנֵי אָדָם, וְהַצְנֵעַ לֶכֶת עִם בּוֹרְאֶךָ. וְאַל תָּשִׂים זָהָב כִּסְלֶךָ, כִּי זֹאת תְּחִלַּת עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, וּפַזֵּר מָמוֹנְךָ כַּאֲשֶּׁר הוּא רְצוֹנוֹ. כִּי בְּיָדוֹ לְמַלְּאוֹת חֶסְרוֹנְךָ וְלָתֵת טֶרֶף בְּנֵי בֵּיתֶךָ:",
+            "<b>ל.</b> דַּע אֶת אֱלֹהֵי אָבִיךָ. וּדְבָרֶיךָ בְּמֹאזְנֵי צֶדֶק תִּשְּׁקֹל, וְהִין צֶדֶק יִהְיֶה לְךָ. וְיֵקַל בְּעֵינְיִךָ הוֹצָאַת מָמוֹנְךָ מֵהוֹצָאַת דְּבָרֶיךָ. וּפִיךָ אַל יְמַהֵר לְהוֹצִיא דָּבָר רָע עַד אֲשֶּׁר תִּשְּׁקְלֵהוּ בְּמֹאזְנֵי שִׂכְלֶךָ:",
+            "<b>לא.</b> וִידּוּי עַל עֲוֹנוֹתֶיךָ עֶרֶב וָבֹקֶר אַל יֶחְסַר. וְזִכְרוֹן צִיּוֹן וִירוּשָּׁלַיִם בְּשִּׁבְרוֹן לֵב וּבִדְאָגָה וּבַאֲנָחָה וּבְדִמְעָה:",
+            "<b>לב.</b> זְכֹר יוֹם הַמָּוֶת תָּמִיד. וְצֵידָה לַדֶּרֶךְ הָכֵן. וְשִׂים בֵּין עֵינֶיךָ שְּׁנֵי אֵלֶּה תָּמִיד. וְיִהְיוּ מְזֻמָּנִים לְךָ לְיוֹם הַפֵּירוּד, וּמִטָּתְךָ בְּדִמְעָה תַּמְסֶה. וִיבַהֲלוּךָ רַעְיוֹנֶיךָ מִדֵּי זָכְרְךָ חֶרְדַּת רַבָּן יוֹחָנָן זִכְרוֹנוֹ לִבְרָכָה:",
+            "<b>לג.</b> חָבֵר טוֹב הֱיֵה לְיִרְאֵי ה'. הִתְחַבֵּר בְּחֶבְרָתָם. וּמֵחֶבְרַת פּוֹעֲלֵי אָוֶן הַרְחֵק, וֶאֱהוֹב הַמּוֹכִיחִים:",
+            "<b>לד.</b> טוֹב וְיָשָּׁר לְךָ לְהַמְעִיט בְּעֵינֶיךָ פְּעֻלּוֹתֶיךָ הַטּוֹבִים וְהַגְדֵּל פְּשָּׁעֶיךָ. [<small>נ''א</small> ולהגדיל בעיניך פשעיך] וּלְהַרְבּוֹת חַסְדֵי בּוֹרַאֲךָ, וְיוֹצֶרְךָ מִבֶּטֶן, וְנוֹתֵן אָכְלְךָ בְּעִתּוֹ. וְלֹא תִּהְיֶה מְשַּׁמֵּשּׁ עַל מְנַת לְקַבֵּל פְּרָס בַּעֲשׂוֹתְךָ מִצְוֹתָיו:  ",
+            "<b>לה.</b>  יוֹמָם וָלַיְלָה זִכְרוֹ מִפִּיךָ אַל יָמוּשּׁ. בְּשָּׁכְבְּךָ תִּשְׁגֶּה בְּאַהֲבָתוֹ, וּבְקוּמֶךָ וּבְהִלּוּכֶךָ תִּמְצָאֶנּוּ, וַהֲקִיצוֹתָ בּוֹ תְּשַּׁעֲשָּׁע, וְהוּא יְיַשֵּׁר אוֹרְחוֹתֶיךָ:",
+            "<b>לו.</b> כַּוֵּן בִּתְפִלָּתְךָ, כִּי הַתְּפִלָּה הִיא עֲבוֹדַת הַלֵּב. וְאִם בִּנְךָ יְדַבֵּר לְךָ וְלֹא מִלִּבּוֹ, הֲלֹא יִחַר לְךָ, וּמַה תַּעֲשֶׂה טִפָּה סְרוּחָה לִפְנֵי מַלְכּוֹ שֶּׁל עוֹלָם. וְלֹא תִּהְיֶה כְּעֶבֶד שֶּׁמָּסְרוּ לוֹ מְלָאכָה נִכְבֶּדֶת לְטוֹבָתוֹ, וְחִבְּלָהּ. וְאֵיךְ יַעֲמֹד לִפְנֵי הַמֶּלֶךְ. וּמַה טּוֹב לְבַקִּשּׁ סְלִיחָה, עַל אָמְרְךָ סְלַח לָנוּ, בְּלֹא כַּוָּנָה. וְאִם אִי אֶפְשָּׁר בְּכָל הַתְּפִלּוֹת, בְּרָכָה רִאשּׁוֹנָה שֶּׁל שְּׁמוֹנֶה עֶשְׂרֶה, וּפָסוּק רִאשּׁוֹן שֶּׁל קְרִיאַת שְּׁמַע אַל יֶחְסַר. כִּי לֹא יָצָא חוֹבַת הַתְּפִלָּה מִי שֶּׁלֹּא כִּוֵּן בָּהֶם:",
+            "<b>לז.</b> לְמֹד פָּרָשִּׁיּוֹתֶיךָ עִם הַצִבּוּר, שְּׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם וּפֵרוּשּׁ רַשִּׁ''י ז''ל, וּתְדַקְדֵּק בּוֹ כַּאֲשֶּׁר תּוּכַל, וְכֵן יִהְיֶה לְךָ בַּגְּמָרָא, כִּי הָעוֹסֵק בַּגְּמָרָא מִדָּה טוֹבָה, וְנוֹתְנִין עָלֶיהָ שָׂכָר. וְאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה, וּתְנַן תַּלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם: "
+        ],
+        [
+            "<b>לח.</b> מִכָּל מַאֲכָל אֲשֶּׁר יֵאָכֵל וּמִכָּל מַשְּׁקֶה אֲשֶּׁר יִשָּׁתֶה, אַל תִּהְיֶה בְּלֹא בְּרָכָה תְּחִלָּה וָסוֹף. וְכַוֵּן בָּהּ כַּאֲשֶּׁר תּוּכַל. וְכַסֵּה רֹאשְּׁךָ כְּשֶּׁתַּזְכִּיר אֶת ה', וְיָזְמוּ [<small>נ''א</small> ותסגור] עֵינֶיךָ. כִּי מִדֵּי דַּבְּרוֹ בוֹ, אַל תְּהִי כָּאָמוּר: ''בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי'':",
+            "<b>לט.</b> נְטוֹל יָדֶיךָ לַתְּפִלָּה וְלַאֲכִילָה, וּבְעֵת צֵאתְךָ מִצְרָכֶיךָ בָּרֵךְ אֲשֶּׁר יָצַר, וְעַל נְטִילַת יָדַיִם לֹא תְּבָרֵךְ, אִם לֹא קִנַּחְתָּ אוֹ שִּׁפְשַּׁפְתָּ, וְתִרְצֶה לְהִתְפַּלֵּל מִיָּד אָז תִּתְפַּלֵּל [<small>נ''א</small> תברך] אֲשֶּׁר יָצַר וְעַל נְטִילַת יָדָיִם:",
+            "<b>מ.</b> גְּדִילִים תַּעֲשֶׂה לָךְ, עַל אַרְבַּע כַּנְפוֹת כְּסוּתְךָ. לְמַעַן תִּזְכּוֹר וְקַדֵּשּׁ עַצְמְךָ בְּכָל דְּבָרֶיךָ. וֶהֱוֵי צָנוּעַ בְּבֵית הַכִּסֵּא. וְעִם בֵּיתְךָ, כִּי אֲפִלּוּ שִׂיחָה קַלָּה שֶּׁבֵּין אִישּׁ לְאִשְּׁתּוֹ, עָתִיד לִיתֵּן עָלֶיהָ אֶת הַדִּין, וְאַל תִּנְהַג עַצְמְךָ בְּקַלּוּת רֹאשּׁ. וִיהִי מוֹרָא שָּׁמַיִם עָלֶיךָ, וְהִשָּׁמֵר מִלְּהִסְתַּכֵּל בְּאִשָּׁה וַאֲפִלּוּ פְּנוּיָה. וּמְזוּזוֹת עַל פִּתְחֵי בֵיתְךָ אַל יֶחְסָרוּ:",
+            "<b>מא.</b> סוֹד אַחֵר אַל תְּגַל. גַּם אֶת הַדְּבָרִים אֲשֶּׁר יְדַבְּרוּ לְפָנֶיךָ שֶּׁלֹּא עַל דֶּרֶךְ סוֹד, טוֹמְנֵהוּ בְּקִירוֹת לִבֶּךָ. [<small>נ''א</small> טמנם בקרב לבך] גַּם אִם תִּשְּׁמְעֶנּוּ מֵאַחֵר, אַל תֹּאמַר כְּבָר שָּׁמַעְתִּי זֶה. וּמִשּׁוֹכֶבֶת חֵקֶיךָ שְּׁמוֹר פִּתְחֵי פִּיךָ:",
+            "<b>מב.</b> עֶרֶב וָבֹקֶר וְצָהֳרַיִם שְּׁמוֹר הָעִתִּים הַקְּבוּעִים לַתְּפִלָּה, וּפְתַח לִבְּךָ שָּׁעָה אַחַת קוֹדֶם תְּפִלָּה. וֶהֱוֵי זָהִיר שֶּׁתִּהְיֶה מֵעֲשָׂרָה הָרִאשּׁוֹנִים. וְאַל תְּדַבֵּר שִׂיחָה בְּטֵלָה בְּבֵית הַכְּנֶסֶת. וּתְפִלִּין עַל רֹאשְּׁךָ וְעַל זְרֹעֲךָ אַל יֶחְסָרוּ:",
+            "<b>מג.</b> פַּלֵּס מַעְגַּל רַגְלֶיךָ, לְיַשֵּׁר עַצְמְךָ בְּדֶרֶךְ בֵּינוֹנִי בְּמַאֲכָל וּבְמִשְׁתֶּה, וּבְכָל מִדּוֹתֶיךָ. וְאַל תֵּט יָמִין וּשְׂמֹאל. וּבְדִבּוּרֶיךָ וּבְהַסְבָּרַת פָּנִים, עִם הָאֱמוּנָה. וּרְדוֹף אַחַר הַשָּׁלוֹם:",
+            "<b>מד.</b> קְבַע עִתִּים לַתּוֹרָה, קוֹדֶם אֲכִילָה וּשְּׁכִיבָה, וְדִבַּרְתָּ בָּם עַל שֻּׁלְחָנֶךָ. וְהִזְהַרְתָּ בָּם אַנְשֵּׁי בֵּיתְךָ לְהַדְרִיכָם עַל פִּי הַתּוֹרָה, בְּכָל הַדְּבָרִים הַצְרִיכִים אַזְהָרָה. לִשְׁמוֹר פִּיהֶם מִלְּהִתְהַלֵּל, [<small>נ''א</small> מלהתחלל] כִּי תְּחִלַּת דִּינוֹ שֶּׁל אָדָם קָבַעְתָּ עִתִּים לַתּוֹרָה:",
+            "<b>מה.</b> שְׂמַח בְּשָּׁמְעֲךָ תּוֹכַחַת, כְּמוֹצֵא שָּׁלָל רָב. וְהוֹכַח לְחָכָם וְיֶאֱהָבֶךָ. כִּי טוֹבָה תּוֹכַחַת מְגֻלָּה מֵאַהֲבָה מְסוּתָּרֶת, וְלַמּוֹכִיחִים יִנְעָם:",
+            "<b>מו.</b> תְּחִלַּת מַעֲשֶׂיךָ הַבֵּט סוֹפָם, וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְּנֶגֶד הֶפְסֵדָה. כִּי הֶחָכָם עֵינָיו בְּרֹאשּׁוֹ:",
+            "<b>מז.</b> הִזָּהֵר שֶּׁלֹּא תִּסְמוֹךְ בִּלְבָבְךָ, וּשְּׁמַע עֵצָה וְקַבֵּל מוּסָר, וְתִּהְיֶה זָרִיז לַעֲשׂוֹת כָּל מַה שֶּׁמֻּטָּל עָלֶיךָ לַעֲשׂוֹת, וּמִכָּל מִשְׁמָר נְצוֹר לִבֶּךָ:",
+            "<b>מח.</b> אַל תָּקוּם מִמִּטָּתְךָ כְּאִישּׁ עָצֵל, כִּי אִם בִּזְרִיזוּת כְּדֵי לַעֲבוֹד לְיוֹצְרֶךָ:",
+            "<b>מט.</b> אַל תְּאַחֵר לָרוּץ אֶל בֵּית הַתְּפִלָּה. וְשָּׁמַרְתָּ רַגְלֶיךָ פֶּן יִהְיוּ מְטֻנָּפוֹת. אַל תָּשִׂים לִבְּךָ אֲחוֹרַנִּית בִּשְּׁעַת הַתְּפִלָּה, וְהִתְכַּוֵּין לְבָרֵךְ לְיוֹצְרֶךָ:",
+            "<b>נ.</b> אַל תְּדַבֵּר בְּלַעֲגֵי שָׂפָה וּבְלָשּׁוֹן אֲחֶרֶת, כָּל עֵת שֶּׁהַחַזָּן מִתְפַּלֵּל, וְתַעֲנֶה אָמֵן:",
+            "<b>נא.</b> אַל תִּנְשֶּׁה פְּגִיעַת הַמָּוֶת שֶּׁתָּבוֹא פִּתְאוֹם, וְתִזְכּוֹר מַעֲמַד הַדִּין:",
+            "<b>נב.</b> אַל תִּתְעַסֵּק בְּמִצְוָה כְּדֵי לְקַבֵּל פְּרָס, וְאַל תִּרְחַק מִן הָעֲבֵרוֹת מִפְּנֵי הָעוֹנֶשּׁ, רַק עֲבוֹד מֵאַהֲבָה:"
+        ],
+        [
+            "<b>נג.</b>  אַל תִּתְרַשֵּׁל בְּמִצְוָה אִם בָּאָה לְיָדְךָ וְתַעֲשֶׂנָּה לְשֵּׁם שָּׁמַיִם בְּלֹא אִיחוּר:",
+            "<b>נד.</b> אַל תִּתְעַצֵל בְּבִרְכַּת הַלְּבָנָה שֶּׁאִם לֹא זָכוּ יִשְׂרָאֵל אֶלָּא לְהַקְבִּיל פְּנֵי שְּׁכִינָה בְּכָל חוֹדֶשּׁ דַּיָּם:",
+            "<b>נה.</b> אַל תַּעֲשֶׂה דָּבָר שֶּׁיַּלְעִיגוּ הַבְּרִיּוֹת, שֶּׁדַּרְכָּם לְהַעֲלִים הַטּוֹבוֹת וּלְגַלּוֹת הָרָעוֹת:",
+            "<b>נו.</b> אַל תַּקְלֶה אָבִיךָ וְאִמְּךָ, וְאַל תְּצַעֵר אוֹתָם, וְכַבְּדֵם כְּפִי יְכָלְתְּךָ כָּל יְמֵיהֶם:",
+            "<b>נז.</b> אַל יִהְיוּ פָנֶיךָ זְעוּמוֹת נֶגֶד עוֹבְרִים וְשָּׁבִים, וְקַבֵּל אוֹתָם בְּפָנִים מְאִירִים:",
+            "<b>נח.</b> אַל תִּש��ְׁכַּח לְהַעֲנִיק לָהֶם צֵדָה וְלָעֲשׂוֹת לְוָיָה לָהֶם, וּתְנַחֲמֵם בִּדְבָרִים:",
+            "<b>נט.</b> אַל תָּשִׂים עֵינְךָ לְמִי שֶּׁעָלָה לְעוֹשֶּׁר יוֹתֵר מִמְּךָ, אֶלָּא לְמִי שֶּׁהוּא תַּחְתֶּיךָ:",
+            "<b>ס.</b> אַל תְּבַהֵל לִקְצוֹף מִשּׁוּם דָּבָר. וְהַאֲרֵךְ אַפֶּךָ, פֶּן תְּאַבֵּד אֶת חָכְמָתֶךָ:",
+            "<b>סא.</b> אַל תּוֹצֵא מִמְּךָ עִקְּשּׁוּת פֶּה וְנִבּוּל פֶּה כִּי עַל כָּל דְּבָרֶיךָ תָּבֹא בְּמִשְּׁפָּט:",
+            "<b>סב.</b> אַל תַּחֲזִיק כַּעַסְךָ עִם חֲבֵירְךָ יוֹם אֶחָד, וְתִכָּנַע לְפָנָיו לְבַקֵּשּׁ מִמֶּנּוּ מְחִילָה קוֹדֶם:",
+            "<b>סג.</b> אַל תְּדַבֵּר בְּצַוָּאר עָתָק וְאַל תָּעִיז מֶצַח שֶּׁלֹּא לְקַבֵּל עָלֶיךָ יִרְאַת שָּׁמַיִם:",
+            "<b>סד.</b> אַל תָּשִּׁיב לִמְחָרְפֶיךָ וְלִמְכַזְּבֶיךָ, [<small>נ''א</small> ולמבזיך] וְתָשִׂים יָד לַפֶּה וּשְּׁתוֹק, פֶּן יֵחַם לְבָבְךָ:",
+            "<b>סה.</b> אַל תִּתְעַבֵּר עַל רִיב לֹא לָךְ, כִּי לְסוֹף הֵם יַשְּׁלִימוּ בֵּינֵיהֶם וְאַתָּה תִּשָּׁאֵר בְּכַעַס:",
+            "<b>סו.</b> אַל תִּתְגָּאֶה עַל הַבְּרִיּוֹת, וְתִהְיֶה שְּׁפַל רוּחַ, וְכֶעָפָר שֶּׁהַכֹּל דָּשִּׁין בּוֹ:",
+            "<b>סז.</b> אַל תְּהִי בָּז לְכָל אָדָם וּלְכָל דָּבָר, שֶּׁאֵין לְךָ אָדָם שֶּׁאֵין לוֹ שָּׁעָה וְאֵין לְךָ דָּבָר שֶּׁאֵין לוֹ מָקוֹם:",
+            "<b>סח.</b> צֶדֶק צֶדֶק תִּרְדּוֹף, כִּי רוֹדֵף צְדָקָה וָחֶסֶד יִמְצָא חַיִּים צְדָקָה וְכָבוֹד. וְאַל יֶחְסַר מִמַּחֲצִית הַשֶּׁקֶל בְּכָל שָּׁנָה בְּפַעַם אֶחָד, וּבְכָל חֹדֶשּׁ וּבְכָל שָּׁבוּעַ כְּפִי מִסַּת יָדְךָ. וּבְכָל יוֹם לֹא תֶּחְסַר מַתָּנָה מוּעֶטֶת לְכָל הַפָּחוֹת קוֹדֶם תְּפִלָּה. וְאִם הִגִּיעַ לְמַעֲשֵׂר תִּתֵּן. וִיהִי טֶרֶף בְּבֵיתְךָ. בְּכָל אֲשֶּׁר תִּמְצָא יָדְךָ לִגְמוֹל, הֵן לַחַיִּים הֵן לַמֵּתִים הֵן לַעֲנִיִּים הֵן לַעֲשִּׁירִים:",
+            "<b>סט.</b> רְצֵה בַּאֲשֶּׁר יִרְצֶה יוֹצֶרְךָ, שְׂמַח בְּחֶלְקְךָ אִם מְעַט וְאִם הַרְבֵּה. וְהִתְחַנֵּן לְפָנָיו תָּמִיד לְהַטּוֹת לְבָבְךָ לְעֵדוֹתָיו. וּבִשְּׁאָר דְּרָכֶיךָ הַשְּׁלֵךְ עַל ה' יְהָבְךָ. וְאַל יִקְשֶּׁה בְּעֵינְיִךָ לְהוֹצִיא לִכְבוֹד הַשַּׁבָּת וְיוֹם טוֹב בְּכָל הַצָרִיךְ. וְהִשְּׁתַּדֵּל לְכַבְּדָם, וּלְקַבְּלָם מִבְּעוֹד יוֹם. וּלְהִתְעַנֵּג בָּהֶם בַּאֲכִילָה וּשְּׁתִיָּה, וְחֶצְיוֹ לְבֵית הַמִּדְרָשּׁ. וְכַבְּדֵהוּ בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ, לַעֲרוֹךְ שֻּׁלְחָן בְּמוֹצָאֵי שַּׁבָּת:",
+            "<b>ע.</b> אַל תִּישַּׁן כְּעָצֵל שֵּׁנָה רַבָּה, וְתַרְגִּיל אֶת עַצְמְךָ לְהָקִיץ בְּהָנֵץ הַחַמָּה, וּלְקוֹל הַצִפּוֹר קוּם מִמִּטָּתְךָ:",
+            "<b>עא.</b> אַל תִּתְפַּלֵּל בְּלֹא נְקִיּוּת כַּפַּיִם וּבְלֹא טָהֳרָה, כִּי תְּפִלָּתְךָ לֹא תְּהֵא נִשְּׁמַעַת:",
+            "<b>עב.</b> אַל תִּתְפַּלֵּל כִּי אִם בְּכַוָּנַת הַלֵּב וּבְנַחַת, כְּדֵי שֶּׁיִּשְּׁמַע הָאוֹזֶן:",
+            "<b>עג.</b> אַל תִּשְּׁכַּח צוּר יְלָדְךָ וּמְחוֹלְלֶךָ, וּבְכָל דְּרָכֶיךָ דָּעֵהוּ וּתְבִיאֵהוּ [<small>נ''א</small> ותשווהו] לְנֶגְדְּךָ תָּמִיד:"
+        ],
+        [
+            "<b>עד.</b> אַל תַּרְבֶּה לִשְׂמוֹחַ. וּזְכוֹר כִּי רוּחַ חַיְּיִךָ. אַתָּה נוֹצָר מֵעָפָר, וְאַחֲרִיתְךָ רִמָּה:",
+            "<b>עה.</b> אַל תֹּאמַר עַל שּׁוּם מִצְוָה אֶעֱשֶׂה אוֹתָהּ לְמָחָר, שֶּׁמֶּא לֹא תִּפָּנֶה לַעֲשׂוֹת:",
+            "<b>עו.</b> אַל תִּפָּרֵד מֵהֶגְיַית [<small>נ''א</small> מהגיון] חָכְמָה וּמוּסָר, וְתִתְאַבֵּק בַּעֲפַר רַגְלֵי חֲכָמִים וְהִתְחַכֵּם:",
+            "<b>עז.</b> אַל תַּנִּיחַ דֶּרֶךְ חֲסִידוּת, אַף עַל פִּי שֶּׁמַּלְעִיגִין עָלֶיךָ, וְאַל תֵּבוֹשּׁ לִדְבַר מִצְוָה:",
+            "<b>עח.</b> אַל תִּקְפֹּץ יָדְךָ מִלִּתֵּן תָּמִיד אֶל הָעֲנִיִּים וְלָאֶבְיוֹנִים, וּמִבְּשָׂרְךָ אַל תִּתְעַלָּם:",
+            "<b>עט.</b> אַל תְּאַחֵר לָרוּץ וּלְמַהֵר וּלְהָכִין לִפְנֵיהֶם שֻּׁלְחָן וָלֶחֶם, כִּי שֶּׁמֶּא הֵם רְעֵבִים:",
+            "<b>פ.</b> אַל תִּתְעַצֵל לְהָבִיא מַעֲשֵׂר אֶל בֵּית הָאוֹצָר, כִּי מַתָּן בַּסֵּתֶר יִכְפֶּה אָף:",
+            "<b>פא.</b> אַל תַּבִּיט לְמִי שֶּׁהוּא קָטָן מִמְּךָ בַּעֲבוֹדָה וּבְיִרְאָה, כִּי אִם לְגָדוֹל מִמְּךָ:",
+            "<b>פב.</b> אַל תָּרִים יָדְךָ עַל חֲבֵרְךָ, וְאַף אִם הוּא מְקַלֵּל אֶת אָבִיךָ וְאֶת אִמְּךָ בְּפָנֶיךָ:",
+            "<b>פג.</b> אַל תּוֹצִיא דִּבָּה וּלְשּׁוֹן הָרָע עַל שּׁוּם בְּרִיָּה, וְלֹא לְזוּת וּרְכִילוּת:",
+            "<b>פד.</b> אַל תְּהִי נִבְהָל לְהָשִּׁיב בְּעַזּוּת לְמִי שֶּׁאָמַר דְּבָרִים אֲשֶּׁר לֹא טוֹבִים:",
+            "<b>פה.</b> אַל תַּשְּׁמִיעַ בַּחוּץ קוֹלֶךָ, וְאַל תִּהְיֶה צוֹוֵחַ כַּבְּהֵמָה. וּדְבָרֶיךָ יִהְיוּ בְּנַחַת:",
+            "<b>פו.</b> אַל תַּלְבִּין פְּנֵי חֲבֵרְךָ בָּרַבִּים, כִּי הָעוֹשֶׂה כֵּן אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:",
+            "<b>פז.</b> אַל תַּרְאֶה יְכוֹלֶת נֶגֶד שּׁוּם אָדָם אִם יָדְךָ גָּבְרָה, כִּי לֹא תֵדַע אִם תַּחֲלוֹשּׁ:",
+            "<b>פח.</b> אַל תִּרְדּוֹף אַחַר הַכָּבוֹד, וְלֹא תַּעֲלֶה בְּמַעֲלָה שֶּׁאֵינָה רְאוּיָה לָךְ:",
+            "<b>פט.</b> אַל יְכַבְּדוּךָ בְּנֵי אָדָם פֶּן יְבַעֵט וְיַשְּׁפִּילְךָ:",
+            "<b>צ.</b> אַל תֶּרֶף יָדְךָ מִלְּבַקִּשּׁ רֵעִים וְאוֹהֲבִים. וְאַל יִמְעַט לְפָנְיִךָ שׂוֹנֵא אֶחָד:",
+            "<b>צא.</b> אַל תְּגַנֶּה מֶקַּח חֲבֵרְךָ, וְאַל תַּחֲלִישּׁ דַּעְתּוֹ כִּי זֶה מִנְהָג לַחֲסֵירֵי דַּעַת:",
+            "<b>צב.</b> אַל תֹּאמַר בְּצִדְקָתִי [<small>נ''א</small> בצדקתי העשרתי], וְתִירָא שֶּׁלֹּא תְּקַבֵּל שְׂכָרְךָ בָּעוֹלָם הַזֶּה:",
