diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..23d33398cd287ac658719195e710c57aa14893df
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,402 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Avodah Zarah",
+    "versionSource": "http://sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "לפני אידיהם של גוים – [the word אידיהם is] a byname of reproach for their holy days and festivals.",
+                "לשאת ולתת – to sell and to purchase. Because they go and praise idolatry on the day of their holidays.",
+                "להשאילן – cattle and utensils, things that return as they are.",
+                "להלוותם – [to lend them] money but it was not an adornment to the eye, for a loan is given [merely] for the expenditure.",
+                "לפורען – when they are collected, they go and give praise to idolatry on the day of their holidays.",
+                "מפני שהוא מיצר – on his money which they do not restore to him, and he does not go and give praise [to idolatry].",
+                "שמח הוא לאחר זמן – on the morrow [after] his holiday, he goes and gives praise [to idolatry]. But the Halakha is not according to Rabbi Yehuda, and specifically a loan [written in a] document is prohibited to collect from them, but an oral loan is permissible, because he is like saves it from their hands."
+            ],
+            [
+                "לאחר אידיהן מותר – And such is the Halakha. But in the Diaspora, where we are unable to contain ourselves from engaging in business with them, since the principal part of our sustenance is from them, and furthermore, because of fear, it is not prohibited [to do business with them] other than only on the day of their holy days alone. But nowadays, there is the general practice of permission [to engage in business interaction with them] even on the actual day of their festivals, because the Rabbis established regarding them that they do not go and praise [their deities]. [But those things that are forbidden in this Tractate speaks about idolatrous worship and actual idolatry]."
+            ],
+            [
+                "קלנדיא – eight days after the winter solstice [begins].",
+                "סטרנורא – eight days prior to the solstice; since the first man (i.e., Adam) saw that the [length of the] day was gradually getting shorter. He said: Woe is me, lest because I sinned, the world is returning to become “null and void.” He stood and sat for eight days in fasting (and in prayer), since from the time that the solstice occurred, and he (i.e., Adam) saw that the days are gradually lengthening, he said: it is the nature of the world. He stood and made an eight-day festival. In the following year, they made both of them holy days and he established them [in honor of] the heavens, and they were established for idolatrous worship.",
+                "קרטסים – the day of taking hold of the kingship, and they established it as a holiday.",
+                "גינוסיא – the day when they appoint the king.",
+                "יום הלידה – the day on which the king is born",
+                "שריפה – where they burn the utensils in the manner that they burn them for kings.",
+                "יש בה ע\"ז – that is to say, that selfsame day they have a idolatrous holiday, and from year to year all the days of his son, and all these we consider until now, they value and it is forbidden [for us to interact with them] three days before [their festivals].",
+                "אבל יום תגלחת זקנו – which is not a set time for the group, but each person, when he shaves makes that day a festival.",
+                "ובלוריתו – that he places his locks behind him all year long but does not sheer them other than on an annual basis, the day of his sheering he makes a holiday.",
+                "ויום שעלה מן הים – And he offers sacrifices to idolatry on account that he was saved. In all of these, it is not prohibited other than on that day and not beforehand, and they do not consider it all that much."
+            ],
+            [
+                "עיר שיש בה ע\"ז – that the day of their festival the people of the city have a day for idolatrous worship who are in the city.",
+                "חוצה לה – and even very near the city, it is permissible to engage in business with those who dwell outside the city, for they are not drawn after that idolatry, and such is their practice. The day of their festival [of those in the city] Is not like the day of the festival [of those outside the city].",
+                "מהו לילך שם – in the same city on the day of their idolatrous worship.",
+                "בזמן שהדרך מיוחדת לאותה העיר – that the paved road from here to that city, is unique to that city alone, it is forbidden to go there, because it appears as one who is going there for idolatrous worship, and if there was a course of the road also goes to another city, it is permitted, for one who sees it states, “he is going to another place.”",
+                "היו בה חנויות מעוטרות – and the sign for them is that those stores are idolatrous, to collect taxes from them.",
+                "ושאינן מעוטרות מותרות – and those which are not wreathed, they don’t take taxes from him for idolatry, and they don’t bring to the idolatry any benefit from them, and to purchase from them something of value, is permissible on the day of their festival, for generally one who sells is sad [when he sells something he values] and does not go and praise [idolatry]."
+            ],
+            [
+                "אצטרובלין – fruit of the cedar.",
+                "בנות שוח – it is prohibited for an Israelite to sell a kind of the species of the large white figs to an idolater.",
+                "ופטוטרות – with their stems (Talmud Avodah Zarah 13b) it is stated, meaning to say, with their stalks/peduncles by which they are suspended, for undefined, the idolater wants to offer them as a [sacrificial] offering to idolatry.",
+                "תרנגול לבן בין תרנגולין – an idolater bought from an Israelite many chickens, it is permitted to sell amongst them a white chicken and since another person took them, It was not for idolatry that he wanted them.",
+                "ופירושן אסור – if he explained/specified that it was for idolatry that he needed them, it is prohibited. And it was necessary for our Mishnah [to specify this] for you might think that I would say that this person wanted them not for idolatrous purposes, and when he said this, he holds that just as that this person clings to it (for idolatrous purposes), everyone also clings to it, and I would say this for [just as] he would give it to me, it to teach us [that the reverse is to be taught].",
+                "דקל טב – [fruits] of a superior date which are regularly used for sacrificial purposes to idolatry.",
+                "נקב – reeds that they make from them sugar.",
+                "ונקליהם – a kind of very superior herb/grass, and the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "אין מוכרין בהמה גסה – for we decree that selling is on account of renting and borrowing, for it is the animal of an Israelite and the idolater will do work with it on the Sabbath and through a middleman, for they cannot exchange it through renting it, for the middleman does not lease it, but he is permitted to sell it.",
+                "שלמים ושבורים – for even the injured/maimed are appropriate for work for they grind/mill with them.",
+                "רבי יהודה מתיר בשבורה – but the Halakha is not according to Rabbi Yehuda.",
+                "בו בתירה מתיר בסוס – and even the horse that the hunters/fowlers bring upon them the birds that they hunt, for he holds that the living carries himself. But the Rabbis hold that that especially human beings carry themselves. Therefore, if it (i.e., the horse) did not have a special [purpose] other than to ride upon it, it is permissible, but to bring upon it a living creature other than a human being, it is prohibited. But the Halakha is not according to Ben Beteyra."
+            ],
+            [
+                "כל דבר שיש [בו] נזק לרבים – as, for example, military utensils, swords and spears.",
+                "בסילקי – a tall palace/villa where they sit to judge people and they cast them from there and they die (see Talmud Avodah Zarah 16b).",
+                "גרדום – one building and it is made to judge capital cases.",
+                "איצטדיא – a place of sport that they bring a goring ox and they kill a man.",
+                "בימה – a kind of short or tall tower made in order to push a person down from them and he dies.",
+                "דימוסיאות – buildings that are not for the needs of idolatry, nor to kill people.",
+                "כיפה – in the foreign language “Arkayultav;” it is the manner of idolaters to place idolatry in their bathhouses."
+            ],
+            [
+                "אבל מוכר הוא משיקוץ – that he should not sell it to him when it is attached [to the ground] but rather after it is cut away. But not all the while that it is attached. And the Torah stated (Deuteronomy 7:2): “And give them no quarter,” nor give them no chance of acquiring property (sell them no trees in the ground – see Talmud Avodah Zarah 20a).",
+                "אין משכירין להם בתים – it is a decree because of selling which is a prohibition from the Torah.",
+                "ואצ\"ל שדות – for there are two levels of prohibition: acquiring property and exempting them from tithes.",
+                "ובסוריא – Aram Sobah which [King] David conquered and is not holy like the holiness of the Land [of Israel].",
+                "משכירין להם בתיים – and we don’t make the decree on account of selling and for alternatively, it would come to selling but he did not violate the Torah for just as it is written to not give them the chance to acquire property in the land of Israel, it is written, but however, ab initio not selling in the land of Israel because of selling of the land of Israel.",
+                "אבל לא שדות – because there are two levels of prohibition.",
+                "וח\"ל – because of the distance, one cannot make a decree regarding selling for from there it does not lead to sale of the land of Israel.",
+                "מוכרין בתים ומשכירין שדות – but not the sale of fields because there are two [levels of prohibition].",
+                "רבי יוסי אומר כו'' -And the Halakha is according to Rabbi Yosi as long as one does not lease to three idolaters together so that they will not make a neighborhood of idolaters."
+            ],
+            [
+                "אף במקום שאמרו להשכיר – for Rabbi Meir in Syria especially, but not in the land of Israel and for Rabbi yosi even in the land of Israel.",
+                "לא לבית דירה אמרו – but rather to bring into there straw and wood and things like it.",
+                "מפני שהיא נקראת על שמו – because the idolater because he warms himself up on the Sabbath and they (i.e., people) will say “this is the bathhouse of so-and-so the Israelite where they wash in it on Shabbat” but it is not similar to a field of an Israelite where the tenant farmer is an idolater who does work on it on the Sabbath, for the field is worked for his tenancy and the idolater is a personal tenant farmer who is doing his own labor ( and not as the Israelite’s employee -see Talmud Avodah Zarah 21b). But a bathhouse is not for working as a tenant, and not everyone knows that he the Israelite leased it to an idolater and therefore, it is prohibited. But at the present time when it is manner to lower the tenant to the bathhouse for a year, for half, or a third or a fourth of the earnings, in the same manner that they bringing him down into the fields, they permitted to lease a bathhouse to an idolater, and even though [the idolater] does work in it on the Sabbath, people [surely] know that the idolater is a tenant there, for he he is doing his own tenancy while using it."
+            ]
+        ],
+        [
+            [
+                "אין מעמידין בהמה בפונדקאות – that are made to harbor passers through there because idolaters are suspect of carnal connection with beasts and even females with females are prohibited because the idolaters are found with the wives of their friends and sometimes they don’t find her and they copulate with the beasts.",
+                "ולא תתיחד אשה עמהן – even the privacy between a man and a woman and something similar with an Israelite is permissible, such as when his wife is with him, [but] with an idolater, it is prohibited, since the wife of an idolater does not protect him.",
+                "לא תילד את העובדת כוכבים – because she raises a son for idolatry but with payment, it is permitted, for the sake of preventing ill-will.",
+                "אבל עובדת כוכבים מילדת את בת ישראל – at the time when other women stand by her, but not between him and her, for they are suspected of murder, lest she kills him."
+            ],
+            [
+                "רפוי ממון – his animal.",
+                "רפוי נפשות – his body; [but if he said] to him: a certain drug is fine for you, even if it is the healing of bodies, it is permissible to be healed by him.",
+                "אבל לא בינו לבינו – but if he looks into a mirror, it is permissible, for the idolater might say that since he is getting a haircut, this is an important person and he is afraid to kill him."
+            ],
+            [
+                "שהיה מתחילתו יין – to exclude where the heathen purchased vinegar from an Israelite where benefit was not forbidden; the reason why benefit was forbidden because perhaps its drink-offerings were for idolatrous purposes, but vinegar is not offered for idolatrous purposes.",
+                "וחרס הדרייני – Hadrian the Caesar/Emperor would knead plaster with wine and make of it utensils and would not smelt them in the furnace/kiln (see Talmud Avodah Zarah 32a) and they would carry them in battle, and when they wanted, they would place the earthenware in water, and they would be dissolved (or fall to pieces) there and the plaster would sink downward and the wine would remain mixed with the water. And the earthenware of Adria was named after Hadrian.",
+                "עורות לבובים – they would tear the animal while living opposite the heart a kind of round hole and remove the heart and sacrifice it to idolatry.",
+                "משוך מותר – for they do not make for idolatry other than round [incisions]. And the Halakha is according to Rabban Shimon ben Gamaliel.",
+                "היוצא אסור בהנאה – for it had already become a sacrificial offering [to idolatry – see Talmud Avodah Zarah 32b).",
+                "לתרפות – towards the errant idolatry [from afar: Rashi]. It is the place of lewdness of a woman which is called the house of debauchery.",
+                "אסור לשאת ולתת עמהם – for they go and admit [to idolatry and more] and purchase things that they need for offerings to idolatry. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "נודות – (bottles) of hides/skins.",
+                "וקנקנים – of earthenware.",
+                "אין איסורן איסור הנאה – and the law is such. If they are new, it is immediately permitted to place wine in them , but if the heathen placed wine in them for preservation, we fill them up with water and detain it in them for three days consecutively but that he empties the water each day every twenty-four hours of the three days, and places other water in their place. And afterwards, it is permitted to place wine in it. But if there are twelve months where there was no heathen wine in them, it is permissible immediately after one year without emptying it.",
+                "חרצנים וזגים – the refuse of the grapes and their seeds that are inside and the outer shells.",
+                "לחים – all twelve months they are forbidden to derive benefit.",
+                "ויבשים – after twelve months they are permitted even for eating.",
+                "המורייס – the fat of the fish and it was customary that they would mix in it wine, but if it was known of it that they did not mix wine in it, everyone does not dispute that it is permitted.",
+                "בית אינייקי – the name of a village where most of the calves that are found there are offered as sacrifices to idolatry. Rabbi Meir was troubled by a minority and held that even though most calves were a minority corresponding to the rest of the animals, we should concern ourselves with the minority. And all the cheeses that are found there, we state that perhaps that the rennet of the calves was curdled for idolatry. But the Sages were not concerned about the minority. But the Halakha is not according to Rabbi Meir in any of these three segments."
+            ],
+            [
+                "מפני מה אסרו גבינת של עובדי כוכבים – with regarding to eating, but the Rabbis require it because the milk of an impure animal one doesn’t have to suspect anything for we hold that the milk of an impure animal does not curdle.",
+                "שורפה חיה – it is a mere secretion (and no longer real milk – see Tractate Hullin 116b).",
+                "בקיבת עגלי עבודה זרה – and even though it is a mere secretion, it is prohibited, for idolatry is different, as it is written concerning it (Deuteronomy 13:18): “Let nothing that has been doomed stick to you hand,[in order that the LORD may turn from His blazing anger and show you compassion, and in His compassion increase you as He promised your fathers on oath].”",
+                "השיאו לדבר אחר – and he did not want to tell him the reason of the matter because twelve months had not yet passed from when they made this decree. For when the Rabbis make a decree, they do not reveal the reason until twelve months of a year until their decree will become widespread. For perhaps there is someone who doesn’t hold by this reason and will come to despise it, and the reason why they forbade the cheeses of idolaters is because they curdle it in the skin of an animal slaughtered by an idolater which is a carcass, but even though it is a small amount corresponding to all of the milk, since he curdles the milk and performs an act, it is not negated, and we hold that everything goes according to the one who curdles the milk. But because of meat with milk, he did not forbid it, for since the meat on its own is permitted, it is not forbidden with milk, even though he curdles it until he gives forth into it a taste , but I is a matter of something forbidden from its outset. He forbids something that is permitted, even though it does not give forth a taste while he is curdling it.",
+                "כי טובים דודייך מיין – The Holy One, blessed be He says this to the congregation of Israel.",
+                "אין הדבר כן – but rather the congregation of Israel stated before the Holy One, blessed be He (see Talmud Avodah Zarah 35a): “The words of Your beloved ones are a surety before Me,” meaning to say, the ordinances that the Sages have established and decreed are better than the wine of the Torah, from the principle of the Written Torah (as they supplement the Written Torah and complete it)."
+            ],
+            [
+                "הפת והשמן [וכו'] – all of these are prohibited as a guard of intermarriage (between Jews and gentiles – see Tractate Avodah Zarah 31b) and the bread of bakers they permitted but the bread of house owners they did not permit other than those who were traveling or at a time of emergency. But regarding, they saw that their prohibition did not stretch and they resolved upon it and permitted it as they decided in the Mishnah.",
+                "ושלקות – everything that the idolaters cooked and even if they cooked it in the utensils of Israelites, and in their presence, for one would not suspect forbidden mixtures, and the cleansing of an impure vessel (by means of boiling water) by idolaters, they (i.e., the Sages) forbade this because of cooking done by idolaters and this is the case even where no Israelite helped out neither at the beginning nor at the end, but they did not prohibit this because it was cooking done by idolaters, but rather, because it is something that is not consumed when it is alive and ascends on to the tables of kings that is combined with bread but, if one of these was missing, there is no [concern] regarding that it is something cooked by idolaters.",
+                "וכבשין שדרכן לתת בהן יין – and their prohibition is not one where they cannot have benefit from it because the taste of the wine is not recognized/known but with regard to eating, it is prohibited.",
+                "טרית טרופה – [a species of] ritually pure fish that they chop very finely and are not recognized and are prohibited since they were taken from idolaters lest there are crushed with them an impure fish.",
+                "וציר שאין בה דגה – a small fish that is called stickleback (see Talmud Avodah Zarah 39b) and it is the manner that it grows in the midst of [the brine of] pure fish, but when there is brine of impure fish mixed with it, it will not grow stickleback.",
+                "והחילק – a species of pure, small fish and they lack fins and scales which they will eventually grow after a while. But small impure fish that are analogous to them are combined with them and are not recognized, even when it is not beaten. But salted/pickled fish, the impure kinds are not like it, and therefore, they are permitted since they are not hashed/beaten.",
+                "חלתית – this is its name in Arabic and they cut its particles with a knife and are forbidden because of the fatty/oily substance of the knife and along with the sharpness [of the assa foetida (an umbelliferous plant used as a resin or in leaves, for a spice and for medical purposes), the fatty/oily substance of the knife sweetens the taste of the fatty/oily substance that is absorbed in it.",
+                "ומלח סלקונתית – a salt that the gentry of Rome eat and they are accustomed to smear it in the fat of pigs (i.e., lard), and in the fat of impure fish and it is large and the mostly white."
+            ],
+            [
+                "וישראל רואהו – not exactly see him, but rather, since that if he is standing, he can see him even though when he is sitting, he cannot see him, but the idolater, who knows one another’s ways, are afraid (lest they be watched – see Talmud Avodah Zarah 22b) says: now I am standing and he sees me.",
+                "והדבדניות – the cakes when detach them out of receptacle wherein there is honey, even though thy drip, we don’t concern ourselves lest wine suspected of having been manipulated by an idolater was mixed in. Another commentary: clusters of grapes even though the wine drips from them, they don’t have any wine suspected of having been manipulated by an idolater and the law [of food rendered susceptible to uncleanness] by a liquid does not apply to them which would be susceptible to uncleanness and undefined for consumption, for it is not satisfactory for him with liquid dripping from them.",
+                "שאינה טרופה – and even though it is made into pieces, the head of the fish [remains] and its backbone exists and is recognized that it is pure.",
+                "עלה של חלתית – which is not torn with a knife.",
+                "וזיתי גלוסקים מגולגלים – olives are brought into a round utensil and are warmed and gathered together on their own and are made like round eggs like a roasted egg that had been warmed.",
+                "השלחין אסורין – if the olives were softened so much until the when one takes the olive in one’s hand, the seed within it comes out and falls on its own, they are forbidden, for on account of the wine, they became soft, but the Halakha is not according to Rabbi Yosi.",
+                "מן הסלולה – a kind of basket that is in front of the shopkeeper are forbidden, for when he sprinkles upon them wine in order that they soften.",
+                "מן ההפתק – from the place that they gather and store them there one on top of another are permissible, for he does not sprinkle upon them wine until they are placed before him to sell.",
+                "וכן לתרומה – and similarly, a Kohen who is suspect to sell priest’s due for the purposes of non-holy produce. All that is found before him is prohibited lest it is priest’s due. But that which comes from the storehouse is permitted, for they are afraid lest the Rabbis will hear and will make all of the stock in the store ownerless."
+            ]
+        ],
+        [
+            [
+                "כל הצלמים אסורים – for deriving benefit.",
+                "שהם נעבדים פעם אחת בשנה – when the sun is at the same height that the image is made for even though that there are many that are not other than for beauty and are not worshipped, Rabbi Meir, according to his reasoning, is suspect of the minority.",
+                "כל שיש בידו וכו' – since these are definitely worshipped, and because of their importance, they considered these objects that are in their hands. And in a Baraitha (Talmud Avodah Zarah 41a), they added a sword, a crown and a ring and the Halakha is according to the Sages. But their prohibition is not other than when they stand at the entrance to the state and in the villages where it was not their practice to make images for beauty, everyone states that it is prohibited, and even if there was nothing in his hand to serve it with, they worship it."
+            ],
+            [
+                "הרי אלו מותרין – for had they been whole, there is a doubt whether they would have worshipped them or not worshipped them. And even if one is able to say that hey worshipped them lest they become nullified, and therefore, broke them, for this is a double doubt and for a leniency.",
+                "שכיוצא בהם נעבד – the form of a hand alone they would make ab initio and they worship it."
+            ],
+            [
+                "צורת חמה צורת לבנה – Rambam/Maimonides, of blessed memory, explained, that you should not find it would and he would say, “this is the sun,” or in the form of a round bow, and he would say, “this is the moon,” but rather that he should find a representation that they would relate these astrological specula to the sun or the moon, like they said, that the representation of the sun is like a wreathed king sitting on a wagon, and similarly all this that are like this.",
+                "צורת דרקון – the representation of a snake which has something glistening and scales like the scales of a fish, and they say that it is the representation of the hills of the moon, and it was worshipped in those days, and even according to the Rabbis who stated above (i.e., Mishnah 1), that all of the rest of the images are permissible, they would agree that these are forbidden for it is their custom to worship them.",
+                "שעל המכובדים – nice utensils that their use is for adornment and honor, such as chains, nose-rings and rings and similar kinds of things.",
+                "מבוזים – boilers and kettles and those things that warm up warm things, and other similar things. And the Halakha is according to Rabban Shimon ben Gamaliel.",
+                "וזורה לרוח – so that an Israelite will not benefit from it.",
+                "אף הוא – if he cast it to the wind also now there would be benefit to an Israelite from it, for it would become manure."
+            ],
+            [
+                "אפרודטי – a representation of the planet Venus. This is what Maimonides/Rambam, of blessed memory, explained.",
+                "אין משיבין – words of Torah in the bathhouse, for a person stands naked there.",
+                "היא באתה בגבולי – for the bathhouse preceded her, and the bathhouse was made for everyone who comes to bathe/wash. And there is another response that we don’t say: “Let us make a bathhouse of adornment for Aphrodite,” for a bathhouse is not a thing of adornment, but rather, “let us make Aphrodite an adornment for the bathhouse,” for Aphrodite uses the bathhouse, and it is secondary and she is essential.",
+                "ביב – a ditch made in the ground to remove waste-water that is poured into the public domain."
+            ],
+            [
+                "הן מותרין – the mountains themselves are permissible for sewing [seed] and to hew stones from them that are attached and are not forbidden.",
+                "ומפני מה אשרה אסורה – meaning to say just as we expound (Deuteronomy 12:2): “[You must destroy all the sites at which the nations you are to dispossess worshipped] their gods, whether on lofty mountains [and on hills or under any luxuriant tree],” and not ‘on their lofty mountains, their gods’, so also “under any luxuriant tree” (ibid.,) their gods, and not ‘the luxuriant trees of their gods.’ And why did the Torah prohibit this? As it is written (Deuteronomy 7:5): “cut down their sacred posts.”",
+                "מפני שיש בה תפיסת ידי אדם – that a person planted it and Rabbi Yosi holds that a tree that a person planted and at the end worshipped is forbidden. But the First Tanna/teacher [of our Mishnah] holds that since at the beginning when it was planted, he did not intend to worship it, the worship that he performs after it is attached does not prohibit it for it is like someone who worships a mountain. But the Halakha is not according to Rabbi Yosi.",
+                "אני אובין – I will explain.",
+                "ואדון לפניך – after we do not have to expound on the limitation from “or under any luxuriant tree,” one can say that it was not said other than to provide for them signs, a place where it is customary for Emorites to worship idolatry in order that Israel can search them out and destroy them. But the limitation of mountains and hills however, we eliminate from its implication for God did not command us to destroy the mountains, but [God] did command us to destroy luxuriant trees, as it states (Deuteronomy 12:3): “put their sacred posts to the fire.”"
+            ],
+            [
+                "סמוך לע\"ז – that one of his walls is a house for idolatry and the hose itself is worshipped.",
+                "אסור לבנותו – for he is building a house for idolatry.",
+                "כונס לתוך קרקע שלו ד' אמות – and he does not leave it empty as it is found benefitting idolatry as it extends its boundary, but he fills the place with thorns and makes there a toilet for young children.",
+                "היה שלו ושל ע\"ז – for the place of the beams of the walls, half of it is his.",
+                "נדון מחצה על מחצה – that portion of idolatry does not count in the bringing it inside [within his own property] four cubits but his part counts, for if its beams are two cubits, he counts one cubit of his own and brings it [an additional] three cubits within his own.",
+                "אבניו עציו ועפריו – of that wall ",
+                "מטמאין כשרץ – which defiles like an unclean reptile, and even the section of the Israelite since there is no choice.",
+                "כשרץ – that ritually defiles through contact because the defilement of idolatry is Rabbinic, they were lenient concerning it, and it does not defile like a lentil like an unclean reptile, but rather in an olive’s bulk like [contact] with the dead.",
+                "רבי עקיבא אומר כנדה – But the Halakha is not according to Rabbi Akiva even with idolatry itself, and all the more so, with those who use it."
+            ],
+            [
+                "שלשה בתים הם – regarding the matter of abrogation of idolatry.",
+                "בית – the beginning of its building is for idolatry. This is prohibited.",
+                "סיידו וכיירו לעבודה זרה – that it was built ab initio as a human dwelling. And plastered it – who whiten it with plaster and cementing/putting tiles, engraving and doing embroidery.",
+                "וחידש – or renewed.",
+                "נוטל מה שחידש – and all the rest of the house is permitted.",
+                "הכניס לתוכו ע\"ז – by the hour, and he did not designate it for the usage of idolatry.",
+                "שלש אבנים הם – for the matter of abrogation.",
+                "אבן שחצבה מתחלה – from the mountain.",
+                "לבימוס – to place idolatry upon it.",
+                "סיידה וכיירה – and it was hewn and standing.",
+                "נוטל – an Israelite, ",
+                "מה שחידש – what was new, the adornment and the stone are permitted.",
+                "העמיד עליה ע\"ז – by the hour, and he did not designate the stone for a pedestal [for an idol].",
+                "וסילקה – this is permitted, and does not need abrogation.",
+                "גדעו – for the purposes of idolatry to worship the growths that took place upon it from now.",
+                "נוטל מה שהחליף – the branches that grew in place of those that he lopped off and he burned them according to the law of Asherah/tree devoted to idolatry, the remainder is permitted.",
+                "איזו היא אשרה – In the Gemara (Tractate Avodah Zarah 48a) it explains that the three Asherot that are taught in the Mishnah are referred to above and this is what is taught: There are three Asherot – two of them are held by everyone and on one there is the dispute between Rabbi Shimon and the Rabbis. And what is the Asherah that Rabbi Shimon and the Rabbis? All [trees] that have under them idolatry, for the Rabbis call them a tree devoted for idolatry and prohibits them all the while that there is idolatry underneath it, and Rabbi Shimon states that it is not Asherah but rather everyone worships it, but all [trees] which have underneath them idolatry, this is not an Asherah. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "לא ישב בצלה – this shade is not under the bough of the Asherah tree as stated, for one is not able to teach further, and if he sat, he is ritually pure, for that which is taught at the final section, that if passed [underneath it], he is ritually impure. But rather from the tree and further, for when the sun is in the east or in the west, there is a long shade for all things.",
+                "לא יעבור תחתיו – underneath the bough from the tree, for the tree forms a cover/tent [of Levitical uncleanness arising from being under the same shelter with it] and if he passed [underneath it], he is ritually impure.",
+                "היתה גוזלת את הרבים – that its bough inclines to the public domain.",
+                "טהור – it is Rabbinical defilement and where it “steals”/encroaches upon the public [domain], the Rabbis did not make a decree.",
+                "ירקות בימות הגשמים – for the tree is difficult for them as it prevents the sun from coming out.",
+                "אבל לא בימות החמה – for the shade is pleasant for them.",
+                "והחזרין – lettuce and in Arabic, “hassa.”",
+                "לא בימות החמה [ולא בימות הגשמים] – for the shade is always pleasant for them.",
+                "והנמייה –leaves that fall from the tree in the rainy season and in the Gemara (Talmud Avodah Zarah 49a), raises the objection to that which we learn according to Rabbi Yosi who states that the combined causes is permitted (who is discussing the subject of planting vegetables in the winter, according to the Mishnah). Earlier in our chapter (see Tractate Avodah Zarah, Chapter 3, Mishnah 3), regarding crumbling them [the idolatrous figures] and casting them into the wind (see also Tractate Pesahim, Chapter 2, Mishnah 1 for the use of the same phrase regarding the destruction of leavened products) and even though they are made into manure, for where the permission and the prohibition of both of them cause them to bring the matter, such as the case as the land of permission, and the manure of idolatry which is prohibited, cause the growing of vegetables, Rabbi Yosi holds that it is permitted. And where he prohibited vegetables, here it is because the foliage falls upon them, and Rabbi Yosi responds here to the words of the Rabbis stating that according to them when they state that the combined causes are prohibited, they should have prohibited the vegetables because of the foliage that falls upon them and it is for them like manure. But the Rabbis hold that this is different here, for the tree of idolatry does not affect the vegetables at all, for as the foliage is beneficial to them, the shade is harmful for them. But the Halakha is according to Rabbi Yosi, that the product of combined sources is permissible."
+            ],
+            [
+                "נטל הימנה – from the Asherah.",
+                "חדש יותץ – for the first making of the flame when they kindle the oven glazes it and strengthens it and it is improved through prohibited forms of benefit, but our Mishnah comes according to the one states that combined causes are prohibited, and this is not the Halakha. Therefore, whether it is new or old, it must be cooled down.",
+                "הפת אסורה – in the Gemara it states (Tractate Avodah Zarah 49b) that a torch is opposite him, for all the while that the bread is baking, he would kindle the torch at the mouth of the oven and bake it, for he would benefit from the prohibition a the time when the prohibition is clearly visible and there is and there is improvement to the wood with the bread.",
+                "יוליך הנאה לים המלח – the cost of the loaf that was combined.",
+                "כרכור – there is for weavers a piece of wood made in the form of a needle of sack-makers and they pass it over the warp/longitudinal direction when it is stretched before them in the weaving. And our Mishnah teaches us the dispute between Rabbi Eliezer and the Rabbis in these two things, for had it taught only the first one, I might state that in this [only], Rabbi Eliezer stated it because at the time when the bread is completed, the prohibition is disregarded, but a whorl [of a spindle] which has a prohibition of its own, I would state that he agrees with the Rabbis. But had he only stated the other one, it would have been this one alone that the Rabbis stated, but in the first, I would say that they agree with Rabbi Eliezer. Therefore, it is necessary to teach both. And the Halakha is according to Rabbi Eliezer, even with a jug of wine known or suspected to have been manipulated by an idolater, that became combined with jugs of permitted wine – they bring the costs of that jug to the Dead Sea and the remainder are permitted to derive benefit from it."
+            ],
+            [
+                "כיצד מבטלה – an idolater for a tree used for idolatrous purposes.",
+                "קרסם – dry chips that are on the tree, he took for his needs to burn.",
+                "ורד – cut moist branches tht are on it.",
+                "שפאה – it is the Aramaic translation of (Deuteronomy 9:21): “I broke it to bits and ground it thoroughly,” and you crushed it well.",
+                "לצורכה – in order to beautify it, and not to disannul idolatry but rather to worship idolatry as an adult and with knowledge for he knew the nature of idolatry and those who use it, and even if he disannulled it against his will, it is annulled."
+            ]
+        ],
+        [
+            [
+                "רבי ישמעאל אומר. זו בצד זו – and all the more so, one on top of two which is the essence of Merkulis/Mercury/Hermes. [Merkulis is the name of idolatry that is called in their languages, Merkuris.]",
+                "בצד מרקוליס – at the side four cubits of Merkulis, meaning to say, that the stones are four cubits distant from Merkulis and it is known and that they did not fall from him, and on this, Rabbi Yishmael states that three stones are prohibited for Merkulis is not less than three stones and they make a small Merkulis at the side of a large Merkulis and a small one made at the side of a large one, they worship it with anything and we should not suspect that there will be one [stone] on top of two [stones]. But the Rabbis hold that we do not make a small Merkulis at the side of a large Merkulis. Therefore, it appears with it, meaning to say, next to it, for one can say that it fell from it. Whether two [stones] or three [stones], it is forbidden. If it is not seen with it, it is permitted. And the Halakha is according to the Sages."
+            ],
+            [
+                "מצא בראשו – of Merkulis.",
+                "מעות כסות או כלים מהרין אלו מותרין – and this as long as they are not placed for adornment [such as, for example], that the monies were placed in a pouch tied and suspended from it on its neck. Folded clothing folded up and placed on its shoulder, or on its head. Utensils also placed on its head, and wall of these are not in the manner of adornment."
+            ],
+            [
+                "שלא בטובה – that he should raise a salary for the [idolatrous] priests."
+            ],
+            [
+                "ע\"ז של נכרי אסורה מיד – as it is written (Deuteronomy 7:25): “[You shall consign] the images of their gods [to the fire], for once it has been declared unfit, it becomes for him a god.",
+                "ושל ישראל עד שתעבד – as it is written (Deuteronomy 27:15): “[Cursed be anyone who makes a sculptured or molten image, abhorred by the LORD, a craftsman’s handiwork,] and sets it up in secret,” until he does for it secretive things, meaning to say, that he worships it, for an Israelite does not serve idolatry other than in secret, because he is afraid of the Jewish court.",
+                "נכרי מבטל ע\"ז שלו – as it is written (Deuteronomy 7:25): “You shall consign the images of their gods to the fire,” when they practice regarding them the custom of godliness, but if he annulled it, they are permitted.",
+                "ושל ישראל – when he has regarding it a partnership, and the Halakha is not like this. For an idolater cannot annul [the sanctity of] the idolatry of an Israelite even when he has a partnership with him in it.",
+                "אינו מבטל ע\"ז של נכרי – and even if the heathen gave him permission [to do so]."
+            ],
+            [
+                "פחסה – [if he smashed it] in its face. If he crushed it with a mallet until he removed the shape of the face.",
+                "גררה – dragged and cast within the mud.",
+                "אינה בטלה – for according to the hour, he got hot regarding it and he retracted and worshipped it.",
+                "רבי אומר בטלה – there is a dispute between Rabbi [Judah the Prince] and the Sages when he sold it to an idolater, but if he sold it to an Israelite goldsmith/smelter, according to all, it is annulled and the Halakha is according to the Sages."
+            ],
+            [
+                "שהניחוה עובדיה – and it wasn’t their intention to return.",
+                "בשעת שלום מותרת – since they left knowingly and did not take it with them, they annulled/destroyed it.",
+                "בימוסיות של מלכים – hewn stones that were prepared for the procession of the king and when the king passes through the, they set up idolatry there and he worships it. And in the Gemara (Talmud Avodah Zarah 53b) explains because they leave it, meaning to say, they are not designated to establish there idolatry every hour but rather at the time when the kings pass, and sometimes the kings pass through another road and we don’t suspect them. Therefore, it is not considered to be the usages of idolatry."
+            ],
+            [
+                "אף אנו מחזיקים ידיהם של אלו – those who worship the sun and/or the moon, if they would see that the rest of idolatry had been destroyed of its own and these exist, they would give thanks to those."
+            ],
+            [
+                "גת בעוטה – that the idolater had trampled and stamped.",
+                "אע\"פ שהוא נוטל בידו – grapes from the wine and place them on the pile (i.e., the place on the altar where the ashes are piled up), the place of the gathering of the grapes that is made like a heap that is called תפוח/grape-heap, and our Tanna/teacher holds that it does not become libation wine until it flows down to the cistern and according to the hour, he becomes excited and returns and worships it. But this is the earliest version of the Mishnah and it is not Halakha, but rather, since the wine began to be drawn, it became libation wine.",
+                "מה שבבור אסור – if an idolater would come in contact with it afterwards."
+            ],
+            [
+                "דורכין עם העכו\"ם בגת – and we don’t say that he is making a living with what is prohibited from deriving benefit, for this Tanna/thinks [that even] with drinking, it is permitted as long as he doesn’t go down into the cistern. But there isn’t anything concerning causing ritual defilement for from the time when the idolater treads upon them [a little bit], they were ritually defiled, so it is found that the Israelite did not cause the ritual defilement.",
+                "אבל לא בוצרין עמו – because he places them into a ritually impure vat for wine pressing. For the idolater defiles the grapes through his contact and the Israelite who cuts with him causes ritual defilement. But this Tanna/teacher holds that it is forbidden to cause ritual defilement for non-holy produce that is in the Land of Israel, even if they belong to the idolater. But the Halakha is not according to this Mishnah for we hold that since the wine began to be drawn, it became libation wine, therefore, we do not tread with the idolater in the vat for wine pressing. And we hold that it is permissible to cause ritual from produce, there is nothing in this. But however, an Israelite who harvests his vineyard ab initio, the idolater should not take with him, even to bring the grapes to the vat, because we say, “go around Nazirite, etc. (that you may not come near the vineyard” – see Numbers Rabbah 6:10).",
+                "וישראל העושה פירותיו בטומאה – he commits a sin because he defiles the Priest’s Due and Tithes that are within them. Therefore, it is forbidden to assist him in order that he become accustomed to this.",
+                "אבל מוליכין עמו – an empty barrel to the vat, and he brings it with him filled barrels from the winepress, for what has happened has happened for after they have been ritually defiled, it is permissible to put the wine in impure barrels."
+            ],
+            [
+                "אם יש עליו [מלוה] אסור – if he has towards him a lien on the wine, it is prohibited, for this wine is mortgaged to him in his liability, so it is like his money and he came in contact with it to see how it is.",
+                "נפל – the idolater [fell] into the cistern filled with wine.",
+                "ועלה – dead, even though he came in contact with it at the time that he fell in, he (i.e., the Jew) is not prohibited to benefit since he did not intend to come in contact with it, but uf he came up alive, through his ascending he makes it forbidden, because he admits to idolatry on that he was saved.",
+                "ומודדו בקנה – or that the idolater measures the wine of the Israelite with a reed.",
+                "והתיז – or the idolater flipped out the hornet from the wine of the Israelite through a reed and did not actually make contact with the wine with his hand.",
+                "המורתחת – the barrel was rising with heat and the idolater slapped it with his hand on the foaming – this is not the manner of libations.",
+                "רבי שמעון מתיר – but the Halakha is not according to Rabbi Shimon.",
+                "זה היה מעשה והכשירוהו – even through drinking."
+            ],
+            [
+                "המטהר יינו של עובד כוכבים – an Israelite who tread on the grapes of an idolater in a state of religious fitness in order to sell them to [another] Israelite, he doesn’t give money to the idolater until he sells them after a while.",
+                "ונותנו ברשות – of the idolater.",
+                "they pass in the public domain and causes him loss, and even if there is no key or lock, it is permitted, as long as he doesn’t have a lien on that wine, such as the case where he wrote to him: “I have received it from you as we stated [later on- see Mishnah 12 of this chapter].",
+                "רבי שמעון בן אלעזר אומר כל רשות עכו\"ם אחת היא – There is a dispute between Rabbi Shimon ben Eleazar and the First Tanna/Teacher for the first Tanna/teacher holds that when the Israelite left wine in the domain of the idolater, the owner of the wine, it is in this case where we require that the house be open to the public domain, and it be a city where Israelites and idolaters live in it. But in the domain of another idolater who is not the owner [of the wine], even in a city where Israelites do not dwell, it is permitted. But Rabbi Shimon ben Eleazar states that it is all one whatever the domain of an idolater. For just as that in the domain of the idolater who is the owner of the wine, it is prohibited other than in a city where Israelites and idolaters live there and the house is open to the public domain, so too here, in the domain of another idolater, the city must be one in which Israelites and idolaters live in and the house is open to the public domain. And the Halakha is according to Rabbi Shimon ben Eleazar. And at a time when the key and the lock is in the hands of an Israelite whether in the domain of the owner of the wine, whether in the domain of another idolater, it is permissible according to the words of everyone."
+            ],
+            [
+                "והלה כותב לו שנתקבלתי ממך מעות מותר – if the house is open to the public domain and Israelites live in that city as we have stated above (in the previous Mishnah).",
+                "אבל אם רצה – for now, the wine is a as a deposit with the idolater. And since he has a lien on the wine, it is prohibited, and that it does not bubble/ferment, he holds that if he sees me and claims it from me, I would say that it is mine. But even though the key and the lock are in the hand of an Israelite, it is prohibited."
+            ]
+        ],
+        [
+            [
+                "השוכר את הפועל לעשות עמו ביין נסך – to empty from one utensil to another or to bring barrels from place to place and even with wine of gentiles (where it is unknown that it has been dedicated to an idol – see Talmud Avodah Zarah 74a).",
+                "שכרו אסור – it is a fine that the Sages placed upon him with libations wine and wine of gentiles (where it is unknown where it is unknown that it has been dedicated to an idol).",
+                "שכרו מותר – as in the example where he said to him: “pass to me each and every barrel for a Perutah,” but if he said to him: “pass to me one hundred barrels for one hundred Perutot, and amongst them was found a barrel of libation wine, his hire is forbidden.",
+                "השוכר את החמור שכרה אסור – This Mishnah took hold of this because of the concluding segment [of the Mishnah] and the concluding part comes to teach us that even if he hires the donkey to ride upon it, he also hired it undefined to place his flash of wine and his provisions upon it, I might think that it is as if he hired it ab initio to bring upon it libation wine, and his hire is prohibited."
+            ],
+            [
+                "ידיחם – with cold water.",
+                "מעשה בבייתוס בן זונין – The Mishnah is deficient, and should be read as follows (regarding dried figs and a barrel of libation wine was broken and the wine fell upon them): that if it imparts a deteriorating taste, it is permissible and it happened that Baitus ben Zunin who brought dried figs on a ship and the jug of libation wine broke upon them, and this incident came before the Sages and they permitted them.",
+                "כל שהוא בהנאתו בנותן טעם – that a person benefits from the taste of something prohibited.",
+                "כל שאין בהנאתו בנותן טעם – he does not benefit from the taste of something prohibited.",
+                "כגון חומץ – of something prohibited that fell into a dish of pounded grains that is permitted which imparts a deteriorating taste, and this is when the dish of pounded grains is boiling at the time that the vinegar fell into them, for then it impairs them from the beginning to the end. And there are four kinds of imparting of taste: There is a taste that improves it from the beginning to the end such as the example of wine in a cooked dish of meat or of fish. And this is forbidden a definite prohibition. And there is a taste that is deteriorating from the beginning until the end such as the example of a fatty, oily substance of fish or of meat with honey, and this is permitted ab initio. And there is something that is deteriorating from the beginning, but improves it at the end, such as the example of honey in wine which does damage to it at its time but when it tarries in it until the strength of the wine will do damage to it. The honey provides it taste and smell. And there is something that improves [its taste] [at the beginning] and at the end, as in the case of the fat of meat with butter or the taste is absorbed in the utensil which is not of the same day which improves it as it enters into it, and afterwards it deteriorates, and these two are prohibited from doubt. Therefore, if the dish of these pounded grains that vinegar fell into them which were not scalding hot, they are forbidden from doubt, since the vinegar in a dish of pounded grains early improves the flavor, and even though they improve its flavor, afterwards, it impairs it. It improves and at the end impairs and is forbidden."
+            ],
+            [
+                "אם היה בחזקת המשתמר – all the while that he did not inform him that he going away, it is presumed to be watched, and even if he went away a mile. For the heathen gets heated and says: “now the Israelite comes and sees me.”",
+                "אם הודיעו שהוא מפליג – and he (i.e., the Jewish watchman) distances himself from him and the jugs are closed.",
+                "כדי ששתום – if he delayed in order that the heathen could bore a hole in the sealing clay of the jug and he returns and seals the hole and the seal dries, it is prohibited.",
+                "ישתום – open, like (Numbers 24:3): “whose eyes are open/true,” that his eye is open.",
+                "רבן שב\"ג אומר – He does not forbid other hat if he delayed in order to open all of the sealing clay of the jug.",
+                "ויגוף – and make another sealing clay.",
+                "ותיגוב – to become dried and glossy but for the making a hole/cavity in the sealing clay of the jug and especially with a sealing clay of plaster this is what the Rabbis dispute against Rabban Shimon ben Gamliel for they are suspicious of the opening of a hole because they don’t recognize that the plaster is white and it is not recognized between something new to something od, but in stopper of clay the Rabbis admit to Rabban Shimon ben Gamaliel that the wine is not lessened until he would delay enough until he can open it up completely, and it would dry and become glossy. And the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "המניח יינו בקרון או בספינה – with the heathen.",
+                "בקפנדריא – a shortcut that he enters in this gate and leaves from another gate opposite him.",
+                "ורחץ – in the bathhouse.",
+                "מותר – for since the heathen did not know that he delayed, he trembles and does not touch it. And our Mishnah teaches us the dispute of Rabban Shimon ben Gamaliel and the Rabbis in these three segments [of the Mishnah]. For if it (i.e., the Mishnah) [only] taught that a heathen that was moving pitchers of wine, I might think that there, the heathen trembles for he holds that now he will see me. But on a ship or a wagon, he would be absent himself from his ship and does what he wants and does not tremble. But if [the Mishnah] only taught about the ship and the wagon and did not teach about a heathen placing it in his store, , I would think that in the ship and on a wagon, he trembles, for he holds that perhaps in another place, I will go and stand from the other side and he will see me. But when the heathen places it in his store, for one could say that he has designate it for a gate and does whatever he wants. I would say, no. It is necessary. And in all of this, the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "דלפקי – a utensil upon which one places cups and jugs with food and drink, and from it, they take and place [food and drink] on the table, but not one of those seated takes anything from the side-table but rather from the table.",
+                "ואם אמר לו הוי מוזג ושותה – for since he extended to him permission, even for what was on the side-table, it is prohibited, for he relied upon it and came in contact with all of it.",
+                "חביות פתוחות – that are found in the house that he placed there.",
+                "כדי שיפתח ושתום ויגוב – this anonymous section is according to Rabban Shimon ben Gamaliel and he Halakha is according to him."
+            ],
+            [
+                "בולשת – soldiers who search breaches made in houses. It is the Aramaic for searching and patrolling."
+            ],
+            [
+                "תן לנו את דמיה – for they had not purchased, and he is not liable to them other than money.",
+                "המוכר יינו לנכרי פסק –[fixed a price] with him in money before he measured the money (see Tractate Bava Batra, Chapter 5, Mishnah 7), it is permitted. For “pulling” with a heathen acquires as it does with an Israelite. And when the Israelite measured it out (i.e., the money) in his utensils, and the utensil came into the domain of the heathen, the heathen acquired it through “pulling,” and the Israelite would have Zuzim with the heathen as a loan but libation wine it would not be until he came in contact with it.",
+                "מדד עד שלא פסק – the sum of the money: such and such wine for such and such amount of money, ",
+                "דמיו אסורין – his monies are forbidden, for the heathen does not acquire now through “pulling” because he did not fix the price, he did not rely that he would acquire through “pulling” lest his monies would increase. Therefore, when he came in contact with it, it was libation wine in the domain of the Israelite for the heathen had not yet acquired it until the price was fixed.",
+                "אם יש בו עכבת יין – if the funnel in which the wine was measured first the wine of the heathen, the retention of wine/drops of wine remaining on the rim that delays the wine on its lip that a drop won’t go out or two drops.",
+                "אסור – for wine of the Israelite is missing because of that drop of wine libation in the funnel.",
+                "המערה מכלי לכלי – an Israelite who emptied from his utensil to the utensil in the hand of the heathen or into the utensil where there is libation wine in it.",
+                "את שמערה ממנו מותר – the wine that remains in the upper utensil that is in the hand of the Israelite is permitted.",
+                "ואת שעירה בתוכו – the continuous flow/jet that went out from the utensil of the Israelite, even though it did not arrive into the utensil that is in the hand of the idolater and all the more so, that which arrived into the utensil of the idolater is prohibited for the jet produced by pouring out is a connection (i.e., the liquid at one end, if touched by a gentile, affects that in the vessel- see Talmud Avodah Zarah 56b). But our Mishnah which permits what remains in the utensil that is in the hand of the Israelite is speaking about the case for example, where he breaks off the connection of the flow, withdraws the pouring vessel before the jet reaches the vessel into which it is poured – see Talmud Avodah Zarah 72b), that prior to his coming in contact with the continuous flow in in the lower utensil that is in the hand of the heathen, the upper vessel that was attached to the utensil in the hand of the Israelite was interrupted , and if there wasn’t here an uninterrupted flow of liquid poured from vessel to vessel that would connect what was in the upper utensil to what is in the lower utensil. Alternatively, he hatchelled it by beating it as he cast out the wine from the upper utensil in the manner that they cast from the bowl in which the sprinkling is done and there was no duct nor an uninterrupted flow that would connect between the wine that is in the utensil in the hand of the Israelite to the utensil that is in the hand of the heathen. But, if there was there a connection, all that remained in the upper utensil that is in the hand of the Israelite is prohibited, for he hold that the jet produced by pouring out is a connection (the liquid at one end, if touched by a gentile, affects that in the vessel) which is prohibited in libation wine and such is the Halakha."
+            ],
+            [
+                "ומים במים – water that was offered as a libation to idolatry or was worshipped, with permitted water ",
+                "בכל שהוא – in any [miniscule] amount it makes no difference whether something declared valid because one part of it was indisputably valid to something prohibited or something that was absolutely prohibited that fell to something permitted, It prohibits its own kind in any [miniscule amount], as long as the prohibited thing that falls into something permitted falls from a utensil whose rim is wide and that the wine that leaves the utensil is a large measure at one time. But when one empties libation wine from a small utensil that does not produce other than a drop at a time, and it fell into permitted wine, even all day long, we say that which comes out first is annulled. But if he emptied something permitted into something prohibited, all that which he emptied from it into the prohibited substance is prohibited, and even from a full cask into one drop. But the conclusion of the matter according to the Halakha regarding all the prohibitions in the Torah whether of their own kind or not of their own kind is concerned with the imparting of a taste except for the cases of eatables forbidden pending the separation of sacred gifts and libation wine with their own kind with any [miniscule amount] and not of their own kind with the imparting of a taste. Libation wine is because of the stringency regarding idolatry. Cases of eatables forbidden pending the separation of sacred gifts because as it is made permitted, so is its prohibition, like the case of one [sheaf of] wheat exempts the pile, so too, one [sheaf of] wheat makes the entire pile forbidden pending the separation of sacred gifts. But if a prohibition from the rest of the prohibitions was mixed with something permitted- if something of one species was mixed with something that was not of its species for one could establish by taste if it is priest’s due/Terumah that was combined with non-holy produce/Hullin, a Kohen could taste it, and if it is a prohibited substance, a non-Jewish baker can taste it and if he says that in this mixture there isn’t the taste of Terumah or the taste of something prohibited, it is all permitted. But if something of one species was mixed with something of the same species where one cannot establish the taste, or something of one species [being mixed] with something of a different species and there is no Kohen or non-Jew present that we can rely upon him, if it is something prohibited from forbidden fats, from the blood of something that died of itself or torn, forbidden animals or reptiles (i.e., all kinds of forbidden foods) and similar things, we estimate it with sixty [parts], for if there are sixty parts of permitted substance in opposition to the prohibited substance, it is all permissible, but if not, it is all prohibited. But, if the prohibition is Terumah/priest’s due, Hallah and First Fruits/Bikkurim, we estimate/calculate it with one hundred [parts] of something permitted. But if we are dealing with Orlah/fourth year fruit, and mixed seeds in the vineyard, we calculate it with two-hundred parts."
+            ],
+            [
+                "ואלו אסורים ואוסרין בכל שהוא – every place where they were mixed there, even one in one-thousand, forbids everything.",
+                "יין נסך – one jug in one-thousand jugs forbids benefit of all of them , but this is not the Halakha but rather, as we have written at the end [the chapter] \"כל הצלמים\" /all of the [idolatrous] images (Tractate Avodah Zarah, Chapter 3, Mishnah 9): They take the monies of that jug to the Dead Sea, and the rest – everything is permitted to derive benefit but prohibited to drink.",
+                "ועבודה זרה – a figure that was worshipped and mixed with one thousand figures which are not idolatrous.",
+                "ועורות לבובין – these are also forbidden to derive benefit from them as we mentioned in the chapter\"אין מעמידין\"/we don’t leave (Tractate Avodah Zarah, Chapter 2, Mishnah 3).",
+                "וצפורי מצורע וחולין שנשחטו בעזרה – things prohibited to derive benefit from and in Chapter two of [Tractate] Kiddushin (Mishnah 9) we explain them.",
+                "ושעיר נזיר – they are prohibited to derive benefit from as it is written (Numbers 6:18): “and take the locks of his consecrated hair and put them on the fire that is under the sacrifice of well-being.” And if a bundle of the hair of the Nazirite, een one thousand bundles of the rest of the hair, all are prohibited to derive benefit from them.",
+                "ופטר חמור – are prohibited to derive benefit all the while that it is not redeemed.",
+                "ובשר בחלב – a piece of meat that was cooked in milk and became combined with one-thousand pieces [of meat], it prohibits all of them regarding deriving benefit. And this Tanna/teacher holds that a thing where it is customary to be counted and its prohibition is one of deriving benefit, prohibits the mixture in any amount, and aall of these are considered in our Mishnah a thing where it is customary to be counted, and their prohibition is a prohibition of deriving benefit.",
+                "הרי אלו – o exclude that which is forbidden to derive benefit and it is not customary to count, or where it is their practice to be counted, and are not forbidden from deriving benefit, which do not forbid the mixture in any [even miniscule] amount."
+            ],
+            [
+                "שנפל לבור – [a cistern] of wine.",
+                "כולו אסור בהנאה – that the wine which was poured as a libation for idolatry prohibits in the same species in any [miniscule\\ amount. But wine of gentiles in which it is not known if it was used for a libation to idolatry of non-Jews where they did not know about it that it had definitely been poured as definite libation, even though it is prohibited to derive benefit from it, its mixture does not prohibit deriving benefit from it, but rather, all of it should be sold to non-Jews, outside of the monies of that wine which is not known whether or not it had been poured as a libation to idolatry, and such is the Halakha."
+            ],
+            [
+                "שזפתה עובד כוכבים – it is the way to cast upon it a little bit of wine to remove [knots] of pitch.",
+                "מנגבה – with water and ashes [to remove wine from the coat of pitch].",
+                "ושל עץ – that requires a lot of pitch, and it absorbs a lot of wine.",
+                "רבי אומר ינגב – [it is scoured] with a stone. But the Halakha is not according to Rabbi [Yehuda HaNasi].",
+                "ושל חרס – whether [the opinion of] Rabbi [Yehuda HaNasi], whether [the opinion of] the Rabbis, even though he has peeled/scraped off the pitch, it is prohibited, for earthenware without pitch absorbs wine."
+            ],
+            [
+                "כלי תשמיש – of a meal, and specifically metal utensils or earthenware utensils that are coated with lead, and glass utensils are like metal utensils [as well].",
+                "את שדרכו להטביל – meaning to say, a utensil that is appropriate to become pure through ritual immersion and it doesn’t require another improvement/repair for example that it is used through cold water.",
+                "מטביל – in a Kosher Mikveh for the ritual immersion of a woman and its immersion permits it.",
+                "להגעיל – as for example, kettles and pots of metal whose use is through boiling water.",
+                "יגעיל – in hot water that we bring them into a kettle filled with boiling water and we leave them in there a bit and this is after we scour them and remove their rust/mold and afterwards immerse them in a Mikveh that is kosher for the immersion of a woman, and they are permitted.",
+                "ללבן – utensils that we use them through the fire with something dry, without broth/juice of meat as we explain further on such as the examples of spits/skewers and grilles.",
+                "מלבנו באור – until there would be sparks flying off from them, and afterwards, we immerse them and they are then permitted.",
+                "שפה – insert it in the ground hard ten times, and if there are no indentations in it, one can eat cold on it, or we sharpen it with its whetting implement of stone and one can eat on it, even boiling [foods]. But if there were indentations in it, we make it white-hot, and all of them that were used before they were not boiled or before they were made white-hot or before it was immersed [in a Mikveh], it is permitted."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..843f36bbef041ac08b50efee10fa308e1ed969f9
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/English/merged.json	
@@ -0,0 +1,400 @@
+{
+    "title": "Bartenura on Mishnah Avodah Zarah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Avodah_Zarah",
+    "text": [
+        [
+            [
+                "לפני אידיהם של גוים – [the word אידיהם is] a byname of reproach for their holy days and festivals.",
+                "לשאת ולתת – to sell and to purchase. Because they go and praise idolatry on the day of their holidays.",
+                "להשאילן – cattle and utensils, things that return as they are.",
+                "להלוותם – [to lend them] money but it was not an adornment to the eye, for a loan is given [merely] for the expenditure.",
+                "לפורען – when they are collected, they go and give praise to idolatry on the day of their holidays.",
+                "מפני שהוא מיצר – on his money which they do not restore to him, and he does not go and give praise [to idolatry].",
+                "שמח הוא לאחר זמן – on the morrow [after] his holiday, he goes and gives praise [to idolatry]. But the Halakha is not according to Rabbi Yehuda, and specifically a loan [written in a] document is prohibited to collect from them, but an oral loan is permissible, because he is like saves it from their hands."
+            ],
+            [
+                "לאחר אידיהן מותר – And such is the Halakha. But in the Diaspora, where we are unable to contain ourselves from engaging in business with them, since the principal part of our sustenance is from them, and furthermore, because of fear, it is not prohibited [to do business with them] other than only on the day of their holy days alone. But nowadays, there is the general practice of permission [to engage in business interaction with them] even on the actual day of their festivals, because the Rabbis established regarding them that they do not go and praise [their deities]. [But those things that are forbidden in this Tractate speaks about idolatrous worship and actual idolatry]."
+            ],
+            [
+                "קלנדיא – eight days after the winter solstice [begins].",
+                "סטרנורא – eight days prior to the solstice; since the first man (i.e., Adam) saw that the [length of the] day was gradually getting shorter. He said: Woe is me, lest because I sinned, the world is returning to become “null and void.” He stood and sat for eight days in fasting (and in prayer), since from the time that the solstice occurred, and he (i.e., Adam) saw that the days are gradually lengthening, he said: it is the nature of the world. He stood and made an eight-day festival. In the following year, they made both of them holy days and he established them [in honor of] the heavens, and they were established for idolatrous worship.",
+                "קרטסים – the day of taking hold of the kingship, and they established it as a holiday.",
+                "גינוסיא – the day when they appoint the king.",
+                "יום הלידה – the day on which the king is born",
+                "שריפה – where they burn the utensils in the manner that they burn them for kings.",
+                "יש בה ע\"ז – that is to say, that selfsame day they have a idolatrous holiday, and from year to year all the days of his son, and all these we consider until now, they value and it is forbidden [for us to interact with them] three days before [their festivals].",
+                "אבל יום תגלחת זקנו – which is not a set time for the group, but each person, when he shaves makes that day a festival.",
+                "ובלוריתו – that he places his locks behind him all year long but does not sheer them other than on an annual basis, the day of his sheering he makes a holiday.",
+                "ויום שעלה מן הים – And he offers sacrifices to idolatry on account that he was saved. In all of these, it is not prohibited other than on that day and not beforehand, and they do not consider it all that much."
+            ],
+            [
+                "עיר שיש בה ע\"ז – that the day of their festival the people of the city have a day for idolatrous worship who are in the city.",
+                "חוצה לה – and even very near the city, it is permissible to engage in business with those who dwell outside the city, for they are not drawn after that idolatry, and such is their practice. The day of their festival [of those in the city] Is not like the day of the festival [of those outside the city].",
+                "מהו לילך שם – in the same city on the day of their idolatrous worship.",
+                "בזמן שהדרך מיוחדת לאותה העיר – that the paved road from here to that city, is unique to that city alone, it is forbidden to go there, because it appears as one who is going there for idolatrous worship, and if there was a course of the road also goes to another city, it is permitted, for one who sees it states, “he is going to another place.”",
+                "היו בה חנויות מעוטרות – and the sign for them is that those stores are idolatrous, to collect taxes from them.",
+                "ושאינן מעוטרות מותרות – and those which are not wreathed, they don’t take taxes from him for idolatry, and they don’t bring to the idolatry any benefit from them, and to purchase from them something of value, is permissible on the day of their festival, for generally one who sells is sad [when he sells something he values] and does not go and praise [idolatry]."
+            ],
+            [
+                "אצטרובלין – fruit of the cedar.",
+                "בנות שוח – it is prohibited for an Israelite to sell a kind of the species of the large white figs to an idolater.",
+                "ופטוטרות – with their stems (Talmud Avodah Zarah 13b) it is stated, meaning to say, with their stalks/peduncles by which they are suspended, for undefined, the idolater wants to offer them as a [sacrificial] offering to idolatry.",
+                "תרנגול לבן בין תרנגולין – an idolater bought from an Israelite many chickens, it is permitted to sell amongst them a white chicken and since another person took them, It was not for idolatry that he wanted them.",
+                "ופירושן אסור – if he explained/specified that it was for idolatry that he needed them, it is prohibited. And it was necessary for our Mishnah [to specify this] for you might think that I would say that this person wanted them not for idolatrous purposes, and when he said this, he holds that just as that this person clings to it (for idolatrous purposes), everyone also clings to it, and I would say this for [just as] he would give it to me, it to teach us [that the reverse is to be taught].",
+                "דקל טב – [fruits] of a superior date which are regularly used for sacrificial purposes to idolatry.",
+                "נקב – reeds that they make from them sugar.",
+                "ונקליהם – a kind of very superior herb/grass, and the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "אין מוכרין בהמה גסה – for we decree that selling is on account of renting and borrowing, for it is the animal of an Israelite and the idolater will do work with it on the Sabbath and through a middleman, for they cannot exchange it through renting it, for the middleman does not lease it, but he is permitted to sell it.",
+                "שלמים ושבורים – for even the injured/maimed are appropriate for work for they grind/mill with them.",
+                "רבי יהודה מתיר בשבורה – but the Halakha is not according to Rabbi Yehuda.",
+                "בו בתירה מתיר בסוס – and even the horse that the hunters/fowlers bring upon them the birds that they hunt, for he holds that the living carries himself. But the Rabbis hold that that especially human beings carry themselves. Therefore, if it (i.e., the horse) did not have a special [purpose] other than to ride upon it, it is permissible, but to bring upon it a living creature other than a human being, it is prohibited. But the Halakha is not according to Ben Beteyra."
+            ],
+            [
+                "כל דבר שיש [בו] נזק לרבים – as, for example, military utensils, swords and spears.",
+                "בסילקי – a tall palace/villa where they sit to judge people and they cast them from there and they die (see Talmud Avodah Zarah 16b).",
+                "גרדום – one building and it is made to judge capital cases.",
+                "איצטדיא – a place of sport that they bring a goring ox and they kill a man.",
+                "בימה – a kind of short or tall tower made in order to push a person down from them and he dies.",
+                "דימוסיאות – buildings that are not for the needs of idolatry, nor to kill people.",
+                "כיפה – in the foreign language “Arkayultav;” it is the manner of idolaters to place idolatry in their bathhouses."
+            ],
+            [
+                "אבל מוכר הוא משיקוץ – that he should not sell it to him when it is attached [to the ground] but rather after it is cut away. But not all the while that it is attached. And the Torah stated (Deuteronomy 7:2): “And give them no quarter,” nor give them no chance of acquiring property (sell them no trees in the ground – see Talmud Avodah Zarah 20a).",
+                "אין משכירין להם בתים – it is a decree because of selling which is a prohibition from the Torah.",
+                "ואצ\"ל שדות – for there are two levels of prohibition: acquiring property and exempting them from tithes.",
+                "ובסוריא – Aram Sobah which [King] David conquered and is not holy like the holiness of the Land [of Israel].",
+                "משכירין להם בתיים – and we don’t make the decree on account of selling and for alternatively, it would come to selling but he did not violate the Torah for just as it is written to not give them the chance to acquire property in the land of Israel, it is written, but however, ab initio not selling in the land of Israel because of selling of the land of Israel.",
+                "אבל לא שדות – because there are two levels of prohibition.",
+                "וח\"ל – because of the distance, one cannot make a decree regarding selling for from there it does not lead to sale of the land of Israel.",
+                "מוכרין בתים ומשכירין שדות – but not the sale of fields because there are two [levels of prohibition].",
+                "רבי יוסי אומר כו'' -And the Halakha is according to Rabbi Yosi as long as one does not lease to three idolaters together so that they will not make a neighborhood of idolaters."
+            ],
+            [
+                "אף במקום שאמרו להשכיר – for Rabbi Meir in Syria especially, but not in the land of Israel and for Rabbi yosi even in the land of Israel.",
+                "לא לבית דירה אמרו – but rather to bring into there straw and wood and things like it.",
+                "מפני שהיא נקראת על שמו – because the idolater because he warms himself up on the Sabbath and they (i.e., people) will say “this is the bathhouse of so-and-so the Israelite where they wash in it on Shabbat” but it is not similar to a field of an Israelite where the tenant farmer is an idolater who does work on it on the Sabbath, for the field is worked for his tenancy and the idolater is a personal tenant farmer who is doing his own labor ( and not as the Israelite’s employee -see Talmud Avodah Zarah 21b). But a bathhouse is not for working as a tenant, and not everyone knows that he the Israelite leased it to an idolater and therefore, it is prohibited. But at the present time when it is manner to lower the tenant to the bathhouse for a year, for half, or a third or a fourth of the earnings, in the same manner that they bringing him down into the fields, they permitted to lease a bathhouse to an idolater, and even though [the idolater] does work in it on the Sabbath, people [surely] know that the idolater is a tenant there, for he he is doing his own tenancy while using it."
+            ]
+        ],
+        [
+            [
+                "אין מעמידין בהמה בפונדקאות – that are made to harbor passers through there because idolaters are suspect of carnal connection with beasts and even females with females are prohibited because the idolaters are found with the wives of their friends and sometimes they don’t find her and they copulate with the beasts.",
+                "ולא תתיחד אשה עמהן – even the privacy between a man and a woman and something similar with an Israelite is permissible, such as when his wife is with him, [but] with an idolater, it is prohibited, since the wife of an idolater does not protect him.",
+                "לא תילד את העובדת כוכבים – because she raises a son for idolatry but with payment, it is permitted, for the sake of preventing ill-will.",
+                "אבל עובדת כוכבים מילדת את בת ישראל – at the time when other women stand by her, but not between him and her, for they are suspected of murder, lest she kills him."
+            ],
+            [
+                "רפוי ממון – his animal.",
+                "רפוי נפשות – his body; [but if he said] to him: a certain drug is fine for you, even if it is the healing of bodies, it is permissible to be healed by him.",
+                "אבל לא בינו לבינו – but if he looks into a mirror, it is permissible, for the idolater might say that since he is getting a haircut, this is an important person and he is afraid to kill him."
+            ],
+            [
+                "שהיה מתחילתו יין – to exclude where the heathen purchased vinegar from an Israelite where benefit was not forbidden; the reason why benefit was forbidden because perhaps its drink-offerings were for idolatrous purposes, but vinegar is not offered for idolatrous purposes.",
+                "וחרס הדרייני – Hadrian the Caesar/Emperor would knead plaster with wine and make of it utensils and would not smelt them in the furnace/kiln (see Talmud Avodah Zarah 32a) and they would carry them in battle, and when they wanted, they would place the earthenware in water, and they would be dissolved (or fall to pieces) there and the plaster would sink downward and the wine would remain mixed with the water. And the earthenware of Adria was named after Hadrian.",
+                "עורות לבובים – they would tear the animal while living opposite the heart a kind of round hole and remove the heart and sacrifice it to idolatry.",
+                "משוך מותר – for they do not make for idolatry other than round [incisions]. And the Halakha is according to Rabban Shimon ben Gamaliel.",
+                "היוצא אסור בהנאה – for it had already become a sacrificial offering [to idolatry – see Talmud Avodah Zarah 32b).",
+                "לתרפות – towards the errant idolatry [from afar: Rashi]. It is the place of lewdness of a woman which is called the house of debauchery.",
+                "אסור לשאת ולתת עמהם – for they go and admit [to idolatry and more] and purchase things that they need for offerings to idolatry. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "נודות – (bottles) of hides/skins.",
+                "וקנקנים – of earthenware.",
+                "אין איסורן איסור הנאה – and the law is such. If they are new, it is immediately permitted to place wine in them , but if the heathen placed wine in them for preservation, we fill them up with water and detain it in them for three days consecutively but that he empties the water each day every twenty-four hours of the three days, and places other water in their place. And afterwards, it is permitted to place wine in it. But if there are twelve months where there was no heathen wine in them, it is permissible immediately after one year without emptying it.",
+                "חרצנים וזגים – the refuse of the grapes and their seeds that are inside and the outer shells.",
+                "לחים – all twelve months they are forbidden to derive benefit.",
+                "ויבשים – after twelve months they are permitted even for eating.",
+                "המורייס – the fat of the fish and it was customary that they would mix in it wine, but if it was known of it that they did not mix wine in it, everyone does not dispute that it is permitted.",
+                "בית אינייקי – the name of a village where most of the calves that are found there are offered as sacrifices to idolatry. Rabbi Meir was troubled by a minority and held that even though most calves were a minority corresponding to the rest of the animals, we should concern ourselves with the minority. And all the cheeses that are found there, we state that perhaps that the rennet of the calves was curdled for idolatry. But the Sages were not concerned about the minority. But the Halakha is not according to Rabbi Meir in any of these three segments."
+            ],
+            [
+                "מפני מה אסרו גבינת של עובדי כוכבים – with regarding to eating, but the Rabbis require it because the milk of an impure animal one doesn’t have to suspect anything for we hold that the milk of an impure animal does not curdle.",
+                "שורפה חיה – it is a mere secretion (and no longer real milk – see Tractate Hullin 116b).",
+                "בקיבת עגלי עבודה זרה – and even though it is a mere secretion, it is prohibited, for idolatry is different, as it is written concerning it (Deuteronomy 13:18): “Let nothing that has been doomed stick to you hand,[in order that the LORD may turn from His blazing anger and show you compassion, and in His compassion increase you as He promised your fathers on oath].”",
+                "השיאו לדבר אחר – and he did not want to tell him the reason of the matter because twelve months had not yet passed from when they made this decree. For when the Rabbis make a decree, they do not reveal the reason until twelve months of a year until their decree will become widespread. For perhaps there is someone who doesn’t hold by this reason and will come to despise it, and the reason why they forbade the cheeses of idolaters is because they curdle it in the skin of an animal slaughtered by an idolater which is a carcass, but even though it is a small amount corresponding to all of the milk, since he curdles the milk and performs an act, it is not negated, and we hold that everything goes according to the one who curdles the milk. But because of meat with milk, he did not forbid it, for since the meat on its own is permitted, it is not forbidden with milk, even though he curdles it until he gives forth into it a taste , but I is a matter of something forbidden from its outset. He forbids something that is permitted, even though it does not give forth a taste while he is curdling it.",
+                "כי טובים דודייך מיין – The Holy One, blessed be He says this to the congregation of Israel.",
+                "אין הדבר כן – but rather the congregation of Israel stated before the Holy One, blessed be He (see Talmud Avodah Zarah 35a): “The words of Your beloved ones are a surety before Me,” meaning to say, the ordinances that the Sages have established and decreed are better than the wine of the Torah, from the principle of the Written Torah (as they supplement the Written Torah and complete it)."
+            ],
+            [
+                "הפת והשמן [וכו'] – all of these are prohibited as a guard of intermarriage (between Jews and gentiles – see Tractate Avodah Zarah 31b) and the bread of bakers they permitted but the bread of house owners they did not permit other than those who were traveling or at a time of emergency. But regarding, they saw that their prohibition did not stretch and they resolved upon it and permitted it as they decided in the Mishnah.",
+                "ושלקות – everything that the idolaters cooked and even if they cooked it in the utensils of Israelites, and in their presence, for one would not suspect forbidden mixtures, and the cleansing of an impure vessel (by means of boiling water) by idolaters, they (i.e., the Sages) forbade this because of cooking done by idolaters and this is the case even where no Israelite helped out neither at the beginning nor at the end, but they did not prohibit this because it was cooking done by idolaters, but rather, because it is something that is not consumed when it is alive and ascends on to the tables of kings that is combined with bread but, if one of these was missing, there is no [concern] regarding that it is something cooked by idolaters.",
+                "וכבשין שדרכן לתת בהן יין – and their prohibition is not one where they cannot have benefit from it because the taste of the wine is not recognized/known but with regard to eating, it is prohibited.",
+                "טרית טרופה – [a species of] ritually pure fish that they chop very finely and are not recognized and are prohibited since they were taken from idolaters lest there are crushed with them an impure fish.",
+                "וציר שאין בה דגה – a small fish that is called stickleback (see Talmud Avodah Zarah 39b) and it is the manner that it grows in the midst of [the brine of] pure fish, but when there is brine of impure fish mixed with it, it will not grow stickleback.",
+                "והחילק – a species of pure, small fish and they lack fins and scales which they will eventually grow after a while. But small impure fish that are analogous to them are combined with them and are not recognized, even when it is not beaten. But salted/pickled fish, the impure kinds are not like it, and therefore, they are permitted since they are not hashed/beaten.",
+                "חלתית – this is its name in Arabic and they cut its particles with a knife and are forbidden because of the fatty/oily substance of the knife and along with the sharpness [of the assa foetida (an umbelliferous plant used as a resin or in leaves, for a spice and for medical purposes), the fatty/oily substance of the knife sweetens the taste of the fatty/oily substance that is absorbed in it.",
+                "ומלח סלקונתית – a salt that the gentry of Rome eat and they are accustomed to smear it in the fat of pigs (i.e., lard), and in the fat of impure fish and it is large and the mostly white."
+            ],
+            [
+                "וישראל רואהו – not exactly see him, but rather, since that if he is standing, he can see him even though when he is sitting, he cannot see him, but the idolater, who knows one another’s ways, are afraid (lest they be watched – see Talmud Avodah Zarah 22b) says: now I am standing and he sees me.",
+                "והדבדניות – the cakes when detach them out of receptacle wherein there is honey, even though thy drip, we don’t concern ourselves lest wine suspected of having been manipulated by an idolater was mixed in. Another commentary: clusters of grapes even though the wine drips from them, they don’t have any wine suspected of having been manipulated by an idolater and the law [of food rendered susceptible to uncleanness] by a liquid does not apply to them which would be susceptible to uncleanness and undefined for consumption, for it is not satisfactory for him with liquid dripping from them.",
+                "שאינה טרופה – and even though it is made into pieces, the head of the fish [remains] and its backbone exists and is recognized that it is pure.",
+                "עלה של חלתית – which is not torn with a knife.",
+                "וזיתי גלוסקים מגולגלים – olives are brought into a round utensil and are warmed and gathered together on their own and are made like round eggs like a roasted egg that had been warmed.",
+                "השלחין אסורין – if the olives were softened so much until the when one takes the olive in one’s hand, the seed within it comes out and falls on its own, they are forbidden, for on account of the wine, they became soft, but the Halakha is not according to Rabbi Yosi.",
+                "מן הסלולה – a kind of basket that is in front of the shopkeeper are forbidden, for when he sprinkles upon them wine in order that they soften.",
+                "מן ההפתק – from the place that they gather and store them there one on top of another are permissible, for he does not sprinkle upon them wine until they are placed before him to sell.",
+                "וכן לתרומה – and similarly, a Kohen who is suspect to sell priest’s due for the purposes of non-holy produce. All that is found before him is prohibited lest it is priest’s due. But that which comes from the storehouse is permitted, for they are afraid lest the Rabbis will hear and will make all of the stock in the store ownerless."
+            ]
+        ],
+        [
+            [
+                "כל הצלמים אסורים – for deriving benefit.",
+                "שהם נעבדים פעם אחת בשנה – when the sun is at the same height that the image is made for even though that there are many that are not other than for beauty and are not worshipped, Rabbi Meir, according to his reasoning, is suspect of the minority.",
+                "כל שיש בידו וכו' – since these are definitely worshipped, and because of their importance, they considered these objects that are in their hands. And in a Baraitha (Talmud Avodah Zarah 41a), they added a sword, a crown and a ring and the Halakha is according to the Sages. But their prohibition is not other than when they stand at the entrance to the state and in the villages where it was not their practice to make images for beauty, everyone states that it is prohibited, and even if there was nothing in his hand to serve it with, they worship it."
+            ],
+            [
+                "הרי אלו מותרין – for had they been whole, there is a doubt whether they would have worshipped them or not worshipped them. And even if one is able to say that hey worshipped them lest they become nullified, and therefore, broke them, for this is a double doubt and for a leniency.",
+                "שכיוצא בהם נעבד – the form of a hand alone they would make ab initio and they worship it."
+            ],
+            [
+                "צורת חמה צורת לבנה – Rambam/Maimonides, of blessed memory, explained, that you should not find it would and he would say, “this is the sun,” or in the form of a round bow, and he would say, “this is the moon,” but rather that he should find a representation that they would relate these astrological specula to the sun or the moon, like they said, that the representation of the sun is like a wreathed king sitting on a wagon, and similarly all this that are like this.",
+                "צורת דרקון – the representation of a snake which has something glistening and scales like the scales of a fish, and they say that it is the representation of the hills of the moon, and it was worshipped in those days, and even according to the Rabbis who stated above (i.e., Mishnah 1), that all of the rest of the images are permissible, they would agree that these are forbidden for it is their custom to worship them.",
+                "שעל המכובדים – nice utensils that their use is for adornment and honor, such as chains, nose-rings and rings and similar kinds of things.",
+                "מבוזים – boilers and kettles and those things that warm up warm things, and other similar things. And the Halakha is according to Rabban Shimon ben Gamaliel.",
+                "וזורה לרוח – so that an Israelite will not benefit from it.",
+                "אף הוא – if he cast it to the wind also now there would be benefit to an Israelite from it, for it would become manure."
+            ],
+            [
+                "אפרודטי – a representation of the planet Venus. This is what Maimonides/Rambam, of blessed memory, explained.",
+                "אין משיבין – words of Torah in the bathhouse, for a person stands naked there.",
+                "היא באתה בגבולי – for the bathhouse preceded her, and the bathhouse was made for everyone who comes to bathe/wash. And there is another response that we don’t say: “Let us make a bathhouse of adornment for Aphrodite,” for a bathhouse is not a thing of adornment, but rather, “let us make Aphrodite an adornment for the bathhouse,” for Aphrodite uses the bathhouse, and it is secondary and she is essential.",
+                "ביב – a ditch made in the ground to remove waste-water that is poured into the public domain."
+            ],
+            [
+                "הן מותרין – the mountains themselves are permissible for sewing [seed] and to hew stones from them that are attached and are not forbidden.",
+                "ומפני מה אשרה אסורה – meaning to say just as we expound (Deuteronomy 12:2): “[You must destroy all the sites at which the nations you are to dispossess worshipped] their gods, whether on lofty mountains [and on hills or under any luxuriant tree],” and not ‘on their lofty mountains, their gods’, so also “under any luxuriant tree” (ibid.,) their gods, and not ‘the luxuriant trees of their gods.’ And why did the Torah prohibit this? As it is written (Deuteronomy 7:5): “cut down their sacred posts.”",
+                "מפני שיש בה תפיסת ידי אדם – that a person planted it and Rabbi Yosi holds that a tree that a person planted and at the end worshipped is forbidden. But the First Tanna/teacher [of our Mishnah] holds that since at the beginning when it was planted, he did not intend to worship it, the worship that he performs after it is attached does not prohibit it for it is like someone who worships a mountain. But the Halakha is not according to Rabbi Yosi.",
+                "אני אובין – I will explain.",
+                "ואדון לפניך – after we do not have to expound on the limitation from “or under any luxuriant tree,” one can say that it was not said other than to provide for them signs, a place where it is customary for Emorites to worship idolatry in order that Israel can search them out and destroy them. But the limitation of mountains and hills however, we eliminate from its implication for God did not command us to destroy the mountains, but [God] did command us to destroy luxuriant trees, as it states (Deuteronomy 12:3): “put their sacred posts to the fire.”"
+            ],
+            [
+                "סמוך לע\"ז – that one of his walls is a house for idolatry and the hose itself is worshipped.",
+                "אסור לבנותו – for he is building a house for idolatry.",
+                "כונס לתוך קרקע שלו ד' אמות – and he does not leave it empty as it is found benefitting idolatry as it extends its boundary, but he fills the place with thorns and makes there a toilet for young children.",
+                "היה שלו ושל ע\"ז – for the place of the beams of the walls, half of it is his.",
+                "נדון מחצה על מחצה – that portion of idolatry does not count in the bringing it inside [within his own property] four cubits but his part counts, for if its beams are two cubits, he counts one cubit of his own and brings it [an additional] three cubits within his own.",
+                "אבניו עציו ועפריו – of that wall ",
+                "מטמאין כשרץ – which defiles like an unclean reptile, and even the section of the Israelite since there is no choice.",
+                "כשרץ – that ritually defiles through contact because the defilement of idolatry is Rabbinic, they were lenient concerning it, and it does not defile like a lentil like an unclean reptile, but rather in an olive’s bulk like [contact] with the dead.",
+                "רבי עקיבא אומר כנדה – But the Halakha is not according to Rabbi Akiva even with idolatry itself, and all the more so, with those who use it."
+            ],
+            [
+                "שלשה בתים הם – regarding the matter of abrogation of idolatry.",
+                "בית – the beginning of its building is for idolatry. This is prohibited.",
+                "סיידו וכיירו לעבודה זרה – that it was built ab initio as a human dwelling. And plastered it – who whiten it with plaster and cementing/putting tiles, engraving and doing embroidery.",
+                "וחידש – or renewed.",
+                "נוטל מה שחידש – and all the rest of the house is permitted.",
+                "הכניס לתוכו ע\"ז – by the hour, and he did not designate it for the usage of idolatry.",
+                "שלש אבנים הם – for the matter of abrogation.",
+                "אבן שחצבה מתחלה – from the mountain.",
+                "לבימוס – to place idolatry upon it.",
+                "סיידה וכיירה – and it was hewn and standing.",
+                "נוטל – an Israelite, ",
+                "מה שחידש – what was new, the adornment and the stone are permitted.",
+                "העמיד עליה ע\"ז – by the hour, and he did not designate the stone for a pedestal [for an idol].",
+                "וסילקה – this is permitted, and does not need abrogation.",
+                "גדעו – for the purposes of idolatry to worship the growths that took place upon it from now.",
+                "נוטל מה שהחליף – the branches that grew in place of those that he lopped off and he burned them according to the law of Asherah/tree devoted to idolatry, the remainder is permitted.",
+                "איזו היא אשרה – In the Gemara (Tractate Avodah Zarah 48a) it explains that the three Asherot that are taught in the Mishnah are referred to above and this is what is taught: There are three Asherot – two of them are held by everyone and on one there is the dispute between Rabbi Shimon and the Rabbis. And what is the Asherah that Rabbi Shimon and the Rabbis? All [trees] that have under them idolatry, for the Rabbis call them a tree devoted for idolatry and prohibits them all the while that there is idolatry underneath it, and Rabbi Shimon states that it is not Asherah but rather everyone worships it, but all [trees] which have underneath them idolatry, this is not an Asherah. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "לא ישב בצלה – this shade is not under the bough of the Asherah tree as stated, for one is not able to teach further, and if he sat, he is ritually pure, for that which is taught at the final section, that if passed [underneath it], he is ritually impure. But rather from the tree and further, for when the sun is in the east or in the west, there is a long shade for all things.",
+                "לא יעבור תחתיו – underneath the bough from the tree, for the tree forms a cover/tent [of Levitical uncleanness arising from being under the same shelter with it] and if he passed [underneath it], he is ritually impure.",
+                "היתה גוזלת את הרבים – that its bough inclines to the public domain.",
+                "טהור – it is Rabbinical defilement and where it “steals”/encroaches upon the public [domain], the Rabbis did not make a decree.",
+                "ירקות בימות הגשמים – for the tree is difficult for them as it prevents the sun from coming out.",
+                "אבל לא בימות החמה – for the shade is pleasant for them.",
+                "והחזרין – lettuce and in Arabic, “hassa.”",
+                "לא בימות החמה [ולא בימות הגשמים] – for the shade is always pleasant for them.",
+                "והנמייה –leaves that fall from the tree in the rainy season and in the Gemara (Talmud Avodah Zarah 49a), raises the objection to that which we learn according to Rabbi Yosi who states that the combined causes is permitted (who is discussing the subject of planting vegetables in the winter, according to the Mishnah). Earlier in our chapter (see Tractate Avodah Zarah, Chapter 3, Mishnah 3), regarding crumbling them [the idolatrous figures] and casting them into the wind (see also Tractate Pesahim, Chapter 2, Mishnah 1 for the use of the same phrase regarding the destruction of leavened products) and even though they are made into manure, for where the permission and the prohibition of both of them cause them to bring the matter, such as the case as the land of permission, and the manure of idolatry which is prohibited, cause the growing of vegetables, Rabbi Yosi holds that it is permitted. And where he prohibited vegetables, here it is because the foliage falls upon them, and Rabbi Yosi responds here to the words of the Rabbis stating that according to them when they state that the combined causes are prohibited, they should have prohibited the vegetables because of the foliage that falls upon them and it is for them like manure. But the Rabbis hold that this is different here, for the tree of idolatry does not affect the vegetables at all, for as the foliage is beneficial to them, the shade is harmful for them. But the Halakha is according to Rabbi Yosi, that the product of combined sources is permissible."
+            ],
+            [
+                "נטל הימנה – from the Asherah.",
+                "חדש יותץ – for the first making of the flame when they kindle the oven glazes it and strengthens it and it is improved through prohibited forms of benefit, but our Mishnah comes according to the one states that combined causes are prohibited, and this is not the Halakha. Therefore, whether it is new or old, it must be cooled down.",
+                "הפת אסורה – in the Gemara it states (Tractate Avodah Zarah 49b) that a torch is opposite him, for all the while that the bread is baking, he would kindle the torch at the mouth of the oven and bake it, for he would benefit from the prohibition a the time when the prohibition is clearly visible and there is and there is improvement to the wood with the bread.",
+                "יוליך הנאה לים המלח – the cost of the loaf that was combined.",
+                "כרכור – there is for weavers a piece of wood made in the form of a needle of sack-makers and they pass it over the warp/longitudinal direction when it is stretched before them in the weaving. And our Mishnah teaches us the dispute between Rabbi Eliezer and the Rabbis in these two things, for had it taught only the first one, I might state that in this [only], Rabbi Eliezer stated it because at the time when the bread is completed, the prohibition is disregarded, but a whorl [of a spindle] which has a prohibition of its own, I would state that he agrees with the Rabbis. But had he only stated the other one, it would have been this one alone that the Rabbis stated, but in the first, I would say that they agree with Rabbi Eliezer. Therefore, it is necessary to teach both. And the Halakha is according to Rabbi Eliezer, even with a jug of wine known or suspected to have been manipulated by an idolater, that became combined with jugs of permitted wine – they bring the costs of that jug to the Dead Sea and the remainder are permitted to derive benefit from it."
+            ],
+            [
+                "כיצד מבטלה – an idolater for a tree used for idolatrous purposes.",
+                "קרסם – dry chips that are on the tree, he took for his needs to burn.",
+                "ורד – cut moist branches tht are on it.",
+                "שפאה – it is the Aramaic translation of (Deuteronomy 9:21): “I broke it to bits and ground it thoroughly,” and you crushed it well.",
+                "לצורכה – in order to beautify it, and not to disannul idolatry but rather to worship idolatry as an adult and with knowledge for he knew the nature of idolatry and those who use it, and even if he disannulled it against his will, it is annulled."
+            ]
+        ],
+        [
+            [
+                "רבי ישמעאל אומר. זו בצד זו – and all the more so, one on top of two which is the essence of Merkulis/Mercury/Hermes. [Merkulis is the name of idolatry that is called in their languages, Merkuris.]",
+                "בצד מרקוליס – at the side four cubits of Merkulis, meaning to say, that the stones are four cubits distant from Merkulis and it is known and that they did not fall from him, and on this, Rabbi Yishmael states that three stones are prohibited for Merkulis is not less than three stones and they make a small Merkulis at the side of a large Merkulis and a small one made at the side of a large one, they worship it with anything and we should not suspect that there will be one [stone] on top of two [stones]. But the Rabbis hold that we do not make a small Merkulis at the side of a large Merkulis. Therefore, it appears with it, meaning to say, next to it, for one can say that it fell from it. Whether two [stones] or three [stones], it is forbidden. If it is not seen with it, it is permitted. And the Halakha is according to the Sages."
+            ],
+            [
+                "מצא בראשו – of Merkulis.",
+                "מעות כסות או כלים מהרין אלו מותרין – and this as long as they are not placed for adornment [such as, for example], that the monies were placed in a pouch tied and suspended from it on its neck. Folded clothing folded up and placed on its shoulder, or on its head. Utensils also placed on its head, and wall of these are not in the manner of adornment."
+            ],
+            [
+                "שלא בטובה – that he should raise a salary for the [idolatrous] priests."
+            ],
+            [
+                "ע\"ז של נכרי אסורה מיד – as it is written (Deuteronomy 7:25): “[You shall consign] the images of their gods [to the fire], for once it has been declared unfit, it becomes for him a god.",
+                "ושל ישראל עד שתעבד – as it is written (Deuteronomy 27:15): “[Cursed be anyone who makes a sculptured or molten image, abhorred by the LORD, a craftsman’s handiwork,] and sets it up in secret,” until he does for it secretive things, meaning to say, that he worships it, for an Israelite does not serve idolatry other than in secret, because he is afraid of the Jewish court.",
+                "נכרי מבטל ע\"ז שלו – as it is written (Deuteronomy 7:25): “You shall consign the images of their gods to the fire,” when they practice regarding them the custom of godliness, but if he annulled it, they are permitted.",
+                "ושל ישראל – when he has regarding it a partnership, and the Halakha is not like this. For an idolater cannot annul [the sanctity of] the idolatry of an Israelite even when he has a partnership with him in it.",
+                "אינו מבטל ע\"ז של נכרי – and even if the heathen gave him permission [to do so]."
+            ],
+            [
+                "פחסה – [if he smashed it] in its face. If he crushed it with a mallet until he removed the shape of the face.",
+                "גררה – dragged and cast within the mud.",
+                "אינה בטלה – for according to the hour, he got hot regarding it and he retracted and worshipped it.",
+                "רבי אומר בטלה – there is a dispute between Rabbi [Judah the Prince] and the Sages when he sold it to an idolater, but if he sold it to an Israelite goldsmith/smelter, according to all, it is annulled and the Halakha is according to the Sages."
+            ],
+            [
+                "שהניחוה עובדיה – and it wasn’t their intention to return.",
+                "בשעת שלום מותרת – since they left knowingly and did not take it with them, they annulled/destroyed it.",
+                "בימוסיות של מלכים – hewn stones that were prepared for the procession of the king and when the king passes through the, they set up idolatry there and he worships it. And in the Gemara (Talmud Avodah Zarah 53b) explains because they leave it, meaning to say, they are not designated to establish there idolatry every hour but rather at the time when the kings pass, and sometimes the kings pass through another road and we don’t suspect them. Therefore, it is not considered to be the usages of idolatry."
+            ],
+            [
+                "אף אנו מחזיקים ידיהם של אלו – those who worship the sun and/or the moon, if they would see that the rest of idolatry had been destroyed of its own and these exist, they would give thanks to those."
+            ],
+            [
+                "גת בעוטה – that the idolater had trampled and stamped.",
+                "אע\"פ שהוא נוטל בידו – grapes from the wine and place them on the pile (i.e., the place on the altar where the ashes are piled up), the place of the gathering of the grapes that is made like a heap that is called תפוח/grape-heap, and our Tanna/teacher holds that it does not become libation wine until it flows down to the cistern and according to the hour, he becomes excited and returns and worships it. But this is the earliest version of the Mishnah and it is not Halakha, but rather, since the wine began to be drawn, it became libation wine.",
+                "מה שבבור אסור – if an idolater would come in contact with it afterwards."
+            ],
+            [
+                "דורכין עם העכו\"ם בגת – and we don’t say that he is making a living with what is prohibited from deriving benefit, for this Tanna/thinks [that even] with drinking, it is permitted as long as he doesn’t go down into the cistern. But there isn’t anything concerning causing ritual defilement for from the time when the idolater treads upon them [a little bit], they were ritually defiled, so it is found that the Israelite did not cause the ritual defilement.",
+                "אבל לא בוצרין עמו – because he places them into a ritually impure vat for wine pressing. For the idolater defiles the grapes through his contact and the Israelite who cuts with him causes ritual defilement. But this Tanna/teacher holds that it is forbidden to cause ritual defilement for non-holy produce that is in the Land of Israel, even if they belong to the idolater. But the Halakha is not according to this Mishnah for we hold that since the wine began to be drawn, it became libation wine, therefore, we do not tread with the idolater in the vat for wine pressing. And we hold that it is permissible to cause ritual from produce, there is nothing in this. But however, an Israelite who harvests his vineyard ab initio, the idolater should not take with him, even to bring the grapes to the vat, because we say, “go around Nazirite, etc. (that you may not come near the vineyard” – see Numbers Rabbah 6:10).",
+                "וישראל העושה פירותיו בטומאה – he commits a sin because he defiles the Priest’s Due and Tithes that are within them. Therefore, it is forbidden to assist him in order that he become accustomed to this.",
+                "אבל מוליכין עמו – an empty barrel to the vat, and he brings it with him filled barrels from the winepress, for what has happened has happened for after they have been ritually defiled, it is permissible to put the wine in impure barrels."
+            ],
+            [
+                "אם יש עליו [מלוה] אסור – if he has towards him a lien on the wine, it is prohibited, for this wine is mortgaged to him in his liability, so it is like his money and he came in contact with it to see how it is.",
+                "נפל – the idolater [fell] into the cistern filled with wine.",
+                "ועלה – dead, even though he came in contact with it at the time that he fell in, he (i.e., the Jew) is not prohibited to benefit since he did not intend to come in contact with it, but uf he came up alive, through his ascending he makes it forbidden, because he admits to idolatry on that he was saved.",
+                "ומודדו בקנה – or that the idolater measures the wine of the Israelite with a reed.",
+                "והתיז – or the idolater flipped out the hornet from the wine of the Israelite through a reed and did not actually make contact with the wine with his hand.",
+                "המורתחת – the barrel was rising with heat and the idolater slapped it with his hand on the foaming – this is not the manner of libations.",
+                "רבי שמעון מתיר – but the Halakha is not according to Rabbi Shimon.",
+                "זה היה מעשה והכשירוהו – even through drinking."
+            ],
+            [
+                "המטהר יינו של עובד כוכבים – an Israelite who tread on the grapes of an idolater in a state of religious fitness in order to sell them to [another] Israelite, he doesn’t give money to the idolater until he sells them after a while.",
+                "ונותנו ברשות – of the idolater.",
+                "they pass in the public domain and causes him loss, and even if there is no key or lock, it is permitted, as long as he doesn’t have a lien on that wine, such as the case where he wrote to him: “I have received it from you as we stated [later on- see Mishnah 12 of this chapter].",
+                "רבי שמעון בן אלעזר אומר כל רשות עכו\"ם אחת היא – There is a dispute between Rabbi Shimon ben Eleazar and the First Tanna/Teacher for the first Tanna/teacher holds that when the Israelite left wine in the domain of the idolater, the owner of the wine, it is in this case where we require that the house be open to the public domain, and it be a city where Israelites and idolaters live in it. But in the domain of another idolater who is not the owner [of the wine], even in a city where Israelites do not dwell, it is permitted. But Rabbi Shimon ben Eleazar states that it is all one whatever the domain of an idolater. For just as that in the domain of the idolater who is the owner of the wine, it is prohibited other than in a city where Israelites and idolaters live there and the house is open to the public domain, so too here, in the domain of another idolater, the city must be one in which Israelites and idolaters live in and the house is open to the public domain. And the Halakha is according to Rabbi Shimon ben Eleazar. And at a time when the key and the lock is in the hands of an Israelite whether in the domain of the owner of the wine, whether in the domain of another idolater, it is permissible according to the words of everyone."
+            ],
+            [
+                "והלה כותב לו שנתקבלתי ממך מעות מותר – if the house is open to the public domain and Israelites live in that city as we have stated above (in the previous Mishnah).",
+                "אבל אם רצה – for now, the wine is a as a deposit with the idolater. And since he has a lien on the wine, it is prohibited, and that it does not bubble/ferment, he holds that if he sees me and claims it from me, I would say that it is mine. But even though the key and the lock are in the hand of an Israelite, it is prohibited."
+            ]
+        ],
+        [
+            [
+                "השוכר את הפועל לעשות עמו ביין נסך – to empty from one utensil to another or to bring barrels from place to place and even with wine of gentiles (where it is unknown that it has been dedicated to an idol – see Talmud Avodah Zarah 74a).",
+                "שכרו אסור – it is a fine that the Sages placed upon him with libations wine and wine of gentiles (where it is unknown where it is unknown that it has been dedicated to an idol).",
+                "שכרו מותר – as in the example where he said to him: “pass to me each and every barrel for a Perutah,” but if he said to him: “pass to me one hundred barrels for one hundred Perutot, and amongst them was found a barrel of libation wine, his hire is forbidden.",
+                "השוכר את החמור שכרה אסור – This Mishnah took hold of this because of the concluding segment [of the Mishnah] and the concluding part comes to teach us that even if he hires the donkey to ride upon it, he also hired it undefined to place his flash of wine and his provisions upon it, I might think that it is as if he hired it ab initio to bring upon it libation wine, and his hire is prohibited."
+            ],
+            [
+                "ידיחם – with cold water.",
+                "מעשה בבייתוס בן זונין – The Mishnah is deficient, and should be read as follows (regarding dried figs and a barrel of libation wine was broken and the wine fell upon them): that if it imparts a deteriorating taste, it is permissible and it happened that Baitus ben Zunin who brought dried figs on a ship and the jug of libation wine broke upon them, and this incident came before the Sages and they permitted them.",
+                "כל שהוא בהנאתו בנותן טעם – that a person benefits from the taste of something prohibited.",
+                "כל שאין בהנאתו בנותן טעם – he does not benefit from the taste of something prohibited.",
+                "כגון חומץ – of something prohibited that fell into a dish of pounded grains that is permitted which imparts a deteriorating taste, and this is when the dish of pounded grains is boiling at the time that the vinegar fell into them, for then it impairs them from the beginning to the end. And there are four kinds of imparting of taste: There is a taste that improves it from the beginning to the end such as the example of wine in a cooked dish of meat or of fish. And this is forbidden a definite prohibition. And there is a taste that is deteriorating from the beginning until the end such as the example of a fatty, oily substance of fish or of meat with honey, and this is permitted ab initio. And there is something that is deteriorating from the beginning, but improves it at the end, such as the example of honey in wine which does damage to it at its time but when it tarries in it until the strength of the wine will do damage to it. The honey provides it taste and smell. And there is something that improves [its taste] [at the beginning] and at the end, as in the case of the fat of meat with butter or the taste is absorbed in the utensil which is not of the same day which improves it as it enters into it, and afterwards it deteriorates, and these two are prohibited from doubt. Therefore, if the dish of these pounded grains that vinegar fell into them which were not scalding hot, they are forbidden from doubt, since the vinegar in a dish of pounded grains early improves the flavor, and even though they improve its flavor, afterwards, it impairs it. It improves and at the end impairs and is forbidden."
+            ],
+            [
+                "אם היה בחזקת המשתמר – all the while that he did not inform him that he going away, it is presumed to be watched, and even if he went away a mile. For the heathen gets heated and says: “now the Israelite comes and sees me.”",
+                "אם הודיעו שהוא מפליג – and he (i.e., the Jewish watchman) distances himself from him and the jugs are closed.",
+                "כדי ששתום – if he delayed in order that the heathen could bore a hole in the sealing clay of the jug and he returns and seals the hole and the seal dries, it is prohibited.",
+                "ישתום – open, like (Numbers 24:3): “whose eyes are open/true,” that his eye is open.",
+                "רבן שב\"ג אומר – He does not forbid other hat if he delayed in order to open all of the sealing clay of the jug.",
+                "ויגוף – and make another sealing clay.",
+                "ותיגוב – to become dried and glossy but for the making a hole/cavity in the sealing clay of the jug and especially with a sealing clay of plaster this is what the Rabbis dispute against Rabban Shimon ben Gamliel for they are suspicious of the opening of a hole because they don’t recognize that the plaster is white and it is not recognized between something new to something od, but in stopper of clay the Rabbis admit to Rabban Shimon ben Gamaliel that the wine is not lessened until he would delay enough until he can open it up completely, and it would dry and become glossy. And the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "המניח יינו בקרון או בספינה – with the heathen.",
+                "בקפנדריא – a shortcut that he enters in this gate and leaves from another gate opposite him.",
+                "ורחץ – in the bathhouse.",
+                "מותר – for since the heathen did not know that he delayed, he trembles and does not touch it. And our Mishnah teaches us the dispute of Rabban Shimon ben Gamaliel and the Rabbis in these three segments [of the Mishnah]. For if it (i.e., the Mishnah) [only] taught that a heathen that was moving pitchers of wine, I might think that there, the heathen trembles for he holds that now he will see me. But on a ship or a wagon, he would be absent himself from his ship and does what he wants and does not tremble. But if [the Mishnah] only taught about the ship and the wagon and did not teach about a heathen placing it in his store, , I would think that in the ship and on a wagon, he trembles, for he holds that perhaps in another place, I will go and stand from the other side and he will see me. But when the heathen places it in his store, for one could say that he has designate it for a gate and does whatever he wants. I would say, no. It is necessary. And in all of this, the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "דלפקי – a utensil upon which one places cups and jugs with food and drink, and from it, they take and place [food and drink] on the table, but not one of those seated takes anything from the side-table but rather from the table.",
+                "ואם אמר לו הוי מוזג ושותה – for since he extended to him permission, even for what was on the side-table, it is prohibited, for he relied upon it and came in contact with all of it.",
+                "חביות פתוחות – that are found in the house that he placed there.",
+                "כדי שיפתח ושתום ויגוב – this anonymous section is according to Rabban Shimon ben Gamaliel and he Halakha is according to him."
+            ],
+            [
+                "בולשת – soldiers who search breaches made in houses. It is the Aramaic for searching and patrolling."
+            ],
+            [
+                "תן לנו את דמיה – for they had not purchased, and he is not liable to them other than money.",
+                "המוכר יינו לנכרי פסק –[fixed a price] with him in money before he measured the money (see Tractate Bava Batra, Chapter 5, Mishnah 7), it is permitted. For “pulling” with a heathen acquires as it does with an Israelite. And when the Israelite measured it out (i.e., the money) in his utensils, and the utensil came into the domain of the heathen, the heathen acquired it through “pulling,” and the Israelite would have Zuzim with the heathen as a loan but libation wine it would not be until he came in contact with it.",
+                "מדד עד שלא פסק – the sum of the money: such and such wine for such and such amount of money, ",
+                "דמיו אסורין – his monies are forbidden, for the heathen does not acquire now through “pulling” because he did not fix the price, he did not rely that he would acquire through “pulling” lest his monies would increase. Therefore, when he came in contact with it, it was libation wine in the domain of the Israelite for the heathen had not yet acquired it until the price was fixed.",
+                "אם יש בו עכבת יין – if the funnel in which the wine was measured first the wine of the heathen, the retention of wine/drops of wine remaining on the rim that delays the wine on its lip that a drop won’t go out or two drops.",
+                "אסור – for wine of the Israelite is missing because of that drop of wine libation in the funnel.",
+                "המערה מכלי לכלי – an Israelite who emptied from his utensil to the utensil in the hand of the heathen or into the utensil where there is libation wine in it.",
+                "את שמערה ממנו מותר – the wine that remains in the upper utensil that is in the hand of the Israelite is permitted.",
+                "ואת שעירה בתוכו – the continuous flow/jet that went out from the utensil of the Israelite, even though it did not arrive into the utensil that is in the hand of the idolater and all the more so, that which arrived into the utensil of the idolater is prohibited for the jet produced by pouring out is a connection (i.e., the liquid at one end, if touched by a gentile, affects that in the vessel- see Talmud Avodah Zarah 56b). But our Mishnah which permits what remains in the utensil that is in the hand of the Israelite is speaking about the case for example, where he breaks off the connection of the flow, withdraws the pouring vessel before the jet reaches the vessel into which it is poured – see Talmud Avodah Zarah 72b), that prior to his coming in contact with the continuous flow in in the lower utensil that is in the hand of the heathen, the upper vessel that was attached to the utensil in the hand of the Israelite was interrupted , and if there wasn’t here an uninterrupted flow of liquid poured from vessel to vessel that would connect what was in the upper utensil to what is in the lower utensil. Alternatively, he hatchelled it by beating it as he cast out the wine from the upper utensil in the manner that they cast from the bowl in which the sprinkling is done and there was no duct nor an uninterrupted flow that would connect between the wine that is in the utensil in the hand of the Israelite to the utensil that is in the hand of the heathen. But, if there was there a connection, all that remained in the upper utensil that is in the hand of the Israelite is prohibited, for he hold that the jet produced by pouring out is a connection (the liquid at one end, if touched by a gentile, affects that in the vessel) which is prohibited in libation wine and such is the Halakha."
+            ],
+            [
+                "ומים במים – water that was offered as a libation to idolatry or was worshipped, with permitted water ",
+                "בכל שהוא – in any [miniscule] amount it makes no difference whether something declared valid because one part of it was indisputably valid to something prohibited or something that was absolutely prohibited that fell to something permitted, It prohibits its own kind in any [miniscule amount], as long as the prohibited thing that falls into something permitted falls from a utensil whose rim is wide and that the wine that leaves the utensil is a large measure at one time. But when one empties libation wine from a small utensil that does not produce other than a drop at a time, and it fell into permitted wine, even all day long, we say that which comes out first is annulled. But if he emptied something permitted into something prohibited, all that which he emptied from it into the prohibited substance is prohibited, and even from a full cask into one drop. But the conclusion of the matter according to the Halakha regarding all the prohibitions in the Torah whether of their own kind or not of their own kind is concerned with the imparting of a taste except for the cases of eatables forbidden pending the separation of sacred gifts and libation wine with their own kind with any [miniscule amount] and not of their own kind with the imparting of a taste. Libation wine is because of the stringency regarding idolatry. Cases of eatables forbidden pending the separation of sacred gifts because as it is made permitted, so is its prohibition, like the case of one [sheaf of] wheat exempts the pile, so too, one [sheaf of] wheat makes the entire pile forbidden pending the separation of sacred gifts. But if a prohibition from the rest of the prohibitions was mixed with something permitted- if something of one species was mixed with something that was not of its species for one could establish by taste if it is priest’s due/Terumah that was combined with non-holy produce/Hullin, a Kohen could taste it, and if it is a prohibited substance, a non-Jewish baker can taste it and if he says that in this mixture there isn’t the taste of Terumah or the taste of something prohibited, it is all permitted. But if something of one species was mixed with something of the same species where one cannot establish the taste, or something of one species [being mixed] with something of a different species and there is no Kohen or non-Jew present that we can rely upon him, if it is something prohibited from forbidden fats, from the blood of something that died of itself or torn, forbidden animals or reptiles (i.e., all kinds of forbidden foods) and similar things, we estimate it with sixty [parts], for if there are sixty parts of permitted substance in opposition to the prohibited substance, it is all permissible, but if not, it is all prohibited. But, if the prohibition is Terumah/priest’s due, Hallah and First Fruits/Bikkurim, we estimate/calculate it with one hundred [parts] of something permitted. But if we are dealing with Orlah/fourth year fruit, and mixed seeds in the vineyard, we calculate it with two-hundred parts."
+            ],
+            [
+                "ואלו אסורים ואוסרין בכל שהוא – every place where they were mixed there, even one in one-thousand, forbids everything.",
+                "יין נסך – one jug in one-thousand jugs forbids benefit of all of them , but this is not the Halakha but rather, as we have written at the end [the chapter] \"כל הצלמים\" /all of the [idolatrous] images (Tractate Avodah Zarah, Chapter 3, Mishnah 9): They take the monies of that jug to the Dead Sea, and the rest – everything is permitted to derive benefit but prohibited to drink.",
+                "ועבודה זרה – a figure that was worshipped and mixed with one thousand figures which are not idolatrous.",
+                "ועורות לבובין – these are also forbidden to derive benefit from them as we mentioned in the chapter\"אין מעמידין\"/we don’t leave (Tractate Avodah Zarah, Chapter 2, Mishnah 3).",
+                "וצפורי מצורע וחולין שנשחטו בעזרה – things prohibited to derive benefit from and in Chapter two of [Tractate] Kiddushin (Mishnah 9) we explain them.",
+                "ושעיר נזיר – they are prohibited to derive benefit from as it is written (Numbers 6:18): “and take the locks of his consecrated hair and put them on the fire that is under the sacrifice of well-being.” And if a bundle of the hair of the Nazirite, een one thousand bundles of the rest of the hair, all are prohibited to derive benefit from them.",
+                "ופטר חמור – are prohibited to derive benefit all the while that it is not redeemed.",
+                "ובשר בחלב – a piece of meat that was cooked in milk and became combined with one-thousand pieces [of meat], it prohibits all of them regarding deriving benefit. And this Tanna/teacher holds that a thing where it is customary to be counted and its prohibition is one of deriving benefit, prohibits the mixture in any amount, and aall of these are considered in our Mishnah a thing where it is customary to be counted, and their prohibition is a prohibition of deriving benefit.",
+                "הרי אלו – o exclude that which is forbidden to derive benefit and it is not customary to count, or where it is their practice to be counted, and are not forbidden from deriving benefit, which do not forbid the mixture in any [even miniscule] amount."
+            ],
+            [
+                "שנפל לבור – [a cistern] of wine.",
+                "כולו אסור בהנאה – that the wine which was poured as a libation for idolatry prohibits in the same species in any [miniscule\\ amount. But wine of gentiles in which it is not known if it was used for a libation to idolatry of non-Jews where they did not know about it that it had definitely been poured as definite libation, even though it is prohibited to derive benefit from it, its mixture does not prohibit deriving benefit from it, but rather, all of it should be sold to non-Jews, outside of the monies of that wine which is not known whether or not it had been poured as a libation to idolatry, and such is the Halakha."
+            ],
+            [
+                "שזפתה עובד כוכבים – it is the way to cast upon it a little bit of wine to remove [knots] of pitch.",
+                "מנגבה – with water and ashes [to remove wine from the coat of pitch].",
+                "ושל עץ – that requires a lot of pitch, and it absorbs a lot of wine.",
+                "רבי אומר ינגב – [it is scoured] with a stone. But the Halakha is not according to Rabbi [Yehuda HaNasi].",
+                "ושל חרס – whether [the opinion of] Rabbi [Yehuda HaNasi], whether [the opinion of] the Rabbis, even though he has peeled/scraped off the pitch, it is prohibited, for earthenware without pitch absorbs wine."
+            ],
+            [
+                "כלי תשמיש – of a meal, and specifically metal utensils or earthenware utensils that are coated with lead, and glass utensils are like metal utensils [as well].",
+                "את שדרכו להטביל – meaning to say, a utensil that is appropriate to become pure through ritual immersion and it doesn’t require another improvement/repair for example that it is used through cold water.",
+                "מטביל – in a Kosher Mikveh for the ritual immersion of a woman and its immersion permits it.",
+                "להגעיל – as for example, kettles and pots of metal whose use is through boiling water.",
+                "יגעיל – in hot water that we bring them into a kettle filled with boiling water and we leave them in there a bit and this is after we scour them and remove their rust/mold and afterwards immerse them in a Mikveh that is kosher for the immersion of a woman, and they are permitted.",
+                "ללבן – utensils that we use them through the fire with something dry, without broth/juice of meat as we explain further on such as the examples of spits/skewers and grilles.",
+                "מלבנו באור – until there would be sparks flying off from them, and afterwards, we immerse them and they are then permitted.",
+                "שפה – insert it in the ground hard ten times, and if there are no indentations in it, one can eat cold on it, or we sharpen it with its whetting implement of stone and one can eat on it, even boiling [foods]. But if there were indentations in it, we make it white-hot, and all of them that were used before they were not boiled or before they were made white-hot or before it was immersed [in a Mikveh], it is permitted."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..9f4101aefeb4e4eb7dceebd88e26895c56d6fcd1
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/Hebrew/On Your Way.json	
@@ -0,0 +1,404 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Avodah Zarah",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>לפני אידיהן של גויים.</b> שם כינוי לגנאי לחגיהם ולמועדיהם:",
+                "<b>לשאת ולתת.</b> למכור ולקנות. משום דאזלי ומודו לע״ז ביום אידם:",
+                "<b>להשאילן.</b> בהמה וכלים, מידי דהדרא בעינא:",
+                "<b>להלוותם.</b> מעות. דלא הדרי בעין, דמלוה להוצאה נתנה:",
+                "<b>לפורען.</b> כשהן נפרעים אזלו ומודו לע״ז ביום אידם:",
+                "<b>מפני שהוא מיצר.</b> על מעותיו שאינם חוזרים לו, ולא אזיל ומודה:",
+                "<b>שמח הוא לאחר זמן.</b> למחר ביום אידו, ואזיל ומודה. ואין הלכה כר׳ יהודה. ודוקא במלוה בשטר אסור להפרע מהם, אבל במלוה על פה שרי, מפני שהוא כמציל מידם:"
+            ],
+            [
+                "<b>לאחר אידיהן מותר.</b> וכן הלכה. ובגולה שאין אנו יכולים להעמיד עצמנו מלשא וליתן עמהם שעקר פרנסתינו מהם ועוד משום יראה אינו אסור אלא יום אידם בלבד ויום ראשון הוא יום אידם של נוצרים לפיכך אסור לשאת ולתת עם הנוצרים בכל יום ראשון וכן בכל יום איד שלהם שעושים אותו כגון נט\"ל ופשקוו\"ה אבל שאר ימי אידם שעושים לשם הקדושים שלהם שאין תופשים בהם שם אלהות מותר. והאדנא נהוג עלמא היתר אפילו בכל יום אידם משום דקים להו לרבנן בגוייהו דלא אזלו ומודו. [דכל הני דאתסרי בזו המסכתא מיירי בעובדי אלילים וע״ז ממש]:"
+            ],
+            [
+                "<b>קלנדיא.</b> שמונה ימים אחר תקופת טבת:",
+                "<b>סטרנורא.</b> שמונה ימים קודם התקופה. לפי שראה אדם הראשון יום שהיה מתמעט והולך, אמר, אוי לי שמא בשביל שסרחתי חוזר העולם לתוהו ובוהו, עמד וישב שמונה ימים בתענית [ובתפלה], כיון שנפלה התקופה וראה יום שמאריך והולך, אמר מנהגו של עולם הוא, עמד ועשה שמונה ימים טובים. לשנה אחרת, עשאן לאלו ואלו ימים טובים. הוא קבעם לשמים, והם קבעום לע״ז:",
+                "<b>קרטסים.</b> יום תפיסת בו מלכות, וקבעום יום איד:",
+                "<b>גינוסיא.</b> יום שמעמידין בו מלך:",
+                "<b>יום הלידה.</b> יום שנולד בו המלך:",
+                "<b>שריפה.</b> ששרפו עליו כלי תשמישו כדרך ששורפין על המלכים:",
+                "<b>יש בה ע״ז.</b> כלומר אותו היום יש להם איד לע״ז, וכן משנה לשנה כל ימי בנו. וכל הנך דחשבינן עד השתא, חשיבי להו ואסורים שלשה ימים לפניהם:",
+                "<b>אבל יום תגלחת זקנו,</b> שאינו זמן הקבוע לרבים אלא כל אחד כשמגלח עושה יום איד:",
+                "<b>ובלוריתו.</b> שמניח בלורית מאחריו כל השנה כולה ואינו מגלחה אלא משנה לשנה, ויום שמגלחה עושה יום איד:",
+                "<b>ויום שעלה מן הים.</b> ומקריב זבחים לע״ז על שנצול. בכל הנך אינו אסור אלא אותו היום ולא לפניו, דלא חשיבי כולי האי:  "
+            ],
+            [
+                "<b>עיר שיש בה ע״ז.</b> שיום איד [יש] לבני העיר היום לע״ז שבעיר:",
+                "<b>חוצה לה.</b> ואפילו סמוך לעיר מאד מותר לשאת ולתת עם היושבים חוץ לעיר, שאין נמשכים אחר אותה ע״ז. שכן מנהגם יום איד של אלו אינו כיום איד של אלו:",
+                "<b>מהו לילך שם.</b> באותה העיר ביום ע״ז שלהם:",
+                "<b>בזמן שהדרך מיוחדת לאותה העיר.</b> שהדרך הכבושה מכאן לאותה העיר, מיוחדת לאותה העיר לבדה. אסור לילך שם, מפני שנראה כמהלך שם לעבוד ע״ז. ואם היה דרך מסלול הולך גם לעיר אחרת, מותר, שהרואה אומר למקום אחר הוא הולך:",
+                "<b>היו בה חנויות מעוטרות.</b> וסימן הוא להם שאותם חנויות של ע״ז, ליטול הכומרים מהם מכס:",
+                "<b>ושאינן מעוטרות מותרות.</b> דבאותם שאינם מעוטרות לא שקלי מיניה מכס לע״ז ולא מטי לע״ז הנאה מנייהו. ולמזבן מנייהו דבר המתקיים, שרי ביום אידם, שסתמו המוכר עצב ולא אזיל ומודה:  "
+            ],
+            [
+                "<b>אצטרובלין.</b> פירא דארזא:",
+                "<b>בנות שוח.</b> מין ממיני התאנים הגדולים הלבנים. אסור לישראל למכור אלו לעובדי ע״ז:",
+                "<b>פטוטרות.</b> בפטוטרותיהם קאמר, כלומר בעוקצין שלהם שהם נתלין בו. דמסתמא העובד ע״ז רוצה להקריבן תקרובת לע״ז:",
+                "<b>תרנגול לבן בין התרנגולין.</b> לקח העובד ע״ז מישראל תרנגולים הרבה, מותר למכור ביניהם תרנגול לבן. דכיון דשקיל אחריני לאו לע״ז בעי להו:",
+                "<b>ופירושן אסור.</b> אם פירש דלע״ז בעי להו, אסור. ואצטריך למתני, דסלקא דעתך אמינא האי גברא לאו לע״ז בעי להו, והאי דקאמר הכי, סבר כי היכי דההוא גברא אביק בה כולי עלמא נמי אביקו, ואימא הכי כי היכי דליתבו לי, קמשמע לן:",
+                "<b>דקל טב.</b> פירות דקל משובח שפירותיו רגילין להקריב מהן לע״ז:",
+                "<b>וחצב.</b> קנים שעושין מהן הצוקר״א:",
+                "<b>ונקליבם.</b> מין עשב משובח מאד. והלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>אין מוכרין בהמה גסה.</b> דגזרינן מכירה אטו שכירות והשאלה, שהיא בהמתו של ישראל, ויעשה בה הנכרי מלאכה בשבת. ועל ידי סרסור דליכא לאחלופי בשכירות, שאין הסרסור משכיר. שרי למכרה:",
+                "<b>שלימים ושבורים.</b> שאף השבורים חזו למלאכה, שטוחנים בהם:",
+                "<b>רבי יהודה מתיר בשבורה.</b> ואין הלכה כר׳ יהודה:",
+                "<b>בן בתירא מתיר בסוס.</b> ואפילו הסוס שהציידים מביאים עליו העופות שצדין בו. קסבר החי נושא את עצמו. ורבנן סברי, דוקא אדם נושא את עצמו, הלכך אם לא היה מיוחד אלא לרכוב עליו מותר, אבל להביא בעל חי אחר חוץ מאדם, אסור. ואין הלכה כבן בתירא:  "
+            ],
+            [
+                "<b>כל דבר שיש בו נזק לרבים.</b> כגון כלי מלחמה חרבות ורמחים:",
+                "<b>בסילקי.</b> טירה גבוהה. ושם יושבים לדון בני אדם ומפילין אותם משם ומתים:",
+                "<b>גרדום.</b> בנין אחד, והוא עשוי לדון דיני נפשות:",
+                "<b>איצטדיא.</b> מקום שחוק שמביאים שם שור נגח והורג את האדם:",
+                "<b>בימה.</b> כעין מגדל קצר וגבוה. עשוי כדי לדחוף האדם משם והוא מת:",
+                "<b>בימוסיאות.</b> בנינים שאינם לא לצורך ע״ז ולא להמית בני אדם:",
+                "<b>כיפה.</b> ארקוולט״ו בלע״ז. דרך עובדי עבודה זרה להעמיד ע״ז בבית מרחצאותיהם:"
+            ],
+            [
+                "<b>אבל מוכר הוא משיקצץ.</b> שלא יהא מוכר לו המחובר אלא לאחר שיקצץ. אבל כל זמן שהוא במחובר, לא, שנמצא נותן לו חנייה בקרקע, והתורה אמרה (דברים ז׳) לא תחנם, לא תתן לו חנייה בקרקע:",
+                "<b>אין משכירין להם בתים.</b> גזירה משום מכירה דאיסורא דאורייתא הוא:",
+                "<b>ואין צריך לומר שדות.</b> דאיכא תרתי דאיסורא, חנייה בקרקע ומפקיען מן המעשרות:",
+                "<b>ובסוריא.</b> ארם צובה, שכבש דוד ואינה קדושה כקדושת הארץ:",
+                "<b>משכירין להם בתים.</b> ולא גזרינן אטו מכירה. דאי נמי אתי לידי מכירה לא עבר אדאורייתא, דכי כתיב לא תתן להם חנייה, בארץ ישראל כתיב. ומיהו מכירה לכתחלה לא, משום מכירה דא״י:",
+                "<b>אבל לא שדות.</b> דאיכא תרתי לאיסורא:",
+                "<b>ובחוצה לארץ.</b> דמרחק, וליכא למגזר מכירה דהתם אטו מכירה דארץ ישראל:",
+                "<b>מוכרין בתים ומשכירין שדות.</b> אבל מכירה דשדות לא, כיון דאיכא תרתי:",
+                "<b>רבי יוסי אומר כו׳</b> והלכה כרבי יוסי. ובלבד שלא ישכיר בארץ ישראל לשלשה נכרים ביחד, שלא יעשה שכונה של נכרים:"
+            ],
+            [
+                "<b>אף במקום שאמרו להשכיר.</b> לר׳ מאיר בסוריא דוקא ולא בארץ ישראל, ולרבי יוסי אפילו בארץ ישראל:",
+                "<b>לא לבית דירה אמרו.</b> אלא להכניס שם תבן ועצים וכיוצא בזה:",
+                "<b>מפני שהיא נקראת על שמו.</b> והנכרי מחממה בשבת ויאמרו מרחץ של פלוני יהודי רוחצים בה בשבת. ולא דמי לשדה של ישראל שאריס נכרי עושה בה מלאכה בשבת, דשדה לאריסות עבידא, והנכרי אריסותא דנפשיה קא עביד, אבל מרחץ לאו לאריסותא קא עבידא ואין הכל יודעים שהישראל השכירה לנכרי, ולכך אסור. ובזמן הזה שדרך להוריד אריס למרחץ לשנה, למחצה לשליש ולרביע כדרך שמורידין לשדות, שרי להשכיר מרחץ לנכרי, ואע״פ שהנכרי עושה בה מלאכה בשבת מידע ידעי שהעכו״ם אריס בה ואריסותא דנפשיה קא עביד:"
+            ]
+        ],
+        [
+            [
+                "<b>אין מעמידין בהמה בפונדקאות.</b> העשויין להתאכסן שם עוברי דרכים לפי שהנכרים חשודים על הרביעה. אפילו נקבות אצל נקבות אסור, לפי שהעובדי כוכבים מצויים אצל נשי חביריהם ופעמים שאינו מוצאה ומרביע את הבהמה:",
+                "<b>ולא תתיחד אשה עמהן.</b> אפילו ביחוד שכיוצא בו אצל ישראל מותר, כגון שאשתו עמו, אצל נכרי אסור, דנכרי אין אשתו משמרתו:",
+                "<b>לא תילד את הנכרית.</b> מפני שמגדלת בן לעבודה זרה. ובשכר, מותרת, משום איבה:",
+                "<b>אבל נכרית מילדת את בת ישראל.</b> בזמן שאחרות עומדות על גבה. אבל בינה לבינה לא, שחשודה על שפיכות דמים שמא תהרגנו:"
+            ],
+            [
+                "<b>רפוי ממון.</b> בהמתו:",
+                "<b>רפוי נפשות.</b> גופו. ואם אמר לו סם פלוני יפה לך, אפילו רפוי נפשות מותר להתרפאות ממנו:",
+                "<b>אבל לא בינו לבינו.</b> ואי רואה במראה, מותר. דמימר אמר הנכרי, הואיל ומסתפר הכי אדם חשוב הוא, ומתירא להורגו:  "
+            ],
+            [
+                "<b>שהיה מתחלתו יין.</b> לאפוקי היכא דקנה הנכרי חומץ מישראל, דלא מתסר בהנאה. דטעמא דמתסר בהנאה, משום דלמא נסכיה לע״ז, וחומץ לא קא מנסך לע״ז:",
+                "<b>וחרס הדרייני.</b> אדריאנוס קיסר היה מגבל טיט ביין ועושה ממנו כלים ולא היה מצרפן בכבשן, ונושאים אותן במלחמה, וכשרוצים לשתות משימים אותם החרסים במים ונימוחים שם, והטיט שוקע למטה, ונשאר היין מזוג במים. ועל שם אדריאנוס, נקרא חרס הדרייני:",
+                "<b>עורות לבובים.</b> קורעים הבהמה מחיים כנגד הלב כמין נקב עגול ומוציאין הלב ומקריבין אותו לע״ז:",
+                "<b>משוך מותר.</b> שאין עושין לע״ז אלא עגול. והלכה כרבן שמעול בן גמליאל:",
+                "<b>היוצא אסור בהנאה.</b> שכבר נעשה תקרובת:",
+                "<b>לתרפות.</b> לטעות עבודה זרה [למרחוק. רש״י]. מקום ערותה של אשה נקרא בית תורפה:",
+                "<b>אסור לשאת ולתת עמהם.</b> דאזלו ומודו לע״ז. ועוד, דזבני מידי דצריך לתקרובת ע״ז. והלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>נודות.</b> של עור:",
+                "<b>וקנקנים.</b> של חרס:",
+                "<b>אין איסורן איסור הנאה.</b> ודינייהו הכי, אם חדשים הם, מותר לתת לתוכן יין מיד. ואם הכניס בהן הנכרי יין לקיום, ממלא אותם מים ומשהה בתוכן שלשה ימים מעת לעת, אלא שמערה המים בכל יום מעת לעת של שלשה ימים ומשים מים אחרים תחתיהם, ואח״כ מותר לשום בתוכו יין. ואם ישנן שנים עשר חדש שלא היה בהם יין של נכרים, מותרין מיד אחר שנה בלי עירוי:",
+                "<b>חרצנים וזגים.</b> פסולת של ענבים גרעינים שבפנים והקליפים שבחוץ:",
+                "<b>לחים.</b> כל שנים עשר חודש אסורים בהנאה:",
+                "<b>ויבשים.</b> לאחר שנים עשר חודש מותרין אפילו באכילה:",
+                "<b>המורייס.</b> שומן של דגים. ורגילין היו שמערבין בו יין. אבל אם ניכר ממנו שלא נתערב בו יין, כולי עלמא לא פליגי דשרי:",
+                "<b>בית אונייקי.</b> שם כפר, שרוב עגלים הנמצאים שם קרבים לעבודה זרה. ר׳ מאיר חייש למיעוטא וסבר דאע״ג דרוב עגלים הוו מיעוטא כנגד שאר בהמות, חיישינן למיעוטא, וכל הגבינות הנמצאות שם אמרינן דלמא בקיבת עגלי ע״ז העמידן. וחכמים לא חיישי למיעוטא. ואין הלכה כר׳ מאיר בכל הני תלתא בבי:"
+            ],
+            [
+                "<b>מפני מה אסרו גבינות של נכרים.</b> באכילה. ולרבנן קא בעי. ומשום חלב של בהמה טמאה ליכא למיחש, דקים לן דחלב בהמה טמאה אינה נקפה:",
+                "<b>שורפה חיה.</b> דפירשא בעלמא היא:",
+                "<b>בקיבת עגלי עבודה זרה.</b> ואע״ג דפירשא בעלמא היא, אסור, דשאני ע״ז דכתיב בה (דברים י״ג:י״ח) ולא ידבק בידך מאומה מן החרם:",
+                "<b>השיאו לדבר אחר.</b> ולא רצה להגיד לו טעמו של דבר. מפני שעדיין לא עברו שנים עשר חודש שנגזרה גזירה זו, וכי גזרי רבנן גזירה לא מגלו לטעמא עד תריסר ירחי שתא עד שתתפשט גזירתן, דלמא איכא דלא סבירא ליה לטעמא ואתי לזלזולי ביה. וטעמא דאסרו גבינות של נכרים, מפני שמעמידין אותה בעור קיבה של שחיטת נכרים שהיא נבילה. ואע״פ שהוא דבר מועט כנגד כל החלב, כיון שהוא מעמיד החלב ועושה בו מעשה לא בטל, דקיי״ל הכל הולך אחר המעמיד. ומשום בשר בחלב לא היה אסור, כיון שהבשר בפני עצמו מותר אינו אוסר בחלב אע״פ שמעמידו, עד שיתן בו טעם. אבל דבר של איסור מעיקרו, אוסר בהיתר אע״פ שאינו נותן בו טעם, כל זמן שהוא מעמיד:",
+                "<b>כי טובים דודייך מיין.</b> הקב״ה אומר כן לכנסת ישראל:",
+                "<b>אין הדבר כן.</b> אלא כנסת ישראל אמרה לפני הקב״ה, ערבים עלי דברי דודיך כלומר תקנות שתקנו וגזרו החכמים, יותר מיינה של תורה, מעיקר תורה שבכתב:"
+            ],
+            [
+                "<b>הפת והשמן וכו׳</b> כל הני, אסורין משום חתנות. ופת של נחתומין התירוהו, אבל פת של בעלי בתים לא הותר אלא להולכי דרכים ובשעת הדחק. והשמן ראו שלא פשט איסורו ונמנו עליו והתירוהו, כדמסיק במתניתין:",
+                "<b>ושלקות.</b> כל דבר שבשלו אותו הנכרים, ואפילו בשלו אותו בכליו של ישראל ובפניו שאין לחוש לתערובת איסור ולגיעולי נכרים, אסרוהו משום בשולי נכרים. והוא שלא סייע בו ישראל לא בתחלה ולא בסוף. ולא אסרו משום בשולי נכרים אלא דבר שאינו נאכל כמו שהוא חי ועולה על שלחן מלכים ללפת בו את הפת. אבל אם חסר אחת מאלו, אין בו משום בשולי נכרים:",
+                "<b>וכבשין שדרכן לתת בהן יין.</b> ואין איסורן איסור הנאה, לפי שאין טעם היין ניכר בהן. אבל באכילה אסורין:",
+                "<b>טרית טרופה.</b> מין דגים טהורים שטורפין אותן דק דק ואינן ניכרין. ואסורין כשנלקחו מן הנכרים, שמא [נכתש] עמהם דג טמא:",
+                "<b>וציר שאין בה דגה.</b> דג קטן שנקרא כלבית. ודרכו שהוא גדל בתוך [ציר של] דגים טהורים, וכשיש ציר דג טמא מעורב עמו לא יגדל בו כלבית:",
+                "<b>והחילק.</b> מין דגים קטנים טהורים, ואין להם סנפיר וקשקשת, ועתיד לגדל אחר זמן. ודגים קטנים טמאים הדומים להם מתערבים עמהם ואינם ניכרים אפילו כשאינה טרופה. אבל טרית אין הדגים טמאים דומים לה, ולכך שרי כשאינה טרופה:",
+                "<b>חלתית.</b> כך שמה בערבי. וחותכין קרטיו בסכין. ואסורה משום שמנונית דסכין, דאגב חריפותא [דחלתית] ממתקת היא טעם השמנונית הנבלע בה:",
+                "<b>ומלח סלקונטית.</b> מלח שכל גדולי רומי אוכלין אותה, ורגילין למשוח אותה בחלב חזיר ובשומן דגים טמאים והיא גסה ולבנה ביותר:  "
+            ],
+            [
+                "<b>וישראל רואהו.</b> לאו דוקא רואהו, אלא כיון דאי קאי חזי ליה אע״ג דכי יתיב לא חזי ליה, הנכרי ארתותי מרתית, אמר השתא קאי וחזי לי:",
+                "<b>והדבדניות.</b> החלות שרודין מן הכוורת שבהם הדבש. אע״פ שהו נוטפות לא חיישינן שמא עירב בהם יין נסך. פירוש אחר, אשכולות של ענבים. אע״פ שהיין נוטף מהן אין בהן משום יין נסך, ואין בהם משום הכשר משקה שיהא מוכשר לטומאה, דסתמן לאכילה ולא ניחא ליה במשקה הנוטף מהן:",
+                "<b>וטרית שאינה טרופה.</b> ואע״פ שהיא עשויה חתיכות, [נשאר] ראש הדג ושדרתו קיימין וניכר שהוא טהור:",
+                "<b>עלה של חלתית.</b> דהא לא מפסקו לה בסכין:",
+                "<b>וזיתים גלוסקאות מגולגלים.</b> זיתים הכנוסים בכלי עגול ומתחממים ונעצרים מאליהן ונעשים כגלוסקים מגולגלים כמו ביצה מגולגלת שנתחממו:",
+                "<b>השלחין אסורין.</b> אם נתרככו הזיתים כל כך עד שכשלוקח הזית בידו הגרעין שבתוכו משתלח ונופל מאליו, אסורין, דמחמת היין נתרככו. ואין הלכה כרבי יוסי:",
+                "<b>מן הסלולה.</b> מן הסל שלפני החנוני, אסורים. שמזלף עליהם יין כדי שיתרככו:",
+                "<b>מן ההפתק.</b> ממקום שכונסן שעוצרים אותם שם זה על זה, מותרין. שאינו מזלף עליהן יין עד שנותנן לפניו למכור:",
+                "<b>וכן לתרומה.</b> וכן כהן החשוד למכור תרומה לשם חולין, כל הנמצא לפניו אסור, שמא תרומה היא. אבל הבא מן האוצר, מותר, דארתותי מרתת דלמא שמעי רבנן ויפקירו כל האוצר:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הצלמים אסורים.</b> בהנאה:",
+                "<b>שהם נעבדים פעם אחת בשנה.</b> כשהשמש באותה מעלה שהצלם עשוי בו. דאע״ג דאיכא טובא שאינן אלא לנוי ואינן נעבדין, ר׳ מאיר לטעמיה דחייש למיעוטא:",
+                "<b>כל שיש בידו וכו׳</b> דהני ודאי נעבדים, הם דמשום חשיבותייהו אשקלינהו להנך חפצי בידייהו. והוסיפו עליהם בברייתא, חרב ועטרה וטבעת. והלכה כחכמים. ואין אסורין אלא כשעומדין על פתח המדינה. ובכפרים שאין דרכן לעשות צורות לנוי, דברי הכל אסורין ואפילו אין בידו דבר, דלמפלחינהו עבדי להו:  "
+            ],
+            [
+                "<b>הרי אלו מותרין.</b> דכי הוו שלמים ספק עבדום ספק לא עבדום, ואפילו אם תימצי לומר עבדום, שמא בטלום ולכך שברום, והוי ספק ספיקא ולקולא:",
+                "<b>שכיוצא בהם נעבד.</b> תבנית יד לבדה הן עושים מעיקרא ועובדין אותה:"
+            ],
+            [
+                "<b>צורת חמה צורת לבנה.</b> פירש הרמב״ם ז״ל, לא שימצא עיגול ויאמר זהו השמש, או כמין קשת עגול ויאמר זו לבנה, אלא שימצא הצורה שמיחסים אלו הוברי שמים לשמש וירח, כמו שאמרו שצורת השמש צורת מלך מעוטר יושב על עגלה, וכן כל ביוצא בזה:",
+                "<b>צורת דרקון.</b> צורת נחש שיש לו ציצין וקשקשין כקשקשי הדג, ואומרים שהיא צורה לתלי הלבנה, והיתה נעבדת באותן הימים. ואפילו לרבנן דאמרי לעיל שאר כל הצלמים מותרין, מודו דהנך אסירי, דאורחייהו למפלחינהו:",
+                "<b>שעל המכובדים.</b> כלים נאים שתשמישן לנוי ולכבוד, כגון שירים ונזמים וטבעות וכיוצא בהם:",
+                "<b>מבוזים.</b> כגון יורות וקומקומסים ומחמי חמין ודומיהן. והלכה כרשב״ג:",
+                "<b>וזורה לרוח.</b> שלא יהנה ישראל ממנה:",
+                "<b>אף הוא.</b> אם יזרנו לרוח גם עתה יש הנאה לישראל ממנו, שהיא נעשית זבל:  "
+            ],
+            [
+                "<b>אפרודטי.</b> צורת כוכב נוגה. כך פירש הרמב״ם ז״ל:",
+                "<b>אין משיבין.</b> דבר תורה במרחץ, לפי שאדם עומד שם ערום:",
+                "<b>היא באתה בגבולי.</b> שהמרחץ קדם לה, והמרחץ נעשה לכל הבא לרחוץ. ועוד תשובה אחרת, אין אומרין נעשה מרחץ נוי לאפרודטי, דמרחץ לאו דבר של נוי הוא, אלא נעשה אפרודטי נוי למרחץ, שאפרודטי משמש למרחץ, הוא טפל והיא עיקר:",
+                "<b>ביב.</b> חריץ עשוי בקרקע להוציא שופכים לרשות החבים:"
+            ],
+            [
+                "<b>הן מותרין.</b> ההרים עצמן מותרין לזריעה ולחצוב מהן אבנים, דמחובר לא מיתמר:",
+                "<b>ומפני מה אשרה אסורה.</b> כלומר כי היכי דדרשינן אלהיהם על ההרים ולא ההרים אלהיהם, הכי נמי תחת כל עץ רענן אלהיהם, ולא עץ רענן אלהיהם, ולמה אמרה תורה דכתיב (דברים ז׳) ואשריהם תגדעון:",
+                "<b>מפני שיש בה תפיסת ידי אדם.</b> שאדם נטעו. וסבר רבי יוסי שאילן שנטעו ולבסוף עבדו אסור. ותנא קמא סבר, הואיל ובתחלת נטיעתו לא נתכוין לעובדו, אין העבודה שעובד אותו אחר שהוא מחובר אוסרתו, דהוי כמי שעובד להר. ואין הלכה כרבי יוסי:",
+                "<b>אני אובין.</b> אפרש:",
+                "<b>ואדון לפניך.</b> אחרי שאין לנו לדרוש מיעוט מתחת כל עץ רענן, יש לומר שלא נאמר אלא למסור להם סימנים, מקום שרגילים אמוריים לעבוד שם ע״ז כדי שיחפשום ישראל ויבערום. ומיעוטא דהרים וגבעות מיהא ממעטינן ממשמעותיה שלא צוה לנו לאבד ההרים. אבל עץ רענן צוה לנו לאבד שנאמר (שם י״ב) ואשריהם תשרפון באש:  "
+            ],
+            [
+                "<b>סמוך לבית עבודה זרה.</b> שהיה אחד מכותליו בית עבודה זרה והבית עצמו נעבד:",
+                "<b>אסור לבנותו.</b> שבונה בית לע״ז:",
+                "<b>כונס לתוך קרקע שלו ארבע אמות.</b> ואינו מניחו פנוי, שנמצא מהנה לע״ז שמרחיב את גבולה, אלא ממלא המקום קוצים ועושה שם בית הכסא לתינוקות:",
+                "<b>היה שלו ושל ע״ז.</b> שמקום עובי הכותל חציו שלו:",
+                "<b>נדון מחצה על מחצה.</b> אותו חלק של ע״ז אינו עולה בכניסת ארבע אמות. אבל חלקו עולה. שאם עוביו שתי אמות מונה אמה שלו וכונס שלש אמות בתוך שלו:",
+                "<b>אבניו ועציו ועפרו.</b> של אותו כותל:",
+                "<b>מטמאין כשרץ.</b> ואפילו חלקו של ישראל, לפי שאין ברירה:",
+                "<b>כשרץ.</b> שמטמא במגע ואינו מטמא במשא. לפי שטומאת ע״ז דרבנן, אקילו בה. ואינה מטמאה בכעדשה כשרץ, אלא בכזית כמת:",
+                "<b>רבי עקיבא אומר כנדה.</b> ואין הלכה כרבי עקיבא אפילו בע״ז עצמה, וכל שכן במשמשיה:  "
+            ],
+            [
+                "<b>שלשה בתים הם.</b> לענין ביטול ע״ז:",
+                "<b>בית.</b> שתחלת בנינו לע״ז, והיו עובדין את הבית עצמו, הרי זה אסור:",
+                "<b>סיידו וכיירו לעבודה זרה.</b> שהיה בנוי מתחלה לדירת אדם, וסיידו, שליבנו בסיד. וכיירו, פיתוח וציור:",
+                "<b>וחידש.</b> או שחידש:",
+                "<b>נוטל מה שחידש.</b> ושאר כל הבית מותר:",
+                "<b>הכניס לתוכו ע״ז.</b> לפי שעה ולא הקצהו לתשמיש ע״ז:",
+                "<b>שלש אבנים הם.</b> לענין בטול:",
+                "<b>אבן שחצבה מתחלה.</b> מן ההר:",
+                "<b>לבימוס.</b> להושיב ע״ז עליה:",
+                "<b>סיידה וכיירה.</b> והיא היתה חצובה ועומדת:",
+                "<b>נוטל.</b> ישראל:",
+                "<b>מה שחידש.</b> הנכרי, והאבן מותרת:",
+                "<b>העמיד עליה ע״ז.</b> לפי שעה ולא הקצה האבן לבימוס:",
+                "<b>וסילקה, הרי זו מותרת.</b> ואינה צריכה בטול:",
+                "<b>גדעו.</b> לשם עבודה זרה, לעבוד הגידולים שיגדלו בו מעתה:",
+                "<b>נוטל מה שהחליף.</b> הענפים שגדלו במקום אותן שגדע, ושורפן כדין אשרה, והשאר מותר:",
+                "<b>איזו היא אשרה.</b> בגמרא מפרש, דאשלש אשרות דתנן לעיל קאי. והכי קתני, שלש אשרות הן, שתים דברי הכל, ואחת מחלוקת רבי שמעון ורבנן, ואיזהו אשרה שנחלקו רבי שמעון ורבנן, כל שיש תחתיה ע\"ז, דרבנן קרו לה אשרה ואסרי לה כל זמן שיש ע״ז תחתיה, ורבי שמעון אומר אינה אשרה אלא כל שעובדין אותה, אבל כל שיש תחתיה ע״ז אין זו אשרה. ואין הלכה כר׳ שמעון:  "
+            ],
+            [
+                "<b>לא ישב בצלה.</b> האי צל לאו תחת נוף האשרה קאמר, דלא הוי מצי למתני תו ואם ישב טהור, דהא קתני סיפא דאם עבר טמא. אלא מן האילן והלאה, דכשהחמה במזרח או במערב יש לכל דבר צל ארוך:",
+                "<b>לא יעבור תחתיה.</b> תחת הנוף מהאילן, שהאילן מאהיל עליו. ואם עבר טמא:",
+                "<b>היתה גוזלת את הרבים.</b> שנופה נוטה לרה״ר:",
+                "<b>טהור.</b> דטומאה דרבנן היא, והיכא דגוזלת הרבים לא גזרו רבנן:",
+                "<b>ירקות בימות הגשמים.</b> שהאילן קשה להם שמונע החמה מלבוא:",
+                "<b>אבל לא בימות החמה.</b> שהצל יפה להם:",
+                "<b>והחזרין.</b> חזרת. ובערבי חס״א:",
+                "<b>לא בימות החמה ולא בימות הגשמים.</b> שהצל יפה להם לעולם:",
+                "<b>שהנמיה.</b> עלין הנושרין מן האילן בימות הגשמים. ובגמרא פריך, דהא שמעינן ליה לרבי יוסי דאמר זה וזה גורם מותר, לעיל בפרקין גבי מפרר וזורה לרוח ואע״פ שנעשה זבל, דהיכא שההיתר והאיסור שניהם גורמין להביא הדבר, כגון שהקרקע של היתר והזבל של ע״ז של איסור גורמין לצמיחת הירקות, סבירא ליה לרבי יוסי שהוא מותר, והיכי קאסר הירקות הכא מפני שהנמייה נושרת עליהן. ומשני, שר׳ יוסי הכא לדבריהן של רבנן קאמר, לדידכו דאמריתו זה וזה גורם אסור, היה לכם לאסור הירקות מפני שהנמייה נושרת עליהן והיא הווה להם לזבל. ורבנן סברי, שאני הכא שאין האילן של ע״ז מועיל לירקות כלום, שמה שמשביח להם בנמייה, פוגם להם בצל. והלכה כרבי יוסי דזה וזה גורם מותר:  "
+            ],
+            [
+                "<b>נטל ממנה.</b> מן האשרה:",
+                "<b>חדש יותץ.</b> שההיסק הראשון שמסיקין התנור הוא מחממו ומחזיקו, והרי נתקן באיסורי הנאה. והא מתניתין אתי אליבא דמאן דאמר זה וזה גורם אסור. ואין הלכה. הלכך בין חדש בין ישן יוצן, שלא יאפו בו את הפת בהיסק זה עד שיצטנן התנור, כדי שלא יהנה מעצי איסור:",
+                "<b>הפת אסורה.</b> בגמרא קאמר, והוא שאבוקה כנגדו, שכל שעה שהיה פת נאפה היה דולק האור בפי התנור ואופהו, שהיה נהנה מן האיסור בשעה שהיה האיסור בעין ויש שבח עצים בפת:",
+                "<b>יוליך הנאה לים המלח.</b> דמי ככר שנתערב:",
+                "<b>כרכור.</b> יש לאורגים עץ עשוי כמין מחט של סקאין, ומעבירין אותו על השתי כשהוא מתוח לפניהם באריגה. ואשמעינן מתניתין פלוגתא דרבי אליעזר ורבנן בהנך תרתי, דאי אשמועינן בקמייתא, הוה אמינא בהך קאמי ר׳ אליעזר משום דבעידנא דקא גמרה פת אקלי ליה איסורא, אבל כרכור דאיתא לאיסורא בעיניה. אימא מודה להו לרבנן. ואי איתמר בהאיך, בהא קאמרי רבנן, אבל בקמייתא אימא מודו ליה לר׳ אליעזר, צריכא. והלכה כר׳ אליעזר, ואפילו חבית של יין נסך שנתערבה בחביות של יין של היתר מוליך דמי אותה חבית לים המלח, והשאר כולן מותרות בהנאה:  "
+            ],
+            [
+                "<b>כיצד מבטלה.</b> נכרי לאשרה:",
+                "<b>קרסם.</b> קסמים יבשים שבאילן נטלן לצרכו לשרוף:",
+                "<b>וזרד.</b>כרת ענפים לחים שבה:",
+                "<b>שפאה.</b> תרגום ואכות אותו טחון (דברים ט׳:כ״א), ושפית יתיה:",
+                "<b>לצורכה.</b> כדי ליפותה. ואין מבטל ע״ז אלא נכרי גדול ובן דעת שידע בטיב ע״ז ומשמשיה. ואפילו אם בטלה בעל כרחו הרי זו מבוטלת:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי ישמעאל.</b> זו בצד זו. וכל שכן אחת על גבי שתים, שזו עיקר מרקוליס. [מרקוליס שם ע״ז הנקרא בלשונם מערקוריס]:",
+                "<b>בצד מרקוליס.</b> בצד ארבע אמות של מרקוליס, כלומר שהאבנים רחוקות ארבע אמות מן המרקוליס וידוע דלאו מיניה נפל, ובהא קאמר רבי ישמעאל דשלש אבנים אסורות, שאין מרקוליס פחות משלש אבנים, ועושין מרקוליס קטן בצד מרקוליס גדול. וקטן הנעשה בצד גדול עבדי ליה בכל דהו ואין חוששין שיהיה אחת על גבי שתים. ורבנן סברי, אין עושין מרקוליס קטן בצד מרקוליס גדול, הלכך, נראות עמו כלומר סמוכות לו, דאיכא למימר דמיניה נפל, בין שתים בין שלש אסורים. אין נראות עמו, מותרות. והלכה כחכמים:  "
+            ],
+            [
+                "<b>מצא בראשו.</b> של מרקוליס:",
+                "<b>מעות כסות או כלים הרי אלו מותרים.</b> והוא שלא יהו מונחין לנוי, כגון שיהיו המעות מונחים בכיס קשור ותלוי לו על צוארו, כסות מקופלת ומונחת על כתפו או על ראשו, כלים נמי מונחים על ראשו, שכל אלו אינם דרך נוי:  "
+            ],
+            [
+                "<b>שלא בטובה.</b> שלא יעלה שכר לכומרים:"
+            ],
+            [
+                "<b>ע״ז של נכרי אסורה מיד.</b> דכתיב (דברים ז׳:כ״ה) פסילי אלהיהם, משפסלו נעשה לו לאלוה:",
+                "<b>ושל ישראל עד שתיעבד.</b> דכתיב (שם כ״ו) ושם בסתר, עד שיעשה לה דברים של סתר, כלומר שיעבדנה, שהישראל אינו עובד ע״ז אלא בסתר מפני שמתירא מבית דין:",
+                "<b>נכרי מבטל ע״ז שלו.</b> דכתיב פסילי אלהיהם תשרפון באש, כשהן נוהגין בהן מנהג אלהות, אבל אם בטלוה הרי אלו מותרים:",
+                "<b>ושל ישראל.</b> בזמן שיש לו בה שותפות. ואין כן הלכה, דנכרי אין מבטל ע״ז של ישראל אפילו יש לו בה שותפות:",
+                "<b>וישראל אינו מבטל עבודה זרה של נכרי.</b> ואפילו נתן לו הנכרי רשות:"
+            ],
+            [
+                "<b>פחסה.</b> בפניה. מיעכה בקורנס עד שהמיר צורת פניה:",
+                "<b>גררה.</b> סחוב והשלך בתוך הטיט:",
+                "<b>אינה בטילה.</b> דלפום שעה רתח עלה, והדר פלח לה:",
+                "<b>רבי אומר בטלה.</b> פלוגתא דרבי ורבנן כשמכרה לנכרי, אבל מכרה לישראל צורף דברי הכל בטלה. והלכה כחכמים:  "
+            ],
+            [
+                "<b>שהניחוה עובדיה.</b> ואין דעתם לחזור:",
+                "<b>בשעת שלום מותרת.</b> הואיל ויצאו לדעת ולא נטלוה עמהם, בטלוה:",
+                "<b>בימוסיות של מלכים.</b> אבני גזית המתוקנות בדרך מהלך המלך, וכשהמלך עובר שם מושיבים שם עבודה זרה והוא משתחוה לה. ובגמרא. מפרש, מפני שמניחין אותה, כלומר אינן מיוחדות להושיב שם ע״ז כל שעה אלא בשעה שהמלכים עוברים, ופעמים שהמלכים עוברים בדרך אחרת ואין חוששין להם, הלכך לאו משמשי עבודה זרה חשיבי:  "
+            ],
+            [
+                "<b>אף אנו מחזקין ידיהם של אלו.</b> העובדים לחמה וללבנה. אם היינו רואין ששאר עבודה זרה חרבו מעצמן ואלו קיימות, היינו מודים לאלו:"
+            ],
+            [
+                "<b>גת בעוטה.</b> שבעטה ודרכה נכרי:",
+                "<b>אע״פ שהוא נוטל בידו.</b> ענבים מתוך היין. ונותן לתפוח. מקום אסיפת הענבים העשוי כמין גל קרוי תפוח, וסבר תנא דידן דאינו נעשה יין נסך עד שירד לבור. וזו משנה ראשונה היא ואין הלכה. אלא כיון שהתחיל היין להמשך, נעשה יין נסך:",
+                "<b>מה שבבור אסור.</b> אם יגע בו נכרי אחרי כן:"
+            ],
+            [
+                "<b>דורכין עם הגוי בגת.</b> ולא אמרינן משתכר באיסורי הנאה הוא, דאפילו בשתיה סבר האי תנא דשרי כל זמן שלא ירד לבור. ומשום גורם טומאה ליכא, שמשעה שדרך בהם הנכרי מעט, נטמאו. ונמצא שאין הישראל גורם טומאה:",
+                "<b>אבל לא בוצרין עמו.</b> לפי שנותנם בגת טמאה, והנכרי מטמא הענבים במגעו, והישראל הבוצר עמו גורם טומאה. וסבר האי תנא אסור לגרום טומאה לחולין שבארץ ישראל ואפילו הם של נכרי. ואין הלכה כמשנה זו, דקיי״ל כיון שהתחיל היין להמשך נעשה יין נסך, הלכך אין דורכין עם העכו״ם בגת. וקיי״ל מותר לגרום טומאה לחולין שבארץ ישראל כשהחולין הם של נכרי, הלכך בוצרין עם הנכרי, ואע״פ שגורם טומאה לחולין אין בכך כלום. ומיהו ישראל הבוצר כרמו לכתחלה לא יקח נכרי עמו אפילו להביא ענבים לגת, משום לך לך אמרין נזירא כו׳:",
+                "<b>וישראל העושה פירותיו בטומאה.</b> עובר עבירה הוא, לפי שהוא מטמא התרומות והמעשרות שבהם. הלכך אסור לסייעו, כדי שלא יהא רגיל בכך:",
+                "<b>אבל מוליכין עמו.</b> חבית ריקניות לגת. ומביאין עמו, חביות מלאות מן הגת. דמאי דהוה הוה, מאחר שנטמאו מותר ליתן היין בחביות טמאות:"
+            ],
+            [
+                "<b>אם יש לו עליו מלוה אסור.</b> אם יש לו על היין מלוה, שזה היין משועבד לו בחובו, אז הוא כממונו ונגע ביה לראות היאך הוא:",
+                "<b>נפל.</b> הנכרי לבור מלא יין:",
+                "<b>ועלה.</b> מת. אע״ג דנגע בשעה שנפל אינו אסור בהנאה, הואיל ולא נתכוין ליגע. אבל עלה חי, בעלייתו אוסרו, משום דמודה לעבודה זרה על שניצול:",
+                "<b>ומודדו בקנה.</b> או שהיה הנכרי מודד יינו של ישראל בקנה:",
+                "<b>והתיז.</b> או שהתיז הנכרי את הצרעה מיינו של ישראל על ידי הקנה ולא נגע בידיו ביין:",
+                "<b>המרותחת.</b> שהיתה החבית מעלה רתיחות, וטפח הנכרי בידו על הרתיחות, אין דרך ניסוך בכך:",
+                "<b>ורבי שמעון מתיר.</b> ואין הלכה כרבי שמעון:",
+                "<b>זה היה מעשה והכשירו.</b> אף בשתיה:"
+            ],
+            [
+                "<b>המטהר יינו של נכרי.</b> ישראל שדרך ענבים של נכרי בכשרות כדי למוכרו לישראל, ואינו נותן מעות לנכרי עד שימכרנו לאחר זמן:",
+                "<b>ונותנו ברשותו.</b> של נכרי:",
+                "<b>בעיר שיש בה נכרים וישראלים מותר.</b> דמרתת נכרי דלמא חזו ליה הנך ישראל דעברי ברשות הרבים ומפסידנא. ואפילו אין מפתח וחותם, שרי. והוא שאין לו מלוה על אותו יין, כגון שכתב לו התקבלתי ממך, כדאמרינן לקמן:",
+                "<b>רבי שמעון בן אלעזר אומר כל רשות נכרי אחת היא.</b> פלוגתא דר׳ שמעון בן אלעזר ותנא קמא, דת״ק סבר כשהניח ישראל יין ברשותו של נכרי בעל היין, הוא דבעינן שיהא הבית פתוח לרה״ר ועיר שישראל ונכרים דרים בה. אבל ברשות נכרי אחר שאינו בעל הבית, אפילו בעיר שאין ישראל דרים בה, שרי. ור׳ שמעון בן אלעזר אומר, כל רשות נכרי אחת היא, וכי היכי דברשות הנכרי בעל היין אסור אלא בעיר שישראל ונכרים דרים בה והבית פתוח לרה״ר, הכי נמי ברשות נכרי אחר, צריך עיר שישראל ונכרים דרים בה ובית פתוח לרה״ר. והלכה כר׳ שמעון בן אלעזר. ובזמן שמפתח וחותם ביד ישראל, בין ברשות בעל היין בין ברשות נכרי אחר, מותר לדברי הכל:"
+            ],
+            [
+                "<b>והלה כותב לו התקבלתי ממך מעות מותר.</b> אם הבית פתוח לרה״ר וישראלים דרים באותה העיר, כדאמרינן לעיל:",
+                "<b>אבל אם רצה וכו׳</b> דהשתא הוי היין משכון אצל הנכרי הואיל ויש לו מלוה על היין, אסור. דלא מרתת, דסבר אי חזו לי ותבע לי, אמינא דידי הוא. ואע״פ שמפתח וחותם ביד ישראל, אסור:"
+            ]
+        ],
+        [
+            [
+                "<b>השוכר את הפועל לעשות עמו ביין נסך.</b> להריקו מכלי אל כלי, או להוליך חביות ממקום למקום. ואפילו בסתם יינם:",
+                "<b>שכרו אסור.</b> קנס הוא שקנסו חכמים ביין נסך ובסתם יינם:",
+                "<b>שכרו מותר.</b> וכגון שאמר לו העבר לי כל חבית וחבית בפרוטה. אבל אם אמר לו העבר לי מאה חביות במאה פרוטות, ונמצאת חבית של יין נסך ביניהם, שכרו אסור:",
+                "<b>השוכר את החמור שכרה אסור.</b> הא מתניתין נקט ליה משום סיפא, וסיפא אתא לאשמועינן דאע״ג דהשוכר את החמור לרכוב עליו סתמא שכרה נמי להניח לגינו של יין ומזונותיו עליה, סלקא דעתך אמינא דהוי כאילו שכרה מעיקרא להביא עליה יין נמך ושכרו אסור, קמשמע לן:  "
+            ],
+            [
+                "<b>ידיחם.</b> במים צוננים:",
+                "<b>מעשה בבייתוס בן זונין.</b> מתניתין חסורי מחסרא והכי קתני, ואם נותן טעם לפגם מותר, ומעשה נמי בבייתוס בן זונין שהיה מביא גרוגרות בספינה ונשתברה חבית של יין נסך על גביהן ובא מעשה לפני חכמים והתירום:",
+                "<b>כל שהוא בהנאתו בנותן טעם.</b> שאדם נהנה מטעמו של איסור:",
+                "<b>כל שאין בהנאתו בנותן טעם.</b> שאינו נהנה בטעמו של איסור:",
+                "<b>כגון חומץ.</b> של איסור שנפל בתוך גריסין של היתר, נותן טעם לפגם הוא. והוא שיהיו הגריסין רותחין בשעה שנפל בהן החומץ, שאז פוגם בהם מתחילה ועד סוף. וארבעה מיני נותני טעם הם, יש טעם משביח מתחילה ועד סוף, כגון היין בתבשיל של בשר או של דגים, וזה אסור איסור ודאי. ויש טעם פוגם מתחילה ועד סוף, כגון שמנונית הדגים או הבשר בדבש, וזה מותר לכתחלה. ויש פוגם מתחילה ומשביח בסוף, כגון הדבש ביין שהוא פוגם בו לשעתו, וכשישהה בו עד שיפגם עליו כח היין נותן בו הדבש ריח וטעם. ויש משביח בתחילה ולבסוף פוגם, כגון שומן הבשר עם החמאה, או הטעם הבלוע בכלי שאינו בן יומו, שנכנס בו משובח ואח״כ נפגם. ואלו השנים אסורים מספק. לפיכך אם הגריסין הללו שנפל בהן חומץ לא היו רותחין הרי הן אסורין מספק, שהחומץ בגריסין מקדיח ומשביח, ואע״פ כשמרתיחין אח״כ פוגם טעמו, הוי משביח ולבסוף פוגם ואסור:  "
+            ],
+            [
+                "<b>אם היה בחזקת המשתמר.</b> כל זמן שלא הודיעו שהוא מפליג הוי בחזקת המשתמר, ואפילו הפליג מיל, דהנכרי מירתת ואומר השתא אתי ישראל וחזי לי:",
+                "<b>אם הודיעו שהוא מפליג.</b> ומתרחק ממנו, וחביות סתומות הם:",
+                "<b>כדי שישתום.</b> אם שהה כדי שיקוב הנכרי נקב במגופת החבית ויחזור ויסתום הנקב ותיבש הסתימה אסור:",
+                "<b>ישתום.</b> יפתח. כמו (במדבר כ״ד:ג׳-ד׳) שתום העין שעינו פתוחה:",
+                "<b>רבן שמעון בן גמליאל אומר.</b> אינו אסור אלא אם שהה כדי שיפתח את כל מגופת החבית:",
+                "<b>ויגוף.</b> ויעשה מגופה אחרת:",
+                "<b>ותיגוב.</b> ותינגב ותיבש. אבל לנקיבת חור במגופה של חבית לא חששו, משום דמנכרא מלתא. ודוקא במגופה של סיד הוא דפליגי רבנן עליה דרשב״ג וחיישי לפתיחת נקב, משום דלא מינכר, שהסיד לבן ואינו ניכר בין חדש לישן. אבל במגופת טיט, מודו רבנן לרשב״ג דלא מיתסר היין עד שישהה כדי שיפתח המגופה כולה ויגוף ותיגוב. והלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>המניח יינו בקרון או במפינה.</b> עם הנכרי:",
+                "<b>בקפנדריא.</b> בדרך קצרה, שנכנס בשער זה ויוצא משער שכנגדו:",
+                "<b>ורחץ.</b> במרחץ:",
+                "<b>מותר.</b> דכיון דנכרי לא ידע דשהי, מרתת ולא נגע. ואשמועינן במתניתין פלוגתא דרבן שמעון בן גמליאל ורבנן בהנך תלתא בבי, דאי תנא נכרי שהיה מעביר כדי יין, הוה אמינא התם מרתת הנכרי דסבר השתא אתי חזי לי, אבל בספינה וקרון מפליג ליה לספינתיה ועביד מאי דבעי ולא מרתת. ואי תנא ספינה וקרון ולא תני המניח נכרי בחנותו, הוה אמינא בספינה וקרון מרתת דסבר דלמא באורחא אחרינא אזיל וקאי מצד אחר וחזי לי, אבל במניח נכרי בחנותו דאיכא למימר אחיד ליה לבבא ועביד כל דבעי, אימא לא, צריכא. ובכולהו הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>דלפקי.</b> כלי שמניחין בו כוסות ואשישות באוכלין ומשקין, וממנו נוטלין ומשימין על השלחן, ואין אחד מן המסובין נוטל כלום מן הדלפקי אלא מן השלחן:",
+                "<b>ואם אמר לו הוי מוזג ושותה.</b> הואיל והרחיב לו הרשות, אף מה שעל הדלפקי אסור. דסמכא דעתיה ונגע בכוליה:",
+                "<b>חביות פתוחות.</b> הנמצאות בבית שהניחו שם:",
+                "<b>כדי שיפתח ויסתום ויגוב.</b> סתמא כרבן שמעון בן גמליאל דהלכתא כוותיה:"
+            ],
+            [
+                "<b>בולשת.</b> חיל שמחפשין וחותרין הבתים. תרגום ויחפש, ובלש:"
+            ],
+            [
+                "<b>תן לנו את דמיה.</b> דהא לא קנו, והוא אינו חייב להם אלא מעות:",
+                "<b>המוכר יינו לנכרי פסק עמו מעות עד שלא מדד, דמיו מותרין.</b> דמשיכה בנכרי קונה כמו בישראל, וכשמודד הישראל בכליו ובא הכלי ברשות הנכרי קנאו הנכרי במשיכה, והוו ליה לישראל זוזי אצל הנכרי בהלואה, ויין נסך לא הוי עד דנגע:",
+                "<b>מדד עד שלא פסק.</b> סכום הדמים, כך וכך יין בכך וכך דמים:",
+                "<b>דמיו אסורין.</b> דנכרי לא קנייה השתא במשיכה, דכיון דלא פסק דמיו לא סמכא דעתיה דלקנייה במשיכה, שמא ירבה לו דמיו, הלכך כי נגע ביה הוי יין נסך ברשות ישראל, שעדיין לא קנאו הנכרי עד שיפסוק לו דמים:",
+                "<b>אם יש בו עכבת יין.</b> אם יש במשפך שנמדד בו תחלה יין של נכרי, עכבת יין, אוגנים שמתעכב יין על פיו שלא יצא כטפה או שתי טפין:",
+                "<b>אסור.</b> דמתסר חמרא דישראל משום ההיא טפת יין נסך שבמשפך:",
+                "<b>המערה מכלי לכלי.</b> ישראל שעירה מכלי שלו לכלי שביד הנכרי או לכלי שיש בו יין נסך:",
+                "<b>את שמערה ממנו מותר.</b> היין שנשאר בכלי העליון שביד ישראל, מותר:",
+                "<b>ואת שעירה בתוכו.</b> והקילוח שיצא מכלי ישראל אף על פי שלא הגיע לכלי שביד הנכרי, וכל שכן מה שהגיע לכלי של נכרי, אסור, דניצוק חיבור. ומתניתין דשרי היין שנשאר בכלי שביד ישראל, מיירי כגון דקטף קטופי, שקודם שנגע הקילוח בכלי התחתון שביד הנכרי פסק העליון המחובר לכלי שביד ישראל, ולא היה כאן ניצוק שיחבר מה שבכלי העליון למה שבכלי התחתון. אי נמי, דנפץ נפוצי, שהשליך היין מן הכלי העליון כדרך שמשליכין מן המזרקים, ולא היה שם סילון וקילוח שיחבר בין היין שבכלי אשר ביד ישראל לכלי שביד נכרי. אבל אם היה שם חיבור, כל מה שנשאר בכלי העליון שביד ישראל אסור, דקיי״ל ניצוק חיבור ואוסר ביין נסך. וכן הלכתא:  "
+            ],
+            [
+                "<b>ומים במים.</b> מים שנתנסכו לע״ז או שנעבדו. במים של היתר:",
+                "<b>בכל שהוא.</b> לא שנא נפל התירא לגו איסורא או איסורא לגו התירא, אוסר במינו בכל שהוא. ובלבד שיהיה האיסור הנופל לתוך ההיתר נופל מכלי שפיו רחב ויש ביין היוצא מן הכלי שיעור גדול בבת אחת. אבל המערה יין נסך מכלי קטן שאינו מוציא אלא טפה טפה ונפל לתוך יין של היתר, אפילו כל היום כולו, אמרינן קמא קמא בטיל. ואם עירה היתר לתוך איסור, כל מה שעירה ממנו לתוך האיסור, אסור, ואפילו חבית מלאה לתוך טיפה אחת. ומסקנא דמלתא לפי ההלכה, כל איסורין שבתורה בין במינן בין שלא במינן, בנותן טעם. חוץ מטבל ויין נסך, דבמינן במשהו, שלא במינן בנותן טעם. יין נסך, משום חומרא דעבודה זרה. וטבל, כהתירו כך איסורו, כמו שחטה אחת פוטרת את הכרי, כך חטה אחת עושה את הכרי כולו טבל. ואם איסור משאר איסורין נתערב בהיתר, אם נתערב מין בשאינו מינו דאיכא למיקם אטעמא, אם תרומה היא שנתערבה בחולין יטעמנה כהן, ואם דבר איסור יטעמנו נחתום נכרי, אם אומר שאין בתערובת טעם התרומה או טעם האיסור, הכל מותר. ואם נתערב מין במינו דליכא למיקם אטעמא, או מין בשאינו מינו ואין כאן כהן או נכרי שנוכל לסמוך עליו, אם האיסור הוא מחלב ודם נבילות וטרפות שקצים ורמשים וכיוצא בזה, משערין אותו בששים, אם יש ששים של היתר כנגד האיסור הכל מותר, ואם לאו, הכל אסור. ואם האיסור הוא תרומה וחלה וביכורים, משערים אותו במאה של היתר. ואם ערלה וכלאי הכרם, משערין אותו במאתים:"
+            ],
+            [
+                "<b>אלו אסורין ואוסרין בכל שהן.</b> כל מקום שנתערבו שם אפילו אחד באלף אוסרין את כולן:",
+                "<b>יין נסך.</b> חבית אחת באלף חביות אוסר את כולן בהנאה. ואין כן הלכה, אלא כדכתבינן שלהי פרק כל הצלמים, מוליך דמי אותה חבית לים המלח, והשאר הכל מותר בהנאה ואסור בשתיה:",
+                "<b>ועבודה זרה.</b> צורה שעבדוה, ונתערבה באלף צורות שאינן ע״ז:",
+                "<b>ועורות לבובין.</b> דהוי נמי איסורי הנאה, כדאמרינן בפרק אין מעמידין:",
+                "<b>וצפורי מצורע וכו׳ וחולין שנשחטו בעזרה.</b> איסורי הנאה הן. ובפרק ב׳ דקדושין פרשינן להו:",
+                "<b>ושער נזיר.</b> דאיסורי הנאה הוא, דכתיב (במדבר ו׳:י״ח) ונתן על האש אשר תחת זבח השלמים. ואם נתערבה אגודה של שער נזיר אפילו באלף אגודות של שאר שערות, כולן אסורות בהנאה:",
+                "<b>ופטר חמור.</b> אסור בהנאה כל זמן שלא נפדה:",
+                "<b>ובשר בחלב.</b> חתיכת בשר שנתבשלה בחלב ונתערבה באלף חתיכות, אוסרת את כולן בהנאה. וסבר האי תנא דדבר שדרכו לימנות ואיסורו איסור הנאה אוסר את תערובתו בכל שהוא. וכל הני דחשיב במתניתין, דבר שדרכו לימנות הוא ואיסורן איסור הנאה:",
+                "<b>הרי אלו.</b> למעוטי איסורי הנאה שאין דרכן לימנות, או שדרכן לימנות ואינן איסורי הנאה, שאינן אוסרין את תערובתן בכל שהן:"
+            ],
+            [
+                "<b>שנפל לבור.</b> של יין:",
+                "<b>כולו אסור בהנאה.</b> שהיין שנתנסך לע״ז אוסר במינו בכל שהוא. אבל סתם יינם של נכרים שלא ידענו בו שנתנסך ודאי, אע״פ שאסור בהנאה אינו אוסר תערובתו בהנאה, אלא נמכר כולו לנכרי חוץ מדמי אותו סתם יינן. וכן הלכה:"
+            ],
+            [
+                "<b>שזפתה נכרי.</b> אורחא למרמי בה חמרא פורתא, לעבורי קוטרא דזפתא:",
+                "<b>מנגבה.</b> במים ואפר:",
+                "<b>ושל עץ.</b> דבעיא זפת טובא ובלע חמרא טפי:",
+                "<b>רבי אומר ינגב.</b> כשל אבן. ואין הלכה כרבי:",
+                "<b>ושל חרס.</b> בין לרבי בין לרבנן. אע״פ שקלף הזפת אסור. דחרס בלא זפתא בלע ליה חמרא:"
+            ],
+            [
+                "<b>כלי תשמיש.</b> של סעודה. ודוקא כלי מתכת או כלי חרס המצופים באבר. וכלי זכוכית ככלי מתכות דמי:",
+                "<b>את שדרכו להטביל.</b> כלומר כלי הראוי ליטהר בטבילה ואינו צריך תיקון אחר, כגון שתשמישו ע״י צונן:",
+                "<b>יטביל.</b> במקוה הכשר לטבילת אשה, וטבילתו מתירתו:",
+                "<b>להגעיל.</b> כגון יורות וקדרות של מתכת שתשמישן על ידי רותחין:",
+                "<b>יגעיל.</b> ברותחין. שמכניסן לתוך יורה מלאה מים רותחין ומשהין אותן בתוכה מעט. וזה אחר שמשפשפן ומסיר החלודה שלהן. ואח״כ מטבילן במקוה הכשר לטבילת אשה והן מותרין:",
+                "<b>ללבן.</b> כלים שמשתמשים בהן על ידי האור ביבש בלי רוטב, כדמפרש ואזיל, כגון השפודים והאסכלאות:",
+                "<b>מלבנן באור.</b> עד שיהיו ניצוצות ניתזין מהן, ואח״כ מטבילן והן מותרין:",
+                "<b>שפה.</b> נועצה בקרקע קשה עשר פעמים, אם אין בה גומות, ואוכל בה צונן. או משחיזה באבן המשחזת שלה, ואוכל בה אפילו רותחין. ואם היו בה גומות, מלבנה. וכולן שנשתמש בהן עד שלא הרתיח, או עד שלא הלבין, ועד שלא הטביל, מותר:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..d639a8d6c929c88b3ffcca02178fd2caac014f6b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/Hebrew/merged.json	
@@ -0,0 +1,400 @@
+{
+    "title": "Bartenura on Mishnah Avodah Zarah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Avodah_Zarah",
+    "text": [
+        [
+            [
+                "<b>לפני אידיהן של גויים.</b> שם כינוי לגנאי לחגיהם ולמועדיהם:",
+                "<b>לשאת ולתת.</b> למכור ולקנות. משום דאזלי ומודו לע״ז ביום אידם:",
+                "<b>להשאילן.</b> בהמה וכלים, מידי דהדרא בעינא:",
+                "<b>להלוותם.</b> מעות. דלא הדרי בעין, דמלוה להוצאה נתנה:",
+                "<b>לפורען.</b> כשהן נפרעים אזלו ומודו לע״ז ביום אידם:",
+                "<b>מפני שהוא מיצר.</b> על מעותיו שאינם חוזרים לו, ולא אזיל ומודה:",
+                "<b>שמח הוא לאחר זמן.</b> למחר ביום אידו, ואזיל ומודה. ואין הלכה כר׳ יהודה. ודוקא במלוה בשטר אסור להפרע מהם, אבל במלוה על פה שרי, מפני שהוא כמציל מידם:"
+            ],
+            [
+                "<b>לאחר אידיהן מותר.</b> וכן הלכה. ובגולה שאין אנו יכולים להעמיד עצמנו מלשא וליתן עמהם שעקר פרנסתינו מהם ועוד משום יראה אינו אסור אלא יום אידם בלבד ויום ראשון הוא יום אידם של נוצרים לפיכך אסור לשאת ולתת עם הנוצרים בכל יום ראשון וכן בכל יום איד שלהם שעושים אותו כגון נט\"ל ופשקוו\"ה אבל שאר ימי אידם שעושים לשם הקדושים שלהם שאין תופשים בהם שם אלהות מותר. והאדנא נהוג עלמא היתר אפילו בכל יום אידם משום דקים להו לרבנן בגוייהו דלא אזלו ומודו. [דכל הני דאתסרי בזו המסכתא מיירי בעובדי אלילים וע״ז ממש]:"
+            ],
+            [
+                "<b>קלנדיא.</b> שמונה ימים אחר תקופת טבת:",
+                "<b>סטרנורא.</b> שמונה ימים קודם התקופה. לפי שראה אדם הראשון יום שהיה מתמעט והולך, אמר, אוי לי שמא בשביל שסרחתי חוזר העולם לתוהו ובוהו, עמד וישב שמונה ימים בתענית [ובתפלה], כיון שנפלה התקופה וראה יום שמאריך והולך, אמר מנהגו של עולם הוא, עמד ועשה שמונה ימים טובים. לשנה אחרת, עשאן לאלו ואלו ימים טובים. הוא קבעם לשמים, והם קבעום לע״ז:",
+                "<b>קרטסים.</b> יום תפיסת בו מלכות, וקבעום יום איד:",
+                "<b>גינוסיא.</b> יום שמעמידין בו מלך:",
+                "<b>יום הלידה.</b> יום שנולד בו המלך:",
+                "<b>שריפה.</b> ששרפו עליו כלי תשמישו כדרך ששורפין על המלכים:",
+                "<b>יש בה ע״ז.</b> כלומר אותו היום יש להם איד לע״ז, וכן משנה לשנה כל ימי בנו. וכל הנך דחשבינן עד השתא, חשיבי להו ואסורים שלשה ימים לפניהם:",
+                "<b>אבל יום תגלחת זקנו,</b> שאינו זמן הקבוע לרבים אלא כל אחד כשמגלח עושה יום איד:",
+                "<b>ובלוריתו.</b> שמניח בלורית מאחריו כל השנה כולה ואינו מגלחה אלא משנה לשנה, ויום שמגלחה עושה יום איד:",
+                "<b>ויום שעלה מן הים.</b> ומקריב זבחים לע״ז על שנצול. בכל הנך אינו אסור אלא אותו היום ולא לפניו, דלא חשיבי כולי האי:  "
+            ],
+            [
+                "<b>עיר שיש בה ע״ז.</b> שיום איד [יש] לבני העיר היום לע״ז שבעיר:",
+                "<b>חוצה לה.</b> ואפילו סמוך לעיר מאד מותר לשאת ולתת עם היושבים חוץ לעיר, שאין נמשכים אחר אותה ע״ז. שכן מנהגם יום איד של אלו אינו כיום איד של אלו:",
+                "<b>מהו לילך שם.</b> באותה העיר ביום ע״ז שלהם:",
+                "<b>בזמן שהדרך מיוחדת לאותה העיר.</b> שהדרך הכבושה מכאן לאותה העיר, מיוחדת לאותה העיר לבדה. אסור לילך שם, מפני שנראה כמהלך שם לעבוד ע״ז. ואם היה דרך מסלול הולך גם לעיר אחרת, מותר, שהרואה אומר למקום אחר הוא הולך:",
+                "<b>היו בה חנויות מעוטרות.</b> וסימן הוא להם שאותם חנויות של ע״ז, ליטול הכומרים מהם מכס:",
+                "<b>ושאינן מעוטרות מותרות.</b> דבאותם שאינם מעוטרות לא שקלי מיניה מכס לע״ז ולא מטי לע״ז הנאה מנייהו. ולמזבן מנייהו דבר המתקיים, שרי ביום אידם, שסתמו המוכר עצב ולא אזיל ומודה:  "
+            ],
+            [
+                "<b>אצטרובלין.</b> פירא דארזא:",
+                "<b>בנות שוח.</b> מין ממיני התאנים הגדולים הלבנים. אסור לישראל למכור אלו לעובדי ע״ז:",
+                "<b>פטוטרות.</b> בפטוטרותיהם קאמר, כלומר בעוקצין שלהם שהם נתלין בו. דמסתמא העובד ע״ז רוצה להקריבן תקרובת לע״ז:",
+                "<b>תרנגול לבן בין התרנגולין.</b> לקח העובד ע״ז מישראל תרנגולים הרבה, מותר למכור ביניהם תרנגול לבן. דכיון דשקיל אחריני לאו לע״ז בעי להו:",
+                "<b>ופירושן אסור.</b> אם פירש דלע״ז בעי להו, אסור. ואצטריך למתני, דסלקא דעתך אמינא האי גברא לאו לע״ז בעי להו, והאי דקאמר הכי, סבר כי היכי דההוא גברא אביק בה כולי עלמא נמי אביקו, ואימא הכי כי היכי דליתבו לי, קמשמע לן:",
+                "<b>דקל טב.</b> פירות דקל משובח שפירותיו רגילין להקריב מהן לע״ז:",
+                "<b>וחצב.</b> קנים שעושין מהן הצוקר״א:",
+                "<b>ונקליבם.</b> מין עשב משובח מאד. והלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>אין מוכרין בהמה גסה.</b> דגזרינן מכירה אטו שכירות והשאלה, שהיא בהמתו של ישראל, ויעשה בה הנכרי מלאכה בשבת. ועל ידי סרסור דליכא לאחלופי בשכירות, שאין הסרסור משכיר. שרי למכרה:",
+                "<b>שלימים ושבורים.</b> שאף השבורים חזו למלאכה, שטוחנים בהם:",
+                "<b>רבי יהודה מתיר בשבורה.</b> ואין הלכה כר׳ יהודה:",
+                "<b>בן בתירא מתיר בסוס.</b> ואפילו הסוס שהציידים מביאים עליו העופות שצדין בו. קסבר החי נושא את עצמו. ורבנן סברי, דוקא אדם נושא את עצמו, הלכך אם לא היה מיוחד אלא לרכוב עליו מותר, אבל להביא בעל חי אחר חוץ מאדם, אסור. ואין הלכה כבן בתירא:  "
+            ],
+            [
+                "<b>כל דבר שיש בו נזק לרבים.</b> כגון כלי מלחמה חרבות ורמחים:",
+                "<b>בסילקי.</b> טירה גבוהה. ושם יושבים לדון בני אדם ומפילין אותם משם ומתים:",
+                "<b>גרדום.</b> בנין אחד, והוא עשוי לדון דיני נפשות:",
+                "<b>איצטדיא.</b> מקום שחוק שמביאים שם שור נגח והורג את האדם:",
+                "<b>בימה.</b> כעין מגדל קצר וגבוה. עשוי כדי לדחוף האדם משם והוא מת:",
+                "<b>בימוסיאות.</b> בנינים שאינם לא לצורך ע״ז ולא להמית בני אדם:",
+                "<b>כיפה.</b> ארקוולט״ו בלע״ז. דרך עובדי עבודה זרה להעמיד ע״ז בבית מרחצאותיהם:"
+            ],
+            [
+                "<b>אבל מוכר הוא משיקצץ.</b> שלא יהא מוכר לו המחובר אלא לאחר שיקצץ. אבל כל זמן שהוא במחובר, לא, שנמצא נותן לו חנייה בקרקע, והתורה אמרה (דברים ז׳) לא תחנם, לא תתן לו חנייה בקרקע:",
+                "<b>אין משכירין להם בתים.</b> גזירה משום מכירה דאיסורא דאורייתא הוא:",
+                "<b>ואין צריך לומר שדות.</b> דאיכא תרתי דאיסורא, חנייה בקרקע ומפקיען מן המעשרות:",
+                "<b>ובסוריא.</b> ארם צובה, שכבש דוד ואינה קדושה כקדושת הארץ:",
+                "<b>משכירין להם בתים.</b> ולא גזרינן אטו מכירה. דאי נמי אתי לידי מכירה לא עבר אדאורייתא, דכי כתיב לא תתן להם חנייה, בארץ ישראל כתיב. ומיהו מכירה לכתחלה לא, משום מכירה דא״י:",
+                "<b>אבל לא שדות.</b> דאיכא תרתי לאיסורא:",
+                "<b>ובחוצה לארץ.</b> דמרחק, וליכא למגזר מכירה דהתם אטו מכירה דארץ ישראל:",
+                "<b>מוכרין בתים ומשכירין שדות.</b> אבל מכירה דשדות לא, כיון דאיכא תרתי:",
+                "<b>רבי יוסי אומר כו׳</b> והלכה כרבי יוסי. ובלבד שלא ישכיר בארץ ישראל לשלשה נכרים ביחד, שלא יעשה שכונה של נכרים:"
+            ],
+            [
+                "<b>אף במקום שאמרו להשכיר.</b> לר׳ מאיר בסוריא דוקא ולא בארץ ישראל, ולרבי יוסי אפילו בארץ ישראל:",
+                "<b>לא לבית דירה אמרו.</b> אלא להכניס שם תבן ועצים וכיוצא בזה:",
+                "<b>מפני שהיא נקראת על שמו.</b> והנכרי מחממה בשבת ויאמרו מרחץ של פלוני יהודי רוחצים בה בשבת. ולא דמי לשדה של ישראל שאריס נכרי עושה בה מלאכה בשבת, דשדה לאריסות עבידא, והנכרי אריסותא דנפשיה קא עביד, אבל מרחץ לאו לאריסותא קא עבידא ואין הכל יודעים שהישראל השכירה לנכרי, ולכך אסור. ובזמן הזה שדרך להוריד אריס למרחץ לשנה, למחצה לשליש ולרביע כדרך שמורידין לשדות, שרי להשכיר מרחץ לנכרי, ואע״פ שהנכרי עושה בה מלאכה בשבת מידע ידעי שהעכו״ם אריס בה ואריסותא דנפשיה קא עביד:"
+            ]
+        ],
+        [
+            [
+                "<b>אין מעמידין בהמה בפונדקאות.</b> העשויין להתאכסן שם עוברי דרכים לפי שהנכרים חשודים על הרביעה. אפילו נקבות אצל נקבות אסור, לפי שהעובדי כוכבים מצויים אצל נשי חביריהם ופעמים שאינו מוצאה ומרביע את הבהמה:",
+                "<b>ולא תתיחד אשה עמהן.</b> אפילו ביחוד שכיוצא בו אצל ישראל מותר, כגון שאשתו עמו, אצל נכרי אסור, דנכרי אין אשתו משמרתו:",
+                "<b>לא תילד את הנכרית.</b> מפני שמגדלת בן לעבודה זרה. ובשכר, מותרת, משום איבה:",
+                "<b>אבל נכרית מילדת את בת ישראל.</b> בזמן שאחרות עומדות על גבה. אבל בינה לבינה לא, שחשודה על שפיכות דמים שמא תהרגנו:"
+            ],
+            [
+                "<b>רפוי ממון.</b> בהמתו:",
+                "<b>רפוי נפשות.</b> גופו. ואם אמר לו סם פלוני יפה לך, אפילו רפוי נפשות מותר להתרפאות ממנו:",
+                "<b>אבל לא בינו לבינו.</b> ואי רואה במראה, מותר. דמימר אמר הנכרי, הואיל ומסתפר הכי אדם חשוב הוא, ומתירא להורגו:  "
+            ],
+            [
+                "<b>שהיה מתחלתו יין.</b> לאפוקי היכא דקנה הנכרי חומץ מישראל, דלא מתסר בהנאה. דטעמא דמתסר בהנאה, משום דלמא נסכיה לע״ז, וחומץ לא קא מנסך לע״ז:",
+                "<b>וחרס הדרייני.</b> אדריאנוס קיסר היה מגבל טיט ביין ועושה ממנו כלים ולא היה מצרפן בכבשן, ונושאים אותן במלחמה, וכשרוצים לשתות משימים אותם החרסים במים ונימוחים שם, והטיט שוקע למטה, ונשאר היין מזוג במים. ועל שם אדריאנוס, נקרא חרס הדרייני:",
+                "<b>עורות לבובים.</b> קורעים הבהמה מחיים כנגד הלב כמין נקב עגול ומוציאין הלב ומקריבין אותו לע״ז:",
+                "<b>משוך מותר.</b> שאין עושין לע״ז אלא עגול. והלכה כרבן שמעול בן גמליאל:",
+                "<b>היוצא אסור בהנאה.</b> שכבר נעשה תקרובת:",
+                "<b>לתרפות.</b> לטעות עבודה זרה [למרחוק. רש״י]. מקום ערותה של אשה נקרא בית תורפה:",
+                "<b>אסור לשאת ולתת עמהם.</b> דאזלו ומודו לע״ז. ועוד, דזבני מידי דצריך לתקרובת ע״ז. והלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>נודות.</b> של עור:",
+                "<b>וקנקנים.</b> של חרס:",
+                "<b>אין איסורן איסור הנאה.</b> ודינייהו הכי, אם חדשים הם, מותר לתת לתוכן יין מיד. ואם הכניס בהן הנכרי יין לקיום, ממלא אותם מים ומשהה בתוכן שלשה ימים מעת לעת, אלא שמערה המים בכל יום מעת לעת של שלשה ימים ומשים מים אחרים תחתיהם, ואח״כ מותר לשום בתוכו יין. ואם ישנן שנים עשר חדש שלא היה בהם יין של נכרים, מותרין מיד אחר שנה בלי עירוי:",
+                "<b>חרצנים וזגים.</b> פסולת של ענבים גרעינים שבפנים והקליפים שבחוץ:",
+                "<b>לחים.</b> כל שנים עשר חודש אסורים בהנאה:",
+                "<b>ויבשים.</b> לאחר שנים עשר חודש מותרין אפילו באכילה:",
+                "<b>המורייס.</b> שומן של דגים. ורגילין היו שמערבין בו יין. אבל אם ניכר ממנו שלא נתערב בו יין, כולי עלמא לא פליגי דשרי:",
+                "<b>בית אונייקי.</b> שם כפר, שרוב עגלים הנמצאים שם קרבים לעבודה זרה. ר׳ מאיר חייש למיעוטא וסבר דאע״ג דרוב עגלים הוו מיעוטא כנגד שאר בהמות, חיישינן למיעוטא, וכל הגבינות הנמצאות שם אמרינן דלמא בקיבת עגלי ע״ז העמידן. וחכמים לא חיישי למיעוטא. ואין הלכה כר׳ מאיר בכל הני תלתא בבי:"
+            ],
+            [
+                "<b>מפני מה אסרו גבינות של נכרים.</b> באכילה. ולרבנן קא בעי. ומשום חלב של בהמה טמאה ליכא למיחש, דקים לן דחלב בהמה טמאה אינה נקפה:",
+                "<b>שורפה חיה.</b> דפירשא בעלמא היא:",
+                "<b>בקיבת עגלי עבודה זרה.</b> ואע״ג דפירשא בעלמא היא, אסור, דשאני ע״ז דכתיב בה (דברים י״ג:י״ח) ולא ידבק בידך מאומה מן החרם:",
+                "<b>השיאו לדבר אחר.</b> ולא רצה להגיד לו טעמו של דבר. מפני שעדיין לא עברו שנים עשר חודש שנגזרה גזירה זו, וכי גזרי רבנן גזירה לא מגלו לטעמא עד תריסר ירחי שתא עד שתתפשט גזירתן, דלמא איכא דלא סבירא ליה לטעמא ואתי לזלזולי ביה. וטעמא דאסרו גבינות של נכרים, מפני שמעמידין אותה בעור קיבה של שחיטת נכרים שהיא נבילה. ואע״פ שהוא דבר מועט כנגד כל החלב, כיון שהוא מעמיד החלב ועושה בו מעשה לא בטל, דקיי״ל הכל הולך אחר המעמיד. ומשום בשר בחלב לא היה אסור, כיון שהבשר בפני עצמו מותר אינו אוסר בחלב אע״פ שמעמידו, עד שיתן בו טעם. אבל דבר של איסור מעיקרו, אוסר בהיתר אע״פ שאינו נותן בו טעם, כל זמן שהוא מעמיד:",
+                "<b>כי טובים דודייך מיין.</b> הקב״ה אומר כן לכנסת ישראל:",
+                "<b>אין הדבר כן.</b> אלא כנסת ישראל אמרה לפני הקב״ה, ערבים עלי דברי דודיך כלומר תקנות שתקנו וגזרו החכמים, יותר מיינה של תורה, מעיקר תורה שבכתב:"
+            ],
+            [
+                "<b>הפת והשמן וכו׳</b> כל הני, אסורין משום חתנות. ופת של נחתומין התירוהו, אבל פת של בעלי בתים לא הותר אלא להולכי דרכים ובשעת הדחק. והשמן ראו שלא פשט איסורו ונמנו עליו והתירוהו, כדמסיק במתניתין:",
+                "<b>ושלקות.</b> כל דבר שבשלו אותו הנכרים, ואפילו בשלו אותו בכליו של ישראל ובפניו שאין לחוש לתערובת איסור ולגיעולי נכרים, אסרוהו משום בשולי נכרים. והוא שלא סייע בו ישראל לא בתחלה ולא בסוף. ולא אסרו משום בשולי נכרים אלא דבר שאינו נאכל כמו שהוא חי ועולה על שלחן מלכים ללפת בו את הפת. אבל אם חסר אחת מאלו, אין בו משום בשולי נכרים:",
+                "<b>וכבשין שדרכן לתת בהן יין.</b> ואין איסורן איסור הנאה, לפי שאין טעם היין ניכר בהן. אבל באכילה אסורין:",
+                "<b>טרית טרופה.</b> מין דגים טהורים שטורפין אותן דק דק ואינן ניכרין. ואסורין כשנלקחו מן הנכרים, שמא [נכתש] עמהם דג טמא:",
+                "<b>וציר שאין בה דגה.</b> דג קטן שנקרא כלבית. ודרכו שהוא גדל בתוך [ציר של] דגים טהורים, וכשיש ציר דג טמא מעורב עמו לא יגדל בו כלבית:",
+                "<b>והחילק.</b> מין דגים קטנים טהורים, ואין להם סנפיר וקשקשת, ועתיד לגדל אחר זמן. ודגים קטנים טמאים הדומים להם מתערבים עמהם ואינם ניכרים אפילו כשאינה טרופה. אבל טרית אין הדגים טמאים דומים לה, ולכך שרי כשאינה טרופה:",
+                "<b>חלתית.</b> כך שמה בערבי. וחותכין קרטיו בסכין. ואסורה משום שמנונית דסכין, דאגב חריפותא [דחלתית] ממתקת היא טעם השמנונית הנבלע בה:",
+                "<b>ומלח סלקונטית.</b> מלח שכל גדולי רומי אוכלין אותה, ורגילין למשוח אותה בחלב חזיר ובשומן דגים טמאים והיא גסה ולבנה ביותר:  "
+            ],
+            [
+                "<b>וישראל רואהו.</b> לאו דוקא רואהו, אלא כיון דאי קאי חזי ליה אע״ג דכי יתיב לא חזי ליה, הנכרי ארתותי מרתית, אמר השתא קאי וחזי לי:",
+                "<b>והדבדניות.</b> החלות שרודין מן הכוורת שבהם הדבש. אע״פ שהו נוטפות לא חיישינן שמא עירב בהם יין נסך. פירוש אחר, אשכולות של ענבים. אע״פ שהיין נוטף מהן אין בהן משום יין נסך, ואין בהם משום הכשר משקה שיהא מוכשר לטומאה, דסתמן לאכילה ולא ניחא ליה במשקה הנוטף מהן:",
+                "<b>וטרית שאינה טרופה.</b> ואע״פ שהיא עשויה חתיכות, [נשאר] ראש הדג ושדרתו קיימין וניכר שהוא טהור:",
+                "<b>עלה של חלתית.</b> דהא לא מפסקו לה בסכין:",
+                "<b>וזיתים גלוסקאות מגולגלים.</b> זיתים הכנוסים בכלי עגול ומתחממים ונעצרים מאליהן ונעשים כגלוסקים מגולגלים כמו ביצה מגולגלת שנתחממו:",
+                "<b>השלחין אסורין.</b> אם נתרככו הזיתים כל כך עד שכשלוקח הזית בידו הגרעין שבתוכו משתלח ונופל מאליו, אסורין, דמחמת היין נתרככו. ואין הלכה כרבי יוסי:",
+                "<b>מן הסלולה.</b> מן הסל שלפני החנוני, אסורים. שמזלף עליהם יין כדי שיתרככו:",
+                "<b>מן ההפתק.</b> ממקום שכונסן שעוצרים אותם שם זה על זה, מותרין. שאינו מזלף עליהן יין עד שנותנן לפניו למכור:",
+                "<b>וכן לתרומה.</b> וכן כהן החשוד למכור תרומה לשם חולין, כל הנמצא לפניו אסור, שמא תרומה היא. אבל הבא מן האוצר, מותר, דארתותי מרתת דלמא שמעי רבנן ויפקירו כל האוצר:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הצלמים אסורים.</b> בהנאה:",
+                "<b>שהם נעבדים פעם אחת בשנה.</b> כשהשמש באותה מעלה שהצלם עשוי בו. דאע״ג דאיכא טובא שאינן אלא לנוי ואינן נעבדין, ר׳ מאיר לטעמיה דחייש למיעוטא:",
+                "<b>כל שיש בידו וכו׳</b> דהני ודאי נעבדים, הם דמשום חשיבותייהו אשקלינהו להנך חפצי בידייהו. והוסיפו עליהם בברייתא, חרב ועטרה וטבעת. והלכה כחכמים. ואין אסורין אלא כשעומדין על פתח המדינה. ובכפרים שאין דרכן לעשות צורות לנוי, דברי הכל אסורין ואפילו אין בידו דבר, דלמפלחינהו עבדי להו:  "
+            ],
+            [
+                "<b>הרי אלו מותרין.</b> דכי הוו שלמים ספק עבדום ספק לא עבדום, ואפילו אם תימצי לומר עבדום, שמא בטלום ולכך שברום, והוי ספק ספיקא ולקולא:",
+                "<b>שכיוצא בהם נעבד.</b> תבנית יד לבדה הן עושים מעיקרא ועובדין אותה:"
+            ],
+            [
+                "<b>צורת חמה צורת לבנה.</b> פירש הרמב״ם ז״ל, לא שימצא עיגול ויאמר זהו השמש, או כמין קשת עגול ויאמר זו לבנה, אלא שימצא הצורה שמיחסים אלו הוברי שמים לשמש וירח, כמו שאמרו שצורת השמש צורת מלך מעוטר יושב על עגלה, וכן כל ביוצא בזה:",
+                "<b>צורת דרקון.</b> צורת נחש שיש לו ציצין וקשקשין כקשקשי הדג, ואומרים שהיא צורה לתלי הלבנה, והיתה נעבדת באותן הימים. ואפילו לרבנן דאמרי לעיל שאר כל הצלמים מותרין, מודו דהנך אסירי, דאורחייהו למפלחינהו:",
+                "<b>שעל המכובדים.</b> כלים נאים שתשמישן לנוי ולכבוד, כגון שירים ונזמים וטבעות וכיוצא בהם:",
+                "<b>מבוזים.</b> כגון יורות וקומקומסים ומחמי חמין ודומיהן. והלכה כרשב״ג:",
+                "<b>וזורה לרוח.</b> שלא יהנה ישראל ממנה:",
+                "<b>אף הוא.</b> אם יזרנו לרוח גם עתה יש הנאה לישראל ממנו, שהיא נעשית זבל:  "
+            ],
+            [
+                "<b>אפרודטי.</b> צורת כוכב נוגה. כך פירש הרמב״ם ז״ל:",
+                "<b>אין משיבין.</b> דבר תורה במרחץ, לפי שאדם עומד שם ערום:",
+                "<b>היא באתה בגבולי.</b> שהמרחץ קדם לה, והמרחץ נעשה לכל הבא לרחוץ. ועוד תשובה אחרת, אין אומרין נעשה מרחץ נוי לאפרודטי, דמרחץ לאו דבר של נוי הוא, אלא נעשה אפרודטי נוי למרחץ, שאפרודטי משמש למרחץ, הוא טפל והיא עיקר:",
+                "<b>ביב.</b> חריץ עשוי בקרקע להוציא שופכים לרשות החבים:"
+            ],
+            [
+                "<b>הן מותרין.</b> ההרים עצמן מותרין לזריעה ולחצוב מהן אבנים, דמחובר לא מיתמר:",
+                "<b>ומפני מה אשרה אסורה.</b> כלומר כי היכי דדרשינן אלהיהם על ההרים ולא ההרים אלהיהם, הכי נמי תחת כל עץ רענן אלהיהם, ולא עץ רענן אלהיהם, ולמה אמרה תורה דכתיב (דברים ז׳) ואשריהם תגדעון:",
+                "<b>מפני שיש בה תפיסת ידי אדם.</b> שאדם נטעו. וסבר רבי יוסי שאילן שנטעו ולבסוף עבדו אסור. ותנא קמא סבר, הואיל ובתחלת נטיעתו לא נתכוין לעובדו, אין העבודה שעובד אותו אחר שהוא מחובר אוסרתו, דהוי כמי שעובד להר. ואין הלכה כרבי יוסי:",
+                "<b>אני אובין.</b> אפרש:",
+                "<b>ואדון לפניך.</b> אחרי שאין לנו לדרוש מיעוט מתחת כל עץ רענן, יש לומר שלא נאמר אלא למסור להם סימנים, מקום שרגילים אמוריים לעבוד שם ע״ז כדי שיחפשום ישראל ויבערום. ומיעוטא דהרים וגבעות מיהא ממעטינן ממשמעותיה שלא צוה לנו לאבד ההרים. אבל עץ רענן צוה לנו לאבד שנאמר (שם י״ב) ואשריהם תשרפון באש:  "
+            ],
+            [
+                "<b>סמוך לבית עבודה זרה.</b> שהיה אחד מכותליו בית עבודה זרה והבית עצמו נעבד:",
+                "<b>אסור לבנותו.</b> שבונה בית לע״ז:",
+                "<b>כונס לתוך קרקע שלו ארבע אמות.</b> ואינו מניחו פנוי, שנמצא מהנה לע״ז שמרחיב את גבולה, אלא ממלא המקום קוצים ועושה שם בית הכסא לתינוקות:",
+                "<b>היה שלו ושל ע״ז.</b> שמקום עובי הכותל חציו שלו:",
+                "<b>נדון מחצה על מחצה.</b> אותו חלק של ע״ז אינו עולה בכניסת ארבע אמות. אבל חלקו עולה. שאם עוביו שתי אמות מונה אמה שלו וכונס שלש אמות בתוך שלו:",
+                "<b>אבניו ועציו ועפרו.</b> של אותו כותל:",
+                "<b>מטמאין כשרץ.</b> ואפילו חלקו של ישראל, לפי שאין ברירה:",
+                "<b>כשרץ.</b> שמטמא במגע ואינו מטמא במשא. לפי שטומאת ע״ז דרבנן, אקילו בה. ואינה מטמאה בכעדשה כשרץ, אלא בכזית כמת:",
+                "<b>רבי עקיבא אומר כנדה.</b> ואין הלכה כרבי עקיבא אפילו בע״ז עצמה, וכל שכן במשמשיה:  "
+            ],
+            [
+                "<b>שלשה בתים הם.</b> לענין ביטול ע״ז:",
+                "<b>בית.</b> שתחלת בנינו לע״ז, והיו עובדין את הבית עצמו, הרי זה אסור:",
+                "<b>סיידו וכיירו לעבודה זרה.</b> שהיה בנוי מתחלה לדירת אדם, וסיידו, שליבנו בסיד. וכיירו, פיתוח וציור:",
+                "<b>וחידש.</b> או שחידש:",
+                "<b>נוטל מה שחידש.</b> ושאר כל הבית מותר:",
+                "<b>הכניס לתוכו ע״ז.</b> לפי שעה ולא הקצהו לתשמיש ע״ז:",
+                "<b>שלש אבנים הם.</b> לענין בטול:",
+                "<b>אבן שחצבה מתחלה.</b> מן ההר:",
+                "<b>לבימוס.</b> להושיב ע״ז עליה:",
+                "<b>סיידה וכיירה.</b> והיא היתה חצובה ועומדת:",
+                "<b>נוטל.</b> ישראל:",
+                "<b>מה שחידש.</b> הנכרי, והאבן מותרת:",
+                "<b>העמיד עליה ע״ז.</b> לפי שעה ולא הקצה האבן לבימוס:",
+                "<b>וסילקה, הרי זו מותרת.</b> ואינה צריכה בטול:",
+                "<b>גדעו.</b> לשם עבודה זרה, לעבוד הגידולים שיגדלו בו מעתה:",
+                "<b>נוטל מה שהחליף.</b> הענפים שגדלו במקום אותן שגדע, ושורפן כדין אשרה, והשאר מותר:",
+                "<b>איזו היא אשרה.</b> בגמרא מפרש, דאשלש אשרות דתנן לעיל קאי. והכי קתני, שלש אשרות הן, שתים דברי הכל, ואחת מחלוקת רבי שמעון ורבנן, ואיזהו אשרה שנחלקו רבי שמעון ורבנן, כל שיש תחתיה ע\"ז, דרבנן קרו לה אשרה ואסרי לה כל זמן שיש ע״ז תחתיה, ורבי שמעון אומר אינה אשרה אלא כל שעובדין אותה, אבל כל שיש תחתיה ע״ז אין זו אשרה. ואין הלכה כר׳ שמעון:  "
+            ],
+            [
+                "<b>לא ישב בצלה.</b> האי צל לאו תחת נוף האשרה קאמר, דלא הוי מצי למתני תו ואם ישב טהור, דהא קתני סיפא דאם עבר טמא. אלא מן האילן והלאה, דכשהחמה במזרח או במערב יש לכל דבר צל ארוך:",
+                "<b>לא יעבור תחתיה.</b> תחת הנוף מהאילן, שהאילן מאהיל עליו. ואם עבר טמא:",
+                "<b>היתה גוזלת את הרבים.</b> שנופה נוטה לרה״ר:",
+                "<b>טהור.</b> דטומאה דרבנן היא, והיכא דגוזלת הרבים לא גזרו רבנן:",
+                "<b>ירקות בימות הגשמים.</b> שהאילן קשה להם שמונע החמה מלבוא:",
+                "<b>אבל לא בימות החמה.</b> שהצל יפה להם:",
+                "<b>והחזרין.</b> חזרת. ובערבי חס״א:",
+                "<b>לא בימות החמה ולא בימות הגשמים.</b> שהצל יפה להם לעולם:",
+                "<b>שהנמיה.</b> עלין הנושרין מן האילן בימות הגשמים. ובגמרא פריך, דהא שמעינן ליה לרבי יוסי דאמר זה וזה גורם מותר, לעיל בפרקין גבי מפרר וזורה לרוח ואע״פ שנעשה זבל, דהיכא שההיתר והאיסור שניהם גורמין להביא הדבר, כגון שהקרקע של היתר והזבל של ע״ז של איסור גורמין לצמיחת הירקות, סבירא ליה לרבי יוסי שהוא מותר, והיכי קאסר הירקות הכא מפני שהנמייה נושרת עליהן. ומשני, שר׳ יוסי הכא לדבריהן של רבנן קאמר, לדידכו דאמריתו זה וזה גורם אסור, היה לכם לאסור הירקות מפני שהנמייה נושרת עליהן והיא הווה להם לזבל. ורבנן סברי, שאני הכא שאין האילן של ע״ז מועיל לירקות כלום, שמה שמשביח להם בנמייה, פוגם להם בצל. והלכה כרבי יוסי דזה וזה גורם מותר:  "
+            ],
+            [
+                "<b>נטל ממנה.</b> מן האשרה:",
+                "<b>חדש יותץ.</b> שההיסק הראשון שמסיקין התנור הוא מחממו ומחזיקו, והרי נתקן באיסורי הנאה. והא מתניתין אתי אליבא דמאן דאמר זה וזה גורם אסור. ואין הלכה. הלכך בין חדש בין ישן יוצן, שלא יאפו בו את הפת בהיסק זה עד שיצטנן התנור, כדי שלא יהנה מעצי איסור:",
+                "<b>הפת אסורה.</b> בגמרא קאמר, והוא שאבוקה כנגדו, שכל שעה שהיה פת נאפה היה דולק האור בפי התנור ואופהו, שהיה נהנה מן האיסור בשעה שהיה האיסור בעין ויש שבח עצים בפת:",
+                "<b>יוליך הנאה לים המלח.</b> דמי ככר שנתערב:",
+                "<b>כרכור.</b> יש לאורגים עץ עשוי כמין מחט של סקאין, ומעבירין אותו על השתי כשהוא מתוח לפניהם באריגה. ואשמעינן מתניתין פלוגתא דרבי אליעזר ורבנן בהנך תרתי, דאי אשמועינן בקמייתא, הוה אמינא בהך קאמי ר׳ אליעזר משום דבעידנא דקא גמרה פת אקלי ליה איסורא, אבל כרכור דאיתא לאיסורא בעיניה. אימא מודה להו לרבנן. ואי איתמר בהאיך, בהא קאמרי רבנן, אבל בקמייתא אימא מודו ליה לר׳ אליעזר, צריכא. והלכה כר׳ אליעזר, ואפילו חבית של יין נסך שנתערבה בחביות של יין של היתר מוליך דמי אותה חבית לים המלח, והשאר כולן מותרות בהנאה:  "
+            ],
+            [
+                "<b>כיצד מבטלה.</b> נכרי לאשרה:",
+                "<b>קרסם.</b> קסמים יבשים שבאילן נטלן לצרכו לשרוף:",
+                "<b>וזרד.</b>כרת ענפים לחים שבה:",
+                "<b>שפאה.</b> תרגום ואכות אותו טחון (דברים ט׳:כ״א), ושפית יתיה:",
+                "<b>לצורכה.</b> כדי ליפותה. ואין מבטל ע״ז אלא נכרי גדול ובן דעת שידע בטיב ע״ז ומשמשיה. ואפילו אם בטלה בעל כרחו הרי זו מבוטלת:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי ישמעאל.</b> זו בצד זו. וכל שכן אחת על גבי שתים, שזו עיקר מרקוליס. [מרקוליס שם ע״ז הנקרא בלשונם מערקוריס]:",
+                "<b>בצד מרקוליס.</b> בצד ארבע אמות של מרקוליס, כלומר שהאבנים רחוקות ארבע אמות מן המרקוליס וידוע דלאו מיניה נפל, ובהא קאמר רבי ישמעאל דשלש אבנים אסורות, שאין מרקוליס פחות משלש אבנים, ועושין מרקוליס קטן בצד מרקוליס גדול. וקטן הנעשה בצד גדול עבדי ליה בכל דהו ואין חוששין שיהיה אחת על גבי שתים. ורבנן סברי, אין עושין מרקוליס קטן בצד מרקוליס גדול, הלכך, נראות עמו כלומר סמוכות לו, דאיכא למימר דמיניה נפל, בין שתים בין שלש אסורים. אין נראות עמו, מותרות. והלכה כחכמים:  "
+            ],
+            [
+                "<b>מצא בראשו.</b> של מרקוליס:",
+                "<b>מעות כסות או כלים הרי אלו מותרים.</b> והוא שלא יהו מונחין לנוי, כגון שיהיו המעות מונחים בכיס קשור ותלוי לו על צוארו, כסות מקופלת ומונחת על כתפו או על ראשו, כלים נמי מונחים על ראשו, שכל אלו אינם דרך נוי:  "
+            ],
+            [
+                "<b>שלא בטובה.</b> שלא יעלה שכר לכומרים:"
+            ],
+            [
+                "<b>ע״ז של נכרי אסורה מיד.</b> דכתיב (דברים ז׳:כ״ה) פסילי אלהיהם, משפסלו נעשה לו לאלוה:",
+                "<b>ושל ישראל עד שתיעבד.</b> דכתיב (שם כ״ו) ושם בסתר, עד שיעשה לה דברים של סתר, כלומר שיעבדנה, שהישראל אינו עובד ע״ז אלא בסתר מפני שמתירא מבית דין:",
+                "<b>נכרי מבטל ע״ז שלו.</b> דכתיב פסילי אלהיהם תשרפון באש, כשהן נוהגין בהן מנהג אלהות, אבל אם בטלוה הרי אלו מותרים:",
+                "<b>ושל ישראל.</b> בזמן שיש לו בה שותפות. ואין כן הלכה, דנכרי אין מבטל ע״ז של ישראל אפילו יש לו בה שותפות:",
+                "<b>וישראל אינו מבטל עבודה זרה של נכרי.</b> ואפילו נתן לו הנכרי רשות:"
+            ],
+            [
+                "<b>פחסה.</b> בפניה. מיעכה בקורנס עד שהמיר צורת פניה:",
+                "<b>גררה.</b> סחוב והשלך בתוך הטיט:",
+                "<b>אינה בטילה.</b> דלפום שעה רתח עלה, והדר פלח לה:",
+                "<b>רבי אומר בטלה.</b> פלוגתא דרבי ורבנן כשמכרה לנכרי, אבל מכרה לישראל צורף דברי הכל בטלה. והלכה כחכמים:  "
+            ],
+            [
+                "<b>שהניחוה עובדיה.</b> ואין דעתם לחזור:",
+                "<b>בשעת שלום מותרת.</b> הואיל ויצאו לדעת ולא נטלוה עמהם, בטלוה:",
+                "<b>בימוסיות של מלכים.</b> אבני גזית המתוקנות בדרך מהלך המלך, וכשהמלך עובר שם מושיבים שם עבודה זרה והוא משתחוה לה. ובגמרא. מפרש, מפני שמניחין אותה, כלומר אינן מיוחדות להושיב שם ע״ז כל שעה אלא בשעה שהמלכים עוברים, ופעמים שהמלכים עוברים בדרך אחרת ואין חוששין להם, הלכך לאו משמשי עבודה זרה חשיבי:  "
+            ],
+            [
+                "<b>אף אנו מחזקין ידיהם של אלו.</b> העובדים לחמה וללבנה. אם היינו רואין ששאר עבודה זרה חרבו מעצמן ואלו קיימות, היינו מודים לאלו:"
+            ],
+            [
+                "<b>גת בעוטה.</b> שבעטה ודרכה נכרי:",
+                "<b>אע״פ שהוא נוטל בידו.</b> ענבים מתוך היין. ונותן לתפוח. מקום אסיפת הענבים העשוי כמין גל קרוי תפוח, וסבר תנא דידן דאינו נעשה יין נסך עד שירד לבור. וזו משנה ראשונה היא ואין הלכה. אלא כיון שהתחיל היין להמשך, נעשה יין נסך:",
+                "<b>מה שבבור אסור.</b> אם יגע בו נכרי אחרי כן:"
+            ],
+            [
+                "<b>דורכין עם הגוי בגת.</b> ולא אמרינן משתכר באיסורי הנאה הוא, דאפילו בשתיה סבר האי תנא דשרי כל זמן שלא ירד לבור. ומשום גורם טומאה ליכא, שמשעה שדרך בהם הנכרי מעט, נטמאו. ונמצא שאין הישראל גורם טומאה:",
+                "<b>אבל לא בוצרין עמו.</b> לפי שנותנם בגת טמאה, והנכרי מטמא הענבים במגעו, והישראל הבוצר עמו גורם טומאה. וסבר האי תנא אסור לגרום טומאה לחולין שבארץ ישראל ואפילו הם של נכרי. ואין הלכה כמשנה זו, דקיי״ל כיון שהתחיל היין להמשך נעשה יין נסך, הלכך אין דורכין עם העכו״ם בגת. וקיי״ל מותר לגרום טומאה לחולין שבארץ ישראל כשהחולין הם של נכרי, הלכך בוצרין עם הנכרי, ואע״פ שגורם טומאה לחולין אין בכך כלום. ומיהו ישראל הבוצר כרמו לכתחלה לא יקח נכרי עמו אפילו להביא ענבים לגת, משום לך לך אמרין נזירא כו׳:",
+                "<b>וישראל העושה פירותיו בטומאה.</b> עובר עבירה הוא, לפי שהוא מטמא התרומות והמעשרות שבהם. הלכך אסור לסייעו, כדי שלא יהא רגיל בכך:",
+                "<b>אבל מוליכין עמו.</b> חבית ריקניות לגת. ומביאין עמו, חביות מלאות מן הגת. דמאי דהוה הוה, מאחר שנטמאו מותר ליתן היין בחביות טמאות:"
+            ],
+            [
+                "<b>אם יש לו עליו מלוה אסור.</b> אם יש לו על היין מלוה, שזה היין משועבד לו בחובו, אז הוא כממונו ונגע ביה לראות היאך הוא:",
+                "<b>נפל.</b> הנכרי לבור מלא יין:",
+                "<b>ועלה.</b> מת. אע״ג דנגע בשעה שנפל אינו אסור בהנאה, הואיל ולא נתכוין ליגע. אבל עלה חי, בעלייתו אוסרו, משום דמודה לעבודה זרה על שניצול:",
+                "<b>ומודדו בקנה.</b> או שהיה הנכרי מודד יינו של ישראל בקנה:",
+                "<b>והתיז.</b> או שהתיז הנכרי את הצרעה מיינו של ישראל על ידי הקנה ולא נגע בידיו ביין:",
+                "<b>המרותחת.</b> שהיתה החבית מעלה רתיחות, וטפח הנכרי בידו על הרתיחות, אין דרך ניסוך בכך:",
+                "<b>ורבי שמעון מתיר.</b> ואין הלכה כרבי שמעון:",
+                "<b>זה היה מעשה והכשירו.</b> אף בשתיה:"
+            ],
+            [
+                "<b>המטהר יינו של נכרי.</b> ישראל שדרך ענבים של נכרי בכשרות כדי למוכרו לישראל, ואינו נותן מעות לנכרי עד שימכרנו לאחר זמן:",
+                "<b>ונותנו ברשותו.</b> של נכרי:",
+                "<b>בעיר שיש בה נכרים וישראלים מותר.</b> דמרתת נכרי דלמא חזו ליה הנך ישראל דעברי ברשות הרבים ומפסידנא. ואפילו אין מפתח וחותם, שרי. והוא שאין לו מלוה על אותו יין, כגון שכתב לו התקבלתי ממך, כדאמרינן לקמן:",
+                "<b>רבי שמעון בן אלעזר אומר כל רשות נכרי אחת היא.</b> פלוגתא דר׳ שמעון בן אלעזר ותנא קמא, דת״ק סבר כשהניח ישראל יין ברשותו של נכרי בעל היין, הוא דבעינן שיהא הבית פתוח לרה״ר ועיר שישראל ונכרים דרים בה. אבל ברשות נכרי אחר שאינו בעל הבית, אפילו בעיר שאין ישראל דרים בה, שרי. ור׳ שמעון בן אלעזר אומר, כל רשות נכרי אחת היא, וכי היכי דברשות הנכרי בעל היין אסור אלא בעיר שישראל ונכרים דרים בה והבית פתוח לרה״ר, הכי נמי ברשות נכרי אחר, צריך עיר שישראל ונכרים דרים בה ובית פתוח לרה״ר. והלכה כר׳ שמעון בן אלעזר. ובזמן שמפתח וחותם ביד ישראל, בין ברשות בעל היין בין ברשות נכרי אחר, מותר לדברי הכל:"
+            ],
+            [
+                "<b>והלה כותב לו התקבלתי ממך מעות מותר.</b> אם הבית פתוח לרה״ר וישראלים דרים באותה העיר, כדאמרינן לעיל:",
+                "<b>אבל אם רצה וכו׳</b> דהשתא הוי היין משכון אצל הנכרי הואיל ויש לו מלוה על היין, אסור. דלא מרתת, דסבר אי חזו לי ותבע לי, אמינא דידי הוא. ואע״פ שמפתח וחותם ביד ישראל, אסור:"
+            ]
+        ],
+        [
+            [
+                "<b>השוכר את הפועל לעשות עמו ביין נסך.</b> להריקו מכלי אל כלי, או להוליך חביות ממקום למקום. ואפילו בסתם יינם:",
+                "<b>שכרו אסור.</b> קנס הוא שקנסו חכמים ביין נסך ובסתם יינם:",
+                "<b>שכרו מותר.</b> וכגון שאמר לו העבר לי כל חבית וחבית בפרוטה. אבל אם אמר לו העבר לי מאה חביות במאה פרוטות, ונמצאת חבית של יין נסך ביניהם, שכרו אסור:",
+                "<b>השוכר את החמור שכרה אסור.</b> הא מתניתין נקט ליה משום סיפא, וסיפא אתא לאשמועינן דאע״ג דהשוכר את החמור לרכוב עליו סתמא שכרה נמי להניח לגינו של יין ומזונותיו עליה, סלקא דעתך אמינא דהוי כאילו שכרה מעיקרא להביא עליה יין נמך ושכרו אסור, קמשמע לן:  "
+            ],
+            [
+                "<b>ידיחם.</b> במים צוננים:",
+                "<b>מעשה בבייתוס בן זונין.</b> מתניתין חסורי מחסרא והכי קתני, ואם נותן טעם לפגם מותר, ומעשה נמי בבייתוס בן זונין שהיה מביא גרוגרות בספינה ונשתברה חבית של יין נסך על גביהן ובא מעשה לפני חכמים והתירום:",
+                "<b>כל שהוא בהנאתו בנותן טעם.</b> שאדם נהנה מטעמו של איסור:",
+                "<b>כל שאין בהנאתו בנותן טעם.</b> שאינו נהנה בטעמו של איסור:",
+                "<b>כגון חומץ.</b> של איסור שנפל בתוך גריסין של היתר, נותן טעם לפגם הוא. והוא שיהיו הגריסין רותחין בשעה שנפל בהן החומץ, שאז פוגם בהם מתחילה ועד סוף. וארבעה מיני נותני טעם הם, יש טעם משביח מתחילה ועד סוף, כגון היין בתבשיל של בשר או של דגים, וזה אסור איסור ודאי. ויש טעם פוגם מתחילה ועד סוף, כגון שמנונית הדגים או הבשר בדבש, וזה מותר לכתחלה. ויש פוגם מתחילה ומשביח בסוף, כגון הדבש ביין שהוא פוגם בו לשעתו, וכשישהה בו עד שיפגם עליו כח היין נותן בו הדבש ריח וטעם. ויש משביח בתחילה ולבסוף פוגם, כגון שומן הבשר עם החמאה, או הטעם הבלוע בכלי שאינו בן יומו, שנכנס בו משובח ואח״כ נפגם. ואלו השנים אסורים מספק. לפיכך אם הגריסין הללו שנפל בהן חומץ לא היו רותחין הרי הן אסורין מספק, שהחומץ בגריסין מקדיח ומשביח, ואע״פ כשמרתיחין אח״כ פוגם טעמו, הוי משביח ולבסוף פוגם ואסור:  "
+            ],
+            [
+                "<b>אם היה בחזקת המשתמר.</b> כל זמן שלא הודיעו שהוא מפליג הוי בחזקת המשתמר, ואפילו הפליג מיל, דהנכרי מירתת ואומר השתא אתי ישראל וחזי לי:",
+                "<b>אם הודיעו שהוא מפליג.</b> ומתרחק ממנו, וחביות סתומות הם:",
+                "<b>כדי שישתום.</b> אם שהה כדי שיקוב הנכרי נקב במגופת החבית ויחזור ויסתום הנקב ותיבש הסתימה אסור:",
+                "<b>ישתום.</b> יפתח. כמו (במדבר כ״ד:ג׳-ד׳) שתום העין שעינו פתוחה:",
+                "<b>רבן שמעון בן גמליאל אומר.</b> אינו אסור אלא אם שהה כדי שיפתח את כל מגופת החבית:",
+                "<b>ויגוף.</b> ויעשה מגופה אחרת:",
+                "<b>ותיגוב.</b> ותינגב ותיבש. אבל לנקיבת חור במגופה של חבית לא חששו, משום דמנכרא מלתא. ודוקא במגופה של סיד הוא דפליגי רבנן עליה דרשב״ג וחיישי לפתיחת נקב, משום דלא מינכר, שהסיד לבן ואינו ניכר בין חדש לישן. אבל במגופת טיט, מודו רבנן לרשב״ג דלא מיתסר היין עד שישהה כדי שיפתח המגופה כולה ויגוף ותיגוב. והלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>המניח יינו בקרון או במפינה.</b> עם הנכרי:",
+                "<b>בקפנדריא.</b> בדרך קצרה, שנכנס בשער זה ויוצא משער שכנגדו:",
+                "<b>ורחץ.</b> במרחץ:",
+                "<b>מותר.</b> דכיון דנכרי לא ידע דשהי, מרתת ולא נגע. ואשמועינן במתניתין פלוגתא דרבן שמעון בן גמליאל ורבנן בהנך תלתא בבי, דאי תנא נכרי שהיה מעביר כדי יין, הוה אמינא התם מרתת הנכרי דסבר השתא אתי חזי לי, אבל בספינה וקרון מפליג ליה לספינתיה ועביד מאי דבעי ולא מרתת. ואי תנא ספינה וקרון ולא תני המניח נכרי בחנותו, הוה אמינא בספינה וקרון מרתת דסבר דלמא באורחא אחרינא אזיל וקאי מצד אחר וחזי לי, אבל במניח נכרי בחנותו דאיכא למימר אחיד ליה לבבא ועביד כל דבעי, אימא לא, צריכא. ובכולהו הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>דלפקי.</b> כלי שמניחין בו כוסות ואשישות באוכלין ומשקין, וממנו נוטלין ומשימין על השלחן, ואין אחד מן המסובין נוטל כלום מן הדלפקי אלא מן השלחן:",
+                "<b>ואם אמר לו הוי מוזג ושותה.</b> הואיל והרחיב לו הרשות, אף מה שעל הדלפקי אסור. דסמכא דעתיה ונגע בכוליה:",
+                "<b>חביות פתוחות.</b> הנמצאות בבית שהניחו שם:",
+                "<b>כדי שיפתח ויסתום ויגוב.</b> סתמא כרבן שמעון בן גמליאל דהלכתא כוותיה:"
+            ],
+            [
+                "<b>בולשת.</b> חיל שמחפשין וחותרין הבתים. תרגום ויחפש, ובלש:"
+            ],
+            [
+                "<b>תן לנו את דמיה.</b> דהא לא קנו, והוא אינו חייב להם אלא מעות:",
+                "<b>המוכר יינו לנכרי פסק עמו מעות עד שלא מדד, דמיו מותרין.</b> דמשיכה בנכרי קונה כמו בישראל, וכשמודד הישראל בכליו ובא הכלי ברשות הנכרי קנאו הנכרי במשיכה, והוו ליה לישראל זוזי אצל הנכרי בהלואה, ויין נסך לא הוי עד דנגע:",
+                "<b>מדד עד שלא פסק.</b> סכום הדמים, כך וכך יין בכך וכך דמים:",
+                "<b>דמיו אסורין.</b> דנכרי לא קנייה השתא במשיכה, דכיון דלא פסק דמיו לא סמכא דעתיה דלקנייה במשיכה, שמא ירבה לו דמיו, הלכך כי נגע ביה הוי יין נסך ברשות ישראל, שעדיין לא קנאו הנכרי עד שיפסוק לו דמים:",
+                "<b>אם יש בו עכבת יין.</b> אם יש במשפך שנמדד בו תחלה יין של נכרי, עכבת יין, אוגנים שמתעכב יין על פיו שלא יצא כטפה או שתי טפין:",
+                "<b>אסור.</b> דמתסר חמרא דישראל משום ההיא טפת יין נסך שבמשפך:",
+                "<b>המערה מכלי לכלי.</b> ישראל שעירה מכלי שלו לכלי שביד הנכרי או לכלי שיש בו יין נסך:",
+                "<b>את שמערה ממנו מותר.</b> היין שנשאר בכלי העליון שביד ישראל, מותר:",
+                "<b>ואת שעירה בתוכו.</b> והקילוח שיצא מכלי ישראל אף על פי שלא הגיע לכלי שביד הנכרי, וכל שכן מה שהגיע לכלי של נכרי, אסור, דניצוק חיבור. ומתניתין דשרי היין שנשאר בכלי שביד ישראל, מיירי כגון דקטף קטופי, שקודם שנגע הקילוח בכלי התחתון שביד הנכרי פסק העליון המחובר לכלי שביד ישראל, ולא היה כאן ניצוק שיחבר מה שבכלי העליון למה שבכלי התחתון. אי נמי, דנפץ נפוצי, שהשליך היין מן הכלי העליון כדרך שמשליכין מן המזרקים, ולא היה שם סילון וקילוח שיחבר בין היין שבכלי אשר ביד ישראל לכלי שביד נכרי. אבל אם היה שם חיבור, כל מה שנשאר בכלי העליון שביד ישראל אסור, דקיי״ל ניצוק חיבור ואוסר ביין נסך. וכן הלכתא:  "
+            ],
+            [
+                "<b>ומים במים.</b> מים שנתנסכו לע״ז או שנעבדו. במים של היתר:",
+                "<b>בכל שהוא.</b> לא שנא נפל התירא לגו איסורא או איסורא לגו התירא, אוסר במינו בכל שהוא. ובלבד שיהיה האיסור הנופל לתוך ההיתר נופל מכלי שפיו רחב ויש ביין היוצא מן הכלי שיעור גדול בבת אחת. אבל המערה יין נסך מכלי קטן שאינו מוציא אלא טפה טפה ונפל לתוך יין של היתר, אפילו כל היום כולו, אמרינן קמא קמא בטיל. ואם עירה היתר לתוך איסור, כל מה שעירה ממנו לתוך האיסור, אסור, ואפילו חבית מלאה לתוך טיפה אחת. ומסקנא דמלתא לפי ההלכה, כל איסורין שבתורה בין במינן בין שלא במינן, בנותן טעם. חוץ מטבל ויין נסך, דבמינן במשהו, שלא במינן בנותן טעם. יין נסך, משום חומרא דעבודה זרה. וטבל, כהתירו כך איסורו, כמו שחטה אחת פוטרת את הכרי, כך חטה אחת עושה את הכרי כולו טבל. ואם איסור משאר איסורין נתערב בהיתר, אם נתערב מין בשאינו מינו דאיכא למיקם אטעמא, אם תרומה היא שנתערבה בחולין יטעמנה כהן, ואם דבר איסור יטעמנו נחתום נכרי, אם אומר שאין בתערובת טעם התרומה או טעם האיסור, הכל מותר. ואם נתערב מין במינו דליכא למיקם אטעמא, או מין בשאינו מינו ואין כאן כהן או נכרי שנוכל לסמוך עליו, אם האיסור הוא מחלב ודם נבילות וטרפות שקצים ורמשים וכיוצא בזה, משערין אותו בששים, אם יש ששים של היתר כנגד האיסור הכל מותר, ואם לאו, הכל אסור. ואם האיסור הוא תרומה וחלה וביכורים, משערים אותו במאה של היתר. ואם ערלה וכלאי הכרם, משערין אותו במאתים:"
+            ],
+            [
+                "<b>אלו אסורין ואוסרין בכל שהן.</b> כל מקום שנתערבו שם אפילו אחד באלף אוסרין את כולן:",
+                "<b>יין נסך.</b> חבית אחת באלף חביות אוסר את כולן בהנאה. ואין כן הלכה, אלא כדכתבינן שלהי פרק כל הצלמים, מוליך דמי אותה חבית לים המלח, והשאר הכל מותר בהנאה ואסור בשתיה:",
+                "<b>ועבודה זרה.</b> צורה שעבדוה, ונתערבה באלף צורות שאינן ע״ז:",
+                "<b>ועורות לבובין.</b> דהוי נמי איסורי הנאה, כדאמרינן בפרק אין מעמידין:",
+                "<b>וצפורי מצורע וכו׳ וחולין שנשחטו בעזרה.</b> איסורי הנאה הן. ובפרק ב׳ דקדושין פרשינן להו:",
+                "<b>ושער נזיר.</b> דאיסורי הנאה הוא, דכתיב (במדבר ו׳:י״ח) ונתן על האש אשר תחת זבח השלמים. ואם נתערבה אגודה של שער נזיר אפילו באלף אגודות של שאר שערות, כולן אסורות בהנאה:",
+                "<b>ופטר חמור.</b> אסור בהנאה כל זמן שלא נפדה:",
+                "<b>ובשר בחלב.</b> חתיכת בשר שנתבשלה בחלב ונתערבה באלף חתיכות, אוסרת את כולן בהנאה. וסבר האי תנא דדבר שדרכו לימנות ואיסורו איסור הנאה אוסר את תערובתו בכל שהוא. וכל הני דחשיב במתניתין, דבר שדרכו לימנות הוא ואיסורן איסור הנאה:",
+                "<b>הרי אלו.</b> למעוטי איסורי הנאה שאין דרכן לימנות, או שדרכן לימנות ואינן איסורי הנאה, שאינן אוסרין את תערובתן בכל שהן:"
+            ],
+            [
+                "<b>שנפל לבור.</b> של יין:",
+                "<b>כולו אסור בהנאה.</b> שהיין שנתנסך לע״ז אוסר במינו בכל שהוא. אבל סתם יינם של נכרים שלא ידענו בו שנתנסך ודאי, אע״פ שאסור בהנאה אינו אוסר תערובתו בהנאה, אלא נמכר כולו לנכרי חוץ מדמי אותו סתם יינן. וכן הלכה:"
+            ],
+            [
+                "<b>שזפתה נכרי.</b> אורחא למרמי בה חמרא פורתא, לעבורי קוטרא דזפתא:",
+                "<b>מנגבה.</b> במים ואפר:",
+                "<b>ושל עץ.</b> דבעיא זפת טובא ובלע חמרא טפי:",
+                "<b>רבי אומר ינגב.</b> כשל אבן. ואין הלכה כרבי:",
+                "<b>ושל חרס.</b> בין לרבי בין לרבנן. אע״פ שקלף הזפת אסור. דחרס בלא זפתא בלע ליה חמרא:"
+            ],
+            [
+                "<b>כלי תשמיש.</b> של סעודה. ודוקא כלי מתכת או כלי חרס המצופים באבר. וכלי זכוכית ככלי מתכות דמי:",
+                "<b>את שדרכו להטביל.</b> כלומר כלי הראוי ליטהר בטבילה ואינו צריך תיקון אחר, כגון שתשמישו ע״י צונן:",
+                "<b>יטביל.</b> במקוה הכשר לטבילת אשה, וטבילתו מתירתו:",
+                "<b>להגעיל.</b> כגון יורות וקדרות של מתכת שתשמישן על ידי רותחין:",
+                "<b>יגעיל.</b> ברותחין. שמכניסן לתוך יורה מלאה מים רותחין ומשהין אותן בתוכה מעט. וזה אחר שמשפשפן ומסיר החלודה שלהן. ואח״כ מטבילן במקוה הכשר לטבילת אשה והן מותרין:",
+                "<b>ללבן.</b> כלים שמשתמשים בהן על ידי האור ביבש בלי רוטב, כדמפרש ואזיל, כגון השפודים והאסכלאות:",
+                "<b>מלבנן באור.</b> עד שיהיו ניצוצות ניתזין מהן, ואח״כ מטבילן והן מותרין:",
+                "<b>שפה.</b> נועצה בקרקע קשה עשר פעמים, אם אין בה גומות, ואוכל בה צונן. או משחיזה באבן המשחזת שלה, ואוכל בה אפילו רותחין. ואם היו בה גומות, מלבנה. וכולן שנשתמש בהן עד שלא הרתיח, או עד שלא הלבין, ועד שלא הטביל, מותר:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Batra/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Batra/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..18f3c6ab83b89c240b195d9767eeab063999720b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Batra/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,717 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Bava Batra",
+    "versionSource": "http://sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה בבא בתרא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "השותפין שרצו לעשות מחיצה – we are speaking of a courtyard where there is no law of division in it, where there lacks by the way four cubits for each one of the partners. For this reason, it (i.e., the Mishnah) taught \" \"שרצו/that they wanted, which implies that especially, two of them want [to make a partition] but neither one of them is able to force his fellow, for if in a courtyard which has a law of division, each one of them is able to force his fellow to divide, but now, it comes to teach us that since they wanted to divide it, and each one of them had taken possession of the direction that is entitled for him according to what they had compromised, they build the wall in the middle, and this one gives from his portion one-half of the place the thickness of the wall and also this one.",
+                "גויל – stones which are not trimmed or fixed.",
+                "גזית – stones which are trimmed and planed with a saw.",
+                "כפיסין – a small brick/girder which is a one-half brick which is a handbreadth-and-a-half (i.e., one handbreadth equals 3.65 inches or 9.34 cm) and a brick is three handbreadths.",
+                "הכל כמנהג המדינה – \"הכל\"/everything includes a place where they have the practice to make a partition with the sprouts of vine and the branches of trees that they make according to the custom, as long as the partition is wide enough so that neither one of them cis able to see that of his fellow for visual damage is called damage, and the height of the wall and the partition is not less than four cubits.",
+                "זה נותן שלשה טפחים – that the wall of untrimmed stones requires an additional handbreadth more than the wall of hewn stones because of the tops of the stones that protrude outward which are not smooth.",
+                "ובכפסים זה נותן טפחי – that the thickness of the wall of the one-half/small/girder brick is a handbreadth greater than the width of a wall of full brings because he places a small brick/bond-timber on one side and a small brick/bond-timber on the other side, which are three handbreadths and a handbreadth in the middle in which they place there plaster to attach them, but the wall made from bricks, one places a full brick along the thickness of the wall which is three handbreadths and there is no need for plaster in the middle.",
+                "המקום והאבנים של שניהם – this tells us that even though the stones fell into the domain of one them, or alternatively, that one of them first removed them into his domain, you might have thought that it belongs to the other – for the claimant must produce the evidence. But this comes to tell us that this is not the case."
+            ],
+            [
+                "וכן בגנה – this is what he said, \"וכן בגנה\"/and likewise in the case of a garden, undefined, as a place where it was they had the custom to fence it in.",
+                "אבל בבקעה – undefined, it is like a place where they had the custom to not fence it in, and we don’t require it, other than if his fellow wanted to fence it in, he moves it back to his own part",
+                "ועושה לו חזית – a sign for recognition that the wall is his. And the sign is explained in the Gemara (Talmud Bava Batra 4b): he spreads the top of the wall a cubit with plaster to the side of his fellow, but not to his side lest his fellow all spread from his side. And he says that the wall belongs to both. But when he spreads to the side of his fellow, he doesn’t plaster on to his side. It is a sign that the wall is his, but if his fellow peels/scrapes It off, it is known as peeled.",
+                "ועושין חזית מכאן ומכאן – to announce that both of them made it."
+            ],
+            [
+                "אין מחייבין אותו – for it doesn’t benefit him at all, for his land is still open. But, if he (i.e., the other partner) fenced in the fourth side, for now, it absolutely benefits him, we require him to pay one-half the cost of the purchase at the cheapest rate. But not half of his outlay, for he says to him: For me it is enough for me with a partition of reeds, and I don’t need an outlay of a stone fence.”",
+                "מגלגלין עליו את הכל – one-half of his outlay according to what he fenced in. And there is the difference between the first Tanna/teacher and Rabbi Yosi. And the Halakha is according to Rabbi Yosi. And we don’t have to say if he himself is the one who fenced in the fourth side, for he revealed his intention that he is pleased with what his fellow fenced in that we make him bear the expenses for the fencing in of everything, and he pays his fellow half of his outlays."
+            ],
+            [
+                "כותל חצר – of partners.",
+                "עד ארבע אמות – for with this, it is sufficient for him for proof of damages.",
+                "בחזקת שנתן – when this one claims half the outlay, and the other one says, I have already given my portion, he is believed, until the claimant brings witnesses who claimed that he had not given. For this judgment is revealed to all that the obligation is upon him to assist him for he would not have built it on his own but rather, he would bring him to the Jewish court.",
+                "סמך לו כותל אחר – after he built the first [wall] a great deal higher than four cubits (i.e. a cubit = 22.08 inches or 56.1 cm.), and he did not want to assist him in raising it higher, he built another wall opposite this wall in order to put cover it with boughs and to place a roof from wall to wall, even though he did not as yet place upon it a roof, we make him bear the expenses for everything, for he has revealed his intention that it is pleasing to him for the raising of this one.",
+                "בחזקת שלא נתן – if the first person came and made a claim against him to judgment after he built his other wall placing it near the first wall. And he said to him (i.e., his partner): “Give your part for what I raised it.” But the other responded: “I gave my part.” But he is not believed other than with witnesses, for this judgment was not visible to all, and until the Jewish court made him liable, he would not have given."
+            ],
+            [
+                "כופין אותו – [we force] the member resident of the courtyard who doesn’t want to assist the members of the courtyard.",
+                "לבנות – [to build] for the courtyard a gate house to be a guard for the opening who sits there in the shade and to distance the members of the public domain from looking into the courtyard.",
+                "ודלת – for the gate of the courtyard.",
+                "לא כל החצרות ראויות לבית שער – a courtyard which is not close by to the public domain is not worthy of havng a gate house. But the Halakha is not according to Rabban Shimon ben Gamaliel for even if it is not close to the public domain, there are times when the masses pressure and enter [and come in].",
+                "לא כל העיירות ראויות לחומה – a city which is not close by to the border of enemies does not require a wall. But the Halakha is not in accordance with Rabban Shimon ben Gamaliel, for even if it is not close by the border of enemies, it needs a wall, for sometimes, it happens that invaders come.",
+                "ויהא כאנשי העיר – to bear with them the burden/yoke.",
+                "שנים עשר חדש – but now that they are unsteady, the general practice is thirty days."
+            ],
+            [
+                "אין חולקין את החצר – one of the partners cannot force his fellow to divide the courtyard until there are four cubits to each one of the partners, other than the openings, for every house in the courtyard requires [that there will be] in front of his door four cubits in order to unload the burden that is upon his donkey. And outside of those four cubits, one needs in the courtyard another four cubits to each one of the partners for his other uses. And then there will be in the courtyard the law of division.",
+                "רבי יהודה אומר ט' חצאי קבין – this person like his place, and that person like his place. But they don’t dispute that in the places of Rabbi Yehuda they would make grain – a field that has nine half-kabs, is like the field of nine kabs in the place of the Rabbis.",
+                "בית רובע – a place to seed in it a square kab. And the Jewish legal decision is that the law of division on lands that stand for plough and sewing, other than if there remains for each one of the partners enough land in order that there is the work of one day of ploughing or sewing, and similar things.",
+                "מורן וטרקלין – kinds of palaces.",
+                "כדי לזה וכדי לזה – as it is explained further on, and after they would divide it up and each one takes his part, there would be in the part of each of them a place worthy of being called a reception/dining room and a compartment of the house/peristyle, that would remain on part of it the name that was for all of it.",
+                "בזמן שין שניהם רוצים – one cannot force his fellow to divide it by force, but he can force hi regarding the manner of \"גוד או אגוד\"/either fix you a price for my share, or I shall do so (and buy your share (see Talmud Bava Batra 13a), meaning to say, purchase my portion or sell me your portion for what it is worth.",
+                "ובכתבי הקודש – Torah, Prophets and Writings.",
+                "לא יחלקו – and specifically when they are in one volume, but in many volumes, each book separately, if they want, they can divide it."
+            ]
+        ],
+        [
+            [
+                "לא יחפור. בור – round.",
+                "שיח – long or short",
+                "מערה – it is covered with an arched ceiling.",
+                "נברכת הכובסין – a square pit. And rain waters gather in it as it is made to launder clothing.",
+                "אלא אם כן הרחיק מכותלו – it is saying from the wall of his cistern. And the thickness of the wall of his cistern is not less than three handbreadths, it is found that from the cavity/space of his cistern to the cavity/space of his fellow’s cistern is six handbreadths. But it is prohibited for a person to rely upon one of the damages to the end of his boundary equally, other than if he distanced it the appropriate measurement, even though his fellow lacks a wall there, lest his fellow decide that he will build on the side of his boundary, and it is found that this causes damage.",
+                "וסד בסיד – the walls of his pit.",
+                "הגפת – the refuse of the olives after they were gathered together in the olive press.",
+                "הסלעים – stones where the light comes out from them, for all of these are hard for the fortification and weaken the wall, and we are not referring to the wall of the cistern now.",
+                "זרעים – they are hard for the wall for they undermine the grounds (through their roots – see Talmud Bava Batra 19b) and bring up crushed, loose earth.",
+                "ואת המחרישה – even though there are no seeds, as, for example, when they plow for trees, it is hard for the wall.",
+                "מי רגלים – they make loathsome the bricks which are of dry plaster. Therefore, someone who urinates close by the wall that is made of bricks needs to distance himself three handbreadths. But with a wall of stones, he distances himself a handbreadth, and of a hard stone such as granite, he does not have to distance himself at all.",
+                "הריחים – they are hard on the wall because they shake the ground with the force of its rolling.",
+                "מן השכב – from the lower millstone.",
+                "הרכב – this is the upper one that rides on this. But it is shorter by a handbreadth of the lower one.",
+                "שלשה מן הכליא – the base upon which they build from plaster/clay and stones that they place the oven upon it, and It is wide from the bottom and narrow from the top, and upper rim of the belly of the stove is where the stove sits. It is like the measurement of the oven and one must distance the base from the wall three handbreadths from its underbelly, which are four [handbreadths] from the its upper rim, because the vapor of the oven damages the wall."
+            ],
+            [
+                "גובה דא אמות – the space from the lip of the oven until the ceiling, in order that the fire not ignite the ceiling.",
+                "עד שיהא תחתיו מעזיבה – [plaster of] clay three handbreadths, so that the lower ceiling of the attic not burn, and above it a space of four cubits.",
+                "ובכירה – they place the pot on its cavity/space and they don’t make it in a large fire as they do for an oven.",
+                "ואם הזיק – after there were there all of these measurements, ",
+                "he pays for the damage that he caused, and nevertheless, they prevent him with all of these measurements lest he kindle their homes, and he doesn’t have what with to pay. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "ביין התירו – The smoke that goes up from the baker’s oven and from the dyer’s shop is not difficult for the wine, for the heat actually improves the wine that is in the Land of Israel. And in a place where it is known that the heat damages the wine, even under the wine storehouse, one should not not open a dyer’s shop or of a baker.",
+                "חנות שבחצר – one of the members of the courtyard that comes to open a store in the courtyard and the members of the courtyard prevent him.",
+                "לא מקול התינוקות – school children. And even though that the sound comes on account of others, they cannot protest, because of making the Torah great and glorious. But, if he is not teaching children Torah, but rather trades or accounting or תשבורת he can protest and say to him that he is not able to sleep because of the young children coming in and leaving."
+            ],
+            [
+                "מי שהיה כותלו סמוך לכותל חבירו – in the form of a גא\"ם/Gamma – an angle, and he comes to make a second wall opposite the wall of his fellow until he makes the three walls like the form of the [Hebrew letter] \"בי\"ת\"/Bet, his fellow will prevent him, until he distances it from opposite him four cubits, in order that the place between the two walls will be wide and many will be able to tread there. For the walking of feet on the ground nearest the wall strengthens the foundations of the wall and preserves them. And especially the wall of a garden or he wall of a courtyard that is in a new city where many have not [yet] tread, and the ground was not strengthened as much as needed through treading of the feet [of people]. But, in the wall of a courtyard that is in an old city is supported and there is no need to distance it. And similarly, if the wall of his fellow was not four cubits or more, he doesn’t have to distance it, for a wall that is less than four cubits does not need strengthening.",
+                "ובחלונות מלמעלן מלמטן ומכנגדן ד' אמות – he had a wall above his wall and his fellow built a wall opposite the window from below. If there remained from the top of the wall that he built up until the window less than four cubits in height, he forces him to lower the wall in order tha the not stand on the top of the wall and look out through the window.",
+                "מלמטן – the window was lower than the wall, he forces his fellow to raise the wall that he built opposite him at the height of four cubits from the window in order that he should not see him.",
+                "ומכנגד – he must distance the wall from the window four cubits in order that he will not obscure his light."
+            ],
+            [
+                "מרחיקין את הסולם – whomever has a dovecote of doves in his courtyard near to the wall that is between the two courtyards and his fellow comes to put up a ladder near the wall, he must distance the latter four cubits from the dovecote, in order that a marten will not jump, and it is small creature, into the dovecote and kill the doves.",
+                "",
+                "מזחילה – it is a large spout that is placed on the length of the wall, and the waters of the roof flow into it, and if his wall would go along the face of the courtyard of his fellow and with the spout on top of it, he would have to distance it from it if he comes to build a wall on its side four cubits in order that a ladder can stand upright to go up and to repair his spout, to clean it from dust and from rocks that fall in it and prevent the continuous flow of water.",
+                "",
+                "מרחיקים את השובך מן העיר – for the doves cause the loss of the seeds of the gardens.",
+                "אא\"כ יש לו חמשים אמה – so that the doves do not cause the loss in the field of his fellow.",
+                "בית ארבעה כורין – an area requiring a Kor of seed in every direction, and the Kor is thirty Se’ah, but the Halakha is not according to Rabbi Yehuda.",
+                "מלא שגר היונים – race of their flying at one time [for food].",
+                "ואם לקחו – [if he bought it] (a field with a dovecote already in it) in its natural condition with the ground, even if he lacks all around him other than an area of a quarter-Kab (104 1/6 square cubits).",
+                "הרי הוא בחזקתו – since he was the first to have legal presumption of possession."
+            ],
+            [
+                "ניפול – a pigeon.",
+                "הנמצא בתוך חמשים אמה – of the dovecote.",
+                "בין שני שובכות – within fifty of both of them."
+            ],
+            [
+                "מרחיקין את האילן מן העיר – because it is beauty to the city (see Talmud Bava Batra 24b) when there is a wide expanse before it.",
+                "חרוב ושקמה – their branches are numeous.",
+                "אילן סרק – (see Mishnah Kilayim, Chapter 6, Mishnah 5 for a detailed definition) – it is a disgrace to the city.",
+                "ונותן דמים – to the person who owns the city.",
+                "ספק – cuts it down and he doesn’t make payment, because there was a judgment as to whether this one came first (i.e., the city) or that one came first (i.e., the tree), he cuts it down. After he cut it down, we say to the owner of the tree: “Bring proof that the tree came first and take [the money].”"
+            ],
+            [
+                "גורן קבע – a threshing floor that has a large pile that they winnow it with a winnowing shovel is called a permanent threshing floor. But if the pile is not large, and he doesn’t have to winnow the chaff with a winnowing shovel, but rather, the wind blows it into a pile, and the chaff is driven off on its own, is called a threshing floor that is not permanent.",
+                "חמשים אמה – because the chaff that damages the members of the city when it is winnowed.",
+                "ומנירו – [newly ploughed field] of his fellow. A ניר/newly broken or ploughed field. This is a ploughing done during summertime in order that the roots of the thorns and grasses will die.",
+                "כדי שלא יזיק – What is the reason that this is said? What is the reason that we distance this from the crops of his fellow and from his newly broken/ploughed field fifty cubits? In order that the chaff not damage his plants and his newly broken/ploughed field, which is made of manure and ruins the newly broken field and dries out the plants/trees."
+            ],
+            [
+                "את הנבילות ואת הקברות – because of the bad smell.",
+                "הבורסקי – a place where they work the hides.",
+                "אלא למזרח העיר – for the east wind is not hard, other than if it comes for retribution. But when it comes in is normal manner, it is warm and blows gently, therefore, it does not bring the smell to the city.",
+                "חוץ מן מערבה – he can make it in any direction and distance it fifty cubits from the western wind, which doesn’t do anything because they pray to that direction where God’s presence is in the west. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "המשרה – a place where the steep the flax and cause loss to the vegetables that are near them.",
+                "הכרישין – leeks in the language of the Talmud, and they destroy the onions that are near them.",
+                "ואת החרדל מן הדבורים – which destroys the honey and makes it pungent and sharp.",
+                "רבי יוסי מתיר בחרדל – because he can say to him (i.e., his fellow): “Until you tell me: Distance your mustard plant from my bees; distance your bees from my mustard plant because they come and eat the buds of my mustard plants.” And the Halakha is according to Rabbi Yosi."
+            ],
+            [
+                "ובחרוב ובשקמה – their roots are numerous.",
+                "בין מלמעלה – because one of them is above in height of the slope of the mountain.",
+                "בין מן הצד – on level ground.",
+                "ונותן דמים – for since he planted with permission, that he doesn’t damage until a great time [passes], the Sages did not require him to cut it down without payment because of the wind/blast of an individual [tree].",
+                "רבי יוסי אומר – And the Halakha is according to Rabbi Yosi."
+            ],
+            [
+                "סמוך לשדה חבירו – whether it is a bright field lacking shade or it is a cultivated field in which trees grow.",
+                "אלא אם כן החיק ממנו ארבע אמות – in order for the word of the vineyard, for when he ploughs his trees, there should not be a need to bring his plough into that (i.e., the field) of his fellow. And these words refer to the Land of Israel, and places like it where their ploughs are long. But in Babylonia and in other countries where their ploughs are short, a distance of two cubits is sufficient, and especially with vines to [other] vines, and trees to trees, where two cubits are sufficient. But, one who comes to plant in an orchard near the vines, even in Babylonia, and places similar to it, one has to make a distance of four cubits.",
+                "מעמיק שלשה טפחים – the owner of the field whose fellow’s tree roots went out into his field, he cus them at a depth of three handbreadths and does not worry.",
+                "והעצים שלו – of the owner of the field, and this will be the place where he ploughs sixteen cubits or more from the tree of his fellow, but less than this, the wood belongs to the owner of the trees, for up to sixteen cubits, they absorb sap, more than this, they don’t suck the sap."
+            ],
+            [
+                "קוצץ – [he cuts] the branches until the height of the handle protruding over the plough (i.e., the ox-goad), to not prevent him from bringing his plough there (see Talmud Bava Batra 27b).",
+                "מרדע – which teaches the cattle [sense].",
+                "החרוב והשקמה – that their shade is great and difficult for the field.",
+                "כנגד המשקולת – cuts everything that hangs over into his field. משקולת/plummet is a threat that those who build walls suspend from it the weight of lead.",
+                "ואם בית השלחין היא – a land thirsting for water.",
+                "כל האילן כנגד המשקולת – even if it is not a carob or sycamore tree, he cuts as measured by the plummet, for the shade is bad for a field requiring irrigation.",
+                "אבא שאול אומר וכו' – he is referring to the first part [of the Mishnah], as the first Tanna/teacher stated, “he cuts them off as far as the ox-goad protrudes [over the plough] and even if it is a tree that bears no fruit, except for a carob [tree] and sycamore [tree] and Abba Shaul said to him: Any non-fruit bearing tree may be cut by measuring with the plummet. But the Halakha is not according to Abba Shaul."
+            ],
+            [
+                "אילן הנוטה לרה\"ר – cut the lowest branches in order that the camel and its rider can pass by.",
+                "גמל טעון פשתן – and there is no need to cut in order that the camel and its rider, for the rider bends and passes by underneath him.",
+                "מפני הטומאה – lest the branches form a roof/tent on an olive’s bulk from a dead person, and similar matters, and the person who passes there will become ritually defiled. But the Halakha is according to the first Tanna/teacher alone."
+            ]
+        ],
+        [
+            [
+                "חזקת הבתים – whomever has lost his document [of sale] and brought witnesses that he has taken possession for three years with all of those things that are written in our Mishnah, he is believed to state that they were purchased property in his hand and we don’t say to him, “bring the bill of sale that it it was sold to you for up to three years, people are careful with documents; more than three years, they (i.e., people) are not careful. And we say to the individual that is against him if you have [proof] that you didn’t sell it, you should have protested and state before two [witnesses]: “know that so-and-so consumed my land through theft” and the matter would reach his ears and he would be careful with his document, for your friend has a friend, and the friend of your friend has a friend, and if you don’t",
+                "שובכות – where they raise/grow doves there.",
+                "בית הבדים – that they press olives in them to produce oil.",
+                "בית השלחין – for since there is a spring in it that waters the field from it always and produces fruits frequently and anything that produces fruits frequently, its presumption of claim based upon undisturbed possession [during a legally fixed period] is three years from day to day.",
+                "והעבדים – and even though that we hold that animals living in folds (i.e., moving livestock, which they leave in the daytime) is no evidence of ownership (as they may have come over by accident – see Talmud Bava Batra 36a), meaning to say that sheep from the language \"גדרות צאן\"/fenced in sheep, have no presumption of ownership (as they may have come over by accident), and the same law applies to all living creatures; that is, a presumption immediately that they lack this if it was known that the sheep and/or the slaves belonged to someone else, and entered the house of the other person. But this one claims that they entered into his house that they were purchased in his hand: “Behold I am known to hold them in possession. This is not a presumption of ownership because it is their manner to go from house to house. But if he held/took possession of a slave for three years, that is claim based upon an undisturbed possession and there is no need [to produce] a bill of sale.",
+                "שדה הבעל – it is supplied from rain water and doesn’t produce fruits other than once a year.",
+                "חזקתה שלש שנים – and it doesn’t have to be from day to day.",
+                "רבי ישמעאל אומר שלשה חדשים – there is grain that grows in three months such as barley and oats and lentils and it is found that one eats three grains in eight months.",
+                "רבי עקיבא אומר – there is something that grows in thirty days such as corn at the earliest stage/low growth and vegetables. Therefore, if one ate it for fourteen months that is considered a presumption of ownership. But Rabbi Yishmael holds that the eating of corn at the earliest stage and vegetables are not considered presumption of ownership.",
+                "במה דברים אמורים – that one needs eighteen months for a field sufficiently watered by rain and requiring no artificial irrigation.",
+                "בשדה לבן – [a bright, vegetable or grain field that lacks shade] where all of its fruits are collected at one time, therefore, it requires three [complete] years.",
+                "אבל בשדה האילן – that whose fruits are collected at periods – grapes at one period and olives at another period and figs at another period.",
+                "כנס את תבואתו – wine of grapes.",
+                "כנס את זיתיו וכנס את קיצו – he harvested figs and dried them, and brought them into his house, that is a presumption of ownership, as if it is three years, but the Halakha is not according to either Rabbi Akiva nor Rabbi Yishmael."
+            ],
+            [
+                "שלש ארצות לחזקה – three [distinctive] lands in the Land of Israel are divided each from the other concerning the matter of presumption of claim of ownership. For if he had taken possession in one of these [distinctive] lands, and the owner of the land is in the other, his presumption of ownership is not a presumption, because the caravans are not ae not found from one to the other, and even though it is not an emergency or [time of] war, it is similar to an emergency. But if the owner of the land would renounce, there would not be someone to inform the other who has taken possession. Therefore, it was appropriate to the one taking possession to be careful with his document, and since he was not careful, he would lose.",
+                "עד שיהא עמו במדינה – that both of them would be in Judea, or both of them beyond the Jordan River and even though this one was in one city and that one was in another city, because there were caravans found, he could protest, and since he did not protest, he lost out.",
+                "אמר ר' יהודה וכו' – for Rabbi Yehuda holds that the reason for presumption of ownership is not because until three years because people are careful with their documents, [but] more [than this], they are not careful, but the reason for his presumption of ownership is because people will not leave [someone, a usurper] consuming his own land even for one hour and remain silent. But this one that distanced himself for three years in order that if he was in Spain, etc. But if he was with him in the city, immediately, there would be presumption of ownership and in these three [distinct] lands [of the Land of Israel] where caravans are not found, during the three years, however, he would have presumption of ownership. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "כל חזקה שאין עמה טענה – that he will make the claim why does the person who possesses that which belongs to his fellow is not valid possession.",
+                "והבא מחמת ירושה – that he held possession of it for three years through the strength of the inheritance of his father, for it was his father’s on the day of his death.",
+                "אין צריך טענה – to prove how it came to his father’s hand. However, proof is required when the saw his father live it in one day.",
+                "האומנים – when they repair utensils –",
+                "They don’t have a claim of possession – If they were in possession of utensils of others, they are not able to claim that there were purchased in his hand and even if they are utensils that are not normally lent or rented out. And these words [refer] to when the utensil is found before us in the hand of the artisan. But if the utensil is not found before us in the hand of the artisan, but rather, that someone comes from the marketplace and claimed to the artisan: “I have a utensil with you that I gave you to repair. Return it to me.” And the artisan claimed: “It is true that it (i.e., the utensil) is with me, but you sold it to me,” the artisan is believed through an oath with מיגו/a legal rule according to which the deponent’s statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case (see Talmud Bava Batra 31a). For if he wanted, he could have said “that nothing had ever taken place [between us]” or “I returned it to you.” And similarly, the artisan made the claim that is what you fixed a price with a charge for the repair.” But the other can say, “I did not make that arrangement other than for less.” If the utensil is found before us in the hand of the artisan, the owner of the utensil is believed. But if the utensil is not found before us in the hand of the artisan, the artisan is believed with an oath, and even if he transferred it to him with witnesses with the מיגו (see above) that if he had wanted, he could have said, “I had returned it to you.”",
+                "והשותפים – they have property held jointly and one of them consumed all the produce for three years, it is not considered a presumption of possession. And these words are when the land does not have the law of division. But if the property has the law of division, and one of them consumed for three years, that is considered possession.",
+                "והאריסים – he goes down into the land for one half, for one-third or for one-fourth, and consumed all the produce for three years, it is not considered presumption of possession. And especially with regard to hereditary land-tenants for he is like an אפוטרופוס/a guardian for the son but the tenant farmer who was brought down by the owner of the land himself and he consumed all the produce for three years, he does have presumption of possession.",
+                "ואין לאיש חזקה בנכסי אשתו – and even if he wrote to her while she was still his betrothed an unequivocal judgment: “I have nothing with regard to your property, nor the fruits of it, for now, he does not consume its produce from the law, and afterwards brought a proof that he ate produce for three years, that is not considered presumption of possession, for it was the manner of the wife to allow her husband that he can consume the fruits of her property, whether by law or not by law.",
+                "ואין לאשה חזקה בנכסי בעלה – and even if he designated for her land for her food and she consumed produce from another land belonging to her husband for thee years, even so, this is not a presumption of possession, for it is manner of a man to allow his wife that she may consume from his property, even with something that she does not have authority.",
+                "ולא לאב בנכסי הבן [ולא לבן וכו'] – Because they are like guardians one for the other.",
+                "במה דברים אמורים – that they are not a presumption of possession.",
+                "במחזיק – when he is possessing something where there is a protest/evidence of illegitimacy or disqualification (see Talmud Bava Batra 31b), for his fellow makes the claim that what is in your hand was stolen.",
+                "אבל הנותן מתנה – in our presence and stated to the recipient: “this gift is for you, take possession and acquire it.” All of these [things] that are stated above in our Mishnah lack presumption of possession, when they took possession like others who received a gift and acquired it, that the giver cannot retract. But the woman who gave or had sold to her husband her usufruct (i.e., that which belongs to the wife’s estate that the husband can use without responsibility for loss or deterioration), and when he took possession of it, the husband acquired it, and she cannot say: “I gave pleasure/gratification to my husband,” and specifically for mort-main (i.e., the wife’s estate is held by her husband, which, the case of her death or divorce, he must restore in specie, being responsible for all his landed property for loss or deterioration), or property that her husband designated for her in the Jewish marriage contract, we say that her sale is not a sale, and her gift [to someone] is not a gift, because she can claim: ‘I did it give my husband pleasure,” because her husband has an attachment to them. But her usufruct, which her husband, in principle, has no attachment to them, she cannot say: “I gave pleasure/gratification to my husband. But similarly, the man who sold to his wife from his property, if the monies that the wife purchased them are not that property, they are not hidden/preserved with her. The sale goes is established, and those properties belong to the woman and the husband can eat the produce, and if those monies were hidden with her, the sale is void, for he can say, “[it was done] to reveal monies that were hidden/preserved with her. I stated that I am selling to her.”",
+                "והאחין שחלקו – and each one held possession of his portion and they cannot retract.",
+                "והמחזיק בנכסי הגר – [the convert] who died and he no inheritors. And whomever comes first to take possession of his properties, takes possession.",
+                "נעל – that he made a door.",
+                "וגדר –[or] he made a wall.",
+                "ופרץ – or made a breach in it."
+            ],
+            [
+                "משלשין ביניהם – each band pays one-third, for they are three bands for the three years (i.e., two plotting/scheming witnesses for each year).",
+                "שלשה אחים – for each year, one brother, and another person with the brother, and that other person testifies with all of them and there three [distinct] testimonies, for what this one testifies, the other did not testify, and therefore, their testimony is valid.",
+                "",
+                "והן עדות אחת – regarding the conviction of false witnesses, if they were found to be refuted, they divide up the cost between them, and they are not made false witnesses until all of them are proved to be false witnesses."
+            ],
+            [
+                "שיש להם חזקה – if he had taken possession of his fellow land for this purpose for three years, it is considered possession.",
+                "היה מעמיד במהתו בחצר – this Tanna/teacher is speaking of a jointly owned courtyard, where they are not strict with each other concerning keeping cattle [in the courtyard] and other similar things. And because of this, it is not considered a presumption of possession even though he had possessed that thing for three years.",
+                "אבל אם עשה מחיצה וכו' – for in such a manner, he is definitely strict. If he had been silent about this for three years and didn’t protest, it is considered possession. But Rabbi Moshe ben Maimonuni commented that a joint owner who is strict about making a partition and no one protested immediately is considered possession. But even though he made a partition, as a mere individual and no one protested, it is not considered possession until after three years."
+            ],
+            [
+                "מרזב – a small spout, that they place it at the end of the large spout that goes all around the perimeter of the roof.",
+                "אין לו חזקה ויש למקומו חזקה – if there was a there a spout and the owner of the courtyard came to uproot it completely, so that the water of he roof would not spill into his courtyard, he is not able to do so, for he already has possession for this that the root waters spill via that spout, but if he comes to reverse it, that it was placed in the southern direction and he comes to place it in the northern direction, the owner of the movable tube attached to the roof gutters cannot delay it, for it is not something that causes him loss, and he lacks possession, for it will always stand in that direction.",
+                "מרזב – the place where the drop of rain water flows from it. [The word] מר /bitter is a טפה/droop, like (Isaiah 40:15): “The nations are but a drop in a bucket.”",
+                "מזחילה – a large spout that supports all the length of the roof. This is a something fixed, therefore it has presumed possession.",
+                "סולם [המצרי] – small and is not fixed, and no one is strict about it if one puts it into the courtyard of his fellow in order to ascend on it to his roof or to the dovecote. Therefore, it does not have presumption of possession.",
+                "חלון המצרי – a small window where the head of person cannot enter it, ",
+                "he has no presumption of possession, but if the owner of the courtyard wanted to build opposite the widow and to close it up, the owner of the window cannot say: “I have already taken possession of it and you cannot close it up.” And he said to him this: “You were not appeased other than that I didn’t have any damages in it, and even so, if he had wanted from the outset, when he opened it up, he could have delayed it that he would not open it. And even if it was higher than four cubits, for he could have said to him, lest you place a small bench near the window so that you can look at me, and after he placed it [also] he opened it, he has no presumption of possession.",
+                "ולצורית יש לו חזקה – a window where the head of a person can enter into it, and even where it is higher than four cubits, or a window that is made of for its light, and even if it is very small, or a window which is lower than four cubits, each one of these three windows, if he left it and opened it, he has possession, but furthermore, he is not able to build opposite it and close it up, for there is possession for damages except for fumigating and dust and the bathroom, meaning to say, bad smell, for these three [things] do not have presumption of possession, even if he held them several years. But damage is a proof that he has possession, and he doesn’t need possession for damages for three years but when damage occurs, in order that he can say to the one who suffered damage: “you already knew of this damage and didn’t protest, this is possession.",
+                "מלבן – a building from outside like a kind of lintel from above or a lower door-sill from below.",
+                "זיז – wood or stone that projects out from its wall to the airspace of his fellow’s courtyard. If it has a handbreadth or more, he has possession and the owner of the courtyard opposite to him cannot build to close the projection [serving as a shed over the entrance], after he has taken possession of it.",
+                "ויכול למחות בו – when the owner of the wall comes to remove the projection which has a handbreadth or more, the owner of the courtyard can protest it that he should not remove it.",
+                "פחות מטפח – this is not a matter of being fixed. Therefore, he does not have possession, and he can build opposite him and close it up, and when the owner of the wall comes to remove it ab initio, the owner of the courtyard cannot prevent it."
+            ],
+            [
+                "לחצר השותפים – into a courtyard which has joint ownership of it, and all the more so, to the courtyard of his fellow because of the damage of sightlines.",
+                "לקח בית מחצר אחרת – that is next to his this courtyard which has joint ownership, he should not open for himself a door to that courtyard, for there is a great deal of foot traffic from those who dwell in that house.",
+                "בונה חדר לפנים מביתו – which does not add anything, but divides his home into t, for without this, he could fill his house with inhabitants/tenants if he wanted.",
+                "פתח כנגד פתח – as it states in the Biblical verse (Numbers 24:2): “As Balaam looked up and saw Israel encamped tribe by tribe.” What did he saw? He saw that their openings [of the tents] were not directed one opposite the other (allowing people to see inside each other’s tent).",
+                "קטן לא יעשנו גדול – for he said to him: “with a small opening, I can be private (i.e., protect myself) from your gaze; with a large opening, I cannot be private (i.e., protect myself) from your gaze (see Talmud Bava Batra 24aa and 60a).",
+                "אחד לא יעשנו שנים – for he said to him; with one opening I can be private (i.e., protect myself); with two, I cannot be private (i.e., protect myself).",
+                "אבל פותח הוא לרשות הרבים – for he said to him, that finally, you are able to be private from the members of the public domain."
+            ],
+            [
+                "אין עושין חלל תחת רשות הרבים – even if he accepted upon himself every blast/wind that comes from the consequences of this, for people do not want to cause damage and to go to court to judge on the matters of their money.",
+                "רבי אליעזר מתיר – as long as they cover it with force in order that a wagon carrying stones will travel upon it, and we should not worry lest sometimes the covering will be ruined. But the Halakha is not according to Rabbi Eliezer.",
+                "זיזין – small floor beams.",
+                "גזוזטראות – large beams lest the members of the public domain stumble against them.",
+                "כונס לתוך שלו – brings into his land like the measure of the removal of the small floor beams and take them out.",
+                "הרי זו בחזקתה – we load them for the purchaser and we state that the person who sold it to him and brought them into his own [home]."
+            ]
+        ],
+        [
+            [
+                "המוכר את הבית. היציע – like a kind of room that they make around the walls of the house from the outside, like what was in the Temple, as it is written (I Kings 6:6): “The lowest story was [five cubits wide],” and there are those who make it in the thickness of the wall. But even though that it is open to the house and its usage is within, even so, it is not sold. And it is four cubits, but if it is not four cubits, it is not considered [separate] and it is sold with the house.",
+                "ולא את החדר שלפנים – from the house, and even though it is open to the house and it is tread upon.",
+                "בזמן שיש לו מעקה גבוה עשרה – it is considered by itself and not nullified in regard to the house.",
+                "רבי יהודה אומר וכו' – The Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "בור – a pit in the ground.",
+                "דות – a building of stones on top of the ground made like a pit.",
+                "אף על פי שכתב לו עומקא ורומא – He did not purchase a cistern/pit or a subterranean masoned storeroom since their usages are separate from the house, and they are not made other than to draw out water, until he writes: “from the lower portion/bottom of the depths until the heights of the sky.”",
+                "וצריך – the seller ",
+                "to purchase for him a path/right-of-way, from the purchaser to walk to the pit and the building of stones of top of the ground made like a pit, because the seller sells with good will, and doesn’t leave anything to himself.",
+                "וחכמים אומרים אינו צריך – for they hold that he sells ill-will/selfishness/envy and when he sold the house, he retained for himself a path that he can walk to the pit/cistern and the subterranean masoned storeroom.",
+                "בזמן שאמר חוץ מאלו – except for a pit and a subterranean masoned storeroom, for it is a condition that that it is not for any need for he comes to add a pathway.",
+                "מכרן לאחר – he sold the pit and the subterranean masoned stoneroom to another, and left the house to himself.",
+                "רבי עקיבא אומר אין הלוקח צריך ליקח ממנו דרך – Because the seller sells with good will, and when he sold him the pit and the subterranean masoned storeroom, he also sold him a right-of-way/path. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "המוכר את הבית – undefined.",
+                "מכר את הדלת – because all of the fixed implements of the house are included in the house.",
+                "אבל לא את המפתח – because it is something movable.",
+                "המכתשת – that is fixed in the ground.",
+                "האיצטרובל – a circle of wood that they place the millstone on it and it is fixed.",
+                "הקלת – the hopper/grain-receiver (on top of the millstone) that they make around the millstone to receive the ground flour that it will not fall to the ground and it is movable.",
+                "ולא את התנור ולא את הכירים – for they are movables. And there are books which have the textual reading:\"מכר תנור, מכר כירים\"/if he sold the oven, he sold the double-stove also and it is speaking of something permanent and attached to the ground.",
+                "הרי כולם מכורים – all of these are implements of the house, but the rest of kinds of utensils are not sold, even if he (i.e., the seller) stated: “and everything that is inside it” – he did not include other than implements unique to the house like a key and a hopper/grain-receiver and things like that."
+            ],
+            [
+                "מכר את הבתים – that are open to the courtyard.",
+                "ובורות שיחין ומערות – that are within the houses and even though the person selling a house did not sell the cistern, the trench and the cave/vault, but regarding the courtyard, however, they cease to exist.",
+                "בין כך ובין כך – even if he said, “everything that is within it,” he did not sell the bathhouse, etc. because they are not part of the courtyard.",
+                "רבי אליעזר אומר וכו' – But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "מכר את הים – the stone that they place the olives into at the time of their grinding.",
+                "ממל – The upper millstone where they crush the olives.",
+                "הבתולות – cedar beams/poles supporting the traverse press beam (see Talmud Bava Batra 67b)of the olive press.",
+                "עבירין – heavy planed boards that they place on the אמתחות – which they place on the pounded olives in order to pickle them.",
+                "הגלגל – when the stone revolves and puts heavy weight on the pounded olives to remove their oils."
+            ],
+            [
+                "הנסרים – boards that we place clothing on them.",
+                "הספסלים – that we sit upon them. But there are those who have the reading \"ספלים\"/bowls or basins – that one puts water in them to wash.",
+                "וילאות – curtain opposite the opening. Another interpretation: wrapping cloth that one uses to dry off. And there are those who say that it is a petticoat/breach-cloth in which we cover with the genitals when sitting in the bathhouse.",
+                "מגורות של מים – pools that pour water into the bathhouse.",
+                "אוצרות של עצים – that warm up the bathhouse."
+            ],
+            [
+                "מכר בתים – and all the more so, courtyards which are the essence of the city.",
+                "בית השלחין – gardens and orchards that belong to the city.",
+                "אבל לא המטלטלין – utensils that are used such as a key, a woman’s work basket and similar kinds of things, and all the more so, that he did not sell wheat and barley.",
+                "הרי כולן מכורים – even slaves and animals that are movables that are unsteady. And, all the more so, wheat and barley that are movables that are not unsteady.",
+                "הסנטר – the slave appointed to guard the city. But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "האבנים שהם לצורכה – to make a fence.",
+                "ואת הקנים – that we tie up the vines with them.",
+                "ואת מחיצת הקנים – many canes grow on one stem/stalk when it is less than a piece of ground of the capacity of a one-fourth of a Kab of seed, therefore it is neutralized concerning the field.",
+                "שומרה – a guard booth that is attached to the ground with plaster.",
+                "ואת החרוב – in its youth when they are not yet engrafted and when they cause damage when they grow strong and it is engrafted, and it has name of its own, and is not neutralized concerning the field.",
+                "ואת בתולת השקמה – in its youth before they cut its branches or when it causes damage, we cut the ranches that have grown a great deal in their place, and it is called the trunk of the sycamore tree."
+            ],
+            [
+                "לא מכר את מחיצת הקנים [וכו'] – for all of these are considered as a field [on its own].",
+                "לא מכר את בור – even though he sold him the field, these are not sold.",
+                "צריך המוכר ליקח לו דרך מן הלוקח – to go to the cistern and to the wine-press, for he sells with good-will as I have explained above (see Tractate Bava Batra, Chapter 4, Mishnah 2).",
+                "נתן את כולם – and even to one who stated that he sells with ill-will, he sells it, and the purchaser must buy a right of way [when] he sold him one of these kind, and leaves the field to himself. Especially when he sells as we state here, because the purchaser can make conditions and explanations, for since he didn’t make a condition, he doesn’t lose out. But regarding a person who gives, when he receives the gift, he is embarrassed to state to the giver – “explain to me what you are giving me.” We don’t say that when he doesn’t explain, he is the one who loses, but we say is that he gave it to him with good will, and the recipient of the gift does not have to buy a right of way, and similarly, all of these things that we have stated above, he didn’t sell because they are not included in the field and even those things that are not included – everything that is within it, such as a carob or a fully grown sycamore tree and the cistern and the wine-press. If he gave [the field as a gift], he gave him everything, because with good well is too much of what he gives.",
+                "זכו בשדה זכו בכולן – even a cistern and a wine-press and a dovecote that are in the field, because each one merits with its own and it is removed from his fellow completely.",
+                "החזיק בכולם – And even though that a carob [tree] and a sycamore [tree] are not neglected regarding the field, they are like two fields, and there is pathway between them and if he gained possession of one of them, he bought its neighbor.",
+                "הקדיש כולם – when he dedicates it [to the Temple], he dedicates it with good will.",
+                "לא הקדיש אלא חרוב – from all of these that are mentioned in our Mishnah, regarding a sale, he did not sell, regarding devoting to the Temple, he did not devote, for the knowledge of the one who dedicates is like the knowledge of the sell, except for the grafted carob tree and the fully grown sycamore tree, and even though that the sale was not a sale, with a dedication it is sanctified, and the reason is that since from a dedicated field, it absorbs."
+            ]
+        ],
+        [
+            [
+                "המוכר את הספינה – undefined.",
+                "מכר את התורן – (see Talmud Bava Batra 73a) a tall [piece of] wood upon which they suspend the banner/flag. And the banner is a kind of curtain that they suspend on the mast towards the wind.",
+                "עוגין – iron that they tie with rope and throw it into the depths of the water to detain and to anchor the ship.",
+                "מנהיגים – These are oars that through them they lead the ship to the place that they desire.",
+                "מרצופין – large sacks that they place goods into.",
+                "אנתיקי – [the funds and stores connected with the business – see Talmud Bava Batra 77b] the practical things that are within the ship, and all of these are considered here that are in the sale, he did not sell if he gave or dedicated the ship [to the Temple]. These are not included in the gift and the dedication to the Temple, and are not similar to a cistern or a subterranean masoned storeroom or a winepress [mentioned] in the chapter above (Chapter 4, Mishnah 2), for all of them are in land and are made void regarding a field regarding sanctification [to the Temple] and gifting. But these are not made void at all.",
+                "פרדות – [mules], animals that pull the wagon, but they are not attached to it (i.e., the wagon) at the time of the sale. But there are those who explain פרדות as wood that is separate from the wagon that on pulls the wagon with them, but they are not attached to the it at the time of the sale.",
+                "צמד – it is the yoke that they attach and tie [the] bulls together with.",
+                "אין הדמים ראיה – for that which he said that one-sixth [overcharge] he purchased [the object], and he (i.e., the seller) returns the overcharge; more than one-sixth, the purchase is void; these words are incidental that the mind errs as the purchaser thinks that it is worth such. And this is an errant purchase, but in order that the mind doesn’t error, such as the example that he purchased a yoke that was worth a Zuz for two hundred, we say that it was given to him as a gift, and there is no voiding of the transaction here. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "לא מכר אל כליו – the utensils that are made for riding such as the saddle and pack-saddle, no one would argue that he purchased it, even if they were not upon it (i.e., the animal) at the time of the sale. What they do dispute about are the utensils of burden, such as the sack and the bag with two pouches (see Talmud Bava Batra 78a). The first Tanna/teacher [of the Mishnah] holds that he did not sell the utensils of burden that are upon it (i.e., the animal). But Nahum HaMadi holds that he sold the utensils of burden that are upon it. But the Halakha is according to the first Tanna/teacher, and he did not acquire the utensils of burden, and even if they were upon it (i.e., the animal) at the time of the sale.",
+                "חמורך זה – implying as it is with its utensils.",
+                "חמורך [הוא] – it is like he is asking him: “Is this your donkey? Sell it to me.” It is like he is selling a donkey, undefined, and the utensils are not sold, even if they are upon it at the time of the sale. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המוכר את החמור מכר את הסייח – the offspring of the donkey and in the Gemara (Talmud Bava Batra 78b) it establishes that he (i.e., the seller) said to him (i.e., the purchaser): This nursing donkey I am selling [to you],” for the milk of the she-ass, of what benefit Is it? But absolutely, she and her offspring are spoken of to him. And the concluding part [of our Mishnah] where he stated: “I am selling to you a nursing cow.” He did not acquire her offspring, for a cow exists for its milk, and he mentioned to him: “a cow for its milk.”",
+                "מכר אשפה – a tall place of three handbreadths or more, or three [handbreadths] deep or more, for it is normal to place there the manure of his cattle.",
+                "מכר בור מכר מימיו – Our Mishnah is the opinion of a single authority, but the Rabbis dispute it and state that if one sold a cistern, one did not sell its water, and the Halakha is according to the Sages.",
+                "הלוקח פירות שובך – what the doves gave birth to all year.",
+                "מפריח – the purchaser [must let the first brood fly away].",
+                "בריכה ראשונה – and leave it for the seller and every two offspring are called a בריכה/brood and he leaves them with its mother in order to be in the company of their mother so that they don’t fly away.",
+                "פירות כוורת – bees that are born from this beehive this year. The purchaser takes three swarms, three groups from the bees born that first go out from the beehive and brings them into his own beehive. The first ones are important/valuable, whereas the last of the last is the worst. From there, he (i.e., the owner) makes the bees impotent, meaning to say, he takes one, and leaves one for the seller in order that they can grow and become attached with the parents so that the beehive will be refreshed and similarly forever.",
+                "חלות דבש – the honey with the wax together are combined to make honeycombs.",
+                "מניח שתי חלות – that the bees are supported from them all the rainy days.",
+                "גרופיות – boughs, and they grow once again."
+            ],
+            [
+                "הקונה שני אילנות – undefined, he did not purchase the land surrounding it at all.",
+                "הגדילו – the boughs became wider.",
+                "לא ישפה – the owner of the land should not cut them, even though their shade is destroying his land, for since the owner of the trees has no land, the owner of the land mortgaged to him (i.e., the owner of the trees) for all their needs all the while that they are existing.",
+                "גזע – whatever is above the ground and sees the face of the sun.",
+                "שרשין – whatever is below the ground [level].",
+                "שלו – of the owner of the tree, and he should leave it there and let it grow, for we suspect lest the ground rise until it covers the tree coming out of the stump, part of which is in the ground, and they will see something like three trees and the purchase will say: “You sold me three trees and I have land” but he should cut it and burn it.",
+                "ואם מתו – the tree dried up.",
+                "אין לו קרקע – where he is able to plant another [tree] in its place.",
+                "קנה קרקע – for they are considered to be an orchard and he bought the land that is between one tree and another tree. But under them and outside of them is the fulness of fig collector and his basket, in order that he can stand, he can harvest his fruits with his basket. And these words [apply] when there is between one tree and another tree no less than four cubits, but no more than sixteen cubits. Then, he purchased the land between each tree and what is under them. And outside of it, as we have stated, but if there is less than four cubits between each tree, or more than sixteen cubits, he did not purchase the land."
+            ],
+            [
+                "לא מכר את הרגלים – In the Tosefta (Tosefta Bava Metzia, Chapter 4, Halakha 8; Lieberman edition and Tosefta Kifshuta, Tractate Bava Batra, page 376, note 29), it is taught: What are we speaking about? In a place where they did not have the practice, but in a place where they did have the practice, everything is according to the customs of the country.",
+                "מכר את הקנה – the lungs, and it is called by this name because of its windpipe."
+            ],
+            [
+                "ד' מידות – laws divided one from the other.",
+                "מכר לו חטים יפות – he made a stipulation with him that he should give him nice wheat and they were found to be bad. It is like overreaching/אונאה ; therefore, he (i.e., the buyer) can retract – whomever feels imposed upon/one’s self overreached alone, which is the purchaser, but the seller is not able to retract, and even if the wheat increased greatly in value.",
+                "אין אחד מהן יכול לחזור בו – even if they increased in value or became cheaper, for the purchaser is not able to say: “I intended for the beautiful ones, and this one who might say they are bad, because the purchaser tells him: “what is bad is bad.” And similarly, the opposite, that the seller is not able to state that I intended for the bad ones. And this one that I might say are good, it is the manner of the seller to state the bad ones become good ones.",
+                "שחמתית – reddish (Genesis 30:35): “and all the dark-colored [sheep], which we translate in Aramaic as שחום/dark, black (or brown).",
+                "ונמצאת לבנה – there are those for whom it is pleasant with this, and there are those for whom it is pleasant with that. But in this manner, it is an errant transaction for both of them, and both of them can retract, for if it was supposed to “nice ones,” and it turned out to be “bad ones,’ everyone enjoys “good ones.”",
+                "יין ונמצא חומץ – there are those who are pleased with wine, and there are those who are pleased with vinegar."
+            ],
+            [
+                "משך – from the public domain in a recess adjoining an open place to which merchants retire to transact business/market-stand under a colonnade or in a courtyard of both of them, he has acquired it. But taking possession by drawing towards one’s self the object to be acquired in the public domain has no effect.",
+                "אע\"פ שלא מדד – and such as he case where he fixed a price from the outset for such and then he gives him the measurement, but if he did not fix the price [even though] he measured and drew it towards himself, he did not acquire it, because he did not rely upon the fact that the seller is able to raise the price as he wants and the buyer says: “I won’t purchase it other than at a cheap price.”",
+                "מדד – the seller to the purchaser in the public domain, even in the utensils of the purchaser, he did not acquire it, for the utensils of a person do not purchase things for him in the public domain, but if the purchaser himself measured it, even in the public domain, he acquired it through lifting it up.",
+                "אם היה פקח – the purchaser.",
+                "שוכר את מקומו – if he is in the domain of the owners, and hs place acquires for him. And we are speaking about large burdens where it was not the manner to lift it up, therefore, he acquires it through pulling it.",
+                "עד שיטלטלנו – that is through lifting, and it (i.e, the Mishnah) took the way of things – that the way of lifting to carry from one place to another place.",
+                "אם היה מחובר לקרקע – In the Gemara (Tractate Bava Batra 87a and see Rashi’s explanation and the reference to Tractate Bava Batra 54a) it is established it as in the case where the seller says to the purchaser: “go and take possession of a small piece of the land and you will acquire everything that is upon it,” for since he had been hired to do work on his (i.e., the owner’s) land, and worked on it a little bit, his being hired acquired it for him, and he acquired also that thing which he had wanted to acquire for himself with his being hired. Therefore, if he tore out a little bit, he acquired/bought it."
+            ],
+            [
+                "עד של נתמלאה המדה – it (i.e., the Mishnah) is speaking about the measure [of a middleman] that is not either of theirs, and the lender lent to both of them, it is borrowed by the seller; therefore, before the measure was filled up, the utensil is lent to the seller, and the burying did not acquire it. Once the measure was filled up, the utensil is lent to the buyer; the buyer has acquired it, for he has acquired it. And we are speaking of a market-stand underneath a colonnade or in the domain of the purchaser.",
+                "היה סרסור ביניהם ונשברה החבית – the utensil was his (i.e., the agent’s/middleman’s).",
+                "נשברה לסרסור – and we don’t say that he is the agent of the purchaser and it was broken by the purchaser.",
+                "וחייב להטיף לו ג' טפין – the seller to the purchaser from the what cleaved to the walls of the measure after he had emptied out the wine or the oil.",
+                "הרכינה ומיצת – he turned it the measure over on its side after he emptied the oil or the wine and let it drip three drops and what was drained of the measure was gathered at the rim of the utensil to one place, and they belong to the seller, for the purchaser had despaired of it.",
+                "",
+                "והחנוני אינו חייב להטיף ג' טפין – because he is preoccupied that he is selling every hour.",
+                "ר' יהודה אומר – they did not say that the storekeeper is exempt from letting three drops drip out, but rather, it was the Eve of the Sabbath near dusk. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "השולח בנו – minor [child] with the storekeeper and in his hand was a Duponium/a Roman coin equal to two Asses which are two Issarim to bring to him an Issar of oil. And he will give him another Issar. And this is what he did. But the young child broke the flask and the oil spilled and he lost the Issar that the storekeeper gave him. The storekeeper is liable for oil, and for the flask and for the Issar, for the father did not send his minor-age child to the storekeeper other than to inform him that he needs oil, not that he should send the oil through his (i.e., the child’s) hand. And in the Gemara (Tractate Bava Batra 87b-88a), it raises the question: why is the storekeeper liable for the flask? It is a loss with consent. For he himself (i.e., the father) sent it in the hand of his son, and [the Gemara] answers for example that the storekeeper took it to measure oil for others. Therefore, he became a thief concerning it. And it exists in his domain until he returns it to the mater. And even though he returned it to the young child, he is not exempt from it.",
+                "רבי יהודה פוטר שעל מנת כן שלחו – for just as the storekeeper sent it in the hand of his son",
+                "שהוא פטןר – from the cost of the flask, but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "הסיטון – a business man that purchases a lot together, and then goes back and sells to storekeepers bit by bit (i.e., wholesale provision dealer).",
+                "מקנח מדיותיו – for the wine and/or the oil hat became congealed in them and the measurement is lessened.",
+                "ובעל הבית – that doesn’t sell frequently like a wholesale provision dealer, cleanses them once a year.",
+                "פעמים בשבת – the storekeeper is not liable to drip three drops as the wholesale provision dealer and the owner as it remains in the utensil and cleaves to it.",
+                "וממחה – he cleanses the stones of his scales that he weighs on them a moist/liquid thing.",
+                "על כל משקל ומשקל – every time that he weighs something, he cleanses it/wipes it down."
+            ],
+            [
+                "וחייב להכריע טפח – from the weight a liter and beyond, but less than a liter, he doesn’t need the customary additional weight in retail of a handbreadth (see Tractate Bava Batra 89a).",
+                "היה שוקל עין בעין – as for example, in a place where they did not have the practice of the customary additional weight in retail of a handbreadth and he restores the reed of the balance equally.",
+                "נותן לו את הגירומין – his customary additional weight in retailing for every ten liters, he adds one-tenth of a liter which is 1/100 when he sells liquid/moist, and with dry [products], he adds [one-half] of one tenth of a liter to every twenty liters.",
+                "למוד בדקה – with a small measure.",
+                "לא ימוד בגסה – with a large measure, for there is loss to the purchaser as he doesn’t give him anything other than the one customary additional weight in retailing. But he should need to give him many customary additional weights in retailing.",
+                "למחוק – to remove what goes upon the rim of the measure.",
+                "לא יגדוש – and even though he adds cost to him.",
+                "ימחוק – and even though he lessens for him from the payment."
+            ]
+        ],
+        [
+            [
+                "המוכר פירות – undefined, and it (i.e., the Mishnah) does not explain whether for eating or for sowing.",
+                "אפילו זרע פשתן – for most purchase it for sowing. One can say: “I sold it for eating, and we don’t follow after the majority for money.",
+                "רבן שמעון בן גמליאל אומר וכו' – The Gemara (Talmud Bava Batra 93b) establishes all of our Mishnah according to Rabban Shimon ben Gamaliel but the Mishnah is deficient and should be read as follows: even if it were flax seed, he is not responsible. But surely, garden seeds which are not eaten, one is responsible for them, the words of Rabbi Shimon ben Gamaliel. For Rabban Shimon ben Gamaliel states that garden seeds which are not eaten, one is responsible for them, for it is an errant transaction for certainly he sold them for planting."
+            ],
+            [
+                "המקבל פירות – that he bought grain from his fellow. The purchaser accepts for himself for every Seah a quarter-kab of refuse, for that is the manner of grain in this and not more.",
+                "עשר מתליעות – [ten] eaten by worms for every one hundred, which is one out of ten.",
+                "קוסמות – bad wine. If the cellar of large wine jugs accepts upon itself ten large jugs, and if the storeroom of pitchers accepts upon itself ten pitchers, and specifically when he stated: “I am selling you this cellar.” And the stiff mass of grist, oil and onions (i.e., a porridge), meaning to say, to place within the cooked dish but if he said: “[I am selling] you a cellar of wine for the stiff mass of grist, oil and onions,” he must give him wine which is all fine for wine of a stiff mass of grist, oil and onions must be fine and enduring and that we have doubts about it other than a little bit. But, if he said, “I am selling you undefined wine,” and no mention of the stiff mass of grist, oil and onions, he gives him intermediate-quality wine that is sold in the store. But if he said: “This cellar I am selling to you,” but he did not mention even if all of it had soured/fermented had arrived.",
+                "קנקנים בשרון – in the land of the plains.",
+                "מקבל עליו עשר פטסיאות – that are not boiled all the way through and they draw wine and drip it."
+            ],
+            [
+                "אינו חייב – [the seller in his responsibility] for at the time of the sale, it was wine. And specifically, when it became fermented/sour in the utensils of the purchaser, for if it were in the utensils of the seller [when it became fermented], he (i.e., the purchaser) could say to him (i.e., the seller): “ this is your wine and this your vessel,” and the seller is not able to say to him: “why did you leave it (i.e., the wine) in these vessels so long? You are the one who has taken a loss,” for this one could have said to him: but from the beginning, I informed you that it was not my intention to be supported by this wine, other than a little bit [at a time].”",
+                "ואם ידוע שיינו מחמיץ – that it is not preserved and the other one says to him that he didn’t need wine, but rather for a stiff mass of grist, oil and onions and to let it stand to take from it only bit by bit.",
+                "הרי זה מקח טעות – he should have informed him that his wine does not endure.",
+                "מבוסם – it is its manner to endure until Shavuot. But from then onward, the heat spoils it.",
+                "וישן – if he sold him wine on the condition that it is old, he gives him from the year before – from the year that past that precedes this one."
+            ],
+            [
+                "בית חתנות לבנו – for it is way of a person to make a house for his son when he gets married to a woman.",
+                "בית אלמנות לבתו – when her husband dies and she returns to the house of her father, but during the life of her husband, she is with her husband, for it is not the way for the a groom to live with his father-in-law.",
+                "רפת בקר הוא זה – he would need to make it much bigger.",
+                "בית קטן – the least of these houses is six [cubits] by eight [cubits]. But a person who sells his friend a place, undefined to make for himself a house, it must be six [cubits] by eight [cubits].",
+                "גדול – and if he specified to make for him a large house.",
+                "טרקלין – it is made for the seating of princes.",
+                "רומו כחצי ארכו וכחצי רחבו – it refers to all of them, meaning for a small house, its height is seven [cubits] and for a large house, nine [cubits] and for a reception room, ten [cubits].",
+                "ראיה לדבר היכל – that its length was forty [cubits] and its width twenty [cubits] and its height thirty [cubits], which are one-half its length and width (see First Kings, Chapter 6, verses 2 and 17 for a description of the First Temple and Tractate Middot, Chapter 4, Mishnayot 6-7 for a description of the Second Temple).",
+                "הכל כבנין היכל – There is one who say that what is taught in the Mishnah above that its height should be [the sum of] half of its length and half of its width (see also Tractate Eruvin, Chapter 6, Mishnah 6). The proof of the matter is the Sanctuary/Temple. Rabban Shimon ben Gamaliel taught it as Rabbi Shimon ben Gamaliel states: הכל כבנין היכל/Everything should be in accord with the building of the Sanctuary/Temple. But there is one who says that Rabban Shimon ben Gamaliel disputes with the first Tanna/teacher [of the Mishnah] and expresses astonishment in asking: “Should everything be in accordance with the Sanctuary/Temple?” The matter is not dependent upon anything but the custom of the country."
+            ],
+            [
+                "בשעה שבני אדם נכנסים – during the daytime and not to trouble him to get up at night.",
+                "זה עושה לו פותחת – so that the owner of the house will not steal from his cistern, and the owner of the house makes another lock on the same door that opens to the well, so that he cannot come to draw water without the knowledge of the owner. And, he will not ever come into the house of the owner of the house other than if the owner of the house is at home, and they established this because of the suspicions of his wife."
+            ],
+            [
+                "מי שיש לו גינה – [and the owner] of the outer [garden] was reconciled to give to [the owner of] the inner garden a path in the middle of his field.",
+                "לא יכנס בתוכה – for since he causes great damage when he passes through the middle of his field, we testify that he was not reconciled with him other than for the needs of his garden alone, and that he should not enter for any other usage.",
+                "והחיצון זורע – for since that he is in the middle of his (i.e., the other’s) field, we testify that he did not pardon him completely and that he should not be able to sow seeds.",
+                "זה וזה אין רשאין לזרעה – because It is from the side; for walking through only he designated it."
+            ],
+            [
+                "מי שהיתה דרך [הרבי'] עוברת בתוך שדהו – the masses always presumed to be able to pass through there.",
+                "ושלו לא הגיעו – but the many have two paths, for we hold that a narrow path marking the boundary that the masses presumed [to use], it is forbidden to ruin.",
+                "דרך היחיד – a person who sells to his fellow a path within his field needs to give him four cubits.",
+                "דרך המלך אין לו שעור – for the king breaches a fence in front of him to make for himself a path.",
+                "דרך הקבר – when they carry the dead person to his grave, there is no measure. It is an enactment of the Sages because of the dignity of the deceased, but they are not able to breach a fence like the way of the king, but those who accompany the dead can pass ove seeds and the don’t have to turn to the one side or the other.",
+                "בית ארבעה קבים – it is [thirty three cubits and two handbreadths] wide at the length of fifty cubits. And the funeral-halting place where they would make seven halts of the funeral escort on returning from burial for lamentation or consolation, corresponding to the seven mentions of הבל/vanity in at the beginning of the [Biblical] book of Ecclesiastes."
+            ],
+            [
+                "המקבל מחבירו – with contract-labor job that he should dig him a grave.",
+                "ארבע אמות – in width and six [cubits] in length.",
+                "",
+                "שלש מכאן ושלש מכאן – to the two sides of the length of the cave, and two opposite the entrance to the cave, and each grave is four cubits long, and its width is six handbreadths at a height of seven cubits, it is found that between each and every grave from the sides is a cubit-and-a-half, and between the two that are opposite them two cubits.",
+                "הכל לפי הסלע – if the place is hard, the recipient is not liable to dig other than six cubits length and four cubits width according to the words of the first Tanna/teacher [of the Mishnah], but if the place is soft and crushed earth, the recipient is obligated to dig [a grave] six [cubits] by eight [cubits] according to the words of Rabbi Shimon, but the Halakha is according to the first Tanna/teacher."
+            ]
+        ],
+        [
+            [
+                "האומר לחבירו בית כור עפר – the measurement of a Khor’s worth of seed is seventy-five thousand cubits where the courtyard of the Tabernacle was a field requiring two Se’ah of seed, which was one hundred [cubits] by fifty [cubits] and a Khor is thirty Se’ah.",
+                "עפר – that is appropriate for sowing is implied. But if he stated, in an area requiring a Khor’s of seed undefined, or a field requiring a Khor of seed, even if all of it is rocks, he takes possession of it, for perhaps it was to build a house or to spread out fruit [to dry], he required it.",
+                "נקעים – fields ten handbreadths deep or [rocks] ten handbreadths high, and for example, they are wide four handbreadths by four handbreadths and are an important place.",
+                "אין נמדדין עמה – and he must give him an area requiring a complete Khor of seed from level/smooth ground, for a person does not want to put all of his money into one place, and he will show him two or three places.",
+                "כבית כור – which implies as it is, whether it is rocks or soil."
+            ],
+            [
+                "מדה בחבל – meaning to say, with an exact measurement, I sell you this field which has a Khor’s worth of soil, just as they measure with the rope’s measurement, no less and no more.",
+                "פחת כל שהוא – for that field did not have a complete Khor’s worth of soil, the transaction exists and the seller deducts according to that which is less.",
+                "הותיר – land [was additional] a little bit, over the Khor’s worth, he (i.e., the purchaser) returns to the seller the land that was added on or the value of the land as will be explained further on.",
+                "אם אמר לו – the area of a Khor’s worth of soil I am selling to you, whether it be less, whether it be more for such and such a cost, and he did not tell him, “according to the measurement of the rope.”",
+                "אפילו פחת או הותיר רובע קב – for every Se’ah, which means thirty quarters (i.e., a quarter Kab equals 104 1/6 square cubits) for the area requiring a Khor of seed, he takes possession of it. For since the Tanna/teacher [of the Mishnah] taught even if he lessened it by one-quarter for a Se’ah (i.e., a Se’ah’s area equals 2500 square cubits), and did not teach “even if he lessened it seven and one-half kabs to the Khor, we learn from it, that even in a small sale, such as a Se’ah I am selling you, whether it be less or more, if he lessened it by a quarter of a Khor or added to it a quarter, he takes possession of it. But if he said, an undefined area requiring a Khor of seed, also whether it is less or more, it is similar.",
+                "יותר מכאן – more than one-quarter for every Se’ah if he gave too much, he should make an accounting, calculating how much he gave over the area requiring a Khor of seed, and how much they are worth, according to the calculations that he sold him an area requiring a Khor of seed.",
+                "ולמה אמרו יחזיר לו מעות – for according to the law, he doesn’t have to return anything to him other than land, for the purchaser did not buy anything other than an area requiring a Khor of seed., but the Sages did not establish that he should give him money corresponding to this extra part, but rather to give the prerogative to the seller, so that he will not lose that small amount of land, and it will not appear to him to be anything.",
+                "שאם שייר – in the area of a field requiring a Khor of seed, a house of nine Kabs, for now it appears to him that this field that we spokk about which is a house of nine Kabs is considered to be called a field, therefore, he does not return to him the money, but rather, the seller takes his field. And we learn from our Mishnah that seven and one-half kabs for a Khor which is a quarter of a kab for every Se’ah, there is a pardon. From seven and one-half kabs until nine kabs but not exactly in total, he makes an accounting; nine tabs or more, he returns the land.",
+                "ולא את הרובע – this is what he said: where we said that he should make an accounting, or return the land, not the additional alone does he return, but also the thirty fourths of the extra area of the Khor of seed he also returns. And because he has important land among everything, he does not forgive anything."
+            ],
+            [
+                "מדה בחבל וכו' – A person who says to his fellow these two languages that contradict each other, the measure of the rope, which implies be defining exactly/squeezed in/confined whether less or more [as measured by the rope] that implies that he was not strict about a small amount less or more, the latter language which is a small amount less or more nullifies the first language which is that which is measured by the rope, and even if he lessened it a quarter of a Se’ah or made it larger by a quarter of a Se’ah, he has taken possession of it.",
+                "דברי בן ננס – for he holds that one should take hold of the latter language. And the Rabbis disagree with him, whether the first [language] or the latter [language] for they doubt if he took possession of the first language or the latter language. And the purchaser takes the lesser of the measurements, and the Halakha is according to the Sages.",
+                "בסימניו ובמצריו – He (i.e., the seller) said to him (i.e., the purchaser): “I am selling to you an area requiring a Khor of seed of soil within these markers and these boundaries.",
+                "[הכי גרסינן] פחות משתות הגיעו [עד] שתות ינכה – This is the interpretation: if he lessened it by one-sixth of the area of a Khor of seed, and all the more so, less than one-sixth, he takes possession of it, but more than one-sixth and below up until one-sixth, but not one-sixth included, he deducts from it."
+            ],
+            [
+                "משמנין ביניהן – they see the place of the fatter/better part of the field, and the seller takes that part, for the hand of the purchaser is at a disadvantage, and corresponding to it, he (i.e., the seller) gives to the boundarTalmud Bava Batra 107b). For when he (i.e., the seller) said to him (i.e., the purchaser): “I am selling you one-half of the field,” according to the worth of the half of the field, he said to him. And if it was one-hundred cubits [in total] for one hundred denars, but within it are thirty cubits which is the fatter/better part worth fifty denars, the seller takes that, and gives to the purchaser the seventy cubits which are the from the worst part for fifty denars. And the practical difference is that a person wants a Kab of the best took hold of the first language or the latter language, and the purchaser takes the less of the",
+                "חציה שבדרום אני מוכר לך – we do not compromise to average all of the field as it is in the first part [of the Mishnah], but rather, we estimate what half of the field in the South is worth, whether good or bad, and corresponding to what one-half of the field is in the South, the seller gives to the purchaser in any direction what he desires from the worst that he has, for the hand of the purchaser is at a disadvantage, and perhaps, this is what he said to him: “What is worth half that is in the South, I sell you from my land in any place that I desire.”",
+                "ומקבל עליו – the purchaser with his one-half field that he purchased to make a fence, and/or a large ditch or a small ditch. Both of them are behind the fence from the outside, in order that no wildlife not jump in and enter the field, for if he made a large ditch, he does not make a small ditch, for since the ditch is wide, it enters into it and jumps above its second rim, but if he made a small ditch and did not make a large ditch, since it is small, there exists garbage and it jumps. And how much is the distance between one small ditch and another small ditch? A handbreadth."
+            ]
+        ],
+        [
+            [
+                "יש נוחלין – there are relations that inherit their relatives when they die, and even when they themselves die. They bequeath to them their money.",
+                "האב את הבנים – as it is written (Numbers 27:8): “If a man dies without leaving a son, you shall transfer his property to his daughter.” In place of a daughter, you transfer the inheritance from the father, but you do not transfer inheritance from the father in place of brothers.",
+                "והבנים את האב – as it is written (Numbers 27:8): “If a man dies without leaving a son;” but if he has a son, the son precedes.",
+                "והאחין מן האב – as it is written (Numbers 27:10): “in his own clan, and he shall inherit it.” And the family/clan of the father is called a family, as it is written (Numbers 1:2): “by the clans of its ancestral houses.”",
+                "והאיש את אמו – as it is written (Numbers 36:8): “ Every daughter among the Israelite tribes who inherits a share [must marry someone from a clan of her father’s tribe, in order that every Israelite may keep his ancestral share],”how a daughter inherits two tribes, but this [is the case] where her father is from one tribe and her mother is from another tribe, \"וירשתן\"/and she shall inherit them (see Numbers 36:8 and Talmud Bava Batra 111a) – for since it is written (in our verse): \"ממטות\"/from the tribe, he made an analogy of two verses near each other – the tribe of the mother to the tribe of the father. Just as the tribe of the father, the son precedes the daughter, so too, the tribe of the mother – the son precedes the daughter.",
+                "והאיש את אשתו – as it is written (Numbers 27:11): “[If his father had no brothers, you shall assign his property to] his nearest relative [in his own clan and he shall inherit it].” “the nearest relative” is one’s wife. And we read it this way: “And you shall give the inheritance of his nearest relative to him and deduct or add and we expound, that even she shall inherit him, as the inference teaches us: (Numbers 27: 11): “and he shall inherit it.” He inherits her, but she does not inherit him (see also Talmud Bava Batra 111b)."
+            ],
+            [
+                "כל הקודם לנחלה. יוצאי יריכו קודמין – if his descendants are not living, their inheritance returned with the father. How so? Reuven who died. Hanokh, and Palu, Hezron and Carmi [his sons] inherit him and if one of the sons predeceases Reuven, and that son [who died] left a son or a daughter [or a son of a son or a daughter of a son] or the son of daughter or the daughter of a daughter, until one hundred generations, he shall inherit in place of his father of the property of Reuven his father. And he will take like one of the sons of Reuven and if Reuven doesn’t have any sons, but not sons of sons and even the daughters of sons, for then, the daughters of Reuven would inherit Reuven, but not the daughters of daughters, until all the generations. Then Jacob would inherit his son Reuven. But if Jacob is no longer living, then Reuven’s brothers, the sons of his father (i.e., Jacob) would inherit, Shimon, Levi and Judah [Joseph and Benjamin] [etc. and if they no are not living, the sons of Shimon and Levi, etc. would inherit Reuven]. But if they don’t have sons, nor sons of sons (i.e., grandsons), their daughters would inherit. Or the sons of their daughters or the daughters of their daughters. For in every place, the male and his inheritors precede the female. But if the brothers of Reuven died without progeny, or if he hadn’t ever had a brother, his sister Dinah, the daughter of Jacob would inherit him, or her sons or the sons of her sons [or her daughters and the daughters of her daughters] until the end of the world. But if Reuven does not have a sister nor the progeny of a sister, his inheritance would return to the father of his father, which is Isaac. But if Isaac is not alive, the inheritance would return to Esau the son of Isaac who is the brother of the father of Reuven (i.e., Jacob), and if Esau is not [alive], the inheritance of Reuven would return to Eliphaz the son of Esau, or to his sons, or to his grandsons or to his daughters or to his granddaughters to the end of all generations. But if there are no brothers to the father of Reuven (i.e., Jacob) nor to the sons of his sons, the inheritance of Reuven would return to his father’s sister or to her sons or to the children of her sons or to her daughters according to the order that we stated. But if Reuven’s father does not have either brothers nor grandchildren, nor a sister nor the children of his sister the inheritance of Reuven would return to Abraham, his paternal great-grandfather, and similarly forever until the first human being (i.e., Adam).",
+                "האב קודם – forever to the brothers of the father and to their children [but the brothers of the father precede the sisters of the father] and the brothers of the father and the sisters of the father precede [the father of the father, and the father of the father precedes the brothers of the father’s father and the sisters of the father precede [the father of the father, and the father of the father precedes the brothers of the father’s father, and the brother’s of the father’s father, and even his sisters precede to the father of his father’s father, and similarly forever."
+            ],
+            [
+                "נטלו שלשה חלקים בנחלה – in the inheritance of the Land of Israel. And this Tanna/teacher [in the Mishnah] holds that the Land [of Israel] was divided to those who left Egypt, as it is written (Numbers 26:55): “[The land, moreover, is to be apportioned by lot;] and the allotment shall be made according to the listings of their ancestral tribes” (see Talmud Bava Batra 117a). And Tzelophchad and Hefer, his father, took portions in the Land, for both were among those who left Egypt. But the daughters of Tzelophchad took the portion of their father that would become his property in the Land. And the portion that would become his from the inheritance of Hefer his father. And the portion of his first-born share as he was a first-born and he takes a double portion. But even though they had not yet inherited the land, the first-born does not take a double portion as is appropriate to come after death. The Land of Israel was held in possession."
+            ],
+            [
+                "אחד הבן ואחד הבת בנחלה – this is what he said: both the son and the daughter are equivalent in the inheritance of the property of the mother, [just as in the inheritance] of the property of the father. And there is no difference between the inheritance of the property of the mother to the inheritance of the property of the father other than that the first born son takes a double portion in the property of the father but does not take a double portion in the property of the mother."
+            ],
+            [
+                "לא אמר כלום – and he is not able to remove hm from the inheritance, other that via that he would give his property to the rest of his sons through a gift.",
+                "על פיו – because it is a Mitzvah in the consequence of a death and a person on his deathbed, his words are like they were written and transmitted and they don’t require an [act of] acquisition, and because of this it is taught “by his mouth”/על פיו.",
+                "והשוה להן את הבכור – in the language of a gift.",
+                "דבריו קיימין – and we don’t have here [the case] of a person making a condition against what is written in the Torah because it is within the power of an individual to give his money as a gift to whomever he desires.",
+                "ואם אמר משום ירושה – and if he increased [the monies] to one and lessened them to another in the designation of inheritance as he said: “So-and-so my son will a field that is an area requiring a Khor of seed, and so-and-so my son will inherit a field that is in an area requiring a one-half Khor of seed. But regarding his first-born son he said that he would inherit like that of his fellow, he did not say anything, for he made a condition that is against what is written in the Torah.",
+                "כתב בין בתחלה וכ' – “You will give such-and-such a field to son-and-so, and he will inherit it.” This is at the beginning. “He will inherit it and you will give it to him.” This is at the at the end. “He will inherit such-and-such a field and you will give it to him and he will inherit it. This is a gift in the middle.",
+                "אם אמר על מי שראוי ליורשו – as for example, regarding a son among the sons, or regarding a daughter among the daughters, so-and-so will inherit me, his words are fulfilled, as it is written (Deuteronomy 21:16):”When he wills his property to his sons [he may not treat as first-born the son of the loved one in disregard of the son of the unloved one who is older].” The Torah gave permission to the father to bequeath to the sons to whomever he desires. And Rabbi Yohanan [Ben Beroka] agrees regarding a brother in place of a daughter, and regarding a daughter in place of a son, he has not said anything for the daughter is not worthy of inheriting in place of a son nor is the brother [worthy of inheriting] in place of a daughter. And similarly, Rabbi Yohanan [ben Beroka] agrees that if he made the first born equivalent to the [other] sons, he has not said anything, as it is written (Deuteronomy 21:16): “he may not treat as first-born the son of the loved one.” And the Halakha is according to Rabbi Yohanan ben Beroka.",
+                "",
+                "אין רוח חכמים נוחה הימנו – The Sages have no pleasure from his actions, and even if his sons did not conduct themselves appropriately. Perhaps, there will arise from them a higher-level seed. But the Halakha is not according to Rabbi Shimon ben Gamaliel."
+            ],
+            [
+                "זה בני נאנון – to inherit him and to exempt his wife from levirate marriage.",
+                "זה אחי אינו נאמן – to cause him to inherit with his brothers, for they do not recognize him.",
+                "ונוטל עמו בחלקו – as for example, if they are two brothers, besides the doubt, and they have to divide three fields, This one takes a field and one-half, and that one takes a field and one-half, and the third one testifies on the doubt that he is their brother, he gives him one-half of the field, but the other does not give him anything, or he says to him: “bring proof and then take.”",
+                "מת – [the one about whom there is] doubt.",
+                "יחזרו – those properties that his brothers gave him.",
+                "למקומן – meaning to say, to whomever had given them to him, but the other brothers do not inherit with him.",
+                "נפלו לו – to the one [about whom there is] doubt.",
+                "נכסים ממקום אחר – during his lifetime; or he bought property and now is dead.",
+                "ירשו אחיו – of the one who testifies that he is their brother.",
+                "עמו – for surely he admits to them that he is their brother, but these words [concern] when the rest of the brothers did not deny to state that he definitely is not their brother, but rather claim that they don’t recognize him, but if they deny that he is their brother, they do not inherit him other than the one who testified about him alone.",
+                "דיאתיקי – a will of someone on his deathbed. And the language of דיאתיקי is this what shall be established and come to pass.",
+                "קשורה לו ביריכו – that is not to say that after it was written and placed there, even so it is worthless, for he did not complete to transfer possession other than with the receipt of a document, but there is no document after death."
+            ],
+            [
+                "צריך שיכתוב מהיום ולאחר מיתה – that implies the body of the land will be acquired by you from today, but you will not eat of the fruits until after death, but if he did not write, “from today,” he did not give him anything for there is no gift after death.",
+                "אינו צריך – [it is not necessary] to write “from today, for since he wrote in the document: “on such-and-such day of the week, so-and-so told us, “be for me witnesses,” the date [and time] of the document proves that from that day, the gift began. But if he did not say this, the time that is written in the document – for what purposes was it written? And the Halakha is according to Rabbi Yosi.",
+                "לאחר מותו – from today and after death.",
+                "האב אינו יכול למכור – without the son, for the body [of the estate] was acquired by the son.",
+                "",
+                "מכר האב – [the father sold] in an undefined manner the fruits are sold to the purchaser, until the father dies.",
+                "מכר הבן – during the lifetime of the father, [the son sold it], the purchaser does not have the fruits until the father dies.",
+                "האב – who wrote that his property is to go to his son from today and after death, may pluck up and feed the fruit to whomever he desires during his lifetime, but what he left that is attached [is deposed] at the time of death. Even though that it stands to be plucked up, they belong to the son who receives the gift. But he who writes that all of his property is to go to someone else, even what he had left attached to the ground at the time of his death, it belongs to the inheritors, for the intention of a person is closer to his son than to anyone else.",
+                "",
+                "מתפרנסין – garments and clothing because the support of the older children is greater than the support of the younger children.",
+                "נזונים – food and drink, because the food of the younger children is greater than that of the older children, who eat many times and scatter. Therefore, the younger children prevent the older children from supporting themselves from that which belongs to the estate of the house, and the older children prevent the younger children from being fed, but rather, each one is supported and fed from his portion.",
+                "נשאו גדולים – they made all the needs of the wedding from the estate of the house after the death of their father, the younger children will also get married with [the support of] the estate of the house.",
+                "",
+                "ואם אמרו הקטנים – behold, we will get married in the manner that you married during the lifetime of our father, we don’t listen to them, but rather, what their father gave them during his lifetime, he gave [them."
+            ],
+            [
+                "הניח בנות – but not sons.",
+                "שהבנות נזונות מן הבנים – according to the conditions of the Jewish marriage contract/Ketubah, for the young daughters are not supported [at the expense of] the older daughters, and in a place where there are no sons who inherit, the daughters do not eat according to the conditions of the Ketubah but rather they divide it equally, and each one is supported from her own [portion] (see Tractate Ketubot, Chapter 6, Mishnah 6 for a comparison)."
+            ]
+        ],
+        [
+            [
+                "מי שמת. שהנכסים מרובים – in order that the sons will be supported and the daughters until they become adults (i.e., the age of twelve and one-half years – or until they are married, after which the balance of the estate goes to the sons).",
+                "שהנכסים מועטים – and they don’t have a measure like this.",
+                "בשביל שאני זכר הפסדתי – in astonishment. Burt rather, I will not lose out and all of us will be supported together. But the Halakha is not according to Admon. The put the widow with the daughter when the property is small, like a daughter with the brothers. Just as the daughter is with the brothers, the daughter is supported whereas the sons go begging at the doors. Even the widow is with the daughter. The widow receives support and the daughter goes begging at the doors."
+            ],
+            [
+                "וטומטום – doubtfully a male and doubtfully a female.",
+                "הזכרין דוחין אותו אצל הנקבות – for they say to him, bring proof that you are a male and take [your portion].",
+                "הנקבות דוחים אותו אצל הזכרים – as they say to hm, bring proof that you are a female and you will be supported with us.",
+                "ילדה זכר נוטל מנה – and even though we hold that one who makes an assignment to a fetus did not acquire it, here we are dealing with someone on his deathbed who made an assignment to his son, he acquired it, for the temperament of a person is closest with his son.",
+                "ילדה זכר ונקבה – twins together.",
+                "ילדה טומטום אינו נוטל – this Mishnah is superseded and the Halakha is that a person of indeterminate sex takes the least of the two of them.",
+                "יורש את הכל – so that you don’t say that this is a creature of its own kind, and not worthy of inheritance. This comes to teach us that this is not the case."
+            ],
+            [
+                "השביחו גדולים את הנכסים – while they are still belonging to the estate (before division among heirs).",
+                "השביחו לאמצע – and these words refer, when they improved the estate on account of the estate themselves, for they didn’t take out anything of their own, but only from the estate of their father, they hired workers. And they improved the estate on account of themselves. But if they dug and planted and spent their own money, the improvements they made, they made for themselves.",
+                "וכן אשה שהשביחה – In the Gemara (Tractate Bava Batra 144a) we establish it with a woman inheriting such as the case of Reuven who married the daughter of Shimon, his brother. But alas, he died without having any children. And the daughters of Shimon, his brother, inherit him. It is found that his wife, who is the daughter of Shimon, his brother, inherits him with the rest of her sisters. And you might say that with this benefit that she derives due to the emerging rumor that she manages [her husband’s property] and improves it, even if she had said, “see what my husband left me etc.,” even so, she renounced it and wants to improve it for the common fund/estate (and divide the profit equally). But it comes to teach it that she improved it for herself."
+            ],
+            [
+                "שנפל אחד [מהן] לאומנות – to the service of the king, for it is the custom of the king to appoint from all the houses of the city one person [to serve] as custom-collector/publican for one month or two months.",
+                "נפל לאמצע – all the profit, because it was on account of his father that it came time, but if was on his account, because of his sharpness and importance and wisdom that he was taken into the service of he king, what he earned, the profit is for himself.",
+                "חלה ונתרפא – if he became sick by accident, meaning to say, that he was not negligent with himself and he is cured from the estate, but if he got sick from blowing cold winds/cold draughts, and similar things, and it is written concerning it (Proverbs 22:5): “Thorns and snares are in the path of the crooked; [He who values his life will keep far from them],” in this we state in our Mishnah that he is not healed other than from what is his.",
+                "שושבינות – it is the manner of wedding gifts (see Talmud Bava Batra 144b) that one takes a meal and a gift to the wedding and eats with him, and the other returns and does the same for that one when he marries a woman. But if the father sent the wedding gift undefined via the hand of one of his sons, and the wedding gift returned after that following the death of the father, it returned to the estate, because it is like a loan, for it can be collected in the Jewish court of law, For a person who brings a wedding gift to his friend can go back and claim the wedding gift from him in a Jewish court, that he should give him the wedding gift in the manner that he had given it to him. And it will be that the second marriage should be like the first marriage: if she is a virgin, she is a virgin, if she is a widow, she will be a widow, and if in public, it will be in public, and if it is private, it will be in private, for the second can say to the first, “I will not do with you other than in the manner that you did for me.”",
+                "אבל השולח לחבירו כדי יין וכדי שמן – without a wedding, or alternatively, at a wedding, and he doesn’t go to eat with him, this is not wedding gifts, but rather a [personal] gift, and they are not collected in the Jewish court."
+            ],
+            [
+                "השולח סבלונות – it is the custom of grows on the morrow of the betrothal that they send to the house of the betrothed ornaments and kinds of precious goods and pitchers of wine and pitchers of oil, and sometimes, the groom goes to eat there.",
+                "אינן נגבין – if he (i.e., the groom) dies or she (i.e., the bride) dies, or he comes to divorce her, for on account of his love and joy of eating he pardoned, and especially when he at a Denar’s worth, but if he at less than a Denar, he did not pardon and he collects the nuptial gifts.",
+                "שלח סבלונות מרובים – and even a little, if he explained that on the connection that they come with her, to the house of her husband, then these are collected. But it is the way of things that [the Mishnah] took that it is the manner of nuptial gifts that they send them in order that they will come to the house of the husband, to be many. And those which they send in order that she can adorn herself with them in the house of her father, it is the manner to be few."
+            ],
+            [
+                "ושייר קרקע כל שהוא – (see Tractate Peah, Chapter 3, Mishnah 7 for a similar statement at the beginning of the Mishnah) and the same law applies if he left to himself movable, his gift is a gift. But if he stood and doesn’t return and he who acquired something from him on this same gift, as the gift of someone on their deathbed for a portion, requires acquisition, whether standing or not standing. But if he did not acquire it from his hand, the recipient did not acquire the gift, even if the person on his deathbed died. And especially, if he came to transfer/give possession the gift while living. But if he said: “Give to so-and-so this and that after his death,” he doesn’t require acquisition even if he left something to himself. And a person on his deathbed who came to give a a gift while living, if he did not leave anything to himself and stood, it goes back and even if they acquired it from his hand. It is a Mitzvah on account of death that he heard him when he said: “Woe is he who dies.” It (i.e., the gift) always returns [to its owner] whether he left [something to himself] or he did not leave [something to himself], and even if they acquired it from his hand. But if he died, the recipient acquired the gift, and even without acquisition.",
+                "לא כתב שכיב מרע – a pitcher of harvest and throws it into his bier, and even if it is not the language of gift of a healthy individual when he walked in the marketplace on his feet and didn’t leave anything.",
+                "הוא אומר שכיב מרע הייתי – and I have retracted, but the other says: “You were healthy and you cannot retract, he has to bring proof that he was on his deathbed, since after the present we follow, since presently, he is healthy. It is upon him to bring proof that he was on his deathbed at the time of the gift.",
+                "",
+                "וחכמים אומרים – we don’t follow after the present but we say: “the claimant must produce evidence” (see Tractate Bava Kamma, Chapter 3, Mishnah 11 as well as the last line of our Mishnah). And the recipient of a gift who comes to remove it from the hand of the giver who is in possession of it, he must bring proof and witnesses that he (i.e., the giver) was healthy at that time, and the Halakha is according to the Sages."
+            ],
+            [
+                "ר' אליעזר אומר אחד בריא ואחד מסוכן – Rabbi Eliezer does not hold by [the statement] that the words of a person on his deathbed are as if they are written and transmitted, and even if one issues directives due to [his imminent] death, he holds that his gift is not a gift, other than through an acquisition, like the gift of a health individual. But the Halakha is not according to Rabbi Eliezer.",
+                "כבינתי – it is the Aramaic translation of a brooch of hammered metal.",
+                "תקברם אמם – meaning to say, they don’t bring a proof from them because they were wicked, and the Rabbis fined the sons to fulfill for the daughter the gift of their mother, even though it was not according to the law.",
+                "אבל לא החול – if the person on his deathbed distributed his possessions on a weekday.",
+                "קל וחומה בחול – and such is the Halakha, that whether it is a weekday or Shabbat, the words of a person on his deathbed are as if hey are written and transmitted, and there is no need for an acquisition. But if he asked tha they should acquire it from his hand, they acquire it from it, whether on weekdays or on Shabbat in order that his mind should not be troubled by it."
+            ],
+            [
+                "יורשי האב אומרים הבן מת ראשון – and the creditor cannot collect from these properties for the son never took possession of them.",
+                "ובעלי החוב אומרים האב מת ראשון – and the properties fell one hour before the son and they are mortgaged to the marriage contract of his wife and the creditors.",
+                "בית שמאי אומרים יחלוקו – the School of Shammai holds that the document that stands to be collected is considered as collected, and the inheritors of the father and the creditors, both of them are in possession. Therefore, they divide it.",
+                "ובית הלל אומרים – the property is in the possession of the inheritors and is seen as possessed, and the creditor comes to take it from their hands, and he has to bring proof that the father died first."
+            ],
+            [
+                "האשה מתה תחלה – and there is nothing for the inheritors of the wife, for the husband died last and inherited his wife.",
+                "נכסים בחזקתן – mort-main (i.e., wife’s estate held by her husband, which in case of her death or divorce he must restore “in specie,” being responsible with all his landed property for loss or deterioration) belongs to present occupants but the School of Hillel did not explain if it is in the possession of the inheritors of the wife which were hers or in the possession of the inheritors of the husband for their responsibility is upon him. Therefore, the mort-main is to be divided.",
+                "וכתובת אשה – which are a Maneh (= 100 silver denars) or two hundred (denars) and a supplement which remain in the possession of the inheritors of the husband.",
+                "ונכסים הנכנסים והיוצאים עמה – these are the usufruct (i.e., the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration) for at the time that she enters [into marriage], they enter with her, and if they lessened, they lessen for her, and if they increased, they increased for her, it is found that the inheritors of the wife take all the usufruct and half of the mort-main."