+            "<b>צג.</b> אַל תַּטֶּה אֶת חֲבֵרְךָ מִדֶּרֶךְ טוֹבָה אֶל דֶּרֶךְ רָעָה, כְּגוֹן מֵסִית וּמַדִּיחַ וְכַיּוֹצֵא בָּזֶה:",
+            "<b>צד.</b> אַל תֹּאכַל אֲכִילָה גַּסָּה עַד שֶּׁתְּמַלֵּא כְּרֵסְךָ, כִּי הַרְבֵּה חֳלָאִים בָּאִים עַל רוֹב אֲכִילָה:",
+            "<b>צה.</b> אַל תְּהִי בְּסוֹבְאֵי יַיִן בְּזוֹלְלֵי בָּשָׂר, פֶּן תִּשְּׁכַּח אֶת בּוֹרַאֲךָ וְתַחְלִיא. [<small>נ''א</small> ותחטא]:",
+            "<b>צו.</b> אַל תַּטִּיל אֵימָה יְתֵירָה בְּתוֹךְ בֵּיתְךָ כִּי הַרְבֵּה קִלְקוּלִים בָּאִים עַל רוֹב מוֹרָא:",
+            "<b>צז.</b> אַל תִּתְיַחֵד עִם שּׁוּם אִשָּׁה חוּץ מֵאִשְּׁתְּךָ וְאִמְּךָ וּבִתְּךָ, וַאֲפִלּוּ עִם שְּׁתֵּי נָשִּׁים:",
+            "<b>צח.</b> אַל תְּשַּׁבֵּחַ אִשָּׁה בְּיָפְיָהּ וּבְטוּב מַעֲשֶׂיהָ, פֶּן יְאַשְּׁרוּהָ הַשּׁוֹמְעִים:",
+            "<b>צט.</b> אַל תִּתֵּן תִּפְאֶרֶת לְעַצְמְךָ וְאַל תְּיַקִּר גּוּפְךָ בְּעֵינֶיךָ, וְתַקְטִין אֶת עַצְמֶךָ:",
+            "<b>ק.</b> אַל תְּבַהֵל מַעֲשֶׂיךָ:",
+            "<b>קא.</b> אַל תַּרְבֶּה לְדַבֵּר בִּדְבָרִים הַמּוֹעִילִים, וּבְלֹא נֶזֶק, כִּי אִם בְּקוֹצֶר לָשּׁוֹן:",
+            "<b>קב.</b> אַל תֶּרֶף יָדְךָ לִקְנוֹת לְךָ חָבֵר נֶאֱמָן וּשְּׁמוֹר אוֹתוֹ, וְאַל תְּאַבְּדֵהוּ כִּי טוֹב:"
+        ],
+        [
+            "קג. אַל תְּפַתֶּה אֶת חֲבֵרְךָ בְּשִׂפְתֵי חֲלָקוֹת וּבַחֲנִיפוּת, וְאַל תְּדַבֵּר בְּלֵב וָלֵב:",
+            "<b>קד.</b> אַל תַּכְעִיס [<small>נ''א</small> תונה] לְשּׁוּם נָכְרִי כִי אֵין נָכְרִי שֶּׁאֵין לוֹ שָּׁעָה וְעֶבְרָתָם שְּׁמוּרָה נֶצַח:",
+            "<b>קה.</b> אַל תִּתְחַבֵּר לְאָדָם רָע וְחוֹטֵא וְכַעֲסָן וּכְסִיל פֶּן תָּבִיא כְּלִמּוֹת עָלֶיךָ:",
+            "<b>קו.</b> אַל תַּעֲלֶה בְּדַעְתְּךָ לְנַצֵחַ אֶת הֶחָכָם, כִּי לֹא תַּרְבֶּה עַל חָכְמָתְךָ חָכְמָה:",
+            "<b>קז.</b> אַל תְּהִי קַפְּדָן לְדָבָר מוּעָט נֶגֶד שּׁוּם אָדָם, פֶּן תְּלַקֵּט שׂוֹנְאִים עַל חִנָּם:",
+            "<b>קח.</b> אַל תְּהִי לָהוּט לָדַעַת הַסְּתָרִים שֶּׁבֵּין אָדָם לַחֲבֵרוֹ וְדָבָר הַמְּכֻסֶּה מִמְּךָ:",
+            "<b>קט.</b> אַל תַּעַשׂ בַּסֵּתֶר מַה שֶּׁתִּתְבַּיֵּשּׁ בְּגָלוּי, וְאַל תֹּאמַר מִי רוֹאֵנִי:",
+            "<b>קי.</b> אַל תַּחְשּׁוֹב עָוֹן לְמִי שֶּׁיָּבוֹא לְהִתְנַצֵל לְפָנֶיךָ אִם אֱמֶת וְאִם שֶּׁקֶר:",
+            "<b>קיא.</b> אַל תִּסְמוֹךְ לְיַד מַתְּנַת בָּשָׂר וָדָם, וְתַעֲבוֹד לְבַקִּשּׁ מְזוֹנוֹתֶיךָ:",
+            "<b>קיב.</b> אַל יְהִי מָמוֹן שֶּׁלְּךָ חָבִיב עָלֶיךָ יוֹתֵר מִגּוּפְךָ, כְּמוֹ לַעֲבוֹר עַל הַמֶּכֶס וְלָלֶכֶת יְחִידִי:",
+            "<b>קיג.</b> אַל תִּתֵּן בִּלְבָבְךָ קִנְאָה שֶּׁזּוֹ הִיא חוֹלָה רָעָה שֶּׁאֵין לָהּ רְפוּאָה: במהדורת התוי''ט אין תקנה קי''ד כלל. הוספנו התקנה עפ''י כת''י:",
+            "<b>קיד.</b> אַל תְּהִי רָגִיל לֹא בִּשְּׁבוּעָה וְלֹא בִּנְדָרִים כִּי בַּעֲוֹן נְדָרִים בָּנִים מֵתִים:",
+            "<b>קטו.</b> אַל תַּרְגִּיל לִשָּׁבַע עַל גּוּפְךָ וַאֲפִלּוּ עַל דְּבַר אֱמֶת:",
+            "<b>קטז.</b> אַל תְּאַחֵר לַעֲשׂוֹת תְּשּׁוּבָה שְּׁלֵמָה, וּלְבַקֵּשּׁ רְפוּאָה לְחוֹלִי נַפְשֶּׁךָ:",
+            "<b>קיז.</b> אַל תַּעֲמוֹל לָרוּחַ, וְאַל תִּשְּׁמַע דְּבָרִים בְּטֵלִים:",
+            "<b>קיח.</b> אַל תְּכַנֶּה שֵּׁם רָע [<small>נ''א</small> לחברך] כִּי הַמְכַנֶּה שֵּׁם [<small>נ''א</small> רע] לַחֲבֵרוֹ אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:",
+            "<b>קיט.</b> אַל תִּבְטַח בְּעָשְּׁרְךָ, כִּי הַבּוֹטֵחַ בְּעָשְּׁרוֹ מְלַקִּט שׂוֹנְאִים, וְיִכָּשֵּׁל תַּחַת שׂוֹנְאָיו:",
+            "<b>קכ.</b> אַל תְּהִי סַרְבָּן אֶל אַנְשֵּׁי עִירְךָ, לְבַטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹן אֲחֵרִים:",
+            "<b>קכא.</b> אַל תַּרְגִּיל עַצְמְךָ לֶאֱכוֹל חוּץ מִבֵּיתְךָ, עִם קִבּוּץ הַרְבֵּה שֶּׁלֹּא לִסְעוּדַת מִצְוָה:",
+            "<b>קכב.</b> אַל תְּשַּׁבֵּר [<small>נ''א</small> תשכר] גּוּפְךָ לְהִשְּׁתַּכֵּר מִיַּיִן, פֶּן תִּהְיֶה מְגֻנֶּה וּתְנַבֵּל אֶת פִּיךָ וְתִתְחָרֵט:",
+            "<b>קכג.</b> אַל תִּכְעֹס בְּאִשְּׁתְּךָ, וְאִם רִחַקְתָּ אוֹתָהּ בִּשְׂמאֹל קָרֵב אוֹתָהּ בְּיָמִין בְּלֹא אִיחוּר:",
+            "<b>קכד.</b> אַל תְּבַזֶּה אֶת אִשְּׁתְּךָ וְכַבֵּד אוֹתָהּ, וּתְסִירֶנָּה מִן הַחֵטְא:",
+            "<b>קכה.</b> אַל תְּהִי רָגִיל לֵישֵּׁב עִם הַלֵּצִים פְּחוּתֵי הַנֶּפֶשּׁ פֶּן יַחֲטִיאוּךָ:",
+            "<b>קכו.</b> אַל תִּתְעַצֵל לְבַקֵּשּׁ חָכְמָה, וּלְיַסֵּר אֶת חֲבֵרְךָ בְּסֵתֶר וְדֶרֶךְ כָּבוֹד:",
+            "<b>קכז.</b> אַל תְּדַבֵּר בְּלֹא עִתּוֹ וּבְדָבָר שֶּׁאֵין בּוֹ תּוֹעֶלֶת, וּשְּׁמוֹר פִּתְחֵי פִיךָ:",
+            "<b>קכח.</b> אַל תְּדַבֵּר עִם מְהוֹלָל וּמְשֻּׁגָּע, שֶּׁלֹּא יְקַבֵּל דְּבָרֶיךָ וִיבַזֶּה אוֹתָם:",
+            "<b>קכט.</b> אַל תְּהִי כְּפוּי טוֹבָה, וְכַבֵּד כָּל מִי שֶּׁפָּתַח לְךָ פֶּתַח לְבַקִּשּׁ דֵּי סִפּוּקְךָ:",
+            "<b>קל.</b> אַל תּוֹצִיא מִפִּיךָ דְּבַר שֶּׁקֶר וְכָזָב, וְנֶאֱמָן לְכָל אָדָם וַאֲפִלּוּ לְנָכְרִי:",
+            "<b>קלא.</b> אַל תִּתְעַצֵל לְהַקְדִּים שָּׁלוֹם לְכָל אָדָם, וַאֲפִלּוּ לְנָכְרִי מִפְּנֵי דַרְכֵי שָּׁלוֹם:",
+            "<b>קלב.</b> אַל תַּרְגִּיל עַצְמְךָ לַעֲמוֹד, כִּי אִם אֵצֶל חָכָם, וּשְּׁמַע וְהַאֲזִין דְּבָרָיו:"
+        ],
+        [
+            "אוֹרַח חַיִּים לְמַעְלָה לְמַשְׂכִּיל לְמַעַן סוּר מִשְּׁאוֹל מָטָה:<br><b>א.</b> שֶּׁיַּפְרִישּׁ מַעֲשֵׂר מִכָּל רֶוַח שֶּׁיָּבִיא ה' יִתְעַלֶּה לְיָדוֹ:",
+            "<b>ב.</b> שֶּׁיִּתֵּן מִיָּד לִצְדָקָה אֲשֶּׁר תַּשִּׂיג יָדוֹ, וְלִבְסוֹף כָּל חֹדֶשּׁ וּלְסוֹף כָּל שָּׁנָה זָהָב וָחֵצִי:",
+            "<b>ג.</b> שֶּׁיִּתְפַּלֵּל עֶרֶב וָבֹקֶר בְּכָל יוֹם עִם הַצִבּוּר:",
+            "<b>ד.</b> שֶּׁיָּנִיחַ תְּפִלִּין בְּכָל יוֹם:",
+            "<b>ה.</b> שֶּׁיִּקְבַּע מְזוּזָה בְּכָל שַּׁעֲרֵי בֵּיתוֹ הַמְחֻיָּבִים בִּמְזוּזָה:",
+            "<b>ו.</b> שֶּׁיִּקְבַּע עִתִּים לַתּוֹרָה:",
+            "<b>ז.</b> שֶּׁיִּהְיֶה נֶאֱמָן בְּמַשָּׂאוֹ וּבְמַתָּנוֹ וּבְדִבּוּרוֹ:",
+            "<b>ח.</b> שֶּׁיְּכַבֵּד לוֹמְדֵי תּוֹרָה בְּכָל יְכָלְתּוֹ:",
+            "<b>ט.</b> שֶּׁיּוֹכִיחַ אֶת עֲמִיתוֹ וְלֹא יִשָּׂא עָלָיו חֵטְא:",
+            "<b>י.</b> שֶּׁיָּדִין אֶת חֲבֵרוֹ לְכַף זְכוּת:",
+            "<b>יא.</b> שֶּׁיִּמְחוֹל בְּכָל לַיְלָה קוֹדֶם שֶּׁיָּלִין לְכָל מִי שֶּׁחָטָא לוֹ בִּדְבָרִים:",
+            "<b>יב.</b> שֶּׁיִּשְּׁתַּדֵּל לְהַכְנִיס שָּׁלוֹם בֵּין אִישּׁ לְאִשְּׁתּוֹ וּבֵין אָדָם לַחֲבֵרוֹ:",
+            "<b>יג.</b> שֶּׁיַּזְהִיר אֶת בְּנֵי בֵּיתוֹ עַל הַתְּפִלָּה וְעַל נְטִילַת יָדַיִם וְעַל בִּרְכַּת הַנֶּהֱנִין:",
+            "<b>יד.</b> שֶּׁיִּפְרַע הַתָּמִיד בְּכָל שִּׁשִּׁי:",
+            "<b>טו.</b> שֶּׁיִּלְמוֹד הַפָּרָשָּׁה בְּכָל שָּׁבוּע שְּׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם, וּפֵרוּשּׁ רַשִּׁ''י ז''ל:",
+            "<b>טז.</b> שֶּׁיִּקְרָא אִגֶּרֶת הַתְּשּׁוּבָה שֶּׁחִבֵּר רַבֵּינוּ יוֹנָה ז''ל בַּשָּׁבוּע שֶּׁיָּחוּל רֹאשּׁ הַשָּׁנָה לִהְיוֹת בְּתוֹכָהּ:",
+            "<b>יז.</b> שֶּׁיִּקְבַּע סְעוּדָה שְּׁלִישִּׁית בְּכָל שַּׁבָּת אַחַר מִנְחָה:",
+            "<b>יח.</b> שֶּׁיְּכַבֵּד אֶת הַשַּׁבָּת כְּבִרְכַּת ה' אֱלֹהָיו אֲשֶּׁר נָתַן לוֹ:",
+            "<b>יט.</b> שֶּׁיַּעֲרוֹךְ שֻּׁלְחָן בְּכָל מוֹצָאֵי שַּׁבָּת וְיֹאכַל אֲפִלּוּ דָּבָר מוּעָט:",
+            "<b>כ.</b> שֶּׁיְּסַיֵּעַ לַחֲבֵרוֹ בְּכָל מַה שֶּׁיִּצְטָרֵךְ בְּגוּפוֹ וּבִדְבָר��יו:",
+            "<b>כא.</b> שֶּׁיִּתְוַדֶּה בְּכָל לַיְלָה קוֹדֶם שֶּׁיִּשַּׁן, מִלְּבַד הַלֵּילוֹת שֶּׁהֵן אֲסוּרוֹת בְּהֶסְפֵּד וּבְתַעֲנִית. וְיִתְאַבֵּל עַל עֲוֹנוֹתָיו וְעַל אֹרֶךְ גָּלוּתֵנוּ וְעַל חֻרְבַּן בֵּית מִקְדָּשֵּׁנוּ וְתִפְאַרְתֵּנוּ. שֶּׁיִּבָּנֶה בִּמְהֵרָה בְּיָמֵינוּ:",
+            "<b>כב.</b> שֶּׁיַּעֲשֶׂה יוֹם אֶחָד תַּעֲנִית בְּכָל חֹדֶשּׁ בְּיוֹם שֶּׁקּוֹרִין בַּתּוֹרָה, וְאִם לֹא יָכוֹל לְהִתְעַנּוֹת שֶּׁיִּתֵּן שְּׁנֵי פְשִּׁיטִין לִצְדָקָה:",
+            "<b>כג.</b> שֶּׁיְּקַיֵּם בְּהַצְנֵעַ לְכַלְכֵּל מַעֲשָׂיו הַטּוֹבִים כִּי הוּא עֲבוֹדַת ה' יִתְבָּרַךְ הַנִּבְחֶרֶת וְהָרְצוּיָה לְפָנָיו:"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Musar/Rishonim/Orchot Chaim L'HaRosh/Hebrew/merged.json

@@ -0,0 +1,191 @@
+{
+    "title": "Orchot Chaim L'HaRosh",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Orchot_Chaim_L'HaRosh",
+    "text": [
+        [
+            "<b>א.</b> לְהִתְרַחֵק מִן הַגַּאֲוָה בְּתַכְלִית הָרִיחוּק:",
+            "<b>ב.</b> וְכֵן מִן הַחֲנִיפוּת:",
+            "<b>ג.</b> וְכֵן מִן הַשֶּׁקֶר וְהַכָּזָב:",
+            "<b>ד.</b> וְכֵן מִן הַלֵּיצָנוּת:",
+            "<b>ה.</b> וְכֵן מִן הָרְכִילוּת:",
+            "<b>ו.</b> וְכֵן מִן הַכַּעַס:",
+            "<b>ז.</b> ח. שֶּׁיִּזָּהֵר מִמִּכְשּׁוֹל הַנְּדָרִים, וּמֵאוֹנָאוֹת הַבְּרִיּוֹת, הֵן בְּמָמוֹן הֵן בִּדְבָרִים. וּמִקִּנְאָתָם וּמִשִּׂנְאָתָם:",
+            "<b>ט.</b> שֶּׁלֹּא יְכַנֶּה שֵּׁם לַחֲבֵרוֹ, שֶּׁלֹּא יִקְרָאֶנּוּ בְּכִנּוּי שֶּׁכִּנּוּהוּ אֲחֵרִים, אִם לֹא יִהְיֶה נִזְכָּר וְנִכְבָּד בִּשְּׁמוֹ:",
+            "<b>י.</b> שֶּׁלֹּא יְסַפֵּר לְשּׁוֹן הָרָע וְשֶּׁלֹּא יְקַבְּלוֹ:",
+            "<b>יא.</b> שֶּׁלֹּא יֵשֵּׁב עִם יוֹשְּׁבֵי קְרָנוֹת, וְלֹא בִּישִּׁיבַת בָּתֵּי כְּנֵסִיּוֹת שֶּׁל עַמֵּי הָאָרֶץ:",
+            "<b>יב.</b> שֶּׁלֹּא יִסְתַּכֵּל בְּאִשָּׁה שֶּׁהִיא אֲסוּרָה לוֹ:",
+            "<b>יג.</b> שֶּׁלֹּא יָשִׂיחַ עַל כּוֹס שֶּׁל בְּרָכָה:",
+            "<b>יד.</b> שֶּׁלֹּא יְסַפֵּר מִשֶּׁיַּתְחִיל בָּרוּךְ שֶּׁאָמַר עַד שֶּׁיְּסַיִּיִם תְּפִלּוֹת לַחַשּׁ, וְלֹא בְּעוֹד שֶּׁשְּׁלִיחַ צִבּוּר חוֹזֵר וּמִתְפַּלֵּל הַתְּפִלָּה, אֶלָּא אִם כֵּן בְּדִבְרֵי תּוֹרָה, אוֹ בִּדְבַר מִצְוָה אוֹ לָתֵת שָּׁלוֹם וּלְהַחֲזִיר שָּׁלוֹם:",
+            "<b>טו.</b> שֶּׁלֹּא יְדַבֵּר בִּקְרִיאַת הַהַלֵּל, וְלֹא בְּעוֹד שֶּׁשְּׁלִיחַ צִבּוּר קוֹרֵא בַּתּוֹרָה:",
+            "<b>טז.</b> שֶּׁלֹּא יֹאכַל פַּת בַּעֲלֵי בָּתִּים שֶּׁל כּוּתִים וְלֹא שֶּׁל פַּלְטָר, אֶלָּא אִם כֵּן לֹא יִזְדַּמֵּן לוֹ שֶּׁל יִשְׂרָאֵל:",
+            "<b>יז.</b> שֶּׁלֹּא יִסְעוֹד בִּסְעוּדַת הָרְשּׁוּת. (וכפי מה שכתוב עוד להלן בסי' קכא):",
+            "<b>יח.</b> שֶּׁלֹּא יָשִׂיחַ שִׂיחָה בְּטֵלָה. וְיִזָּהֵר לִלְמוֹד בַּלַּיְלָה עַד שֶּׁיִּשַּׁן מִתּוֹךְ דִּבְרֵי תּוֹרָה, וְלֹא מִתּוֹךְ שִׂיחָה בְּטֵלָה:",
+            "<b>יט.</b> שֶּׁלֹּא יַכְנִיס עַצְמוֹ בְּסָפֵק חֲשֵּׁכָה. וְיַזְהִיר בְּנֵי בֵּיתוֹ עַל שְּׁמִירַת שַּׁבָּת, וְיַקְדִּים לְהִתְפַּלֵּל עֶרֶב שַּׁבָּת תְּפִלַּת מִנְחָה כְּדֵי שֶּׁיְּקַבֵּל עָלָיו הַשַּׁבָּת מִבְּעוֹד יוֹם:",
+            "<b>כ.</b> כְּשֶּׁיַּגִּיעַ עֵת תְּפִלָּה מִשָּׁלשּׁ תְּפִלּוֹת שֶּׁבַּיּוֹם, יַנִּיחַ כָּל עֲסָקָיו וְיִתְפַּלֵּל. וְרֹאשּׁ כָּל הַדְּבָרִים שֶּׁיִּשְּׁמוֹר אֶת עֵינָיו מִכָּל דָּבָר שֶּׁאֵינוֹ שֶּׁלּוֹ:",
+            "<b>כא.</b> אַל יְדַבֵּר בֵּין נְטִילַת יָדַיִם לְבִרְכַּת הַמּוֹצִיא. וְיַקְדִּים שָּׁלוֹם לְכָל אָדָם:",
+            "<b>כב.</b> לְבָרֵךְ אֶת בּוֹרְאוֹ שֶּׁהִשְׂבִּיעַ נֶפֶשּׁ שּׁוֹקֵקָה. וְאִם יְקַלְּלוּהוּ בְּנֵי אָדָם אוֹ יְחָרְפוּהוּ, אַל יָשִּׁיב לָהֶם דָּבָר אֶלָּא יְהֵא מִן הַנֶּעֱלָבִים:",
+            "<b>כג.</b> וְאַל יֵצֵא לָרִיב מַהֵר, וְיִתְרַחֵק מִן הַשְּׁבוּעוֹת. וּמִן הַנְּדָרִים, כִּי בַּעֲוֹן הַנְּדָרִים בָּנִים מֵתִים:",
+            "<b>כד.</b> וְיִתְרַחֵק מִן הַשְּׂחוֹק, וּמִן הַכַּעַס, כִּי מְבַלְבֵּל רוּחוֹ וְדַעְתּוֹ שֶּׁל אָדָם. וְשֶּׁיַּעֲבוֹד תָּמִיד לְיוֹצְרוֹ בְּאַהֲבָה. וְשֶּׁלֹּא יַנִּיחַ דָּבָר לַעֲשׂוֹת מֵעִנְיַן זֹאת הַתַּקָּנָה: ",
+            "<b>כה.</b>  לֶאֱהוֹב אֶת ה' בְּכָל לְבָבְךָ וּבְכָל נַפְשְּׁךָ וּבְכָל מְאֹדֶךָ. וְהַסְכֵּם בְּאָמְרְךָ אֶת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וְגוֹ' לִמְסוֹר גּוּפְךָ וּמָמוֹנְךָ עַל קְדֻשָּׁתוֹ. וּבָזֶה תְּקַיֵּם בְּעַצְמְךָ דִּבְרֵי הַמְּשּׁוֹרֵר כִּי עָלֶיךָ הוֹרַגְנוּ כָּל הַיּוֹם:",
+            "<b>כו.</b> לִבְטוֹחַ בַּה' בְּכָל לְבָבְךָ וּלְהַאֲמִין בְּהַשְּׁגָּחָתוֹ הַפְּרָטִית. וּבָזֶה תְּקַיֵּם בִּלְבָבְךָ הַיִּחוּד הַשָּׁלֵם, בְּהַאֲמִין בּוֹ כִּי עֵינָיו מְשּׁוֹטְטוֹת בְּכָל הָאָרֶץ, וְעֵינָיו עַל כָּל דַּרְכֵי אִישּׁ, וּבוֹחֵן לֵב וְחוֹקֵר כְּלָיוֹת, כִּי מִי שֶּׁאֵינוֹ מַאֲמִין ''אֲשֶּׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם'' אַף ''בְּאָנֹכִי ה' אֱלֹהֶיךָ'' אֵינוֹ מַאֲמִין. וְאֵין זֶה יִיחוּד שָּׁלֵם. כִּי זֶה הָיָה [<small>נ''א</small> הוּא] סְגֻלַּת יִשְׂרָאֵל עַל כָּל הָעַמִּים וְזֶה יְסוֹד כָּל הַתּוֹרָה כֻּלָּה:"
+        ],
+        [
+            "<b>כז.</b> לְהַרְחִיק גַּאֲוָה וָכַעַס, וּגְעַר בְּיֵצֶר הָרָע הַמַּשִּׂיאֲךָ לָלֶכֶת בְּדַרְכֵי לִבְּךָ. וְאַל יֵשְׂט, כִּי דְרָכָיו [<small>נ''א</small> ואל תשט אל דרכיו כי דרכיך] זַךְ וְיָשָּׁר:",
+            "<b>כח.</b> מִדְּבַר שֶּׁקֶר תִּרְחָק. וְאַל תּוֹצִיא שֵּׁם שָּׁמַיִם לְבַטָּלָה וְלֹא בְּמָקוֹם מְטֻנָּף:",
+            "<b>כט.</b> הָסֵר מִמְּךָ [<small>נ''א</small> משענת הקנה הרצוץ] מִשְּׁעֶנֶת בְּנֵי אָדָם, וְהַצְנֵעַ לֶכֶת עִם בּוֹרְאֶךָ. וְאַל תָּשִׂים זָהָב כִּסְלֶךָ, כִּי זֹאת תְּחִלַּת עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, וּפַזֵּר מָמוֹנְךָ כַּאֲשֶּׁר הוּא רְצוֹנוֹ. כִּי בְּיָדוֹ לְמַלְּאוֹת חֶסְרוֹנְךָ וְלָתֵת טֶרֶף בְּנֵי בֵּיתֶךָ:",