+            ],
+            [
+                "נפל הבית עליו ועל אמו – and she has no other son other than this one. The inheritors of the son say that the woman died first and the son inherited her property and we inherit the son. But the inheritors of the woman from the family of the house of her father state that the son died first and that we inherit the woman.",
+                "אלו ואלו מודים [ – The School of Shammai and the School of Hillel [agree] that they should divide it. But this is not like the case where the house fell upon him and his wife. For in that case, there are two types of property. There is what the husband is in possession of and there is what the wife is in possession of, but here, everything is in the possession of the woman/wife since she was a widow. And both come from the power of inheritance to inherit everything. Therefore, it is divided.",
+                "מודה אני בזה – for according to the words of the School of Hillel, we say that is so that the property is left in the hands of the possessors, in the possession of her inheritors from the father’s side, for during her lifetime, once her husband died she is a connected through the tribe of her father. And her monies also during her lifetime are in the possession of her father’s tribe. Therefore, her inheritors from the father’s side inherit her, and the Halakha is according to Rabbi Akiba.",
+                "על חלוקין אנו מצטערין – meaning to say, on the disagreement above of the Schools of Shammai and Hillel. We are saddened that they didn’t come to agreement and you say that also with this they are divided. And you came to dispute on the first Tanna/teacher, that they are both equivalent."
+            ]
+        ],
+        [
+            [
+                "גט פשוט – a plain document similar to ours which are not sewn or folded; and every document is called a Get.",
+                "עדיו מתוכו – from the inside, similar to ours that we make.",
+                "מקושר מאחוריו – he (i.e., the scribe) writes one line or two and wraps them on the blank part and sews it. And one witnesses inscribes on the wrapping from the outside, and he (i.e., the scribe) goes back and writes two lines from the inside and wraps them on the blank part and the second witnesses inscribes on the wrapping from the outside. And similarly, the third witness. But the Rabbis established a folded document because of stringent Kohanim, because they would write a bill-of-divorcement suddenly to their wives and then regret it and they wouldn’t be able to restore them (i.e., because a Kohen cannot marry a divorced woman – see Leviticus 21:7), and the Rabbis ordained for them a folded bill-of-divorcement which is not easy to write quickly, lest in the midst of it, he is pacified. And just as they ordained/instituted a folded document for a Get, so they instituted for other documents that the Sages did not disagree with.",
+                "שניהם פסולין – for they did not act as the Sages ordained.",
+                "שיכול לעשותו פשוט – for if the seams would tear and the Get would open, it would be a plain document.",
+                "רשב\"ג אומר הכל כמנההג המדינה – there is a dispute between Rabban Shimon ben Gamaliel and the Rabbis in a place where there is the practice of [both] a plain document and a folded document. If someone said to him: “Make for me a folded [document]” and he went and he made for him an ordinary document, or “Make for me an ordinary document” and he made for him a folded document, the first Tanna/teacher [of the Mishnah] holds that he is particular, and it is unfit. But Rabban Shimon ben Gamaliel holds that since with both (i.e., the plain document and folded document), it [depends upon] local custom, he is not strict and it is appropriate/fit, but the Halakha is according to the first Tanna/teacher [of the Mishnah] (see Talmud Bava Batra 165a)."
+            ],
+            [
+                "פשוט שכתוב בו עד אחד – this is what he said: just as when a plain document in which only one witness is written in it is unfit from the Torah, so also a folded document in which only two witnesses are written in it is also unfit from the Torah.",
+                "אין לו אלא עשרים – and even though [it states] one-hundred zuzim, they are twenty-five Selaim. The hand of the owner of the document is at a disadvantage. And this is how we interpret for him a document: one hundred inferior Zuzim are not worth other than twenty Selaim.",
+                "אין לי אלא מנה – twenty five Selaim, this is how we interpret it for a document: One hundred Zuzim which are thirty light and inferior Selaim, which are twenty-five from the good ones.",
+                "ונמחקו – the number that is written afterwards is erased.",
+                "ומלמטה מאתים – when he doubles his words in the document.",
+                "הכל הולך אחר התחתון – as long as it will not be written last in the document.",
+                "למה כותבין את העליון – for since at the end, the document repeats and states it again, and the responsibility of this money such-and-such I accepted upon myself (see Talmud Bava Batra 167b)."
+            ],
+            [
+                "כותב גט לאיש – and [the witnesses] inscribe [their names], and he will divorce here when he desires, and even though his wife is not with him, for she is divorced against her will.",
+                "ושובר לאשה – which she does for her husband regarding her Jewish marriage settlement/Ketubah, for it is a liability for him to her, and is a benefit for her husband, as we obtain a privilege in behalf of a person in his absence (see Tractate Eruvin, Chapter 7, Mishnah 11).",
+                "ובלבד שיהא מכירן – that the scribe and the witnesses recognize/know the man and the woman [getting divorced]., whether with a Jewish bill of divorce or a receipt, for if they do not recognize them lest he write a Get/Jewish bill of divorce in the name of another married woman where his name is the same as the other man’s name, and she should take out that same Jewish bill of divorce where she is not divorced by it and similarly for the receipt.",
+                "והלוה נותן שכר – even if it is giving a person goods to trade with another (usually two shares of the profit going to the investor and one to the trader) where half of it is a loan and half of it is a deposit. Nevertheless, the person receiving the business pays the fee to the scribe (see Talmud Bava Batra 168a)."
+            ],
+            [
+                "שטרי אריסות – the person who goes down to the land to work it and to guard it for one-half, one-third or one-fourth [of the profit].",
+                "קבלנות – for such-and-such Khorim per year, whether it produced or it didn’t produce.",
+                "שטרי בירורין – this one (i.e. litigant) chooses one judge who will judge for him and that one (i.e. litigant) chooses for himself one [judge] and they write in a document: “so-and-so chose judge so-and-so and his claims are this and that,” in order that they don’t retract and raise a complaint.",
+                "כותבים שנים – to each one of the litigants a separate document in which their claims are arranged in it, but the Halakha is not according to Rabban Shimon ben Gamaliel. But rather, they write one document containing the claims of each of the litigants and that so-and-so (i.e., the litigant) chose so-and-so as a judge that would adjudicate for him and so-and-so (i.e., the other litigant) chosen so-and-so as a judge that would adjudicate for him."
+            ],
+            [
+                "והשליש את שטרו – the lender and the borrower transferred the document to the hand of a third-party for it was a trouble for them to write a receipt and they relied upon the third party.",
+                "ר' יוסי אומר יתן – for he holds that Asmakhta (i.e., a promise to submit to a forfeiture of pledged property – or equivalent – without having received a sufficient consideration) is a valid legal transfer of property (see Talmud Bava Batra 168a). A person who promises t his fellow something on the condition that he will do something for him in the future, and he relies upon his intention at the time of the condition that he would be able to fulfill it. But when the time comes, he is not able to fulfill it. This is called Asmakhta. But with regard to the Jewish legal decision, Asmakhta does not acquire/gives no title, unless he acquired it from his hand in an important Jewish court. But he caused to take hold of his merits in the same Jewish court where he transferred his documents and his proofs, and he said: “if I don’t bring it from now until thirty days, my benefits will be voided. But my teachers/Rabbis explain that every Jewish court that are specialists and know the laws of Asmakhta are called an important Jewish court in this matter. But Maimonides says that there is no important Jewish court other than a Jewish court ordained in the Land of Israel."
+            ],
+            [
+                "מי שנמחק שטרו – and there were witnesses who saw when it was blotted out on its own, or smudged by water.",
+                "מעמיד עליו עדים – that know from when it was written and what was written in it, and they make for him an attestation before a Jewish court and they write for him everything that had been written in that document.",
+                "יחליף – he should tear the document and write another according to the remaining balance.",
+                "נמצא זה – the borrower needs to guard his receipt from the mice, for if he loses it, the creditor will collect all of his liability.",
+                "אמר רבי יוסי וכן יפה לו – to the creditor, for the borrower must guard his receipt and hurry to pay him back, and no harm will come to the creditor to write another document that had an advanced time for the liability [to be paid off] and that he returns now and he would not be able to seize the sold property unlawfully other than from the time of the second document. And the Halakha is according to Rabbi Yosi that we write a receipt."
+            ],
+            [
+                "קח לך עבדים – that they should warm up for you the bathhouse that it is like what our father left us, so it shall be forever, and even though that we have in the first chapter (Tractate Bava Batra, Chapter 1, Mishnayot 1 and 6), concerning something where there isn’t the law of division. One can say, “I will make a wall or I will divide it,” meaning to say, “sell me your part or I will sell [to you] my part. But it is different here because the poor person cannot say, “I will divide it” because he has nothing with which to buy.”",
+                "אינן יכולין להוציא שטר חוב זה על זה – because each one can claim that this document that is in your hands, I returned to you when I paid you repaid me the monies that I lent to you.",
+                "ולא אחד יכול להוציא שטר חוב עליהם – because each one can supersede him regarding his fellow.",
+                "ישלשו – he will write the name of his father’s father.",
+                "ואם היו משולשים – that their names and the names of their fathers and the names of their father’s fathers are the same.",
+                "יכתבו סימן – a certain [sign] that this is red-spotted or long or short and if their signs are the same, they should write, “Kohen,” if one is a Kohen and the other is an Israelite.",
+                "נמצא – to one borrower there two documents from two loans that he borrowed from him.",
+                "הקטן אינו פרוע – that one document among his documents is spoken of and not two.",
+                "לא יפרע מן הערב – first, until the borrower is brought to court, and the Jewish court makes him liable [to pay it off]; and if he doesn’t have wherewith to pay, then he can collect from the guarantor.",
+                "רבן שמעון בן גמליאל אומר אם יש נכסים ללוה – he should not collect payment from the guarantor, not from the fact that the first Tanna/teacher holds that even if the borrower has property, he should collect payment from the guarantor, but rather, because our Mishnah is deficient, and this is how it should be taught: A person who loans his fellow through a guarantor should not collect payment from the guarantor, but if he said, “on condition that I can collect payment from whomever I desire,” he can collect payment from the guarantor. When is this said? When the borrower lacks property, but if the borrower has property, he should collect payment from the guarantor, or from a person who assumes the other man’s obligations unconditionally (see Talmud Bava Batra 173b and 174a), even though the borrower has property, he should collect from the person who assumes the other man’s obligations unconditionally. Rabban Shimon ben Gamaliel says that both the guarantor and the man who assumes the other person’s obligations unconditionally are the same: if the borrower has property, he (i.e., the creditor) may not collect from them. But the Halakha is not according to Rabban Shimon ben Gamaliel. The guarantor is the person who says [to the creditor]: “Give him and I will be the guarantor [of your repayment].” The קבלן /the person who assumes the other person’s obligations unconditionally who says: “Give him, and I will give it to you.”",
+                "הערב לאשה בכתובתה – and the husband lacks property, and the guarantor needs to pay off her Ketubah/Jewish marriage contract [in event of the husband’s death or a divorce], he should not pay off the Ketubah until the husband first makes her take a vow against deriving any benefit with the knowledge/consent of the public a vow that cannot be revoked, that he cannot restore her [as his wife], for we suspect lest it is his intention to restore her [as his wife] and to consume her Jewish marriage contract settlement after she has collected her settlement from the guarantor and regarding law, the guarantor of a Ketubah is not mortgaged and he is not liable to pay it off [for the husband] and even if the husband lacks property. What is the reason that he has performed a Mitzvah and nothing is missing from it? But if he is mortgaged as a guarantor for the Ketubah of his son, a father regarding his son is himself personally mortgaged, but a קבלן/someone who unconditionally assumes the other man’s obligations when the Jewish marriage contract is mortgaged, the wife can claim the Ketubah from him (i.e., the קבלן ) at first, and even if the husband has property, but the husband forces her to take an vow against benefit first with the consent of the public."
+            ],
+            [
+                "המלוה את חבירו בשטר – even though it is not written [in the loan document] property which is pledged from which debts may eventually be collected (i.e., landed property), collects from mortgaged property for we hold that surety (i.e., mortgaged property) is a scribal error, if it had not been written in the [loan] document. It is considered as if it was written.",
+                "הוציא עליו כתב ידו שהוא חייב לו – and there is no other testimony there.",
+                "גובה מנכסים בני חורין – and not mortgaged [property], for since he has no witnesses, it has no voice, and they did not know about him that he had property in order that he had to be careful about.",
+                "אחר חיתום שטרות – after the witnesses signed the document, [the guarantor wrote]: “I so-and-so the son of so-and-so is the guarantor.”",
+                "גובה מן הערב – from free standing properties alone for since witnesses did not inscribe on the surety/guarantor, it is like a loan by mouth.",
+                "אמר ליה בן ננס וכו' – for he holds that every guarantor after the giving of the money is not a guarantor for it wasn’t on the faithfulness of the guarantor and the trust in him that the creditor made the loan to him (i.e., the borrower), and even though Rabbi Yishmael extolled Ben Nanos, the Halakha is according to Rabbi Yishmael for the guarantor after the giving of the money requires an acquisition, and if not, it is not mortgaged, for before the giving of the money, there is no need for an acquisition."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Batra/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Batra/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..0a38f56ea7fcbb6f891f01670382f58b45b75c93
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Batra/English/merged.json	
@@ -0,0 +1,715 @@
+{
+    "title": "Bartenura on Mishnah Bava Batra",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Bava_Batra",
+    "text": [
+        [
+            [
+                "השותפין שרצו לעשות מחיצה – we are speaking of a courtyard where there is no law of division in it, where there lacks by the way four cubits for each one of the partners. For this reason, it (i.e., the Mishnah) taught \" \"שרצו/that they wanted, which implies that especially, two of them want [to make a partition] but neither one of them is able to force his fellow, for if in a courtyard which has a law of division, each one of them is able to force his fellow to divide, but now, it comes to teach us that since they wanted to divide it, and each one of them had taken possession of the direction that is entitled for him according to what they had compromised, they build the wall in the middle, and this one gives from his portion one-half of the place the thickness of the wall and also this one.",
+                "גויל – stones which are not trimmed or fixed.",
+                "גזית – stones which are trimmed and planed with a saw.",
+                "כפיסין – a small brick/girder which is a one-half brick which is a handbreadth-and-a-half (i.e., one handbreadth equals 3.65 inches or 9.34 cm) and a brick is three handbreadths.",
+                "הכל כמנהג המדינה – \"הכל\"/everything includes a place where they have the practice to make a partition with the sprouts of vine and the branches of trees that they make according to the custom, as long as the partition is wide enough so that neither one of them cis able to see that of his fellow for visual damage is called damage, and the height of the wall and the partition is not less than four cubits.",
+                "זה נותן שלשה טפחים – that the wall of untrimmed stones requires an additional handbreadth more than the wall of hewn stones because of the tops of the stones that protrude outward which are not smooth.",
+                "ובכפסים זה נותן טפחי – that the thickness of the wall of the one-half/small/girder brick is a handbreadth greater than the width of a wall of full brings because he places a small brick/bond-timber on one side and a small brick/bond-timber on the other side, which are three handbreadths and a handbreadth in the middle in which they place there plaster to attach them, but the wall made from bricks, one places a full brick along the thickness of the wall which is three handbreadths and there is no need for plaster in the middle.",
+                "המקום והאבנים של שניהם – this tells us that even though the stones fell into the domain of one them, or alternatively, that one of them first removed them into his domain, you might have thought that it belongs to the other – for the claimant must produce the evidence. But this comes to tell us that this is not the case."
+            ],
+            [
+                "וכן בגנה – this is what he said, \"וכן בגנה\"/and likewise in the case of a garden, undefined, as a place where it was they had the custom to fence it in.",
+                "אבל בבקעה – undefined, it is like a place where they had the custom to not fence it in, and we don’t require it, other than if his fellow wanted to fence it in, he moves it back to his own part",
+                "ועושה לו חזית – a sign for recognition that the wall is his. And the sign is explained in the Gemara (Talmud Bava Batra 4b): he spreads the top of the wall a cubit with plaster to the side of his fellow, but not to his side lest his fellow all spread from his side. And he says that the wall belongs to both. But when he spreads to the side of his fellow, he doesn’t plaster on to his side. It is a sign that the wall is his, but if his fellow peels/scrapes It off, it is known as peeled.",
+                "ועושין חזית מכאן ומכאן – to announce that both of them made it."
+            ],
+            [
+                "אין מחייבין אותו – for it doesn’t benefit him at all, for his land is still open. But, if he (i.e., the other partner) fenced in the fourth side, for now, it absolutely benefits him, we require him to pay one-half the cost of the purchase at the cheapest rate. But not half of his outlay, for he says to him: For me it is enough for me with a partition of reeds, and I don’t need an outlay of a stone fence.”",
+                "מגלגלין עליו את הכל – one-half of his outlay according to what he fenced in. And there is the difference between the first Tanna/teacher and Rabbi Yosi. And the Halakha is according to Rabbi Yosi. And we don’t have to say if he himself is the one who fenced in the fourth side, for he revealed his intention that he is pleased with what his fellow fenced in that we make him bear the expenses for the fencing in of everything, and he pays his fellow half of his outlays."
+            ],
+            [
+                "כותל חצר – of partners.",
+                "עד ארבע אמות – for with this, it is sufficient for him for proof of damages.",
+                "בחזקת שנתן – when this one claims half the outlay, and the other one says, I have already given my portion, he is believed, until the claimant brings witnesses who claimed that he had not given. For this judgment is revealed to all that the obligation is upon him to assist him for he would not have built it on his own but rather, he would bring him to the Jewish court.",
+                "סמך לו כותל אחר – after he built the first [wall] a great deal higher than four cubits (i.e. a cubit = 22.08 inches or 56.1 cm.), and he did not want to assist him in raising it higher, he built another wall opposite this wall in order to put cover it with boughs and to place a roof from wall to wall, even though he did not as yet place upon it a roof, we make him bear the expenses for everything, for he has revealed his intention that it is pleasing to him for the raising of this one.",
+                "בחזקת שלא נתן – if the first person came and made a claim against him to judgment after he built his other wall placing it near the first wall. And he said to him (i.e., his partner): “Give your part for what I raised it.” But the other responded: “I gave my part.” But he is not believed other than with witnesses, for this judgment was not visible to all, and until the Jewish court made him liable, he would not have given."
+            ],
+            [
+                "כופין אותו – [we force] the member resident of the courtyard who doesn’t want to assist the members of the courtyard.",
+                "לבנות – [to build] for the courtyard a gate house to be a guard for the opening who sits there in the shade and to distance the members of the public domain from looking into the courtyard.",
+                "ודלת – for the gate of the courtyard.",
+                "לא כל החצרות ראויות לבית שער – a courtyard which is not close by to the public domain is not worthy of havng a gate house. But the Halakha is not according to Rabban Shimon ben Gamaliel for even if it is not close to the public domain, there are times when the masses pressure and enter [and come in].",
+                "לא כל העיירות ראויות לחומה – a city which is not close by to the border of enemies does not require a wall. But the Halakha is not in accordance with Rabban Shimon ben Gamaliel, for even if it is not close by the border of enemies, it needs a wall, for sometimes, it happens that invaders come.",
+                "ויהא כאנשי העיר – to bear with them the burden/yoke.",
+                "שנים עשר חדש – but now that they are unsteady, the general practice is thirty days."
+            ],
+            [
+                "אין חולקין את החצר – one of the partners cannot force his fellow to divide the courtyard until there are four cubits to each one of the partners, other than the openings, for every house in the courtyard requires [that there will be] in front of his door four cubits in order to unload the burden that is upon his donkey. And outside of those four cubits, one needs in the courtyard another four cubits to each one of the partners for his other uses. And then there will be in the courtyard the law of division.",
+                "רבי יהודה אומר ט' חצאי קבין – this person like his place, and that person like his place. But they don’t dispute that in the places of Rabbi Yehuda they would make grain – a field that has nine half-kabs, is like the field of nine kabs in the place of the Rabbis.",
+                "בית רובע – a place to seed in it a square kab. And the Jewish legal decision is that the law of division on lands that stand for plough and sewing, other than if there remains for each one of the partners enough land in order that there is the work of one day of ploughing or sewing, and similar things.",
+                "מורן וטרקלין – kinds of palaces.",
+                "כדי לזה וכדי לזה – as it is explained further on, and after they would divide it up and each one takes his part, there would be in the part of each of them a place worthy of being called a reception/dining room and a compartment of the house/peristyle, that would remain on part of it the name that was for all of it.",
+                "בזמן שין שניהם רוצים – one cannot force his fellow to divide it by force, but he can force hi regarding the manner of \"גוד או אגוד\"/either fix you a price for my share, or I shall do so (and buy your share (see Talmud Bava Batra 13a), meaning to say, purchase my portion or sell me your portion for what it is worth.",
+                "ובכתבי הקודש – Torah, Prophets and Writings.",
+                "לא יחלקו – and specifically when they are in one volume, but in many volumes, each book separately, if they want, they can divide it."
+            ]
+        ],
+        [
+            [
+                "לא יחפור. בור – round.",
+                "שיח – long or short",
+                "מערה – it is covered with an arched ceiling.",
+                "נברכת הכובסין – a square pit. And rain waters gather in it as it is made to launder clothing.",
+                "אלא אם כן הרחיק מכותלו – it is saying from the wall of his cistern. And the thickness of the wall of his cistern is not less than three handbreadths, it is found that from the cavity/space of his cistern to the cavity/space of his fellow’s cistern is six handbreadths. But it is prohibited for a person to rely upon one of the damages to the end of his boundary equally, other than if he distanced it the appropriate measurement, even though his fellow lacks a wall there, lest his fellow decide that he will build on the side of his boundary, and it is found that this causes damage.",
+                "וסד בסיד – the walls of his pit.",
+                "הגפת – the refuse of the olives after they were gathered together in the olive press.",
+                "הסלעים – stones where the light comes out from them, for all of these are hard for the fortification and weaken the wall, and we are not referring to the wall of the cistern now.",
+                "זרעים – they are hard for the wall for they undermine the grounds (through their roots – see Talmud Bava Batra 19b) and bring up crushed, loose earth.",
+                "ואת המחרישה – even though there are no seeds, as, for example, when they plow for trees, it is hard for the wall.",
+                "מי רגלים – they make loathsome the bricks which are of dry plaster. Therefore, someone who urinates close by the wall that is made of bricks needs to distance himself three handbreadths. But with a wall of stones, he distances himself a handbreadth, and of a hard stone such as granite, he does not have to distance himself at all.",
+                "הריחים – they are hard on the wall because they shake the ground with the force of its rolling.",
+                "מן השכב – from the lower millstone.",
+                "הרכב – this is the upper one that rides on this. But it is shorter by a handbreadth of the lower one.",
+                "שלשה מן הכליא – the base upon which they build from plaster/clay and stones that they place the oven upon it, and It is wide from the bottom and narrow from the top, and upper rim of the belly of the stove is where the stove sits. It is like the measurement of the oven and one must distance the base from the wall three handbreadths from its underbelly, which are four [handbreadths] from the its upper rim, because the vapor of the oven damages the wall."
+            ],
+            [
+                "גובה דא אמות – the space from the lip of the oven until the ceiling, in order that the fire not ignite the ceiling.",
+                "עד שיהא תחתיו מעזיבה – [plaster of] clay three handbreadths, so that the lower ceiling of the attic not burn, and above it a space of four cubits.",
+                "ובכירה – they place the pot on its cavity/space and they don’t make it in a large fire as they do for an oven.",
+                "ואם הזיק – after there were there all of these measurements, ",
+                "he pays for the damage that he caused, and nevertheless, they prevent him with all of these measurements lest he kindle their homes, and he doesn’t have what with to pay. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "ביין התירו – The smoke that goes up from the baker’s oven and from the dyer’s shop is not difficult for the wine, for the heat actually improves the wine that is in the Land of Israel. And in a place where it is known that the heat damages the wine, even under the wine storehouse, one should not not open a dyer’s shop or of a baker.",
+                "חנות שבחצר – one of the members of the courtyard that comes to open a store in the courtyard and the members of the courtyard prevent him.",
+                "לא מקול התינוקות – school children. And even though that the sound comes on account of others, they cannot protest, because of making the Torah great and glorious. But, if he is not teaching children Torah, but rather trades or accounting or תשבורת he can protest and say to him that he is not able to sleep because of the young children coming in and leaving."
+            ],
+            [
+                "מי שהיה כותלו סמוך לכותל חבירו – in the form of a גא\"ם/Gamma – an angle, and he comes to make a second wall opposite the wall of his fellow until he makes the three walls like the form of the [Hebrew letter] \"בי\"ת\"/Bet, his fellow will prevent him, until he distances it from opposite him four cubits, in order that the place between the two walls will be wide and many will be able to tread there. For the walking of feet on the ground nearest the wall strengthens the foundations of the wall and preserves them. And especially the wall of a garden or he wall of a courtyard that is in a new city where many have not [yet] tread, and the ground was not strengthened as much as needed through treading of the feet [of people]. But, in the wall of a courtyard that is in an old city is supported and there is no need to distance it. And similarly, if the wall of his fellow was not four cubits or more, he doesn’t have to distance it, for a wall that is less than four cubits does not need strengthening.",
+                "ובחלונות מלמעלן מלמטן ומכנגדן ד' אמות – he had a wall above his wall and his fellow built a wall opposite the window from below. If there remained from the top of the wall that he built up until the window less than four cubits in height, he forces him to lower the wall in order tha the not stand on the top of the wall and look out through the window.",
+                "מלמטן – the window was lower than the wall, he forces his fellow to raise the wall that he built opposite him at the height of four cubits from the window in order that he should not see him.",
+                "ומכנגד – he must distance the wall from the window four cubits in order that he will not obscure his light."
+            ],
+            [
+                "מרחיקין את הסולם – whomever has a dovecote of doves in his courtyard near to the wall that is between the two courtyards and his fellow comes to put up a ladder near the wall, he must distance the latter four cubits from the dovecote, in order that a marten will not jump, and it is small creature, into the dovecote and kill the doves.",
+                "",
+                "מזחילה – it is a large spout that is placed on the length of the wall, and the waters of the roof flow into it, and if his wall would go along the face of the courtyard of his fellow and with the spout on top of it, he would have to distance it from it if he comes to build a wall on its side four cubits in order that a ladder can stand upright to go up and to repair his spout, to clean it from dust and from rocks that fall in it and prevent the continuous flow of water.",
+                "",
+                "מרחיקים את השובך מן העיר – for the doves cause the loss of the seeds of the gardens.",
+                "אא\"כ יש לו חמשים אמה – so that the doves do not cause the loss in the field of his fellow.",
+                "בית ארבעה כורין – an area requiring a Kor of seed in every direction, and the Kor is thirty Se’ah, but the Halakha is not according to Rabbi Yehuda.",
+                "מלא שגר היונים – race of their flying at one time [for food].",
+                "ואם לקחו – [if he bought it] (a field with a dovecote already in it) in its natural condition with the ground, even if he lacks all around him other than an area of a quarter-Kab (104 1/6 square cubits).",
+                "הרי הוא בחזקתו – since he was the first to have legal presumption of possession."
+            ],
+            [
+                "ניפול – a pigeon.",
+                "הנמצא בתוך חמשים אמה – of the dovecote.",
+                "בין שני שובכות – within fifty of both of them."
+            ],
+            [
+                "מרחיקין את האילן מן העיר – because it is beauty to the city (see Talmud Bava Batra 24b) when there is a wide expanse before it.",
+                "חרוב ושקמה – their branches are numeous.",
+                "אילן סרק – (see Mishnah Kilayim, Chapter 6, Mishnah 5 for a detailed definition) – it is a disgrace to the city.",
+                "ונותן דמים – to the person who owns the city.",
+                "ספק – cuts it down and he doesn’t make payment, because there was a judgment as to whether this one came first (i.e., the city) or that one came first (i.e., the tree), he cuts it down. After he cut it down, we say to the owner of the tree: “Bring proof that the tree came first and take [the money].”"
+            ],
+            [
+                "גורן קבע – a threshing floor that has a large pile that they winnow it with a winnowing shovel is called a permanent threshing floor. But if the pile is not large, and he doesn’t have to winnow the chaff with a winnowing shovel, but rather, the wind blows it into a pile, and the chaff is driven off on its own, is called a threshing floor that is not permanent.",
+                "חמשים אמה – because the chaff that damages the members of the city when it is winnowed.",
+                "ומנירו – [newly ploughed field] of his fellow. A ניר/newly broken or ploughed field. This is a ploughing done during summertime in order that the roots of the thorns and grasses will die.",
+                "כדי שלא יזיק – What is the reason that this is said? What is the reason that we distance this from the crops of his fellow and from his newly broken/ploughed field fifty cubits? In order that the chaff not damage his plants and his newly broken/ploughed field, which is made of manure and ruins the newly broken field and dries out the plants/trees."
+            ],
+            [
+                "את הנבילות ואת הקברות – because of the bad smell.",
+                "הבורסקי – a place where they work the hides.",
+                "אלא למזרח העיר – for the east wind is not hard, other than if it comes for retribution. But when it comes in is normal manner, it is warm and blows gently, therefore, it does not bring the smell to the city.",
+                "חוץ מן מערבה – he can make it in any direction and distance it fifty cubits from the western wind, which doesn’t do anything because they pray to that direction where God’s presence is in the west. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "המשרה – a place where the steep the flax and cause loss to the vegetables that are near them.",
+                "הכרישין – leeks in the language of the Talmud, and they destroy the onions that are near them.",
+                "ואת החרדל מן הדבורים – which destroys the honey and makes it pungent and sharp.",
+                "רבי יוסי מתיר בחרדל – because he can say to him (i.e., his fellow): “Until you tell me: Distance your mustard plant from my bees; distance your bees from my mustard plant because they come and eat the buds of my mustard plants.” And the Halakha is according to Rabbi Yosi."
+            ],
+            [
+                "ובחרוב ובשקמה – their roots are numerous.",
+                "בין מלמעלה – because one of them is above in height of the slope of the mountain.",
+                "בין מן הצד – on level ground.",
+                "ונותן דמים – for since he planted with permission, that he doesn’t damage until a great time [passes], the Sages did not require him to cut it down without payment because of the wind/blast of an individual [tree].",
+                "רבי יוסי אומר – And the Halakha is according to Rabbi Yosi."
+            ],
+            [
+                "סמוך לשדה חבירו – whether it is a bright field lacking shade or it is a cultivated field in which trees grow.",
+                "אלא אם כן החיק ממנו ארבע אמות – in order for the word of the vineyard, for when he ploughs his trees, there should not be a need to bring his plough into that (i.e., the field) of his fellow. And these words refer to the Land of Israel, and places like it where their ploughs are long. But in Babylonia and in other countries where their ploughs are short, a distance of two cubits is sufficient, and especially with vines to [other] vines, and trees to trees, where two cubits are sufficient. But, one who comes to plant in an orchard near the vines, even in Babylonia, and places similar to it, one has to make a distance of four cubits.",
+                "מעמיק שלשה טפחים – the owner of the field whose fellow’s tree roots went out into his field, he cus them at a depth of three handbreadths and does not worry.",
+                "והעצים שלו – of the owner of the field, and this will be the place where he ploughs sixteen cubits or more from the tree of his fellow, but less than this, the wood belongs to the owner of the trees, for up to sixteen cubits, they absorb sap, more than this, they don’t suck the sap."
+            ],
+            [
+                "קוצץ – [he cuts] the branches until the height of the handle protruding over the plough (i.e., the ox-goad), to not prevent him from bringing his plough there (see Talmud Bava Batra 27b).",
+                "מרדע – which teaches the cattle [sense].",
+                "החרוב והשקמה – that their shade is great and difficult for the field.",
+                "כנגד המשקולת – cuts everything that hangs over into his field. משקולת/plummet is a threat that those who build walls suspend from it the weight of lead.",
+                "ואם בית השלחין היא – a land thirsting for water.",
+                "כל האילן כנגד המשקולת – even if it is not a carob or sycamore tree, he cuts as measured by the plummet, for the shade is bad for a field requiring irrigation.",
+                "אבא שאול אומר וכו' – he is referring to the first part [of the Mishnah], as the first Tanna/teacher stated, “he cuts them off as far as the ox-goad protrudes [over the plough] and even if it is a tree that bears no fruit, except for a carob [tree] and sycamore [tree] and Abba Shaul said to him: Any non-fruit bearing tree may be cut by measuring with the plummet. But the Halakha is not according to Abba Shaul."
+            ],
+            [
+                "אילן הנוטה לרה\"ר – cut the lowest branches in order that the camel and its rider can pass by.",
+                "גמל טעון פשתן – and there is no need to cut in order that the camel and its rider, for the rider bends and passes by underneath him.",
+                "מפני הטומאה – lest the branches form a roof/tent on an olive’s bulk from a dead person, and similar matters, and the person who passes there will become ritually defiled. But the Halakha is according to the first Tanna/teacher alone."
+            ]
+        ],
+        [
+            [
+                "חזקת הבתים – whomever has lost his document [of sale] and brought witnesses that he has taken possession for three years with all of those things that are written in our Mishnah, he is believed to state that they were purchased property in his hand and we don’t say to him, “bring the bill of sale that it it was sold to you for up to three years, people are careful with documents; more than three years, they (i.e., people) are not careful. And we say to the individual that is against him if you have [proof] that you didn’t sell it, you should have protested and state before two [witnesses]: “know that so-and-so consumed my land through theft” and the matter would reach his ears and he would be careful with his document, for your friend has a friend, and the friend of your friend has a friend, and if you don’t",
+                "שובכות – where they raise/grow doves there.",
+                "בית הבדים – that they press olives in them to produce oil.",
+                "בית השלחין – for since there is a spring in it that waters the field from it always and produces fruits frequently and anything that produces fruits frequently, its presumption of claim based upon undisturbed possession [during a legally fixed period] is three years from day to day.",
+                "והעבדים – and even though that we hold that animals living in folds (i.e., moving livestock, which they leave in the daytime) is no evidence of ownership (as they may have come over by accident – see Talmud Bava Batra 36a), meaning to say that sheep from the language \"גדרות צאן\"/fenced in sheep, have no presumption of ownership (as they may have come over by accident), and the same law applies to all living creatures; that is, a presumption immediately that they lack this if it was known that the sheep and/or the slaves belonged to someone else, and entered the house of the other person. But this one claims that they entered into his house that they were purchased in his hand: “Behold I am known to hold them in possession. This is not a presumption of ownership because it is their manner to go from house to house. But if he held/took possession of a slave for three years, that is claim based upon an undisturbed possession and there is no need [to produce] a bill of sale.",
+                "שדה הבעל – it is supplied from rain water and doesn’t produce fruits other than once a year.",
+                "חזקתה שלש שנים – and it doesn’t have to be from day to day.",
+                "רבי ישמעאל אומר שלשה חדשים – there is grain that grows in three months such as barley and oats and lentils and it is found that one eats three grains in eight months.",
+                "רבי עקיבא אומר – there is something that grows in thirty days such as corn at the earliest stage/low growth and vegetables. Therefore, if one ate it for fourteen months that is considered a presumption of ownership. But Rabbi Yishmael holds that the eating of corn at the earliest stage and vegetables are not considered presumption of ownership.",
+                "במה דברים אמורים – that one needs eighteen months for a field sufficiently watered by rain and requiring no artificial irrigation.",
+                "בשדה לבן – [a bright, vegetable or grain field that lacks shade] where all of its fruits are collected at one time, therefore, it requires three [complete] years.",
+                "אבל בשדה האילן – that whose fruits are collected at periods – grapes at one period and olives at another period and figs at another period.",
+                "כנס את תבואתו – wine of grapes.",
+                "כנס את זיתיו וכנס את קיצו – he harvested figs and dried them, and brought them into his house, that is a presumption of ownership, as if it is three years, but the Halakha is not according to either Rabbi Akiva nor Rabbi Yishmael."
+            ],
+            [
+                "שלש ארצות לחזקה – three [distinctive] lands in the Land of Israel are divided each from the other concerning the matter of presumption of claim of ownership. For if he had taken possession in one of these [distinctive] lands, and the owner of the land is in the other, his presumption of ownership is not a presumption, because the caravans are not ae not found from one to the other, and even though it is not an emergency or [time of] war, it is similar to an emergency. But if the owner of the land would renounce, there would not be someone to inform the other who has taken possession. Therefore, it was appropriate to the one taking possession to be careful with his document, and since he was not careful, he would lose.",
+                "עד שיהא עמו במדינה – that both of them would be in Judea, or both of them beyond the Jordan River and even though this one was in one city and that one was in another city, because there were caravans found, he could protest, and since he did not protest, he lost out.",
+                "אמר ר' יהודה וכו' – for Rabbi Yehuda holds that the reason for presumption of ownership is not because until three years because people are careful with their documents, [but] more [than this], they are not careful, but the reason for his presumption of ownership is because people will not leave [someone, a usurper] consuming his own land even for one hour and remain silent. But this one that distanced himself for three years in order that if he was in Spain, etc. But if he was with him in the city, immediately, there would be presumption of ownership and in these three [distinct] lands [of the Land of Israel] where caravans are not found, during the three years, however, he would have presumption of ownership. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "כל חזקה שאין עמה טענה – that he will make the claim why does the person who possesses that which belongs to his fellow is not valid possession.",
+                "והבא מחמת ירושה – that he held possession of it for three years through the strength of the inheritance of his father, for it was his father’s on the day of his death.",
+                "אין צריך טענה – to prove how it came to his father’s hand. However, proof is required when the saw his father live it in one day.",
+                "האומנים – when they repair utensils –",
+                "They don’t have a claim of possession – If they were in possession of utensils of others, they are not able to claim that there were purchased in his hand and even if they are utensils that are not normally lent or rented out. And these words [refer] to when the utensil is found before us in the hand of the artisan. But if the utensil is not found before us in the hand of the artisan, but rather, that someone comes from the marketplace and claimed to the artisan: “I have a utensil with you that I gave you to repair. Return it to me.” And the artisan claimed: “It is true that it (i.e., the utensil) is with me, but you sold it to me,” the artisan is believed through an oath with מיגו/a legal rule according to which the deponent’s statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case (see Talmud Bava Batra 31a). For if he wanted, he could have said “that nothing had ever taken place [between us]” or “I returned it to you.” And similarly, the artisan made the claim that is what you fixed a price with a charge for the repair.” But the other can say, “I did not make that arrangement other than for less.” If the utensil is found before us in the hand of the artisan, the owner of the utensil is believed. But if the utensil is not found before us in the hand of the artisan, the artisan is believed with an oath, and even if he transferred it to him with witnesses with the מיגו (see above) that if he had wanted, he could have said, “I had returned it to you.”",
+                "והשותפים – they have property held jointly and one of them consumed all the produce for three years, it is not considered a presumption of possession. And these words are when the land does not have the law of division. But if the property has the law of division, and one of them consumed for three years, that is considered possession.",
+                "והאריסים – he goes down into the land for one half, for one-third or for one-fourth, and consumed all the produce for three years, it is not considered presumption of possession. And especially with regard to hereditary land-tenants for he is like an אפוטרופוס/a guardian for the son but the tenant farmer who was brought down by the owner of the land himself and he consumed all the produce for three years, he does have presumption of possession.",
+                "ואין לאיש חזקה בנכסי אשתו – and even if he wrote to her while she was still his betrothed an unequivocal judgment: “I have nothing with regard to your property, nor the fruits of it, for now, he does not consume its produce from the law, and afterwards brought a proof that he ate produce for three years, that is not considered presumption of possession, for it was the manner of the wife to allow her husband that he can consume the fruits of her property, whether by law or not by law.",
+                "ואין לאשה חזקה בנכסי בעלה – and even if he designated for her land for her food and she consumed produce from another land belonging to her husband for thee years, even so, this is not a presumption of possession, for it is manner of a man to allow his wife that she may consume from his property, even with something that she does not have authority.",
+                "ולא לאב בנכסי הבן [ולא לבן וכו'] – Because they are like guardians one for the other.",
+                "במה דברים אמורים – that they are not a presumption of possession.",
+                "במחזיק – when he is possessing something where there is a protest/evidence of illegitimacy or disqualification (see Talmud Bava Batra 31b), for his fellow makes the claim that what is in your hand was stolen.",
+                "אבל הנותן מתנה – in our presence and stated to the recipient: “this gift is for you, take possession and acquire it.” All of these [things] that are stated above in our Mishnah lack presumption of possession, when they took possession like others who received a gift and acquired it, that the giver cannot retract. But the woman who gave or had sold to her husband her usufruct (i.e., that which belongs to the wife’s estate that the husband can use without responsibility for loss or deterioration), and when he took possession of it, the husband acquired it, and she cannot say: “I gave pleasure/gratification to my husband,” and specifically for mort-main (i.e., the wife’s estate is held by her husband, which, the case of her death or divorce, he must restore in specie, being responsible for all his landed property for loss or deterioration), or property that her husband designated for her in the Jewish marriage contract, we say that her sale is not a sale, and her gift [to someone] is not a gift, because she can claim: ‘I did it give my husband pleasure,” because her husband has an attachment to them. But her usufruct, which her husband, in principle, has no attachment to them, she cannot say: “I gave pleasure/gratification to my husband. But similarly, the man who sold to his wife from his property, if the monies that the wife purchased them are not that property, they are not hidden/preserved with her. The sale goes is established, and those properties belong to the woman and the husband can eat the produce, and if those monies were hidden with her, the sale is void, for he can say, “[it was done] to reveal monies that were hidden/preserved with her. I stated that I am selling to her.”",
+                "והאחין שחלקו – and each one held possession of his portion and they cannot retract.",
+                "והמחזיק בנכסי הגר – [the convert] who died and he no inheritors. And whomever comes first to take possession of his properties, takes possession.",
+                "נעל – that he made a door.",
+                "וגדר –[or] he made a wall.",
+                "ופרץ – or made a breach in it."
+            ],
+            [
+                "משלשין ביניהם – each band pays one-third, for they are three bands for the three years (i.e., two plotting/scheming witnesses for each year).",
+                "שלשה אחים – for each year, one brother, and another person with the brother, and that other person testifies with all of them and there three [distinct] testimonies, for what this one testifies, the other did not testify, and therefore, their testimony is valid.",
+                "",
+                "והן עדות אחת – regarding the conviction of false witnesses, if they were found to be refuted, they divide up the cost between them, and they are not made false witnesses until all of them are proved to be false witnesses."
+            ],
+            [
+                "שיש להם חזקה – if he had taken possession of his fellow land for this purpose for three years, it is considered possession.",
+                "היה מעמיד במהתו בחצר – this Tanna/teacher is speaking of a jointly owned courtyard, where they are not strict with each other concerning keeping cattle [in the courtyard] and other similar things. And because of this, it is not considered a presumption of possession even though he had possessed that thing for three years.",
+                "אבל אם עשה מחיצה וכו' – for in such a manner, he is definitely strict. If he had been silent about this for three years and didn’t protest, it is considered possession. But Rabbi Moshe ben Maimonuni commented that a joint owner who is strict about making a partition and no one protested immediately is considered possession. But even though he made a partition, as a mere individual and no one protested, it is not considered possession until after three years."
+            ],
+            [
+                "מרזב – a small spout, that they place it at the end of the large spout that goes all around the perimeter of the roof.",
+                "אין לו חזקה ויש למקומו חזקה – if there was a there a spout and the owner of the courtyard came to uproot it completely, so that the water of he roof would not spill into his courtyard, he is not able to do so, for he already has possession for this that the root waters spill via that spout, but if he comes to reverse it, that it was placed in the southern direction and he comes to place it in the northern direction, the owner of the movable tube attached to the roof gutters cannot delay it, for it is not something that causes him loss, and he lacks possession, for it will always stand in that direction.",
+                "מרזב – the place where the drop of rain water flows from it. [The word] מר /bitter is a טפה/droop, like (Isaiah 40:15): “The nations are but a drop in a bucket.”",
+                "מזחילה – a large spout that supports all the length of the roof. This is a something fixed, therefore it has presumed possession.",
+                "סולם [המצרי] – small and is not fixed, and no one is strict about it if one puts it into the courtyard of his fellow in order to ascend on it to his roof or to the dovecote. Therefore, it does not have presumption of possession.",
+                "חלון המצרי – a small window where the head of person cannot enter it, ",
+                "he has no presumption of possession, but if the owner of the courtyard wanted to build opposite the widow and to close it up, the owner of the window cannot say: “I have already taken possession of it and you cannot close it up.” And he said to him this: “You were not appeased other than that I didn’t have any damages in it, and even so, if he had wanted from the outset, when he opened it up, he could have delayed it that he would not open it. And even if it was higher than four cubits, for he could have said to him, lest you place a small bench near the window so that you can look at me, and after he placed it [also] he opened it, he has no presumption of possession.",
+                "ולצורית יש לו חזקה – a window where the head of a person can enter into it, and even where it is higher than four cubits, or a window that is made of for its light, and even if it is very small, or a window which is lower than four cubits, each one of these three windows, if he left it and opened it, he has possession, but furthermore, he is not able to build opposite it and close it up, for there is possession for damages except for fumigating and dust and the bathroom, meaning to say, bad smell, for these three [things] do not have presumption of possession, even if he held them several years. But damage is a proof that he has possession, and he doesn’t need possession for damages for three years but when damage occurs, in order that he can say to the one who suffered damage: “you already knew of this damage and didn’t protest, this is possession.",
+                "מלבן – a building from outside like a kind of lintel from above or a lower door-sill from below.",
+                "זיז – wood or stone that projects out from its wall to the airspace of his fellow’s courtyard. If it has a handbreadth or more, he has possession and the owner of the courtyard opposite to him cannot build to close the projection [serving as a shed over the entrance], after he has taken possession of it.",
+                "ויכול למחות בו – when the owner of the wall comes to remove the projection which has a handbreadth or more, the owner of the courtyard can protest it that he should not remove it.",
+                "פחות מטפח – this is not a matter of being fixed. Therefore, he does not have possession, and he can build opposite him and close it up, and when the owner of the wall comes to remove it ab initio, the owner of the courtyard cannot prevent it."
+            ],
+            [
+                "לחצר השותפים – into a courtyard which has joint ownership of it, and all the more so, to the courtyard of his fellow because of the damage of sightlines.",
+                "לקח בית מחצר אחרת – that is next to his this courtyard which has joint ownership, he should not open for himself a door to that courtyard, for there is a great deal of foot traffic from those who dwell in that house.",
+                "בונה חדר לפנים מביתו – which does not add anything, but divides his home into t, for without this, he could fill his house with inhabitants/tenants if he wanted.",
+                "פתח כנגד פתח – as it states in the Biblical verse (Numbers 24:2): “As Balaam looked up and saw Israel encamped tribe by tribe.” What did he saw? He saw that their openings [of the tents] were not directed one opposite the other (allowing people to see inside each other’s tent).",
+                "קטן לא יעשנו גדול – for he said to him: “with a small opening, I can be private (i.e., protect myself) from your gaze; with a large opening, I cannot be private (i.e., protect myself) from your gaze (see Talmud Bava Batra 24aa and 60a).",
+                "אחד לא יעשנו שנים – for he said to him; with one opening I can be private (i.e., protect myself); with two, I cannot be private (i.e., protect myself).",
+                "אבל פותח הוא לרשות הרבים – for he said to him, that finally, you are able to be private from the members of the public domain."
+            ],
+            [
+                "אין עושין חלל תחת רשות הרבים – even if he accepted upon himself every blast/wind that comes from the consequences of this, for people do not want to cause damage and to go to court to judge on the matters of their money.",
+                "רבי אליעזר מתיר – as long as they cover it with force in order that a wagon carrying stones will travel upon it, and we should not worry lest sometimes the covering will be ruined. But the Halakha is not according to Rabbi Eliezer.",
+                "זיזין – small floor beams.",
+                "גזוזטראות – large beams lest the members of the public domain stumble against them.",
+                "כונס לתוך שלו – brings into his land like the measure of the removal of the small floor beams and take them out.",
+                "הרי זו בחזקתה – we load them for the purchaser and we state that the person who sold it to him and brought them into his own [home]."
+            ]
+        ],
+        [
+            [
+                "המוכר את הבית. היציע – like a kind of room that they make around the walls of the house from the outside, like what was in the Temple, as it is written (I Kings 6:6): “The lowest story was [five cubits wide],” and there are those who make it in the thickness of the wall. But even though that it is open to the house and its usage is within, even so, it is not sold. And it is four cubits, but if it is not four cubits, it is not considered [separate] and it is sold with the house.",
+                "ולא את החדר שלפנים – from the house, and even though it is open to the house and it is tread upon.",
+                "בזמן שיש לו מעקה גבוה עשרה – it is considered by itself and not nullified in regard to the house.",
+                "רבי יהודה אומר וכו' – The Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "בור – a pit in the ground.",
+                "דות – a building of stones on top of the ground made like a pit.",
+                "אף על פי שכתב לו עומקא ורומא – He did not purchase a cistern/pit or a subterranean masoned storeroom since their usages are separate from the house, and they are not made other than to draw out water, until he writes: “from the lower portion/bottom of the depths until the heights of the sky.”",
+                "וצריך – the seller ",
+                "to purchase for him a path/right-of-way, from the purchaser to walk to the pit and the building of stones of top of the ground made like a pit, because the seller sells with good will, and doesn’t leave anything to himself.",
+                "וחכמים אומרים אינו צריך – for they hold that he sells ill-will/selfishness/envy and when he sold the house, he retained for himself a path that he can walk to the pit/cistern and the subterranean masoned storeroom.",
+                "בזמן שאמר חוץ מאלו – except for a pit and a subterranean masoned storeroom, for it is a condition that that it is not for any need for he comes to add a pathway.",
+                "מכרן לאחר – he sold the pit and the subterranean masoned stoneroom to another, and left the house to himself.",
+                "רבי עקיבא אומר אין הלוקח צריך ליקח ממנו דרך – Because the seller sells with good will, and when he sold him the pit and the subterranean masoned storeroom, he also sold him a right-of-way/path. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "המוכר את הבית – undefined.",
+                "מכר את הדלת – because all of the fixed implements of the house are included in the house.",
+                "אבל לא את המפתח – because it is something movable.",
+                "המכתשת – that is fixed in the ground.",
+                "האיצטרובל – a circle of wood that they place the millstone on it and it is fixed.",
+                "הקלת – the hopper/grain-receiver (on top of the millstone) that they make around the millstone to receive the ground flour that it will not fall to the ground and it is movable.",
+                "ולא את התנור ולא את הכירים – for they are movables. And there are books which have the textual reading:\"מכר תנור, מכר כירים\"/if he sold the oven, he sold the double-stove also and it is speaking of something permanent and attached to the ground.",
+                "הרי כולם מכורים – all of these are implements of the house, but the rest of kinds of utensils are not sold, even if he (i.e., the seller) stated: “and everything that is inside it” – he did not include other than implements unique to the house like a key and a hopper/grain-receiver and things like that."
+            ],
+            [
+                "מכר את הבתים – that are open to the courtyard.",
+                "ובורות שיחין ומערות – that are within the houses and even though the person selling a house did not sell the cistern, the trench and the cave/vault, but regarding the courtyard, however, they cease to exist.",
+                "בין כך ובין כך – even if he said, “everything that is within it,” he did not sell the bathhouse, etc. because they are not part of the courtyard.",
+                "רבי אליעזר אומר וכו' – But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "מכר את הים – the stone that they place the olives into at the time of their grinding.",
+                "ממל – The upper millstone where they crush the olives.",
+                "הבתולות – cedar beams/poles supporting the traverse press beam (see Talmud Bava Batra 67b)of the olive press.",
+                "עבירין – heavy planed boards that they place on the אמתחות – which they place on the pounded olives in order to pickle them.",
+                "הגלגל – when the stone revolves and puts heavy weight on the pounded olives to remove their oils."
+            ],
+            [
+                "הנסרים – boards that we place clothing on them.",
+                "הספסלים – that we sit upon them. But there are those who have the reading \"ספלים\"/bowls or basins – that one puts water in them to wash.",
+                "וילאות – curtain opposite the opening. Another interpretation: wrapping cloth that one uses to dry off. And there are those who say that it is a petticoat/breach-cloth in which we cover with the genitals when sitting in the bathhouse.",
+                "מגורות של מים – pools that pour water into the bathhouse.",
+                "אוצרות של עצים – that warm up the bathhouse."
+            ],
+            [
+                "מכר בתים – and all the more so, courtyards which are the essence of the city.",
+                "בית השלחין – gardens and orchards that belong to the city.",
+                "אבל לא המטלטלין – utensils that are used such as a key, a woman’s work basket and similar kinds of things, and all the more so, that he did not sell wheat and barley.",
+                "הרי כולן מכורים – even slaves and animals that are movables that are unsteady. And, all the more so, wheat and barley that are movables that are not unsteady.",
+                "הסנטר – the slave appointed to guard the city. But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "האבנים שהם לצורכה – to make a fence.",
+                "ואת הקנים – that we tie up the vines with them.",
+                "ואת מחיצת הקנים – many canes grow on one stem/stalk when it is less than a piece of ground of the capacity of a one-fourth of a Kab of seed, therefore it is neutralized concerning the field.",
+                "שומרה – a guard booth that is attached to the ground with plaster.",
+                "ואת החרוב – in its youth when they are not yet engrafted and when they cause damage when they grow strong and it is engrafted, and it has name of its own, and is not neutralized concerning the field.",
+                "ואת בתולת השקמה – in its youth before they cut its branches or when it causes damage, we cut the ranches that have grown a great deal in their place, and it is called the trunk of the sycamore tree."
+            ],
+            [
+                "לא מכר את מחיצת הקנים [וכו'] – for all of these are considered as a field [on its own].",
+                "לא מכר את בור – even though he sold him the field, these are not sold.",
+                "צריך המוכר ליקח לו דרך מן הלוקח – to go to the cistern and to the wine-press, for he sells with good-will as I have explained above (see Tractate Bava Batra, Chapter 4, Mishnah 2).",
+                "נתן את כולם – and even to one who stated that he sells with ill-will, he sells it, and the purchaser must buy a right of way [when] he sold him one of these kind, and leaves the field to himself. Especially when he sells as we state here, because the purchaser can make conditions and explanations, for since he didn’t make a condition, he doesn’t lose out. But regarding a person who gives, when he receives the gift, he is embarrassed to state to the giver – “explain to me what you are giving me.” We don’t say that when he doesn’t explain, he is the one who loses, but we say is that he gave it to him with good will, and the recipient of the gift does not have to buy a right of way, and similarly, all of these things that we have stated above, he didn’t sell because they are not included in the field and even those things that are not included – everything that is within it, such as a carob or a fully grown sycamore tree and the cistern and the wine-press. If he gave [the field as a gift], he gave him everything, because with good well is too much of what he gives.",
+                "זכו בשדה זכו בכולן – even a cistern and a wine-press and a dovecote that are in the field, because each one merits with its own and it is removed from his fellow completely.",
+                "החזיק בכולם – And even though that a carob [tree] and a sycamore [tree] are not neglected regarding the field, they are like two fields, and there is pathway between them and if he gained possession of one of them, he bought its neighbor.",
+                "הקדיש כולם – when he dedicates it [to the Temple], he dedicates it with good will.",
+                "לא הקדיש אלא חרוב – from all of these that are mentioned in our Mishnah, regarding a sale, he did not sell, regarding devoting to the Temple, he did not devote, for the knowledge of the one who dedicates is like the knowledge of the sell, except for the grafted carob tree and the fully grown sycamore tree, and even though that the sale was not a sale, with a dedication it is sanctified, and the reason is that since from a dedicated field, it absorbs."
+            ]
+        ],
+        [
+            [
+                "המוכר את הספינה – undefined.",
+                "מכר את התורן – (see Talmud Bava Batra 73a) a tall [piece of] wood upon which they suspend the banner/flag. And the banner is a kind of curtain that they suspend on the mast towards the wind.",
+                "עוגין – iron that they tie with rope and throw it into the depths of the water to detain and to anchor the ship.",
+                "מנהיגים – These are oars that through them they lead the ship to the place that they desire.",
+                "מרצופין – large sacks that they place goods into.",
+                "אנתיקי – [the funds and stores connected with the business – see Talmud Bava Batra 77b] the practical things that are within the ship, and all of these are considered here that are in the sale, he did not sell if he gave or dedicated the ship [to the Temple]. These are not included in the gift and the dedication to the Temple, and are not similar to a cistern or a subterranean masoned storeroom or a winepress [mentioned] in the chapter above (Chapter 4, Mishnah 2), for all of them are in land and are made void regarding a field regarding sanctification [to the Temple] and gifting. But these are not made void at all.",
+                "פרדות – [mules], animals that pull the wagon, but they are not attached to it (i.e., the wagon) at the time of the sale. But there are those who explain פרדות as wood that is separate from the wagon that on pulls the wagon with them, but they are not attached to the it at the time of the sale.",
+                "צמד – it is the yoke that they attach and tie [the] bulls together with.",
+                "אין הדמים ראיה – for that which he said that one-sixth [overcharge] he purchased [the object], and he (i.e., the seller) returns the overcharge; more than one-sixth, the purchase is void; these words are incidental that the mind errs as the purchaser thinks that it is worth such. And this is an errant purchase, but in order that the mind doesn’t error, such as the example that he purchased a yoke that was worth a Zuz for two hundred, we say that it was given to him as a gift, and there is no voiding of the transaction here. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "לא מכר אל כליו – the utensils that are made for riding such as the saddle and pack-saddle, no one would argue that he purchased it, even if they were not upon it (i.e., the animal) at the time of the sale. What they do dispute about are the utensils of burden, such as the sack and the bag with two pouches (see Talmud Bava Batra 78a). The first Tanna/teacher [of the Mishnah] holds that he did not sell the utensils of burden that are upon it (i.e., the animal). But Nahum HaMadi holds that he sold the utensils of burden that are upon it. But the Halakha is according to the first Tanna/teacher, and he did not acquire the utensils of burden, and even if they were upon it (i.e., the animal) at the time of the sale.",
+                "חמורך זה – implying as it is with its utensils.",
+                "חמורך [הוא] – it is like he is asking him: “Is this your donkey? Sell it to me.” It is like he is selling a donkey, undefined, and the utensils are not sold, even if they are upon it at the time of the sale. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המוכר את החמור מכר את הסייח – the offspring of the donkey and in the Gemara (Talmud Bava Batra 78b) it establishes that he (i.e., the seller) said to him (i.e., the purchaser): This nursing donkey I am selling [to you],” for the milk of the she-ass, of what benefit Is it? But absolutely, she and her offspring are spoken of to him. And the concluding part [of our Mishnah] where he stated: “I am selling to you a nursing cow.” He did not acquire her offspring, for a cow exists for its milk, and he mentioned to him: “a cow for its milk.”",
+                "מכר אשפה – a tall place of three handbreadths or more, or three [handbreadths] deep or more, for it is normal to place there the manure of his cattle.",
+                "מכר בור מכר מימיו – Our Mishnah is the opinion of a single authority, but the Rabbis dispute it and state that if one sold a cistern, one did not sell its water, and the Halakha is according to the Sages.",
+                "הלוקח פירות שובך – what the doves gave birth to all year.",
+                "מפריח – the purchaser [must let the first brood fly away].",
+                "בריכה ראשונה – and leave it for the seller and every two offspring are called a בריכה/brood and he leaves them with its mother in order to be in the company of their mother so that they don’t fly away.",
+                "פירות כוורת – bees that are born from this beehive this year. The purchaser takes three swarms, three groups from the bees born that first go out from the beehive and brings them into his own beehive. The first ones are important/valuable, whereas the last of the last is the worst. From there, he (i.e., the owner) makes the bees impotent, meaning to say, he takes one, and leaves one for the seller in order that they can grow and become attached with the parents so that the beehive will be refreshed and similarly forever.",
+                "חלות דבש – the honey with the wax together are combined to make honeycombs.",
+                "מניח שתי חלות – that the bees are supported from them all the rainy days.",
+                "גרופיות – boughs, and they grow once again."
+            ],
+            [
+                "הקונה שני אילנות – undefined, he did not purchase the land surrounding it at all.",
+                "הגדילו – the boughs became wider.",
+                "לא ישפה – the owner of the land should not cut them, even though their shade is destroying his land, for since the owner of the trees has no land, the owner of the land mortgaged to him (i.e., the owner of the trees) for all their needs all the while that they are existing.",
+                "גזע – whatever is above the ground and sees the face of the sun.",
+                "שרשין – whatever is below the ground [level].",
+                "שלו – of the owner of the tree, and he should leave it there and let it grow, for we suspect lest the ground rise until it covers the tree coming out of the stump, part of which is in the ground, and they will see something like three trees and the purchase will say: “You sold me three trees and I have land” but he should cut it and burn it.",
+                "ואם מתו – the tree dried up.",
+                "אין לו קרקע – where he is able to plant another [tree] in its place.",
+                "קנה קרקע – for they are considered to be an orchard and he bought the land that is between one tree and another tree. But under them and outside of them is the fulness of fig collector and his basket, in order that he can stand, he can harvest his fruits with his basket. And these words [apply] when there is between one tree and another tree no less than four cubits, but no more than sixteen cubits. Then, he purchased the land between each tree and what is under them. And outside of it, as we have stated, but if there is less than four cubits between each tree, or more than sixteen cubits, he did not purchase the land."
+            ],
+            [
+                "לא מכר את הרגלים – In the Tosefta (Tosefta Bava Metzia, Chapter 4, Halakha 8; Lieberman edition and Tosefta Kifshuta, Tractate Bava Batra, page 376, note 29), it is taught: What are we speaking about? In a place where they did not have the practice, but in a place where they did have the practice, everything is according to the customs of the country.",
+                "מכר את הקנה – the lungs, and it is called by this name because of its windpipe."
+            ],
+            [
+                "ד' מידות – laws divided one from the other.",
+                "מכר לו חטים יפות – he made a stipulation with him that he should give him nice wheat and they were found to be bad. It is like overreaching/אונאה ; therefore, he (i.e., the buyer) can retract – whomever feels imposed upon/one’s self overreached alone, which is the purchaser, but the seller is not able to retract, and even if the wheat increased greatly in value.",
+                "אין אחד מהן יכול לחזור בו – even if they increased in value or became cheaper, for the purchaser is not able to say: “I intended for the beautiful ones, and this one who might say they are bad, because the purchaser tells him: “what is bad is bad.” And similarly, the opposite, that the seller is not able to state that I intended for the bad ones. And this one that I might say are good, it is the manner of the seller to state the bad ones become good ones.",
+                "שחמתית – reddish (Genesis 30:35): “and all the dark-colored [sheep], which we translate in Aramaic as שחום/dark, black (or brown).",
+                "ונמצאת לבנה – there are those for whom it is pleasant with this, and there are those for whom it is pleasant with that. But in this manner, it is an errant transaction for both of them, and both of them can retract, for if it was supposed to “nice ones,” and it turned out to be “bad ones,’ everyone enjoys “good ones.”",
+                "יין ונמצא חומץ – there are those who are pleased with wine, and there are those who are pleased with vinegar."
+            ],
+            [
+                "משך – from the public domain in a recess adjoining an open place to which merchants retire to transact business/market-stand under a colonnade or in a courtyard of both of them, he has acquired it. But taking possession by drawing towards one’s self the object to be acquired in the public domain has no effect.",
+                "אע\"פ שלא מדד – and such as he case where he fixed a price from the outset for such and then he gives him the measurement, but if he did not fix the price [even though] he measured and drew it towards himself, he did not acquire it, because he did not rely upon the fact that the seller is able to raise the price as he wants and the buyer says: “I won’t purchase it other than at a cheap price.”",
+                "מדד – the seller to the purchaser in the public domain, even in the utensils of the purchaser, he did not acquire it, for the utensils of a person do not purchase things for him in the public domain, but if the purchaser himself measured it, even in the public domain, he acquired it through lifting it up.",
+                "אם היה פקח – the purchaser.",
+                "שוכר את מקומו – if he is in the domain of the owners, and hs place acquires for him. And we are speaking about large burdens where it was not the manner to lift it up, therefore, he acquires it through pulling it.",
+                "עד שיטלטלנו – that is through lifting, and it (i.e, the Mishnah) took the way of things – that the way of lifting to carry from one place to another place.",
+                "אם היה מחובר לקרקע – In the Gemara (Tractate Bava Batra 87a and see Rashi’s explanation and the reference to Tractate Bava Batra 54a) it is established it as in the case where the seller says to the purchaser: “go and take possession of a small piece of the land and you will acquire everything that is upon it,” for since he had been hired to do work on his (i.e., the owner’s) land, and worked on it a little bit, his being hired acquired it for him, and he acquired also that thing which he had wanted to acquire for himself with his being hired. Therefore, if he tore out a little bit, he acquired/bought it."
+            ],
+            [
+                "עד של נתמלאה המדה – it (i.e., the Mishnah) is speaking about the measure [of a middleman] that is not either of theirs, and the lender lent to both of them, it is borrowed by the seller; therefore, before the measure was filled up, the utensil is lent to the seller, and the burying did not acquire it. Once the measure was filled up, the utensil is lent to the buyer; the buyer has acquired it, for he has acquired it. And we are speaking of a market-stand underneath a colonnade or in the domain of the purchaser.",
+                "היה סרסור ביניהם ונשברה החבית – the utensil was his (i.e., the agent’s/middleman’s).",
+                "נשברה לסרסור – and we don’t say that he is the agent of the purchaser and it was broken by the purchaser.",
+                "וחייב להטיף לו ג' טפין – the seller to the purchaser from the what cleaved to the walls of the measure after he had emptied out the wine or the oil.",
+                "הרכינה ומיצת – he turned it the measure over on its side after he emptied the oil or the wine and let it drip three drops and what was drained of the measure was gathered at the rim of the utensil to one place, and they belong to the seller, for the purchaser had despaired of it.",
+                "",
+                "והחנוני אינו חייב להטיף ג' טפין – because he is preoccupied that he is selling every hour.",
+                "ר' יהודה אומר – they did not say that the storekeeper is exempt from letting three drops drip out, but rather, it was the Eve of the Sabbath near dusk. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "השולח בנו – minor [child] with the storekeeper and in his hand was a Duponium/a Roman coin equal to two Asses which are two Issarim to bring to him an Issar of oil. And he will give him another Issar. And this is what he did. But the young child broke the flask and the oil spilled and he lost the Issar that the storekeeper gave him. The storekeeper is liable for oil, and for the flask and for the Issar, for the father did not send his minor-age child to the storekeeper other than to inform him that he needs oil, not that he should send the oil through his (i.e., the child’s) hand. And in the Gemara (Tractate Bava Batra 87b-88a), it raises the question: why is the storekeeper liable for the flask? It is a loss with consent. For he himself (i.e., the father) sent it in the hand of his son, and [the Gemara] answers for example that the storekeeper took it to measure oil for others. Therefore, he became a thief concerning it. And it exists in his domain until he returns it to the mater. And even though he returned it to the young child, he is not exempt from it.",
+                "רבי יהודה פוטר שעל מנת כן שלחו – for just as the storekeeper sent it in the hand of his son",
+                "שהוא פטןר – from the cost of the flask, but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "הסיטון – a business man that purchases a lot together, and then goes back and sells to storekeepers bit by bit (i.e., wholesale provision dealer).",
+                "מקנח מדיותיו – for the wine and/or the oil hat became congealed in them and the measurement is lessened.",
+                "ובעל הבית – that doesn’t sell frequently like a wholesale provision dealer, cleanses them once a year.",
+                "פעמים בשבת – the storekeeper is not liable to drip three drops as the wholesale provision dealer and the owner as it remains in the utensil and cleaves to it.",
+                "וממחה – he cleanses the stones of his scales that he weighs on them a moist/liquid thing.",
+                "על כל משקל ומשקל – every time that he weighs something, he cleanses it/wipes it down."
+            ],
+            [
+                "וחייב להכריע טפח – from the weight a liter and beyond, but less than a liter, he doesn’t need the customary additional weight in retail of a handbreadth (see Tractate Bava Batra 89a).",
+                "היה שוקל עין בעין – as for example, in a place where they did not have the practice of the customary additional weight in retail of a handbreadth and he restores the reed of the balance equally.",
+                "נותן לו את הגירומין – his customary additional weight in retailing for every ten liters, he adds one-tenth of a liter which is 1/100 when he sells liquid/moist, and with dry [products], he adds [one-half] of one tenth of a liter to every twenty liters.",
+                "למוד בדקה – with a small measure.",
+                "לא ימוד בגסה – with a large measure, for there is loss to the purchaser as he doesn’t give him anything other than the one customary additional weight in retailing. But he should need to give him many customary additional weights in retailing.",
+                "למחוק – to remove what goes upon the rim of the measure.",
+                "לא יגדוש – and even though he adds cost to him.",
+                "ימחוק – and even though he lessens for him from the payment."
+            ]
+        ],
+        [
+            [
+                "המוכר פירות – undefined, and it (i.e., the Mishnah) does not explain whether for eating or for sowing.",
+                "אפילו זרע פשתן – for most purchase it for sowing. One can say: “I sold it for eating, and we don’t follow after the majority for money.",
+                "רבן שמעון בן גמליאל אומר וכו' – The Gemara (Talmud Bava Batra 93b) establishes all of our Mishnah according to Rabban Shimon ben Gamaliel but the Mishnah is deficient and should be read as follows: even if it were flax seed, he is not responsible. But surely, garden seeds which are not eaten, one is responsible for them, the words of Rabbi Shimon ben Gamaliel. For Rabban Shimon ben Gamaliel states that garden seeds which are not eaten, one is responsible for them, for it is an errant transaction for certainly he sold them for planting."
+            ],
+            [
+                "המקבל פירות – that he bought grain from his fellow. The purchaser accepts for himself for every Seah a quarter-kab of refuse, for that is the manner of grain in this and not more.",
+                "עשר מתליעות – [ten] eaten by worms for every one hundred, which is one out of ten.",
+                "קוסמות – bad wine. If the cellar of large wine jugs accepts upon itself ten large jugs, and if the storeroom of pitchers accepts upon itself ten pitchers, and specifically when he stated: “I am selling you this cellar.” And the stiff mass of grist, oil and onions (i.e., a porridge), meaning to say, to place within the cooked dish but if he said: “[I am selling] you a cellar of wine for the stiff mass of grist, oil and onions,” he must give him wine which is all fine for wine of a stiff mass of grist, oil and onions must be fine and enduring and that we have doubts about it other than a little bit. But, if he said, “I am selling you undefined wine,” and no mention of the stiff mass of grist, oil and onions, he gives him intermediate-quality wine that is sold in the store. But if he said: “This cellar I am selling to you,” but he did not mention even if all of it had soured/fermented had arrived.",
+                "קנקנים בשרון – in the land of the plains.",
+                "מקבל עליו עשר פטסיאות – that are not boiled all the way through and they draw wine and drip it."
+            ],
+            [
+                "אינו חייב – [the seller in his responsibility] for at the time of the sale, it was wine. And specifically, when it became fermented/sour in the utensils of the purchaser, for if it were in the utensils of the seller [when it became fermented], he (i.e., the purchaser) could say to him (i.e., the seller): “ this is your wine and this your vessel,” and the seller is not able to say to him: “why did you leave it (i.e., the wine) in these vessels so long? You are the one who has taken a loss,” for this one could have said to him: but from the beginning, I informed you that it was not my intention to be supported by this wine, other than a little bit [at a time].”",
+                "ואם ידוע שיינו מחמיץ – that it is not preserved and the other one says to him that he didn’t need wine, but rather for a stiff mass of grist, oil and onions and to let it stand to take from it only bit by bit.",
+                "הרי זה מקח טעות – he should have informed him that his wine does not endure.",
+                "מבוסם – it is its manner to endure until Shavuot. But from then onward, the heat spoils it.",
+                "וישן – if he sold him wine on the condition that it is old, he gives him from the year before – from the year that past that precedes this one."
+            ],
+            [
+                "בית חתנות לבנו – for it is way of a person to make a house for his son when he gets married to a woman.",
+                "בית אלמנות לבתו – when her husband dies and she returns to the house of her father, but during the life of her husband, she is with her husband, for it is not the way for the a groom to live with his father-in-law.",
+                "רפת בקר הוא זה – he would need to make it much bigger.",
+                "בית קטן – the least of these houses is six [cubits] by eight [cubits]. But a person who sells his friend a place, undefined to make for himself a house, it must be six [cubits] by eight [cubits].",
+                "גדול – and if he specified to make for him a large house.",
+                "טרקלין – it is made for the seating of princes.",
+                "רומו כחצי ארכו וכחצי רחבו – it refers to all of them, meaning for a small house, its height is seven [cubits] and for a large house, nine [cubits] and for a reception room, ten [cubits].",
+                "ראיה לדבר היכל – that its length was forty [cubits] and its width twenty [cubits] and its height thirty [cubits], which are one-half its length and width (see First Kings, Chapter 6, verses 2 and 17 for a description of the First Temple and Tractate Middot, Chapter 4, Mishnayot 6-7 for a description of the Second Temple).",
+                "הכל כבנין היכל – There is one who say that what is taught in the Mishnah above that its height should be [the sum of] half of its length and half of its width (see also Tractate Eruvin, Chapter 6, Mishnah 6). The proof of the matter is the Sanctuary/Temple. Rabban Shimon ben Gamaliel taught it as Rabbi Shimon ben Gamaliel states: הכל כבנין היכל/Everything should be in accord with the building of the Sanctuary/Temple. But there is one who says that Rabban Shimon ben Gamaliel disputes with the first Tanna/teacher [of the Mishnah] and expresses astonishment in asking: “Should everything be in accordance with the Sanctuary/Temple?” The matter is not dependent upon anything but the custom of the country."
+            ],
+            [
+                "בשעה שבני אדם נכנסים – during the daytime and not to trouble him to get up at night.",
+                "זה עושה לו פותחת – so that the owner of the house will not steal from his cistern, and the owner of the house makes another lock on the same door that opens to the well, so that he cannot come to draw water without the knowledge of the owner. And, he will not ever come into the house of the owner of the house other than if the owner of the house is at home, and they established this because of the suspicions of his wife."
+            ],
+            [
+                "מי שיש לו גינה – [and the owner] of the outer [garden] was reconciled to give to [the owner of] the inner garden a path in the middle of his field.",
+                "לא יכנס בתוכה – for since he causes great damage when he passes through the middle of his field, we testify that he was not reconciled with him other than for the needs of his garden alone, and that he should not enter for any other usage.",
+                "והחיצון זורע – for since that he is in the middle of his (i.e., the other’s) field, we testify that he did not pardon him completely and that he should not be able to sow seeds.",
+                "זה וזה אין רשאין לזרעה – because It is from the side; for walking through only he designated it."
+            ],
+            [
+                "מי שהיתה דרך [הרבי'] עוברת בתוך שדהו – the masses always presumed to be able to pass through there.",
+                "ושלו לא הגיעו – but the many have two paths, for we hold that a narrow path marking the boundary that the masses presumed [to use], it is forbidden to ruin.",
+                "דרך היחיד – a person who sells to his fellow a path within his field needs to give him four cubits.",
+                "דרך המלך אין לו שעור – for the king breaches a fence in front of him to make for himself a path.",
+                "דרך הקבר – when they carry the dead person to his grave, there is no measure. It is an enactment of the Sages because of the dignity of the deceased, but they are not able to breach a fence like the way of the king, but those who accompany the dead can pass ove seeds and the don’t have to turn to the one side or the other.",
+                "בית ארבעה קבים – it is [thirty three cubits and two handbreadths] wide at the length of fifty cubits. And the funeral-halting place where they would make seven halts of the funeral escort on returning from burial for lamentation or consolation, corresponding to the seven mentions of הבל/vanity in at the beginning of the [Biblical] book of Ecclesiastes."
+            ],
+            [
+                "המקבל מחבירו – with contract-labor job that he should dig him a grave.",
+                "ארבע אמות – in width and six [cubits] in length.",
+                "",
+                "שלש מכאן ושלש מכאן – to the two sides of the length of the cave, and two opposite the entrance to the cave, and each grave is four cubits long, and its width is six handbreadths at a height of seven cubits, it is found that between each and every grave from the sides is a cubit-and-a-half, and between the two that are opposite them two cubits.",
+                "הכל לפי הסלע – if the place is hard, the recipient is not liable to dig other than six cubits length and four cubits width according to the words of the first Tanna/teacher [of the Mishnah], but if the place is soft and crushed earth, the recipient is obligated to dig [a grave] six [cubits] by eight [cubits] according to the words of Rabbi Shimon, but the Halakha is according to the first Tanna/teacher."
+            ]
+        ],
+        [
+            [
+                "האומר לחבירו בית כור עפר – the measurement of a Khor’s worth of seed is seventy-five thousand cubits where the courtyard of the Tabernacle was a field requiring two Se’ah of seed, which was one hundred [cubits] by fifty [cubits] and a Khor is thirty Se’ah.",
+                "עפר – that is appropriate for sowing is implied. But if he stated, in an area requiring a Khor’s of seed undefined, or a field requiring a Khor of seed, even if all of it is rocks, he takes possession of it, for perhaps it was to build a house or to spread out fruit [to dry], he required it.",
+                "נקעים – fields ten handbreadths deep or [rocks] ten handbreadths high, and for example, they are wide four handbreadths by four handbreadths and are an important place.",
+                "אין נמדדין עמה – and he must give him an area requiring a complete Khor of seed from level/smooth ground, for a person does not want to put all of his money into one place, and he will show him two or three places.",
+                "כבית כור – which implies as it is, whether it is rocks or soil."
+            ],
+            [
+                "מדה בחבל – meaning to say, with an exact measurement, I sell you this field which has a Khor’s worth of soil, just as they measure with the rope’s measurement, no less and no more.",
+                "פחת כל שהוא – for that field did not have a complete Khor’s worth of soil, the transaction exists and the seller deducts according to that which is less.",
+                "הותיר – land [was additional] a little bit, over the Khor’s worth, he (i.e., the purchaser) returns to the seller the land that was added on or the value of the land as will be explained further on.",
+                "אם אמר לו – the area of a Khor’s worth of soil I am selling to you, whether it be less, whether it be more for such and such a cost, and he did not tell him, “according to the measurement of the rope.”",
+                "אפילו פחת או הותיר רובע קב – for every Se’ah, which means thirty quarters (i.e., a quarter Kab equals 104 1/6 square cubits) for the area requiring a Khor of seed, he takes possession of it. For since the Tanna/teacher [of the Mishnah] taught even if he lessened it by one-quarter for a Se’ah (i.e., a Se’ah’s area equals 2500 square cubits), and did not teach “even if he lessened it seven and one-half kabs to the Khor, we learn from it, that even in a small sale, such as a Se’ah I am selling you, whether it be less or more, if he lessened it by a quarter of a Khor or added to it a quarter, he takes possession of it. But if he said, an undefined area requiring a Khor of seed, also whether it is less or more, it is similar.",
+                "יותר מכאן – more than one-quarter for every Se’ah if he gave too much, he should make an accounting, calculating how much he gave over the area requiring a Khor of seed, and how much they are worth, according to the calculations that he sold him an area requiring a Khor of seed.",
+                "ולמה אמרו יחזיר לו מעות – for according to the law, he doesn’t have to return anything to him other than land, for the purchaser did not buy anything other than an area requiring a Khor of seed., but the Sages did not establish that he should give him money corresponding to this extra part, but rather to give the prerogative to the seller, so that he will not lose that small amount of land, and it will not appear to him to be anything.",
+                "שאם שייר – in the area of a field requiring a Khor of seed, a house of nine Kabs, for now it appears to him that this field that we spokk about which is a house of nine Kabs is considered to be called a field, therefore, he does not return to him the money, but rather, the seller takes his field. And we learn from our Mishnah that seven and one-half kabs for a Khor which is a quarter of a kab for every Se’ah, there is a pardon. From seven and one-half kabs until nine kabs but not exactly in total, he makes an accounting; nine tabs or more, he returns the land.",
+                "ולא את הרובע – this is what he said: where we said that he should make an accounting, or return the land, not the additional alone does he return, but also the thirty fourths of the extra area of the Khor of seed he also returns. And because he has important land among everything, he does not forgive anything."
+            ],
+            [
+                "מדה בחבל וכו' – A person who says to his fellow these two languages that contradict each other, the measure of the rope, which implies be defining exactly/squeezed in/confined whether less or more [as measured by the rope] that implies that he was not strict about a small amount less or more, the latter language which is a small amount less or more nullifies the first language which is that which is measured by the rope, and even if he lessened it a quarter of a Se’ah or made it larger by a quarter of a Se’ah, he has taken possession of it.",
+                "דברי בן ננס – for he holds that one should take hold of the latter language. And the Rabbis disagree with him, whether the first [language] or the latter [language] for they doubt if he took possession of the first language or the latter language. And the purchaser takes the lesser of the measurements, and the Halakha is according to the Sages.",
+                "בסימניו ובמצריו – He (i.e., the seller) said to him (i.e., the purchaser): “I am selling to you an area requiring a Khor of seed of soil within these markers and these boundaries.",
+                "[הכי גרסינן] פחות משתות הגיעו [עד] שתות ינכה – This is the interpretation: if he lessened it by one-sixth of the area of a Khor of seed, and all the more so, less than one-sixth, he takes possession of it, but more than one-sixth and below up until one-sixth, but not one-sixth included, he deducts from it."
+            ],
+            [
+                "משמנין ביניהן – they see the place of the fatter/better part of the field, and the seller takes that part, for the hand of the purchaser is at a disadvantage, and corresponding to it, he (i.e., the seller) gives to the boundarTalmud Bava Batra 107b). For when he (i.e., the seller) said to him (i.e., the purchaser): “I am selling you one-half of the field,” according to the worth of the half of the field, he said to him. And if it was one-hundred cubits [in total] for one hundred denars, but within it are thirty cubits which is the fatter/better part worth fifty denars, the seller takes that, and gives to the purchaser the seventy cubits which are the from the worst part for fifty denars. And the practical difference is that a person wants a Kab of the best took hold of the first language or the latter language, and the purchaser takes the less of the",
+                "חציה שבדרום אני מוכר לך – we do not compromise to average all of the field as it is in the first part [of the Mishnah], but rather, we estimate what half of the field in the South is worth, whether good or bad, and corresponding to what one-half of the field is in the South, the seller gives to the purchaser in any direction what he desires from the worst that he has, for the hand of the purchaser is at a disadvantage, and perhaps, this is what he said to him: “What is worth half that is in the South, I sell you from my land in any place that I desire.”",
+                "ומקבל עליו – the purchaser with his one-half field that he purchased to make a fence, and/or a large ditch or a small ditch. Both of them are behind the fence from the outside, in order that no wildlife not jump in and enter the field, for if he made a large ditch, he does not make a small ditch, for since the ditch is wide, it enters into it and jumps above its second rim, but if he made a small ditch and did not make a large ditch, since it is small, there exists garbage and it jumps. And how much is the distance between one small ditch and another small ditch? A handbreadth."
+            ]
+        ],
+        [
+            [
+                "יש נוחלין – there are relations that inherit their relatives when they die, and even when they themselves die. They bequeath to them their money.",
+                "האב את הבנים – as it is written (Numbers 27:8): “If a man dies without leaving a son, you shall transfer his property to his daughter.” In place of a daughter, you transfer the inheritance from the father, but you do not transfer inheritance from the father in place of brothers.",
+                "והבנים את האב – as it is written (Numbers 27:8): “If a man dies without leaving a son;” but if he has a son, the son precedes.",
+                "והאחין מן האב – as it is written (Numbers 27:10): “in his own clan, and he shall inherit it.” And the family/clan of the father is called a family, as it is written (Numbers 1:2): “by the clans of its ancestral houses.”",
+                "והאיש את אמו – as it is written (Numbers 36:8): “ Every daughter among the Israelite tribes who inherits a share [must marry someone from a clan of her father’s tribe, in order that every Israelite may keep his ancestral share],”how a daughter inherits two tribes, but this [is the case] where her father is from one tribe and her mother is from another tribe, \"וירשתן\"/and she shall inherit them (see Numbers 36:8 and Talmud Bava Batra 111a) – for since it is written (in our verse): \"ממטות\"/from the tribe, he made an analogy of two verses near each other – the tribe of the mother to the tribe of the father. Just as the tribe of the father, the son precedes the daughter, so too, the tribe of the mother – the son precedes the daughter.",
+                "והאיש את אשתו – as it is written (Numbers 27:11): “[If his father had no brothers, you shall assign his property to] his nearest relative [in his own clan and he shall inherit it].” “the nearest relative” is one’s wife. And we read it this way: “And you shall give the inheritance of his nearest relative to him and deduct or add and we expound, that even she shall inherit him, as the inference teaches us: (Numbers 27: 11): “and he shall inherit it.” He inherits her, but she does not inherit him (see also Talmud Bava Batra 111b)."
+            ],
+            [
+                "כל הקודם לנחלה. יוצאי יריכו קודמין – if his descendants are not living, their inheritance returned with the father. How so? Reuven who died. Hanokh, and Palu, Hezron and Carmi [his sons] inherit him and if one of the sons predeceases Reuven, and that son [who died] left a son or a daughter [or a son of a son or a daughter of a son] or the son of daughter or the daughter of a daughter, until one hundred generations, he shall inherit in place of his father of the property of Reuven his father. And he will take like one of the sons of Reuven and if Reuven doesn’t have any sons, but not sons of sons and even the daughters of sons, for then, the daughters of Reuven would inherit Reuven, but not the daughters of daughters, until all the generations. Then Jacob would inherit his son Reuven. But if Jacob is no longer living, then Reuven’s brothers, the sons of his father (i.e., Jacob) would inherit, Shimon, Levi and Judah [Joseph and Benjamin] [etc. and if they no are not living, the sons of Shimon and Levi, etc. would inherit Reuven]. But if they don’t have sons, nor sons of sons (i.e., grandsons), their daughters would inherit. Or the sons of their daughters or the daughters of their daughters. For in every place, the male and his inheritors precede the female. But if the brothers of Reuven died without progeny, or if he hadn’t ever had a brother, his sister Dinah, the daughter of Jacob would inherit him, or her sons or the sons of her sons [or her daughters and the daughters of her daughters] until the end of the world. But if Reuven does not have a sister nor the progeny of a sister, his inheritance would return to the father of his father, which is Isaac. But if Isaac is not alive, the inheritance would return to Esau the son of Isaac who is the brother of the father of Reuven (i.e., Jacob), and if Esau is not [alive], the inheritance of Reuven would return to Eliphaz the son of Esau, or to his sons, or to his grandsons or to his daughters or to his granddaughters to the end of all generations. But if there are no brothers to the father of Reuven (i.e., Jacob) nor to the sons of his sons, the inheritance of Reuven would return to his father’s sister or to her sons or to the children of her sons or to her daughters according to the order that we stated. But if Reuven’s father does not have either brothers nor grandchildren, nor a sister nor the children of his sister the inheritance of Reuven would return to Abraham, his paternal great-grandfather, and similarly forever until the first human being (i.e., Adam).",
+                "האב קודם – forever to the brothers of the father and to their children [but the brothers of the father precede the sisters of the father] and the brothers of the father and the sisters of the father precede [the father of the father, and the father of the father precedes the brothers of the father’s father and the sisters of the father precede [the father of the father, and the father of the father precedes the brothers of the father’s father, and the brother’s of the father’s father, and even his sisters precede to the father of his father’s father, and similarly forever."
+            ],
+            [
+                "נטלו שלשה חלקים בנחלה – in the inheritance of the Land of Israel. And this Tanna/teacher [in the Mishnah] holds that the Land [of Israel] was divided to those who left Egypt, as it is written (Numbers 26:55): “[The land, moreover, is to be apportioned by lot;] and the allotment shall be made according to the listings of their ancestral tribes” (see Talmud Bava Batra 117a). And Tzelophchad and Hefer, his father, took portions in the Land, for both were among those who left Egypt. But the daughters of Tzelophchad took the portion of their father that would become his property in the Land. And the portion that would become his from the inheritance of Hefer his father. And the portion of his first-born share as he was a first-born and he takes a double portion. But even though they had not yet inherited the land, the first-born does not take a double portion as is appropriate to come after death. The Land of Israel was held in possession."
+            ],
+            [
+                "אחד הבן ואחד הבת בנחלה – this is what he said: both the son and the daughter are equivalent in the inheritance of the property of the mother, [just as in the inheritance] of the property of the father. And there is no difference between the inheritance of the property of the mother to the inheritance of the property of the father other than that the first born son takes a double portion in the property of the father but does not take a double portion in the property of the mother."
+            ],
+            [
+                "לא אמר כלום – and he is not able to remove hm from the inheritance, other that via that he would give his property to the rest of his sons through a gift.",
+                "על פיו – because it is a Mitzvah in the consequence of a death and a person on his deathbed, his words are like they were written and transmitted and they don’t require an [act of] acquisition, and because of this it is taught “by his mouth”/על פיו.",
+                "והשוה להן את הבכור – in the language of a gift.",
+                "דבריו קיימין – and we don’t have here [the case] of a person making a condition against what is written in the Torah because it is within the power of an individual to give his money as a gift to whomever he desires.",
+                "ואם אמר משום ירושה – and if he increased [the monies] to one and lessened them to another in the designation of inheritance as he said: “So-and-so my son will a field that is an area requiring a Khor of seed, and so-and-so my son will inherit a field that is in an area requiring a one-half Khor of seed. But regarding his first-born son he said that he would inherit like that of his fellow, he did not say anything, for he made a condition that is against what is written in the Torah.",
+                "כתב בין בתחלה וכ' – “You will give such-and-such a field to son-and-so, and he will inherit it.” This is at the beginning. “He will inherit it and you will give it to him.” This is at the at the end. “He will inherit such-and-such a field and you will give it to him and he will inherit it. This is a gift in the middle.",
+                "אם אמר על מי שראוי ליורשו – as for example, regarding a son among the sons, or regarding a daughter among the daughters, so-and-so will inherit me, his words are fulfilled, as it is written (Deuteronomy 21:16):”When he wills his property to his sons [he may not treat as first-born the son of the loved one in disregard of the son of the unloved one who is older].” The Torah gave permission to the father to bequeath to the sons to whomever he desires. And Rabbi Yohanan [Ben Beroka] agrees regarding a brother in place of a daughter, and regarding a daughter in place of a son, he has not said anything for the daughter is not worthy of inheriting in place of a son nor is the brother [worthy of inheriting] in place of a daughter. And similarly, Rabbi Yohanan [ben Beroka] agrees that if he made the first born equivalent to the [other] sons, he has not said anything, as it is written (Deuteronomy 21:16): “he may not treat as first-born the son of the loved one.” And the Halakha is according to Rabbi Yohanan ben Beroka.",
+                "",
+                "אין רוח חכמים נוחה הימנו – The Sages have no pleasure from his actions, and even if his sons did not conduct themselves appropriately. Perhaps, there will arise from them a higher-level seed. But the Halakha is not according to Rabbi Shimon ben Gamaliel."
+            ],
+            [
+                "זה בני נאנון – to inherit him and to exempt his wife from levirate marriage.",
+                "זה אחי אינו נאמן – to cause him to inherit with his brothers, for they do not recognize him.",
+                "ונוטל עמו בחלקו – as for example, if they are two brothers, besides the doubt, and they have to divide three fields, This one takes a field and one-half, and that one takes a field and one-half, and the third one testifies on the doubt that he is their brother, he gives him one-half of the field, but the other does not give him anything, or he says to him: “bring proof and then take.”",
+                "מת – [the one about whom there is] doubt.",
+                "יחזרו – those properties that his brothers gave him.",
+                "למקומן – meaning to say, to whomever had given them to him, but the other brothers do not inherit with him.",
+                "נפלו לו – to the one [about whom there is] doubt.",
+                "נכסים ממקום אחר – during his lifetime; or he bought property and now is dead.",
+                "ירשו אחיו – of the one who testifies that he is their brother.",
+                "עמו – for surely he admits to them that he is their brother, but these words [concern] when the rest of the brothers did not deny to state that he definitely is not their brother, but rather claim that they don’t recognize him, but if they deny that he is their brother, they do not inherit him other than the one who testified about him alone.",
+                "דיאתיקי – a will of someone on his deathbed. And the language of דיאתיקי is this what shall be established and come to pass.",
+                "קשורה לו ביריכו – that is not to say that after it was written and placed there, even so it is worthless, for he did not complete to transfer possession other than with the receipt of a document, but there is no document after death."
+            ],
+            [
+                "צריך שיכתוב מהיום ולאחר מיתה – that implies the body of the land will be acquired by you from today, but you will not eat of the fruits until after death, but if he did not write, “from today,” he did not give him anything for there is no gift after death.",
+                "אינו צריך – [it is not necessary] to write “from today, for since he wrote in the document: “on such-and-such day of the week, so-and-so told us, “be for me witnesses,” the date [and time] of the document proves that from that day, the gift began. But if he did not say this, the time that is written in the document – for what purposes was it written? And the Halakha is according to Rabbi Yosi.",
+                "לאחר מותו – from today and after death.",
+                "האב אינו יכול למכור – without the son, for the body [of the estate] was acquired by the son.",
+                "",
+                "מכר האב – [the father sold] in an undefined manner the fruits are sold to the purchaser, until the father dies.",
+                "מכר הבן – during the lifetime of the father, [the son sold it], the purchaser does not have the fruits until the father dies.",
+                "האב – who wrote that his property is to go to his son from today and after death, may pluck up and feed the fruit to whomever he desires during his lifetime, but what he left that is attached [is deposed] at the time of death. Even though that it stands to be plucked up, they belong to the son who receives the gift. But he who writes that all of his property is to go to someone else, even what he had left attached to the ground at the time of his death, it belongs to the inheritors, for the intention of a person is closer to his son than to anyone else.",
+                "",
+                "מתפרנסין – garments and clothing because the support of the older children is greater than the support of the younger children.",
+                "נזונים – food and drink, because the food of the younger children is greater than that of the older children, who eat many times and scatter. Therefore, the younger children prevent the older children from supporting themselves from that which belongs to the estate of the house, and the older children prevent the younger children from being fed, but rather, each one is supported and fed from his portion.",
+                "נשאו גדולים – they made all the needs of the wedding from the estate of the house after the death of their father, the younger children will also get married with [the support of] the estate of the house.",
+                "",
+                "ואם אמרו הקטנים – behold, we will get married in the manner that you married during the lifetime of our father, we don’t listen to them, but rather, what their father gave them during his lifetime, he gave [them."
+            ],
+            [
+                "הניח בנות – but not sons.",
+                "שהבנות נזונות מן הבנים – according to the conditions of the Jewish marriage contract/Ketubah, for the young daughters are not supported [at the expense of] the older daughters, and in a place where there are no sons who inherit, the daughters do not eat according to the conditions of the Ketubah but rather they divide it equally, and each one is supported from her own [portion] (see Tractate Ketubot, Chapter 6, Mishnah 6 for a comparison)."
+            ]
+        ],
+        [
+            [
+                "מי שמת. שהנכסים מרובים – in order that the sons will be supported and the daughters until they become adults (i.e., the age of twelve and one-half years – or until they are married, after which the balance of the estate goes to the sons).",
+                "שהנכסים מועטים – and they don’t have a measure like this.",
+                "בשביל שאני זכר הפסדתי – in astonishment. Burt rather, I will not lose out and all of us will be supported together. But the Halakha is not according to Admon. The put the widow with the daughter when the property is small, like a daughter with the brothers. Just as the daughter is with the brothers, the daughter is supported whereas the sons go begging at the doors. Even the widow is with the daughter. The widow receives support and the daughter goes begging at the doors."
+            ],
+            [
+                "וטומטום – doubtfully a male and doubtfully a female.",
+                "הזכרין דוחין אותו אצל הנקבות – for they say to him, bring proof that you are a male and take [your portion].",
+                "הנקבות דוחים אותו אצל הזכרים – as they say to hm, bring proof that you are a female and you will be supported with us.",
+                "ילדה זכר נוטל מנה – and even though we hold that one who makes an assignment to a fetus did not acquire it, here we are dealing with someone on his deathbed who made an assignment to his son, he acquired it, for the temperament of a person is closest with his son.",
+                "ילדה זכר ונקבה – twins together.",
+                "ילדה טומטום אינו נוטל – this Mishnah is superseded and the Halakha is that a person of indeterminate sex takes the least of the two of them.",
+                "יורש את הכל – so that you don’t say that this is a creature of its own kind, and not worthy of inheritance. This comes to teach us that this is not the case."
+            ],
+            [
+                "השביחו גדולים את הנכסים – while they are still belonging to the estate (before division among heirs).",
+                "השביחו לאמצע – and these words refer, when they improved the estate on account of the estate themselves, for they didn’t take out anything of their own, but only from the estate of their father, they hired workers. And they improved the estate on account of themselves. But if they dug and planted and spent their own money, the improvements they made, they made for themselves.",
+                "וכן אשה שהשביחה – In the Gemara (Tractate Bava Batra 144a) we establish it with a woman inheriting such as the case of Reuven who married the daughter of Shimon, his brother. But alas, he died without having any children. And the daughters of Shimon, his brother, inherit him. It is found that his wife, who is the daughter of Shimon, his brother, inherits him with the rest of her sisters. And you might say that with this benefit that she derives due to the emerging rumor that she manages [her husband’s property] and improves it, even if she had said, “see what my husband left me etc.,” even so, she renounced it and wants to improve it for the common fund/estate (and divide the profit equally). But it comes to teach it that she improved it for herself."
+            ],
+            [
+                "שנפל אחד [מהן] לאומנות – to the service of the king, for it is the custom of the king to appoint from all the houses of the city one person [to serve] as custom-collector/publican for one month or two months.",
+                "נפל לאמצע – all the profit, because it was on account of his father that it came time, but if was on his account, because of his sharpness and importance and wisdom that he was taken into the service of he king, what he earned, the profit is for himself.",
+                "חלה ונתרפא – if he became sick by accident, meaning to say, that he was not negligent with himself and he is cured from the estate, but if he got sick from blowing cold winds/cold draughts, and similar things, and it is written concerning it (Proverbs 22:5): “Thorns and snares are in the path of the crooked; [He who values his life will keep far from them],” in this we state in our Mishnah that he is not healed other than from what is his.",
+                "שושבינות – it is the manner of wedding gifts (see Talmud Bava Batra 144b) that one takes a meal and a gift to the wedding and eats with him, and the other returns and does the same for that one when he marries a woman. But if the father sent the wedding gift undefined via the hand of one of his sons, and the wedding gift returned after that following the death of the father, it returned to the estate, because it is like a loan, for it can be collected in the Jewish court of law, For a person who brings a wedding gift to his friend can go back and claim the wedding gift from him in a Jewish court, that he should give him the wedding gift in the manner that he had given it to him. And it will be that the second marriage should be like the first marriage: if she is a virgin, she is a virgin, if she is a widow, she will be a widow, and if in public, it will be in public, and if it is private, it will be in private, for the second can say to the first, “I will not do with you other than in the manner that you did for me.”",
+                "אבל השולח לחבירו כדי יין וכדי שמן – without a wedding, or alternatively, at a wedding, and he doesn’t go to eat with him, this is not wedding gifts, but rather a [personal] gift, and they are not collected in the Jewish court."
+            ],
+            [
+                "השולח סבלונות – it is the custom of grows on the morrow of the betrothal that they send to the house of the betrothed ornaments and kinds of precious goods and pitchers of wine and pitchers of oil, and sometimes, the groom goes to eat there.",
+                "אינן נגבין – if he (i.e., the groom) dies or she (i.e., the bride) dies, or he comes to divorce her, for on account of his love and joy of eating he pardoned, and especially when he at a Denar’s worth, but if he at less than a Denar, he did not pardon and he collects the nuptial gifts.",
+                "שלח סבלונות מרובים – and even a little, if he explained that on the connection that they come with her, to the house of her husband, then these are collected. But it is the way of things that [the Mishnah] took that it is the manner of nuptial gifts that they send them in order that they will come to the house of the husband, to be many. And those which they send in order that she can adorn herself with them in the house of her father, it is the manner to be few."
+            ],
+            [
+                "ושייר קרקע כל שהוא – (see Tractate Peah, Chapter 3, Mishnah 7 for a similar statement at the beginning of the Mishnah) and the same law applies if he left to himself movable, his gift is a gift. But if he stood and doesn’t return and he who acquired something from him on this same gift, as the gift of someone on their deathbed for a portion, requires acquisition, whether standing or not standing. But if he did not acquire it from his hand, the recipient did not acquire the gift, even if the person on his deathbed died. And especially, if he came to transfer/give possession the gift while living. But if he said: “Give to so-and-so this and that after his death,” he doesn’t require acquisition even if he left something to himself. And a person on his deathbed who came to give a a gift while living, if he did not leave anything to himself and stood, it goes back and even if they acquired it from his hand. It is a Mitzvah on account of death that he heard him when he said: “Woe is he who dies.” It (i.e., the gift) always returns [to its owner] whether he left [something to himself] or he did not leave [something to himself], and even if they acquired it from his hand. But if he died, the recipient acquired the gift, and even without acquisition.",
+                "לא כתב שכיב מרע – a pitcher of harvest and throws it into his bier, and even if it is not the language of gift of a healthy individual when he walked in the marketplace on his feet and didn’t leave anything.",
+                "הוא אומר שכיב מרע הייתי – and I have retracted, but the other says: “You were healthy and you cannot retract, he has to bring proof that he was on his deathbed, since after the present we follow, since presently, he is healthy. It is upon him to bring proof that he was on his deathbed at the time of the gift.",
+                "",
+                "וחכמים אומרים – we don’t follow after the present but we say: “the claimant must produce evidence” (see Tractate Bava Kamma, Chapter 3, Mishnah 11 as well as the last line of our Mishnah). And the recipient of a gift who comes to remove it from the hand of the giver who is in possession of it, he must bring proof and witnesses that he (i.e., the giver) was healthy at that time, and the Halakha is according to the Sages."
+            ],
+            [
+                "ר' אליעזר אומר אחד בריא ואחד מסוכן – Rabbi Eliezer does not hold by [the statement] that the words of a person on his deathbed are as if they are written and transmitted, and even if one issues directives due to [his imminent] death, he holds that his gift is not a gift, other than through an acquisition, like the gift of a health individual. But the Halakha is not according to Rabbi Eliezer.",
+                "כבינתי – it is the Aramaic translation of a brooch of hammered metal.",
+                "תקברם אמם – meaning to say, they don’t bring a proof from them because they were wicked, and the Rabbis fined the sons to fulfill for the daughter the gift of their mother, even though it was not according to the law.",
+                "אבל לא החול – if the person on his deathbed distributed his possessions on a weekday.",
+                "קל וחומה בחול – and such is the Halakha, that whether it is a weekday or Shabbat, the words of a person on his deathbed are as if hey are written and transmitted, and there is no need for an acquisition. But if he asked tha they should acquire it from his hand, they acquire it from it, whether on weekdays or on Shabbat in order that his mind should not be troubled by it."
+            ],
+            [
+                "יורשי האב אומרים הבן מת ראשון – and the creditor cannot collect from these properties for the son never took possession of them.",
+                "ובעלי החוב אומרים האב מת ראשון – and the properties fell one hour before the son and they are mortgaged to the marriage contract of his wife and the creditors.",
+                "בית שמאי אומרים יחלוקו – the School of Shammai holds that the document that stands to be collected is considered as collected, and the inheritors of the father and the creditors, both of them are in possession. Therefore, they divide it.",
+                "ובית הלל אומרים – the property is in the possession of the inheritors and is seen as possessed, and the creditor comes to take it from their hands, and he has to bring proof that the father died first."
+            ],
+            [
+                "האשה מתה תחלה – and there is nothing for the inheritors of the wife, for the husband died last and inherited his wife.",
+                "נכסים בחזקתן – mort-main (i.e., wife’s estate held by her husband, which in case of her death or divorce he must restore “in specie,” being responsible with all his landed property for loss or deterioration) belongs to present occupants but the School of Hillel did not explain if it is in the possession of the inheritors of the wife which were hers or in the possession of the inheritors of the husband for their responsibility is upon him. Therefore, the mort-main is to be divided.",
+                "וכתובת אשה – which are a Maneh (= 100 silver denars) or two hundred (denars) and a supplement which remain in the possession of the inheritors of the husband.",
+                "ונכסים הנכנסים והיוצאים עמה – these are the usufruct (i.e., the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration) for at the time that she enters [into marriage], they enter with her, and if they lessened, they lessen for her, and if they increased, they increased for her, it is found that the inheritors of the wife take all the usufruct and half of the mort-main."
+            ],
+            [
+                "נפל הבית עליו ועל אמו – and she has no other son other than this one. The inheritors of the son say that the woman died first and the son inherited her property and we inherit the son. But the inheritors of the woman from the family of the house of her father state that the son died first and that we inherit the woman.",
+                "אלו ואלו מודים [ – The School of Shammai and the School of Hillel [agree] that they should divide it. But this is not like the case where the house fell upon him and his wife. For in that case, there are two types of property. There is what the husband is in possession of and there is what the wife is in possession of, but here, everything is in the possession of the woman/wife since she was a widow. And both come from the power of inheritance to inherit everything. Therefore, it is divided.",
+                "מודה אני בזה – for according to the words of the School of Hillel, we say that is so that the property is left in the hands of the possessors, in the possession of her inheritors from the father’s side, for during her lifetime, once her husband died she is a connected through the tribe of her father. And her monies also during her lifetime are in the possession of her father’s tribe. Therefore, her inheritors from the father’s side inherit her, and the Halakha is according to Rabbi Akiba.",
+                "על חלוקין אנו מצטערין – meaning to say, on the disagreement above of the Schools of Shammai and Hillel. We are saddened that they didn’t come to agreement and you say that also with this they are divided. And you came to dispute on the first Tanna/teacher, that they are both equivalent."
+            ]
+        ],
+        [
+            [
+                "גט פשוט – a plain document similar to ours which are not sewn or folded; and every document is called a Get.",
+                "עדיו מתוכו – from the inside, similar to ours that we make.",
+                "מקושר מאחוריו – he (i.e., the scribe) writes one line or two and wraps them on the blank part and sews it. And one witnesses inscribes on the wrapping from the outside, and he (i.e., the scribe) goes back and writes two lines from the inside and wraps them on the blank part and the second witnesses inscribes on the wrapping from the outside. And similarly, the third witness. But the Rabbis established a folded document because of stringent Kohanim, because they would write a bill-of-divorcement suddenly to their wives and then regret it and they wouldn’t be able to restore them (i.e., because a Kohen cannot marry a divorced woman – see Leviticus 21:7), and the Rabbis ordained for them a folded bill-of-divorcement which is not easy to write quickly, lest in the midst of it, he is pacified. And just as they ordained/instituted a folded document for a Get, so they instituted for other documents that the Sages did not disagree with.",
+                "שניהם פסולין – for they did not act as the Sages ordained.",
+                "שיכול לעשותו פשוט – for if the seams would tear and the Get would open, it would be a plain document.",
+                "רשב\"ג אומר הכל כמנההג המדינה – there is a dispute between Rabban Shimon ben Gamaliel and the Rabbis in a place where there is the practice of [both] a plain document and a folded document. If someone said to him: “Make for me a folded [document]” and he went and he made for him an ordinary document, or “Make for me an ordinary document” and he made for him a folded document, the first Tanna/teacher [of the Mishnah] holds that he is particular, and it is unfit. But Rabban Shimon ben Gamaliel holds that since with both (i.e., the plain document and folded document), it [depends upon] local custom, he is not strict and it is appropriate/fit, but the Halakha is according to the first Tanna/teacher [of the Mishnah] (see Talmud Bava Batra 165a)."
+            ],
+            [
+                "פשוט שכתוב בו עד אחד – this is what he said: just as when a plain document in which only one witness is written in it is unfit from the Torah, so also a folded document in which only two witnesses are written in it is also unfit from the Torah.",
+                "אין לו אלא עשרים – and even though [it states] one-hundred zuzim, they are twenty-five Selaim. The hand of the owner of the document is at a disadvantage. And this is how we interpret for him a document: one hundred inferior Zuzim are not worth other than twenty Selaim.",
+                "אין לי אלא מנה – twenty five Selaim, this is how we interpret it for a document: One hundred Zuzim which are thirty light and inferior Selaim, which are twenty-five from the good ones.",
+                "ונמחקו – the number that is written afterwards is erased.",
+                "ומלמטה מאתים – when he doubles his words in the document.",
+                "הכל הולך אחר התחתון – as long as it will not be written last in the document.",
+                "למה כותבין את העליון – for since at the end, the document repeats and states it again, and the responsibility of this money such-and-such I accepted upon myself (see Talmud Bava Batra 167b)."
+            ],
+            [
+                "כותב גט לאיש – and [the witnesses] inscribe [their names], and he will divorce here when he desires, and even though his wife is not with him, for she is divorced against her will.",
+                "ושובר לאשה – which she does for her husband regarding her Jewish marriage settlement/Ketubah, for it is a liability for him to her, and is a benefit for her husband, as we obtain a privilege in behalf of a person in his absence (see Tractate Eruvin, Chapter 7, Mishnah 11).",
+                "ובלבד שיהא מכירן – that the scribe and the witnesses recognize/know the man and the woman [getting divorced]., whether with a Jewish bill of divorce or a receipt, for if they do not recognize them lest he write a Get/Jewish bill of divorce in the name of another married woman where his name is the same as the other man’s name, and she should take out that same Jewish bill of divorce where she is not divorced by it and similarly for the receipt.",
+                "והלוה נותן שכר – even if it is giving a person goods to trade with another (usually two shares of the profit going to the investor and one to the trader) where half of it is a loan and half of it is a deposit. Nevertheless, the person receiving the business pays the fee to the scribe (see Talmud Bava Batra 168a)."
+            ],
+            [
+                "שטרי אריסות – the person who goes down to the land to work it and to guard it for one-half, one-third or one-fourth [of the profit].",
+                "קבלנות – for such-and-such Khorim per year, whether it produced or it didn’t produce.",
+                "שטרי בירורין – this one (i.e. litigant) chooses one judge who will judge for him and that one (i.e. litigant) chooses for himself one [judge] and they write in a document: “so-and-so chose judge so-and-so and his claims are this and that,” in order that they don’t retract and raise a complaint.",
+                "כותבים שנים – to each one of the litigants a separate document in which their claims are arranged in it, but the Halakha is not according to Rabban Shimon ben Gamaliel. But rather, they write one document containing the claims of each of the litigants and that so-and-so (i.e., the litigant) chose so-and-so as a judge that would adjudicate for him and so-and-so (i.e., the other litigant) chosen so-and-so as a judge that would adjudicate for him."
+            ],
+            [
+                "והשליש את שטרו – the lender and the borrower transferred the document to the hand of a third-party for it was a trouble for them to write a receipt and they relied upon the third party.",
+                "ר' יוסי אומר יתן – for he holds that Asmakhta (i.e., a promise to submit to a forfeiture of pledged property – or equivalent – without having received a sufficient consideration) is a valid legal transfer of property (see Talmud Bava Batra 168a). A person who promises t his fellow something on the condition that he will do something for him in the future, and he relies upon his intention at the time of the condition that he would be able to fulfill it. But when the time comes, he is not able to fulfill it. This is called Asmakhta. But with regard to the Jewish legal decision, Asmakhta does not acquire/gives no title, unless he acquired it from his hand in an important Jewish court. But he caused to take hold of his merits in the same Jewish court where he transferred his documents and his proofs, and he said: “if I don’t bring it from now until thirty days, my benefits will be voided. But my teachers/Rabbis explain that every Jewish court that are specialists and know the laws of Asmakhta are called an important Jewish court in this matter. But Maimonides says that there is no important Jewish court other than a Jewish court ordained in the Land of Israel."
+            ],
+            [
+                "מי שנמחק שטרו – and there were witnesses who saw when it was blotted out on its own, or smudged by water.",
+                "מעמיד עליו עדים – that know from when it was written and what was written in it, and they make for him an attestation before a Jewish court and they write for him everything that had been written in that document.",
+                "יחליף – he should tear the document and write another according to the remaining balance.",
+                "נמצא זה – the borrower needs to guard his receipt from the mice, for if he loses it, the creditor will collect all of his liability.",
+                "אמר רבי יוסי וכן יפה לו – to the creditor, for the borrower must guard his receipt and hurry to pay him back, and no harm will come to the creditor to write another document that had an advanced time for the liability [to be paid off] and that he returns now and he would not be able to seize the sold property unlawfully other than from the time of the second document. And the Halakha is according to Rabbi Yosi that we write a receipt."
+            ],
+            [
+                "קח לך עבדים – that they should warm up for you the bathhouse that it is like what our father left us, so it shall be forever, and even though that we have in the first chapter (Tractate Bava Batra, Chapter 1, Mishnayot 1 and 6), concerning something where there isn’t the law of division. One can say, “I will make a wall or I will divide it,” meaning to say, “sell me your part or I will sell [to you] my part. But it is different here because the poor person cannot say, “I will divide it” because he has nothing with which to buy.”",
+                "אינן יכולין להוציא שטר חוב זה על זה – because each one can claim that this document that is in your hands, I returned to you when I paid you repaid me the monies that I lent to you.",
+                "ולא אחד יכול להוציא שטר חוב עליהם – because each one can supersede him regarding his fellow.",
+                "ישלשו – he will write the name of his father’s father.",
+                "ואם היו משולשים – that their names and the names of their fathers and the names of their father’s fathers are the same.",
+                "יכתבו סימן – a certain [sign] that this is red-spotted or long or short and if their signs are the same, they should write, “Kohen,” if one is a Kohen and the other is an Israelite.",
+                "נמצא – to one borrower there two documents from two loans that he borrowed from him.",
+                "הקטן אינו פרוע – that one document among his documents is spoken of and not two.",
+                "לא יפרע מן הערב – first, until the borrower is brought to court, and the Jewish court makes him liable [to pay it off]; and if he doesn’t have wherewith to pay, then he can collect from the guarantor.",
+                "רבן שמעון בן גמליאל אומר אם יש נכסים ללוה – he should not collect payment from the guarantor, not from the fact that the first Tanna/teacher holds that even if the borrower has property, he should collect payment from the guarantor, but rather, because our Mishnah is deficient, and this is how it should be taught: A person who loans his fellow through a guarantor should not collect payment from the guarantor, but if he said, “on condition that I can collect payment from whomever I desire,” he can collect payment from the guarantor. When is this said? When the borrower lacks property, but if the borrower has property, he should collect payment from the guarantor, or from a person who assumes the other man’s obligations unconditionally (see Talmud Bava Batra 173b and 174a), even though the borrower has property, he should collect from the person who assumes the other man’s obligations unconditionally. Rabban Shimon ben Gamaliel says that both the guarantor and the man who assumes the other person’s obligations unconditionally are the same: if the borrower has property, he (i.e., the creditor) may not collect from them. But the Halakha is not according to Rabban Shimon ben Gamaliel. The guarantor is the person who says [to the creditor]: “Give him and I will be the guarantor [of your repayment].” The קבלן /the person who assumes the other person’s obligations unconditionally who says: “Give him, and I will give it to you.”",
+                "הערב לאשה בכתובתה – and the husband lacks property, and the guarantor needs to pay off her Ketubah/Jewish marriage contract [in event of the husband’s death or a divorce], he should not pay off the Ketubah until the husband first makes her take a vow against deriving any benefit with the knowledge/consent of the public a vow that cannot be revoked, that he cannot restore her [as his wife], for we suspect lest it is his intention to restore her [as his wife] and to consume her Jewish marriage contract settlement after she has collected her settlement from the guarantor and regarding law, the guarantor of a Ketubah is not mortgaged and he is not liable to pay it off [for the husband] and even if the husband lacks property. What is the reason that he has performed a Mitzvah and nothing is missing from it? But if he is mortgaged as a guarantor for the Ketubah of his son, a father regarding his son is himself personally mortgaged, but a קבלן/someone who unconditionally assumes the other man’s obligations when the Jewish marriage contract is mortgaged, the wife can claim the Ketubah from him (i.e., the קבלן ) at first, and even if the husband has property, but the husband forces her to take an vow against benefit first with the consent of the public."
+            ],
+            [
+                "המלוה את חבירו בשטר – even though it is not written [in the loan document] property which is pledged from which debts may eventually be collected (i.e., landed property), collects from mortgaged property for we hold that surety (i.e., mortgaged property) is a scribal error, if it had not been written in the [loan] document. It is considered as if it was written.",
+                "הוציא עליו כתב ידו שהוא חייב לו – and there is no other testimony there.",
+                "גובה מנכסים בני חורין – and not mortgaged [property], for since he has no witnesses, it has no voice, and they did not know about him that he had property in order that he had to be careful about.",
+                "אחר חיתום שטרות – after the witnesses signed the document, [the guarantor wrote]: “I so-and-so the son of so-and-so is the guarantor.”",
+                "גובה מן הערב – from free standing properties alone for since witnesses did not inscribe on the surety/guarantor, it is like a loan by mouth.",
+                "אמר ליה בן ננס וכו' – for he holds that every guarantor after the giving of the money is not a guarantor for it wasn’t on the faithfulness of the guarantor and the trust in him that the creditor made the loan to him (i.e., the borrower), and even though Rabbi Yishmael extolled Ben Nanos, the Halakha is according to Rabbi Yishmael for the guarantor after the giving of the money requires an acquisition, and if not, it is not mortgaged, for before the giving of the money, there is no need for an acquisition."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה בבא בתרא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..ba8690745e661ba621db70081502e5065d5ef5bd
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,531 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Bava Kamma",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה בבא קמא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "ארבעה אבות נזיקין – because there are for every one of these (“chief actional damages”), derivatives, we call them \"אבות\"/chief, actionable [damages].",
+                "השור – this is the foot, meaning, what the animal damages with her feet while she is walking, as it is written (Exodus 22:4): “When a man lets his livestock loose [to graze in another’s land, and so allows a field or a vineyard to be grazed bare],” and teaches \"ושלח\" /”lets loose” – this is the foot and similarly he states (Isaiah 32:20): “Who let loose the feet of cattle and asses,” and it is a derivative of the foot when it (i.e., the animal) causes damage with her body while walking or in the gates while walking when utensils that were attached to the gates and [the animal] dragged them and broke them or with the saddle bag that is upon her. And this is a burden that is in large sacks, and the packing bags that are upon her or in the bell that is on her neck.",
+                "והבור – whomever opens a pit in the public domain and an ox or an ass fell into it and died, if the pit was ten handbreadths deep or caused damage, if it was is less than ten handbreadths [deep], as it is written (Exodus 21:22): “When a man opens a pit [or digs a pit and does not cover it, and an ox or an ass falls into it],” and a derivative of a pit such as the phlegm brought out by coughing or hawking (see Talmud Bava Kamma 3b) after they were placed in the public domain and caused damage.",
+                "והמבעה – this is the tooth, for the animal ate in the field of his fellow as it states (Exodus 22:4): “and so allows a field or vineyard to be grazed bare in another’s land,” and the tooth is called מבעה/damaging the crop because it sometimes is covered and sometimes uncovered/revealed, from the language (Obadiah 1:6): ”How ransacked his hoards!”/”Its hidden treasures were laid bare” (made empty, which refers to eating up – see the comment of Shmuel in Talmud Bava Kamma 3b), as we translate into Aramaic: the hidden object is revealed; and it is a derivative of the tooth, the animal scratching itself against a wall for her gratification (see Talmud Bava Kamma 3a) in the manner of animals scratching themselves, and when she broke the wall or soiled (with excrements, secretions) the fruits (by rolling in them) when she scratched herself on them for her gratification.",
+                "ההבער – this is the fire/conflagration, for it went out and caused damage, as it is written (Exodus 22:5): “When a fire is started [and spreads to thorns], so that stacked, standing or growing grain is consumed.” And the derivative of fire is his rock and his knife and his burden that he placed them on the upper portion of his roof, and they fell with an ordinary wind and it caused damage that resembles fire where the wind leads it. But surely, our Tanna/teacher [of the Mishnah] did not consider a horn [of an animal] under the category of the chief actionable damages, because we are not speaking about other than damages which are when an animal whose owner stands forewarned (on account of three successive injuries) from their outset, meaning to say, that they pay full indemnity from their outset. But when they (the animals) are innocuous (i.e., one that did injury for the first time, or before warning had been given) it doesn’t speak of this.",
+                "לא הרי השור כהרי המבעה – meaning to say, if the Merciful One had written [only] \"שור\"/the ox, we would not derive \"מבעה\"/the tooth from it. For I would have said that a foot that caused damage is an ordinary occurrence (and must be guarded against), and the Merciful One made it liable (see Talmud Bava Kamma 2b). But the tooth whose damage is not an ordinary occurrence, the Merciful One did not make it liable. But if the Merciful One [only] wrote \"שן\" /the tooth, I would have said that the damage done by a tooth is connected with a benefit (to the animal), is liable. But the \"רגל\"/foot which is not connected with a benefit (to the animal), it is not liable. But if the Merciful One had written “tooth” and “foot” and but did not write “tooth,” I would have said that “tooth” and “foot” which have in them a living spirit, meaning to say that that they come from the strength of living creatures, it is liable, but the fire which has no living spirit in it is not be made liable. But if three of them were written, but the Merciful One did not write \"בור\"/pit, I would have said that these (three) whose manner is to go and do damage, but the pit, whose manner is not to go and do damage, I would not be liable for it; because of this, it was necessary for [the Mishnah to state] all of them. And in the Gemara (Talmud Bava Kamma 5b) brings up, that if it wrote “pit” and one of these, all of the rest of them would come except for “horn,” through the points common to both, that their manner is to cause damage, and they didn’t need all of them other than because they are divided in their [specific] Halakhot, for this one has what the is not found in the other- that the “tooth” and the “foot” are exempt in the public domain, which is not the case with the “pit” and the “fire.” Scripture exempted the “pit” [from punishment] for humans and utensils, as it is written (Exodus 21:33): “[When a man opens a pit, or digs a pit and does not cover it], and an ox or an ass falls into it,” that we expound, “an ox” but not a human being; “an ass,” but not utensils, which is not the case with the other chief actional damages. “Fire,” exempts what is hidden, for if there were hidden clothes in a stack of grain, the person who sets fire is exempt, as it is written (Exodus 22:5): “[so that stacked], standing [or growing gain is consumed],” just as standing grain is revealed, so also all that is revealed, and the rest of the chief actional damages did not exempt that which is hidden.",
+                "הצד השוה שבהן וכו' – even I will bring all that is normal to cause damage and its protection is upon you, that if he caused damage, the one who caused damage is liable make the payment for the damages that he committed.",
+                "במיטב הארץ – from the best of his possessions, from the most praiseworthy of them, if he comes to take for himself land as payment for his damage, as it is written (Exodus 22:4): “he must make restitution for the impairment (lit. “excellence”) of that field or vineyard.” But, if he comes to give him “movables,” we hold that every word \"מיטב\"/the best for if he doesn’t sell here, he will sell in another town, and he will give him all what he requires, even bran, and these words are for damages. But for someone who is a creditor, if he (i.e., the borrower) has money, we make him liable to give money, and if he lacks money, he will give movables, what ever he needs. And if he collects land, he will give him mid-range [land]. And a renter, even if the landlord lacks money, he is not able to give him his rent/wages, but rather [only] zuzim. And we obligate him to sell from his possessions until money is found and he gives it to him."
+            ],
+            [
+                "כל שחבתי בשמירתו וכו' – everything that I became obligated to guard.",
+                "הכשרתי את נזקו – if I didn’t guard it appropriately and it caused damage, I am the one who became legally rendered possible and arranged that damage, and I am liable for it such as sending his bull to a deaf-mute, imbecile or a minor, is liable, for upon him was placed the guarding of the bull and indeed, he did not guard in the appropriate manner for it.",
+                "הכשרתי במקצת נזקו וכו' – even though I did not arranged it and I repaired everything, I have made myself liable for it, as if I had arranged it such as the case of digging a pit nine [handbreadths] in the public domain and another came and completed it to be ten [handbreadths] and the bull or the ass fell in there and died, the last person is liable even though he had not established other than part of the damages, it is as if he had done all the damage since that the nine [handbreadths] there is no death [penalty].",
+                "נכסים שאין בהם מעילה – and upon which property I am liable to pay if I caused damage. On those possessions that lack religious sacrilege, such as property which is not sanctified to the Temple, for if I damaged properties of the Holy things dedicated to the Temple, I am not liable to pay, as it is written, (Exodus 21:35): “[When a man’s ox injures] his neighbor’s ox [and it dies, they shall sell the live ox and divide its price; they shall also divide the dead animal],” and not the ox that belongs to the Temple. And the same law applies to all the rest of damages.",
+                "נכסים של בני ברית – that if he damages the property of the heathen, he is exempt.",
+                "נכסים המיוחדים – they have special honors that if he damaged ownerless property, he is exempt.",
+                "חוץ מרשות המיוחדת למזיק – in every place where his possessions damaged the property of his fellow, the one who damaged them is liable, except for the special domain of the one who damages. For if the ox of the damaged party enters the domain of the one who damages and the bull of the one who damages caused damage, he is exempt, for he (i.e., the one who theoretically caused damage) says to him (i.e., the one who suffered damage): Your bull was in my domain, what does he need, and specifically if it damaged his possessions. But the one who causes damage itself who injured his fellow, even though he (i..e, the latter) is standing in his domain is liable, for the one who was injured says to him:” assuming that that you have permission to go out and cause damage, you don’t have permission.”",
+                "ורשות הניזק והמזיק – and it is a special domain to the one who suffered damage and the one who causes damage such as the courtyard of both of them. For the bull of one of them does damage in the same courtyard with a tooth and foot and is exempt, and this will be in the same courtyard that is set aside for bulls also, but if it was specially for fruit/produce but not for bulls and it damaged with is tooth and/or foot, he liable, and if it damaged with its horn in any matter, he is liable."
+            ],
+            [
+                "שום כסף – this assessment of damages will not be other than with money, so that the Jewish court will assess how much the damage is worthy and he (i.e., the one who caused the damage) will pay him. But if the cow of Reuven damaged the tallit/garment of Shimon as it tread upon it in the domain of the who was damaged and broke it and afterwards it happened that the foot of Reuven’s cow was broken by the garment of Shimon in the public domain and it was also a pit in the public domain, we don’t say that since this one did damage and the other one did damage, this one’s damage was excluded by the damage of the other, but they assess the two damages monetarily – and the one who damaged his fellow more pays.",
+                "שוה כסף – and when they come to pay the damages from the property of the orphans and they do not collect other than land that has monetary value and not from movables which are themselves money. And all movable things are considered as if it is money, for if he doesn’t sell it here, he will sell it in another town.",
+                "בפני ב\"ד – for the assessment and the payment of damages do not take place other than in from of a Jewish court of experts, and not before a Jewish court of lay persons.",
+                "ועל פי עדים בני חורין ובני ברית – to exclude salves and idolaters who are not fit for serving as witnesses of damages.",
+                "והנשים בכלל הנזק – whether she caused damages to others or whether others caused damage to her, the claim of a man and the claim of a woman are equivalent in damages.",
+                "הניזק והמזיק בתשלומין – sometimes that one who suffered damage belongs with the one who causes damages in payments of the one who suffered damage, such as if the worth of the carrion became less from the time that it died until the time that it was brought to justice, for the lessened [value] of the carrion belonged to the one who suffered damage whether it was an innocuous animal or one whose owner had been warned after it committed damage (see Tractate Bava Kamma, Chapter 2, Mishnah 4), and it is found that the one who did damage does not pay him even the one-half damages that the Torah made him worthy of if the animal was innocuous, or full damages if it was a warned animal, for the one who suffered damages loses money and is attached to these damages as is the one who causes the damage."
+            ],
+            [
+                "חמשה תמין – that are not accustomed to cause damage, and if they do cause damage, they pay one-half the damage.",
+                "וחמשה מועדין – the are accustomed to cause damage and pay full damages.",
+                "לא ליגף – with the horn.",
+                "ולא ליגוף – pushing the entire body and all of them are derivatives of the “horn” and they (i.e., the owners) pay half-damages. These are the five innocuous actions of animals.",
+                "ושור המועד – three times to gore or to push or lie down or kick or bite these are the five actions of animals whose owners have been warned who have to pay full damages, and concerning a warned animal, each one is considered one [kind of damage].",
+                "ושור המזיק ברשות הניזק – even a horn of an innocuous animal, for an owner warned about its animal pays full damages and our Mishnah brings according to the one who states that the corner of the courtyard of the one who suffers damages as he pays full damages, and even if the animal is innocuous. But the Halakha is not like this.",
+                "והאדם – is considered warned from his beginning, also and pays full damages if he caused damages (see Tractate Bava Kamma, Chapter 2, Mishnah 6).",
+                "[הזאב] והארי וכו'- their owners are considered as warned from their beginnings, and they are not considered as within the five kinds of damages listed above so that there are eleven animals considered as warned because these do not belong in society.",
+                "ברדלס – a beast that we call in Arabic “Eltzabah.”",
+                "רבי אליעזר אומר וכו' – but the Halakha is not according to Rabbi Eliezer.",
+                "מן העליה – from the best of his property, and even if the goring is not worth the measure of the damage of the “warned” animal (as it is written (Exodus 21:36): “[and its owner has failed to guard it] he must restore ox for ox”, but it is not written there “that from the body of the goring animal, he will be paid.”"
+            ]
+        ],
+        [
+            [
+                "כיצד הרגל מועדת – meaning to say, in which manner does the foot become forewarned? And it answers to break something while it is walking. As such it is forewarned when it smashes utensils while it is walking.",
+                "הבהמה מועדת – the first part [of the Mishnah] teaches chief actionable damages of the “foot” that she treaded on with her feet, and the concluding part [of the Mishnah] teaches derivates that the animal is forewarned to walk in her manner and to bread with her body and with her hair and the sliding pouch that is upon her while she is walking.",
+                "",
+                "או שהיו צרורות מנתזין – even though it is not a change, but rather, the way things happen, nevertheless, half-damages and not more, for this is the normative Halakha for this and we are speaking about the domain of the person who suffered the damages, but in the public domain, he is exempt [from damages] for pebbles are a derivative of the “foot” to make them exempt in the public domain.",
+                "ונפל על כלי אחר – these are the first damages of the “foot” and she (i.e., its owner) pays full damages and the latter are through broken pebbles, therefore, half-damage.",
+                "דליל קשור ברגלו – everything that is attacked onto the foot of the chicken is called is דליל/anything irregularly wound/entangled, and there are those who have the reading דלי/bucket.",
+                "מהדס – (scratch) to dance, and there are those who interpret it as digging with its feet in the earth in the manner of chickens.",
+                "משלם חצי נזק – that is entangled/irregularly wound that is pebbles are judged as pebbles on the utensils, and incisions/scratches also, such as that pebbles that were tossed and they broke the utensils."
+            ],
+            [
+                "כיצד השן מועדת – in what manner is it “forewarned?” And it answers: to eat what is is appropriate for it.",
+                "משלם חצי נזק – for it is unusual (to eat clothing or chew up utensils).",
+                "בד\"א וכו' - it refers to when it eats fruits or vegetables that are in the public domain, it is exempt, for we require (Exodus 22:4): “When a man lets his livestock loose to graze in another’s land,” but if it ate clothing or utensils, even in the public domain it is liable one-half damages, for people generally put clothing and utensils in the public domain according to the hour and it is the “horn” in the domain of the person suffering damages and he is liable.",
+                "משלם מה שנהנית – these are not valid payments but rather if it ate something that its value was great, we view it as if they barley, and he doesn’t pay anything other than the value of the barley at its cheapest, which is a full third less than what they are sold for in the marketplace. But, if it ate something whose worth is less than the barley, he pays the worthy of that thing that it ate at its cheapest, and if it (i.e., the animal) ate that which he damaged such as that it ate the wheat but since it did not benefit, it [the owner] is exempt [from payment].",
+                "מצדד הרחבה משלם מה שהזיקה – if it (i.e., the animal) stood and at the sides of the road in a place where it is not the manner of bulls to walk there, it is not compared to the public domain, and it pays what it damages."
+            ],
+            [
+                "מפני שהן מועדין – to jump, and we are speaking of in the domain of the one who suffered damages, for it is a derivative of the “foot.”",
+                "",
+                "על החררה משלם נזק שלם – for this is the “tooth” in the domain of the one who suffered damages.",
+                "ועל הגדיש משלם חצי נזק – they are like pebbles, and the decided Halakha is that he should pay one-half damages."
+            ],
+            [
+                "משיחזור בו שלשה ימים – when he sees bulls and they are not goring, they return to the innocuous state.",
+                "שלשה פעמים – and even on one day (i.e., doing damage thrice on one day), but the Halakha is not according to Rabbi [Meir] for they are not forewarned until they testify about it for three days.",
+                "ממשמשים בו – they pull at it and play with it and it doesn’t gore. And in this, the Halakha is according [to Rabbi Meir] that a forewarned bull does not return to its innocuous state until small children play with it [and it doesn’t gore]."
+            ],
+            [
+                "נגח נגף [וכו'] – all of them are derivatives of the horn.",
+                "דיו לבא מן הדין להיות כנדון – the “horn” in the domain of the one who suffered damages that you bring from the law of the “horn” in the public domain, and as you have said regarding the horn which [the Rabbis] were stringent about it in the public domain, does it not follow logically that we should be strict with it in the domain of the one who supported the damages. It is sufficient that it (i.e., the inferred law) should be like that of the premise, like the horn in the public domain, and not be liable in the domain of the one who suffered damages other than one-half damages just as he is liable in the private domain.",
+                "אני לא אדון קרן מקרן – as we stated above, but rather the “horn” from the “foot.” The place where he was stringent upon him with the “tooth” and the “foot” does it not follow logically that we should be stringent with the “horn?”",
+                "דיו לבא מן הדין – for finally, if it is not the “horn” in the public domain, you will not find a side for an a-minori/a-majori. And Rabbi Tarfon, although that in general, he holds that it is enough for it is from the Torah as it is written (Numbers 12:14): “Would she not bear her shame for seven days?” All the more so for God’s presence for fourteen days, but it is enough if the inferred law be as strict as the premise, therefore, “she should be shut out of the camp for seven days” (Numbers 12:14) and no more than that. Nevertheless, here, he does not hold that it is enough for Rabbi Tarfon holds that when we state that it is enough where he didn’t refute an a-minori/a-majori such as there (i.e., Numbers 12:14) of the seven days of God’s Divine presence is not written [in the Biblical verse], the Kal V’Homer brings fourteen. The “it is enough” comes to exclude seven and to establish seven since it mentions this Kal V’Homer for these seven that has been established and it doesn’t refute it completely. But here, the half-damages are written, whether for the public domain or whether in the courtyard of the one who suffered damages, and the Kal V’aHomer comes and brings another one-half damage and makes it full damages. If he had expounded on the “it is enough” and you established ait as high-damages as at the beginning, I would raise to him the objection of the Kal V’Homer and not benefit from it at all. But the Rabbis hold that even where they raise the objection of the Kal V’Homer, we state it as “it is enough” and the Halakha is according to the Sages."
+            ],
+            [
+                "בין ער בין ישן – if he was sleeping and another [person] came and slept at his side, and he second damaged the first, he is liable, but if he first [person] damaged the second, he is exempt [from punishment]. But if they slept together, each one of them who caused damage to his fellow is liable, because of them are considered as forewarned regarding each other.",
+                "סימא את עין חבירו – even inadvertently, he is liable for damages, but not for four things (see Talmud Bava Kamma 26a-b), for [the Torah] does not declare him liable for four things other than wanton action, or something close to wanton action."
+            ]
+        ],
+        [
+            [
+                "המניח את הכד וכו' ושברה פטור – for it is not the manner of human beings to take consideration of the roads.",
+                "ואם הזיק בה בעל החבית חייב – and even if he declared it ownerless, for all who declare ownerless his damages, that he didn’t have a permission from the outside to make them as if he had not made them ownerless.",
+                "או שלקה בחרסיה חייב – for he holds that if he stumbled, he is negligent, but is not an accident and therefore is liable.",
+                "במתכוין חייב – if he intended to take possession of its shards and [what exists] in the water after his pitcher broke, he is liable for their damages, for this is like his pit that had done damage, but if he did not intend to take possession of them since he uprooted/eradicated them he is the victim of an accident for he holds tha he stumbled over it, he is not negligent, for the shards and the water are ownerless after he had met with an accident and he did not intend to take ownership of its shards and he waer, and It is like it was never his and he is exempt from their damages."
+            ],
+            [
+                "השופך מים ברה\"ר – even though that he is operating with permission, such as during the rainy season where it is permitted to pour water in the public domain, even so, if someone else suffered damage from them, he is liable for his damages.",
+                "המצניע את הקוץ וכו' – and such as when he hit them in the public domain , and similarly, someone makes his fence out of thorns and they blossomed in the public domain. But if he squeezed them in within his own [property] and someone else was caused damage by them, he is exempt [from liability], for it is not the manner of people to rub one’s self against a wall."
+            ],
+            [
+                "לזבלים – that the straw and stubble will decay and become manure to manure the fields and vineyards.",
+                "כל הקודם בהן זכה – that the Rabbis have fined him.",
+                "כל המקלקלים ברה\"ר – and even if they do it with permission such as the case at the time of removing the manure, and if they caused damage, they are liable.",
+                "היה הופך את הגלל – cattle dung."
+            ],
+            [
+                "הראשון חייב בנזקי שני – and such as the case where he was able to stand and did not stand fr he is negligent. But if he wasn’ able to sand, he is exempt, for he hold that if he stumbled, he is not negligent."
+            ],
+            [
+                "היה בעל קורה ראשון וכו' פטור – for this one walks in an appropriate manner and the other one hurried to go."
+            ],
+            [
+                "חד רץ ואחד מהלך וכו' – Our Mishnah is deficient and should be read as follows: one is running and the other is walking on the Eve of the Sabbath or the Eve of Jewish holy days or that both of them were running in the rest of the days of he year, both of them are exempt, for on the eves of the Sabbath and Jewish holy days, the one who ran is running with permission for he is going to perform a Mitzvah in order to prepare for the needs of the Sabbath or the Jewish holy day, and because of this, he is exempt. But on the rest of the days of the year, when both of them are running and both of them are strange, both of them are exempt [from liabilities caused to one another]."
+            ],
+            [
+                "המבקע – wood",
+                "והזיק ברשות היחיד – of others.",
+                "ברשות היחיד – his own.",
+                "והזיק ברשות היחיד – of others, ",
+                "חייב – he is liable [for damages caused] and even though he did it in his domain for many are not found there since we would say that he should have taken deliberation. Even as such, he is liable."
+            ],
+            [
+                "במותר חצי נזק – they estimate what the damages of this one are greater than the damage of that one, and in that surplus, the person who caused greater damage pays the one-half assessment.",
+                "מועד בתם משלם במותר – meaning to say, if he (i.e., the forewarned animal) damaged the innocuous animal to a greater extent than what the innocuous animal did.",
+                "אדם בתם משלם במותר נזק שלם – for a person is forever forewarned.",
+                "ותם באדם – he (i.e., the owner of the innocuous animal) pays the surplus of one-half damages, as it is written (Exodus 21:31): “So, too, if it gores a minor, male or female, [the owner] shall be dealt with according to the same rule.” Just as the judgment of an ox harming another ox, so too the judgement of an ox harming a human being. Just as an ox goring an ox – [the owner of] the innocuous ox who gored another ox pays half-damages, so too, with an ox which goes a person – [the owner of] the innocuous ox pays one-half damages and the [owner of the] forewarned ox pays full damages.",
+                "ר\"ע אומר אף תם שחבל באדם משלם במותר נזק שלם – as he expounds “[shall be dealt with according to] the same rule” for a law that this verse removes from it. For it speaks about a forewarned ox. And this is what the Biblical verse said “\"כמשפט הזה /the same rule – refer to the forewarned ox that [its owner] pays full damages. [The words] \"יעשה לו\" /shall be dealt with – means for every ox that gores a person, even if it is an innocuous ox. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "וכן הלכה – certainly it is the Halakha that he gives him a Maneh which is one-half the damages, but this ox is not mentioned in the Torah , for you have fulfilled and sold the living ox, etc. And there is a dispute between Rabbi Meir and Rabbi Yehuda in the profit of the carrion, such as at the time of death, it was not worthy anything, but it increased in value afterwards and it was worthy of being fed to dogs or to be sold to a heathen. Rabbi Meir holds that there is raise in the value of the carrion of the ox that had suffered damages, and the one (i.e., the owner of the ox) who did the damage didn’t give anything other than providing one-half of his damage, and that is identical with that which Rabbi Meir said regarding this, as it states (Exodus 21:35): “[When a man’s ox injures his neighbor’s ox and it dies,] they shall sell the live ox and divide its price,” meaning to say, that he (i.e., the owner of the ox that did the damage) gives him half his damages from the monetary value of the living ox, and he doesn’t deduct for himself anything on account of the increase in value that the carrion gained. But Rabbi Yehuda holds that the one-half of the increased value of the carrion that caused damages and when [the owner of] the ox that caused damages pays to [the owner of] the ox that suffered damages his one-half damage, he deducts for himself one-half the increase in value of the carrion (according to the condition of the animal) from the time of [its] death until the time of their appearance in court (see Talmud Bava Kamma 34a), and that is exactly what Rabbi Yehuda stated to Rabbi Meir: You have fulfilled the Biblical verse in that you have sold the living animal, but you have not fulfilled [the Biblical mandate] (Exodus 21:35): “they shall also divide the dead animal,” for he has to divide the increase In value of the dead carrion and the [owner of the] one who did damage must give him [the owner of the one whose ox died] one-half. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "שורו שבייש פטור – as it is written (Leviticus 24:19): “If anyone [maims] his fellow, [as he has done so shall it be done to him],” and not “an ox to its fellow.” Alternatively, the one causing an indignity is not liable other than when he causes an indignity/puts to shame with intention, but an ox does not “intend” to cause an indignity/put to shame to anyone.",
+                "שורו שסימא את עין עבדו פטור – the slave does not become a free person by means of this [act].",
+                "והוא שסימא את עין עבדו חייב – [as it states] (Exodus 21:26): “[When a man strikes the eye of his slave, male or female, and destroys it,] he shall let him go free on account of his eye.”",
+                "שור שחבל באביו ובאמו חייב – with the payment of their damages.",
+                "הוא שחבל באביו ובאמו פטור – [exempt] from payment, for a person does not die and pay [damages].",
+                "שורו שהדליק את הגדיש בשבת חייב – one-half damages since it is different/strange."
+            ],
+            [
+                "בסלע לקה – it rubbed itself against a rock and was damaged.",
+                "היו שנים רודפין אחר א' – two oxen [belonging to] two people are pursuing/running after the ox of another person.",
+                "שניהם פטורים – since both pushed it aside.",
+                "שניהם חייבים – In the Gemara (Tractate Bava Kamma 36a) it explains our Mishnah as for example that both of them (i.e., the oxen) are innocuous for the [owner of the] innocuous ox does not pay other than from his own funds. But when both are present, the first one pays the [owner of the] damaged ox one-half damages between the two of them. But where both are not present, one can say to him: Go bring proof that this ox caused you damage and I will pay you.",
+                "גדול הזיק – that there is in his body the equivalent of half-damages.",
+                "קטן הזיק – and you will take the worth of the small ox, and the excess one-half of your damages, you will lose.",
+                "קאן הזיק את הגדול – and even though that half of the damages of he larger ox is greater, you will not take other than my small one. And half of his damages of the small one is yours. Take from the large one, and all of this is “he who seeks reparation from his fellow must produce evidence,” as we have taught in our Mishnah. But if he did not bring proof, he has nothing and even the value of he innocuous [ox, and even if the [owner of the] small ox who admitted to him, he lacks, for the person who makes a claim on his fellow for wheat and admits to him regarding barley is exempt even from the monetary value of the barley. But if the [owner of the ox] who suffered damage grabbed a measure of what the [owner of the] ox who caused the damages admitted to him, we don’t take it from him."
+            ]
+        ],
+        [
+            [
+                "שור שנגח ד' וה' - and in all of them it (i.e., the ox) was innocuous and that it pays from his own funds.",
+                "ישלם – he (i.e., the owner) pays one-half of the damages caused, and to the last one [who suffered damage is paid] first. In the Gemara (Tractate Bava Kamma 36b), it establishes that our Mishnah deals with a the one who suffered damage grabbed hold of the ox causing damage to collect from him and became for him a paid bailee. But when it left under his hand and caused damage, the first one (i.e., the owner of the ox that was damaged) is liable for his damages. Therefore, the last [owner of an ox which suffered damage] is compensated one-half of his damages from the full amount.",
+                "ואם יש בו מותר יחזיר לשלפניו – this is what he said: if there is surplus of his damages [caused] he should restore to the [owner of the ox who suffered damage] that was prior to him as, for example, that the half-damages of the first was a Maneh (100 zuz) and the half damages of the last was fifty and the ox was worth two-hundred. From the outset, when the ox gored the ox of the he first [owner] which was damaged, that half of his damages was a Maneh, the [owner of] the ox who was damaged received a Maneh, and the owners [received] a Maneh , when they captured the injured ox and it gored while under their control, the owners do not lose a Maneh that they had for it (i.e., the ox), for he was not guarding them, [properly] other than on the damaged ox which he had captured, and when it damaged a second [ox], and half of those damages was fifty, the [owner of the] first damaged ox lost from his Maneh – fifty , and he gives it to the [owner of the] second damaged [ox] and the surplus up until a Maneh he returns to him, and the owners take their own Maneh.",
+                "ר\"ש אומר וכו' – Rabbi Shimon holds that owners are partners and the [owner of] the ox that suffered damage and the ox that damaged and both are liable in its damages. How? An ox worth two hundred that gored etc.",
+                "ושלפניו – that [ox] which was damaged first, he (i.e., the owner) takes fifty zuz and the owners [of the ox] who damaged take fifty zuz, for the [owner of the] one damaged first has the half [damages], therefore, he pays one-half the compensation of his damage.",
+                "חזר ונגח שור שוה מאתים – the [owner of the] last one takes a half Maneh from every one – for he is paid out of his own pocket and it is found that the one before him that was his one-half, he pays from his portion one-half a Maneh and takes the last one. ",
+                "But the two first [owners] – the first owner [whose ox] was damaged and the owners, for each one of them had a quarter, each one of them pays one-quarter of his damages.",
+                "דינר זהב – which is twenty-five silver dinars."
+            ],
+            [
+                "הועד לקטנים – to calves.",
+                "אמרו לפני ר' יהודה – his students asked of him. ",
+                "Forewarned for Sabbaths – because he (i.e., the animal) is idle from work and it became overbearing; alternatively, because it sees human beings in their nice Shabbat clothing, they are considered in its eyes as known but he does not recognize them. ",
+                "But he is not forewarned on weekdays, what is the law regarding this?",
+                "משיחזור בו שלשה שבתות – (see Tractate Bava Kamma, Chapter 2, Mishnah 4). After it (i.e., the owner of the ox) was forewarned for Sabbaths, they brought before him (i.e., the animal) oxen on three Sabbaths and it did not gore, it returned to its being innocuous, and if it returned to being innocuous and it gored, it (i.e., the owner) only pays one-half damages."
+            ],
+            [
+                "שור של ישראל שנגח שור של עובד כוכבים פטור – as it is written (Habbakuk 3:6): “When He stands, He makes the earth shake; When He glances, He makes nations tremble.” He saw the seven commandments that were commanded to the Sons of Noah. Since they did not fulfill them, He (i.e., God) stood and He released their money to Israel, and it states (Deuteronomy 33:2): “He appeared from Mount Paran [and approached from Ribeboth-kodesh},” He (i.e., God) revealed the money of the idolaters and permitted it [to the Jewish people]. “From Mount Paran”: from the time that he went around from one to the other offering the idolaters the Torah and they did not accept it."
+            ],
+            [
+                "ושל חרש שוטה וקטן שנגח שור של פקח פטור – for we don’t appoint an administrator/guardian for an innocuous ox to collect [damages] from his estate for they are movables, and we stated in the first chapter (Tractate Bava Kamma 14b) an equivalent amount of money teaches that the Jewish court does not need anything other than property from which debts may eventually be collected and we establish this for orphans.",
+                "מעמידין להן אפוטרופוסים וכו' – if they (i.e., oxen) are known to be gorers, we appoint for them a guardian/administrator and not to pay one-half damage other than for forewarned oxen, for if it gores again, they pay from the most valuable property and they collect the damages from the land of orphans.",
+                "חוזר לתמותו – for he (i.e., Rabbi Meir) holds that if it (i.e., the animal) left the domain of his masters an entered into the domain of other masters, he returns to his [former status] of innocuousness, for a different domain changes the law of its being “forewarned.”",
+                "שור האיצטדין – that is designated for goring and they (i.e., the oxen) are instructed in this."
+            ],
+            [
+                "מועד משלם כופר – and even though that in the first that he (i.e., the ox) gored, we kill it, we find him [now] to be forewarned, as in the example of one that killed three idolaters; alternatively, that it killed three Israelites, it is considered “torn” (as by another animal), for something that is “torn”, we don’t kill it as a man put to death is considered as dead; alternatively, someone who is [sentenced to be] killed and flees to the lake after they testified against him.",
+                "וכן בבן וכן בבת – small male child and small female child, he is liable for stoning and ransom like for adults."
+            ],
+            [
+                "שור שהיה מתחכך בכותל וכו' – is exempt from the death penalty, but if if was forewarned, as in the case that it was forewarned to rub itself against walls and to knock them over on humans, and it rubbed itself against the wall for its pleasure and it fell on a human being and he died, the ox is exempt from the death penalty but the owners pay the ransom. The ox is exempt from the death penalty, as it is written (Exodus 21:29): “[If, however, that ox has been in the habit of goring, and is owner, though warned, has failed to guard it, and it kills a man or a woman -] the ox shall be stoned, and its owner, too, shall be put to death.” As it is with the death of the owners, so too with the death of the ox. Just as the owners are not liable if they killed a person, until they killed him with intent, so too, the ox is not liable until it kills with intent. And the owners pay ransom, as it is written (Exodus 21:30): “If ransom is laid upon him, [he must pay whatever is laid upon him to redeem his life],” for the Torah could have stated"
+            ],
+            [
+                "ושור היתומים – that lack an administrator/guardian.",
+                "ושור האפוטרופוס – it is the ox of orphans, but it is upon the guardian/administrator to guard it.",
+                "הרי אלו חייבין – for seven “oxen” are written in the portion of goring a person (i.e., Exodus 21;28-30), one for itself and [the other] six for these six oxen.",
+                "שור הקדש שור הגר שמת ואין לו יורשים. פטורים מן שמיתה – even if it gored and afterwards was dedicated to the Temple; it gored and afterwards the proselyte died, Rabbi Yehuda would declare it exempt [from the death penalty – as they have no owners). But thee Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "ואם שחטו אסור – [if he slaughtered it, he is prohibited from] eating it, as it is written (Exodus 21:28): “The ox shall be stoned and its flesh shall not be eaten, [but the owner of the ox is not to be punished].”From the plain meaning of the verse, it implies, as it is stated, “the ox shall be stoned” – don’t I know that it is considered as carrion and carrion is forbidden to be eaten? What then is to be learned here for the verse to say “and its flesh shall not be eaten”- but rather to say to you, that if he advanced to kill it after judgement had been passed upon it, it is forbidden.",
+                "הקדישו בעליו מוקדש – and we learn from this that if he derived benefit from it, he has committed religious sacrilege."
+            ],
+            [
+                "ונעל בפניו כראוי – [locked it up before him] with a door that can withstand an ordinary wind, and that is identical with a lesser guarding.",
+                "ומועד פטור – from the side of the law concerning damages payable after warning was given to him, but the side of that it should die stands in his place, and he (i.e., the owner) pays half-damages like an innocuous ox, as it is written (Exodus 21:29): “[and its owner, though warned,] has failed to guard it,” regarding a forewarned ox. But if he had guarded it/watched it a little bit, he is exempt from the side of the law concerning damages payable after warning to him.",
+                "רבי אליעזר אומר – there is no guarding for a forewarned ox other than a knife,",
+                "עד שישחטנו – until he slaughters it. But there three disputes in this matter. For Rabbi Meir, with lesser guarding, he is liable and with more prominent [guarding], he is exempt. For Rabbi Yehuda, with lesser guarding, he is also exempt from the side of the law concerning damages payable after warning was given to him. But he is liable on the side of “it shall die” that is in it, until he guards him with a more prominent level of guarding. And to Rabbi Eliezer, even with a more prominent guarding, he is also liable. But the Halakha is according to Rabbi Yehuda. But however, it is ab initio, a Mitzvah to slaughter the forewarned ox in order to remove the damages."
+            ]
+        ],
+        [
+            [
+                "שור שנגח את הפרה – who was pregnant.",
+                "ונמצא עוברת בצדה – that died.",
+                "ואין ידוע אם עד שלא נגח ילדה – and did not die because of the goring.",
+                "אם משנגחה – and because of the goring aborted the fetus.",
+                "ורביע נזק – for an innocuous ox is liable for half damages and this offspring lies in doubt and we divide it. And our Mishnah is according to Sumachos who stated that money that is lies in doubt, we divide the money. But the Sages state that this is a great principle in law (see, for example, Tractate Bava Kamma, Chapter 3, Mishnah 11 above): “He who seeks reparation from his fellow must produce evidence (i.e., upon him is the burden of proof).” But the Halakha is according to the Sages. And even if the [owner of the] animal who suffered damages asserts a certainty (i.e., literally, “sure”) and the [owner of the] animal who caused the damages says “perhaps” (i.e., a possibility), “he who seeks reparation form his fellow must produce evidence.”",
+                "וכן פרה שנגחה את השור וכו'- if the cow is found, it is according to the innocuous [animal whose owner] pays one-half damages from his estate, but if the cow is not found, he pays one-firth damages from the offspring, for if he had known that prior to [the cow] giving birth it had gored, he would pay all of the half-damages from the offspring, for she was pregnant and had gored and her fetus was gored, but if it was after she gave birth that she gored, he would not pay from the offspring anything, for the offspring did not gore. But the [owner of the] innocuous animal pays other than from his estate. But now that there is a doubt, they divide it and from the one-half damages that he has to pay, he pays one quarter damages from the offspring."
+            ],
+            [
+                "ואם הוזקה בהם בעל הפירות חייב – and these words refer to when the animal slips and stumbles/falls through them. But if she (i.e., the animal) ate from them until she died , the owner of the produce is exempt [from indemnity] because she should not have eaten them."
+            ],
+            [
+                "היה אביו או בנו – of the owner of the house were in it (i.e., the cistern) and the same law applies for the rest of the people, but [the Mishnah] took a usual incident.",
+                "משלם את הכופר – as for example, the [owner of the] animal had been forewarned to cause himself to fall upon on people in cisterns and currently saw herbs in the pit and caused itself to fall into the cistern to eat the herbs and killed a person, that the [owner of the] ox is exempt from the death penalty, for it killed without intention. But the owners [of the ox] pay the ransom, for it includes the ransom even if the animal killed without intention, as we have stated above.",
+                "רבי אומר וכו' – And the Halakha is according to Rabbi [Yehuda HaNasi]. Therefore, if [the owner of] the animal led his ox [into the courtyard] with the permission of the owner of house, in an undefined manner, and he didn’t accept upon himself to guard [the animal], the owner of the house is exempt, for he did not accept upon himself watching/proper care. And the one who brings it (i.e., the animal) in is also exempt [from liability] because he brought it (i.e., the animal) in with permission."
+            ],
+            [
+                "שור שהיה מתכוון לחבירו וכו' – since our Mishnah had to teach the “concluding” (actually, the next phrase) part [of the Mishnah] that a person who intended [to strike] his fellow, the first part [of the Mishnah] teaches also regarding an ox that intends [to gore] its fellow [ox], for even if it had intended [to gore] a woman , the [owner of the] ox is exempt from the payment [for the value of] the offspring, for he is not liable for the payment [for the value of] offspring other than of a human being alone.",
+                "א\"כ משהאשה יולדת משבחת – if so, that this is what we assess just as you said, it is found that he doesn’t give you anything for from when the woman gives birth, her worth is enhanced for her monetary value is less to be sold prior to her giving birth when she is in danger of dying in the pain of childbirth.",
+                "היתה שפחה ונשתחררה – meaning to say, when she was freed, she was married to a convert or to a manumitted slave or a female convert is married to one of them , and the husband (who was a freed slave or a convert) passes away, [the owner of the one who caused the damages] is exempt, for the individual who takes possession of the property of the convert who died and he has no heirs has merited, and this comes prior to acquiring what is in his hands. And the same law applies also to an Israelite woman who married a convert, and the convert died, he is exempt, for the value of the offspring goes to the husband, but because an undefined freed woman slave or a female convert are married to a male convert or to a freed slave, for this reason, [the Mishnah] took the language of a maidservant and a female convert."
+            ],
+            [
+                "ברשות היחיד ופתו לרשות היחיד אחרת – even though there is not side of a public domain here, he is liable, and only as long as he had made his domain ownerless where the mouth of the cistern is within it.",
+                "אחד החופר בור – it is made round.",
+                "שיח – long and narrow [trench].",
+                "מערה – square and covered temporarily but it has an opening.",
+                "חריצין – wide and squared like a cavern, but they are not its source.",
+                "נעיצין – short from the bottom and wide from the top.",
+                "מה בור שיש בו כדי להמית י' טפחים – for an undefined cistern is ten handbreadths high."
+            ],
+            [
+                "השני חייב – when he (i.e., the first of the partners passed to him while he was walking the cover to cover it and the second one didn’t cover it.",
+                "כסתו כראוי ונפל לתוכה – such as the case of where the cover became worm-eaten/decayed.",
+                "נפל לפניו מקול הכרייה חייב – he was digging in the pit and the ox heard the sound of a hammer and was frightened and fell into the pit and died, he [the owner of the pit] is liable and even though that since it was because of indirect effect of the sound of the digging that it fell, we could say that the liability of the pit goes away from it and throws [instead] on the negligence regarding the sound of the digging but this is a mere indirect cause and he is exempt. Nevertheless, he is liable since the damage was found inside the pit.",
+                "לאחריו מקול הכרייה פטור – if the ox stumbled/fell from the sound of the digging on the edge of the pit and fell backwards outside of the pit and died, he (i.e., the owner of the pit) is exempt [from liability], for the damage was not found in the pit and the sound of the digging was a mere indirect cause and he is exempt.",
+                "ונשתברו. ונתקרעו – with the ox’s utensil belongs the breaking of the yoke and the plough. Regarding the donkey’s utensil belongs the tearing of the package of clothing and the pack saddle/cushion that is on its back.",
+                "ופטור על הכלים – as it is written (Exodus 21:33): “and an ox or a donkey falls into it.” An ox, but not a human being; a donkey but not utensils. ",
+                "An ox (I.e., its owner) who is deaf-mute, or is an imbecile or is a minor, is liable for it if it fell into the pit. But an ox (i.e., its owner) which can hear is not liable for it, for he needs to investigate/deliberate and continue."
+            ],
+            [
+                "אחד שור ואחד כל בהמה לנפילת הבור – as it is written (Exodus 21:34): “[The one responsible for the pit must make restitution.] He shall pay the price to the owner, [but he shall keep the dead animal],” anything that has owners.",
+                "ולהפרשת הר סיני – as it is written (Exodus 19:13): “[No hand shall touch him, but he shall be either stoned or shot;] beast or man he shall not live;” and wildlife is included in animals, if also to include birds.",
+                "לתשלומי כפל – as it is written (Exodus 22:8): “In all charges of misappropriation” – anything where there is negligence.",
+                "להשבת אבידה – “and so too shall you do with anything that your fellow loses” (Deuteronomy 22:3).",
+                "לפריקה – (Exodus 23:5): “and would refrain from raising it.” Even though it Is written (Exodus 23:5): “When you see the ass of your enemy [lying under its burden],” all animals are included for we derive \"חמור\" \"חמור\" – from Shabbat, as it states (Deuteronomy 5:14): “your ox, your ass, or any of your cattle.”",
+                "לחסימה – “You shall not muzzle an ox in its threshing” (Deuteronomy 25:4). We derive \"שור\" \"שור\" through a Gezerah Shavah (i.e., analogy) from Shabbat.",
+                "לכלאים – the (forbidden) coupling of heterogenous animals, even though it is written (Leviticus 19:19): “You shall not let your cattle mate with a different kind.” This is also wildlife and birds included, for we derive \"בהמה\" \"בהמה from Shabbat. And the same law applies to all two kinds of cattle, wildlife and birds. But, however, regarding the legal decision of the Halakha from the Torah, he is not liable other than someone who ploughs or leads with the two species [of same kind of animal] where one is ritually impure and the other is ritually pure, similar to an ox and an ass, but the Sages stated that [it means] any two species whether they are both ritually impure or whether they are ritually pure.",
+                "לשבת – as it is written (Deuteronomy 5:14): “your ox, or your ass, or any of your cattle.” But wildlife is within the category of cattle and every extension of scope/amplification is to include birds.",
+                "שדבר הכתוב בהווה – a thing that regularly happens."
+            ]
+        ],
+        [
+            [
+                "הכונס. פטור – for he guarded it and what could he have done?",
+                "הוציאוה לסטים – even though he did not actually take it out, but rather that they stood before it until she left – it is as if they removed it with their hands and they are liable."
+            ],
+            [
+                "הניחה בחמה – the sun hurts her and it is not sufficient for her closing properly for it is in a door where she is able to stand only in an ordinary wind.",
+                "",
+                "נפלה לגינה – as in the case when she slipped and fell in by accident. But if her “friends” pushed her and caused her to abort [her fetus] he (i.e., the owner) pays what she damaged for she was negligent in it and he should have passed through one at a time.",
+                "מה שנהנית – according to her pleasure and not according to her damage.",
+                "שמין בית סאה באותה שדה – we do not estimate the garden bed alone because the damage causes loss when we estimate it according to its value, and the All-Merciful stated (Exodus 22:4): “[When a man lets his livestock loose] to graze in another’s land,” and we expound that it teaches that we estimate it on top of another field, but we estimate a Bet-Seah ( 2500 square cubits or 50 cubits square) in that field how much it was worth before the garden bed was eaten from how much it is worth now. But now, he does not pay all of its monetary value, for whomever purchases a Bet Seah when it is with its grain does not despise it for the loss of one garden bed for it is a small amount.",
+                "ר' שמעון אומר אכלה פירות גמורים – for already they ripened fully – she (i.e., the owner of the animal) pays all the damages. But where we estimate on account of a field where it had not yet fully where it had not fully ripened. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "ואם הדגיש ברשות בעל השדה חייב – In the Gemara (Tractate Bava Kamma 59b), it establishes it in a valley, for everyone together are accustomed to make it in one garden bed. This is his heap of sheaves and that is the other’s heap of sheaves and they appoint a guard. And since the guard state that he will go up and make a heap of sheaves, it is as if he said: “I will go up and guard yours.” But with the rest of the people, even if he made a heap of sheaves with permission, the owner of the field is not liable until he accepts upon himself protection/guardianship."
+            ],
+            [
+                "בא אחר וליבה – he blew on the fire and it rose into a large flame like (Exodus 3:2): “[An angel of the LORD appeared to him] in a blazing fire” and there are those who have the reading \"נבה\" – from the decree (Isaiah 57:19): “heartening comforting words: [ it shall be well, Well with the far and the near – said the LORD-and I will heal them].” When a person speaks and moves his lips, and wind escapes.",
+                "",
+                "או דרך הרבים – sixteen cubits like the banners [of the tribes] in the wilderness.",
+                "ר\"ש אומר הכל לפי הדליקה – according to the height of the fire and the size of the barley when the large fire jumps from afar. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "המדליק את הגדיש – he kindled it within his own [property] and it went and consumed that of his fellow.",
+                "ר' יהודה אומר ישלם כל מה שבתוכו – that Rabbi Yehuda obligates on hidden damage in the fire, for he does not have (i.e., hold) the expounded teaching on \"או הקמה\"/or the standing grain (see Exodus 22:5). Just as the standing grain is uncovered, even all that is uncovered.",
+                "וחכ\"א אינו משלם אלא גדיש וכו' - they have (i.e., “hold by” this expounded teaching of \"או הקמה\" and exempt on all damages that are hidden in the fire, but they estimate the place of the utensils as if it is a heap of grain. And he pays the heap of grain like the measure of the body of the utensils and when we stated the end [of our Mishnah]: “And the Sages agree with Rabbi Yehuda” – when he sets fire to a large building, that he pays for all that is inside it. And it is proven in the Gemara (Tractate Bava Kamma 61b) that Rabbi Yehuda and the Rabbis disagreed also with one who kindles a fire in [the property] of his fellow, as Rabbi Yehuda holds that if he lights a fire in that of his fellow, he pays for everything that is within it, and even for a money-bag (or a purse hanging from the neck). But the Rabbis hold that utensils that one ordinarily hides in a heap of sheaves such as threshing sledges (i.e., an implement with grooves and indentations) and the utensils of cattle he pays for; utensils that one customarily does not hid in a heap of sheaves, he does not pay. And the Halakha is according to the Sages.",
+                "היה גדי כפות לו חייב – for living creatures are also included in \"או הקמה\"/or standing grain. And because of the case that he who has committed two offenses simultaneously, must be held answerable for the severer only, he cannot be exempted. That he is not liable for death on the slave, for since he was not tied up, he could have fled and would exempt about him from the death penalty and from payments. But if he was a slave tied up, he would be exempt even on the kid and on the heap of sheaves, but he would liable for the death penalty on the slave – for he who has committed two offenses simultaneously, must be held answerable for the severer only. But concerning the kid, it makes ono difference whether it was tied up or not tied up, for since it (i.e. the Mishnah) took the language of the slave, it took the language of the kid as well.",
+                "במדליק את הבירה – when he kindles within that of his fellow and it is as if he destroys with his hands, and even so, the reason because it is the manner of people to leave their utensils in their houses, but a heap of sheaves, where it is not the manner of people to leave it other than like a threshing sledge (i.e., an implement with grooves or indentations) or the instruments for cattle. Even though I will kindle with that of my fellow, he doesn’t pay, according to the Sages other than things that it is customary to hide in a heap of sheaves."
+            ],
+            [
+                "גץ – a spark of fire.",
+                "רבי יהודה אומר בנר חנוכה פטור – since he is engage in the performance of a Mitzvah. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "מרובה. דבר שיש בו רוח חיים ובדבר שאין בו רוח חיים – as it is written (Exodus 22:8): “[In all charges of misappropriation – pertaining to an ox, an ass,] a sheep, a garment, or any other loss, [whereof one party alleges, ‘This is it’ – the case of both parties shall come before God: he whom God declares guilty] shall pay double to the other.”",
+                "אין הגונב אחר הגנב – as it is written (Exodus 22:6): “and they are stolen from the man’s house,” and not “from the house of the thief.”"
+            ],
+            [
+                "גנב על פי שנים – meaning to say that two testify against him that he stole.",
+                "גנב ומכר בשבת – but he slaughtered which is punishable by stoning, he who has committed two offenses simultaneously, must be held answerable for the severer only.",
+                "וטבח ביום הכפורים – for his wanton violation is not punishable other than through extirpation, and such as the case where they (i.e., the witnesses) didn’t warn him and they ae not whipped for we hold that all who are liable for flogging are those who act inadvertently, but are liable for payment, but those who are liable for the death penalty at the hands of the Jewish court , even inadvertently, are exempt from payment.",
+                "וטבח ומכר ואחר כך מת אביו – but if his father died and afterwards, he slaughtered [the animal], it (i.e., the Mishnah] taught at the conclusion that he is exempt, because he is slaughtering what is his and selling what is his, for he inherited his father.",
+                "בשני אלו – with an animal torn by wild beasts and with non-holy produce eaten in the Temple courtyard, for Rabbi Shimon holds that slaughter that is not worthy is not called slaughtering, but for medicinal purposes and for dogs, it is an appropriate slaughter, and if he wants he can eat from it."
+            ],
+            [
+                "האחרונים משלמים שלשה – for an ox, and for example, the latter witnesses were found to be scheming witnesses first ,for if the witnesses for the theft had been found to be scheming first, the testimony of the slaughter is voided , for perhaps the owners had sold it to him, and if they are refuted why do they pay?",
+                "בטלה עדות שניה – and he pays double because of the first testimony (i.e., that he is a thief), and they are exempt, for the witnesses do not pay money until both sets are found to be scheming witnesses.",
+                "בטלה כל העדות – and he is exempt and they are exempt [from payment] and even if they retracted and the latter witnesses were found to be scheming afterwards, they do not pay as their testimony was voided already and they were contradicted. Since he did not steal, he did not slaughter [in the meanwhile] they are not liable. But regarding “you were with us” that the whole body of their testimony was removed and all the more so, if the first wo witnesses were found to be scheming witnesses, the testimony of the second [set of witnesses] is voided. But at the time that they had not been found to be scheming other than one [of them], the testimony of both is voided but when both of them had been proven to be scheming witnesses, the testimony of the first set, other than paying of double indemnity."
+            ],
+            [
+                "על פי עד אחד – even though it is a simple mater, for one does not pay four or five times the amount (i.e., if he not only stole, but also sold the animal or slaughtered it – see Exodus 21:37) on the testimony of one witness. Sure this comes to teach us that testifying by one’s own admission is similar to testimony by one witness. Just as one witnesses, if he brings another witness after wars, they combine in public to make liable. By his own testimony also, if he brings witnesses after his admission, they make him liable, for admitting to a fine and afterwards witnesses came, he is liable. And these words [concern] someone who says: “ I didn’t steal,” and witnesses came and said that he stole and afterwards he retracted and said: “I slaughtered or I sold,” and witnesses came afterwards that he slaughtered or sold, he is liable, for when he says, “I slaughtered or I sold,” he does not make himself liable for anything for he knows that a person who admits to a fine is exempt. We we don’t have here an admission of nothing. But when he says: “I sole” and witnesses came [and testified} that he stole, he obligated himself to pay the principle, however, through his admission, therefore, it is a complete admission and he is exempt from double indemnity, even though afterwards witnesses came [and testified].",
+                "ומת אביו – and he inherited him and would not be a slaughter completely illicit.",
+                "גנב והקדיש – when he slaughtered it was for the Temple that he slaughtered and not for the owners.",
+                "ר\"ש אומר קדשים שחייב באחריותם (See Tractate Megillah, Chapter 1, Mishnah 6 and Tracate Kinnim, Chapter 1, Mishnah 1 – both at the end of the respective Mishnayot.) Rabbi Shimon is not referring to the matter of the first Tanna/teacher, nor does he dispute him regarding someone who stole and dedicated the animal to the Temple and afterwards slaughtered and/or sold it. But we understand Rabbi Shimon teaching the Rabbis in another place and saying that a person who seals something dedicated to the Temple from the house of its owners is exempt, as it is written (Exodus 22:6): “if they are stolen from the man’s house” and not “from the house of something dedicated to the Temple.” And on this, Rabbi Shimon refers and states “that a person if he stole consecrated animals for which he [who had consecrated them] is responsible is liable,” for we call him, “if they are stolen from the man’s house”, and since the owner is responsible for them, he is liable. But when he slaughters, it the master’s that he slaughters, and in consecrated animals where he is responsible for the, Rabbi Shimon also does not obligate him for the payment of four times (for a sheep) the amount or five times (for an ox) the amount other than when he slaughtered them innocently inside for the sake of the owners, but when the blood is spilled, if those who have bodily defects slaughtered them outside, even though they had not been redeemed, he held that anything about to be redeemed is considered as fully redeemed. And it is an appropriate slaughter, but if pure people had slaughtered them outside [the Temple] it is considered an unworthy slaughtering, and we understand that according to Rabbi Shimon who said that a slaughter that is not fit is not called a slaughtering, and he is not liable for the payment of four and five times the amount either. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "מכרו חוץ מאחד ממאה שבו – a thief who sold the entire ox except for a small amount of it, from the things that remain with him in the slaughter he is exempt, as it is written (Exodus 21:37): “[When a man steals an ox or a sheep,] and slaughters it or sells it “ -until he sells all of the things that remain from the slaughter, excluding if some of its shorn wool/fleece, etc. and he is not exempted from this.",
+                "הנוחר – tears it open from its nostrils until its heart.",
+                "והמעקר – uproots the windpipe and gullet is exempt, and even according to the Rabbis who state that a ritual slaughtering ha is not appropriate is called a ritual slaughtering, but this is not a ritual slaughtering at all."
+            ],
+            [
+                "היה מושכו ויוצא – he is exempt from the twofold restitution.",
+                "הגביהו – even in the domain of its owners for lifting up acquires in every place (see also, Tractate Kiddushin, Chapter 1, Mishnah 4).",
+                "נתנו – he stole it for a Kohen for five Selah of the Redemption of his First-Born son.",
+                "היה מושכו – the Kohen or the creditor or the guard and it died in the domain of the owners.",
+                "פטור – the thief [is exempt] from none of it."
+            ],
+            [
+                "אין מגדלין בהמה דקה בארץ ישראל – because the settling of the land of Israel which causes the loss of the seeds.",
+                "אבל מגדלין בסוריא – lands that [King] David conquered but are not called conquest, and we don’t take into consideration of it for settlement, but if they causes loss to other fields, he has to pay it back.",
+                "אין מגדלין תרנגולין בירושלים מפני קדשים – for they eat there, and it is the manner of chickens to gnaw at the trash, and perhaps would bring a bone [like the size of a piece of barley] from the unclean reptile and would ritually defile that holy things.",
+                "ולא – Kohanim should not raise chickens throughout all of the Land of Israel.",
+                "מפני הטהרות – for he Kohanim eat priest’s due and need to preserve it in ritual purity.",
+                "חזירים – the reason is explained in the Gemara (Tractate Bava Kamma 81b) when the Kings of the Hasmoneans split with each other, it was customary each day that those who were outside would bring up to them daily [burnt] offerings to those who were inside. One day, they brought up to them a swine, and since it reached o the half-way point of the wall, the swine pressed its nails against the wall and all of the Land of Israel shook four hundred parasang by four hundred parasang. At that hour, they said: cursed be the tower of the swine.",
+                "את הכלב – because it bites and it barks and causes a woman to abort [her fetus] from her fear of it.",
+                "נשבים – traps so that doves who are part of the settlement will not be seized.",
+                "שלשים ריס – four miles."
+            ]
+        ],
+        [
+            [
+                "החובל. וכמה הוא יפה – for if he needed to, he would sell himself as a Hebrew slave. But the one who damages him causes him the loss of this money.",
+                "כיוצא בזה – according to what he enjoys, the greatness of his trouble and pain.",
+                "צמחין – white pustules.",
+                "שבת – all the days of the illness, we see him as if he is watchman of cucumbers and provide his salary of each day. For behold he is not fit for another labor even without illness for his hand is cut off or his leg and he has already been given their value.",
+                "הכל לפי המבייש – an unimportant man who was put to shame, his insult is greater.",
+                "והמתבייש – according to his importance is his shame [greater]. And each of these five things are derived from Biblical verses. Damages/נזק, as it is written (Exodus 21:24): “eye for eye” – and that does not mean to say an actual eye, as it is written (Numbers 35:31): “You may not accept a ransom for the life of a murderer.” For the life of a murderer you don’t take a ransom, but you do take a ransom for the heads of his limbs, for if he blinded he eye of his fellow, we give him the value of the eye, and that is “eye for an eye.” Pain/צער – we derive from (Exodus 21:25): “wound for wound.”. For it is an additional verse making him liable for the pain and even in the place of damage. And you should not say, behold he acquired his hand, and he now must cut it off. But we say that he should have cut it off with a drug, and this one severed it with iron and caused him pain. Therefore, he pays for the pain [that he caused]. ריפוי ושבת /healing and idleness/sitting. (Exodus 21:19): “Except that he must pay for his idleness and his cure,” and specifically if the illness comes on account of the wound. But if the hill person was negligent regarding himself and transgressed the words of the physician, the one who did damage is not liable for idleness and healing for we require on account of negligence. בשת/insult or indignity – as it is written (Deuteronomy 25:12): “You shall cut off her hand; [show no pity] – it is money. And the law of the Torah is that one cannot judge aa single law in the world other than judges who are ordained in the Land of Israel, as it is written (Exodus 22:8): “the case of both parties shall come before God.” And they [who judge] are not called \"אלהים\"/God, other than those who are ordained in the Land of Israel. But loans, business transactions, agreements by which one’s landed estate is mortgaged in the form of a sale from date (independent of he loan to consummated afterwards so that at a certain date the creditor can claim the property, even if sold in the meantime, by referring to the priority of his purchase (i.e., deeds of transfer), admissions and denials, we adjudicate them outside the Land [of Israel] as if they (i.e., the judges) are representatives of the Jewish court of the Land of Israel and their agency we make use of. And this alone in a found matter where there is a [potential] loss of money [and similarly] an animal that damaged with the tooth or the foot and they are forewarned, or if a man caused damage to an animal. But an animal that caused damage to a person, or a person to another person, we don’t judge hem outside the Land [of Israel] at all. Rather, we excommunicate the person who wounds or the one who causes damage, until he go up with his fellow litigant to the Land of Israel or that he will provide, through the path of compromise, something close to what appears in the eyes of the judge. But a limited matter, they don’t render a decision upon. And the same law applies to fines that written in the Torah and in all of them is Talmudic learning: We don’t collect them – the judges of the Diaspora, but rather we excommunicate whomever is liable for them as we have explained."
+            ],
+            [
+                "ושור אינו משלם אלא נזק – as it is written (Leviticus 24:19): “If anyone [maims] his fellow, [as he has done so shall it be done to him,” and not an ox for its fellow.",
+                "ופטור מדמי ולדות – as it is written (Exodus 21:22): “When men fight” - men and not oxen."
+            ],
+            [
+                "החובל בחבירו ביה\"כ חייב – even though that in the entire Torah , a person who violates a transgression for which he is liable for flogging and payment, he is flogged but does not pay. Here, he pays and is not flogged. For in the commentary, the Torah widened the scope of the law concerning a person who strikes his fellow for payment and not for stripes, from what is written (Deuteronomy 19:21): “hand for hand,” which is money since it is written (Leviticus 24:19): “as he has done so shall it be done to him.” Why does it say “hand for hand?” But rather to include a person who strikes his fellow on Yom Kippur that pays and does not get flogged.",
+                "רבי יהודה אומר אין לעבדים בושת – as it is written (Deuteronomy 25:11): “If two men get into a fight with each other,” for whom that he has brotherhood, excluding a slave who lacks brotherhood. Ut the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "עבד ואשה שחבלו באחרים פטורים – for they lack what to pay.",
+                "נתגרשה האשה ונשתחרר העבד – and they acquired property, they are liable to pay. For at the beginning, they are liable, but they lack what to pay as the usufruct of the wife is mortgaged to her husband for its fruits and for inheritance."
+            ],
+            [
+                "מפני שהוא נדון בנפשו – for even though he is disgraced, he is repaired regarding his Creator, since his wrath has been appeased and his anger has been put to rest through [his act]."
+            ],
+            [
+                "התוקע לחבירו – who attaches his fingers in the palm of his hand and strikes him with a fist (see Talmud Bava Kamma 90a about other possible meanings – like slapping his neighbor on the ear or shouting into his ear).",
+                "נותן לו סלע – the monetary value of his embarrassment. But the Halakha is not according to Rabbi Yehuda who holds that he gives him a Maneh.",
+                "סטרו – that he struck him with the palm of his hand on his cheek, and there is greater indignity.",
+                "צרם – pulled. Another language: he cut/damaged.",
+                "הכל לפי כבודו – all of these monies that were mentioned in the Mishnah are not other than for the most honored. But for a despised person, we lessen it for him.",
+                "אמר רבי עקיבא וכו' – Rabbi Akiva disputes with the first Tanna/teacher as he holds that whether the person is honored or despised, they are equivalent for the laws of these fines. But the Halakha is not according to Rabbi Akiva.",
+                "ונתן לו זמן – and these words are for indignity when it doesn’t cause loss of money, we give him time. But for damages that cause him loss of money, we don’t give him time.",
+                "שימר – he waited until he saw here standing at the entrance of her courtyard.",
+                "ובו כאיסר שמן – oil that is purchased for an Issar.",
+                "לזו אני נותן ארבע מאות זוז – for on an Issar’s worth of oil she disregarded herself to reveal her head and she shows that she is not strict about indignity/embarrassment."
+            ],
+            [
+                "על מנת לפטור חייב – if the one who wounds would ask the one wounded, on condition to exempt me , you say, “blind my eye,” and the wounded responded “yes,” for it is not the manner of human beings to pardon on the pain of their bodies, but if a person says to his fellow: “break my pitcher,” and the one doing damage asked: “on condition that you will exempt me you state this,” even though the one who suffered damage responded to him negatively, this “no” is like a “yes”, and it is as if he said to: “but didn’t I not say to you on condition that I would be exempt?” And therefore, he is exempt, for such is the manner of human beings to pardon on monetary damages."
+            ]
+        ],
+        [
+            [
+                "הגוזל. משלם כשעת הגזילה – the cost of wood and/or wool and he is not liable to return to him utensils, for they were acquired through the change.",
+                "דמי רחל העומדת ליגזז – and the surplus that is worth more than the offspring and the sheering [of wool]. It is his (i.e., belongs to him) as he acquired it through the change.",
+                "זה הכלל – to include [someone] who stole a lamb and which grew to be a ram, a calf and it became an ox and he slaughtered it or sold it that he is exempt from paying four (sheep for the sheep) or five (oxen for the ox – see Exodus 21:37), for since a change had occurred while in his hand, he acquired it. For something that is his, he can slaughter or sell it."
+            ],
+            [
+                "בעבדים אומר לו הרי שלך לפניך – for they are like land and exist in the domain of their master. And the Halakha is according to Rabbi Meir.",
+                "",
+                "",
+                "מטבע ונפסל – it is not in circulation in that country, but it is in circulation in another country.",
+                "ונעבדה בה עבירה – it was copulated in an unnatural way or was used for [idolatrous] purposes, it is ritually unfit for a sacrifice.",
+                "שנפסלה למזבח – with a blemish that is not recognized such as a veiled or withered spots in the eye (i.e., cataracts)."
+            ],
+            [
+                "נתן לאומנין לתקן – he gave them wood to make a tool, and after the tool had been made, he ruined it, he (i.e., the artisan) is liable to pay the cost of the tool and not the cost of the wood alone.",
+                "נתן לחרש – now it comes to inform us that if he gave the made tool/utensil to the artisan to fix and he ruined it, he is liable to pay the cost of the tool/utensil. And the Mishnah taught the last clause to reveal [more] about the first clause [of the Mishnah], so that you should not say that the first clause is speaking of a formed tool/utensil.",
+                "שידה – a wooden wagon that is made to give transport for women."
+            ],
+            [
+                "והקדיחתו יורה – that the dye burned it and caused it to bubble too much.",
+                "נותן לו דמי צמרו – and here, there is no improvement at all, for behold it was burned completely and one doesn’t have to say if it improved more.",
+                "צבאו כאור – like dark/ugly, for they dyed it with the worthless matter/refuse of the dye and damaged it on purpose, therefore, according to everyone, he is at a disadvantage.",
+                "ואם השבח – that the wool grew in value,",
+                "יתר על היציאה – greater than the outlay of the wool, he gives to the dyer the outlay but not the entire wages and receives his wool. And the cost of his wool, we don’t say that we give it to him for he caused the wool to receive its increased value , for it was through the wool that he made a condition with him the dyer and there’re is no change that was acquired.",
+                "לצבוע לו אדום וכו' – it is an acquisition through a change for Rabbi Meir, that he should not give other than the [cost] of the wool, or that he should give him his salary in full and take the wool.",
+                "רבי יהודה אומר וכו' – they fined him for that he changed it so that he is a disadvantage and that he should not benefit from improvement . And the reward also he should not take, but rather the outlay, but if the outlay is greater than the improvement, he should give him the improvement that was made. But if he wants, he may give him his complete salary, for if the improvement is greater than the salary, he should give him his salary. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "נשבע לו – [the thief swore] on the lie [that the had not stolen it] and then admitted to it.",
+                "יוליכנו אחריו אפילו למדי – for he has no atonement until he returns it himself to the person he stole it from, for concerning taking an oath on a lie, it is written (Leviticus 5:24): “He shall pay it to its owner [when he realizes his guilt].”",
+                "לא יתן לא לבנו – of the person who had been stolen from, for he has no restitution until it reaches his (i.e., the person stolen from) hand.",
+                "לשליח ב\"ד – it is an enactment that was made by the Rabbis because of (see Tractate Gittin, Chapter 5, Mishnah 5) the measure for the benefit of repentant sinners that they would not be liable to this one to spend a Maneh while setting out on the road.",
+                "ואם מת – the one who was stolen from."
+            ],
+            [
+                "חוץ מפחות ומשוה פרוטה וכו' – and we don’t take into consideration lest it became more valuable and he will retract on the value of a penny, and even one who steals in a discernable manner, it is not necessary to chase after him [to return it]."
+            ],
+            [
+                "ונשבע לו על החומש – a second oath that he had given him [the money] but he admitted that they had not given him [that money].",
+                "ה\"ז משלם חומש על חומש – a fifth of a fifth for the first fifth became the principal.",
+                "עד שיתמעט וכו' – for he retracted and gave him the first one-fifth and took an oath [falsely] on the second fifth, and admitted [that he had lied] and pays that fifth and the fifth of the second fifth, and similarly forever, as it states (Leviticus 5:24): “and add a fifth part to it.” The Torah increased the fifths a great deal for one principal.",
+                "תשומת יד – a loan",
+                "עשק את עמיתו – the wages of a hired man.",
+                "משלם קרן – for there is no one-fifth and a guilt offering other than if he admitted as it is written concerning the theft of a convert (Numbers 5:7)“he shall confess the wrong that he has done, etc.” [and] (Numbers 5:8): “If a man has no kinsman to whom restitution can be made, the amount repaid shall go to the LORD for the priest – in addition to the ram of expiation with which expiation is made on his behalf.”"
+            ],
+            [
+                "תשלומי כפל – if he (i.e. the person who was the deposit holder who stole the deposit) admitted on his own, he does not pay the two-fold restitution , as it is written (Exodus 22:8): “he whom God declares guilt [shall pay double to the other],” excluding one who accuses himself (see Talmud Bava Kamma 84b)."
+            ],
+            [
+                "הרי זה משלם קרן וחומש לבניו או לאחיו – if he has no children, and even though an inheritance fell before him of that one (i.e., who stole from his father and he lied about it), it is required to arrange a return [of the funds] and it should not be detained with him even corresponding to his portion, as it is written (Leviticus 5:23): “[when one has thus sinned and, realizing his guilt, [would restore that which he got through robbery [or fraud, or the deposit entrusted to him, or the lost thing that he had found],” there is no remedy until he removes that which he stole from under his hand and only as long as it the actual stolen object and not something acquired through changing it.",
+                "אין לו – [he lacks] enough property that he can renounce his share.",
+                "",
+                "לוה – [borrow] from others and return the stolen object to his brothers to fulfill the commandment of returning [lost or stolen objects].",
+                "ובעלי החוב – that the thief borrowed from them.",
+                "באים ונפרעים – from this stolen object the part that the thief has a part in, and if there is no heir to his father other than him, he himself gives the stolen object to the creditor in payment of the obligation and he must announce to him and tell him that this is the stolen thing of [my] father, or he gives it in this manner as part of the Ketubah/marriage contract to his wife or to the charity box, and in all of them, he must admit that this was the stolen object of his father’s."
+            ],
+            [
+                "ואם אין לו – [if he lacks] what he will eat, he borrows and eats, and the creditors come and recover the loan from his part of the estate. And it is not considered benefit that he pays off his debt with those money, for behold it is taught in the Mishnah in the Tractate Nedarim, Chapter 4, Mishnah 2 (Talmud Nedarim 33a) that one who has taken a vow of receiving benefit from his fellow, pays off his debt to him."
+            ],
+            [
+                "שנאמר ואם אין לאיש גואל – for there is no man in Israel that lacks redeemers above until Jacob our Father, other than this proselyte who dies and has no inheritors.",
+                "ומת – the thief.",
+                "הכסף ינתן לבניו – of the thief, for they already became worthy of them from the death of the proselyte, But now, there is no further atonement since he (i.e., the convert) died.",
+                "והאשם ירעה – according to the law of the guilt offering whose owners have died, for we hold that where for a sin-offering, it (i.e., the animal) died, with a guilt offering, it must pasture [until it acquires a blemish, thus becoming unfit for sacrifice – and then it is sold, and its money shall fall to the Temple treasury as a donation].",
+                "עד שיסתאב – until a blemish falls upon it.",
+                "ויפלו דמיו לנדבה – for the summer-time of the altar to purchase from them burnt offerings."
+            ],
+            [
+                "לאנשי משמר ומת – before he would bring the sacrifice, for the heirs of the robber are not able to take out of the hands of the Kohanim after they have taken possession of it already.",
+                "ליהויריב – he is the first division of the twenty-four Temple divisions of duty of the priests that are in the Temple and of Jedaiah after him.",
+                "נתן – the thief gave the money to Jehoiarib in his division of duty and afterwards gave the guilt offering to Jedaiah in his division of duty, he has fulfilled his obligation, as it is explained further, that when he brings his stolen object, even before he brought his guilt offering sacrifice, he fulfilled his religious duty, and this division of duty merited in his [restoration of the stolen object] and that one [in his bringing of the guilt-offering sacrifice]. But, if he gave his guilt offering to Jehoiarib when he brought his guilt offering first and only afterwards brought his stolen object and gave it to the division of duty after that one, if the guilt offering exists – that it was not [yet] sacrificed by the sons of Jehoiarib, the sons of of Jedaiah will sacrifice it and his stolen object and his guilt offering will go to Jedaiah, and if his guilt offering does not exist, he has not fulfilled his guilt offering that he gave to Jehoiarib, since he had not given back his stolen object, and he will have to go back and bring another guilt-offering.",
+                "נתן את הקרן – to the Priests.",
+                "אין החומש מעכב – from offering the guilt-offering as a sacrifice if he had already given it and at the end gave the [the stolen object]."
+            ]
+        ],
+        [
+            [
+                "הגוזל ומאכיל. והניח לפניהם – or he left [as an inheritance the stolen goods] the theft exists.",
+                "פטורים לשלם – if they consumed it after the death of their father and there is nothing discernible left, they are exempt from paying. For they had stolen nothing, and movables are not mortgaged to the creditor, but if they had not consumed it and there was something discernable left, they are obligated to return it (i.e., the stolen goods).",
+                "אם היה דבר שיש בו אחריות – meaning to say, if their father left them mortgaged property (or property which may be resorted to in case of non-payment), they are obligated to repay [what was stolen] even though they had already consumed it. This is how our Mishnah is reconciled in the Gemara (Talmud Bava Kamma 111b). But regarding the Halakhic decision, He who steals and feeds his children, whether they consumed it before despair [of the original owner ever recouping what was stolen from him] or whether they consumed it after despair [of the owner] they are obligated to pay back from the monies that their father left them, whether from mortgaged property or whether from that which cannot be resorted to (i.e., movables) and today, movables are mortgaged to the creditor But if the thief did not leave anything [for his children], if the children consumed the stolen goods before despair [of the original owner of ever recouping them], they are obligated to return it from their own [estate]. But if it is after despair [of the original owner] that they consumed it, they are not obligated to pay back from their own [estates] other than if their father had left it for them.",
+                "אין פורטין – do not exchange Selas for Perutot (i.e., pennies).",
+                "מתיבת המוכסין – to take Perutot (i.e. pennies) from treasury [of the publicans] where they place the monies of the taxes.",
+                "ולא מכיס של [גבאים] -the king’s collectors who collect capitation taxes and taxes from crops and other famer’s produces delivered in kind because they are from theft, and especially the heathen custom -collectors or the Israelite custom-collector/publican who is not limited by legal stipulations (see Talmud Bava Kamma 113a), who takes whatever he wants. But an Israelite publican who was appointed even by a heathen king and takes a fixed stipulation according to the law of the kingdom is not under the presumption of being a thief, and one may exchange coins from his treasury and not only this but also, it is forbidden to fell from his taxes, for the law of the land is the law/דינא דמלכותא דינא.",
+                "מתוך ביתו – from the tax collector who is presumed to be a thief.",
+                "או מן השוק – if he has monies in his house or in the market which are not from the tax treasury box, and if a person is liable some pennies to the tax collector from the tax of one-half Dinar and he doesn’t have the Perutot/pennies, one gives him a silver Dinar and he receives from the Perutot equivalent to half its value and even though he gives it to him from the tax treasury box because it is like he rescuing him from his hand."
+            ],
+            [
+                "הרי אלו שלו – for undefined the owners have despaired immediately, and this one acquired it through despair [of the original owner] and the change of domain.",
+                "אם נתיאשו הבעלים – for we learned that regarding despair, when they say, Woe is Me for the loss of money, but not if it is not defined. The first section of the Mishnah [deals with] when the robbers took his clothing, that is undefined, that the owners resign their possession – we are speaking of Jewish thieves, for since the Jewish laws state: bring witnesses, bring proof, for when the robbers take it they (i.e., the owners) despair, but the concluding section of the Mishnah deals with heathen robbers for heathen judges judge with haughtiness and physical might, and when they state an opinion, it is without witnesses and without proof and those who suffered theft from them do not despair. But because of this, if we hear about this, it surely refers to despair, but, undefined, it is not.",
+                "נחיל של דבורים – a collection [of bees] gathered together with their sovereign.",
+                "לא יקוץ את השוכה – the bees settled upon the bough of his fellow and was afraid to take one at a time so that they should not flee, he should not cut the branch entirely, and even on condition of giving the money.",
+                "רבי ישמעאל וכו' – But the Halakha is not according to Rabbi Yishmael."
+            ],
+            [
+                "המכיר כליו וספריו וכו' – Our Mishnah [deals] with a person who is not used to selling his utensils, for since a report of a theft had לוקח gone forth in the city, and there are witnesses that these were his utensils and books, we don’t suspect that perhaps he actually sold them.",
+                "נשבע לוקח כמה נתן ויטול – and he should return to him his utensils, and we are speaking about the time before despair."
+            ],
+            [
+                "אין לו אלא שכרו – payment for the utensil and payment for the labor (of preserving the other’s honey).",
+                "שטף נהר חמורו – it is necessary to teach two segments of our Mishnah, for it (i.e., the Mishnah) had taught [only] the first part, I would think that it is there when he specifies, that they give him the cost of everything, because that which is in his hands, he loses when he spills his wine by his own hands for him. But in the concluding part [of the Mishnah] that of itself, I would say that he has nothing other than his salary/pay , but if we were to teach only the concluding section [of the Mishnah], here when it is undefined, he would have nothing other than his salary/payment of itself, but there (in the first part of the Mishnah dealing with a jar of wine and pitcher of honey) when it is in their hands, I would say, even when undefined, he should give him the cost of everything, Hence it is necessary [to teach both]."
+            ],
+            [
+                "נטלוה מסיקין – violent men stole it from the thief. The Aramaic translation of [מסיקין] the shrieking of locusts (possibly cricket – see Talmud Bava Kamma 116b), for the locust is a thief, which eats other’s fields.",
+                "אם מכח מדינה היא – which took by force the fields of others with this."
+            ],
+            [
+                "על מנת לצאת במדבר – not that he should say to him explicitly: “on condition that you go out into the wilderness, and you should repay me”, for this is a simple matter. But even if his fellow said to him: “Let me make this deposit with you, for I am going out in the wilderness.” But the other said to him, “and I also want to go out to the wilderness”, and now, if he wants to restore it to him in the wilderness, he can return it to him."
+            ],
+            [
+                "האומר לחבירו גזלתיך וכו' - and for example, that his fellow claims evidently/with certainty that you stole from me, and he says, it is true that I stole from you. But if he doesn’t know if I returned it to you, he is liable to pay. But if his fellow claims that perhaps you stole from me or I lent you, and he (i.e., the other) states, it is true truthfully, I stole from you or you let me, but he doesn’t know if he restored it (i.e., the lent object), he is exempt from the laws of mankind, and if he wants to fulfill according to the [Laws of] heaven, he should pay him.",
+                "איני יודע אם גזלתיך וכו' – he is exempt from paying. But however, he should take an oath that he doesn’t know that he is liable to him, for pleading ignorance or offering a possible alternative is not preferable to a certainty, But alternatively, if he would make a claim to him that he doesn’t have in his hand anything, he would have him take the equitable oath. (This is applied, if one who is sued for a debt, denies the latter entirely, in contradistinction to the legal oath which is required when the defendant admits a part of the claim. It being presumed that nobody will go to law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant. See Talmud Shevuot 40b)."
+            ],
+            [
+                "חייב באחריותו – for once he stole it, it exists in his domain, and the restoration that he made is not a restoration (without notifying the owner of such).",
+                "ואם לא ידעו בו וכו' – This is how our Mishnah is reconciled, he is responsible for it, whether he counted them or not. When is this case? When they (i.e., the owners) did not know of its theft and its restoration. But if they knew of the theft and counted the sheep and found it (i.e., the number) to be complete, he is exempt from paying. And this is its explanation: if the lamb died or was stolen after the thief returned it, the thief is responsible for it – whether the owners had counted the sheep and it is complete, or whether they had not counted the sheep. When is this the case? When the owners did not know about the theft of the lamb, for any of the sheep that regularly go outside, he must be careful with it even more, and this is the case, for since the owners did not know about its theft or that it was accustomed to leave, and they were not careful with it. The thief is liable to pay as the sheep were lost because of his indirect effect. But, if the owners knew about the theft of the lamb, and afterwards counted the sheep and found it to be complete, as the stolen lamb had been returned. If so, they already know that there is one sheep that regularly leaves outside, and they have to be careful with it. But if they were not careful, they would lose, and the thief is exempt from having to pay."
+            ],
+            [
+                "אין לוקחין מן הרועים – for one can say that perhaps they (i.e., the shepherds) stole – we found that of the owner that was handed over to them.",
+                "צמר ביהודה ופשתן בגליל – it is the labor of women, and they themselves make it and sell it, with the knowledge of their owners.",
+                "ועגלים הרוים בשרון – the name of a place (i.e. Sharon) where they raise calves and they are theirs."
+            ],
+            [
+                "מוכין שהכובס מוציא – from the white matter of the wool, he removes from the wool a small thing through rinsing with cold water.",
+                "הרי אלו שלו – for the [house] holder is not stringent, but if he had been stringent, he did not mind that it should be exactly as he wanted it (i.e., he had no legal objection).",
+                "ושהמורק מוציא – He who combs the wool and hatchels it, what he removes is an important matter, and they are regularly strict.",
+                "הכובס נוטל שלשה חוטים – it is the manner of wool garments to leave at the end of their weaving three threads from a different kind. And the washer/launderer takes them and harmonizes the garment and beautifies it. But if there are black threads woven into a white garment, the washer is permitted to take everything because the black in a white [garment] puts it to shame the most.",
+                "החייט ששייר מן החוט כדי לתפור בו – which is as long as the needle.",
+                "והמטלית שהיא שלש על שלש – we have the reading חייט/tailor who evened his stitches and trimmed from it a small patch three fingers by three fingers, he is liable to return it to the owner of the garment.",
+                "מעצד – a utensil/tool that a carpenter uses to smooth the face of the board and the chips that he removes are thin.",
+                "כשיל – a hatchet/spade that removes the large chips.",
+                "אצל בעל הבית – as a day [paid] laborer.",
+                "אף הנסורת – extremely thin [sawdust] that is under the borer which are very thin belong to the owner of the house."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..03ed285385a2e4b85592cd91c96b57dcc04f365e
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/English/Sefaria Community Translation.json	
@@ -0,0 +1,36 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Bava Kamma",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה בבא קמא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [
+            [
+                "",
+                "",
+                "",
+                "RABBI SHIMON SAYS: Rabbi Shimon is of the opinion that the original owners and the victim become partners in ownership of the ox that attacked, and they are both liable in subsequent damages. How so? AN OX WORTH 200 WHO GORED..."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..160f137133764fd2f34ebc8e434b9c9d546aa44d
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/English/merged.json	
@@ -0,0 +1,533 @@
+{
+    "title": "Bartenura on Mishnah Bava Kamma",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Bava_Kamma",
+    "text": [
+        [
+            [
+                "ארבעה אבות נזיקין – because there are for every one of these (“chief actional damages”), derivatives, we call them \"אבות\"/chief, actionable [damages].",
+                "השור – this is the foot, meaning, what the animal damages with her feet while she is walking, as it is written (Exodus 22:4): “When a man lets his livestock loose [to graze in another’s land, and so allows a field or a vineyard to be grazed bare],” and teaches \"ושלח\" /”lets loose” – this is the foot and similarly he states (Isaiah 32:20): “Who let loose the feet of cattle and asses,” and it is a derivative of the foot when it (i.e., the animal) causes damage with her body while walking or in the gates while walking when utensils that were attached to the gates and [the animal] dragged them and broke them or with the saddle bag that is upon her. And this is a burden that is in large sacks, and the packing bags that are upon her or in the bell that is on her neck.",
+                "והבור – whomever opens a pit in the public domain and an ox or an ass fell into it and died, if the pit was ten handbreadths deep or caused damage, if it was is less than ten handbreadths [deep], as it is written (Exodus 21:22): “When a man opens a pit [or digs a pit and does not cover it, and an ox or an ass falls into it],” and a derivative of a pit such as the phlegm brought out by coughing or hawking (see Talmud Bava Kamma 3b) after they were placed in the public domain and caused damage.",
+                "והמבעה – this is the tooth, for the animal ate in the field of his fellow as it states (Exodus 22:4): “and so allows a field or vineyard to be grazed bare in another’s land,” and the tooth is called מבעה/damaging the crop because it sometimes is covered and sometimes uncovered/revealed, from the language (Obadiah 1:6): ”How ransacked his hoards!”/”Its hidden treasures were laid bare” (made empty, which refers to eating up – see the comment of Shmuel in Talmud Bava Kamma 3b), as we translate into Aramaic: the hidden object is revealed; and it is a derivative of the tooth, the animal scratching itself against a wall for her gratification (see Talmud Bava Kamma 3a) in the manner of animals scratching themselves, and when she broke the wall or soiled (with excrements, secretions) the fruits (by rolling in them) when she scratched herself on them for her gratification.",
+                "ההבער – this is the fire/conflagration, for it went out and caused damage, as it is written (Exodus 22:5): “When a fire is started [and spreads to thorns], so that stacked, standing or growing grain is consumed.” And the derivative of fire is his rock and his knife and his burden that he placed them on the upper portion of his roof, and they fell with an ordinary wind and it caused damage that resembles fire where the wind leads it. But surely, our Tanna/teacher [of the Mishnah] did not consider a horn [of an animal] under the category of the chief actionable damages, because we are not speaking about other than damages which are when an animal whose owner stands forewarned (on account of three successive injuries) from their outset, meaning to say, that they pay full indemnity from their outset. But when they (the animals) are innocuous (i.e., one that did injury for the first time, or before warning had been given) it doesn’t speak of this.",
+                "לא הרי השור כהרי המבעה – meaning to say, if the Merciful One had written [only] \"שור\"/the ox, we would not derive \"מבעה\"/the tooth from it. For I would have said that a foot that caused damage is an ordinary occurrence (and must be guarded against), and the Merciful One made it liable (see Talmud Bava Kamma 2b). But the tooth whose damage is not an ordinary occurrence, the Merciful One did not make it liable. But if the Merciful One [only] wrote \"שן\" /the tooth, I would have said that the damage done by a tooth is connected with a benefit (to the animal), is liable. But the \"רגל\"/foot which is not connected with a benefit (to the animal), it is not liable. But if the Merciful One had written “tooth” and “foot” and but did not write “tooth,” I would have said that “tooth” and “foot” which have in them a living spirit, meaning to say that that they come from the strength of living creatures, it is liable, but the fire which has no living spirit in it is not be made liable. But if three of them were written, but the Merciful One did not write \"בור\"/pit, I would have said that these (three) whose manner is to go and do damage, but the pit, whose manner is not to go and do damage, I would not be liable for it; because of this, it was necessary for [the Mishnah to state] all of them. And in the Gemara (Talmud Bava Kamma 5b) brings up, that if it wrote “pit” and one of these, all of the rest of them would come except for “horn,” through the points common to both, that their manner is to cause damage, and they didn’t need all of them other than because they are divided in their [specific] Halakhot, for this one has what the is not found in the other- that the “tooth” and the “foot” are exempt in the public domain, which is not the case with the “pit” and the “fire.” Scripture exempted the “pit” [from punishment] for humans and utensils, as it is written (Exodus 21:33): “[When a man opens a pit, or digs a pit and does not cover it], and an ox or an ass falls into it,” that we expound, “an ox” but not a human being; “an ass,” but not utensils, which is not the case with the other chief actional damages. “Fire,” exempts what is hidden, for if there were hidden clothes in a stack of grain, the person who sets fire is exempt, as it is written (Exodus 22:5): “[so that stacked], standing [or growing gain is consumed],” just as standing grain is revealed, so also all that is revealed, and the rest of the chief actional damages did not exempt that which is hidden.",
+                "הצד השוה שבהן וכו' – even I will bring all that is normal to cause damage and its protection is upon you, that if he caused damage, the one who caused damage is liable make the payment for the damages that he committed.",
+                "במיטב הארץ – from the best of his possessions, from the most praiseworthy of them, if he comes to take for himself land as payment for his damage, as it is written (Exodus 22:4): “he must make restitution for the impairment (lit. “excellence”) of that field or vineyard.” But, if he comes to give him “movables,” we hold that every word \"מיטב\"/the best for if he doesn’t sell here, he will sell in another town, and he will give him all what he requires, even bran, and these words are for damages. But for someone who is a creditor, if he (i.e., the borrower) has money, we make him liable to give money, and if he lacks money, he will give movables, what ever he needs. And if he collects land, he will give him mid-range [land]. And a renter, even if the landlord lacks money, he is not able to give him his rent/wages, but rather [only] zuzim. And we obligate him to sell from his possessions until money is found and he gives it to him."
+            ],
+            [
+                "כל שחבתי בשמירתו וכו' – everything that I became obligated to guard.",
+                "הכשרתי את נזקו – if I didn’t guard it appropriately and it caused damage, I am the one who became legally rendered possible and arranged that damage, and I am liable for it such as sending his bull to a deaf-mute, imbecile or a minor, is liable, for upon him was placed the guarding of the bull and indeed, he did not guard in the appropriate manner for it.",
+                "הכשרתי במקצת נזקו וכו' – even though I did not arranged it and I repaired everything, I have made myself liable for it, as if I had arranged it such as the case of digging a pit nine [handbreadths] in the public domain and another came and completed it to be ten [handbreadths] and the bull or the ass fell in there and died, the last person is liable even though he had not established other than part of the damages, it is as if he had done all the damage since that the nine [handbreadths] there is no death [penalty].",
+                "נכסים שאין בהם מעילה – and upon which property I am liable to pay if I caused damage. On those possessions that lack religious sacrilege, such as property which is not sanctified to the Temple, for if I damaged properties of the Holy things dedicated to the Temple, I am not liable to pay, as it is written, (Exodus 21:35): “[When a man’s ox injures] his neighbor’s ox [and it dies, they shall sell the live ox and divide its price; they shall also divide the dead animal],” and not the ox that belongs to the Temple. And the same law applies to all the rest of damages.",
+                "נכסים של בני ברית – that if he damages the property of the heathen, he is exempt.",
+                "נכסים המיוחדים – they have special honors that if he damaged ownerless property, he is exempt.",
+                "חוץ מרשות המיוחדת למזיק – in every place where his possessions damaged the property of his fellow, the one who damaged them is liable, except for the special domain of the one who damages. For if the ox of the damaged party enters the domain of the one who damages and the bull of the one who damages caused damage, he is exempt, for he (i.e., the one who theoretically caused damage) says to him (i.e., the one who suffered damage): Your bull was in my domain, what does he need, and specifically if it damaged his possessions. But the one who causes damage itself who injured his fellow, even though he (i..e, the latter) is standing in his domain is liable, for the one who was injured says to him:” assuming that that you have permission to go out and cause damage, you don’t have permission.”",
+                "ורשות הניזק והמזיק – and it is a special domain to the one who suffered damage and the one who causes damage such as the courtyard of both of them. For the bull of one of them does damage in the same courtyard with a tooth and foot and is exempt, and this will be in the same courtyard that is set aside for bulls also, but if it was specially for fruit/produce but not for bulls and it damaged with is tooth and/or foot, he liable, and if it damaged with its horn in any matter, he is liable."
+            ],
+            [
+                "שום כסף – this assessment of damages will not be other than with money, so that the Jewish court will assess how much the damage is worthy and he (i.e., the one who caused the damage) will pay him. But if the cow of Reuven damaged the tallit/garment of Shimon as it tread upon it in the domain of the who was damaged and broke it and afterwards it happened that the foot of Reuven’s cow was broken by the garment of Shimon in the public domain and it was also a pit in the public domain, we don’t say that since this one did damage and the other one did damage, this one’s damage was excluded by the damage of the other, but they assess the two damages monetarily – and the one who damaged his fellow more pays.",
+                "שוה כסף – and when they come to pay the damages from the property of the orphans and they do not collect other than land that has monetary value and not from movables which are themselves money. And all movable things are considered as if it is money, for if he doesn’t sell it here, he will sell it in another town.",
+                "בפני ב\"ד – for the assessment and the payment of damages do not take place other than in from of a Jewish court of experts, and not before a Jewish court of lay persons.",
+                "ועל פי עדים בני חורין ובני ברית – to exclude salves and idolaters who are not fit for serving as witnesses of damages.",
+                "והנשים בכלל הנזק – whether she caused damages to others or whether others caused damage to her, the claim of a man and the claim of a woman are equivalent in damages.",
+                "הניזק והמזיק בתשלומין – sometimes that one who suffered damage belongs with the one who causes damages in payments of the one who suffered damage, such as if the worth of the carrion became less from the time that it died until the time that it was brought to justice, for the lessened [value] of the carrion belonged to the one who suffered damage whether it was an innocuous animal or one whose owner had been warned after it committed damage (see Tractate Bava Kamma, Chapter 2, Mishnah 4), and it is found that the one who did damage does not pay him even the one-half damages that the Torah made him worthy of if the animal was innocuous, or full damages if it was a warned animal, for the one who suffered damages loses money and is attached to these damages as is the one who causes the damage."
+            ],
+            [
+                "חמשה תמין – that are not accustomed to cause damage, and if they do cause damage, they pay one-half the damage.",
+                "וחמשה מועדין – the are accustomed to cause damage and pay full damages.",
+                "לא ליגף – with the horn.",
+                "ולא ליגוף – pushing the entire body and all of them are derivatives of the “horn” and they (i.e., the owners) pay half-damages. These are the five innocuous actions of animals.",
+                "ושור המועד – three times to gore or to push or lie down or kick or bite these are the five actions of animals whose owners have been warned who have to pay full damages, and concerning a warned animal, each one is considered one [kind of damage].",
+                "ושור המזיק ברשות הניזק – even a horn of an innocuous animal, for an owner warned about its animal pays full damages and our Mishnah brings according to the one who states that the corner of the courtyard of the one who suffers damages as he pays full damages, and even if the animal is innocuous. But the Halakha is not like this.",
+                "והאדם – is considered warned from his beginning, also and pays full damages if he caused damages (see Tractate Bava Kamma, Chapter 2, Mishnah 6).",
+                "[הזאב] והארי וכו'- their owners are considered as warned from their beginnings, and they are not considered as within the five kinds of damages listed above so that there are eleven animals considered as warned because these do not belong in society.",
+                "ברדלס – a beast that we call in Arabic “Eltzabah.”",
+                "רבי אליעזר אומר וכו' – but the Halakha is not according to Rabbi Eliezer.",
+                "מן העליה – from the best of his property, and even if the goring is not worth the measure of the damage of the “warned” animal (as it is written (Exodus 21:36): “[and its owner has failed to guard it] he must restore ox for ox”, but it is not written there “that from the body of the goring animal, he will be paid.”"
+            ]
+        ],
+        [
+            [
+                "כיצד הרגל מועדת – meaning to say, in which manner does the foot become forewarned? And it answers to break something while it is walking. As such it is forewarned when it smashes utensils while it is walking.",
+                "הבהמה מועדת – the first part [of the Mishnah] teaches chief actionable damages of the “foot” that she treaded on with her feet, and the concluding part [of the Mishnah] teaches derivates that the animal is forewarned to walk in her manner and to bread with her body and with her hair and the sliding pouch that is upon her while she is walking.",
+                "",
+                "או שהיו צרורות מנתזין – even though it is not a change, but rather, the way things happen, nevertheless, half-damages and not more, for this is the normative Halakha for this and we are speaking about the domain of the person who suffered the damages, but in the public domain, he is exempt [from damages] for pebbles are a derivative of the “foot” to make them exempt in the public domain.",
+                "ונפל על כלי אחר – these are the first damages of the “foot” and she (i.e., its owner) pays full damages and the latter are through broken pebbles, therefore, half-damage.",
+                "דליל קשור ברגלו – everything that is attacked onto the foot of the chicken is called is דליל/anything irregularly wound/entangled, and there are those who have the reading דלי/bucket.",
+                "מהדס – (scratch) to dance, and there are those who interpret it as digging with its feet in the earth in the manner of chickens.",
+                "משלם חצי נזק – that is entangled/irregularly wound that is pebbles are judged as pebbles on the utensils, and incisions/scratches also, such as that pebbles that were tossed and they broke the utensils."
+            ],
+            [
+                "כיצד השן מועדת – in what manner is it “forewarned?” And it answers: to eat what is is appropriate for it.",
+                "משלם חצי נזק – for it is unusual (to eat clothing or chew up utensils).",
+                "בד\"א וכו' - it refers to when it eats fruits or vegetables that are in the public domain, it is exempt, for we require (Exodus 22:4): “When a man lets his livestock loose to graze in another’s land,” but if it ate clothing or utensils, even in the public domain it is liable one-half damages, for people generally put clothing and utensils in the public domain according to the hour and it is the “horn” in the domain of the person suffering damages and he is liable.",
+                "משלם מה שנהנית – these are not valid payments but rather if it ate something that its value was great, we view it as if they barley, and he doesn’t pay anything other than the value of the barley at its cheapest, which is a full third less than what they are sold for in the marketplace. But, if it ate something whose worth is less than the barley, he pays the worthy of that thing that it ate at its cheapest, and if it (i.e., the animal) ate that which he damaged such as that it ate the wheat but since it did not benefit, it [the owner] is exempt [from payment].",
+                "מצדד הרחבה משלם מה שהזיקה – if it (i.e., the animal) stood and at the sides of the road in a place where it is not the manner of bulls to walk there, it is not compared to the public domain, and it pays what it damages."
+            ],
+            [
+                "מפני שהן מועדין – to jump, and we are speaking of in the domain of the one who suffered damages, for it is a derivative of the “foot.”",
+                "",
+                "על החררה משלם נזק שלם – for this is the “tooth” in the domain of the one who suffered damages.",
+                "ועל הגדיש משלם חצי נזק – they are like pebbles, and the decided Halakha is that he should pay one-half damages."
+            ],
+            [
+                "משיחזור בו שלשה ימים – when he sees bulls and they are not goring, they return to the innocuous state.",
+                "שלשה פעמים – and even on one day (i.e., doing damage thrice on one day), but the Halakha is not according to Rabbi [Meir] for they are not forewarned until they testify about it for three days.",
+                "ממשמשים בו – they pull at it and play with it and it doesn’t gore. And in this, the Halakha is according [to Rabbi Meir] that a forewarned bull does not return to its innocuous state until small children play with it [and it doesn’t gore]."
+            ],
+            [
+                "נגח נגף [וכו'] – all of them are derivatives of the horn.",
+                "דיו לבא מן הדין להיות כנדון – the “horn” in the domain of the one who suffered damages that you bring from the law of the “horn” in the public domain, and as you have said regarding the horn which [the Rabbis] were stringent about it in the public domain, does it not follow logically that we should be strict with it in the domain of the one who supported the damages. It is sufficient that it (i.e., the inferred law) should be like that of the premise, like the horn in the public domain, and not be liable in the domain of the one who suffered damages other than one-half damages just as he is liable in the private domain.",
+                "אני לא אדון קרן מקרן – as we stated above, but rather the “horn” from the “foot.” The place where he was stringent upon him with the “tooth” and the “foot” does it not follow logically that we should be stringent with the “horn?”",
+                "דיו לבא מן הדין – for finally, if it is not the “horn” in the public domain, you will not find a side for an a-minori/a-majori. And Rabbi Tarfon, although that in general, he holds that it is enough for it is from the Torah as it is written (Numbers 12:14): “Would she not bear her shame for seven days?” All the more so for God’s presence for fourteen days, but it is enough if the inferred law be as strict as the premise, therefore, “she should be shut out of the camp for seven days” (Numbers 12:14) and no more than that. Nevertheless, here, he does not hold that it is enough for Rabbi Tarfon holds that when we state that it is enough where he didn’t refute an a-minori/a-majori such as there (i.e., Numbers 12:14) of the seven days of God’s Divine presence is not written [in the Biblical verse], the Kal V’Homer brings fourteen. The “it is enough” comes to exclude seven and to establish seven since it mentions this Kal V’Homer for these seven that has been established and it doesn’t refute it completely. But here, the half-damages are written, whether for the public domain or whether in the courtyard of the one who suffered damages, and the Kal V’aHomer comes and brings another one-half damage and makes it full damages. If he had expounded on the “it is enough” and you established ait as high-damages as at the beginning, I would raise to him the objection of the Kal V’Homer and not benefit from it at all. But the Rabbis hold that even where they raise the objection of the Kal V’Homer, we state it as “it is enough” and the Halakha is according to the Sages."
+            ],
+            [
+                "בין ער בין ישן – if he was sleeping and another [person] came and slept at his side, and he second damaged the first, he is liable, but if he first [person] damaged the second, he is exempt [from punishment]. But if they slept together, each one of them who caused damage to his fellow is liable, because of them are considered as forewarned regarding each other.",
+                "סימא את עין חבירו – even inadvertently, he is liable for damages, but not for four things (see Talmud Bava Kamma 26a-b), for [the Torah] does not declare him liable for four things other than wanton action, or something close to wanton action."
+            ]
+        ],
+        [
+            [
+                "המניח את הכד וכו' ושברה פטור – for it is not the manner of human beings to take consideration of the roads.",
+                "ואם הזיק בה בעל החבית חייב – and even if he declared it ownerless, for all who declare ownerless his damages, that he didn’t have a permission from the outside to make them as if he had not made them ownerless.",
+                "או שלקה בחרסיה חייב – for he holds that if he stumbled, he is negligent, but is not an accident and therefore is liable.",
+                "במתכוין חייב – if he intended to take possession of its shards and [what exists] in the water after his pitcher broke, he is liable for their damages, for this is like his pit that had done damage, but if he did not intend to take possession of them since he uprooted/eradicated them he is the victim of an accident for he holds tha he stumbled over it, he is not negligent, for the shards and the water are ownerless after he had met with an accident and he did not intend to take ownership of its shards and he waer, and It is like it was never his and he is exempt from their damages."
+            ],
+            [
+                "השופך מים ברה\"ר – even though that he is operating with permission, such as during the rainy season where it is permitted to pour water in the public domain, even so, if someone else suffered damage from them, he is liable for his damages.",
+                "המצניע את הקוץ וכו' – and such as when he hit them in the public domain , and similarly, someone makes his fence out of thorns and they blossomed in the public domain. But if he squeezed them in within his own [property] and someone else was caused damage by them, he is exempt [from liability], for it is not the manner of people to rub one’s self against a wall."
+            ],
+            [
+                "לזבלים – that the straw and stubble will decay and become manure to manure the fields and vineyards.",
+                "כל הקודם בהן זכה – that the Rabbis have fined him.",
+                "כל המקלקלים ברה\"ר – and even if they do it with permission such as the case at the time of removing the manure, and if they caused damage, they are liable.",
+                "היה הופך את הגלל – cattle dung."
+            ],
+            [
+                "הראשון חייב בנזקי שני – and such as the case where he was able to stand and did not stand fr he is negligent. But if he wasn’ able to sand, he is exempt, for he hold that if he stumbled, he is not negligent."
+            ],
+            [
+                "היה בעל קורה ראשון וכו' פטור – for this one walks in an appropriate manner and the other one hurried to go."
+            ],
+            [
+                "חד רץ ואחד מהלך וכו' – Our Mishnah is deficient and should be read as follows: one is running and the other is walking on the Eve of the Sabbath or the Eve of Jewish holy days or that both of them were running in the rest of the days of he year, both of them are exempt, for on the eves of the Sabbath and Jewish holy days, the one who ran is running with permission for he is going to perform a Mitzvah in order to prepare for the needs of the Sabbath or the Jewish holy day, and because of this, he is exempt. But on the rest of the days of the year, when both of them are running and both of them are strange, both of them are exempt [from liabilities caused to one another]."
+            ],
+            [
+                "המבקע – wood",
+                "והזיק ברשות היחיד – of others.",
+                "ברשות היחיד – his own.",
+                "והזיק ברשות היחיד – of others, ",
+                "חייב – he is liable [for damages caused] and even though he did it in his domain for many are not found there since we would say that he should have taken deliberation. Even as such, he is liable."
+            ],
+            [
+                "במותר חצי נזק – they estimate what the damages of this one are greater than the damage of that one, and in that surplus, the person who caused greater damage pays the one-half assessment.",
+                "מועד בתם משלם במותר – meaning to say, if he (i.e., the forewarned animal) damaged the innocuous animal to a greater extent than what the innocuous animal did.",
+                "אדם בתם משלם במותר נזק שלם – for a person is forever forewarned.",
+                "ותם באדם – he (i.e., the owner of the innocuous animal) pays the surplus of one-half damages, as it is written (Exodus 21:31): “So, too, if it gores a minor, male or female, [the owner] shall be dealt with according to the same rule.” Just as the judgment of an ox harming another ox, so too the judgement of an ox harming a human being. Just as an ox goring an ox – [the owner of] the innocuous ox who gored another ox pays half-damages, so too, with an ox which goes a person – [the owner of] the innocuous ox pays one-half damages and the [owner of the] forewarned ox pays full damages.",
+                "ר\"ע אומר אף תם שחבל באדם משלם במותר נזק שלם – as he expounds “[shall be dealt with according to] the same rule” for a law that this verse removes from it. For it speaks about a forewarned ox. And this is what the Biblical verse said “\"כמשפט הזה /the same rule – refer to the forewarned ox that [its owner] pays full damages. [The words] \"יעשה לו\" /shall be dealt with – means for every ox that gores a person, even if it is an innocuous ox. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "וכן הלכה – certainly it is the Halakha that he gives him a Maneh which is one-half the damages, but this ox is not mentioned in the Torah , for you have fulfilled and sold the living ox, etc. And there is a dispute between Rabbi Meir and Rabbi Yehuda in the profit of the carrion, such as at the time of death, it was not worthy anything, but it increased in value afterwards and it was worthy of being fed to dogs or to be sold to a heathen. Rabbi Meir holds that there is raise in the value of the carrion of the ox that had suffered damages, and the one (i.e., the owner of the ox) who did the damage didn’t give anything other than providing one-half of his damage, and that is identical with that which Rabbi Meir said regarding this, as it states (Exodus 21:35): “[When a man’s ox injures his neighbor’s ox and it dies,] they shall sell the live ox and divide its price,” meaning to say, that he (i.e., the owner of the ox that did the damage) gives him half his damages from the monetary value of the living ox, and he doesn’t deduct for himself anything on account of the increase in value that the carrion gained. But Rabbi Yehuda holds that the one-half of the increased value of the carrion that caused damages and when [the owner of] the ox that caused damages pays to [the owner of] the ox that suffered damages his one-half damage, he deducts for himself one-half the increase in value of the carrion (according to the condition of the animal) from the time of [its] death until the time of their appearance in court (see Talmud Bava Kamma 34a), and that is exactly what Rabbi Yehuda stated to Rabbi Meir: You have fulfilled the Biblical verse in that you have sold the living animal, but you have not fulfilled [the Biblical mandate] (Exodus 21:35): “they shall also divide the dead animal,” for he has to divide the increase In value of the dead carrion and the [owner of the] one who did damage must give him [the owner of the one whose ox died] one-half. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "שורו שבייש פטור – as it is written (Leviticus 24:19): “If anyone [maims] his fellow, [as he has done so shall it be done to him],” and not “an ox to its fellow.” Alternatively, the one causing an indignity is not liable other than when he causes an indignity/puts to shame with intention, but an ox does not “intend” to cause an indignity/put to shame to anyone.",
+                "שורו שסימא את עין עבדו פטור – the slave does not become a free person by means of this [act].",
+                "והוא שסימא את עין עבדו חייב – [as it states] (Exodus 21:26): “[When a man strikes the eye of his slave, male or female, and destroys it,] he shall let him go free on account of his eye.”",
+                "שור שחבל באביו ובאמו חייב – with the payment of their damages.",
+                "הוא שחבל באביו ובאמו פטור – [exempt] from payment, for a person does not die and pay [damages].",
+                "שורו שהדליק את הגדיש בשבת חייב – one-half damages since it is different/strange."
+            ],
+            [
+                "בסלע לקה – it rubbed itself against a rock and was damaged.",
+                "היו שנים רודפין אחר א' – two oxen [belonging to] two people are pursuing/running after the ox of another person.",
+                "שניהם פטורים – since both pushed it aside.",
+                "שניהם חייבים – In the Gemara (Tractate Bava Kamma 36a) it explains our Mishnah as for example that both of them (i.e., the oxen) are innocuous for the [owner of the] innocuous ox does not pay other than from his own funds. But when both are present, the first one pays the [owner of the] damaged ox one-half damages between the two of them. But where both are not present, one can say to him: Go bring proof that this ox caused you damage and I will pay you.",
+                "גדול הזיק – that there is in his body the equivalent of half-damages.",
+                "קטן הזיק – and you will take the worth of the small ox, and the excess one-half of your damages, you will lose.",
+                "קאן הזיק את הגדול – and even though that half of the damages of he larger ox is greater, you will not take other than my small one. And half of his damages of the small one is yours. Take from the large one, and all of this is “he who seeks reparation from his fellow must produce evidence,” as we have taught in our Mishnah. But if he did not bring proof, he has nothing and even the value of he innocuous [ox, and even if the [owner of the] small ox who admitted to him, he lacks, for the person who makes a claim on his fellow for wheat and admits to him regarding barley is exempt even from the monetary value of the barley. But if the [owner of the ox] who suffered damage grabbed a measure of what the [owner of the] ox who caused the damages admitted to him, we don’t take it from him."
+            ]
+        ],
+        [
+            [
+                "שור שנגח ד' וה' - and in all of them it (i.e., the ox) was innocuous and that it pays from his own funds.",
+                "ישלם – he (i.e., the owner) pays one-half of the damages caused, and to the last one [who suffered damage is paid] first. In the Gemara (Tractate Bava Kamma 36b), it establishes that our Mishnah deals with a the one who suffered damage grabbed hold of the ox causing damage to collect from him and became for him a paid bailee. But when it left under his hand and caused damage, the first one (i.e., the owner of the ox that was damaged) is liable for his damages. Therefore, the last [owner of an ox which suffered damage] is compensated one-half of his damages from the full amount.",
+                "ואם יש בו מותר יחזיר לשלפניו – this is what he said: if there is surplus of his damages [caused] he should restore to the [owner of the ox who suffered damage] that was prior to him as, for example, that the half-damages of the first was a Maneh (100 zuz) and the half damages of the last was fifty and the ox was worth two-hundred. From the outset, when the ox gored the ox of the he first [owner] which was damaged, that half of his damages was a Maneh, the [owner of] the ox who was damaged received a Maneh, and the owners [received] a Maneh , when they captured the injured ox and it gored while under their control, the owners do not lose a Maneh that they had for it (i.e., the ox), for he was not guarding them, [properly] other than on the damaged ox which he had captured, and when it damaged a second [ox], and half of those damages was fifty, the [owner of the] first damaged ox lost from his Maneh – fifty , and he gives it to the [owner of the] second damaged [ox] and the surplus up until a Maneh he returns to him, and the owners take their own Maneh.",
+                "RABBI SHIMON SAYS: Rabbi Shimon is of the opinion that the original owners and the victim become partners in ownership of the ox that attacked, and they are both liable in subsequent damages. How so? AN OX WORTH 200 WHO GORED...",
+                "ושלפניו – that [ox] which was damaged first, he (i.e., the owner) takes fifty zuz and the owners [of the ox] who damaged take fifty zuz, for the [owner of the] one damaged first has the half [damages], therefore, he pays one-half the compensation of his damage.",
+                "חזר ונגח שור שוה מאתים – the [owner of the] last one takes a half Maneh from every one – for he is paid out of his own pocket and it is found that the one before him that was his one-half, he pays from his portion one-half a Maneh and takes the last one. ",
+                "But the two first [owners] – the first owner [whose ox] was damaged and the owners, for each one of them had a quarter, each one of them pays one-quarter of his damages.",
+                "דינר זהב – which is twenty-five silver dinars."
+            ],
+            [
+                "הועד לקטנים – to calves.",
+                "אמרו לפני ר' יהודה – his students asked of him. ",
+                "Forewarned for Sabbaths – because he (i.e., the animal) is idle from work and it became overbearing; alternatively, because it sees human beings in their nice Shabbat clothing, they are considered in its eyes as known but he does not recognize them. ",
+                "But he is not forewarned on weekdays, what is the law regarding this?",
+                "משיחזור בו שלשה שבתות – (see Tractate Bava Kamma, Chapter 2, Mishnah 4). After it (i.e., the owner of the ox) was forewarned for Sabbaths, they brought before him (i.e., the animal) oxen on three Sabbaths and it did not gore, it returned to its being innocuous, and if it returned to being innocuous and it gored, it (i.e., the owner) only pays one-half damages."
+            ],
+            [
+                "שור של ישראל שנגח שור של עובד כוכבים פטור – as it is written (Habbakuk 3:6): “When He stands, He makes the earth shake; When He glances, He makes nations tremble.” He saw the seven commandments that were commanded to the Sons of Noah. Since they did not fulfill them, He (i.e., God) stood and He released their money to Israel, and it states (Deuteronomy 33:2): “He appeared from Mount Paran [and approached from Ribeboth-kodesh},” He (i.e., God) revealed the money of the idolaters and permitted it [to the Jewish people]. “From Mount Paran”: from the time that he went around from one to the other offering the idolaters the Torah and they did not accept it."
+            ],
+            [
+                "ושל חרש שוטה וקטן שנגח שור של פקח פטור – for we don’t appoint an administrator/guardian for an innocuous ox to collect [damages] from his estate for they are movables, and we stated in the first chapter (Tractate Bava Kamma 14b) an equivalent amount of money teaches that the Jewish court does not need anything other than property from which debts may eventually be collected and we establish this for orphans.",
+                "מעמידין להן אפוטרופוסים וכו' – if they (i.e., oxen) are known to be gorers, we appoint for them a guardian/administrator and not to pay one-half damage other than for forewarned oxen, for if it gores again, they pay from the most valuable property and they collect the damages from the land of orphans.",
+                "חוזר לתמותו – for he (i.e., Rabbi Meir) holds that if it (i.e., the animal) left the domain of his masters an entered into the domain of other masters, he returns to his [former status] of innocuousness, for a different domain changes the law of its being “forewarned.”",
+                "שור האיצטדין – that is designated for goring and they (i.e., the oxen) are instructed in this."
+            ],
+            [
+                "מועד משלם כופר – and even though that in the first that he (i.e., the ox) gored, we kill it, we find him [now] to be forewarned, as in the example of one that killed three idolaters; alternatively, that it killed three Israelites, it is considered “torn” (as by another animal), for something that is “torn”, we don’t kill it as a man put to death is considered as dead; alternatively, someone who is [sentenced to be] killed and flees to the lake after they testified against him.",
+                "וכן בבן וכן בבת – small male child and small female child, he is liable for stoning and ransom like for adults."
+            ],
+            [
+                "שור שהיה מתחכך בכותל וכו' – is exempt from the death penalty, but if if was forewarned, as in the case that it was forewarned to rub itself against walls and to knock them over on humans, and it rubbed itself against the wall for its pleasure and it fell on a human being and he died, the ox is exempt from the death penalty but the owners pay the ransom. The ox is exempt from the death penalty, as it is written (Exodus 21:29): “[If, however, that ox has been in the habit of goring, and is owner, though warned, has failed to guard it, and it kills a man or a woman -] the ox shall be stoned, and its owner, too, shall be put to death.” As it is with the death of the owners, so too with the death of the ox. Just as the owners are not liable if they killed a person, until they killed him with intent, so too, the ox is not liable until it kills with intent. And the owners pay ransom, as it is written (Exodus 21:30): “If ransom is laid upon him, [he must pay whatever is laid upon him to redeem his life],” for the Torah could have stated"
+            ],
+            [
+                "ושור היתומים – that lack an administrator/guardian.",
+                "ושור האפוטרופוס – it is the ox of orphans, but it is upon the guardian/administrator to guard it.",
+                "הרי אלו חייבין – for seven “oxen” are written in the portion of goring a person (i.e., Exodus 21;28-30), one for itself and [the other] six for these six oxen.",
+                "שור הקדש שור הגר שמת ואין לו יורשים. פטורים מן שמיתה – even if it gored and afterwards was dedicated to the Temple; it gored and afterwards the proselyte died, Rabbi Yehuda would declare it exempt [from the death penalty – as they have no owners). But thee Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "ואם שחטו אסור – [if he slaughtered it, he is prohibited from] eating it, as it is written (Exodus 21:28): “The ox shall be stoned and its flesh shall not be eaten, [but the owner of the ox is not to be punished].”From the plain meaning of the verse, it implies, as it is stated, “the ox shall be stoned” – don’t I know that it is considered as carrion and carrion is forbidden to be eaten? What then is to be learned here for the verse to say “and its flesh shall not be eaten”- but rather to say to you, that if he advanced to kill it after judgement had been passed upon it, it is forbidden.",
+                "הקדישו בעליו מוקדש – and we learn from this that if he derived benefit from it, he has committed religious sacrilege."
+            ],
+            [
+                "ונעל בפניו כראוי – [locked it up before him] with a door that can withstand an ordinary wind, and that is identical with a lesser guarding.",
+                "ומועד פטור – from the side of the law concerning damages payable after warning was given to him, but the side of that it should die stands in his place, and he (i.e., the owner) pays half-damages like an innocuous ox, as it is written (Exodus 21:29): “[and its owner, though warned,] has failed to guard it,” regarding a forewarned ox. But if he had guarded it/watched it a little bit, he is exempt from the side of the law concerning damages payable after warning to him.",
+                "רבי אליעזר אומר – there is no guarding for a forewarned ox other than a knife,",
+                "עד שישחטנו – until he slaughters it. But there three disputes in this matter. For Rabbi Meir, with lesser guarding, he is liable and with more prominent [guarding], he is exempt. For Rabbi Yehuda, with lesser guarding, he is also exempt from the side of the law concerning damages payable after warning was given to him. But he is liable on the side of “it shall die” that is in it, until he guards him with a more prominent level of guarding. And to Rabbi Eliezer, even with a more prominent guarding, he is also liable. But the Halakha is according to Rabbi Yehuda. But however, it is ab initio, a Mitzvah to slaughter the forewarned ox in order to remove the damages."
+            ]
+        ],
+        [
+            [
+                "שור שנגח את הפרה – who was pregnant.",
+                "ונמצא עוברת בצדה – that died.",
+                "ואין ידוע אם עד שלא נגח ילדה – and did not die because of the goring.",
+                "אם משנגחה – and because of the goring aborted the fetus.",
+                "ורביע נזק – for an innocuous ox is liable for half damages and this offspring lies in doubt and we divide it. And our Mishnah is according to Sumachos who stated that money that is lies in doubt, we divide the money. But the Sages state that this is a great principle in law (see, for example, Tractate Bava Kamma, Chapter 3, Mishnah 11 above): “He who seeks reparation from his fellow must produce evidence (i.e., upon him is the burden of proof).” But the Halakha is according to the Sages. And even if the [owner of the] animal who suffered damages asserts a certainty (i.e., literally, “sure”) and the [owner of the] animal who caused the damages says “perhaps” (i.e., a possibility), “he who seeks reparation form his fellow must produce evidence.”",
+                "וכן פרה שנגחה את השור וכו'- if the cow is found, it is according to the innocuous [animal whose owner] pays one-half damages from his estate, but if the cow is not found, he pays one-firth damages from the offspring, for if he had known that prior to [the cow] giving birth it had gored, he would pay all of the half-damages from the offspring, for she was pregnant and had gored and her fetus was gored, but if it was after she gave birth that she gored, he would not pay from the offspring anything, for the offspring did not gore. But the [owner of the] innocuous animal pays other than from his estate. But now that there is a doubt, they divide it and from the one-half damages that he has to pay, he pays one quarter damages from the offspring."
+            ],
+            [
+                "ואם הוזקה בהם בעל הפירות חייב – and these words refer to when the animal slips and stumbles/falls through them. But if she (i.e., the animal) ate from them until she died , the owner of the produce is exempt [from indemnity] because she should not have eaten them."
+            ],
+            [
+                "היה אביו או בנו – of the owner of the house were in it (i.e., the cistern) and the same law applies for the rest of the people, but [the Mishnah] took a usual incident.",
+                "משלם את הכופר – as for example, the [owner of the] animal had been forewarned to cause himself to fall upon on people in cisterns and currently saw herbs in the pit and caused itself to fall into the cistern to eat the herbs and killed a person, that the [owner of the] ox is exempt from the death penalty, for it killed without intention. But the owners [of the ox] pay the ransom, for it includes the ransom even if the animal killed without intention, as we have stated above.",
+                "רבי אומר וכו' – And the Halakha is according to Rabbi [Yehuda HaNasi]. Therefore, if [the owner of] the animal led his ox [into the courtyard] with the permission of the owner of house, in an undefined manner, and he didn’t accept upon himself to guard [the animal], the owner of the house is exempt, for he did not accept upon himself watching/proper care. And the one who brings it (i.e., the animal) in is also exempt [from liability] because he brought it (i.e., the animal) in with permission."
+            ],
+            [
+                "שור שהיה מתכוון לחבירו וכו' – since our Mishnah had to teach the “concluding” (actually, the next phrase) part [of the Mishnah] that a person who intended [to strike] his fellow, the first part [of the Mishnah] teaches also regarding an ox that intends [to gore] its fellow [ox], for even if it had intended [to gore] a woman , the [owner of the] ox is exempt from the payment [for the value of] the offspring, for he is not liable for the payment [for the value of] offspring other than of a human being alone.",
+                "א\"כ משהאשה יולדת משבחת – if so, that this is what we assess just as you said, it is found that he doesn’t give you anything for from when the woman gives birth, her worth is enhanced for her monetary value is less to be sold prior to her giving birth when she is in danger of dying in the pain of childbirth.",
+                "היתה שפחה ונשתחררה – meaning to say, when she was freed, she was married to a convert or to a manumitted slave or a female convert is married to one of them , and the husband (who was a freed slave or a convert) passes away, [the owner of the one who caused the damages] is exempt, for the individual who takes possession of the property of the convert who died and he has no heirs has merited, and this comes prior to acquiring what is in his hands. And the same law applies also to an Israelite woman who married a convert, and the convert died, he is exempt, for the value of the offspring goes to the husband, but because an undefined freed woman slave or a female convert are married to a male convert or to a freed slave, for this reason, [the Mishnah] took the language of a maidservant and a female convert."
+            ],
+            [
+                "ברשות היחיד ופתו לרשות היחיד אחרת – even though there is not side of a public domain here, he is liable, and only as long as he had made his domain ownerless where the mouth of the cistern is within it.",
+                "אחד החופר בור – it is made round.",
+                "שיח – long and narrow [trench].",
+                "מערה – square and covered temporarily but it has an opening.",
+                "חריצין – wide and squared like a cavern, but they are not its source.",
+                "נעיצין – short from the bottom and wide from the top.",
+                "מה בור שיש בו כדי להמית י' טפחים – for an undefined cistern is ten handbreadths high."
+            ],
+            [
+                "השני חייב – when he (i.e., the first of the partners passed to him while he was walking the cover to cover it and the second one didn’t cover it.",
+                "כסתו כראוי ונפל לתוכה – such as the case of where the cover became worm-eaten/decayed.",
+                "נפל לפניו מקול הכרייה חייב – he was digging in the pit and the ox heard the sound of a hammer and was frightened and fell into the pit and died, he [the owner of the pit] is liable and even though that since it was because of indirect effect of the sound of the digging that it fell, we could say that the liability of the pit goes away from it and throws [instead] on the negligence regarding the sound of the digging but this is a mere indirect cause and he is exempt. Nevertheless, he is liable since the damage was found inside the pit.",
+                "לאחריו מקול הכרייה פטור – if the ox stumbled/fell from the sound of the digging on the edge of the pit and fell backwards outside of the pit and died, he (i.e., the owner of the pit) is exempt [from liability], for the damage was not found in the pit and the sound of the digging was a mere indirect cause and he is exempt.",
+                "ונשתברו. ונתקרעו – with the ox’s utensil belongs the breaking of the yoke and the plough. Regarding the donkey’s utensil belongs the tearing of the package of clothing and the pack saddle/cushion that is on its back.",
+                "ופטור על הכלים – as it is written (Exodus 21:33): “and an ox or a donkey falls into it.” An ox, but not a human being; a donkey but not utensils. ",
+                "An ox (I.e., its owner) who is deaf-mute, or is an imbecile or is a minor, is liable for it if it fell into the pit. But an ox (i.e., its owner) which can hear is not liable for it, for he needs to investigate/deliberate and continue."
+            ],
+            [
+                "אחד שור ואחד כל בהמה לנפילת הבור – as it is written (Exodus 21:34): “[The one responsible for the pit must make restitution.] He shall pay the price to the owner, [but he shall keep the dead animal],” anything that has owners.",
+                "ולהפרשת הר סיני – as it is written (Exodus 19:13): “[No hand shall touch him, but he shall be either stoned or shot;] beast or man he shall not live;” and wildlife is included in animals, if also to include birds.",
+                "לתשלומי כפל – as it is written (Exodus 22:8): “In all charges of misappropriation” – anything where there is negligence.",
+                "להשבת אבידה – “and so too shall you do with anything that your fellow loses” (Deuteronomy 22:3).",
+                "לפריקה – (Exodus 23:5): “and would refrain from raising it.” Even though it Is written (Exodus 23:5): “When you see the ass of your enemy [lying under its burden],” all animals are included for we derive \"חמור\" \"חמור\" – from Shabbat, as it states (Deuteronomy 5:14): “your ox, your ass, or any of your cattle.”",
+                "לחסימה – “You shall not muzzle an ox in its threshing” (Deuteronomy 25:4). We derive \"שור\" \"שור\" through a Gezerah Shavah (i.e., analogy) from Shabbat.",
+                "לכלאים – the (forbidden) coupling of heterogenous animals, even though it is written (Leviticus 19:19): “You shall not let your cattle mate with a different kind.” This is also wildlife and birds included, for we derive \"בהמה\" \"בהמה from Shabbat. And the same law applies to all two kinds of cattle, wildlife and birds. But, however, regarding the legal decision of the Halakha from the Torah, he is not liable other than someone who ploughs or leads with the two species [of same kind of animal] where one is ritually impure and the other is ritually pure, similar to an ox and an ass, but the Sages stated that [it means] any two species whether they are both ritually impure or whether they are ritually pure.",
+                "לשבת – as it is written (Deuteronomy 5:14): “your ox, or your ass, or any of your cattle.” But wildlife is within the category of cattle and every extension of scope/amplification is to include birds.",
+                "שדבר הכתוב בהווה – a thing that regularly happens."
+            ]
+        ],
+        [
+            [
+                "הכונס. פטור – for he guarded it and what could he have done?",
+                "הוציאוה לסטים – even though he did not actually take it out, but rather that they stood before it until she left – it is as if they removed it with their hands and they are liable."
+            ],
+            [
+                "הניחה בחמה – the sun hurts her and it is not sufficient for her closing properly for it is in a door where she is able to stand only in an ordinary wind.",
+                "",
+                "נפלה לגינה – as in the case when she slipped and fell in by accident. But if her “friends” pushed her and caused her to abort [her fetus] he (i.e., the owner) pays what she damaged for she was negligent in it and he should have passed through one at a time.",
+                "מה שנהנית – according to her pleasure and not according to her damage.",
+                "שמין בית סאה באותה שדה – we do not estimate the garden bed alone because the damage causes loss when we estimate it according to its value, and the All-Merciful stated (Exodus 22:4): “[When a man lets his livestock loose] to graze in another’s land,” and we expound that it teaches that we estimate it on top of another field, but we estimate a Bet-Seah ( 2500 square cubits or 50 cubits square) in that field how much it was worth before the garden bed was eaten from how much it is worth now. But now, he does not pay all of its monetary value, for whomever purchases a Bet Seah when it is with its grain does not despise it for the loss of one garden bed for it is a small amount.",
+                "ר' שמעון אומר אכלה פירות גמורים – for already they ripened fully – she (i.e., the owner of the animal) pays all the damages. But where we estimate on account of a field where it had not yet fully where it had not fully ripened. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "ואם הדגיש ברשות בעל השדה חייב – In the Gemara (Tractate Bava Kamma 59b), it establishes it in a valley, for everyone together are accustomed to make it in one garden bed. This is his heap of sheaves and that is the other’s heap of sheaves and they appoint a guard. And since the guard state that he will go up and make a heap of sheaves, it is as if he said: “I will go up and guard yours.” But with the rest of the people, even if he made a heap of sheaves with permission, the owner of the field is not liable until he accepts upon himself protection/guardianship."
+            ],
+            [
+                "בא אחר וליבה – he blew on the fire and it rose into a large flame like (Exodus 3:2): “[An angel of the LORD appeared to him] in a blazing fire” and there are those who have the reading \"נבה\" – from the decree (Isaiah 57:19): “heartening comforting words: [ it shall be well, Well with the far and the near – said the LORD-and I will heal them].” When a person speaks and moves his lips, and wind escapes.",
+                "",
+                "או דרך הרבים – sixteen cubits like the banners [of the tribes] in the wilderness.",
+                "ר\"ש אומר הכל לפי הדליקה – according to the height of the fire and the size of the barley when the large fire jumps from afar. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "המדליק את הגדיש – he kindled it within his own [property] and it went and consumed that of his fellow.",
+                "ר' יהודה אומר ישלם כל מה שבתוכו – that Rabbi Yehuda obligates on hidden damage in the fire, for he does not have (i.e., hold) the expounded teaching on \"או הקמה\"/or the standing grain (see Exodus 22:5). Just as the standing grain is uncovered, even all that is uncovered.",
+                "וחכ\"א אינו משלם אלא גדיש וכו' - they have (i.e., “hold by” this expounded teaching of \"או הקמה\" and exempt on all damages that are hidden in the fire, but they estimate the place of the utensils as if it is a heap of grain. And he pays the heap of grain like the measure of the body of the utensils and when we stated the end [of our Mishnah]: “And the Sages agree with Rabbi Yehuda” – when he sets fire to a large building, that he pays for all that is inside it. And it is proven in the Gemara (Tractate Bava Kamma 61b) that Rabbi Yehuda and the Rabbis disagreed also with one who kindles a fire in [the property] of his fellow, as Rabbi Yehuda holds that if he lights a fire in that of his fellow, he pays for everything that is within it, and even for a money-bag (or a purse hanging from the neck). But the Rabbis hold that utensils that one ordinarily hides in a heap of sheaves such as threshing sledges (i.e., an implement with grooves and indentations) and the utensils of cattle he pays for; utensils that one customarily does not hid in a heap of sheaves, he does not pay. And the Halakha is according to the Sages.",
+                "היה גדי כפות לו חייב – for living creatures are also included in \"או הקמה\"/or standing grain. And because of the case that he who has committed two offenses simultaneously, must be held answerable for the severer only, he cannot be exempted. That he is not liable for death on the slave, for since he was not tied up, he could have fled and would exempt about him from the death penalty and from payments. But if he was a slave tied up, he would be exempt even on the kid and on the heap of sheaves, but he would liable for the death penalty on the slave – for he who has committed two offenses simultaneously, must be held answerable for the severer only. But concerning the kid, it makes ono difference whether it was tied up or not tied up, for since it (i.e. the Mishnah) took the language of the slave, it took the language of the kid as well.",
+                "במדליק את הבירה – when he kindles within that of his fellow and it is as if he destroys with his hands, and even so, the reason because it is the manner of people to leave their utensils in their houses, but a heap of sheaves, where it is not the manner of people to leave it other than like a threshing sledge (i.e., an implement with grooves or indentations) or the instruments for cattle. Even though I will kindle with that of my fellow, he doesn’t pay, according to the Sages other than things that it is customary to hide in a heap of sheaves."
+            ],
+            [
+                "גץ – a spark of fire.",
+                "רבי יהודה אומר בנר חנוכה פטור – since he is engage in the performance of a Mitzvah. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "מרובה. דבר שיש בו רוח חיים ובדבר שאין בו רוח חיים – as it is written (Exodus 22:8): “[In all charges of misappropriation – pertaining to an ox, an ass,] a sheep, a garment, or any other loss, [whereof one party alleges, ‘This is it’ – the case of both parties shall come before God: he whom God declares guilty] shall pay double to the other.”",
+                "אין הגונב אחר הגנב – as it is written (Exodus 22:6): “and they are stolen from the man’s house,” and not “from the house of the thief.”"
+            ],
+            [
+                "גנב על פי שנים – meaning to say that two testify against him that he stole.",
+                "גנב ומכר בשבת – but he slaughtered which is punishable by stoning, he who has committed two offenses simultaneously, must be held answerable for the severer only.",
+                "וטבח ביום הכפורים – for his wanton violation is not punishable other than through extirpation, and such as the case where they (i.e., the witnesses) didn’t warn him and they ae not whipped for we hold that all who are liable for flogging are those who act inadvertently, but are liable for payment, but those who are liable for the death penalty at the hands of the Jewish court , even inadvertently, are exempt from payment.",
+                "וטבח ומכר ואחר כך מת אביו – but if his father died and afterwards, he slaughtered [the animal], it (i.e., the Mishnah] taught at the conclusion that he is exempt, because he is slaughtering what is his and selling what is his, for he inherited his father.",
+                "בשני אלו – with an animal torn by wild beasts and with non-holy produce eaten in the Temple courtyard, for Rabbi Shimon holds that slaughter that is not worthy is not called slaughtering, but for medicinal purposes and for dogs, it is an appropriate slaughter, and if he wants he can eat from it."
+            ],
+            [
+                "האחרונים משלמים שלשה – for an ox, and for example, the latter witnesses were found to be scheming witnesses first ,for if the witnesses for the theft had been found to be scheming first, the testimony of the slaughter is voided , for perhaps the owners had sold it to him, and if they are refuted why do they pay?",
+                "בטלה עדות שניה – and he pays double because of the first testimony (i.e., that he is a thief), and they are exempt, for the witnesses do not pay money until both sets are found to be scheming witnesses.",
+                "בטלה כל העדות – and he is exempt and they are exempt [from payment] and even if they retracted and the latter witnesses were found to be scheming afterwards, they do not pay as their testimony was voided already and they were contradicted. Since he did not steal, he did not slaughter [in the meanwhile] they are not liable. But regarding “you were with us” that the whole body of their testimony was removed and all the more so, if the first wo witnesses were found to be scheming witnesses, the testimony of the second [set of witnesses] is voided. But at the time that they had not been found to be scheming other than one [of them], the testimony of both is voided but when both of them had been proven to be scheming witnesses, the testimony of the first set, other than paying of double indemnity."
+            ],
+            [
+                "על פי עד אחד – even though it is a simple mater, for one does not pay four or five times the amount (i.e., if he not only stole, but also sold the animal or slaughtered it – see Exodus 21:37) on the testimony of one witness. Sure this comes to teach us that testifying by one’s own admission is similar to testimony by one witness. Just as one witnesses, if he brings another witness after wars, they combine in public to make liable. By his own testimony also, if he brings witnesses after his admission, they make him liable, for admitting to a fine and afterwards witnesses came, he is liable. And these words [concern] someone who says: “ I didn’t steal,” and witnesses came and said that he stole and afterwards he retracted and said: “I slaughtered or I sold,” and witnesses came afterwards that he slaughtered or sold, he is liable, for when he says, “I slaughtered or I sold,” he does not make himself liable for anything for he knows that a person who admits to a fine is exempt. We we don’t have here an admission of nothing. But when he says: “I sole” and witnesses came [and testified} that he stole, he obligated himself to pay the principle, however, through his admission, therefore, it is a complete admission and he is exempt from double indemnity, even though afterwards witnesses came [and testified].",
+                "ומת אביו – and he inherited him and would not be a slaughter completely illicit.",
+                "גנב והקדיש – when he slaughtered it was for the Temple that he slaughtered and not for the owners.",
+                "ר\"ש אומר קדשים שחייב באחריותם (See Tractate Megillah, Chapter 1, Mishnah 6 and Tracate Kinnim, Chapter 1, Mishnah 1 – both at the end of the respective Mishnayot.) Rabbi Shimon is not referring to the matter of the first Tanna/teacher, nor does he dispute him regarding someone who stole and dedicated the animal to the Temple and afterwards slaughtered and/or sold it. But we understand Rabbi Shimon teaching the Rabbis in another place and saying that a person who seals something dedicated to the Temple from the house of its owners is exempt, as it is written (Exodus 22:6): “if they are stolen from the man’s house” and not “from the house of something dedicated to the Temple.” And on this, Rabbi Shimon refers and states “that a person if he stole consecrated animals for which he [who had consecrated them] is responsible is liable,” for we call him, “if they are stolen from the man’s house”, and since the owner is responsible for them, he is liable. But when he slaughters, it the master’s that he slaughters, and in consecrated animals where he is responsible for the, Rabbi Shimon also does not obligate him for the payment of four times (for a sheep) the amount or five times (for an ox) the amount other than when he slaughtered them innocently inside for the sake of the owners, but when the blood is spilled, if those who have bodily defects slaughtered them outside, even though they had not been redeemed, he held that anything about to be redeemed is considered as fully redeemed. And it is an appropriate slaughter, but if pure people had slaughtered them outside [the Temple] it is considered an unworthy slaughtering, and we understand that according to Rabbi Shimon who said that a slaughter that is not fit is not called a slaughtering, and he is not liable for the payment of four and five times the amount either. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "מכרו חוץ מאחד ממאה שבו – a thief who sold the entire ox except for a small amount of it, from the things that remain with him in the slaughter he is exempt, as it is written (Exodus 21:37): “[When a man steals an ox or a sheep,] and slaughters it or sells it “ -until he sells all of the things that remain from the slaughter, excluding if some of its shorn wool/fleece, etc. and he is not exempted from this.",
+                "הנוחר – tears it open from its nostrils until its heart.",
+                "והמעקר – uproots the windpipe and gullet is exempt, and even according to the Rabbis who state that a ritual slaughtering ha is not appropriate is called a ritual slaughtering, but this is not a ritual slaughtering at all."
+            ],
+            [
+                "היה מושכו ויוצא – he is exempt from the twofold restitution.",
+                "הגביהו – even in the domain of its owners for lifting up acquires in every place (see also, Tractate Kiddushin, Chapter 1, Mishnah 4).",
+                "נתנו – he stole it for a Kohen for five Selah of the Redemption of his First-Born son.",
+                "היה מושכו – the Kohen or the creditor or the guard and it died in the domain of the owners.",
+                "פטור – the thief [is exempt] from none of it."
+            ],
+            [
+                "אין מגדלין בהמה דקה בארץ ישראל – because the settling of the land of Israel which causes the loss of the seeds.",
+                "אבל מגדלין בסוריא – lands that [King] David conquered but are not called conquest, and we don’t take into consideration of it for settlement, but if they causes loss to other fields, he has to pay it back.",
+                "אין מגדלין תרנגולין בירושלים מפני קדשים – for they eat there, and it is the manner of chickens to gnaw at the trash, and perhaps would bring a bone [like the size of a piece of barley] from the unclean reptile and would ritually defile that holy things.",
+                "ולא – Kohanim should not raise chickens throughout all of the Land of Israel.",
+                "מפני הטהרות – for he Kohanim eat priest’s due and need to preserve it in ritual purity.",
+                "חזירים – the reason is explained in the Gemara (Tractate Bava Kamma 81b) when the Kings of the Hasmoneans split with each other, it was customary each day that those who were outside would bring up to them daily [burnt] offerings to those who were inside. One day, they brought up to them a swine, and since it reached o the half-way point of the wall, the swine pressed its nails against the wall and all of the Land of Israel shook four hundred parasang by four hundred parasang. At that hour, they said: cursed be the tower of the swine.",
+                "את הכלב – because it bites and it barks and causes a woman to abort [her fetus] from her fear of it.",
+                "נשבים – traps so that doves who are part of the settlement will not be seized.",
+                "שלשים ריס – four miles."
+            ]
+        ],
+        [
+            [
+                "החובל. וכמה הוא יפה – for if he needed to, he would sell himself as a Hebrew slave. But the one who damages him causes him the loss of this money.",
+                "כיוצא בזה – according to what he enjoys, the greatness of his trouble and pain.",
+                "צמחין – white pustules.",
+                "שבת – all the days of the illness, we see him as if he is watchman of cucumbers and provide his salary of each day. For behold he is not fit for another labor even without illness for his hand is cut off or his leg and he has already been given their value.",
+                "הכל לפי המבייש – an unimportant man who was put to shame, his insult is greater.",
+                "והמתבייש – according to his importance is his shame [greater]. And each of these five things are derived from Biblical verses. Damages/נזק, as it is written (Exodus 21:24): “eye for eye” – and that does not mean to say an actual eye, as it is written (Numbers 35:31): “You may not accept a ransom for the life of a murderer.” For the life of a murderer you don’t take a ransom, but you do take a ransom for the heads of his limbs, for if he blinded he eye of his fellow, we give him the value of the eye, and that is “eye for an eye.” Pain/צער – we derive from (Exodus 21:25): “wound for wound.”. For it is an additional verse making him liable for the pain and even in the place of damage. And you should not say, behold he acquired his hand, and he now must cut it off. But we say that he should have cut it off with a drug, and this one severed it with iron and caused him pain. Therefore, he pays for the pain [that he caused]. ריפוי ושבת /healing and idleness/sitting. (Exodus 21:19): “Except that he must pay for his idleness and his cure,” and specifically if the illness comes on account of the wound. But if the hill person was negligent regarding himself and transgressed the words of the physician, the one who did damage is not liable for idleness and healing for we require on account of negligence. בשת/insult or indignity – as it is written (Deuteronomy 25:12): “You shall cut off her hand; [show no pity] – it is money. And the law of the Torah is that one cannot judge aa single law in the world other than judges who are ordained in the Land of Israel, as it is written (Exodus 22:8): “the case of both parties shall come before God.” And they [who judge] are not called \"אלהים\"/God, other than those who are ordained in the Land of Israel. But loans, business transactions, agreements by which one’s landed estate is mortgaged in the form of a sale from date (independent of he loan to consummated afterwards so that at a certain date the creditor can claim the property, even if sold in the meantime, by referring to the priority of his purchase (i.e., deeds of transfer), admissions and denials, we adjudicate them outside the Land [of Israel] as if they (i.e., the judges) are representatives of the Jewish court of the Land of Israel and their agency we make use of. And this alone in a found matter where there is a [potential] loss of money [and similarly] an animal that damaged with the tooth or the foot and they are forewarned, or if a man caused damage to an animal. But an animal that caused damage to a person, or a person to another person, we don’t judge hem outside the Land [of Israel] at all. Rather, we excommunicate the person who wounds or the one who causes damage, until he go up with his fellow litigant to the Land of Israel or that he will provide, through the path of compromise, something close to what appears in the eyes of the judge. But a limited matter, they don’t render a decision upon. And the same law applies to fines that written in the Torah and in all of them is Talmudic learning: We don’t collect them – the judges of the Diaspora, but rather we excommunicate whomever is liable for them as we have explained."
+            ],
+            [
+                "ושור אינו משלם אלא נזק – as it is written (Leviticus 24:19): “If anyone [maims] his fellow, [as he has done so shall it be done to him,” and not an ox for its fellow.",
+                "ופטור מדמי ולדות – as it is written (Exodus 21:22): “When men fight” - men and not oxen."
+            ],
+            [
+                "החובל בחבירו ביה\"כ חייב – even though that in the entire Torah , a person who violates a transgression for which he is liable for flogging and payment, he is flogged but does not pay. Here, he pays and is not flogged. For in the commentary, the Torah widened the scope of the law concerning a person who strikes his fellow for payment and not for stripes, from what is written (Deuteronomy 19:21): “hand for hand,” which is money since it is written (Leviticus 24:19): “as he has done so shall it be done to him.” Why does it say “hand for hand?” But rather to include a person who strikes his fellow on Yom Kippur that pays and does not get flogged.",
+                "רבי יהודה אומר אין לעבדים בושת – as it is written (Deuteronomy 25:11): “If two men get into a fight with each other,” for whom that he has brotherhood, excluding a slave who lacks brotherhood. Ut the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "עבד ואשה שחבלו באחרים פטורים – for they lack what to pay.",
+                "נתגרשה האשה ונשתחרר העבד – and they acquired property, they are liable to pay. For at the beginning, they are liable, but they lack what to pay as the usufruct of the wife is mortgaged to her husband for its fruits and for inheritance."
+            ],
+            [
+                "מפני שהוא נדון בנפשו – for even though he is disgraced, he is repaired regarding his Creator, since his wrath has been appeased and his anger has been put to rest through [his act]."
+            ],
+            [
+                "התוקע לחבירו – who attaches his fingers in the palm of his hand and strikes him with a fist (see Talmud Bava Kamma 90a about other possible meanings – like slapping his neighbor on the ear or shouting into his ear).",
+                "נותן לו סלע – the monetary value of his embarrassment. But the Halakha is not according to Rabbi Yehuda who holds that he gives him a Maneh.",
+                "סטרו – that he struck him with the palm of his hand on his cheek, and there is greater indignity.",
+                "צרם – pulled. Another language: he cut/damaged.",
+                "הכל לפי כבודו – all of these monies that were mentioned in the Mishnah are not other than for the most honored. But for a despised person, we lessen it for him.",
+                "אמר רבי עקיבא וכו' – Rabbi Akiva disputes with the first Tanna/teacher as he holds that whether the person is honored or despised, they are equivalent for the laws of these fines. But the Halakha is not according to Rabbi Akiva.",
+                "ונתן לו זמן – and these words are for indignity when it doesn’t cause loss of money, we give him time. But for damages that cause him loss of money, we don’t give him time.",
+                "שימר – he waited until he saw here standing at the entrance of her courtyard.",
+                "ובו כאיסר שמן – oil that is purchased for an Issar.",
+                "לזו אני נותן ארבע מאות זוז – for on an Issar’s worth of oil she disregarded herself to reveal her head and she shows that she is not strict about indignity/embarrassment."
+            ],
+            [
+                "על מנת לפטור חייב – if the one who wounds would ask the one wounded, on condition to exempt me , you say, “blind my eye,” and the wounded responded “yes,” for it is not the manner of human beings to pardon on the pain of their bodies, but if a person says to his fellow: “break my pitcher,” and the one doing damage asked: “on condition that you will exempt me you state this,” even though the one who suffered damage responded to him negatively, this “no” is like a “yes”, and it is as if he said to: “but didn’t I not say to you on condition that I would be exempt?” And therefore, he is exempt, for such is the manner of human beings to pardon on monetary damages."
+            ]
+        ],
+        [
+            [
+                "הגוזל. משלם כשעת הגזילה – the cost of wood and/or wool and he is not liable to return to him utensils, for they were acquired through the change.",
+                "דמי רחל העומדת ליגזז – and the surplus that is worth more than the offspring and the sheering [of wool]. It is his (i.e., belongs to him) as he acquired it through the change.",
+                "זה הכלל – to include [someone] who stole a lamb and which grew to be a ram, a calf and it became an ox and he slaughtered it or sold it that he is exempt from paying four (sheep for the sheep) or five (oxen for the ox – see Exodus 21:37), for since a change had occurred while in his hand, he acquired it. For something that is his, he can slaughter or sell it."
+            ],
+            [
+                "בעבדים אומר לו הרי שלך לפניך – for they are like land and exist in the domain of their master. And the Halakha is according to Rabbi Meir.",
+                "",
+                "",
+                "מטבע ונפסל – it is not in circulation in that country, but it is in circulation in another country.",
+                "ונעבדה בה עבירה – it was copulated in an unnatural way or was used for [idolatrous] purposes, it is ritually unfit for a sacrifice.",
+                "שנפסלה למזבח – with a blemish that is not recognized such as a veiled or withered spots in the eye (i.e., cataracts)."
+            ],
+            [
+                "נתן לאומנין לתקן – he gave them wood to make a tool, and after the tool had been made, he ruined it, he (i.e., the artisan) is liable to pay the cost of the tool and not the cost of the wood alone.",
+                "נתן לחרש – now it comes to inform us that if he gave the made tool/utensil to the artisan to fix and he ruined it, he is liable to pay the cost of the tool/utensil. And the Mishnah taught the last clause to reveal [more] about the first clause [of the Mishnah], so that you should not say that the first clause is speaking of a formed tool/utensil.",
+                "שידה – a wooden wagon that is made to give transport for women."
+            ],
+            [
+                "והקדיחתו יורה – that the dye burned it and caused it to bubble too much.",
+                "נותן לו דמי צמרו – and here, there is no improvement at all, for behold it was burned completely and one doesn’t have to say if it improved more.",
+                "צבאו כאור – like dark/ugly, for they dyed it with the worthless matter/refuse of the dye and damaged it on purpose, therefore, according to everyone, he is at a disadvantage.",
+                "ואם השבח – that the wool grew in value,",
+                "יתר על היציאה – greater than the outlay of the wool, he gives to the dyer the outlay but not the entire wages and receives his wool. And the cost of his wool, we don’t say that we give it to him for he caused the wool to receive its increased value , for it was through the wool that he made a condition with him the dyer and there’re is no change that was acquired.",
+                "לצבוע לו אדום וכו' – it is an acquisition through a change for Rabbi Meir, that he should not give other than the [cost] of the wool, or that he should give him his salary in full and take the wool.",
+                "רבי יהודה אומר וכו' – they fined him for that he changed it so that he is a disadvantage and that he should not benefit from improvement . And the reward also he should not take, but rather the outlay, but if the outlay is greater than the improvement, he should give him the improvement that was made. But if he wants, he may give him his complete salary, for if the improvement is greater than the salary, he should give him his salary. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "נשבע לו – [the thief swore] on the lie [that the had not stolen it] and then admitted to it.",
+                "יוליכנו אחריו אפילו למדי – for he has no atonement until he returns it himself to the person he stole it from, for concerning taking an oath on a lie, it is written (Leviticus 5:24): “He shall pay it to its owner [when he realizes his guilt].”",
+                "לא יתן לא לבנו – of the person who had been stolen from, for he has no restitution until it reaches his (i.e., the person stolen from) hand.",
+                "לשליח ב\"ד – it is an enactment that was made by the Rabbis because of (see Tractate Gittin, Chapter 5, Mishnah 5) the measure for the benefit of repentant sinners that they would not be liable to this one to spend a Maneh while setting out on the road.",
+                "ואם מת – the one who was stolen from."
+            ],
+            [
+                "חוץ מפחות ומשוה פרוטה וכו' – and we don’t take into consideration lest it became more valuable and he will retract on the value of a penny, and even one who steals in a discernable manner, it is not necessary to chase after him [to return it]."
+            ],
+            [
+                "ונשבע לו על החומש – a second oath that he had given him [the money] but he admitted that they had not given him [that money].",
+                "ה\"ז משלם חומש על חומש – a fifth of a fifth for the first fifth became the principal.",
+                "עד שיתמעט וכו' – for he retracted and gave him the first one-fifth and took an oath [falsely] on the second fifth, and admitted [that he had lied] and pays that fifth and the fifth of the second fifth, and similarly forever, as it states (Leviticus 5:24): “and add a fifth part to it.” The Torah increased the fifths a great deal for one principal.",
+                "תשומת יד – a loan",
+                "עשק את עמיתו – the wages of a hired man.",
+                "משלם קרן – for there is no one-fifth and a guilt offering other than if he admitted as it is written concerning the theft of a convert (Numbers 5:7)“he shall confess the wrong that he has done, etc.” [and] (Numbers 5:8): “If a man has no kinsman to whom restitution can be made, the amount repaid shall go to the LORD for the priest – in addition to the ram of expiation with which expiation is made on his behalf.”"
+            ],
+            [
+                "תשלומי כפל – if he (i.e. the person who was the deposit holder who stole the deposit) admitted on his own, he does not pay the two-fold restitution , as it is written (Exodus 22:8): “he whom God declares guilt [shall pay double to the other],” excluding one who accuses himself (see Talmud Bava Kamma 84b)."
+            ],
+            [
+                "הרי זה משלם קרן וחומש לבניו או לאחיו – if he has no children, and even though an inheritance fell before him of that one (i.e., who stole from his father and he lied about it), it is required to arrange a return [of the funds] and it should not be detained with him even corresponding to his portion, as it is written (Leviticus 5:23): “[when one has thus sinned and, realizing his guilt, [would restore that which he got through robbery [or fraud, or the deposit entrusted to him, or the lost thing that he had found],” there is no remedy until he removes that which he stole from under his hand and only as long as it the actual stolen object and not something acquired through changing it.",
+                "אין לו – [he lacks] enough property that he can renounce his share.",
+                "",
+                "לוה – [borrow] from others and return the stolen object to his brothers to fulfill the commandment of returning [lost or stolen objects].",
+                "ובעלי החוב – that the thief borrowed from them.",
+                "באים ונפרעים – from this stolen object the part that the thief has a part in, and if there is no heir to his father other than him, he himself gives the stolen object to the creditor in payment of the obligation and he must announce to him and tell him that this is the stolen thing of [my] father, or he gives it in this manner as part of the Ketubah/marriage contract to his wife or to the charity box, and in all of them, he must admit that this was the stolen object of his father’s."
+            ],
+            [
+                "ואם אין לו – [if he lacks] what he will eat, he borrows and eats, and the creditors come and recover the loan from his part of the estate. And it is not considered benefit that he pays off his debt with those money, for behold it is taught in the Mishnah in the Tractate Nedarim, Chapter 4, Mishnah 2 (Talmud Nedarim 33a) that one who has taken a vow of receiving benefit from his fellow, pays off his debt to him."
+            ],
+            [
+                "שנאמר ואם אין לאיש גואל – for there is no man in Israel that lacks redeemers above until Jacob our Father, other than this proselyte who dies and has no inheritors.",
+                "ומת – the thief.",
+                "הכסף ינתן לבניו – of the thief, for they already became worthy of them from the death of the proselyte, But now, there is no further atonement since he (i.e., the convert) died.",
+                "והאשם ירעה – according to the law of the guilt offering whose owners have died, for we hold that where for a sin-offering, it (i.e., the animal) died, with a guilt offering, it must pasture [until it acquires a blemish, thus becoming unfit for sacrifice – and then it is sold, and its money shall fall to the Temple treasury as a donation].",
+                "עד שיסתאב – until a blemish falls upon it.",
+                "ויפלו דמיו לנדבה – for the summer-time of the altar to purchase from them burnt offerings."
+            ],
+            [
+                "לאנשי משמר ומת – before he would bring the sacrifice, for the heirs of the robber are not able to take out of the hands of the Kohanim after they have taken possession of it already.",
+                "ליהויריב – he is the first division of the twenty-four Temple divisions of duty of the priests that are in the Temple and of Jedaiah after him.",
+                "נתן – the thief gave the money to Jehoiarib in his division of duty and afterwards gave the guilt offering to Jedaiah in his division of duty, he has fulfilled his obligation, as it is explained further, that when he brings his stolen object, even before he brought his guilt offering sacrifice, he fulfilled his religious duty, and this division of duty merited in his [restoration of the stolen object] and that one [in his bringing of the guilt-offering sacrifice]. But, if he gave his guilt offering to Jehoiarib when he brought his guilt offering first and only afterwards brought his stolen object and gave it to the division of duty after that one, if the guilt offering exists – that it was not [yet] sacrificed by the sons of Jehoiarib, the sons of of Jedaiah will sacrifice it and his stolen object and his guilt offering will go to Jedaiah, and if his guilt offering does not exist, he has not fulfilled his guilt offering that he gave to Jehoiarib, since he had not given back his stolen object, and he will have to go back and bring another guilt-offering.",
+                "נתן את הקרן – to the Priests.",
+                "אין החומש מעכב – from offering the guilt-offering as a sacrifice if he had already given it and at the end gave the [the stolen object]."
+            ]
+        ],
+        [
+            [
+                "הגוזל ומאכיל. והניח לפניהם – or he left [as an inheritance the stolen goods] the theft exists.",
+                "פטורים לשלם – if they consumed it after the death of their father and there is nothing discernible left, they are exempt from paying. For they had stolen nothing, and movables are not mortgaged to the creditor, but if they had not consumed it and there was something discernable left, they are obligated to return it (i.e., the stolen goods).",
+                "אם היה דבר שיש בו אחריות – meaning to say, if their father left them mortgaged property (or property which may be resorted to in case of non-payment), they are obligated to repay [what was stolen] even though they had already consumed it. This is how our Mishnah is reconciled in the Gemara (Talmud Bava Kamma 111b). But regarding the Halakhic decision, He who steals and feeds his children, whether they consumed it before despair [of the original owner ever recouping what was stolen from him] or whether they consumed it after despair [of the owner] they are obligated to pay back from the monies that their father left them, whether from mortgaged property or whether from that which cannot be resorted to (i.e., movables) and today, movables are mortgaged to the creditor But if the thief did not leave anything [for his children], if the children consumed the stolen goods before despair [of the original owner of ever recouping them], they are obligated to return it from their own [estate]. But if it is after despair [of the original owner] that they consumed it, they are not obligated to pay back from their own [estates] other than if their father had left it for them.",
+                "אין פורטין – do not exchange Selas for Perutot (i.e., pennies).",
+                "מתיבת המוכסין – to take Perutot (i.e. pennies) from treasury [of the publicans] where they place the monies of the taxes.",
+                "ולא מכיס של [גבאים] -the king’s collectors who collect capitation taxes and taxes from crops and other famer’s produces delivered in kind because they are from theft, and especially the heathen custom -collectors or the Israelite custom-collector/publican who is not limited by legal stipulations (see Talmud Bava Kamma 113a), who takes whatever he wants. But an Israelite publican who was appointed even by a heathen king and takes a fixed stipulation according to the law of the kingdom is not under the presumption of being a thief, and one may exchange coins from his treasury and not only this but also, it is forbidden to fell from his taxes, for the law of the land is the law/דינא דמלכותא דינא.",
+                "מתוך ביתו – from the tax collector who is presumed to be a thief.",
+                "או מן השוק – if he has monies in his house or in the market which are not from the tax treasury box, and if a person is liable some pennies to the tax collector from the tax of one-half Dinar and he doesn’t have the Perutot/pennies, one gives him a silver Dinar and he receives from the Perutot equivalent to half its value and even though he gives it to him from the tax treasury box because it is like he rescuing him from his hand."
+            ],
+            [
+                "הרי אלו שלו – for undefined the owners have despaired immediately, and this one acquired it through despair [of the original owner] and the change of domain.",
+                "אם נתיאשו הבעלים – for we learned that regarding despair, when they say, Woe is Me for the loss of money, but not if it is not defined. The first section of the Mishnah [deals with] when the robbers took his clothing, that is undefined, that the owners resign their possession – we are speaking of Jewish thieves, for since the Jewish laws state: bring witnesses, bring proof, for when the robbers take it they (i.e., the owners) despair, but the concluding section of the Mishnah deals with heathen robbers for heathen judges judge with haughtiness and physical might, and when they state an opinion, it is without witnesses and without proof and those who suffered theft from them do not despair. But because of this, if we hear about this, it surely refers to despair, but, undefined, it is not.",
+                "נחיל של דבורים – a collection [of bees] gathered together with their sovereign.",
+                "לא יקוץ את השוכה – the bees settled upon the bough of his fellow and was afraid to take one at a time so that they should not flee, he should not cut the branch entirely, and even on condition of giving the money.",
+                "רבי ישמעאל וכו' – But the Halakha is not according to Rabbi Yishmael."
+            ],
+            [
+                "המכיר כליו וספריו וכו' – Our Mishnah [deals] with a person who is not used to selling his utensils, for since a report of a theft had לוקח gone forth in the city, and there are witnesses that these were his utensils and books, we don’t suspect that perhaps he actually sold them.",
+                "נשבע לוקח כמה נתן ויטול – and he should return to him his utensils, and we are speaking about the time before despair."
+            ],
+            [
+                "אין לו אלא שכרו – payment for the utensil and payment for the labor (of preserving the other’s honey).",
+                "שטף נהר חמורו – it is necessary to teach two segments of our Mishnah, for it (i.e., the Mishnah) had taught [only] the first part, I would think that it is there when he specifies, that they give him the cost of everything, because that which is in his hands, he loses when he spills his wine by his own hands for him. But in the concluding part [of the Mishnah] that of itself, I would say that he has nothing other than his salary/pay , but if we were to teach only the concluding section [of the Mishnah], here when it is undefined, he would have nothing other than his salary/payment of itself, but there (in the first part of the Mishnah dealing with a jar of wine and pitcher of honey) when it is in their hands, I would say, even when undefined, he should give him the cost of everything, Hence it is necessary [to teach both]."
+            ],
+            [
+                "נטלוה מסיקין – violent men stole it from the thief. The Aramaic translation of [מסיקין] the shrieking of locusts (possibly cricket – see Talmud Bava Kamma 116b), for the locust is a thief, which eats other’s fields.",
+                "אם מכח מדינה היא – which took by force the fields of others with this."
+            ],
+            [
+                "על מנת לצאת במדבר – not that he should say to him explicitly: “on condition that you go out into the wilderness, and you should repay me”, for this is a simple matter. But even if his fellow said to him: “Let me make this deposit with you, for I am going out in the wilderness.” But the other said to him, “and I also want to go out to the wilderness”, and now, if he wants to restore it to him in the wilderness, he can return it to him."
+            ],
+            [
+                "האומר לחבירו גזלתיך וכו' - and for example, that his fellow claims evidently/with certainty that you stole from me, and he says, it is true that I stole from you. But if he doesn’t know if I returned it to you, he is liable to pay. But if his fellow claims that perhaps you stole from me or I lent you, and he (i.e., the other) states, it is true truthfully, I stole from you or you let me, but he doesn’t know if he restored it (i.e., the lent object), he is exempt from the laws of mankind, and if he wants to fulfill according to the [Laws of] heaven, he should pay him.",
+                "איני יודע אם גזלתיך וכו' – he is exempt from paying. But however, he should take an oath that he doesn’t know that he is liable to him, for pleading ignorance or offering a possible alternative is not preferable to a certainty, But alternatively, if he would make a claim to him that he doesn’t have in his hand anything, he would have him take the equitable oath. (This is applied, if one who is sued for a debt, denies the latter entirely, in contradistinction to the legal oath which is required when the defendant admits a part of the claim. It being presumed that nobody will go to law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant. See Talmud Shevuot 40b)."
+            ],
+            [
+                "חייב באחריותו – for once he stole it, it exists in his domain, and the restoration that he made is not a restoration (without notifying the owner of such).",
+                "ואם לא ידעו בו וכו' – This is how our Mishnah is reconciled, he is responsible for it, whether he counted them or not. When is this case? When they (i.e., the owners) did not know of its theft and its restoration. But if they knew of the theft and counted the sheep and found it (i.e., the number) to be complete, he is exempt from paying. And this is its explanation: if the lamb died or was stolen after the thief returned it, the thief is responsible for it – whether the owners had counted the sheep and it is complete, or whether they had not counted the sheep. When is this the case? When the owners did not know about the theft of the lamb, for any of the sheep that regularly go outside, he must be careful with it even more, and this is the case, for since the owners did not know about its theft or that it was accustomed to leave, and they were not careful with it. The thief is liable to pay as the sheep were lost because of his indirect effect. But, if the owners knew about the theft of the lamb, and afterwards counted the sheep and found it to be complete, as the stolen lamb had been returned. If so, they already know that there is one sheep that regularly leaves outside, and they have to be careful with it. But if they were not careful, they would lose, and the thief is exempt from having to pay."
+            ],
+            [
+                "אין לוקחין מן הרועים – for one can say that perhaps they (i.e., the shepherds) stole – we found that of the owner that was handed over to them.",
+                "צמר ביהודה ופשתן בגליל – it is the labor of women, and they themselves make it and sell it, with the knowledge of their owners.",
+                "ועגלים הרוים בשרון – the name of a place (i.e. Sharon) where they raise calves and they are theirs."