+            "<b>ל.</b> דַּע אֶת אֱלֹהֵי אָבִיךָ. וּדְבָרֶיךָ בְּמֹאזְנֵי צֶדֶק תִּשְּׁקֹל, וְהִין צֶדֶק יִהְיֶה לְךָ. וְיֵקַל בְּעֵינְיִךָ הוֹצָאַת מָמוֹנְךָ מֵהוֹצָאַת דְּבָרֶיךָ. וּפִיךָ אַל יְמַהֵר לְהוֹצִיא דָּבָר רָע עַד אֲשֶּׁר תִּשְּׁקְלֵהוּ בְּמֹאזְנֵי שִׂכְלֶךָ:",
+            "<b>לא.</b> וִידּוּי עַל עֲוֹנוֹתֶיךָ עֶרֶב וָבֹקֶר אַל יֶחְסַר. וְזִכְרוֹן צִיּוֹן וִירוּשָּׁלַיִם בְּשִּׁבְרוֹן לֵב וּבִדְאָגָה וּבַאֲנָחָה וּבְדִמְעָה:",
+            "<b>לב.</b> זְכֹר יוֹם הַמָּוֶת תָּמִיד. וְצֵידָה לַדֶּרֶךְ הָכֵן. וְשִׂים בֵּין עֵינֶיךָ שְּׁנֵי אֵלֶּה תָּמִיד. וְיִהְיוּ מְזֻמָּנִים לְךָ לְיוֹם הַפֵּירוּד, וּמִטָּתְךָ בְּדִמְעָה תַּמְסֶה. וִיבַהֲלוּךָ רַעְיוֹנֶיךָ מִדֵּי זָכְרְךָ חֶרְדַּת רַבָּן יוֹחָנָן זִכְרוֹנוֹ לִבְרָכָה:",
+            "<b>לג.</b> חָבֵר טוֹב הֱיֵה לְיִרְאֵי ה'. הִתְחַבֵּר בְּחֶבְרָתָם. וּמֵחֶבְרַת פּוֹעֲלֵי אָוֶן הַרְחֵק, וֶאֱהוֹב הַמּוֹכִיחִים:",
+            "<b>לד.</b> טוֹב וְיָשָּׁר לְךָ לְהַמְעִיט בְּעֵינֶיךָ פְּעֻלּוֹתֶיךָ הַטּוֹבִים וְהַגְדֵּל פְּשָּׁעֶיךָ. [<small>נ''א</small> ולהגדיל בעיניך פשעיך] וּלְהַרְבּוֹת חַסְדֵי בּוֹרַאֲךָ, וְיוֹצֶרְךָ מִבֶּטֶן, וְנוֹתֵן אָכְלְךָ בְּעִתּוֹ. וְלֹא תִּהְיֶה מְשַּׁמֵּשּׁ עַל מְנַת לְקַבֵּל פְּרָס בַּעֲשׂוֹתְךָ מִצְוֹתָיו:  ",
+            "<b>לה.</b>  יוֹמָם וָלַיְלָה זִכְרוֹ מִפִּיךָ אַל יָמוּשּׁ. בְּשָּׁכְבְּךָ תִּשְׁגֶּה בְּאַהֲבָתוֹ, וּבְקוּמֶךָ וּבְהִלּוּכֶךָ תִּמְצָאֶנּוּ, וַהֲקִיצוֹתָ בּוֹ תְּשַּׁעֲשָּׁע, וְהוּא יְיַשֵּׁר אוֹרְחוֹתֶיךָ:",
+            "<b>לו.</b> כַּוֵּן בִּתְפִלָּתְךָ, כִּי הַתְּפִלָּה הִיא עֲבוֹדַת הַלֵּב. וְאִם בִּנְךָ יְדַבֵּר לְךָ וְלֹא מִלִּבּוֹ, הֲלֹא יִחַר לְךָ, וּמַה תַּעֲשֶׂה טִפָּה סְרוּחָה לִפְנֵי מַלְכּוֹ שֶּׁל עוֹלָם. וְלֹא תִּהְיֶה כְּעֶבֶד שֶּׁמָּסְרוּ לוֹ מְלָאכָה נִכְבֶּדֶת לְטוֹבָתוֹ, וְחִבְּלָהּ. וְאֵיךְ יַעֲמֹד לִפְנֵי הַמֶּלֶךְ. וּמַה טּוֹב לְבַקִּשּׁ סְלִיחָה, עַל אָמְרְךָ סְלַח לָנוּ, בְּלֹא כַּוָּנָה. וְאִם אִי אֶפְשָּׁר בְּכָל הַתְּפִלּוֹת, בְּרָכָה רִאשּׁוֹנָה שֶּׁל שְּׁמוֹנֶה עֶשְׂרֶה, וּפָסוּק רִאשּׁוֹן שֶּׁל קְרִיאַת שְּׁמַע אַל יֶחְסַר. כִּי לֹא יָצָא חוֹבַת הַתְּפִלָּה מִי שֶּׁלֹּא כִּוֵּן בָּהֶם:",
+            "<b>לז.</b> לְמֹד פָּרָשִּׁיּוֹתֶיךָ עִם הַצִבּוּר, שְּׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם וּפֵרוּשּׁ רַשִּׁ''י ז''ל, וּתְדַקְדֵּק בּוֹ כַּאֲשֶּׁר תּוּכַל, וְכֵן יִהְיֶה לְךָ בַּגְּמָרָא, כִּי הָעוֹסֵק בַּגְּמָרָא מִדָּה טוֹבָה, וְנוֹתְנִין עָלֶיהָ שָׂכָר. וְאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה, וּתְנַן תַּלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם: "
+        ],
+        [
+            "<b>לח.</b> מִכָּל מַאֲכָל אֲשֶּׁר יֵאָכֵל וּמִכָּל מַשְּׁקֶה אֲשֶּׁר יִשָּׁתֶה, אַל תִּהְיֶה בְּלֹא בְּרָכָה תְּחִלָּה וָסוֹף. וְכַוֵּן בָּהּ כַּאֲשֶּׁר תּוּכַל. וְכַסֵּה רֹאשְּׁךָ כְּשֶּׁתַּזְכִּיר אֶת ה', וְיָזְמוּ [<small>נ''א</small> ותסגור] עֵינֶיךָ. כִּי מִדֵּי דַּבְּרוֹ בוֹ, אַל תְּהִי כָּאָמוּר: ''בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי'':",
+            "<b>לט.</b> נְטוֹל יָדֶיךָ לַתְּפִלָּה וְלַאֲכִילָה, וּבְעֵת צֵאתְךָ מִצְרָכֶיךָ בָּרֵךְ אֲשֶּׁר יָצַר, וְעַל נְטִילַת יָדַיִם לֹא תְּבָרֵךְ, אִם לֹא קִנַּחְתָּ אוֹ שִּׁפְשַּׁפְתָּ, וְתִרְצֶה לְהִתְפַּלֵּל מִיָּד אָז תִּתְפַּלֵּל [<small>נ''א</small> תברך] אֲשֶּׁר יָצַר וְעַל נְטִילַת יָדָיִם:",
+            "<b>מ.</b> גְּדִילִים תַּעֲשֶׂה לָךְ, עַל אַרְבַּע כַּנְפוֹת כְּסוּתְךָ. לְמַעַן תִּזְכּוֹר וְקַדֵּשּׁ עַצְמְךָ בְּכָל דְּבָרֶיךָ. וֶהֱוֵי צָנוּעַ בְּבֵית הַכִּסֵּא. וְעִם בֵּיתְךָ, כִּי אֲפִלּוּ שִׂיחָה קַלָּה שֶּׁבֵּין אִישּׁ לְאִשְּׁתּוֹ, עָתִיד לִיתֵּן עָלֶיהָ אֶת הַדִּין, וְאַל תִּנְהַג עַצְמְךָ בְּקַלּוּת רֹאשּׁ. וִיהִי מוֹרָא שָּׁמַיִם עָלֶיךָ, וְהִשָּׁמֵר מִלְּהִסְתַּכֵּל בְּאִשָּׁה וַאֲפִלּוּ פְּנוּיָה. וּמְזוּזוֹת עַל פִּתְחֵי בֵיתְךָ אַל יֶחְסָרוּ:",
+            "<b>מא.</b> סוֹד אַחֵר אַל תְּגַל. גַּם אֶת הַדְּבָרִים אֲשֶּׁר יְדַבְּרוּ לְפָנֶיךָ שֶּׁלֹּא עַל דֶּרֶךְ סוֹד, טוֹמְנֵהוּ בְּקִירוֹת לִבֶּךָ. [<small>נ''א</small> טמנם בקרב לבך] גַּם אִם תִּשְּׁמְעֶנּוּ מֵאַחֵר, אַל תֹּאמַר כְּבָר שָּׁמַעְתִּי זֶה. וּמִשּׁוֹכֶבֶת חֵקֶיךָ שְּׁמוֹר פִּתְחֵי פִּיךָ:",
+            "<b>מב.</b> עֶרֶב וָבֹקֶר וְצָהֳרַיִם שְּׁמוֹר הָעִתִּים הַקְּבוּעִים לַתְּפִלָּה, וּפְתַח לִבְּךָ שָּׁעָה אַחַת קוֹדֶם תְּפִלָּה. וֶהֱוֵי זָהִיר שֶּׁתִּהְיֶה מֵעֲשָׂרָה הָרִאשּׁוֹנִים. וְאַל תְּדַבֵּר ��ִׂיחָה בְּטֵלָה בְּבֵית הַכְּנֶסֶת. וּתְפִלִּין עַל רֹאשְּׁךָ וְעַל זְרֹעֲךָ אַל יֶחְסָרוּ:",
+            "<b>מג.</b> פַּלֵּס מַעְגַּל רַגְלֶיךָ, לְיַשֵּׁר עַצְמְךָ בְּדֶרֶךְ בֵּינוֹנִי בְּמַאֲכָל וּבְמִשְׁתֶּה, וּבְכָל מִדּוֹתֶיךָ. וְאַל תֵּט יָמִין וּשְׂמֹאל. וּבְדִבּוּרֶיךָ וּבְהַסְבָּרַת פָּנִים, עִם הָאֱמוּנָה. וּרְדוֹף אַחַר הַשָּׁלוֹם:",
+            "<b>מד.</b> קְבַע עִתִּים לַתּוֹרָה, קוֹדֶם אֲכִילָה וּשְּׁכִיבָה, וְדִבַּרְתָּ בָּם עַל שֻּׁלְחָנֶךָ. וְהִזְהַרְתָּ בָּם אַנְשֵּׁי בֵּיתְךָ לְהַדְרִיכָם עַל פִּי הַתּוֹרָה, בְּכָל הַדְּבָרִים הַצְרִיכִים אַזְהָרָה. לִשְׁמוֹר פִּיהֶם מִלְּהִתְהַלֵּל, [<small>נ''א</small> מלהתחלל] כִּי תְּחִלַּת דִּינוֹ שֶּׁל אָדָם קָבַעְתָּ עִתִּים לַתּוֹרָה:",
+            "<b>מה.</b> שְׂמַח בְּשָּׁמְעֲךָ תּוֹכַחַת, כְּמוֹצֵא שָּׁלָל רָב. וְהוֹכַח לְחָכָם וְיֶאֱהָבֶךָ. כִּי טוֹבָה תּוֹכַחַת מְגֻלָּה מֵאַהֲבָה מְסוּתָּרֶת, וְלַמּוֹכִיחִים יִנְעָם:",
+            "<b>מו.</b> תְּחִלַּת מַעֲשֶׂיךָ הַבֵּט סוֹפָם, וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְּנֶגֶד הֶפְסֵדָה. כִּי הֶחָכָם עֵינָיו בְּרֹאשּׁוֹ:",
+            "<b>מז.</b> הִזָּהֵר שֶּׁלֹּא תִּסְמוֹךְ בִּלְבָבְךָ, וּשְּׁמַע עֵצָה וְקַבֵּל מוּסָר, וְתִּהְיֶה זָרִיז לַעֲשׂוֹת כָּל מַה שֶּׁמֻּטָּל עָלֶיךָ לַעֲשׂוֹת, וּמִכָּל מִשְׁמָר נְצוֹר לִבֶּךָ:",
+            "<b>מח.</b> אַל תָּקוּם מִמִּטָּתְךָ כְּאִישּׁ עָצֵל, כִּי אִם בִּזְרִיזוּת כְּדֵי לַעֲבוֹד לְיוֹצְרֶךָ:",
+            "<b>מט.</b> אַל תְּאַחֵר לָרוּץ אֶל בֵּית הַתְּפִלָּה. וְשָּׁמַרְתָּ רַגְלֶיךָ פֶּן יִהְיוּ מְטֻנָּפוֹת. אַל תָּשִׂים לִבְּךָ אֲחוֹרַנִּית בִּשְּׁעַת הַתְּפִלָּה, וְהִתְכַּוֵּין לְבָרֵךְ לְיוֹצְרֶךָ:",
+            "<b>נ.</b> אַל תְּדַבֵּר בְּלַעֲגֵי שָׂפָה וּבְלָשּׁוֹן אֲחֶרֶת, כָּל עֵת שֶּׁהַחַזָּן מִתְפַּלֵּל, וְתַעֲנֶה אָמֵן:",
+            "<b>נא.</b> אַל תִּנְשֶּׁה פְּגִיעַת הַמָּוֶת שֶּׁתָּבוֹא פִּתְאוֹם, וְתִזְכּוֹר מַעֲמַד הַדִּין:",
+            "<b>נב.</b> אַל תִּתְעַסֵּק בְּמִצְוָה כְּדֵי לְקַבֵּל פְּרָס, וְאַל תִּרְחַק מִן הָעֲבֵרוֹת מִפְּנֵי הָעוֹנֶשּׁ, רַק עֲבוֹד מֵאַהֲבָה:"
+        ],
+        [
+            "<b>נג.</b>  אַל תִּתְרַשֵּׁל בְּמִצְוָה אִם בָּאָה לְיָדְךָ וְתַעֲשֶׂנָּה לְשֵּׁם שָּׁמַיִם בְּלֹא אִיחוּר:",
+            "<b>נד.</b> אַל תִּתְעַצֵל בְּבִרְכַּת הַלְּבָנָה שֶּׁאִם לֹא זָכוּ יִשְׂרָאֵל אֶלָּא לְהַקְבִּיל פְּנֵי שְּׁכִינָה בְּכָל חוֹדֶשּׁ דַּיָּם:",
+            "<b>נה.</b> אַל תַּעֲשֶׂה דָּבָר שֶּׁיַּלְעִיגוּ הַבְּרִיּוֹת, שֶּׁדַּרְכָּם לְהַעֲלִים הַטּוֹבוֹת וּלְגַלּוֹת הָרָעוֹת:",
+            "<b>נו.</b> אַל תַּקְלֶה אָבִיךָ וְאִמְּךָ, וְאַל תְּצַעֵר אוֹתָם, וְכַבְּדֵם כְּפִי יְכָלְתְּךָ כָּל יְמֵיהֶם:",
+            "<b>נז.</b> אַל יִהְיוּ פָנֶיךָ זְעוּמוֹת נֶגֶד עוֹבְרִים וְשָּׁבִים, וְקַבֵּל אוֹתָם בְּפָנִים מְאִירִים:",
+            "<b>נח.</b> אַל תִּשְּׁכַּח לְהַעֲנִיק לָהֶם צֵדָה וְלָעֲשׂוֹת לְוָיָה לָהֶם, וּתְנַחֲמֵם בִּדְבָרִים:",
+            "<b>נט.</b> אַל תָּשִׂים עֵינְךָ לְמִי שֶּׁעָלָה לְעוֹשֶּׁר יוֹתֵר מִמְּךָ, אֶלָּא לְמִי שֶּׁהוּא תַּחְתֶּיךָ:",
+            "<b>ס.</b> אַל תְּבַהֵל לִקְצוֹף מִשּׁוּם דָּבָר. וְהַאֲרֵךְ אַפֶּךָ, פֶּן תְּאַבֵּד אֶת חָכְמָתֶךָ:",
+            "<b>סא.</b> אַל תּוֹצֵא מִמְּךָ עִקְּשּׁוּת פֶּה וְנִבּוּל פֶּה כִּי עַל כָּל דְּבָרֶיךָ תָּבֹא בְּמִשְּׁפָּט:",
+            "<b>סב.</b> אַל תַּחֲזִיק כַּעַסְךָ עִם חֲבֵירְךָ יוֹם אֶחָד, וְתִכָּנַע לְפָנָיו לְבַקֵּשּׁ מִמֶּנּוּ מְחִילָה קוֹדֶם:",
+            "<b>סג.</b> אַל תְּדַבֵּר בְּצַוָּאר עָתָק וְאַל תָּעִיז מֶצַח שֶּׁלֹּא לְקַבֵּל עָלֶיךָ יִרְאַת שָּׁמַיִם:",
+            "<b>סד.</b> אַל תָּשִּׁיב לִמְחָרְפֶיךָ וְלִמְכַזְּבֶיךָ, [<small>נ''א</small> ולמבזיך] וְתָשִׂים יָד לַפֶּה וּשְּׁתוֹק, פֶּן יֵחַם לְבָבְךָ:",
+            "<b>סה.</b> אַל תִּתְעַבֵּר עַל רִיב לֹא לָךְ, כִּי לְסוֹף הֵם יַשְּׁלִימוּ בֵּינֵיהֶם וְאַתָּה תִּשָּׁאֵר בְּכַעַס:",
+            "<b>סו.</b> אַל תִּתְגָּאֶה עַל הַבְּרִיּוֹת, וְתִהְיֶה שְּׁפַל רוּחַ, וְכֶעָפָר שֶּׁהַכֹּל דָּשִּׁין בּוֹ:",
+            "<b>סז.</b> אַל תְּהִי בָּז לְכָל אָדָם וּלְכָל דָּבָר, שֶּׁאֵין לְךָ אָדָם שֶּׁאֵין לוֹ שָּׁעָה וְאֵין לְךָ דָּבָר שֶּׁאֵין לוֹ מָקוֹם:",
+            "<b>סח.</b> צֶדֶק צֶדֶק תִּרְדּוֹף, כִּי רוֹדֵף צְדָקָה וָחֶסֶד יִמְצָא חַיִּים צְדָקָה וְכָבוֹד. וְאַל יֶחְסַר מִמַּחֲצִית הַשֶּׁקֶל בְּכָל שָּׁנָה בְּפַעַם אֶחָד, וּבְכָל חֹדֶשּׁ וּבְכָל שָּׁבוּעַ כְּפִי מִסַּת יָדְךָ. וּבְכָל יוֹם לֹא תֶּחְסַר מַתָּנָה מוּעֶטֶת לְכָל הַפָּחוֹת קוֹדֶם תְּפִלָּה. וְאִם הִגִּיעַ לְמַעֲשֵׂר תִּתֵּן. וִיהִי טֶרֶף בְּבֵיתְךָ. בְּכָל אֲשֶּׁר תִּמְצָא יָדְךָ לִגְמוֹל, הֵן לַחַיִּים הֵן לַמֵּתִים הֵן לַעֲנִיִּים הֵן לַעֲשִּׁירִים:",
+            "<b>סט.</b> רְצֵה בַּאֲשֶּׁר יִרְצֶה יוֹצֶרְךָ, שְׂמַח בְּחֶלְקְךָ אִם מְעַט וְאִם הַרְבֵּה. וְהִתְחַנֵּן לְפָנָיו תָּמִיד לְהַטּוֹת לְבָבְךָ לְעֵדוֹתָיו. וּבִשְּׁאָר דְּרָכֶיךָ הַשְּׁלֵךְ עַל ה' יְהָבְךָ. וְאַל יִקְשֶּׁה בְּעֵינְיִךָ לְהוֹצִיא לִכְבוֹד הַשַּׁבָּת וְיוֹם טוֹב בְּכָל הַצָרִיךְ. וְהִשְּׁתַּדֵּל לְכַבְּדָם, וּלְקַבְּלָם מִבְּעוֹד יוֹם. וּלְהִתְעַנֵּג בָּהֶם בַּאֲכִילָה וּשְּׁתִיָּה, וְחֶצְיוֹ לְבֵית הַמִּדְרָשּׁ. וְכַבְּדֵהוּ בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ, לַעֲרוֹךְ שֻּׁלְחָן בְּמוֹצָאֵי שַּׁבָּת:",
+            "<b>ע.</b> אַל תִּישַּׁן כְּעָצֵל שֵּׁנָה רַבָּה, וְתַרְגִּיל אֶת עַצְמְךָ לְהָקִיץ בְּהָנֵץ הַחַמָּה, וּלְקוֹל הַצִפּוֹר קוּם מִמִּטָּתְךָ:",
+            "<b>עא.</b> אַל תִּתְפַּלֵּל בְּלֹא נְקִיּוּת כַּפַּיִם וּבְלֹא טָהֳרָה, כִּי תְּפִלָּתְךָ לֹא תְּהֵא נִשְּׁמַעַת:",
+            "<b>עב.</b> אַל תִּתְפַּלֵּל כִּי אִם בְּכַוָּנַת הַלֵּב וּבְנַחַת, כְּדֵי שֶּׁיִּשְּׁמַע הָאוֹזֶן:",
+            "<b>עג.</b> אַל תִּשְּׁכַּח צוּר יְלָדְךָ וּמְחוֹלְלֶךָ, וּבְכָל דְּרָכֶיךָ דָּעֵהוּ וּתְבִיאֵהוּ [<small>נ''א</small> ותשווהו] לְנֶגְדְּךָ תָּמִיד:"
+        ],
+        [
+            "<b>עד.</b> אַל תַּרְבֶּה לִשְׂמוֹחַ. וּזְכוֹר כִּי רוּחַ חַיְּיִךָ. אַתָּה נוֹצָר מֵעָפָר, וְאַחֲרִיתְךָ רִמָּה:",
+            "<b>עה.</b> אַל תֹּאמַר עַל שּׁוּם מִצְוָה אֶעֱשֶׂה אוֹתָהּ לְמָחָר, שֶּׁמֶּא לֹא תִּפָּנֶה לַעֲשׂוֹת:",
+            "<b>עו.</b> אַל תִּפָּרֵד מֵהֶגְיַית [<small>נ''א</small> מהגיון] חָ��ְמָה וּמוּסָר, וְתִתְאַבֵּק בַּעֲפַר רַגְלֵי חֲכָמִים וְהִתְחַכֵּם:",
+            "<b>עז.</b> אַל תַּנִּיחַ דֶּרֶךְ חֲסִידוּת, אַף עַל פִּי שֶּׁמַּלְעִיגִין עָלֶיךָ, וְאַל תֵּבוֹשּׁ לִדְבַר מִצְוָה:",
+            "<b>עח.</b> אַל תִּקְפֹּץ יָדְךָ מִלִּתֵּן תָּמִיד אֶל הָעֲנִיִּים וְלָאֶבְיוֹנִים, וּמִבְּשָׂרְךָ אַל תִּתְעַלָּם:",
+            "<b>עט.</b> אַל תְּאַחֵר לָרוּץ וּלְמַהֵר וּלְהָכִין לִפְנֵיהֶם שֻּׁלְחָן וָלֶחֶם, כִּי שֶּׁמֶּא הֵם רְעֵבִים:",
+            "<b>פ.</b> אַל תִּתְעַצֵל לְהָבִיא מַעֲשֵׂר אֶל בֵּית הָאוֹצָר, כִּי מַתָּן בַּסֵּתֶר יִכְפֶּה אָף:",
+            "<b>פא.</b> אַל תַּבִּיט לְמִי שֶּׁהוּא קָטָן מִמְּךָ בַּעֲבוֹדָה וּבְיִרְאָה, כִּי אִם לְגָדוֹל מִמְּךָ:",
+            "<b>פב.</b> אַל תָּרִים יָדְךָ עַל חֲבֵרְךָ, וְאַף אִם הוּא מְקַלֵּל אֶת אָבִיךָ וְאֶת אִמְּךָ בְּפָנֶיךָ:",
+            "<b>פג.</b> אַל תּוֹצִיא דִּבָּה וּלְשּׁוֹן הָרָע עַל שּׁוּם בְּרִיָּה, וְלֹא לְזוּת וּרְכִילוּת:",
+            "<b>פד.</b> אַל תְּהִי נִבְהָל לְהָשִּׁיב בְּעַזּוּת לְמִי שֶּׁאָמַר דְּבָרִים אֲשֶּׁר לֹא טוֹבִים:",
+            "<b>פה.</b> אַל תַּשְּׁמִיעַ בַּחוּץ קוֹלֶךָ, וְאַל תִּהְיֶה צוֹוֵחַ כַּבְּהֵמָה. וּדְבָרֶיךָ יִהְיוּ בְּנַחַת:",
+            "<b>פו.</b> אַל תַּלְבִּין פְּנֵי חֲבֵרְךָ בָּרַבִּים, כִּי הָעוֹשֶׂה כֵּן אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:",
+            "<b>פז.</b> אַל תַּרְאֶה יְכוֹלֶת נֶגֶד שּׁוּם אָדָם אִם יָדְךָ גָּבְרָה, כִּי לֹא תֵדַע אִם תַּחֲלוֹשּׁ:",
+            "<b>פח.</b> אַל תִּרְדּוֹף אַחַר הַכָּבוֹד, וְלֹא תַּעֲלֶה בְּמַעֲלָה שֶּׁאֵינָה רְאוּיָה לָךְ:",
+            "<b>פט.</b> אַל יְכַבְּדוּךָ בְּנֵי אָדָם פֶּן יְבַעֵט וְיַשְּׁפִּילְךָ:",
+            "<b>צ.</b> אַל תֶּרֶף יָדְךָ מִלְּבַקִּשּׁ רֵעִים וְאוֹהֲבִים. וְאַל יִמְעַט לְפָנְיִךָ שׂוֹנֵא אֶחָד:",
+            "<b>צא.</b> אַל תְּגַנֶּה מֶקַּח חֲבֵרְךָ, וְאַל תַּחֲלִישּׁ דַּעְתּוֹ כִּי זֶה מִנְהָג לַחֲסֵירֵי דַּעַת:",
+            "<b>צב.</b> אַל תֹּאמַר בְּצִדְקָתִי [<small>נ''א</small> בצדקתי העשרתי], וְתִירָא שֶּׁלֹּא תְּקַבֵּל שְׂכָרְךָ בָּעוֹלָם הַזֶּה:",
+            "<b>צג.</b> אַל תַּטֶּה אֶת חֲבֵרְךָ מִדֶּרֶךְ טוֹבָה אֶל דֶּרֶךְ רָעָה, כְּגוֹן מֵסִית וּמַדִּיחַ וְכַיּוֹצֵא בָּזֶה:",