+            ],
+            [
+                "מוכין שהכובס מוציא – from the white matter of the wool, he removes from the wool a small thing through rinsing with cold water.",
+                "הרי אלו שלו – for the [house] holder is not stringent, but if he had been stringent, he did not mind that it should be exactly as he wanted it (i.e., he had no legal objection).",
+                "ושהמורק מוציא – He who combs the wool and hatchels it, what he removes is an important matter, and they are regularly strict.",
+                "הכובס נוטל שלשה חוטים – it is the manner of wool garments to leave at the end of their weaving three threads from a different kind. And the washer/launderer takes them and harmonizes the garment and beautifies it. But if there are black threads woven into a white garment, the washer is permitted to take everything because the black in a white [garment] puts it to shame the most.",
+                "החייט ששייר מן החוט כדי לתפור בו – which is as long as the needle.",
+                "והמטלית שהיא שלש על שלש – we have the reading חייט/tailor who evened his stitches and trimmed from it a small patch three fingers by three fingers, he is liable to return it to the owner of the garment.",
+                "מעצד – a utensil/tool that a carpenter uses to smooth the face of the board and the chips that he removes are thin.",
+                "כשיל – a hatchet/spade that removes the large chips.",
+                "אצל בעל הבית – as a day [paid] laborer.",
+                "אף הנסורת – extremely thin [sawdust] that is under the borer which are very thin belong to the owner of the house."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה בבא קמא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..dab604c382b7a38c1b39845bd064c2726585b39f
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/Hebrew/On Your Way.json	
@@ -0,0 +1,532 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Bava Kamma",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה בבא קמא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>ארבעה אבות נזיקין.</b> משום דאיכא לכל חד מינייהו תולדות, קרי להו אבות:",
+                "<b>השור.</b> הוא הרגל, דהיינו מה שהבהמה מזקת ברגליה דרך הלוכה כדכתיב (שמות כ״ב:ד׳) ושלח את בעירה. ותניא ושלח זה הרגל וכן הוא אומר (ישעיהו ל״ב:כ׳) משלחי רגל השור והחמור. ותולדה דרגל היא כשהזיקה בגופה דרך הלוכה, או בשערה דרך הלוכה שנדבקו כלים בשערה וגררתן ושברתן. או בשליף שעליה, והוא משאוי שבאמתחות ובמרצופין שעליה. או בזוג שבצוארה:",
+                "<b>והבור.</b> הפותח בור ברשות הרבים ונפל שמה שור או חמור ומת אם הבור עמוק עשרה טפחים, או הוזק אם הוא פחות מי׳ טפחים. דכתיב (שמות כ״א:ל״ג) כי יפתח איש בור וגו׳. ותולדה דבור, כגון כיחו וניעו לאחר שנחו ברה״ר והזיקו:",
+                "<b>והמבעה.</b> זה השן, שאכלה בהמתו בשדה חבירו כדכתיב (שם כב) וביער בשדה אחר. ונקרא השן מבעה מפני שהוא פעמים מכוסה פעמים מגולה, מלשון נבעו מצפוניו (עובדיה א׳:ו׳) דמתרגמינן אגליין מטמרוהי. ותולדה דשן היא, כשנתחככה בכותל להנאתה כדרך הבהמות שמתחככות ושברה את הכותל, או טנפה פירות כשנתחככה בהן להנאתה:",
+                "<b>וההבער.</b> זו הדליקה שיצאה והזיקה כדכתיב (שמות כ״ב:ה׳) כי תצא אש וגו׳ ונאכל גדיש או הקמה או השדה. ותולדה דאש, אבנו וסכינו ומשאו שהניחן בראש גגו ונפלו ברוח מצויה והזיקו, דומיא דאש שהרוח מוליכה. והא דלא חשיב תנא דידן קרן בכלל אבות נזיקין, משום דלא מיירי אלא בנזיקין שהם מועדים מתחלתן כלומר שמשלמין נזק שלם מתחלתן, אבל בתמין ואחר כך מועדים לא קא מיירי:",
+                "<b>לא הרי השור כהרי המבעה.</b> כלומר, אי כתב רחמנא שור לא נפיק מבעה מיניה. דהוה אמינא רגל דהזיקה מצוי חייביה רחמנא, שן דאין הזיקה מצוי לא חייביה רחמנא. ואי כתב רחמנא שן, הוה אמינא שן דיש הנאה להזיקה חייב, רגל דאין הנאה להזיקה אינו חייב. ואי כתב רחמנא שן ורגל ולא כתב אש, הוה אמינא שן ורגל שיש בהן רוח חיים כלומר, שבאים מכח בעלי חיים, חייב, אבל אש שאין בה רוח חיים לא לחייב. ואם נכתבו שלשתן ולא כתב רחמנא בור, הוה אמינא הני לחייבו שדרכן לילך ולהזיק, אבל בור שאין דרכו לילך ולהזיק לא לחייב עליה. משום הכי איצטריכו כולהו. ובגמרא מסיק, דאי כתב בור וחד מהנך אתו כולהו שאר, לבד מקרן, בהצד השוה שבהן שדרכן להזיק. ולא הוצרכו כולן אלא מפני שהן חלוקים בהלכותיהן, שיש בזה מה שאין בזה. שן ורגל פטורים ברשות הרבים, מה שאין כן בבור ואש. בור פטר ביה קרא אדם וכלים דכתיב (שמות כ״א:ל״ג) ונפל שמה שור או חמור, דדרשינן שור ולא אדם, חמור ולא כלים, מה שאין כן בשאר אבות נזיקים. אש פטר בו את הטמון, שאם היו בגדים טמונים בגדיש פטור המבעיר, דכתיב (שם כב) או הקמה מה קמה בגלוי אף כל בגלוי. ובשאר אבות נזיקים לא פטר את הטמון:",
+                "<b>הצד השוה שבהן ובו׳</b> אף אני אביא כל שדרכו להזיק ושמירתו עליך, שאם הזיק נתחייב המזיק לשלם תשלומי הנזק שהזיק:",
+                "<b>במיטב הארץ.</b> מעידית שבנכסיו, מן המשובח שבהם, אם בא ליתן לו קרקע בתשלומי נזקו. דכתיב (שם) מיטב שדהו ומיטב כרמו ישלם. אבל אם בא ליתן לו מטלטלין קיי״ל כל מילי מיטב הוא, דאי לא מזדבן הכא מזדבן במתא אחריתי, ויהיב ליה כל מאי דבעי ואפילו סובין. והני מילי לנזקין. אבל לבעל חוב אי אית ליה זוזי מחייבינן ליה למיתן זוזי, ואי לית ליה זוזי יהיב ליה מטלטלי מאי דבעי, ואי מגבי ליה ארעא יהיב ליה בבינונית. ושכיר, אפילו לית ליה זוזי למשכיר לא מצי יהיב ליה באגריה אלא זוזי, ומחייבינן ליה לזבוני מנכסיה עד דמשכח זוזי ויהיב ליה:  "
+            ],
+            [
+                "<b>כל שחבתי בשמירתו וכו׳</b> כל דבר שנתחייבתי לשמרו:",
+                "<b>הכשרתי את נזקו.</b> אם לא שמרתיו כראוי והזיק, אני הוא שהכשרתי וזמנתי אותו היזק, ואני חייב עליו. כגון המוסר שורו לחרש שוטה וקטן חייב, שעליו היה מוטל שמירת שורו והרי לא שמרו כראוי לו:",
+                "<b>הכשרתי במקצת נזקו וכו׳</b> ואם תקנתי וזמנתי מקצת הנזק אף על פי שלא זמנתי ותקנתי את כולו, נתחייבתי עליו כאילו זמנתיו כולו. בגון החופר בור תשעה ברה״ר ובא אחר והשלימו לעשרה, ונפל שמה שור או חמור ומת, האחרון חייב. אע״פ שלא תקן אלא מקצת הנזק, כאילו עשה כל הנזק, כיון דבתשעה ליכא מיתה:",
+                "<b>נכסים שאין בהם מעילה.</b> ועל איזה נכסים אני חייב לשלם אם הזקתי, על נכסים שאין בהם מעילה. כגון נכסים שאינן הקדש. שאם הזקתי נכסים של הקדש איני חייב לשלם, דכתיב שור רעהו ולא שור של הקדש. והוא הדין לכל שאר נזקים:",
+                "<b>נכסים שהם של בני ברית.</b> שאם הזיק נכסים של נכרי, פטור:",
+                "<b>נכסים המיוחדים.</b> שיש להם בעלים מיוחדים, שאם הזיק נכסים של הפקר, פטור:",
+                "<b>חוץ מרשות המיוחדת למזיק.</b> בכל מקום שהזיקו נכסיו את נכסי חבירו חייב המזיק, חוץ מרשות המיוחדת למזיק. שאם נכנס שור ניזק ברשות המזיק והזיקו שור המזיק, פטור, דאמר ליה תורך ברשותי מאי בעי. ודוקא בשהזיקו נכסיו, אבל המזיק עצמו שחבל בחברו, אף על פי שהוא עומד ברשותו, חייב, דאמר ליה הנחבל נהי דאית לך רשותא לאפוקי, לאזוקי לית לך רשותא:",
+                "<b>ורשות הניזק והמזיק.</b> ורשות המיוחדת לניזק ולמזיק, כגון חצר של שניהם, והזיק שורו של אחד מהם באותה חצר בשן ורגל, פטור. והוא שתהיה אותה חצר מיוחדת לשוורים גם בן. אבל אם היתה מיוחדת לפירות ולא לשורים, והזיק בשן ורגל, חייב. ואם הזיק בקרן, בכל ענין חייב:  "
+            ],
+            [
+                "<b>שום כסף.</b> שום זה של נזקים לא יהא אלא בכסף. שיהו בית דין שמין כמה שוה הנזק וכך ישלם לו. ואם הזיקה פרתו של ראובן טליתו של שמעון שדרסה עליו ברשות הניזק ושברתו, ואח״ב אירע שנשברה רגלה של פרה זו של ראובן בטליתו של שמעון ברה״ר דהוי נמי בור ברה״ר, אין אומרים הואיל וזה הזיק וזה הזיק יצא הזיקו של זה בהזיקו של זה, אלא שמין שני הנזקים בדמים, ומי שהזיק לחבירו יותר, ישלם:",
+                "<b>ושוה כסף.</b> ובשבאים לשלם ההיזק מנכסי היתומים, לא יפרעו אלא מן הקרקעות שהם שוה כסף, ולא ממטלטלין שהם עצמם כסף. דכל מידי דמיטלטל חשוב כאילו הוא כסף, דאי לא מזדבן הכא מזדבן במתא אחריתי: ",
+                "<b>בפני ב״ד.</b> והשומא והתשלומין של נזקים לא יהיו אלא בפני ב״ד מומחין ולא בפני ב״ד של הדיוטות: ",
+                "<b>ועל פי עדים בני חורין ובני ברית.</b> לאפוקי עבדים ונכרים שאינם כשרים לעדות של נזקין:",
+                "<b>והנשים בכלל הנזק.</b> בין שהזיקה היא את אחרים, בין שאחרים הזיקוה, דין האיש ודין האשה שוין בנזקין:",
+                "<b>והניזק והמזיק בתשלומין.</b> פעמים שהניזק שייך עם המזיק בתשלומין של ניזק. כגון אם פחתה הנבלה משעת מיתה עד שעת העמדה בדין, שפחת נבלה דניזק הוא, בין בתם בין במועד, ונמצא שאין המזיק משלם לו אפילו אותו חצי נזק שזכתה לו תורה אם הוא תם. או נזק שלם אם הוא מועד, הרי שהניזק הוא מפסיד ושייך בתשלומין הללו עם המזיק:  "
+            ],
+            [
+                "<b>חמשה תמין.</b> שאינם רגילים להזיק, ואם הזיקו משלמין חצי נזק:",
+                "<b>וחמשה מועדין.</b> שהם רגילין להזיק, ומשלמין נזק שלם:",
+                "<b>לא ליגח.</b> בקרן:",
+                "<b>ולא ליגוף.</b> דחיפת כל הגוף. וכולהו הוו תולדה דקרן ומשלמין חצי נזק. הרי חמשה תמין:",
+                "<b>ושור המועד.</b> שלש פעמים ליגח או ליגוף או לרבוץ או לבעוט או לישוך. הרי הן חמשה מועדים לשלם נזק שלם. ולגבי מועד חשיב להו חד:",
+                "<b>ושור המזיק ברשות הניזק.</b> אפילו קרן תמה. הוי מועד לשלם נזק שלם. ומתניתין אתיא כמאן דאמר משונה קרן בחצר הניזק שמשלמת נזק שלם ואפילו היא תמה. ואין כן הלכה:",
+                "<b>והאדם.</b> הוי מועד מתחלתו נמי, ומשלם נזק שלם אם הזיק:",
+                "<b>הזאב והארי וכו׳</b> מועדים מתחלתן. והא דלא חשיב להו בכלל חמשה מועדים דלעיל וליהוו אחד עשר מועדים, משום דהני לא שכיחי בישוב:",
+                "<b>ברדלס.</b> חיה שקורין לה בערבי אלצב״ע:",
+                "<b>רבי אליעזר אומר וכו׳</b> ואין הלכה כר׳ אליעזר:",
+                "<b>מן העליה.</b> מעידית שבנכסיו. ואפילו אין הנוגח שוה שיעור הנזק. דבמועד כתיב (שמות כ״א) ישלם שור תחת השור, ולא כתיב ביה דמגוף הנוגח יפרע:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד הרגל מועדת.</b> כלומר, באיזה דבר הרגל מועדת. ומשני, לשבר בדרך הילוכה. בכך היא מועדת שמשברת כלים דרך הלוכה:",
+                "<b>הבהמה מועדת.</b> רישא תנא אבות, רגל ממש, שדרסה ברגליה. וסיפא תנא תולדות, שבהמה מועדת להלך כדרכה ולשבר בגופה ובשערה ובשליף שעליה דרך הלוכה:",
+                "<b>היתה מבעטת.</b> שינוי הוא זה, ותולדה דקרן, הלכך חצי נזק ותו לא:",
+                "<b>או שהיו צרורות מנתזין.</b> אע״ג דלאו שינוי הוא אלא אורחיה הוא, אע״פ כן חצי נזק ותו לא, דהלכתא גמירא לה. וברשות הניזק קאמר, דברה״ר פטור, דצרורות תולדה דרגל נינהו לפטרם ברה״ר:",
+                "<b>ונפל על כלי אחר.</b> ראשון נזקי רגל הן ומשלמת נזק שלם. והאחרון על ידי צרורות נשבר, הלכך חצי נזק:",
+                "<b>דליל קשור ברגלו.</b> כל דבר הנקשר ברגל התרנגולת קרוי דליל. ואית דגרסי דלי:",
+                "<b>מהדס.</b> מרקד. ואית דמפרשי, חופר ברגליו בארץ, כדרך התרנגולים:",
+                "<b>משלם חצי נזק.</b> דדליל היינו צרורות, דבאותו דליל אדיינהו לצרורות על הכלים. והידוס נמי כגון שהתיז ואותן צרורות שברו הכלים:"
+            ],
+            [
+                "<b>כיצד השן מועדת.</b> באיזה דבר היא מועדת. ומשני, לאכול את הראוי לה:",
+                "<b>משלם חצי נזק.</b> דמשונה הוא:",
+                "<b>בד״א וכו׳</b> אאכלה פירות או ירקות קאי, דברה״ר פטור דבעינן וביער בשדה אחר. אבל אכלה כסות וכלים אפילו ברשות הרבים חייב חצי נזק, דעבדי אנשי דמנחי כסות וכלים ברה״ר לפי שעה, והוי קרן ברשות הרבים וחייב:",
+                "<b>משלם מה שנהנית.</b> לאו תשלומין מעלייתא, אלא אם אכלה דבר שדמיו יקרים רואים אותו כאילו הן שעורים, ואינו משלם אלא דמי שעורים בזול, שהוא שליש פחות ממה שהם נמכרים בשוק. ואם אכלה דבר שדמיו פחותים מן השעורים, משלם דמי אותו דבר שאכלה בזול. ואם אכלה דבר שהזיק לה, כגון שאכלה חטים, הואיל ולא נהנית פטור:",
+                "<b>מצדי הרחבה משלם מה שהזיקה.</b> אם הלכה ועמדה בצדי הרחבה במקום שאין דרך שוורים ללכת שם, לאו כרה״ר דמי, ומשלמת מה שהזיקה: "
+            ],
+            [
+                "<b>מפני שהן מועדין.</b> לקפוץ. וברשות הניזק קאמר, דתולדה דרגל היא:",
+                "<b>חררה.</b> עוגה שנאפית על גבי גחלים:",
+                "<b>על החררה משלם נזק שלם.</b> דהוי שן ברשות הניזק:",
+                "<b>ועל הגדיש משלם חצי נזק.</b> דהוי כמו צרורות, דהלכתא גמירי לה שמשלם חצי נזק:"
+            ],
+            [
+                "<b>משיחזור בו שלשה ימים.</b> שרואה שוורים ואינו נוגח, חוזר לתמותו:",
+                "<b>שלשה פעמים.</b> ואפילו ביום אחד. ואין הלכה כרבי [מאיר]. דלא הוי מועד עד שיעידו בו שלשה ימים:",
+                "<b>ממשמשים בו.</b> מושכים אותו ומשחקים בו ואינו נוגח. ובהא הלכה [כר״מ] שאין שור מועד חוזר לתמותו עד שיהו תינוקות משחקים בו:"
+            ],
+            [
+                "<b>נגח נגף וכו׳</b> כולן תולדות קרן הן:",
+                "<b>דיו לבא מן הדין להיות כנדון.</b> קרן ברשות הניזק שאתה מביא מדין קרן ברה״ר. דקאמרת קרן שהחמיר עליה ברה״ר אינו דין שנחמיר עליה ברשות הניזק. דיו להיות כנדון, כקרן ברה״ר, ולא יהיה חייב ברשות הניזק אלא חצי נזק כמו שהוא חייב ברה״ר:",
+                "<b>אני לא אדון קרן מקרן.</b> כדאמרן לעיל, אלא קרן מרגל. מקום שהחמיר עליו בשן ורגל אינו דין שנחמיר בקרן:",
+                "<b>דיו לבא מן הדין.</b> דסוף סוף אי לאו קרן ברשות הרבים לא משכחת צד קל וחומר. ורבי טרפון אע״ג דבעלמא אית ליה דיו, דמדאורייתא הוא, דכתיב (במדבר י״ב:י״ד) הלא תכלם שבעת ימים, קל וחומר לשכינה י״ד יום, אלא דיו לבא מן הדין להיות כנדון, הלכך תסגר שבעת ימים ותו לא. מ״מ הכא לית ליה דיו, דסבירא ליה לר׳ טרפון דכי אמרינן דיו היכא דלא מפריך קל וחומר, כגון התם דשבעת ימים דשכינה לא כתיבי, אתא קל וחומר אייתי ארביסר, אתא דיו אפיק שבעה, ואוקי שבעה, אשתכח דאהני קל וחומר להני שבעה דאוקימנא ולא אפריך לגמרי. אבל הכא חצי נזק כתיב בין ברה״ר בין בחצר הניזק, ואתא קל וחומר ואייתי חצי נזק אחרינא ונעשה נזק שלם, אי דרשת דיו ותוקמיה אחצי נזק כדמעיקרא, אפריך ליה קל וחומר ולא אהני ולא מידי. ורבנן סברי דאפילו היכא דמפריך קל וחומר אמרינן דיו. והלכה כחכמים: "
+            ],
+            [
+                "<b>בין ער בין ישן.</b> אם היה ישן ובא אחר וישן בצדו, והזיק שני לראשון, חייב. ואם הזיק ראשון לשני, פטור. ואם שכבו יחד, כל אחד מהם שהזיק את חברו חייב. לפי ששניהם מועדים זה לזה:",
+                "<b>סימא את עין חברו.</b> אפילו בשוגג חייב בנזק. אבל לא בארבעה דברים, דלא מחייב בארבעה דברים אלא מזיד, או קרוב למזיד:"
+            ]
+        ],
+        [
+            [
+                "<b>המניח את הכד וכו׳ ושברה פטור.</b> לפי שאין דרך בני אדם להתבונן בדרכים:",
+                "<b>ואם הוזק בה בעל החבית חייב.</b> ואפילו הפקירה, שכל המפקיר נזקיו שלא היה לו רשות מתחלה לעשותן, כאילו לא הפקירן:",
+                "<b>או שלקה בחרסיה חייב.</b> דסבר נתקל פושע הוא ולאו אונס הוא, ולכך חייב:",
+                "<b>במתכוין חייב.</b> אם נתכוין לזכות בחרסיה ובמים אחר שנשברה כדו, חייב בהזיקן, דהוי ליה בורו שהזיק. ואם לא נתכוין לזכות בהן, הואיל ועיקרו אנוס הוא, דסבר נתקל לאו פושע הוא, הרי החרסים והמים הפקר לאחר שנאנס, ולפיכך פטור. והלכה כר׳ יהודה דנתקל לאו פושע הוא. ומאחר דאנוס הוא ולא נתכוין לזכות בחרסים ובמים, הוי כאילו לא היו מעולם שלו ופטור על נזקיהם:"
+            ],
+            [
+                "<b>השופך מים ברה״ר.</b> אע״ג דברשות קעביד, כגון בימות הגשמים שמותר לשפוך מים ברה״ר אפילו הכי אם הוזק בהן אחר, חייב בנזקו:",
+                "<b>המצניע את הקוץ ובו׳</b> וכגון שהצניען ברה״ר. וכן הגודר גדרו בקוצים והפריחן לרה״ר. אבל המצמצם בתוך שלו והוזק בהן אחר, פטור. שאין דרך בני אדם להתחכך בכתלים:"
+            ],
+            [
+                "<b>לזבלים.</b> שירקבו התבן והקש ונעשים זבל לזבל שדות וכרמים:",
+                "<b>כל הקודם בהן זכה.</b> דקנסינהו רבנן:",
+                "<b>כל המקלקלים ברה״ר.</b> ואפילו עושים ברשות, כגון בשעת הוצאת זבלים. אם הזיקו חייבים:",
+                "<b>ההופך את הגלל.</b> צואת בקר:"
+            ],
+            [
+                "<b>הראשון חייב בנזקי שני.</b> וכגון שהיה יכול לעמוד ולא עמד, דפושע הוא. אבל לא היה יכול לעמוד, פטור, דהא קיימא לן נתקל לאו פושע הוא:"
+            ],
+            [
+                "<b>היה בעל קורה ראשון וכו׳ פטור.</b> שזה מהלך כדרכו וזה מיהר ללכת:"
+            ],
+            [
+                "<b>אחד רץ ואחד מהלך וכו׳</b> מתניתין חסורי מחסרא והכי קתני, אחד רץ ואחד מהלך בערבי שבתות וימים טובים, או שהיו שניהם רצים בשאר ימות השנה, שניהם פטורים. דבערבי שבתות וימים טובים מי שרץ רץ ברשות, שהולך לדבר מצוה להכין לצרכי שבת. ויו״ט, ומשום הכי פטור. ובשאר ימות השנה כששניהם רצים, הואיל ושניהם משנים, שניהם פטורים:"
+            ],
+            [
+                "<b>המבקע.</b> עצים:",
+                "<b>והזיק ברשות היחיד.</b> של אחרים:",
+                "<b>ברשות היחיד.</b> שלו:",
+                "<b>והזיק ברשות היחיד אחר.</b> של אחרים:",
+                "<b>חייב.</b> ואע״ג דברשותיה קעביד ולא שכיחי רבים שם דנימא הוה ליה לעיוני, אפילו הכי חייב:"
+            ],
+            [
+                "<b>במותר חצי נזק.</b> שמין מה הזיקו של זה יותר על נזקו של זה ובאותו מותר משלם מי שהזיק יותר, את החצי:",
+                "<b>מועד בתם משלם במותר.</b> כלומר אם הוא הזיק את התם יותר ממה שהזיקו תם:",
+                "<b>אדם בתם משלם במותר נזק שלם.</b> דאדם מועד לעולם:",
+                "<b>ותם באדם משלם במותר חצי נזק.</b> דכתיב (שמות כ״א:ל״א) או בן יגח או בת יגח כמשפט הזה יעשה לו, כמשפט שור בשור כך משפט שור באדם, מה שור בשור תם משלם חצי נזק ומועד משלם נזק שלם, אף שור באדם תם משלם חצי נזק ומועד משלם נזק שלם:",
+                "<b>ר״ע אומר אף תם שחבל באדם משלם במותר נזק שלם.</b> דדריש כמשפט הזה, לדינא דסליק האי קרא מיניה, דבשור מועד מיירי. והכי קאמר קרא, כמשפט הזה של שור מועד שמשלם נזק שלם. יעשה לו לכל שור שנגח את האדם ואפילו הוא שור תם. ואין הלכה כר״ע:"
+            ],
+            [
+                "<b>וכן הלכה.</b> ודאי כן הלכה דמנה נותן לו דהיינו חצי נזק. אבל אין זה שור האמור בתורה, דקיימת ומכרו את השור החי וגו׳. ופלוגתא דר״מ ורבי יהודה הוא בשבח נבלה, כגון שבשעת מיתה לא היתה שוה כלום ונתייקרה אחר כך והיא שוה להאכילה לכלבים או למכרה לנכרי, ר״מ סבר שבח נבלה דניזק הוי, ולא שקיל בה מזיק כלום אלא נותן לו חצי נזקו, והיינו דקאמר ר״מ על זה נאמר ומכרו את השור החי וחצו את כספו, כלומר, שצריך ליתן לו דמי חצי נזקו מדמי שור החי ואינו מנכה לו כלום בעבור השבח שהשביחה הנבלה. ור׳ יהודה סבר דחצי שבח נבלה דמזיק הוי, וכשבא מזיק לשלם לניזק דמי חצי נזקו, מנכה לו חצי שבח שהשביחה הנבלה משעת מיתה עד שעת העמדה בדין, והיינו דקאמר ר׳ יהודה לרבי מאיר קיימת ומכרו את השור החי ולא קיימת וגם את המת יחצון, שצריך לחלק השבח שהשביח המת ושקל ליה מזיק פלגא. והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>שורו שבייש פטור.</b> דכתיב איש בעמיתו, ולא שור בעמיתו. אי נמי, אין המבייש חייב אלא כשמבייש בכונה, ושור לאו מכוין לבייש הוא:",
+                "<b>שורו שסימא את עין עבדו פטור.</b> ואין העבד יוצא בן חורין על ידו:",
+                "<b>והוא שסימא את עין עבדו חייב.</b> שנאמר (שמות כ״א) לחפשי ישלחנו:",
+                "<b>שורו שחבל באביו ובאמו חייב.</b> בתשלומי נזק:",
+                "<b>והוא שחבל באביו ובאמו פטור.</b> מן התשלומין. שאין אדם מת ומשלם:",
+                "<b>שורו שהדליק את הגדיש בשבת חייב.</b> חצי נזק. דמשונה הוא:"
+            ],
+            [
+                "<b>בסלע לקה.</b> מתחכך היה בסלע ולקה:",
+                "<b>היו שנים רודפין אחר אחד.</b> שני שוורים של שני בני אדם רודפים אחר שור של אדם אחד:",
+                "<b>שניהם פטורים.</b> דתרוייהו מדחו ליה:",
+                "<b>שניהם חייבים.</b> בגמרא מפרש למתניתין כגון ששניהם תמין, שאין התם משלם אלא מגופו. וכי איתנהו לתרוייהו קמן משתלם הניזק חצי נזקו מבין שניהם, אבל ליתנהו לתרוייהו מצי אמר ליה זיל אייתי ראיה דהאי תורא אזקך ואשלם לך:",
+                "<b>גדול הזיק.</b> ויש בגופו שוה חצי נזק:",
+                "<b>קטן הזיק.</b> ודמי הקטן תקח, ומותר חצי נזקך תפסיד:",
+                "<b>קטן הזיק את הגדול.</b> ואע״פ שחצי נזקו של גדול מרובה, לא תקח אלא קטן שלי. וחצי נזקו של קטן שלך, קח מן הגדול. וכל הנך המוציא מחבירו עליו הראיה דתנינן במתניתין, אם לא הביא ראיה אין לו כלום ואפילו דמי תם, ואפילו קטן שהודה לו אין לו, שהטוען את חברו חטין והודה לו בשעורים פטור אף מדמי שעורים. ואי תפס הניזק שיעור מה שהודה לו המזיק, לא מפקינן מיניה:"
+            ]
+        ],
+        [
+            [
+                "<b>שור שנגח ד׳ וה׳</b> ובכולם היה תם דמשתלם מגופו:",
+                "<b>ישלם.</b> חצי נזק לאחרון תחלה. בגמרא מוקי למתניתין כגון שתפסו ניזק לשור המזיק לגבות ממנו ונעשה עליו שומר שכר. וכשיצא מתחת ידו והזיק, הניזק הראשון חייב בנזקיו, לפיכך האחרון משתלם חצי נזקו משלם:",
+                "<b>ואם יש בו מותר יחזיר לשלפניו.</b> הכי קאמר, אם יש בו מותר בנזקיו, יחזיר לשלפניו. כגון שחצי נזקו של הראשון היה מנה, וחצי נזק האחרון היה חמשים, והשור שוה מאתים. מתחלה כשנגח שור זה שורו של הניזק הראשון שחצי נזקו מנה, היה לניזק בשור זה מנה, ולבעלים מנה. וכשתפסו הניזק ונגח תחת ידו, אין לבעלים להפסיד מנה שהיה להם בו, שהרי לא היתה שמירתו עליהן אלא על הניזק שתפסו. וכשהזיק לשני והיה חצי נזקו חמשים, איבד הניזק הראשון מן המנה שלו חמשים ונותן לזה הניזק השני, והמותר עד המנה חוזר לו. והבעלים נוטלים המנה שלהם:",
+                "<b>רבי שמעון אומר וכו׳</b> רבי שמעון סבר שותפי נינהו הבעלים והניזק בשור המזיק, ושניהם מתחייבים בנזקיו. כיצד, שור שוה מאתים שנגח וכו׳:",
+                "<b>ושלפניו.</b> זהו ניזק ראשון. נוטל חמישים זוז, והבעלים חמשים זוז. דיש לניזק ראשון בו החצי, הלכך משלם חצי תשלומי נזקו:",
+                "<b>חזר ונגח שור שוה מאתים.</b> האחרון נוטל מנה החצי מכל מה שהוא, דמגופו משתלם. ונמצא אותו שלפניו שהיה החצי שלו, משלם מחלקו חצי מנה שנוטל האחרון:",
+                "<b>ושנים הראשונים.</b> ניזק ראשון והבעלים שהיה להם לכל אחד רביע, משלמין כל אחד רביעית של נזקו:",
+                "<b>דינר זהב.</b> שהם עשרים וחמשה דינרים של כסף:"
+            ],
+            [
+                "<b>מועד לקטנים.</b> לעגלים:",
+                "<b>אמרו לפני ר׳ יהודה.</b> שאלו תלמידיו ממנו:",
+                "<b>מועד לשבתות.</b> מפני שהוא בטל ממלאכה ודעתו זחה עליו. אי נמי, לפי שרואה בני אדם במלבושים נאים של שבת, חשובים בעיניו נכרים ואינו מכירם:",
+                "<b>ואינו מועד לחול.</b> מה דינו:",
+                "<b>משיחזור בו שלשה ימי שבתות.</b> לאחר שהועד לשבתות העבירו לפניו שוורים בשלש שבתות ולא נגח, חזר לתמותו, ואם חזר ונגח אינו משלם אלא חצי נזק:"
+            ],
+            [
+                "<b>שור של ישראל שנגח שור של נכרי פטור.</b> דכתיב (חבקוק ג׳) עמד וימודד ארץ ראה ויתר גוים, ראה שבע מצות שנצטוו בני נח, כיון שלא קיימו אותן, עמד והתיר ממונן. לישראל. ואומר (דברים ל״ג) הופיע מהר פארן, גילה ממונן של עובד כוכבים והתירן. מהר פארן, משעה שסיבב והחזיר את התורה על העובדי כוכבים ולא קבלוה:"
+            ],
+            [
+                "<b>ושל חרש שוטה וקטן שנגח שור של פקח פטור.</b> שאין מעמידין אפוטרופוס לתם לגבות מגופו, דמטלטלי הוא, ואמרינן בפ״ק [דף י״ד] שוה כסף מלמד שאין ב״ד נזקקים אלא לנכסים שיש להן אחריות, ואוקימנא ביתמי:",
+                "<b>מעמידין להן אפוטרופוס וכו׳</b> אם הוחזקו נגחנים, מעמידין להם אפוטרופוס ולא לשלם חצי נזק אלא לשווייה מועד. דכי הדר נגח משלם מן העליה ויגבו הנזק מקרקע של יתומים:",
+                "<b>חוזר לתמותו.</b> דקסבר מועד שיצא מרשות בעליו ונכנס לרשות בעלים אחרים חוזר לתמותו. דרשות משונה משנה את דין התראתו:",
+                "<b>שור האצטדין.</b> שמיוחד לנגיחות, ומלמדין אותו לכך:"
+            ],
+            [
+                "<b>מועד משלם כופר.</b> ואע״ג דבקמא דנגח קטלינן ליה, אשכחינן מועד, כגון שהרג שלשה נכרים. אי נמי, שהרג שלשה ישראלים טריפה. דאטריפה לא קטלינן ליה, דגברא קטילא קטיל. אי נמי, דקטיל וערק לאגמא לאחר שהעידו בו:",
+                "<b>וכן בבן וכן בבת.</b> תינוק ותינוקת. חייב עליהן סקילה וכופר כגדולים:"
+            ],
+            [
+                "<b>שור שהיה מתחכך בכותל וכו׳</b> פטור מן המיתה. ואם היה מועד, כגון שהיה מועד להתחכך בכתלים ולהפילם על בני אדם, ונתחכך בכותל להנאתו והפילו על האדם ומת, השור פטור מן המיתה, והבעלים משלמים את הכופר. השור פטור מן המיתה, דכתיב (שמות כ״א:כ״ט) השור יסקל וגם בעליו יומת, כמיתת הבעלים כך מיתת השור, מה בעלים אין חייבין אם הרגו את הנפש עד שיהרגו בכוונה, כך השור אינו חייב עד שיהרוג בכוונה. והבעלים משלמים את הכופר, דכתיב אם כופר, שהיה יכול לכתוב כופר יושת עליו, מאי אם כופר, לרבות ההורג שלא בכוונה לחיוב כופר:"
+            ],
+            [
+                "<b>שור היתומים.</b> שאין להם אפוטרופוס:",
+                "<b>ושור האפוטרופוס.</b> השור של יתומים, הוא אלא שעל האפוטרופוס לשמרו:",
+                "<b>הרי אלו חייבין.</b> דשבעה שור כתובים בפרשה בנוגח אדם. חד לגופיה, וששה לששה שוורים הללו: ",
+                "<b>רבי יהודה אומר שור הקדש שור הגר שמת ואין לו יורשים פטורים מן המיתה.</b> אפילו נגח ואח״כ הקדיש, נגח ואח״כ מת הגר, היה פוטר ר׳ יהודה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>ואם שחטו אסור.</b> באכילה. דכתיב (שמות כ״א:כ״ח) סקול יסקל השור ולא יאכל את בשרו, ממשמע שנאמר סקול יסקל השור איני יודע שהיא נבלה ונבילה אסורה באכילה, ומה תלמוד לומר ולא יאכל את בשרו, אלא לומר לך שאם קדם ושחטו לאחר שנגמר דינו אסור:",
+                "<b>הקדישו בעליו מוקדש.</b> ונפקא מינה דאי מתהני מיניה מעל:"
+            ],
+            [
+                "<b>ונעל בפניו כראוי.</b> בדלת שיכולה לעמוד ברוח מצויה. והיינו שמירה פחותה:",
+                "<b>ומועד פטור.</b> מצד העדאה שבו. אבל צד תמות במקומה עומדת. ומשלם חצי נזק כתם. דכתיב ולא ישמרנו גבי מועד. הא שמרו כל דהו פטור מצד העדאה:",
+                "<b>רבי אליעזר אומר, אין לו שמירה למועד אלא סכין.</b> עד שישחטנו. ושלש מחלוקות בדבר. לר״מ בשמירה פחותה חייב ובמעולה פטור. ולרבי יהודה בשמירה פחותה נמי פטור מצד העדאה שבו. אבל חייב על צד תמות שבו. עד שישמרנו שמירה מעולה. ולר״א במעולה נמי חייב. והלכה כרבי יהודה. ומיהו לכתחלה מצוה, לשחוט שור המועד כדי לסלק ההיזק:"
+            ]
+        ],
+        [
+            [
+                "<b>שור שנגח את הפרה.</b> מעוברת:",
+                "<b>ונמצא עוברה בצדה.</b> מת:",
+                "<b>ואין ידוע אם עד שלא נגחה ילדה.</b> ולא מת מחמת הנגיחה:",
+                "<b>אם משנגחה.</b> ומחמת הנגיחה הפילתו:",
+                "<b>ורביע נזק לולד.</b> דתם חייב חצי נזק, והאי ולד מוטל בספק הוא, וחולקין. ומתניתין סומכוס היא דאמר ממון המוטל בספק חולקין. אבל חכמים אומרים זה כלל גדול בדין המוציא מחברו עליו הראיה. והלכה כחכמים. ואפילו ניזק אומר ברי ומזיק אומר שמא, המוציא מחבירו עליו הראיה:",
+                "<b>וכן פרה שנגחה את השור וכו׳ משלם חצי נזק מן הפרה.</b> אם נמצאת הפרה בדין תם שמשלם חצי נזק מגופו. ואם לא נמצאת הפרה, משלם רביע נזק מן הולד. שאם היה ידוע שקודם שילדה נגחה היה משלם כל חצי נזק מן הולד, שמעוברת שנגחה היא ועוברה נגחו. ואם לאחר שילדה נגחה לא היה משלם מן הולד כלום, שהרי הולד לא נגח ואין התם משלם אלא מגופו. עכשיו שהוא בספק, חולקים, ומן החצי נזק שיש לו לשלם משלם רביע נזק מן הולד:"
+            ],
+            [
+                "<b>ואם הוזקה בהם בעל הפירות חייב.</b> והני מילי שהוחלקה ונכשלה בהן. אבל אם אכלה מהן עד שמתה, בעל הפירות פטור, דהוה לה שלא תאכל:"
+            ],
+            [
+                "<b>היה אביו או בנו.</b> של בעל הבית בתובו. והוא הדין לשאר אנשים, אלא אורחא דמלתא נקט:",
+                "<b>משלם את הכופר.</b> וכגון שהיה מועד להפיל עצמו על בני אדם בבורות, והאידנא חזי ירקא בבור והפיל עצמו לבור לאכול ירקא והרג את האדם, שהשור פטור ממיתה הואיל והרג שלא בכוונה, והבעלים משלמין את הכופר, דאתרבי כופר אפילו שהרג שלא בכונה כדאמרינן לעיל:",
+                "<b>רבי אומר וכו׳</b> והלכה כרבי. הלכך אם הכניס שורו ברשות בעל הבית סתם ולא קיבל עליו לשמור, בעה״ב פטור דהא לא קבל עליה נטירותא. והמכניס נמי פטור, לפי שהכניס ברשות:"
+            ],
+            [
+                "<b>שור שהיה מתכוין לחבירו וכו׳</b> איידי דבעי למיתני סיפא אדם שהיה מתכוין לחבירו, תנא רישא נמי שור שהיה מתכוין לחבירו. דאפילו היה מתכוין לאשה. פטור השור מדמי ולדות, שאין חייב בדמי ולדות אלא אדם בלבד:",
+                "<b>אם כן משהאשה יולדת משבחת.</b> אם כן דכך שמין כדקאמרת, אשתכח דלא יהיב ליה מידי, שהרי משהאשה יולדת משבחת, שדמיה פחותין לימכר קודם שתלד שמסוכנת היא למות בצער הלידה:",
+                "<b>היתה שפחה ונשתחררה.</b> כלומר היתה משוחררת נשואה לגר או לעבד משוחרר, או גיורת נשואה לאחד מהן, ומת הבעל, פטור. דהמחזיק בנכסי הגר שמת ואין לו יורשים, זכה, וזה קודם לזכות במה שבידו. והוא הדין נמי לישראלית הנשואה לגר ומת הגר, דפטור, דהא דמי ולדות לבעל. אלא משום דסתם משוחררת וגיורת נשואות לגר ולמשוחרר, להכי נקט שפחה וגיורת:"
+            ],
+            [
+                "<b>ברשות היחיד ופתחו לרשות היחיד אחרת.</b> אע״ג דאין כאן צד רה״ר, חייב. ובלבד אם הפקיר רשותו אותה שפי הבור לתוכה:",
+                "<b>אחד החופר בור.</b> הוא עשוי עגול:",
+                "<b>שיח.</b> ארוך וקצר:",
+                "<b>מערה.</b> מרובעת ומבוסה בקירוי, אלא שיש לה פה:",
+                "<b>חריצין.</b> רחבים ומרובעים כמערה, אלא שאינן מקורין:",
+                "<b>נעיצין.</b> קצרין מלמטה ורחבים מלמעלה:",
+                "<b>מה בור שיש בו כדי להמית י׳ טפחים.</b> דסתם בור הוא גבוה עשרה טפחים:"
+            ],
+            [
+                "<b>השני חייב.</b> והוא שמסר לו ראשון לשני כשהלך כסוי הבור לכסותו ולא כסהו השני:",
+                "<b>כסהו כראוי ונפל לתוכו.</b> כגון שהתליע הכסוי:",
+                "<b>נפל לפניו מקול הכריה חייב.</b> שהיה חופר בבור ושמע השור קול פטיש ונבעת ונפל בבור ומת, חייב. ואף על גב דכיון דמשום גרמא דקול הכריה נפל הוה לן למימר דאסתלק חיובא דבור מיניה ורמיא אפשיעותא דקול הכריה וההוא גרמא בעלמא ופטור, אפילו הכי חייב הואיל ובתוך הבור נמצא הנזק:",
+                "<b>לאחריו מקול הכריה פטור.</b> אם נכשל השור מקול הכריה על שפת הבור ונפל לאחריו חוץ לבור ומת, פטור. שהרי לא נמצא הנזק בבור, וקול הכרייה גרמא בעלמא הוא ופטור:",
+                "<b>ונשתברו, ונתקרעו.</b> בכלי שור שייך שבירה, העול והמחרישה. בכלי חמור שייך קריעה, חבילת בגדים ומרדעת שעל גביו:",
+                "<b>ופטור על הכלים.</b> דכתיב (שמות כ״א:ל״ג) ונפל שמה שור או חמור, שור ולא אדם, חמור ולא כלים:",
+                "<b>שור חרש שוטה וקטן חייב.</b> שור שהוא חרש ושהוא שוטה ושהוא קטן, חייב עליו אם נפל לבור. אבל שור שהוא פקח אינו חייב עליו, דאיבעי ליה לעיוני ומיזל:"
+            ],
+            [
+                "<b>אחד שור ואחד כל בהמה לנפילת הבור.</b> דכתיב (שמות כ״א) כסף ישיב לבעליו, לכל מידי דאית ליה בעלים:",
+                "<b>ולהפרשת הר סיני.</b> דכתיב (שם י״ט) אם בהמה אם איש לא יחיה, וחיה בכלל בהמה. אם, לרבות את העופות:",
+                "<b>ולתשלומי כפל.</b> דכתיב (שם כ״ב) על כל דבר פשע, כל מידי דבר פשיעה הוא:",
+                "<b>ולהשבת אבידה.</b> לכל אבדת אחיך (דברים כ״ב):",
+                "<b>לפריקה.</b> עזוב תעזוב עמו (שמות כ״ג). אע״ג דכתיב (שם) חמור שונאך, כל בהמה בכלל, דילפינן חמור חמור משבת שנאמר בו (דברים ה׳) שורך וחמורך וכל בהמתך:",
+                "<b>לחסימה.</b> לא תחסום שור בדישו (שם כ״ה) ילפינן שור שור משבת:",
+                "<b>לכלאים.</b> דהרבעה, אף על גב דכתיב (ויקרא י״ט) בהמתך לא תרביע כלאים, הוי נמי חיה ועוף בכלל, דילפינן בהמה בהמה משבת. וכן לענין כלאים דהנהגה דלא תחרוש בשור ובחמור יחדיו (דברים כ״ב) ילפינן שור שור משבת, דהוא הדין לכל שני מינים של בהמה חיה ועוף. ומיהו לענין פסק ההלכה מן התורה אינו חייב אלא כשחורש ומנהיג בשני מינים שאחד טמא ואחד טהור דומיא דשור וחמור, אלא שאסרו חכמים כל שני מינים, בין ששניהם טמאים בין ששניהם טהורים:",
+                "<b>ולשבת.</b> דכתיב שורך וחמורך וכל בהמתך, וחיה בכלל בהמה. וכל, רבויא הוא לרבות עופות:",
+                "<b>שדיבר הכתוב בהווה.</b> בדבר הרגיל להיות:"
+            ]
+        ],
+        [
+            [
+                "<b>הכונס.</b> פטור. דהא נטרה ומאי הוי ליה למעבד:",
+                "<b>הוציאוה לסטים.</b> אע״ג דלא הוציאוה ממש אלא שעמדו בפניה עד שיצאה, הוי באילו הוציאוה בידים וחייבים:"
+            ],
+            [
+                "<b>הניחה בחמה.</b> מצערה לה שמשא ולא סגי לה בנעילה כראוי שהיא בדלת שיכולה לעמוד ברוח מצויה בלבד:",
+                "<b>נכנס הרועה תחתיו.</b> ולא אמרינן בכהאי גוונא שומר שמסר לשומר חייב, שדרך הרועה הגדול למסור לרועה הקטן שתחתיו, ולפיכך הרועה שתחתיו חייב:",
+                "<b>נפלה לגינה.</b> וכגון שהוחלקה ונפלה באונס. אבל דחו אותה חברותיה והפילוה, משלם מה שהזיקה, דאיהו פשע בה, דהוי ליה לעבורינהו חדא חדא:",
+                "<b>מה שנהנית.</b> לפי הנאתה ולא לפי הזיקה:",
+                "<b>שמין בית סאה באותה שדה.</b> אין שמין את הערוגה לבדה, מפני שמפסיד מזיק, ששמין אותה בכל שויה ורחמנא אמר וביער בשדה אחר, ודרשינן מלמד ששמין אותה על גב שדה אחרת. אלא ששמין בית סאה באותה שדה כמה היתה שוה קודם שנאכלה ממנה הערוגה הזאת, וכמה היא שוה עכשיו, והשתא לא משלם כולהו דמיה, דמי שלוקח בית סאה כשהיא בתבואתה אינו מזלזל בה בשביל הפסד ערוגה אחת כי אם דבר מועט:",
+                "<b>רבי שמעון אומר אכלה פירות גמורים.</b> שכבר בשלו כל צרכן, משלמת כל ההיזק. והיכא שיימינן אגב שדה, היכא דעדיין לא נגמרו. והלכה כרבי שמעון:"
+            ],
+            [
+                "<b>ואם הגדיש ברשות בעל השדה חייב.</b> בגמרא מוקי לה בבקעה שרגילין כולן לעשות בגורן אחד, זה גדישו וזה גדישו, וממנין שומר. וכיון שאמר השומר עייל וגדוש, הוי כאילו אמר עייל ואנטר לך. אבל בשאר בני אדם, אפילו הגדיש ברשות אין בעל השדה חייב, עד דמקבל עליה נטירותא:"
+            ],
+            [
+                "<b>ובא אחר וליבה.</b> נפח באש והעלה שלהבת, כמו בלבת אש. (שמות ג׳) ואית ספרים דגרסי נבה, מגזרת ניב שפתים (ישעיה נ״ז). כשאדם מדבר מנענע בשפתיו ורוח יוצא:",
+                "<b>או עפר.</b> שליחכה נירו ונתקלקל:",
+                "<b>או דרך הרבים.</b> שש עשרה אמה, כדגלי המדבר:",
+                "<b>ר״ש אומר הכל לפי הדליקה.</b> לפי גובה הדליקה וגודל שיעורה. שכשהאש גדולה קופצת למרחוק. והלכה כר״ש:"
+            ],
+            [
+                "<b>המדליק את הגדיש.</b> שהדליק בתוך שלו והלכה ואכלה בתוך של חברו:",
+                "<b>רבי יהודה אומר ישלם כל מה שבתוכו.</b> דר׳ יהודה מחייב על נזקי טמון באש. דלית ליה דרשא דאו הקמה מה קמה גלויה אף כל גלוי:",
+                "<b>וחכ״א אינו משלם אלא גדיש וכו׳</b> דאית להו דרשא דאו הקמה, ופטרי על נזקי טמון באש. אלא שמשערין מקום הכלים כאילו הוא גדיש, ומשלם גדיש כשעור גופן של כלים. ומדקאמרי סיפא ומודים חכמים לר׳ יהודה במדליק את הבירה שהוא משלם כל מה שבתוכה, מוכח בגמרא שנחלקו רבי יהודה וחכמים גם במדליק בתוך של חברו, שרבי יהודה סבר כשהדליק בשל חברו משלם כל מה שבתוכו ואפילו ארנקי. ורבנן סברי כלים שדרכן להטמין בגדיש כגון מוריגין וכלי בקר הוא דמשלם, כלים שאין דרכן להטמין בגדיש לא משלם. והלכה כחכמים:",
+                "<b>היה גדי כפות לו חייב.</b> דבעלי חיים נמי אתרבו מאו הקמה. ומשום דקם ליה בדרבה מיניה ליכא למפטריה. דאינו חייב מיתה על העבד, הואיל ואינו כפות היה לו לברוח, ופטור עליו ממיתה ומן התשלומין. אבל אם היה עבד כפות לו, פטור אפילו על הגדי ועל הגדיש, דחייב מיתה על העבד וקם ליה בדרבה מיניה. ובגדי לא שני לן בין כפות לאינו כפות. ואיידי דנקט בעבד נקט בגדי:",
+                "<b>במדליק את הבירה.</b> דמדליק בתוך של חבירו הוא, והוי כמאבד בידים. ואפ\"ה טעמא משום דדרך בני אדם להניח כלים בבתים. אבל בגדיש דאין דרך בני אדם להניח אלא כגון מוריגין וכלי בקר, אע״ג דאדליק לתוך של חבירו, אינו משלם אליבא דחכמים אלא דברים שדרכן להטמין בגדיש: "
+            ],
+            [
+                "<b>גץ.</b> ניצוץ של אש:",
+                "<b>רבי יהודה אומר בנר חנוכה פטור.</b> כיון דבמצוה קא עסיק. ואין הלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>מרובה.</b> בדבר שיש בו רוח חיים ובדבר שאין בו רוח חיים. דכתיב (שמות כ״ב:ח׳) על שה על שלמה על כל אבדה וגו׳ ישלם שנים:",
+                "<b>אין הגונב אחר הגנב וכו׳</b> דכתיב (שם) וגונב מבית האיש ולא מבית הגנב:"
+            ],
+            [
+                "<b>גנב על פי שנים.</b> כלומר שנים מעידין אותו שגנב:",
+                "<b>גנב ומכר בשבת.</b> אבל טבח שהוא ענוש סקילה. קם ליה בדרבה מיניה:",
+                "<b>וטבח ביום הכפורים.</b> שאין זדונו אלא כרת. וכגון דלא אתרו ביה ולא לקי, דקיימא לן כל חייבי מלקיות שוגגים חייבים בתשלומין. אבל חייבי מיתות ב״ד, אפילו שוגגים פטורים מן התשלומין:",
+                "<b>וטבח ומכר ואחר כך מת אביו.</b> אבל מת אביו ואחר כך טבח, תנא סיפא דפטור, דשלו הוא טובח ושלו הוא מוכר, שהרי ירש את אביו:",
+                "<b>בשני אלו.</b> בטרפה ובחולין בעזרה. דקסבר ר״ש שחיטה שאינה ראויה לאו שמה שחיטה. אבל לרפואה ולכלבים, שחיטה ראויה היא, דאי בעי מצי אכיל מינה:"
+            ],
+            [
+                "<b>האחרונים משלמים שלשה.</b> לשור. וכגון שהוזמו אחרונים תחלה. דאי עידי גניבה הוזמו תחלה, בטלה לה עדות טביחה, דדילמא בעלים מכרוהו לו, וכי מתזמי אמאי משלמי:",
+                "<b>בטלה עדות שניה.</b> והוא משלם כפל משום עדות ראשונים. והן פטורין, דאין עדים משלמין ממון עד שיזומו שניהם:",
+                "<b>בטלה כל העדות.</b> והוא פטור והם פטורים. ואפילו חזרו והוזמו אחרונים אח״כ, אין משלמין, שהרי בטלה עדותן כבר והוכחשו, כיון דלא גנב לא טבח, ואהכי לא מחייבו אלא אעמנו הייתם שהוסרה גופה של עדות. וכל שכן אם הוזמו שנים הראשונים תחלה, שעדות שניה בטלה. אלא שבזמן שלא הוזמו אלא אחד, בטלו שניהם. אבל כשהוזמו שניהם, לא בטלה עדות ראשונה אלא משלמין כפל:"
+            ],
+            [
+                "<b>על פי עד אחד.</b> אע״ג דמלתא דפשיטא היא דאין משלם ארבעה וחמשה על פי עד אחד, הא קמשמע לן דעל פי עצמו דומיא דעל פי עד אחד, מה עד אחד אי אתי עד אחד בתר הכי מצטרף בהדיה ומיחייב, על פי עצמו נמי אי אתו עדים בתר הודאתו מחייבי ליה, דמודה בקנס ואח״כ באו עדים חייב. והני מילי באומר לא גנבתי ובאו עדים שגנב, וחזר ואמר טבחתי ומכרתי, ובאו עדים אח״כ שטבח ומכר, חייב, שהרי כשאומר טבחתי ומכרתי אינו מחייב עצמו בכלום, שיודע הוא שמודה בקנס פטור, ואין כאן הודאה של כלום. אבל באומר גנבתי ובאו עדים שגנב, פטור. דחייב עצמו לשלם קרן מיהא בהודאתו, הלכך הודאה גמורה היא ופטור מכפל, אע״פ שאח״כ באו עדים:",
+                "<b>ומת אביו.</b> והוא יורשו ולא הויא טביחה כולה באיסורא:",
+                "<b>גנב והקדיש.</b> כי קא טבח דהקדש קא טבח ולא דבעלים:",
+                "<b>ר״ש אומר קדשים שחייב באחריותם וכו׳</b> ר״ש לאו אמילתיה דת״ק קאי ולא פליג עליה בגנב והקדיש ואח״כ טבח ומכר. אלא שמעינהו ר״ש לרבנן בדוכתא אחריתי דאמרי הגונב הקדש מבית בעלים פטור, דכתיב (שמות כ״ב:ו׳) וגונב מבית האיש ולא מבית הקדש. ועלה קאי ר״ש ואומר קדשים שחייב באחריותן חייב, דקרינן ביה וגונב מבית האיש, דכיון דהבעל חייב באחריותם כי קא טבח דמריה קא טבח. ובקדשים שחייב באחריותן נמי לא מחייב ר״ש תשלומי ארבעה וחמשה אלא כששחטן תמימים בפנים לשם בעלים אלא שנשפך הדם, או ששחטן בעלי מומין בחוץ. ואע״פ שלא נפדו, סבר כל העומד לפדות כפדוי דמי והויא שחיטה ראויה. אבל אם שחטן תמימים בחוץ, הויא שחיטה שאינה ראויה. ושמעינן ליה לר״ש דאמר שחיטה שאינה ראויה לאו שמה שחיטה ואינו חייב עליה תשלומי ארבעה וחמשה. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>מכרו חוץ מאחד ממאה שבו.</b> גנב שמכר כל השור חוץ מדבר מועט שבו, מן הדברים הנתרים עמו בשחיטה, פטור, דכתיב (שמות כ״א:ל״ז) וטבחו או מכרו, עד שימכור כל הדברים הנתרים בטביחה. לאפוקי שאם השאיר גיזותיה או קרניה, דלא הוי שיור, ולא מפטר בהכי:",
+                "<b>הנוחר.</b> קורעו מנחיריו עד לבו:",
+                "<b>והמעקר.</b> עוקר סימנים, פטור. ואפילו לרבנן דאמרי שחיטה שאינה ראויה שמה שחיטה, דהא לאו שחיטה היא כלל:"
+            ],
+            [
+                "<b>היה מושכו ויוצא.</b> פטור מכפל:",
+                "<b>הגביהו.</b> אפילו ברשות בעלים. שהרי הגבהה קונה בכל מקום:",
+                "<b>נתנו.</b> גנב לכהן, בחמש סלעים של פדיון בנו:",
+                "<b>היה מושכו.</b> הכהן או בעל חוב או השומר. ומת ברשות בעלים:",
+                "<b>פטור.</b> הגנב מכלום:"
+            ],
+            [
+                "<b>אין מגדלין בהמה דקה בארץ ישראל.</b> משום ישוב ארץ ישראל, שמפסידין את הזרעים:",
+                "<b>אבל מגדלין בסוריא.</b> ארצות שכבש דוד. דלאו שמיה כיבוש, ולא חיישינן בה לישוב. ואם יפסידו שדות אחרים ישלמנה:",
+                "<b>אין מגדלין תרנגולים בירושלים מפני הקדשים.</b> שאוכלין שם. ודרך תרנגולים לנקר באשפה, ושמא יביאו עצם [כשעורה] מן השרץ ויטמאו את הקדשים:",
+                "<b>ולא.</b> יגדלו כהנים תרנגולים בכל ארץ ישראל:",
+                "<b>מפני הטהרות.</b> שהכהנים אוכלים תרומה וצריכים לשמרה בטהרה:",
+                "<b>חזירים.</b> מפרש טעמא בגמרא, כשצרו מלכי חשמונאי זה על זה היו רגילים בכל יום שהיו אלו שבחוץ מעלים להם תמידים לאלו שבפנים. יום אחד העלו להם חזיר, כיון שהגיע לחצי חומה נעץ צפרניו בחומה ונזדעזעה ארץ ישראל ארבע מאות פרסה על ארבע מאות פרסה. באותה שעה אמרו ארור המגדל חזירים:",
+                "<b>את הכלב.</b> מפני שנושך ומנבח ומפלת אשה מיראתו:",
+                "<b>נשבים.</b> פחים. שלא ילכדו בהם יוני בני הישוב:",
+                "<b>שלשים ריס.</b> ארבעה מילין:"
+            ]
+        ],
+        [
+            [
+                "<b>החובל.</b> וכמה הוא יפה. שאם היה צריך היה מוכר עצמו בעבד עברי, וזה שהזיקו הפסידו ממון זה:",
+                "<b>כיוצא בזה.</b> לפי מה שהוא מעונג רב צערו וכאבו:",
+                "<b>צמחין.</b> אבעבועות לבנות:",
+                "<b>שבת.</b> כל ימי החולי רואין אותו כאילו הוא שומר קישואין ונותן שכירותו של כל יום, שהרי אין ראוי למלאכה אחרת אפילו בלא חולי, שהרי נקטע ידו ורגלו והוא כבר נתן לו דמיהן:",
+                "<b>הכל לפי המבייש.</b> אדם קל שבייש בשתו מרובה:",
+                "<b>והמתבייש.</b> לפי חשיבותו בשתו מרובה. וכולהו חמשה דברים מקרא נפקי. נזק, דכתיב (שמות כ״א:כ״ד) עין תחת עין, ואין לומר עין ממש דכתיב (במדבר ל״ה:ל״א) ולא תקחו כופר לנפש רוצח, לנפש רוצח אי אתה לוקח כופר אבל אתה לוקח כופר לראשי אברים, שאם סימא את עין חברו נותן לו דמי עינו, והיינו עין תחת עין. צער, נפקא לן מפצע תחת פצע (שמות כ״א:כ״ד), דקרא יתירא הוא לחייב על הצער ואפילו במקום נזק. דלא תימא הרי קנה ידו ויש עליו לחתכה, אלא אומרים היה עליו לחתכה בסם וזה חתכה בברזל וצערו, לפיכך משלם את הצער. ריפוי ושבת, רק שבתו יתן ורפא ירפא (שם). ודוקא כשהחולי בא מחמת מכה. אבל אם פשע החולה בעצמו ועבר על דברי הרופא, שוב אין המזיק חייב בשבת וריפוי שצריכין מחמת פשיעותא. בושת, דכתיב (דברים כ״ה) וקצותה את בפה, ממון. ודין תורה שאין יכולים לדון בשום דין שבעולם אלא דיינים הסמובים בארץ ישראל, דכתיב (שמות כ״ב:ח׳) עד האלהים יבוא דבר שניהם, ואין נקראים אלהים אלא דיינים הסמוכים בארץ ישראל. אלא שבהלואות ומקח וממכר והקנאות והודאות ובפירות דנין בהם בחוצה לארץ באילו הם שלוחים של בית דין של ארץ ישראל ושליחותייהו קעבדינן. וזה בלבד בדבר המצוי ויש בו חסרון כיס, וכן בהמה שהזיקה בשן ורגל שהם מועדים, או שהזיק אדם בבהמה. אבל בהמה שהזיקה אדם, או אדם באדם, אין דנין אותו בחוץ לארץ כלל, אלא מנדין את החובל או את המזיק עד שיעלה עם בעל דינו לארץ ישראל או שיתן דרך פשרה קרוב למה שנראה בעיני הדיין, אבל דבר קצוב אין פוסקים עליו. וכן הדין בכל הקנסות הכתובות בתורה ובכולה תלמודא, אין גובין אותן דייני חוצה לארץ, אלא שמנדין מי שנתחייב בהן כמו שביארנו:"
+            ],
+            [
+                "<b>ושור אינו משלם אלא נזק.</b> דכתיב (ויקרא ב״ד) איש בעמיתו, ולא שור בעמיתו:",
+                "<b>ופטור מדמי ולדות.</b> דכתיב (שמות כ״א:כ״ב) כי ינצו אנשים, אנשים ולא שוורים:"
+            ],
+            [
+                "<b>והחובל בחבירו ביום הכיפורים חייב.</b> ואע״ג דבכל התורה כולה העובר עבירה שחייב עליה מלקות ותשלומין לוקה ואינו משלם, הכא משלם ואינו לוקה, דבפירוש ריבתה תורה חובל בחבירו לתשלומין ולא למלקות, מדכתיב (דברים י״ט:כ״א) יד ביד, דהיינו ממון, מכדי כתיב (ויקרא כ״ד:י״ט) כאשר עשה כן יעשה לו, יד ביד למה לי, אלא להביא חובל בחבירו ביום הכיפורים שמשלם ואינו לוקה:",
+                "<b>רבי יהודה אומר אין לעבדים בושת.</b> דכתיב (דברים כ״ה:י״א) כי ינצו אנשים יחדיו איש ואחיו, במי שיש לו אחוה, יצא עבד שאין לו אחוה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>עבד ואשה שחבלו באחרים פטורים.</b> שאין להם במה לשלם:",
+                "<b>נתגרשה האשה ונשתחרר העבד.</b> וקנו נכסים. חייבין לשלם. שהרי מתחלה הן חייבין אלא שאין להם מה לשלם. שנכסי מלוג של אשה משועבדים לבעל לפירות ולירושה:"
+            ],
+            [
+                "<b>מפני שהוא נדון בנפשו.</b> שאע״פ שהוא מקלקל, מתקן הוא אצל יצרו ששככה חמתו ונח רוגזו בכך:"
+            ],
+            [
+                "<b>התוקע לחבירו.</b> שמחבר אצבעותיו בפס ידו ומכה אותו באגרוף:",
+                "<b>נותן לו סלע.</b> דמי בשתו. ואין הלכה כר״י שאומר מנה:",
+                "<b>סטרו.</b> שהכהו בפס ידו על לחיו, ואיכא בשת טפי:",
+                "<b>צרם.</b> משך. לשון אחר, פגם:",
+                "<b>הכל לפי כבודו.</b> כל אלו הדמים שהוזכרו במשנה אינם אלא למכובד ביותר. אבל לאדם בזוי פוחתין לו:",
+                "<b>אמר רבי עקיבא וכו׳</b> רבי עקיבא פליג אתנא קמא, וסבר דבין מכובד בין בזוי כולן שוין לדיני קנסות הללו. ואין הלכה כרבי עקיבא:",
+                "<b>ונתן לו זמן.</b> והני מילי לבושת דלא חסריה ממונא, יהבינן זמן. אבל לנזקין דחסריה ממונא, לא יהבינן זמן:",
+                "<b>שמרה.</b> המתין לה עד שראה אותה עומדת על פתח חצרה:",
+                "<b>ובו כאיסר שמן.</b> שמן קנוי באיסר:",
+                "<b>לזו אני נותן ארבע מאות זוז.</b> שעל כאיסר שמן זלזלה בעצמה לגלות ראשה ומראה היא שאינה מקפדת על הבושת:"
+            ],
+            [
+                "<b>על מנת לפטור חייב.</b> אם שאלו חובל לנחבל על מנת לפטור אותי אתה אומר סמא את עיני, והשיבו הנחבל הן, אף על פי כן חייב, שיש הן שהוא כלאו, ובלשון תמיה אמר לו הן, שאין דרך בני אדם למחול על צער גופן. אבל האומר לחבירו שבר את כדי, ושאלו המזיק על מנת לפטור אותי אתה אומר. אף על פי שהשיבו ניזק לאו, זה הלאו הוא כהן, וכאילו אמר לו וכי לא אמרתי לך על מנת לפטור, ולפיכך פטור שכן דרך בני אדם למחול על נזקי ממון:"
+            ]
+        ],
+        [
+            [
+                "<b>הגוזל.</b> משלם כשעת הגזילה. דמי עצים וצמר. ואין חייב להחזיר לו כלים, דקני בשינוי:",
+                "<b>דמי רחל העומדת ליגזז.</b> והעודף ששוה יותר הולד והגיזה, שלו הוא, דקננהו בשינוי:",
+                "<b>זה הכלל.</b> לאתויי גנב טלה ונעשה איל, עגל ונעשה שור, וטבחו או מכרו, שהוא פטור מתשלומי ארבעה וחמשה, שכיון שנעשה שינוי בידו, קנאו, ושלו הוא טובח ושלו הוא מוכר:"
+            ],
+            [
+                "<b>בעבדים אומר לו הרי שלך לפניך.</b> דכקרקע דמו וברשותא דמרייהו קיימי. והלכה כר״מ:",
+                "<b>מטבע ונסדק.</b> שינוי הניכר הוא:",
+                "<b>פירות והרקיבו.</b> כשהרקיבו מקצתן [אומר לו הרי שלן. לפניך]. אבל הרקיבו כולם, משלם כשעת הגזילה:",
+                "<b>מטבע ונפסל.</b> שאינו עובר באותה מדינה, אבל עובר הוא במדינה אחרת:",
+                "<b>ונעבדה בה עבירה.</b> שנרבעה או נעבדה [לעבודה זרה] שהיא פסולה לקרבן:",
+                "<b>שנפסלה למזבח.</b> במום שאינו ניכר כגון בדוקין שבעין:"
+            ],
+            [
+                "<b>נתן לאומנין לתקן.</b> נתן להם עצים לעשות כלי. ולאחר שנעשה הכלי קלקלוהו, חייבים לשלם דמי הכלי ולא דמי עצים בלבד:",
+                "<b>נתן לחרש.</b> השתא אשמועינן שאם נתן כלי עשוי לאומן כדי לתקנו, וקלקלו, חייב לשלם דמי הכלי. ותנא סיפא לגלויי רישא, דלא תימא רישא מיירי בכלי עשוי:",
+                "<b>שידה.</b> עגלה של עץ העשויה למרכב נשים:"
+            ],
+            [
+                "<b>והקדיחתו יורה.</b> ששרפתו יורה. שהרתיחו יותר מדאי:",
+                "<b>נותן לו דמי צמרו.</b> והכא ליכא שבחא כלל, שהרי נשרף לגמרי, וליכא למימר אם השבח יתר:",
+                "<b>צבעו כאור.</b> כמו כעור. שצבעו בפסולת של צבע. ומזיק בכונה הוא, לפיכך ידו על התחתונה לדברי הכל:",
+                "<b>ואם השבח.</b> שהשביח הצמר:",
+                "<b>יתר על היציאה.</b> של צבע. נותן לו לצבע את היציאה ולא שכר שלם, ומקבל צמרו. ודמי צמרו לא אמרינן דניתיב ליה דנקני איהו שבחא דצמר, דהא בצבע שהתנה עמו צבע וליכא שינויא דנקני:",
+                "<b>לצבוע לו אדום וכו׳</b> קנייה בשינוי. לרבי מאיר לא יהיב אלא דמי צמרו, או זה יתן שכרו משלם ויקח הצמר:",
+                "<b>רבי יהודה אומר וכו׳</b> דקניס ליה להאי דשינה, להיות ידו על התחתונה ולא נתהני משבחא, ואגרא נמי לא נשקול אלא יציאה. ואם יציאה יתירה על השבח, יתן לו השבח שהשביח. ואם ירצה לתת את שכרו משלם, ששבח יותר על השכר, יתן שכרו. והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>נשבע לו.</b> על שקר, והודה:",
+                "<b>יוליכנו אחריו אפילו למדי.</b> דאין לו כפרה עד שיחזיר לנגזל עצמו. דגבי נשבע על שקר כתיב (ויקרא ה׳:כ״ד) לאשר הוא לו יתננו:",
+                "<b>לא יתן לא לבנו.</b> של נגזל. דלא הוי השבה עד דמטי לידיה:",
+                "<b>לשליח ב״ד.</b> תקנה הוא דעבוד רבנן מפני תקנת השבים, שלא נחייבנו לזה להוציא מנה בהוצאת הדרך:",
+                "<b>ואם מת.</b> הנגזל:"
+            ],
+            [
+                "<b>חוץ מפחות משוה פרוטה וכו׳</b> ולא חיישינן שמא יתיקר וישוב על שוה פרוטה, ואפילו הגזל בעין אינו צריך להוליכו אחריו:"
+            ],
+            [
+                "<b>ונשבע לו על החומש.</b> שבועה שניה, שנתנו לו, והודה שלא נתנו:",
+                "<b>הרי זה משלם חומש על חומש.</b> חומשו של חומש, דחומש ראשון נעשה קרן:",
+                "<b>עד שיתמעט וכו׳</b> שאם חזר ונתן לו חומש ראשון ונשבע על השני והודה, משלם חומשו וחומשו של חומש שני, וכן לעולם. שנאמר (שם) וחמישיתיו יוסף עליו, התורה ריבתה חמישיות הרבה לקרן אחד:",
+                "<b>תשומת יד.</b> הלואה:",
+                "<b>עשק את עמיתו.</b> שכר שכיר:",
+                "<b>משלם קרן.</b> דאין חומש ואשם אלא אם כן הודה. דכתיב בגזל הגר בפרשת נשא, והתודה:"
+            ],
+            [
+                "<b>תשלומי כפל.</b> ואם הודה מעצמו אינו משלם כפל, דכתיב (שמות כ״ב:ח׳) אשר ירשיעון אלהים, פרט למרשיע את עצמו:"
+            ],
+            [
+                "<b>הרי זה משלם קרן וחומש לבניו או לאחיו.</b> אם אין לו בנים. ואע״ג דנפלה ירושה קמיה דהיאך, בעי למעבד השבה ואין מעכב אצלו אפילו כנגד חלקו. דכתיב (ויקרא ה׳:כ״ג) והשיב את הגזלה, אין לו תקנה עד שיוציא גזילו מתחת ידו. ובלבד שתהא הגזילה בעין דלא קניה בשינוי:",
+                "<b>אין לו.</b> נכסים כל כך שיכול לוותר על חלקו:",
+                "<b>או שאינו רוצה.</b> להפסיד חלקו:",
+                "<b>לוה.</b> מאחרים, ומחזיר את הגזל לאחיו לקיים מצות השבה:",
+                "<b>ובעלי החוב.</b> שלוה זה הגזלן מהם:",
+                "<b>באים ונפרעים.</b> מן הגזילה הזאת החלק שיש לגזלן בה. ואם אין יורש לאביו אלא הוא, נותן הוא עצמו הגזילה לבעל חובו בפרעון החוב, וצריך להודיעו ולומר לו זה גזל אבא. או נותן על דרך זה לכתובת אשתו או לקופת הצדקה. ובכולן צריך שיודיע שזה גזל אביו:"
+            ],
+            [
+                "<b>ואם אין לו.</b> מה יאכל. לוה ואוכל. ובעלי חוב באים ונפרעים מן הירושה את חלקו. ולא חשיבא הנאה מה שפורע חובו באותם מעות, דהא תנן בנדרים [דף ל״ג] המודר הנאה מחבירו פורע לו חובו:"
+            ],
+            [
+                "<b>שנאמר ואם אין לאיש גואל.</b> ואין לך אדם בישראל שאין לו גואלים למעלה עד יעקב אבינו. אלא זה הגר שמת ואין לו יורשין:",
+                "<b>ומת.</b> הגזלן:",
+                "<b>הכסף ינתן לבניו.</b> של גזלן. שכבר זכה בהן ממיתת הגר, אלא דהשבה בעי למעבד כי היכי דתהוי ליה כפרה אשבועתיה, והשתא תו ליכא כפרה כיון דמית ליה:",
+                "<b>והאשם ירעה.</b> כדין אשם שמתו בעליו, דקיי״ל כל שבחטאת מתה באשם רועה:",
+                "<b>עד שיסתאב.</b> עד שיפול בו מום:",
+                "<b>ויפלו דמיו לנדבה.</b> לקיץ המזבח לקנות מהם עולות:"
+            ],
+            [
+                "<b>לאנשי משמר ומת.</b> קודם שהביא קרבן. אין יורשי הגזלן יכולים להוציא מיד הכהנים מאחר שזכו בהן כבר:",
+                "<b>ליהויריב.</b> היא משמרה ראשונה של עשרים וארבע משמרות כהונה שבמקדש. ושל ידעיה אחריה:",
+                "<b>נתן.</b> הגזלן את הכסף ליהויריב במשמרתו. ואחר כך נתן האשם לידעיה במשמרתו, יצא. כדמפרש ואזיל, שהמביא גזלו עד שלא הביא קרבן אשמו, יצא. וזה המשמר זכה בשלו, וזה בשלו. אבל נתן אשם ליהויריב, שהביא אשמו תחלה, ואח״כ הביא גזלו ונתן למשמר שלאחריו, אם האשם קיים שלא הקריבוהו בני יהויריב, יקריבוהו בני ידעיה ויהא גזלו ואשמו לידעיה. ואם אין אשמו קיים, לא יצא באשם שנתן ליהויריב, כיון שלא נתן גזלו. ויחזור ויביא אשם אחר:",
+                "<b>נתן הקרן.</b> לכהנים:",
+                "<b>אין החומש מעכב.</b> מלהקריב את האשם. אם לא נתן עדיין ולבסוף נתן:"
+            ]
+        ],
+        [
+            [
+                "<b>הגוזל ומאכיל.</b> והניח לפניהם. או שהניח לפניהם הגזילה קיימת:",
+                "<b>פטורים מלשלם.</b> אם אכלוה אחר מיתת אביהם וליתא בעינה, פטורים מלשלם, דהא אינהו לא גזול מידי, ומטלטלי לא משעבדי לבעל חוב. ואם לא אכלוה והיא בעינה, חייבים להחזיר:",
+                "<b>ואם היה דבר שיש בו אחריות.</b> כלומר ואם הניח להם אביהם דבר שיש בו אחריות שהם קרקעות, חייבים לשלם אף על פי שאכלוה כבר. הכי מתרצה מתניתין בגמרא. ולענין פסק הלכה, הגוזל ומאכיל את בניו, בין שאכלו לפני יאוש בין שאכלו לאחר יאוש, חייבים לשלם מממון שהניח להם אביהם, בין מנכסים שיש להם אחריות בין מנכסים שאין להם אחריות, דהאידנא מטלטלי משתעבדי לבעל חוב. ואם לא הניח הגזלן כלום, אם אכלו הבנים הגזילה לפני יאוש, חייבים לשלם משלהם. ואם לאחר יאוש אכלו, אין חייבים לשלם משלהם אא״כ הניח להם אביהם:",
+                "<b>אין פורטין.</b> אין מחליפים סלעים בפרוטות:",
+                "<b>מתיבת המוכסין.</b> ליטול פרוטות מתיבתן שנותנים בה מעות המכס:",
+                "<b>ולא מכיס של גבאים.</b> גבאי המלך שגובה כסף גולגולת וארנונא. לפי שהן של גזל. ודוקא במוכס נכרי או מוכס ישראל שאין לו קצבה, שלוקח כמו שהוא רוצה. אבל מוכס ישראל שהעמידו אפילו מלך נכרי ולוקח דבר קצוב בחוק המלכות, אינו בחזקת גזלן ופורטין מתיבתו. ולא עוד אלא שאסור להבריח מן המכס שלו, דדינא דמלכותא דינא:",
+                "<b>מתוך ביתו.</b> של מוכס שהוא בחזקת גזלן:",
+                "<b>או מן השוק.</b> אם יש לו מעות בביתו או בשוק שאינם בתיבת המכס. ואם חייב אדם פרוטות למוכס בחצי דינר ואין לו פרוטות. נותן לו דינר כסף ומקבל ממנו פרוטות בשוה חציו ואע״פ שנותן לו מתיבת המכס, מפני שהוא כמציל מידו:"
+            ],
+            [
+                "<b>הרי אלו שלו.</b> דמסתמא נתיאשו הבעלים מיד, וקננהו היאך ביאוש ושינוי רשות:",
+                "<b>אם נתיאשו הבעלים.</b> דשמעינהו דאייאש, דאמרי ווי לחסרון כיס. אבל סתמא לא. ורישא דנטלו לסטים את כסותו דמשמע דמסתמא מתייאשו, מיירי בלסטים ישראל, דכיון דדייני ישראל אמרי הבא עדים הבא ראיה, מכי נטלו לו לסטים מייאש. וסיפא בלסטים נכרים, שדייני נכרים דנין בגאוה ובזרוע ובאומדן דעת בלא עדים ולא ראיה, והנגזל מהם לא מייאש. ומשום הכי אי שמעינהו דאייאוש אין, אבל סתמא לא:",
+                "<b>נחיל של דבורים.</b> קיבוץ שנקבצים עם המלך שלהם:",
+                "<b>לא יקוץ את שוכו.</b> נתישבו דבורים [שלו] על שוכת חבירו, וירא ליטלן אחד אחד שלא יברחו, לא יקוץ את השוכה כולה ואפילו על מנת ליתן את הדמים:",
+                "<b>רבי ישמעאל כו׳</b> ואין הלכה כר׳ ישמעאל:"
+            ],
+            [
+                "<b>המכיר כליו וספריו וכו׳</b> מתניתין באדם שאינו עשוי למכור כליו, דכיון דיצא לו שם גניבה בעיר. ואיכא סהדי שאלו הכלים והספרים שלו היו, לא חיישינן דלמא איהו זבנינהו:",
+                "<b>ישבע לוקח כמה נתן ויטול.</b> ויחזיר לו כליו. ולפני יאוש קמיירי:"
+            ],
+            [
+                "<b>אין לו אלא שכרו.</b> שכר כלי ושכר פעולה:",
+                "<b>שטף נהר חמורו.</b> צריכא למיתני תרי בבי דמתניתין. דאי תנא רישא הוה אמינא התם הוא דכי פירש יהיב ליה דמי כולה משום דבידים קא פסיד, ששפך את יינו בידים בשבילו, אבל סיפא דממילא, אימא אין לו אלא שכרו, ואי אשמועינן סיפא, הכא הוא דבסתמא אין לו אלא שכרו משום דממילא, אבל התם דבידים, אימא אפילו בסתמא יהיב ליה דמי כולה. צריכא:"
+            ],
+            [
+                "<b>ונטלוה מסיקין.</b> אנסים גזלוה מן הגזלן. תרגום צלצל, סקאה. שהארבה גזלן הוא, שאוכל בשדות אחרים:",
+                "<b>אם מכת מדינה היא.</b> שאנסו קרקע של אחרים עם זו:"
+            ],
+            [
+                "<b>על מנת לצאת במדבר.</b> לא שיאמר לו בפירוש על מנת שתצא במדבר ותפרעני, דהא מלתא דפשיטא היא. אלא כגון שאמר לו חבירו להוי האי פקדון גבך. דאנא למדבר נפיקנא. ואמר ליה אידך ואנא נמי למדבר בעינא למיפק, והשתא אי בעי לאהדורינהו במדבר מהדר להו:"
+            ],
+            [
+                "<b>האומר לחבירו גזלתיך וכו׳</b> וכגון שחבירו טוענו ברי גזלתני, והוא אומר אמת, גזלתיך אבל איני יודע אם החזרתי לך, חייב לשלם. אבל אם חבירו טוען שמא גזלתני או הלויתיך, והוא אומר אמת גזלתיך או הלויתני ואיני יודע אם החזרתי לך, פטור מדיני אדם. ואם בא לצאת ידי שמים, ישלם לו:",
+                "<b>איני יודע אם גזלתיך וכו׳ פטור מלשלם.</b> ומיהו ישבע שאינו יודע שחייב לו, דלא עדיף שמא מברי, דהא אי נמי הוה טעין ליה אין לך בידי כלום, הוה משבעינן ליה שבועת היסת:ל"
+            ],
+            [
+                "<b>חייב באחריותו.</b> דמכי גנבה קם ליה ברשותיה, והשבה דעבד לאו השבה היא:",
+                "<b>ואם לא ידעו בו וכו׳</b> מתניתין הכי מתרצא, חייב באחריותו בין מנו בין לא מנו. אימתי בזמן שלא ידעו בו הבעלים בגניבתו ובחזרתו. אבל ידעו הבעלים בגנבתו ומנו את הצאן והיא שלימה, פטור מלשלם. והכי פירושה, מת או נגנב הטלה לאחר שהחזירו הגנב, חייב באחריותו, בין שמנו הבעלים הצאן והיא שלימה בין שלא מנו הצאן. אימתי בזמן שלא ידעו הבעלים בגניבת הטלה, שכל צאן שהיא רגילה לצאת חוץ, צריך ליזהר בה ביותר, וזו הואיל ולא ידעו הבעלים בגניבתה ושהיתה למודה לצאת ולא נזהרו בה, חייב הגנב לשלם, שבגרמתו נאבדה הצאן. אבל אם ידעו הבעלים בגניבת הטלה, ואח״כ מנו הצאן ונמצאת שלימה שהוחזר הטלה הגנוב, א״כ כבר ידעו שיש צאן אחת שלמודה לצאת חוץ, והיה להם להזהר בה, ואם לא נזהרו אינהו דאפסוד, ופטור הגנב מלשלם:"
+            ],
+            [
+                "<b>אין לוקחין מן הרועים.</b> דאיכא למימר שמא גנבו מצאנו של בעל הבית המסור להם:",
+                "<b>צמר ביהודה ופשתן בגליל.</b> מלאכת הנשים היא, והן עצמן עושות ומוכרות. ולדעת בעליהן הוא:",
+                "<b>ועגלים הרועים בשרון.</b> שם מקום שמגדלין בו עגלים. ושלהן הן:"
+            ],
+            [
+                "<b>מוכין שהכובס מוציא.</b> מלבן הצמר מוציא מן הצמר דבר מועט ע״י שטיפה:",
+                "<b>הרי אלו שלו.</b> שאין הבעל [בית] מקפיד. ואם הקפיד לא הוי קפידא:",
+                "<b>ושהסורק מוציא.</b> הסורק את הצמר והמנפצו, מה שמוציא הוי דבר חשוב ורגילים להקפיד:",
+                "<b>הכובס נוטל שלשה חוטים.</b> דרך בגדי צמר להניח בסוף אריגתן ג׳ חוטין ממין אחר. והכובס נוטלן ומשוה הבגד ומיפהו. ואם חוטין שחורין הם ארוגים בבגד לבן, רשאי הכובס ליטול הכל, לפי שהשחור בלבן מגנה אותו ביותר:",
+                "<b>החייט ששייר מן החוט כדי לתפור בו.</b> שהוא כמלוא אורך המחט:",
+                "<b>ומטלית שהיא שלש על שלש.</b> גרסינן. חייט שהשוה את תפירתו וקוצע ממנה מטלית קטנה שלש אצבעות על שלש אצבעות, חייב להחזיר לבעל הבגד:",
+                "<b>מעצד.</b> כלי שמחליק בו הנגר את פני הלוח. ושפאין שהוא מוציא דקין הן:",
+                "<b>כשיל.</b> קרדום. ומפיל שפאין גסין:",
+                "<b>אצל בעל הבית.</b> כשכיר יום:",
+                "<b>אף הנסורת.</b> דק דק היוצא מתחת המקדח שהם דקים מאד. של בעל הבית:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..3c0c087e13bb9261acf128f4928b6a483c643c69
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/Hebrew/merged.json	
@@ -0,0 +1,528 @@
+{
+    "title": "Bartenura on Mishnah Bava Kamma",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Bava_Kamma",
+    "text": [
+        [
+            [
+                "<b>ארבעה אבות נזיקין.</b> משום דאיכא לכל חד מינייהו תולדות, קרי להו אבות:",
+                "<b>השור.</b> הוא הרגל, דהיינו מה שהבהמה מזקת ברגליה דרך הלוכה כדכתיב (שמות כ״ב:ד׳) ושלח את בעירה. ותניא ושלח זה הרגל וכן הוא אומר (ישעיהו ל״ב:כ׳) משלחי רגל השור והחמור. ותולדה דרגל היא כשהזיקה בגופה דרך הלוכה, או בשערה דרך הלוכה שנדבקו כלים בשערה וגררתן ושברתן. או בשליף שעליה, והוא משאוי שבאמתחות ובמרצופין שעליה. או בזוג שבצוארה:",
+                "<b>והבור.</b> הפותח בור ברשות הרבים ונפל שמה שור או חמור ומת אם הבור עמוק עשרה טפחים, או הוזק אם הוא פחות מי׳ טפחים. דכתיב (שמות כ״א:ל״ג) כי יפתח איש בור וגו׳. ותולדה דבור, כגון כיחו וניעו לאחר שנחו ברה״ר והזיקו:",
+                "<b>והמבעה.</b> זה השן, שאכלה בהמתו בשדה חבירו כדכתיב (שם כב) וביער בשדה אחר. ונקרא השן מבעה מפני שהוא פעמים מכוסה פעמים מגולה, מלשון נבעו מצפוניו (עובדיה א׳:ו׳) דמתרגמינן אגליין מטמרוהי. ותולדה דשן היא, כשנתחככה בכותל להנאתה כדרך הבהמות שמתחככות ושברה את הכותל, או טנפה פירות כשנתחככה בהן להנאתה:",
+                "<b>וההבער.</b> זו הדליקה שיצאה והזיקה כדכתיב (שמות כ״ב:ה׳) כי תצא אש וגו׳ ונאכל גדיש או הקמה או השדה. ותולדה דאש, אבנו וסכינו ומשאו שהניחן בראש גגו ונפלו ברוח מצויה והזיקו, דומיא דאש שהרוח מוליכה. והא דלא חשיב תנא דידן קרן בכלל אבות נזיקין, משום דלא מיירי אלא בנזיקין שהם מועדים מתחלתן כלומר שמשלמין נזק שלם מתחלתן, אבל בתמין ואחר כך מועדים לא קא מיירי:",
+                "<b>לא הרי השור כהרי המבעה.</b> כלומר, אי כתב רחמנא שור לא נפיק מבעה מיניה. דהוה אמינא רגל דהזיקה מצוי חייביה רחמנא, שן דאין הזיקה מצוי לא חייביה רחמנא. ואי כתב רחמנא שן, הוה אמינא שן דיש הנאה להזיקה חייב, רגל דאין הנאה להזיקה אינו חייב. ואי כתב רחמנא שן ורגל ולא כתב אש, הוה אמינא שן ורגל שיש בהן רוח חיים כלומר, שבאים מכח בעלי חיים, חייב, אבל אש שאין בה רוח חיים לא לחייב. ואם נכתבו שלשתן ולא כתב רחמנא בור, הוה אמינא הני לחייבו שדרכן לילך ולהזיק, אבל בור שאין דרכו לילך ולהזיק לא לחייב עליה. משום הכי איצטריכו כולהו. ובגמרא מסיק, דאי כתב בור וחד מהנך אתו כולהו שאר, לבד מקרן, בהצד השוה שבהן שדרכן להזיק. ולא הוצרכו כולן אלא מפני שהן חלוקים בהלכותיהן, שיש בזה מה שאין בזה. שן ורגל פטורים ברשות הרבים, מה שאין כן בבור ואש. בור פטר ביה קרא אדם וכלים דכתיב (שמות כ״א:ל״ג) ונפל שמה שור או חמור, דדרשינן שור ולא אדם, חמור ולא כלים, מה שאין כן בשאר אבות נזיקים. אש פטר בו את הטמון, שאם היו בגדים טמונים בגדיש פטור המבעיר, דכתיב (שם כב) או הקמה מה קמה בגלוי אף כל בגלוי. ובשאר אבות נזיקים לא פטר את הטמון:",
+                "<b>הצד השוה שבהן ובו׳</b> אף אני אביא כל שדרכו להזיק ושמירתו עליך, שאם הזיק נתחייב המזיק לשלם תשלומי הנזק שהזיק:",
+                "<b>במיטב הארץ.</b> מעידית שבנכסיו, מן המשובח שבהם, אם בא ליתן לו קרקע בתשלומי נזקו. דכתיב (שם) מיטב שדהו ומיטב כרמו ישלם. אבל אם בא ליתן לו מטלטלין קיי״ל כל מילי מיטב הוא, דאי לא מזדבן הכא מזדבן במתא אחריתי, ויהיב ליה כל מאי דבעי ואפילו סובין. והני מילי לנזקין. אבל לבעל חוב אי אית ליה זוזי מחייבינן ליה למיתן זוזי, ואי לית ליה זוזי יהיב ליה מטלטלי מאי דבעי, ואי מגבי ליה ארעא יהיב ליה בבינונית. ושכיר, אפילו לית ליה זוזי למשכיר לא מצי יהיב ליה באגריה אלא זוזי, ומחייבינן ליה לזבוני מנכסיה עד דמשכח זוזי ויהיב ליה:  "
+            ],
+            [
+                "<b>כל שחבתי בשמירתו וכו׳</b> כל דבר שנתחייבתי לשמרו:",
+                "<b>הכשרתי את נזקו.</b> אם לא שמרתיו כראוי והזיק, אני הוא שהכשרתי וזמנתי אותו היזק, ואני חייב עליו. כגון המוסר שורו לחרש שוטה וקטן חייב, שעליו היה מוטל שמירת שורו והרי לא שמרו כראוי לו:",
+                "<b>הכשרתי במקצת נזקו וכו׳</b> ואם תקנתי וזמנתי מקצת הנזק אף על פי שלא זמנתי ותקנתי את כולו, נתחייבתי עליו כאילו זמנתיו כולו. בגון החופר בור תשעה ברה״ר ובא אחר והשלימו לעשרה, ונפל שמה שור או חמור ומת, האחרון חייב. אע״פ שלא תקן אלא מקצת הנזק, כאילו עשה כל הנזק, כיון דבתשעה ליכא מיתה:",
+                "<b>נכסים שאין בהם מעילה.</b> ועל איזה נכסים אני חייב לשלם אם הזקתי, על נכסים שאין בהם מעילה. כגון נכסים שאינן הקדש. שאם הזקתי נכסים של הקדש איני חייב לשלם, דכתיב שור רעהו ולא שור של הקדש. והוא הדין לכל שאר נזקים:",
+                "<b>נכסים שהם של בני ברית.</b> שאם הזיק נכסים של נכרי, פטור:",
+                "<b>נכסים המיוחדים.</b> שיש להם בעלים מיוחדים, שאם הזיק נכסים של הפקר, פטור:",
+                "<b>חוץ מרשות המיוחדת למזיק.</b> בכל מקום שהזיקו נכסיו את נכסי חבירו חייב המזיק, חוץ מרשות המיוחדת למזיק. שאם נכנס שור ניזק ברשות המזיק והזיקו שור המזיק, פטור, דאמר ליה תורך ברשותי מאי בעי. ודוקא בשהזיקו נכסיו, אבל המזיק עצמו שחבל בחברו, אף על פי שהוא עומד ברשותו, חייב, דאמר ליה הנחבל נהי דאית לך רשותא לאפוקי, לאזוקי לית לך רשותא:",
+                "<b>ורשות הניזק והמזיק.</b> ורשות המיוחדת לניזק ולמזיק, כגון חצר של שניהם, והזיק שורו של אחד מהם באותה חצר בשן ורגל, פטור. והוא שתהיה אותה חצר מיוחדת לשוורים גם בן. אבל אם היתה מיוחדת לפירות ולא לשורים, והזיק בשן ורגל, חייב. ואם הזיק בקרן, בכל ענין חייב:  "
+            ],
+            [
+                "<b>שום כסף.</b> שום זה של נזקים לא יהא אלא בכסף. שיהו בית דין שמין כמה שוה הנזק וכך ישלם לו. ואם הזיקה פרתו של ראובן טליתו של שמעון שדרסה עליו ברשות הניזק ושברתו, ואח״ב אירע שנשברה רגלה של פרה זו של ראובן בטליתו של שמעון ברה״ר דהוי נמי בור ברה״ר, אין אומרים הואיל וזה הזיק וזה הזיק יצא הזיקו של זה בהזיקו של זה, אלא שמין שני הנזקים בדמים, ומי שהזיק לחבירו יותר, ישלם:",
+                "<b>ושוה כסף.</b> ובשבאים לשלם ההיזק מנכסי היתומים, לא יפרעו אלא מן הקרקעות שהם שוה כסף, ולא ממטלטלין שהם עצמם כסף. דכל מידי דמיטלטל חשוב כאילו הוא כסף, דאי לא מזדבן הכא מזדבן במתא אחריתי: ",
+                "<b>בפני ב״ד.</b> והשומא והתשלומין של נזקים לא יהיו אלא בפני ב״ד מומחין ולא בפני ב״ד של הדיוטות: ",
+                "<b>ועל פי עדים בני חורין ובני ברית.</b> לאפוקי עבדים ונכרים שאינם כשרים לעדות של נזקין:",
+                "<b>והנשים בכלל הנזק.</b> בין שהזיקה היא את אחרים, בין שאחרים הזיקוה, דין האיש ודין האשה שוין בנזקין:",
+                "<b>והניזק והמזיק בתשלומין.</b> פעמים שהניזק שייך עם המזיק בתשלומין של ניזק. כגון אם פחתה הנבלה משעת מיתה עד שעת העמדה בדין, שפחת נבלה דניזק הוא, בין בתם בין במועד, ונמצא שאין המזיק משלם לו אפילו אותו חצי נזק שזכתה לו תורה אם הוא תם. או נזק שלם אם הוא מועד, הרי שהניזק הוא מפסיד ושייך בתשלומין הללו עם המזיק:  "
+            ],
+            [
+                "<b>חמשה תמין.</b> שאינם רגילים להזיק, ואם הזיקו משלמין חצי נזק:",
+                "<b>וחמשה מועדין.</b> שהם רגילין להזיק, ומשלמין נזק שלם:",
+                "<b>לא ליגח.</b> בקרן:",
+                "<b>ולא ליגוף.</b> דחיפת כל הגוף. וכולהו הוו תולדה דקרן ומשלמין חצי נזק. הרי חמשה תמין:",
+                "<b>ושור המועד.</b> שלש פעמים ליגח או ליגוף או לרבוץ או לבעוט או לישוך. הרי הן חמשה מועדים לשלם נזק שלם. ולגבי מועד חשיב להו חד:",
+                "<b>ושור המזיק ברשות הניזק.</b> אפילו קרן תמה. הוי מועד לשלם נזק שלם. ומתניתין אתיא כמאן דאמר משונה קרן בחצר הניזק שמשלמת נזק שלם ואפילו היא תמה. ואין כן הלכה:",
+                "<b>והאדם.</b> הוי מועד מתחלתו נמי, ומשלם נזק שלם אם הזיק:",
+                "<b>הזאב והארי וכו׳</b> מועדים מתחלתן. והא דלא חשיב להו בכלל חמשה מועדים דלעיל וליהוו אחד עשר מועדים, משום דהני לא שכיחי בישוב:",
+                "<b>ברדלס.</b> חיה שקורין לה בערבי אלצב״ע:",
+                "<b>רבי אליעזר אומר וכו׳</b> ואין הלכה כר׳ אליעזר:",
+                "<b>מן העליה.</b> מעידית שבנכסיו. ואפילו אין הנוגח שוה שיעור הנזק. דבמועד כתיב (שמות כ״א) ישלם שור תחת השור, ולא כתיב ביה דמגוף הנוגח יפרע:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד הרגל מועדת.</b> כלומר, באיזה דבר הרגל מועדת. ומשני, לשבר בדרך הילוכה. בכך היא מועדת שמשברת כלים דרך הלוכה:",
+                "<b>הבהמה מועדת.</b> רישא תנא אבות, רגל ממש, שדרסה ברגליה. וסיפא תנא תולדות, שבהמה מועדת להלך כדרכה ולשבר בגופה ובשערה ובשליף שעליה דרך הלוכה:",
+                "<b>היתה מבעטת.</b> שינוי הוא זה, ותולדה דקרן, הלכך חצי נזק ותו לא:",
+                "<b>או שהיו צרורות מנתזין.</b> אע״ג דלאו שינוי הוא אלא אורחיה הוא, אע״פ כן חצי נזק ותו לא, דהלכתא גמירא לה. וברשות הניזק קאמר, דברה״ר פטור, דצרורות תולדה דרגל נינהו לפטרם ברה״ר:",
+                "<b>ונפל על כלי אחר.</b> ראשון נזקי רגל הן ומשלמת נזק שלם. והאחרון על ידי צרורות נשבר, הלכך חצי נזק:",
+                "<b>דליל קשור ברגלו.</b> כל דבר הנקשר ברגל התרנגולת קרוי דליל. ואית דגרסי דלי:",
+                "<b>מהדס.</b> מרקד. ואית דמפרשי, חופר ברגליו בארץ, כדרך התרנגולים:",
+                "<b>משלם חצי נזק.</b> דדליל היינו צרורות, דבאותו דליל אדיינהו לצרורות על הכלים. והידוס נמי כגון שהתיז ואותן צרורות שברו הכלים:"
+            ],
+            [
+                "<b>כיצד השן מועדת.</b> באיזה דבר היא מועדת. ומשני, לאכול את הראוי לה:",
+                "<b>משלם חצי נזק.</b> דמשונה הוא:",
+                "<b>בד״א וכו׳</b> אאכלה פירות או ירקות קאי, דברה״ר פטור דבעינן וביער בשדה אחר. אבל אכלה כסות וכלים אפילו ברשות הרבים חייב חצי נזק, דעבדי אנשי דמנחי כסות וכלים ברה״ר לפי שעה, והוי קרן ברשות הרבים וחייב:",
+                "<b>משלם מה שנהנית.</b> לאו תשלומין מעלייתא, אלא אם אכלה דבר שדמיו יקרים רואים אותו כאילו הן שעורים, ואינו משלם אלא דמי שעורים בזול, שהוא שליש פחות ממה שהם נמכרים בשוק. ואם אכלה דבר שדמיו פחותים מן השעורים, משלם דמי אותו דבר שאכלה בזול. ואם אכלה דבר שהזיק לה, כגון שאכלה חטים, הואיל ולא נהנית פטור:",
+                "<b>מצדי הרחבה משלם מה שהזיקה.</b> אם הלכה ועמדה בצדי הרחבה במקום שאין דרך שוורים ללכת שם, לאו כרה״ר דמי, ומשלמת מה שהזיקה: "
+            ],
+            [
+                "<b>מפני שהן מועדין.</b> לקפוץ. וברשות הניזק קאמר, דתולדה דרגל היא:",
+                "<b>חררה.</b> עוגה שנאפית על גבי גחלים:",
+                "<b>על החררה משלם נזק שלם.</b> דהוי שן ברשות הניזק:",
+                "<b>ועל הגדיש משלם חצי נזק.</b> דהוי כמו צרורות, דהלכתא גמירי לה שמשלם חצי נזק:"
+            ],
+            [
+                "<b>משיחזור בו שלשה ימים.</b> שרואה שוורים ואינו נוגח, חוזר לתמותו:",
+                "<b>שלשה פעמים.</b> ואפילו ביום אחד. ואין הלכה כרבי [מאיר]. דלא הוי מועד עד שיעידו בו שלשה ימים:",
+                "<b>ממשמשים בו.</b> מושכים אותו ומשחקים בו ואינו נוגח. ובהא הלכה [כר״מ] שאין שור מועד חוזר לתמותו עד שיהו תינוקות משחקים בו:"
+            ],
+            [
+                "<b>נגח נגף וכו׳</b> כולן תולדות קרן הן:",
+                "<b>דיו לבא מן הדין להיות כנדון.</b> קרן ברשות הניזק שאתה מביא מדין קרן ברה״ר. דקאמרת קרן שהחמיר עליה ברה״ר אינו דין שנחמיר עליה ברשות הניזק. דיו להיות כנדון, כקרן ברה״ר, ולא יהיה חייב ברשות הניזק אלא חצי נזק כמו שהוא חייב ברה״ר:",
+                "<b>אני לא אדון קרן מקרן.</b> כדאמרן לעיל, אלא קרן מרגל. מקום שהחמיר עליו בשן ורגל אינו דין שנחמיר בקרן:",
+                "<b>דיו לבא מן הדין.</b> דסוף סוף אי לאו קרן ברשות הרבים לא משכחת צד קל וחומר. ורבי טרפון אע״ג דבעלמא אית ליה דיו, דמדאורייתא הוא, דכתיב (במדבר י״ב:י״ד) הלא תכלם שבעת ימים, קל וחומר לשכינה י״ד יום, אלא דיו לבא מן הדין להיות כנדון, הלכך תסגר שבעת ימים ותו לא. מ״מ הכא לית ליה דיו, דסבירא ליה לר׳ טרפון דכי אמרינן דיו היכא דלא מפריך קל וחומר, כגון התם דשבעת ימים דשכינה לא כתיבי, אתא קל וחומר אייתי ארביסר, אתא דיו אפיק שבעה, ואוקי שבעה, אשתכח דאהני קל וחומר להני שבעה דאוקימנא ולא אפריך לגמרי. אבל הכא חצי נזק כתיב בין ברה״ר בין בחצר הניזק, ואתא קל וחומר ואייתי חצי נזק אחרינא ונעשה נזק שלם, אי דרשת דיו ותוקמיה אחצי נזק כדמעיקרא, אפריך ליה קל וחומר ולא אהני ולא מידי. ורבנן סברי דאפילו היכא דמפריך קל וחומר אמרינן דיו. והלכה כחכמים: "
+            ],
+            [
+                "<b>בין ער בין ישן.</b> אם היה ישן ובא אחר וישן בצדו, והזיק שני לראשון, חייב. ואם הזיק ראשון לשני, פטור. ואם שכבו יחד, כל אחד מהם שהזיק את חברו חייב. לפי ששניהם מועדים זה לזה:",
+                "<b>סימא את עין חברו.</b> אפילו בשוגג חייב בנזק. אבל לא בארבעה דברים, דלא מחייב בארבעה דברים אלא מזיד, או קרוב למזיד:"
+            ]
+        ],
+        [
+            [
+                "<b>המניח את הכד וכו׳ ושברה פטור.</b> לפי שאין דרך בני אדם להתבונן בדרכים:",
+                "<b>ואם הוזק בה בעל החבית חייב.</b> ואפילו הפקירה, שכל המפקיר נזקיו שלא היה לו רשות מתחלה לעשותן, כאילו לא הפקירן:",
+                "<b>או שלקה בחרסיה חייב.</b> דסבר נתקל פושע הוא ולאו אונס הוא, ולכך חייב:",
+                "<b>במתכוין חייב.</b> אם נתכוין לזכות בחרסיה ובמים אחר שנשברה כדו, חייב בהזיקן, דהוי ליה בורו שהזיק. ואם לא נתכוין לזכות בהן, הואיל ועיקרו אנוס הוא, דסבר נתקל לאו פושע הוא, הרי החרסים והמים הפקר לאחר שנאנס, ולפיכך פטור. והלכה כר׳ יהודה דנתקל לאו פושע הוא. ומאחר דאנוס הוא ולא נתכוין לזכות בחרסים ובמים, הוי כאילו לא היו מעולם שלו ופטור על נזקיהם:"
+            ],
+            [
+                "<b>השופך מים ברה״ר.</b> אע״ג דברשות קעביד, כגון בימות הגשמים שמותר לשפוך מים ברה״ר אפילו הכי אם הוזק בהן אחר, חייב בנזקו:",
+                "<b>המצניע את הקוץ ובו׳</b> וכגון שהצניען ברה״ר. וכן הגודר גדרו בקוצים והפריחן לרה״ר. אבל המצמצם בתוך שלו והוזק בהן אחר, פטור. שאין דרך בני אדם להתחכך בכתלים:"
+            ],
+            [
+                "<b>לזבלים.</b> שירקבו התבן והקש ונעשים זבל לזבל שדות וכרמים:",
+                "<b>כל הקודם בהן זכה.</b> דקנסינהו רבנן:",
+                "<b>כל המקלקלים ברה״ר.</b> ואפילו עושים ברשות, כגון בשעת הוצאת זבלים. אם הזיקו חייבים:",
+                "<b>ההופך את הגלל.</b> צואת בקר:"
+            ],
+            [
+                "<b>הראשון חייב בנזקי שני.</b> וכגון שהיה יכול לעמוד ולא עמד, דפושע הוא. אבל לא היה יכול לעמוד, פטור, דהא קיימא לן נתקל לאו פושע הוא:"
+            ],
+            [
+                "<b>היה בעל קורה ראשון וכו׳ פטור.</b> שזה מהלך כדרכו וזה מיהר ללכת:"
+            ],
+            [
+                "<b>אחד רץ ואחד מהלך וכו׳</b> מתניתין חסורי מחסרא והכי קתני, אחד רץ ואחד מהלך בערבי שבתות וימים טובים, או שהיו שניהם רצים בשאר ימות השנה, שניהם פטורים. דבערבי שבתות וימים טובים מי שרץ רץ ברשות, שהולך לדבר מצוה להכין לצרכי שבת. ויו״ט, ומשום הכי פטור. ובשאר ימות השנה כששניהם רצים, הואיל ושניהם משנים, שניהם פטורים:"
+            ],
+            [
+                "<b>המבקע.</b> עצים:",
+                "<b>והזיק ברשות היחיד.</b> של אחרים:",
+                "<b>ברשות היחיד.</b> שלו:",
+                "<b>והזיק ברשות היחיד אחר.</b> של אחרים:",
+                "<b>חייב.</b> ואע״ג דברשותיה קעביד ולא שכיחי רבים שם דנימא הוה ליה לעיוני, אפילו הכי חייב:"
+            ],
+            [
+                "<b>במותר חצי נזק.</b> שמין מה הזיקו של זה יותר על נזקו של זה ובאותו מותר משלם מי שהזיק יותר, את החצי:",
+                "<b>מועד בתם משלם במותר.</b> כלומר אם הוא הזיק את התם יותר ממה שהזיקו תם:",
+                "<b>אדם בתם משלם במותר נזק שלם.</b> דאדם מועד לעולם:",
+                "<b>ותם באדם משלם במותר חצי נזק.</b> דכתיב (שמות כ״א:ל״א) או בן יגח או בת יגח כמשפט הזה יעשה לו, כמשפט שור בשור כך משפט שור באדם, מה שור בשור תם משלם חצי נזק ומועד משלם נזק שלם, אף שור באדם תם משלם חצי נזק ומועד משלם נזק שלם:",
+                "<b>ר״ע אומר אף תם שחבל באדם משלם במותר נזק שלם.</b> דדריש כמשפט הזה, לדינא דסליק האי קרא מיניה, דבשור מועד מיירי. והכי קאמר קרא, כמשפט הזה של שור מועד שמשלם נזק שלם. יעשה לו לכל שור שנגח את האדם ואפילו הוא שור תם. ואין הלכה כר״ע:"
+            ],
+            [
+                "<b>וכן הלכה.</b> ודאי כן הלכה דמנה נותן לו דהיינו חצי נזק. אבל אין זה שור האמור בתורה, דקיימת ומכרו את השור החי וגו׳. ופלוגתא דר״מ ורבי יהודה הוא בשבח נבלה, כגון שבשעת מיתה לא היתה שוה כלום ונתייקרה אחר כך והיא שוה להאכילה לכלבים או למכרה לנכרי, ר״מ סבר שבח נבלה דניזק הוי, ולא שקיל בה מזיק כלום אלא נותן לו חצי נזקו, והיינו דקאמר ר״מ על זה נאמר ומכרו את השור החי וחצו את כספו, כלומר, שצריך ליתן לו דמי חצי נזקו מדמי שור החי ואינו מנכה לו כלום בעבור השבח שהשביחה הנבלה. ור׳ יהודה סבר דחצי שבח נבלה דמזיק הוי, וכשבא מזיק לשלם לניזק דמי חצי נזקו, מנכה לו חצי שבח שהשביחה הנבלה משעת מיתה עד שעת העמדה בדין, והיינו דקאמר ר׳ יהודה לרבי מאיר קיימת ומכרו את השור החי ולא קיימת וגם את המת יחצון, שצריך לחלק השבח שהשביח המת ושקל ליה מזיק פלגא. והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>שורו שבייש פטור.</b> דכתיב איש בעמיתו, ולא שור בעמיתו. אי נמי, אין המבייש חייב אלא כשמבייש בכונה, ושור לאו מכוין לבייש הוא:",
+                "<b>שורו שסימא את עין עבדו פטור.</b> ואין העבד יוצא בן חורין על ידו:",
+                "<b>והוא שסימא את עין עבדו חייב.</b> שנאמר (שמות כ״א) לחפשי ישלחנו:",
+                "<b>שורו שחבל באביו ובאמו חייב.</b> בתשלומי נזק:",
+                "<b>והוא שחבל באביו ובאמו פטור.</b> מן התשלומין. שאין אדם מת ומשלם:",
+                "<b>שורו שהדליק את הגדיש בשבת חייב.</b> חצי נזק. דמשונה הוא:"
+            ],
+            [
+                "<b>בסלע לקה.</b> מתחכך היה בסלע ולקה:",
+                "<b>היו שנים רודפין אחר אחד.</b> שני שוורים של שני בני אדם רודפים אחר שור של אדם אחד:",
+                "<b>שניהם פטורים.</b> דתרוייהו מדחו ליה:",
+                "<b>שניהם חייבים.</b> בגמרא מפרש למתניתין כגון ששניהם תמין, שאין התם משלם אלא מגופו. וכי איתנהו לתרוייהו קמן משתלם הניזק חצי נזקו מבין שניהם, אבל ליתנהו לתרוייהו מצי אמר ליה זיל אייתי ראיה דהאי תורא אזקך ואשלם לך:",
+                "<b>גדול הזיק.</b> ויש בגופו שוה חצי נזק:",
+                "<b>קטן הזיק.</b> ודמי הקטן תקח, ומותר חצי נזקך תפסיד:",
+                "<b>קטן הזיק את הגדול.</b> ואע״פ שחצי נזקו של גדול מרובה, לא תקח אלא קטן שלי. וחצי נזקו של קטן שלך, קח מן הגדול. וכל הנך המוציא מחבירו עליו הראיה דתנינן במתניתין, אם לא הביא ראיה אין לו כלום ואפילו דמי תם, ואפילו קטן שהודה לו אין לו, שהטוען את חברו חטין והודה לו בשעורים פטור אף מדמי שעורים. ואי תפס הניזק שיעור מה שהודה לו המזיק, לא מפקינן מיניה:"
+            ]
+        ],
+        [
+            [
+                "<b>שור שנגח ד׳ וה׳</b> ובכולם היה תם דמשתלם מגופו:",
+                "<b>ישלם.</b> חצי נזק לאחרון תחלה. בגמרא מוקי למתניתין כגון שתפסו ניזק לשור המזיק לגבות ממנו ונעשה עליו שומר שכר. וכשיצא מתחת ידו והזיק, הניזק הראשון חייב בנזקיו, לפיכך האחרון משתלם חצי נזקו משלם:",
+                "<b>ואם יש בו מותר יחזיר לשלפניו.</b> הכי קאמר, אם יש בו מותר בנזקיו, יחזיר לשלפניו. כגון שחצי נזקו של הראשון היה מנה, וחצי נזק האחרון היה חמשים, והשור שוה מאתים. מתחלה כשנגח שור זה שורו של הניזק הראשון שחצי נזקו מנה, היה לניזק בשור זה מנה, ולבעלים מנה. וכשתפסו הניזק ונגח תחת ידו, אין לבעלים להפסיד מנה שהיה להם בו, שהרי לא היתה שמירתו עליהן אלא על הניזק שתפסו. וכשהזיק לשני והיה חצי נזקו חמשים, איבד הניזק הראשון מן המנה שלו חמשים ונותן לזה הניזק השני, והמותר עד המנה חוזר לו. והבעלים נוטלים המנה שלהם:",
+                "<b>רבי שמעון אומר וכו׳</b> רבי שמעון סבר שותפי נינהו הבעלים והניזק בשור המזיק, ושניהם מתחייבים בנזקיו. כיצד, שור שוה מאתים שנגח וכו׳:",
+                "<b>ושלפניו.</b> זהו ניזק ראשון. נוטל חמישים זוז, והבעלים חמשים זוז. דיש לניזק ראשון בו החצי, הלכך משלם חצי תשלומי נזקו:",
+                "<b>חזר ונגח שור שוה מאתים.</b> האחרון נוטל מנה החצי מכל מה שהוא, דמגופו משתלם. ונמצא אותו שלפניו שהיה החצי שלו, משלם מחלקו חצי מנה שנוטל האחרון:",
+                "<b>ושנים הראשונים.</b> ניזק ראשון והבעלים שהיה להם לכל אחד רביע, משלמין כל אחד רביעית של נזקו:",
+                "<b>דינר זהב.</b> שהם עשרים וחמשה דינרים של כסף:"
+            ],
+            [
+                "<b>מועד לקטנים.</b> לעגלים:",
+                "<b>אמרו לפני ר׳ יהודה.</b> שאלו תלמידיו ממנו:",
+                "<b>מועד לשבתות.</b> מפני שהוא בטל ממלאכה ודעתו זחה עליו. אי נמי, לפי שרואה בני אדם במלבושים נאים של שבת, חשובים בעיניו נכרים ואינו מכירם:",
+                "<b>ואינו מועד לחול.</b> מה דינו:",
+                "<b>משיחזור בו שלשה ימי שבתות.</b> לאחר שהועד לשבתות העבירו לפניו שוורים בשלש שבתות ולא נגח, חזר לתמותו, ואם חזר ונגח אינו משלם אלא חצי נזק:"
+            ],
+            [
+                "<b>שור של ישראל שנגח שור של נכרי פטור.</b> דכתיב (חבקוק ג׳) עמד וימודד ארץ ראה ויתר גוים, ראה שבע מצות שנצטוו בני נח, כיון שלא קיימו אותן, עמד והתיר ממונן. לישראל. ואומר (דברים ל״ג) הופיע מהר פארן, גילה ממונן של עובד כוכבים והתירן. מהר פארן, משעה שסיבב והחזיר את התורה על העובדי כוכבים ולא קבלוה:"
+            ],
+            [
+                "<b>ושל חרש שוטה וקטן שנגח שור של פקח פטור.</b> שאין מעמידין אפוטרופוס לתם לגבות מגופו, דמטלטלי הוא, ואמרינן בפ״ק [דף י״ד] שוה כסף מלמד שאין ב״ד נזקקים אלא לנכסים שיש להן אחריות, ואוקימנא ביתמי:",
+                "<b>מעמידין להן אפוטרופוס וכו׳</b> אם הוחזקו נגחנים, מעמידין להם אפוטרופוס ולא לשלם חצי נזק אלא לשווייה מועד. דכי הדר נגח משלם מן העליה ויגבו הנזק מקרקע של יתומים:",
+                "<b>חוזר לתמותו.</b> דקסבר מועד שיצא מרשות בעליו ונכנס לרשות בעלים אחרים חוזר לתמותו. דרשות משונה משנה את דין התראתו:",
+                "<b>שור האצטדין.</b> שמיוחד לנגיחות, ומלמדין אותו לכך:"
+            ],
+            [
+                "<b>מועד משלם כופר.</b> ואע״ג דבקמא דנגח קטלינן ליה, אשכחינן מועד, כגון שהרג שלשה נכרים. אי נמי, שהרג שלשה ישראלים טריפה. דאטריפה לא קטלינן ליה, דגברא קטילא קטיל. אי נמי, דקטיל וערק לאגמא לאחר שהעידו בו:",
+                "<b>וכן בבן וכן בבת.</b> תינוק ותינוקת. חייב עליהן סקילה וכופר כגדולים:"
+            ],
+            [
+                "<b>שור שהיה מתחכך בכותל וכו׳</b> פטור מן המיתה. ואם היה מועד, כגון שהיה מועד להתחכך בכתלים ולהפילם על בני אדם, ונתחכך בכותל להנאתו והפילו על האדם ומת, השור פטור מן המיתה, והבעלים משלמים את הכופר. השור פטור מן המיתה, דכתיב (שמות כ״א:כ״ט) השור יסקל וגם בעליו יומת, כמיתת הבעלים כך מיתת השור, מה בעלים אין חייבין אם הרגו את הנפש עד שיהרגו בכוונה, כך השור אינו חייב עד שיהרוג בכוונה. והבעלים משלמים את הכופר, דכתיב אם כופר, שהיה יכול לכתוב כופר יושת עליו, מאי אם כופר, לרבות ההורג שלא בכוונה לחיוב כופר:"
+            ],
+            [
+                "<b>שור היתומים.</b> שאין להם אפוטרופוס:",
+                "<b>ושור האפוטרופוס.</b> השור של יתומים, הוא אלא שעל האפוטרופוס לשמרו:",
+                "<b>הרי אלו חייבין.</b> דשבעה שור כתובים בפרשה בנוגח אדם. חד לגופיה, וששה לששה שוורים הללו: ",
+                "<b>רבי יהודה אומר שור הקדש שור הגר שמת ואין לו יורשים פטורים מן המיתה.</b> אפילו נגח ואח״כ הקדיש, נגח ואח״כ מת הגר, היה פוטר ר׳ יהודה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>ואם שחטו אסור.</b> באכילה. דכתיב (שמות כ״א:כ״ח) סקול יסקל השור ולא יאכל את בשרו, ממשמע שנאמר סקול יסקל השור איני יודע שהיא נבלה ונבילה אסורה באכילה, ומה תלמוד לומר ולא יאכל את בשרו, אלא לומר לך שאם קדם ושחטו לאחר שנגמר דינו אסור:",
+                "<b>הקדישו בעליו מוקדש.</b> ונפקא מינה דאי מתהני מיניה מעל:"
+            ],
+            [
+                "<b>ונעל בפניו כראוי.</b> בדלת שיכולה לעמוד ברוח מצויה. והיינו שמירה פחותה:",
+                "<b>ומועד פטור.</b> מצד העדאה שבו. אבל צד תמות במקומה עומדת. ומשלם חצי נזק כתם. דכתיב ולא ישמרנו גבי מועד. הא שמרו כל דהו פטור מצד העדאה:",
+                "<b>רבי אליעזר אומר, אין לו שמירה למועד אלא סכין.</b> עד שישחטנו. ושלש מחלוקות בדבר. לר״מ בשמירה פחותה חייב ובמעולה פטור. ולרבי יהודה בשמירה פחותה נמי פטור מצד העדאה שבו. אבל חייב על צד תמות שבו. עד שישמרנו שמירה מעולה. ולר״א במעולה נמי חייב. והלכה כרבי יהודה. ומיהו לכתחלה מצוה, לשחוט שור המועד כדי לסלק ההיזק:"
+            ]
+        ],
+        [
+            [
+                "<b>שור שנגח את הפרה.</b> מעוברת:",
+                "<b>ונמצא עוברה בצדה.</b> מת:",
+                "<b>ואין ידוע אם עד שלא נגחה ילדה.</b> ולא מת מחמת הנגיחה:",
+                "<b>אם משנגחה.</b> ומחמת הנגיחה הפילתו:",
+                "<b>ורביע נזק לולד.</b> דתם חייב חצי נזק, והאי ולד מוטל בספק הוא, וחולקין. ומתניתין סומכוס היא דאמר ממון המוטל בספק חולקין. אבל חכמים אומרים זה כלל גדול בדין המוציא מחברו עליו הראיה. והלכה כחכמים. ואפילו ניזק אומר ברי ומזיק אומר שמא, המוציא מחבירו עליו הראיה:",
+                "<b>וכן פרה שנגחה את השור וכו׳ משלם חצי נזק מן הפרה.</b> אם נמצאת הפרה בדין תם שמשלם חצי נזק מגופו. ואם לא נמצאת הפרה, משלם רביע נזק מן הולד. שאם היה ידוע שקודם שילדה נגחה היה משלם כל חצי נזק מן הולד, שמעוברת שנגחה היא ועוברה נגחו. ואם לאחר שילדה נגחה לא היה משלם מן הולד כלום, שהרי הולד לא נגח ואין התם משלם אלא מגופו. עכשיו שהוא בספק, חולקים, ומן החצי נזק שיש לו לשלם משלם רביע נזק מן הולד:"
+            ],
+            [
+                "<b>ואם הוזקה בהם בעל הפירות חייב.</b> והני מילי שהוחלקה ונכשלה בהן. אבל אם אכלה מהן עד שמתה, בעל הפירות פטור, דהוה לה שלא תאכל:"
+            ],
+            [
+                "<b>היה אביו או בנו.</b> של בעל הבית בתובו. והוא הדין לשאר אנשים, אלא אורחא דמלתא נקט:",
+                "<b>משלם את הכופר.</b> וכגון שהיה מועד להפיל עצמו על בני אדם בבורות, והאידנא חזי ירקא בבור והפיל עצמו לבור לאכול ירקא והרג את האדם, שהשור פטור ממיתה הואיל והרג שלא בכוונה, והבעלים משלמין את הכופר, דאתרבי כופר אפילו שהרג שלא בכונה כדאמרינן לעיל:",
+                "<b>רבי אומר וכו׳</b> והלכה כרבי. הלכך אם הכניס שורו ברשות בעל הבית סתם ולא קיבל עליו לשמור, בעה״ב פטור דהא לא קבל עליה נטירותא. והמכניס נמי פטור, לפי שהכניס ברשות:"
+            ],
+            [
+                "<b>שור שהיה מתכוין לחבירו וכו׳</b> איידי דבעי למיתני סיפא אדם שהיה מתכוין לחבירו, תנא רישא נמי שור שהיה מתכוין לחבירו. דאפילו היה מתכוין לאשה. פטור השור מדמי ולדות, שאין חייב בדמי ולדות אלא אדם בלבד:",
+                "<b>אם כן משהאשה יולדת משבחת.</b> אם כן דכך שמין כדקאמרת, אשתכח דלא יהיב ליה מידי, שהרי משהאשה יולדת משבחת, שדמיה פחותין לימכר קודם שתלד שמסוכנת היא למות בצער הלידה:",
+                "<b>היתה שפחה ונשתחררה.</b> כלומר היתה משוחררת נשואה לגר או לעבד משוחרר, או גיורת נשואה לאחד מהן, ומת הבעל, פטור. דהמחזיק בנכסי הגר שמת ואין לו יורשים, זכה, וזה קודם לזכות במה שבידו. והוא הדין נמי לישראלית הנשואה לגר ומת הגר, דפטור, דהא דמי ולדות לבעל. אלא משום דסתם משוחררת וגיורת נשואות לגר ולמשוחרר, להכי נקט שפחה וגיורת:"
+            ],
+            [
+                "<b>ברשות היחיד ופתחו לרשות היחיד אחרת.</b> אע״ג דאין כאן צד רה״ר, חייב. ובלבד אם הפקיר רשותו אותה שפי הבור לתוכה:",
+                "<b>אחד החופר בור.</b> הוא עשוי עגול:",
+                "<b>שיח.</b> ארוך וקצר:",
+                "<b>מערה.</b> מרובעת ומבוסה בקירוי, אלא שיש לה פה:",
+                "<b>חריצין.</b> רחבים ומרובעים כמערה, אלא שאינן מקורין:",
+                "<b>נעיצין.</b> קצרין מלמטה ורחבים מלמעלה:",
+                "<b>מה בור שיש בו כדי להמית י׳ טפחים.</b> דסתם בור הוא גבוה עשרה טפחים:"
+            ],
+            [
+                "<b>השני חייב.</b> והוא שמסר לו ראשון לשני כשהלך כסוי הבור לכסותו ולא כסהו השני:",
+                "<b>כסהו כראוי ונפל לתוכו.</b> כגון שהתליע הכסוי:",
+                "<b>נפל לפניו מקול הכריה חייב.</b> שהיה חופר בבור ושמע השור קול פטיש ונבעת ונפל בבור ומת, חייב. ואף על גב דכיון דמשום גרמא דקול הכריה נפל הוה לן למימר דאסתלק חיובא דבור מיניה ורמיא אפשיעותא דקול הכריה וההוא גרמא בעלמא ופטור, אפילו הכי חייב הואיל ובתוך הבור נמצא הנזק:",
+                "<b>לאחריו מקול הכריה פטור.</b> אם נכשל השור מקול הכריה על שפת הבור ונפל לאחריו חוץ לבור ומת, פטור. שהרי לא נמצא הנזק בבור, וקול הכרייה גרמא בעלמא הוא ופטור:",
+                "<b>ונשתברו, ונתקרעו.</b> בכלי שור שייך שבירה, העול והמחרישה. בכלי חמור שייך קריעה, חבילת בגדים ומרדעת שעל גביו:",
+                "<b>ופטור על הכלים.</b> דכתיב (שמות כ״א:ל״ג) ונפל שמה שור או חמור, שור ולא אדם, חמור ולא כלים:",
+                "<b>שור חרש שוטה וקטן חייב.</b> שור שהוא חרש ושהוא שוטה ושהוא קטן, חייב עליו אם נפל לבור. אבל שור שהוא פקח אינו חייב עליו, דאיבעי ליה לעיוני ומיזל:"
+            ],
+            [
+                "<b>אחד שור ואחד כל בהמה לנפילת הבור.</b> דכתיב (שמות כ״א) כסף ישיב לבעליו, לכל מידי דאית ליה בעלים:",
+                "<b>ולהפרשת הר סיני.</b> דכתיב (שם י״ט) אם בהמה אם איש לא יחיה, וחיה בכלל בהמה. אם, לרבות את העופות:",
+                "<b>ולתשלומי כפל.</b> דכתיב (שם כ״ב) על כל דבר פשע, כל מידי דבר פשיעה הוא:",
+                "<b>ולהשבת אבידה.</b> לכל אבדת אחיך (דברים כ״ב):",
+                "<b>לפריקה.</b> עזוב תעזוב עמו (שמות כ״ג). אע״ג דכתיב (שם) חמור שונאך, כל בהמה בכלל, דילפינן חמור חמור משבת שנאמר בו (דברים ה׳) שורך וחמורך וכל בהמתך:",
+                "<b>לחסימה.</b> לא תחסום שור בדישו (שם כ״ה) ילפינן שור שור משבת:",
+                "<b>לכלאים.</b> דהרבעה, אף על גב דכתיב (ויקרא י״ט) בהמתך לא תרביע כלאים, הוי נמי חיה ועוף בכלל, דילפינן בהמה בהמה משבת. וכן לענין כלאים דהנהגה דלא תחרוש בשור ובחמור יחדיו (דברים כ״ב) ילפינן שור שור משבת, דהוא הדין לכל שני מינים של בהמה חיה ועוף. ומיהו לענין פסק ההלכה מן התורה אינו חייב אלא כשחורש ומנהיג בשני מינים שאחד טמא ואחד טהור דומיא דשור וחמור, אלא שאסרו חכמים כל שני מינים, בין ששניהם טמאים בין ששניהם טהורים:",
+                "<b>ולשבת.</b> דכתיב שורך וחמורך וכל בהמתך, וחיה בכלל בהמה. וכל, רבויא הוא לרבות עופות:",
+                "<b>שדיבר הכתוב בהווה.</b> בדבר הרגיל להיות:"
+            ]
+        ],
+        [
+            [
+                "<b>הכונס.</b> פטור. דהא נטרה ומאי הוי ליה למעבד:",
+                "<b>הוציאוה לסטים.</b> אע״ג דלא הוציאוה ממש אלא שעמדו בפניה עד שיצאה, הוי באילו הוציאוה בידים וחייבים:"
+            ],
+            [
+                "<b>הניחה בחמה.</b> מצערה לה שמשא ולא סגי לה בנעילה כראוי שהיא בדלת שיכולה לעמוד ברוח מצויה בלבד:",
+                "<b>נכנס הרועה תחתיו.</b> ולא אמרינן בכהאי גוונא שומר שמסר לשומר חייב, שדרך הרועה הגדול למסור לרועה הקטן שתחתיו, ולפיכך הרועה שתחתיו חייב:",
+                "<b>נפלה לגינה.</b> וכגון שהוחלקה ונפלה באונס. אבל דחו אותה חברותיה והפילוה, משלם מה שהזיקה, דאיהו פשע בה, דהוי ליה לעבורינהו חדא חדא:",
+                "<b>מה שנהנית.</b> לפי הנאתה ולא לפי הזיקה:",
+                "<b>שמין בית סאה באותה שדה.</b> אין שמין את הערוגה לבדה, מפני שמפסיד מזיק, ששמין אותה בכל שויה ורחמנא אמר וביער בשדה אחר, ודרשינן מלמד ששמין אותה על גב שדה אחרת. אלא ששמין בית סאה באותה שדה כמה היתה שוה קודם שנאכלה ממנה הערוגה הזאת, וכמה היא שוה עכשיו, והשתא לא משלם כולהו דמיה, דמי שלוקח בית סאה כשהיא בתבואתה אינו מזלזל בה בשביל הפסד ערוגה אחת כי אם דבר מועט:",
+                "<b>רבי שמעון אומר אכלה פירות גמורים.</b> שכבר בשלו כל צרכן, משלמת כל ההיזק. והיכא שיימינן אגב שדה, היכא דעדיין לא נגמרו. והלכה כרבי שמעון:"
+            ],
+            [
+                "<b>ואם הגדיש ברשות בעל השדה חייב.</b> בגמרא מוקי לה בבקעה שרגילין כולן לעשות בגורן אחד, זה גדישו וזה גדישו, וממנין שומר. וכיון שאמר השומר עייל וגדוש, הוי כאילו אמר עייל ואנטר לך. אבל בשאר בני אדם, אפילו הגדיש ברשות אין בעל השדה חייב, עד דמקבל עליה נטירותא:"
+            ],
+            [
+                "<b>ובא אחר וליבה.</b> נפח באש והעלה שלהבת, כמו בלבת אש. (שמות ג׳) ואית ספרים דגרסי נבה, מגזרת ניב שפתים (ישעיה נ״ז). כשאדם מדבר מנענע בשפתיו ורוח יוצא:",
+                "<b>או עפר.</b> שליחכה נירו ונתקלקל:",
+                "<b>או דרך הרבים.</b> שש עשרה אמה, כדגלי המדבר:",
+                "<b>ר״ש אומר הכל לפי הדליקה.</b> לפי גובה הדליקה וגודל שיעורה. שכשהאש גדולה קופצת למרחוק. והלכה כר״ש:"
+            ],
+            [
+                "<b>המדליק את הגדיש.</b> שהדליק בתוך שלו והלכה ואכלה בתוך של חברו:",
+                "<b>רבי יהודה אומר ישלם כל מה שבתוכו.</b> דר׳ יהודה מחייב על נזקי טמון באש. דלית ליה דרשא דאו הקמה מה קמה גלויה אף כל גלוי:",
+                "<b>וחכ״א אינו משלם אלא גדיש וכו׳</b> דאית להו דרשא דאו הקמה, ופטרי על נזקי טמון באש. אלא שמשערין מקום הכלים כאילו הוא גדיש, ומשלם גדיש כשעור גופן של כלים. ומדקאמרי סיפא ומודים חכמים לר׳ יהודה במדליק את הבירה שהוא משלם כל מה שבתוכה, מוכח בגמרא שנחלקו רבי יהודה וחכמים גם במדליק בתוך של חברו, שרבי יהודה סבר כשהדליק בשל חברו משלם כל מה שבתוכו ואפילו ארנקי. ורבנן סברי כלים שדרכן להטמין בגדיש כגון מוריגין וכלי בקר הוא דמשלם, כלים שאין דרכן להטמין בגדיש לא משלם. והלכה כחכמים:",
+                "<b>היה גדי כפות לו חייב.</b> דבעלי חיים נמי אתרבו מאו הקמה. ומשום דקם ליה בדרבה מיניה ליכא למפטריה. דאינו חייב מיתה על העבד, הואיל ואינו כפות היה לו לברוח, ופטור עליו ממיתה ומן התשלומין. אבל אם היה עבד כפות לו, פטור אפילו על הגדי ועל הגדיש, דחייב מיתה על העבד וקם ליה בדרבה מיניה. ובגדי לא שני לן בין כפות לאינו כפות. ואיידי דנקט בעבד נקט בגדי:",
+                "<b>במדליק את הבירה.</b> דמדליק בתוך של חבירו הוא, והוי כמאבד בידים. ואפ\"ה טעמא משום דדרך בני אדם להניח כלים בבתים. אבל בגדיש דאין דרך בני אדם להניח אלא כגון מוריגין וכלי בקר, אע״ג דאדליק לתוך של חבירו, אינו משלם אליבא דחכמים אלא דברים שדרכן להטמין בגדיש: "
+            ],
+            [
+                "<b>גץ.</b> ניצוץ של אש:",
+                "<b>רבי יהודה אומר בנר חנוכה פטור.</b> כיון דבמצוה קא עסיק. ואין הלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>מרובה.</b> בדבר שיש בו רוח חיים ובדבר שאין בו רוח חיים. דכתיב (שמות כ״ב:ח׳) על שה על שלמה על כל אבדה וגו׳ ישלם שנים:",
+                "<b>אין הגונב אחר הגנב וכו׳</b> דכתיב (שם) וגונב מבית האיש ולא מבית הגנב:"
+            ],
+            [
+                "<b>גנב על פי שנים.</b> כלומר שנים מעידין אותו שגנב:",
+                "<b>גנב ומכר בשבת.</b> אבל טבח שהוא ענוש סקילה. קם ליה בדרבה מיניה:",
+                "<b>וטבח ביום הכפורים.</b> שאין זדונו אלא כרת. וכגון דלא אתרו ביה ולא לקי, דקיימא לן כל חייבי מלקיות שוגגים חייבים בתשלומין. אבל חייבי מיתות ב״ד, אפילו שוגגים פטורים מן התשלומין:",
+                "<b>וטבח ומכר ואחר כך מת אביו.</b> אבל מת אביו ואחר כך טבח, תנא סיפא דפטור, דשלו הוא טובח ושלו הוא מוכר, שהרי ירש את אביו:",
+                "<b>בשני אלו.</b> בטרפה ובחולין בעזרה. דקסבר ר״ש שחיטה שאינה ראויה לאו שמה שחיטה. אבל לרפואה ולכלבים, שחיטה ראויה היא, דאי בעי מצי אכיל מינה:"
+            ],
+            [
+                "<b>האחרונים משלמים שלשה.</b> לשור. וכגון שהוזמו אחרונים תחלה. דאי עידי גניבה הוזמו תחלה, בטלה לה עדות טביחה, דדילמא בעלים מכרוהו לו, וכי מתזמי אמאי משלמי:",
+                "<b>בטלה עדות שניה.</b> והוא משלם כפל משום עדות ראשונים. והן פטורין, דאין עדים משלמין ממון עד שיזומו שניהם:",
+                "<b>בטלה כל העדות.</b> והוא פטור והם פטורים. ואפילו חזרו והוזמו אחרונים אח״כ, אין משלמין, שהרי בטלה עדותן כבר והוכחשו, כיון דלא גנב לא טבח, ואהכי לא מחייבו אלא אעמנו הייתם שהוסרה גופה של עדות. וכל שכן אם הוזמו שנים הראשונים תחלה, שעדות שניה בטלה. אלא שבזמן שלא הוזמו אלא אחד, בטלו שניהם. אבל כשהוזמו שניהם, לא בטלה עדות ראשונה אלא משלמין כפל:"
+            ],
+            [
+                "<b>על פי עד אחד.</b> אע״ג דמלתא דפשיטא היא דאין משלם ארבעה וחמשה על פי עד אחד, הא קמשמע לן דעל פי עצמו דומיא דעל פי עד אחד, מה עד אחד אי אתי עד אחד בתר הכי מצטרף בהדיה ומיחייב, על פי עצמו נמי אי אתו עדים בתר הודאתו מחייבי ליה, דמודה בקנס ואח״כ באו עדים חייב. והני מילי באומר לא גנבתי ובאו עדים שגנב, וחזר ואמר טבחתי ומכרתי, ובאו עדים אח״כ שטבח ומכר, חייב, שהרי כשאומר טבחתי ומכרתי אינו מחייב עצמו בכלום, שיודע הוא שמודה בקנס פטור, ואין כאן הודאה של כלום. אבל באומר גנבתי ובאו עדים שגנב, פטור. דחייב עצמו לשלם קרן מיהא בהודאתו, הלכך הודאה גמורה היא ופטור מכפל, אע״פ שאח״כ באו עדים:",
+                "<b>ומת אביו.</b> והוא יורשו ולא הויא טביחה כולה באיסורא:",
+                "<b>גנב והקדיש.</b> כי קא טבח דהקדש קא טבח ולא דבעלים:",
+                "<b>ר״ש אומר קדשים שחייב באחריותם וכו׳</b> ר״ש לאו אמילתיה דת״ק קאי ולא פליג עליה בגנב והקדיש ואח״כ טבח ומכר. אלא שמעינהו ר״ש לרבנן בדוכתא אחריתי דאמרי הגונב הקדש מבית בעלים פטור, דכתיב (שמות כ״ב:ו׳) וגונב מבית האיש ולא מבית הקדש. ועלה קאי ר״ש ואומר קדשים שחייב באחריותן חייב, דקרינן ביה וגונב מבית האיש, דכיון דהבעל חייב באחריותם כי קא טבח דמריה קא טבח. ובקדשים שחייב באחריותן נמי לא מחייב ר״ש תשלומי ארבעה וחמשה אלא כששחטן תמימים בפנים לשם בעלים אלא שנשפך הדם, או ששחטן בעלי מומין בחוץ. ואע״פ שלא נפדו, סבר כל העומד לפדות כפדוי דמי והויא שחיטה ראויה. אבל אם שחטן תמימים בחוץ, הויא שחיטה שאינה ראויה. ושמעינן ליה לר״ש דאמר שחיטה שאינה ראויה לאו שמה שחיטה ואינו חייב עליה תשלומי ארבעה וחמשה. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>מכרו חוץ מאחד ממאה שבו.</b> גנב שמכר כל השור חוץ מדבר מועט שבו, מן הדברים הנתרים עמו בשחיטה, פטור, דכתיב (שמות כ״א:ל״ז) וטבחו או מכרו, עד שימכור כל הדברים הנתרים בטביחה. לאפוקי שאם השאיר גיזותיה או קרניה, דלא הוי שיור, ולא מפטר בהכי:",
+                "<b>הנוחר.</b> קורעו מנחיריו עד לבו:",
+                "<b>והמעקר.</b> עוקר סימנים, פטור. ואפילו לרבנן דאמרי שחיטה שאינה ראויה שמה שחיטה, דהא לאו שחיטה היא כלל:"
+            ],
+            [
+                "<b>היה מושכו ויוצא.</b> פטור מכפל:",
+                "<b>הגביהו.</b> אפילו ברשות בעלים. שהרי הגבהה קונה בכל מקום:",
+                "<b>נתנו.</b> גנב לכהן, בחמש סלעים של פדיון בנו:",
+                "<b>היה מושכו.</b> הכהן או בעל חוב או השומר. ומת ברשות בעלים:",
+                "<b>פטור.</b> הגנב מכלום:"
+            ],
+            [
+                "<b>אין מגדלין בהמה דקה בארץ ישראל.</b> משום ישוב ארץ ישראל, שמפסידין את הזרעים:",
+                "<b>אבל מגדלין בסוריא.</b> ארצות שכבש דוד. דלאו שמיה כיבוש, ולא חיישינן בה לישוב. ואם יפסידו שדות אחרים ישלמנה:",
+                "<b>אין מגדלין תרנגולים בירושלים מפני הקדשים.</b> שאוכלין שם. ודרך תרנגולים לנקר באשפה, ושמא יביאו עצם [כשעורה] מן השרץ ויטמאו את הקדשים:",
+                "<b>ולא.</b> יגדלו כהנים תרנגולים בכל ארץ ישראל:",
+                "<b>מפני הטהרות.</b> שהכהנים אוכלים תרומה וצריכים לשמרה בטהרה:",
+                "<b>חזירים.</b> מפרש טעמא בגמרא, כשצרו מלכי חשמונאי זה על זה היו רגילים בכל יום שהיו אלו שבחוץ מעלים להם תמידים לאלו שבפנים. יום אחד העלו להם חזיר, כיון שהגיע לחצי חומה נעץ צפרניו בחומה ונזדעזעה ארץ ישראל ארבע מאות פרסה על ארבע מאות פרסה. באותה שעה אמרו ארור המגדל חזירים:",
+                "<b>את הכלב.</b> מפני שנושך ומנבח ומפלת אשה מיראתו:",
+                "<b>נשבים.</b> פחים. שלא ילכדו בהם יוני בני הישוב:",
+                "<b>שלשים ריס.</b> ארבעה מילין:"
+            ]
+        ],
+        [
+            [
+                "<b>החובל.</b> וכמה הוא יפה. שאם היה צריך היה מוכר עצמו בעבד עברי, וזה שהזיקו הפסידו ממון זה:",
+                "<b>כיוצא בזה.</b> לפי מה שהוא מעונג רב צערו וכאבו:",
+                "<b>צמחין.</b> אבעבועות לבנות:",
+                "<b>שבת.</b> כל ימי החולי רואין אותו כאילו הוא שומר קישואין ונותן שכירותו של כל יום, שהרי אין ראוי למלאכה אחרת אפילו בלא חולי, שהרי נקטע ידו ורגלו והוא כבר נתן לו דמיהן:",
+                "<b>הכל לפי המבייש.</b> אדם קל שבייש בשתו מרובה:",
+                "<b>והמתבייש.</b> לפי חשיבותו בשתו מרובה. וכולהו חמשה דברים מקרא נפקי. נזק, דכתיב (שמות כ״א:כ״ד) עין תחת עין, ואין לומר עין ממש דכתיב (במדבר ל״ה:ל״א) ולא תקחו כופר לנפש רוצח, לנפש רוצח אי אתה לוקח כופר אבל אתה לוקח כופר לראשי אברים, שאם סימא את עין חברו נותן לו דמי עינו, והיינו עין תחת עין. צער, נפקא לן מפצע תחת פצע (שמות כ״א:כ״ד), דקרא יתירא הוא לחייב על הצער ואפילו במקום נזק. דלא תימא הרי קנה ידו ויש עליו לחתכה, אלא אומרים היה עליו לחתכה בסם וזה חתכה בברזל וצערו, לפיכך משלם את הצער. ריפוי ושבת, רק שבתו יתן ורפא ירפא (שם). ודוקא כשהחולי בא מחמת מכה. אבל אם פשע החולה בעצמו ועבר על דברי הרופא, שוב אין המזיק חייב בשבת וריפוי שצריכין מחמת פשיעותא. בושת, דכתיב (דברים כ״ה) וקצותה את בפה, ממון. ודין תורה שאין יכולים לדון בשום דין שבעולם אלא דיינים הסמובים בארץ ישראל, דכתיב (שמות כ״ב:ח׳) עד האלהים יבוא דבר שניהם, ואין נקראים אלהים אלא דיינים הסמוכים בארץ ישראל. אלא שבהלואות ומקח וממכר והקנאות והודאות ובפירות דנין בהם בחוצה לארץ באילו הם שלוחים של בית דין של ארץ ישראל ושליחותייהו קעבדינן. וזה בלבד בדבר המצוי ויש בו חסרון כיס, וכן בהמה שהזיקה בשן ורגל שהם מועדים, או שהזיק אדם בבהמה. אבל בהמה שהזיקה אדם, או אדם באדם, אין דנין אותו בחוץ לארץ כלל, אלא מנדין את החובל או את המזיק עד שיעלה עם בעל דינו לארץ ישראל או שיתן דרך פשרה קרוב למה שנראה בעיני הדיין, אבל דבר קצוב אין פוסקים עליו. וכן הדין בכל הקנסות הכתובות בתורה ובכולה תלמודא, אין גובין אותן דייני חוצה לארץ, אלא שמנדין מי שנתחייב בהן כמו שביארנו:"
+            ],
+            [
+                "<b>ושור אינו משלם אלא נזק.</b> דכתיב (ויקרא ב״ד) איש בעמיתו, ולא שור בעמיתו:",
+                "<b>ופטור מדמי ולדות.</b> דכתיב (שמות כ״א:כ״ב) כי ינצו אנשים, אנשים ולא שוורים:"
+            ],
+            [
+                "<b>והחובל בחבירו ביום הכיפורים חייב.</b> ואע״ג דבכל התורה כולה העובר עבירה שחייב עליה מלקות ותשלומין לוקה ואינו משלם, הכא משלם ואינו לוקה, דבפירוש ריבתה תורה חובל בחבירו לתשלומין ולא למלקות, מדכתיב (דברים י״ט:כ״א) יד ביד, דהיינו ממון, מכדי כתיב (ויקרא כ״ד:י״ט) כאשר עשה כן יעשה לו, יד ביד למה לי, אלא להביא חובל בחבירו ביום הכיפורים שמשלם ואינו לוקה:",
+                "<b>רבי יהודה אומר אין לעבדים בושת.</b> דכתיב (דברים כ״ה:י״א) כי ינצו אנשים יחדיו איש ואחיו, במי שיש לו אחוה, יצא עבד שאין לו אחוה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>עבד ואשה שחבלו באחרים פטורים.</b> שאין להם במה לשלם:",
+                "<b>נתגרשה האשה ונשתחרר העבד.</b> וקנו נכסים. חייבין לשלם. שהרי מתחלה הן חייבין אלא שאין להם מה לשלם. שנכסי מלוג של אשה משועבדים לבעל לפירות ולירושה:"
+            ],
+            [
+                "<b>מפני שהוא נדון בנפשו.</b> שאע״פ שהוא מקלקל, מתקן הוא אצל יצרו ששככה חמתו ונח רוגזו בכך:"
+            ],
+            [
+                "<b>התוקע לחבירו.</b> שמחבר אצבעותיו בפס ידו ומכה אותו באגרוף:",
+                "<b>נותן לו סלע.</b> דמי בשתו. ואין הלכה כר״י שאומר מנה:",
+                "<b>סטרו.</b> שהכהו בפס ידו על לחיו, ואיכא בשת טפי:",
+                "<b>צרם.</b> משך. לשון אחר, פגם:",
+                "<b>הכל לפי כבודו.</b> כל אלו הדמים שהוזכרו במשנה אינם אלא למכובד ביותר. אבל לאדם בזוי פוחתין לו:",
+                "<b>אמר רבי עקיבא וכו׳</b> רבי עקיבא פליג אתנא קמא, וסבר דבין מכובד בין בזוי כולן שוין לדיני קנסות הללו. ואין הלכה כרבי עקיבא:",
+                "<b>ונתן לו זמן.</b> והני מילי לבושת דלא חסריה ממונא, יהבינן זמן. אבל לנזקין דחסריה ממונא, לא יהבינן זמן:",
+                "<b>שמרה.</b> המתין לה עד שראה אותה עומדת על פתח חצרה:",
+                "<b>ובו כאיסר שמן.</b> שמן קנוי באיסר:",
+                "<b>לזו אני נותן ארבע מאות זוז.</b> שעל כאיסר שמן זלזלה בעצמה לגלות ראשה ומראה היא שאינה מקפדת על הבושת:"
+            ],
+            [
+                "<b>על מנת לפטור חייב.</b> אם שאלו חובל לנחבל על מנת לפטור אותי אתה אומר סמא את עיני, והשיבו הנחבל הן, אף על פי כן חייב, שיש הן שהוא כלאו, ובלשון תמיה אמר לו הן, שאין דרך בני אדם למחול על צער גופן. אבל האומר לחבירו שבר את כדי, ושאלו המזיק על מנת לפטור אותי אתה אומר. אף על פי שהשיבו ניזק לאו, זה הלאו הוא כהן, וכאילו אמר לו וכי לא אמרתי לך על מנת לפטור, ולפיכך פטור שכן דרך בני אדם למחול על נזקי ממון:"
+            ]
+        ],
+        [
+            [
+                "<b>הגוזל.</b> משלם כשעת הגזילה. דמי עצים וצמר. ואין חייב להחזיר לו כלים, דקני בשינוי:",
+                "<b>דמי רחל העומדת ליגזז.</b> והעודף ששוה יותר הולד והגיזה, שלו הוא, דקננהו בשינוי:",
+                "<b>זה הכלל.</b> לאתויי גנב טלה ונעשה איל, עגל ונעשה שור, וטבחו או מכרו, שהוא פטור מתשלומי ארבעה וחמשה, שכיון שנעשה שינוי בידו, קנאו, ושלו הוא טובח ושלו הוא מוכר:"
+            ],
+            [
+                "<b>בעבדים אומר לו הרי שלך לפניך.</b> דכקרקע דמו וברשותא דמרייהו קיימי. והלכה כר״מ:",
+                "<b>מטבע ונסדק.</b> שינוי הניכר הוא:",
+                "<b>פירות והרקיבו.</b> כשהרקיבו מקצתן [אומר לו הרי שלן. לפניך]. אבל הרקיבו כולם, משלם כשעת הגזילה:",
+                "<b>מטבע ונפסל.</b> שאינו עובר באותה מדינה, אבל עובר הוא במדינה אחרת:",
+                "<b>ונעבדה בה עבירה.</b> שנרבעה או נעבדה [לעבודה זרה] שהיא פסולה לקרבן:",
+                "<b>שנפסלה למזבח.</b> במום שאינו ניכר כגון בדוקין שבעין:"
+            ],
+            [
+                "<b>נתן לאומנין לתקן.</b> נתן להם עצים לעשות כלי. ולאחר שנעשה הכלי קלקלוהו, חייבים לשלם דמי הכלי ולא דמי עצים בלבד:",
+                "<b>נתן לחרש.</b> השתא אשמועינן שאם נתן כלי עשוי לאומן כדי לתקנו, וקלקלו, חייב לשלם דמי הכלי. ותנא סיפא לגלויי רישא, דלא תימא רישא מיירי בכלי עשוי:",
+                "<b>שידה.</b> עגלה של עץ העשויה למרכב נשים:"
+            ],
+            [
+                "<b>והקדיחתו יורה.</b> ששרפתו יורה. שהרתיחו יותר מדאי:",
+                "<b>נותן לו דמי צמרו.</b> והכא ליכא שבחא כלל, שהרי נשרף לגמרי, וליכא למימר אם השבח יתר:",
+                "<b>צבעו כאור.</b> כמו כעור. שצבעו בפסולת של צבע. ומזיק בכונה הוא, לפיכך ידו על התחתונה לדברי הכל:",
+                "<b>ואם השבח.</b> שהשביח הצמר:",
+                "<b>יתר על היציאה.</b> של צבע. נותן לו לצבע את היציאה ולא שכר שלם, ומקבל צמרו. ודמי צמרו לא אמרינן דניתיב ליה דנקני איהו שבחא דצמר, דהא בצבע שהתנה עמו צבע וליכא שינויא דנקני:",
+                "<b>לצבוע לו אדום וכו׳</b> קנייה בשינוי. לרבי מאיר לא יהיב אלא דמי צמרו, או זה יתן שכרו משלם ויקח הצמר:",
+                "<b>רבי יהודה אומר וכו׳</b> דקניס ליה להאי דשינה, להיות ידו על התחתונה ולא נתהני משבחא, ואגרא נמי לא נשקול אלא יציאה. ואם יציאה יתירה על השבח, יתן לו השבח שהשביח. ואם ירצה לתת את שכרו משלם, ששבח יותר על השכר, יתן שכרו. והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>נשבע לו.</b> על שקר, והודה:",
+                "<b>יוליכנו אחריו אפילו למדי.</b> דאין לו כפרה עד שיחזיר לנגזל עצמו. דגבי נשבע על שקר כתיב (ויקרא ה׳:כ״ד) לאשר הוא לו יתננו:",
+                "<b>לא יתן לא לבנו.</b> של נגזל. דלא הוי השבה עד דמטי לידיה:",
+                "<b>לשליח ב״ד.</b> תקנה הוא דעבוד רבנן מפני תקנת השבים, שלא נחייבנו לזה להוציא מנה בהוצאת הדרך:",
+                "<b>ואם מת.</b> הנגזל:"
+            ],
+            [
+                "<b>חוץ מפחות משוה פרוטה וכו׳</b> ולא חיישינן שמא יתיקר וישוב על שוה פרוטה, ואפילו הגזל בעין אינו צריך להוליכו אחריו:"
+            ],
+            [
+                "<b>ונשבע לו על החומש.</b> שבועה שניה, שנתנו לו, והודה שלא נתנו:",
+                "<b>הרי זה משלם חומש על חומש.</b> חומשו של חומש, דחומש ראשון נעשה קרן:",
+                "<b>עד שיתמעט וכו׳</b> שאם חזר ונתן לו חומש ראשון ונשבע על השני והודה, משלם חומשו וחומשו של חומש שני, וכן לעולם. שנאמר (שם) וחמישיתיו יוסף עליו, התורה ריבתה חמישיות הרבה לקרן אחד:",
+                "<b>תשומת יד.</b> הלואה:",
+                "<b>עשק את עמיתו.</b> שכר שכיר:",
+                "<b>משלם קרן.</b> דאין חומש ואשם אלא אם כן הודה. דכתיב בגזל הגר בפרשת נשא, והתודה:"
+            ],
+            [
+                "<b>תשלומי כפל.</b> ואם הודה מעצמו אינו משלם כפל, דכתיב (שמות כ״ב:ח׳) אשר ירשיעון אלהים, פרט למרשיע את עצמו:"
+            ],
+            [
+                "<b>הרי זה משלם קרן וחומש לבניו או לאחיו.</b> אם אין לו בנים. ואע״ג דנפלה ירושה קמיה דהיאך, בעי למעבד השבה ואין מעכב אצלו אפילו כנגד חלקו. דכתיב (ויקרא ה׳:כ״ג) והשיב את הגזלה, אין לו תקנה עד שיוציא גזילו מתחת ידו. ובלבד שתהא הגזילה בעין דלא קניה בשינוי:",
+                "<b>אין לו.</b> נכסים כל כך שיכול לוותר על חלקו:",
+                "<b>או שאינו רוצה.</b> להפסיד חלקו:",
+                "<b>לוה.</b> מאחרים, ומחזיר את הגזל לאחיו לקיים מצות השבה:",
+                "<b>ובעלי החוב.</b> שלוה זה הגזלן מהם:",
+                "<b>באים ונפרעים.</b> מן הגזילה הזאת החלק שיש לגזלן בה. ואם אין יורש לאביו אלא הוא, נותן הוא עצמו הגזילה לבעל חובו בפרעון החוב, וצריך להודיעו ולומר לו זה גזל אבא. או נותן על דרך זה לכתובת אשתו או לקופת הצדקה. ובכולן צריך שיודיע שזה גזל אביו:"
+            ],
+            [
+                "<b>ואם אין לו.</b> מה יאכל. לוה ואוכל. ובעלי חוב באים ונפרעים מן הירושה את חלקו. ולא חשיבא הנאה מה שפורע חובו באותם מעות, דהא תנן בנדרים [דף ל״ג] המודר הנאה מחבירו פורע לו חובו:"
+            ],
+            [
+                "<b>שנאמר ואם אין לאיש גואל.</b> ואין לך אדם בישראל שאין לו גואלים למעלה עד יעקב אבינו. אלא זה הגר שמת ואין לו יורשין:",
+                "<b>ומת.</b> הגזלן:",
+                "<b>הכסף ינתן לבניו.</b> של גזלן. שכבר זכה בהן ממיתת הגר, אלא דהשבה בעי למעבד כי היכי דתהוי ליה כפרה אשבועתיה, והשתא תו ליכא כפרה כיון דמית ליה:",
+                "<b>והאשם ירעה.</b> כדין אשם שמתו בעליו, דקיי״ל כל שבחטאת מתה באשם רועה:",
+                "<b>עד שיסתאב.</b> עד שיפול בו מום:",
+                "<b>ויפלו דמיו לנדבה.</b> לקיץ המזבח לקנות מהם עולות:"
+            ],
+            [
+                "<b>לאנשי משמר ומת.</b> קודם שהביא קרבן. אין יורשי הגזלן יכולים להוציא מיד הכהנים מאחר שזכו בהן כבר:",
+                "<b>ליהויריב.</b> היא משמרה ראשונה של עשרים וארבע משמרות כהונה שבמקדש. ושל ידעיה אחריה:",
+                "<b>נתן.</b> הגזלן את הכסף ליהויריב במשמרתו. ואחר כך נתן האשם לידעיה במשמרתו, יצא. כדמפרש ואזיל, שהמביא גזלו עד שלא הביא קרבן אשמו, יצא. וזה המשמר זכה בשלו, וזה בשלו. אבל נתן אשם ליהויריב, שהביא אשמו תחלה, ואח״כ הביא גזלו ונתן למשמר שלאחריו, אם האשם קיים שלא הקריבוהו בני יהויריב, יקריבוהו בני ידעיה ויהא גזלו ואשמו לידעיה. ואם אין אשמו קיים, לא יצא באשם שנתן ליהויריב, כיון שלא נתן גזלו. ויחזור ויביא אשם אחר:",
+                "<b>נתן הקרן.</b> לכהנים:",
+                "<b>אין החומש מעכב.</b> מלהקריב את האשם. אם לא נתן עדיין ולבסוף נתן:"
+            ]
+        ],
+        [
+            [
+                "<b>הגוזל ומאכיל.</b> והניח לפניהם. או שהניח לפניהם הגזילה קיימת:",
+                "<b>פטורים מלשלם.</b> אם אכלוה אחר מיתת אביהם וליתא בעינה, פטורים מלשלם, דהא אינהו לא גזול מידי, ומטלטלי לא משעבדי לבעל חוב. ואם לא אכלוה והיא בעינה, חייבים להחזיר:",
+                "<b>ואם היה דבר שיש בו אחריות.</b> כלומר ואם הניח להם אביהם דבר שיש בו אחריות שהם קרקעות, חייבים לשלם אף על פי שאכלוה כבר. הכי מתרצה מתניתין בגמרא. ולענין פסק הלכה, הגוזל ומאכיל את בניו, בין שאכלו לפני יאוש בין שאכלו לאחר יאוש, חייבים לשלם מממון שהניח להם אביהם, בין מנכסים שיש להם אחריות בין מנכסים שאין להם אחריות, דהאידנא מטלטלי משתעבדי לבעל חוב. ואם לא הניח הגזלן כלום, אם אכלו הבנים הגזילה לפני יאוש, חייבים לשלם משלהם. ואם לאחר יאוש אכלו, אין חייבים לשלם משלהם אא״כ הניח להם אביהם:",
+                "<b>אין פורטין.</b> אין מחליפים סלעים בפרוטות:",
+                "<b>מתיבת המוכסין.</b> ליטול פרוטות מתיבתן שנותנים בה מעות המכס:",
+                "<b>ולא מכיס של גבאים.</b> גבאי המלך שגובה כסף גולגולת וארנונא. לפי שהן של גזל. ודוקא במוכס נכרי או מוכס ישראל שאין לו קצבה, שלוקח כמו שהוא רוצה. אבל מוכס ישראל שהעמידו אפילו מלך נכרי ולוקח דבר קצוב בחוק המלכות, אינו בחזקת גזלן ופורטין מתיבתו. ולא עוד אלא שאסור להבריח מן המכס שלו, דדינא דמלכותא דינא:",
+                "<b>מתוך ביתו.</b> של מוכס שהוא בחזקת גזלן:",
+                "<b>או מן השוק.</b> אם יש לו מעות בביתו או בשוק שאינם בתיבת המכס. ואם חייב אדם פרוטות למוכס בחצי דינר ואין לו פרוטות. נותן לו דינר כסף ומקבל ממנו פרוטות בשוה חציו ואע״פ שנותן לו מתיבת המכס, מפני שהוא כמציל מידו:"
+            ],
+            [
+                "<b>הרי אלו שלו.</b> דמסתמא נתיאשו הבעלים מיד, וקננהו היאך ביאוש ושינוי רשות:",
+                "<b>אם נתיאשו הבעלים.</b> דשמעינהו דאייאש, דאמרי ווי לחסרון כיס. אבל סתמא לא. ורישא דנטלו לסטים את כסותו דמשמע דמסתמא מתייאשו, מיירי בלסטים ישראל, דכיון דדייני ישראל אמרי הבא עדים הבא ראיה, מכי נטלו לו לסטים מייאש. וסיפא בלסטים נכרים, שדייני נכרים דנין בגאוה ובזרוע ובאומדן דעת בלא עדים ולא ראיה, והנגזל מהם לא מייאש. ומשום הכי אי שמעינהו דאייאוש אין, אבל סתמא לא:",
+                "<b>נחיל של דבורים.</b> קיבוץ שנקבצים עם המלך שלהם:",
+                "<b>לא יקוץ את שוכו.</b> נתישבו דבורים [שלו] על שוכת חבירו, וירא ליטלן אחד אחד שלא יברחו, לא יקוץ את השוכה כולה ואפילו על מנת ליתן את הדמים:",
+                "<b>רבי ישמעאל כו׳</b> ואין הלכה כר׳ ישמעאל:"
+            ],
+            [
+                "<b>המכיר כליו וספריו וכו׳</b> מתניתין באדם שאינו עשוי למכור כליו, דכיון דיצא לו שם גניבה בעיר. ואיכא סהדי שאלו הכלים והספרים שלו היו, לא חיישינן דלמא איהו זבנינהו:",
+                "<b>ישבע לוקח כמה נתן ויטול.</b> ויחזיר לו כליו. ולפני יאוש קמיירי:"
+            ],
+            [
+                "<b>אין לו אלא שכרו.</b> שכר כלי ושכר פעולה:",
+                "<b>שטף נהר חמורו.</b> צריכא למיתני תרי בבי דמתניתין. דאי תנא רישא הוה אמינא התם הוא דכי פירש יהיב ליה דמי כולה משום דבידים קא פסיד, ששפך את יינו בידים בשבילו, אבל סיפא דממילא, אימא אין לו אלא שכרו, ואי אשמועינן סיפא, הכא הוא דבסתמא אין לו אלא שכרו משום דממילא, אבל התם דבידים, אימא אפילו בסתמא יהיב ליה דמי כולה. צריכא:"
+            ],
+            [
+                "<b>ונטלוה מסיקין.</b> אנסים גזלוה מן הגזלן. תרגום צלצל, סקאה. שהארבה גזלן הוא, שאוכל בשדות אחרים:",
+                "<b>אם מכת מדינה היא.</b> שאנסו קרקע של אחרים עם זו:"
+            ],
+            [
+                "<b>על מנת לצאת במדבר.</b> לא שיאמר לו בפירוש על מנת שתצא במדבר ותפרעני, דהא מלתא דפשיטא היא. אלא כגון שאמר לו חבירו להוי האי פקדון גבך. דאנא למדבר נפיקנא. ואמר ליה אידך ואנא נמי למדבר בעינא למיפק, והשתא אי בעי לאהדורינהו במדבר מהדר להו:"
+            ],
+            [
+                "<b>האומר לחבירו גזלתיך וכו׳</b> וכגון שחבירו טוענו ברי גזלתני, והוא אומר אמת, גזלתיך אבל איני יודע אם החזרתי לך, חייב לשלם. אבל אם חבירו טוען שמא גזלתני או הלויתיך, והוא אומר אמת גזלתיך או הלויתני ואיני יודע אם החזרתי לך, פטור מדיני אדם. ואם בא לצאת ידי שמים, ישלם לו:",
+                "<b>איני יודע אם גזלתיך וכו׳ פטור מלשלם.</b> ומיהו ישבע שאינו יודע שחייב לו, דלא עדיף שמא מברי, דהא אי נמי הוה טעין ליה אין לך בידי כלום, הוה משבעינן ליה שבועת היסת:ל"
+            ],
+            [
+                "<b>חייב באחריותו.</b> דמכי גנבה קם ליה ברשותיה, והשבה דעבד לאו השבה היא:",
+                "<b>ואם לא ידעו בו וכו׳</b> מתניתין הכי מתרצא, חייב באחריותו בין מנו בין לא מנו. אימתי בזמן שלא ידעו בו הבעלים בגניבתו ובחזרתו. אבל ידעו הבעלים בגנבתו ומנו את הצאן והיא שלימה, פטור מלשלם. והכי פירושה, מת או נגנב הטלה לאחר שהחזירו הגנב, חייב באחריותו, בין שמנו הבעלים הצאן והיא שלימה בין שלא מנו הצאן. אימתי בזמן שלא ידעו הבעלים בגניבת הטלה, שכל צאן שהיא רגילה לצאת חוץ, צריך ליזהר בה ביותר, וזו הואיל ולא ידעו הבעלים בגניבתה ושהיתה למודה לצאת ולא נזהרו בה, חייב הגנב לשלם, שבגרמתו נאבדה הצאן. אבל אם ידעו הבעלים בגניבת הטלה, ואח״כ מנו הצאן ונמצאת שלימה שהוחזר הטלה הגנוב, א״כ כבר ידעו שיש צאן אחת שלמודה לצאת חוץ, והיה להם להזהר בה, ואם לא נזהרו אינהו דאפסוד, ופטור הגנב מלשלם:"
+            ],
+            [
+                "<b>אין לוקחין מן הרועים.</b> דאיכא למימר שמא גנבו מצאנו של בעל הבית המסור להם:",
+                "<b>צמר ביהודה ופשתן בגליל.</b> מלאכת הנשים היא, והן עצמן עושות ומוכרות. ולדעת בעליהן הוא:",
+                "<b>ועגלים הרועים בשרון.</b> שם מקום שמגדלין בו עגלים. ושלהן הן:"
+            ],
+            [
+                "<b>מוכין שהכובס מוציא.</b> מלבן הצמר מוציא מן הצמר דבר מועט ע״י שטיפה:",
+                "<b>הרי אלו שלו.</b> שאין הבעל [בית] מקפיד. ואם הקפיד לא הוי קפידא:",
+                "<b>ושהסורק מוציא.</b> הסורק את הצמר והמנפצו, מה שמוציא הוי דבר חשוב ורגילים להקפיד:",
+                "<b>הכובס נוטל שלשה חוטים.</b> דרך בגדי צמר להניח בסוף אריגתן ג׳ חוטין ממין אחר. והכובס נוטלן ומשוה הבגד ומיפהו. ואם חוטין שחורין הם ארוגים בבגד לבן, רשאי הכובס ליטול הכל, לפי שהשחור בלבן מגנה אותו ביותר:",
+                "<b>החייט ששייר מן החוט כדי לתפור בו.</b> שהוא כמלוא אורך המחט:",
+                "<b>ומטלית שהיא שלש על שלש.</b> גרסינן. חייט שהשוה את תפירתו וקוצע ממנה מטלית קטנה שלש אצבעות על שלש אצבעות, חייב להחזיר לבעל הבגד:",
+                "<b>מעצד.</b> כלי שמחליק בו הנגר את פני הלוח. ושפאין שהוא מוציא דקין הן:",
+                "<b>כשיל.</b> קרדום. ומפיל שפאין גסין:",
+                "<b>אצל בעל הבית.</b> כשכיר יום:",
+                "<b>אף הנסורת.</b> דק דק היוצא מתחת המקדח שהם דקים מאד. של בעל הבית:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה בבא קמא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..ecefa74798aedccb802547f528d99729d2260e2b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,718 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Bava Metzia",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה בבא מציעא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "שנים אוחזין בטלית – In the Gemara (Bava Metzia 7a), it maintains our Mishnah [deals with the case] such as one of them grabs hold of threads that are at the border of the garment from this side, and another grabs hold of threads that at the border of the of the garment from that side, but if they were cleaving to the garment itself, this one takes up until the place where hand reaches and that one takes up the place where his hand reaches, and the rest they would divide equally. , and through an oath.",
+                "זה אומר כולה שלי – I purchased it and/or it was sold to me by the seller and not to you. And when the seller sold [it] to one of them and took the money from both of them, one of them with his knowledge and the other one against his will, and he (i.e., the seller) does not know which one was with his knowledge and which one was against his will. For if he had known, and he would have said: “to this one, I sold [it].” There would be here one witness. And the one opposite him would be liable for an oath from the Torah, to contradict the witness. But now that he does not know, both are sworn to this oath that is mentioned in our Mishnah. And by law, they would divide [the garment] without an oath, but the Sages enacted that neither of them at all can take it without an oath, in order that everyone wouldn’t go and seize the garment of his fellow and say, “it is mine.” And it was necessary for the Tanna [of our Mishnah] to teach us that when this one says, “I found it, “that is through [an act of] finding it, and the other who says, “it is all mine,” that is through a commercial transaction. For had the Tanna [of our Mishnah] [only taught] a found object, I might think that it is through a found object [only] that the Rabbis imposed an oath, because they have taught a leniency to grab hold [of the corner of the object] inappropriately, so that my fellow would not have nothing missing in it, I will go and grab hold of it and divide it in public, but [regarding] a commercial transaction, if he had no need for it, he would not go after it to purchase it, and the person who comes to divide it with him and give him half of its monetary value, which is inappropriate, causing him loss and that is not to say that he is teaching that it is permitted to do so. I would say that the Rabbis did not impose upon him an oath. But if [the Mishnah] only taught about commercial transactions, I would say that is only upon commercial transactions that the Rabbis imposed upon him an oath because they are teaching a leniency and he [would] say, my fellow gives me money and I give money, now it is necessary for me, I will take it, and my fellow will have to trouble himself to go and purchase another one. But, regarding a found object, where you don’t have to say this, I would say, no, hence, it is necessary [for the Mishnah to teach both about found objects and commercial transactions].",
+                "ישבע שאין לו בה פחות מחציה – but he would not be sworn to an oath [saying] “it is all his,” as he would claim from the outset. For all of it would not be given to him. But if from when he claimed that half of it was his that it should be given to him, he would weaken his position from his first statement – when he said that it was all his. Therefore, he takes an oath that he does not have any less than half, which implies by this – that all of it is mine, as he had said initially; but according to your words, where you do not believe me regarding all of it, [I am taking] an oath that I have [a stake] in it and I have no less than one-half."
+            ],
+            [
+                "היו שנים רוכבים על גבי בהמה – this comes to the us that a rider purchases, and even though he does not direct the animal [by leading it] as the animal does not move from its place.",
+                "או שהיה אחד רוכב ואחד מנהיג – at the time when he rides, he stirs it up with his legs so that when the animal moves in consequence of this, the rider and the leader are identical , but if there only was a rider alone, the leader purchased the animal; the rider did not purchase the animal. But if they admitted or witnesses came even after the law was decided for them, that they should divide it with an oath, they divide it without an oath [administered]."
+            ],
+            [
+                "אמר לחבירו תנה לי וכו' – but if he said: “I have taken possession of it,” the rider has purchased it, and the leader cannot say: “I have taken possession of it.”",
+                "לא אמר כלום – that he acquired it when he drew/seized it from his fellow’s hand, and all the while that it was in the hand of the one who lifted it, it is was ownerless."
+            ],
+            [
+                "זה שהחזיק בה זכה בה – and especially when the lost object was in the public domain, since the four cubits [surrounding] a person do not acquire for him in the public domain, the person who takes hold of it acquires title to it. But in an alley/recess (adjoining an open place to which merchants retire to transact business; alternatively: market stand under a colonnade), which is the path of an individual, or on the sides of the public domain where many are not crowding there, the four cubits of a person take possession for any found object and any ownerless object that is near him is considered like four cubits, and another person may not take seize it. And the Rabbis decreed this so people would not come to quarrel.",
+                "אחר צבי שבור – which is incapable of running and is well-guarded in the field (i.e., fenced in), if others will not take it, it is like a found object.",
+                "זכתה לו – and he stands at the side of his field, and as such is able to run after them and reaches them before they leave from his field."
+            ],
+            [
+                "הקטנים – all who are supported by/rely upon the father’s table, even if he is an adult, we call him a minor, and anything he finds belongs to his father for the sake of preventing ill-feeling. But a daughter, whether she is a minor or a maiden, her found object belongs to her father, since the Torah makes assignment of all gains/profits of her maidenhood belong to her father (see Numbers 30:17 – בנעוריה בית אביה /”while in her father’s household by reason of her youth”).",
+                "עבדו ושפחתו הכנענים – for their bodies are owned by him, as it is written (Leviticus 25:46): “You shall keep them as a possession [for your children after you, for them to inherit as property for all time. Such you may treat as slaves].”",
+                "מציאת אשתו – The Rabbis ordained this for the sake of preventing ill-feeling."
+            ],
+            [
+                "אחריות נכסים – landed security (i.e., that the debtor’s landed property is pledged to the creditor) that he can collect from them.",
+                "לא יחזיר – for we are suspicious of collection and conspiracy to fraud and divide the profits. Lest it was a collected/paid off document and it fell from the borrower, and when he admits: “I did not pay,” there is a council of deception between them to seize the sold mortgaged property which cannot be resorted to (in the event of non-payment) and it will be divided between them.",
+                "בין כך ובין כך לא יחזיר – a document which cannot be resorted to (i.e., movable property) is mortgaged, and can be collected from, and surety (i.e., property which may be resorted to in the event of non-payment) is the error made by the scribe; and we are suspicious of collection and conspiracy to fraud, and the Halakha is according to the Sages. And specifically, with a document where property may be resorted to in the event of non-payment is not mentioned in it, the Sages said that it is an error made by the scribe, and we collect from mortgaged property as if the surety was written in it (i.e., the document). But if it was spelled out in the document that he (i.e., the borrower) did not want to accept upon himself surety [for non-payment], the Sages admit that he may return it, for now there is no fear for a conspiracy to fraud."
+            ],
+            [
+                "דייתיקי – the verbal will of someone on his death-bed, that this is what should occur and happen.",
+                "ושוברים – [receipts] that the creditor makes for the borrower when his loan document has been repaid."
+            ],
+            [
+                "אגרות שום – that the Jewish court estimated the [value of the] property of the borrower to the creditor in his loan document",
+                "ואגרות מזון – that he accepted upon himself to feed the daughter of his wife. Another explanation: that they would sell from the landed property of the husband to support the wife and the daughters.",
+                "ומיאונין – that they would write in the document: “In our presence, so-and-so has refused this particular gentleman as her husband.” And this is regarding when a minor whose mother and/or brothers married her off, she does not require a Jewish bill of divorce.",
+                "שטרי בירורין – this one chooses one [judge] and the other party chooses one [judge] who will adjudicate for them.",
+                "מצא – [he found] documents.",
+                "בחפיסה – a small leather bag",
+                "ודלוסקמא – a leather utensil/box that the elderly hide their utensils so that they don’t have to search after them.",
+                "ותכריך של שטרות – three documents or more which are wrapped up one with the other.",
+                "ואגודה – that are lying one on top of the other, the length of this one on the length of that one.",
+                "הרי זה יחזיר – since it is something that has a sign; for the utensil is sign when the owners say, “in this particular utensil you found them.”",
+                "אחד הלוה משלשה – if there are three [loan] documents of one borrower who borrowed from three [different] people, the finder [of these lost documents] should be returned to the borrower, since they had surely fallen from his hand, for if they had fallen from their hands (i.e., the three lenders), who gathered them to one place? And specifically when the documents were authenticated by the Jewish court. But if they were not authenticated, we suspect that perhaps, in order to authenticate them, the three lenders brought them to the scribe of the judges and they fell from the hand of the scribe. And we should not suspect lest after they had been authenticated, they fell from the hand of the scribe, for a person does not delay their confirmation in the hand of the scribe. And if they (i.e., the loan documents) are from three [different] borrowers, who borrowed from one individual, the finder should return them to the lender for the matter is known that they fell from him. And if all three of them were in the writing of one scribe, we suspect lest they fell from the hand of the scribe and they were not [ever] loaned. And therefore, we do not return them.",
+                "מצא שטר בין שטרותיו ואינו יודע מה טיבו – with him – if the borrower deposited it with him or the lender, or lest it was partially paid-off, and they delivered it to him to be the intermediary between them (i.e., the lender and the borrower).",
+                "יהא מונח – in his hand, and he should not return it to either this one or the other one.",
+                "ואם יש עמהן סמפון – [codicil]. The one who finds it amongst his documents a receipt that was written on one of his documents.",
+                "יעשה מה שבסמפון – And the [loan] document was under the presumption of having been paid-off, and even though it would have been appropriate for this receipt to have been placed in the hand of the borrower and not in the hand of the lender/creditor, we say that the borrower trusted the lender and said: “tomorrow give it [the receipt] to me,” and he forgot. And this is the case of when a lender found this document upon which was written the receipt, between his torn documents even though it was not torn."
+            ]
+        ],
+        [
+            [
+                "אלו מציאות, מצא פירות מפוזרים – something unknown/undefined, the owners despaired of recovery and they are ownerless.",
+                "מעות מפוזרות – since they lack a recognized sign [of ownership], they have despaired of recovery and they are ownerless, and this is the same reason for all of them.",
+                "כריכות – small quantities of sheaves",
+                "ברה\"ר – since everyone threshes/tramples on top of them, and even if they had a mark of identification, it is lost.",
+                "של נחתום – there is no mark of identification, and all of them are alike, but those of the owner have a mark of identification.",
+                "הבאות ממדינתן – to exclude which come from the house of the artisan, as it is taught at the end [of the Mishnah].",
+                "ולשונות של ארגמן – wool that is colored purple and it is stretched like a strap",
+                "מצא עיגול – of figs [cake of pressed-figs]",
+                "אנפוריא – new utensils that are not satisfying to the eye, and the owners of them lack identification of an object from a general impression of its form (without particular markings), for sometimes, they return a lost object with lack of identification of the object from a general impression of its form, such as to Rabbinical students that do not modify their words. And these utensils which are known that their owners lack an identification of an object from a general impression of its form, one is not obligated to publicize [it’s being lost]. And the Halakha is according to Rabbi Shimon ben Eleazar. And when [does this apply]? At the time when they find them one by one, but if he found them two by two, he is obligated to publicize, for their number is an identifying mark. And a person who finds a an object in a camp and a large highway in the city where most of its people are heathens, even a thing that has an identifying mark, he is not required to publicize. But in a city where there are a majority of Israelites, he is required to announce [it]."
+            ],
+            [
+                "בכלי – and a utensil has an identifying mark",
+                "כמות שהוא – empty",
+                "צבורי פירות – their identifying mark is their number or place",
+                "שלשה מטבעות זה על גב זה – or more, and the one who announces [the finding of the lost coins] announces: “I have found coins.” And this one comes and says, such-and-such they were, and they placed this one on top of that one."
+            ],
+            [
+                "אחר הגפה – the closing of a wall of wood or of reeds",
+                "גדר – of stones",
+                "גוזלות מקושרין – with their wings, and this is how everyone ties them up, and a tie like this is not an identifying marker.",
+                "לא יגע בהן – for we say that these people cause them to be hidden for if he took them, there would be no [identifying] sign among them for their masters; therefore, they leave them until their owners come and take them.",
+                "מכוסה לא יגע בו – for this is not a lost object that a person would be careful/warned about it (see Deuteronomy 22:3): “…[and so too shall you do with anything that your fellow loses and you find:] you shall not remain indifferent,” for it is guarded.",
+                "מצא בגל ובכותל ישן הרי אלו שלו – because he is able to say to the owner of the heap of stones and to the owner of the wall – that these were of the Amorites transmitted [them] to our fathers, and only that there would be in it rust/mold that it would be known that for a long time it was hidden there.",
+                "מחציו ולחוץ – in one of the cavities in the wall that are close the public domain, and if he found it from the half of its thickness towards the outside, it is his, for we say that one of the people in the public domain placed it there and forgot [about it], and the rust/mold that is upon it is proof that for a long time it was there and certainly the owners despaired of [retrieving] it. And this law is specifically concerning a golden strap or a piece of silver or something akin to this. But if it was in a utensil and inside of it was money even though the utensil is outside, behold it is his. But if the utensil was inside, it belongs to the owner of the house.",
+                "אפילו בתוך הבית הרי אלו שלו – and he did not know whose they are and the owners despaired [of getting it back]."
+            ],
+            [
+                "מצא בחנות הרי אלו שלו – we are speaking of a thing that has no identifying mark. Since that which fell from him, he despairs [of recovering] since everyone goes into there.",
+                "בין תיבה – that the storekeeper sits in front of it, and always takes from it, and gives in front of him and sells, and the money that they give him, he gives into , and nothing falls other than from the hand of the storekeeper.",
+                "לפני שולחני הרי אלו שלו – for we say that it fell from those who come to exchange monies, for the table separates/forms a partition between the money-changer and the monies that were found; and if they [fell] from the money-changer, they would have to be found between him and the seat where the table is placed upon it.",
+                "הלוקח פירות מחבירו וכו' – as for example, when his fellow is a traveling vendor/merchant who takes this grain or these fruit/produce from many people and he does not know from whom these are. And because they lack an identifying mark, the [original] owners have despaired [of recovering them]. But if he who sold the produce/fruit picked them himself from his property, then certainly these monies are his, and he is obligated to return them.",
+                "ואם היו צרורים – the tie or their number is an identifying mark."
+            ],
+            [
+                "בכלל כל אלה – it included among \"כל אבדת אחיך\" / “anything that your fellow loses” (Deuteronomy 22:3).",
+                "ולמה יצאת – [It is connected to] \"ותן תעשה לשמלתו\"/”the same as his garment” (Deuteronomy 22:3).",
+                "מה שמלה מיוחדת – an undefined garment contains an identifying mark, and every garment has owners who claim it, that it was made by the hands of an individual and did not come from something ownerless.",
+                "אף על פי שיש לו תובעים – which excludes something that is despaired over. And it is despair, for he learned it as he said: “Woe is he, for his monetary loss.”"
+            ],
+            [
+                "שכניו – neighbors of the place where the loss object is located, lest it is theirs.",
+                "כדי שילך – everyone לביתו בשלשה ימים – from when he would hear the announcement and know if he had lost nothing. And if he sees that he lost [it], he would go back for three days, and announce it for one day [saying]: “I lost [it] and these are its identifying marks. And the Halakha is according to Rabbi Yehuda. And when the Temple was destroyed, they [i.e., the Rabbis] established that they would announce it in the synagogues and House of Study. And when the violent men increased (alternatively: one of is in possession of property bought from one who obtained it by force or confiscation), who said that all losses belong to the king, the [Sages] established that he should announced it his neighbors and those who know him and that would be sufficient."
+            ],
+            [
+                "כל דבר שעושה ואוכל – if the lost object is something that you can feed it the reward of your work, like a bull or donkey.",
+                "יעשה ויאכל – and the finder cannot sell it, for every person is comfortable with his animal that he knows already and has taught appropriately, and he is not liable to deal with ever. But chicken and large animals, he must deal with for twelve months; calves and foals/young asses which graze, that is they don’t raise them as a dealer in fattened animals/who fatten animals for sale, and similarly, kids/young animals and lambs, which we care for three months. And calves of Pitos (???) we deal with them for thirty days. Geese and male chickens: the small ones we take with for thirty days and the large ones that eat a great deal, we take care of for three days; from here onwards, he takes them for himself and estimates their value, or sells them to others and leaves the money with himself.",
+                "לפיכך אם אבדו חייב באחריותן – since the Rabbis permitted him to make use of them, even though he does not use them, it is as one who uses them, and he is liable for their surety (i.e., mortgaged property/property that may be resorted to in the event of non-payment) [if lost]. And the Halakha is according to Rabbi Tarfon, in the value of the lost object that he sold. But the monies themselves of the lost object, such as those monies that he found in a purse/bag or three coins one on top of another, he cannot use at all."
+            ],
+            [
+                "אחת לשלשים יום – that they grow moldy when they remained unopened. And all of their books were made like a blank parchment.",
+                "גוללן – from their beginning to their end in order that air can enter them.",
+                "בתחלה – what he had never studied ever, because he would have to them remain open before him.",
+                "ולא יקרא אחר עמו – because this one pulls it towards him and the other pulls it towards him and it rips.",
+                "שוטחה לצרכה – so that the air can reach it and it would be eaten by moths",
+                "לצרכן – since their grow moldy in the the ground, and this is the manner of preserving them. And therefore, one uses them from time-to-time.",
+                "אבל לא לשוחקן – but not to use them for a long time until they become worn-out.",
+                "לא יגע בהן – gold does not become moldy in the ground and similarly glass/crystal, because it is so easy to be broken.",
+                "שאין דרכו ליטול – something that is disgraceful/shameful for him. And the Torah said (Deuteronomy 22:3): “you must not remain indifferent.” There are times when you may be indifferent, such as an old person as it is not befitting his honor."
+            ],
+            [
+                "איזו היא אבידה – that it is recognized that its owners do not know that it is there.",
+                "אין זו אבדה – and he is not liable to return it, as he knowing placed it there.",
+                "רצה בין הכרמים – where it damages its legs",
+                "השב תשיבם – The Torah widened the scope of the law of returning [things]",
+                "לא יאמר לו: תן לי סלע – for this one says to him: if you had done your work, you would have increased your labor; now, according to what you have taken pains with, take.",
+                "כפועל בטל – how much a person wants to take and lessen from his payment to be idle from this heavy labor which he is engaged with and [rather] do easier labor like this.",
+                "אם יש שם בית דין – if he does not want to be idle from his work, where his salary is greater, what should he do? If there are three men there, he can make a condition before them and say: See that I am paid such-and-such. And it is impossible to be idle to take a small salary. If you would say that I should take my full salary, I will deal with the return of this lost object.",
+                "שלו קודם – and he sets aside the lost object"
+            ],
+            [
+                "מצאה ברפת – and even though it is not guarded, such as it not being locked.",
+                "ואם היתה בבית הקברות – and he is a Kohen, he shall not defile himself for it. For the return of a lost object is a positive commandment (Deuteronomy 22:1): “you must take it back to your fellow,” and the defilement of a Kohen is a positive commandment of “they shall be holy [to their God]” (Leviticus 21:6), and the negative commandment (Leviticus 21:1): “none shall defile himself for any [dead] person among his kin.” But a positive commandment does not override/supersede a negative commandment and a positive commandment.",
+                "אי שאמר לו אל תחזיר – And the lost object is in the place where it is commanded to be returned to, he should not listen to him, as it is written (Leviticus 19:2): “You shall each revere his mother and his father, and keep My sabbaths: [I the LORD am your God].” If your father tells you: “Violate the Sabbath day,” do not listen to him and similarly with all of the rest of the commandments.",
+                "הלך וישב לו – the owner of the donkey",
+                "מצוה מן התורה לפרוק – for free",
+                "אבל לא לטען – for free, but for payment",
+                "ר\"ש אומר: אף לטעון – And the Halakha is not according to Rabbi Shimon.",
+                "רבי יוסי הגלילי אומר וכו' – And the Halakah is not according to Rabbi Yosi [HaGlili]."
+            ],
+            [
+                "אבידתו קודמת – that the Biblical verse said (Deuteronomy 15:4): “There shall be no needy among you” – be careful that you should not yourself be needy.",
+                "של רבו קודמת – and he (i.e. your teacher) will be a distinguished scholar, that you learned most of your wisdom from him. And similarly, all of these mentions of his Rabbi in our Mishnah – where he precedes his father, is only when he is the Rabbi from whom he has learned most of his wisdom from."
+            ]
+        ],
+        [
+            [
+                "המפקיד. ולא רצה לישבע – the oath of the bailees, for he was able to make himself exempt if he took an oath that he did was not negligent with it and did not make illegitimate use of it.",
+                "למי שהפקדון שלו – for since he paid, he has acquired all of its indemnities. And even if he did not pay but rather since he said in the Jewish court that he would pay, he has acquired all of the indemnities. There is no difference made between double indemnity or four/five times the indemnity."
+            ],
+            [
+                "השוכר פרה מחבירו – and the renter/leasee stood and lent it (i.e., the cow) to another with the permission of the lender. But if the leaser had not given permission, we establish that a bailee who transferred [an object] to another bailee is liable.",
+                "ישבע השוכר – to the leaser",
+                "שמתה כדרכה – and is exempt [from payment], for the renter is exempt from unavoidable accidents.",
+                "והשואל – who is liable for unavoidable accidents , pays the renter, with an oath that he swears to the landlord.",
+                "אמר רבי יוסי: כיצד הלה עושה סחורה וכו' – And the Halakha is according to Rabbi Yosi."
+            ],
+            [
+                "אמר לשנים: גזלתי לאחד מכם – And they do not make a claim against him at all, but he wants to fulfill [his responsibility] according to heaven.",
+                "נותן לזה מנה ולזה מנה – but two who make claim and he admits that the stole from one of them, every one takes an oath that he stole from him. The Sages imposed a fine upon him because he translated on לא תגזול/”you shall not commit robbery” (Leviticus 19:13); and similarly, two who make a claim against one, each one says: “My father deposited with you a Maneh.” And he states: “The father of one of you left with me a Maneh but I do not know which one [of you];” each one of them swore that his father left with him a Maneh, and he gives a Maneh to this one and a Maneh to that one. For he had committed an act of negligence against himself for he should have paid attention and to remember who left with him the Maneh."
+            ],
+            [
+                "שנים שהפקידו אצל אחד זה מנה וזה מאתים – such as the case where both of them deposited together one before the other.",
+                "נותן לזה מנה ולזה מנה וכו' – that he said to them: you who were not particular together, and you did not suspect each other, lest his fellow would claim the two-hundred. I also do not deceive myself to be particular about who gets the two-hundred. And they make it as if they placed all three-hundred in one bundle/bag , so they would not have to be particular about what one party has in it and what his fellow has in it.",
+                "מה הפסיד הרמאי – for he will never admit the truth."
+            ],
+            [
+                "וכן שני כלים – For the Rabbis, it is necessary for him. For not only this, but also that are taught. Not that it is necessary for one to have a Maneh and the other to have two-hundred Maneh, for there is no loss through the breaking of a utensil, the rabbis said that he should give to this one a Maneh and to that one a Maneh, but even with two utensils where there is loss that it is necessary to break to larger utensil to give from it the monetary value of the smaller one, and when Elijah comes, it is found that the owner of the larger utensil loses when his utensil is broken. And I might think that in this the Sages agree with Rabbi Yosi that everything is left aside until Elijah will come, but it comes to teach us the exact opposite. And the Halakha is like the Sages."
+            ],
+            [
+                "אבודים – through mice or decay",
+                "לא יגע בהן – to see them since each person wants his Kab from the nine Kabim of his fellow. His Kab is beloved to him because he had toiled for it, from the nine Kabim of others that he would purchase with their monetary value if he would sell them. And the Rabbis said that he should not touch them, for they have not lost other than up to the diminution that is explicitly mentioned in our Mishnah: for wheat and rice Nine half-Kabim to a Kor, etc. But if they lost more than their diminution [in value], the Sages agree with Rabban Shimon ben Gamaliel that they sell them in the Jewish court. And the Halakha is according to the Sages."
+            ],
+            [
+                "המפקיד פירות אצל חבירו – and that which was deposited was combined with his produce and he was doubtful from them and did not know the measure of what he had consumed. And when he comes to restore them, he should take out the loss, deducting what they normally deduct [due to the produce 3consumed by mice].",
+                "תשעה חצאי קבין לכור – A Kor = 30 Seah and Seah = 6 Kabim.",
+                "הכל לפי הזמן – As such for each and every Kor.",
+                "הכל לפי הזמן – for each and every year he should duct for him such-an-amount",
+                "מה איכפת להו לעכברים – Such-[an-amount] they eat from a small portion just like from a large portion. Therefore, nine and one-half Kabim per year whether from a Kor or from ten Korim.",
+                "אם היתה מדה מרובה – that he deposited with him a lot, from ten korim and upwards, he should take out the losses.",
+                "מפני שהן מותירות – for during the days of the granary when they deposit the wheat which is dry, and in the rainy days, when they return it, it blows up. And regarding the consumption by mice, the loss is not so great for each Kor, the mice do not eat all that much from the ten Korim. Therefore, their blowing-up [in the rainy season], restores what the mice consume. And the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yohanan ben Nuri. And all of these measures are [what applies] in the Land of Israel and during the days of the Tannaim, but in other lands at these times, all is dependent upon what the seeds normally lose in that particular country and time."
+            ],
+            [
+                "יוציא לו שתות יין – if he deposited with him wine and it got combined with his, the wine vessel absorbs one-sixth.",
+                "רבי יהודה אומר: חומש – since the ground from which they made the wine-vessels in the place of Rabbi Yehuda absorbed one-fifth. And everything is according to the place.",
+                "אף המוכר וכו' – Just as they said that there are lees with the depositor , so too they said regarding the seller. For one who sells oil to his fellow and always gives him from his barrels refined oil which is sufficient from him, the purchaser accepts upon himself to deduct from him a log-and-a-half from the walls of the sediment for every one-hundred log. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "לא יחדו לה הבעלים מקום – in the house of the bailee, to say to him: “lend me this corner.”",
+                "לצרכו – to use it",
+                "לצרכה – that was in a place that it is close to being broken.",
+                "אם משהניחה – that he completed his usage [of it], he placed it in a well-guarded place. Whether he carried it initially for his own needs, whether he carried it for its needs, he is exempt, since we say from he returned it, it is in the owners’ domain as [it was] originally, and concerning it, he is nothing other than an unpaid bailee and is exempt from its unavoidable accidents. And even though he did not inform its owners to say, I took it and returned it. The first part of our Mishnah [is according to] Rabbi Yishmael who said regarding a person who stole a lamb from the flock and [later] returned it to its place, that he is exempt for we do not require the knowledge of the owners. And that which teaches that the owners did not specify a place for it as he returned it to its place after it was used for his needs, that he is exempt, and even though he did not inform the owners, he did return it to its designated/unique place. But even if the owners did not designate a specific/unique place, that when he returned it, it was not to the designated/unique place, he is exempt, for since he returned it to the protected/guarded place, that we did not require the knowledge of the owners.",
+                "ובין שהניחה לצרכו חייב – this end [of the Mishnah] is attributed to Rabbi Akiva, who said that a person who steals a lamb from a flock and returned it to its place and it met with an accident, he [i.e., the person who stole it] is always liable, until he informs the owners that he stole [the lamb] and returned [it]. And here also, after he used it for his own needs, and became a thief, regarding it, even though he left it (i.e., the lamb) in a guarded place. And that it is taught at the end [of the Mishnah] , “that the owners designated a particular place, we say that it was not necessary; it was not necessary that they did not designate that he is liable when he placed [the lamb], after he used it for his own needs, for he did not place it in the designated place for it, but even if they (i.e., the owners) designated a place, when he returned and put in its place, he is liable, for we require the knowledge of the owners. And the beginning of the Mishnah is [according to] Rabbi Yishmael and the end of the Mishnah is [according to] Rabbi Akiva. And this is how we establish it in the Gemara."
+            ],
+            [
+                "צררן – in his kerchief/scarf",
+                "והפשילן לאחוריו – even though that this is high-level guarding, he is liable, for a person who carries deposited monies from place to place, they lack guarding other than in his hand, as it is written (Deuteronomy 14:24): “Wrap up the money (in your hand) [and take it with you to the place that the LORD your God has chosen].” Even though they are wrapped up, they will be “in your hand.” And if it is in the house, they lack [appropriate] guarding other than in the ground, or in the wall, in the handbreadth closest to the ceiling or the handbreadth closest to the ground. For it is not the manner of thieves to search there. But if he guarded it in another manner, he is negligent and liable, other than if initially, he made a condition with the depositor that for this condition he will accept the deposit, that he would not be liable for all of these forms of guardianship.",
+                "לבנו ולבתו הקטנים – but for adults, they take an oath that they guarded in the [appropriate] manner of bailees and are exempt. But we do not say regarding this that a bailee who transferred [the object] to another bailee is liable, for it is the way of a person to entrust what has been deposited in his hand – in the hand of his wife and his children. And all who make a deposit, with the knowledge that when he deposits something, that the one commissioned will give them into the hands of his wife and/or his children."
+            ],
+            [
+                "אם צרורין – and signed, or tied with a distinctive tie",
+                "לא ישתמש בהן – but if they are not signed or tied with a distinctive tie, even though they are wrapped, they are as permissible and as if they were not tied at all, and it is permissible to use them.",
+                "חייב באחריותן – and even if they were not used, he is [considered] regarding them as a paid bailee, because he is able to use them, and he liable for theft and loss. And if they were used, he is like a lender towards it and he is liable even for unavoidable accidents.",
+                "רבי יהודה אמר: כשולחני – and the Halakha is according to Rabbi Yehuda"
+            ],
+            [
+                "ילקה בחסר וביתר – from what the deposit is missing and/or how much it increased, such as the case where a person deposited with him a ewe/sheep laden with wool, or pregnant, and it was sheered or it gave birth after he misappropriated it/made illegitimate use of it, he pays for it and for its shorn wool or its offspring, and it results that he is flogged for how much it became [worth] less, or increased, for if it had become pregnant or laden with wool while she was with him, he pays for it as it was laden or pregnant as it is currently, and he is flogged for an increase/addition.",
+                "ובית הלל אומרים: כשעת הוצאה – From the house of the owners, and if is laden, it is laden, and if it is bare, bare.",
+                "רבי עקיבא אומר כשעת התביעה – as the deposit is (i.e., the condition of the animal) at the time that of its appearance in court, as it is written (Leviticus 5:24): “…He shall pay it to its owner when he realizes his guilt.” He shall give like he is on the day of his guilt, on the day when he is found guilty in court. And the Halakha is according to the School of Hillel.",
+                "החושב לשלוח יד בפקדון – he said in in the presence of witnesses, “I will take his the deposit of so-and-so for myself.”",
+                "בית שמאי מחייבים – As it is written (Exodus 22:8): “In all charges of misappropriation –[pertaining to an ox, an ass, a sheep, a garment, or any other loss, whereof one party alleges, ‘This is it,’]…” from the time that he spoke to misappropriate, he is considered negligent.",
+                "עד שישלח בו יד – As it is written (Exodus 22:7): “…that he has not laid hands on the other’s property.” And this, “In all charges of misappropriation” (Exodus 22:8), the School of Hillel expounds upon this. He says to his servant or to his agent to misappropriate the deposit. Froom when is he liable? There is a teaching in the Scriptural text to intimate, the text reads: “In all charges of misappropriation” (Exodus 22:8).",
+                "כיצד? הטה את החבית – Now he explains the words of the School of Hillel, and there are books which don’t read \"כיצד\"/how? And it is a matter for itself.",
+                "ונשברה – after a time",
+                "אינו משלם אלא רביעית – misappropriation does not make one liable for unavoidable accidents until he takes possession by drawing/seizing an object or lift it up which is acquisition.",
+                "הגביהה ונטל – not exactly took, for when it is lifted up in order to to take [something], he is liable for an unavoidable accident, even if he didn’t take anything from it. But if he took a fourth of a Log (a LOG = 6 eggs in volume) from the barrel, and the rest of the wine in the barrel fermented afterwards, even though he did not lift the barrel up, he pays for all the wine, for he caused the wine to ferment, and it is his act that helped it [get sour] (see Bava Metzia 44a)."
+            ]
+        ],
+        [
+            [
+                "הזהב קונה את הכסף – Each thing that is considered to be a coin and currently passing to be given in expenditure (of money), it has the law of coinage. But where it is not considered to be a coin and currently passing, it has the law of merchandise. And his taking possession by drawing towards one’s self the object to be acquired is the establishment of the matter. Therefore, from when one draws [towards oneself] the gold denar, the second has acquired the silver denar in whatever place they are, and neither one of them can retract in this, for the golden denars are [considered] produce in regard to the silver denars.",
+                "והכסף אינו קונה את הזהב – since the silver denars are currently passing in expenditure [of money], they have the law of money with regard to golden denars. And if one [of them] pulled the silver denars, the other did not acquire the golden denars, until he pulls [the golden denars], for the money does not purchase, and that is the reason also why cooper acquires the silver, for pennies of copper whose passing is not so important [in the expenditure of money], they are produce in regard to the silver denars, and the silver does not purchase the copper.",
+                "מעות הרעות – which became invalidated",
+                "אסימון – that was made in the manner of current coinage but it still had not stamped upon it a feature.",
+                "כל המיטלטלין קונין זה את זה – if he exchanged these for those, since the one that pulled/drew towards one’s self, the other fellow acquired [the other object]. And this word כל/”all” – includes even a purse filled with money [in exchange] for a purse filled with money."
+            ],
+            [
+                "נתן לו מעות ולא משך ממנו פירות יכול לחזור בו – [both] this one and that one. And it is an ordinance of the Sages, for according to the Written Torah, money does acquire, as we found concerning property dedicated to the Temple, as it is written (Leviticus 27:19): “[and he shall give the money] and it shall pass to him.” And what is the reason that they said that pulling/drawing towards one’s self acquires and not money? It is a decree lest the purchaser leave his acquisition in the seller’s house for long time and a fire spreads in the seller’s neighborhood and he would not be troubled to do what was required to save [what he sold]. Therefore, they placed them in his permission to retract from it (i.e., the sale) if he desired, for since if they increased in value while in his possession, it would increase [in value] and he would retract from the sale and the profit would be his. It is considered by them to be his and he would go to the trouble to save [it].",
+                "אבל אמרו מי שפרע וכו' – even though he is able to retract from [the sale]. We curse him in the Jewish court and say about him: He who punished the men of the generation of the Flood and from the generation which witnessed the separation of races (i.e., the Tower of Babel) and from the men of Sodom and Gomorrah and from the Egyptians who drowned in the sea, he will punish him who does not stand by his word (although the court cannot compel him – see Tosefta Bava Metzia 3:14; Talmud Bava Metzia 47b), and afterward he returns to him his money.",
+                "רבי שמעון אומר: כל שהכסף בידו ידו על העליונה – Rabbi Shimon is referring to the matter of the First Tanna/teacher [of our Mishnah] who said: “he gave him money, but [the other] did not draw from him towards himself the merchandise – may retract,” whether it is the seller or the purchaser, and Rabbi Shimon comes to say that sometimes the person who has the money in his hand, the seller, who received the money, has the upper hand, and it is in hand to uphold the sale if he wants, but the purchaser cannot retract in it, such as [for example], the attic of the purchaser was lent to the seller, for now if the seller wishes that the sale is upheld, the purchaser cannot retract, even though he has not pulled the object towards himself. And what is the reason why the Rabbis have stated that “pulling” acquires and not money? It is a decree lest the seller will say to the purchaser: “your wheat has burned in the attic;” here where it is the attic of the purchaser, if a fire broke out , he would trouble himself and bring it (i.e., the wheat). But the Halakha is not according to Rabbi Shimon, but rather, even though the attic of the purchaser has been lent to the seller, all the while that he has not drawn [the wheat] towards himself, he can retract, whether he is the purchaser or the seller."
+            ],
+            [
+                "האונאה ארבעה כסף – four silver MAOT in which there are six MAOT in a denar, and the SELAH is four denarim.",
+                "מעשרים וארבעה כסף לסלע – if the purchase was in SELAH monies which is twenty-four MAOT, for now it would be that overcharging is one-sixth to the purchase, he would be liable to restore to him all of his overcharging [which is] four silver [coins].",
+                "עד מתי מותר להחזיר – he who was defrauded, and that the Mishnah used the language of מותר/”permitted” to teach us that it is not possible, for even he who is punished to return the purchase or that he should give him [back] his overcharge.",
+                "עד כדי שיראה – the purchase to the traveling merchant or to his relatives. And if he delayed further, he renounced on his overcharging and the seller will always retract, for the purchase is not in his hands that he is would be able to show it to the traveling merchant or to his relatives if he had been overcharged. And if it becomes known that a thing came into his hands like that which is similar to his sale and he knows that he erred and was silent and did not make a claim, he cannot retract and make a claim for he has renounced it.",
+                "ושמחו תגרי לוד – who were experts in business and sell at a high price. But the Halakha is not according to Rabbi Tarfon."
+            ],
+            [
+                "אין אונאה לתגר – because is an expert and without further qualification pardons him, and this that he sold, because it happened by chance another sale. And now, it had been established to retract. Bu the Halakha is not according to Rabbi Yehuda.",
+                "מי שהוטל עליו ידו על העליונה – he who was defrauded.",
+                "תן לי מעותי – if the purchaser had been defrauded. And our Mishnah is according to Rabbi Yehuda the Prince. But the Halakha is not according to him, but rather if overcharging is one-sixth, he purchased and returns the overcharged [amount]. If it is greater than one-sixth, the purchase is nullified."
+            ],
+            [
+                "כמה תהא סלע חסרה – current coinage it is always rubbed and is lacking [in its weight]. How much should it be lacking and if one spent it there would be no fraudulent representation (which would invalidate the transaction)?",
+                "ארבעה איסרין – for every Sela.",
+                "איסר לדינר – and it is one out of twenty-four, for six Me’ah of silver is a Denar, a M’ah is two Pundiyonim and a Pundiyon is two Issarim.",
+                "ארבעה פונדיונים – one out of twelve.",
+                "שמונה פונדיונים – one-sixth, and such is the Halakha."
+            ],
+            [
+                "בכרכים – where there is a money-changer; until he can show it to the money-changer.",
+                "בכפרים – where there is no money-changer.",
+                "עד ערבי שבתות – who comes to spend it on Fridays for Sabbath meals, for then he would know if he is able to spend it and receive it (i.e., its equivalent value) from him.",
+                "ואם היה מכירה – this is how it should be understood: if he is a righteous individual, and wants to act with equity, if he recognizes that it is the Selah that he gave him, he will accept it from him even after twelve months.",
+                "ואין לו עליו אלא תרעומת – this is how it should be understood: and the other who is not a righteous individual and did not want to accept it from him, he has nothing against him other than a complaint/quarrel against him; and he himself who caused him personal loss, in that he did not return it at the appropriate time.",
+                "ונותנה למעשר שני – he is speaking of the loss according to the measure of fraud, and he gives it for Second Tithe at its equivalent value, and does not worry because of the uncoined metal which Second Tithe cannot be redeemed for other than a coin which has a form, for it has the name of a coin upon it, and whomever does not take it at its equivalent value as a valid coin, other that something like a piece of silver or gold bar (as opposed to a coined metal), is not other than an evil person."
+            ],
+            [
+                "האונאה ארבעה כסף – for the purchase of a Selah which is a twenty-four silver Ma’ot. It is found that fraud is one-sixth as we have said. And [the Tanna of the Mishnah] repeated it because he had to teach about pleas/claims which are two silver Ma’ot (see Mishnah Shevuot, Chapter 6, Mishnah 1).",
+                "הטענה שתי כסף – for there is no oath imposed by the judges on a claim which is less than two silver [M’ah], for his plea is equivalent to two silver M’ah that I have in your hand, and he would admit from them the equivalent of a Perutah/penny, and denies the rest, or he admits to the entire thing and denies a Perutah.",
+                "ההודאה שוה פרוטה – to be a partial admission that he would be liable to take an oath.",
+                "המוצא שוה פרוטה – but less than this, he is not obligated to announce, as it is written (Deuteronoomy 22:3): “[…and so too shall you do with anything] that your fellow loses [and you find: you must not remain indifferent],” except for a lost object that is not worth the equivalent of a Perutah.",
+                "יוליכנו אחריו – if he admit that he swore falsely, for then, he has no atonement until he actually returns it to his hand, and not to the hand of his agent, as it is written (Numbers 5:7): “…giving to him who he has wronged.”"
+            ],
+            [
+                "האוכל תרומה – the Great [Priest’s Due] (i.e., 2%). A foreigner (i.e., non-Kohen) who ate the Great Terumah/Priest’s Due.",
+                "ותרומת מעשר – a tithe from a tithe (i.e., the gift that the Levite gives to a Kohen – one-tenth of what he receives).",
+                "ותורמת מעשר של דמאי – He who purchases grain from an ignoramus, needs to separate the tenth-of-a-tenth, but not the Great Priest’s Due, for everyone was careful with it.",
+                "וחלה וביכורים – all of these five are one, and all of them are called “Terumah”/Priest’s Due, and from one denomination they come.",
+                "נטע רבעי – he derives \"קודש\"/”holy” (Leviticus 19:27) from \"קודש\" /”holy” (Leviticus 27:30) from Second Tithe, that one adds one fifth, and both of them are all considered one thing, since from one Biblical verse they are derived, since they are derived from Second Tithe.",
+                "ומעשר שני שלו – exactly, and he adds one-fifth, since it is written (Leviticus 27:31): “[If anyone wishes to redeem] any of his tithes, he must add one fifth to them.”",
+                "הקדשו – and not of others, for the word \"המקדיש\"/”who consecrates (Leviticus 27:19 – “And if he who consecrates the land wishes to redeem it, he must add one-fifth to the sum at which it was assessed, and it shall pass to him.”) is written.",
+                "הנהנה – inadvertently, is liable for a sacrifice of sacrilege (i.e., unlawful use of sacred property) and one-fifth."
+            ],
+            [
+                "אלו דברים שאין להם אונאה וכו' – as Scripture states (Leviticus 25:14): “When you sell property to your neighbor, or buy any from your neighbor, [you shall not wrong one another],” a thing that is acquired from hand to hand, excluding land which are not movables, excluding slaves which is juxtaposed to land; excluding documents. As it is written (Leviticus 25:14): “When you sell property…” a thing whose essence is sold and whose essence is bought, excluding documents which do not stand other than for seeing what is in them. Things dedicated to the Sanctuary/Temple, Scripture states, “[you shall not wrong] one another/one’s brother, and not dedicated to the Temple.",
+                "לא תשלומי כפל – it is written in the pleading of the claim of the thief (Exodus 22:8): “In all charges of misappropriation” – a generalization; “pertaining to an ox, an ass, etc.,” – a specification; “or any other loss” – he has returned and made a generalization. A generalization, a specification and a generalization, you only judge what is like the specification. Just as the specification is explained as something that is movable and its essence is money, , even all things that are movable and its essence is money. This excludes land which is not movable. This excludes slaves which are juxtaposed to land. This excludes documents even though they are movable, their essence is not money. Dedications to the Temple, Scripture said, “to his neighbor/fellow” (Exodus 22:8); his neighbor/fellow, and not to that which is dedicated to the Temple.",
+                "ולא תשלומי ארבעה וחמשה – If a person stole and slaughtered or sold an ox or a sheep dedicated to the Temple, for the four and five-times payment (Exodus 21:37 – “When a man steals an ox or a sheep, and slaughters it or sells it, he shall pay five oxen for the ox, and four sheep for the sheep.”), the All-Merciful stated, and not three-times payment for the sheep and four-times [payment] for the ox, for the since it is excluded from double [payment]. Deduct one from it, for the double [payment] is for someone who slaughters or sells, which are included in the four and five-times payment.",
+                "נושא שכר אינו משלם – as it is written (Exodus 22:9): “When a man gives to another…” – generalization; “ “an ass, an ox, a sheep” – a specification; “or any other animal to guard”- a generalization. A generalization, a specification and a generalization, you do not judge other than what is like the specification. Just as the specification is explained as a thing that is movable, etc. Things dedicated to the Temple – Scripture said: “his fellow/neighbor,” and not something dedicated to the Temple.",
+                "קדשים שחייב באחריותן – He said, a burnt-offering is upon me and he separated it and it became blemished/defective or he sold it.",
+                "יש להם אונאה – for since if it died or it was stolen, he is liable for it [by replacing it], which is his, and we call it (Leviticus 25:14): “you shall not wrong one another.”",
+                "",
+                "",
+                "מרגלית ובהמה – because a person wants to pair them. Whomever has a nice ox for ploughing will go around after another that is like it [to join it with the other with a yoke] for if he comes to join under a yoke a weak ox with a healthy [one], it would ruin the healthy one, and similarly a nice precious stone to be filled with its partner with gold from the individual [stone]. But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Shimon."
+            ],
+            [
+                "כל אונאה בדברים – as it is stated (Leviticus 25:17): “Do not wrong one another, but fear your God; [for I the LORD am Your God],” this is stated with regard to the wrong one does with words, for their goodness nor their evil is not given to be recognized other than in the heart of the person who speaks who knows if for evil he intended them or for good."
+            ],
+            [
+                "אין מערבין פירות בפירות – the house owner who says to his fellow – that the produce of a certain field I am selling to you, he should not mix with them the produce of another field.",
+                "ואין צריך לומר חדשים בישנים – He agreed to sell him old [grain], he should not mix with them new [grain], for the old are dry and make more flour than the new.",
+                "מפני שמשביחו – the hard improves the soft, therefore, if he agreed with him [to sell him] soft and mixes into it hard, but if he agreed with him [to sell him] hard, he should not mix into it the soft.",
+                "איןי מערבין שמרי יין – from this barrel with wine from a different barrel.",
+                "אבל נותן לו את שמריו – of the wine itself.",
+                "לא ימכרנו בחנות – a penny for a penny.",
+                "אלא אם כן הודיע – to each one of them that water is mixed in with it.",
+                "ולא לתגר – they should not sell them together, and even though they informed him, for he doesn’t take it other than to deceive and to sell it in the store.",
+                "מקום שנהגו להטיל מים ביין – and specifically between the vats he can put [water’ for since they practiced thus, there is no error, for all the wines are in the presumption of such.’"
+            ],
+            [
+                "התגר נוטל מחמש גרנות – for everyone knows about him that they were not grown in their fields, and that he purchases from many people and with the presumption that they purchase from him [as well].",
+                "מגורה – storehouse where they collect grain. A granary, where they thresh the grain and it is the manner of the traveling merchant to purchase from house owners at the time of the granary and to bring them into his own storage facility.",
+                "פיטס – a huge vessel.",
+                "ובלבד שלא יתכוין לערבן – to publicize to purchase the majority from a praiseworthy place and to mix in it from another place, and his neighbors think that all the produce is from the same place.",
+                "ולא יפחות את השער – to sell it cheaply, because he is accustomed to come with him and overwhelms the food of his friends.",
+                "זכור לטוב – and as a result of this, those who store produce sell it cheaply. And this is the Halakha.",
+                "גריסין – beans that are ground in the millstone, one for two.",
+                "לא יבור – the worthless matter/refuse , because since hey look nice, he raises their price a great deal from the price of the refuse that he took from them.",
+                "וחכמים מתירין – for the purpose is able to see and to distinguish how much the refuse that he has sifted costs from those that others have. And it is good for him to raise their price of those that are sifted out of great effort. And the Halakha is according to the Sages.",
+                "שלא יבור מעל פי המגורה – upwards to show the nice ones, but the refuse that is within it, he did not sift.",
+                "לפי שאינו אלא כגונב את העין – with this sifting.",
+                "מפרכסין – they repair them and make them more beautiful.",
+                "לא את הדאם – a Canaanite slave who stands to be sold."
+            ]
+        ],
+        [
+            [
+                "איזהו נשך שהוא נושך – that he took from him what he (i.e., the other) didn’t give him.",
+                "המרבה בפירות – he increases the reward for himself with produce, and whether by the loan of money or whether by the loan of produce it is interest, for he increases his money. But the concluding part of the Mishnah deals with Rabbinic interest, as it explains – which through the means of commercial transactions.",
+                "דינר זהב – twenty-five silver denars.",
+                "וכן השער – Such is how they were sold in the city, and it was permissible for him to give money now on the condition that he would give him the wheat all the days of the year with these monies according to the monetary rate, and even though that he doesn’t have the wheat right now. It is taught [in the Mishnah] of our chapter (Mishnah 7):, “when the market price is out, you may purchase, for although he (i.e., the seller) has not goods as yet, others have,” and this seller can purchase them now with these monies.",
+                "עמדו חטין בשלשים דינרים אמר לו תן לי חיטי – and this is permissible, if he gives him the wheat, but if he fixed a price to give him for them wine, it is prohibited, lest the wine become more expensive, for since he doesn’t have any wine. And even though he fixed a price with him according to the current market price of wine, and the market price had gone out. For since he doesn’t give him money that we would be able to say that he could purchase wine with these monies tha the received, but he makes the value of the wheat an obligation and to set a price on his obligation of wine, this is prohibited if he lacks wine. For if he had wine, it would be purchased to him from now to the person who comes to set a price on the obligation of wine, and when it went up in price, it was in his possession when it went up in price."
+            ],
+            [
+                "מרבים על השכר – the wages in money for waiting for the rental.",
+                "ואין מרבין על המכר – the wages in waiting for the sale. And the reason is that the rental is not completely paid off until the end; therefore, when he takes from a Sela per month which is twelve Selas [per year], this is not the wages in waiting for the monies, for he was not obligated to pay him the rent until the end of the month, and that which he said to him: “if you give it to me now, it is yours for ten Selas, if he would give it to him early, he would forgive him the cost of the rental and diminish it for him  for less than its value. But regarding a sale, then you make use of the object and the law is to give the money, and when he (i.e., the seller) says to him (i.e., the buyer): “if from now you give me, it is yours for one-thousand zuz, which is its cost and if it has already been at the granary, it is the reward for waiting for the monies [and is forbidden, as interest].",
+                "מכר לו את השדה – And the same law applies for movables, and all business, if he sold it to him for more than its worth with the wages for waiting for the monies, it is forbidden, for it is the dust of interest according to the Rabbis And all dust of interest (i.e., indirect interest), if he gave it, it is not reclaimed through judges, whereas stipulated/direct usury from the Torah, is reclaimed through judges [i.,e in court] (see Talmud Bava Metzia 61b)."
+            ],
+            [
+                "הבא מעות וטול את שלך אסור – He who brings excess monies that are upon you [to bring] and take your field, it is forbidden to do this. As in such a case where the seller said to the purchase: Go bring me excess monies and you purchase it from now, therefore, it is forbidden to do this, for if the seller were to consume the produce during this period, when he (i.e., the purchaser) brings the money, it is found that this field was sold to him from the day of the sale, but this one (i.e., the seller) ate the produce as the reward while waiting for the monies. But if the purchaser would consume the produce from now, for perhaps he would not bring the excess monies and would return to him (i.e., the seller) what he had received and it would be that the field had not been sold to hm, for when he would bring it (i.e., the monies), it would be sold to him from now he told him, but he didn’t bring it, and the first monies are like a mere loan in regard to the seller, and he ate the produce with his payment.",
+                "הרי היא שלו – in such a case as when he (i.e., the purchaser) said to him, buy it from now – if I don’t bring to you [the monies] from now until three years, it is not an Asmakhta (i.e., a collateral security with the condition of forfeiture beyond the amount to be secured – see Bava Batra 168a), but a complete purchase, for on the condition that he sold it completely, he would hold it from now with these monies and he would lower the price and sell (some of the movable goods in order to raise the money – see Bava Metzia 77a), and he who received it, if he would return him his monies within three years, would receive them, and the produce would be left in the hand of a third-party, and if the borrower returned his monies to the lender within the three years, he would release the produce to the borrower, and if not, he would give the produce to the lender, for the field was sold to him at the time of the loan, and that loan was the cost of the field."
+            ],
+            [
+                "אין מושיבין חנוני למחצית שכר – the owner shall not say to the storekeeper: “Behold produce is sold in the market at four Seah for a Sela, and you sell them for pennies in the store and profit a Sela . Here is produce; return and sell them in the store and the we will [equally] divide the profits.” And the reason for the matter is that we have established this business that half of it is a loan and half of it is a deposit. A regular person who receives goods for half of the earnings, takes upon himself the responsibility for half of the principal and for accidents and the risk of reduction of prices (see Bava Metzia 64b). Therefore, that one-half since he has taken liability for accidents, it is considered a loan with him, for it is an estimation with the monies according to the market rate and the decision is tha the make take half of the profit. It is found that when he is engaged with the half [of the investment] belonging to the owner which is a deposit with him with the reward of waiting of the monies of the loan, and therefore is prohibited, unless he (i.e., the owner) gives him the salary for his labors that he is engaged in with that half [of the monies – which is a loan] like an idle worker for that labor that he is [currently] idle from, if he is a carpenter or a blacksmith – how much he wants to take to be idle from heaven labor like this and to do easier work.",
+                "אין מושיבין תרנגולים למחצה – to estimate the monetary value of the eggs for the owner of the chickens to have them is upon them to grow the chicks for one-half of the reward, when the chicks are worth more than the value of the eggs, for this person accepts the responsibility for half of the cost of the eggs, if they are ruined or if the chickens die. He has received half of monies as a loan, and he is therefore raising the second half as a salary in waiting for the monies.",
+                "מזונו – the food that is produced with the chicks.",
+                "ואין שמין עגלים וסייחין למחצה – now they are worth such and such, and he accepted for you to raise them for two years for half of the profits, and for half of the loss if they die.",
+                "אבל מקבלים עגלים וסייחם – small [calves and foals] without estimation, for if they should die, he would not have to pay anything , and if they live, they would divide [the profits] between them.",
+                "ושיהיו משולשים – which means that they have reached one-third of their growth, they are then divided up.",
+                "ובחמור עד שתהא טוענת – a burden. This was the custom to raise them prior to division."
+            ],
+            [
+                "שמין פרה – a large [cow] or a large donkey, which are worthy for labor, and their work is all for the recipient [of their labor].",
+                "למחצה – to divide the profit that they earn, in money and offspring",
+                "לחלוק את הולדות מיד – when the time arrives for their division, which for a small animal is thirty days and for a large animal fifty days.",
+                "שמין עגל עם עמו – and it is not necessary to give work and food to a calf but rather [only] to the mother. But the Halakha is not according to Rabban Shimon ben Gamaliel.",
+                "ומפרין על שדהו – the language of “being fruitful and multiplying,” and there are those who read this as ומפריז with the letter “zayin” (instead of a final “nun”), in the language of (Zechariah 2:8): “Jerusalem shall be peopled as a city [without walls, so many shall be the men and cattle it contains],” that is to say, extend his field. And this is what he would tell him [the tenant on a fixed rent payable in kind to the landlord]: “You are accustomed to take your field in stipulated rent for ten Kors per year; lend me two hundred zuz that I can spend to manure this field, to sow it and to plough it and I will increase the stipulated rent to twelve Kors per year and I will return your monies” – this is permitted because it is as if he does more business him through these two Kors because he rents from him a good and praiseworthy field that his rental is better than the rental of a bad field."
+            ],
+            [
+                "אין מקבלין צאן ברזל – all mortgaged property (or property which may be resorted to in case of non – payment) are upon the receiver, and he placed upon them (i.e., the property) his resources, and all the time that he (i.e., the borrower) does not give him his monies, they divide the profit/wages. And even though this is an extraneous Mishnah, for it is taught in the Mishnah above (Mishnah 4), that they do not set up a storekeeper for half the profit because he receives on it one-half with loss, all the more so, here, when he receives all the mortgaged property upon it. They took it (i.e., the language) because of the concluding section of the Mishnah: “but they do accept a flock on ‘iron terms’ from the heathens.",
+                "מדעת הנכרי – such as the case where an Israelite borrowed money from a heathen at interest and he requested to return them to him. He found another Israelite and said: give them to me and I will credit you (see Bava Metzia 69b) in the manner that you credit him (as compensation). If he restored them (i.e., the monies) to the heathen, even though an Israelite gives them to him at the command of a heathen, it is permitted, but if he didn’t restore them to the heathen, it is forbidden, for he has lent him [money] at interest."
+            ],
+            [
+                "היה הוא תחלה לקוצרים – and he has a stack/heap of grain but the market price has not yet been published.",
+                "פוסק עמו – for whatever market price that he wants, and since he has it (i.e., pile of grain), there is no interest here, since from now that heap is acquired for him, and he though he did not take possession [by drawing or seizing], since he does not have it also, it is not other than the dust of interest of the Rabbis, but if he has it, a decree was not made.",
+                "על העביט – a large utensil that they collect/pile up the grapes before treading and they become heated to producer their wine well, and of olives, it is called a vat or pit where olives are packed until they form a viscid mass.",
+                "על הביצים של יוצר – if he brought in dust and made it eggs to make of them a dishes, he sets with him on the dishes for whatever price he wants, and even though the [official] price had not been publicized.",
+                "ועל הסיד – he sets with him at whatever price that he wants from when he let them down into the kiln/furnace of wood and stones to burn them and make of them plaster.",
+                "וחכמים מתירין – there is a difference between the Sages and the first Tanna [of the Mishnah], for the First Tanna speaks of all the days of the year and Rabbi Yosi disagrees with him and says that there is no difference between the dry season (i.e., literally, the “days of sunshine) and the days of the rainy season until the seller has manure in the dung heaps, but the Sages permit specifically during the days of sunshine, for even if he doesn’t have [manure], others have it, for everyone has manure which has decayed and became crushed during the rainy season, but not during the rainy season itself. And the Halakha is according to the Sages.",
+                "כשער הגבוה – [according to the price at the height of the market – Bava Metzia 72b] – and if the market price became less than what it is now currently, give me according to the lowest market price. The height – that is the cheapest that when giving tall and much produce lesser costs.",
+                "תן לי כזה או תן לי מעותי – for since he did not take possession (by pulling/seizing), he is able to retract, and even [the curse of] “He who punished [the generation of the Flood….will punish those who do not stand by his word (although the court cannot compel him) is not [applicable] , for he did not give his monies on the condition to receive [the produce] now, but rather later, and in the midst of things, the market price changed, it is the mere opinion of people of delighting in the cheap market price. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "חטין בחטין לזרע – It is permissible to lend to a tenant farmer (who tills the owner’s ground for a certain share in the produce, as opposed to a certain rent in kind/חכיר, irrespective of the yield of the crops) a Seah for a Seah (even though this is normally forbidden) specifically when he wants to sow with them, and the reason for this is that in the place where the tenant farmer is, when he gives the seed, if he didn’t have seed to sow the field, the owner would remove him, and when the tenant farmer borrows from the owner, and he sows [the field], when the wheat go up in price, he gives back wheat, this is not a loan, but rather for the tenant farmer, it is like he goes down into it (i.e., the field) from this moment, on the condition that the owner will take the seed first from the part that will arrive to the tenant farmer, and the tenant farmer will take the rest as the payment for his trouble, and on this condition, he will take less that the other tenant farmers according the measure of the seed, and there is no interest here.",
+                "שהיה רבן גמלאל – that is to say, for this purposes, it was necessary to teach this Mishnah, for Rabbi Gamaliel was more stringent, for if thing became cheaper, he would take according the cheaper set price, and our Mishnah comes to teach us not the Halakha is as such, but rather that he wished to be more stringent upon himself."
+            ],
+            [
+                "הלויני עד שיבוא בני – because he has it (i.e., a Kor of wheat), it is all right. For the Rabbis did not make the decree other than when he didn’t have i. And if he didn’t have it other than one Seah, he would lend upon it several Kors, and on each one we would say, “this is in its place,” for it is not purchased/acquired by the lender, and it is in the hand of the borrower to sell it or to consume, and when he lends it ech one of them, he is lending with legal permission (i.e., it is a legitimate action).",
+                "וכן היה הלל אומר לא תלוה אשה – but the Halakha is not according to Hillel, but rather the Halakha is according to the Sages who say that we lend undefined and collect debts undefined."
+            ],
+            [
+                "נכש עמי – [weed with me] today, and I will weed with you tomorrow. Weeding is the removal of bad grasses that grow in the grain.",
+                "עדור – dig",
+                "לא יאמר לו נכש עמי ואעדור עמך – sometimes this one is harder than that one, and there is here compensation for waiting (i.e., advancing the money to the seller – see Bava Metzia 63b).",
+                "כל ימי גריד אחד – and we are not troubled if one day is greater than its neighbor (i.e., during the dry season/summer); and similarly, all the days of rainfall [in the autumn] are one, and it is permissible to say, hoe/dig with me on this day of the dry season/days of sunlight and I hoe/dig with you one day of the dry season/days of sunlight, and similarly with the days of rainfall.",
+                "גריד – days of the sunlight.",
+                "רביעה – days of rainfall.",
+                "ואני אחרוש עמך ברביעה – for the days of rainfall are more difficult for the work in the fields"
+            ],
+            [
+                "עוברים משום לא תתן וכו' – the lender transgresses in all of them; the borrower transgresses (Deuteronomy 23:20): “You shall not deduct interest from loans to your countrymen,” which is the language of activating others, that you should not cause that your brother will lend at interest, and he violates(Deuteronomy 23:21): “Do not deduct interest from loans to your countrymen”, and (Leviticus 19:14): “or place a stumbling block before the blind.” The guarantor and the witnesses transgress only on (Exodus 22:24):“Exact no interest from them.”"
+            ]
+        ],
+        [
+            [
+                "השוכר. והטעו זה את זה – One of the artisans whom the owner sent to hire his fellows and he deceived them, as for example: the boss told him to hire each person for four denars per day, and he went and hired them for three [denars per day], they have no recourse against him other than a complaint. For it was understood and accepted/agreed [that employment was to be offered] at three [denars per day], but they can say to him: you have nothing [quoting](Proverbs 3:27): “Do not withhold good from one who deserves it [when you have the power to do it (for him)]. Another interpretation of “they deceived one another”: They retracted and they didn’t want to go and do the work of the boss as they had been hired to do, or the owner [himself] retracted, such as if he said to them: I have no need for you this morning prior to their going out to the work.",
+                "ואת הקרר – it is read with a “reish,” that is to say, the owner of the wagon.",
+                "פרייפרין – planed wood to make a frame and hangings of a palanquin (especially for a bride in the wedding procession).",
+                "",
+                "",
+                "מקום שאין שם אדם – that he does not find workers to hire and the flax is lost.",
+                "שוכר עליהם – people according to the measure of their salary, but not greater than the measure of their salary.",
+                "או מטען – he says that he will give them an extra zuz, but he doesn’t give them other than what he stipulated at first."
+            ],
+            [
+                "השוכר את האומנין – work on a contract (as opposed to time work): such work for such-and-such money.",
+                "וחזרו בהם – after they did part of the work.",
+                "ידם על התחתונה – if the price of workers increased and he does not find someone who will finish it at the salary that would come to those who would do so in the future, they withhold from their salary from what they did, all the while he needs to spend until his work is completed at the wages that he had stipulated with them. And if price of workers decreased, and he can find someone who will complete it (i.e., the work) for less, they should estimate for them what they did and give them what they stipulated; if they did half, he should give them half of their wages, and they cannot say to him: “Behold, other workers coming in place of us to complete your work and give us all of our salary except for what these [other workers] take.",
+                "ואם בעה\"ב חוזר בו ידו על התחתונה – he should give them according to what they did, and if the work performed was cheaper, he (i.e., the owner/boss), should by force give them as he stipulated, except for what he needs to expend in its completion.",
+                "כל המשנה ידו על התחתונה – [See Mishnah Bava Kamma, Chapter 8, Mishnah 4 as the commentary below summarizes the contents of this Mishnah.] Such as the case where one gave wool to the dyer to be dyed read and he died it back, if the income from the improvement exceeds the outlay (see also Ketubot 80a), he does not give him his complete salary but only the cost of the outlay of wood and dyes, but if the [cost of the] outlay is greater than the improvements, then give him the value of the improvements.",
+                "וכל החוזר בו ידו על התחתונה – to include the person who sells a field to his fellow for one thousand zuz and he (i.e., the purchaser) gave him from them two hundred zuz – and the seller retracted. The hand of the purchaser is on top. If he (i.e., the purchaser) wanted, he could say to him (i.e., the seller), “give me my money;” if he wanted, he could say to him, “give me land corresponding to my money [which is currently in your hands].” If the purchaser retracts, the hand of the seller is on top. If he (i.e., the seller) wanted, he could say to him (i.e., the purchaser), “here is your money,” If he wanted, he could say to him, “here is land corresponding to your monies.”"
+            ],
+            [
+                "בהר והולכה בבקעה בבקעה והוליכה בהר – at the top of the mountain. And even though the path is smooth and straight, he is liable because it died as a result of the environment/atmosphere which was not smooth and not humid, since he changed it, one can say to him that she (i.e., the animal) did not die other than on account of the fact that it was not learned in the environment of the mountain and it was difficult for her. Or, it (i.e., the animal) was not learned in the environment of the valley and it was difficult for her. And because of this, there is no dispute here between its smoothness or its humidity, as it disputes at the end of the Mishnah.",
+                "אם החליקה פטור – that on the mountain, it she is liable to slip more, for the top of the mountain is sharp and slanting to the sides.",
+                "ואם חוחמה חייב – for in the valleys, the dust rises for the mountains are around it and the atmosphere does not have power over it, but if she becomes overheated on account of her ascent to the mountain, he is liable, for the ascent caused it, and he changed [the conditions] to cause her to walk on the mountain.",
+                "והבריקה – (see Bava Metzia 78a) became blind through a cataract in the eye; another explanation: her legs decayed.",
+                "או שנעשית אנגריא – she was taken into the service of the king.",
+                "אומר לו הרי שלך לפניך – and specifically when he said to him – this donkey, which had been hired for [carrying] a burden. But if he hired it to ride upon hit, even if he said to him, “this donkey,” and he cannot say to him, this is yours before you, lest she fall under him on a bridge or she throws him off at one of the openings. And similarly, if he hired for him a mere donkey even for [carrying] a burden, he cannot say to him “yours is before you,” but he is obligated to assign to him another animal. And if he doesn’t assign to him another animal, he is not liable to give him anything from all fees of the way that he walked with it.",
+                "מתה או נשברה חייב – He who rents it out sells the skin and the carcass [goes] to the dogs, adds money and assigns for him another animal, or he can rent him another with the monies of the carcass, for this donkey was mortgaged to him, or he can return him his payment."
+            ],
+            [
+                "השוכר את הפרה לחרוש וכו' – and all of the utensils of the plough go to the owner of the cow, and his youth go with his animal and plough with it.",
+                "נשבר הקנקן – the pin of the plough which has the iron.",
+                "חייב – for the mountains are harder to plough than the values because of the rocks that are there.",
+                "ודש בתבואה – he is exempt if it is smooth."
+            ],
+            [
+                "והביא עליה שעורים – which are lighter than wheat",
+                "חייב – for its ruin/damage if he added three Kabs. And we don’t say that since the barley is lighter, he can add up to the weight of a Letekh of Wheat which is burden of the donkey (see Bava Metzia 80a).",
+                "מפני שהנפה קשה – for the animal as a burden. For even though its burden is not as heaven as the burden of wheat, their volume is like the volume of wheat and the volume is like a burden.",
+                "לתך – one-half of a Kor, and Kor is 30 Seah..",
+                "סומכוס אומר וכו' – and the Halakha is according to Sumkho, but if he added less than this measure, he is exempt if the donkey became injured and he only gives the cost of the addition alone."
+            ],
+            [
+                "כל האומנין – a contactor (a hired man paid for certain work when it is done; or, a tenant of land at a fixed rent) who accepts aupon themselves to do work in their homes.",
+                "שומרי שכר – to be liable for theft and loss, and that benefit that he takes hold of a reward/payment for it, he is a paid bailee.",
+                "וכולן שאמרו טול את שלך – for I have already completed it and I am not waiting to take my payment and after I bring it [to you], bring money. He is from that point on an unpaid bailee.",
+                "שמור לי ואשמור לך – guard for me today and I will guard for you tomorrow. But [if he said]: you guard this for me and I will guard this for you this other object in its place, and all of it is at the same time. This is the guarding of the owners [with him] and he is exempt [from being liable for loss and/or theft].",
+                "הנח לפני שומר חנם – but place it before you , or merely place it, he is not even an unpaid bailee, for he did not accept upon himself guarding [of it] at all."
+            ],
+            [
+                "הלוהו – money.",
+                "על המשכון שומר שכר – whether he lent him and afterwards he (i.e., the borrower) gave a pledge, whether he gave a pledge and afterwards took a loan, what is the reward? It is the reward of the Mitzvah (see Bava Metzia 81b).",
+                "הלוהו מעות שומר חנם – for Rabbi Yehuda does not hold the reward of a Mitzvah for the purposes of law.",
+                "הלוהו פרות שומר שכר – for it is the manner of produce to decay/rot, but the Halakha is not according to Rabbi Yehuda.",
+                "מותר אדם להשכיר – to others.",
+                "משכונו של עני – that is in his hand.",
+                "להיות פוסק עלו – a profit.",
+                "והולך – always and lessen from the liability [of the loan]. And specifically with a pledge that the reward is great and its decrease is small such as a hoe and an ax (see Bava Metzia 82b) and similar kinds of things. And such is the Halakha."
+            ],
+            [
+                "בין שומר חנם ובין שומר שכר ישבע – for [he] holds that he should take an oath that he was not negligent and he would be exempt [from damages such as loss and/or theft].",
+                "רבי אליעזר אומר זה וזה וישבע וכו' – Even I heard from my teachers according to Rabbi Meir, that both of them (i.e., the unpaid bailee and the paid bailee) should take an oath. But I am amazed at this (i.e., the unpaid bailee) and on that (i.e., the paid bailee) how they become exempt [from liability] with an oath. For the paid bailee – how can he be exempt with an oath that he was not negligent, for even without negligence, he is also liable, for this is not an unavoidable accident but is similar to theft and loss which are close to negligence and an unavoidable accident. And furthermore, if it wasn’t broken in a declivity, even the unpaid bailee, how is he able to take an oath that he was not negligent? For this is certainly negligence. But Rabbi Meir holds that this oath is not from the law, but rather an ordinance of the Sages, if you don’t exempt a person who transfers a barrel from place to place from the payment via this oath, there will not be any person who will [take upon himself the responsibility] to transfer a barrel for his fellow from place to place. Therefore, they (i.e., the Sages) ordained that he should take the oath without intention he broke the barrel and he is exempt."
+            ]
+        ],
+        [
+            [
+                "השוכר את הפועלים. אינו ראשי לכופן – and even though he increase their wages from other works, he can say to them: “this that I have increased your wages, with the knowledge that you will rise up earlier [to work] and stay later for me, for they can say to him: “this that you have increased for us [our wages] is with the knowledge that we provide for you outstanding/better labor.” (see Bava Metzia 83a).",
+                "במתיקה – for their bread",
+                "הכל כמנהג המדינה – everything which includes the places where workers customarily eat and drink in the morning in the house of the owner before they go out to work. For if the owner had said to them – go early to your work in the field and I will bring to you your food there, they would say to him, “no,” but rather now let is eat in the house prior to our going out to the field, according to the custom of the province.",
+                "מעשה ברבי יוחנן בן מתיא – In the Gemara (Bava Metzia 86a-b): The Mishnah is deficient and should be read as follows: If he stipulated to provide them food, he thereby increases his hood to them, that is to say, since it was not necessary to teach this since it was the custom of the province that they would eat, and it was taught explicitly to give them food, more food was mentioned. And there is the story of Rabbi Yohanan etc [as specified in the Mishnah proper].",
+                "בשעתו – at the time of his kingdom, when he was a king and a commoner.",
+                "שהם בני אברהם יצחק ויעקב – and the meal of Abraham was larger than that of Solomon, for Abraham had three cows for three people (the “people” were the angels, described in the story of Genesis, chapter 18, when Abraham rose up while recovering from his circumcision to welcome his “guests.”). And at the meal of Solomon, Judah and Israel were large like the sands that were on the sea shorte.",
+                "עד שלא יתחילו במלאכה – there is nothing here other than words, for once they had begun, they cannot return.",
+                "רבן שמעון בן גמליאל אומר וכו' – And the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "ואלו – workers.",
+                "אוכלים מן התורה – in what they are engaged with.",
+                "גמר מלאכה – when they detach it, as it is written (Deuteronomy 23:25): “[When you enter another man’s vineyard, you may eat as many grapes as you want, until you are full,] but you must not put any in your vessel.” At the time when you put [them] into the vessels of the owner, you may eat, which is when you tear/detach them.",
+                "ובתלוש מן הקרקע – and if you are engaging in things that are detached, you may eat of that thing as long as you have not completed the work required [to make them liable] for tithing, if it is something that is tithed, or as long as you have not completed the work required [to make them liable] for Hallah, if it is something that is given as Hallah, for as Scripture stated (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing,” and since it is doesn’t say that you should not thresh while muzzling, we learn from it to make a juxtaposition between one who muzzles and that which is muzzled, and that which is muzzled to the one who muzzles. Just as the muzzled is an ox which eats that which is detached while it is engaged in work, so to the muzzle, who is a person, eats what is detached while engaged in work. And just as the one who muzzles, etc. And just as threshing is special, that which grows in the ground and its work has not been completed [to make it liable] for tithing and at the time when the work is completed , the worker can eat of it, so similarly all things that grow in the ground and whose work has not been completed [to make it liable] for tithing, and when it is at the time when the work is completed, the work eats of it, excluding the milking of animals and the presses thick milk in a bag to let the fluid run out (see Rashi to Shabbat 95a) and who makes cheese, which are not things that grow in the ground, and it excludes [also] one who separates the fruit of the date-palm and the dried figs that are attached together when their labor is completed [to become liable] for tithing , and excluding weeding garlic and onions , where he removes the small ones which have not grown from among the others to widen the space for the larger ones, for this is not the time of the end of the work. For all of these and ones similar to them, the worker does not eat them."
+            ],
+            [
+                "עד שיעשה בידיו ורגליו – Just as the ox with his hands and with its feet, so also the worker with his hands and with his feet, just as there is a juxtaposition between the one who muzzles and the muzzled [animal]. But the Halakha is not according to Rabbi Yosi B’Rabbi Yehuda."
+            ],
+            [
+                "מפני השב אבדה לבעלים – so that he will not be idle from his labor.",
+                "אמרו פועלים אוכלים בהליכתן מאומן לאומן – when they have finished this row and walk to begin its neighbor, and even though at that hour, it is not the time of work, it is pleasing to the owner with this.",
+                "וחמור כשהיא פורקת – while it is walking, it eats from the burden that is on its back until she unloads."
+            ],
+            [
+                "אפילו בדינר – even if it is worth the equivalent of a denar.",
+                "לא יאכל פועל יותר על שכרו – as Scripture states, “until you are full,” while he is hired, for it is upon him as he obligates himself to ascend the ramp or to hang in the tree.",
+                "מלמדין – we say to him via advice that is appropriate, but the first Tanna disputes the Sages and states that we don’t teach him, and Halakha is according to the Sages.",
+                "ויהא סותם את הפתח – and they will be prevented from hiring him."
+            ],
+            [
+                "קוצץ – he will take money and not eat.",
+                "על ידי עצמו – for himself",
+                "מפני שיש בהן דעת – and they know and they pardon/forgive."
+            ],
+            [
+                "נטע רבעי – fourth-year fruit of the tree, which are not eaten other than in Jerusalem or one redeems them and brings their monetary value (plus twenty percent) to Jerusalem.",
+                "נתפרסו עיגוליו – cakes of figs that became separated and works were hired to combine them, or jugs that opened up and workers were hired to seal them closed.",
+                "הרי לאו לא יאכלו – because their work had been completed and they were ready for tithing as they had become eatables forbidden pending the separation of sacred gifts."
+            ],
+            [
+                "שומרי פירות – those who guard vats and piles and detached produce, but those who guard gardens and orchards, we do not consume, neither from the laws of the province, nor from the Torah, for a bailee is not like someone doing anything.",
+                "מהלכות מדינה – that already was practiced as such.",
+                "נשבע על הכל – on all of the events that are written with the other bailees for liability, he takes an oath that such has happened to him and he is exempt.",
+                "משלם את הכל – theft, and loss and unavoidable accidents.",
+                "נושא שכר וכו' – and all of these are derived from Biblical verses in the portion of “V’Eleh Mishpatim”/”And these are the ordinances”. The first portion (Exodus 22:6) “When a man gives [money or goods] to another” is stated regarding the unpaid bailee. The second (Exodus 22:9): “When a man gives to another an ass, an ox, a sheep…” is stated [with regard] to a paid bailee, for he is liable for theft and loss, as it is written (concerning it) (Exodus 22:11): “But if [the animal] was stolen from him, he shall make restitution to its owner.” I don’t have anything other than “theft,” from where to I learn “loss?” The inference teaches (Exodus 22:11): “But if [the animal] was stolen…” in any case. And further, an inference from the weaker to the stronger (i.e., a fortiori), Just as theft is close to an unavoidable accident, one is liable, loss, which is close to negligence, is it not obvious? And the renter, since not all the benefit is his, the law is like the paid bailee. And the borrower is explained in the third section (Exodus 22:13): “When a man borrows [an animal] from another and it dies or is injured, its owner not being with it, he must make restitution.”"
+            ],
+            [
+                "זאב אחד אינו אונס – and a paid bailee and a renter are liable for it, as it is written (Exodus 22:12): “…he need not replace what has been torn by beasts.” There is something torn by beasts that he does pay, and there is something torn by beasts that he does not pay.",
+                "כשעת משלחת זאבים – when an evil beast is sent away, it jumps upon another person. But the Halakha is not according to Rabbi Yehuda and is not known in the Babylonian Talmud.",
+                "הלסטים – one robber – this is an unavoidable accident."
+            ],
+            [
+                "סגפה – caused her privation with hunger or placed her in the heat in the summer or in the cold during the winter.",
+                "עלתה לראשי צוקין – she overpowered him and went up to the top of high mountains.",
+                "מתנה שומר חנם להיות פטור משבועה – that is not making a stipulation contrary to what is written in the Torah, but when he says to him: “It is impossible for me to be your bailee other than with this. And the bailee does not go down to his guarding until he pulls the animal. And this when he pulls the animal he has already explained on the condition that he has no oath upon him, nor has mortgaged himself to go down in the law of the bailee, other than in part. And for what he went down, he went down."
+            ],
+            [
+                "כל המתנה על מה שכתוב בתורה תנאו בטל – The entire Mishnah is [according to] Rabbi Meir, who holds that a person who makes a stipulation against what is written in the Torah, even in a manner of money, his condition is null/void, and is not the Halakha. But in a manner of money, even after he stipulated against what was written in the Torah, his condition is valid.",
+                "כל תנאי שיש בו מעשה מתחלה – that he advanced the act that he has do to the stipulation that he requests from him, such as “behold this act is yours if you will do a certain thing, and it is not similar to the condition stipulation of the children of Gad and the children of Reuven (Numbers 32:29): “if [every shock-fighter among the Gadites and the Reubenites] crosses…you shall give them [the land of Gilead as a holding],” which is a stipulation prior to an action.",
+                "תנאו בטל – the action is valid and even though the person who made the stipulation did not fulfill the stipulation.",
+                "וכל שאפשר לו לקיימו בסופו – and the stipulation was prior to the action.",
+                "תנאו קיים – but it is impossible for him to fulfill it, the stipulation is null/void and the action is fulfilled, for it is not other than an evasive reply, for it is not in his heart to make a stipulation other than to merely annoy him, distancing and putting off his fellow with words."
+            ]
+        ],
+        [
+            [
+                "השואל את הפרה ושאל בעלה עמה – if the owners of the cow were with the borrower to do his work, whether they were borrowed with him or rented, whether at the same work of the cow, or whether to do a different [kind of] work, and if the animal died, he is exempt.",
+                "שנאמר אם בעליו עמו לא ישלם – and this implies if the owner of the ox was with it, with the borrower, and is borrowed or rented to him to do work at the time that he borrowed his cow, he doesn’t pay.",
+                "אבל שאל את הפרה כו' – if it was with him at the time of an unavoidable accident, but was not with him at the time of the borrowing, he (i.e., the borrower) is liable, for it was not borrowing with the owners to make him exempt other than if he was with him at the time of the borrowing.",
+                "שנאמר בעליו אין עמו שלם ישלם – And this is what Scripture teaches us: If the owner is not with it (i.e., the animal) at the time of the borrowing, even if he was with him (i.e., the animal) at the time of breaking a bone or death, he (i.e., the borrower) must surely pay."
+            ],
+            [
+                "המשאיל אומר שאולה מתה – and you are liable for its unavoidable accidents.",
+                "איני יודע – lest it died while rented out, and am exempt from the unavoidable accidents.",
+                "חייב – It is not possible to establish our Mishnah as it implies, for we hold that my Maneh is in your hands, and the other says, that he doesn’t know [how the animal died] and he takes an equitable oath (see Shevuot 40b – which is applied, if one who is sued for a debt, denies the latter entirely, in contradistinction to the legal oath which is required when the defendant admits a part of the claim. It being presumed that nobody will go to law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant) that he does not know [how the animal died – if it had been borrowed or tented] and is exempt from payment/penalty. For this reason, we establish in the Gemara (Bava Metzia 98a) that where there is the business of an oath that is Torah mandated between them, such as where [the lender] says to him: I transferred to you two cows, one day as borrowed and the other day as a rental, and both of them (i.e., the cows) died while they were borrowed. And the borrower said to him (i.e., the lender), one of them, yes, at the time while it was borrowed it died. But one of them (i.e., the cows), I don’t know. And this like someone who partially admits to the claim and he is liable for an oath. And because he cannot take an oath, he pays. And it is similar to [the case of] my Maneh is in your hands, and the other responds, How is this? Fifty (i.e., one-half) I know about and fifty (i.e., the other half) I don’t know [anything] about. He is required to take an oath but he is not able to take an oath, and because he is unable to take an oath, he must pay.",
+                "ישבע השוכר ששכורה מתה – this also is impossible to establish as it implies. And we hold that if one claimed “wheat” and the other admitted to him “barley,” he is exempt even from the cost of the barley. And that is so – that what he admitted to him was not what the other claimed, and what he claimed he (i.e., the other) did not admit to him. And what place is there for an oath? For this we have established in the Gemara (Bava Metzia 98b – a “rolling oath.” The lender can plea: “Even on your own plea, you must still swear that the animal died naturally, not through your negligence” – which rejects the ruling of Rami bar Hama’s ruling that no oath is imposed at all upon bailees, even when they plead loss, theft, death, etc., unless there is also a partial rejection of the claim. The bailee is bound to swear another oath – that the hired one and not the borrowed one has died is administered. The superimposed oath is Biblical, not Rabbinic. See also Sotah 18a). In that he (i.e., the lender/person who rents out the animal) says to the borrower/renter: Swear to me the oath of the bailees that you are required to swear, that she (i.e., the animal) died naturally, for the deponent’s statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his cause – that he could have taken an other that it died naturally for if he made a claim also that via a rolling oath, that she died while rented out.",
+                "יחלוקו – Our Mishnah is [according to] Sumachus, who stated that monies that are placed in doubt should be divided, and it is not the Halakha, for the Halakha is: “He who wants to exact [compensation] from his fellow bears the burden of proof” (see Mishnah Bava Kamma, Chapter 3, Mishnah 11), and the the one appealed to must take an oath that he doesn’t know and is exempt."
+            ],
+            [
+                "ביד בנו – The lender sent it to the borrower by the hand of his son or his servant or the agent of the lender.",
+                "או ביד בנו ועבדו ושלוחו של שואל – he (i.e. the borrower) is exempt if it (i.e. the animal) died on the road [to him/her]. But that agent of the borrower, one can establish it (see Bava Kamma 104a – also Shevuot 46b) – regarding his hired laborer or his client who lives in his home (may they take the oath)? But he did not make this person an agent before witnesses, for if witnesses had made the person the agent, the borrower would be obligated for his (i.e., the agent’s) unavoidable accident when the lender transferred it (i.e., the animal) to him. But there are those who say that even if he (i.e., the borrower) made the person his agent before witnesses, he is not liable through his hand for unavoidable accidents. And this is what he says to him – that a person is [deemed] believable if he wishes to send it in his hands, he sends it.",
+                "אמר לו השואל שלחה לי וכו' – in the hand of your servant, he (i.e., the borrower) is liable. This “your servant’ is speaking about a Hebrew slave, for it were a Canaanite slave, the hand of the slave is like the hand of the master, and it would be like he didn’t depart from the domain of the lender, and it would be like the lender himself walked to him, and the borrower would be exempt, if he suffered an unavoidable accident on the way.",
+                "וכן בשעה שמחזירה – If the borrower sent it in the hand of his son, or his servant or his gent, or in the hand of the son, slave or agent of the lender, it did not leave the domain of the the borrower juntil it comes to the hand of the lender, and if he suffers an unavoidable accident on the way, he is liable. If the lender said to him (i.e., the borrower): “Send it to me,” or the borrower said, “Behold I am sending it, et.” And the lender said to him, “Send it,” and he sent it (i.e., the animal) and it suffered an unavoidable accident on the way, he is exempt [from having to make any payments). And our Mishnah specifically when he returns it amidst the days of his borrowing it (i.e., the animal) when he is liable for unavoidable accidents. But if he returned it after the days of his borrowing, the law of a paid bailee applies [since he derived benefit from it] and not the law of a borrower, and if he sent it by the hand of his son, or his servant ,or his agent, whether it was his or it belonged to the lender, and it suffered an unavoidable accident, he is exempt [from payment]."
+            ],
+            [
+                "המוכר שפחתו וילדה – since a Canaanite slave is acquired by money, and when he gave the money, he acquired the female [Canaanite] slave in every place that she is. And if it is not known if until she gave birth he gave the money, and the fetus us his, or after she gave birth, and the child belongs to the owners. But a cow is not acquired by money, but by pulling/drawing the object to be acquired towards oneself, and since he pulled it, it would be known if she gave birth already or not given birth, and for this [reason], it was necessary for the Mishnah to teach, “he who exchanges,” for via “Halifin”/a form of possession by handing to the purchaser an object as a symbolical substitute, since when one draws the object to be acquired towards oneself, the other person acquires in whatever place he is in, therefore it is not known whether the animal gave birth or not.",
+                "יחלוקו – And our Mishnah is according to Sumachos, but the Halakha is not according to him.",
+                "זה אומר גדול וזה אומר קטן – The one says the monetary value of a large slave and the other one says the monetary value of a small slave. For it were an actual slave, we hold that we don’t take oaths on slaves. And furthermore, what he claimed against him, he did not admit to him and what he (i.e. the other) admitted to, he (i.e., the first) did not claim, and there was no place for an oath."
+            ],
+            [
+                "המוכר זיתיו לעצים – to cut them down to burn them and he detained them in the ground.",
+                "ועשו – bad olives for a Seah of them did not produce one-quarter of a log of oil.",
+                "הרי אלו של בעל הזיתים – for less than one-fourth [of a log] people aren’t strict/particular about it. Ands the one-quarter that they mentioned, outside of the removal which he takes out at their olive harvest and at their pressing. And our Mishnah [deals with] when he sells his olives to merely cut them down. But if he said to him to cut them down immediately, even less than one-quarter [of a Log of oil per Seah] to the owner of the field. But if he said to cut them when he would desire, even more than one-quarter [of a Log of oil] would go to the owner of the olives.",
+                "וזה אומר ארצי גידלה יחלוקו – In the Gemara (Bava Metzia 101a), it establishes it as in the case where a river swept away the olives with their clods [of earth], that is, with the ground that is surrounding them that they are able to live through it, and because of that, they are exempt from Orlah (i.e. the prohibition of eating the fruit of trees of the first three years), and all the first three years is when they would divide it between them, for even though the land of this one grew them, nevertheless, if not for their clods [of earth], one would not be able to eat from them because of [the laws of] Orlah. But after the first three years, everything [belongs] to the owner of the ground, for he said to him: If had planted it, after three [years], I would not have been able to eat of them."
+            ],
+            [
+                "המשכיר בית לחבירו – undefined.",
+                "בימות הגשמים אינו יכול להוציאו מן החג ועד הפסח ובימות החמה שלשים יום – that is to say, if he comes to remove/evict him prior to Passover, that he must inform him thirty days from the days of the summer/heat, that is from the fifteenth of Elul for from there is thirty days until Sukkot/”the holiday” which is the beginning of the days of rainfall, and if he did not inform him from the fifteenth of Elul, he cannot evict him until Passover, and automatically we learn that he who rents a house, undefined, in the days of the summer/heat, he must inform him thirty days before he removes/evicts him (Bava Metzia 101b).",
+                "ובכרכים – For everyone is drawn there to live and homes are not found to rent, he must inform him twelve months prior to evicting/removing him, whether during the days of summer/heat, whether during the rainy season, and just as he who rents out a home must inform him, so the renter must inform him (i.e., the owner) – in the villages thirty days and in the walled cities twelve months. And if he does not inform him, he cannot leave, but rather gives him his rent.",
+                "של נחתומים ושל צבעים שלש שנים – because of the great credit for a long time. And the Halakha is according to Rabban Gamaliel."
+            ],
+            [
+                "ובנגר – When they lock the door and insert it into the beam of the lintel.",
+                "הזבל של בעל הבית – like when the dung is made from bulls that came on their own, for if they were the bulls of the renter, the dung belongs to the renter.",
+                "היוצא מן התנור – ashes and they became dung."
+            ],
+            [
+                "נתעברה לשוכר – he would not increase the monthly payment, for the intercalation is included in the year.",
+                "מעשה בציפורי – In the Gemara (Bava Metzia 102b), it raises an objection. You quote a story which disproves your rule! For the first part of the Mishnah teaches either it all goes to the renter or all goes to the person who rents it out, and it brings a story/case where they should divide it, and it responds that the Mishnah is deficient and it should be read as follows: If he said to him: “I rent it to you] for twelve golden denarii per year, at a golden dinar per month, they must divide/share it between them. And we don’t know if he seized the first language or the latter language, and the story also, etc. But the Halakha is not according the Rabban Shimon ben Gamaliel or like Rabbi Yosi, but one goes after the least of these languages, that the land is in the possession of its owner stands. Therefore, all of it is [belongs] to the person renting out, whether the first language was less whether the latter language was less."
+            ],
+            [
+                "חייב להעמיד לו בית – [for the days of his rental].",
+                "היה גדול לא יעשנו קטן וכו' – and he that showed him a house and said to him (i.e. the prospective renter): “a house like this one I will rent out to you,” but when he provides the house and says to him: “this house I am renting out to you,” and it falls, he is not liable to build it. But if he said to him an undefined/unspecified, he must provide him a place that is called a house, whether it is large or small."
+            ]
+        ],
+        [
+            [
+                "המקבל שדה – as a tenancy (who tills the owner’s ground for a certain share in the produce) for one half, a third or a quarter [of the produce] or a tenant who pays the landlord a fixed annual rent in kind, irrespective of the yield of the crops – for so many Kors per year.",
+                "לחרוש אחריו – after harvesting or the uprooting, in order to to turn over the roots of bad grasses that are there so that they will die.",
+                "ובקנים – that support the vines.",
+                "ובשניהם מספקים את הקנים – What is the reason that he stated it? What is the reason that they divide the canes? Because both (i.e. the owner and the renter) provide the new canes throughout the year."
+            ],
+            [
+                "בית השלחין – dry ground that lacks sufficient rain water for it (and hence, requires irrigation).",
+                "או בית האילן – and for the tree which is beloved to the tenant, who takes part of its fruits without toil.",
+                "יבש המעין – in it, that from in we water it.",
+                "מן חכורו – If he received it (i.e., the field) as a tenancy whereby he pays such-and-such Kors per year, for from the outset, he did not reveal his intention that because of a spring or a tree, he has increased/profited in his tenancy.",
+                "חכור לי בית השלחין זו – he revealed his intention that because it is a ground that requires irrigation, he has profited/gained from it and took in rent on a fixed annual rental payable in kind (as opposed to a percentage to the owner)."
+            ],
+            [
+                "המקבל שדה – for a half, a third or a quarter [of the produce].",
+                "והובירה – that he did not plough it or sow it.",
+                "אם אוביר – I will make it fallow ground.",
+                "ולא אעביד – and I will not perform any appropriate work on it.",
+                "אשלם במיטבא – according to what it would be appropriate to make had it been ploughed and sown as is worthy."
+            ],
+            [
+                "ולא רצה לנכש – to cleanse the field from bad grasses that weakens the strength of the field and prevents the grain from coming up.",
+                "מה איכפת לך – if my portion is lacking for the grasses reduces/lessens the ears of corn , I will give you my tenancy payment of such-and-such kors as I agreed with you."
+            ],
+            [
+                "המקבל שדה מחבירו – for one-half, one third or one-fourth like a tenant.",
+                "ולא עשתה – grain other than a little bit. And the tenant farmer came to him to prevent from engaging with it (i.e., the field) more, for there isn’t there worth his toil.",
+                "אם יש בה כרי – to make of its grain a pile, that there is enough to cover the winnowing shovel that one winnows/scatters with it the grain, and if it is close to two Seah, one is obligated to engage with it against his will",
+                "מה קצבה בכרי – this limit is not appropriate that would be a large field with the measurement of a pile and a small field with the measurement of a pile, and the care of a large field is not similar to the care of a small field.",
+                "אלא אם יש בו כדי נפילה – that is to say, according to the measurement of what he sows in it, he is liable to engage with it. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המקבל שדה – in tenancy for a fixed amount – such-and-such korim.",
+                "מכת מדינה – that a grasshopper ate or that most of the fields of that province or of that valley were emptied of grain.",
+                "אינו מנכה – as he said to him: “your luck caused this.”",
+                "בין כך ובין כך – even if it is a disaster affecting the entire province, he does not deduct, for on the money, one does not make a decree."
+            ],
+            [
+                "ולקתה – that the wheat was emptied of grain.",
+                "נותן לו – ten kors that he arranged with him from these wheat that were emptied of grain, and he is not able however to say to him,” I require good-quality wheat from you.”"
+            ],
+            [
+                "המקבל שדה מחבירו לזרעה שעורים – in a tenancy – such-and-such barley or wheat or money.",
+                "לא יזרענה חטים – as the wheat weakens/deteriorates the land [more] than the barley.",
+                "רשב\"ג אוסר – that it is hard for the land when they sow it one year with one species and another year with a different species. But concerning the legal decision, everything is according to the land/property and according to the place. If he made a condition with him in a matter that weakens the land a bit, he is not able to change and to plant something that weakens it a lot, but the opposite is permissible."
+            ],
+            [
+                "לשנים מועטות – less than seven years.",
+                "לא יזרענה פשתן – for flax weakens the land a great deal and its roots remain in the land until seven years.",
+                "ואין לו בקורת שקמה – it is the wood of a fig-tree of the forest. And we cut its branches for beans of the building and they continue to grow, but for less than seven years, one does not make beams. Therefore, acceptance [of a lease] for less than seven years, he cannot cut down beams on it, for it is not the intention that beams come down, for in a few years, they do not restore the beams. But if he accepted [a lease] for seven years, the first year, he can sow flax and cut down the sycamore that is in it."
+            ],
+            [],
+            [
+                "שכיר יום גובה כל הלילה – that is after it, as it states (Leviticus 19:13): “The wages of a laborer shall not remain with you until morning,” and it is impossible to state that we are speaking of a night hire, for firing is not completed other than at its end, as it is written (Leviticus 25:53): “He shall be under his authority as a laborer hired by the year,” and we expound from it (Bava Metzia 65a): the hiring of one year is completed at the beginning of the next year. We therefore see that he does not become a day hire until the settling of the sun. And when it is written (Deuteronomy 24:15): “[You must pay him his wages on the same day,] before the sun sets, [for he is needy and urgently depends upon it….],” it is established as speaking about a night hire, for when he is used as when he is hired to him in the morning when his hire is completed. And similarly [the Biblical verse]: “The wages of a laborer shall not remain with you until morning,” also is not established as speaking of a night laborer, for he does not labor for him until the morning.",
+                "שכיר שעות גובה כל היום וכל הלילה – This is how it should be read: A hire for several hours during the day collects [his earnings] all the day; a hire for several hours during the night collects [his earnings] all night.",
+                "שכיר שבוע – Shemitah/of the Sabbatical year.",
+                "יצא ביום – that his hire concluded/finished in the morning or during the day, he collects [his earnings] all day long, and since the sun had set, he violates it [the commandment of “the wages of a laborer shall not remain with you until morning”].",
+                "יצא בלילה – his hire finished during the night.",
+                "גובה כל הלילה וכל היום – and since his labor extended from when it became dark, he is a night hire, and he does not violate it (i.e., the verse from the Torah in Leviticus 19:13: “the wages of a laborer shall not remain with you until morning”) in the morning until the morrow at sunset."
+            ],
+            [
+                "אחד שכר בהמה ואחד שכר כלים – as it is written (Leviticus 19:13): “The wages of a laborer shall not remain with you,” – all that his work is “with you,” even and even animals and utensils.",
+                "לא תבעו אינו עובר עליו – as it is written (Leviticus 19:13): “with you”, with your knowledge or without your knowledge.",
+                "המחהו – cut him from himself and placed him with the storekeeper and said to him: “Give this worker with a denar produce and I will pay,” or he said to the money changer, “give him for a denar money [as change].",
+                "אינו עובר עליו – as it is written (Leviticus 19:13): “with you,” and he didn’t give him an order to the storekeeper.",
+                "שכיר בזמנו נשבע ונוטל – because the owner of the house/boss is busily engaged with his workers and sometimes it is thought that he gave it, but [in reality], he did not give it (i.e., the salary), he is made to take an oath from the owner of the house/boss and casts it (i.e., the salary) to the hired person.",
+                "שלא בזמנו – even though the owner of the house/boss is busily engaged with his workers, when the time comes for his obligation, they impose upon him and he remembers, and the owner/boss is not suspect of violating “[the wages of a laborer] shall not remain [with you].”",
+                "גר תושב – who accepted upon himself not to serve idolatry or to eat carrion. He does not have [applying to him] because of “shall not remain”, as it is written at the beginning of the Biblical verse (Leviticus 19:13): “[You shall not defraud] your fellow,” “your fellow,” and not a resident alien."
+            ],
+            [
+                "המלוה את חבירו – and the time arrived and he didn’t pay him back.",
+                "לא ימשכננו – to take from him a pledge/security against his will and even in the marketplace, but rather via an agent of the Jewish court, who should take it from him with the permission of the Jewish court.",
+                "ולא יכנס לביתו – even the agent of the Jewish court should not enter into his house, and all the more so, the creditor himself.",
+                "היה לו שני כלים – and his liability corresponds to both of them and he gave both as a pledge.",
+                "נוטל אחד ומחזיר אחד – at the time that he (i.e., the borrower) needs it, he should restore it to him and detain the second with him (i.e., the creditor), as it is explained further on. He should return the pillow at night and the plow during the day.",
+                "מת – the borrower. One does not restore the pledge/security to the heirs [of the borrower], for there is no commandment of restoring the pledge, for it is written (Deuteronomy 24:13): “You must restore the pledge to him…” – to him but not to his heirs.",
+                "עד שלשים יום – the time of the court case. But the Halakha is not according to Rabban Shimon ben Gamaliel.",
+                "בין שהיא עניה בין שהיא עשירה וכו' – because there is according to the one (Rabbi Shimon – Bava Metzia 115a) who said that she is poor and we don’t take a pledge from her, because you must return it (i.e., the pledge/security) to her and she comes and goes to you, you bring her into disrepute with her neighbors, but a rich woman, about whom you don’t have to say this, I would say that you can take a pledge [from her], but this comes to inform us that this Tanna/teacher of the Mishnah does not, as it is written (Deuteronomy 24:17): “You shall not take a widow’s garment in pawn,” both a poor [widow] and a rich [widow] are implied.",
+                "משום שני כלים – the higher one is the upper millstone and the lower is a hand mill."
+            ]
+        ],
+        [
+            [
+                "הבית והעליה של שנים – the house belongs to one of them and the upper story belongs to the other.",
+                "שניהם חולקים – because it is not known that these stones are of the upper story and those are from the lower part.",
+                "ורואים אלו אבנים הראויות להשתבר – if the house was crushed from its foundations and fell below it, one can know that the lower stones were broken. But if the upper part of the wall fell there from it a lot, the upper [stones] broke, since they fell from a high place, and the lower ones [remained] whole, since they fell from a low place. And [from] the first part [of the Mishnah] where it is taught that both of them divide it, is speaking about when the wall fell at night and they removed/cleared away the stones immediately, and it is impossible to establish if it fell through pressure and the bottom ones broke, or through seizing an object violently to take possession [caused them] to fall and the upper ones were broken (Bava Metzia 116a).",
+                "מקצת אבניו – and they are whole.",
+                "נוטלן – such as the case that this one claims that with some of them (i.e. the stones), it is truth, and with some, he states that he doesn’t known, for since he admits to part [of it], he is liable for an oath according to the Torah, and he is unable to take an oath, and whomever is liable for an oath and is not able to take an oath must pay. But if he said concerning all of them that he did not know, he should take an oath that he did not know and divide them (i.e., the stones) equally with his fellow."
+            ],
+            [
+                "הבית והעליה – He who leases out the upper story that is on top of his house to his fellow and says to him: “the upper story that is on top of this house, I lease to you, and the upper story opened up [a hole] of four handbreadths by four handbreadths (according to Shmuel – Bava Metzia 116b) for now, if this one (i.e., the one who has been leased the upper story) needs to use the upper story, he must use half of it above and half of it below.",
+                "ואין בעל הבית רוצה לתקן – the upper story.",
+                "הרי בעל העליה יורד ודר למטה – completely [lives downstairs] , for he had prepared the house for the upper story. And we do not force him to live half above and half below.",
+                "מעזיבה – plaster of mud/clay that they place on the ceiling. Rabbi Yose holds (Bava Metzia 117a) that the concrete of stone chippings and clay serves to level the depressions, and it levels the depressions of the upper story floor. But the Rabbis hold that the concrete of stone chippings strengths the ceiling, and the strengthening of the ceiling is required to be done by the lower dweller. And the Halakha is according to the Sages."
+            ],
+            [
+                "הבית והעליה של שנים – the house belongs to this one and the upper story to the other.",
+                "אמר בעל עליה לבעל הבית לבנות – the wall and the lower ceiling that are upon him to built",
+                "בונה בית – and the lower ceiling that is upon it, and dwells in the house until he (i.e., the person who lives in the lower area of the house) compensates him for his expenditures, and afterwards, he leaves and builds his upper story.",
+                "אמר רבי יהודה אף זה דר בתוך של חבירו – if this is the case, the owner of this upper story in this case compensates him for what he has spent, it is found that he is living all these days in [the section] of his fellow, and even though he is not without that, he would not have built it; nevertheless this one is benefitting, for were it not for this house, he would not have had a place to live there. And he holds that this one benefits and this one is not lacking, he is liable. But he builds it all.",
+                "ומקרה את העליה – above him and all that is necessary for it.",
+                "ויושב בבית – [in] the lower [house], for he would have that this one doesn’t benefit, for the upper story was ready for him to live in it and the other person is not lacking anything, for had he not built it, it would not be appropriate for him."
+            ],
+            [
+                "בית הבד – a house to gather olives.",
+                "וגנה אחת על גביו – and the olive press belongs to one [of them] and the garden is of the other.",
+                "ונפחת – (see Bava Metzia 118a) four handbreadths by four handbreadths and it is not worthy to sow as at first.",
+                "כיפין – a ceiling made in a circle like a rainbow and upon it, the owner of the garden places dust/mud and plants.",
+                "פטור מלשלם – for what was he to do, as it was an unavoidable accident.",
+                "נתנו לו זמן – A Jewish court; thirty days to tear it down and cut it {i.e., the tree) down."
+            ],
+            [
+                "ונפל – into midst of the garden of his fellow.",
+                "הגיעוך – take possession of them and clear them for yourself.",
+                "אין שומעין לו – if this one doesn’t want, he doesn’t purchase them and this one is liable to clear them.",
+                "בתבן ובקש – to gather them of his own, or from something ownerless.",
+                "אין שומעין לו – even though that it in every place we have what is equivalent to money is like money, concerning a hired worker, it is not like this, for it is written (Leviticus 19:13): “The wages of a laborer shall not remain,” on what that he makes a condition explicitly is implied.",
+                "המוציא מוציא והמזבל מזבל – when this one brings it (i.e., the manure) from the cattle-shed to the public domain, the carrier brings it to manure, and he is not permitted to detain it there.",
+                "גובלין טיט – to put it immediately into the building.",
+                "והבונה בונה – he receives them from the person who brings them and builds.",
+                "מתקן – they are ready at hand in the public domain all thirty days, and he is not liable for damages. But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "שתי גינות – of two people who are near one another. The one – his ground/plot is higher and the one near him, his ground/plot is lower.",
+                "והירק בינתים – in the rising of the elevation, that this one is higher than that one.",
+                "של עליון – for it is his dust and it is from his that it absorbs.",
+                "של תחתון – that upon his empty space it is placed.",
+                "מאחר ששניהם יכולין למחות – so that there will not be these vegetables here, the upper one takes the dust, and the lower one to fill up his garden.",
+                "רואין מהיכן ירק זה חי – from the place that it absorbs and grows, to this one, it should be given.",
+                "כל שעליון יכול לפשוט ידו וליטול הרי אלו שלו – as Rabbi Meir stated, since it is from his dust that it lives.",
+                "והשאר של תחתון – for the upper [garden] itself has renounced ownership of it, regarding the bottom, for it is a disgrace for him to take permission to enter into [the garden] of his fellow and to take it. And the Halakha is according to Rabbi Shimon."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..04d9da1287de0e613be49cd500f87d7208836c3e
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/English/Sefaria Community Translation.json	
@@ -0,0 +1,114 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Bava Metzia",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה בבא מציעא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [],
+        [
+            [
+                "<b>These are the findings. He [the finder] found scattered fruit.</b> The unspecified case is that the owner had despair, and they are [now] ownerless. ",
+                "<b>Scattered Money.</b> Since they don't have a noticeable marking, he [the owner] surely already had despair, and they are [now] ownerless. This is the reason for all of them.",
+                "<b>Sheaves.</b> Small sheaves.",
+                "<b>In the public domain.</b> Everybody threshes on them, and even if they [the sheaves] had a marker, it [the marker] was lost.",
+                "<b>Belonging to a baker.</b> They don't have a marker, since all of them [baker's bread] are the same. However, home-baked bread has a marker.",
+                "<b>Brought from the country.</b> [This is] to exclude those brought from a professional, as the next mishnah teaches.",
+                "<b>Purple wool.</b> Wool that was died purple, and it was combed to look like a tongue.",
+                "<b>He found a cake.</b> Of figs.",
+                "<b>Merchandise.</b> New items that aren't familiar looking, and the owner hasn't gotten used to how they look. This is because sometimes lost items are returned just from recognizing them, for example to a scholar who doesn't lie. These items that are known that their owner's haven't gotten used to how they look aren't obligated to be announced. The halacha is like Rabbi Shimon son of Elazar. When [is this true]? When you find them one by one. However, if you find them two by two, you are obligated to announce, since their number is a marker. Someone who finds something in the street, or a large plaza in a city that has a non-Jewish majority, even if it [the item] has a marker, there is no obligation to announce. [However], in a city with a Jewish majority, there is an obligation to announce."
+            ],
+            [
+                "<b>In a vessel.</b> A vessel has a marker.",
+                "<b>As it is.</b> Empty.",
+                "<b>Heaps of fruit.</b> Their marker is either their number or location.",
+                "<b>Three coins stacked one on top of another.</b> Or more. The announcer announces \"I found coins\", and he [the one who lost it] comes and says \"Such and such [were their number] and they were placed on top of another\"."
+            ],
+            [
+                "<b>Behind a ledge.</b> A closed wall of wood or reeds.",
+                "<b>Fence.</b> of stones.",
+                "<b>Tied-together fledglings.</b> in their wings. [They were tied] in a way that everyone does, and a knot like this isn't a marker.",
+                "<b>Don't touch them.</b> Since we say a person hid them, and if he takes them the owner doesn't have a marker. Therefore he [the finder] should leave them until their owner will come and take them.",
+                "<b>Covered don't touch it.</b> Since this isn't a lost item that includes the transgression \"You are not allowed to hide yourself [from it]\", since it is in a guarded spot.",
+                "<b>He found it in a stone-pile or an old wall these belong to him.</b> Since he [the finder] can say to the owner [of the pile or wall] this [found item] belonged to the Amorites that our ancestors inherited. This is only if the item is very rusty, that it is noticeable that it has been hidden for a very long time.",
+                "<b>From the middle to the outside.</b> In one of the holes adjacent to the public domain. If he found it from half the thickness of the wall to the outside, it is his, since we say one of the passerbys placed it there and forgot. The rust on it proves it has been there a long time, and the owner has surely despaired. This rule is specifically with gold or silver pieces and the like. However, if it was a vessel with money in it, if the vessel's mouth faces outside it belongs to him [the finder]. If the vessel's mouth faces inward, it belongs to the owner [of the wall].",
+                "<b>Even inside the house it belongs to him.</b> Since we don't know who they belong to, and the owner had despair."
+            ],
+            [
+                "<b>If he found them in a store they're his.</b> This is referring to something without a marker. The owner who dropped it has had despair, since everyone enters there [the store].",
+                "<b>Between the counter.</b> that the shopkeeper sits in front of, which he always takes from and places on to sell [things], and the money that he is given he places in it, and nothing ever falls except from the shopkeepers hand.",
+                "<b>In front of of the money-changer, these belong to him [the finder].</b> Since we say that they fell from those who brought money to exchange. The table interrupts between the money-changer and the money that was found, and if they fell from the money-changer they should have found them between themselves and the seat the table is placed on.",
+                "<b>Someone who purchases fruits from their friend etc.</b> For example their friend is a merchant who purchased this produce or these fruits from many people, and he doesn't know who these belonged to, and since they don't have a marker the owner has despair. However, if the one who is selling the fruits took them himself from his land, then the money is definitely his, and there is a obligation to return them.",
+                "<b>If they were tired.</b> Their knot or their number is a marker."
+            ],
+            [
+                "<b>In the general rule of all of these.</b> In the general category of \"All the lost items of your brother\".",
+                "<b>Why was it specified.</b> \"And thus shall you do to his garment\".",
+                "<b>Just as a garment is special.</b> An unspecified garment has a marker, and all garments have an owner that is claiming it, since it was made by someone and didn't come from nowhere.",
+                "<b>So too anything that has claimants.</b> This is to exclude something that was despaired upon. And despair is when you hear him say \"Woe to my loss of purse\"."
+            ],
+            [
+                "<b>His neighbours.</b> The neighbours of the place where the item was found, lest it belongs to one of them.",
+                "<b>In order that each one will go their home in three days.</b> from when he hears the announcement and knows if he lost anything, and if he sees he lost it he'll return [there] in three [days] and announce for one day \"I lost it and these are its markers\", and the halacha is like Rabbi Yehudah. Since the Temple was destroyed, they [the sages] enacted that announcements should be made in the synagogues and study halls. And since the aggressors increased, those that say \"Lost items go to the King\", they [the sages] enacted that he [the finder] should inform his neighbours and those he knows and that's sufficient."
+            ],
+            [
+                "<b>Anything which does work and eats.</b> If the lost item is something that you can feed with the produce of its work, for example an ox or a donkey.",
+                "<b>One may use it [to do work] and feed it.</b> Don't sell the found item, since all people are pleased with their animal which recognizes them already, and has trained it to their liking. [However] you are not obligated to take care of it forever, rather a chicken and a large animal you take care for 12 months. Calves and baby horses for pasture, meaning that they aren't grown to fatten them up, and similarly kids and sheep, you take care of them for 3 months. Calves for fattening you take care of for 30 days. Geese and roosters, small ones you take care of for 30 days and big ones (which eat a lot) you take care of for 3 days. After this time you take them for yourself and assess their value, or you sell them to others and hide the money.",
+                "<b>Therefore if they [the money] were lost he is responsible.</b> Since the Rabbis permitted him to use them [the money], even though he didn't use them, he is considered as if he used them, and he is responsible. The halacha is like Rabbi Tarfon regarding the value of a lost item which was sold. However, money itself that was lost, for example he found money in a purse or three coins that were on top of another, he is not to use them at all."
+            ],
+            [
+                "<b>Once in 30 days.</b> Since they get moldy if you delay opening them. All of their books were made like a scroll.",
+                "<b>Roll.</b> From their beginning to their end to allow air to enter.",
+                "<b>For the first time.</b> What he has never learnt. This is because he would require leaving it [open] in front of him for longer.",
+                "<b>And another should not read with him.</b> Since this one pulls towards himself and this one pulls towards himself and it will break.",
+                "<b>Spread it out for its sake.</b> To allow it to air out so moths won't destroy it.",
+                "<b>For their sake.</b> This is because they get moldy in the ground. You need to put them in the ground since this is how they are guarded. Therefore they should be used occasionally.",
+                "<b>But don't wear them out.</b> Don't use them for a long time until they wear out.",
+                "<b>Don't touch them.</b> Gold doesn't get moldy in the ground. Similarly glass. Further it [glass] is easy to break.",
+                "<b>Which is undignified to pick up.</b> Something that is degrading to him. The Torah said \"And you hid yourself from them\", [implication is] that sometimes you can hide, for example an elder and it's beneath his dignity."
+            ],
+            [
+                "<b>What is considered a lost item.</b> That it is apparent that the owner isn't aware that the item is there.",
+                "<b>This is not a lost item.</b> You are not obligated to return it, since it was intentionally placed there.",
+                "<b>Running between the vineyards.</b> It's legs are being destructive.",
+                "<b>You shall surely return them.</b> The torah included [in this statement] many returnings.",
+                "<b>Don't say to him [the owner] give me a sela.</b> Since this one [the owner] says to him [the finder] \"If you had done your normal work, you would have been very burdened, now [that you instead took care of this item] take according to what you actually were burdened.\"",
+                "<b>Like an idle laborer.</b> How much a person would be willing to reduce his wage to avoid this difficult work that he is doing and do this light work [taking care of the item].",
+                "<b>If there is a court there.</b> If he doesn't want to be idle from his work. Since his wages are high, what can he do? If there are three men there, he stipulates in front of them and says \"See that I am paid such and such. It is not possible [for me] to be idle and take a small wage, if you will tell me that I will take and be paid my [normal] wages. I will then take care of this lost item.\"",
+                "<b>His own takes precedence.</b> And he leaves the lost item."
+            ],
+            [
+                "<b>He found it in a stable.</b> Even though it [the animal] isn't secured in it, for example [the stable] isn't locked.",
+                "<b>If it was in a cemetary.</b> And he [the finder] is a Kohen. He shouldn't become impure [to retrieve it]. This is because returning a lost object is a positive commandment, \"You shall surely return it to your brother\". [However,] with impurity for a Kohen, it is the positive commandment of (Leviticus 21:6) \"They shall be holy\", and the negative commandment of (Leviticus 21:1) \"They shall not become impure for a soul of their nation\". And a positive commandment does not push aside a positive commandment plus a negative commandment.",
+                "<b>Or he says to him don't return it.</b> And the lost item is in a place that it is a mitzvah to [retrieve and] return. He [the finder] should not listen to him [his father]. As it is written (Leviticus 19:3) \"A man should fear their mother and father, and my Sabbaths he should guard\", [this teaches us] that if your father tells you go and break the Shabbat, don't listen to him. Similarly with all other commandments.",
+                "<b>He went and sat down.</b> The owner of the donkey.",
+                "<b>It's a commandment from the Torah to unload.</b> for free.",
+                "<b>But don't load.</b> for free; rather for pay.",
+                "<b>Rabbi Shimon says even load.</b> for free. The halacha is not like Rabbi Shimon.",
+                "<b>Rabbi Yossi HaGlili says etc.</b> The halacha is not like Rabbi Yossi."
+            ],
+            [
+                "<b>His lost item comes first.</b> Since the verse says (Deuteronomy 15:4) \"There will be no destitute amongst you\", [this indicates] you should be cautious that you don't become destitute.",
+                "<b>His Rabbi's comes first.</b> This is referring to his main Rabbi, who he learnt most of his wisdom from. So too all the times in the Mishnah it mentions \"His Rabbi\" coming before his father, this is only referring to his main Rabbi."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..ea59d998e22ee8e6f55e22736353a7907a314534
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/English/merged.json	
@@ -0,0 +1,720 @@
+{
+    "title": "Bartenura on Mishnah Bava Metzia",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Bava_Metzia",
+    "text": [
+        [
+            [
+                "שנים אוחזין בטלית – In the Gemara (Bava Metzia 7a), it maintains our Mishnah [deals with the case] such as one of them grabs hold of threads that are at the border of the garment from this side, and another grabs hold of threads that at the border of the of the garment from that side, but if they were cleaving to the garment itself, this one takes up until the place where hand reaches and that one takes up the place where his hand reaches, and the rest they would divide equally. , and through an oath.",
+                "זה אומר כולה שלי – I purchased it and/or it was sold to me by the seller and not to you. And when the seller sold [it] to one of them and took the money from both of them, one of them with his knowledge and the other one against his will, and he (i.e., the seller) does not know which one was with his knowledge and which one was against his will. For if he had known, and he would have said: “to this one, I sold [it].” There would be here one witness. And the one opposite him would be liable for an oath from the Torah, to contradict the witness. But now that he does not know, both are sworn to this oath that is mentioned in our Mishnah. And by law, they would divide [the garment] without an oath, but the Sages enacted that neither of them at all can take it without an oath, in order that everyone wouldn’t go and seize the garment of his fellow and say, “it is mine.” And it was necessary for the Tanna [of our Mishnah] to teach us that when this one says, “I found it, “that is through [an act of] finding it, and the other who says, “it is all mine,” that is through a commercial transaction. For had the Tanna [of our Mishnah] [only taught] a found object, I might think that it is through a found object [only] that the Rabbis imposed an oath, because they have taught a leniency to grab hold [of the corner of the object] inappropriately, so that my fellow would not have nothing missing in it, I will go and grab hold of it and divide it in public, but [regarding] a commercial transaction, if he had no need for it, he would not go after it to purchase it, and the person who comes to divide it with him and give him half of its monetary value, which is inappropriate, causing him loss and that is not to say that he is teaching that it is permitted to do so. I would say that the Rabbis did not impose upon him an oath. But if [the Mishnah] only taught about commercial transactions, I would say that is only upon commercial transactions that the Rabbis imposed upon him an oath because they are teaching a leniency and he [would] say, my fellow gives me money and I give money, now it is necessary for me, I will take it, and my fellow will have to trouble himself to go and purchase another one. But, regarding a found object, where you don’t have to say this, I would say, no, hence, it is necessary [for the Mishnah to teach both about found objects and commercial transactions].",
+                "ישבע שאין לו בה פחות מחציה – but he would not be sworn to an oath [saying] “it is all his,” as he would claim from the outset. For all of it would not be given to him. But if from when he claimed that half of it was his that it should be given to him, he would weaken his position from his first statement – when he said that it was all his. Therefore, he takes an oath that he does not have any less than half, which implies by this – that all of it is mine, as he had said initially; but according to your words, where you do not believe me regarding all of it, [I am taking] an oath that I have [a stake] in it and I have no less than one-half."
+            ],
+            [
+                "היו שנים רוכבים על גבי בהמה – this comes to the us that a rider purchases, and even though he does not direct the animal [by leading it] as the animal does not move from its place.",
+                "או שהיה אחד רוכב ואחד מנהיג – at the time when he rides, he stirs it up with his legs so that when the animal moves in consequence of this, the rider and the leader are identical , but if there only was a rider alone, the leader purchased the animal; the rider did not purchase the animal. But if they admitted or witnesses came even after the law was decided for them, that they should divide it with an oath, they divide it without an oath [administered]."
+            ],
+            [
+                "אמר לחבירו תנה לי וכו' – but if he said: “I have taken possession of it,” the rider has purchased it, and the leader cannot say: “I have taken possession of it.”",
+                "לא אמר כלום – that he acquired it when he drew/seized it from his fellow’s hand, and all the while that it was in the hand of the one who lifted it, it is was ownerless."
+            ],
+            [
+                "זה שהחזיק בה זכה בה – and especially when the lost object was in the public domain, since the four cubits [surrounding] a person do not acquire for him in the public domain, the person who takes hold of it acquires title to it. But in an alley/recess (adjoining an open place to which merchants retire to transact business; alternatively: market stand under a colonnade), which is the path of an individual, or on the sides of the public domain where many are not crowding there, the four cubits of a person take possession for any found object and any ownerless object that is near him is considered like four cubits, and another person may not take seize it. And the Rabbis decreed this so people would not come to quarrel.",
+                "אחר צבי שבור – which is incapable of running and is well-guarded in the field (i.e., fenced in), if others will not take it, it is like a found object.",
+                "זכתה לו – and he stands at the side of his field, and as such is able to run after them and reaches them before they leave from his field."
+            ],
+            [
+                "הקטנים – all who are supported by/rely upon the father’s table, even if he is an adult, we call him a minor, and anything he finds belongs to his father for the sake of preventing ill-feeling. But a daughter, whether she is a minor or a maiden, her found object belongs to her father, since the Torah makes assignment of all gains/profits of her maidenhood belong to her father (see Numbers 30:17 – בנעוריה בית אביה /”while in her father’s household by reason of her youth”).",
+                "עבדו ושפחתו הכנענים – for their bodies are owned by him, as it is written (Leviticus 25:46): “You shall keep them as a possession [for your children after you, for them to inherit as property for all time. Such you may treat as slaves].”",
+                "מציאת אשתו – The Rabbis ordained this for the sake of preventing ill-feeling."
+            ],
+            [
+                "אחריות נכסים – landed security (i.e., that the debtor’s landed property is pledged to the creditor) that he can collect from them.",
+                "לא יחזיר – for we are suspicious of collection and conspiracy to fraud and divide the profits. Lest it was a collected/paid off document and it fell from the borrower, and when he admits: “I did not pay,” there is a council of deception between them to seize the sold mortgaged property which cannot be resorted to (in the event of non-payment) and it will be divided between them.",
+                "בין כך ובין כך לא יחזיר – a document which cannot be resorted to (i.e., movable property) is mortgaged, and can be collected from, and surety (i.e., property which may be resorted to in the event of non-payment) is the error made by the scribe; and we are suspicious of collection and conspiracy to fraud, and the Halakha is according to the Sages. And specifically, with a document where property may be resorted to in the event of non-payment is not mentioned in it, the Sages said that it is an error made by the scribe, and we collect from mortgaged property as if the surety was written in it (i.e., the document). But if it was spelled out in the document that he (i.e., the borrower) did not want to accept upon himself surety [for non-payment], the Sages admit that he may return it, for now there is no fear for a conspiracy to fraud."
+            ],
+            [
+                "דייתיקי – the verbal will of someone on his death-bed, that this is what should occur and happen.",
+                "ושוברים – [receipts] that the creditor makes for the borrower when his loan document has been repaid."
+            ],
+            [
+                "אגרות שום – that the Jewish court estimated the [value of the] property of the borrower to the creditor in his loan document",
+                "ואגרות מזון – that he accepted upon himself to feed the daughter of his wife. Another explanation: that they would sell from the landed property of the husband to support the wife and the daughters.",
+                "ומיאונין – that they would write in the document: “In our presence, so-and-so has refused this particular gentleman as her husband.” And this is regarding when a minor whose mother and/or brothers married her off, she does not require a Jewish bill of divorce.",
+                "שטרי בירורין – this one chooses one [judge] and the other party chooses one [judge] who will adjudicate for them.",
+                "מצא – [he found] documents.",
+                "בחפיסה – a small leather bag",
+                "ודלוסקמא – a leather utensil/box that the elderly hide their utensils so that they don’t have to search after them.",
+                "ותכריך של שטרות – three documents or more which are wrapped up one with the other.",
+                "ואגודה – that are lying one on top of the other, the length of this one on the length of that one.",
+                "הרי זה יחזיר – since it is something that has a sign; for the utensil is sign when the owners say, “in this particular utensil you found them.”",
+                "אחד הלוה משלשה – if there are three [loan] documents of one borrower who borrowed from three [different] people, the finder [of these lost documents] should be returned to the borrower, since they had surely fallen from his hand, for if they had fallen from their hands (i.e., the three lenders), who gathered them to one place? And specifically when the documents were authenticated by the Jewish court. But if they were not authenticated, we suspect that perhaps, in order to authenticate them, the three lenders brought them to the scribe of the judges and they fell from the hand of the scribe. And we should not suspect lest after they had been authenticated, they fell from the hand of the scribe, for a person does not delay their confirmation in the hand of the scribe. And if they (i.e., the loan documents) are from three [different] borrowers, who borrowed from one individual, the finder should return them to the lender for the matter is known that they fell from him. And if all three of them were in the writing of one scribe, we suspect lest they fell from the hand of the scribe and they were not [ever] loaned. And therefore, we do not return them.",
+                "מצא שטר בין שטרותיו ואינו יודע מה טיבו – with him – if the borrower deposited it with him or the lender, or lest it was partially paid-off, and they delivered it to him to be the intermediary between them (i.e., the lender and the borrower).",
+                "יהא מונח – in his hand, and he should not return it to either this one or the other one.",
+                "ואם יש עמהן סמפון – [codicil]. The one who finds it amongst his documents a receipt that was written on one of his documents.",
+                "יעשה מה שבסמפון – And the [loan] document was under the presumption of having been paid-off, and even though it would have been appropriate for this receipt to have been placed in the hand of the borrower and not in the hand of the lender/creditor, we say that the borrower trusted the lender and said: “tomorrow give it [the receipt] to me,” and he forgot. And this is the case of when a lender found this document upon which was written the receipt, between his torn documents even though it was not torn."
+            ]
+        ],
+        [
+            [
+                "<b>These are the findings. He [the finder] found scattered fruit.</b> The unspecified case is that the owner had despair, and they are [now] ownerless. ",
+                "<b>Scattered Money.</b> Since they don't have a noticeable marking, he [the owner] surely already had despair, and they are [now] ownerless. This is the reason for all of them.",
+                "<b>Sheaves.</b> Small sheaves.",
+                "<b>In the public domain.</b> Everybody threshes on them, and even if they [the sheaves] had a marker, it [the marker] was lost.",
+                "<b>Belonging to a baker.</b> They don't have a marker, since all of them [baker's bread] are the same. However, home-baked bread has a marker.",
+                "<b>Brought from the country.</b> [This is] to exclude those brought from a professional, as the next mishnah teaches.",
+                "<b>Purple wool.</b> Wool that was died purple, and it was combed to look like a tongue.",
+                "<b>He found a cake.</b> Of figs.",
+                "<b>Merchandise.</b> New items that aren't familiar looking, and the owner hasn't gotten used to how they look. This is because sometimes lost items are returned just from recognizing them, for example to a scholar who doesn't lie. These items that are known that their owner's haven't gotten used to how they look aren't obligated to be announced. The halacha is like Rabbi Shimon son of Elazar. When [is this true]? When you find them one by one. However, if you find them two by two, you are obligated to announce, since their number is a marker. Someone who finds something in the street, or a large plaza in a city that has a non-Jewish majority, even if it [the item] has a marker, there is no obligation to announce. [However], in a city with a Jewish majority, there is an obligation to announce."
+            ],
+            [
+                "<b>In a vessel.</b> A vessel has a marker.",
+                "<b>As it is.</b> Empty.",
+                "<b>Heaps of fruit.</b> Their marker is either their number or location.",
+                "<b>Three coins stacked one on top of another.</b> Or more. The announcer announces \"I found coins\", and he [the one who lost it] comes and says \"Such and such [were their number] and they were placed on top of another\"."
+            ],
+            [
+                "<b>Behind a ledge.</b> A closed wall of wood or reeds.",
+                "<b>Fence.</b> of stones.",
+                "<b>Tied-together fledglings.</b> in their wings. [They were tied] in a way that everyone does, and a knot like this isn't a marker.",
+                "<b>Don't touch them.</b> Since we say a person hid them, and if he takes them the owner doesn't have a marker. Therefore he [the finder] should leave them until their owner will come and take them.",
+                "<b>Covered don't touch it.</b> Since this isn't a lost item that includes the transgression \"You are not allowed to hide yourself [from it]\", since it is in a guarded spot.",
+                "<b>He found it in a stone-pile or an old wall these belong to him.</b> Since he [the finder] can say to the owner [of the pile or wall] this [found item] belonged to the Amorites that our ancestors inherited. This is only if the item is very rusty, that it is noticeable that it has been hidden for a very long time.",
+                "<b>From the middle to the outside.</b> In one of the holes adjacent to the public domain. If he found it from half the thickness of the wall to the outside, it is his, since we say one of the passerbys placed it there and forgot. The rust on it proves it has been there a long time, and the owner has surely despaired. This rule is specifically with gold or silver pieces and the like. However, if it was a vessel with money in it, if the vessel's mouth faces outside it belongs to him [the finder]. If the vessel's mouth faces inward, it belongs to the owner [of the wall].",
+                "<b>Even inside the house it belongs to him.</b> Since we don't know who they belong to, and the owner had despair."
+            ],
+            [
+                "<b>If he found them in a store they're his.</b> This is referring to something without a marker. The owner who dropped it has had despair, since everyone enters there [the store].",
+                "<b>Between the counter.</b> that the shopkeeper sits in front of, which he always takes from and places on to sell [things], and the money that he is given he places in it, and nothing ever falls except from the shopkeepers hand.",
+                "<b>In front of of the money-changer, these belong to him [the finder].</b> Since we say that they fell from those who brought money to exchange. The table interrupts between the money-changer and the money that was found, and if they fell from the money-changer they should have found them between themselves and the seat the table is placed on.",
+                "<b>Someone who purchases fruits from their friend etc.</b> For example their friend is a merchant who purchased this produce or these fruits from many people, and he doesn't know who these belonged to, and since they don't have a marker the owner has despair. However, if the one who is selling the fruits took them himself from his land, then the money is definitely his, and there is a obligation to return them.",
+                "<b>If they were tired.</b> Their knot or their number is a marker."
+            ],
+            [
+                "<b>In the general rule of all of these.</b> In the general category of \"All the lost items of your brother\".",
+                "<b>Why was it specified.</b> \"And thus shall you do to his garment\".",
+                "<b>Just as a garment is special.</b> An unspecified garment has a marker, and all garments have an owner that is claiming it, since it was made by someone and didn't come from nowhere.",
+                "<b>So too anything that has claimants.</b> This is to exclude something that was despaired upon. And despair is when you hear him say \"Woe to my loss of purse\"."
+            ],
+            [
+                "<b>His neighbours.</b> The neighbours of the place where the item was found, lest it belongs to one of them.",
+                "<b>In order that each one will go their home in three days.</b> from when he hears the announcement and knows if he lost anything, and if he sees he lost it he'll return [there] in three [days] and announce for one day \"I lost it and these are its markers\", and the halacha is like Rabbi Yehudah. Since the Temple was destroyed, they [the sages] enacted that announcements should be made in the synagogues and study halls. And since the aggressors increased, those that say \"Lost items go to the King\", they [the sages] enacted that he [the finder] should inform his neighbours and those he knows and that's sufficient."
+            ],
+            [
+                "<b>Anything which does work and eats.</b> If the lost item is something that you can feed with the produce of its work, for example an ox or a donkey.",
+                "<b>One may use it [to do work] and feed it.</b> Don't sell the found item, since all people are pleased with their animal which recognizes them already, and has trained it to their liking. [However] you are not obligated to take care of it forever, rather a chicken and a large animal you take care for 12 months. Calves and baby horses for pasture, meaning that they aren't grown to fatten them up, and similarly kids and sheep, you take care of them for 3 months. Calves for fattening you take care of for 30 days. Geese and roosters, small ones you take care of for 30 days and big ones (which eat a lot) you take care of for 3 days. After this time you take them for yourself and assess their value, or you sell them to others and hide the money.",
+                "<b>Therefore if they [the money] were lost he is responsible.</b> Since the Rabbis permitted him to use them [the money], even though he didn't use them, he is considered as if he used them, and he is responsible. The halacha is like Rabbi Tarfon regarding the value of a lost item which was sold. However, money itself that was lost, for example he found money in a purse or three coins that were on top of another, he is not to use them at all."
+            ],
+            [
+                "<b>Once in 30 days.</b> Since they get moldy if you delay opening them. All of their books were made like a scroll.",
+                "<b>Roll.</b> From their beginning to their end to allow air to enter.",
+                "<b>For the first time.</b> What he has never learnt. This is because he would require leaving it [open] in front of him for longer.",
+                "<b>And another should not read with him.</b> Since this one pulls towards himself and this one pulls towards himself and it will break.",
+                "<b>Spread it out for its sake.</b> To allow it to air out so moths won't destroy it.",
+                "<b>For their sake.</b> This is because they get moldy in the ground. You need to put them in the ground since this is how they are guarded. Therefore they should be used occasionally.",
+                "<b>But don't wear them out.</b> Don't use them for a long time until they wear out.",
+                "<b>Don't touch them.</b> Gold doesn't get moldy in the ground. Similarly glass. Further it [glass] is easy to break.",
+                "<b>Which is undignified to pick up.</b> Something that is degrading to him. The Torah said \"And you hid yourself from them\", [implication is] that sometimes you can hide, for example an elder and it's beneath his dignity."
+            ],
+            [
+                "<b>What is considered a lost item.</b> That it is apparent that the owner isn't aware that the item is there.",
+                "<b>This is not a lost item.</b> You are not obligated to return it, since it was intentionally placed there.",
+                "<b>Running between the vineyards.</b> It's legs are being destructive.",
+                "<b>You shall surely return them.</b> The torah included [in this statement] many returnings.",
+                "<b>Don't say to him [the owner] give me a sela.</b> Since this one [the owner] says to him [the finder] \"If you had done your normal work, you would have been very burdened, now [that you instead took care of this item] take according to what you actually were burdened.\"",
+                "<b>Like an idle laborer.</b> How much a person would be willing to reduce his wage to avoid this difficult work that he is doing and do this light work [taking care of the item].",
+                "<b>If there is a court there.</b> If he doesn't want to be idle from his work. Since his wages are high, what can he do? If there are three men there, he stipulates in front of them and says \"See that I am paid such and such. It is not possible [for me] to be idle and take a small wage, if you will tell me that I will take and be paid my [normal] wages. I will then take care of this lost item.\"",
+                "<b>His own takes precedence.</b> And he leaves the lost item."
+            ],
+            [
+                "<b>He found it in a stable.</b> Even though it [the animal] isn't secured in it, for example [the stable] isn't locked.",
+                "<b>If it was in a cemetary.</b> And he [the finder] is a Kohen. He shouldn't become impure [to retrieve it]. This is because returning a lost object is a positive commandment, \"You shall surely return it to your brother\". [However,] with impurity for a Kohen, it is the positive commandment of (Leviticus 21:6) \"They shall be holy\", and the negative commandment of (Leviticus 21:1) \"They shall not become impure for a soul of their nation\". And a positive commandment does not push aside a positive commandment plus a negative commandment.",
+                "<b>Or he says to him don't return it.</b> And the lost item is in a place that it is a mitzvah to [retrieve and] return. He [the finder] should not listen to him [his father]. As it is written (Leviticus 19:3) \"A man should fear their mother and father, and my Sabbaths he should guard\", [this teaches us] that if your father tells you go and break the Shabbat, don't listen to him. Similarly with all other commandments.",
+                "<b>He went and sat down.</b> The owner of the donkey.",
+                "<b>It's a commandment from the Torah to unload.</b> for free.",
+                "<b>But don't load.</b> for free; rather for pay.",
+                "<b>Rabbi Shimon says even load.</b> for free. The halacha is not like Rabbi Shimon.",
+                "<b>Rabbi Yossi HaGlili says etc.</b> The halacha is not like Rabbi Yossi."
+            ],
+            [
+                "<b>His lost item comes first.</b> Since the verse says (Deuteronomy 15:4) \"There will be no destitute amongst you\", [this indicates] you should be cautious that you don't become destitute.",
+                "<b>His Rabbi's comes first.</b> This is referring to his main Rabbi, who he learnt most of his wisdom from. So too all the times in the Mishnah it mentions \"His Rabbi\" coming before his father, this is only referring to his main Rabbi."
+            ]
+        ],
+        [
+            [
+                "המפקיד. ולא רצה לישבע – the oath of the bailees, for he was able to make himself exempt if he took an oath that he did was not negligent with it and did not make illegitimate use of it.",
+                "למי שהפקדון שלו – for since he paid, he has acquired all of its indemnities. And even if he did not pay but rather since he said in the Jewish court that he would pay, he has acquired all of the indemnities. There is no difference made between double indemnity or four/five times the indemnity."
+            ],
+            [
+                "השוכר פרה מחבירו – and the renter/leasee stood and lent it (i.e., the cow) to another with the permission of the lender. But if the leaser had not given permission, we establish that a bailee who transferred [an object] to another bailee is liable.",
+                "ישבע השוכר – to the leaser",
+                "שמתה כדרכה – and is exempt [from payment], for the renter is exempt from unavoidable accidents.",
+                "והשואל – who is liable for unavoidable accidents , pays the renter, with an oath that he swears to the landlord.",
+                "אמר רבי יוסי: כיצד הלה עושה סחורה וכו' – And the Halakha is according to Rabbi Yosi."
+            ],
+            [
+                "אמר לשנים: גזלתי לאחד מכם – And they do not make a claim against him at all, but he wants to fulfill [his responsibility] according to heaven.",
+                "נותן לזה מנה ולזה מנה – but two who make claim and he admits that the stole from one of them, every one takes an oath that he stole from him. The Sages imposed a fine upon him because he translated on לא תגזול/”you shall not commit robbery” (Leviticus 19:13); and similarly, two who make a claim against one, each one says: “My father deposited with you a Maneh.” And he states: “The father of one of you left with me a Maneh but I do not know which one [of you];” each one of them swore that his father left with him a Maneh, and he gives a Maneh to this one and a Maneh to that one. For he had committed an act of negligence against himself for he should have paid attention and to remember who left with him the Maneh."
+            ],
+            [
+                "שנים שהפקידו אצל אחד זה מנה וזה מאתים – such as the case where both of them deposited together one before the other.",
+                "נותן לזה מנה ולזה מנה וכו' – that he said to them: you who were not particular together, and you did not suspect each other, lest his fellow would claim the two-hundred. I also do not deceive myself to be particular about who gets the two-hundred. And they make it as if they placed all three-hundred in one bundle/bag , so they would not have to be particular about what one party has in it and what his fellow has in it.",
+                "מה הפסיד הרמאי – for he will never admit the truth."
+            ],
+            [
+                "וכן שני כלים – For the Rabbis, it is necessary for him. For not only this, but also that are taught. Not that it is necessary for one to have a Maneh and the other to have two-hundred Maneh, for there is no loss through the breaking of a utensil, the rabbis said that he should give to this one a Maneh and to that one a Maneh, but even with two utensils where there is loss that it is necessary to break to larger utensil to give from it the monetary value of the smaller one, and when Elijah comes, it is found that the owner of the larger utensil loses when his utensil is broken. And I might think that in this the Sages agree with Rabbi Yosi that everything is left aside until Elijah will come, but it comes to teach us the exact opposite. And the Halakha is like the Sages."
+            ],
+            [
+                "אבודים – through mice or decay",
+                "לא יגע בהן – to see them since each person wants his Kab from the nine Kabim of his fellow. His Kab is beloved to him because he had toiled for it, from the nine Kabim of others that he would purchase with their monetary value if he would sell them. And the Rabbis said that he should not touch them, for they have not lost other than up to the diminution that is explicitly mentioned in our Mishnah: for wheat and rice Nine half-Kabim to a Kor, etc. But if they lost more than their diminution [in value], the Sages agree with Rabban Shimon ben Gamaliel that they sell them in the Jewish court. And the Halakha is according to the Sages."
+            ],
+            [
+                "המפקיד פירות אצל חבירו – and that which was deposited was combined with his produce and he was doubtful from them and did not know the measure of what he had consumed. And when he comes to restore them, he should take out the loss, deducting what they normally deduct [due to the produce 3consumed by mice].",
+                "תשעה חצאי קבין לכור – A Kor = 30 Seah and Seah = 6 Kabim.",
+                "הכל לפי הזמן – As such for each and every Kor.",
+                "הכל לפי הזמן – for each and every year he should duct for him such-an-amount",
+                "מה איכפת להו לעכברים – Such-[an-amount] they eat from a small portion just like from a large portion. Therefore, nine and one-half Kabim per year whether from a Kor or from ten Korim.",
+                "אם היתה מדה מרובה – that he deposited with him a lot, from ten korim and upwards, he should take out the losses.",
+                "מפני שהן מותירות – for during the days of the granary when they deposit the wheat which is dry, and in the rainy days, when they return it, it blows up. And regarding the consumption by mice, the loss is not so great for each Kor, the mice do not eat all that much from the ten Korim. Therefore, their blowing-up [in the rainy season], restores what the mice consume. And the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yohanan ben Nuri. And all of these measures are [what applies] in the Land of Israel and during the days of the Tannaim, but in other lands at these times, all is dependent upon what the seeds normally lose in that particular country and time."
+            ],
+            [
+                "יוציא לו שתות יין – if he deposited with him wine and it got combined with his, the wine vessel absorbs one-sixth.",
+                "רבי יהודה אומר: חומש – since the ground from which they made the wine-vessels in the place of Rabbi Yehuda absorbed one-fifth. And everything is according to the place.",
+                "אף המוכר וכו' – Just as they said that there are lees with the depositor , so too they said regarding the seller. For one who sells oil to his fellow and always gives him from his barrels refined oil which is sufficient from him, the purchaser accepts upon himself to deduct from him a log-and-a-half from the walls of the sediment for every one-hundred log. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "לא יחדו לה הבעלים מקום – in the house of the bailee, to say to him: “lend me this corner.”",
+                "לצרכו – to use it",
+                "לצרכה – that was in a place that it is close to being broken.",
+                "אם משהניחה – that he completed his usage [of it], he placed it in a well-guarded place. Whether he carried it initially for his own needs, whether he carried it for its needs, he is exempt, since we say from he returned it, it is in the owners’ domain as [it was] originally, and concerning it, he is nothing other than an unpaid bailee and is exempt from its unavoidable accidents. And even though he did not inform its owners to say, I took it and returned it. The first part of our Mishnah [is according to] Rabbi Yishmael who said regarding a person who stole a lamb from the flock and [later] returned it to its place, that he is exempt for we do not require the knowledge of the owners. And that which teaches that the owners did not specify a place for it as he returned it to its place after it was used for his needs, that he is exempt, and even though he did not inform the owners, he did return it to its designated/unique place. But even if the owners did not designate a specific/unique place, that when he returned it, it was not to the designated/unique place, he is exempt, for since he returned it to the protected/guarded place, that we did not require the knowledge of the owners.",
+                "ובין שהניחה לצרכו חייב – this end [of the Mishnah] is attributed to Rabbi Akiva, who said that a person who steals a lamb from a flock and returned it to its place and it met with an accident, he [i.e., the person who stole it] is always liable, until he informs the owners that he stole [the lamb] and returned [it]. And here also, after he used it for his own needs, and became a thief, regarding it, even though he left it (i.e., the lamb) in a guarded place. And that it is taught at the end [of the Mishnah] , “that the owners designated a particular place, we say that it was not necessary; it was not necessary that they did not designate that he is liable when he placed [the lamb], after he used it for his own needs, for he did not place it in the designated place for it, but even if they (i.e., the owners) designated a place, when he returned and put in its place, he is liable, for we require the knowledge of the owners. And the beginning of the Mishnah is [according to] Rabbi Yishmael and the end of the Mishnah is [according to] Rabbi Akiva. And this is how we establish it in the Gemara."
+            ],
+            [
+                "צררן – in his kerchief/scarf",
+                "והפשילן לאחוריו – even though that this is high-level guarding, he is liable, for a person who carries deposited monies from place to place, they lack guarding other than in his hand, as it is written (Deuteronomy 14:24): “Wrap up the money (in your hand) [and take it with you to the place that the LORD your God has chosen].” Even though they are wrapped up, they will be “in your hand.” And if it is in the house, they lack [appropriate] guarding other than in the ground, or in the wall, in the handbreadth closest to the ceiling or the handbreadth closest to the ground. For it is not the manner of thieves to search there. But if he guarded it in another manner, he is negligent and liable, other than if initially, he made a condition with the depositor that for this condition he will accept the deposit, that he would not be liable for all of these forms of guardianship.",
+                "לבנו ולבתו הקטנים – but for adults, they take an oath that they guarded in the [appropriate] manner of bailees and are exempt. But we do not say regarding this that a bailee who transferred [the object] to another bailee is liable, for it is the way of a person to entrust what has been deposited in his hand – in the hand of his wife and his children. And all who make a deposit, with the knowledge that when he deposits something, that the one commissioned will give them into the hands of his wife and/or his children."
+            ],
+            [
+                "אם צרורין – and signed, or tied with a distinctive tie",
+                "לא ישתמש בהן – but if they are not signed or tied with a distinctive tie, even though they are wrapped, they are as permissible and as if they were not tied at all, and it is permissible to use them.",
+                "חייב באחריותן – and even if they were not used, he is [considered] regarding them as a paid bailee, because he is able to use them, and he liable for theft and loss. And if they were used, he is like a lender towards it and he is liable even for unavoidable accidents.",
+                "רבי יהודה אמר: כשולחני – and the Halakha is according to Rabbi Yehuda"
+            ],
+            [
+                "ילקה בחסר וביתר – from what the deposit is missing and/or how much it increased, such as the case where a person deposited with him a ewe/sheep laden with wool, or pregnant, and it was sheered or it gave birth after he misappropriated it/made illegitimate use of it, he pays for it and for its shorn wool or its offspring, and it results that he is flogged for how much it became [worth] less, or increased, for if it had become pregnant or laden with wool while she was with him, he pays for it as it was laden or pregnant as it is currently, and he is flogged for an increase/addition.",
+                "ובית הלל אומרים: כשעת הוצאה – From the house of the owners, and if is laden, it is laden, and if it is bare, bare.",
+                "רבי עקיבא אומר כשעת התביעה – as the deposit is (i.e., the condition of the animal) at the time that of its appearance in court, as it is written (Leviticus 5:24): “…He shall pay it to its owner when he realizes his guilt.” He shall give like he is on the day of his guilt, on the day when he is found guilty in court. And the Halakha is according to the School of Hillel.",
+                "החושב לשלוח יד בפקדון – he said in in the presence of witnesses, “I will take his the deposit of so-and-so for myself.”",
+                "בית שמאי מחייבים – As it is written (Exodus 22:8): “In all charges of misappropriation –[pertaining to an ox, an ass, a sheep, a garment, or any other loss, whereof one party alleges, ‘This is it,’]…” from the time that he spoke to misappropriate, he is considered negligent.",
+                "עד שישלח בו יד – As it is written (Exodus 22:7): “…that he has not laid hands on the other’s property.” And this, “In all charges of misappropriation” (Exodus 22:8), the School of Hillel expounds upon this. He says to his servant or to his agent to misappropriate the deposit. Froom when is he liable? There is a teaching in the Scriptural text to intimate, the text reads: “In all charges of misappropriation” (Exodus 22:8).",
+                "כיצד? הטה את החבית – Now he explains the words of the School of Hillel, and there are books which don’t read \"כיצד\"/how? And it is a matter for itself.",
+                "ונשברה – after a time",
+                "אינו משלם אלא רביעית – misappropriation does not make one liable for unavoidable accidents until he takes possession by drawing/seizing an object or lift it up which is acquisition.",
+                "הגביהה ונטל – not exactly took, for when it is lifted up in order to to take [something], he is liable for an unavoidable accident, even if he didn’t take anything from it. But if he took a fourth of a Log (a LOG = 6 eggs in volume) from the barrel, and the rest of the wine in the barrel fermented afterwards, even though he did not lift the barrel up, he pays for all the wine, for he caused the wine to ferment, and it is his act that helped it [get sour] (see Bava Metzia 44a)."
+            ]
+        ],
+        [
+            [
+                "הזהב קונה את הכסף – Each thing that is considered to be a coin and currently passing to be given in expenditure (of money), it has the law of coinage. But where it is not considered to be a coin and currently passing, it has the law of merchandise. And his taking possession by drawing towards one’s self the object to be acquired is the establishment of the matter. Therefore, from when one draws [towards oneself] the gold denar, the second has acquired the silver denar in whatever place they are, and neither one of them can retract in this, for the golden denars are [considered] produce in regard to the silver denars.",
+                "והכסף אינו קונה את הזהב – since the silver denars are currently passing in expenditure [of money], they have the law of money with regard to golden denars. And if one [of them] pulled the silver denars, the other did not acquire the golden denars, until he pulls [the golden denars], for the money does not purchase, and that is the reason also why cooper acquires the silver, for pennies of copper whose passing is not so important [in the expenditure of money], they are produce in regard to the silver denars, and the silver does not purchase the copper.",
+                "מעות הרעות – which became invalidated",
+                "אסימון – that was made in the manner of current coinage but it still had not stamped upon it a feature.",
+                "כל המיטלטלין קונין זה את זה – if he exchanged these for those, since the one that pulled/drew towards one’s self, the other fellow acquired [the other object]. And this word כל/”all” – includes even a purse filled with money [in exchange] for a purse filled with money."
+            ],
+            [
+                "נתן לו מעות ולא משך ממנו פירות יכול לחזור בו – [both] this one and that one. And it is an ordinance of the Sages, for according to the Written Torah, money does acquire, as we found concerning property dedicated to the Temple, as it is written (Leviticus 27:19): “[and he shall give the money] and it shall pass to him.” And what is the reason that they said that pulling/drawing towards one’s self acquires and not money? It is a decree lest the purchaser leave his acquisition in the seller’s house for long time and a fire spreads in the seller’s neighborhood and he would not be troubled to do what was required to save [what he sold]. Therefore, they placed them in his permission to retract from it (i.e., the sale) if he desired, for since if they increased in value while in his possession, it would increase [in value] and he would retract from the sale and the profit would be his. It is considered by them to be his and he would go to the trouble to save [it].",
+                "אבל אמרו מי שפרע וכו' – even though he is able to retract from [the sale]. We curse him in the Jewish court and say about him: He who punished the men of the generation of the Flood and from the generation which witnessed the separation of races (i.e., the Tower of Babel) and from the men of Sodom and Gomorrah and from the Egyptians who drowned in the sea, he will punish him who does not stand by his word (although the court cannot compel him – see Tosefta Bava Metzia 3:14; Talmud Bava Metzia 47b), and afterward he returns to him his money.",
+                "רבי שמעון אומר: כל שהכסף בידו ידו על העליונה – Rabbi Shimon is referring to the matter of the First Tanna/teacher [of our Mishnah] who said: “he gave him money, but [the other] did not draw from him towards himself the merchandise – may retract,” whether it is the seller or the purchaser, and Rabbi Shimon comes to say that sometimes the person who has the money in his hand, the seller, who received the money, has the upper hand, and it is in hand to uphold the sale if he wants, but the purchaser cannot retract in it, such as [for example], the attic of the purchaser was lent to the seller, for now if the seller wishes that the sale is upheld, the purchaser cannot retract, even though he has not pulled the object towards himself. And what is the reason why the Rabbis have stated that “pulling” acquires and not money? It is a decree lest the seller will say to the purchaser: “your wheat has burned in the attic;” here where it is the attic of the purchaser, if a fire broke out , he would trouble himself and bring it (i.e., the wheat). But the Halakha is not according to Rabbi Shimon, but rather, even though the attic of the purchaser has been lent to the seller, all the while that he has not drawn [the wheat] towards himself, he can retract, whether he is the purchaser or the seller."
+            ],
+            [
+                "האונאה ארבעה כסף – four silver MAOT in which there are six MAOT in a denar, and the SELAH is four denarim.",
+                "מעשרים וארבעה כסף לסלע – if the purchase was in SELAH monies which is twenty-four MAOT, for now it would be that overcharging is one-sixth to the purchase, he would be liable to restore to him all of his overcharging [which is] four silver [coins].",
+                "עד מתי מותר להחזיר – he who was defrauded, and that the Mishnah used the language of מותר/”permitted” to teach us that it is not possible, for even he who is punished to return the purchase or that he should give him [back] his overcharge.",
+                "עד כדי שיראה – the purchase to the traveling merchant or to his relatives. And if he delayed further, he renounced on his overcharging and the seller will always retract, for the purchase is not in his hands that he is would be able to show it to the traveling merchant or to his relatives if he had been overcharged. And if it becomes known that a thing came into his hands like that which is similar to his sale and he knows that he erred and was silent and did not make a claim, he cannot retract and make a claim for he has renounced it.",
+                "ושמחו תגרי לוד – who were experts in business and sell at a high price. But the Halakha is not according to Rabbi Tarfon."
+            ],
+            [
+                "אין אונאה לתגר – because is an expert and without further qualification pardons him, and this that he sold, because it happened by chance another sale. And now, it had been established to retract. Bu the Halakha is not according to Rabbi Yehuda.",
+                "מי שהוטל עליו ידו על העליונה – he who was defrauded.",
+                "תן לי מעותי – if the purchaser had been defrauded. And our Mishnah is according to Rabbi Yehuda the Prince. But the Halakha is not according to him, but rather if overcharging is one-sixth, he purchased and returns the overcharged [amount]. If it is greater than one-sixth, the purchase is nullified."
+            ],
+            [
+                "כמה תהא סלע חסרה – current coinage it is always rubbed and is lacking [in its weight]. How much should it be lacking and if one spent it there would be no fraudulent representation (which would invalidate the transaction)?",
+                "ארבעה איסרין – for every Sela.",
+                "איסר לדינר – and it is one out of twenty-four, for six Me’ah of silver is a Denar, a M’ah is two Pundiyonim and a Pundiyon is two Issarim.",
+                "ארבעה פונדיונים – one out of twelve.",
+                "שמונה פונדיונים – one-sixth, and such is the Halakha."
+            ],
+            [
+                "בכרכים – where there is a money-changer; until he can show it to the money-changer.",
+                "בכפרים – where there is no money-changer.",
+                "עד ערבי שבתות – who comes to spend it on Fridays for Sabbath meals, for then he would know if he is able to spend it and receive it (i.e., its equivalent value) from him.",
+                "ואם היה מכירה – this is how it should be understood: if he is a righteous individual, and wants to act with equity, if he recognizes that it is the Selah that he gave him, he will accept it from him even after twelve months.",
+                "ואין לו עליו אלא תרעומת – this is how it should be understood: and the other who is not a righteous individual and did not want to accept it from him, he has nothing against him other than a complaint/quarrel against him; and he himself who caused him personal loss, in that he did not return it at the appropriate time.",
+                "ונותנה למעשר שני – he is speaking of the loss according to the measure of fraud, and he gives it for Second Tithe at its equivalent value, and does not worry because of the uncoined metal which Second Tithe cannot be redeemed for other than a coin which has a form, for it has the name of a coin upon it, and whomever does not take it at its equivalent value as a valid coin, other that something like a piece of silver or gold bar (as opposed to a coined metal), is not other than an evil person."
+            ],
+            [
+                "האונאה ארבעה כסף – for the purchase of a Selah which is a twenty-four silver Ma’ot. It is found that fraud is one-sixth as we have said. And [the Tanna of the Mishnah] repeated it because he had to teach about pleas/claims which are two silver Ma’ot (see Mishnah Shevuot, Chapter 6, Mishnah 1).",
+                "הטענה שתי כסף – for there is no oath imposed by the judges on a claim which is less than two silver [M’ah], for his plea is equivalent to two silver M’ah that I have in your hand, and he would admit from them the equivalent of a Perutah/penny, and denies the rest, or he admits to the entire thing and denies a Perutah.",
+                "ההודאה שוה פרוטה – to be a partial admission that he would be liable to take an oath.",
+                "המוצא שוה פרוטה – but less than this, he is not obligated to announce, as it is written (Deuteronoomy 22:3): “[…and so too shall you do with anything] that your fellow loses [and you find: you must not remain indifferent],” except for a lost object that is not worth the equivalent of a Perutah.",
+                "יוליכנו אחריו – if he admit that he swore falsely, for then, he has no atonement until he actually returns it to his hand, and not to the hand of his agent, as it is written (Numbers 5:7): “…giving to him who he has wronged.”"
+            ],
+            [
+                "האוכל תרומה – the Great [Priest’s Due] (i.e., 2%). A foreigner (i.e., non-Kohen) who ate the Great Terumah/Priest’s Due.",
+                "ותרומת מעשר – a tithe from a tithe (i.e., the gift that the Levite gives to a Kohen – one-tenth of what he receives).",
+                "ותורמת מעשר של דמאי – He who purchases grain from an ignoramus, needs to separate the tenth-of-a-tenth, but not the Great Priest’s Due, for everyone was careful with it.",
+                "וחלה וביכורים – all of these five are one, and all of them are called “Terumah”/Priest’s Due, and from one denomination they come.",
+                "נטע רבעי – he derives \"קודש\"/”holy” (Leviticus 19:27) from \"קודש\" /”holy” (Leviticus 27:30) from Second Tithe, that one adds one fifth, and both of them are all considered one thing, since from one Biblical verse they are derived, since they are derived from Second Tithe.",
+                "ומעשר שני שלו – exactly, and he adds one-fifth, since it is written (Leviticus 27:31): “[If anyone wishes to redeem] any of his tithes, he must add one fifth to them.”",
+                "הקדשו – and not of others, for the word \"המקדיש\"/”who consecrates (Leviticus 27:19 – “And if he who consecrates the land wishes to redeem it, he must add one-fifth to the sum at which it was assessed, and it shall pass to him.”) is written.",
+                "הנהנה – inadvertently, is liable for a sacrifice of sacrilege (i.e., unlawful use of sacred property) and one-fifth."
+            ],
+            [
+                "אלו דברים שאין להם אונאה וכו' – as Scripture states (Leviticus 25:14): “When you sell property to your neighbor, or buy any from your neighbor, [you shall not wrong one another],” a thing that is acquired from hand to hand, excluding land which are not movables, excluding slaves which is juxtaposed to land; excluding documents. As it is written (Leviticus 25:14): “When you sell property…” a thing whose essence is sold and whose essence is bought, excluding documents which do not stand other than for seeing what is in them. Things dedicated to the Sanctuary/Temple, Scripture states, “[you shall not wrong] one another/one’s brother, and not dedicated to the Temple.",
+                "לא תשלומי כפל – it is written in the pleading of the claim of the thief (Exodus 22:8): “In all charges of misappropriation” – a generalization; “pertaining to an ox, an ass, etc.,” – a specification; “or any other loss” – he has returned and made a generalization. A generalization, a specification and a generalization, you only judge what is like the specification. Just as the specification is explained as something that is movable and its essence is money, , even all things that are movable and its essence is money. This excludes land which is not movable. This excludes slaves which are juxtaposed to land. This excludes documents even though they are movable, their essence is not money. Dedications to the Temple, Scripture said, “to his neighbor/fellow” (Exodus 22:8); his neighbor/fellow, and not to that which is dedicated to the Temple.",
+                "ולא תשלומי ארבעה וחמשה – If a person stole and slaughtered or sold an ox or a sheep dedicated to the Temple, for the four and five-times payment (Exodus 21:37 – “When a man steals an ox or a sheep, and slaughters it or sells it, he shall pay five oxen for the ox, and four sheep for the sheep.”), the All-Merciful stated, and not three-times payment for the sheep and four-times [payment] for the ox, for the since it is excluded from double [payment]. Deduct one from it, for the double [payment] is for someone who slaughters or sells, which are included in the four and five-times payment.",
+                "נושא שכר אינו משלם – as it is written (Exodus 22:9): “When a man gives to another…” – generalization; “ “an ass, an ox, a sheep” – a specification; “or any other animal to guard”- a generalization. A generalization, a specification and a generalization, you do not judge other than what is like the specification. Just as the specification is explained as a thing that is movable, etc. Things dedicated to the Temple – Scripture said: “his fellow/neighbor,” and not something dedicated to the Temple.",
+                "קדשים שחייב באחריותן – He said, a burnt-offering is upon me and he separated it and it became blemished/defective or he sold it.",
+                "יש להם אונאה – for since if it died or it was stolen, he is liable for it [by replacing it], which is his, and we call it (Leviticus 25:14): “you shall not wrong one another.”",
+                "",
+                "",
+                "מרגלית ובהמה – because a person wants to pair them. Whomever has a nice ox for ploughing will go around after another that is like it [to join it with the other with a yoke] for if he comes to join under a yoke a weak ox with a healthy [one], it would ruin the healthy one, and similarly a nice precious stone to be filled with its partner with gold from the individual [stone]. But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Shimon."
+            ],
+            [
+                "כל אונאה בדברים – as it is stated (Leviticus 25:17): “Do not wrong one another, but fear your God; [for I the LORD am Your God],” this is stated with regard to the wrong one does with words, for their goodness nor their evil is not given to be recognized other than in the heart of the person who speaks who knows if for evil he intended them or for good."
+            ],
+            [
+                "אין מערבין פירות בפירות – the house owner who says to his fellow – that the produce of a certain field I am selling to you, he should not mix with them the produce of another field.",
+                "ואין צריך לומר חדשים בישנים – He agreed to sell him old [grain], he should not mix with them new [grain], for the old are dry and make more flour than the new.",
+                "מפני שמשביחו – the hard improves the soft, therefore, if he agreed with him [to sell him] soft and mixes into it hard, but if he agreed with him [to sell him] hard, he should not mix into it the soft.",
+                "איןי מערבין שמרי יין – from this barrel with wine from a different barrel.",
+                "אבל נותן לו את שמריו – of the wine itself.",
+                "לא ימכרנו בחנות – a penny for a penny.",
+                "אלא אם כן הודיע – to each one of them that water is mixed in with it.",
+                "ולא לתגר – they should not sell them together, and even though they informed him, for he doesn’t take it other than to deceive and to sell it in the store.",
+                "מקום שנהגו להטיל מים ביין – and specifically between the vats he can put [water’ for since they practiced thus, there is no error, for all the wines are in the presumption of such.’"
+            ],
+            [
+                "התגר נוטל מחמש גרנות – for everyone knows about him that they were not grown in their fields, and that he purchases from many people and with the presumption that they purchase from him [as well].",
+                "מגורה – storehouse where they collect grain. A granary, where they thresh the grain and it is the manner of the traveling merchant to purchase from house owners at the time of the granary and to bring them into his own storage facility.",
+                "פיטס – a huge vessel.",
+                "ובלבד שלא יתכוין לערבן – to publicize to purchase the majority from a praiseworthy place and to mix in it from another place, and his neighbors think that all the produce is from the same place.",
+                "ולא יפחות את השער – to sell it cheaply, because he is accustomed to come with him and overwhelms the food of his friends.",
+                "זכור לטוב – and as a result of this, those who store produce sell it cheaply. And this is the Halakha.",
+                "גריסין – beans that are ground in the millstone, one for two.",
+                "לא יבור – the worthless matter/refuse , because since hey look nice, he raises their price a great deal from the price of the refuse that he took from them.",
+                "וחכמים מתירין – for the purpose is able to see and to distinguish how much the refuse that he has sifted costs from those that others have. And it is good for him to raise their price of those that are sifted out of great effort. And the Halakha is according to the Sages.",
+                "שלא יבור מעל פי המגורה – upwards to show the nice ones, but the refuse that is within it, he did not sift.",
+                "לפי שאינו אלא כגונב את העין – with this sifting.",
+                "מפרכסין – they repair them and make them more beautiful.",
+                "לא את הדאם – a Canaanite slave who stands to be sold."
+            ]
+        ],
+        [
+            [
+                "איזהו נשך שהוא נושך – that he took from him what he (i.e., the other) didn’t give him.",
+                "המרבה בפירות – he increases the reward for himself with produce, and whether by the loan of money or whether by the loan of produce it is interest, for he increases his money. But the concluding part of the Mishnah deals with Rabbinic interest, as it explains – which through the means of commercial transactions.",
+                "דינר זהב – twenty-five silver denars.",
+                "וכן השער – Such is how they were sold in the city, and it was permissible for him to give money now on the condition that he would give him the wheat all the days of the year with these monies according to the monetary rate, and even though that he doesn’t have the wheat right now. It is taught [in the Mishnah] of our chapter (Mishnah 7):, “when the market price is out, you may purchase, for although he (i.e., the seller) has not goods as yet, others have,” and this seller can purchase them now with these monies.",
+                "עמדו חטין בשלשים דינרים אמר לו תן לי חיטי – and this is permissible, if he gives him the wheat, but if he fixed a price to give him for them wine, it is prohibited, lest the wine become more expensive, for since he doesn’t have any wine. And even though he fixed a price with him according to the current market price of wine, and the market price had gone out. For since he doesn’t give him money that we would be able to say that he could purchase wine with these monies tha the received, but he makes the value of the wheat an obligation and to set a price on his obligation of wine, this is prohibited if he lacks wine. For if he had wine, it would be purchased to him from now to the person who comes to set a price on the obligation of wine, and when it went up in price, it was in his possession when it went up in price."
+            ],
+            [
+                "מרבים על השכר – the wages in money for waiting for the rental.",
+                "ואין מרבין על המכר – the wages in waiting for the sale. And the reason is that the rental is not completely paid off until the end; therefore, when he takes from a Sela per month which is twelve Selas [per year], this is not the wages in waiting for the monies, for he was not obligated to pay him the rent until the end of the month, and that which he said to him: “if you give it to me now, it is yours for ten Selas, if he would give it to him early, he would forgive him the cost of the rental and diminish it for him  for less than its value. But regarding a sale, then you make use of the object and the law is to give the money, and when he (i.e., the seller) says to him (i.e., the buyer): “if from now you give me, it is yours for one-thousand zuz, which is its cost and if it has already been at the granary, it is the reward for waiting for the monies [and is forbidden, as interest].",
+                "מכר לו את השדה – And the same law applies for movables, and all business, if he sold it to him for more than its worth with the wages for waiting for the monies, it is forbidden, for it is the dust of interest according to the Rabbis And all dust of interest (i.e., indirect interest), if he gave it, it is not reclaimed through judges, whereas stipulated/direct usury from the Torah, is reclaimed through judges [i.,e in court] (see Talmud Bava Metzia 61b)."
+            ],
+            [
+                "הבא מעות וטול את שלך אסור – He who brings excess monies that are upon you [to bring] and take your field, it is forbidden to do this. As in such a case where the seller said to the purchase: Go bring me excess monies and you purchase it from now, therefore, it is forbidden to do this, for if the seller were to consume the produce during this period, when he (i.e., the purchaser) brings the money, it is found that this field was sold to him from the day of the sale, but this one (i.e., the seller) ate the produce as the reward while waiting for the monies. But if the purchaser would consume the produce from now, for perhaps he would not bring the excess monies and would return to him (i.e., the seller) what he had received and it would be that the field had not been sold to hm, for when he would bring it (i.e., the monies), it would be sold to him from now he told him, but he didn’t bring it, and the first monies are like a mere loan in regard to the seller, and he ate the produce with his payment.",
+                "הרי היא שלו – in such a case as when he (i.e., the purchaser) said to him, buy it from now – if I don’t bring to you [the monies] from now until three years, it is not an Asmakhta (i.e., a collateral security with the condition of forfeiture beyond the amount to be secured – see Bava Batra 168a), but a complete purchase, for on the condition that he sold it completely, he would hold it from now with these monies and he would lower the price and sell (some of the movable goods in order to raise the money – see Bava Metzia 77a), and he who received it, if he would return him his monies within three years, would receive them, and the produce would be left in the hand of a third-party, and if the borrower returned his monies to the lender within the three years, he would release the produce to the borrower, and if not, he would give the produce to the lender, for the field was sold to him at the time of the loan, and that loan was the cost of the field."
+            ],
+            [
+                "אין מושיבין חנוני למחצית שכר – the owner shall not say to the storekeeper: “Behold produce is sold in the market at four Seah for a Sela, and you sell them for pennies in the store and profit a Sela . Here is produce; return and sell them in the store and the we will [equally] divide the profits.” And the reason for the matter is that we have established this business that half of it is a loan and half of it is a deposit. A regular person who receives goods for half of the earnings, takes upon himself the responsibility for half of the principal and for accidents and the risk of reduction of prices (see Bava Metzia 64b). Therefore, that one-half since he has taken liability for accidents, it is considered a loan with him, for it is an estimation with the monies according to the market rate and the decision is tha the make take half of the profit. It is found that when he is engaged with the half [of the investment] belonging to the owner which is a deposit with him with the reward of waiting of the monies of the loan, and therefore is prohibited, unless he (i.e., the owner) gives him the salary for his labors that he is engaged in with that half [of the monies – which is a loan] like an idle worker for that labor that he is [currently] idle from, if he is a carpenter or a blacksmith – how much he wants to take to be idle from heaven labor like this and to do easier work.",
+                "אין מושיבין תרנגולים למחצה – to estimate the monetary value of the eggs for the owner of the chickens to have them is upon them to grow the chicks for one-half of the reward, when the chicks are worth more than the value of the eggs, for this person accepts the responsibility for half of the cost of the eggs, if they are ruined or if the chickens die. He has received half of monies as a loan, and he is therefore raising the second half as a salary in waiting for the monies.",
+                "מזונו – the food that is produced with the chicks.",
+                "ואין שמין עגלים וסייחין למחצה – now they are worth such and such, and he accepted for you to raise them for two years for half of the profits, and for half of the loss if they die.",
+                "אבל מקבלים עגלים וסייחם – small [calves and foals] without estimation, for if they should die, he would not have to pay anything , and if they live, they would divide [the profits] between them.",
+                "ושיהיו משולשים – which means that they have reached one-third of their growth, they are then divided up.",
+                "ובחמור עד שתהא טוענת – a burden. This was the custom to raise them prior to division."
+            ],
+            [
+                "שמין פרה – a large [cow] or a large donkey, which are worthy for labor, and their work is all for the recipient [of their labor].",
+                "למחצה – to divide the profit that they earn, in money and offspring",
+                "לחלוק את הולדות מיד – when the time arrives for their division, which for a small animal is thirty days and for a large animal fifty days.",
+                "שמין עגל עם עמו – and it is not necessary to give work and food to a calf but rather [only] to the mother. But the Halakha is not according to Rabban Shimon ben Gamaliel.",
+                "ומפרין על שדהו – the language of “being fruitful and multiplying,” and there are those who read this as ומפריז with the letter “zayin” (instead of a final “nun”), in the language of (Zechariah 2:8): “Jerusalem shall be peopled as a city [without walls, so many shall be the men and cattle it contains],” that is to say, extend his field. And this is what he would tell him [the tenant on a fixed rent payable in kind to the landlord]: “You are accustomed to take your field in stipulated rent for ten Kors per year; lend me two hundred zuz that I can spend to manure this field, to sow it and to plough it and I will increase the stipulated rent to twelve Kors per year and I will return your monies” – this is permitted because it is as if he does more business him through these two Kors because he rents from him a good and praiseworthy field that his rental is better than the rental of a bad field."
+            ],
+            [
+                "אין מקבלין צאן ברזל – all mortgaged property (or property which may be resorted to in case of non – payment) are upon the receiver, and he placed upon them (i.e., the property) his resources, and all the time that he (i.e., the borrower) does not give him his monies, they divide the profit/wages. And even though this is an extraneous Mishnah, for it is taught in the Mishnah above (Mishnah 4), that they do not set up a storekeeper for half the profit because he receives on it one-half with loss, all the more so, here, when he receives all the mortgaged property upon it. They took it (i.e., the language) because of the concluding section of the Mishnah: “but they do accept a flock on ‘iron terms’ from the heathens.",
+                "מדעת הנכרי – such as the case where an Israelite borrowed money from a heathen at interest and he requested to return them to him. He found another Israelite and said: give them to me and I will credit you (see Bava Metzia 69b) in the manner that you credit him (as compensation). If he restored them (i.e., the monies) to the heathen, even though an Israelite gives them to him at the command of a heathen, it is permitted, but if he didn’t restore them to the heathen, it is forbidden, for he has lent him [money] at interest."
+            ],
+            [
+                "היה הוא תחלה לקוצרים – and he has a stack/heap of grain but the market price has not yet been published.",
+                "פוסק עמו – for whatever market price that he wants, and since he has it (i.e., pile of grain), there is no interest here, since from now that heap is acquired for him, and he though he did not take possession [by drawing or seizing], since he does not have it also, it is not other than the dust of interest of the Rabbis, but if he has it, a decree was not made.",
+                "על העביט – a large utensil that they collect/pile up the grapes before treading and they become heated to producer their wine well, and of olives, it is called a vat or pit where olives are packed until they form a viscid mass.",
+                "על הביצים של יוצר – if he brought in dust and made it eggs to make of them a dishes, he sets with him on the dishes for whatever price he wants, and even though the [official] price had not been publicized.",
+                "ועל הסיד – he sets with him at whatever price that he wants from when he let them down into the kiln/furnace of wood and stones to burn them and make of them plaster.",
+                "וחכמים מתירין – there is a difference between the Sages and the first Tanna [of the Mishnah], for the First Tanna speaks of all the days of the year and Rabbi Yosi disagrees with him and says that there is no difference between the dry season (i.e., literally, the “days of sunshine) and the days of the rainy season until the seller has manure in the dung heaps, but the Sages permit specifically during the days of sunshine, for even if he doesn’t have [manure], others have it, for everyone has manure which has decayed and became crushed during the rainy season, but not during the rainy season itself. And the Halakha is according to the Sages.",
+                "כשער הגבוה – [according to the price at the height of the market – Bava Metzia 72b] – and if the market price became less than what it is now currently, give me according to the lowest market price. The height – that is the cheapest that when giving tall and much produce lesser costs.",
+                "תן לי כזה או תן לי מעותי – for since he did not take possession (by pulling/seizing), he is able to retract, and even [the curse of] “He who punished [the generation of the Flood….will punish those who do not stand by his word (although the court cannot compel him) is not [applicable] , for he did not give his monies on the condition to receive [the produce] now, but rather later, and in the midst of things, the market price changed, it is the mere opinion of people of delighting in the cheap market price. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "חטין בחטין לזרע – It is permissible to lend to a tenant farmer (who tills the owner’s ground for a certain share in the produce, as opposed to a certain rent in kind/חכיר, irrespective of the yield of the crops) a Seah for a Seah (even though this is normally forbidden) specifically when he wants to sow with them, and the reason for this is that in the place where the tenant farmer is, when he gives the seed, if he didn’t have seed to sow the field, the owner would remove him, and when the tenant farmer borrows from the owner, and he sows [the field], when the wheat go up in price, he gives back wheat, this is not a loan, but rather for the tenant farmer, it is like he goes down into it (i.e., the field) from this moment, on the condition that the owner will take the seed first from the part that will arrive to the tenant farmer, and the tenant farmer will take the rest as the payment for his trouble, and on this condition, he will take less that the other tenant farmers according the measure of the seed, and there is no interest here.",
+                "שהיה רבן גמלאל – that is to say, for this purposes, it was necessary to teach this Mishnah, for Rabbi Gamaliel was more stringent, for if thing became cheaper, he would take according the cheaper set price, and our Mishnah comes to teach us not the Halakha is as such, but rather that he wished to be more stringent upon himself."
+            ],
+            [
+                "הלויני עד שיבוא בני – because he has it (i.e., a Kor of wheat), it is all right. For the Rabbis did not make the decree other than when he didn’t have i. And if he didn’t have it other than one Seah, he would lend upon it several Kors, and on each one we would say, “this is in its place,” for it is not purchased/acquired by the lender, and it is in the hand of the borrower to sell it or to consume, and when he lends it ech one of them, he is lending with legal permission (i.e., it is a legitimate action).",
+                "וכן היה הלל אומר לא תלוה אשה – but the Halakha is not according to Hillel, but rather the Halakha is according to the Sages who say that we lend undefined and collect debts undefined."
+            ],
+            [
+                "נכש עמי – [weed with me] today, and I will weed with you tomorrow. Weeding is the removal of bad grasses that grow in the grain.",
+                "עדור – dig",
+                "לא יאמר לו נכש עמי ואעדור עמך – sometimes this one is harder than that one, and there is here compensation for waiting (i.e., advancing the money to the seller – see Bava Metzia 63b).",
+                "כל ימי גריד אחד – and we are not troubled if one day is greater than its neighbor (i.e., during the dry season/summer); and similarly, all the days of rainfall [in the autumn] are one, and it is permissible to say, hoe/dig with me on this day of the dry season/days of sunlight and I hoe/dig with you one day of the dry season/days of sunlight, and similarly with the days of rainfall.",
+                "גריד – days of the sunlight.",
+                "רביעה – days of rainfall.",
+                "ואני אחרוש עמך ברביעה – for the days of rainfall are more difficult for the work in the fields"
+            ],
+            [
+                "עוברים משום לא תתן וכו' – the lender transgresses in all of them; the borrower transgresses (Deuteronomy 23:20): “You shall not deduct interest from loans to your countrymen,” which is the language of activating others, that you should not cause that your brother will lend at interest, and he violates(Deuteronomy 23:21): “Do not deduct interest from loans to your countrymen”, and (Leviticus 19:14): “or place a stumbling block before the blind.” The guarantor and the witnesses transgress only on (Exodus 22:24):“Exact no interest from them.”"
+            ]
+        ],
+        [
+            [
+                "השוכר. והטעו זה את זה – One of the artisans whom the owner sent to hire his fellows and he deceived them, as for example: the boss told him to hire each person for four denars per day, and he went and hired them for three [denars per day], they have no recourse against him other than a complaint. For it was understood and accepted/agreed [that employment was to be offered] at three [denars per day], but they can say to him: you have nothing [quoting](Proverbs 3:27): “Do not withhold good from one who deserves it [when you have the power to do it (for him)]. Another interpretation of “they deceived one another”: They retracted and they didn’t want to go and do the work of the boss as they had been hired to do, or the owner [himself] retracted, such as if he said to them: I have no need for you this morning prior to their going out to the work.",
+                "ואת הקרר – it is read with a “reish,” that is to say, the owner of the wagon.",
+                "פרייפרין – planed wood to make a frame and hangings of a palanquin (especially for a bride in the wedding procession).",
+                "",
+                "",
+                "מקום שאין שם אדם – that he does not find workers to hire and the flax is lost.",
+                "שוכר עליהם – people according to the measure of their salary, but not greater than the measure of their salary.",
+                "או מטען – he says that he will give them an extra zuz, but he doesn’t give them other than what he stipulated at first."
+            ],
+            [
+                "השוכר את האומנין – work on a contract (as opposed to time work): such work for such-and-such money.",
+                "וחזרו בהם – after they did part of the work.",
+                "ידם על התחתונה – if the price of workers increased and he does not find someone who will finish it at the salary that would come to those who would do so in the future, they withhold from their salary from what they did, all the while he needs to spend until his work is completed at the wages that he had stipulated with them. And if price of workers decreased, and he can find someone who will complete it (i.e., the work) for less, they should estimate for them what they did and give them what they stipulated; if they did half, he should give them half of their wages, and they cannot say to him: “Behold, other workers coming in place of us to complete your work and give us all of our salary except for what these [other workers] take.",
+                "ואם בעה\"ב חוזר בו ידו על התחתונה – he should give them according to what they did, and if the work performed was cheaper, he (i.e., the owner/boss), should by force give them as he stipulated, except for what he needs to expend in its completion.",
+                "כל המשנה ידו על התחתונה – [See Mishnah Bava Kamma, Chapter 8, Mishnah 4 as the commentary below summarizes the contents of this Mishnah.] Such as the case where one gave wool to the dyer to be dyed read and he died it back, if the income from the improvement exceeds the outlay (see also Ketubot 80a), he does not give him his complete salary but only the cost of the outlay of wood and dyes, but if the [cost of the] outlay is greater than the improvements, then give him the value of the improvements.",
+                "וכל החוזר בו ידו על התחתונה – to include the person who sells a field to his fellow for one thousand zuz and he (i.e., the purchaser) gave him from them two hundred zuz – and the seller retracted. The hand of the purchaser is on top. If he (i.e., the purchaser) wanted, he could say to him (i.e., the seller), “give me my money;” if he wanted, he could say to him, “give me land corresponding to my money [which is currently in your hands].” If the purchaser retracts, the hand of the seller is on top. If he (i.e., the seller) wanted, he could say to him (i.e., the purchaser), “here is your money,” If he wanted, he could say to him, “here is land corresponding to your monies.”"
+            ],
+            [
+                "בהר והולכה בבקעה בבקעה והוליכה בהר – at the top of the mountain. And even though the path is smooth and straight, he is liable because it died as a result of the environment/atmosphere which was not smooth and not humid, since he changed it, one can say to him that she (i.e., the animal) did not die other than on account of the fact that it was not learned in the environment of the mountain and it was difficult for her. Or, it (i.e., the animal) was not learned in the environment of the valley and it was difficult for her. And because of this, there is no dispute here between its smoothness or its humidity, as it disputes at the end of the Mishnah.",
+                "אם החליקה פטור – that on the mountain, it she is liable to slip more, for the top of the mountain is sharp and slanting to the sides.",
+                "ואם חוחמה חייב – for in the valleys, the dust rises for the mountains are around it and the atmosphere does not have power over it, but if she becomes overheated on account of her ascent to the mountain, he is liable, for the ascent caused it, and he changed [the conditions] to cause her to walk on the mountain.",
+                "והבריקה – (see Bava Metzia 78a) became blind through a cataract in the eye; another explanation: her legs decayed.",
+                "או שנעשית אנגריא – she was taken into the service of the king.",
+                "אומר לו הרי שלך לפניך – and specifically when he said to him – this donkey, which had been hired for [carrying] a burden. But if he hired it to ride upon hit, even if he said to him, “this donkey,” and he cannot say to him, this is yours before you, lest she fall under him on a bridge or she throws him off at one of the openings. And similarly, if he hired for him a mere donkey even for [carrying] a burden, he cannot say to him “yours is before you,” but he is obligated to assign to him another animal. And if he doesn’t assign to him another animal, he is not liable to give him anything from all fees of the way that he walked with it.",
+                "מתה או נשברה חייב – He who rents it out sells the skin and the carcass [goes] to the dogs, adds money and assigns for him another animal, or he can rent him another with the monies of the carcass, for this donkey was mortgaged to him, or he can return him his payment."
+            ],
+            [
+                "השוכר את הפרה לחרוש וכו' – and all of the utensils of the plough go to the owner of the cow, and his youth go with his animal and plough with it.",
+                "נשבר הקנקן – the pin of the plough which has the iron.",
+                "חייב – for the mountains are harder to plough than the values because of the rocks that are there.",
+                "ודש בתבואה – he is exempt if it is smooth."
+            ],
+            [
+                "והביא עליה שעורים – which are lighter than wheat",
+                "חייב – for its ruin/damage if he added three Kabs. And we don’t say that since the barley is lighter, he can add up to the weight of a Letekh of Wheat which is burden of the donkey (see Bava Metzia 80a).",
+                "מפני שהנפה קשה – for the animal as a burden. For even though its burden is not as heaven as the burden of wheat, their volume is like the volume of wheat and the volume is like a burden.",
+                "לתך – one-half of a Kor, and Kor is 30 Seah..",
+                "סומכוס אומר וכו' – and the Halakha is according to Sumkho, but if he added less than this measure, he is exempt if the donkey became injured and he only gives the cost of the addition alone."
+            ],
+            [
+                "כל האומנין – a contactor (a hired man paid for certain work when it is done; or, a tenant of land at a fixed rent) who accepts aupon themselves to do work in their homes.",
+                "שומרי שכר – to be liable for theft and loss, and that benefit that he takes hold of a reward/payment for it, he is a paid bailee.",
+                "וכולן שאמרו טול את שלך – for I have already completed it and I am not waiting to take my payment and after I bring it [to you], bring money. He is from that point on an unpaid bailee.",
+                "שמור לי ואשמור לך – guard for me today and I will guard for you tomorrow. But [if he said]: you guard this for me and I will guard this for you this other object in its place, and all of it is at the same time. This is the guarding of the owners [with him] and he is exempt [from being liable for loss and/or theft].",
+                "הנח לפני שומר חנם – but place it before you , or merely place it, he is not even an unpaid bailee, for he did not accept upon himself guarding [of it] at all."
+            ],
+            [
+                "הלוהו – money.",
+                "על המשכון שומר שכר – whether he lent him and afterwards he (i.e., the borrower) gave a pledge, whether he gave a pledge and afterwards took a loan, what is the reward? It is the reward of the Mitzvah (see Bava Metzia 81b).",
+                "הלוהו מעות שומר חנם – for Rabbi Yehuda does not hold the reward of a Mitzvah for the purposes of law.",
+                "הלוהו פרות שומר שכר – for it is the manner of produce to decay/rot, but the Halakha is not according to Rabbi Yehuda.",
+                "מותר אדם להשכיר – to others.",
+                "משכונו של עני – that is in his hand.",
+                "להיות פוסק עלו – a profit.",
+                "והולך – always and lessen from the liability [of the loan]. And specifically with a pledge that the reward is great and its decrease is small such as a hoe and an ax (see Bava Metzia 82b) and similar kinds of things. And such is the Halakha."
+            ],
+            [
+                "בין שומר חנם ובין שומר שכר ישבע – for [he] holds that he should take an oath that he was not negligent and he would be exempt [from damages such as loss and/or theft].",
+                "רבי אליעזר אומר זה וזה וישבע וכו' – Even I heard from my teachers according to Rabbi Meir, that both of them (i.e., the unpaid bailee and the paid bailee) should take an oath. But I am amazed at this (i.e., the unpaid bailee) and on that (i.e., the paid bailee) how they become exempt [from liability] with an oath. For the paid bailee – how can he be exempt with an oath that he was not negligent, for even without negligence, he is also liable, for this is not an unavoidable accident but is similar to theft and loss which are close to negligence and an unavoidable accident. And furthermore, if it wasn’t broken in a declivity, even the unpaid bailee, how is he able to take an oath that he was not negligent? For this is certainly negligence. But Rabbi Meir holds that this oath is not from the law, but rather an ordinance of the Sages, if you don’t exempt a person who transfers a barrel from place to place from the payment via this oath, there will not be any person who will [take upon himself the responsibility] to transfer a barrel for his fellow from place to place. Therefore, they (i.e., the Sages) ordained that he should take the oath without intention he broke the barrel and he is exempt."
+            ]
+        ],
+        [
+            [
+                "השוכר את הפועלים. אינו ראשי לכופן – and even though he increase their wages from other works, he can say to them: “this that I have increased your wages, with the knowledge that you will rise up earlier [to work] and stay later for me, for they can say to him: “this that you have increased for us [our wages] is with the knowledge that we provide for you outstanding/better labor.” (see Bava Metzia 83a).",
+                "במתיקה – for their bread",
+                "הכל כמנהג המדינה – everything which includes the places where workers customarily eat and drink in the morning in the house of the owner before they go out to work. For if the owner had said to them – go early to your work in the field and I will bring to you your food there, they would say to him, “no,” but rather now let is eat in the house prior to our going out to the field, according to the custom of the province.",
+                "מעשה ברבי יוחנן בן מתיא – In the Gemara (Bava Metzia 86a-b): The Mishnah is deficient and should be read as follows: If he stipulated to provide them food, he thereby increases his hood to them, that is to say, since it was not necessary to teach this since it was the custom of the province that they would eat, and it was taught explicitly to give them food, more food was mentioned. And there is the story of Rabbi Yohanan etc [as specified in the Mishnah proper].",
+                "בשעתו – at the time of his kingdom, when he was a king and a commoner.",
+                "שהם בני אברהם יצחק ויעקב – and the meal of Abraham was larger than that of Solomon, for Abraham had three cows for three people (the “people” were the angels, described in the story of Genesis, chapter 18, when Abraham rose up while recovering from his circumcision to welcome his “guests.”). And at the meal of Solomon, Judah and Israel were large like the sands that were on the sea shorte.",
+                "עד שלא יתחילו במלאכה – there is nothing here other than words, for once they had begun, they cannot return.",
+                "רבן שמעון בן גמליאל אומר וכו' – And the Halakha is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "ואלו – workers.",
+                "אוכלים מן התורה – in what they are engaged with.",
+                "גמר מלאכה – when they detach it, as it is written (Deuteronomy 23:25): “[When you enter another man’s vineyard, you may eat as many grapes as you want, until you are full,] but you must not put any in your vessel.” At the time when you put [them] into the vessels of the owner, you may eat, which is when you tear/detach them.",
+                "ובתלוש מן הקרקע – and if you are engaging in things that are detached, you may eat of that thing as long as you have not completed the work required [to make them liable] for tithing, if it is something that is tithed, or as long as you have not completed the work required [to make them liable] for Hallah, if it is something that is given as Hallah, for as Scripture stated (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing,” and since it is doesn’t say that you should not thresh while muzzling, we learn from it to make a juxtaposition between one who muzzles and that which is muzzled, and that which is muzzled to the one who muzzles. Just as the muzzled is an ox which eats that which is detached while it is engaged in work, so to the muzzle, who is a person, eats what is detached while engaged in work. And just as the one who muzzles, etc. And just as threshing is special, that which grows in the ground and its work has not been completed [to make it liable] for tithing and at the time when the work is completed , the worker can eat of it, so similarly all things that grow in the ground and whose work has not been completed [to make it liable] for tithing, and when it is at the time when the work is completed, the work eats of it, excluding the milking of animals and the presses thick milk in a bag to let the fluid run out (see Rashi to Shabbat 95a) and who makes cheese, which are not things that grow in the ground, and it excludes [also] one who separates the fruit of the date-palm and the dried figs that are attached together when their labor is completed [to become liable] for tithing , and excluding weeding garlic and onions , where he removes the small ones which have not grown from among the others to widen the space for the larger ones, for this is not the time of the end of the work. For all of these and ones similar to them, the worker does not eat them."
+            ],
+            [
+                "עד שיעשה בידיו ורגליו – Just as the ox with his hands and with its feet, so also the worker with his hands and with his feet, just as there is a juxtaposition between the one who muzzles and the muzzled [animal]. But the Halakha is not according to Rabbi Yosi B’Rabbi Yehuda."
+            ],
+            [
+                "מפני השב אבדה לבעלים – so that he will not be idle from his labor.",
+                "אמרו פועלים אוכלים בהליכתן מאומן לאומן – when they have finished this row and walk to begin its neighbor, and even though at that hour, it is not the time of work, it is pleasing to the owner with this.",
+                "וחמור כשהיא פורקת – while it is walking, it eats from the burden that is on its back until she unloads."
+            ],
+            [
+                "אפילו בדינר – even if it is worth the equivalent of a denar.",
+                "לא יאכל פועל יותר על שכרו – as Scripture states, “until you are full,” while he is hired, for it is upon him as he obligates himself to ascend the ramp or to hang in the tree.",
+                "מלמדין – we say to him via advice that is appropriate, but the first Tanna disputes the Sages and states that we don’t teach him, and Halakha is according to the Sages.",
+                "ויהא סותם את הפתח – and they will be prevented from hiring him."
+            ],
+            [
+                "קוצץ – he will take money and not eat.",
+                "על ידי עצמו – for himself",
+                "מפני שיש בהן דעת – and they know and they pardon/forgive."
+            ],
+            [
+                "נטע רבעי – fourth-year fruit of the tree, which are not eaten other than in Jerusalem or one redeems them and brings their monetary value (plus twenty percent) to Jerusalem.",
+                "נתפרסו עיגוליו – cakes of figs that became separated and works were hired to combine them, or jugs that opened up and workers were hired to seal them closed.",
+                "הרי לאו לא יאכלו – because their work had been completed and they were ready for tithing as they had become eatables forbidden pending the separation of sacred gifts."
+            ],
+            [
+                "שומרי פירות – those who guard vats and piles and detached produce, but those who guard gardens and orchards, we do not consume, neither from the laws of the province, nor from the Torah, for a bailee is not like someone doing anything.",
+                "מהלכות מדינה – that already was practiced as such.",
+                "נשבע על הכל – on all of the events that are written with the other bailees for liability, he takes an oath that such has happened to him and he is exempt.",
+                "משלם את הכל – theft, and loss and unavoidable accidents.",
+                "נושא שכר וכו' – and all of these are derived from Biblical verses in the portion of “V’Eleh Mishpatim”/”And these are the ordinances”. The first portion (Exodus 22:6) “When a man gives [money or goods] to another” is stated regarding the unpaid bailee. The second (Exodus 22:9): “When a man gives to another an ass, an ox, a sheep…” is stated [with regard] to a paid bailee, for he is liable for theft and loss, as it is written (concerning it) (Exodus 22:11): “But if [the animal] was stolen from him, he shall make restitution to its owner.” I don’t have anything other than “theft,” from where to I learn “loss?” The inference teaches (Exodus 22:11): “But if [the animal] was stolen…” in any case. And further, an inference from the weaker to the stronger (i.e., a fortiori), Just as theft is close to an unavoidable accident, one is liable, loss, which is close to negligence, is it not obvious? And the renter, since not all the benefit is his, the law is like the paid bailee. And the borrower is explained in the third section (Exodus 22:13): “When a man borrows [an animal] from another and it dies or is injured, its owner not being with it, he must make restitution.”"
+            ],
+            [
+                "זאב אחד אינו אונס – and a paid bailee and a renter are liable for it, as it is written (Exodus 22:12): “…he need not replace what has been torn by beasts.” There is something torn by beasts that he does pay, and there is something torn by beasts that he does not pay.",
+                "כשעת משלחת זאבים – when an evil beast is sent away, it jumps upon another person. But the Halakha is not according to Rabbi Yehuda and is not known in the Babylonian Talmud.",
+                "הלסטים – one robber – this is an unavoidable accident."
+            ],
+            [
+                "סגפה – caused her privation with hunger or placed her in the heat in the summer or in the cold during the winter.",
+                "עלתה לראשי צוקין – she overpowered him and went up to the top of high mountains.",
+                "מתנה שומר חנם להיות פטור משבועה – that is not making a stipulation contrary to what is written in the Torah, but when he says to him: “It is impossible for me to be your bailee other than with this. And the bailee does not go down to his guarding until he pulls the animal. And this when he pulls the animal he has already explained on the condition that he has no oath upon him, nor has mortgaged himself to go down in the law of the bailee, other than in part. And for what he went down, he went down."
+            ],
+            [
+                "כל המתנה על מה שכתוב בתורה תנאו בטל – The entire Mishnah is [according to] Rabbi Meir, who holds that a person who makes a stipulation against what is written in the Torah, even in a manner of money, his condition is null/void, and is not the Halakha. But in a manner of money, even after he stipulated against what was written in the Torah, his condition is valid.",
+                "כל תנאי שיש בו מעשה מתחלה – that he advanced the act that he has do to the stipulation that he requests from him, such as “behold this act is yours if you will do a certain thing, and it is not similar to the condition stipulation of the children of Gad and the children of Reuven (Numbers 32:29): “if [every shock-fighter among the Gadites and the Reubenites] crosses…you shall give them [the land of Gilead as a holding],” which is a stipulation prior to an action.",
+                "תנאו בטל – the action is valid and even though the person who made the stipulation did not fulfill the stipulation.",
+                "וכל שאפשר לו לקיימו בסופו – and the stipulation was prior to the action.",
+                "תנאו קיים – but it is impossible for him to fulfill it, the stipulation is null/void and the action is fulfilled, for it is not other than an evasive reply, for it is not in his heart to make a stipulation other than to merely annoy him, distancing and putting off his fellow with words."
+            ]
+        ],
+        [
+            [
+                "השואל את הפרה ושאל בעלה עמה – if the owners of the cow were with the borrower to do his work, whether they were borrowed with him or rented, whether at the same work of the cow, or whether to do a different [kind of] work, and if the animal died, he is exempt.",
+                "שנאמר אם בעליו עמו לא ישלם – and this implies if the owner of the ox was with it, with the borrower, and is borrowed or rented to him to do work at the time that he borrowed his cow, he doesn’t pay.",
+                "אבל שאל את הפרה כו' – if it was with him at the time of an unavoidable accident, but was not with him at the time of the borrowing, he (i.e., the borrower) is liable, for it was not borrowing with the owners to make him exempt other than if he was with him at the time of the borrowing.",
+                "שנאמר בעליו אין עמו שלם ישלם – And this is what Scripture teaches us: If the owner is not with it (i.e., the animal) at the time of the borrowing, even if he was with him (i.e., the animal) at the time of breaking a bone or death, he (i.e., the borrower) must surely pay."
+            ],
+            [
+                "המשאיל אומר שאולה מתה – and you are liable for its unavoidable accidents.",
+                "איני יודע – lest it died while rented out, and am exempt from the unavoidable accidents.",
+                "חייב – It is not possible to establish our Mishnah as it implies, for we hold that my Maneh is in your hands, and the other says, that he doesn’t know [how the animal died] and he takes an equitable oath (see Shevuot 40b – which is applied, if one who is sued for a debt, denies the latter entirely, in contradistinction to the legal oath which is required when the defendant admits a part of the claim. It being presumed that nobody will go to law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant) that he does not know [how the animal died – if it had been borrowed or tented] and is exempt from payment/penalty. For this reason, we establish in the Gemara (Bava Metzia 98a) that where there is the business of an oath that is Torah mandated between them, such as where [the lender] says to him: I transferred to you two cows, one day as borrowed and the other day as a rental, and both of them (i.e., the cows) died while they were borrowed. And the borrower said to him (i.e., the lender), one of them, yes, at the time while it was borrowed it died. But one of them (i.e., the cows), I don’t know. And this like someone who partially admits to the claim and he is liable for an oath. And because he cannot take an oath, he pays. And it is similar to [the case of] my Maneh is in your hands, and the other responds, How is this? Fifty (i.e., one-half) I know about and fifty (i.e., the other half) I don’t know [anything] about. He is required to take an oath but he is not able to take an oath, and because he is unable to take an oath, he must pay.",
+                "ישבע השוכר ששכורה מתה – this also is impossible to establish as it implies. And we hold that if one claimed “wheat” and the other admitted to him “barley,” he is exempt even from the cost of the barley. And that is so – that what he admitted to him was not what the other claimed, and what he claimed he (i.e., the other) did not admit to him. And what place is there for an oath? For this we have established in the Gemara (Bava Metzia 98b – a “rolling oath.” The lender can plea: “Even on your own plea, you must still swear that the animal died naturally, not through your negligence” – which rejects the ruling of Rami bar Hama’s ruling that no oath is imposed at all upon bailees, even when they plead loss, theft, death, etc., unless there is also a partial rejection of the claim. The bailee is bound to swear another oath – that the hired one and not the borrowed one has died is administered. The superimposed oath is Biblical, not Rabbinic. See also Sotah 18a). In that he (i.e., the lender/person who rents out the animal) says to the borrower/renter: Swear to me the oath of the bailees that you are required to swear, that she (i.e., the animal) died naturally, for the deponent’s statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his cause – that he could have taken an other that it died naturally for if he made a claim also that via a rolling oath, that she died while rented out.",
+                "יחלוקו – Our Mishnah is [according to] Sumachus, who stated that monies that are placed in doubt should be divided, and it is not the Halakha, for the Halakha is: “He who wants to exact [compensation] from his fellow bears the burden of proof” (see Mishnah Bava Kamma, Chapter 3, Mishnah 11), and the the one appealed to must take an oath that he doesn’t know and is exempt."
+            ],
+            [
+                "ביד בנו – The lender sent it to the borrower by the hand of his son or his servant or the agent of the lender.",
+                "או ביד בנו ועבדו ושלוחו של שואל – he (i.e. the borrower) is exempt if it (i.e. the animal) died on the road [to him/her]. But that agent of the borrower, one can establish it (see Bava Kamma 104a – also Shevuot 46b) – regarding his hired laborer or his client who lives in his home (may they take the oath)? But he did not make this person an agent before witnesses, for if witnesses had made the person the agent, the borrower would be obligated for his (i.e., the agent’s) unavoidable accident when the lender transferred it (i.e., the animal) to him. But there are those who say that even if he (i.e., the borrower) made the person his agent before witnesses, he is not liable through his hand for unavoidable accidents. And this is what he says to him – that a person is [deemed] believable if he wishes to send it in his hands, he sends it.",
+                "אמר לו השואל שלחה לי וכו' – in the hand of your servant, he (i.e., the borrower) is liable. This “your servant’ is speaking about a Hebrew slave, for it were a Canaanite slave, the hand of the slave is like the hand of the master, and it would be like he didn’t depart from the domain of the lender, and it would be like the lender himself walked to him, and the borrower would be exempt, if he suffered an unavoidable accident on the way.",
+                "וכן בשעה שמחזירה – If the borrower sent it in the hand of his son, or his servant or his gent, or in the hand of the son, slave or agent of the lender, it did not leave the domain of the the borrower juntil it comes to the hand of the lender, and if he suffers an unavoidable accident on the way, he is liable. If the lender said to him (i.e., the borrower): “Send it to me,” or the borrower said, “Behold I am sending it, et.” And the lender said to him, “Send it,” and he sent it (i.e., the animal) and it suffered an unavoidable accident on the way, he is exempt [from having to make any payments). And our Mishnah specifically when he returns it amidst the days of his borrowing it (i.e., the animal) when he is liable for unavoidable accidents. But if he returned it after the days of his borrowing, the law of a paid bailee applies [since he derived benefit from it] and not the law of a borrower, and if he sent it by the hand of his son, or his servant ,or his agent, whether it was his or it belonged to the lender, and it suffered an unavoidable accident, he is exempt [from payment]."