+            "<b>צד.</b> אַל תֹּאכַל אֲכִילָה גַּסָּה עַד שֶּׁתְּמַלֵּא כְּרֵסְךָ, כִּי הַרְבֵּה חֳלָאִים בָּאִים עַל רוֹב אֲכִילָה:",
+            "<b>צה.</b> אַל תְּהִי בְּסוֹבְאֵי יַיִן בְּזוֹלְלֵי בָּשָׂר, פֶּן תִּשְּׁכַּח אֶת בּוֹרַאֲךָ וְתַחְלִיא. [<small>נ''א</small> ותחטא]:",
+            "<b>צו.</b> אַל תַּטִּיל אֵימָה יְתֵירָה בְּתוֹךְ בֵּיתְךָ כִּי הַרְבֵּה קִלְקוּלִים בָּאִים עַל רוֹב מוֹרָא:",
+            "<b>צז.</b> אַל תִּתְיַחֵד עִם שּׁוּם אִשָּׁה חוּץ מֵאִשְּׁתְּךָ וְאִמְּךָ וּבִתְּךָ, וַאֲפִלּוּ עִם שְּׁתֵּי נָשִּׁים:",
+            "<b>צח.</b> אַל תְּשַּׁבֵּחַ אִשָּׁה בְּיָפְיָהּ וּבְטוּב מַעֲשֶׂיהָ, פֶּן יְאַשְּׁרוּהָ הַשּׁוֹמְעִים:",
+            "<b>צט.</b> אַל תִּתֵּן תִּפְאֶרֶת לְעַצְמְךָ וְאַל תְּיַקִּר גּוּפְךָ בְּעֵינֶיךָ, וְתַקְטִין אֶת עַצְמֶךָ:",
+            "<b>ק.</b> אַל תְּבַהֵל מַעֲשֶׂיךָ:",
+            "<b>קא.</b> אַל תַּרְבֶּה לְדַבֵּר בִּדְבָרִים הַמּוֹעִילִים, וּבְלֹא נֶזֶק, כִּי אִם בְּקוֹצֶר לָשּׁוֹן:",
+            "<b>קב.</b> אַל תֶּרֶף יָדְךָ לִקְנוֹת לְךָ חָבֵר נֶאֱמָן וּשְּׁמוֹר אוֹתוֹ, וְאַל תְּאַבְּדֵהוּ כִּי טוֹב:"
+        ],
+        [
+            "קג. אַל תְּפַתֶּה אֶת חֲבֵרְךָ בְּשִׂפְתֵי חֲלָקוֹת וּבַחֲנִיפוּת, וְאַל תְּדַבֵּר בְּלֵב וָלֵב:",
+            "<b>קד.</b> אַל תַּכְעִיס [<small>נ''א</small> תונה] לְשּׁוּם נָכְרִי כִי אֵין נָכְרִי שֶּׁאֵין לוֹ שָּׁעָה וְעֶבְרָתָם שְּׁמוּרָה נֶצַח:",
+            "<b>קה.</b> אַל תִּתְחַבֵּר לְאָדָם רָע וְחוֹטֵא וְכַעֲסָן וּכְסִיל פֶּן תָּבִיא כְּלִמּוֹת עָלֶיךָ:",
+            "<b>קו.</b> אַל תַּעֲלֶה בְּדַעְתְּךָ לְנַצֵחַ אֶת הֶחָכָם, כִּי לֹא תַּרְבֶּה עַל חָכְמָתְךָ חָכְמָה:",
+            "<b>קז.</b> אַל תְּהִי קַפְּדָן לְדָבָר מוּעָט נֶגֶד שּׁוּם אָדָם, פֶּן תְּלַקֵּט שׂוֹנְאִים עַל חִנָּם:",
+            "<b>קח.</b> אַל תְּהִי לָהוּט לָדַעַת הַסְּתָרִים שֶּׁבֵּין אָדָם לַחֲבֵרוֹ וְדָבָר הַמְּכֻסֶּה מִמְּךָ:",
+            "<b>קט.</b> אַל תַּעַשׂ בַּסֵּתֶר מַה שֶּׁתִּתְבַּיֵּשּׁ בְּגָלוּי, וְאַל תֹּאמַר מִי רוֹאֵנִי:",
+            "<b>קי.</b> אַל תַּחְשּׁוֹב עָוֹן לְמִי שֶּׁיָּבוֹא לְהִתְנַצֵל לְפָנֶיךָ אִם אֱמֶת וְאִם שֶּׁקֶר:",
+            "<b>קיא.</b> אַל תִּסְמוֹךְ לְיַד מַתְּנַת בָּשָׂר וָדָם, וְתַעֲבוֹד לְבַקִּשּׁ מְזוֹנוֹתֶיךָ:",
+            "<b>קיב.</b> אַל יְהִי מָמוֹן שֶּׁלְּךָ חָבִיב עָלֶיךָ יוֹתֵר מִגּוּפְךָ, כְּמוֹ לַעֲבוֹר עַל הַמֶּכֶס וְלָלֶכֶת יְחִידִי:",
+            "<b>קיג.</b> אַל תִּתֵּן בִּלְבָבְךָ קִנְאָה שֶּׁזּוֹ הִיא חוֹלָה רָעָה שֶּׁאֵין לָהּ רְפוּאָה: במהדורת התוי''ט אין תקנה קי''ד כלל. הוספנו התקנה עפ''י כת''י:",
+            "<b>קיד.</b> אַל תְּהִי רָגִיל לֹא בִּשְּׁבוּעָה וְלֹא בִּנְדָרִים כִּי בַּעֲוֹן נְדָרִים בָּנִים מֵתִים:",
+            "<b>קטו.</b> אַל תַּרְגִּיל לִשָּׁבַע עַל גּוּפְךָ וַאֲפִלּוּ עַל דְּבַר אֱמֶת:",
+            "<b>קטז.</b> אַל תְּאַחֵר לַעֲשׂוֹת תְּשּׁוּבָה שְּׁלֵמָה, וּלְבַקֵּשּׁ רְפוּאָה לְחוֹלִי נַפְשֶּׁךָ:",
+            "<b>קיז.</b> אַל תַּעֲמוֹל לָרוּחַ, וְאַל תִּשְּׁמַע דְּבָרִים בְּטֵלִים:",
+            "<b>קיח.</b> אַל תְּכַנֶּה שֵּׁם רָע [<small>נ''א</small> לחברך] כִּי הַמְכַנֶּה שֵּׁם [<small>נ''א</small> רע] לַחֲבֵרוֹ אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:",
+            "<b>קיט.</b> אַל תִּבְטַח בְּעָשְּׁרְךָ, כִּי הַבּוֹטֵחַ בְּעָשְּׁרוֹ מְלַקִּט שׂוֹנְאִים, וְיִכָּשֵּׁל תַּחַת שׂוֹנְאָיו:",
+            "<b>קכ.</b> אַל תְּהִי סַרְבָּן אֶל אַנְשֵּׁי עִירְךָ, לְבַטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹן אֲחֵרִים:",
+            "<b>קכא.</b> אַל תַּרְגִּיל עַצְמְךָ לֶאֱכוֹל חוּץ מִבֵּיתְךָ, עִם קִבּוּץ הַרְבֵּה שֶּׁלֹּא לִסְעוּדַת מִצְוָה:",
+            "<b>קכב.</b> אַל תְּשַּׁבֵּר [<small>נ''א</small> תשכר] גּוּפְךָ לְהִשְּׁתַּכֵּר מִיַּיִן, פֶּן תִּהְיֶה מְגֻנֶּה וּתְנַבֵּל אֶת פִּיךָ וְתִתְחָרֵט:",
+            "<b>קכג.</b> אַל תִּכְעֹס בְּאִשְּׁתְּךָ, וְאִם רִחַקְתָּ אוֹתָהּ בִּשְׂמאֹל קָרֵב אוֹתָהּ בְּיָמִין בְּלֹא אִיחוּר:",
+            "<b>קכד.</b> אַל תְּבַזֶּה אֶת אִשְּׁתְּךָ וְכַבֵּד אוֹתָהּ, וּתְסִירֶנָּה מִן הַחֵטְא:",
+            "<b>קכה.</b> אַל תְּהִי רָגִיל לֵישֵּׁב עִם הַלֵּצִים פְּחוּתֵי הַנֶּפֶשּׁ פֶּן יַחֲטִיאוּךָ:",
+            "<b>קכו.</b> אַל תִּתְעַצֵל לְבַקֵּשּׁ חָכְמָה, וּלְיַסֵּר אֶת חֲבֵרְךָ בְּסֵתֶר וְדֶרֶךְ כָּבוֹד:",
+            "<b>קכז.</b> אַל תְּדַבֵּר בְּלֹא עִתּוֹ וּבְדָבָר שֶּׁאֵין בּוֹ תּוֹעֶלֶת, וּשְּׁמוֹר פִּתְחֵי פִיךָ:",
+            "<b>קכח.</b> אַל תְּדַבֵּר עִם מְהוֹלָל וּמְשֻּׁגָּע, שֶּׁלֹּא יְקַבֵּל דְּבָרֶיךָ וִיבַזֶּה אוֹתָם:",
+            "<b>קכט.</b> אַל תְּהִי כְּפוּי טוֹבָה, וְכַבֵּד כָּל מִי שֶּׁפָּתַח לְךָ פֶּתַח לְבַקִּשּׁ דֵּי סִפּוּקְךָ:",
+            "<b>קל.</b> אַל תּוֹצִיא מִפִּיךָ דְּבַר שֶּׁקֶר וְכָזָב, וְנֶאֱמָן לְכָל אָדָם וַאֲפִלּוּ לְנָכְרִי:",
+            "<b>קלא.</b> אַל תִּתְעַצֵל לְהַקְדִּים שָּׁלוֹם לְכָל אָדָם, וַאֲפִלּוּ לְנָכְרִי מִפְּנֵי דַרְכֵי שָּׁלוֹם:",
+            "<b>קלב.</b> אַל תַּרְגִּיל עַצְמְךָ לַעֲמוֹד, כִּי אִם אֵצֶל חָכָם, וּשְּׁמַע וְהַאֲזִין דְּבָרָיו:"
+        ],
+        [
+            "אוֹרַח חַיִּים לְמַעְלָה לְמַשְׂכִּיל לְמַעַן סוּר מִשְּׁאוֹל מָטָה:<br><b>א.</b> שֶּׁיַּפְרִישּׁ מַעֲשֵׂר מִכָּל רֶוַח שֶּׁיָּבִיא ה' יִתְעַלֶּה לְיָדוֹ:",
+            "<b>ב.</b> שֶּׁיִּתֵּן מִיָּד לִצְדָקָה אֲשֶּׁר תַּשִּׂיג יָדוֹ, וְלִבְסוֹף כָּל חֹדֶשּׁ וּלְסוֹף כָּל שָּׁנָה זָהָב וָחֵצִי:",
+            "<b>ג.</b> שֶּׁיִּתְפַּלֵּל עֶרֶב וָבֹקֶר בְּכָל יוֹם עִם הַצִבּוּר:",
+            "<b>ד.</b> שֶּׁיָּנִיחַ תְּפִלִּין בְּכָל יוֹם:",
+            "<b>ה.</b> שֶּׁיִּקְבַּע מְזוּזָה בְּכָל שַּׁעֲרֵי בֵּיתוֹ הַמְחֻיָּבִים בִּמְזוּזָה:",
+            "<b>ו.</b> שֶּׁיִּקְבַּע עִתִּים לַתּוֹרָה:",
+            "<b>ז.</b> שֶּׁיִּהְיֶה נֶאֱמָן בְּמַשָּׂאוֹ וּבְמַתָּנוֹ וּבְדִבּוּרוֹ:",
+            "<b>ח.</b> שֶּׁיְּכַבֵּד לוֹמְדֵי תּוֹרָה בְּכָל יְכָלְתּוֹ:",
+            "<b>ט.</b> שֶּׁיּוֹכִיחַ אֶת עֲמִיתוֹ וְלֹא יִשָּׂא עָלָיו חֵטְא:",
+            "<b>י.</b> שֶּׁיָּדִין אֶת חֲבֵרוֹ לְכַף זְכוּת:",
+            "<b>יא.</b> שֶּׁיִּמְחוֹל בְּכָל לַיְלָה קוֹדֶם שֶּׁיָּלִין לְכָל מִי שֶּׁחָטָא לוֹ בִּדְבָרִים:",
+            "<b>יב.</b> שֶּׁיִּשְּׁתַּדֵּל לְהַכְנִיס שָּׁלוֹם בֵּין אִישּׁ לְאִשְּׁתּוֹ וּבֵין אָדָם לַחֲבֵרוֹ:",
+            "<b>יג.</b> שֶּׁיַּזְהִיר אֶת בְּנֵי בֵּיתוֹ עַל הַתְּפִלָּה וְעַל נְטִילַת יָדַיִם וְעַל בִּרְכַּת הַנֶּהֱנִין:",
+            "<b>יד.</b> שֶּׁיִּפְרַע הַתָּמִיד בְּכָל שִּׁשִּׁי:",
+            "<b>טו.</b> שֶּׁיִּלְמוֹד הַפָּרָשָּׁה בְּכָל שָּׁבוּע שְּׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם, וּפֵרוּשּׁ רַשִּׁ''י ז''ל:",
+            "<b>טז.</b> שֶּׁיִּקְרָא אִגֶּרֶת הַתְּשּׁוּבָה שֶּׁחִבֵּר רַבֵּינוּ יוֹנָה ז''ל בַּשָּׁבוּע שֶּׁיָּחוּל רֹאשּׁ הַשָּׁנָה לִהְיוֹת בְּתוֹכָהּ:",
+            "<b>יז.</b> שֶּׁיִּקְבַּע סְעוּדָה שְּׁלִישִּׁית בְּכָל שַּׁבָּת אַחַר מִנְחָה:",
+            "<b>יח.</b> שֶּׁיְּכַבֵּד אֶת הַשַּׁבָּת כְּבִרְכַּת ה' אֱלֹהָיו אֲשֶּׁר נָתַן לוֹ:",
+            "<b>יט.</b> שֶּׁיַּעֲרוֹךְ שֻּׁלְחָן בְּכָל מוֹצָאֵי שַּׁבָּת וְיֹאכַל אֲפִלּוּ דָּבָר מוּעָט:",
+            "<b>כ.</b> שֶּׁיְּסַיֵּעַ לַחֲבֵרוֹ בְּכָל מַה שֶּׁיִּצְטָרֵךְ בְּגוּפוֹ וּבִדְבָרָיו:",
+            "<b>כא.</b> שֶּׁיִּתְוַדֶּה בְּכָל לַיְלָה קוֹדֶם שֶּׁיִּשַּׁן, מִלְּבַד הַלֵּילוֹת שֶּׁהֵן אֲסוּרוֹת בְּהֶסְפֵּד וּבְתַעֲנִית. וְיִתְאַבֵּל עַל עֲוֹנוֹתָיו וְעַל אֹרֶךְ גָּלוּתֵנוּ וְעַל חֻרְ��ַּן בֵּית מִקְדָּשֵּׁנוּ וְתִפְאַרְתֵּנוּ. שֶּׁיִּבָּנֶה בִּמְהֵרָה בְּיָמֵינוּ:",
+            "<b>כב.</b> שֶּׁיַּעֲשֶׂה יוֹם אֶחָד תַּעֲנִית בְּכָל חֹדֶשּׁ בְּיוֹם שֶּׁקּוֹרִין בַּתּוֹרָה, וְאִם לֹא יָכוֹל לְהִתְעַנּוֹת שֶּׁיִּתֵּן שְּׁנֵי פְשִּׁיטִין לִצְדָקָה:",
+            "<b>כג.</b> שֶּׁיְּקַיֵּם בְּהַצְנֵעַ לְכַלְכֵּל מַעֲשָׂיו הַטּוֹבִים כִּי הוּא עֲבוֹדַת ה' יִתְבָּרַךְ הַנִּבְחֶרֶת וְהָרְצוּיָה לְפָנָיו:"
+        ]
+    ],
+    "versions": [
+        [
+            "Orchot Chaim -- TE",
+            "http://www.ateret4u.com/online/f_01675.html"
+        ]
+    ],
+    "heTitle": "אורחות חיים להרא\"ש",
+    "categories": [
+        "Musar",
+        "Rishonim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Musar/Rishonim/Yesod HaYirah/Hebrew/Yesod hayirah, London 1919.json

@@ -0,0 +1,340 @@
+{
+    "language": "he",
+    "title": "Yesod HaYirah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002034753",
+    "versionTitle": "Yesod hayirah, London 1919",
+    "status": "locked",
+    "license": "Public Domain",
+    "versionNotes": "",
+    "digitizedBySefaria": true,
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "יסוד היראה",
+    "categories": [
+        "Musar",
+        "Rishonim"
+    ],
+    "text": {
+        "Prelude": [
+            "הלא כתבתי לך שלישים במועצות, ודעת לדעת חכמה ומוסר, להבין אמרי בינה, ראשית חכמה יראת ה', שכל טוב לכל עושיהם, תהילתו עומדת לעד.",
+            "שאלוני מתי בינה להורות / אליהם אורחות מוסר וחכמה,<br>וחוקים ימצאו בהם תחייה / לגופותם בעודם על אדמה,<br>ויום יקראו לעלות מרומים / יהיו להם לחיי הנשמה.",
+            "ותמהתי מאד על שאילתם / והנה היא בעיניי נפלאתה,<br>למען נסגרה גם נעלמה, / ומעין כל יצורים נחבאתה,<br>ולא ידע אנוש ערכה ודרכה, / לבד ליראי אלהים נמצאתה.",
+            "וסבותי אני לדרוש ולתור / בתורת אל ואכין רעיוניי,<br>ובחנתי בכור מצרף תבונות / בני שכל אשר היו לפניי,<br>וראיתי אשר הכל כאיין / והבל בלעדי יראת יי.",
+            "ועתה מה אני יושב ודומם, / הלא טוב לי להקיץ את שנתי,<br>ואבנה בית זבול נישא ונכון / בראש הרים, ושמה תחנותי,<br>יסוד יראה איסד מוסדותיו ואעמיד על שעריו את דלתי.",
+            "שמעוני והטו אזניכם לי, / ושימו לב ועיניכם פקחו,<br>ואל תמרו לדברי פי וקולי / אשר אקרא, ומוסרי לקחו,<br>ואוכיחה ואערכה משלים / ישרים עד מאד זכו וצחו.",
+            "קחו מוסר, ואל תקשו לבבכם, / ולמה תהיה לכם למוקש,<br>ונסו ודעו כי כל אמריי / בצדק הם, ואין נפתל ועקש,<br>והנה נוזלים על הלבבות, / לרוותם כמו יורה ולקש.\n"
+        ],
+        "On Fear": [
+            "ירא ה', והיא ראשון וראשית / לכל חכמה, ויש לה סוף ותכלה,<br>בראשיתה מנוחת הגוייה, / ובה תשכח יגונה ועמלה,<br>וגם באחריתה נמצאת לנפש / אנוש שלום ושום טוב ותהילה.",
+            "ירא האל, ולא תירא בני איש / ואם עלו בכסא המלוכה,<br>הכי יראת אל תהיה לך / למעוז אם תהיה שפל ודכא,<br>ובה תבטח, ואין מי יחרידך, / והיא מידה לכל מידות נסוכה.",
+            "ירא האל יראוך אנשים, / ואם הם ממך עזים וקשים,<br>וכי תעוז ביראת אל למולם, / בפחדם יחרד לבם כנשים,<br>וכי בטחה ושקט שאננות / להוציא רגלך מפח יוקשים.",
+            "ירא מאהבה האל והיתם, / ויראתך אזיי תהיה שלימה,<br>וזה ייאות, למען כי יצרך / מאפס, ומאין כל מאומה<br>הביאך לעמוד תמיד לפניו, / וריקם אותך צורה נעימה.",
+            "ירא ופחד בתוכן מעשיך, / וכולם יהיו אוליי ושמא,<br>ואל תבטח בעשרך ותעוז, / ועין לך ואיך תהיה כסומא,<br>ומי ידע הכיום מחרתו, / ואם לא יהיה נמשל ונדמה.",
+            "ירא האל, ושיתהו לנגדך / במעשיך, ולא תחטא לעולם,<br>וזיכר שם כבודו יהיה על / שפתיך בכל דבר ותשלם,<br>ואל נא תעצים עין כעור / וגם אל תחסום פיך ותאלם.",
+            "ירא האל, והיה חרד לקיים / אשר צווה בתורתו וחוקיו,<br>וכי תחטא, תשוב שגג כזדון / להנחם וחסד רחמיו קו,<br>והוא יחשוב לך זדון כשגג, / וכי תשוב לדבקה עם דביקיו."
+        ],
+        "On Prayer and Service": [
+            "ירא האל, ודו בקה בו לעובדו / בלב שלם, וקו טובו וחסדו,<br>ויעלז לבך על כל גמוליו / אשר יגמול, וברך שם כבודו<br>ובלתתו אל תעשה מאומה, / הלא הוא אל, ואין עוד  מלבדו.",
+            "עבודת אל עוד תהיה לנפשך, / ובלעדה תהי עובד לזרים,<br>ומה יתרון לך על כל עמלך, / אשר תעמל ותוריש לאחירים,<br>ומה שואל לך כי אם ליראה, / אהוב חסד, ומשפטים ישרים.",
+            "ירא האל, והתפלל לפניו, / ותמצא חן ושכל טוב בעיניו,<br>וכי תשאל מלפניו שאלתך, / היה ירא וחרד מחרוניו,<br>ואת פתחי שפתיך שמור, אז / יחנך ויפק לך רצוניו.",
+            "ירא אל, קדמה פניו בתודה / בטרם תעשה כל עבודה<br>ונס רגלך בשם קדשו תרימו, / ואין על כל דרכיך חרדה,<br>והבן שפתיך וליבך / לאל אחד, ולא תמוט למועדה:",
+            "ירא האל, וכי תערך לפניו / תפילתך ירא ועמוד במורא,<br>עצום עינך וידך אזור נא, / לבבך פן יהי פונה בזרה,<br>התדרוש מלכך בשר כמותך / ותפנה אל מלאכה או סחורה.",
+            "קבע מקום אשר תעמוד לפניו, / ומדוע תהי נע אנה ואנה,<br>ובקש לו לבד די מחסורך / אשר תחסר בכל רגע ועונה,<br>והמותר שמור אל תבקש, / וריחמך ונתן לך חנינה.",
+            "ערוך סדר תפילתך, ואחר / קרא אליו ודרשתו לשוכנו.<br>והבן את אשר תוליך בידך / תשורת שי בבואך אל מעונו,<br>היאות לערוך שיח לפניו / אשר מרמה ושקר על ימינו.",
+            "בעמדך אל פני מלך מלכים / לבקש מלפניו כל צרכים,<br>זכור מי את, ומה ומה הם מעשיך / אשר ישרו ואם המה הפוכים.<br>ומי האל אשר תעמוד לפניו, / והוא צופה בסתרי מחשכים.",
+            "בבקשך פני גבר עמיתך, / הלא תבוש ותתכסה כלימה,<br>וספק אם שאילתך בידו, / ואם תקדים גמול כמה וכמה,<br>ואיך לא תעטה אימה בדורשך / אשר קדם גמלך כל מאומה.",
+            "הנה תודה על כל מה שקדמך / גמולות הרחמים וחסדים,<br>והתבונן על הבא לבקש / והתפלל לך על העתידים,<br>וזאת היא מערכת התפילה / והיא עיקר עבודת החסידים."