+            ],
+            [
+                "המוכר שפחתו וילדה – since a Canaanite slave is acquired by money, and when he gave the money, he acquired the female [Canaanite] slave in every place that she is. And if it is not known if until she gave birth he gave the money, and the fetus us his, or after she gave birth, and the child belongs to the owners. But a cow is not acquired by money, but by pulling/drawing the object to be acquired towards oneself, and since he pulled it, it would be known if she gave birth already or not given birth, and for this [reason], it was necessary for the Mishnah to teach, “he who exchanges,” for via “Halifin”/a form of possession by handing to the purchaser an object as a symbolical substitute, since when one draws the object to be acquired towards oneself, the other person acquires in whatever place he is in, therefore it is not known whether the animal gave birth or not.",
+                "יחלוקו – And our Mishnah is according to Sumachos, but the Halakha is not according to him.",
+                "זה אומר גדול וזה אומר קטן – The one says the monetary value of a large slave and the other one says the monetary value of a small slave. For it were an actual slave, we hold that we don’t take oaths on slaves. And furthermore, what he claimed against him, he did not admit to him and what he (i.e. the other) admitted to, he (i.e., the first) did not claim, and there was no place for an oath."
+            ],
+            [
+                "המוכר זיתיו לעצים – to cut them down to burn them and he detained them in the ground.",
+                "ועשו – bad olives for a Seah of them did not produce one-quarter of a log of oil.",
+                "הרי אלו של בעל הזיתים – for less than one-fourth [of a log] people aren’t strict/particular about it. Ands the one-quarter that they mentioned, outside of the removal which he takes out at their olive harvest and at their pressing. And our Mishnah [deals with] when he sells his olives to merely cut them down. But if he said to him to cut them down immediately, even less than one-quarter [of a Log of oil per Seah] to the owner of the field. But if he said to cut them when he would desire, even more than one-quarter [of a Log of oil] would go to the owner of the olives.",
+                "וזה אומר ארצי גידלה יחלוקו – In the Gemara (Bava Metzia 101a), it establishes it as in the case where a river swept away the olives with their clods [of earth], that is, with the ground that is surrounding them that they are able to live through it, and because of that, they are exempt from Orlah (i.e. the prohibition of eating the fruit of trees of the first three years), and all the first three years is when they would divide it between them, for even though the land of this one grew them, nevertheless, if not for their clods [of earth], one would not be able to eat from them because of [the laws of] Orlah. But after the first three years, everything [belongs] to the owner of the ground, for he said to him: If had planted it, after three [years], I would not have been able to eat of them."
+            ],
+            [
+                "המשכיר בית לחבירו – undefined.",
+                "בימות הגשמים אינו יכול להוציאו מן החג ועד הפסח ובימות החמה שלשים יום – that is to say, if he comes to remove/evict him prior to Passover, that he must inform him thirty days from the days of the summer/heat, that is from the fifteenth of Elul for from there is thirty days until Sukkot/”the holiday” which is the beginning of the days of rainfall, and if he did not inform him from the fifteenth of Elul, he cannot evict him until Passover, and automatically we learn that he who rents a house, undefined, in the days of the summer/heat, he must inform him thirty days before he removes/evicts him (Bava Metzia 101b).",
+                "ובכרכים – For everyone is drawn there to live and homes are not found to rent, he must inform him twelve months prior to evicting/removing him, whether during the days of summer/heat, whether during the rainy season, and just as he who rents out a home must inform him, so the renter must inform him (i.e., the owner) – in the villages thirty days and in the walled cities twelve months. And if he does not inform him, he cannot leave, but rather gives him his rent.",
+                "של נחתומים ושל צבעים שלש שנים – because of the great credit for a long time. And the Halakha is according to Rabban Gamaliel."
+            ],
+            [
+                "ובנגר – When they lock the door and insert it into the beam of the lintel.",
+                "הזבל של בעל הבית – like when the dung is made from bulls that came on their own, for if they were the bulls of the renter, the dung belongs to the renter.",
+                "היוצא מן התנור – ashes and they became dung."
+            ],
+            [
+                "נתעברה לשוכר – he would not increase the monthly payment, for the intercalation is included in the year.",
+                "מעשה בציפורי – In the Gemara (Bava Metzia 102b), it raises an objection. You quote a story which disproves your rule! For the first part of the Mishnah teaches either it all goes to the renter or all goes to the person who rents it out, and it brings a story/case where they should divide it, and it responds that the Mishnah is deficient and it should be read as follows: If he said to him: “I rent it to you] for twelve golden denarii per year, at a golden dinar per month, they must divide/share it between them. And we don’t know if he seized the first language or the latter language, and the story also, etc. But the Halakha is not according the Rabban Shimon ben Gamaliel or like Rabbi Yosi, but one goes after the least of these languages, that the land is in the possession of its owner stands. Therefore, all of it is [belongs] to the person renting out, whether the first language was less whether the latter language was less."
+            ],
+            [
+                "חייב להעמיד לו בית – [for the days of his rental].",
+                "היה גדול לא יעשנו קטן וכו' – and he that showed him a house and said to him (i.e. the prospective renter): “a house like this one I will rent out to you,” but when he provides the house and says to him: “this house I am renting out to you,” and it falls, he is not liable to build it. But if he said to him an undefined/unspecified, he must provide him a place that is called a house, whether it is large or small."
+            ]
+        ],
+        [
+            [
+                "המקבל שדה – as a tenancy (who tills the owner’s ground for a certain share in the produce) for one half, a third or a quarter [of the produce] or a tenant who pays the landlord a fixed annual rent in kind, irrespective of the yield of the crops – for so many Kors per year.",
+                "לחרוש אחריו – after harvesting or the uprooting, in order to to turn over the roots of bad grasses that are there so that they will die.",
+                "ובקנים – that support the vines.",
+                "ובשניהם מספקים את הקנים – What is the reason that he stated it? What is the reason that they divide the canes? Because both (i.e. the owner and the renter) provide the new canes throughout the year."
+            ],
+            [
+                "בית השלחין – dry ground that lacks sufficient rain water for it (and hence, requires irrigation).",
+                "או בית האילן – and for the tree which is beloved to the tenant, who takes part of its fruits without toil.",
+                "יבש המעין – in it, that from in we water it.",
+                "מן חכורו – If he received it (i.e., the field) as a tenancy whereby he pays such-and-such Kors per year, for from the outset, he did not reveal his intention that because of a spring or a tree, he has increased/profited in his tenancy.",
+                "חכור לי בית השלחין זו – he revealed his intention that because it is a ground that requires irrigation, he has profited/gained from it and took in rent on a fixed annual rental payable in kind (as opposed to a percentage to the owner)."
+            ],
+            [
+                "המקבל שדה – for a half, a third or a quarter [of the produce].",
+                "והובירה – that he did not plough it or sow it.",
+                "אם אוביר – I will make it fallow ground.",
+                "ולא אעביד – and I will not perform any appropriate work on it.",
+                "אשלם במיטבא – according to what it would be appropriate to make had it been ploughed and sown as is worthy."
+            ],
+            [
+                "ולא רצה לנכש – to cleanse the field from bad grasses that weakens the strength of the field and prevents the grain from coming up.",
+                "מה איכפת לך – if my portion is lacking for the grasses reduces/lessens the ears of corn , I will give you my tenancy payment of such-and-such kors as I agreed with you."
+            ],
+            [
+                "המקבל שדה מחבירו – for one-half, one third or one-fourth like a tenant.",
+                "ולא עשתה – grain other than a little bit. And the tenant farmer came to him to prevent from engaging with it (i.e., the field) more, for there isn’t there worth his toil.",
+                "אם יש בה כרי – to make of its grain a pile, that there is enough to cover the winnowing shovel that one winnows/scatters with it the grain, and if it is close to two Seah, one is obligated to engage with it against his will",
+                "מה קצבה בכרי – this limit is not appropriate that would be a large field with the measurement of a pile and a small field with the measurement of a pile, and the care of a large field is not similar to the care of a small field.",
+                "אלא אם יש בו כדי נפילה – that is to say, according to the measurement of what he sows in it, he is liable to engage with it. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המקבל שדה – in tenancy for a fixed amount – such-and-such korim.",
+                "מכת מדינה – that a grasshopper ate or that most of the fields of that province or of that valley were emptied of grain.",
+                "אינו מנכה – as he said to him: “your luck caused this.”",
+                "בין כך ובין כך – even if it is a disaster affecting the entire province, he does not deduct, for on the money, one does not make a decree."
+            ],
+            [
+                "ולקתה – that the wheat was emptied of grain.",
+                "נותן לו – ten kors that he arranged with him from these wheat that were emptied of grain, and he is not able however to say to him,” I require good-quality wheat from you.”"
+            ],
+            [
+                "המקבל שדה מחבירו לזרעה שעורים – in a tenancy – such-and-such barley or wheat or money.",
+                "לא יזרענה חטים – as the wheat weakens/deteriorates the land [more] than the barley.",
+                "רשב\"ג אוסר – that it is hard for the land when they sow it one year with one species and another year with a different species. But concerning the legal decision, everything is according to the land/property and according to the place. If he made a condition with him in a matter that weakens the land a bit, he is not able to change and to plant something that weakens it a lot, but the opposite is permissible."
+            ],
+            [
+                "לשנים מועטות – less than seven years.",
+                "לא יזרענה פשתן – for flax weakens the land a great deal and its roots remain in the land until seven years.",
+                "ואין לו בקורת שקמה – it is the wood of a fig-tree of the forest. And we cut its branches for beans of the building and they continue to grow, but for less than seven years, one does not make beams. Therefore, acceptance [of a lease] for less than seven years, he cannot cut down beams on it, for it is not the intention that beams come down, for in a few years, they do not restore the beams. But if he accepted [a lease] for seven years, the first year, he can sow flax and cut down the sycamore that is in it."
+            ],
+            [],
+            [
+                "שכיר יום גובה כל הלילה – that is after it, as it states (Leviticus 19:13): “The wages of a laborer shall not remain with you until morning,” and it is impossible to state that we are speaking of a night hire, for firing is not completed other than at its end, as it is written (Leviticus 25:53): “He shall be under his authority as a laborer hired by the year,” and we expound from it (Bava Metzia 65a): the hiring of one year is completed at the beginning of the next year. We therefore see that he does not become a day hire until the settling of the sun. And when it is written (Deuteronomy 24:15): “[You must pay him his wages on the same day,] before the sun sets, [for he is needy and urgently depends upon it….],” it is established as speaking about a night hire, for when he is used as when he is hired to him in the morning when his hire is completed. And similarly [the Biblical verse]: “The wages of a laborer shall not remain with you until morning,” also is not established as speaking of a night laborer, for he does not labor for him until the morning.",
+                "שכיר שעות גובה כל היום וכל הלילה – This is how it should be read: A hire for several hours during the day collects [his earnings] all the day; a hire for several hours during the night collects [his earnings] all night.",
+                "שכיר שבוע – Shemitah/of the Sabbatical year.",
+                "יצא ביום – that his hire concluded/finished in the morning or during the day, he collects [his earnings] all day long, and since the sun had set, he violates it [the commandment of “the wages of a laborer shall not remain with you until morning”].",
+                "יצא בלילה – his hire finished during the night.",
+                "גובה כל הלילה וכל היום – and since his labor extended from when it became dark, he is a night hire, and he does not violate it (i.e., the verse from the Torah in Leviticus 19:13: “the wages of a laborer shall not remain with you until morning”) in the morning until the morrow at sunset."
+            ],
+            [
+                "אחד שכר בהמה ואחד שכר כלים – as it is written (Leviticus 19:13): “The wages of a laborer shall not remain with you,” – all that his work is “with you,” even and even animals and utensils.",
+                "לא תבעו אינו עובר עליו – as it is written (Leviticus 19:13): “with you”, with your knowledge or without your knowledge.",
+                "המחהו – cut him from himself and placed him with the storekeeper and said to him: “Give this worker with a denar produce and I will pay,” or he said to the money changer, “give him for a denar money [as change].",
+                "אינו עובר עליו – as it is written (Leviticus 19:13): “with you,” and he didn’t give him an order to the storekeeper.",
+                "שכיר בזמנו נשבע ונוטל – because the owner of the house/boss is busily engaged with his workers and sometimes it is thought that he gave it, but [in reality], he did not give it (i.e., the salary), he is made to take an oath from the owner of the house/boss and casts it (i.e., the salary) to the hired person.",
+                "שלא בזמנו – even though the owner of the house/boss is busily engaged with his workers, when the time comes for his obligation, they impose upon him and he remembers, and the owner/boss is not suspect of violating “[the wages of a laborer] shall not remain [with you].”",
+                "גר תושב – who accepted upon himself not to serve idolatry or to eat carrion. He does not have [applying to him] because of “shall not remain”, as it is written at the beginning of the Biblical verse (Leviticus 19:13): “[You shall not defraud] your fellow,” “your fellow,” and not a resident alien."
+            ],
+            [
+                "המלוה את חבירו – and the time arrived and he didn’t pay him back.",
+                "לא ימשכננו – to take from him a pledge/security against his will and even in the marketplace, but rather via an agent of the Jewish court, who should take it from him with the permission of the Jewish court.",
+                "ולא יכנס לביתו – even the agent of the Jewish court should not enter into his house, and all the more so, the creditor himself.",
+                "היה לו שני כלים – and his liability corresponds to both of them and he gave both as a pledge.",
+                "נוטל אחד ומחזיר אחד – at the time that he (i.e., the borrower) needs it, he should restore it to him and detain the second with him (i.e., the creditor), as it is explained further on. He should return the pillow at night and the plow during the day.",
+                "מת – the borrower. One does not restore the pledge/security to the heirs [of the borrower], for there is no commandment of restoring the pledge, for it is written (Deuteronomy 24:13): “You must restore the pledge to him…” – to him but not to his heirs.",
+                "עד שלשים יום – the time of the court case. But the Halakha is not according to Rabban Shimon ben Gamaliel.",
+                "בין שהיא עניה בין שהיא עשירה וכו' – because there is according to the one (Rabbi Shimon – Bava Metzia 115a) who said that she is poor and we don’t take a pledge from her, because you must return it (i.e., the pledge/security) to her and she comes and goes to you, you bring her into disrepute with her neighbors, but a rich woman, about whom you don’t have to say this, I would say that you can take a pledge [from her], but this comes to inform us that this Tanna/teacher of the Mishnah does not, as it is written (Deuteronomy 24:17): “You shall not take a widow’s garment in pawn,” both a poor [widow] and a rich [widow] are implied.",
+                "משום שני כלים – the higher one is the upper millstone and the lower is a hand mill."
+            ]
+        ],
+        [
+            [
+                "הבית והעליה של שנים – the house belongs to one of them and the upper story belongs to the other.",
+                "שניהם חולקים – because it is not known that these stones are of the upper story and those are from the lower part.",
+                "ורואים אלו אבנים הראויות להשתבר – if the house was crushed from its foundations and fell below it, one can know that the lower stones were broken. But if the upper part of the wall fell there from it a lot, the upper [stones] broke, since they fell from a high place, and the lower ones [remained] whole, since they fell from a low place. And [from] the first part [of the Mishnah] where it is taught that both of them divide it, is speaking about when the wall fell at night and they removed/cleared away the stones immediately, and it is impossible to establish if it fell through pressure and the bottom ones broke, or through seizing an object violently to take possession [caused them] to fall and the upper ones were broken (Bava Metzia 116a).",
+                "מקצת אבניו – and they are whole.",
+                "נוטלן – such as the case that this one claims that with some of them (i.e. the stones), it is truth, and with some, he states that he doesn’t known, for since he admits to part [of it], he is liable for an oath according to the Torah, and he is unable to take an oath, and whomever is liable for an oath and is not able to take an oath must pay. But if he said concerning all of them that he did not know, he should take an oath that he did not know and divide them (i.e., the stones) equally with his fellow."
+            ],
+            [
+                "הבית והעליה – He who leases out the upper story that is on top of his house to his fellow and says to him: “the upper story that is on top of this house, I lease to you, and the upper story opened up [a hole] of four handbreadths by four handbreadths (according to Shmuel – Bava Metzia 116b) for now, if this one (i.e., the one who has been leased the upper story) needs to use the upper story, he must use half of it above and half of it below.",
+                "ואין בעל הבית רוצה לתקן – the upper story.",
+                "הרי בעל העליה יורד ודר למטה – completely [lives downstairs] , for he had prepared the house for the upper story. And we do not force him to live half above and half below.",
+                "מעזיבה – plaster of mud/clay that they place on the ceiling. Rabbi Yose holds (Bava Metzia 117a) that the concrete of stone chippings and clay serves to level the depressions, and it levels the depressions of the upper story floor. But the Rabbis hold that the concrete of stone chippings strengths the ceiling, and the strengthening of the ceiling is required to be done by the lower dweller. And the Halakha is according to the Sages."
+            ],
+            [
+                "הבית והעליה של שנים – the house belongs to this one and the upper story to the other.",
+                "אמר בעל עליה לבעל הבית לבנות – the wall and the lower ceiling that are upon him to built",
+                "בונה בית – and the lower ceiling that is upon it, and dwells in the house until he (i.e., the person who lives in the lower area of the house) compensates him for his expenditures, and afterwards, he leaves and builds his upper story.",
+                "אמר רבי יהודה אף זה דר בתוך של חבירו – if this is the case, the owner of this upper story in this case compensates him for what he has spent, it is found that he is living all these days in [the section] of his fellow, and even though he is not without that, he would not have built it; nevertheless this one is benefitting, for were it not for this house, he would not have had a place to live there. And he holds that this one benefits and this one is not lacking, he is liable. But he builds it all.",
+                "ומקרה את העליה – above him and all that is necessary for it.",
+                "ויושב בבית – [in] the lower [house], for he would have that this one doesn’t benefit, for the upper story was ready for him to live in it and the other person is not lacking anything, for had he not built it, it would not be appropriate for him."
+            ],
+            [
+                "בית הבד – a house to gather olives.",
+                "וגנה אחת על גביו – and the olive press belongs to one [of them] and the garden is of the other.",
+                "ונפחת – (see Bava Metzia 118a) four handbreadths by four handbreadths and it is not worthy to sow as at first.",
+                "כיפין – a ceiling made in a circle like a rainbow and upon it, the owner of the garden places dust/mud and plants.",
+                "פטור מלשלם – for what was he to do, as it was an unavoidable accident.",
+                "נתנו לו זמן – A Jewish court; thirty days to tear it down and cut it {i.e., the tree) down."
+            ],
+            [
+                "ונפל – into midst of the garden of his fellow.",
+                "הגיעוך – take possession of them and clear them for yourself.",
+                "אין שומעין לו – if this one doesn’t want, he doesn’t purchase them and this one is liable to clear them.",
+                "בתבן ובקש – to gather them of his own, or from something ownerless.",
+                "אין שומעין לו – even though that it in every place we have what is equivalent to money is like money, concerning a hired worker, it is not like this, for it is written (Leviticus 19:13): “The wages of a laborer shall not remain,” on what that he makes a condition explicitly is implied.",
+                "המוציא מוציא והמזבל מזבל – when this one brings it (i.e., the manure) from the cattle-shed to the public domain, the carrier brings it to manure, and he is not permitted to detain it there.",
+                "גובלין טיט – to put it immediately into the building.",
+                "והבונה בונה – he receives them from the person who brings them and builds.",
+                "מתקן – they are ready at hand in the public domain all thirty days, and he is not liable for damages. But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "שתי גינות – of two people who are near one another. The one – his ground/plot is higher and the one near him, his ground/plot is lower.",
+                "והירק בינתים – in the rising of the elevation, that this one is higher than that one.",
+                "של עליון – for it is his dust and it is from his that it absorbs.",
+                "של תחתון – that upon his empty space it is placed.",
+                "מאחר ששניהם יכולין למחות – so that there will not be these vegetables here, the upper one takes the dust, and the lower one to fill up his garden.",
+                "רואין מהיכן ירק זה חי – from the place that it absorbs and grows, to this one, it should be given.",
+                "כל שעליון יכול לפשוט ידו וליטול הרי אלו שלו – as Rabbi Meir stated, since it is from his dust that it lives.",
+                "והשאר של תחתון – for the upper [garden] itself has renounced ownership of it, regarding the bottom, for it is a disgrace for him to take permission to enter into [the garden] of his fellow and to take it. And the Halakha is according to Rabbi Shimon."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה בבא מציעא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..84497cfac52e4121699f1a52958465bc95d7575f
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/Hebrew/On Your Way.json	
@@ -0,0 +1,720 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Bava Metzia",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה בבא מציעא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>שנים אוחזין בטלית.</b> בגמרא מוקי למתניתין כגון שאחד מהם תופס בחוטין שבשפת הבגד מצד זה, והאחד תופס בחוטין שבשפת הבגד מצד זה. אבל אם הם אדוקים בבגד עצמו, זה נוטל עד מקום שידו מגעת וזה נוטל עד מקום שידו מגעת, והשאר חולקים בשוה, ובשבועה:",
+                "<b>זה אומר כולה שלי.</b> אני קניתיה ולי מכרה המוכר ולא לך. והמוכר מכר לאחד מהם ולקח המעות משניהם, מאחד מדעתו ומאחד בעל כרחו, ואינו יודע מהי מדעתו ומהי בעל כרחיה. דאילו ידע והיה אומר לזה מכרתי, היה כאן עד אחד, והיה שכנגדו חייב שבועה דאורייתא להכחיש העד. עכשיו שאינו יודע, שניהם נשבעים שבועה זו האמורה במתניתין. ובדין הוא שיהיו חולקים בלא שבועה, אלא שתקנו חכמים שלא יטול שום אחד מהם אלא בשבועה, כדי שלא יהא כל אחד הולך ותוקף בטליתו של חבירו ואומר שלי היא. ואיצטריך תנא לאשמועינן בזה אומר אני מצאתיה דהיינו במציאה, ובזה אומר כולה שלי דהיינו מקח וממכר. אי תנא מציאה, הוה אמינא מציאה הוא דרמו רבנן שבועה עליה משום דמורה התירא לאחוז בה שלא כדין, דאמר חבראי לאו מידי חסר בה איזיל ואתפוס ואפלוג בהדיה, אבל מקח וממכר דאי לא הוה צריך לה לא הוה מהדר אבתרה למזבנה, וזה שבא לחלוק עמו וליתן חצי דמיה שלא כדין מחסרו וליכא למימר דמורי התירא, אימא לא רמו רבנן שבועה עליה. ואי אשמועינן במקח וממכר, הוה אמינא מקח וממכר הוא דרמו רבנן שבועה עליה משום דמורי התירא ואמר חבראי דמי קא יהיב ואנא דמי קא יהיבנא, השתא דצריכה לדידי אשקליה אנא, וחבראי לטרח וליזיל ולזבין אחריתי, אבל מציאה דליכא למימר הכי, אימא לא. צריכא:",
+                "<b>ישבע שאין לו בה פחות מחציה.</b> ואינו נשבע שכולה שלו כדקא טעין מעיקרא, דהא לא יהבי ליה כולה. ואי משתבע שחציה שלו כדקא יהבי ליה, הוה מרע ליה לדבוריה קמא דאמר כולה שלי. הלכך ישבע שאין לו בה פחות מחציה, דמשמע הכי, כולה שלי כדקא אמינא מעיקרא, ולדבריכם שאין אתם מאמינים לי בכולה, שבועה שיש לי בה ואין לי בה פחות מחציה:"
+            ],
+            [
+                "<b>היו שנים רוכבים על גבי בהמה.</b> הא קמ״ל דרוכב קני, ואע״פ שאינו מנהיג שלא זזה הבהמה ממקומה:",
+                "<b>או שהיה אחד רוכב ואחד מנהיג.</b> בזמן שרוכב מנענע ברגליו בי היכי דתיזיל הבהמה מחמתיה, הוא דשוים רוכב ומנהיג. ואם לא היה אלא רוכב בלבד, מנהיג קנה, רוכב לא קנה. ואם הודו או באו עדים אפילו לאחר שנפסק הדין עליהם שיחלוקו בשבועה, חולקים שלא בשבועה:"
+            ],
+            [
+                "<b>אמר לחבירו תנה לי וכו׳</b> אבל אמר זכה לי בה, קנה הרוכב, ואין המגביה יכול לומר אני זכיתי בה:",
+                "<b>לא אמר כלום.</b> שקנאה זה שמשכה מיד חברו, וכל זמן שהיתה ביד המגביה הפקר היתה:"
+            ],
+            [
+                "<b>זה שהחזיק בה זכה בה.</b> ודוקא שהיתה המציאה ברשות הרבים, שאין ארבע אמות של אדם קונות לו ברה״ר לפיכך המחזיק בה זכה. אבל בסימטא שהיא שביל של יחיד, או בצדי רשות הרבים שאין רבים דוחקים שם, ארבע אמות של אדם קונות לו כל מציאה וכל הפקר שסמוך לו בארבע אמות, ואין אחר רשאי לתפסו. ותקינו ליה רבנן כי היכי דלא ליתו לאינצויי:",
+                "<b>אחר צבי שבור.</b> שאינו יכול לרוץ ומשתמר בתוך השדה אם לא יטלוהו אחרים, והוי כמציאה:",
+                "<b>זכתה לו.</b> שדהו. והוא שעומד בצד שדהו, וכגון שיכול לרוץ אחריהן ומגיען קודם שיצאו משדהו:"
+            ],
+            [
+                "<b>הקטנים.</b> כל שסמוך על שלחן אביו אפילו הוא גדול קרי ליה קטן ומציאתו לאביו משום איבה. והבת בין קטנה בין נערה מציאתה לאביה, דהתורה זיכתה כל שבח נעוריה לאביה:",
+                "<b>עבדו ושפחתו הכנענים.</b> שהרי גופן קנוי לו. כדכתיב (ויקרא כה מו) והתנחלתם אותם:",
+                "<b>מציאת אשתו.</b> רבנן תקינו ליה משום איבה:"
+            ],
+            [
+                "<b>אחריות נכסים.</b> שעבוד קרקעות שיגבה מהם:",
+                "<b>לא יחזיר.</b> לפרעון דחיישינן ולקנוניא. שמא שטר פרוע הוא ומן הלוה נפל, והא דקא מודה לא פרעתי, עצה של רמאות היא ביניהם לטרוף את הלקוחות שלקחו ממנו קרקע שלא באחריות, ויחלקוה ביניהם:",
+                "<b>בין כך ובין כך לא יחזיר.</b> דשטר שאין בו אחריות ממשעבדי נמי גבי, דאחריות טעות סופר הוא, וחיישינן לפרעון ולקנוניא. והלכה כחכמים. ודוקא בשטר שאין נזכר בו אחריות אמרו חכמים דטעות סופר הוא וגבי ממשעבדי באילו היה האחריות כתוב בו. אבל אם פירש בשטר שאינו רוצה לקבל עליו אחריות, מודים חכמים דיחזיר, דהשתא ליכא למיחש לקנוניא:"
+            ],
+            [
+                "<b>דייתיקי.</b> צוואת שכיב מרע. דא תהא למיקם ולהיות:",
+                "<b>ושוברים.</b> שעושה מלוה ללוה שנפרע ממנו שטר חובו:"
+            ],
+            [
+                "<b>אגרות שום.</b> ששמו בית דין נכסי לוה למלוה בחובו:",
+                "<b>ואגרות מזון.</b> שקבל עליו לזון את בת אשתו. פירוש אחר, שימכרו מקרקע הבעל למזון האשה והבנות:",
+                "<b>ומיאונין.</b> שכותבים בשטר בפנינו מיאנה פלונית בפלוני בעלה. ובקטנה שהשיאוה אמה ואחיה שאינה צריכה גט:",
+                "<b>שטרי בירורין.</b> זה בורר לו אחד וזה בורר לו אחד שידונו להם:",
+                "<b>מצא.</b> שטרות:",
+                "<b>בחפיסה.</b> חמת של עור קטנה:",
+                "<b>בדלוסקמא.</b> כלי עור שהזקנים מצניעים בה כלי תשמישם שלא יצטרכו לחפש אחריהם:",
+                "<b>תכריר של שטרות.</b> שלשה שטדות או יותר כרוכין זה בזה:",
+                "<b>אגודה.</b> מושכבים וה על זה, ארבו של זה על ארכו של זה:",
+                "<b>הרי זה יחזיר.</b> דדבר שיש בו סימן הוא, שהכלי סימן כשיאמרו הבעלים בכלי פלוני מצאת אותם. וכן תכריך ואגודה סימן הוא:",
+                "<b>אחד הלוה משלשה.</b> אם שלשה שטרות של לוה אחד הן שלוה משלשה בני אדם. יחזירם המוצא ללוה, דודאי מידו נפלו, שאם מידם נפלו מי קבצם למקום אחד. ודוקא שהשטרות מקוימים בבית דין. אבל אם אינם מקוימים חיישינן דלמא לקיימינהו הוליכום שלשה המלוים אצל סופר הדיינים ונפלו מיד הסופר. ואין לחוש שמא לאחר שקיימו אותם נפלו מיד הסופר, דלא משהי איניש קיומיה בידא דספרא. ואם שלשה לוים הם, שלוו מאדם אחד. יחזירם המוצא למלוה שהדבר ידוע שממנו נפלו. ואם היו שלשתן כתיבת סופר אחד, חיישינן שמא מיד הסופר נפלו ולא לוו מעולם, ולפיכך לא יחזיר:",
+                "<b>מצא שטר בין שטרותיו ואינו יודע מה טיבו.</b> אצלו. אם הלוה הפקידו אצלו או המלוה, או שמא מקצתו פרוע ומסרוהו לו להיות שליש ביניהם:",
+                "<b>יהא מונח.</b> בידו, ולא יחזיר לא לזה ולא לזה:",
+                "<b>אם יש עמהן סמפונות.</b> המוצא בין שטרותיו שובר שנכתב על אחד משטרותיו:",
+                "<b>יעשה מה שבסמפון.</b> והשטר בחזקת פרוע. ואע״פ שהיה ראוי לשובר הזה להיות מונח ביד הלוה ולא ביד המלוה, אמרינן האמינו הלוה למלוה. ואמר למחר תנהו לי ושכח. והוא שמצא המלוה השטר הזה שנכתב עליו השובר, בין השטרות קרועים, אע״פ שלא נקרע:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו מציאות. מצא פירות מפוזרים.</b> סתמן נתייאשו הבעלים והפקר הם:",
+                "<b>מעות מפוזרות.</b> הואיל ואין להם סימן ניכר, כבר איאושי איאוש והפקר הן. והיינו טעמא דכולהו:",
+                "<b>כריכות.</b> עמרים קטנים:",
+                "<b>ברה״ר.</b> שהכל דשין עליהם, ואפילו היה בהן סימן, נפסד:",
+                "<b>של נחתום.</b> אין בהם סימן, שכולם שוים. אבל של בעל הבית יש להם סימן:",
+                "<b>הבאות ממדינתן.</b> לאפוקי הבאות מבית האומן, כדקתני סיפא:",
+                "<b>ולשונות של ארגמן.</b> צמר צבוע ארגמן, ומשוך כמין לשון:",
+                "<b>מצא עיגול.</b> של דבלה:",
+                "<b>אנפוריא.</b> כלים חדשים שלא שבעתן העין ואין לבעלים בהם טביעת עין. שפעמים שמחזירים אבדה בטביעות עינא, כגון לצורבא מרבנן דלא משני בדבוריה. ואלו הכלים שידוע שאין לבעליהן בהן טביעות עין אינו חייב להכריז. והלכה כר״ש בן אלעזר. ואימתי בזמן שמצאן אחד אחד. אבל מצאן שנים שנים חייב להכריז, דמנינא הוי סימן. והמוצא מציאה בסרטיא ופלטיא גדולה בעיר שרובה נכרים, אפילו דבר שיש בו סימן אינו חייב להכריז. ובעיר שרובה ישראל, חייב להכריז: "
+            ],
+            [
+                "<b>בכלי.</b> וכלי יש בו סימן:",
+                "<b>כמות שהוא.</b> ריקן:",
+                "<b>צבורי פירות.</b> סימנן, מנין או מקום:",
+                "<b>שלשה מטבעות זה על גב זה.</b> או יותר. והמכריז מכריז מטבעות מצאתי, וזה בא ואומר כך וכך היו והיו מונחים זה על זה: "
+            ],
+            [
+                "<b>אחר הגפה.</b> סתימת כותל של עץ או של קנים:",
+                "<b>גדר.</b> של אבנים:",
+                "<b>גוזלות מקושרין.</b> בכנפיהן. דכולי עלמא הכי מקטרי להו, וקשר כזה לא הוי סימן:",
+                "<b>לא יגע בהן.</b> דאמרינן הני אינש אצנעינהו ואי שקיל להו לית להו למרייהו סימנא בגווייהו. הלכך לשבקינהו עד דאתי מרייהו ושקיל להו:",
+                "<b>מכוסה לא יגע בו.</b> דאין זה אבידה שיהא מוזהר עליה בלא תוכל להתעלם, דמשתמר הוא:",
+                "<b>מצא בגל ובכותל ישן הרי אלו שלו.</b> מפני שיכול לומר לבעל הגל ולבעל הכותל של אמוריים שהורישו אבותינו היה. ובלבד שיהיה בו חלודה רבה שניכר שמזמן הרבה היה טמון שם:",
+                "<b>מחציו ולחוץ.</b> באחד מחורי כותל הסמוכים לרשות הרבים. אם מצאה מחצי עוביו של כותל ולחוץ שלו, דאמרינן אחד מבני רשות הרבים נתנו שם ושכח, וחלודה שעליו מוכחת שמזמן הרבה היה שם ובודאי נתיאשו הבעלים. ודין זה דוקא בלשון זהב וחתיכת כסף וכיוצא בזה. אבל אם היה כלי ובתוכו מעות, אם פי הכלי לחוץ הרי הוא שלו, ואם פי הכלי לפנים הרי הוא של בעל הבית:",
+                "<b>אפילו בתוך הבית הרי אלו שלו.</b> דלא ידע דמאן נינהו, ובעליו נואשו: "
+            ],
+            [
+                "<b>מצא בחנות הרי אלו שלו.</b> בדבר שאין בו סימן מיירי. דההוא דנפל מיניה מייאש שהכל נכנסים לשם:",
+                "<b>בין תיבה.</b> שהחנווני יושב לפניה, ותמיד נוטל ממנה, ונותן לפניו ומוכר, ומעות שנותנין לו נותן בתוכה, ולא נפל שום דבר אלא מיד חנוני:",
+                "<b>לפני שולחני הרי אלו שלו.</b> דאמרינן מן הבאים להחליף מעות נפלו, שהרי השלחן מפסיק בין שולחני למעות שנמצאו, ואם מן השולחני הם היה להם להמצא בינו ולכסא שהשלחן מונח עליו:",
+                "<b>הלוקח פירות מחבירו וכו׳.</b> וכגון שחבירו זה תגר שלקח תבואה זו או פירות הללו מאנשים הרבה ולא ידיע דמאן נינהו, וכיון דלית בהו סימן נתיאשו הבעלים. אבל אם זה שמכר את הפירות ליקטן הוא עצמו מן הקרקע שלו, שודאי המעות הללו שלו הן, חייב להחזיר:",
+                "<b>ואם היו צרורים.</b> הקשר או מנין שלהם הוי סימן:"
+            ],
+            [
+                "<b>בכלל כל אלה.</b> בכלל כל אבדת אחיך:",
+                "<b>ולמה יצאת.</b> וכן תעשה לשמלתו:",
+                "<b>מה שמלה מיוחדת.</b> סתם שמלה יש בה סימן, וכל שמלה יש לה בעלים תובעים אותה, שנעשית בידי אדם ולא באת מן ההפקר:",
+                "<b>אף כל שיש לו תובעים.</b> למעוטי מידי דמייאש. ויאוש הוא, דשמעיניה דאמר וי ליה לחסרון כיס: "
+            ],
+            [
+                "<b>שכניו.</b> שכני מקום שנמצאת בו האבידה, שמא שלהן היא:",
+                "<b>כדי שילך.</b> כל אחד <b>לביתו בשלשה ימים.</b> משישמע ההכרזה וידע אם אבד לו כלום, ואם יראה שאבד יחזור שלשה ויכריז יום אחד אני איבדתי ואלו סימניה והלכה כרבי יהודה. ומשחרב בית המקדש התקינו שיהיו מכריזין בבתי כנסיות ובבתי מדרשות. ומשרבו האנסין דאמרי אבידתא למלכא, התקינו שיהא מודיע לשכניו ולמיודעיו ודיו: "
+            ],
+            [
+                "<b>כל דבר שעושה ואוכל.</b> אם האבדה דבר שיכולים להאכילו את שכר מעשיו, כגון שור וחמור:",
+                "<b>יעשה ויאכל.</b> ולא ימכור אותו המוצא, שכל אדם נוח לו בבהמתו שהכירה בו כבר ולימדה לרצונו. ואינו חייב להטפל בה לעולם, אלא תרנגולת ובהמה גסה מטפל בה י״ב חדש. עגלים וסייחים של רעיה, כלומר שאין מגדלים אותם לפטם וכן גדיים וטלאים, מטפל בהם שלשה חדשים. ועגלים של פיטום מטפל בהם שלשים יום. אווזין ותרנגולים זכרים, הקטנים מטפל בהן שלשים יום והגדולים שאוכלים הרבה מטפל בהן שלשה ימים מכאן ואילך לוקח אותם הוא לעצמו בשומא כפי שוויין, או מוכרן לאחרים ומניח הדמים אצלו:",
+                "<b>לפיכך אם אבדו חייב באחריותן.</b> כיון דשרו ליה רבנן לאשתמושי בהו, אע״ג דלא אשתמש בהו כמאן דאשתמש דמי, וחייב באחריותן. והלכה כר׳ טרפון בדמי אבדה שמכר. אבל מעות עצמן של אבדה, כגון שמצא מעות בכיס או שלשה מטבעות זו על גבי זו, לא ישתמש בהם כלל: "
+            ],
+            [
+                "<b>אחת לשלשים יום.</b> שמתעפשין כששוהין מלפותחן. וכל ספריהן היו עשויין כעין גליון:",
+                "<b>גוללן.</b> מתחלתן לסופן שיכנס בהם האויר:",
+                "<b>בתחילה.</b> מה שלא למד מעולם. לפי שצריך להשהותן לפניו:",
+                "<b>ולא יקרא אחר עמו.</b> לפי שזה מושך אצלו וזה מושך אצלו ונקרע:",
+                "<b>שוטחה לצרכה.</b> לשלוט בה אויר שלא תאכלנה עש:",
+                "<b>לצרכן.</b> שמתעפשים בקרקע. שצריך לתתן בקרקע דזו היא שמירתן. ולפיכך משתמש בהם לפרקים:",
+                "<b>אבל לא לשוחקן.</b> ולא ישתמש בהן זמן ארוך עד שישחקם:",
+                "<b>לא יגע בהן.</b> זהב אינו מתעפש בארץ. וכן זכוכית. ועוד שהוא נוח להשבר:",
+                "<b>שאין דרכו ליטול.</b> דבר שגנאי הוא לו. והתורה אמרה והתעלמת מהם, פעמים שאתה מתעלם, כגון זקן ואינו לפי כבודו: "
+            ],
+            [
+                "<b>איזו היא אבדה.</b> שניכר בה שאין הבעלים יודעים שהיא שם:",
+                "<b>אין זו אבדה.</b> ואינו חייב להחזיר, שמדעת הניחוה שם:",
+                "<b>רצה בין הכרמים.</b> שמתקלקלים רגליה:",
+                "<b>השב תשיבם.</b> התורה ריבתה השבות הרבה:",
+                "<b>לא יאמר לו תן לי סלע.</b> שזה אומר לו אם עשית מלאכתך, היית מרבה טורח, עכשיו לפי מה שטרחת טול:",
+                "<b>כפועל בטל.</b> כמה אדם רוצה ליטול ולפחות משכרו ליבטל ממלאכה זו כבדה שהוא עוסק בה ולעשות במלאכה קלה כזו:",
+                "<b>אם יש שם בית דין.</b> אם אינו רוצה ליבטל ממלאכתו. ששכרה מרובה, מה יעשה. אם יש שם שלשה בני אדם מתנה בפניהם ואומר ראו שאני משתכר כך וכך. ואי אפשי ליבטל ליטול שכר מועט, אם תאמרו שאטול שכרי משלם. אטפל בהשבת אבדה זו:",
+                "<b>שלו קודם.</b> ומניח את האבדה:"
+            ],
+            [
+                "<b>מצאה ברפת.</b> אע״פ שאינה משתמרת בה כגון שאינה נעולה:",
+                "<b>ואם היתה בבית הקברות.</b> והוא כהן. לא יטמא לה. שהשבת אבדה עשה, השב תשיבם לאחיך. ובטומאת כהן, עשה דקדושים יהיו (ויקרא כ״א), ולא תעשה דלנפש לא יטמא בעמיו (שם). ואין עשה דוחה את לא תעשה ועשה:",
+                "<b>או שאמר לו אל תחזיר.</b> והאבידה במקום שמצוה להחזיר. הרי זה לא ישמע לו. דכתיב (ויקרא י״ט) איש אמו ואביו תיראו ואת שבתותי תשמרו, שאם אביך אומר לך חלל את השבת אל תשמע לו. וכן בשאר כל המצות:",
+                "<b>הלך וישב לו.</b> בעל החמור:",
+                "<b>מצוה מן התורה לפרוק.</b> בחנם:",
+                "<b>אבל לא לטעון.</b> בחנם. אלא בשכר:",
+                "<b>ר״ש אומר אף לטעון.</b> בחנם. ואין הלכה ברבי שמעון:",
+                "<b>רבי יוסי הגלילי אומר וכו׳.</b> ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>אבדתו קודמת.</b> דאמר קרא (דברים ט״ו) אפס כי לא יהיה בך אביון, הזהר שלא תהיה אתה אביון:",
+                "<b>של רבו קודמת.</b> והוא שיהיה רבו מובהק, שלמד רוב חכמתו ממנו. וכן כל הנך רבו דאמרינן במתניתין שקודמין לאביו, אינן אלא ברבו מובהק:"
+            ]
+        ],
+        [
+            [
+                "<b>המפקיד.</b> ולא רצה לישבע. שבועת השומרין. שהיה יכול ליפטר אם נשבע שלא פשע בה ושלא שלח בה יד:",
+                "<b>למי שהפקדון אצלו.</b> דכיון דשילם קנה כל תשלומיה. ואפילו לא שילם אלא כיון שאמר בבית דין הריני משלם, קנה כל תשלומיה, לא שנא תשלומי כפל ולא שנא תשלומי ארבעה וחמשה:"
+            ],
+            [
+                "<b>השוכר פרה מחבירו.</b> ועמד שוכר והשאילה לאחר ברשות המשכיר. שאם לא נתן לו המשכיר רשות, הא קיימא לן, שומר שמסר לשומר חייב:",
+                "<b>ישבע השוכר.</b> למשכיר. ",
+                "<b>שמתה כדרכה ופטור.</b> שהשוכר פטור מן האונסין:",
+                "<b>והשואל.</b> שהוא חייב באונסין, משלם לשוכר, בשבועה שהוא נשבע למשכיר:",
+                "<b>אמר רבי יוסי כיצד הלה עושה סחורה וכו׳</b> והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>אמר לשנים גזלתי לאחד מכם.</b> והם אינם תובעים לו כלום, אלא הוא בא לצאת ידי שמים:",
+                "<b>נותן לזה מנה ולזה מנה.</b> אבל שנים שתבעוהו והודה שגזל לאחד מהם, ישבע כל אחד מהם שלו גזל, ונותן מנה לזה ומנה לזה. קנס קנסוהו חכמים מפני שעבר על לא תגזול. וכן שנים שתבעו לאחד. כל אחד אומר אבי הפקיד אצלך מנה, והוא אומר אביו של אחד מכם הניח לי מנה ואיני יודע איזהו, הרי כל אחד מהם נשבע שאביו הניח אצלו מנה, ונותן מנה לזה ומנה לזה, דאיהו פשע בנפשיה דהוה ליה למידק ולזכור מי הניח אצלו המנה:"
+            ],
+            [
+                "<b>שנים שהפקידו אצל אחד זה מנה וזה מאתים.</b> כגון דאפקידו תרווייהו כי הדדי זה בפני זה:",
+                "<b>נותן לזה מנה ולזה מנה וכו׳</b> דאמר להו אתון לא קפדיתו אהדדי, ולא חשדתם זה את זה שמא חבירו יתבע המאתים. אנא נמי לא רמאי אנפשאי למידק המאתים של מי הן. ונעשו כאילו הניחו כל השלש מאות בצרור אחד, דלא הוי ליה למידק מה יש לזה בתוכו ומה יש לחבירו:",
+                "<b>מה הפסיד הרמאי.</b> ולעולם לא יודה על האמת:"
+            ],
+            [
+                "<b>וכן שני כלים.</b> לרבנן אצטריכא ליה. ולא זו אף זו קתני, לא מיבעיא במנה ומאתים דליכא פסידא דשבירת כלי, אמרו רבנן נותן לזה מנה ולזה מנה, אלא אפילו בשני כלים דאיכא פסידא שצריך לשבר הכלי הגדול כדי לתת ממנו דמי הקטן, ולכשיבא אליהו נמצא שבעל הכלי הגדול הפסיד שנשבר הכלי שלו, וסלקא דעתך אמינא דבהא מודו רבנן לר׳ יוסי שהכל יהא מונח עד שיבא אליהו. קמשמע לן. והלכה כחכמים: "
+            ],
+            [
+                "<b>אבודים.</b> על ידי עכברים או רקבון:",
+                "<b>לא יגע בהן.</b> למכרן לפי שרוצה אדם בקב שלו מתשעה קבין של חבירו. קב שלו חביב עליו ע״י שעמל בו, מתשעה קבין של אחרים שיקח בדמיהן אם ימכרם. ולא אמרו רבנן הרי זה לא יגע בהן, אלא שלא אבדו אלא עד כדי חסרונן המפורש במשנתינו, לחטים ולאורז תשעה חצאי קבין לכור וכו׳. אבל אם אבדו יותר מכדי חסרונן, מודים חכמים לרבן שמעון בן גמליאל דמוכרן בבית דין. והלכה כחכמים:"
+            ],
+            [
+                "<b>המפקיד פירות אצל חבירו.</b> ועירבן הנפקד עם פירותיו והיה מסתפק מהן ואינו יודע שיעור מה שאכל. כשבא להחוירן יוציא לו חסרונות, יפחות במה הם רגילים לחסור:",
+                "<b>תשעה חצאי קבין לכור.</b> הכור שלשים סאין, והסאה ששה קבין:",
+                "<b>הכל לפי המדה.</b> כן לכל כור וכור:",
+                "<b>הכל לפי הזמן.</b> שהניחם בידו. לכל שנה ושנה ינכה לו כך:",
+                "<b>מה איכפת להו לעכברים.</b> כך אוכלים ממדה מועטת כמו ממדה מרובה. הלכך תשעה חצאי קבין לשנה בין לכור בין לעשרה כורין:",
+                "<b>אם היתה מדה מרובה.</b> שהפקיד אצלו הרבה, מעשרה כורין ולמעלה, לא יוציא לו חסרונות:",
+                "<b>מפני שהן מותירות.</b> שבימות הגורן כשמפקידים החטים, יבשים, ובימות הגשמים כשמחזירן נופחות. ובאכילת עכברים אינן נחסרין כל כך לכל כור וכור, דכולי האי לא אכלי עכברים מעשרה כורין, הלכך נפיחתו משלמת למה שעכברים אוכלים. ואין הלכה לא כרבי יהודה ולא כרבי יוחנן בן נורי. וכל השיעורים הללו בארץ ישראל ובימי התנאים. אבל בשאר ארצות ובזמנים הללו, הכל כפי מה שרגילים הזרעים לחסר באותה מדינה ובאותו זמן:  "
+            ],
+            [
+                "<b>יוציא לו שתות ליין.</b> אם הפקיד אצלו יין ועירבו עם יינו, הקנקנים בולעים שתות:",
+                "<b>רבי יהודה אומר חומש.</b> שהקרקע שהיו עושים ממנו הקנקנים באתריה דרבי יהודה בלע חומש. והכל לפי המקום:",
+                "<b>אף המוכר וכו׳</b> כשם שאמרו שמרים במפקיד, כך אמרו במוכר. שהמוכר שמן לחבירו ונותן לו מתוך חביותיו שמן מזוקק תמיד שהוא מסתפק ממנו, הרי הלוקח מקבל עליו לפחות לו לוג ומחצה מחמת שמרים לכל מאה לוג. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>לא יחדו לה הבעלים מקום.</b> בבית שומר, לומר לו זוית זו השאילני:",
+                "<b>לצרכו.</b> להשתמש בה:",
+                "<b>לצרכה.</b> שהיתה במקום שקרובה להשתבר:",
+                "<b>אם משהניחה.</b> שכלה תשמישו הניחה במקום משתמר. בין שטלטלה מתחלה לצרכו, בין שטלטלה לצרכה, פטור. דאמרינן משהחזירה הרי היא ברשות הבעלים כבתחלה, ואינו עליה אלא כשומר חנם ופטור על אונסיה, ואע״פ שלא הודיע לבעלים לומר נטלתיה והחזרתיה. ורישא דמתניתין רבי ישמעאל היא, דאמר בגונב טלה מן העדר והחזירו למקומו שהוא פטור דלא בעינן דעת בעלים. והאי דקתני לא יחדו לה הבעלים מקום, לא מיבעיא קאמר, לא מיבעיא יחדו לה הבעלים מקום והחזירה למקומה לאחר שנשתמש בה לצרכו שהוא פטור, ואע״פ שלא הודיע לבעלים, שהרי החזירה למקום המיוחד לה, אלא אפילו לא יחדו לה הבעלים מקום, דלאו למקום מיוחד לה החזירה, פטור, הואיל והחזירה למקום משתמר, דלא בעינן דעת בעלים:",
+                "<b>ובין משהניחה לצרכו חייב.</b> סיפא זו אתאן לרבי עקיבא דאמר בגונב טלה מן העדר והחזירו למקומו ונאנס, לעולם הוא חייב, עד שיודיע לבעלים שגנב והחזיר. והכא נמי לאחר שנשתמש בה לצרכו ונעשה גזלן עליה אע״פ שהניחה במקום המשתמר, חייב. והאי דקתני בסיפא יחדו לה הבעלים מקום, לא מיבעיא קאמר, לא מיבעיא לא יחדו שהוא חייב משהניחה לאחר שנשתמש לצרכו, דהא לא הניחה במקום המיוחד לה, אלא אפילו יחדו לה מקום שחזר והניחה במקומה, חייב, דבעינן דעת בעלים. ורישא רבי ישמעאל וסיפא ר״ע. והכי מוקמינן לה בגמרא:"
+            ],
+            [
+                "<b>צררן.</b> בסודרו:",
+                "<b>והפשילן לאחוריו.</b> אע״פ ששמירה מעולה היא, חייב, שהמוליך מעות של פקדון ממקום למקום אין להם שמירה אלא בידו, דכתיב (דברים י״ד:כ״ה) וצרת הכסף בידך, אע״פ שצרורים הם, יהיו בידך. ואם בבית הוא, אין להם שמירה אלא בקרקע, ובכותל, בטפח הסמוך לתקרה או בטפח הסמוך לארץ. שאין דרך הגנבים לחפש שם. ואם שמר בענין אחר, פושע הוי וחייב. אלא אם כן התנה מתחלה עם המפקיד שעל מנת כן הוא מקבל הפקדון שלא יתחייב בכל השמירות הללו:",
+                "<b>לבנו ולבתו הקטנים.</b> אבל לגדולים, נשבעים הם ששמרו כדרך השומרים ופטור. ולא אמרינן בהא שומר שמסר לשומר חייב, שדרך האדם להפקיד מה שהופקד בידו, ביד אשתו ובניו. וכל המפקיד, על דעת שיתנם הנפקד ביד אשתו ובניו הוא מפקיד:"
+            ],
+            [
+                "<b>אם צרורין.</b> וחתומין, או קשורים קשר משונה:",
+                "<b>לא ישתמש בהן.</b> אבל אם אינם חתומים או קשורים קשר משונה אע״פ שצרורין, הרי הן כמותרין וכאילו אינם קשורים כלל, ומותר להשתמש בהן:",
+                "<b>חייב באחריותן.</b> ואפילו לא נשתמש בהן הוי עליהם שומר שכר, מפני שיכול להשתמש בהם, וחייב בגניבה ואבדה. ואם נשתמש, הוו מלוה גביה וחייב אף באונסין:",
+                "<b>רבי יהודה אומר כשולחני.</b> והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>ילקה בחסר וביתר.</b> במה שחסר הפקדון, ובמה שהותיר. כגון שהפקיד אצלו רחל טעונה צמר, או מעוברת, ונגזזה או ילדה לאחר ששלח בה יד, משלם אותה ואת גיזותיה ואת ולדותיה, ונמצא שהוא לוקה במה שחסרה אצלו, וביתר, שאם נתעברה או טענה צמר כשהיא אצלו, משלם אותה טעונה ומעוברת כמות שהיא עכשיו, והרי לוקה ביתר:",
+                "<b>ובית הלל אומרים כשעת הוצאה.</b> מבית הבעלים, אם טעונה טעונה, ואם ריקנית ריקנית:",
+                "<b>רבי עקיבא אומר כשעת התביעה.</b> כמו שהוא הפקדון בשעת העמדה בדין. דכתיב (ויקרא ה׳:כ״ד) לאשר הוא לו יתננו ביום אשמתו, יתן כמו שהוא ביום אשמתו, ביום שמתחייב בו בדין. והלכה כבית הלל:",
+                "<b>החושב לשלוח יד בפקדון.</b> אמר בפני עדים אטול פקדונו של פלוני לעצמי:",
+                "<b>בית שמאי מחייבים.</b> דכתיב (שמות כב) על כל דבר פשע, משעה שדיבר לשלוח יד הוי פושע:",
+                "<b>עד שישלח בו יד.</b> דכתיב אם לא שלח ידו במלאכת רעהו. והאי על בל דבר פשע, דרשי ביה בית הלל, אמר לעבדו ולשלוחו לשלוח יד בפקדון מנין שהוא חייב, תלמוד לומר על כל דבר פשע:",
+                "<b>כיצד הטה את החבית.</b> השתא מפרש למלתייהו דבית הלל. ואית ספרים דלא גרסי כיצד. ומלתא באנפה נפשה היא:",
+                "<b>ונשברה.</b> לאחר זמן:",
+                "<b>אינו משלם אלא רביעית.</b> דשליחות יד אינו מתחייב באונסים עד שימשוך או יגביה דהוי קניה:",
+                "<b>הגביהה ונטל.</b> לאו דוקא נטל, דמכי אגבהה על מנת ליטול חייב באונסיה אפילו לא נטל ממנה כלום. ואם נטל רביעית מן החבית והחמיץ היין הנשאר בחבית אחר כן, אע״פ שלא הגביה החבית משלם כל היין, שהוא גרם ליין שהחמיץ, וגירי דידיה הוא דאהני ליה:"
+            ]
+        ],
+        [
+            [
+                "<b>הזהב קונה את הכסף.</b> כל דבר שהוא חשוב להיות מטבע וחריף לינתן בהוצאה, דין מעות יש לו, ואינו קונה את שכנגדו שאינו חשוב מטבע ואינו חריף בהוצאה כמותו. ומי שאין טבעו חשוב וחריף, דין פירות יש לו, ומשיכתו הוא קיום דבר. לפיכך מכי משך האחד דינרי זהב, קנה השני דינרי כסף בכל מקום שהם, ואין אחד מהם יכול לחזור בו. דדינרי זהב הוו פירות לגבי דינרי כסף:",
+                "<b>והכסף אינו קונה את הזהב.</b> דדינרי כסף שהם חריפים בהוצאה, דין מעות יש להם לגבי דינרי זהב. ואם משך האחד דינר כסף, לא קנה האחר דינר זהב עד שימשוך, דמעות אינן קונות. והיינו טעמא נמי שנחושת קונה את הכסף, דפרוטות של נחושת שאין טיבען חשוב כל כך, הוו פירי לגבי דינרי כסף, והכסף אינו קונה את הנחושת:",
+                "<b>מעות הרעות.</b> שנפסלו:",
+                "<b>אסימון.</b> שנעשה במדת המטבע היוצא אלא שעדיין לא טבעו עליו צורה:",
+                "<b>כל המיטלטלין קונין זה את זה.</b> אם החליף אלו באלו, כיון שמשך האחד קנה חבירו. והאי כל, לאתויי אפילו כיס מלא מעות בכיס מלא מעות: "
+            ],
+            [
+                "<b>נתן לו מעות ולא משך הימנו פירות יכול לחזור בו.</b> זה וזה. ותקנת חכמים היא. דדבר תורה מעות קונות, כדאשכחן גבי הקדש דכתיב ונתן הכסף וקם לו, ומה טעם אמרו משיכה קונה ולא מעות, גזירה שמא יניח לוקח מקחו בבית מוכר זמן מרובה ותפול דליקה בשכונת המוכר ולא יחוש לטרוח ולהציל, לפיכך העמידום ברשותו לחזור בו אם ירצה, דכיון דאם יתייקרו ברשותו יתיקר ויחזור בו מן המכר ויהא השכר שלו, כדידיה חשיב להו וטרח ומציל:",
+                "<b>אבל אמרו מי שפרע וכו׳</b> אע״פ שיכול לחזור בו, אוררין אותו בבית דין ואומרים עליו מי שפרע מדור המבול ומדור הפלגה ומאנשי סדום ועמורה ומן המצריים ששטפו בים, הוא עתיד ליפרע ממי שאינו עומד בדיבורו, ואחר כך מחזיר לו את מעותיו:",
+                "<b>רבי שמעון אומר כל שהכסף בידו ידו על העליונה.</b> רבי שמעון אמלתיה דתנא קמא קאי דאמר נתן לו מעות ולא משך ממנו פירות יכול לחזור בו בין מוכר בין לוקח ואתא רבי שמעון למימר דזמנין דמי שהכסף בידו דהיינו המוכר שקבל את הכסף ידו על העליונה, ובידו לקיים את המכר אם ירצה ואין הלוקח יכול לחזור בו, כגון שהיתה עלייתו של לוקח שכורה אצל המוכר, דהשתא אם המוכר רוצה שיהיה המכר קיים אין הלוקח יכול לחזור בו אף על פי שלא משך, דטעמא מאי אמור רבנן משיכה קונה ולא מעות, גזירה שמא יאמר לו מוכר ללוקח נשרפו חטיך בעליה, הכא דעליה דלוקח היא אי נפלה דליקה איהו טרח ומייתי לה. ואין הלכה כרבי שמעון. אלא אף על פי שעלייתו של לוקח שכורה אצל המוכר, כל זמן שלא משך יכול לחזור בו בין לוקח בין מוכר: "
+            ],
+            [
+                "<b>האונאה ארבעה כסף.</b> ארבעה מעות כסף שהם שש מעות בדינר, והסלע ארבע דינרין:",
+                "<b>מעשרים וארבע כסף לסלע.</b> אם היה המקח בדמי הסלע שהוא עשרים וארבע מעות דהשתא הויא אונאה שתות למקח, חייב להשיב לו כל אונאתו ארבעה כסף:",
+                "<b>עד מתי מותר להחזיר.</b> מי שנתאנה. והא דנקט לשון מותר, לאשמועינן דליכא אפילו מי שפרע להחזיר המקח או שיתן לו אונאתו:",
+                "<b>עד כדי שיראה.</b> המקח לתגר או לאחד מקרוביו. ואם שהה יותר, מחל על אונאתו. והמוכר לעולם חוזר, שהרי אין המקח בידו שיוכל להראות לתגר או לקרובו אם נתאנה. ואם נודע שבא לידו דבר כיוצא בממכרו וידע שטעה ושתק ולא תבע, אינו יכול לחזור ולתבוע, שהרי מחל:",
+                "<b>ושמחו תגרי לוד.</b> שהיו בקיאין בסחורה ומוכרין ביוקר. ואין הלכה כר׳ טרפון:"
+            ],
+            [
+                "<b>אין אונאה לתגר.</b> מפני שהוא בקי ומסתמא אחולי אחיל גביה, והאי דזבנא הכי, משום דאתרמי ליה זבינא אחריתי. והשתא הוא דקבעי למיהדר ביה ואין הלכה כר׳ יהודה:",
+                "<b>מי שהוטל עליו ידו על העליונה.</b> מי שנתאנה:",
+                "<b>תן לי מעותי.</b> אם נתאנה לוקח. ומתניתין רבי יהודה הנשיא היא. ולית הלכתא כוותיה, אלא אם האונאה שתות, קנה ומחזיר אונאה. יותר משתות, בטל מקח:"
+            ],
+            [
+                "<b>כמה תהא סלע חסרה.</b> מטבע היוצא ותמיד הוא שוחק וחסר, במה תחסר ואם הוציאה לא תהא אונאה:",
+                "<b>ארבע איסרין.</b> לסלע:",
+                "<b>איסר לדינר.</b> והוא אחד מן עשרים וארבע בו. דשש מעה כסף הוא דינר, מעה שני פונדיונים, פונדיון שני איסרין:",
+                "<b>ארבעה פונדיונים.</b> אחד משנים עשר:",
+                "<b>שמונה פונדיונות.</b> שתות. כשאר אונאה. וכן הלכה:"
+            ],
+            [
+                "<b>בכרכים.</b> שיש שם שלחני. עד כדי שיראה לשולחני:",
+                "<b>בכפרים.</b> שאין שם שלחני:",
+                "<b>עד ערבי שבתות.</b> שבא להוציא בערב שבת לסעודת שבת, אז ידע אם יוכל להוציאה ויקבלוה ממנו:",
+                "<b>ואם היה מכירה.</b> הכי קאמר, ואם חסיד הוא ורוצה לעשות לפנים משורת הדין, אם מכיר שהיא הסלע שנתן לו, יקבלנה ממנו אפילו לאחר שנים עשר חודש:",
+                "<b>ואין לו עליו אלא תרעומת.</b> הכי קאמר, ואחר שאינו חסיד ולא רצה לקבלה ממנו, אין לזה עליו אלא תרעומת. דאיהו הוא דאפסיד אנפשיה שלא החזירו בזמנו:",
+                "<b>ונותנה למעשר שני.</b> אחסרה כדי אונאה קאי. ונותנה למעשר שני בשוויה ואינו חושש משום אסימון שאין מעשר שני מתחלל אלא במטבע שיש בו צורה, דשם מטבע יש עליו, דמי שאינו לוקחה בשוויה בתורת מטבע אלא כמו נסכא של כסף, אינו אלא נפש רעה:"
+            ],
+            [
+                "<b>האונאה ארבעה כסף.</b> למקח סלע שהוא עשרים וארבע מעות כסף. נמצא האונאה שתות כדאמרן. וחזר ושנאה משום דבעי למתני הטענה שתי כסף:",
+                "<b>והטענה שתי כסף.</b> שאין שבועת הדיינים על טענה שהיא פחותה משתי כסף, שטענו שוה שתי מעות כסף יש לי בידך, וזה יודה לו מהם שוה פרוטה ויכפור השאר, או יודה לו הכל ויכפור פרוטה:",
+                "<b>וההודאה שוה פרוטה.</b> להיות הודאה במקצת ויתחייב שבועה:",
+                "<b>המוצא שוה פרוטה.</b> אבל בציר מהכי אינו חייב להכריז, דכתיב (דברים כ״ב:ג׳) אשר תאבד ממנו, פרט לאבדה שאין בה שוה פרוטה:",
+                "<b>יוליכנו אחריו.</b> אם הודה שנשבע לשקר, דאז אין לו כפרה עד שיחזירנו לידו ממש ולא ליד שלוחו, דכתיב (במדבר ה׳:ז׳) ונתן לאשר אשם לו:"
+            ],
+            [
+                "<b>האוכל תרומה.</b> גדולה. זר שאכל תרומה גדולה בשוגג:",
+                "<b>ותרומת מעשר.</b> מעשר מן המעשר:",
+                "<b>ותרומת מעשר של דמאי.</b> הלוקח תבואה מעם הארץ, צריך להפריש תרומת מעשר, אבל לא תרומה גדולה, שהיו הכל זהירים בה:",
+                "<b>והחלה והבכורים.</b> כל הני חמשה חד נינהו, דכולהו איקרו תרומה, ומשם אחד הם באין:",
+                "<b>נטע רבעי.</b> גמר קודש קודש ממעשר שני דמוסיף חומש. ותרווייהו נמי חד חשיב להו, דמחד קרא נפקי כיון דממעשר יליף:",
+                "<b>ומעשר שני שלו.</b> דוקא. מוסיף חומש, דאיש ממעשרו כתיב:",
+                "<b>הקדשו.</b> ולא של אחרים, המקדיש כתיב:",
+                "<b>הנהנה.</b> בשוגג, חייב קרבן מעילה וחומש:"
+            ],
+            [
+                "<b>אלו דברים שאין להם אונאה וכו׳</b> דאמר קרא (ויקרא כה). וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך, דבר הנקנה מיד ליד, יצאו קרקעות שאינן מיטלטלין, יצאו עבדים שהוקשו לקרקעות, יצאו שטרות. דכתיב וכי תמכרו ממכר, דבר שגופו מכור וגופו קנוי, יצאו שטרות שאינם עומדים אלא לראיה שבהן. הקדשות, אמר קרא אחיו, אחיו ולא הקדש:",
+                "<b>לא תשלומי כפל.</b> דכתיב בטוען טענת גנב (שמות כב) על כל דבר פשע, כלל. על שור על חמור וכו׳, פרט. על כל אבדה, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש דבר המטלטל וגופו ממון, אף כל דבר המטלטל וגופו ממון. יצאו קרקעות שאינן מיטלטלין. יצאו עבדים שהוקשו לקרקעות. יצאו שטרות שאע״פ שהם מיטלטלין אין גופן ממון. הקדשות, אמר קרא רעהו, רעהו ולא הקדש:",
+                "<b>ולא תשלומי ארבעה וחמשה.</b> אם גנב וטבח ומכר שור או שה של הקדש. דתשלומי ארבעה וחמשה אמר רחמנא ולא תשלומי שלשה לשה וארבעה לשור, דכיון דאמעיט מכפל, בציר להו חדא, שהכפל בטובח ומוכר בכלל תשלומי ארבעה וחמשה הן:",
+                "<b>נושא שכר אינו משלם.</b> דכתיב (שם) כי יתן איש אל רעהו, כלל. חמור או שור או שה, פרט. וכל בהמה לשמור, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש דבר המיטלטל וכו׳. הקדשות, אמר קרא רעהו, ולא הקדש:",
+                "<b>קדשים שחייב באחריותן.</b> אמר הרי עלי עולה והפרישה והוממה ומכרה:",
+                "<b>יש להם אונאה.</b> דכיון דאם מתה או נגנבה חייב באחריותה, דיליה היא, ואל תונו איש את אחיו קרינא ביה:",
+                "<b>ושאינו חייב באחריותן.</b> כגון דאמר הרי זו:",
+                "<b>אף המוכר ספר תורה.</b> לפי שאין קץ לדמיה:",
+                "<b>מרגלית ובהמה.</b> מפני שאדם רוצה לזווגן. מי שיש לו שור יפה לחרישה מחזר על אחר שכמותו [לצמדו עמו בעול] שאם בא להצמיד תחת העול שור חלש עם הבריא מקלקל את הבריא, וכן מרגלית נאה למלאות עם חברתה בזהב מן היחידית. ואין הלכה לא כר׳ יהודה ולא כר׳ שמעון:"
+            ],
+            [
+                "<b>כך אונאה בדברים.</b> שנאמר (ויקרא כ״ה:י״ז) ולא תונו איש את עמיתו ויראת מאלהיך, זה נאמר באונאת דברים שאין טובתן ורעתן מסורה להביר אלא ללבו של מדבר שיודע אם לרעה מתכוין אם לטובה:"
+            ],
+            [
+                "<b>אין מערבין פירות בפירות.</b> בעל הבית האומר לחבירו פירות שדה פלוני אני מוכר לך, לא יערבם בפירות שדה אחר:",
+                "<b>ואין צריך לומר חדשים בישנים.</b> פסק למכור לו ישנים, לא יערב עמהם חדשים. שהישנים יבשים ועושים קמח יותר מן החדשים:",
+                "<b>מפני שמשביחו.</b> קשה משביח את הרך, לפיכך פסק עמו רך מערב בו קשה, אבל פסק עמו קשה לא יערב בו את הרך:",
+                "<b>אין מערבין שמרי יין.</b> של חבית זו ביין של חבית אחרת:",
+                "<b>אבל נותן לו את שמריו.</b> של יין עצמו:",
+                "<b>לא ימכרנו בחנות.</b> פרוטה פרוטה:",
+                "<b>אלא אם כן הודיעו.</b> לכל אחד ואחד מהן, מים מעורבין בו:",
+                "<b>ולא לתגר.</b> לא ימכרנו ביחד ואף ע״פ שהודיעו, לפי שאינו לוקחו אלא לרמות ולמכרו בחנות:",
+                "<b>מקום שנהגו להטיל מים ביין.</b> דוקא בין הגתות יטיל. דכיון שנהגו אין כאן טעות, שכל היינות בחזקת כן:"
+            ],
+            [
+                "<b>התגר נוטל מחמש גרנות.</b> שהכל יודעים בו שלא גדלו בשדותיו ומבני אדם הרבה לוקח ובחזקת כן לוקחים ממנו:",
+                "<b>מגורה.</b> אוצר שאוגרין בו תבואה. גורן, הוא שדשין בו את התבואה. ודרך התגר לקנות מבעלי בתים בשעת הגורן ולהכניס למגורה שלו:",
+                "<b>פיטס.</b> גיגית גדולה:",
+                "<b>ובלבד שלא יתכוין לערבן.</b> להוציא קול לקנות הרוב ממקום משובח ולערב בו ממקום אחר ושכניו סבורים שכל הפירות מאותו מקום:",
+                "<b>ולא יפחות את השער.</b> למכור בזול. מפני שהוא מרגיל לבא אצלו ומקפח מזונות חביריו:",
+                "<b>זכור לטוב.</b> שמתוך כך אוצרי פירות מוכרין בזול. וכן הלכה:",
+                "<b>גריסין.</b> פולין גרוסות בריחים, אחת לשתים:",
+                "<b>לא יבור.</b> את הפסולת. לפי שמתוך שנראות יפות הוא מעלה את דמיהן הרבה מדמי הפסולת שנטל מהן:",
+                "<b>וחכמים מתירין.</b> שיכול הלוקח לראות ולהבחין כמה דמי הפסולת שנברר, מאלו שישנן באחרים. וטוב לו להעלות בדמיהן של אלו שהן מבוררים מפני הטורח. והלכה כחכמים:",
+                "<b>שלא יבור מעל פי המגורה.</b> למעלה להראות יפות, ואת הפסולת שבתוכו לא בירר:",
+                "<b>לפי שאינו אלא כגונב את העין.</b> בברירתו:",
+                "<b>מפרכסין.</b> מתקנין ומיפין:",
+                "<b>לא את האדם.</b> עבד כנעני העומד לימכר:"
+            ]
+        ],
+        [
+            [
+                "<b>איזהו נשך.</b> שהוא נושך. דשקל מיניה מאי דלא יהיב ליה:",
+                "<b>המרבה בפירות.</b> המרבה שכר לעצמו בפירות. ובין בהלואת כסף ובין בהלואת פירות הוי רבית. שהרי מתרבה ממונו. אלא דבסיפא, רבית דרבנן קמפרש שהוא דרך מקח וממכר:",
+                "<b>דינר זהב.</b> עשרים וחמשה דינרי כסף:",
+                "<b>וכן השער.</b> כך היו נמכרין בעיר. והותר לו לתת מעות עכשיו על מנת ליתן לו זה חטין כל ימות השנה בדמים הללו כשיעור מעותיו ואע״פ שעכשיו אין לו חטין, דתנן בפרקין יצא השער פוסקין, אע״פ שאין לזה יש לזה, ויכול המוכר הזה לקנותם עתה במעות הללו:",
+                "<b>עמדו חטין בשלשים דינרין אמר לו תן לי חיטי.</b> וזה מותר אם נתן לו חטין. אבל אם פסק לתת לו בהן יין, אסור, שמא יוקיר היין, הואיל ואין לו יין. ואע״פ שפוסק עמו כשער היין של עכשיו וכבר יצא השער, הואיל ואינו נותן לו דמים שנוכל לומר יכול הוא לקנות יין בדמים שקבל אלא בא לעשות עליו דמי החטין חוב ולפסוק על החוב יין, אסור אם יין אין לו. דאי הוה ליה יין, הוי קנוי לו מעכשיו לזה שבא לפסוק על החוב יין. וכי אייקר ברשותיה אייקר:"
+            ],
+            [
+                "<b>מרבין על השכר.</b> בשכר המתנת מעות השכירות:",
+                "<b>ואין מרבין על המכר.</b> בשכר המתנת המקח. וטעמא, משום דשכירות אינה משתלמת אלא לבסוף, הלכך כי שקיל מיניה סלע בחודש דהוו להו שתים עשרה סלעים אין זה שכר המתנת מעות, שהרי לא נתחייב לשלם לו שכירות עד סוף החודש, והאי דאמר ליה אם עכשיו תתן לי הרי היא שלך בעשר סלעים, אי הוה מקדים ליה הוה מחיל ליה מדמי השכירות ומוגר ליה בפחות משויה. אבל גבי מכר משמשך המקח דינו ליתן המעות. וכי אמר ליה אם מעכשיו תתן הרי היא לך באלף זוז, הן הן דמיה, וכי מטפי עלייהו לגורן, שכר המתנת מעות הוא:",
+                "<b>מכר לו את השדה וכו׳</b> והוא הדין מטלטלין וכל סחורה אם מכר לו יותר משויה בשכר המתנת מעות, אסור, והוי אבק רבית מדבריהם. וכל אבק רבית אם נתן אינה יוצאה בדיינים. דאילו רבית קצוצה דאורייתא יוצאה בדיינים:"
+            ],
+            [
+                "<b>הבא מעות וטול את שלך אסור.</b> הבא מותר מעות שעליך וטול שדה שלך, אסור לעשות כן. וכגון שאמר לו מוכר ללוקח לכי מייתית מותר המעות קנה מעכשיו. לפיכך אסור לעשות כן, שאם יאכל מוכר הפירות בתוך כך, לכשיביא זה המעות נמצא שדה זו קנויה לו מיום המכר, וזה אכל הפירות בשכר המתנת מעותיו. ואם יאכל לוקח פירות מעכשיו, שמא לא יביא מותר המעות ויחזיר לו זה מה שקבל ונמצא שלא היתה שדה קנויה לו, דהא לכי מייתית קני מעכשיו אמר ליה, והא לא אייתי, ומעות הראשונות כמלוה בעלמא היו אצל מוכר, וזה אכל פירות בשכרו:",
+                "<b>הרי היא שלו.</b> וכגון דאמר ליה קני מעכשיו אם לא אביא לך מכאן עד שלש שנים, דלאו אסמכתא היא אלא קנין גמור, שעל מנת מכר גמור החזיק בה מעכשיו בדמים הללו ואזולי אוזיל גביה, וזה קבל עליו שאם יחזיר לו מעותיו עד שלש שנים יקבלם. והפירות יהיו מונחים ביד שליש, אם יחזיר הלוה מעותיו למלוה עד שלש שנים יתן הפירות ללוה, ואם לאו יתן הפירות למלוה, שהיתה השדה קנויה לו משעת הלואה, ואותה הלואה דמי השדה היתה:"
+            ],
+            [
+                "<b>אין מושיבין חנוני למחצית שכר.</b> לא יאמר בעל הבית לחנוני הרי פירות נמכרים בשוק ארבע סאין בסלע ואתה מוכרן בחנות פרוטה פרוטה ומשתכר סאה, הילך פירות ושב ומכור בחנות והריוח נחלוק. וטעמא דמלתא, משום דקיימא לן הך עסקא פלגא מלוה ופלגא פקדון, סתם המקבל פרקמטיא למחצית שכר מקבל עליו אחריות חצי הקרן באונסין וזולא, הילכך ההיא פלגא כיון דמיחייב באונסין מלוה היא אצלו שהרי היא שומא אצלו במעות בשער השוק ודינו ליטול חצי שכר, נמצא מתעסק בחציו של בעל הבית שהוא פקדון אצלו בשכר המתנת מעות המלוה, לפיכך אסור. אלא אם כן נותן לו שבר עמלו שהוא עמל באותו החצי כפועל בטל של אותה מלאכה דבטל מינה, אם היה נגר או נפח, כמה אדם רוצה ליטול ליבטל ממלאכה כבדה כזו ולעשות מלאכה קלה:",
+                "<b>אין מושיבין תרנגולים למחצה.</b> לשום ביצים בדמים לבעל התרנגולת להושיבה עליהם לגדל אפרוחים למחצית שכר מה שיהיו האפרוחים שוים יותר על דמי הביצים, דהואיל וזה מקבל עליו אחריות חצי דמי הביצים אם יתקלקלו או אם ימותו, הוה ליה פלגא מלוה, נמצא זה מגדל את חציין השני בשכר המתנת מעותיו:",
+                "<b>ומזונו.</b> מזון שהוא מוציא באפרוחים:",
+                "<b>ואין שמין עגלים וסייחין למחצה.</b> עכשיו הם שוים כך וכך, קבלם עליך לגדלם שנתים למחצית שכר, ולמחצית הפסד אם ימותו:",
+                "<b>אבל מקבלים עגלים וסייחים.</b> קטנים. בלא שומא שאם ימותו לא ישלם כלום ואם יחיו יחלקו ביניהם:",
+                "<b>שיהיו משולשים.</b> פירוש בשיעמדו על שליש גדולן ואז יחלוקו:",
+                "<b>וחמור עד שתהא טוענת.</b> משאוי. כך היה מנהגם לגדלם קודם חלוקה:"
+            ],
+            [
+                "<b>שמין פרה.</b> גדולה, וחמור גדול. שראויין למלאכה, ומלאכתן כולה למקבל:",
+                "<b>למחצה.</b> לחלוק שבח שישביחו, בדמים ובולדות:",
+                "<b>לחלוק את הולדות מיד.</b> כשתבוא שעת חלוקתן, בבהמה דקה שלשים יום ובגסה חמישים יום:",
+                "<b>שמין עגל עם אמו.</b> ואין צריך ליתן עמל ומזון לעגל אלא לאם. ואין הלכה כרבן שמעון בן גמליאל:",
+                "<b>ומפרין על שדהו.</b> לשון פרה ורבה. ואית דגרסי ומפריז, בזיי״ן. לשון פרזות תשב ירושלים (זכריה ב׳:ח׳). כלומר מרחיב על שדהו. והוא שיאמר לו [חוכר למחכיר] אתה רגיל ליקח בחבירות שדך עשרה כורין לשנה, הלויני מאתים זוז שאוכל להוציא לזבל שדה זו ולזרעה ולחרשה ואני מעלה לך בחכירותה י״ב כורים לשנה ואחזיר לך מעותיך, זה מותר, דהוי כאילו מעדיף לו שני כורים הללו מפני שחוכר ממנו שדה טובה ומשובחת שחכירותה יפה מחכירות שדה רעה: "
+            ],
+            [
+                "<b>אין מקבלין צאן ברזל.</b> כל אחריות הנכסים על המקבל, ושם אותם עליו במעות, וכל זמן שאין נותן לו מעותיו חולקים השכר. ואע״ג דמשנה יתירה היא, דהא תנא ליה לעיל אין מושיבים חנוני למחצית שכר משום דמקבל עליה פלגא בהפסד, וכל שכן הכא דקבל כל האחריות עליו. נקט ליה משום סיפא. אבל מקבלים צאן ברזל מן הנכרים:",
+                "<b>מדעת הנכרי.</b> כגון ישראל שלוה מעות מנכרי ברבית וביקש להחזירם לו, מצאו ישראל אחר ואמר תנם לי ואני אעלה לך בדרך שאתה מעלה לו. אם העמידו אצל נכרי, אע״פ שישראל נותנם לו במצות הנכרי, מותר. ואם לא העמידו אצל נכרי, אסור. דהוא ניהו דקא מוזיף ליה בריבית:"
+            ],
+            [
+                "<b>היה הוא תחלה לקוצרים.</b> ויש לו גדיש ועדיין לא יצא השער:",
+                "<b>פוסק עמו.</b> באיזה שער שירצה. דכיון דיש לו אין כאן רבית, דמעכשיו אותו גדיש קנוי לו. ואע״ג דלא משך, כיון דכי אין לו נמי לא הוה אלא אבק רבית דרבנן, כי יש לו לא גזור:",
+                "<b>על העביט.</b> כלי גדול שצוברים בו את הענבים לפני דריכה והם מתחממים להוציא יינם יפה. ושל זיתים קרוי מעטן:",
+                "<b>על הבצים של יוצר.</b> אם הכניס עפר ועשאו בצים לעשות מהן קדרות, פוסק עמו על הקדירות באיזה שעי שירצה, ואע״פ שלא יצא השער:",
+                "<b>ועל הסיד.</b> פוסק עמו באיזה שער שירצה משישקענו בכבשן העצים והאבנים לשרוף ולעשות מהן סיד:",
+                "<b>וחכמים מתירין.</b> איכא בין חכמים לת״ק, דת״ק כל ימות השנה קאמר. ופליג עליה רבי יוסי ואמר לא שנא ימות החמה ולא שנא ימות הגשמים עד שיהיה לו למוכר זבל באשפות. וחכמים מתירין דוקא בימות החמה, שאע״פ שאין לו, יש לאחרים, שהכל יש להן זבל שכבר נרקב ונשוף בימות הגשמים. אבל בימות הגשמים לא. והלכה כחכמים:",
+                "<b>כשער הגבוה.</b> אם יפחות השער ממה שהוא עכשיו, תתן לי בשעור הזול. גבוה, היינו בזול שנותנין פירות גבוהים ורבים בדמים מועטים:",
+                "<b>תן לי כזה או תן לי מעותי.</b> שהרי לא משך ויכול לחזור בו, ואפילו מי שפרע ליכא הואיל ולא נתן מעותיו על מנת לקבל עכשיו אלא לאחר זמן, ובתוך כך נשתנה השער, סתם דעתיה דאינש אתרעא זילא פסיק. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>חטין בחטין לזרע.</b> סאה בסאה מותר להלוות לאריס דוקא בשרוצה לזרעו. וטעמו, דבאתרא דאריס הוא שנותן הזרע, אם אין לו זרע לזרוע השדה יסלקנו בעל הבית, וכשלוה האריס מבעל הבית וזורע ובשיוקירו חטין יתן חטין, אין זו הלואה, אלא הרי הוא ביורד לתוכה מעכשיו על מנת שיטול בעל הבית הזרע תחלה מחלק שיגיע לאריס והאריס יטול השאר שכר טרחו, יעל מנת כן ירד שיטול פחות משאר אריסין בשיעור הזרע, ואין כאן רבית:",
+                "<b>שהיה רבן גמליאל.</b> כלומר, לכך הוצרך לשנות משנה זו, לפי שהיה רבן גמליאל מחמיר שאם הוזלו נוטל כשער הזול, ואשמעינן מתניתין לא שהלכה בן אלא שרצה להחמיר על עצמו:"
+            ],
+            [
+                "<b>הלויני עד שיבוא בני.</b> דכיון שיש לו, שפיר דמי. דלא גזור רבנן אלא בשאין לו. ואפילו אין לו אלא סאה אחת, לווה עליה כמה כורין, דכל חדא וחדא אמרינן זו תהא תחתיה, שהרי אינה קנויה למלוה וביד הלוה למכרה ולאכלה, ובשלוה בל אחת ואחת לוה בהיתר:",
+                "<b>וכן היה הלל אומר לא תלוה אשה.</b> ואין הלכה בהלל. אלא הלכה כחכמים שאומרים לוין סתם ופורעין סתם:"
+            ],
+            [
+                "<b>נכש עמי.</b> היום ואנכש עמך למחר. ניכוש הוא עקירת העשבים הרעים הגדלים בתבואה:",
+                "<b>עדור.</b> חפור:",
+                "<b>לא יאמר לו נכש עמי ואעדור עמך.</b> פעמים שזו קשה מזו, ויש כאן אגר נטר:",
+                "<b>כל ימי גריד אחד.</b> ולא חיישינן אם יום אחד גדול מחבירו. וכן כל ימי רביעה אחד. ומותר לומר עדור עמי יום זה של גריד. ואני אעדור עמך יום אחר של גריד. וכן ברביעה:",
+                "<b>גריד.</b> ימות החמה:",
+                "<b>רביעה.</b> ימות הגשמים:",
+                "<b>ואני אחרוש עמך ברביעה.</b> שימי רביעה קשים למלאכה שבשדות:"
+            ],
+            [
+                "<b>עוברים משום לא תתן וכו׳</b> מלוה עובר בכולן. לוה עובר משום בל תשיך, שהוא לשון מפעיל לאחרים, לא תגרום שאחיך ישוך, ועובר על ולאחיך לא תשיך, ולפני עור לא תתן מכשול. ערב ועדים עוברים על לא תשימון עליו נשך בלבד:"
+            ]
+        ],
+        [
+            [
+                "<b>השוכר.</b> והטעו זה את זה. אחד מן האומנין ששלחו בעה״ב לשכור את חביריו והטעה אותם, כגון שאמר לו בעל הבית לשכור כל א׳ בארבעה דינרים ליום, והלך הוא ושכרם בשלשה, אין להם עליו אלא תרעומת, דהא סבור וקביל בשלשה, אלא שיכולים לומר לו לית לך אל תמנע טוב מבעליו. פירוש אחר, הטעו זה את זה, שחזרו בהם ולא רצו ללכת לעשות מלאכתו של בעה״ב כמו ששכרו עמו, או בעה״ב חזר בו כגון שאמר להם אי אפשי בכם בבוקר קודם שילכו אצל המלאכה:",
+                "<b>ואת הקרר.</b> ברי״ש גרסינן, כלומר בעל הקרון:",
+                "<b>פרייפרין.</b> עצים משופין לעשות אפריון:",
+                "<b>חלילים.</b> למת או לחתן:",
+                "<b>המשרה.</b> מים ששורין בהן פשתן:",
+                "<b>מקום שאין שם אדם.</b> שהוא אינו מוצא פועלים לשכור והפשתן אבד:",
+                "<b>שוכר עליהם.</b> בני אדם כשיעור שכרן. אבל לא ביותר משיעור שכרן:",
+                "<b>או מטען.</b> אומר שיתן להם זוז. יתר, ואינו נותן אלא מה שהתנה מתחלה:"
+            ],
+            [
+                "<b>השוכר את האומנין.</b> בקבלנות, כך מלאכה בכך וכך מעות:",
+                "<b>וחזרו בהם.</b> לאחר שעשו מקצתה:",
+                "<b>ידן על התחתונה.</b> אם הוקרו פועלים ואינו מוצא מי שיגמרנה בשכר שהיה מגיע לאלו על העתיד לעשות, מעכב משכרם ממה שעשו, כל מה שיצטרך להוציא עד שתגמר מלאכתו בשכר שפסק עם אלו. ואם הוזלו פועלים וימצא מי שיגמרנה בפחות, ישומו להם מה שעשו ויתן להם מה שפסק, עשו חציה יתן להם חצי שברן, ואין יכולים לומר לו הרי פועלים אחרים תחתנו לגמור מלאכתך ותן לנו כל שכרנו חוץ ממה שיטלו אלו:",
+                "<b>ואם בעה״ב חוזר בו ידו על התחתונה.</b> יתן להם לפי מה שעשו, ואם הוזלה מלאכת הפועלים על כרחו יתן להם כמו שפסק, חוץ ממה שצריך להוציא בהשלמתה:",
+                "<b>כל המשנה ידו על התחתונה.</b> כגון נתן צמר לצבע לצבעו אדום וצבעו שחור, אם השבח יותר על היציאה אין נותן לו שכרו שלם אלא דמי יציאת עצים וסממנים, ואם היציאה יתירה על השבח נותן לו את השבח:",
+                "<b>וכל החוזר בו ידו על התחתונה.</b> לאתויי המוכר שדה לחבירו באלף זוז ונתן לו מהם מאתים זוז וחזר בו המוכר, יד לוקח על העליונה, רצה אומר לו תן לי מעותיו רצה אומר לו תן לי קרקע כנגד מעותי. ואם לוקח חוזר בו, יד מובר על העליונה, רצה אומר לו הילך מעותיך, רצה אומר לו הילך קרקע כנגד מעותיך:  "
+            ],
+            [
+                "<b>בהר והוליכה בבקעה בבקעה והוליכה בהר.</b> בראש ההר. ואף על פי שהדרך חלק וישר, חייב כשמתה מחמת אוירא שלא הוחלקה ולא הוחמה, דהואיל ושינה בה יכול לומר לו לא מתה זו אלא מחמת שלא היתה למודה באויר הר וקשה לה, או לא היתה למודה באויר בקעה וקשה לה. ומשום הכי לא מפליג הכא בין הוחלקה להוחמה במו דמפליג בסיפא:",
+                "<b>אם החליקה פטור.</b> שבהר היא ראויה להחליק יותר, שראש ההר חד ומשופע לצדדין:",
+                "<b>ואם הוחמה חייב.</b> שהבקעה מעלה הבל לפי שההרים סביבה ואין אויר שולט בה, ואם הוחמה מחמת העלותה בהר, חייב, שהמעלה גרמה לה, והוא שינה להוליכה בהר:",
+                "<b>והבדיקה.</b> נסמית בדוק שבעין. פירוש אחר, התליעו רגליה:",
+                "<b>או שנעשית אנגריא.</b> שנלקחה לעבודת המלך:",
+                "<b>אומר לו הרי שלך לפניך.</b> ודוקא בשאמר לו חמור זה, ושכרו למשאוי. אבל אם שכרו לרכוב עליו, אפילו אמר לו חמור זה, אינו יכול לומר לו הרי שלך לפניך. שמא תפול תחתיו בגשר או תשליכנו באחת הפחתים. ובן אם השכיר לו חמור סתם אפילו למשאוי, אינו יכול לומר לו הרי שלך לפניך, אלא חייב להעמיד לו בהמה אחרת. ואם אינו מעמיד לו בהמה אחרת, אינו חייב ליתן לו כלום מכל שכר הדרך שהלך עמו:",
+                "<b>מתה או נשברה חייב.</b> המשכיר למכור העור והנבלה לכלבים ולהוסיף מעות ולהעמיד לו חמור. או ישכור לו אחר בדמי הנבילה, שהרי חמור זה שיעבד לו. או יחזיר לו שכרו:"
+            ],
+            [
+                "<b>השוכר את הפרה לחרוש וכו׳</b> וכל כלי המחרישה לבעל הפרה, ונעריו הולכים עם בהמתו וחורשים בה:",
+                "<b>נשבר הקנקן.</b> יתד המחרישה שבו הברזל:",
+                "<b>חייב.</b> שהרים קשים לחרוש מן הבקעה מפני הסלעים שיש שם:",
+                "<b>ודש בתבואה.</b> פטור אם החליקה:"
+            ],
+            [
+                "<b>והביא עליה שעורים.</b> שהן קלים מחיטין:",
+                "<b>חייב.</b> בקלקולה אם הוסיף שלשה קבין. ולא אמרינן הואיל והשעורים קלין יש לו להוסיף עד כדי כובד לתך חטין שהוא משא החמור:",
+                "<b>מפני שהנפח קשה.</b> לבהמה כמשאוי. אע״פ שאין משאו כבד במשא החטין, הרי נפחן כנפח החטין והנפח כמשאוי:",
+                "<b>לתך.</b> חצי כור. והכור שלשים סאין:",
+                "<b>סומכוס אומר וכו׳</b> והלכה כסומכוס. ואם הוסיף פחות משיעור זה, פטור אם הוזק החמור, ונותן שכר התוספת בלבד:  "
+            ],
+            [
+                "<b>כל האומנין.</b> קבלנים שמקבלים עליהם לעשות מלאכה בבתיהם:",
+                "<b>שומרי שכר.</b> להתחייב בגנבה ואבידה. דבההיא הנאה דתפס ליה אאגרא הוי עליה שומר שכר:",
+                "<b>וכולן שאמרו טול את שלך.</b> שכבר גמרתיו ואיני מעכבו לתפסו על שכרי ומאחר שתוליכנו תביא מעות, הרי הוא משם ואילך שומר חנם:",
+                "<b>שמור לי ואשמור לך.</b> שמור לי היום ואשמור לך למחר. אבל שמור, לי אתה זה, ואני שומר לך זה האחר במקומו והכל בזמן אחד, זו שמירה בבעלים היא ופטור:",
+                "<b>הנח לפני שומר חנם.</b> אבל הנח לפניך, או הנח סתם, אפילו שומר חנם לא הוי. דלא קביל עליה נטירותא בלל:  "
+            ],
+            [
+                "<b>הלוהו.</b> מעות:",
+                "<b>על המשכון שומר שכר.</b> בין הלוהו ואח״כ משכנו, בין משכנו ואחר כך הלוהו. ומאי שכר שכר מצוה:",
+                "<b>הלוהו מעות שומר חנם.</b> דלית ליה לר׳ יהודה שכר מצוה לענין דינא:",
+                "<b>הלוהו פירות שומר שכר.</b> דדרך פירות להרקיב. ואין הלכה כר׳ יהודה:",
+                "<b>מותר אדם להשכיר.</b> לאחרים:",
+                "<b>משכונו של עני.</b> שבידו:",
+                "<b>להיות פוסק עליו.</b> שכר:",
+                "<b>והולך.</b> תמיד ופוחת מן החוב. ודוקא במשכון דנפיש אגריה וזוטר פחתיה, כגון מרא וקרדום וכיוצא בהן. וכן הלכה:"
+            ],
+            [
+                "<b>בין שומר חנם ובין שומר שכר ישבע.</b> קא סלקא [דעתיה] ישבע שלא פשע ויפטר:",
+                "<b>רבי אליעזר אומר זה וזה ישבע וכו׳</b> כלומר, אף אני שמעתי מרבותי כר׳ מאיר דזה וזה ישבע, אבל תמה אני על זה ועל זה היאך נפטרין בשבועה, דשומר שכר היאך פטור בשבועה דלא פשע, הא בלא פשיעה נמי חייב, שאין זה אונס אלא דומיא דגניבה ואבידה שהן קרובים לפשיעה ולאונס. ועוד, אי שלא במקום מדרון נשברה, אפילו שומר חנם היכי מצי משתבע שלא פשע, הא ודאי פשיעה היא. ור״מ סבר, שבועה זו לא מן הדין היא אלא תקנת חכמים היא, שאם אי אתה פוטר המעביר חבית ממקום למקום מן התשלומין ע״י שבועה זו, אין לך אדם שיעביר חבית לחבירו ממקום למקום לפיכך תקנו שישבע שלא בכוונה שברתיה ויפטר:"
+            ]
+        ],
+        [
+            [
+                "<b>השוכר את הפועלים.</b> אינו רשאי לכופן. ואע״ג דטפא להו אאגרייהו משאר פועלים, לא מצי אמר להו האי דטפאי לכו אאגרייכו אדעתא דמקדמיתו ומחשכיתו בהדאי, דאמרי ליה האי דטפאת לן אדעתא דעבדינן לך עובדתא שפירתא:",
+                "<b>במתיקה.</b> לפתן:",
+                "<b>הכל כמנהג המדינה.</b> הכל לאתויי דוכתי דנהיגי פועלים למיכל ולמשתי בצפרא בביתו של בעל הבית קודם שיצאו למלאכתם, דאי אמר להו בעל הבית קדימו לעבידתייכו בשדה ואביא לכם מאכלכם שם, אמרי ליה לא, אלא עתה נאכל בבית קודם שנצא השדה כמנהג המדינה:",
+                "<b>מעשה ברבי יוחנן בן מתיא.</b> בגמרא מפרש דחסורי מחסרא והכי קתני, ואם פסק להם מזונות, מזונות ריבה להם, כלומר, כיון דלא הוה צריך לאתנויי שהרי ממנהג המדינה היו אוכלים, ואתני בהדייהו ליתן להם מזונות, מזוני יתירי קאמר, ומעשה נמי ברבי יוחנן וכו׳:",
+                "<b>בשעתו.</b> בעת מלכותו. דמלך והדיוט הוה:",
+                "<b>שהם בני אברהם יצחק ויעקב.</b> וסעודתו של אברהם גדולה משל שלמה, דאילו אברהם שלשה פרים לשלשה אנשים, ובסעודת שלמה יהודה וישראל רבים כחול אשר על שפת הים:",
+                "<b>עד שלא יתחילו במלאכה.</b> דאין כאן אלא דברים. דאילו משיתחילו לא תוכל לחזור:",
+                "<b>רבן שמעון בן גמליאל אומר וכו׳</b> והלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>ואלו.</b> פועלים:",
+                "<b>אוכלים מן התורה.</b> במה שעוסקין בו:",
+                "<b>גמר מלאכה.</b> כשתולשין אותו. דכתיב (דברים כ״ד) ואל כליך לא תתן, בשעה שאתה נותן לכליו של בעל הבית אתה אוכל, דהיינו כשתולשין אותו:",
+                "<b>ובתלוש מן הקרקע.</b> ואם מתעסק בדבר התלוש אוכל באותו דבר עד שלא נגמרה מלאכתו למעשר, אם הוא בר מעשר. או עד שלא נגמרה מלאכתו לחלה, אם הוא בר חלה. דאמר קרא (שם כ״ה) לא תחסום שור בדישו, ומדלא קאמר לא תדוש בחסימה, שמע מינה לאקושי חוסם לנחסם ונחסם לחוסם, מה נחסם שהוא שור אוכל בתלוש כשעושה בו מלאכה, כך חוסם שהוא אדם אוכל בתלוש כשעושה בו מלאכה, ומה חוסם וכו׳. ומה דיש מיוחד, דבר שהוא גדולי קרקע ולא נגמרה מלאכתו למעשר ובשעת גמר מלאכה פועל אוכל בו, אף כל דבר שהוא גידולי קרקע ולא נגמרה מלאכתו למעשר כשהוא בשעת גמר מלאכה פועל אוכל בו. יצא החולב והמחבץ והמגבן, שאינן גדולי קרקע. ויצא המבדיל התמרים והגרוגרות המחוברים יחד, שנגמרה מלאכתם למעשר. ויצא המנכש בשומים ובבצלים, שמסיר הקטנים שאינן גדלים לעולם מבין האחרים להרחיב מקום לגדולים, שאין זו שעת גמר מלאכה. שכל אלו וכיוצא בהן אין פועל אוכל בהן:  "
+            ],
+            [
+                "<b>עד שיעשה בידיו ורגליו.</b> מה שור בידיו וברגליו אף פועל בידיו וברגליו, דהא אתקש חוסם לנחסם. ואין הלבה בר׳ יוסי ברבי יהודה:"
+            ],
+            [
+                "<b>מפני השב אבדה לבעלים.</b> שלא יבטל ממלאכתו ויאכל:",
+                "<b>אמרו פועלים אוכלים בהליכתן מאומן לאומן.</b> בשגמרו שורה זו והולכים להתחיל בחברתה. ואף על גב דההיא שעתא לאו שעת מלאכה היא, ניחא ליה לבעל הבית בהא:",
+                "<b>וחמור כשהיא פורקת.</b> בהליכתה אוכלת ממשאוי שעל גבה עד שתהא פורקת:"
+            ],
+            [
+                "<b>אפילו בדינר.</b> אפילו היא שוה דינר:",
+                "<b>לא יאכל פועל יותר על שכרו.</b> דאמר קרא בנפשך, כשכירותו, שעליו הוא מוסר את נפשו לעלות בכבש וליתלות באילן:",
+                "<b>מלמדין.</b> אומרים לו דרך עצה הוגנת. ותנא קמא פליג אחכמים ואמר אין מלמדין. והלכה כחכמים:",
+                "<b>ויהא סותם את הפתח.</b> שימנעו מלשכרו:"
+            ],
+            [
+                "<b>קוצץ.</b> ליטול מעות ולא יאכל:",
+                "<b>על ידי עצמו.</b> בשביל עצמו:",
+                "<b>מפני שיש בהן דעת.</b> וידעי וקא מחלי:"
+            ],
+            [
+                "<b>נטע רבעי.</b> פירות של אילן בשנה הרביעית, שאינן נאכלין אלא בירושלים או פודה אותן ומעלה הדמים לירושלים:",
+                "<b>נתפרסו עיגוליו.</b> עיגולי דבלה שנתפרדו ושכר פועלים לחברן, או חביות שנפתחו ושכר פועלים לסתמן:",
+                "<b>הרי אלו לא יאכלו.</b> שכבר נגמרו מלאכתם והוקבעו למעשר והרי הן טבל:"
+            ],
+            [
+                "<b>שומרי פירות.</b> שומרי גיתות וערימות ופירות תלושים. אבל שומרי גנות ופרדסים, אין אוכלים לא מהלכות מדינה ולא מן התורה, דשומר לאו כעושה מעשה דמי:",
+                "<b>מהלכות מדינה.</b> שכבר נהגו כן:",
+                "<b>נשבע על הכל.</b> על כל המאורעות הכתובות בשאר שומרים לחיוב, נשבע שכך עלתה לו ופטור:",
+                "<b>משלם את הכל.</b> גניבה ואבידה ואונסים:",
+                "<b>נושא שכר וכו׳</b> וכולהו נפקא לן מקראי פרשת ואלה המשפטים. פרשה ראשונה כי יתן איש אל רעהו וגו׳ נאמרה בשומר חנם, שכן פטר בו גנבה ואבדה. שניה, כי יתן איש אל רעהו חמור או שור או שה נאמרה בשומר שכר, שכן חייב בו גנבה ואבדה, דכתיב בה אם גנב יגנב מעמו ישלם לבעליו, אין לי אלא גניבה, אבידה מנין, תלמוד לומר אם גנב יגנב, מכל מקום. ועוד, קל וחומר, ומה גניבה שקרובה לאונס חייב, אבידה שקרובה לפשיעה לא כל שכן. ושוכר, כיון שאין כל הנאה שלו דינו כשומר שכר. והשואל, מפורש בפרשה שלישית וכי ישאל איש מעם רעהו ונשבר או מת בעליו אין עמו שלם ישלם:  "
+            ],
+            [
+                "<b>זאב אחד אינו אונס.</b> ונושא שכר ושוכר חייבין עליו. דכתיב הטרפה לא ישלם, יש טרפה שהוא משלם ויש טרפה שאינו משלם:",
+                "<b>בשעת משלחת זאבים.</b> בשחיה רעה משולחת קופצת היא על אדם אחד. ואין הלכה כרבי יהודה ולא כידוע הבבלי:",
+                "<b>הלסטים.</b> חד לסטים הרי זה אונס:"
+            ],
+            [
+                "<b>סגפה.</b> עינה אותה ברעב או שהושיבה בקיץ בחמה ובחורף בצנה:",
+                "<b>עלתה לראשי צוקין.</b> שתקפתו ועלתה לראשי הרים גבוהים:",
+                "<b>מתנה שומר חנם להיות פטור משבועה.</b> והאי לאו מתנה על מה שכתוב בתורה הוא, אלא שאומר לו אי אפשי להיות שומר לך אלא בכך. ושומר לא נחית לשמירה עד דמשיך לבהמה, והאי כי משך כבר פירש על מנת שאין לו עליו שבועה, ולא שעבד נפשיה לירד בתורת שומרין אלא למקצת, ולמה שירד ירד:  "
+            ],
+            [
+                "<b>כל המתנה על מה שכתוב בתורה תנאו בטל.</b> כולה מתניתין ר׳ מאיר היא דסבר המתנה על מה שכתוב בתורה אפילו בדבר שבממון תנאו בטל. ואינה הלכה. אלא בדבר שבממון אפילו שהתנה על מה שכתוב בתורה תנאו קיים:",
+                "<b>כל תנאי שיש בו מעשה מתחלה.</b> שהקדים מעשה שיש עליו לעשות לתנאי שהוא מבקש ממנו, כגון הרי מעשה זה שלך אם תעשה דבר פלוני, דלא דמי לתנאי בני גד ובני ראובן אם יעברו ונתתם היינו תנאי קודם למעשה:",
+                "<b>תנאו בטל.</b> והוי מעשה קיים ואע״פ שלא קיים בעל התנאי את התנאי:",
+                "<b>וכל שאפשר לו לקיימו בסופו.</b> והיה תנאי קודם למעשה:",
+                "<b>תנאו קיים.</b> אבל אי אפשר לו לקיימו, התנאי בטל והמעשה קיים, שאינו אלא במפליג בדברים, שאין בלבו לשום תנאי אלא להקניט בעלמא מרחיק ודוחה את חבירו בדברים:"
+            ]
+        ],
+        [
+            [
+                "<b>השואל את הפרה ושאל בעלה עמה.</b> אם היו בעלים של פרה אצל השואל לעשות מלאכתו, בין שהיו שאולים אצלו או שכורים, בין באותה מלאכה של פרה בין לעשות מלאכה אחרת, אם מתה פטור:",
+                "<b>שנאמר אם בעליו עמו לא ישלם.</b> והכי משמע אם בעל השור עמו עם השואל, שהוא שאול או שכור לי לעשות מלאכתו בשעה שהשאיל לו פרתו, לא ישלם:",
+                "<b>אבל שאל את הפרה כו׳</b> אם היה עמו בשעת אונסים ולא היה עמו בשעת שאלה, חייב, דלא הוי שאלה בבעלים לאפטורי אא״כ היה עמו בשעת שאלה:",
+                "<b>שנאמר בעליו אין עמו שלם ישלם.</b> והכי אשמועינן קרא בעליו, אין עמו בשעת שאלה אע״פ שהיה עמו בשעת שכירה ומיתה שלם ישלם:  "
+            ],
+            [
+                "<b>המשאיל אומר שאולה מתה.</b> ואתה חייב באונסיה:",
+                "<b>איני יודע.</b> שמא שכורה מתה. ופטור אני מן האונסים:",
+                "<b>חייב.</b> הא מתניתין לא אפשר לאוקמה כמשמעה, דהא קיימא לן מנה לי בידך והלה אומר איני יודע ישבע שבועת היסת שאינו יודע ופטור. להכי מוקמינן לה בגמרא כגון שיש עסק שבועה דאורייתא ביניהם, כגון דאמר ליה שתי פרות מסרתי לך, חד יומא בשאלה וחד יומא בשכירות, ומתו תרוייהו בעידן שאלה. ואמר ליה שואל, חדא אין, בעידן שאלה מתה, וחדא לא ידענא. והוי ליה מודה במקצת וחייב שבועה, ומתוך שאינו יכול לישבע משלם. ודמיא להך מנה לי בידך ואמר ליה היאך חמשין ידענא וחמשין לא ידענא, הוי ליה מחוייב שבועה ואינו יכול לישבע ומתוך שאינו יכול לישבע משלם:",
+                "<b>ישבע השוכר ששכורה מתה.</b> הא נמי לא אפשר לאוקמה כמשמעה, דהא קיי״ל טענו חטים והודה לו בשעורים פטור אף מדמי שעורים, והכי נמי מה שהודה לו לא טענו ומה שטענו לא הודה לו, ומה מקום יש לשבועה זו. להכי מוקמינן בגמרא, דשבועה זו על ידי גלגול, דאמר ליה אשתבע לי שבועת השומרים שאתה חייב לישבע לי דכדרכה מתה, ומגו דמשתבע דכדרכה מתה משתבע נמי על ידי גלגול דשכורה מתה:",
+                "<b>יחלוקו.</b> מתניתין סומכוס היא דאמר ממון המוטל בספק חולקים. ואינה הלכה. אלא הלכה המוציא מחבירו עליו הראיה, וישבע הנתבע שאינו יודע ופטור:  "
+            ],
+            [
+                "<b>ביד בנו.</b> המשאיל שלחה לשואל ביד בנו ועבדו ושלוחו של משאיל:",
+                "<b>או ביד בנו ועבדו ושלוחו של שואל.</b> פטור אם מתה בדרך. והאי שלוחו של שואל איכא דמוקי לה (בב״ק דף ק״ד) בשכירו ולקיטו שדר בביתו. אבל לא עשאו שליח בעדים. דאי איכא עדים דשליח שוייה, חייב השואל באונסיה משמסרה לו. ואיכא דאמרי אפילו עשאו שליח בעדים אינו מתחייב על ידו באונסים, דהכי קאמר ליה, אינש מהימנא הוא אי בעית לשדורי בידיה שדר:",
+                "<b>אמר לו השואל שלחה לי וכו׳</b> ביד עבדך, חייב. האי עבדך בעבד עברי קאמר, דאילו עבד כנעני יד עבד כיד רבו והוי כאילו לא יצאת מרשות משאיל וכאילו המשאיל עצמו הוליכה לו ופטור השואל אם נאנסה בדרך:",
+                "<b>וכן בשעה שמחזירה.</b> אם שלח השואל ביד בנו ועבדו או שלוחו או ביד בנו ועבדו ושלוחו של משאיל, לא יצאת מרשותו של שואל עד שתבא ליד המשאיל, ואם נאנסה בדרך, חייב. אמר לו המשאיל שלחה לי, או שאמר השואל הריני משלחה וכו׳, ואמר לו המשאיל שלח, ושלחה ונאנסה בדרך, פטור. ומתניתין דוקא כשמחזירה בתוך ימי שאלתה שהוא חייב באונסיה. אבל אם החזירה לאחר ימי שאלתה, דין שומר שכר יש לו [הואיל ונהנה ממנה] ולא דין שואל, ואם שלחה ביד בנו ועבדו או שלוחו. בין שלו בין של משאיל, ונאנסה בדרך, פטור:  "
+            ],
+            [
+                "<b>המוכר שפחתו וילדה.</b> דעבד כנעני נקנה בכסף, וכשנתן המעות נקנית לו השפחה בכל מקום שהיא. ואין ידוע אם עד שלא ילדה נתן הכסף והעובר שלו, או לאחר שילדה והולד של בעלים. אבל פרה אינה נקנית בכסף אלא במשיכה, וכיון דמשך מידע ידע אי ילדה כבר אי לא ילדה, להכי איצטריך למתני המחליף, דעל ידי חליפין כיון שמשך האחד נקנה האחר בכל מקום שהוא, לפיכך אין ידוע אם ילדה אם לא ילדה:",
+                "<b>יחלוקו.</b> ומתניתין סומכוס היא, ולית הילכתא כוותיה:",
+                "<b>זה אומר גדול וזה אומר קטן.</b> זה אומר דמי עבד גדול וזה אומר דמי עבד קטן. דאילו עבד ממש. הא קיימא לן דאין נשבעין על העבדים. ועוד, מה שטענו לא הודה לו ומה שהודה לו לא טענו, ולא היה כאן מקום לשבועה:  "
+            ],
+            [
+                "<b>המוכר זיתיו לעצים.</b> שיקוץ אותן לשרפם, והשהה אותן בקרקע:",
+                "<b>ועשו.</b> זיתים רעים שאין בסאה שלהם רביעית שמן:",
+                "<b>הרי אלו של בעל הזיתים.</b> דבפחות מרביעית לא קפדי אינשי. ורביעית שאמרו, חוץ מן ההוצאה שהוא מוציא במסיקתן ובעצירתן. ומתניתין בשמכר זיתיו על מנת לקוץ סתם. אבל אם אמר לו לקוץ מיד, אפילו פחות מרביעית לבעל הקרקע. ואם אמר לקוץ לכשתרצה, אפילו יותר מרביעית לבעל הזיתים:",
+                "<b>וזה אומר ארצי גידלה יחלוקו.</b> בגמרא מוקי לה כגון ששטף נהר הזיתים עם גושיהן, דהיינו עם הקרקע שסביבותיהן שהן יכולים לחיות על ידו, ומפני כן הם פטורים מערלה. וכל שלש שנים הראשונות הוא דיחלוקו, דאע״ג דקרקע של זה מגדלן, מכל מקום אי לאו גושיהן לא הוי מצי אכיל מנייהו משום ערלה. אבל לאחר שלש שנים הכל לבעל הקרקע, דאמר ליה, אי אנא נטעי, לאחר שלש מי לא הוה אכילנא:  "
+            ],
+            [
+                "<b>המשכיר בית לחבירו.</b> סתם: ",
+                "<b>בימות הגשמים אינו יכול להוציאו מן החג ועד הפסח ובימות החמה שלשים יום.</b> כלומר, אם בא להוציאו קודם הפסח צריך שיודיענו שלשים יום מימות החמה, דהיינו מט״ו באלול שמשם שלשים יום עד החג שהוא התחלת ימות הגשמים. ואם לא הודיעו מט״ו באלול, אינו יכול להוציאו עד הפסח. וממילא שמעינן שהמשכיר בית סתם בימות החמה, צריך להודיעו שלשים יום קודם שיוציאנו:",
+                "<b>ובכרכים.</b> שהכל נמשכים שם לגור והבתים אין מצויין לשכור, צריך להודיעו י״ב חודש קודם יציאתו, בין בימות החמה בין בימות הגשמים. וכשם שמשכיר צריך להודיע, כך שוכר צריך להודיע, בעיירות שלשים יום ובכרכים שנים עשר חודש. ואם לא הודיעו אינו יכול לצאת אלא נותן לו שכרו:",
+                "<b>של נחתומים ושל צבעים שלש שנים.</b> מפני שהקיפן מרובה לזמן ארוך. והלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>ובנגר.</b> שנועלין בו את הדלת ותוחבים אותו בקורת האסקופה:",
+                "<b>הזבל של בעל הבית.</b> וכגון שנעשה זבל מתורי דאתו מעלמא. דאי מתורי דשוכר, הזבל של השוכר:",
+                "<b>היוצא מן התנור.</b> אפר ונעשה זבל:"
+            ],
+            [
+                "<b>נתעברה לשוכר.</b> לא ירבה לו שכר חודש, שהעיבור בכלל שנה:",
+                "<b>מעשה בצפורי.</b> בגמרא פריך, מעשה לסתור, דהא רישא תנא או כולה דשוכר או כולה דמשכיר, ומייתי מעשה דיחלוקו. ומשני, חסורי מחסרא והכי קתני, ואם אמר לו בי״ב זהובים לשנה מדינר זהב לחודש, יחלוקו, דלא ידעינן אי תפוס לשון ראשון או לשון אחרון, ומעשה נמי וכו׳. ואין הלכה כרשב״ג ור׳ יוסי. אלא הלך אחר פחות שבלשונות. דקרקע בחזקת מרה קיימא. לפיכך כולו למשכיר, בין שהיה לשון ראשון פחות בין שהיה לשון אחרון פחות:  "
+            ],
+            [
+                "<b>חייב להעמיד לו בית.</b> [לימי שכירתו]:",
+                "<b>היה גדול לא יעשנו קטן וכו׳</b> והוא דהראה לו בית ואמר לו בית כזה אני משכיר לך. אבל העמידו על הבית ואמר לו בית זה אני משכיר לך, ונפל, אינו חייב לבנותו. ואם אמר לו בית סתם, יעמיד לו מקום שיקרא בית, בין גדול בין קטן:"
+            ]
+        ],
+        [
+            [
+                "<b>המקבל שדה.</b> באריסות, למחצה לשליש ולרביע. או בחבירות, כך וכך כורין לשנה:",
+                "<b>לחרוש אחריו.</b> אחר הקצירה או העקירה, כדי להפוך שרשים של עשבים רעים שבה וימותו:",
+                "<b>ובקנים.</b> המעמידים את הגפנים:",
+                "<b>ושניהם מספקים את הקנים.</b> מה טעם אמר, מה טעם חולקים בקנים, לפי ששניהם מספקים את הקנים החדשים בבל שנה:"
+            ],
+            [
+                "<b>בית השלחין.</b> קרקע יבשה שאין די לה מי גשמים:",
+                "<b>או בית האילן.</b> ובשביל האילן היא חביבה על האריס, שנוטל חלק בפירות בלא טורח:",
+                "<b>יבש המעין.</b> שבה. שממנו משקין אותה:",
+                "<b>מן חכורו.</b> אם קבלה בחכירות כך וכך כורין לשנה. דמעיקרא לא גלי דעתיה דמשום מעין או אילן טפי לה בחכירותיה:",
+                "<b>חכור לי בית השלחין זו.</b> גלי דעתיה דבשביל שהיא בית השלחין טפי לה וחכרה ממנו:"
+            ],
+            [
+                "<b>המקבל שדה.</b> למחצה לשליש ולרביע:",
+                "<b>והובירה.</b> שלא חרש בה ולא זרעה:",
+                "<b>אם אוביר.</b> אעשנה בורה:",
+                "<b>ולא אעביד.</b> ולא אעשה בה פעולה הראויה לה:",
+                "<b>אשלם במיטבא.</b> כפי מה שהיתה ראויה לעשות אם היתה חרושה וזרועה כראוי:"
+            ],
+            [
+                "<b>ולא רצה לנכש.</b> לנקות התבואה מעשבים רעים, שמתישים כח הקרקע ומעכבין התבואה מלעלות:",
+                "<b>מה איכפת לך.</b> אם יחסר חלקי שהעשבים מכחישין השבלים, אתן לך חכירות כך וכך כורין שפסקתי עמך:  "
+            ],
+            [
+                "<b>המקבל שדה מחבירו.</b> למחצה לשליש ולרביע כאריס:",
+                "<b>ולא עשתה.</b> תבואה אלא מעט. ובא לו האריס למנוע מלהתעסק בה עוד, שאין בה כדי טרחו:",
+                "<b>אם יש בה כדי.</b> לעשות מתבואתה כרי. שיש בו כדי לכסות הרחת שזורים בה התבואה, והוא קרוב לסאתים. חייב לטפל בה בעל כרחו:",
+                "<b>מה קצבה בכרי.</b> אין קצבה זו ראויה שתהיה שדה גדולה בשיעור כרי ושדה קטנה בשיעור כרי. ואינה דומה טיפולה של שדה גדולה לטיפולה של שדה קטנה:",
+                "<b>אלא אם יש בו כדי נפילה.</b> כלומר כשיעור מה שזרע בה, חייב לטפל בה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>המקבל שדה.</b> בחכירות כך וכך כורין:",
+                "<b>מכת מדינה.</b> שאכל חגב, או נשתדפו רוב שדות של אותה מדינה או אותה בקעה:",
+                "<b>אינו מנכה.</b> דאמר לו מזלך גרם:",
+                "<b>בין כך ובין כך.</b> אפילו היא מכת מדינה אינו מנכה. שעל המעות לא נגזרה גזירה:"
+            ],
+            [
+                "<b>ולקתה.</b> שהיו החטים שדופות:",
+                "<b>נותן לו.</b> עשרה כורים שפסק עמו מחטים שדופות הללו. ולא מצי היאך למימר ליה חטים יפות קא בעינא מינך:"
+            ],
+            [
+                "<b>המקבל שדה מחבירו לזרעה שעורים.</b> בחכירות כך וכך שעורים או חטים או מעות:",
+                "<b>לא יזרענה חטים.</b> שהחטים מכחישות הקרקע [יותר] מן השעורים:",
+                "<b>רשב״ג אוסר.</b> שקשה לקרקע כשזורעים אותה שנה ממין זה ושנה ממין אחר. ולענין פסק הלכה הכל לפי הקרקע ולפי המקום. אם התנה עמו בדבר שמכחיש הקרקע מעט אינו יכול לשנות ולזרוע דבר שמכחיש הרבה. ואיפכא שרי:"
+            ],
+            [
+                "<b>לשנים מועטות.</b> פחות משבע שנים:",
+                "<b>לא יזרענה פשתן.</b> שזרע פשתן מכחיש בארץ הרבה ושרשיו נשארים בקרקע עד שבע שנים:",
+                "<b>ואין לו בקורת שקמה.</b> עץ תאנה של יער הוא, וקוצצים ענפיו לקורות הבנין, והם חוזרים וגדלים, ופחות משבע שנים אינן נעשות קורות. הלכך קבלה לפחות משבע שנים לא יקוץ קורות שבה, דלאו אדעתא דקורות נחית, דבשנים מועטות אינם חוזרים לקורות. אבל קבלה לשבע שנים, שנה ראשונה זורעה פשתן וקוצץ שקמה שבה:"
+            ],
+            [],
+            [
+                "<b>שכיר יום גובה כל הלילה.</b> שלאחריו, שנאמר (ויקרא י״ט:י״ג) לא תלין פעולת שכיר אתך עד בקר. ואי אפשר לומר שבשכיר לילה מדבר, שהרי אין שכירות משתלמת אלא בסופה, דכתיב (שם כ״ה) כשכיר שנה בשנה, ודרשינן מינה [בבא מציעא ס״ה ע״א] שכירות של שנה זו משתלמת בתחילת שנה אחרת. אלמא לא משתעבד ליה לשכיר יום עד שקיעת החמה. וכי כתיב לא תבא על כרחך בשכיר לילה תוקמיה, שנשתעבד לו לבוקר משכלתה שכירותו. וכן לא תלין נמי לא תוקמיה בשכיר לילה, דהא לא משתעבד ליה עד הבוקר:",
+                "<b>שכיר שעות גובה כל היום וכל הלילה.</b> הכי קאמר, שכיר שעות דיום גובה כל היום, שכיר שעות דלילה גובה כל הלילה:",
+                "<b>שכיר שבוע.</b> שמיטה:",
+                "<b>יצא ביום.</b> שכלתה שכירותו לבוקר או ביום, גובה כל היום. וכיון ששקעה חמה עובר עליו:",
+                "<b>יצא בלילה.</b> שכלתה שכירותו בלילה:",
+                "<b>גובה כל הלילה וכל היום.</b> דכיון דמשכה פעולתו משתחשך הוי ליה שכיר לילה, ואינו עובר עליו בבוקר עד למחרת בשקיעת החמה:"
+            ],
+            [
+                "<b>אחד שכר בהמה ואחד שכר כלים.</b> דכתיב לא תלין פעולת שכיר אתך, כל שפעולתו אתך, ואפילו בהמה וכלים:",
+                "<b>לא תבעו אינו עובר עליו.</b> דכתיב אתך, לדעתך שלא מדעתו:",
+                "<b>המחהו.</b> נתקו מאצלו והעמידו אצל חנוני ואמר לו תן לפועל זה בדינר פירות ואני אשלם, או אמר לשלחני תן לו בדינר מעות:",
+                "<b>אינו עובר עליו.</b> דכתיב אתך, ולא שהמחהו אצל חנוני:",
+                "<b>שכיר בזמנו נשבע ונוטל.</b> משום דבעל הבית טרוד בפועליו ולפעמים סבור שנתן והוא לא נתן, שקלוה לשבועה מבעל הבית ושדיוה אשכיר:",
+                "<b>שלא בזמנו.</b> אף על גב דבעל הבית טרוד בפועליו, כי מטא זמן חיוביה רמי אנפשיה ומדכר, ולא חשיד בעל הבית שהוא עובר על בל תלין:",
+                "<b>גר תושב.</b> שקבל עליו שלא לעבוד ע״ז ואוכל נבלות. אין בו משום לא תלין, דכתיב ברישא דקרא רעך, רעך ולא גר תושב:  "
+            ],
+            [
+                "<b>המלוה את חבירו.</b> והגיע זמן ולא פרעו:",
+                "<b>לא ימשכננו.</b> ליקח ממנו משכון בעל כרחו ואפילו בשוק, אלא ע״י שליח בית דין, שיקח ממנו ברשות ב״ד:",
+                "<b>ולא יכנס לביתו.</b> אפילו שליח ב״ד לא יכנס לביתו. וכל שכן בעל חוב עצמו:",
+                "<b>היה לו שני כלים.</b> וחובו כנגד שניהם ומשכנו בשניהם:",
+                "<b>נוטל אחד ומחזיר אחד.</b> בשעה שהוא צריך לזה, יחזירנו ויעכב השני אצלו, כדמפרש ואזיל, מחזיר את הכר בלילה ואת המחרישה ביום:",
+                "<b>מת.</b> הלוה. אין משיב העבוט ליורשים, שאין כאן מצות השבת העבוט, דהשב תשיב לו את העבוט כתיב (דברים כ״ד:י״ג), לו ולא ליורש:",
+                "<b>עד שלשים יום.</b> זמן בית דין. ואין הלכה כרבן שמעון בן גמליאל:",
+                "<b>בין שהיא עניה בין שהיא עשירה וכו׳</b> משום דאיכא למאן דאמר, עניה הוא דאין ממשכנין, שמתוך שאתה צריך להחזיר לה והיא נכנסת ויוצאת אצלך, אתה משיאה שם רע בשכנותיה, אבל עשירה דליכא למימר הכי, אימא ממשכנין, קמשמע לן האי תנא דלא, דכתיב לא תחבול בגד אלמנה, אחד עניה ואחד עשירה במשמע:",
+                "<b>משום שני כלים.</b> העליונה רכב. והתחתונה רחים:"
+            ]
+        ],
+        [
+            [
+                "<b>הבית והעליה של שנים.</b> הבית של אחד, ועלייה של אחר:",
+                "<b>שניהם חולקים.</b> לפי שאין ניכר אלו אבנים של עליון ואלו אבנים של תחתון:",
+                "<b>ורואים אלו אבנים הראויות להשתבר.</b> שאם נחבט הבית מיסודו ונפל תחתיו, יש לדעת שהתחתונות נשברו. ואם עליונו של כותל נפל להלן ממנו הרבה, העליונות נשברו, שנפלו ממקום גבוה, והתחתונות שלימות שנפלו ממקום נמוך. ורישא דתנא שניהם חולקים, מיירי שנפל הכותל בלילה ופנו את האבנים מיד, וליכא למיקם אי בחבסה נפל ותתאה אתבור, אי בחבטה נפל ועלייתא אתבור:",
+                "<b>מקצת אבניו.</b> והן שלמות:",
+                "<b>נוטלן.</b> וכגון שהלה טוען בקצת מהן שהוא אמת, ובקצת אומר שאינו יודע, שכיון שהוא מודה במקצת הוה ליה מחוייב שבועה דאורייתא ואינו יכול לישבע, וכל המחוייב שבועה ואינו יכול לישבע משלם. אבל אם אמר על כולן איני יודע, ישבע שאינו יודע וחולק עם חבירו בשוה:  "
+            ],
+            [
+                "<b>הבית והעליה.</b> המשכיר לחבירו עלייה שעל גבי ביתו ואמר לו עלייה זו שעל גבי בית זה אני משכיר לך, ונפחתה העלייה ארבעה טפחים על ארבעה טפחים, דהשתא אם בא זה להשתמש בעלייה צריך שישתמש חציו למעלה וחציו למטה:",
+                "<b>ואין בעל הבית רוצה לתקן.</b> העלייה:",
+                "<b>הרי בעל העליה יורד ודר למטה.</b> לגמרי. דהא שעבד ביתא לעלייה. ולא כפינן ליה לדור חציו למעלה וחציו למטה:",
+                "<b>מעזיבה.</b> טיח של טיט שנותנים על התקרה. רבי יוסי סבר מעזיבה אשוויי גומות היא, ואשוויי גומות על העליון לאשוויי. ורבנן סברי מעזיבה אחזוקי תקרה היא, ואחזוקי תקרה תחתון בעי לאחזוקי. והלכה כחכמים:"
+            ],
+            [
+                "<b>הבית והעליה של שנים.</b> בית של זה ועלייה של זה:",
+                "<b>אמר בעל עליה לבעל הבית לבנות.</b> החומה והתקרה התחתונה המוטלין עליו לבנות:",
+                "<b>בונה את בית.</b> ותקרה התחתונה שעליו, ויושב בבית עד שיתן לו יציאותיו, ואחר כך יוצא ממנו ובונה עלייתו:",
+                "<b>אמר רבי יהודה אף זה דר בתוך של חבירו.</b> אם כן הוא, בעל העלייה זו כשזה מחזיר לו יציאותיו נמצא שדר כל הימים הללו בתוך של חבירו. ואף על פי שזה אינו חסר דהא בלאו הכי לא הוי בני לה, מכל מקום זה נהנה, שאלולי בית זה לא היה לו מקום לדור שם. וקסבר זה נהנה וזה אינו חסר, חייב:",
+                "<b>אלא בונה את הכל, ומקרה את העליה.</b> למעלה וכל הצריך לה:",
+                "<b>ויושב בבית.</b> התחתון, דהוי ליה זה לא נהנה, שהרי עלייתו מוכנת לו לדור בה, וזה לא חסר, דהא לא הוה בני לה ולא חויא ליה:  "
+            ],
+            [
+                "<b>בית הבד.</b> בית לעצור זיתים:",
+                "<b>וגנה אחת על גביו.</b> ובית הבד של אחד וגינה של אחר:",
+                "<b>ונפחת.</b> בארבעה טפחים על ארבעה טפחים ואינו ראוי לזרוע כבתחילה:",
+                "<b>כיפין.</b> תקרה עשויה בעגול במין קשת ועליה יתן בעל הגנה עפר ויזרע:",
+                "<b>פטור מלשלם.</b> דמאי הוה ליה למיעבד, אנוס הוא:",
+                "<b>נתנו לו זמן.</b> בית דין, שלשים יום לסתור ולקוץ:"
+            ],
+            [
+                "<b>ונפל.</b> לתוך גינת חבירו:",
+                "<b>הגיעוך.</b> זכה בהן ופנה אותן לעצמך:",
+                "<b>אין שומעין לו.</b> אם אין זה רוצה אין קונה אותן, וחייב הלה לפנותן:",
+                "<b>בתבן ובקש.</b> ללקט לו משלו או משל הפקר:",
+                "<b>אין שומעין לו.</b> אע״ג דבכל דוכתא אית לן שוה כסף ככסף, גבי שכיר אינו כן, דלא תלין פעולת שכיר כתיב, אמאי דאתני בהדיה משמע:",
+                "<b>המוציא מוציא והמזבל מזבל.</b> כשזה מוציאו מן הרפת לרשות הרבים יהא מוכן הנושאו לזבל, ואינו רשאי להשהותו שם:",
+                "<b>גובלין טיט.</b> לתת מיד בבנין:",
+                "<b>והבונה בונה.</b> מקבלן מיד המביא ובונה:",
+                "<b>מתקן.</b> מזמן ברה״ר כל שלשים יום, ואינו חייב בנזקין. ואין הלכה כרשב״ג:"
+            ],
+            [
+                "<b>שתי גינות.</b> של שני בני אדם סמוכות זו לזו. האחת קרקעיתה גבוה, ושאצלה קרקעיתה נמוך:",
+                "<b>והירק בנתים.</b> בזקיפת הגובה, שזו גבוה מזו:",
+                "<b>של עליון.</b> שהרי עפרו הוא ומשלו הוא יונק:",
+                "<b>של תחתון.</b> שעל אוירו היא מונחת:",
+                "<b>מאחר ששניהם יכולים למחות.</b> שלא יהא ירק זה כאן. עליון ליטול עפרו, ותחתון למלאות גינתו:",
+                "<b>רואין מהיכן ירק זה חי.</b> ממקום שהוא יונק וגדל. ולו ינתן:",
+                "<b>כל שעליון יכול לפשוט ידו וליטול הרי אלו שלו.</b> כדקאמר רבי מאיר. הואיל ומעפרו הוא חי:",
+                "<b>והשאר של תחתון.</b> דעליון גופיה אפקורי מפקיר ליה לגבי דתחתון. שגנאי הוא לו ליטול רשות ליכנס לתוך של חבירו וללקחו. והלכה כרבי שמעון:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..704c80e6c9ebcc4e2f28a5281d37f91b254183ac
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/Hebrew/merged.json	
@@ -0,0 +1,716 @@
+{
+    "title": "Bartenura on Mishnah Bava Metzia",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Bava_Metzia",
+    "text": [
+        [
+            [
+                "<b>שנים אוחזין בטלית.</b> בגמרא מוקי למתניתין כגון שאחד מהם תופס בחוטין שבשפת הבגד מצד זה, והאחד תופס בחוטין שבשפת הבגד מצד זה. אבל אם הם אדוקים בבגד עצמו, זה נוטל עד מקום שידו מגעת וזה נוטל עד מקום שידו מגעת, והשאר חולקים בשוה, ובשבועה:",
+                "<b>זה אומר כולה שלי.</b> אני קניתיה ולי מכרה המוכר ולא לך. והמוכר מכר לאחד מהם ולקח המעות משניהם, מאחד מדעתו ומאחד בעל כרחו, ואינו יודע מהי מדעתו ומהי בעל כרחיה. דאילו ידע והיה אומר לזה מכרתי, היה כאן עד אחד, והיה שכנגדו חייב שבועה דאורייתא להכחיש העד. עכשיו שאינו יודע, שניהם נשבעים שבועה זו האמורה במתניתין. ובדין הוא שיהיו חולקים בלא שבועה, אלא שתקנו חכמים שלא יטול שום אחד מהם אלא בשבועה, כדי שלא יהא כל אחד הולך ותוקף בטליתו של חבירו ואומר שלי היא. ואיצטריך תנא לאשמועינן בזה אומר אני מצאתיה דהיינו במציאה, ובזה אומר כולה שלי דהיינו מקח וממכר. אי תנא מציאה, הוה אמינא מציאה הוא דרמו רבנן שבועה עליה משום דמורה התירא לאחוז בה שלא כדין, דאמר חבראי לאו מידי חסר בה איזיל ואתפוס ואפלוג בהדיה, אבל מקח וממכר דאי לא הוה צריך לה לא הוה מהדר אבתרה למזבנה, וזה שבא לחלוק עמו וליתן חצי דמיה שלא כדין מחסרו וליכא למימר דמורי התירא, אימא לא רמו רבנן שבועה עליה. ואי אשמועינן במקח וממכר, הוה אמינא מקח וממכר הוא דרמו רבנן שבועה עליה משום דמורי התירא ואמר חבראי דמי קא יהיב ואנא דמי קא יהיבנא, השתא דצריכה לדידי אשקליה אנא, וחבראי לטרח וליזיל ולזבין אחריתי, אבל מציאה דליכא למימר הכי, אימא לא. צריכא:",
+                "<b>ישבע שאין לו בה פחות מחציה.</b> ואינו נשבע שכולה שלו כדקא טעין מעיקרא, דהא לא יהבי ליה כולה. ואי משתבע שחציה שלו כדקא יהבי ליה, הוה מרע ליה לדבוריה קמא דאמר כולה שלי. הלכך ישבע שאין לו בה פחות מחציה, דמשמע הכי, כולה שלי כדקא אמינא מעיקרא, ולדבריכם שאין אתם מאמינים לי בכולה, שבועה שיש לי בה ואין לי בה פחות מחציה:"
+            ],
+            [
+                "<b>היו שנים רוכבים על גבי בהמה.</b> הא קמ״ל דרוכב קני, ואע״פ שאינו מנהיג שלא זזה הבהמה ממקומה:",
+                "<b>או שהיה אחד רוכב ואחד מנהיג.</b> בזמן שרוכב מנענע ברגליו בי היכי דתיזיל הבהמה מחמתיה, הוא דשוים רוכב ומנהיג. ואם לא היה אלא רוכב בלבד, מנהיג קנה, רוכב לא קנה. ואם הודו או באו עדים אפילו לאחר שנפסק הדין עליהם שיחלוקו בשבועה, חולקים שלא בשבועה:"
+            ],
+            [
+                "<b>אמר לחבירו תנה לי וכו׳</b> אבל אמר זכה לי בה, קנה הרוכב, ואין המגביה יכול לומר אני זכיתי בה:",
+                "<b>לא אמר כלום.</b> שקנאה זה שמשכה מיד חברו, וכל זמן שהיתה ביד המגביה הפקר היתה:"
+            ],
+            [
+                "<b>זה שהחזיק בה זכה בה.</b> ודוקא שהיתה המציאה ברשות הרבים, שאין ארבע אמות של אדם קונות לו ברה״ר לפיכך המחזיק בה זכה. אבל בסימטא שהיא שביל של יחיד, או בצדי רשות הרבים שאין רבים דוחקים שם, ארבע אמות של אדם קונות לו כל מציאה וכל הפקר שסמוך לו בארבע אמות, ואין אחר רשאי לתפסו. ותקינו ליה רבנן כי היכי דלא ליתו לאינצויי:",
+                "<b>אחר צבי שבור.</b> שאינו יכול לרוץ ומשתמר בתוך השדה אם לא יטלוהו אחרים, והוי כמציאה:",
+                "<b>זכתה לו.</b> שדהו. והוא שעומד בצד שדהו, וכגון שיכול לרוץ אחריהן ומגיען קודם שיצאו משדהו:"
+            ],
+            [
+                "<b>הקטנים.</b> כל שסמוך על שלחן אביו אפילו הוא גדול קרי ליה קטן ומציאתו לאביו משום איבה. והבת בין קטנה בין נערה מציאתה לאביה, דהתורה זיכתה כל שבח נעוריה לאביה:",
+                "<b>עבדו ושפחתו הכנענים.</b> שהרי גופן קנוי לו. כדכתיב (ויקרא כה מו) והתנחלתם אותם:",
+                "<b>מציאת אשתו.</b> רבנן תקינו ליה משום איבה:"
+            ],
+            [
+                "<b>אחריות נכסים.</b> שעבוד קרקעות שיגבה מהם:",
+                "<b>לא יחזיר.</b> לפרעון דחיישינן ולקנוניא. שמא שטר פרוע הוא ומן הלוה נפל, והא דקא מודה לא פרעתי, עצה של רמאות היא ביניהם לטרוף את הלקוחות שלקחו ממנו קרקע שלא באחריות, ויחלקוה ביניהם:",
+                "<b>בין כך ובין כך לא יחזיר.</b> דשטר שאין בו אחריות ממשעבדי נמי גבי, דאחריות טעות סופר הוא, וחיישינן לפרעון ולקנוניא. והלכה כחכמים. ודוקא בשטר שאין נזכר בו אחריות אמרו חכמים דטעות סופר הוא וגבי ממשעבדי באילו היה האחריות כתוב בו. אבל אם פירש בשטר שאינו רוצה לקבל עליו אחריות, מודים חכמים דיחזיר, דהשתא ליכא למיחש לקנוניא:"
+            ],
+            [
+                "<b>דייתיקי.</b> צוואת שכיב מרע. דא תהא למיקם ולהיות:",
+                "<b>ושוברים.</b> שעושה מלוה ללוה שנפרע ממנו שטר חובו:"
+            ],
+            [
+                "<b>אגרות שום.</b> ששמו בית דין נכסי לוה למלוה בחובו:",
+                "<b>ואגרות מזון.</b> שקבל עליו לזון את בת אשתו. פירוש אחר, שימכרו מקרקע הבעל למזון האשה והבנות:",
+                "<b>ומיאונין.</b> שכותבים בשטר בפנינו מיאנה פלונית בפלוני בעלה. ובקטנה שהשיאוה אמה ואחיה שאינה צריכה גט:",
+                "<b>שטרי בירורין.</b> זה בורר לו אחד וזה בורר לו אחד שידונו להם:",
+                "<b>מצא.</b> שטרות:",
+                "<b>בחפיסה.</b> חמת של עור קטנה:",
+                "<b>בדלוסקמא.</b> כלי עור שהזקנים מצניעים בה כלי תשמישם שלא יצטרכו לחפש אחריהם:",
+                "<b>תכריר של שטרות.</b> שלשה שטדות או יותר כרוכין זה בזה:",
+                "<b>אגודה.</b> מושכבים וה על זה, ארבו של זה על ארכו של זה:",
+                "<b>הרי זה יחזיר.</b> דדבר שיש בו סימן הוא, שהכלי סימן כשיאמרו הבעלים בכלי פלוני מצאת אותם. וכן תכריך ואגודה סימן הוא:",
+                "<b>אחד הלוה משלשה.</b> אם שלשה שטרות של לוה אחד הן שלוה משלשה בני אדם. יחזירם המוצא ללוה, דודאי מידו נפלו, שאם מידם נפלו מי קבצם למקום אחד. ודוקא שהשטרות מקוימים בבית דין. אבל אם אינם מקוימים חיישינן דלמא לקיימינהו הוליכום שלשה המלוים אצל סופר הדיינים ונפלו מיד הסופר. ואין לחוש שמא לאחר שקיימו אותם נפלו מיד הסופר, דלא משהי איניש קיומיה בידא דספרא. ואם שלשה לוים הם, שלוו מאדם אחד. יחזירם המוצא למלוה שהדבר ידוע שממנו נפלו. ואם היו שלשתן כתיבת סופר אחד, חיישינן שמא מיד הסופר נפלו ולא לוו מעולם, ולפיכך לא יחזיר:",
+                "<b>מצא שטר בין שטרותיו ואינו יודע מה טיבו.</b> אצלו. אם הלוה הפקידו אצלו או המלוה, או שמא מקצתו פרוע ומסרוהו לו להיות שליש ביניהם:",
+                "<b>יהא מונח.</b> בידו, ולא יחזיר לא לזה ולא לזה:",
+                "<b>אם יש עמהן סמפונות.</b> המוצא בין שטרותיו שובר שנכתב על אחד משטרותיו:",
+                "<b>יעשה מה שבסמפון.</b> והשטר בחזקת פרוע. ואע״פ שהיה ראוי לשובר הזה להיות מונח ביד הלוה ולא ביד המלוה, אמרינן האמינו הלוה למלוה. ואמר למחר תנהו לי ושכח. והוא שמצא המלוה השטר הזה שנכתב עליו השובר, בין השטרות קרועים, אע״פ שלא נקרע:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו מציאות. מצא פירות מפוזרים.</b> סתמן נתייאשו הבעלים והפקר הם:",
+                "<b>מעות מפוזרות.</b> הואיל ואין להם סימן ניכר, כבר איאושי איאוש והפקר הן. והיינו טעמא דכולהו:",
+                "<b>כריכות.</b> עמרים קטנים:",
+                "<b>ברה״ר.</b> שהכל דשין עליהם, ואפילו היה בהן סימן, נפסד:",
+                "<b>של נחתום.</b> אין בהם סימן, שכולם שוים. אבל של בעל הבית יש להם סימן:",
+                "<b>הבאות ממדינתן.</b> לאפוקי הבאות מבית האומן, כדקתני סיפא:",
+                "<b>ולשונות של ארגמן.</b> צמר צבוע ארגמן, ומשוך כמין לשון:",
+                "<b>מצא עיגול.</b> של דבלה:",
+                "<b>אנפוריא.</b> כלים חדשים שלא שבעתן העין ואין לבעלים בהם טביעת עין. שפעמים שמחזירים אבדה בטביעות עינא, כגון לצורבא מרבנן דלא משני בדבוריה. ואלו הכלים שידוע שאין לבעליהן בהן טביעות עין אינו חייב להכריז. והלכה כר״ש בן אלעזר. ואימתי בזמן שמצאן אחד אחד. אבל מצאן שנים שנים חייב להכריז, דמנינא הוי סימן. והמוצא מציאה בסרטיא ופלטיא גדולה בעיר שרובה נכרים, אפילו דבר שיש בו סימן אינו חייב להכריז. ובעיר שרובה ישראל, חייב להכריז: "
+            ],
+            [
+                "<b>בכלי.</b> וכלי יש בו סימן:",
+                "<b>כמות שהוא.</b> ריקן:",
+                "<b>צבורי פירות.</b> סימנן, מנין או מקום:",
+                "<b>שלשה מטבעות זה על גב זה.</b> או יותר. והמכריז מכריז מטבעות מצאתי, וזה בא ואומר כך וכך היו והיו מונחים זה על זה: "
+            ],
+            [
+                "<b>אחר הגפה.</b> סתימת כותל של עץ או של קנים:",
+                "<b>גדר.</b> של אבנים:",
+                "<b>גוזלות מקושרין.</b> בכנפיהן. דכולי עלמא הכי מקטרי להו, וקשר כזה לא הוי סימן:",
+                "<b>לא יגע בהן.</b> דאמרינן הני אינש אצנעינהו ואי שקיל להו לית להו למרייהו סימנא בגווייהו. הלכך לשבקינהו עד דאתי מרייהו ושקיל להו:",
+                "<b>מכוסה לא יגע בו.</b> דאין זה אבידה שיהא מוזהר עליה בלא תוכל להתעלם, דמשתמר הוא:",
+                "<b>מצא בגל ובכותל ישן הרי אלו שלו.</b> מפני שיכול לומר לבעל הגל ולבעל הכותל של אמוריים שהורישו אבותינו היה. ובלבד שיהיה בו חלודה רבה שניכר שמזמן הרבה היה טמון שם:",
+                "<b>מחציו ולחוץ.</b> באחד מחורי כותל הסמוכים לרשות הרבים. אם מצאה מחצי עוביו של כותל ולחוץ שלו, דאמרינן אחד מבני רשות הרבים נתנו שם ושכח, וחלודה שעליו מוכחת שמזמן הרבה היה שם ובודאי נתיאשו הבעלים. ודין זה דוקא בלשון זהב וחתיכת כסף וכיוצא בזה. אבל אם היה כלי ובתוכו מעות, אם פי הכלי לחוץ הרי הוא שלו, ואם פי הכלי לפנים הרי הוא של בעל הבית:",
+                "<b>אפילו בתוך הבית הרי אלו שלו.</b> דלא ידע דמאן נינהו, ובעליו נואשו: "
+            ],
+            [
+                "<b>מצא בחנות הרי אלו שלו.</b> בדבר שאין בו סימן מיירי. דההוא דנפל מיניה מייאש שהכל נכנסים לשם:",
+                "<b>בין תיבה.</b> שהחנווני יושב לפניה, ותמיד נוטל ממנה, ונותן לפניו ומוכר, ומעות שנותנין לו נותן בתוכה, ולא נפל שום דבר אלא מיד חנוני:",
+                "<b>לפני שולחני הרי אלו שלו.</b> דאמרינן מן הבאים להחליף מעות נפלו, שהרי השלחן מפסיק בין שולחני למעות שנמצאו, ואם מן השולחני הם היה להם להמצא בינו ולכסא שהשלחן מונח עליו:",
+                "<b>הלוקח פירות מחבירו וכו׳.</b> וכגון שחבירו זה תגר שלקח תבואה זו או פירות הללו מאנשים הרבה ולא ידיע דמאן נינהו, וכיון דלית בהו סימן נתיאשו הבעלים. אבל אם זה שמכר את הפירות ליקטן הוא עצמו מן הקרקע שלו, שודאי המעות הללו שלו הן, חייב להחזיר:",
+                "<b>ואם היו צרורים.</b> הקשר או מנין שלהם הוי סימן:"
+            ],
+            [
+                "<b>בכלל כל אלה.</b> בכלל כל אבדת אחיך:",
+                "<b>ולמה יצאת.</b> וכן תעשה לשמלתו:",
+                "<b>מה שמלה מיוחדת.</b> סתם שמלה יש בה סימן, וכל שמלה יש לה בעלים תובעים אותה, שנעשית בידי אדם ולא באת מן ההפקר:",
+                "<b>אף כל שיש לו תובעים.</b> למעוטי מידי דמייאש. ויאוש הוא, דשמעיניה דאמר וי ליה לחסרון כיס: "
+            ],
+            [
+                "<b>שכניו.</b> שכני מקום שנמצאת בו האבידה, שמא שלהן היא:",
+                "<b>כדי שילך.</b> כל אחד <b>לביתו בשלשה ימים.</b> משישמע ההכרזה וידע אם אבד לו כלום, ואם יראה שאבד יחזור שלשה ויכריז יום אחד אני איבדתי ואלו סימניה והלכה כרבי יהודה. ומשחרב בית המקדש התקינו שיהיו מכריזין בבתי כנסיות ובבתי מדרשות. ומשרבו האנסין דאמרי אבידתא למלכא, התקינו שיהא מודיע לשכניו ולמיודעיו ודיו: "
+            ],
+            [
+                "<b>כל דבר שעושה ואוכל.</b> אם האבדה דבר שיכולים להאכילו את שכר מעשיו, כגון שור וחמור:",
+                "<b>יעשה ויאכל.</b> ולא ימכור אותו המוצא, שכל אדם נוח לו בבהמתו שהכירה בו כבר ולימדה לרצונו. ואינו חייב להטפל בה לעולם, אלא תרנגולת ובהמה גסה מטפל בה י״ב חדש. עגלים וסייחים של רעיה, כלומר שאין מגדלים אותם לפטם וכן גדיים וטלאים, מטפל בהם שלשה חדשים. ועגלים של פיטום מטפל בהם שלשים יום. אווזין ותרנגולים זכרים, הקטנים מטפל בהן שלשים יום והגדולים שאוכלים הרבה מטפל בהן שלשה ימים מכאן ואילך לוקח אותם הוא לעצמו בשומא כפי שוויין, או מוכרן לאחרים ומניח הדמים אצלו:",
+                "<b>לפיכך אם אבדו חייב באחריותן.</b> כיון דשרו ליה רבנן לאשתמושי בהו, אע״ג דלא אשתמש בהו כמאן דאשתמש דמי, וחייב באחריותן. והלכה כר׳ טרפון בדמי אבדה שמכר. אבל מעות עצמן של אבדה, כגון שמצא מעות בכיס או שלשה מטבעות זו על גבי זו, לא ישתמש בהם כלל: "
+            ],
+            [
+                "<b>אחת לשלשים יום.</b> שמתעפשין כששוהין מלפותחן. וכל ספריהן היו עשויין כעין גליון:",
+                "<b>גוללן.</b> מתחלתן לסופן שיכנס בהם האויר:",
+                "<b>בתחילה.</b> מה שלא למד מעולם. לפי שצריך להשהותן לפניו:",
+                "<b>ולא יקרא אחר עמו.</b> לפי שזה מושך אצלו וזה מושך אצלו ונקרע:",
+                "<b>שוטחה לצרכה.</b> לשלוט בה אויר שלא תאכלנה עש:",
+                "<b>לצרכן.</b> שמתעפשים בקרקע. שצריך לתתן בקרקע דזו היא שמירתן. ולפיכך משתמש בהם לפרקים:",
+                "<b>אבל לא לשוחקן.</b> ולא ישתמש בהן זמן ארוך עד שישחקם:",
+                "<b>לא יגע בהן.</b> זהב אינו מתעפש בארץ. וכן זכוכית. ועוד שהוא נוח להשבר:",
+                "<b>שאין דרכו ליטול.</b> דבר שגנאי הוא לו. והתורה אמרה והתעלמת מהם, פעמים שאתה מתעלם, כגון זקן ואינו לפי כבודו: "
+            ],
+            [
+                "<b>איזו היא אבדה.</b> שניכר בה שאין הבעלים יודעים שהיא שם:",
+                "<b>אין זו אבדה.</b> ואינו חייב להחזיר, שמדעת הניחוה שם:",
+                "<b>רצה בין הכרמים.</b> שמתקלקלים רגליה:",
+                "<b>השב תשיבם.</b> התורה ריבתה השבות הרבה:",
+                "<b>לא יאמר לו תן לי סלע.</b> שזה אומר לו אם עשית מלאכתך, היית מרבה טורח, עכשיו לפי מה שטרחת טול:",
+                "<b>כפועל בטל.</b> כמה אדם רוצה ליטול ולפחות משכרו ליבטל ממלאכה זו כבדה שהוא עוסק בה ולעשות במלאכה קלה כזו:",
+                "<b>אם יש שם בית דין.</b> אם אינו רוצה ליבטל ממלאכתו. ששכרה מרובה, מה יעשה. אם יש שם שלשה בני אדם מתנה בפניהם ואומר ראו שאני משתכר כך וכך. ואי אפשי ליבטל ליטול שכר מועט, אם תאמרו שאטול שכרי משלם. אטפל בהשבת אבדה זו:",
+                "<b>שלו קודם.</b> ומניח את האבדה:"
+            ],
+            [
+                "<b>מצאה ברפת.</b> אע״פ שאינה משתמרת בה כגון שאינה נעולה:",
+                "<b>ואם היתה בבית הקברות.</b> והוא כהן. לא יטמא לה. שהשבת אבדה עשה, השב תשיבם לאחיך. ובטומאת כהן, עשה דקדושים יהיו (ויקרא כ״א), ולא תעשה דלנפש לא יטמא בעמיו (שם). ואין עשה דוחה את לא תעשה ועשה:",
+                "<b>או שאמר לו אל תחזיר.</b> והאבידה במקום שמצוה להחזיר. הרי זה לא ישמע לו. דכתיב (ויקרא י״ט) איש אמו ואביו תיראו ואת שבתותי תשמרו, שאם אביך אומר לך חלל את השבת אל תשמע לו. וכן בשאר כל המצות:",
+                "<b>הלך וישב לו.</b> בעל החמור:",
+                "<b>מצוה מן התורה לפרוק.</b> בחנם:",
+                "<b>אבל לא לטעון.</b> בחנם. אלא בשכר:",
+                "<b>ר״ש אומר אף לטעון.</b> בחנם. ואין הלכה ברבי שמעון:",
+                "<b>רבי יוסי הגלילי אומר וכו׳.</b> ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>אבדתו קודמת.</b> דאמר קרא (דברים ט״ו) אפס כי לא יהיה בך אביון, הזהר שלא תהיה אתה אביון:",
+                "<b>של רבו קודמת.</b> והוא שיהיה רבו מובהק, שלמד רוב חכמתו ממנו. וכן כל הנך רבו דאמרינן במתניתין שקודמין לאביו, אינן אלא ברבו מובהק:"
+            ]
+        ],
+        [
+            [
+                "<b>המפקיד.</b> ולא רצה לישבע. שבועת השומרין. שהיה יכול ליפטר אם נשבע שלא פשע בה ושלא שלח בה יד:",
+                "<b>למי שהפקדון אצלו.</b> דכיון דשילם קנה כל תשלומיה. ואפילו לא שילם אלא כיון שאמר בבית דין הריני משלם, קנה כל תשלומיה, לא שנא תשלומי כפל ולא שנא תשלומי ארבעה וחמשה:"
+            ],
+            [
+                "<b>השוכר פרה מחבירו.</b> ועמד שוכר והשאילה לאחר ברשות המשכיר. שאם לא נתן לו המשכיר רשות, הא קיימא לן, שומר שמסר לשומר חייב:",
+                "<b>ישבע השוכר.</b> למשכיר. ",
+                "<b>שמתה כדרכה ופטור.</b> שהשוכר פטור מן האונסין:",
+                "<b>והשואל.</b> שהוא חייב באונסין, משלם לשוכר, בשבועה שהוא נשבע למשכיר:",
+                "<b>אמר רבי יוסי כיצד הלה עושה סחורה וכו׳</b> והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>אמר לשנים גזלתי לאחד מכם.</b> והם אינם תובעים לו כלום, אלא הוא בא לצאת ידי שמים:",
+                "<b>נותן לזה מנה ולזה מנה.</b> אבל שנים שתבעוהו והודה שגזל לאחד מהם, ישבע כל אחד מהם שלו גזל, ונותן מנה לזה ומנה לזה. קנס קנסוהו חכמים מפני שעבר על לא תגזול. וכן שנים שתבעו לאחד. כל אחד אומר אבי הפקיד אצלך מנה, והוא אומר אביו של אחד מכם הניח לי מנה ואיני יודע איזהו, הרי כל אחד מהם נשבע שאביו הניח אצלו מנה, ונותן מנה לזה ומנה לזה, דאיהו פשע בנפשיה דהוה ליה למידק ולזכור מי הניח אצלו המנה:"
+            ],
+            [
+                "<b>שנים שהפקידו אצל אחד זה מנה וזה מאתים.</b> כגון דאפקידו תרווייהו כי הדדי זה בפני זה:",
+                "<b>נותן לזה מנה ולזה מנה וכו׳</b> דאמר להו אתון לא קפדיתו אהדדי, ולא חשדתם זה את זה שמא חבירו יתבע המאתים. אנא נמי לא רמאי אנפשאי למידק המאתים של מי הן. ונעשו כאילו הניחו כל השלש מאות בצרור אחד, דלא הוי ליה למידק מה יש לזה בתוכו ומה יש לחבירו:",
+                "<b>מה הפסיד הרמאי.</b> ולעולם לא יודה על האמת:"
+            ],
+            [
+                "<b>וכן שני כלים.</b> לרבנן אצטריכא ליה. ולא זו אף זו קתני, לא מיבעיא במנה ומאתים דליכא פסידא דשבירת כלי, אמרו רבנן נותן לזה מנה ולזה מנה, אלא אפילו בשני כלים דאיכא פסידא שצריך לשבר הכלי הגדול כדי לתת ממנו דמי הקטן, ולכשיבא אליהו נמצא שבעל הכלי הגדול הפסיד שנשבר הכלי שלו, וסלקא דעתך אמינא דבהא מודו רבנן לר׳ יוסי שהכל יהא מונח עד שיבא אליהו. קמשמע לן. והלכה כחכמים: "
+            ],
+            [
+                "<b>אבודים.</b> על ידי עכברים או רקבון:",
+                "<b>לא יגע בהן.</b> למכרן לפי שרוצה אדם בקב שלו מתשעה קבין של חבירו. קב שלו חביב עליו ע״י שעמל בו, מתשעה קבין של אחרים שיקח בדמיהן אם ימכרם. ולא אמרו רבנן הרי זה לא יגע בהן, אלא שלא אבדו אלא עד כדי חסרונן המפורש במשנתינו, לחטים ולאורז תשעה חצאי קבין לכור וכו׳. אבל אם אבדו יותר מכדי חסרונן, מודים חכמים לרבן שמעון בן גמליאל דמוכרן בבית דין. והלכה כחכמים:"
+            ],
+            [
+                "<b>המפקיד פירות אצל חבירו.</b> ועירבן הנפקד עם פירותיו והיה מסתפק מהן ואינו יודע שיעור מה שאכל. כשבא להחוירן יוציא לו חסרונות, יפחות במה הם רגילים לחסור:",
+                "<b>תשעה חצאי קבין לכור.</b> הכור שלשים סאין, והסאה ששה קבין:",
+                "<b>הכל לפי המדה.</b> כן לכל כור וכור:",
+                "<b>הכל לפי הזמן.</b> שהניחם בידו. לכל שנה ושנה ינכה לו כך:",
+                "<b>מה איכפת להו לעכברים.</b> כך אוכלים ממדה מועטת כמו ממדה מרובה. הלכך תשעה חצאי קבין לשנה בין לכור בין לעשרה כורין:",
+                "<b>אם היתה מדה מרובה.</b> שהפקיד אצלו הרבה, מעשרה כורין ולמעלה, לא יוציא לו חסרונות:",
+                "<b>מפני שהן מותירות.</b> שבימות הגורן כשמפקידים החטים, יבשים, ובימות הגשמים כשמחזירן נופחות. ובאכילת עכברים אינן נחסרין כל כך לכל כור וכור, דכולי האי לא אכלי עכברים מעשרה כורין, הלכך נפיחתו משלמת למה שעכברים אוכלים. ואין הלכה לא כרבי יהודה ולא כרבי יוחנן בן נורי. וכל השיעורים הללו בארץ ישראל ובימי התנאים. אבל בשאר ארצות ובזמנים הללו, הכל כפי מה שרגילים הזרעים לחסר באותה מדינה ובאותו זמן:  "
+            ],
+            [
+                "<b>יוציא לו שתות ליין.</b> אם הפקיד אצלו יין ועירבו עם יינו, הקנקנים בולעים שתות:",
+                "<b>רבי יהודה אומר חומש.</b> שהקרקע שהיו עושים ממנו הקנקנים באתריה דרבי יהודה בלע חומש. והכל לפי המקום:",
+                "<b>אף המוכר וכו׳</b> כשם שאמרו שמרים במפקיד, כך אמרו במוכר. שהמוכר שמן לחבירו ונותן לו מתוך חביותיו שמן מזוקק תמיד שהוא מסתפק ממנו, הרי הלוקח מקבל עליו לפחות לו לוג ומחצה מחמת שמרים לכל מאה לוג. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>לא יחדו לה הבעלים מקום.</b> בבית שומר, לומר לו זוית זו השאילני:",
+                "<b>לצרכו.</b> להשתמש בה:",
+                "<b>לצרכה.</b> שהיתה במקום שקרובה להשתבר:",
+                "<b>אם משהניחה.</b> שכלה תשמישו הניחה במקום משתמר. בין שטלטלה מתחלה לצרכו, בין שטלטלה לצרכה, פטור. דאמרינן משהחזירה הרי היא ברשות הבעלים כבתחלה, ואינו עליה אלא כשומר חנם ופטור על אונסיה, ואע״פ שלא הודיע לבעלים לומר נטלתיה והחזרתיה. ורישא דמתניתין רבי ישמעאל היא, דאמר בגונב טלה מן העדר והחזירו למקומו שהוא פטור דלא בעינן דעת בעלים. והאי דקתני לא יחדו לה הבעלים מקום, לא מיבעיא קאמר, לא מיבעיא יחדו לה הבעלים מקום והחזירה למקומה לאחר שנשתמש בה לצרכו שהוא פטור, ואע״פ שלא הודיע לבעלים, שהרי החזירה למקום המיוחד לה, אלא אפילו לא יחדו לה הבעלים מקום, דלאו למקום מיוחד לה החזירה, פטור, הואיל והחזירה למקום משתמר, דלא בעינן דעת בעלים:",
+                "<b>ובין משהניחה לצרכו חייב.</b> סיפא זו אתאן לרבי עקיבא דאמר בגונב טלה מן העדר והחזירו למקומו ונאנס, לעולם הוא חייב, עד שיודיע לבעלים שגנב והחזיר. והכא נמי לאחר שנשתמש בה לצרכו ונעשה גזלן עליה אע״פ שהניחה במקום המשתמר, חייב. והאי דקתני בסיפא יחדו לה הבעלים מקום, לא מיבעיא קאמר, לא מיבעיא לא יחדו שהוא חייב משהניחה לאחר שנשתמש לצרכו, דהא לא הניחה במקום המיוחד לה, אלא אפילו יחדו לה מקום שחזר והניחה במקומה, חייב, דבעינן דעת בעלים. ורישא רבי ישמעאל וסיפא ר״ע. והכי מוקמינן לה בגמרא:"
+            ],
+            [
+                "<b>צררן.</b> בסודרו:",
+                "<b>והפשילן לאחוריו.</b> אע״פ ששמירה מעולה היא, חייב, שהמוליך מעות של פקדון ממקום למקום אין להם שמירה אלא בידו, דכתיב (דברים י״ד:כ״ה) וצרת הכסף בידך, אע״פ שצרורים הם, יהיו בידך. ואם בבית הוא, אין להם שמירה אלא בקרקע, ובכותל, בטפח הסמוך לתקרה או בטפח הסמוך לארץ. שאין דרך הגנבים לחפש שם. ואם שמר בענין אחר, פושע הוי וחייב. אלא אם כן התנה מתחלה עם המפקיד שעל מנת כן הוא מקבל הפקדון שלא יתחייב בכל השמירות הללו:",
+                "<b>לבנו ולבתו הקטנים.</b> אבל לגדולים, נשבעים הם ששמרו כדרך השומרים ופטור. ולא אמרינן בהא שומר שמסר לשומר חייב, שדרך האדם להפקיד מה שהופקד בידו, ביד אשתו ובניו. וכל המפקיד, על דעת שיתנם הנפקד ביד אשתו ובניו הוא מפקיד:"
+            ],
+            [
+                "<b>אם צרורין.</b> וחתומין, או קשורים קשר משונה:",
+                "<b>לא ישתמש בהן.</b> אבל אם אינם חתומים או קשורים קשר משונה אע״פ שצרורין, הרי הן כמותרין וכאילו אינם קשורים כלל, ומותר להשתמש בהן:",
+                "<b>חייב באחריותן.</b> ואפילו לא נשתמש בהן הוי עליהם שומר שכר, מפני שיכול להשתמש בהם, וחייב בגניבה ואבדה. ואם נשתמש, הוו מלוה גביה וחייב אף באונסין:",
+                "<b>רבי יהודה אומר כשולחני.</b> והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>ילקה בחסר וביתר.</b> במה שחסר הפקדון, ובמה שהותיר. כגון שהפקיד אצלו רחל טעונה צמר, או מעוברת, ונגזזה או ילדה לאחר ששלח בה יד, משלם אותה ואת גיזותיה ואת ולדותיה, ונמצא שהוא לוקה במה שחסרה אצלו, וביתר, שאם נתעברה או טענה צמר כשהיא אצלו, משלם אותה טעונה ומעוברת כמות שהיא עכשיו, והרי לוקה ביתר:",
+                "<b>ובית הלל אומרים כשעת הוצאה.</b> מבית הבעלים, אם טעונה טעונה, ואם ריקנית ריקנית:",
+                "<b>רבי עקיבא אומר כשעת התביעה.</b> כמו שהוא הפקדון בשעת העמדה בדין. דכתיב (ויקרא ה׳:כ״ד) לאשר הוא לו יתננו ביום אשמתו, יתן כמו שהוא ביום אשמתו, ביום שמתחייב בו בדין. והלכה כבית הלל:",
+                "<b>החושב לשלוח יד בפקדון.</b> אמר בפני עדים אטול פקדונו של פלוני לעצמי:",
+                "<b>בית שמאי מחייבים.</b> דכתיב (שמות כב) על כל דבר פשע, משעה שדיבר לשלוח יד הוי פושע:",
+                "<b>עד שישלח בו יד.</b> דכתיב אם לא שלח ידו במלאכת רעהו. והאי על בל דבר פשע, דרשי ביה בית הלל, אמר לעבדו ולשלוחו לשלוח יד בפקדון מנין שהוא חייב, תלמוד לומר על כל דבר פשע:",
+                "<b>כיצד הטה את החבית.</b> השתא מפרש למלתייהו דבית הלל. ואית ספרים דלא גרסי כיצד. ומלתא באנפה נפשה היא:",
+                "<b>ונשברה.</b> לאחר זמן:",
+                "<b>אינו משלם אלא רביעית.</b> דשליחות יד אינו מתחייב באונסים עד שימשוך או יגביה דהוי קניה:",
+                "<b>הגביהה ונטל.</b> לאו דוקא נטל, דמכי אגבהה על מנת ליטול חייב באונסיה אפילו לא נטל ממנה כלום. ואם נטל רביעית מן החבית והחמיץ היין הנשאר בחבית אחר כן, אע״פ שלא הגביה החבית משלם כל היין, שהוא גרם ליין שהחמיץ, וגירי דידיה הוא דאהני ליה:"
+            ]
+        ],
+        [
+            [
+                "<b>הזהב קונה את הכסף.</b> כל דבר שהוא חשוב להיות מטבע וחריף לינתן בהוצאה, דין מעות יש לו, ואינו קונה את שכנגדו שאינו חשוב מטבע ואינו חריף בהוצאה כמותו. ומי שאין טבעו חשוב וחריף, דין פירות יש לו, ומשיכתו הוא קיום דבר. לפיכך מכי משך האחד דינרי זהב, קנה השני דינרי כסף בכל מקום שהם, ואין אחד מהם יכול לחזור בו. דדינרי זהב הוו פירות לגבי דינרי כסף:",
+                "<b>והכסף אינו קונה את הזהב.</b> דדינרי כסף שהם חריפים בהוצאה, דין מעות יש להם לגבי דינרי זהב. ואם משך האחד דינר כסף, לא קנה האחר דינר זהב עד שימשוך, דמעות אינן קונות. והיינו טעמא נמי שנחושת קונה את הכסף, דפרוטות של נחושת שאין טיבען חשוב כל כך, הוו פירי לגבי דינרי כסף, והכסף אינו קונה את הנחושת:",
+                "<b>מעות הרעות.</b> שנפסלו:",
+                "<b>אסימון.</b> שנעשה במדת המטבע היוצא אלא שעדיין לא טבעו עליו צורה:",
+                "<b>כל המיטלטלין קונין זה את זה.</b> אם החליף אלו באלו, כיון שמשך האחד קנה חבירו. והאי כל, לאתויי אפילו כיס מלא מעות בכיס מלא מעות: "
+            ],
+            [
+                "<b>נתן לו מעות ולא משך הימנו פירות יכול לחזור בו.</b> זה וזה. ותקנת חכמים היא. דדבר תורה מעות קונות, כדאשכחן גבי הקדש דכתיב ונתן הכסף וקם לו, ומה טעם אמרו משיכה קונה ולא מעות, גזירה שמא יניח לוקח מקחו בבית מוכר זמן מרובה ותפול דליקה בשכונת המוכר ולא יחוש לטרוח ולהציל, לפיכך העמידום ברשותו לחזור בו אם ירצה, דכיון דאם יתייקרו ברשותו יתיקר ויחזור בו מן המכר ויהא השכר שלו, כדידיה חשיב להו וטרח ומציל:",
+                "<b>אבל אמרו מי שפרע וכו׳</b> אע״פ שיכול לחזור בו, אוררין אותו בבית דין ואומרים עליו מי שפרע מדור המבול ומדור הפלגה ומאנשי סדום ועמורה ומן המצריים ששטפו בים, הוא עתיד ליפרע ממי שאינו עומד בדיבורו, ואחר כך מחזיר לו את מעותיו:",
+                "<b>רבי שמעון אומר כל שהכסף בידו ידו על העליונה.</b> רבי שמעון אמלתיה דתנא קמא קאי דאמר נתן לו מעות ולא משך ממנו פירות יכול לחזור בו בין מוכר בין לוקח ואתא רבי שמעון למימר דזמנין דמי שהכסף בידו דהיינו המוכר שקבל את הכסף ידו על העליונה, ובידו לקיים את המכר אם ירצה ואין הלוקח יכול לחזור בו, כגון שהיתה עלייתו של לוקח שכורה אצל המוכר, דהשתא אם המוכר רוצה שיהיה המכר קיים אין הלוקח יכול לחזור בו אף על פי שלא משך, דטעמא מאי אמור רבנן משיכה קונה ולא מעות, גזירה שמא יאמר לו מוכר ללוקח נשרפו חטיך בעליה, הכא דעליה דלוקח היא אי נפלה דליקה איהו טרח ומייתי לה. ואין הלכה כרבי שמעון. אלא אף על פי שעלייתו של לוקח שכורה אצל המוכר, כל זמן שלא משך יכול לחזור בו בין לוקח בין מוכר: "
+            ],
+            [
+                "<b>האונאה ארבעה כסף.</b> ארבעה מעות כסף שהם שש מעות בדינר, והסלע ארבע דינרין:",
+                "<b>מעשרים וארבע כסף לסלע.</b> אם היה המקח בדמי הסלע שהוא עשרים וארבע מעות דהשתא הויא אונאה שתות למקח, חייב להשיב לו כל אונאתו ארבעה כסף:",
+                "<b>עד מתי מותר להחזיר.</b> מי שנתאנה. והא דנקט לשון מותר, לאשמועינן דליכא אפילו מי שפרע להחזיר המקח או שיתן לו אונאתו:",
+                "<b>עד כדי שיראה.</b> המקח לתגר או לאחד מקרוביו. ואם שהה יותר, מחל על אונאתו. והמוכר לעולם חוזר, שהרי אין המקח בידו שיוכל להראות לתגר או לקרובו אם נתאנה. ואם נודע שבא לידו דבר כיוצא בממכרו וידע שטעה ושתק ולא תבע, אינו יכול לחזור ולתבוע, שהרי מחל:",
+                "<b>ושמחו תגרי לוד.</b> שהיו בקיאין בסחורה ומוכרין ביוקר. ואין הלכה כר׳ טרפון:"
+            ],
+            [
+                "<b>אין אונאה לתגר.</b> מפני שהוא בקי ומסתמא אחולי אחיל גביה, והאי דזבנא הכי, משום דאתרמי ליה זבינא אחריתי. והשתא הוא דקבעי למיהדר ביה ואין הלכה כר׳ יהודה:",
+                "<b>מי שהוטל עליו ידו על העליונה.</b> מי שנתאנה:",
+                "<b>תן לי מעותי.</b> אם נתאנה לוקח. ומתניתין רבי יהודה הנשיא היא. ולית הלכתא כוותיה, אלא אם האונאה שתות, קנה ומחזיר אונאה. יותר משתות, בטל מקח:"
+            ],
+            [
+                "<b>כמה תהא סלע חסרה.</b> מטבע היוצא ותמיד הוא שוחק וחסר, במה תחסר ואם הוציאה לא תהא אונאה:",
+                "<b>ארבע איסרין.</b> לסלע:",
+                "<b>איסר לדינר.</b> והוא אחד מן עשרים וארבע בו. דשש מעה כסף הוא דינר, מעה שני פונדיונים, פונדיון שני איסרין:",
+                "<b>ארבעה פונדיונים.</b> אחד משנים עשר:",
+                "<b>שמונה פונדיונות.</b> שתות. כשאר אונאה. וכן הלכה:"
+            ],
+            [
+                "<b>בכרכים.</b> שיש שם שלחני. עד כדי שיראה לשולחני:",
+                "<b>בכפרים.</b> שאין שם שלחני:",
+                "<b>עד ערבי שבתות.</b> שבא להוציא בערב שבת לסעודת שבת, אז ידע אם יוכל להוציאה ויקבלוה ממנו:",
+                "<b>ואם היה מכירה.</b> הכי קאמר, ואם חסיד הוא ורוצה לעשות לפנים משורת הדין, אם מכיר שהיא הסלע שנתן לו, יקבלנה ממנו אפילו לאחר שנים עשר חודש:",
+                "<b>ואין לו עליו אלא תרעומת.</b> הכי קאמר, ואחר שאינו חסיד ולא רצה לקבלה ממנו, אין לזה עליו אלא תרעומת. דאיהו הוא דאפסיד אנפשיה שלא החזירו בזמנו:",
+                "<b>ונותנה למעשר שני.</b> אחסרה כדי אונאה קאי. ונותנה למעשר שני בשוויה ואינו חושש משום אסימון שאין מעשר שני מתחלל אלא במטבע שיש בו צורה, דשם מטבע יש עליו, דמי שאינו לוקחה בשוויה בתורת מטבע אלא כמו נסכא של כסף, אינו אלא נפש רעה:"
+            ],
+            [
+                "<b>האונאה ארבעה כסף.</b> למקח סלע שהוא עשרים וארבע מעות כסף. נמצא האונאה שתות כדאמרן. וחזר ושנאה משום דבעי למתני הטענה שתי כסף:",
+                "<b>והטענה שתי כסף.</b> שאין שבועת הדיינים על טענה שהיא פחותה משתי כסף, שטענו שוה שתי מעות כסף יש לי בידך, וזה יודה לו מהם שוה פרוטה ויכפור השאר, או יודה לו הכל ויכפור פרוטה:",
+                "<b>וההודאה שוה פרוטה.</b> להיות הודאה במקצת ויתחייב שבועה:",
+                "<b>המוצא שוה פרוטה.</b> אבל בציר מהכי אינו חייב להכריז, דכתיב (דברים כ״ב:ג׳) אשר תאבד ממנו, פרט לאבדה שאין בה שוה פרוטה:",
+                "<b>יוליכנו אחריו.</b> אם הודה שנשבע לשקר, דאז אין לו כפרה עד שיחזירנו לידו ממש ולא ליד שלוחו, דכתיב (במדבר ה׳:ז׳) ונתן לאשר אשם לו:"
+            ],
+            [
+                "<b>האוכל תרומה.</b> גדולה. זר שאכל תרומה גדולה בשוגג:",
+                "<b>ותרומת מעשר.</b> מעשר מן המעשר:",
+                "<b>ותרומת מעשר של דמאי.</b> הלוקח תבואה מעם הארץ, צריך להפריש תרומת מעשר, אבל לא תרומה גדולה, שהיו הכל זהירים בה:",
+                "<b>והחלה והבכורים.</b> כל הני חמשה חד נינהו, דכולהו איקרו תרומה, ומשם אחד הם באין:",
+                "<b>נטע רבעי.</b> גמר קודש קודש ממעשר שני דמוסיף חומש. ותרווייהו נמי חד חשיב להו, דמחד קרא נפקי כיון דממעשר יליף:",
+                "<b>ומעשר שני שלו.</b> דוקא. מוסיף חומש, דאיש ממעשרו כתיב:",
+                "<b>הקדשו.</b> ולא של אחרים, המקדיש כתיב:",
+                "<b>הנהנה.</b> בשוגג, חייב קרבן מעילה וחומש:"
+            ],
+            [
+                "<b>אלו דברים שאין להם אונאה וכו׳</b> דאמר קרא (ויקרא כה). וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך, דבר הנקנה מיד ליד, יצאו קרקעות שאינן מיטלטלין, יצאו עבדים שהוקשו לקרקעות, יצאו שטרות. דכתיב וכי תמכרו ממכר, דבר שגופו מכור וגופו קנוי, יצאו שטרות שאינם עומדים אלא לראיה שבהן. הקדשות, אמר קרא אחיו, אחיו ולא הקדש:",
+                "<b>לא תשלומי כפל.</b> דכתיב בטוען טענת גנב (שמות כב) על כל דבר פשע, כלל. על שור על חמור וכו׳, פרט. על כל אבדה, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש דבר המטלטל וגופו ממון, אף כל דבר המטלטל וגופו ממון. יצאו קרקעות שאינן מיטלטלין. יצאו עבדים שהוקשו לקרקעות. יצאו שטרות שאע״פ שהם מיטלטלין אין גופן ממון. הקדשות, אמר קרא רעהו, רעהו ולא הקדש:",
+                "<b>ולא תשלומי ארבעה וחמשה.</b> אם גנב וטבח ומכר שור או שה של הקדש. דתשלומי ארבעה וחמשה אמר רחמנא ולא תשלומי שלשה לשה וארבעה לשור, דכיון דאמעיט מכפל, בציר להו חדא, שהכפל בטובח ומוכר בכלל תשלומי ארבעה וחמשה הן:",
+                "<b>נושא שכר אינו משלם.</b> דכתיב (שם) כי יתן איש אל רעהו, כלל. חמור או שור או שה, פרט. וכל בהמה לשמור, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש דבר המיטלטל וכו׳. הקדשות, אמר קרא רעהו, ולא הקדש:",
+                "<b>קדשים שחייב באחריותן.</b> אמר הרי עלי עולה והפרישה והוממה ומכרה:",
+                "<b>יש להם אונאה.</b> דכיון דאם מתה או נגנבה חייב באחריותה, דיליה היא, ואל תונו איש את אחיו קרינא ביה:",
+                "<b>ושאינו חייב באחריותן.</b> כגון דאמר הרי זו:",
+                "<b>אף המוכר ספר תורה.</b> לפי שאין קץ לדמיה:",
+                "<b>מרגלית ובהמה.</b> מפני שאדם רוצה לזווגן. מי שיש לו שור יפה לחרישה מחזר על אחר שכמותו [לצמדו עמו בעול] שאם בא להצמיד תחת העול שור חלש עם הבריא מקלקל את הבריא, וכן מרגלית נאה למלאות עם חברתה בזהב מן היחידית. ואין הלכה לא כר׳ יהודה ולא כר׳ שמעון:"
+            ],
+            [
+                "<b>כך אונאה בדברים.</b> שנאמר (ויקרא כ״ה:י״ז) ולא תונו איש את עמיתו ויראת מאלהיך, זה נאמר באונאת דברים שאין טובתן ורעתן מסורה להביר אלא ללבו של מדבר שיודע אם לרעה מתכוין אם לטובה:"
+            ],
+            [
+                "<b>אין מערבין פירות בפירות.</b> בעל הבית האומר לחבירו פירות שדה פלוני אני מוכר לך, לא יערבם בפירות שדה אחר:",
+                "<b>ואין צריך לומר חדשים בישנים.</b> פסק למכור לו ישנים, לא יערב עמהם חדשים. שהישנים יבשים ועושים קמח יותר מן החדשים:",
+                "<b>מפני שמשביחו.</b> קשה משביח את הרך, לפיכך פסק עמו רך מערב בו קשה, אבל פסק עמו קשה לא יערב בו את הרך:",
+                "<b>אין מערבין שמרי יין.</b> של חבית זו ביין של חבית אחרת:",
+                "<b>אבל נותן לו את שמריו.</b> של יין עצמו:",
+                "<b>לא ימכרנו בחנות.</b> פרוטה פרוטה:",
+                "<b>אלא אם כן הודיעו.</b> לכל אחד ואחד מהן, מים מעורבין בו:",
+                "<b>ולא לתגר.</b> לא ימכרנו ביחד ואף ע״פ שהודיעו, לפי שאינו לוקחו אלא לרמות ולמכרו בחנות:",
+                "<b>מקום שנהגו להטיל מים ביין.</b> דוקא בין הגתות יטיל. דכיון שנהגו אין כאן טעות, שכל היינות בחזקת כן:"
+            ],
+            [
+                "<b>התגר נוטל מחמש גרנות.</b> שהכל יודעים בו שלא גדלו בשדותיו ומבני אדם הרבה לוקח ובחזקת כן לוקחים ממנו:",
+                "<b>מגורה.</b> אוצר שאוגרין בו תבואה. גורן, הוא שדשין בו את התבואה. ודרך התגר לקנות מבעלי בתים בשעת הגורן ולהכניס למגורה שלו:",
+                "<b>פיטס.</b> גיגית גדולה:",
+                "<b>ובלבד שלא יתכוין לערבן.</b> להוציא קול לקנות הרוב ממקום משובח ולערב בו ממקום אחר ושכניו סבורים שכל הפירות מאותו מקום:",
+                "<b>ולא יפחות את השער.</b> למכור בזול. מפני שהוא מרגיל לבא אצלו ומקפח מזונות חביריו:",
+                "<b>זכור לטוב.</b> שמתוך כך אוצרי פירות מוכרין בזול. וכן הלכה:",
+                "<b>גריסין.</b> פולין גרוסות בריחים, אחת לשתים:",
+                "<b>לא יבור.</b> את הפסולת. לפי שמתוך שנראות יפות הוא מעלה את דמיהן הרבה מדמי הפסולת שנטל מהן:",
+                "<b>וחכמים מתירין.</b> שיכול הלוקח לראות ולהבחין כמה דמי הפסולת שנברר, מאלו שישנן באחרים. וטוב לו להעלות בדמיהן של אלו שהן מבוררים מפני הטורח. והלכה כחכמים:",
+                "<b>שלא יבור מעל פי המגורה.</b> למעלה להראות יפות, ואת הפסולת שבתוכו לא בירר:",
+                "<b>לפי שאינו אלא כגונב את העין.</b> בברירתו:",
+                "<b>מפרכסין.</b> מתקנין ומיפין:",
+                "<b>לא את האדם.</b> עבד כנעני העומד לימכר:"
+            ]
+        ],
+        [
+            [
+                "<b>איזהו נשך.</b> שהוא נושך. דשקל מיניה מאי דלא יהיב ליה:",
+                "<b>המרבה בפירות.</b> המרבה שכר לעצמו בפירות. ובין בהלואת כסף ובין בהלואת פירות הוי רבית. שהרי מתרבה ממונו. אלא דבסיפא, רבית דרבנן קמפרש שהוא דרך מקח וממכר:",
+                "<b>דינר זהב.</b> עשרים וחמשה דינרי כסף:",
+                "<b>וכן השער.</b> כך היו נמכרין בעיר. והותר לו לתת מעות עכשיו על מנת ליתן לו זה חטין כל ימות השנה בדמים הללו כשיעור מעותיו ואע״פ שעכשיו אין לו חטין, דתנן בפרקין יצא השער פוסקין, אע״פ שאין לזה יש לזה, ויכול המוכר הזה לקנותם עתה במעות הללו:",
+                "<b>עמדו חטין בשלשים דינרין אמר לו תן לי חיטי.</b> וזה מותר אם נתן לו חטין. אבל אם פסק לתת לו בהן יין, אסור, שמא יוקיר היין, הואיל ואין לו יין. ואע״פ שפוסק עמו כשער היין של עכשיו וכבר יצא השער, הואיל ואינו נותן לו דמים שנוכל לומר יכול הוא לקנות יין בדמים שקבל אלא בא לעשות עליו דמי החטין חוב ולפסוק על החוב יין, אסור אם יין אין לו. דאי הוה ליה יין, הוי קנוי לו מעכשיו לזה שבא לפסוק על החוב יין. וכי אייקר ברשותיה אייקר:"
+            ],
+            [
+                "<b>מרבין על השכר.</b> בשכר המתנת מעות השכירות:",
+                "<b>ואין מרבין על המכר.</b> בשכר המתנת המקח. וטעמא, משום דשכירות אינה משתלמת אלא לבסוף, הלכך כי שקיל מיניה סלע בחודש דהוו להו שתים עשרה סלעים אין זה שכר המתנת מעות, שהרי לא נתחייב לשלם לו שכירות עד סוף החודש, והאי דאמר ליה אם עכשיו תתן לי הרי היא שלך בעשר סלעים, אי הוה מקדים ליה הוה מחיל ליה מדמי השכירות ומוגר ליה בפחות משויה. אבל גבי מכר משמשך המקח דינו ליתן המעות. וכי אמר ליה אם מעכשיו תתן הרי היא לך באלף זוז, הן הן דמיה, וכי מטפי עלייהו לגורן, שכר המתנת מעות הוא:",
+                "<b>מכר לו את השדה וכו׳</b> והוא הדין מטלטלין וכל סחורה אם מכר לו יותר משויה בשכר המתנת מעות, אסור, והוי אבק רבית מדבריהם. וכל אבק רבית אם נתן אינה יוצאה בדיינים. דאילו רבית קצוצה דאורייתא יוצאה בדיינים:"
+            ],
+            [
+                "<b>הבא מעות וטול את שלך אסור.</b> הבא מותר מעות שעליך וטול שדה שלך, אסור לעשות כן. וכגון שאמר לו מוכר ללוקח לכי מייתית מותר המעות קנה מעכשיו. לפיכך אסור לעשות כן, שאם יאכל מוכר הפירות בתוך כך, לכשיביא זה המעות נמצא שדה זו קנויה לו מיום המכר, וזה אכל הפירות בשכר המתנת מעותיו. ואם יאכל לוקח פירות מעכשיו, שמא לא יביא מותר המעות ויחזיר לו זה מה שקבל ונמצא שלא היתה שדה קנויה לו, דהא לכי מייתית קני מעכשיו אמר ליה, והא לא אייתי, ומעות הראשונות כמלוה בעלמא היו אצל מוכר, וזה אכל פירות בשכרו:",
+                "<b>הרי היא שלו.</b> וכגון דאמר ליה קני מעכשיו אם לא אביא לך מכאן עד שלש שנים, דלאו אסמכתא היא אלא קנין גמור, שעל מנת מכר גמור החזיק בה מעכשיו בדמים הללו ואזולי אוזיל גביה, וזה קבל עליו שאם יחזיר לו מעותיו עד שלש שנים יקבלם. והפירות יהיו מונחים ביד שליש, אם יחזיר הלוה מעותיו למלוה עד שלש שנים יתן הפירות ללוה, ואם לאו יתן הפירות למלוה, שהיתה השדה קנויה לו משעת הלואה, ואותה הלואה דמי השדה היתה:"
+            ],
+            [
+                "<b>אין מושיבין חנוני למחצית שכר.</b> לא יאמר בעל הבית לחנוני הרי פירות נמכרים בשוק ארבע סאין בסלע ואתה מוכרן בחנות פרוטה פרוטה ומשתכר סאה, הילך פירות ושב ומכור בחנות והריוח נחלוק. וטעמא דמלתא, משום דקיימא לן הך עסקא פלגא מלוה ופלגא פקדון, סתם המקבל פרקמטיא למחצית שכר מקבל עליו אחריות חצי הקרן באונסין וזולא, הילכך ההיא פלגא כיון דמיחייב באונסין מלוה היא אצלו שהרי היא שומא אצלו במעות בשער השוק ודינו ליטול חצי שכר, נמצא מתעסק בחציו של בעל הבית שהוא פקדון אצלו בשכר המתנת מעות המלוה, לפיכך אסור. אלא אם כן נותן לו שבר עמלו שהוא עמל באותו החצי כפועל בטל של אותה מלאכה דבטל מינה, אם היה נגר או נפח, כמה אדם רוצה ליטול ליבטל ממלאכה כבדה כזו ולעשות מלאכה קלה:",
+                "<b>אין מושיבין תרנגולים למחצה.</b> לשום ביצים בדמים לבעל התרנגולת להושיבה עליהם לגדל אפרוחים למחצית שכר מה שיהיו האפרוחים שוים יותר על דמי הביצים, דהואיל וזה מקבל עליו אחריות חצי דמי הביצים אם יתקלקלו או אם ימותו, הוה ליה פלגא מלוה, נמצא זה מגדל את חציין השני בשכר המתנת מעותיו:",
+                "<b>ומזונו.</b> מזון שהוא מוציא באפרוחים:",
+                "<b>ואין שמין עגלים וסייחין למחצה.</b> עכשיו הם שוים כך וכך, קבלם עליך לגדלם שנתים למחצית שכר, ולמחצית הפסד אם ימותו:",
+                "<b>אבל מקבלים עגלים וסייחים.</b> קטנים. בלא שומא שאם ימותו לא ישלם כלום ואם יחיו יחלקו ביניהם:",
+                "<b>שיהיו משולשים.</b> פירוש בשיעמדו על שליש גדולן ואז יחלוקו:",
+                "<b>וחמור עד שתהא טוענת.</b> משאוי. כך היה מנהגם לגדלם קודם חלוקה:"
+            ],
+            [
+                "<b>שמין פרה.</b> גדולה, וחמור גדול. שראויין למלאכה, ומלאכתן כולה למקבל:",
+                "<b>למחצה.</b> לחלוק שבח שישביחו, בדמים ובולדות:",
+                "<b>לחלוק את הולדות מיד.</b> כשתבוא שעת חלוקתן, בבהמה דקה שלשים יום ובגסה חמישים יום:",
+                "<b>שמין עגל עם אמו.</b> ואין צריך ליתן עמל ומזון לעגל אלא לאם. ואין הלכה כרבן שמעון בן גמליאל:",
+                "<b>ומפרין על שדהו.</b> לשון פרה ורבה. ואית דגרסי ומפריז, בזיי״ן. לשון פרזות תשב ירושלים (זכריה ב׳:ח׳). כלומר מרחיב על שדהו. והוא שיאמר לו [חוכר למחכיר] אתה רגיל ליקח בחבירות שדך עשרה כורין לשנה, הלויני מאתים זוז שאוכל להוציא לזבל שדה זו ולזרעה ולחרשה ואני מעלה לך בחכירותה י״ב כורים לשנה ואחזיר לך מעותיך, זה מותר, דהוי כאילו מעדיף לו שני כורים הללו מפני שחוכר ממנו שדה טובה ומשובחת שחכירותה יפה מחכירות שדה רעה: "