+        ],
+        "On the Law and Wisdom": [
+            "ירא האל, ירא את חכמיו / אשר יורו לך דרך ישרה,<br>והתבונן לך צאת אחריהם, / ומפיהם למוד דעת ותורה,<br>ודע כי נפשך היא בידם / על צרור החיים צרורה.",
+            "ירא האל ותורתו קדושה / ותהיה לך יקרה מפנינים,<br>ועל פיה תישר מעשיך / ונפלו לך חבלים בנעימים,<br>והנה היא לבדך אוצר לנפשך / וגם בה תאריך שנים וימים.",
+            "קנה בינה, קנה תורה ומצוה, / ובהם תהיה ידך חזקה,<br>וכי היא המסילה הקרובה / ליראת אל ואם נראית רחוקה,<br>וכמה יעבור איש לא יבונן / וידע סוד עבודת אל רחוקה.",
+            "קנה תורה קנה קניין ספרים / אשר מפז ותרשישים יקרים,<br>ואם נולד לך ספק בשכלך, / שאל בהם כמו אורים ותומים,<br>הילך בקרב גיבור ויעוז / וחרבו על ימינו אין להרים.",
+            "קנה חכמה ותורה, והגה בה / עדי תהיה בלוח לב כתובה,<br>וכי תוסיף בכל יום להגותה, / תהיה אורה פרי חדש באיבה<br>ואיש יפתח וישדד האדמה / כמו יוסיף חרוש יוסיף תנובה.",
+            "ראו, מה נעמה תורה ויראה, / כמו עלמה יפפייה ונאה,<br>אשר תעדה עדי זהב, ותלבש / לבוש שנים ותתיפה במראה,<br>והנה היא מבורכת בטעמה, / אשר נעם וחן היא נשואה.",
+            "ותורה מבלי יראה, כאשת / מדנים סוררה סרה בטעמה,<br>ועינה קרעה בפוך וכחל / וגם תעד בחלייתה ונזמה,<br>ומה בצע ביפעתה וזיוה, וסות ערייה וערוותה ערומה.",
+            "ראו תורה אשר הושת יסודה / ביראת אל מצאתיה למבצר,<br>ומגדל עוז לתלפיות בנוים, / מיוסדים יסוד רחב ולא צר,<br>לעולם יעמד חזק ואמיץ / למול אויב, ואם יעוז ויפצר.",
+            "ותורה מבלי יראה, כבית / ומגדל רם ואין להם יסודות,<br>תמול גבהו ורומו עד שחקים, / כטור גזית למבצר ומצדות,<br>ומה בצע, ויום מחר כתילים, / ירקדון בני שעיר ושדות.",
+            "קנה תורה בלימוד והבנה, / ותזהר לעובדה ולשומרה,<br>ולימוד מבלי מעשה כאיין / ותוהו נחשב ויהי לזרה,<br>והוא טענת אלהים על ברואיו, / בתיהם לו לבד שפה ברורה.",
+            "אשר יחכם להורות לאחרים, / ונפשו בחלה תורה וחכמה,<br>תבונתו ושכלו יהיה לו / לפח יקוש, ולא יועיל מאומה,<br>ותוכחותיו נשיאים רק ורוח / מטר אבק ועפר על האדמה.",
+            "קנה תורה, ואל תאמר ירושת / אבותיי היא, והיתה לי לנחלה,<br>הגא בה ועסוק בה יומם ולילה, / תהי חכמה שכרך בעמלה,<br>זרע את ארצך וקצור יבולה, / ואם תשים בקוץ ודרדר גדילה.",
+            "ראו על כל ירושת איש ירשה / אנוש החי, אבל המת נטשה,<br>והמנחיל לבניו נחלת דת / ודין חכמה ותורה הקדושה,<br>תהי גם היא ירושתו לנפשו, / כמו לבנו אשר על הירושה.",
+            "קנה תורה, קנה דיעה לנפשך, / ואל ירע לך אם רב מחירה,<br>למען כי מאד מקחך לרב / עלי מתן אשר תתן תמורה,<br>והיא תעמוד לך בעת אשר איין / כדי רב הונך כח לעזרה.",
+            "קנה תורה, קנה חכמה ומוסר, / ולא תאמר אני נדיב וטפסר,<br>למי יאות היות משכיל, ואם לא / לאיש נדיב ושם נעים ואיש שר,<br>ומה בצע באילן רם ויבש / ולא יעשה פרי, גם צללו סר.",
+            "קנה חכמה, ולא תאמר ביד מי / מצאתיה, ובמה נחשב הוא,<br>היחשב כלי חרש בחרשו, / הלא מה יש בתוכו יחשבוהו,<br>ויש חוח אשר יפרח כשושן, / ועל פרחו בראש חן יעלוהו.",
+            "קנה תורה, קנה עמה ענווה / ומוסר חן, ולא תעוז בגאוה,<br>ולא תמצא במידות התמודות / כחברתם אשר נעמה ונאוה,<br>והן עקב ענוה רוב שלומים, / וסוף תרת אמת שקט ושלוה.",
+            "התתגאה בתורה או בחכמה, / וירום לבבך על כי קניתה,<br>ותרהב בה עלי ריעים ואחים אשר לא חכמה לנפשם לדעתה,<br>ידע כי אין ירושתה לבנך, / למען כי באוותך כליתה.",
+            "ראה חכמה עלי יראה שתולה, / כעץ שתול על פלגי נהרים,<br>ישלח יונקותיו וגדעיו / למרחקים, וגם יעשה קצירים,<br>ופירותיו יבכר לחדשים, / בשמים ראש, נרדים עם כפרים.",
+            "חכמה מבלי יראה, כערער / אשר יצא וצמח בערבה,<br>ואם רבו ענפיו וקציריו / בעודו לח, ויונקתו רטובה,<br>למחר יבשו שרשי גזעיו, / ואיכה יעשה פירות תנובה.",
+            "ראו חכמה כשמש בשחקים, / מאירה עלי קרובים ורחוקים,<br>הכי מועיל תבונות איש ושכלו לנפשו, בעשות מצוות וחוקים,<br>וזרים יאכלו הלוך לאורה, / כדת ודין כנופת צוף מתוקים.",
+            "קנה חכמה, ובה תעבד עבודה, / ואל תעש מאומה בלעדה,<br>תשיתנה לראש כל מעשיך, / ואם קדמו תחרד חרדה,<br>כאופני עגלה בחלוף על / פני המושכות סיבת פרידה.",
+            "דעה אם גדלה חכמתך על / אשר תעשה פעוליך ישרים,<br>ואיך יתיישרו לך מעשיו / עלי חכמתך אם הם יתרים,<br>התטעון לבך מה לא נשאו, / ואם ישא זבוב משא עירים.",
+            "שאל חכמה, ותלמד לא למדתו, / ולשואל ענה על שאילתו,<br>ואם תדע, אמור הנה ידעתיו, / ולמה זה תכחד על אמתו,<br>ומה בצע בעת יעלו נשיאים / ואין מלקוש ולא יורה בעתו.",
+            "שאל חכמה, ולמה תהיה בוש, / הלא רב בושתך אם לא ידעתה.<br>ולא תאמר יביניני לבבי, / אני דיי לי בנפשי ועצתה,<br>הכי אם יטענו אותך אחירים / תהי נושא את אשר לא נשאתה.",
+            "גווית איש בלי חכמה משולה / כצי אדיר בלב ים ומצולה,<br>אשר ינוד וינוע כקנה / לכל רוח, קטנה או גדולה,<br>ואיך יעמוד, ואין תופש במשוט, / ולא חובל ופורש גם למעלה.",
+            "שבה את החכמים וחכם, אך / חסום פה, ופקח עיין ואוזן,<br>ראה ושמע, ושימה את לבבך / לדבריהם בכף פלס ומאזן,<br>והטה באשר יטו וטוב לך, / ולא תאמר אני נגיד ורוזן.",
+            "למוד חכמה, ולמה לאחירים, / ורק אם היא בעיניהם חשובה,<br>ולמה זה תלמד לכסילים, / בני נבל, והם לא יחפצו בה,<br>התזרע זרעך על הסלעים, / ואם יצמח במדבר כערבה.",
+            "רדוף חכמה לעבר ים רחוקים, / עדי תמצא אנוש תמים בדיעיו,<br>למע�� מכנף ארץ יבואון / לשומעך כל נדיבי עם ושועיו,<br>ויש יונק יחלפו את / מקום נטעו, ויוסיף על גזעיו.",
+            "האמור לבך מה לחכמים / בחכמתם ואם בה מחייתם,<br>ומה יתרון אליהם על הכסילים, / לא נעמו בחייהם במותם,<br>ראה כי גם פראים ביערים / מזונם ימצאו מדי חיותם.",
+            "קנה חכמה, ולא תחסר מאומה, / ותמצא כל אשר תחפוץ ותבחר,<br>ובלעדה התקנה כל, ואם רב / וגדל עשרך נחשב לפחר,<br>והחכמה יקרה מפנינים, / ותשוה כל יקר חפץ ומסחר."
+        ],
+        "On Appreciation": [
+            "ירא האל, והכר את גמוליו / אשר גומל לבריותיו וטובו,<br>ודע כי לא יהא צריך אליהם, / אבל צורכי יצוריו נמצאים בו,<br>וכי תאמר עלי מה זה בראם, / להודיעם גבורת עוז רהבו.",
+            "פקח עיני לבך, להכיר / אשר תראה בעיני הגוייה<br>וכמה באנוש עינים פקוחה / ויביטו, ולא יראו ראייה,<br>ויש עין עצומה תחזה כל, / וגם מה יש במסתרים גלוייה.",
+            "אנוש משכיל להכיר את מקומו, / וכל מעשיו כפי יראה בעצמו,<br>הכי ישקוט, וימצא אחרית טוב / בעולמו כדי לכתו לתומו,<br>ואם יט אל ימינו או שמאלו, / כבר נמג ופג ריחו וטעמו.",
+            "ומה בצע בהכר האנוש, / אם לפיהו לא יישר את פעליו,<br>הימלט אנוש בין סלעים / ומכשולים ואם הוא קל ברגליו,<br>ואם אין בו להכיר טוב, ושומר / פתאים ישמרוהו על מסיליו.",
+            "אנוש רוצה להכריח טעיו / להכיר באשר אין בו מותר,<br>פרעהו, ואל נא תעבור בו, / סטה מנהו ומעליו תנתר,<br>כיוצא ממסילה הישרה / ותת דרך בחלמיש יחתר.",
+            "היה משכיל זמן הבא, להכיר / בשעבר ובין את אחריתו,<br>ותשיג את אשר לא בא לידך / במה שבא לידך ועברתו,<br>כאיש צד צפורים עפות בצפור / אשר צד מתמול שלשם ברשתו.",
+            "והכר בדברים עד אשר לא / עשיתם אם במעש או במבטא,<br>ומה בצע בהכר אחרי כי / כבר נעה, ומה תועיל חרטה,<br>התשוב עוד ותשור לחזור עין / אנוש אחר תנוקר בעלטה.",
+            "אשר יראה ויכיר באחרים / ואם נמצא פתיל שער בעינם,<br>ולא יכיר בעצמו את אשר בו / עלי מה נפקחו עיניו ואינם,<br>הלא טוב עוצמו עיניו ויקל / בעל זרים אשר נושא ללחנם."
+        ],
+        "On Shame and Shamelessness": [
+            "ירא האל, והתבייש בעצמך / בטרם תחטא תיטב ותישר,<br>וכי תעטה לבוש בשת ומסוה, / תהי ירא ועד עולם תאושר,<br>והיא תהיה לכסות מהאנשים, / ובה נחשב אנוש צדיק וישר.",
+            "הטוב לך אם יביישוך אחרים / במעשיך, ותמצא בוז וחרפה,<br>הלא טוב תעמיד עיני לבבך / עלי כל אורחותיך למצפה,<br>ולמה תעצים עיין כעור, / ולא תבוש בערוותך חשופה.",
+            "התשית מצחך עוז כנחושה / ואם תהיה בעיני כל מגונה,<br>ותוליך את קלונך במצחך / לשמצה בך באויב ומקנה,<br>ולא תרגיש להתבייש למען / אשר נבל ועוז פניו  ישונה.",
+            "ולא תבוש בלכתך את החכמים / היות שואל במה שלא ידעתו,<br>וגם את צעירים לימים / הכי יורו לך דין על אמתו,<br> ומה רב בשת אם ישאלוך / ותאמר לא שמעתיו, או שכחתתו.",
+            "ירא האל, ותבוש מלפניו, / ויראת לך מאף חרוניו,<br>ואיכה תהיה בוש מאנוש, / פן במעשיך תהי נקל בעיניו,<br>ולא תבוש לך מהאלהים, / אשר כל סתרך גלוי לפניו."
+        ],
+        "On Pride and Meekness": [
+            "ירא האל בצדק וענוה, / ויראתך תהי תמה ונאוה,<br>ואם ישיאך לרום לבבך, / ואם יגבה ויתנשא בגאוה,<br>זכור אליו מסלות תולדותיו / אשר בא בה, ולא ישוב ושגה.",
+            "היתגאה אנוש עבר במעבר / מקור דמים בזוכרו את מבואו, <br>וכי יפקוד ימי חייו, ויזכור / עמלו בם, הלא לבו יניאו,<br>ויום קצו יהי רמה יצועו, / וגם אם  יעלה לרום בשיאו.",
+            "דעה כי הענוה נוצחה את / חמת גבר אשר תעלה לשטנו,<br>והיא תשיב חרון מלך ואפו, / ושם כטל עלי עשב רצונו,<br>הלא קט נוזלים קרים ישובון / רתיחת סיד ואם עלה עשנו.",
+            "התתגאה, ואם ירום לבבך, ביום / לובשך חליפות עז וגאוה,<br>ותתפאר בסכלות גאותך / למען רב בך גאון וגאוה,<br>זכור יום שכבך ערום ועריה / עלי עפר והיית לדאווה.",
+            "התרים ראשך לשא עטרת / וכתר גאוה עם שם תהילה,<br>ודע האל, אשר לבש לבדו / לבוש גאות, ורק לו הגדולה,<br>והוא משפיל עד דקה גבוהים, / והוא מרים שפלים עד למעלה.",
+            "דעה כי בענוה תעמוד עלי / מצודת עוז ושן סלע וצורים,<br>ובו ישב לבבך בשפל / ובו שבתך מעלות לזרים,<br>ראה שמן, אשר רק יעל על, ובו ימשחו מלך ושרים.",
+            "היחכם איש אשר יראה לבבו / ברום המעלות על גאותו,<br>ולא יסבול לבב אישים ושכלם, / ואיכה יסבלו סכלות שטותו,<br>הלא ישב לבדד, כמצורע / בלי ריעים, ויעטה על שפתו.",
+            "הימלט אנוש גאוה בגובהו, / בעוז לבו אשר רם להנפה, <br>ואת משקוף מבוא ביתו ישבר / ברום ראשו בקומתו זקופה,<br>היעמוד עיר ומגדל רם בניתו / בעפר או לבנה לא שרופה.",
+            "היה שפל בעיניך ותרום / בעין זרים, ואין תקוה לשנאך,<br>וגדופת אנוש רק בענוה / ושפלות תעבירה לא תבואך,<br>ותכיף ראש למול אבני קלעים, / ואל חץ וחנית תחטיאך.",
+            "דעה כי הענוה תעזרך, / ואם רבו ועצמו לוחמיך,<br>והכנע בנפשך, ולמה / תהי נכנע ביד מתקוממיך,<br>ובעדה קרנך תרום בכבוד, / ולא תמוט לעולם פעמך."
+        ],
+        "On Endurance": [
+            "ירא האל, וסובלה את שפטיו אשר ישפוט בך באמת ובתמים,<br>ואם מרו טעמם לגוויה / הלא מתקו לנפשך כנעימים,<br>התתרפא לעולם מחלת לב / אנוש אם לא בשיקוים עצומים.",
+            "ירא וסבול גזירת אל ודיניו, / ואל נא תענם עתק ועזות,<br>ויסבול ממך את מעשיך / בארך אף ולא יעלה רגזות,<br>התפלל נשא אם לא נשאתו, / ודע כי ממך לא נתנה זאת.",
+            "סבול אישים ויסבלך אלהים, / ועמך יאריך אפו ברחמיו, <br>וכי תסבול אנשים יסבלוך, / ואל יתן בך עז ממרומיו,<br>היה כחמור רובץ במשא, / ואם ישבור גרמיו ועצמיו.",
+            "התסבול את גדוליך בפחדם / ותלבש מגאון עוזם חרדה,<br>הלא תסבול צעיריך, ותפחד / לבל תקל וחיית לנדה,<br>התמיש את יתידתך כמוץ הר / ולא תמיש כמו אבן כבידה.",
+            "סבול דבר ותחסום [פה] ותחריש, / ואם תענה כסיל תשמע דברים,<br>וטוב לך תסבלם אתה לבדך / בטרם ישמעו אותם אחירים,<br>ותגרום על דברך לגלות / בך שמץ ומומים הסתורים.",
+            "הלא טוב תהיה סובל אשר אין / בך כח ולא עוז להסירו,<br>ומי יסיר יגונות עצבון איש / כמו סבל אשר נמצא בעזרו,<br>ובו תנחם לכל אבל ותוגה, / ובו מרפא לכל מחלת בשרו."
+        ],
+        "On Humility": [
+            "ירא האל גלוי או בסתר, / והצע לך לכת לפניו,<br>וגילוייך עשה דרך צניעות, / ולא תירא קהל עם והמוניו,<br>וסתרך תעשה אותו בגלוי, / ודע האל ישורך ממעוניו.",
+            "התשאל נא עלי מדת צניעות / למען הנך חפץ לדעתה,<br>להדריך את סתריך בדרך / אשר תיטב לך עד אחריתה,<br>ואם ימצאך איש בה תכובד / ותתפאר עלי חן מעלתה.",
+            "התסתיר מבני אדם ותעלים / פעוליך אשר לא ידעו בם,<br>והנך בוש ונכלם מפניהם / ותירא פן יקילוך בלבם,<br>הלא תבוש ותירא מאלהים / אשר מבין סתריך וחובם.",
+            "ירא ועשה פעליך בסתר / והצנע, ואיש למה יבינם,<br>ואם תמצא בגילוים הנאה, / הלא תוכל לגלות את צפונם<br>ולמה תעשה אותם בגלוי / ואין כח בך אחר לטמנם.",
+            "ראה מה יקרה מדת צניעות / לשלות גוף ורוב שלום לנפש,<br>ובה נמלט חכם לב בנופלו / ביד נבל, ובה יצא לחופש,<br>פרי רימון ופילחו היטונף, / ואם יטבע בעב טיט או ברפש.",
+            "ידע כי הצניעות מעלת חן / באין דופי בלא מומי אחרים,<br>ובה יתפארו כל הנדיבים / ואנשי שם וכל רוזנים ושרים,<br>אם לא מצאו ידם וחכמו / עשות כל מעשיהם בסתרים.",
+            "שאל רודף כבוד עם והמוניו / לשושנה בין חוחים כלואה,<br>בעוד פרחה ועליה צנועים / היקרב קוץ וחוח להניאה,<br>ויום תיגל להתפאר ביופייה נשכוה, / וסר מר הודה ומראה.",
+            "התצנע ותסתיר מעשיך / אשר לא ידעו זרים כבודם,<br>ומדוע תהי שואל לדיעה / עלילותם ותחשוף את יסודם,<br>היה תמיד ותמצא חן וחסד / ושכל טוב בעיני אלהים ואדם."
+        ],
+        "On Chastity": [
+            "ירא האל יצרך לו לעבד, / ואל תט לבך מאורחותיו,<br>ואם ישיאך רע יצרך בו / להדיחך בחלק רוב שפתיו,<br>אטום אוזן, ולא תשמע בקולו, / ולא תדע בנוע מעגלותיו.",
+            "שתה מבורך מים ונוזלים, / ואל תתאו למימי המצולה,<br>ואת אשת נעוריך שמח בה, / ואל תשגה בחן זרה וסכלה,<br>ואל תתן לזרים חילך, / עצביך בבית נכרי בכסלה.",
+            "התתפתה ביופי בעלת חן / למען היא ביפעתה יפיפייה,<br>ותצהל בעדה כסוס מזויין, / ותחשוב כי באהבתה תרופה<br>תנה לבך להבין אחריתה, / ותמצא אחרית קלון וחרפה.",
+            "התביט אל יופי מראה ונייה / ורקמה שש וארגמן לבושה,<br>ולא תביט עלי מעין מקורה / אשר נשחת ונמלט טיט ורפשה,<br>כלי חרש מצופה פז בגנו, / ותוכו צחנת צואה באושה.",
+            "חשוף שת יצרך הרע ושוליו / בטרם תחשוף ערוותך בו,<br>וסור אחר ראותך את קלונו, / ולמה זה לבושתך תאהבו,<br>התבאיש שמנך רקח מרוקח / בטיפת ריר זבוב מות וזובו.",
+            "ראה זרה אמריה החליקה / במו פיה, וכי המה פתיחות,<br>להדיח פתאים וחסר לב / אשר לא ידעו דרך נכוחות,<br>ופתאום נלכדו רגלם ברשתם / ופחיהם ואין להם מנוחות.",
+            "ופתי יהלוך אל אחריה / כשה יובל אלי טבח ויובא,<br>ואיש צדיק לפני אלהים / יהי נמלט, וחוטאים נלכדו בה,<br>בזוגתך דבק לכן ותשמח / בדדיה, ותשגה אהבתה.",
+            "ראה מה טוב לחבק וחק לביא לנפשך מחבוק אשת כסילות<br>וטוב  תישק שפת נחש ועקרב, ולא תישק שפתיה בסיכלות,<br>ותנעם כי תמלא תאוותך, ואם רב עמך קלון וזולות.",
+            "בהתחבר לך אשת נעורים / ראה ודבק באנשי האמונות,<br>ואל ישיאך יופי סכלה, / ואל ידיחך ממון והונות,<br>למען כי לפי שרש וגזע / פרי עץ יעשה ויבול דגנות.",
+            "אהוב רעייתך אהבת אמונים, / ואהבתה תהי אתך צפונה,<br>ואם תדחה שמאל ימין תקרב / לבד ינוד לבך אנה ואנה,<br>והתמר לה באימה הנקלה, / ואז תשלם בכל רגע ועונה.",
+            "שמח ועלז באיילת אהבים / אשר מהאלהים לך יעודה,<br>והיא תשמח בך לעד, ותגל / בכל שמחה וכל חשק וחמדה,<br>ודע כי לחבוק עיתים, ויש עת אשר טוב מלחבק הפרידה."
+        ],
+        "On Desire": [
+            "ירא האל, ותעש את רצונו, / ורף מעשות את כל רצונך,<br>ותמצא את רצונך בעשותך / רצון חפצו בנפשך או בהונך,<br>ודע מה טוב לך תעוז ותגבר / לחפצו יעצים כוחך ואונך.",
+            "שמור לך, פן יפתוך בחלקם / שני רעים אשר ירעעו בך,<br>ראות עין ותאות לב, שניהם / אשר יתנכלו בך העציבך,<br>היבוא לחתוך גרזן וכשיל / בלי עץ בעצי יער ובסבך.",
+            "שמע אליי ולא תשמע לתאוות / לבבך פערה פיה לבלי חק,<br>וכי תאבה להיימין או להשמאיל, / סטה מעל דרכיה ותרחק,<br>לתפארת יהי לך בתחילה, / ואחר תהיה לבוז ולשחוק.",
+            "ראה כי תאוותך נוססה בך / כמו רקב ועש כוסם בגדים,<br>וכי תחשוב להשיג בה אשר לא אל / כבר נמצא בידך מחמדים,<br>הלא חכמת תבונתך ושכלך / אשר בך נמצאו ממך פרודים.",
+            "שמור מתאוה הלוחמה בך / במלחמה כבידה ועצומה,<br>לחם עמה, ולא תחפוץ שלומה, / ונגדה החזק מגן וצנה,<br>למען כי במלחמתה שלומך, / ומלחמה תהי לך עם שלומה.",
+            "אנוש יחרץ בהשג תאוותיו / מצוא חכמה ויאמר כי מצאה.<br>ולא ישכיל וידע כי בחרץ / חמודותיו אשר מצא הניאה,<br>כנער המבקש אש, ויחתה / בתוך מחתה אשר מים מלאה.",
+            "משול על תאוות לבך בטרם / אשר תמשול בך עד השברים,<br>ואם לא תהיה מושל ברוחך, / ראה איך תהיה מושל בזרים,<br>ולמה תעמוד נפשך כעור / בחירותה בבית מלך ושרים.",
+            "עזוב את תאותך בטרם / אשר היא תעזוב אותך ותרגע,<br>ולא תחמד אשר אינו בחלקך, /ולא תקנה לך עמל ויגע,<br>וקום קח לך צרי חכמה לרפאות/ אלי יצרך ואם נושן כנגע.",
+            "עלוז ושמח במה שיש בחלקך, / ונס ממך יגונים ואחנה,<br>והתיאש במה שלא מצאתו / כגודל חלקך ומצא מנוחה,<br>הלא תוסיף בעיצבון למהר / עזבתו כאשר תוסיף בשמחה.",
+            "ראה אם קדחה אש תאוותך / בחדרי לבך על כל גדותיו,<br>ותבער בך כאש תבער ביער / ולהבה מלהטת שדותיו,<br>ענן ייאוש אשר ייזיל טלליו / בתוך לבך יכבה להבותיו,",
+            "קחה מוסר, ושית את תאוותך / ביראת אלהים נעבדה,<br>והישמר לך, אל נא תינתק / עבותות מוסרותיה ואגדה,<br>ואיך תירא נזקיה לעולם / ורתוקות מטיל ברזל בידה."
+        ],
+        "On Contentment": [
+            "ירא האל אשר יפתח ארובות / שמי רצון ויריק לך ברכה,<br>והסתפק לך באשר הכינך, / ואם רב אם מעט נמצא בידכה,<br>ותטעון רישך בא כמהלך, / ומחסורך כאיש מגן לתומכה.",
+            "מצא ספקך במה שיש בידך, / ולא תיגע להרבות מאוויים<br>וכי תשמח בחלקך כאשר הוא, / וכי תמעט הכי תנעם בחיים,<br>וקיבל האלהים מעשיך, / ואם המה במיעוטם נקיים.",
+            "אכול אל לחמך די מחייתך / ושובע נפשך, אך לא ביתרון,<br>ומה תועיל במותר כי תקיאו / בעצבון ותחר חיך וגרון,<br>ומלא שקך תוכל לקושרו, / ולא תתן תבואתך לחסרון.",
+            "ידע, כי מאכל יוליד גווייה / כמו גשם אשר תוליד אדמה,<br>ירווה גם ידשן העצומים / ויפריחם ויגביהם בקומה,<br>הלא ברבות גשמים זרעך בם / יהי נרקב ולא תועיל מאומה.",
+            "אכול די חקך לחם ומים, / ולא תאכל ערי תוסיף לשובעה,<br>ותמצא במעט לגוף הנאה / ותועלת, ובמותר זעווה,<br>מלח תבשילך יזעם בטעמו, / ואם רב מלחך מה טוב לגומעה.",
+            "ארוחת עשבות הרים וירק / ארח ותהי לעת אוכלך נכונה,<br>ומה תמצא בשה ביראה הנאה / תבקשנה לרעבונך ואינה,<br>מטר גשם בעתו בו ברכה, / ומה יועיל בלא עתו עננה.",
+            "אכול מאכל אשר תמצא בהתמד, / ואל תתאויו לשולחן המלכים,<br>ומה תיגע לבקש את אשר לא / תהי מוצא לעיתים הרציכים,<br>ואיך תפסיד הנאתך המצויה / לבקש רב ותתהלך חשיכים.",
+            "אכול ושבע בבית ריע ועמית, / ודי לך באשר הכין לצידו,<br>ודע מה טוב בשלווה פת חריבה / בבית נדיב וטוב עין לבדו,<br>ועם כילי ורע עין התועיל / בזבחי ריב ואם ישמן לשדו.",
+            "אכול מאכל אשר תשיג ולאכל / ושים את חקך אכול והותר,<br>והשמר ונפשך אל תשקץ / בנאסר לך, ותימצא די בהיתר,<br>התגעל נפשך בצחי צחנת / אכילתך ואם נעמה ביותר.",
+            "מזוג את סבאך ומהול במים, / ואם רב אתך עסיס ויין,<br>ולא תאמר הלא נעים לשותיו / בטוב טעם ומראה צח לעין,<br>ואולי מחרת כמה תבקש / לרוות צמאך בו ואיין.",
+            "הטוב תמשול עלי לחמך ויינך / כדי אכלך והם לא ימשלו בך,<br>ודע כי יינך הרבה יגלה / בעל כרחך, ויחסוף סוד לבבך,<br>ויפרע מומך נמצא לשמצה / ��קמיך ואם טמון בחובך,",
+            "חסום פיך, ולא תאכל ותשתה / מאומה עד תברך אל יצרך,<br>אשר הכין לך טרם בראך, / וערך כל לצרכי, מחסורך<br>ואחר שובעך יאות לך עוד / לברך שמו ברוך ומבורך.",
+            "קבע בית תחנותך בית אבנים, / ועליו תהיה ידך פתוחה,<br>וכי תשב בעת קיץ וחורף / בצל קורתך השקט ובטחה, <br>הלא ציפור דרור תשכון בקינה, / ואם רב הסתיו תמצא מנוחה.",
+            "עטה ולבוש חליפות מחלצות / לכבוד אשר תשיג ותמצא,<br>ולא תלך לך ערום ועריה, / ולא תעט בארגמן ושבצה,<br>והכן חוקיך הכל כראוי, / והיה לך לכבוד ולא לשמצה.",
+            "עשה את כל פעליך במשפט, / והסדר את יציאתך כחוקה,<br>היות תמיד בגדיך לבנים, / ופת שלחנך נמצאת בספקה,<br>ולא תתייף במכלול פז ורקמה, / ולא תרגיל אכול שמן ומתקה."
+        ],
+        "On Industry": [
+            "ירא האל, והשלך בו ועליו / יהבך, ולא תעוז, בהונך,<br>ולמה תחרץ לקנות יגיעה / ורוב עמל לנפשך על ממונך,<br>זכור יום תעזוב אותו ואם רב, / ויום בך יעבור רוח ואינך.",
+            "קנה די חקך לך הון בצדק, / ומה תיגע ותייגע במותר,<br>ומזה תחרץ עליו ואינינו / בחלקך ומה תבוא במחתר,<br>הלא בו חלקך רק היגיעה, / והמותר לזר נשאר ונתור.",
+            "התבטח באשר הון עשרך רב, / וגם באשר בצדק לא קניתו,<br>הלא תזכור לך יום אחריתך, / לזרים תתנו כאשר לקחתו,<br>והנה בעמלך כקורא / אשר דגר ולא חלבו בלדתו.",
+            "אנוש חוץ אשר ייגע ויטרח / לקבץ הון ולעשותו סגולה,<br>ולא ישבע ואם גדל והעשיר, / ועליו תאות לבו משולה,<br>כמו צמא אשר ישתה מלוחים / אשר יוסיף בצמאתו נקלה.",
+            "התראה הכסילים יעלו רום / ותתמה על אשר גאו בהונם,<br>ואולי לבך ישיאך על / גאון עוזם בשלוותם ואונם,<br>פקח עין ראה עבי עננים, / ורוח עברה במו ואינם.",
+            "כסיל עוטה מעילים או רקמות / ידמה בעדם למצוא נעימות,<br>וגם יעז בהוותו ויתא / לראשי עם לא יבין מזמות,<br>והוא כטווס בנוי נוצת כנפיו יגל / בושתו ולא יסג כלימות.",
+            "חכם משכיל ותוקד אשר בדעתו, / ומה תחכם לכבד את בגדיו,<br>בעוד ליל הלא חיש יפשטמו, / ולא תבוש לכבד את יתידיו,<br>בחר מהאגוז מה יש בתוכו, / והשלך חוץ חליצותיו ומדיו.",
+            "ראה יתרון חכמים על כסילים, / ואם רבו ועצמו אוצרותם,<br>חכמים ינחלו כבוד בעודם / ושם טוב לזכרון במותם,<br>וזכרון הכסילים עם כבודם / בבוא קצם כמו זכרון בהמתם.",
+            "ראוי חכם אשר נשפט בריב את / אויל, ירגז ואין נחת ושחק,<br>והנה מדברי חכם בנחת, / וקול בוז הכסיל שמע למרחק,<br>ומי יתן ויכתב בספר / ויחצב בצור לעד ויוחק.",
+            "אויל ענה לפי עזות שטותו / נבונותי בחכמי ושכלי,<br>והרבתי לקבץ הון סגולה / וכל חמדה בעוז כוחי וחילי,<br>ואשיג תאוות לבי בעשרי, וחכמתי בכיסי עמדה לי.",
+            "נאם חכם, שמע תורה ומצווה, / עד תמצא לך מוסר וחכמה,<br>ובה תמצא למלאות תאוותך / אשר תחפוץ, ולא תחסר מאומה,<br>ואיה עושר אשר ייקר כחכמה, / ואי חמדה כחמדת בין מזימה.",
+            "אויל ילבש תכלת חור וכרפס / וארגמן וכל מיני צבעים,<br>מלכים יחזו אותו יקומון, / ולו משתחוים שרים וכורעים,<br>הלא יבוש חכם לבם בשבתו / בסוד עדה והוא לבוש קרעים.",
+            "כסיל ישא כבודו על בגדיו, / ויסור כל כבודו עם כסותו,<br>ואם הוא כחמור ישא חמורות, / היסור שם חמור מנהו לעתו,<br>והחכם יכבד הוא בגדיו, / ולא יסור כבודו עד היותו.",
+            "אויל יטעום במטעמים ומשתה / שמנים לחמו לחם חמודות,<br>ונכון כל אשר יתאו לעתו / בידו יום כיום משנה סעודות,<br>הישביע חכם לב רעבונו / בחכמתו בלי לחם וצידות.",
+            "אוילים לחמו לחם ברשע / בשלוותם וישתו יין חמסים,<br>וכשאול פערו פיהם בלי חק, / ולא שבעו ורעבו אבוסים,<br>והחכמה בעליה תחייה / באין לחם חמודות ועסיסים.",
+            "ראו כל יושבי חלד, ושמעו / ושפטו משפטי צדק ויושר,<br>ברוב חכמה ישרה מפנינים / ועושר רב והון עתק לפשר,<br>הלא יקנה חכם עושר וחכמה, / ולא יוכל לקנות חכמה בעושר.",
+            "קנה ממון בצדק ואמונה, / וצרכי מחסורך תמצאה בו,<br>ודייק בחוק ביתך וחוקך, / ומה תיגע באלף או בריבו,<br>ובמותר תנה חלק לנפשך, / וקו אל חסדי יי' וטובו."
+        ],
+        "On Silence and Speech": [
+            "ירא האל בלב תמים, וכלכל / דבריך במשפט בין ושכל,<br>והסר ממך עקשות פה / ולב חורש עלי און ונוכל,<br>ולמה תהיה מפליג וחולק / בכל דבר כאיש לשון ורוכל.",
+            "ירא האל, ושים מחסום לפיך, / ואל תענה עתק לפניו,<br>ואל תחשוב להשיג את שבחו / במהללך ותמצא חן בעיניו,<br>ותמיד תהיה ירא ויגור / וחרד משאתו וחרוניו.",
+            "חסום פיך, וסגרה את פתחיו / בצור ברזל עלי דלתות נחושה,<br>וחזק את בריחיהם לנפשך / בכף מנעול מאד עזה וקשה,<br>אשר לא יהיה נקל לפותחם / כנף ציפור ברוחה החלושה.",
+            "ידע כי בשלשה אין יכולת / להנחם ולא תועיל חרטה,<br>בתולה אחרי כי נבעלת, / ואבן מידי קלע שמוטה,<br>וחצי הקשתות אם ישובון, / וכהנה דבר גבר במבטא.",
+            "פתח שערי לבבך בטרם / אשר תפתח לדבר שערי פה,<br>והתבונן אליהם מה יבואך / ומראש אחרית דבר תצפה,<br>למען כי ביד לשון עצורים / כלי מות והחיים ומרפא.",
+            "משול על מדברי פיך, והמה / בך לא ימשלו, תעז ותגבר,<br>ואחר תחריש תוכל לדבר, / ולא להשיב מה ידובר,<br>ומה נעים וטוב דבר בעתו, / כמו יורה ומלקוש יעטיף בר.",
+            "בשבתך את חכמים וזקנים / שבה דומם ולא תרבה דברים,<br>והט אוזן לדבריהם, וטוב לך / בחדרי לבך אם הם עצורים,<br>ודע כי חלקך נמצא באוזנך, / ובלשונך יהיה חלק לזרים."
+        ],
+        "On Counsel and Secrets": [
+            "ירא האל, והתאמץ לעובדו / וייסד מועצותיך כבודו,<br>ושית אנשי עצתך וסודך / ירא האל ואיש שכל לבדו,<br>באמור סוד יי' ליריאיו, להודיעם עצת שכל וסודו.",
+            "קחה את רעך אל סוד עצתך, / ומאלף קחה אחד ובחור,<br>וסורה מעצתך אל עצתו, / ואם שכלך כשכלו זך וצחור,<br>הכי תראה בך את מלפנים / והוא יראה בך פנים ואחור:",
+            "בחר מהאנשים איש אמונים / אשר סוגר במנעולך לבבו,<br>ומסגרת בריחך על שפתו / לבל תמוט ותנוע בעבו,<br>הלא טרם אשר תאצור יבולך / תהי בונה וסד בסיד סביבו.",
+            "ראה טרם תגל סודך לגבר / אשר ישית לבבו לך כקבר,<br>ואם אין יהי קברו לבבך / ולמה תאשים ריע וחבר,<br>למי תזעף בשומך שמנך אל / צרור נקוב ואם כתות בשבר.",
+            "התחפץ את פעוליך לכונן / היות קץ מועצותיך תשועה,<br>שמור מתאוותך, פן תביאה / בסודך ואל תתחר לרעה<br>למען תשכל את עצתך, / ולרכסים תשו מישור ובקעה.",
+            "שמור פתחי לבבך מלגלות / לאשה סודך אם היא כנפשך,<br>למען כי ביום יזעף לבבה / תגליהו ושב דמך בראשך,<br>ואם קט יעלוז לבה מצילות / שפתה נשמעו מצור לששך.",
+            "בגלותך לאיש אין לגלות, / ידעה כי לאדון לך קניתו,<br>ועבד הנך, אחרי היותך / כאיש חופשי ונלכדת ברשתו,<br>שמור לך, פן תשלח את דרונך / במדבר אין בך כח לקחתו.",
+            "ראה אם המינך אחירים / בסוד רזם, שמור לך אל תגלה,<br>למה תחשוף ערוות לבבך / באוולתך חשוף סוד רז ונפלא,<br>וטוב אם פתך תאכל תקיאו, / ולא תוציא אסיר מבית כלא.",
+            "ראה אם רעך נועץ ושואל / לך עיצה למען יאמין בך,<br>יעץ אותו ביושר ואמונה / בישראל, וזה חסדך וטובך,<br>ולמה תחליק לשון ואין לב, / המאל תעמיק סתרי לבבך.",
+            "מקום סודך קבע תחת אוירים, / ולמה תאשים אישים ישרים,<br>ודע כי יזעקו מקיר אבנים, / וכפיס יענה מה בחדרים,<br>והשפל קול עצתך בערבים, / והבט אל סביבך בשחרים."
+        ],
+        "On Dignity and Dominion": [
+            "ירא האל, והתאמץ לעובדו, / למען כי יצרך לכבודו,<br>והקל על כבודו את כבודך, / והשפל בעיניך לנגדו,<br>ודע, כי המכבד את אדוניו / יהי נכבד, וישא הוד כנגדו.",
+            "ברח מהשררה אך ברודפה / להשיגך, ונוס כי תרדפך,<br>למען כי מרוצתה נקלה / בנוסה עד אשר תתקפך,<br>ואם תרדוף ותרוץ אחריה / בנוסה עם עקיבה תהרפך.",
+            "היה נכבד במעשים הנעימים, / ולמה תהיה נכבד ברום לב,<br>ודע, כי רום לבבות הוא קלונם, / ובו ישו לאולת ככלב,<br>וישיתהו שפל רוח לראש עם, / ואם נבזה הוא בעיניו עלב,",
+            "אשר יגאה בחכמתו, וישמח / לשם כבוד כשמות הגדולים,<br>ומגודל לבבו יעלה רום / ויתעופף ויטוס על זבולים,<br>פרעהו, ואל תתאו לשכלו / וחכמתו, והיא חכמת אוילים.",
+            "הירום לבך על השרה / והכבוד אשר יעלו לחלקך,<br>ודימית עלי גודל לבבך / אשר כל מצאה ידך ברחקך,<br>ידעה, כי לפי רום מעלתך / תהי סבת נפילה להזיקך.",
+            "שלשה הם מכובדים באדם, / ובשנים יהו שפתי חלקות,<br>במו נכבד לעושר או שררה / וממשלת בידים חזקות,<br>הלא יפנה כבודו עם פנותם, / ואחרי כן יהי אליו לפוקות.",
+            "ירש כבוד שלישי מן האלהים / לך יתן, והוא כבוד אמיתי,<br>קניתו בעבודת אל ונפש / שפלה, כי תנהלנה לאיטי,<br>ויום יגבה לבבך בו, וחלף / והלך לו כאיש הלך ועיתי.",
+            "ירש [כבוד] ילדתו צניעות, / וממך לא יהי נפרד בתומו,<br>וכי תאיץ להראות בית נכאתו, / בעיני האנוש יכלה ביומו,<br>כיין טוב בשוקעו על שמריו, / ויום הורק ופג רוחו וטעמו.",
+            "ירא האל, וכבד יולדיך, / ובכבודם תהי נכבד לעולם,<br>ובין וזכור יגיעם יגעו בך, / ומתי תעמול בם בעמלם,<br>ובעל הגמול יגמול לך / כאשר תגמול לגומליך גמולם.",
+            "התשכח את שדי מניקתך אם / כבר זקנה, ותלעג אב בשיבה,<br>ומי ידע התירש את זהבם, / ואולי יירשו אותך בסיבה,<br>ויום זקנה תבואך, הלא את / גמולך למצאה בזה ובבא.",
+            "היה נכבד לכבד כל בני איש, / ומהם תהיה יקר ונכבד,<br>וכי תקל בעיניך תהי רם / בעיניהם, וזבד טוב תזובד,<br>לפני מלכך הקל כבודך, / ואליו תהיה נכנע ונעבד."
+        ],
+        "On Deliberation and Haste": [
+            "ירא האל, וקוה את חסדיו, / ויחל את תשועתו משוכה,<br>ותוחלת ממושכה ביד איש / למחלה, אך בתוחלתו ארוכה,<br>למען כי בידו להביאה, / ואתו היא שמורה וערוכה.",
+            "ירא ועשה במתון מעשיך, / ואל תרכב לך על עב מהירות,<br>היווקש אנוש יכין צעדיו / בתום יושר ויתהלך בישרות,<br>ואיש ירצע תנוך אזניו בחפזו, / הינצל ואם יצא לחירות.",
+            "במתון תעשה מה לא עשיתו, / ולמה תהרוס מגדל בניתו,<br>ואם תאיץ להחל כל מאומה / עדי תביט בראשו אחריתו,<br>ושדד וחרוש תלמי לבבך, / ואז יוציא לך פריו בעיתו.",
+            "ראה כי יש לך יתרון במתון, / למען אחריה אין חרטה,<br>וטוב תהר במחשבות לבבך / ימי מספר במעש או במבטה,<br>ודע מה טוב ימי הרה שלימים, / ואם תאיץ בלדתה לעלטה.",
+            "שנים נסעו ממחנותם, / והחזיקו בדרך אורחותם,<br>והגיע מהלך אט לחפצו, / והרץ מעדו רגליו בלכתם,<br>בטרם יעלה כנף היעוף, / ויאבר נץ באין אברה ויתם."
+        ],
+        "On Visiting and Its Abuse": [
+            "ירא האל, והיכלו תבקר, / לבקש רחמים רב ובוקר,<br>והתנ��ג לבקר את יריאיו / בצדק ואמת אך לא בשקר,<br>ומבית רעך בחוק ומשפט / תפלס מעגלות רגלך והוקר.",
+            "בבקרך פני מלך ושרים / שבה דומם, ואל תרבה דברים,<br>ושית ביקוריך נכון לעיתים / בלכתך, ואל תקל אשורים,<br>ופרסת רגלך תשית נחושה, / ולשוב תהיה קל כנשרים.",
+            "ידע, כי המבקר יום ביום לא / יהי נחשב, והנו לכבדות,<br>ומה יקר מאד אם לא תבקר / בהתמידך, וזאת אות לך ועדות<br>מטר גשם יקוצין בו בהתמד, / ואם נעצר יבקשוהו בהודות.",
+            "ראו, מה טוב לבקר לרגעים, ולא יכבד ולא יהי למשא,<br>ואם נראה לך ביקור נעימות, / אכול הרבות דבש קו ומבוסה,<br>כהתחדש לבנה יש לברך, / למען היא כיומים מכוסה.",
+            "ראה, מה טוב ומה נעים לריע / לבקר לו בשמחתו ואבלו,<br>וכוף צווארך תמיד לנגדו / להקל לו במשאו ועוולו,<br>והתנכר, ולא תאיץ לבקר / בקילקולו, ואל תשב למולו.",
+            "תבקר רעך הנאמן לך, / ואל תתמיד לבקר בית חברתו,<br>ואם אתה ביראת אל מיוסר / וגם (היא) מתאמצת בדתו,<br>למען כי שפת נבל תשקר / על נדיב להכזיבו את אמיתו.",
+            "לכה פעם לבקר איש במחלה, / למען כי בביקור יש תעלה,<br>ושית מחסום לפי והלוך אט, / ושם תהיה עמידת נקלה,<br>ואם יכבד בחוליו אל תבקר, / וטוב אם בעדו תשא תפילה.",
+            "ידע, כי הדברים הם כבידים / במאזנים ופלס בעלותם,<br>ולא תחשוב להקל בם לבבך / ונפשך על שפתיך בצאתם,<br>ואיך תכבד ליגע אחירים / במילך, ולא תוכל שואתם.",
+            "שאלוך עלי משקל כבידות / במאזנים ופלס בעלותה,<br>אמור להם תשובה הנכוחה / אשר יכבד בלב שקר שאתה,<br>ואם תהיה כמוץ הרים נקלה, / מטיל ברזל ועופרת דמותה."
+        ],
+        "On Love and Companionship": [
+            "ירא האל, ושית את אהבתו / ויראתו בתוך לבך נטועה,<br>ואהבת לך גם את יריאיו, / וחברת יריאיו תבחר לריעה,<br>התמצאי אנוש ירא מבעט / ואהבת האמת על חיק נקועה.",
+            "אהוב את רעך הנאמן לך, / וחברתו תהי אתך שמורה,<br>והתנדב לך אליו בנפשך / ובמאדך בעת צריך לעזרה,<br>וזאת היא אהבת כל הנדיבים, / והיא חיבה מפוארת לחברה.",
+            "אשר יאהבך ליקח צרכיו / בעתו ממך או כל הנאות,<br>ויום נמצא לך צורך בנפשו / יהי נסתר ויבוא מתבואות,<br>פרעהו, וסור מאהבתו, / ומה לך לחלקת מחמאות.",
+            "קנות האוהבים קניין אמונות, / והנה טוב לשומרה אהבתם,<br> והעלם עיניך מכל זדונם / ושגגתם, כאילו לא ראיתם,<br>היוכל לחבור יוצר חרסיו / אשר הפריד, ואם יהיו במותם.",
+            "התקנה לך לשירותך עבדים / בעוד עמך לך הם כעבדים,<br>ולמה לא תהי קונה לנפשך / בני חורים, ושרים ונגידים,<br>במתק חכך, ולשון נעימות, / ובגמולות אמונות וחסדים.",
+            "נשלם ספר יסוד היראה",
+            "שבח לאל ",
+            "אשר כבודו לעמו נגלה ונראה."
+        ]
+    },
+    "schema": {
+        "heTitle": "יסוד היראה",
+        "enTitle": "Yesod HaYirah",
+        "key": "Yesod HaYirah",
+        "nodes": [
+            {
+                "heTitle": "פתיחה",
+                "enTitle": "Prelude"
+            },
+            {
+                "heTitle": "שער היראה",
+                "enTitle": "On Fear"
+            },
+            {
+                "heTitle": "שערי התפילה והעבודה",
+                "enTitle": "On Prayer and Service"
+            },
+            {
+                "heTitle": "שער התורה והחכמה",
+                "enTitle": "On the Law and Wisdom"
+            },
+            {
+                "heTitle": "שער ההכרה",
+                "enTitle": "On Appreciation"
+            },
+            {
+                "heTitle": "שער הבשת והעזוז",
+                "enTitle": "On Shame and Shamelessness"
+            },
+            {
+                "heTitle": "שער הגאות והענווה",
+                "enTitle": "On Pride and Meekness"
+            },
+            {
+                "heTitle": "שער הסבל",
+                "enTitle": "On Endurance"
+            },
+            {
+                "heTitle": "שער הצניעות",
+                "enTitle": "On Humility"
+            },
+            {
+                "heTitle": "שער יצר הערווה",
+                "enTitle": "On Chastity"
+            },
+            {
+                "heTitle": "שער התאווה",
+                "enTitle": "On Desire"
+            },
+            {
+                "heTitle": "שער ההסתפקות",
+                "enTitle": "On Contentment"
+            },
+            {
+                "heTitle": "שער החריצות",
+                "enTitle": "On Industry"
+            },
+            {
+                "heTitle": "שער מעלת השתיקה והדיבור",
+                "enTitle": "On Silence and Speech"
+            },
+            {
+                "heTitle": "שער העצה והסוד",
+                "enTitle": "On Counsel and Secrets"
+            },
+            {
+                "heTitle": "שער הכבוד והשררה",
+                "enTitle": "On Dignity and Dominion"
+            },
+            {
+                "heTitle": "שער המתון והמהירות",
+                "enTitle": "On Deliberation and Haste"
+            },
+            {
+                "heTitle": "שער הכבדות",
+                "enTitle": "On Visiting and Its Abuse"
+            },
+            {
+                "heTitle": "שער האהבה והחברה",
+                "enTitle": "On Love and Companionship"
+            }
+        ]
+    }
+}

json/Musar/Rishonim/Yesod HaYirah/Hebrew/merged.json

@@ -0,0 +1,336 @@
+{
+    "title": "Yesod HaYirah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Yesod_HaYirah",
+    "text": {
+        "Prelude": [
+            "הלא כתבתי לך שלישים במועצות, ודעת לדעת חכמה ומוסר, להבין אמרי בינה, ראשית חכמה יראת ה', שכל טוב לכל עושיהם, תהילתו עומדת לעד.",
+            "שאלוני מתי בינה להורות / אליהם אורחות מוסר וחכמה,<br>וחוקים ימצאו בהם תחייה / לגופותם בעודם על אדמה,<br>ויום יקראו לעלות מרומים / יהיו להם לחיי הנשמה.",
+            "ותמהתי מאד על שאילתם / והנה היא בעיניי נפלאתה,<br>למען נסגרה גם נעלמה, / ומעין כל יצורים נחבאתה,<br>ולא ידע אנוש ערכה ודרכה, / לבד ליראי אלהים נמצאתה.",
+            "וסבותי אני לדרוש ולתור / בתורת אל ואכין רעיוניי,<br>ובחנתי בכור מצרף תבונות / בני שכל אשר היו לפניי,<br>וראיתי אשר הכל כאיין / והבל בלעדי יראת יי.",
+            "ועתה מה אני יושב ודומם, / הלא טוב לי להקיץ את שנתי,<br>ואבנה בית זבול נישא ונכון / בראש הרים, ושמה תחנותי,<br>יסוד יראה איסד מוסדותיו ואעמיד על שעריו את דלתי.",
+            "שמעוני והטו אזניכם לי, / ושימו לב ועיניכם פקחו,<br>ואל תמרו לדברי פי וקולי / אשר אקרא, ומוסרי לקחו,<br>ואוכיחה ואערכה משלים / ישרים עד מאד זכו וצחו.",
+            "קחו מוסר, ואל תקשו לבבכם, / ולמה תהיה לכם למוקש,<br>ונסו ודעו כי כל אמריי / בצדק הם, ואין נפתל ועקש,<br>והנה נוזלים על הלבבות, / לרוותם כמו יורה ולקש.\n"
+        ],
+        "On Fear": [
+            "ירא ה', והיא ראשון וראשית / לכל חכמה, ויש לה סוף ותכלה,<br>בראשיתה מנוחת הגוייה, / ובה תשכח יגונה ועמלה,<br>וגם באחריתה נמצאת לנפש / אנוש שלום ושום טוב ותהילה.",
+            "ירא האל, ולא תירא בני איש / ואם עלו בכסא המלוכה,<br>הכי יראת אל תהיה לך / למעוז אם תהיה שפל ודכא,<br>ובה תבטח, ואין מי יחרידך, / והיא מידה לכל מידות נסוכה.",
+            "ירא האל יראוך אנשים, / ואם הם ממך עזים וקשים,<br>וכי תעוז ביראת אל למולם, / בפחדם יחרד לבם כנשים,<br>וכי בטחה ושקט שאננות / להוציא רגלך מפח יוקשים.",
+            "ירא מאהבה האל והיתם, / ויראתך אזיי תהיה שלימה,<br>וזה ייאות, למען כי יצרך / מאפס, ומאין כל מאומה<br>הביאך לעמוד תמיד לפניו, / וריקם אותך צורה נעימה.",
+            "ירא ופחד בתוכן מעשיך, / וכולם יהיו אוליי ושמא,<br>ואל תבטח בעשרך ותעוז, / ועין לך ואיך תהיה כסומא,<br>ומי ידע הכיום מחרתו, / ואם לא יהיה נמשל ונדמה.",
+            "ירא האל, ושיתהו לנגדך / במעשיך, ולא תחטא לעולם,<br>וזיכר שם כבודו יהיה על / שפתיך בכל דבר ותשלם,<br>ואל נא תעצים עין כעור / וגם אל תחסום פיך ותאלם.",
+            "ירא האל, והיה חרד לקיים / אשר צווה בתורתו וחוקיו,<br>וכי תחטא, תשוב שגג כזדון / להנחם וחסד רחמיו קו,<br>והוא יחשוב לך זדון כשגג, / וכי תשוב לדבקה עם דביקיו."
+        ],
+        "On Prayer and Service": [
+            "ירא האל, ודו בקה בו לעובדו / בלב שלם, וקו טובו וחסדו,<br>ויעלז לבך על כל גמוליו / אשר יגמול, וברך שם כבודו<br>ובלתתו אל תעשה מאומה, / הלא הוא אל, ואין עוד  מלבדו.",
+            "עבודת אל עוד תהיה לנפשך, / ובלעדה תהי עובד לזרים,<br>ומה יתרון לך על כל עמלך, / אשר תעמל ותוריש לאחירים,<br>ומה שואל לך כי אם ליראה, / אהוב חסד, ומשפטים ישרים.",
+            "ירא האל, והתפלל לפניו, / ותמצא חן ושכל טוב בעיניו,<br>וכי תשאל מלפניו שאלתך, / היה ירא וחרד מחרוניו,<br>ואת פתחי שפתיך שמור, אז / יחנך ויפק לך רצוניו.",
+            "ירא אל, קדמה פניו בתודה / בטרם תעשה כל עבודה<br>ונס רגלך בשם קדשו תרימו, / ואין ��ל כל דרכיך חרדה,<br>והבן שפתיך וליבך / לאל אחד, ולא תמוט למועדה:",
+            "ירא האל, וכי תערך לפניו / תפילתך ירא ועמוד במורא,<br>עצום עינך וידך אזור נא, / לבבך פן יהי פונה בזרה,<br>התדרוש מלכך בשר כמותך / ותפנה אל מלאכה או סחורה.",
+            "קבע מקום אשר תעמוד לפניו, / ומדוע תהי נע אנה ואנה,<br>ובקש לו לבד די מחסורך / אשר תחסר בכל רגע ועונה,<br>והמותר שמור אל תבקש, / וריחמך ונתן לך חנינה.",
+            "ערוך סדר תפילתך, ואחר / קרא אליו ודרשתו לשוכנו.<br>והבן את אשר תוליך בידך / תשורת שי בבואך אל מעונו,<br>היאות לערוך שיח לפניו / אשר מרמה ושקר על ימינו.",
+            "בעמדך אל פני מלך מלכים / לבקש מלפניו כל צרכים,<br>זכור מי את, ומה ומה הם מעשיך / אשר ישרו ואם המה הפוכים.<br>ומי האל אשר תעמוד לפניו, / והוא צופה בסתרי מחשכים.",
+            "בבקשך פני גבר עמיתך, / הלא תבוש ותתכסה כלימה,<br>וספק אם שאילתך בידו, / ואם תקדים גמול כמה וכמה,<br>ואיך לא תעטה אימה בדורשך / אשר קדם גמלך כל מאומה.",
+            "הנה תודה על כל מה שקדמך / גמולות הרחמים וחסדים,<br>והתבונן על הבא לבקש / והתפלל לך על העתידים,<br>וזאת היא מערכת התפילה / והיא עיקר עבודת החסידים."
+        ],
+        "On the Law and Wisdom": [
+            "ירא האל, ירא את חכמיו / אשר יורו לך דרך ישרה,<br>והתבונן לך צאת אחריהם, / ומפיהם למוד דעת ותורה,<br>ודע כי נפשך היא בידם / על צרור החיים צרורה.",
+            "ירא האל ותורתו קדושה / ותהיה לך יקרה מפנינים,<br>ועל פיה תישר מעשיך / ונפלו לך חבלים בנעימים,<br>והנה היא לבדך אוצר לנפשך / וגם בה תאריך שנים וימים.",
+            "קנה בינה, קנה תורה ומצוה, / ובהם תהיה ידך חזקה,<br>וכי היא המסילה הקרובה / ליראת אל ואם נראית רחוקה,<br>וכמה יעבור איש לא יבונן / וידע סוד עבודת אל רחוקה.",
+            "קנה תורה קנה קניין ספרים / אשר מפז ותרשישים יקרים,<br>ואם נולד לך ספק בשכלך, / שאל בהם כמו אורים ותומים,<br>הילך בקרב גיבור ויעוז / וחרבו על ימינו אין להרים.",
+            "קנה חכמה ותורה, והגה בה / עדי תהיה בלוח לב כתובה,<br>וכי תוסיף בכל יום להגותה, / תהיה אורה פרי חדש באיבה<br>ואיש יפתח וישדד האדמה / כמו יוסיף חרוש יוסיף תנובה.",
+            "ראו, מה נעמה תורה ויראה, / כמו עלמה יפפייה ונאה,<br>אשר תעדה עדי זהב, ותלבש / לבוש שנים ותתיפה במראה,<br>והנה היא מבורכת בטעמה, / אשר נעם וחן היא נשואה.",
+            "ותורה מבלי יראה, כאשת / מדנים סוררה סרה בטעמה,<br>ועינה קרעה בפוך וכחל / וגם תעד בחלייתה ונזמה,<br>ומה בצע ביפעתה וזיוה, וסות ערייה וערוותה ערומה.",
+            "ראו תורה אשר הושת יסודה / ביראת אל מצאתיה למבצר,<br>ומגדל עוז לתלפיות בנוים, / מיוסדים יסוד רחב ולא צר,<br>לעולם יעמד חזק ואמיץ / למול אויב, ואם יעוז ויפצר.",
+            "ותורה מבלי יראה, כבית / ומגדל רם ואין להם יסודות,<br>תמול גבהו ורומו עד שחקים, / כטור גזית למבצר ומצדות,<br>ומה בצע, ויום מחר כתילים, / ירקדון בני שעיר ושדות.",
+            "קנה תורה בלימוד והבנה, / ותזהר לעובדה ולשומרה,<br>ולימוד מבלי מעשה כאיין / ותוהו נחשב ויהי לזרה,<br>והוא טענת אלהים על ברואיו, / בתיהם לו לבד שפה ברורה.",
+            "אשר יחכם להורות לאחרים, / ונפשו בחלה תורה וחכמה,<br>תבונתו ושכלו יהיה לו / לפח יקוש, ולא יועיל מאומה,<br>ותוכחותיו נשיאים רק ורוח / מטר אבק ועפר על האדמה.",
+            "קנה תורה, ואל תאמר ירושת / אבותיי היא, והיתה לי לנחלה,<br>הגא בה ועסוק בה יומם ולילה, / תהי חכמה שכרך בעמלה,<br>זרע את ארצך ��קצור יבולה, / ואם תשים בקוץ ודרדר גדילה.",
+            "ראו על כל ירושת איש ירשה / אנוש החי, אבל המת נטשה,<br>והמנחיל לבניו נחלת דת / ודין חכמה ותורה הקדושה,<br>תהי גם היא ירושתו לנפשו, / כמו לבנו אשר על הירושה.",
+            "קנה תורה, קנה דיעה לנפשך, / ואל ירע לך אם רב מחירה,<br>למען כי מאד מקחך לרב / עלי מתן אשר תתן תמורה,<br>והיא תעמוד לך בעת אשר איין / כדי רב הונך כח לעזרה.",
+            "קנה תורה, קנה חכמה ומוסר, / ולא תאמר אני נדיב וטפסר,<br>למי יאות היות משכיל, ואם לא / לאיש נדיב ושם נעים ואיש שר,<br>ומה בצע באילן רם ויבש / ולא יעשה פרי, גם צללו סר.",
+            "קנה חכמה, ולא תאמר ביד מי / מצאתיה, ובמה נחשב הוא,<br>היחשב כלי חרש בחרשו, / הלא מה יש בתוכו יחשבוהו,<br>ויש חוח אשר יפרח כשושן, / ועל פרחו בראש חן יעלוהו.",
+            "קנה תורה, קנה עמה ענווה / ומוסר חן, ולא תעוז בגאוה,<br>ולא תמצא במידות התמודות / כחברתם אשר נעמה ונאוה,<br>והן עקב ענוה רוב שלומים, / וסוף תרת אמת שקט ושלוה.",
+            "התתגאה בתורה או בחכמה, / וירום לבבך על כי קניתה,<br>ותרהב בה עלי ריעים ואחים אשר לא חכמה לנפשם לדעתה,<br>ידע כי אין ירושתה לבנך, / למען כי באוותך כליתה.",
+            "ראה חכמה עלי יראה שתולה, / כעץ שתול על פלגי נהרים,<br>ישלח יונקותיו וגדעיו / למרחקים, וגם יעשה קצירים,<br>ופירותיו יבכר לחדשים, / בשמים ראש, נרדים עם כפרים.",
+            "חכמה מבלי יראה, כערער / אשר יצא וצמח בערבה,<br>ואם רבו ענפיו וקציריו / בעודו לח, ויונקתו רטובה,<br>למחר יבשו שרשי גזעיו, / ואיכה יעשה פירות תנובה.",
+            "ראו חכמה כשמש בשחקים, / מאירה עלי קרובים ורחוקים,<br>הכי מועיל תבונות איש ושכלו לנפשו, בעשות מצוות וחוקים,<br>וזרים יאכלו הלוך לאורה, / כדת ודין כנופת צוף מתוקים.",
+            "קנה חכמה, ובה תעבד עבודה, / ואל תעש מאומה בלעדה,<br>תשיתנה לראש כל מעשיך, / ואם קדמו תחרד חרדה,<br>כאופני עגלה בחלוף על / פני המושכות סיבת פרידה.",
+            "דעה אם גדלה חכמתך על / אשר תעשה פעוליך ישרים,<br>ואיך יתיישרו לך מעשיו / עלי חכמתך אם הם יתרים,<br>התטעון לבך מה לא נשאו, / ואם ישא זבוב משא עירים.",
+            "שאל חכמה, ותלמד לא למדתו, / ולשואל ענה על שאילתו,<br>ואם תדע, אמור הנה ידעתיו, / ולמה זה תכחד על אמתו,<br>ומה בצע בעת יעלו נשיאים / ואין מלקוש ולא יורה בעתו.",
+            "שאל חכמה, ולמה תהיה בוש, / הלא רב בושתך אם לא ידעתה.<br>ולא תאמר יביניני לבבי, / אני דיי לי בנפשי ועצתה,<br>הכי אם יטענו אותך אחירים / תהי נושא את אשר לא נשאתה.",
+            "גווית איש בלי חכמה משולה / כצי אדיר בלב ים ומצולה,<br>אשר ינוד וינוע כקנה / לכל רוח, קטנה או גדולה,<br>ואיך יעמוד, ואין תופש במשוט, / ולא חובל ופורש גם למעלה.",
+            "שבה את החכמים וחכם, אך / חסום פה, ופקח עיין ואוזן,<br>ראה ושמע, ושימה את לבבך / לדבריהם בכף פלס ומאזן,<br>והטה באשר יטו וטוב לך, / ולא תאמר אני נגיד ורוזן.",
+            "למוד חכמה, ולמה לאחירים, / ורק אם היא בעיניהם חשובה,<br>ולמה זה תלמד לכסילים, / בני נבל, והם לא יחפצו בה,<br>התזרע זרעך על הסלעים, / ואם יצמח במדבר כערבה.",
+            "רדוף חכמה לעבר ים רחוקים, / עדי תמצא אנוש תמים בדיעיו,<br>למען מכנף ארץ יבואון / לשומעך כל נדיבי עם ושועיו,<br>ויש יונק יחלפו את / מקום נטעו, ויוסיף על גזעיו.",
+            "האמור לבך מה לחכמים / בחכמתם ואם בה מחייתם,<br>ומה יתרון אליהם על הכסילים, / לא נעמו בחייהם במותם,<br>ראה כי גם פראים ביערים / מזונם ימצ��ו מדי חיותם.",
+            "קנה חכמה, ולא תחסר מאומה, / ותמצא כל אשר תחפוץ ותבחר,<br>ובלעדה התקנה כל, ואם רב / וגדל עשרך נחשב לפחר,<br>והחכמה יקרה מפנינים, / ותשוה כל יקר חפץ ומסחר."
+        ],
+        "On Appreciation": [
+            "ירא האל, והכר את גמוליו / אשר גומל לבריותיו וטובו,<br>ודע כי לא יהא צריך אליהם, / אבל צורכי יצוריו נמצאים בו,<br>וכי תאמר עלי מה זה בראם, / להודיעם גבורת עוז רהבו.",
+            "פקח עיני לבך, להכיר / אשר תראה בעיני הגוייה<br>וכמה באנוש עינים פקוחה / ויביטו, ולא יראו ראייה,<br>ויש עין עצומה תחזה כל, / וגם מה יש במסתרים גלוייה.",
+            "אנוש משכיל להכיר את מקומו, / וכל מעשיו כפי יראה בעצמו,<br>הכי ישקוט, וימצא אחרית טוב / בעולמו כדי לכתו לתומו,<br>ואם יט אל ימינו או שמאלו, / כבר נמג ופג ריחו וטעמו.",
+            "ומה בצע בהכר האנוש, / אם לפיהו לא יישר את פעליו,<br>הימלט אנוש בין סלעים / ומכשולים ואם הוא קל ברגליו,<br>ואם אין בו להכיר טוב, ושומר / פתאים ישמרוהו על מסיליו.",
+            "אנוש רוצה להכריח טעיו / להכיר באשר אין בו מותר,<br>פרעהו, ואל נא תעבור בו, / סטה מנהו ומעליו תנתר,<br>כיוצא ממסילה הישרה / ותת דרך בחלמיש יחתר.",
+            "היה משכיל זמן הבא, להכיר / בשעבר ובין את אחריתו,<br>ותשיג את אשר לא בא לידך / במה שבא לידך ועברתו,<br>כאיש צד צפורים עפות בצפור / אשר צד מתמול שלשם ברשתו.",
+            "והכר בדברים עד אשר לא / עשיתם אם במעש או במבטא,<br>ומה בצע בהכר אחרי כי / כבר נעה, ומה תועיל חרטה,<br>התשוב עוד ותשור לחזור עין / אנוש אחר תנוקר בעלטה.",
+            "אשר יראה ויכיר באחרים / ואם נמצא פתיל שער בעינם,<br>ולא יכיר בעצמו את אשר בו / עלי מה נפקחו עיניו ואינם,<br>הלא טוב עוצמו עיניו ויקל / בעל זרים אשר נושא ללחנם."
+        ],
+        "On Shame and Shamelessness": [
+            "ירא האל, והתבייש בעצמך / בטרם תחטא תיטב ותישר,<br>וכי תעטה לבוש בשת ומסוה, / תהי ירא ועד עולם תאושר,<br>והיא תהיה לכסות מהאנשים, / ובה נחשב אנוש צדיק וישר.",
+            "הטוב לך אם יביישוך אחרים / במעשיך, ותמצא בוז וחרפה,<br>הלא טוב תעמיד עיני לבבך / עלי כל אורחותיך למצפה,<br>ולמה תעצים עיין כעור, / ולא תבוש בערוותך חשופה.",
+            "התשית מצחך עוז כנחושה / ואם תהיה בעיני כל מגונה,<br>ותוליך את קלונך במצחך / לשמצה בך באויב ומקנה,<br>ולא תרגיש להתבייש למען / אשר נבל ועוז פניו  ישונה.",
+            "ולא תבוש בלכתך את החכמים / היות שואל במה שלא ידעתו,<br>וגם את צעירים לימים / הכי יורו לך דין על אמתו,<br> ומה רב בשת אם ישאלוך / ותאמר לא שמעתיו, או שכחתתו.",
+            "ירא האל, ותבוש מלפניו, / ויראת לך מאף חרוניו,<br>ואיכה תהיה בוש מאנוש, / פן במעשיך תהי נקל בעיניו,<br>ולא תבוש לך מהאלהים, / אשר כל סתרך גלוי לפניו."
+        ],
+        "On Pride and Meekness": [
+            "ירא האל בצדק וענוה, / ויראתך תהי תמה ונאוה,<br>ואם ישיאך לרום לבבך, / ואם יגבה ויתנשא בגאוה,<br>זכור אליו מסלות תולדותיו / אשר בא בה, ולא ישוב ושגה.",
+            "היתגאה אנוש עבר במעבר / מקור דמים בזוכרו את מבואו, <br>וכי יפקוד ימי חייו, ויזכור / עמלו בם, הלא לבו יניאו,<br>ויום קצו יהי רמה יצועו, / וגם אם  יעלה לרום בשיאו.",
+            "דעה כי הענוה נוצחה את / חמת גבר אשר תעלה לשטנו,<br>והיא תשיב חרון מלך ואפו, / ושם כטל עלי עשב רצונו,<br>הלא קט נוזלים קרים ישובון / רתיחת סיד ואם עלה עשנו.",
+            "התתגאה, ואם ירום לבבך, ביום / לובשך חליפות עז וגאוה,<br>ותתפאר בסכלות גאותך / למען רב בך ג��ון וגאוה,<br>זכור יום שכבך ערום ועריה / עלי עפר והיית לדאווה.",
+            "התרים ראשך לשא עטרת / וכתר גאוה עם שם תהילה,<br>ודע האל, אשר לבש לבדו / לבוש גאות, ורק לו הגדולה,<br>והוא משפיל עד דקה גבוהים, / והוא מרים שפלים עד למעלה.",
+            "דעה כי בענוה תעמוד עלי / מצודת עוז ושן סלע וצורים,<br>ובו ישב לבבך בשפל / ובו שבתך מעלות לזרים,<br>ראה שמן, אשר רק יעל על, ובו ימשחו מלך ושרים.",
+            "היחכם איש אשר יראה לבבו / ברום המעלות על גאותו,<br>ולא יסבול לבב אישים ושכלם, / ואיכה יסבלו סכלות שטותו,<br>הלא ישב לבדד, כמצורע / בלי ריעים, ויעטה על שפתו.",
+            "הימלט אנוש גאוה בגובהו, / בעוז לבו אשר רם להנפה, <br>ואת משקוף מבוא ביתו ישבר / ברום ראשו בקומתו זקופה,<br>היעמוד עיר ומגדל רם בניתו / בעפר או לבנה לא שרופה.",
+            "היה שפל בעיניך ותרום / בעין זרים, ואין תקוה לשנאך,<br>וגדופת אנוש רק בענוה / ושפלות תעבירה לא תבואך,<br>ותכיף ראש למול אבני קלעים, / ואל חץ וחנית תחטיאך.",
+            "דעה כי הענוה תעזרך, / ואם רבו ועצמו לוחמיך,<br>והכנע בנפשך, ולמה / תהי נכנע ביד מתקוממיך,<br>ובעדה קרנך תרום בכבוד, / ולא תמוט לעולם פעמך."
+        ],
+        "On Endurance": [
+            "ירא האל, וסובלה את שפטיו אשר ישפוט בך באמת ובתמים,<br>ואם מרו טעמם לגוויה / הלא מתקו לנפשך כנעימים,<br>התתרפא לעולם מחלת לב / אנוש אם לא בשיקוים עצומים.",
+            "ירא וסבול גזירת אל ודיניו, / ואל נא תענם עתק ועזות,<br>ויסבול ממך את מעשיך / בארך אף ולא יעלה רגזות,<br>התפלל נשא אם לא נשאתו, / ודע כי ממך לא נתנה זאת.",
+            "סבול אישים ויסבלך אלהים, / ועמך יאריך אפו ברחמיו, <br>וכי תסבול אנשים יסבלוך, / ואל יתן בך עז ממרומיו,<br>היה כחמור רובץ במשא, / ואם ישבור גרמיו ועצמיו.",
+            "התסבול את גדוליך בפחדם / ותלבש מגאון עוזם חרדה,<br>הלא תסבול צעיריך, ותפחד / לבל תקל וחיית לנדה,<br>התמיש את יתידתך כמוץ הר / ולא תמיש כמו אבן כבידה.",
+            "סבול דבר ותחסום [פה] ותחריש, / ואם תענה כסיל תשמע דברים,<br>וטוב לך תסבלם אתה לבדך / בטרם ישמעו אותם אחירים,<br>ותגרום על דברך לגלות / בך שמץ ומומים הסתורים.",
+            "הלא טוב תהיה סובל אשר אין / בך כח ולא עוז להסירו,<br>ומי יסיר יגונות עצבון איש / כמו סבל אשר נמצא בעזרו,<br>ובו תנחם לכל אבל ותוגה, / ובו מרפא לכל מחלת בשרו."
+        ],
+        "On Humility": [
+            "ירא האל גלוי או בסתר, / והצע לך לכת לפניו,<br>וגילוייך עשה דרך צניעות, / ולא תירא קהל עם והמוניו,<br>וסתרך תעשה אותו בגלוי, / ודע האל ישורך ממעוניו.",
+            "התשאל נא עלי מדת צניעות / למען הנך חפץ לדעתה,<br>להדריך את סתריך בדרך / אשר תיטב לך עד אחריתה,<br>ואם ימצאך איש בה תכובד / ותתפאר עלי חן מעלתה.",
+            "התסתיר מבני אדם ותעלים / פעוליך אשר לא ידעו בם,<br>והנך בוש ונכלם מפניהם / ותירא פן יקילוך בלבם,<br>הלא תבוש ותירא מאלהים / אשר מבין סתריך וחובם.",
+            "ירא ועשה פעליך בסתר / והצנע, ואיש למה יבינם,<br>ואם תמצא בגילוים הנאה, / הלא תוכל לגלות את צפונם<br>ולמה תעשה אותם בגלוי / ואין כח בך אחר לטמנם.",
+            "ראה מה יקרה מדת צניעות / לשלות גוף ורוב שלום לנפש,<br>ובה נמלט חכם לב בנופלו / ביד נבל, ובה יצא לחופש,<br>פרי רימון ופילחו היטונף, / ואם יטבע בעב טיט או ברפש.",
+            "ידע כי הצניעות מעלת חן / באין דופי בלא מומי אחרים,<br>ובה יתפארו כל הנדיבים / ואנשי שם וכל רוזנים ושרים,<br>אם לא מצאו ידם וחכמו / עשות כל מעש��הם בסתרים.",
+            "שאל רודף כבוד עם והמוניו / לשושנה בין חוחים כלואה,<br>בעוד פרחה ועליה צנועים / היקרב קוץ וחוח להניאה,<br>ויום תיגל להתפאר ביופייה נשכוה, / וסר מר הודה ומראה.",
+            "התצנע ותסתיר מעשיך / אשר לא ידעו זרים כבודם,<br>ומדוע תהי שואל לדיעה / עלילותם ותחשוף את יסודם,<br>היה תמיד ותמצא חן וחסד / ושכל טוב בעיני אלהים ואדם."
+        ],
+        "On Chastity": [
+            "ירא האל יצרך לו לעבד, / ואל תט לבך מאורחותיו,<br>ואם ישיאך רע יצרך בו / להדיחך בחלק רוב שפתיו,<br>אטום אוזן, ולא תשמע בקולו, / ולא תדע בנוע מעגלותיו.",
+            "שתה מבורך מים ונוזלים, / ואל תתאו למימי המצולה,<br>ואת אשת נעוריך שמח בה, / ואל תשגה בחן זרה וסכלה,<br>ואל תתן לזרים חילך, / עצביך בבית נכרי בכסלה.",
+            "התתפתה ביופי בעלת חן / למען היא ביפעתה יפיפייה,<br>ותצהל בעדה כסוס מזויין, / ותחשוב כי באהבתה תרופה<br>תנה לבך להבין אחריתה, / ותמצא אחרית קלון וחרפה.",
+            "התביט אל יופי מראה ונייה / ורקמה שש וארגמן לבושה,<br>ולא תביט עלי מעין מקורה / אשר נשחת ונמלט טיט ורפשה,<br>כלי חרש מצופה פז בגנו, / ותוכו צחנת צואה באושה.",
+            "חשוף שת יצרך הרע ושוליו / בטרם תחשוף ערוותך בו,<br>וסור אחר ראותך את קלונו, / ולמה זה לבושתך תאהבו,<br>התבאיש שמנך רקח מרוקח / בטיפת ריר זבוב מות וזובו.",
+            "ראה זרה אמריה החליקה / במו פיה, וכי המה פתיחות,<br>להדיח פתאים וחסר לב / אשר לא ידעו דרך נכוחות,<br>ופתאום נלכדו רגלם ברשתם / ופחיהם ואין להם מנוחות.",
+            "ופתי יהלוך אל אחריה / כשה יובל אלי טבח ויובא,<br>ואיש צדיק לפני אלהים / יהי נמלט, וחוטאים נלכדו בה,<br>בזוגתך דבק לכן ותשמח / בדדיה, ותשגה אהבתה.",
+            "ראה מה טוב לחבק וחק לביא לנפשך מחבוק אשת כסילות<br>וטוב  תישק שפת נחש ועקרב, ולא תישק שפתיה בסיכלות,<br>ותנעם כי תמלא תאוותך, ואם רב עמך קלון וזולות.",
+            "בהתחבר לך אשת נעורים / ראה ודבק באנשי האמונות,<br>ואל ישיאך יופי סכלה, / ואל ידיחך ממון והונות,<br>למען כי לפי שרש וגזע / פרי עץ יעשה ויבול דגנות.",
+            "אהוב רעייתך אהבת אמונים, / ואהבתה תהי אתך צפונה,<br>ואם תדחה שמאל ימין תקרב / לבד ינוד לבך אנה ואנה,<br>והתמר לה באימה הנקלה, / ואז תשלם בכל רגע ועונה.",
+            "שמח ועלז באיילת אהבים / אשר מהאלהים לך יעודה,<br>והיא תשמח בך לעד, ותגל / בכל שמחה וכל חשק וחמדה,<br>ודע כי לחבוק עיתים, ויש עת אשר טוב מלחבק הפרידה."
+        ],
+        "On Desire": [
+            "ירא האל, ותעש את רצונו, / ורף מעשות את כל רצונך,<br>ותמצא את רצונך בעשותך / רצון חפצו בנפשך או בהונך,<br>ודע מה טוב לך תעוז ותגבר / לחפצו יעצים כוחך ואונך.",
+            "שמור לך, פן יפתוך בחלקם / שני רעים אשר ירעעו בך,<br>ראות עין ותאות לב, שניהם / אשר יתנכלו בך העציבך,<br>היבוא לחתוך גרזן וכשיל / בלי עץ בעצי יער ובסבך.",
+            "שמע אליי ולא תשמע לתאוות / לבבך פערה פיה לבלי חק,<br>וכי תאבה להיימין או להשמאיל, / סטה מעל דרכיה ותרחק,<br>לתפארת יהי לך בתחילה, / ואחר תהיה לבוז ולשחוק.",
+            "ראה כי תאוותך נוססה בך / כמו רקב ועש כוסם בגדים,<br>וכי תחשוב להשיג בה אשר לא אל / כבר נמצא בידך מחמדים,<br>הלא חכמת תבונתך ושכלך / אשר בך נמצאו ממך פרודים.",
+            "שמור מתאוה הלוחמה בך / במלחמה כבידה ועצומה,<br>לחם עמה, ולא תחפוץ שלומה, / ונגדה החזק מגן וצנה,<br>למען כי במלחמתה שלומך, / ומלחמה תהי לך עם שלומה.",
+            "אנוש יחרץ בהשג תאוות��ו / מצוא חכמה ויאמר כי מצאה.<br>ולא ישכיל וידע כי בחרץ / חמודותיו אשר מצא הניאה,<br>כנער המבקש אש, ויחתה / בתוך מחתה אשר מים מלאה.",
+            "משול על תאוות לבך בטרם / אשר תמשול בך עד השברים,<br>ואם לא תהיה מושל ברוחך, / ראה איך תהיה מושל בזרים,<br>ולמה תעמוד נפשך כעור / בחירותה בבית מלך ושרים.",
+            "עזוב את תאותך בטרם / אשר היא תעזוב אותך ותרגע,<br>ולא תחמד אשר אינו בחלקך, /ולא תקנה לך עמל ויגע,<br>וקום קח לך צרי חכמה לרפאות/ אלי יצרך ואם נושן כנגע.",
+            "עלוז ושמח במה שיש בחלקך, / ונס ממך יגונים ואחנה,<br>והתיאש במה שלא מצאתו / כגודל חלקך ומצא מנוחה,<br>הלא תוסיף בעיצבון למהר / עזבתו כאשר תוסיף בשמחה.",
+            "ראה אם קדחה אש תאוותך / בחדרי לבך על כל גדותיו,<br>ותבער בך כאש תבער ביער / ולהבה מלהטת שדותיו,<br>ענן ייאוש אשר ייזיל טלליו / בתוך לבך יכבה להבותיו,",
+            "קחה מוסר, ושית את תאוותך / ביראת אלהים נעבדה,<br>והישמר לך, אל נא תינתק / עבותות מוסרותיה ואגדה,<br>ואיך תירא נזקיה לעולם / ורתוקות מטיל ברזל בידה."
+        ],
+        "On Contentment": [
+            "ירא האל אשר יפתח ארובות / שמי רצון ויריק לך ברכה,<br>והסתפק לך באשר הכינך, / ואם רב אם מעט נמצא בידכה,<br>ותטעון רישך בא כמהלך, / ומחסורך כאיש מגן לתומכה.",
+            "מצא ספקך במה שיש בידך, / ולא תיגע להרבות מאוויים<br>וכי תשמח בחלקך כאשר הוא, / וכי תמעט הכי תנעם בחיים,<br>וקיבל האלהים מעשיך, / ואם המה במיעוטם נקיים.",
+            "אכול אל לחמך די מחייתך / ושובע נפשך, אך לא ביתרון,<br>ומה תועיל במותר כי תקיאו / בעצבון ותחר חיך וגרון,<br>ומלא שקך תוכל לקושרו, / ולא תתן תבואתך לחסרון.",
+            "ידע, כי מאכל יוליד גווייה / כמו גשם אשר תוליד אדמה,<br>ירווה גם ידשן העצומים / ויפריחם ויגביהם בקומה,<br>הלא ברבות גשמים זרעך בם / יהי נרקב ולא תועיל מאומה.",
+            "אכול די חקך לחם ומים, / ולא תאכל ערי תוסיף לשובעה,<br>ותמצא במעט לגוף הנאה / ותועלת, ובמותר זעווה,<br>מלח תבשילך יזעם בטעמו, / ואם רב מלחך מה טוב לגומעה.",
+            "ארוחת עשבות הרים וירק / ארח ותהי לעת אוכלך נכונה,<br>ומה תמצא בשה ביראה הנאה / תבקשנה לרעבונך ואינה,<br>מטר גשם בעתו בו ברכה, / ומה יועיל בלא עתו עננה.",
+            "אכול מאכל אשר תמצא בהתמד, / ואל תתאויו לשולחן המלכים,<br>ומה תיגע לבקש את אשר לא / תהי מוצא לעיתים הרציכים,<br>ואיך תפסיד הנאתך המצויה / לבקש רב ותתהלך חשיכים.",
+            "אכול ושבע בבית ריע ועמית, / ודי לך באשר הכין לצידו,<br>ודע מה טוב בשלווה פת חריבה / בבית נדיב וטוב עין לבדו,<br>ועם כילי ורע עין התועיל / בזבחי ריב ואם ישמן לשדו.",
+            "אכול מאכל אשר תשיג ולאכל / ושים את חקך אכול והותר,<br>והשמר ונפשך אל תשקץ / בנאסר לך, ותימצא די בהיתר,<br>התגעל נפשך בצחי צחנת / אכילתך ואם נעמה ביותר.",
+            "מזוג את סבאך ומהול במים, / ואם רב אתך עסיס ויין,<br>ולא תאמר הלא נעים לשותיו / בטוב טעם ומראה צח לעין,<br>ואולי מחרת כמה תבקש / לרוות צמאך בו ואיין.",
+            "הטוב תמשול עלי לחמך ויינך / כדי אכלך והם לא ימשלו בך,<br>ודע כי יינך הרבה יגלה / בעל כרחך, ויחסוף סוד לבבך,<br>ויפרע מומך נמצא לשמצה / בקמיך ואם טמון בחובך,",
+            "חסום פיך, ולא תאכל ותשתה / מאומה עד תברך אל יצרך,<br>אשר הכין לך טרם בראך, / וערך כל לצרכי, מחסורך<br>ואחר שובעך יאות לך עוד / לברך שמו ברוך ומבורך.",
+            "קבע בית תחנותך בית אבנים, / ועליו תהיה ידך פתוחה,<br>וכ�� תשב בעת קיץ וחורף / בצל קורתך השקט ובטחה, <br>הלא ציפור דרור תשכון בקינה, / ואם רב הסתיו תמצא מנוחה.",
+            "עטה ולבוש חליפות מחלצות / לכבוד אשר תשיג ותמצא,<br>ולא תלך לך ערום ועריה, / ולא תעט בארגמן ושבצה,<br>והכן חוקיך הכל כראוי, / והיה לך לכבוד ולא לשמצה.",
+            "עשה את כל פעליך במשפט, / והסדר את יציאתך כחוקה,<br>היות תמיד בגדיך לבנים, / ופת שלחנך נמצאת בספקה,<br>ולא תתייף במכלול פז ורקמה, / ולא תרגיל אכול שמן ומתקה."
+        ],
+        "On Industry": [
+            "ירא האל, והשלך בו ועליו / יהבך, ולא תעוז, בהונך,<br>ולמה תחרץ לקנות יגיעה / ורוב עמל לנפשך על ממונך,<br>זכור יום תעזוב אותו ואם רב, / ויום בך יעבור רוח ואינך.",
+            "קנה די חקך לך הון בצדק, / ומה תיגע ותייגע במותר,<br>ומזה תחרץ עליו ואינינו / בחלקך ומה תבוא במחתר,<br>הלא בו חלקך רק היגיעה, / והמותר לזר נשאר ונתור.",
+            "התבטח באשר הון עשרך רב, / וגם באשר בצדק לא קניתו,<br>הלא תזכור לך יום אחריתך, / לזרים תתנו כאשר לקחתו,<br>והנה בעמלך כקורא / אשר דגר ולא חלבו בלדתו.",
+            "אנוש חוץ אשר ייגע ויטרח / לקבץ הון ולעשותו סגולה,<br>ולא ישבע ואם גדל והעשיר, / ועליו תאות לבו משולה,<br>כמו צמא אשר ישתה מלוחים / אשר יוסיף בצמאתו נקלה.",
+            "התראה הכסילים יעלו רום / ותתמה על אשר גאו בהונם,<br>ואולי לבך ישיאך על / גאון עוזם בשלוותם ואונם,<br>פקח עין ראה עבי עננים, / ורוח עברה במו ואינם.",
+            "כסיל עוטה מעילים או רקמות / ידמה בעדם למצוא נעימות,<br>וגם יעז בהוותו ויתא / לראשי עם לא יבין מזמות,<br>והוא כטווס בנוי נוצת כנפיו יגל / בושתו ולא יסג כלימות.",
+            "חכם משכיל ותוקד אשר בדעתו, / ומה תחכם לכבד את בגדיו,<br>בעוד ליל הלא חיש יפשטמו, / ולא תבוש לכבד את יתידיו,<br>בחר מהאגוז מה יש בתוכו, / והשלך חוץ חליצותיו ומדיו.",
+            "ראה יתרון חכמים על כסילים, / ואם רבו ועצמו אוצרותם,<br>חכמים ינחלו כבוד בעודם / ושם טוב לזכרון במותם,<br>וזכרון הכסילים עם כבודם / בבוא קצם כמו זכרון בהמתם.",
+            "ראוי חכם אשר נשפט בריב את / אויל, ירגז ואין נחת ושחק,<br>והנה מדברי חכם בנחת, / וקול בוז הכסיל שמע למרחק,<br>ומי יתן ויכתב בספר / ויחצב בצור לעד ויוחק.",
+            "אויל ענה לפי עזות שטותו / נבונותי בחכמי ושכלי,<br>והרבתי לקבץ הון סגולה / וכל חמדה בעוז כוחי וחילי,<br>ואשיג תאוות לבי בעשרי, וחכמתי בכיסי עמדה לי.",
+            "נאם חכם, שמע תורה ומצווה, / עד תמצא לך מוסר וחכמה,<br>ובה תמצא למלאות תאוותך / אשר תחפוץ, ולא תחסר מאומה,<br>ואיה עושר אשר ייקר כחכמה, / ואי חמדה כחמדת בין מזימה.",
+            "אויל ילבש תכלת חור וכרפס / וארגמן וכל מיני צבעים,<br>מלכים יחזו אותו יקומון, / ולו משתחוים שרים וכורעים,<br>הלא יבוש חכם לבם בשבתו / בסוד עדה והוא לבוש קרעים.",
+            "כסיל ישא כבודו על בגדיו, / ויסור כל כבודו עם כסותו,<br>ואם הוא כחמור ישא חמורות, / היסור שם חמור מנהו לעתו,<br>והחכם יכבד הוא בגדיו, / ולא יסור כבודו עד היותו.",
+            "אויל יטעום במטעמים ומשתה / שמנים לחמו לחם חמודות,<br>ונכון כל אשר יתאו לעתו / בידו יום כיום משנה סעודות,<br>הישביע חכם לב רעבונו / בחכמתו בלי לחם וצידות.",
+            "אוילים לחמו לחם ברשע / בשלוותם וישתו יין חמסים,<br>וכשאול פערו פיהם בלי חק, / ולא שבעו ורעבו אבוסים,<br>והחכמה בעליה תחייה / באין לחם חמודות ועסיסים.",
+            "ראו כל יושבי חלד, ושמעו / ושפטו משפטי צדק ויושר,<br>ברוב חכ��ה ישרה מפנינים / ועושר רב והון עתק לפשר,<br>הלא יקנה חכם עושר וחכמה, / ולא יוכל לקנות חכמה בעושר.",
+            "קנה ממון בצדק ואמונה, / וצרכי מחסורך תמצאה בו,<br>ודייק בחוק ביתך וחוקך, / ומה תיגע באלף או בריבו,<br>ובמותר תנה חלק לנפשך, / וקו אל חסדי יי' וטובו."
+        ],
+        "On Silence and Speech": [
+            "ירא האל בלב תמים, וכלכל / דבריך במשפט בין ושכל,<br>והסר ממך עקשות פה / ולב חורש עלי און ונוכל,<br>ולמה תהיה מפליג וחולק / בכל דבר כאיש לשון ורוכל.",
+            "ירא האל, ושים מחסום לפיך, / ואל תענה עתק לפניו,<br>ואל תחשוב להשיג את שבחו / במהללך ותמצא חן בעיניו,<br>ותמיד תהיה ירא ויגור / וחרד משאתו וחרוניו.",
+            "חסום פיך, וסגרה את פתחיו / בצור ברזל עלי דלתות נחושה,<br>וחזק את בריחיהם לנפשך / בכף מנעול מאד עזה וקשה,<br>אשר לא יהיה נקל לפותחם / כנף ציפור ברוחה החלושה.",
+            "ידע כי בשלשה אין יכולת / להנחם ולא תועיל חרטה,<br>בתולה אחרי כי נבעלת, / ואבן מידי קלע שמוטה,<br>וחצי הקשתות אם ישובון, / וכהנה דבר גבר במבטא.",
+            "פתח שערי לבבך בטרם / אשר תפתח לדבר שערי פה,<br>והתבונן אליהם מה יבואך / ומראש אחרית דבר תצפה,<br>למען כי ביד לשון עצורים / כלי מות והחיים ומרפא.",
+            "משול על מדברי פיך, והמה / בך לא ימשלו, תעז ותגבר,<br>ואחר תחריש תוכל לדבר, / ולא להשיב מה ידובר,<br>ומה נעים וטוב דבר בעתו, / כמו יורה ומלקוש יעטיף בר.",
+            "בשבתך את חכמים וזקנים / שבה דומם ולא תרבה דברים,<br>והט אוזן לדבריהם, וטוב לך / בחדרי לבך אם הם עצורים,<br>ודע כי חלקך נמצא באוזנך, / ובלשונך יהיה חלק לזרים."
+        ],
+        "On Counsel and Secrets": [
+            "ירא האל, והתאמץ לעובדו / וייסד מועצותיך כבודו,<br>ושית אנשי עצתך וסודך / ירא האל ואיש שכל לבדו,<br>באמור סוד יי' ליריאיו, להודיעם עצת שכל וסודו.",
+            "קחה את רעך אל סוד עצתך, / ומאלף קחה אחד ובחור,<br>וסורה מעצתך אל עצתו, / ואם שכלך כשכלו זך וצחור,<br>הכי תראה בך את מלפנים / והוא יראה בך פנים ואחור:",
+            "בחר מהאנשים איש אמונים / אשר סוגר במנעולך לבבו,<br>ומסגרת בריחך על שפתו / לבל תמוט ותנוע בעבו,<br>הלא טרם אשר תאצור יבולך / תהי בונה וסד בסיד סביבו.",
+            "ראה טרם תגל סודך לגבר / אשר ישית לבבו לך כקבר,<br>ואם אין יהי קברו לבבך / ולמה תאשים ריע וחבר,<br>למי תזעף בשומך שמנך אל / צרור נקוב ואם כתות בשבר.",
+            "התחפץ את פעוליך לכונן / היות קץ מועצותיך תשועה,<br>שמור מתאוותך, פן תביאה / בסודך ואל תתחר לרעה<br>למען תשכל את עצתך, / ולרכסים תשו מישור ובקעה.",
+            "שמור פתחי לבבך מלגלות / לאשה סודך אם היא כנפשך,<br>למען כי ביום יזעף לבבה / תגליהו ושב דמך בראשך,<br>ואם קט יעלוז לבה מצילות / שפתה נשמעו מצור לששך.",
+            "בגלותך לאיש אין לגלות, / ידעה כי לאדון לך קניתו,<br>ועבד הנך, אחרי היותך / כאיש חופשי ונלכדת ברשתו,<br>שמור לך, פן תשלח את דרונך / במדבר אין בך כח לקחתו.",
+            "ראה אם המינך אחירים / בסוד רזם, שמור לך אל תגלה,<br>למה תחשוף ערוות לבבך / באוולתך חשוף סוד רז ונפלא,<br>וטוב אם פתך תאכל תקיאו, / ולא תוציא אסיר מבית כלא.",
+            "ראה אם רעך נועץ ושואל / לך עיצה למען יאמין בך,<br>יעץ אותו ביושר ואמונה / בישראל, וזה חסדך וטובך,<br>ולמה תחליק לשון ואין לב, / המאל תעמיק סתרי לבבך.",
+            "מקום סודך קבע תחת אוירים, / ולמה תאשים אישים ישרים,<br>ודע כי יזעקו מקיר אבנים, / וכפיס יענה מה בחדרים,<br>והשפל קול עצתך בערב��ם, / והבט אל סביבך בשחרים."
+        ],
+        "On Dignity and Dominion": [
+            "ירא האל, והתאמץ לעובדו, / למען כי יצרך לכבודו,<br>והקל על כבודו את כבודך, / והשפל בעיניך לנגדו,<br>ודע, כי המכבד את אדוניו / יהי נכבד, וישא הוד כנגדו.",
+            "ברח מהשררה אך ברודפה / להשיגך, ונוס כי תרדפך,<br>למען כי מרוצתה נקלה / בנוסה עד אשר תתקפך,<br>ואם תרדוף ותרוץ אחריה / בנוסה עם עקיבה תהרפך.",
+            "היה נכבד במעשים הנעימים, / ולמה תהיה נכבד ברום לב,<br>ודע, כי רום לבבות הוא קלונם, / ובו ישו לאולת ככלב,<br>וישיתהו שפל רוח לראש עם, / ואם נבזה הוא בעיניו עלב,",
+            "אשר יגאה בחכמתו, וישמח / לשם כבוד כשמות הגדולים,<br>ומגודל לבבו יעלה רום / ויתעופף ויטוס על זבולים,<br>פרעהו, ואל תתאו לשכלו / וחכמתו, והיא חכמת אוילים.",
+            "הירום לבך על השרה / והכבוד אשר יעלו לחלקך,<br>ודימית עלי גודל לבבך / אשר כל מצאה ידך ברחקך,<br>ידעה, כי לפי רום מעלתך / תהי סבת נפילה להזיקך.",
+            "שלשה הם מכובדים באדם, / ובשנים יהו שפתי חלקות,<br>במו נכבד לעושר או שררה / וממשלת בידים חזקות,<br>הלא יפנה כבודו עם פנותם, / ואחרי כן יהי אליו לפוקות.",
+            "ירש כבוד שלישי מן האלהים / לך יתן, והוא כבוד אמיתי,<br>קניתו בעבודת אל ונפש / שפלה, כי תנהלנה לאיטי,<br>ויום יגבה לבבך בו, וחלף / והלך לו כאיש הלך ועיתי.",
+            "ירש [כבוד] ילדתו צניעות, / וממך לא יהי נפרד בתומו,<br>וכי תאיץ להראות בית נכאתו, / בעיני האנוש יכלה ביומו,<br>כיין טוב בשוקעו על שמריו, / ויום הורק ופג רוחו וטעמו.",
+            "ירא האל, וכבד יולדיך, / ובכבודם תהי נכבד לעולם,<br>ובין וזכור יגיעם יגעו בך, / ומתי תעמול בם בעמלם,<br>ובעל הגמול יגמול לך / כאשר תגמול לגומליך גמולם.",
+            "התשכח את שדי מניקתך אם / כבר זקנה, ותלעג אב בשיבה,<br>ומי ידע התירש את זהבם, / ואולי יירשו אותך בסיבה,<br>ויום זקנה תבואך, הלא את / גמולך למצאה בזה ובבא.",
+            "היה נכבד לכבד כל בני איש, / ומהם תהיה יקר ונכבד,<br>וכי תקל בעיניך תהי רם / בעיניהם, וזבד טוב תזובד,<br>לפני מלכך הקל כבודך, / ואליו תהיה נכנע ונעבד."
+        ],
+        "On Deliberation and Haste": [
+            "ירא האל, וקוה את חסדיו, / ויחל את תשועתו משוכה,<br>ותוחלת ממושכה ביד איש / למחלה, אך בתוחלתו ארוכה,<br>למען כי בידו להביאה, / ואתו היא שמורה וערוכה.",
+            "ירא ועשה במתון מעשיך, / ואל תרכב לך על עב מהירות,<br>היווקש אנוש יכין צעדיו / בתום יושר ויתהלך בישרות,<br>ואיש ירצע תנוך אזניו בחפזו, / הינצל ואם יצא לחירות.",
+            "במתון תעשה מה לא עשיתו, / ולמה תהרוס מגדל בניתו,<br>ואם תאיץ להחל כל מאומה / עדי תביט בראשו אחריתו,<br>ושדד וחרוש תלמי לבבך, / ואז יוציא לך פריו בעיתו.",
+            "ראה כי יש לך יתרון במתון, / למען אחריה אין חרטה,<br>וטוב תהר במחשבות לבבך / ימי מספר במעש או במבטה,<br>ודע מה טוב ימי הרה שלימים, / ואם תאיץ בלדתה לעלטה.",
+            "שנים נסעו ממחנותם, / והחזיקו בדרך אורחותם,<br>והגיע מהלך אט לחפצו, / והרץ מעדו רגליו בלכתם,<br>בטרם יעלה כנף היעוף, / ויאבר נץ באין אברה ויתם."
+        ],
+        "On Visiting and Its Abuse": [
+            "ירא האל, והיכלו תבקר, / לבקש רחמים רב ובוקר,<br>והתנהג לבקר את יריאיו / בצדק ואמת אך לא בשקר,<br>ומבית רעך בחוק ומשפט / תפלס מעגלות רגלך והוקר.",
+            "בבקרך פני מלך ושרים / שבה דומם, ואל תרבה דברים,<br>ושית ביקוריך נכון לעיתים / בלכתך, ואל תקל אשורים,<br>ופרסת רגלך תשית נחושה, / ולשוב תהיה קל כנשרים.",
+            "ידע, כי המבקר יום ביום לא / יהי נחשב, והנו לכבדות,<br>ומה יקר מאד אם לא תבקר / בהתמידך, וזאת אות לך ועדות<br>מטר גשם יקוצין בו בהתמד, / ואם נעצר יבקשוהו בהודות.",
+            "ראו, מה טוב לבקר לרגעים, ולא יכבד ולא יהי למשא,<br>ואם נראה לך ביקור נעימות, / אכול הרבות דבש קו ומבוסה,<br>כהתחדש לבנה יש לברך, / למען היא כיומים מכוסה.",
+            "ראה, מה טוב ומה נעים לריע / לבקר לו בשמחתו ואבלו,<br>וכוף צווארך תמיד לנגדו / להקל לו במשאו ועוולו,<br>והתנכר, ולא תאיץ לבקר / בקילקולו, ואל תשב למולו.",
+            "תבקר רעך הנאמן לך, / ואל תתמיד לבקר בית חברתו,<br>ואם אתה ביראת אל מיוסר / וגם (היא) מתאמצת בדתו,<br>למען כי שפת נבל תשקר / על נדיב להכזיבו את אמיתו.",
+            "לכה פעם לבקר איש במחלה, / למען כי בביקור יש תעלה,<br>ושית מחסום לפי והלוך אט, / ושם תהיה עמידת נקלה,<br>ואם יכבד בחוליו אל תבקר, / וטוב אם בעדו תשא תפילה.",
+            "ידע, כי הדברים הם כבידים / במאזנים ופלס בעלותם,<br>ולא תחשוב להקל בם לבבך / ונפשך על שפתיך בצאתם,<br>ואיך תכבד ליגע אחירים / במילך, ולא תוכל שואתם.",
+            "שאלוך עלי משקל כבידות / במאזנים ופלס בעלותה,<br>אמור להם תשובה הנכוחה / אשר יכבד בלב שקר שאתה,<br>ואם תהיה כמוץ הרים נקלה, / מטיל ברזל ועופרת דמותה."
+        ],
+        "On Love and Companionship": [
+            "ירא האל, ושית את אהבתו / ויראתו בתוך לבך נטועה,<br>ואהבת לך גם את יריאיו, / וחברת יריאיו תבחר לריעה,<br>התמצאי אנוש ירא מבעט / ואהבת האמת על חיק נקועה.",
+            "אהוב את רעך הנאמן לך, / וחברתו תהי אתך שמורה,<br>והתנדב לך אליו בנפשך / ובמאדך בעת צריך לעזרה,<br>וזאת היא אהבת כל הנדיבים, / והיא חיבה מפוארת לחברה.",
+            "אשר יאהבך ליקח צרכיו / בעתו ממך או כל הנאות,<br>ויום נמצא לך צורך בנפשו / יהי נסתר ויבוא מתבואות,<br>פרעהו, וסור מאהבתו, / ומה לך לחלקת מחמאות.",
+            "קנות האוהבים קניין אמונות, / והנה טוב לשומרה אהבתם,<br> והעלם עיניך מכל זדונם / ושגגתם, כאילו לא ראיתם,<br>היוכל לחבור יוצר חרסיו / אשר הפריד, ואם יהיו במותם.",
+            "התקנה לך לשירותך עבדים / בעוד עמך לך הם כעבדים,<br>ולמה לא תהי קונה לנפשך / בני חורים, ושרים ונגידים,<br>במתק חכך, ולשון נעימות, / ובגמולות אמונות וחסדים.",
+            "נשלם ספר יסוד היראה",
+            "שבח לאל ",
+            "אשר כבודו לעמו נגלה ונראה."
+        ]
+    },
+    "versions": [
+        [
+            "Yesod hayirah, London 1919",
+            "https://www.nli.org.il/he/books/NNL_ALEPH002034753"
+        ]
+    ],
+    "heTitle": "יסוד היראה",
+    "categories": [
+        "Musar",
+        "Rishonim"
+    ],
+    "schema": {
+        "heTitle": "יסוד היראה",
+        "enTitle": "Yesod HaYirah",
+        "key": "Yesod HaYirah",
+        "nodes": [
+            {
+                "heTitle": "פתיחה",
+                "enTitle": "Prelude"
+            },
+            {
+                "heTitle": "שער היראה",
+                "enTitle": "On Fear"
+            },
+            {
+                "heTitle": "שערי התפילה והעבודה",
+                "enTitle": "On Prayer and Service"
+            },
+            {
+                "heTitle": "שער התורה והחכמה",
+                "enTitle": "On the Law and Wisdom"
+            },
+            {
+                "heTitle": "שער ההכרה",
+                "enTitle": "On Appreciation"
+            },
+            {
+                "heTitle": "שער הבשת והעזוז",
+                "enTitle": "On Shame and Shamelessness"
+            },
+            {
+                "heTitle": "שער הגאות והענווה",
+                "enTitle": "On Pride and Meekness"
+            },
+            {
+                "heTitle": "שער הסבל",
+                "enTitle": "On Endurance"
+            },
+            {
+                "heTitle": "שער הצניעות",
+                "enTitle": "On Humility"
+            },
+            {
+                "heTitle": "שער יצר הערווה",
+                "enTitle": "On Chastity"
+            },
+            {
+                "heTitle": "שער התאווה",
+                "enTitle": "On Desire"
+            },
+            {
+                "heTitle": "שער ההסתפקות",
+                "enTitle": "On Contentment"
+            },
+            {
+                "heTitle": "שער החריצות",
+                "enTitle": "On Industry"
+            },
+            {
+                "heTitle": "שער מעלת השתיקה והדיבור",
+                "enTitle": "On Silence and Speech"
+            },
+            {
+                "heTitle": "שער העצה והסוד",
+                "enTitle": "On Counsel and Secrets"
+            },
+            {
+                "heTitle": "שער הכבוד והשררה",
+                "enTitle": "On Dignity and Dominion"
+            },
+            {
+                "heTitle": "שער המתון והמהירות",
+                "enTitle": "On Deliberation and Haste"
+            },
+            {
+                "heTitle": "שער הכבדות",
+                "enTitle": "On Visiting and Its Abuse"
+            },
+            {
+                "heTitle": "שער האהבה והחברה",
+                "enTitle": "On Love and Companionship"
+            }
+        ]
+    }
+}