+            ],
+            [
+                "<b>אין מקבלין צאן ברזל.</b> כל אחריות הנכסים על המקבל, ושם אותם עליו במעות, וכל זמן שאין נותן לו מעותיו חולקים השכר. ואע״ג דמשנה יתירה היא, דהא תנא ליה לעיל אין מושיבים חנוני למחצית שכר משום דמקבל עליה פלגא בהפסד, וכל שכן הכא דקבל כל האחריות עליו. נקט ליה משום סיפא. אבל מקבלים צאן ברזל מן הנכרים:",
+                "<b>מדעת הנכרי.</b> כגון ישראל שלוה מעות מנכרי ברבית וביקש להחזירם לו, מצאו ישראל אחר ואמר תנם לי ואני אעלה לך בדרך שאתה מעלה לו. אם העמידו אצל נכרי, אע״פ שישראל נותנם לו במצות הנכרי, מותר. ואם לא העמידו אצל נכרי, אסור. דהוא ניהו דקא מוזיף ליה בריבית:"
+            ],
+            [
+                "<b>היה הוא תחלה לקוצרים.</b> ויש לו גדיש ועדיין לא יצא השער:",
+                "<b>פוסק עמו.</b> באיזה שער שירצה. דכיון דיש לו אין כאן רבית, דמעכשיו אותו גדיש קנוי לו. ואע״ג דלא משך, כיון דכי אין לו נמי לא הוה אלא אבק רבית דרבנן, כי יש לו לא גזור:",
+                "<b>על העביט.</b> כלי גדול שצוברים בו את הענבים לפני דריכה והם מתחממים להוציא יינם יפה. ושל זיתים קרוי מעטן:",
+                "<b>על הבצים של יוצר.</b> אם הכניס עפר ועשאו בצים לעשות מהן קדרות, פוסק עמו על הקדירות באיזה שעי שירצה, ואע״פ שלא יצא השער:",
+                "<b>ועל הסיד.</b> פוסק עמו באיזה שער שירצה משישקענו בכבשן העצים והאבנים לשרוף ולעשות מהן סיד:",
+                "<b>וחכמים מתירין.</b> איכא בין חכמים לת״ק, דת״ק כל ימות השנה קאמר. ופליג עליה רבי יוסי ואמר לא שנא ימות החמה ולא שנא ימות הגשמים עד שיהיה לו למוכר זבל באשפות. וחכמים מתירין דוקא בימות החמה, שאע״פ שאין לו, יש לאחרים, שהכל יש להן זבל שכבר נרקב ונשוף בימות הגשמים. אבל בימות הגשמים לא. והלכה כחכמים:",
+                "<b>כשער הגבוה.</b> אם יפחות השער ממה שהוא עכשיו, תתן לי בשעור הזול. גבוה, היינו בזול שנותנין פירות גבוהים ורבים בדמים מועטים:",
+                "<b>תן לי כזה או תן לי מעותי.</b> שהרי לא משך ויכול לחזור בו, ואפילו מי שפרע ליכא הואיל ולא נתן מעותיו על מנת לקבל עכשיו אלא לאחר זמן, ובתוך כך נשתנה השער, סתם דעתיה דאינש אתרעא זילא פסיק. ואין הלכה כרבי יהודה: "
+            ],
+            [
+                "<b>חטין בחטין לזרע.</b> סאה בסאה מותר להלוות לאריס דוקא בשרוצה לזרעו. וטעמו, דבאתרא דאריס הוא שנותן הזרע, אם אין לו זרע לזרוע השדה יסלקנו בעל הבית, וכשלוה האריס מבעל הבית וזורע ובשיוקירו חטין יתן חטין, אין זו הלואה, אלא הרי הוא ביורד לתוכה מעכשיו על מנת שיטול בעל הבית הזרע תחלה מחלק שיגיע לאריס והאריס יטול השאר שכר טרחו, יעל מנת כן ירד שיטול פחות משאר אריסין בשיעור הזרע, ואין כאן רבית:",
+                "<b>שהיה רבן גמליאל.</b> כלומר, לכך הוצרך לשנות משנה זו, לפי שהיה רבן גמליאל מחמיר שאם הוזלו נוטל כשער הזול, ואשמעינן מתניתין לא שהלכה בן אלא שרצה להחמיר על עצמו:"
+            ],
+            [
+                "<b>הלויני עד שיבוא בני.</b> דכיון שיש לו, שפיר דמי. דלא גזור רבנן אלא בשאין לו. ואפילו אין לו אלא סאה אחת, לווה עליה כמה כורין, דכל חדא וחדא אמרינן זו תהא תחתיה, שהרי אינה קנויה למלוה וביד הלוה למכרה ולאכלה, ובשלוה בל אחת ואחת לוה בהיתר:",
+                "<b>וכן היה הלל אומר לא תלוה אשה.</b> ואין הלכה בהלל. אלא הלכה כחכמים שאומרים לוין סתם ופורעין סתם:"
+            ],
+            [
+                "<b>נכש עמי.</b> היום ואנכש עמך למחר. ניכוש הוא עקירת העשבים הרעים הגדלים בתבואה:",
+                "<b>עדור.</b> חפור:",
+                "<b>לא יאמר לו נכש עמי ואעדור עמך.</b> פעמים שזו קשה מזו, ויש כאן אגר נטר:",
+                "<b>כל ימי גריד אחד.</b> ולא חיישינן אם יום אחד גדול מחבירו. וכן כל ימי רביעה אחד. ומותר לומר עדור עמי יום זה של גריד. ואני אעדור עמך יום אחר של גריד. וכן ברביעה:",
+                "<b>גריד.</b> ימות החמה:",
+                "<b>רביעה.</b> ימות הגשמים:",
+                "<b>ואני אחרוש עמך ברביעה.</b> שימי רביעה קשים למלאכה שבשדות:"
+            ],
+            [
+                "<b>עוברים משום לא תתן וכו׳</b> מלוה עובר בכולן. לוה עובר משום בל תשיך, שהוא לשון מפעיל לאחרים, לא תגרום שאחיך ישוך, ועובר על ולאחיך לא תשיך, ולפני עור לא תתן מכשול. ערב ועדים עוברים על לא תשימון עליו נשך בלבד:"
+            ]
+        ],
+        [
+            [
+                "<b>השוכר.</b> והטעו זה את זה. אחד מן האומנין ששלחו בעה״ב לשכור את חביריו והטעה אותם, כגון שאמר לו בעל הבית לשכור כל א׳ בארבעה דינרים ליום, והלך הוא ושכרם בשלשה, אין להם עליו אלא תרעומת, דהא סבור וקביל בשלשה, אלא שיכולים לומר לו לית לך אל תמנע טוב מבעליו. פירוש אחר, הטעו זה את זה, שחזרו בהם ולא רצו ללכת לעשות מלאכתו של בעה״ב כמו ששכרו עמו, או בעה״ב חזר בו כגון שאמר להם אי אפשי בכם בבוקר קודם שילכו אצל המלאכה:",
+                "<b>ואת הקרר.</b> ברי״ש גרסינן, כלומר בעל הקרון:",
+                "<b>פרייפרין.</b> עצים משופין לעשות אפריון:",
+                "<b>חלילים.</b> למת או לחתן:",
+                "<b>המשרה.</b> מים ששורין בהן פשתן:",
+                "<b>מקום שאין שם אדם.</b> שהוא אינו מוצא פועלים לשכור והפשתן אבד:",
+                "<b>שוכר עליהם.</b> בני אדם כשיעור שכרן. אבל לא ביותר משיעור שכרן:",
+                "<b>או מטען.</b> אומר שיתן להם זוז. יתר, ואינו נותן אלא מה שהתנה מתחלה:"
+            ],
+            [
+                "<b>השוכר את האומנין.</b> בקבלנות, כך מלאכה בכך וכך מעות:",
+                "<b>וחזרו בהם.</b> לאחר שעשו מקצתה:",
+                "<b>ידן על התחתונה.</b> אם הוקרו פועלים ואינו מוצא מי שיגמרנה בשכר שהיה מגיע לאלו על העתיד לעשות, מעכב משכרם ממה שעשו, כל מה שיצטרך להוציא עד שתגמר מלאכתו בשכר שפסק עם אלו. ואם הוזלו פועלים וימצא מי שיגמרנה בפחות, ישומו להם מה שעשו ויתן להם מה שפסק, עשו חציה יתן להם חצי שברן, ואין יכולים לומר לו הרי פועלים אחרים תחתנו לגמור מלאכתך ותן לנו כל שכרנו חוץ ממה שיטלו אלו:",
+                "<b>ואם בעה״ב חוזר בו ידו על התחתונה.</b> יתן להם לפי מה שעשו, ואם הוזלה מלאכת הפועלים על כרחו יתן להם כמו שפסק, חוץ ממה שצריך להוציא בהשלמתה:",
+                "<b>כל המשנה ידו על התחתונה.</b> כגון נתן צמר לצבע לצבעו אדום וצבעו שחור, אם השבח יותר על היציאה אין נותן לו שכרו שלם אלא דמי יציאת עצים וסממנים, ואם היציאה יתירה על השבח נותן לו את השבח:",
+                "<b>וכל החוזר בו ידו על התחתונה.</b> לאתויי המוכר שדה לחבירו באלף זוז ונתן לו מהם מאתים זוז וחזר בו המוכר, יד לוקח על העליונה, רצה אומר לו תן לי מעותיו רצה אומר לו תן לי קרקע כנגד מעותי. ואם לוקח חוזר בו, יד מובר על העליונה, רצה אומר לו הילך מעותיך, רצה אומר לו הילך קרקע כנגד מעותיך:  "
+            ],
+            [
+                "<b>בהר והוליכה בבקעה בבקעה והוליכה בהר.</b> בראש ההר. ואף על פי שהדרך חלק וישר, חייב כשמתה מחמת אוירא שלא הוחלקה ולא הוחמה, דהואיל ושינה בה יכול לומר לו לא מתה זו אלא מחמת שלא היתה למודה באויר הר וקשה לה, או לא היתה למודה באויר בקעה וקשה לה. ומשום הכי לא מפליג הכא בין הוחלקה להוחמה במו דמפליג בסיפא:",
+                "<b>אם החליקה פטור.</b> שבהר היא ראויה להחליק יותר, שראש ההר חד ומשופע לצדדין:",
+                "<b>ואם הוחמה חייב.</b> שהבקעה מעלה הבל לפי שההרים סביבה ואין אויר שולט בה, ואם הוחמה מחמת העלותה בהר, חייב, שהמעלה גרמה לה, והוא שינה להוליכה בהר:",
+                "<b>והבדיקה.</b> נסמית בדוק שבעין. פירוש אחר, התליעו רגליה:",
+                "<b>או שנעשית אנגריא.</b> שנלקחה לעבודת המלך:",
+                "<b>אומר לו הרי שלך לפניך.</b> ודוקא בשאמר לו חמור זה, ושכרו למשאוי. אבל אם שכרו לרכוב עליו, אפילו אמר לו חמור זה, אינו יכול לומר לו הרי שלך לפניך. שמא תפול תחתיו בגשר או תשליכנו באחת הפחתים. ובן אם השכיר לו חמור סתם אפילו למשאוי, אינו יכול לומר לו הרי שלך לפניך, אלא חייב להעמיד לו בהמה אחרת. ואם אינו מעמיד לו בהמה אחרת, אינו חייב ליתן לו כלום מכל שכר הדרך שהלך עמו:",
+                "<b>מתה או נשברה חייב.</b> המשכיר למכור העור והנבלה לכלבים ולהוסיף מעות ולהעמיד לו חמור. או ישכור לו אחר בדמי הנבילה, שהרי חמור זה שיעבד לו. או יחזיר לו שכרו:"
+            ],
+            [
+                "<b>השוכר את הפרה לחרוש וכו׳</b> וכל כלי המחרישה לבעל הפרה, ונעריו הולכים עם בהמתו וחורשים בה:",
+                "<b>נשבר הקנקן.</b> יתד המחרישה שבו הברזל:",
+                "<b>חייב.</b> שהרים קשים לחרוש מן הבקעה מפני הסלעים שיש שם:",
+                "<b>ודש בתבואה.</b> פטור אם החליקה:"
+            ],
+            [
+                "<b>והביא עליה שעורים.</b> שהן קלים מחיטין:",
+                "<b>חייב.</b> בקלקולה אם הוסיף שלשה קבין. ולא אמרינן הואיל והשעורים קלין יש לו להוסיף עד כדי כובד לתך חטין שהוא משא החמור:",
+                "<b>מפני שהנפח קשה.</b> לבהמה כמשאוי. אע״פ שאין משאו כבד במשא החטין, הרי נפחן כנפח החטין והנפח כמשאוי:",
+                "<b>לתך.</b> חצי כור. והכור שלשים סאין:",
+                "<b>סומכוס אומר וכו׳</b> והלכה כסומכוס. ואם הוסיף פחות משיעור זה, פטור אם הוזק החמור, ונותן שכר התוספת בלבד:  "
+            ],
+            [
+                "<b>כל האומנין.</b> קבלנים שמקבלים עליהם לעשות מלאכה בבתיהם:",
+                "<b>שומרי שכר.</b> להתחייב בגנבה ואבידה. דבההיא הנאה דתפס ליה אאגרא הוי עליה שומר שכר:",
+                "<b>וכולן שאמרו טול את שלך.</b> שכבר גמרתיו ואיני מעכבו לתפסו על שכרי ומאחר שתוליכנו תביא מעות, הרי הוא משם ואילך שומר חנם:",
+                "<b>שמור לי ואשמור לך.</b> שמור לי היום ואשמור לך למחר. אבל שמור, לי אתה זה, ואני שומר לך זה האחר במקומו והכל בזמן אחד, זו שמירה בבעלים היא ופטור:",
+                "<b>הנח לפני שומר חנם.</b> אבל הנח לפניך, או הנח סתם, אפילו שומר חנם לא הוי. דלא קביל עליה נטירותא בלל:  "
+            ],
+            [
+                "<b>הלוהו.</b> מעות:",
+                "<b>על המשכון שומר שכר.</b> בין הלוהו ואח״כ משכנו, בין משכנו ואחר כך הלוהו. ומאי שכר שכר מצוה:",
+                "<b>הלוהו מעות שומר חנם.</b> דלית ליה לר׳ יהודה שכר מצוה לענין דינא:",
+                "<b>הלוהו פירות שומר שכר.</b> דדרך פירות להרקיב. ואין הלכה כר׳ יהודה:",
+                "<b>מותר אדם להשכיר.</b> לאחרים:",
+                "<b>משכונו של עני.</b> שבידו:",
+                "<b>להיות פוסק עליו.</b> שכר:",
+                "<b>והולך.</b> תמיד ופוחת מן החוב. ודוקא במשכון דנפיש אגריה וזוטר פחתיה, כגון מרא וקרדום וכיוצא בהן. וכן הלכה:"
+            ],
+            [
+                "<b>בין שומר חנם ובין שומר שכר ישבע.</b> קא סלקא [דעתיה] ישבע שלא פשע ויפטר:",
+                "<b>רבי אליעזר אומר זה וזה ישבע וכו׳</b> כלומר, אף אני שמעתי מרבותי כר׳ מאיר דזה וזה ישבע, אבל תמה אני על זה ועל זה היאך נפטרין בשבועה, דשומר שכר היאך פטור בשבועה דלא פשע, הא בלא פשיעה נמי חייב, שאין זה אונס אלא דומיא דגניבה ואבידה שהן קרובים לפשיעה ולאונס. ועוד, אי שלא במקום מדרון נשברה, אפילו שומר חנם היכי מצי משתבע שלא פשע, הא ודאי פשיעה היא. ור״מ סבר, שבועה זו לא מן הדין היא אלא תקנת חכמים היא, שאם אי אתה פוטר המעביר חבית ממקום למקום מן התשלומין ע״י שבועה זו, אין לך אדם שיעביר חבית לחבירו ממקום למקום לפיכך תקנו שישבע שלא בכוונה שברתיה ויפטר:"
+            ]
+        ],
+        [
+            [
+                "<b>השוכר את הפועלים.</b> אינו רשאי לכופן. ואע״ג דטפא להו אאגרייהו משאר פועלים, לא מצי אמר להו האי דטפאי לכו אאגרייכו אדעתא דמקדמיתו ומחשכיתו בהדאי, דאמרי ליה האי דטפאת לן אדעתא דעבדינן לך עובדתא שפירתא:",
+                "<b>במתיקה.</b> לפתן:",
+                "<b>הכל כמנהג המדינה.</b> הכל לאתויי דוכתי דנהיגי פועלים למיכל ולמשתי בצפרא בביתו של בעל הבית קודם שיצאו למלאכתם, דאי אמר להו בעל הבית קדימו לעבידתייכו בשדה ואביא לכם מאכלכם שם, אמרי ליה לא, אלא עתה נאכל בבית קודם שנצא השדה כמנהג המדינה:",
+                "<b>מעשה ברבי יוחנן בן מתיא.</b> בגמרא מפרש דחסורי מחסרא והכי קתני, ואם פסק להם מזונות, מזונות ריבה להם, כלומר, כיון דלא הוה צריך לאתנויי שהרי ממנהג המדינה היו אוכלים, ואתני בהדייהו ליתן להם מזונות, מזוני יתירי קאמר, ומעשה נמי ברבי יוחנן וכו׳:",
+                "<b>בשעתו.</b> בעת מלכותו. דמלך והדיוט הוה:",
+                "<b>שהם בני אברהם יצחק ויעקב.</b> וסעודתו של אברהם גדולה משל שלמה, דאילו אברהם שלשה פרים לשלשה אנשים, ובסעודת שלמה יהודה וישראל רבים כחול אשר על שפת הים:",
+                "<b>עד שלא יתחילו במלאכה.</b> דאין כאן אלא דברים. דאילו משיתחילו לא תוכל לחזור:",
+                "<b>רבן שמעון בן גמליאל אומר וכו׳</b> והלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>ואלו.</b> פועלים:",
+                "<b>אוכלים מן התורה.</b> במה שעוסקין בו:",
+                "<b>גמר מלאכה.</b> כשתולשין אותו. דכתיב (דברים כ״ד) ואל כליך לא תתן, בשעה שאתה נותן לכליו של בעל הבית אתה אוכל, דהיינו כשתולשין אותו:",
+                "<b>ובתלוש מן הקרקע.</b> ואם מתעסק בדבר התלוש אוכל באותו דבר עד שלא נגמרה מלאכתו למעשר, אם הוא בר מעשר. או עד שלא נגמרה מלאכתו לחלה, אם הוא בר חלה. דאמר קרא (שם כ״ה) לא תחסום שור בדישו, ומדלא קאמר לא תדוש בחסימה, שמע מינה לאקושי חוסם לנחסם ונחסם לחוסם, מה נחסם שהוא שור אוכל בתלוש כשעושה בו מלאכה, כך חוסם שהוא אדם אוכל בתלוש כשעושה בו מלאכה, ומה חוסם וכו׳. ומה דיש מיוחד, דבר שהוא גדולי קרקע ולא נגמרה מלאכתו למעשר ובשעת גמר מלאכה פועל אוכל בו, אף כל דבר שהוא גידולי קרקע ולא נגמרה מלאכתו למעשר כשהוא בשעת גמר מלאכה פועל אוכל בו. יצא החולב והמחבץ והמגבן, שאינן גדולי קרקע. ויצא המבדיל התמרים והגרוגרות המחוברים יחד, שנגמרה מלאכתם למעשר. ויצא המנכש בשומים ובבצלים, שמסיר הקטנים שאינן גדלים לעולם מבין האחרים להרחיב מקום לגדולים, שאין זו שעת גמר מלאכה. שכל אלו וכיוצא בהן אין פועל אוכל בהן:  "
+            ],
+            [
+                "<b>עד שיעשה בידיו ורגליו.</b> מה שור בידיו וברגליו אף פועל בידיו וברגליו, דהא אתקש חוסם לנחסם. ואין הלבה בר׳ יוסי ברבי יהודה:"
+            ],
+            [
+                "<b>מפני השב אבדה לבעלים.</b> שלא יבטל ממלאכתו ויאכל:",
+                "<b>אמרו פועלים אוכלים בהליכתן מאומן לאומן.</b> בשגמרו שורה זו והולכים להתחיל בחברתה. ואף על גב דההיא שעתא לאו שעת מלאכה היא, ניחא ליה לבעל הבית בהא:",
+                "<b>וחמור כשהיא פורקת.</b> בהליכתה אוכלת ממשאוי שעל גבה עד שתהא פורקת:"
+            ],
+            [
+                "<b>אפילו בדינר.</b> אפילו היא שוה דינר:",
+                "<b>לא יאכל פועל יותר על שכרו.</b> דאמר קרא בנפשך, כשכירותו, שעליו הוא מוסר את נפשו לעלות בכבש וליתלות באילן:",
+                "<b>מלמדין.</b> אומרים לו דרך עצה הוגנת. ותנא קמא פליג אחכמים ואמר אין מלמדין. והלכה כחכמים:",
+                "<b>ויהא סותם את הפתח.</b> שימנעו מלשכרו:"
+            ],
+            [
+                "<b>קוצץ.</b> ליטול מעות ולא יאכל:",
+                "<b>על ידי עצמו.</b> בשביל עצמו:",
+                "<b>מפני שיש בהן דעת.</b> וידעי וקא מחלי:"
+            ],
+            [
+                "<b>נטע רבעי.</b> פירות של אילן בשנה הרביעית, שאינן נאכלין אלא בירושלים או פודה אותן ומעלה הדמים לירושלים:",
+                "<b>נתפרסו עיגוליו.</b> עיגולי דבלה שנתפרדו ושכר פועלים לחברן, או חביות שנפתחו ושכר פועלים לסתמן:",
+                "<b>הרי אלו לא יאכלו.</b> שכבר נגמרו מלאכתם והוקבעו למעשר והרי הן טבל:"
+            ],
+            [
+                "<b>שומרי פירות.</b> שומרי גיתות וערימות ופירות תלושים. אבל שומרי גנות ופרדסים, אין אוכלים לא מהלכות מדינה ולא מן התורה, דשומר לאו כעושה מעשה דמי:",
+                "<b>מהלכות מדינה.</b> שכבר נהגו כן:",
+                "<b>נשבע על הכל.</b> על כל המאורעות הכתובות בשאר שומרים לחיוב, נשבע שכך עלתה לו ופטור:",
+                "<b>משלם את הכל.</b> גניבה ואבידה ואונסים:",
+                "<b>נושא שכר וכו׳</b> וכולהו נפקא לן מקראי פרשת ואלה המשפטים. פרשה ראשונה כי יתן איש אל רעהו וגו׳ נאמרה בשומר חנם, שכן פטר בו גנבה ואבדה. שניה, כי יתן איש אל רעהו חמור או שור או שה נאמרה בשומר שכר, שכן חייב בו גנבה ואבדה, דכתיב בה אם גנב יגנב מעמו ישלם לבעליו, אין לי אלא גניבה, אבידה מנין, תלמוד לומר אם גנב יגנב, מכל מקום. ועוד, קל וחומר, ומה גניבה שקרובה לאונס חייב, אבידה שקרובה לפשיעה לא כל שכן. ושוכר, כיון שאין כל הנאה שלו דינו כשומר שכר. והשואל, מפורש בפרשה שלישית וכי ישאל איש מעם רעהו ונשבר או מת בעליו אין עמו שלם ישלם:  "
+            ],
+            [
+                "<b>זאב אחד אינו אונס.</b> ונושא שכר ושוכר חייבין עליו. דכתיב הטרפה לא ישלם, יש טרפה שהוא משלם ויש טרפה שאינו משלם:",
+                "<b>בשעת משלחת זאבים.</b> בשחיה רעה משולחת קופצת היא על אדם אחד. ואין הלכה כרבי יהודה ולא כידוע הבבלי:",
+                "<b>הלסטים.</b> חד לסטים הרי זה אונס:"
+            ],
+            [
+                "<b>סגפה.</b> עינה אותה ברעב או שהושיבה בקיץ בחמה ובחורף בצנה:",
+                "<b>עלתה לראשי צוקין.</b> שתקפתו ועלתה לראשי הרים גבוהים:",
+                "<b>מתנה שומר חנם להיות פטור משבועה.</b> והאי לאו מתנה על מה שכתוב בתורה הוא, אלא שאומר לו אי אפשי להיות שומר לך אלא בכך. ושומר לא נחית לשמירה עד דמשיך לבהמה, והאי כי משך כבר פירש על מנת שאין לו עליו שבועה, ולא שעבד נפשיה לירד בתורת שומרין אלא למקצת, ולמה שירד ירד:  "
+            ],
+            [
+                "<b>כל המתנה על מה שכתוב בתורה תנאו בטל.</b> כולה מתניתין ר׳ מאיר היא דסבר המתנה על מה שכתוב בתורה אפילו בדבר שבממון תנאו בטל. ואינה הלכה. אלא בדבר שבממון אפילו שהתנה על מה שכתוב בתורה תנאו קיים:",
+                "<b>כל תנאי שיש בו מעשה מתחלה.</b> שהקדים מעשה שיש עליו לעשות לתנאי שהוא מבקש ממנו, כגון הרי מעשה זה שלך אם תעשה דבר פלוני, דלא דמי לתנאי בני גד ובני ראובן אם יעברו ונתתם היינו תנאי קודם למעשה:",
+                "<b>תנאו בטל.</b> והוי מעשה קיים ואע״פ שלא קיים בעל התנאי את התנאי:",
+                "<b>וכל שאפשר לו לקיימו בסופו.</b> והיה תנאי קודם למעשה:",
+                "<b>תנאו קיים.</b> אבל אי אפשר לו לקיימו, התנאי בטל והמעשה קיים, שאינו אלא במפליג בדברים, שאין בלבו לשום תנאי אלא להקניט בעלמא מרחיק ודוחה את חבירו בדברים:"
+            ]
+        ],
+        [
+            [
+                "<b>השואל את הפרה ושאל בעלה עמה.</b> אם היו בעלים של פרה אצל השואל לעשות מלאכתו, בין שהיו שאולים אצלו או שכורים, בין באותה מלאכה של פרה בין לעשות מלאכה אחרת, אם מתה פטור:",
+                "<b>שנאמר אם בעליו עמו לא ישלם.</b> והכי משמע אם בעל השור עמו עם השואל, שהוא שאול או שכור לי לעשות מלאכתו בשעה שהשאיל לו פרתו, לא ישלם:",
+                "<b>אבל שאל את הפרה כו׳</b> אם היה עמו בשעת אונסים ולא היה עמו בשעת שאלה, חייב, דלא הוי שאלה בבעלים לאפטורי אא״כ היה עמו בשעת שאלה:",
+                "<b>שנאמר בעליו אין עמו שלם ישלם.</b> והכי אשמועינן קרא בעליו, אין עמו בשעת שאלה אע״פ שהיה עמו בשעת שכירה ומיתה שלם ישלם:  "
+            ],
+            [
+                "<b>המשאיל אומר שאולה מתה.</b> ואתה חייב באונסיה:",
+                "<b>איני יודע.</b> שמא שכורה מתה. ופטור אני מן האונסים:",
+                "<b>חייב.</b> הא מתניתין לא אפשר לאוקמה כמשמעה, דהא קיימא לן מנה לי בידך והלה אומר איני יודע ישבע שבועת היסת שאינו יודע ופטור. להכי מוקמינן לה בגמרא כגון שיש עסק שבועה דאורייתא ביניהם, כגון דאמר ליה שתי פרות מסרתי לך, חד יומא בשאלה וחד יומא בשכירות, ומתו תרוייהו בעידן שאלה. ואמר ליה שואל, חדא אין, בעידן שאלה מתה, וחדא לא ידענא. והוי ליה מודה במקצת וחייב שבועה, ומתוך שאינו יכול לישבע משלם. ודמיא להך מנה לי בידך ואמר ליה היאך חמשין ידענא וחמשין לא ידענא, הוי ליה מחוייב שבועה ואינו יכול לישבע ומתוך שאינו יכול לישבע משלם:",
+                "<b>ישבע השוכר ששכורה מתה.</b> הא נמי לא אפשר לאוקמה כמשמעה, דהא קיי״ל טענו חטים והודה לו בשעורים פטור אף מדמי שעורים, והכי נמי מה שהודה לו לא טענו ומה שטענו לא הודה לו, ומה מקום יש לשבועה זו. להכי מוקמינן בגמרא, דשבועה זו על ידי גלגול, דאמר ליה אשתבע לי שבועת השומרים שאתה חייב לישבע לי דכדרכה מתה, ומגו דמשתבע דכדרכה מתה משתבע נמי על ידי גלגול דשכורה מתה:",
+                "<b>יחלוקו.</b> מתניתין סומכוס היא דאמר ממון המוטל בספק חולקים. ואינה הלכה. אלא הלכה המוציא מחבירו עליו הראיה, וישבע הנתבע שאינו יודע ופטור:  "
+            ],
+            [
+                "<b>ביד בנו.</b> המשאיל שלחה לשואל ביד בנו ועבדו ושלוחו של משאיל:",
+                "<b>או ביד בנו ועבדו ושלוחו של שואל.</b> פטור אם מתה בדרך. והאי שלוחו של שואל איכא דמוקי לה (בב״ק דף ק״ד) בשכירו ולקיטו שדר בביתו. אבל לא עשאו שליח בעדים. דאי איכא עדים דשליח שוייה, חייב השואל באונסיה משמסרה לו. ואיכא דאמרי אפילו עשאו שליח בעדים אינו מתחייב על ידו באונסים, דהכי קאמר ליה, אינש מהימנא הוא אי בעית לשדורי בידיה שדר:",
+                "<b>אמר לו השואל שלחה לי וכו׳</b> ביד עבדך, חייב. האי עבדך בעבד עברי קאמר, דאילו עבד כנעני יד עבד כיד רבו והוי כאילו לא יצאת מרשות משאיל וכאילו המשאיל עצמו הוליכה לו ופטור השואל אם נאנסה בדרך:",
+                "<b>וכן בשעה שמחזירה.</b> אם שלח השואל ביד בנו ועבדו או שלוחו או ביד בנו ועבדו ושלוחו של משאיל, לא יצאת מרשותו של שואל עד שתבא ליד המשאיל, ואם נאנסה בדרך, חייב. אמר לו המשאיל שלחה לי, או שאמר השואל הריני משלחה וכו׳, ואמר לו המשאיל שלח, ושלחה ונאנסה בדרך, פטור. ומתניתין דוקא כשמחזירה בתוך ימי שאלתה שהוא חייב באונסיה. אבל אם החזירה לאחר ימי שאלתה, דין שומר שכר יש לו [הואיל ונהנה ממנה] ולא דין שואל, ואם שלחה ביד בנו ועבדו או שלוחו. בין שלו בין של משאיל, ונאנסה בדרך, פטור:  "
+            ],
+            [
+                "<b>המוכר שפחתו וילדה.</b> דעבד כנעני נקנה בכסף, וכשנתן המעות נקנית לו השפחה בכל מקום שהיא. ואין ידוע אם עד שלא ילדה נתן הכסף והעובר שלו, או לאחר שילדה והולד של בעלים. אבל פרה אינה נקנית בכסף אלא במשיכה, וכיון דמשך מידע ידע אי ילדה כבר אי לא ילדה, להכי איצטריך למתני המחליף, דעל ידי חליפין כיון שמשך האחד נקנה האחר בכל מקום שהוא, לפיכך אין ידוע אם ילדה אם לא ילדה:",
+                "<b>יחלוקו.</b> ומתניתין סומכוס היא, ולית הילכתא כוותיה:",
+                "<b>זה אומר גדול וזה אומר קטן.</b> זה אומר דמי עבד גדול וזה אומר דמי עבד קטן. דאילו עבד ממש. הא קיימא לן דאין נשבעין על העבדים. ועוד, מה שטענו לא הודה לו ומה שהודה לו לא טענו, ולא היה כאן מקום לשבועה:  "
+            ],
+            [
+                "<b>המוכר זיתיו לעצים.</b> שיקוץ אותן לשרפם, והשהה אותן בקרקע:",
+                "<b>ועשו.</b> זיתים רעים שאין בסאה שלהם רביעית שמן:",
+                "<b>הרי אלו של בעל הזיתים.</b> דבפחות מרביעית לא קפדי אינשי. ורביעית שאמרו, חוץ מן ההוצאה שהוא מוציא במסיקתן ובעצירתן. ומתניתין בשמכר זיתיו על מנת לקוץ סתם. אבל אם אמר לו לקוץ מיד, אפילו פחות מרביעית לבעל הקרקע. ואם אמר לקוץ לכשתרצה, אפילו יותר מרביעית לבעל הזיתים:",
+                "<b>וזה אומר ארצי גידלה יחלוקו.</b> בגמרא מוקי לה כגון ששטף נהר הזיתים עם גושיהן, דהיינו עם הקרקע שסביבותיהן שהן יכולים לחיות על ידו, ומפני כן הם פטורים מערלה. וכל שלש שנים הראשונות הוא דיחלוקו, דאע״ג דקרקע של זה מגדלן, מכל מקום אי לאו גושיהן לא הוי מצי אכיל מנייהו משום ערלה. אבל לאחר שלש שנים הכל לבעל הקרקע, דאמר ליה, אי אנא נטעי, לאחר שלש מי לא הוה אכילנא:  "
+            ],
+            [
+                "<b>המשכיר בית לחבירו.</b> סתם: ",
+                "<b>בימות הגשמים אינו יכול להוציאו מן החג ועד הפסח ובימות החמה שלשים יום.</b> כלומר, אם בא להוציאו קודם הפסח צריך שיודיענו שלשים יום מימות החמה, דהיינו מט״ו באלול שמשם שלשים יום עד החג שהוא התחלת ימות הגשמים. ואם לא הודיעו מט״ו באלול, אינו יכול להוציאו עד הפסח. וממילא שמעינן שהמשכיר בית סתם בימות החמה, צריך להודיעו שלשים יום קודם שיוציאנו:",
+                "<b>ובכרכים.</b> שהכל נמשכים שם לגור והבתים אין מצויין לשכור, צריך להודיעו י״ב חודש קודם יציאתו, בין בימות החמה בין בימות הגשמים. וכשם שמשכיר צריך להודיע, כך שוכר צריך להודיע, בעיירות שלשים יום ובכרכים שנים עשר חודש. ואם לא הודיעו אינו יכול לצאת אלא נותן לו שכרו:",
+                "<b>של נחתומים ושל צבעים שלש שנים.</b> מפני שהקיפן מרובה לזמן ארוך. והלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>ובנגר.</b> שנועלין בו את הדלת ותוחבים אותו בקורת האסקופה:",
+                "<b>הזבל של בעל הבית.</b> וכגון שנעשה זבל מתורי דאתו מעלמא. דאי מתורי דשוכר, הזבל של השוכר:",
+                "<b>היוצא מן התנור.</b> אפר ונעשה זבל:"
+            ],
+            [
+                "<b>נתעברה לשוכר.</b> לא ירבה לו שכר חודש, שהעיבור בכלל שנה:",
+                "<b>מעשה בצפורי.</b> בגמרא פריך, מעשה לסתור, דהא רישא תנא או כולה דשוכר או כולה דמשכיר, ומייתי מעשה דיחלוקו. ומשני, חסורי מחסרא והכי קתני, ואם אמר לו בי״ב זהובים לשנה מדינר זהב לחודש, יחלוקו, דלא ידעינן אי תפוס לשון ראשון או לשון אחרון, ומעשה נמי וכו׳. ואין הלכה כרשב״ג ור׳ יוסי. אלא הלך אחר פחות שבלשונות. דקרקע בחזקת מרה קיימא. לפיכך כולו למשכיר, בין שהיה לשון ראשון פחות בין שהיה לשון אחרון פחות:  "
+            ],
+            [
+                "<b>חייב להעמיד לו בית.</b> [לימי שכירתו]:",
+                "<b>היה גדול לא יעשנו קטן וכו׳</b> והוא דהראה לו בית ואמר לו בית כזה אני משכיר לך. אבל העמידו על הבית ואמר לו בית זה אני משכיר לך, ונפל, אינו חייב לבנותו. ואם אמר לו בית סתם, יעמיד לו מקום שיקרא בית, בין גדול בין קטן:"
+            ]
+        ],
+        [
+            [
+                "<b>המקבל שדה.</b> באריסות, למחצה לשליש ולרביע. או בחבירות, כך וכך כורין לשנה:",
+                "<b>לחרוש אחריו.</b> אחר הקצירה או העקירה, כדי להפוך שרשים של עשבים רעים שבה וימותו:",
+                "<b>ובקנים.</b> המעמידים את הגפנים:",
+                "<b>ושניהם מספקים את הקנים.</b> מה טעם אמר, מה טעם חולקים בקנים, לפי ששניהם מספקים את הקנים החדשים בבל שנה:"
+            ],
+            [
+                "<b>בית השלחין.</b> קרקע יבשה שאין די לה מי גשמים:",
+                "<b>או בית האילן.</b> ובשביל האילן היא חביבה על האריס, שנוטל חלק בפירות בלא טורח:",
+                "<b>יבש המעין.</b> שבה. שממנו משקין אותה:",
+                "<b>מן חכורו.</b> אם קבלה בחכירות כך וכך כורין לשנה. דמעיקרא לא גלי דעתיה דמשום מעין או אילן טפי לה בחכירותיה:",
+                "<b>חכור לי בית השלחין זו.</b> גלי דעתיה דבשביל שהיא בית השלחין טפי לה וחכרה ממנו:"
+            ],
+            [
+                "<b>המקבל שדה.</b> למחצה לשליש ולרביע:",
+                "<b>והובירה.</b> שלא חרש בה ולא זרעה:",
+                "<b>אם אוביר.</b> אעשנה בורה:",
+                "<b>ולא אעביד.</b> ולא אעשה בה פעולה הראויה לה:",
+                "<b>אשלם במיטבא.</b> כפי מה שהיתה ראויה לעשות אם היתה חרושה וזרועה כראוי:"
+            ],
+            [
+                "<b>ולא רצה לנכש.</b> לנקות התבואה מעשבים רעים, שמתישים כח הקרקע ומעכבין התבואה מלעלות:",
+                "<b>מה איכפת לך.</b> אם יחסר חלקי שהעשבים מכחישין השבלים, אתן לך חכירות כך וכך כורין שפסקתי עמך:  "
+            ],
+            [
+                "<b>המקבל שדה מחבירו.</b> למחצה לשליש ולרביע כאריס:",
+                "<b>ולא עשתה.</b> תבואה אלא מעט. ובא לו האריס למנוע מלהתעסק בה עוד, שאין בה כדי טרחו:",
+                "<b>אם יש בה כדי.</b> לעשות מתבואתה כרי. שיש בו כדי לכסות הרחת שזורים בה התבואה, והוא קרוב לסאתים. חייב לטפל בה בעל כרחו:",
+                "<b>מה קצבה בכרי.</b> אין קצבה זו ראויה שתהיה שדה גדולה בשיעור כרי ושדה קטנה בשיעור כרי. ואינה דומה טיפולה של שדה גדולה לטיפולה של שדה קטנה:",
+                "<b>אלא אם יש בו כדי נפילה.</b> כלומר כשיעור מה שזרע בה, חייב לטפל בה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>המקבל שדה.</b> בחכירות כך וכך כורין:",
+                "<b>מכת מדינה.</b> שאכל חגב, או נשתדפו רוב שדות של אותה מדינה או אותה בקעה:",
+                "<b>אינו מנכה.</b> דאמר לו מזלך גרם:",
+                "<b>בין כך ובין כך.</b> אפילו היא מכת מדינה אינו מנכה. שעל המעות לא נגזרה גזירה:"
+            ],
+            [
+                "<b>ולקתה.</b> שהיו החטים שדופות:",
+                "<b>נותן לו.</b> עשרה כורים שפסק עמו מחטים שדופות הללו. ולא מצי היאך למימר ליה חטים יפות קא בעינא מינך:"
+            ],
+            [
+                "<b>המקבל שדה מחבירו לזרעה שעורים.</b> בחכירות כך וכך שעורים או חטים או מעות:",
+                "<b>לא יזרענה חטים.</b> שהחטים מכחישות הקרקע [יותר] מן השעורים:",
+                "<b>רשב״ג אוסר.</b> שקשה לקרקע כשזורעים אותה שנה ממין זה ושנה ממין אחר. ולענין פסק הלכה הכל לפי הקרקע ולפי המקום. אם התנה עמו בדבר שמכחיש הקרקע מעט אינו יכול לשנות ולזרוע דבר שמכחיש הרבה. ואיפכא שרי:"
+            ],
+            [
+                "<b>לשנים מועטות.</b> פחות משבע שנים:",
+                "<b>לא יזרענה פשתן.</b> שזרע פשתן מכחיש בארץ הרבה ושרשיו נשארים בקרקע עד שבע שנים:",
+                "<b>ואין לו בקורת שקמה.</b> עץ תאנה של יער הוא, וקוצצים ענפיו לקורות הבנין, והם חוזרים וגדלים, ופחות משבע שנים אינן נעשות קורות. הלכך קבלה לפחות משבע שנים לא יקוץ קורות שבה, דלאו אדעתא דקורות נחית, דבשנים מועטות אינם חוזרים לקורות. אבל קבלה לשבע שנים, שנה ראשונה זורעה פשתן וקוצץ שקמה שבה:"
+            ],
+            [],
+            [
+                "<b>שכיר יום גובה כל הלילה.</b> שלאחריו, שנאמר (ויקרא י״ט:י״ג) לא תלין פעולת שכיר אתך עד בקר. ואי אפשר לומר שבשכיר לילה מדבר, שהרי אין שכירות משתלמת אלא בסופה, דכתיב (שם כ״ה) כשכיר שנה בשנה, ודרשינן מינה [בבא מציעא ס״ה ע״א] שכירות של שנה זו משתלמת בתחילת שנה אחרת. אלמא לא משתעבד ליה לשכיר יום עד שקיעת החמה. וכי כתיב לא תבא על כרחך בשכיר לילה תוקמיה, שנשתעבד לו לבוקר משכלתה שכירותו. וכן לא תלין נמי לא תוקמיה בשכיר לילה, דהא לא משתעבד ליה עד הבוקר:",
+                "<b>שכיר שעות גובה כל היום וכל הלילה.</b> הכי קאמר, שכיר שעות דיום גובה כל היום, שכיר שעות דלילה גובה כל הלילה:",
+                "<b>שכיר שבוע.</b> שמיטה:",
+                "<b>יצא ביום.</b> שכלתה שכירותו לבוקר או ביום, גובה כל היום. וכיון ששקעה חמה עובר עליו:",
+                "<b>יצא בלילה.</b> שכלתה שכירותו בלילה:",
+                "<b>גובה כל הלילה וכל היום.</b> דכיון דמשכה פעולתו משתחשך הוי ליה שכיר לילה, ואינו עובר עליו בבוקר עד למחרת בשקיעת החמה:"
+            ],
+            [
+                "<b>אחד שכר בהמה ואחד שכר כלים.</b> דכתיב לא תלין פעולת שכיר אתך, כל שפעולתו אתך, ואפילו בהמה וכלים:",
+                "<b>לא תבעו אינו עובר עליו.</b> דכתיב אתך, לדעתך שלא מדעתו:",
+                "<b>המחהו.</b> נתקו מאצלו והעמידו אצל חנוני ואמר לו תן לפועל זה בדינר פירות ואני אשלם, או אמר לשלחני תן לו בדינר מעות:",
+                "<b>אינו עובר עליו.</b> דכתיב אתך, ולא שהמחהו אצל חנוני:",
+                "<b>שכיר בזמנו נשבע ונוטל.</b> משום דבעל הבית טרוד בפועליו ולפעמים סבור שנתן והוא לא נתן, שקלוה לשבועה מבעל הבית ושדיוה אשכיר:",
+                "<b>שלא בזמנו.</b> אף על גב דבעל הבית טרוד בפועליו, כי מטא זמן חיוביה רמי אנפשיה ומדכר, ולא חשיד בעל הבית שהוא עובר על בל תלין:",
+                "<b>גר תושב.</b> שקבל עליו שלא לעבוד ע״ז ואוכל נבלות. אין בו משום לא תלין, דכתיב ברישא דקרא רעך, רעך ולא גר תושב:  "
+            ],
+            [
+                "<b>המלוה את חבירו.</b> והגיע זמן ולא פרעו:",
+                "<b>לא ימשכננו.</b> ליקח ממנו משכון בעל כרחו ואפילו בשוק, אלא ע״י שליח בית דין, שיקח ממנו ברשות ב״ד:",
+                "<b>ולא יכנס לביתו.</b> אפילו שליח ב״ד לא יכנס לביתו. וכל שכן בעל חוב עצמו:",
+                "<b>היה לו שני כלים.</b> וחובו כנגד שניהם ומשכנו בשניהם:",
+                "<b>נוטל אחד ומחזיר אחד.</b> בשעה שהוא צריך לזה, יחזירנו ויעכב השני אצלו, כדמפרש ואזיל, מחזיר את הכר בלילה ואת המחרישה ביום:",
+                "<b>מת.</b> הלוה. אין משיב העבוט ליורשים, שאין כאן מצות השבת העבוט, דהשב תשיב לו את העבוט כתיב (דברים כ״ד:י״ג), לו ולא ליורש:",
+                "<b>עד שלשים יום.</b> זמן בית דין. ואין הלכה כרבן שמעון בן גמליאל:",
+                "<b>בין שהיא עניה בין שהיא עשירה וכו׳</b> משום דאיכא למאן דאמר, עניה הוא דאין ממשכנין, שמתוך שאתה צריך להחזיר לה והיא נכנסת ויוצאת אצלך, אתה משיאה שם רע בשכנותיה, אבל עשירה דליכא למימר הכי, אימא ממשכנין, קמשמע לן האי תנא דלא, דכתיב לא תחבול בגד אלמנה, אחד עניה ואחד עשירה במשמע:",
+                "<b>משום שני כלים.</b> העליונה רכב. והתחתונה רחים:"
+            ]
+        ],
+        [
+            [
+                "<b>הבית והעליה של שנים.</b> הבית של אחד, ועלייה של אחר:",
+                "<b>שניהם חולקים.</b> לפי שאין ניכר אלו אבנים של עליון ואלו אבנים של תחתון:",
+                "<b>ורואים אלו אבנים הראויות להשתבר.</b> שאם נחבט הבית מיסודו ונפל תחתיו, יש לדעת שהתחתונות נשברו. ואם עליונו של כותל נפל להלן ממנו הרבה, העליונות נשברו, שנפלו ממקום גבוה, והתחתונות שלימות שנפלו ממקום נמוך. ורישא דתנא שניהם חולקים, מיירי שנפל הכותל בלילה ופנו את האבנים מיד, וליכא למיקם אי בחבסה נפל ותתאה אתבור, אי בחבטה נפל ועלייתא אתבור:",
+                "<b>מקצת אבניו.</b> והן שלמות:",
+                "<b>נוטלן.</b> וכגון שהלה טוען בקצת מהן שהוא אמת, ובקצת אומר שאינו יודע, שכיון שהוא מודה במקצת הוה ליה מחוייב שבועה דאורייתא ואינו יכול לישבע, וכל המחוייב שבועה ואינו יכול לישבע משלם. אבל אם אמר על כולן איני יודע, ישבע שאינו יודע וחולק עם חבירו בשוה:  "
+            ],
+            [
+                "<b>הבית והעליה.</b> המשכיר לחבירו עלייה שעל גבי ביתו ואמר לו עלייה זו שעל גבי בית זה אני משכיר לך, ונפחתה העלייה ארבעה טפחים על ארבעה טפחים, דהשתא אם בא זה להשתמש בעלייה צריך שישתמש חציו למעלה וחציו למטה:",
+                "<b>ואין בעל הבית רוצה לתקן.</b> העלייה:",
+                "<b>הרי בעל העליה יורד ודר למטה.</b> לגמרי. דהא שעבד ביתא לעלייה. ולא כפינן ליה לדור חציו למעלה וחציו למטה:",
+                "<b>מעזיבה.</b> טיח של טיט שנותנים על התקרה. רבי יוסי סבר מעזיבה אשוויי גומות היא, ואשוויי גומות על העליון לאשוויי. ורבנן סברי מעזיבה אחזוקי תקרה היא, ואחזוקי תקרה תחתון בעי לאחזוקי. והלכה כחכמים:"
+            ],
+            [
+                "<b>הבית והעליה של שנים.</b> בית של זה ועלייה של זה:",
+                "<b>אמר בעל עליה לבעל הבית לבנות.</b> החומה והתקרה התחתונה המוטלין עליו לבנות:",
+                "<b>בונה את בית.</b> ותקרה התחתונה שעליו, ויושב בבית עד שיתן לו יציאותיו, ואחר כך יוצא ממנו ובונה עלייתו:",
+                "<b>אמר רבי יהודה אף זה דר בתוך של חבירו.</b> אם כן הוא, בעל העלייה זו כשזה מחזיר לו יציאותיו נמצא שדר כל הימים הללו בתוך של חבירו. ואף על פי שזה אינו חסר דהא בלאו הכי לא הוי בני לה, מכל מקום זה נהנה, שאלולי בית זה לא היה לו מקום לדור שם. וקסבר זה נהנה וזה אינו חסר, חייב:",
+                "<b>אלא בונה את הכל, ומקרה את העליה.</b> למעלה וכל הצריך לה:",
+                "<b>ויושב בבית.</b> התחתון, דהוי ליה זה לא נהנה, שהרי עלייתו מוכנת לו לדור בה, וזה לא חסר, דהא לא הוה בני לה ולא חויא ליה:  "
+            ],
+            [
+                "<b>בית הבד.</b> בית לעצור זיתים:",
+                "<b>וגנה אחת על גביו.</b> ובית הבד של אחד וגינה של אחר:",
+                "<b>ונפחת.</b> בארבעה טפחים על ארבעה טפחים ואינו ראוי לזרוע כבתחילה:",
+                "<b>כיפין.</b> תקרה עשויה בעגול במין קשת ועליה יתן בעל הגנה עפר ויזרע:",
+                "<b>פטור מלשלם.</b> דמאי הוה ליה למיעבד, אנוס הוא:",
+                "<b>נתנו לו זמן.</b> בית דין, שלשים יום לסתור ולקוץ:"
+            ],
+            [
+                "<b>ונפל.</b> לתוך גינת חבירו:",
+                "<b>הגיעוך.</b> זכה בהן ופנה אותן לעצמך:",
+                "<b>אין שומעין לו.</b> אם אין זה רוצה אין קונה אותן, וחייב הלה לפנותן:",
+                "<b>בתבן ובקש.</b> ללקט לו משלו או משל הפקר:",
+                "<b>אין שומעין לו.</b> אע״ג דבכל דוכתא אית לן שוה כסף ככסף, גבי שכיר אינו כן, דלא תלין פעולת שכיר כתיב, אמאי דאתני בהדיה משמע:",
+                "<b>המוציא מוציא והמזבל מזבל.</b> כשזה מוציאו מן הרפת לרשות הרבים יהא מוכן הנושאו לזבל, ואינו רשאי להשהותו שם:",
+                "<b>גובלין טיט.</b> לתת מיד בבנין:",
+                "<b>והבונה בונה.</b> מקבלן מיד המביא ובונה:",
+                "<b>מתקן.</b> מזמן ברה״ר כל שלשים יום, ואינו חייב בנזקין. ואין הלכה כרשב״ג:"
+            ],
+            [
+                "<b>שתי גינות.</b> של שני בני אדם סמוכות זו לזו. האחת קרקעיתה גבוה, ושאצלה קרקעיתה נמוך:",
+                "<b>והירק בנתים.</b> בזקיפת הגובה, שזו גבוה מזו:",
+                "<b>של עליון.</b> שהרי עפרו הוא ומשלו הוא יונק:",
+                "<b>של תחתון.</b> שעל אוירו היא מונחת:",
+                "<b>מאחר ששניהם יכולים למחות.</b> שלא יהא ירק זה כאן. עליון ליטול עפרו, ותחתון למלאות גינתו:",
+                "<b>רואין מהיכן ירק זה חי.</b> ממקום שהוא יונק וגדל. ולו ינתן:",
+                "<b>כל שעליון יכול לפשוט ידו וליטול הרי אלו שלו.</b> כדקאמר רבי מאיר. הואיל ומעפרו הוא חי:",
+                "<b>והשאר של תחתון.</b> דעליון גופיה אפקורי מפקיר ליה לגבי דתחתון. שגנאי הוא לו ליטול רשות ליכנס לתוך של חבירו וללקחו. והלכה כרבי שמעון:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה בבא מציעא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..949ba22651e0bef9150ab30b352649fae0ef38f8
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,593 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Eduyot",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה עדיות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "שמאי אומר כל הנשים דיין שעתן – All the women who see [menstral] blood know their hour to defile what is pure that they came in contact with from the time of their seeing [blood] and onward. And we don’t say that before this also, that there was blood in the walls of her womb that had been established and that she was impure even before this, for all women defile in with their vagina, and even though blood had not exited outside. And the reason of Shammai is that he did not suspect that perhaps, before this there had been blood, for if you say this, the heart of a man smites him (i.e., he has no clear conscience) all the time of intercourse and he separates himself from his wife, and it is found that the daughters of Israel would refrain from engaging in [the Mitzvah] of “being fruitful and multiplying.”",
+                "מפקידה לפקידה – She checked today and found herself to be pure, and checked at the end of the week and found herself to be impure. We are suspicious of her physical contact from the first examination and onwards, lest with the removal of her hand, she saw that the walls of her womb established her presumptive condition [of cleanness], and we do not worry about refraining from “being fruitful and multiplying”, for specifically, for purity that we defile them from one examination to the next examination, and not to her husband, for Shammai says: if we make her defiled from her purity, the heart of man smites him (i.e., he has no clear conscience) and he would separate also from sexual intercourse.",
+                "לא כדברי זה ולא כדברי זה – not according to the words of Shammai who is more lenient and does not make a tence for his words, and not according to the words of Hillel, who went beyond his measures (i.e., extended the restrictions of the law too far – see Talmud Niddah 4b) who was too strict, for certainly, all these “many days” (according to Hillel) do not establish that the walls of the womb are [filled with] blood.",
+                "מעת לעת ממעטת על יד מפקידה לפקידה – two times were mentioned with regard to the woman to defile that which is pure retroactively, and he went after the liberal of both opinions. For if “from one (i.e., the present) examination” to the [last] examination is greater than from one term of twenty-four hours (of retrospective uncleanness) [reduces the term of the interval from one examination to the other], we go after one from twenty-four hour period to the previous one, and we don’t defile other than those pure things that she came in contact with from yesterday at that hour. But if the period “from one term of twenty-four hours is greater than from one examination to the one that preceded it, such as when she checked herself in the morning and found herself to be pure, and in the evening, found herself to be impure, we don’t defile anything other than those pure things that were from the examination in the morning and beyond. And the Halakha is according to the Sages.",
+                "על יד – of another, like “Next to him” in the Book of Ezra (actually – it is Nehemiah 3:8, which is like (verse 16): “And after him.”",
+                "וסת – fixed (i.e., regular time of menstruation), for it was established for her the time of menstruation three times, and she checked at the time of her regular time of menstruation and found herself to be impure, she knows her time, and we don’t worry that perhaps before this it occurred, for certainly, her time of menstruation comes on time.",
+                "והמשמשת בעדים הרי זו כפקידה – Two things are taught and this is how it should be understood: She who uses evidences – a piece of cloth used by women for ascertaining their condition of cleanness or uncleanness that is to say, it is Mitzvah upon each and every woman to use two pieces of evidence which she checks with them, one before sexual intercourse and once after sexual intercourse.",
+                "הרי זו כפקידה – the evidence that is after sexual intercourse is considered like an examination.",
+                "ממעטת על יד מעת לעת ועל יד מפקידה לפקידה – for you might have thought lest she sees a drop of blood like a mustard seed and ends up takes a handful of semen and that it would not be considered an examination, our Mishnah comes to tell us, that until after sexual intercourse, it is considered like an examination, but the evidence used before sexual intercourse is not like an examination, and because she is restless, that is she is anxious to have sex, she does not bring it into the holes and fissures [of her vagina]."
+            ],
+            [
+                "מקב לחלה – dough which has in it a Kab is liable for [separating] Hallah.",
+                "קב ומחצה חייבים בחלה – which are seven Logs and an egg and one-fifth of an egg, according to the Wilderness measure. And this is an Omer as a capitation tax, one-tenth of an Ephah which is liable for Hallah, as it is written (Numbers 15:20): “As the first yield of your baking, [you shall set aside a loaf as a gift….],” according to the dough of the wilderness. And they added one-sixth for the Jerusalem [measure], so that it was found that six Wilderness [Logs] become five Jerusalem [logs], and the Log that remains and the egg and the one-fifth egg go up to the Jerusalem Log, for the Wilderness log is [equal to] six eggs, which are given as five large eggs. It is found that the Log is missing one large egg. Give an egg and one-fifth of an egg in place of he large egg, for the one-fifth egg which is one-sixth from the outside additional on the egg, it is found that six large eggs which are a large Log, since six large Logs are one and-one-half Kabs.",
+                "משהגדילו המדות – This is the Sepphoris measure, which they added one-sixth on that of the Jerusalem [measure], so it is found that the six Logim are five, which are five-fourths of a Kab, as the Kab is equivalent to four Logs.",
+                "חמשה ועוד חייבים – for as Rabbi Yosi holds, the Wilderness measure were larger eggs than ours by one-twentieth of an egg for each egg. And the Halakha is according to the Sages, that a Jerusalem Kab and one-half which equals six Jerusalem Logs which are the Wilderness seven Logs and an egg and one-fifth of an egg, which is the measure [required] for Hallah. And they are forty-three eggs and one-fifth of an egg. And Maimonides cut and examined and checked and found that the weight of five hundred and twenty of most of the commentators from the flour of wheat is the measure of flour that is obligated for Hallah. And the weight of most of the commentators was known in Egypt today and throughout the Land of Israel, which is the weight of nearly sixty-one grains of barley."
+            ],
+            [
+                "הין – twelve Logs",
+                "פוסלין את המקוה – if they (i.e., drawn water) fell into it prior to its measure being completed. But after it was completed, even if he cast into it all the drawn water that is in the world, they would not make it (i.e., the Mikveh) invalid.",
+                "שחייב אדם לומר בשלון רבו – that is to say, the word \"הין\" /”hin” is not the language of the Mishnah, but rather is the language of the Torah, but that is what he heard from his teachers Shemaiah and Avtalion. And Maimonides received from his father, of blessed memory, that since Shemaiah and Avtalion were righteous converts, they were not able to pronounce from their mouths the word “Hin,” and they would say, “Een” instead of “Hin,” like people until today who are incapable of articulating the letters [Aleph, Khet, Hei and Ayin), and Hillel would also say, “Een”, like this teachers, the righteous converts Shemaiah and Avtalion would say.",
+                "גרדיים – weavers",
+                "משער האשפות – The Tanna mentioned the name of their craft and the name of their neighborhoods, to inform you that nothing should prevent a person individually from the House of Study, for there is no lesser craft than that of the weaver, for we can cannot appoint from it neither a King nor a High Priest, and there is n o lesser gate in Jerusalem than the Dung Gate, and they cast the deciding vote through their testimony for all the Sages of Israel."
+            ],
+            [
+                "שלא יהא אדם עומד על דבריו – that he should not stubborn to stand enduring by his viewpoint.",
+                "אבות העולם – Hillel and Shammai"
+            ],
+            [
+                "ויסמוך עליו – that is to say, that he acted according to the individual opinion and set aside the opinion of the majority.",
+                "אין בית דין – Another which would arrive after him is able to nullify the words of the earlier Jewish court who acted according to the words of the individual (i.e., minority view), until it is greater than him in wisdom and in number. In wisdom – that is, that the head of the Academy of the latter Jewish court would be greater in wisdom than the head of the Academy of the former [Jewish court]. In number – that the number of the students in the latter Academy would be greater than the number of students in the former Academy."
+            ],
+            [
+                "למה מזכירין דברי היחיד בין המרובין – in order to nullify them. An individual [opinion] that was not followed by a single Jewish court like his words and they are rejected and nullified, why do we mention them at all? And we respond that if a person would say: Such is my received [tradition] and he would be astonished when he sees that no one is acting according to his received tradition, they would say to him: according to the words of that individual you heard and those words were rejected."
+            ],
+            [
+                "רובע עצמות – one-quarter of a Kab of bones of the dead defile in a tent, and less [than one-quarter] do not defile other than through contact or by carrying [them] but not in a tent, but the School of Shammai holds that one-quarter kab defile and even if they are from many dead individuals.",
+                "ובית הלל אומרים רובע עצמות מן הגויה – that is to say, from one body of one dead individual and not from may dead individuals. And even of one dead person, they do not defile until there will be one-quarter kab of the greater portion of a corpse, that is, the greater size of the body or the greater number of bones of a person which would be one-hundred and twenty-five bones, as the number of the bones of a person is two-hundred and forty-eight.",
+                "אפילו מעצם אחד – if one bone of the dead person files one-quarter kab, it defiles in a tent, and the Halakha is according to the School of Hillel."
+            ],
+            [
+                "כרשיני תרומה – In Arabic we call it KARS’NA. And they are food for camels but humans do not eat from them other than from need/emergency in the years of famine, and we separate Terumah/priest’s due from them, since they are eaten by humans on occasion from need/emergency, but it is not holy like the rest of the priest’s due/sacred gifts.",
+                "שורין – [soak] them in water.",
+                "ושפין – on [it is necessary to say – the flesh/skin]",
+                "בטהרה – with the washing of the hands, like the law regarding the rest of foods of Priest’s due/Terumah. For mere hands are second-level of uncleanness and they defile the Terumah.",
+                "ומאכילין – to cattle",
+                "בטומאה – and one does not suspect if he defiles them with his hands at the time of his feeding them to cattle, but all the while that he is not feeding them to cattle, it is prohibited to defile them with his hands.",
+                "שורין בטהרה – soaking them in water makes them susceptible to receive defilement, and if he soaks them while in a state of defilement, it is found that he has made them susceptible and their defilement comes as one. This alone is what the School of Hillel prohibits, because of a recognition in order that they would know that they are priest’s due/Terumah.",
+                "יאכלו צריד – the language of dryness, like the dry-portion of meal-offerings, which is the place of the meal-offering where oil did not arrive there. Even here, they should be eaten dry, so that liquid would not come upon them at the time of eating, in order that they would not be recognized as susceptible to receive defilement.",
+                "כל מעשיהם בטומאה – and even the soaking. But the Halakha is according to the School of Hillel."
+            ],
+            [
+                "הפורט סלע ממעות מעשר שני – whomever has Second Tithe copper coins and comes to exchange them for a silver Sela must come up to Jerusalem because of the burden of the path.",
+                "בית שמאין אומרים בכל הסלע מעות – if one comes to exchange them, he can exchange all of them and give coins for the entire Sela.",
+                "ובית הלל אומרים – he cannot exchange other than half of them, for when he comes to Jerusalem, he will need pennies/small coins immediately to purchase the needs of the meal, and if everyone would run to the money-changer to exchange, the small coins/pennies would increase in value and it would be found that the Second Tithe [value] would be lost. Therefore, he should bring small coins/pennies with them to spend partially, and when they run out, he can exchange the silver that is in his hand little by little. A Shekel is one-half of a Sela.",
+                "אין מחללין כסף ופירות על כסף – Whomever has one-half a Denar of silver of [Second] Tithe, and produce of [Second] Tithe that are worth one-half a Denar, he should not combine them together to change for a Denar.",
+                "וחכמים מתירים – In such a manner through combining produce, since he only has one-half a Denar of silver, but to exchange a silver Denar and produce that is worth a Denar for one-half a Sela whih two Denarim, the Sages admit that we do not exchange. And the Halakha is according to the Sages."
+            ],
+            [
+                "הפורט סלע של מעשר שני בירושלין – that he would exchange a Sela that is in his hand and take small coins to spend them for the needs of the meal of the [Second] Tithe.",
+                "בית שמאי אומרים – if he comes to exchanges all the Selas that are in his hand for small coins, he should make the exchange.",
+                "ובית הלל אומרים – he should only exchange half of them, lest he stay in the city until he spends all of them, and he should deposit them in the city until another Festival as the small coins/pennies decay/become disfigured, and if he would return and exchange them for Selas, it would be found that the money-changer would gain twice over and the Second Tithe would be lost.",
+                "הדנים לפני חכמים – Shimon ben Azzai and Shimon ben Zoma and Chanan the Egyptian/HaMitzri.",
+                "בשלשה דינרים כסף ובדינר מעות – The Sela is [worth] four Denars, and when one comes to exchange the Sela, he should not take other than one Denar of small coins, and three Denars should be silver.",
+                "וברביעית כסף ברביעית מעות – With the fourth Denar of Silver, he should not take other than one-quarter of it copper and three parts silver, so that it is found that he would purchase one M’ah from sixteen for a Sela alone.",
+                "ארבעה אספרי כסף – The Denar [is worth] five Sestertius, and it is a coin in the land of Greece that until today we call it ASPERO, it is found that a Sela is twenty ASPERO, and when he exchanges for a Denar, it should be exchanged for four silver ASPERO and one copper coin. It is found that he purchases one copper coin from twenty for every Sela alone.",
+                "יניחנה בחנות ויאכל כנגדה – He should not exchange the small coins/pennies, lest he perhaps forget and make them non-sacred. But he should leave the Sela with the money-changer and eat [food] against it until it runs out. But the Halakha is according to the words of the School of Hillel alone."
+            ],
+            [
+                "חפויו – Our Rabbis have explained this from the language of (Shabbat 81a) “the pivots” which are the teeth protruding from the keys that are customarily made in the Land of Ishmael, even here that one ordinarily makes in the bride’s litter/chair like teeth protruding in order that they can support them. And Maimonides explained it engravings and drawings that they make from wood or stones and attach them on to the bridal seat.",
+                "בית שמאי מטמאין – for they are still fit for sitting.",
+                "ובית הלל מטהרין – but they are not fitting for a bride, and they are like broken.",
+                "מלבן הכסא טמא – that is to say, even the frame by itself, without the seat and without the seat boards is ritually impure; all the more so, the seat without the its boards is ritually impure. The frame, in the form of a square brick they make on the seat and people sit on it.",
+                "כסא שקבעו בעריבה – he brought the seat from another place and affixed it in a trough through his sitting in it. But a trough is not ritually (i.e., Levitically) impure arising from someone with gonorrhea’s immediate contact by treading/leaning against it, and it is fit for kneading but not for sitting upon.",
+                "בית שמאי מטמאין – because the seat does not become void in the trough.",
+                "ובית הלל מטהרין – from impurity arising from someone with gonorrhea’s immediate contact by treading/leaning upon it, but the sea becomes void regarding the trough. But the seat is made in the body of the trough itself, and the School of Shammai admits to the School of Hillel that it is ritually pure.",
+                "שמאי אומר – even the sea that is made in the trough itself is impure by gonorrhea’s immediate contact by treading/leaning upon it."
+            ],
+            [
+                "אלא בבאה מן הקציר – like the event that took place that some people went to harvest wheat and a snake bit one of them and he died, and she came and announced in the Jewish court, and they sent out and found that it was according to her words. But they did not permit it (i.e., for her to re-marry), other than it was an example that the matter be something that is close by, but [if she is coming] from abroad, she is not believed.",
+                "אלא בהווה – it was an event that took place such as it was, and the same law applies to the rest of the places.",
+                "שאין האחים נכנסין – to the inheritance of her husband, for the All-Merciful said (Deuteronomy 19:15): “A case can be valid only on the testimony of two witnesses or more,” and concerning her marriage they (i.e. the Rabbis) were lenient because of her disability to remarry (see Yevamot 88a – as regards testimony to her husband’s death to prevent the eventuality of “widowhood in life.”).",
+                "מפני כתובתה – from the formulation that they established to write in the document of the marriage contract/Ketubah.",
+                "כשתנשאי לאחר – for behold she is married and afterwards can take [the monies] of her Ketubah."
+            ],
+            [
+                "מי שחציו עבד וחציו בן חורין – such as slave of two partners and one of them freed him; alternatively, his master received from him half of the monies [of his worth] and freed half of him with those funds.",
+                "תקנתם את רבו – who is not lacking anything",
+                "לישא שפחה אינו יכול – because of the side of freedom that is in him.",
+                "בת חורין אינו יכול – because of the side of servitude that is in him.",
+                "כופין את רבו ועושהו בן חורין – and the same law applies if he was the slave of one-hundred partners and one of them freed him, we force all of them to free him."
+            ],
+            [
+                "כלי חרס מציל על הכל – an earthenware utensil that is surrounded by something closely covered with a lid protects everything that is inside it when it is the tent of a dead person, and will not defile anything that is inside it, as it is written (Numbers 19:15): “And every open vessel, with no lid fastened down, shall be unclean,” but if it has a lid fastened down, it is pure and what is inside it, it does not matter whether it is utensils, or food-stuffs or drink. And the Biblical verse is speaking about an earthenware vessel, as it is written, “And every open vessel,” concerning that which defiles through its opening, and does not defile through its back.",
+                "אינו מציל אלא על אוכלין ומשקין ועל כלי חרס – but on other kinds of utensils, it does not protect as will be explained further on.",
+                "מפני מה וכו' מפני שהוא טמא על גב עם הארץ – for everything that is found with the ignoramuses whether utensils, food-stuffs and liquids/drink, all are considered impure, because they are not expert in the laws of the impurity and purity and consider that which is impure to be pure.",
+                "ואין כלי טמא חוצץ – it does not offer protection against the defilement other than only a pure utensil, but an impure utensil cannot protect on what is inside of it, and these utensils belonging to the ignoramuses are considered to be ritually impure and do not offer protection.",
+                "לעצמו טיהרנו – to the ignoramus himself we have declared it pure, and we should not suspect that perhaps a Haver/ a member of the order for the observance of Levitical laws in daily intercourse, would come to use them, for they are separated from contact with them and without this, also, all of their food would be ritually impure; therefore, food and drink and earthenware utensils which have no purity in the Mikveh, for when they were in the midst of a vessel with a lid fastened down belong to the ignoramuses, we say to them that they are ritually pure [for them], and they can use them they are the ones who consider their utensils to be considered pure, and we don’t suspect lest a Haver will borrow one from them and use them, for they are, for him, in a status of impurity and they can never have ritual purity ever. But a vessel that only requires only rinsing in order to be restored to Levitical cleanness where there is a suspicion that a Haver will borrow it from them and immerse them [in the Mikveh] and use them without sprinkling on the third and seventh day, for he will not know that they were defiled in the tent of a dead person, and would think that a mere immersion [in the Mikveh] would be sufficient to rescue it from the ritual impurity that it sustained while with the ignoramus, and that is why it is taught in our Mishnah: “You have declared it ritually clean/pure both for the ignoramus and for you,” and a Haver would come to use it. Therefore, they made the law equivalent for all and said that a vessel that requires only rinsing in order to be restored to Levitical cleanness is saved with a lid fastened down, which does not belong either to a Haver nor to an ignoramus. And if they came to make a decree that an earthenware utensil of an ignoramus shall never be saved with a lid fastened down because it is considered ritually impure and no impure vessel can protect/save it, none of the ignoramuses would accept it from them, because they would hold that they are expert and guard their utensils in ritual purity and they can protect their utensils."
+            ]
+        ],
+        [
+            [
+                "רבי חנינא סגן הכהנים העיד. מלשרוף את הבשר שנטמא בולד הטומאה – the offspring of the offspring is stated. The meat which is third [level of impurity] which was defiled with something of the offspring of an offspring,, that is to say, it came in contact with something of second-level impurity, and it became third-level of impurity, they did not prevent from burning with meat that that was defiled with something of a direct cause of Levitical uncleanness, which is the first level of impurity. And when this meat that was at first third-level of impurity comes in contact with that which was defiled with a direct cause of impurity, it returns to be second-degree of impurity, for it came in contact with first-level of impurity and became second, and it is found they added one level of ritual impurity upon its impurity, for initially it was third-level and now is second, and even though that they didn’t prevent from burning with something more severe than it, for since even that which is the lesser for burning stands, they did not suspect if they would make it more impure than it already was. And even though, according to the Torah, no food can make another food impure, as it states regarding something the defiling of food (Deuteronomy 14:8, 14): “It is impure [for you.” It is ritually impure but it does defile food or something similar. Nevertheless, the Rabbis decreed that foods can make other foods impure.",
+                "השמן – of Priest’s due/Terumah that was defiled by someone who had bathed [in a Mikveh] but must wait for sunset to be perfectly clean, which is third-level of impurity, for a person who had bathed [in a Mikveh] but is waiting for sunset to be perfectly clean defiles Terumah from the Torah and makes it third-level of impurity.",
+                "בנר שנטמא בטמא מת – this is a metallic candle and not of earthenware, for all utensils outside of earthenware utensils that came in contact with the defilement of the dead person become like it, it is principal level of impurity, it is a principle level of impurity, if it is a first level of impurity, it is a first level of impurity, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed [or died naturally, or human bone, or a grave, shall be impure seven days].” And they (i.e., the Rabbis) expound upon “who was killed” he is like someone who was slain, for the sword that had come in contact with the dead became like one of the original causes of Levitical uncleanness like the dead person himself. And when it had come in contact with something defiled by contact with the dead, which is a primary [cause of Levitical uncleanness], the sword also became a primary [cause of Levitical uncleanness], and all utensils are like a sword in the law, except for earthenware vessels. It is found that the metallic candle when it came in contact with something defiled by a dead person, it too became a primary [cause of Levitical] uncleanness. And now Rabbi Akiva adds on to the words of Rabbi Hanina the Assistant Priest, for Rabbi Hanina did not permit other than to restore something that had been third-level uncleanness to something second-level uncleanness. But Rabbi Akiva permitted restoring something that was third-level uncleanness to first level, for the oil that had been defiled by contact with a person who has ritually bathed but must wait for sunset to be perfectly clean, who is third-degree level of impurity, when they kindle it with a candle that had been defiled by contact with the dead, the candle itself becomes a primary form of Levitical uncleanness as we have stated and third-level [of impurity] returns to be first-level of impurity. And even though they did not prevent it, for since the title of impurity is upon it, we do not suspect him and it is permitted to add with his hands."
+            ],
+            [
+                "לא ראיתי עור יוצא לבית השריפה – After its hide was flayed, if it was found torn. Even though that this disqualification was upon it prior to its hide being removed, since it was not recognized other than after the hide’s removal.",
+                "שהמפשיט את הבכור ונמצא טריפה – but Rabbi Akiva comes to teach us (a new point), that even a firstling which has defect when it is slaughtered outside of Jerusalem on its defect, and the Biblical verse did not permit it other than for eating, as it is written (Deuteronomy 15:22): “Eat it in your settlements [the unclean among you no less than the clean, just like the gazelle and the deer],” but if it died, its hide is forbidden and it requires burial, and Rabbi Akiva teaches us that where it is “terefah”/torn status is not known until after the hide is flayed, the permitted it to be slaughtered and the flaying of its hide is like its blood was cast in the Temple.",
+                "יאותו הכהנים בעורו – and it is not burned.",
+                "אין לא ראיתי ראיה – lest it did not happen in his days that it would be found “terefah”/torn after the hide had been flayed, and if it happened and they burned it, he did not see it.",
+                "אלא יצא לבית השריפה – since prior to the flaying it had come. And the Halakha is according to Rabbi Akiva regarding a firstling with a defect when a specialist permitted it, but if a specialist did not permit it, no. And the Halakha is according to the Sages in regard to a pure firstling, that the flesh is buried and hide is burned."
+            ],
+            [
+                "וכותב בכתב ידו – a document of liability on the borrower.",
+                "ואחרים חותמים – valid witnesses would sign on the document.",
+                "והתירו – and even though the person who writes the document is the lender, and he is an interested witness.",
+                "שהאשה כותבת את גיטה – and valid witnesses are signed to it.",
+                "את שוברו – the document of renunciation that his wife has renounced to him on her Jewish marriage contract.",
+                "שאין קיום הגט אלא בחותמיו (see Tractate Gittin, Chapter 2, Mishnah 5) – the witnesses whose signatures are affixed on the Jewish bill of divorce is the essence of the reason for the validation of the Jewish bill of divorce. Therefore, when valid witnesses have affixed their signatures on it, it is valid, and event though it (i.e., the Jewish bill of divorce) is in the handwriting of the woman [to be divorced].",
+                "ועל מחט – and it is known concerning it that it was defiled [through contact] with the dead, and it is found that with Holy meat, when they cut it in the Temple courtyard, and there was a doubt if it the knife or a person touched it or not. The knife and the person are ritually pure, for it is doubtful impurity in the public domain, for the Temple courtyard has the law of the public domain regarding the matter of ritual impurity, and a doubtful impurity in the public domain, its doubt is deemed pure.",
+                "והבשר טמא (see Talmud Pesahim 20a and Talmud Hullin 36b) -for it certainly came in contact with ritual impurity, and our Mishnah is speaking about Holy animals that passed through a river close to its slaughter and still liquid is dripping on it, as the meat has become susceptible to receive defilement with those waters. For if this was not the case, the meat would not be impure. And even though we wash it in the slaughtering place in the Temple courtyard, for all liquid of the slaughtering house is restored to Levitical cleanness. And the meat does not become susceptible to receive defilement. And if it is difficult how the meat is ritually defiled and the hands are pure, for don’t impure food-stuffs defile the hands, according to the Rabbis. But it is not difficult at all, for we hold that one’s hands do not become defiled in the Temple, when they decreed on the defilement of the hands, they didn’t decree about it in the Temple."
+            ],
+            [
+                "בכרם – that the Sages would sit row by row in this vineyard that that was planted with row after row of vines.",
+                "על ביצה טרופה – that the white of the egg was mixed with the yolk of the egg together and placed on top of the vegetable and the one who has bathed but must wait for sunset to be perfectly clean had come in contact with egg, and even though it is non-sacred, for the Terumah does not belong with the egg. But a person who has bathed but must wait for sunset to be perfectly clean does not defile something non-sacred; even so, there is a combination and the vegetable is defiled as it through contact with it.",
+                "אם היה כמין כובע – the egg was blown up and became like a cap over the vegetable and there is its empty space underneath it.",
+                "שבולת שבקציר – one ear of grain was left over in its harvest that had not been harvest, and the top of that ear of grain touches the standing corn.",
+                "אם נקצרה – if that ear of grain was cut with the standing corn, it belongs to the house owner, for the standing corn rescues it, and we do not call it, “you shall not go back to take it.”",
+                "ואם לאו – it is considered “forgotten,” and it is for the poor.",
+                "עריס – five vines that are planted and suspended and lying on top of poles or on the fence called an espalier (of grape vines),from the language of (Psalms 132:3): “my bed.”",
+                "אם יש בה כמלוא בוצר וסלו – if the garden is as large as the measure that when a grape gatherer stands with his basket when he brings the grapes into it when he is gathering the grapes from all the sides of the espalier.",
+                "תזרע – the garden, the seed should be distanced from the vines in order to work the vineyard which are six hand-breadths in all directions.",
+                "ואם לאו – the garden is not so large.",
+                "לא תזרע – and even though he distances in order to work the vineyard, because the seed appears with the vineyard as if they are mixed seeds."
+            ],
+            [
+                "ופירשן רבי יהושע – when he is liable and when he is exempt.",
+                "אם לעשות לה פה חייב – because of [the Sabbath prohibition] of “building.”",
+                "ואם להוציא ממנה ליחה פטור – for it is labor that is not necessary for its own sake, for the opening is the labor, and this is not necessary for there to be an opening for it from now, and there isn’t here other than a Rabbinic prohibition and because pain is not decreed, it is exempt and permitted.",
+                "אם מתעסק שלא ישכנו פטור – and that it is not necessary for its own sake of the thing being hunted, and if he would known that he could stand and it (i.e., the snake) would not bite him, he would not hunt it. And in this also, the Rabbis did not decree, and it is exempt and permitted.",
+                "לפסין אירוניות – a closed/stopped-up earthenware vessel made like an hollow ball from the inside, and after they glaze it in a kiln/furnace, they sever it in its middle and it is made into two utensils.",
+                "טהורות באוהל המת – as long as they have not severed it, for an earthenware vessel is not susceptible to receive defilement from its exterior, other than from its airspace, as it is written (Numbers 19:15): “And every open vessel, [with no lid fastened down, shall be unclean],” through its opening, it defiles, but it - does not defile from the exterior, and this has no open air space.",
+                "וטמאות במשא הזב – through defilement by movement (even by indirect movement by means of a lever), for if they were carried or moved from the contact with someone with a flux, they are impure, and even though they have no open air space.",
+                "מפני שלא נגמרה מלאכתן – for the cutting that is made in their middle, this is the completion of their work [of creation]. But the Halakha is not according to Rabbi Eleazar ben Zadok, but glazing in a furnace is the completion of their work, therefore they become defiled through contact with the person who has a flux even before they are divided."
+            ],
+            [
+                "מלילות – ears of corn that did not ripen completely, and they load them with stones and the liquid flows from them and he immerses in it.",
+                "יגמור – for after they have been pressed and crushed from Friday, he completes and may eat [them] on Shabbat. And it is not similar to liquids that flowed that are forbidden, as a decree lest he wring out [the liquid], for here, even if he should wring out [the liquids], there is no prohibition from the Torah, because the liquids come of their own accord.",
+                "לא יגמור – in order to eat after he has sanctified the [Sabbath] day, for it is prohibited like other liquids that flowed. And the Halakha is according to Rabbi Yishmael."
+            ],
+            [
+                "עיר של זהב – golden crown that is made like the form of the city of Jerusalem, and we don’t suspect that perhaps she will take it off and show it and will bring it four cubits in the public domain (versus Tractate Shabbat, Chapter 6, Mishnah 1, which teaches in an anonymous Mishnah that a woman should not go out on Shabbat with a golden crown that is made like the form of the city of Jerusalem).",
+                "ומפריחי יונים – one of the kinds of sport/jest [that one plays with one’s pigeons]: if your pigeon will come before my pigeon, I will give you such-and-such, for one who raises a pigeon who is knowledgeable to bring [other] pigeons to the house in the upper story. And there is through them theft because of the ways of peace, but not complete theft.",
+                "ספק נגע ספק לא נגע ספיקו טהור – because it is a passing defilement and does not rest in a place, therefore, its doubt is ritually pure and even in the private domain."
+            ],
+            [
+                "סנדל של סיידין – the wooden shoe that they wear on their feat when they are engaged with lime/plaster to protect their feet that they don’t burn in the lime, and if a person with a flux wore it, it would be impure through Levitical uncleanness arising from a someone with a flux’s immediate contact by treading [or leaning against].",
+                "ועל שיירי תנור ארבעה – if it was large enough and it became defiled and afterwards broke, he would not be pure until there would not be in its shards a height of four [handbreadths], for shards are susceptible to receiving defilement as if it was whole, until the shard would be less than the height of three [handbreadths]. But a mere oven that is in the Mishnah is made like a large pot which has no rim and when they fasten it with plaster on the ground and the floor of the ground is the bottom of the oven.",
+                "שנים מחיפוייו – from the boards that are made for sitting.",
+                "שרבי עקיבא מטמא – as he {i.e., Rabbi Akiva) holds that even though it is not appropriate for sitting, it is appropriate to receive pomegranates, and it is impure because it is a receptacle.",
+                "וחכמים מטהרין – as they hold because its essential purpose is that it was made for sitting and not as a receptacle, since the purpose for which it had been made was annulled. And it does not defile even because of being a receptacle. And the Halakha is according to the Sages."
+            ],
+            [
+                "האב זוכה לבן וכו' – since it is close that the nature of the son is to be similar to the nature of the father, and beauty, and strength and wisdom and years, a man endows [his son] with them from the beginning of his creation according to his nature, and wealth a person bequeaths to his son. And wisdom that we speak of here, is the straight ingenuity of mind/brightness of mind, which is in a person according to his nature. And years, length of days. And to me it appears that if a person endows them, he will have sons who are pleasant, strong, wise, rich and who live long lives.",
+                "ובמספר הדורות לפניו – Sometimes that the Holy One, blessed be He promises that his father will do good for his seed to the third generation or to the fourth generation, and the father endowed to that generation that this particular goodness will come to them.",
+                "הוא הקץ – that the Holy One, blessed be He, determined for this matter that it will be for a specific time and for a certain generation, such as (Genesis 15:14,16): “…and they shall be enslaved and oppressed four hundred years…and they shall return here in the fourth generation…,” that the number of generations which is the fourth generation will be end of the four hundred years."
+            ],
+            [
+                "שנאמר והיה מדי חודש בחדשו – when the month comes in the same month that he died in it, he would leave from Gehinnom and come to worship before God.",
+                "שנאמר ומדי שבת בשבתו – that is to say, after he would be in Gehinnom so many days like there are from the first day of Passover, which is called “Shabbat,” as it is written (Leviticus 23:15): “[And from the day on which you bring the sheaf of elevation offering]– the day after the Sabbath – you shall count off seven weeks. [They must be complete],” until Atzeret/Shavuot which is the from the morrow of the seventh Sabbath, he left from Gehinnom and comes to worship."
+            ]
+        ],
+        [
+            [
+                "כל המטמאין באוהל – such as the dead, and the decayed matter (i..e., liquid and coagulated portions of a corpse – see Tractate Ohalot, Chapter 2, Mishnah 1) and a spoonful of dust [of earth from a grave of decaying human body], and all those that are taught at the beginning of the second chapter of Tractate Ohalot.",
+                "שנחלקו – their measures in halves.",
+                "שהכניסן – when they are divided.",
+                "לתוך הבית – that is inside one tent.",
+                "רבי דוסא בן הרכינס מטהר – that he holds that they do not combine to the appropriate measurement.",
+                "הנוגע בכשני חצאי זיתים מן הנבילה – he started about tent impurity and continued with impurity of a carrion, to tell you that just as Rabbi Dosa holds that they do not combine for the defilement of a tent, so too, he holds that they defilement of contact and carrying do not combine, whether with the dead person or a carrion.",
+                "הנוגע בחצי זית ומאהיל על חצי זית – When one overshadows on a dead person, he is impure as if he had been with the dead person in the tent. And all of these where he is overshadowing in the first part of the Mishnah, we are speaking of squeezed defilement, for there is no difference between the defilement and the tent that is open a hand-breadth, and because of this, the Sages defile, for a tent like this, it is contact, and at the end of the Mishnah it is taught that if one is in contact with half-olive’s bulk and another thing, it overshadows upon him, etc., and the Rabbis admit that he is pure, when speaking where there is a hand-breadth’s opening whether between the defilement and the tent. And in this, the Rabbis admit that they don’t combine, for contact and tent are two different modes of contamination and whatever is from two different modes does not combine. But Rabbi Dosa holds that even with pressed defilement, they don’t combine.",
+                "רבי מאיר וכו' – Rabbi Meir disputes the first Tanna who said that when there is a hand-breadth’s opening between the defilement and the tent, the Rabbis admit that he is pure, and it doesn’t combine. And he said that even in this, the Rabbis dispute on Rabbi Dosa and hold that contact and the tent category. Therefore, they combine regarding the measurement and defile, but the Halakha is not according to Rabbi Meir.",
+                "חוץ מן המגע עם המשא – such as the case where he came in contact with one-half an olive’s bulk and shook one-half an olive’s bulk.",
+                "והמשא עם האוהל – that he shook one-half an olive’s bulk and overshadowed on the other one-half.",
+                "משם אחד – such one type of contact and another kind, one kind of carrying and another, one tent and another tent."
+            ],
+            [
+                "אוכל פרוד – such as a pile of nuts, peanuts and almonds, when they are separated one from the other, they lack the equivalent of an egg which is the measure for defilment of foods to defile others.",
+                "אינו מצטרף – and if they were ritually impure and came in contact with ritually pure [foods] when they are in a pile, they do not combine with each other to defile the pure [foods] since there isn’t among any of them on its own like the measure for the defiling of foods.",
+                "אסימון – it is made like the form of the coin in vogue, but they had not yet formulated the coin (i.e., a picture indicating the value), and we don’t redeem Second Tithe with it, as it is written (Deuteronomy 14:25): “Wrap up the money n your hand,” something that has upon it a form.",
+                "מטבילין ידים לחטאת – Whomever has come in contact with impure food-stuffs and liquids and similar thing from those things that defile the hands and don’t defile the entire body, he immerses his hands only, and it is fit to com in contact with the waters of purification (i.e., water mixed with the ashes of the Red Heifer) and to be sprinkled from the ashes of the [Red] Heifer on the impurity.",
+                "אם נטמאו ידיו נטמא גופו – and it requires immersion of the entire body, for they made a preference for the waters of purification that if his hands had been defiled, his entire body was defiled, which is not the case with Priest’s Due/Terumah and Holy Things [in the Temple]."
+            ],
+            [
+                "מעי אבטיח – the seeds and the liquid that is within the melon.",
+                "וקניבת ירק – the mouldy/decayed leaves that we remove from the vegetables.",
+                "מנה מנה ופרס (this segment of the Mishnah is also taught in Tractate Hullin, Chapter 11, Mishnah 2) – Each one is worth a Maneh and one-half and less than this is not considered fleece/shorn wool for this is the least of the fleece.",
+                "כל שהן – not exactly for less than sixth Selah the Rabbis do not obligated in the first shorn wood (which is the priest’s gift), but because Rabbi Dosa provides a large measurement, the Tannah calls for the small measurement of the Rabbis, however much they produce. And the weight of the Sela is twenty-four Ma’im and the weight of each M’ah is sixteen globules of barley-seed.s"
+            ],
+            [
+                "חולצות – matting that is made from bulrushes/reed-grass and things similar to it. And they have a rim surrounding it.",
+                "טמאות טמא מת – for they have a receptacle but defilement of lying and sitting, because they are not appropriate for lying nor for sitting.-",
+                "וחכמים אומרים מדרס – for they are also suitable to be lain upon.",
+                "הקליעות – threats that are made in a matting/network.",
+                "טהורות – that are not considered woven/in a web and this is not clothing.",
+                "חוץ משל גלגילון – screens/networks of belt that they gird with it, and it is considered clothing.",
+                "כולם טמאות – for all are considered clothing, except for the screens that those who sell wool make to tie on it bundles of wool."
+            ],
+            [
+                "קלע – [the sling] that they throw with it stones, like you say (Judges 20:16): “ [Of all this force- 700 picked men -were left handed.] Every one of them could sling a stone at a hair and not miss.” (1 Samuel 25:29): ”But he will fling away the lives of your enemies as from the hollow of a sling.”",
+                "בית קיבול שלה – the place where they put in the stone that they want to throw.",
+                "בית אצבע שלה – like a small hole that one puts one’s finger into.",
+                "בית הפקיע – the handle that one holds on to when one twirls the sling in the air to release and throw the stone."
+            ],
+            [
+                "שבויה – the wife of a Kohen who was taken captive (also, the daughter of a Kohen).",
+                "אוכלת בתרומה – and we don’t suspect lest a heathen came upon her and made her a harlot nad invalidated her from the Terumah/priest’s due.",
+                "שהפה שאסר הוא הפה שהתיר (this section of the Mishnah is taught in Tractate Ketubot, Chapter 2, Mishnah 5) – just as they believed her when she said: “I had been taken captive,” so one is able to believe her when she says, “and I am pure."
+            ],
+            [
+                "הטמא עומד – the leper stands under the tent or under the tree.",
+                "וטהור עובר – on the way there (i.e., to the tent or tree). It is doubtful if he came in contact or did not come in contact [with it] or if he was overshadowed by the tree or was overshadowed by both of them and both the pure became impure, and it is doubtful if he was not overshadowed and not defiled, this is one doubt or the pure one stood and the leper passed by, which is the second doubt.",
+                "טומאה ברשות היחיד וטהרה ברשות הרבים – such as a store open to the public domain, it is doubtful if he entered and it is doubtful if he did not enter.",
+                "או שטהרה ברשות היחיד והטומאה ברשות הרבים – these are two other doubtful cases.",
+                "רבי יהושע מטמא – as he holds that since the private domain is combined/joint in the doubtfulness of this defilement, this is a doubtful defilement in the private domain and its doubtfulness is defiled.",
+                "וחכמים מטהרים – for they hold that since a doubtful defilement in the public domain is combined in it, this is doubtful defilement in the public domain and its doubtfulness is pure. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "מסמר השולחני – the money-changer hangs on it the scale of the balance. But our Rabbis explained that it was a fixed nail/pin set in the stand that is in front of the money-changer to put up the shutters of the shop. And the Rabbis make them pure because its use is with the ground.",
+                "אבן השעות – a stone which has zones and markings on them the names of the hours which is inserted in it with a nail and through it they determine the hours. And in a foreign tongue, they call it IRLIVE and in Arabic ALBALATA.",
+                "וארון של גרוסות – that makes pounded beans with their millstone, they have a sort of wooden cabinet.",
+                "ר' צדוק מטמא – this cabinet, for it has the status of a utensil on it.",
+                "וחכמים מטהרין – for a wooden utensil is make to stand and it is not make to carry. But Rabbi Tzadok held, that sometimes we repair it to carry it, but the Halakha is not according to Rabbi Tzadok."
+            ],
+            [
+                "טני – a metal utensil that householders place in it broken wares/trash and broken metal utensils. And Rabban Gamaliel defiles the cover/lid for he holds that the lid is considered and utensil, since the lid also has a receptacle. But the Sages [declare it] pure, as they hold that since it was not made other than to cover it, it is not considered a utensil.",
+                "ותלוי המגרדות – nails that hangs on them the strigils in the bath houses and when everyone enters there, each person takes a strigil and combs/scrapes his feet and his body.",
+                "וגולמי כלי מתכות – that is needed to rub/polish, comb and knock together with a mallet or something lacking a rim or a handle, they do not become defiled according to the words of the Sages until their work has been completed.",
+                "טבלא שנחלקה לשנים – an earthenware plate that has vertical rims/edges and it is made as two equivalent pieces where one of them is not larger than its fellow, and in this Rabban Gamaliel and the Sages dispute. But the Halakha is according to the Sages."
+            ],
+            [
+                "אין טומנין את החמין מיום טובל לשבת – For the School of Shammai holds that we don’t bake other than if he created a symbolic continuity of action (i.e., Eruv) with the bread, and we don’t cook other than if he made the legal fiction with the cooked food (i.e. preparing a dish on Thursday and letting it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day on Friday is merely a continuation of the preparation begun on Thursday), and we don’t keep dishes warm other than if they were kept warm from the eve of the Holy Day (Thursday). But the School of Hillel holds that we bake and cook and keep dishes warm with the legal fiction with cooked foods alone.",
+                "אין זוקפין – a candelabrum of pieces when its pieces can be taken apart, we don’t restore them, for that is like [the prohibition of] building, and there is building with utensils and the School of Hillel holds that there is no [prohibition of] building with utensils.",
+                "גריצין – thick loaves.",
+                "אלא רקיקין – thin loaves, for the School of Shammai holds that one does not bake a large batch of bread on Holy Days because of the trouble. But the School of Hillel says that one bakes a large batch of bread on the Holy Day/Yom Tov, for at the time that there is a large batch of bread, it is baked well.",
+                "חרי – large dough that is baked on the coals. But the Halakha is not according to Rabban Gamaliel in all matters where is he stringent like the words of the School of Shammai."
+            ],
+            [
+                "מכבדין בין המטות – where they eat there and it is customary for them to recline on the couches and eat.",
+                "מוגמר – frankincense on the coals in order to smell it, but to polish the utensils, everyone says that it is prohibited.",
+                "מקולס – its legs and its bowels hanging [at its side] outside it when they roast it, and they do it in memory of the Passover offering, as it is written concerning it (Exodus 12:9): “but roasted – head, legs, and entrails -over the fire.” The animal roasted in its entirety with the entrails and legs on the head like this hero with its armaments of war with it. It is an Aramaic translation of “and a copper helmet” is helmet of copper (see Tractate Pesahim 74a where Rabbi Tarfon called it a kid with its helmet on).",
+                "וחכמים אוסרים – in all three [they forbid it]; serving food because of they will make holes/indentations, and the frankincense on the coals because it is not a need for every person but only for those who are most indulged or for the person who smells bad and the animal with its legs and bowels hanging [at its side] because it appears like eating Holy Things outside [the Temple] and the Halakha is according to the Sages."
+            ],
+            [
+                "פרתו יוצאת ברצועה בין קרניה – for beauty, and the Sages said that it is a burden and not an ornament for it. And it was not the cow of Rabbi Eleazar ben Azariah, bur of his neighbor. And because he did not protest about it, it is called by his name.",
+                "ומקרדין בי\"ט – it is a kind of small saw of iron whose teeth are thin. And they rub and saw with it the cattle and even though he makes a wound.",
+                "ברחים שלהן – with small [millstones] it is made for that.",
+                "מקרצפים – with a wooden saw whose teeth are thick and don’t make a wound.",
+                "אף לא מקרצפים – since we decree that currying with a strigil/scratching [for the sake of] currying/scraping (which wound the skin). And the Halakha is not according to Rabbi Eleazar ben Azariah. But, rub and saw the cattle only with a small saw of iron because through it we can fulfill the approach of Rabbi Shimon who stated that a thing without intention is permitted and we hold like him. But the Sages dispute him and hold like Rabbi Yehuda who stated that a thing where he doesn’t have an intention is prohibited, but the Halakha is not like this."
+            ]
+        ],
+        [
+            [
+                "ביצה שנולדה ביום טוב – we are dealing with the Holy Day [that occurs] right after Shabbat, and the reason for the School of Hillel is that they say that a person should not eat it (i.e., an egg) because every egg that is born/hatched today, it was completed the day before and it is found that Shabbat is preparing for the Holy Day. And the Torah states (Exodus 16:5): “But on the sixth day, when they apportion [what they have brought in, it shall prove to be double the amount they gather each day].” But a regular “Friday” is a secular/non-holy day. One can prepare on a non-sacred day for Shabbat, and one can prepare on a non-sacred day for the Holy Day and the Holy Day is called “Shabbat,” but on a Holy Day, one cannot prepare for the Shabbat, nor can one prepare on the Sabbath for a Holy Day, and the preparation of an egg, even though it is in the hands of Heaven, is called “preparation.”",
+                "שאור בכזית – in regards to eating, the whole world doesn’t disagrees that both {the Schools of Hillel and Shammai) agree that the minimum [prohibited amount of leaven] is an olive’s bulk, since the Biblical verse begins with leaven (Exodus 12:19): “No leaven shall be found in your houses [for seven days]…” and it (i.e., the verse) concludes (ibid.): “For whoever eats what is leavened,” to inform you that leaven is equivalent to Hametz, just as the one, so is the other. But they dispute regarding getting rid of it. The School of Shammai holds that since the All-Merciful wrote concerning both “leaven and Hametz,” we learn from it that the measure of one is not the same as the measure of the other, and we don’t derive getting rid of it from [the prohibition of] eating of it. But the School of Hillel holds that we do derive getting rid of [Hametz] from [the prohibition of] eating of it."
+            ],
+            [
+                "הכל מודים שהוא מותרת – for it known that the fetus completed its months.",
+                "ואפרוח שיצא – everyone admits/agrees that it is prohibited because of the moving creatures of the birds.",
+                "השוחט חיה ועוף (this part of the Mishnah is also taught in Tractate Betzah, Chapter 1, Mishnah 2) – who comes to slaughter beasts and fowl on Holy Days and they took counsel in the Jewish court how one might do this.",
+                "ב\"ש אומרים – The Jewish court teaches him that he may slaughter [the animal] ab initio and dig with a mattock/pronged-tool stuck into the ground that he has while it is still daylight, that is to say, he should from the place where it is stuck and bring up dirt and cover it (i.e., the blood]. And we are speaking of that which is stuck in crushed/loose earth that is suitable for covering which is not lacking crushing/pounding.",
+                "דקר – a peg which we stick into the ground; the language of (Numbers 25:8): “[He followed the Israelite into the chamber] and stabbed both of them…”",
+                "שאפר כירה מוכן הוא – it does not refer to the matters of the Schools of Shammai and Hillel but rather it is an independent matter of its own and this is how it should be understood: the ashes of the stove may be regarded as set in readiness. And it is not taught that it was heated from the Eve of the Holy Day, but if it was heated on the Holy Day, it is prohibited as we cannot say that from the day before, our mind was upon it. And if it is appropriate to roast an egg in it, for still there are hot ashes/embers, it is permitted to cover it. Since one can turn it over to roast it an egg, we can take it also and cover it."
+            ],
+            [
+                "הבקר לעניים הבקר (this Mishnah is also taught in Tractate Peah, Chapter 6, Mishnah 1)– he who renounced ownership for the poor but not for the rich, the law of renunciation applies to him, and he is not liable for gleanings, forgotten produce, the corner or the field nor for tithes, as it is written (Leviticus 19:10): ”[You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard;] you shall leave them for the poor and the stranger…” What is the meaning of “you shall leave them?” It teaches about another form of leaving, that is renunciation of ownership like this, just as it is for the poor and not for the rich, so renunciation of ownership is for the poor and not for the rich.",
+                "עד שיפקיר אף לעשירים כשמטה – as it is written (Exodus 23:11): “But in the seventh you shall let it rest and lie fallow…” What does it mean “and lie fallow?” It comes to teach on another form of lying fallow, that is, a renunciation of ownership which is like the Seventh year. Just as the Seventh year is for the poor and for the rich, so too, renunciation of ownership is for the poor and for the rich.",
+                "כל עומרי השדה של קב קב – if each of all the sheaves in the field were one kab, and one was four kabim and he forgot that one, that is forgetting. More than this, it is not forgetting, and similarly, if all the sheaves were two kabs and one was eight kabs and he forgot it, that is also forgetfulness. More than this is not forgetfulness."
+            ],
+            [
+                "לגפה (this Mishnah is also taught in Tractate Peah, Chapter 6, Mishnah 2) – a fence of stones set up one on top of the other without plaster.",
+                "ולכלים – the utensil of the plough",
+                "ב\"ש אומרים אינו שכחה – The dispute of the Schools of Shammai and Hillel regarding sheaves that taken possession of to be brought into the city and he placed it at the side of the wall or on the side of the stack and forgot it there. For the School of Shammai states that it is not something forgotten, for he merited it. But the School of Hillel states that it is something forgotten. Another interpretation: The School of Shammai states that it is [not] something forgotten, even sheaves that were taken possession of as such at all, it is not something forgotten, for since he placed them at some specific thing that he would in the future remember it. But the School of Hillel states that it is something forgotten all the while that he didn’t take possession of them. But the School of Hillel admits that if he took possession of them and afterwards forgot it, it is not something forgotten"
+            ],
+            [
+                "כרם רבעי (this Mishnah is also taught in Tractate Peah, Chapter 7, Mishnah 6 and also in Tractate Ma’aser Sheni, Chapter 5, Mishnah 3) – which needs redemption if he comes to eat it outside of Jerusalem and the same law applies to all fruit-bearing trees.",
+                "אין לו חומש – For the Torah did not write concerning it that the owners add one-fifth in the matter that it wrote regarding the Second Tithe.",
+                "ואין לו ביעור – he is not liable to remove it from the house on the Eve of Passover of the fourth year and of the seventh year as one removes the tithes, as it is written (Deuteronomy 26:13): “[You shall declare before the LORD your God:] ‘I have cleared out the consecrated portion from the house, [and I have given it to the Levite, the stranger, the fatherless and the widow…].”",
+                "יש לו חומש ויש לו בעור – The School of Hillel derives “holy” “holy” from tithes (Leviticus 19:24: “In the fourth year all its fruit shall be set aside [literally – “holy”] for jubilation before the LORD; and Leviticus 27:30: “All tithes from the land, whether seed from the ground or fruit from the tree, are the LORD’s;] they are holy to the LORD).” Just as tithes have an added fifth and it has removal, so does the fourth year fruit of the vineyard - it has the added fifth [when redeemed] and it has removal. But the School of Shammai does not derive “holy, holy” from tithes.",
+                "יש לו פרט ויש לו עוללות – for they are considered like non-holy produce.",
+                "והעניים פודין לעצמן – The grapes fallen off during cutting and the gleaning reserved for the poor which they harvested, and they eat them in their place and bring their monetary value to Jerusalem.",
+                "וב\"ה אומרים כולו לגת – because they derive it from tithes, and they hold that the Second Tithe money belongs to “On-High.” Therefore, the poor have no portion in it and they tread on the gleanings with the rest of the wine, and the owners bring it all up to Jerusalem."
+            ],
+            [
+                "מגולגלים – picked with salt in order to sweeten them.",
+                "אינו צריך לנקב – the barrel, and even though that the thin secretion that comes out from them floats on top, it does not make them susceptible to receive defilement. And it is not satisfactory with that thin secretion that comes out, and we require a liquid that is satisfactory for it, as it is written (Leviticus 11:38): “but if water is put/YUTAN on the seed [and any part of a carcass falls upon it, it shall be unclean for you].” It is written as יתן\"”/he will put on it, but we read it is as “יותן”/is put on [the seed]. Just as יתן/will put on – is satisfactory for it, so too יותן/is put on [the seed] is satisfactory for it.",
+                "צריך לנקב – to perform an action to reveal his intention that it is not satisfactory for him that this thin secretion floats on top of the olives and he wants that it would exit through the perforation that he makes in the barrel.",
+                "וסתמוה שמרים שהיא טהורה – for since he perforated it, he revealed his intention that it is not satisfactory to him and furthermore, that thin secretion makes them susceptible to receive defilement.",
+                "אף על פי מנטף טהור – and even though the oil drips from his skin after he has immersed [in a Mikveh], he is ritually pure.",
+                "כדי סיכת אבר קטן – if there didn’t remain from the oil on his skin other than the anointing of a small limb, he is ritually pure. But more than this measurement, he is ritually impure, For since the oil that was defiled when he was defiled, and remained on his skin and defiled him. For the oil that is on his skin was not purified in the Mikveh, for there isn’t a liquid that receives purity in the Mikveh other than water alone through dipping of a vessel, filled with an unclean liquid, so as to make its surface level with the surface of the water into which it is dipped.",
+                "ב\"ש אומרים כדי סיכת אבר קטן – it is pure; more than this, it is impure.",
+                "משקה טופח [מטפיח] – that there is moisture in one pan until it reaches another pan, the moisture attaches itself also to it. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "בדינר ובשוה דינר – and the weight of the Denar is ninety-six silver panicles.",
+                "פרוטה – one-half of a silver panicle.",
+                "איסר – its weight is four globules of barley, and it is called Italki on account that it was coin that came from Italy.",
+                "בגט ישן (this section of the Mishnah is also taught in Tractate Gittin, Chapter 8, Mishnah 4) – as it is explained further on that he (i.e., the husband) that wrote to divorce his wife and after the Jewish bill of divorce was written, he engaged in sexual intimacy with her. The School of Shammai holds that we do not say that it is a decree lest people say that her Jewish bill of Divorce came before her child/son, for if we delay [the delivery of the Jewish bill of divorce] a year or two [years] between the writing and the giving and that she will have children from him during this time, and afterwards he will divorce her with it (i.e., the Jewish bill of divorce), and when they would see that the time of the Jewish bill of divorce was prior to the birth of the child, [people] would think that he gave it to her from the time of its being written, and the defect that that they would say that he (i.e., the child) was born from a freed woman. And the legal decision is that a man should not divorce his wife with an “old Jewish bill of divorce,” and if he divorced her and then the husband went to another country, she can marry him ab initio.",
+                "ולנה עמו בפונדקי (this section of the Mishnah is also taught in Tractate Gittin, Chapter 8, Mishnah 9) – and there are witnesses of sexual intimacy there (which generally, today, follows the wedding ceremony), but there aren’t there witnesses of sexual intercourse. The School of Hillel holds that these are both the witnesses of sexual intimacy and the witnesses of sexual intercourse, for there is a presumption that nobody wants to make his intercourse of woman one of prostitution (but wants to make her his wife thereby), when he has the ability in his hand to engage in sexual intercourse not for the sake of prostitution and that he has betrothed her through sexual intercourse. But the School of Shammai holds that we don’t say that these witnesses are both providing testimony for both sexual intimacy and sexual intercourse until they have seen that she has had sexual intercourse."
+            ],
+            [
+                "מתירין את הצרות לאחין – rivals of a woman forbidden on account of consanguinity, they (i.e., the School of Shammai) permit her to engage in a levirate marriage to the dead husband’s brother, for they lack [acceptance of] the expounding of [the Biblical verse] (Leviticus 18:18): “Do not marry a woman as a rival to her sister [and uncover her nakedness in the other’s lifetime],” that implies from this that he cannot marry neither her, nor her associate wife, nor her associate’s associate wife.”",
+                "חלצו – the associate wives from the brothers.",
+                "ב\"ש פוסלין – the associate wives from [marrying into] the priesthood, for their taking off of the levir’s shoe is considered a valid act of removal of the levir’s shoe.",
+                "וב\"ה מכשירין – for their act of taking off of the levir’s shoe was not necessary, and it is as if she is removing the shoe of a heathen.",
+                "נתיבמו – to the [dead husband’s] brothers.",
+                "ב\"ש מכשירין – them to [marry] Kohanim, if they had become widowed from their levirs.",
+                "וב\"ה פוסלים – since they were engaged in sexual relations with someone prohibited to them, and when they engage in sexual relations with someone prohibited to them, it makes her a harlot and a harlot is prohibited to a Kohen.",
+                "לא נמנעו – and even though the children of the associate wives have already engaged in levirate marriage according to the words of the School of Shammai, they are illegitimate/Mamzerim according to words of the School of Hillel, because the prohibited act of marrying one’s wife’s brother has come upon them, and marrying the wife of one’s brother [makes him] liable for extirpation and the children of those who are liable for extirpation are illegitimate/Mamzerim. And despite this, the School of Hillel was not prevented from marrying women from the School of Shammai, because they would inform them of those who come from the rival wives and separate themselves from them.",
+                "אלו על גב אלו – they lend out their utensils one to the other."
+            ],
+            [
+                "מופנה (this part of the Mishnah is found in Tractate Yevamot Chapter 3, Mishnah 5)– lives without a wife.",
+                "מאמר – Betrothal/Sanctification and with the widow of a brother who died without issue, does not take effect other than through the words of the Scribes.",
+                "אשתו עמו – for the School of Shammai holds that the wife the bespoken one is considered as entered into marriage, and when her sister fell [into widowhood] afterwards, she was not forbidden because of being the sister of her chained one.",
+                "והלה – and this one should be go free even from the ceremony of removing the levir’s shoe if he refuses to consummate the marriage with his dead brother’s widow, because she is the wife’s sister.",
+                "מוציא אשתו בגט – for the levir’s betrothal by word of mouth is not so strong to compare it as if he is married, for this prohibits her because of she is the sister of the chained one, and she requires a Jewish bill of divorce because of the Ma’amar/the levir’s betrothal by word of mouth to his dead brother’s widow and shed also requires the ceremony of removing the levir’s shoe [when he refuses to consummate the marriage of with his dead brother’s widow], for since Ma’amar is not a complete betrothal and she is still as yet chained and requires the ceremony of removing the levir’s shoe because of the interdependence of the childless widow and her late husband’s brothers; and in the beginning, he gives her a Jewish bill of divorce and afterwards conducts the ceremony of removing the shoe of the levir [and spitting in his face].",
+                "אי לו – woe is to him on his wife that he has to divorce her with a Jewish bill of divorce.",
+                "ואי לו על אשת אחיו – that he has to have her [conduct the ceremony to] .remove her levir’s shoe [and spit in his face]."
+            ],
+            [
+                "המדיר את אשתו מתשמיש המטה (this part of the Mishnah is also taught in Tractate Ketubot, Chapter 5, Mishnah 6) – such as the case when he (i.e., the husband) said: “your benefit of sex will be forbidden to me, but the benefit of my sex will be forbidden upon you, is not forbidden,” for he is subjugated to her, as it is written (Exodus 21:10): “[If he marries another,] he must not withhold from this one [her food, her clothing] or her conjugal rights.”",
+                "ב\"ש אומרים שתי שבתות – if he made her take a vow for two weeks, she should wait, for so we found with a woman who gave birth to a girl is ritually defiled for two weeks.",
+                "וב\"ה אומרים שבת אחת – for such we have found with the menstruant woman who is ritually impure for seven days, and we learn that something that is frequent, that is, the anger that a man expresses towards his wife and makes her take a vow, and that is something that is frequent, from the case of a menstruant woman which is something that is frequent, which excludes a woman who gives birth to a female which is not all that frequent. But the School of Shammai holds that we learn a thing that he caused her, that is the vow of a man that he caused her to wait, from giving birth which through him comes upon her, to exclude the case of a menstruant woman that of itself comes upon her, and more than one week, according to the School of Hillel or two weeks, according to the School of Shammai, he should release her (i.e., divorce her) and give her a Ketubah settlement, and even a camel driver whose period is one days or a sailor whose period is six months.",
+                "המפלת לאור שמונים ואחד (this section of the Mishnah is also taught in Tractate Keritut, Chapter 1, Mishnah 6) – she gave birth to a female, and the night of the eighty-first day when it was appropriate for her to bring her atonement, she miscarried.",
+                "ב\"ש פוטרים מן הקרבן – from the second birth, even though it it was after it was full, since it was at night, and the appropriate hour for the sacrifice did not end, for the night was lacking the time of the sacrifice, as it is written (Leviticus 7:38): “when He commanded that the Israelites present their offerings to the LORD…” Therefore, with regard to the sacrifice it is like the day of completion.",
+                "וב\"ה מחייבין – since it is after she completed it that she miscarried.",
+                "סדין – of flax/linen.",
+                "ב\"ש פוטרין – because it is the manner of a [linen] sheet that we wear it at night, and Tzizit/ritual fringes which has a “thread of blue,” which is wool colored with the blood of a Chalazon/purple-shell used for dying T’kheletl, which is mixed seeds/Kilayim in a linen sheet, and during the daytime which is the time for this Mitzvah, the positive command of Tzizit overrides the negative commandment of not wearing Shaatnez/linen and wool together (Deuteronomy 22:11 – “You shall not wear cloth combining wool and linen). But at night, when the command of Tzizit/ritual fringes does not apply, as it is written (Numbers 15:39): “[That shall be your fringe;] look at it [and recall all the commandments of the LORD and observe them],” excluding clothing of the nighttime. If he wears ritual fringes/Tzizit on linen sheet, he is liable because of “You shall not wear clothing combining wool and linen,” but the School of Shammai holds that we make the decree that a linen sheet with Tzizit, even during the daytime does not make one liable, with a decree because of night-time clothing which makes it liable because of mixed seeds. And the School of Hillel holds that we do not make this decree.",
+                "כלכלת שבת (this portion of the Mishnah is also taught in Tractate Ma’aserot, Chapter 4, Mishnah 2) – a basket filled with fruits that have been designated for the Sabbath.",
+                "ב\"ה מחייבין – [The School of Hillel] obligates them] for tithes immediately, even before the Sabbath, since he designated it for the Sabbath, it was appointed immediately. But the School of Shammai holds that the Sabbath does not establish it until it has entered."
+            ],
+            [
+                "ואח\"כ בא לארץ (this Mishnah is also taught in tractate Nazir, Chapter 3, Mishnayot 6 and 7) – for the Nazirite [vow] is not practiced other than in the Land [of Israel] because of the defilement of the land of the nations, and [whomever] took a Nazirite vow in the Diaspora, we require him to come up to the land of Israel to practice his Nazirite [vow].",
+                "נזיר ל' יום – We fine him that he should fulfill his undefined Nazirite vow in the Land of Israel which is thirty days.",
+                "נזיר בתחלה – he must practice it in the land of Israel according to the number of days that he vowed for his Nazirite vow, and the days which he practiced as a Nazirite outside the land of Israel are as if he had not practiced his Nazirite vow at all.",
+                "אלו מעידין שנדר שתים – two Nazirite vows.",
+                "ואלו שנדר חמש – at the same time that you say that he took a vow for two, we testify that he took a vow for five Nazirite vows, and he states that he didn’t make a vow at all. -",
+                "נחלקה העדות – since they contradict each other, their words have been voided; there is no testimony at all.",
+                "וב\"ה אומרים יש בכלל חמש שתים – and he will be a Nazirite for two [periods]."
+            ],
+            [
+                "אדם שהוא נתון תחת הסדק (this Mishnah is also taught in Tractate Ohalot, Chapter 11, Mishnah 3) – a covered place in front of the house (excedra) whose ceiling was split and divided into two and utensils from one side and defilement from the other side. The utensils are ritually pure, as the air of [the split] interrupts and causes that the defilement doesn’t pass to the second side, and if a person was put there I in the ground on the floor of the covered place in front of the house, opposite the split.",
+                "ב\"ש אומרים אינו מביא את הטומאה – he doesn’t bring the ritual defilement other than something that has an open space of a hand-breadth.",
+                "וב\"ה אמרים אדם חלול הוא – and even though his intestines are inside are inside him, the hallow that is within his body is considered as hallow one-handbreadth."
+            ]
+        ],
+        [
+            [
+                "רבי יהודה אומר. דם נבילות ב\"שש מטהרין – it is not considered as something that died of itself.",
+                "ביצת נבלה – such as the case where it became ritually forbidden by unskillful slaughtering, and eggs were found in it after the slaughtering.",
+                "אם כיוצא בה נמכרת בשוק – for its shell is hard, and it is completed like the rest of the eggs sold in the marketplace.",
+                "ואם לאו – and if it is not completed",
+                "אסורה – for it is considered like its intestines.",
+                "דם נכרית ב\"ש מטהרים (this section of the Mishnah is also taught in Tractate Niddah, Chapter 4, Mishnah 3) as it is written in the portion of a person with a flux (Leviticus 15;2): “Speak (in the plural) to the Israelite people and say to them;” the Israelite people become defiled by flux but the gentiles do not become defiled through flux. But the Rabbis decreed upon them that they would be like those with a flux for all of their words. The School of Shammai holds that when the Rabbis decreed on the spittle and urine, which are found frequently, but the blood of a woman with flux which is not found all that much, the Rabbis did not make a decree regarding it. The Rabbis made this thing recognizable, but did not defile the blood of a heathen woman with flux, in order that they would know that the defilement of a heathen is according to the Rabbis, just as the priest’s due and holy things are not burned on it.",
+                "כרוקה וכמימי רגליה – the blood of the heathen woman defiles like her spittle and her urine, that is moist, but not dry. And this is for recognition alone that they did it, for it had been defilement from the Torah, the blood would defile moist and dry. Now that it defiles only when moist, we recognize that it is defilement of the Rabbis.",
+                "ודם טהרה של מצורעת – the pure blood that the leprous woman saw when she gave birth after seven days for a son and two weeks for a daughter.",
+                "בטובה – that the person who eats attaches favor to the owner of the fruits that he fed him from his produce.",
+                "ושלא בטובה – who does not attach favor to him.",
+                "אין אוכלים בטובה – that it is forbidden to attach favor to the honors for the All- Merciful made them ownerless.",
+                "החמת – like a leather skin/bottle that was pierced and tied up.",
+                "צרורה עומדת – which does not receive defilement other than if it is tied up, that is to say, that it the leather was tied and bound, and it is not stiff at the point of the tie, for since they tied it and strengthened it and it receives defilement."
+            ],
+            [
+                "העוף עולה עם הגבינה – (see Tractate Hullin, Chapter 8, Mishnah 1 for parallel) as its prohibition is not other than from the words of the Scribes.",
+                "לא עולה – it was a decree lest the cheese served up [on the table] with the meat of cattle in a boiling tightly-covered pot, which is prohibited from the Torah for it is cooking.",
+                "ובה\"א אין תורמין (see Tractate Terumot, Chapter 1, Mishnah 4) - whomever has [olive] oil that he is obligated to separate from it the priest’s due and olives that is obligated to separate from it priest’s due, he is not allowed to separate the priestly gift from the olives according to the measure that he has to separate the priest’s gift from the olives and from the oil, and to exempt the oil through the priest’s gifts of the olives, for it is written (Numbers 18:27): “as with new grain from the threshing floor [or the flow from the vat],” from that which is completed on that which is completed, and not from what is not completed on that which is completed.",
+                "הזורע ארבע אמות בכרם (see Tractate Kilayim, Chapter 4, Mishnah 5) – which is the measure that a person must distance the seed from the vineyard, and the individual who sows within this measure has caused the condemnation of one row of the vineyard, as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – and the yield of the vineyard may not be used,” but te School of Shammai holds that one row is called a vineyard. And the School of Hillel holds that something is not called a vineyard if it is less than two rows, and when the All-Merciful states that the yield of a vineyard has been condemned, two rows of the vineyard are spoken of.",
+                "המעסה (this section of the Mishnah is taught in Tractate Hallah, Chapter 1, Mishnah 6) -flour upon which boiling water is poured and it boils and thickens there. The School of Shammai exempts it from Hallah and the School of Hillel obligates [separating from it] Hallah. And the legal decision regarding this we have written at the beginning of [Tractate] Hallah (i.e., if it is baked in an oven, Hallah is required to be taken; but, if any deep or covered pan and/or in pan or anything where the flame passes underneath it, is exempt from Hallah being taken).",
+                "חרדלית (this section of the Mishnah is also taught in Tractate Mikvaot, Chapter 5, Mishnah 6) – like HARD’LIT a stream of water that comes from the bucket of the mountain, that is to say, from the height of the mountain, and even if from their beginning until their end there is nothing other than forty Se’ah, we immerse in according to the School of Shammai. But the School of Hillel states that we don’t immerse in it until there are forty Se’ah [of water] in one place, for rain water rushing down a slope/a torrent, does not purify other than in a cavity for the reception of water.",
+                "כפורש מן הקבר (this section of the Mishnah is also taught in Tractate Pesahim, Chapter 8, Mishnah 8) – and he requires sprinkling [of the ashes of the Red Heifer] on the third and seventh days (having been in contact with the dead -as per Numbers 19:19). But the Schools of Shammai and Hillel did not disagree other than in the case of an uncircumcised heathen who circumcised on the fourteenth day [of Nisan], for the School of Hillel holds that it is a decree lest he become ritually impure in the next year and say that “last year, I did not purify from all the ritual defilement until [the fourteenth] and I immersed and I ate; now, also, I will immerse and eat, but he did not know that last year, when he was still a heathen, he could not receive ritual defilement; now that he is an Israelite, and he can receive ritual defilement. But the School of Shammai holds that we don’t make this decree, but according to everyone, an uncircumcised Israelite may immerse and each his Passover offering in the evening."
+            ],
+            [
+                "קהלת אינו מטמא את הידים – because it is the wisdom of [King] Solomon, and it was not stated in the Holy Spirit.",
+                "מטמא את הדים – Because they (i.e., the School of Hillel) hold that Kohelet/Ecclesiastes was stated in the Holy Spirit. Therefore, it imparts impurity to the hands like the rest of Holy Scripture.",
+                "שעשו מצותן – After they had sprinkled them on the impure individual and he became pure through them (the ashes of the sin-offering), if they dripped from his body on to a person or on to utensils. (this section of the Mishnah, according to the commentary of Tosafot Yom Tov is not like the anonymous Mishnah taught in Tractate Parah, Chapter 12, Mishnah 4 as well as Mishnah 5).",
+                "הקצח – black seed that we call it NEELO in a foreign language, and it is customarily placed on bread and whomever uses this regularly does not have heart pains. [Tis is also taught in in the Tractate Uktsin, Chapter 3, Mishnah 6 and also at the end of chapter 1 of Tractate Tevul Yom, Mishnah 6).",
+                "ב\"ש מטהרין – for it is not considered food.",
+                "וב\"ה מטמאין – because it is customary to put it on foods and is considered food.",
+                "וכן למעשרות – just as they disputed regarding ritual defilement, they similarly disagree in the question of tithes which it defiles by the ritual impurity of foods, that one is obligated in tithing."
+            ],
+            [
+                "דם יולדת – that she delayed a week for [the birth of] a male and two weeks for female, and did not immerse [in a Mikveh].",
+                "בית שמאי אומרים כרוקה וכמימי רגליה – which ritually defile moist but do not ritually defile as dry,. Even her blood defiles moist but does not defile dry, and is not considered like the blood of a menstruant woman which defiles [both] moist and dry.",
+                "ובית הלל אומרים מטמא לח ויבש – all the time that she has not immersed [in a Mikveh], it is considered like the blood of a menstruant woman, and even though it is amidst the days of her purification.",
+                "ומודים ביולדת בזוב – that she needs to cunt seven clean days like the law of all the rest of those with a flux, for if she did not count nor immersed [in the Mikveh], and saw blood during the days of purification, which defiles [both] moist and dry, for it is considered like the blood of someone with a flux all the time that she didn’t count or immerse [in the Mikveh]."
+            ],
+            [
+                "חולצות ולא מתיבמות – for since both of them are tied by their interdependence of a childless widow and her late husband’s brothers (i.e., they cannot marry otherwise until released from their dead husband’s brother) to this one and to that one first and if he (i.e., one of the brothers) marries the wife of a brother who died without issue, he strikes against the sister of his obligated leviratical relation who is like his wife.",
+                "משום ב\"ש יקיימו וב\"ה [אומרים] יוציאו – in the Gemara in [Tractate] Yevamot 28a in the chapter “Four Brothers” (chapter three), they reverse it, as the School of Shammai states that they should release her, and the School of Hillel states they should uphold it [and remain wed], and such is the Halakah that if he went ahead and married [the two sisters], they may remain wed."
+            ],
+            [
+                "שער פקודה – the language of “deposit”/thing given in charge (regarding the hair of a leprous spot which remains after the inflammation has partially receded), that the bright white spot on the skin deposited the hair in the flesh of the skin and it went away, such as the case where there was in it a bright white spot and in it was white hair, and the white spot sent away and left the white hair in its place, and afterwards, the bright white spot returned. Akavyah ben Mehalalel makes it ritually impure since the hair turned white in the great white spot even though that great white spot that is there is now is not the same that turned it to white hair, it is ritually impure.",
+                "וחכמים מטהרין – as it is written (Leviticus 13:10): “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling],” that it has turned it [white] but not its neighbor that turned it white.",
+                "ודם הירוק – Akavyah ben Mehalalel makes it ritually impure as he holds that it is of the color of the bright-colored crocus (see Tractate Niddah, Chapter 2, Mishnah 6), which is one of the ritually impure bloods but that it had smitten with leprosy.",
+                "היה מתיר שער בכור בעל מום שנשר – wool that had fallen out from the firstling which was blemished, he would permit it for the benefit of the Kohen (this Mishnah is from Tractate Bekhorot, Chapter 3, Mishnah 4).",
+                "וחכמים אוסרים – for if he had permitted wool that falls from a living being, they would come to be compared to a firstling in order that he could remove its wool at every hour, and regarding it, they would come to a stumbling block/snare that he would shear it and work it, and those holy things that are invalid, it is prohibited for shearing and working them, as it is written (Deuteronomy 12:15): “[But whatever you desire,] you may slaughter and eat meat [in any of your settlements, [according to the blessing that the LORD your God has granted you…],” you may slaughter but not shear. But Akavyah permits it, for since slaughtering causes the benefit of the wool that is attached to it to permit it after the slaughtering, one can benefit as well from the detached wool that is placed in the window.",
+                "אין משקין – the waters of the suspected adulterous woman.",
+                "לא את הגיורת ולא אתת המשוחררת – as it is written (Numbers 5:21): “[Here the priest shall administer the curse of adjuration to the woman, as the priest goes on to say to say to the woman – may the LORD] make you a curse and an imprecation among your people, [as the LORD causes your thigh to sag and your belly to distend],” except for those that are not among their people.",
+                "דוגמא השקוה – because they were its example, that is to say, converts like her, therefore they administered it (i.e., the bitter water) to her, and not according to the law, Another interpretation: They made her into an example, they made an example and a resemblance and showed her as if we administer the bitter waters to her, but they did [actually] do it.",
+                "ונדוהו – since he neglected the honor of Shemaiah and Avtalyon (see Tractate Avot, Chapter 1, Mishnayot 10-11 and Tractate Hagigah, Chapter 2, Mishnah 2 for the listing of the “Zugot/pairs”).",
+                "שאין עזרה ננעלת – [the courtyard was locked] on the Eve of Passover, when they came in to slaughter their Passover offerings, for we say, that the first division went in the doors of the courtyard were locked, and similarly, with the second division and also the third division. There was not found in all the courtyard someone distinguished in humility and fear of sin like Akavyah ben Mehalalel.",
+                "שפקפק – that he cast doubt/neglected",
+                "סוקלים את ארונו – no exactly stone, but they place a stone alone as recognition that his colleagues were aloof from him."
+            ],
+            [
+                "בד' דברים – hair of a leprous spot which remains after the inflammation has partly receded (see Tractate Negaim, Chapter 5, Mishnah 3), and greenish blood and the detached hair of a firstling animal, and the handing of the bitter water to the suspected converted wife and a freed slave-woman.",
+                "מוטב להניח דברי היחיד – because he also received [his tradition] from a majority, and his words are like the words of the majority, and because of this, it is stated, better to set aside, etc. and if not for this, what is “better” that is stated? Is it not from the Torah as it is written (Exodus 23:2): “you shall not give perverse testimony in a dispute so as to pervert it in favor of the mighty,” and it is obligatory to set aside the words of the individual against his will, but the reason that he (i.e., Akavyah ben Mehalalel) said “better” and he did not say, “it is better,” because that even he received [his tradition] from a majority, as has been explained, but the Halakha is not according to Akavyah ben Mehalalel in all four of these things."
+            ]
+        ],
+        [
+            [
+                "רבי יהודה בן בבא העיד. שממאנים את הקטנות – such as the case of two brothers who are married to two orphan sisters, one older and one younger. The husband of the older one died and she is now found in need of a levir, the husband of the younger, and we override her interdependence of a childless widow [the younger] and her late husband’s brother, the levirate relation, and prohibit her upon him for the marriage of the younger woman is seen as valueless. We teach the younger woman that she should refuse him for the her refusal uproots her first marriage, and then he is permitted to marry the older wife of the brother who died without issue, and similarly if there is another, in a similar manner, in Tractate Yevamot, Chapter “The House of Shammai” (Chapter 13, Mishnah 7).",
+                "ומשיאין את האשה – whose husband went to abroad and only one witnesses came and said trhat he died, we allow her to [re]marry on his word.",
+                "ושנסקל תרנגול שהרג את הנפש – that perorated the brain of a baby and even though it is written (Exodus 22:28): “When an ox gores [a man or a woman...],” both an ox and cattle, beasts and birds are included, for every place where it says, “ox,” we learn (Deuteronomy 5:14): “[but the seventh day is a sabbath of the LORD your God; you shall not do any work] – you, your son, or your daughter, your male or female slave, your ox or your ass, or any of your cattle…” from [the law of] Shabbat. Just as further on, the same law applies to all cattle, beasts and birds, even here the same law applies to all cattle, beasts and birds.",
+                "ועל יין בן ארבעים יום – but prior to this, it is invalid, for it is wine from its vat.",
+                "שקרב בארבע שעות – that one time during the days of the Grecian kingdom, they did not have lambs to sacrifice the daily whole burnt offering until the Holy One, blessed be He enlightened their eyes and they found two lambs which passed examination in the chamber of the lambs, and they offered the daily whole burnt offering of the morning at the fourth hour of the day."
+            ],
+            [
+                "על אבר מן המת (see also Tractate Ohalot, Chapter 1, Mishnah 7)- which lacks the equivalent of an olive’s bulk, for the equivalent of an olive’s bulk from the dead always defiles, according to the words of everyone, like the dead himself. And they did not dispute other than on a small limb which lacks in it the equivalent of an olive’s bulk.",
+                "לא אמרו – limbs lack a fixed measurement, other than on the limb from a living person, but a limb from a dead person – a barley’s amount is necessary to defile.",
+                "מרובה טומאת החיים – now it raises an object on a Kal V’Homer/an a fortiori inference and this is how it should be read: it is law that a limb from a living being defiles in any amount even though a limb from a dead individual does not defile in any amount, for we have found that the defilement from the living is greater than the defilement from the dead.",
+                "שהחי – that is the person with a flux who is alive (see also Tractate Zavim, Chapter 4, Mishnah 6).",
+                "עושה משכב ומושב – all utensils that are under it, and even if they are one hundred, defiles man and defiles clothing, as it is written (Leviticus 15:5): “Anyone who touches his bedding shall wash his wash his clothes,[bate in water, and remain impure until evening].”",
+                "ועל גביו מדף – all utensils that are on the person with a flux, even if they are one-hundred, this one on top of that one, are all impure through indirect contact for conferring ritual impurity, that is a a light impurity, which do not defile a person or utensils like surfaces designed for lying and sitting which are below him, but do defile food-stuffs and liquids, and the word מדף/indirect contact – is based upon the expression (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight,” that is a light defilement. Another explanation: the expression its breath smells, that the breath of the defilement of an individual with a flux travels great distances to defile all the utensils upon it, even though it did not come in contact with them.",
+                "מה שאין המת מטמא – for the utensils that are under the dead person are not defiled other than first-degree and second-degree and third-degree alone. From the law of contact, for the utensils that came in contact/touched the dead is like the dead, and makes the utensil that it came in contact with a primary [level of defilement], and [something that is is] third level of defilement that came in contact with it is made into first-degree [of defilement] and further than that, does not defile utensils. For utensils do not receive defilement other than from a primary-level of defilement. And similarly, utensils that are upon the dead do not defile other than first-degree, second-degree or third degree alone, from the law of contact, and not from the law of lying and sitting."
+            ],
+            [
+                "כזית בשר הפורש מאבר מן החי – a limb that separates from a living person, it’s law is that it defiles all the while it is a complete limb while in contact and while being carried and in the tent of the dead person himself, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed, or who died naturally...,” the limb that had been severed by the sword from the living, it is like the dead. And the flesh that separates from the living does not defile until it becomes a complete limb and when an olive’s bulk of flesh separates from the limb of a living person, Rabbi Eliezer defiles as it explains the reason further on.",
+                "עצם כשעורה – from the dead defiles through contact and through carrying but it does not defile in the tent, as it is written (Numbers 19:18): ‘”or on him who touched the bones [or the person who was killed or died naturally or the grave],” and it is a traditional interpretation of a written law that it defiles with a barley seed in bulk, and when it separates from a living limb, Rabbi Nehuniah defiles it, etc.",
+                "מצינו אבר מן החי כמת עצמו – that we derive it from the Biblical verse (Numbers 19:16): “who was killed or died naturally.”",
+                "אם טמאת כזית בשר הפורש מן המת – that is to say, it is a law that an olive’s bulk of flesh that separates from the dead person will be defiled, just as it has another stringency that the bone is like a barley-seed in bulk that separates from it is also impure.",
+                "אבל נטמא כזית בשר הפורש מאבר מן החי – in astonishment, for there isn’t in this that stringency.",
+                "שכן טהרת עצם כשעורה הפורש ממנו – for it is taught in the Mishnah above that a bone which is a barley-seed in bulk that separates from a living limb, Rabbi Eliezer and RabbiYehoshua declare if pure, but from its own words, they made an objection/refutation what did we find that he brought and similarly to Rabbi Nehunia..”",
+                "שהבשר נוהג בנבילות ובשרצים וכו' – as it is written (Leviticus 11:36): “[However, a spring or cistern in which water is collected shall be pure,] but whoever touches such a carcass in it shall be impure.” Such a carcass, and not the bones, and not the horns and not the cloven hoofs. So we see that the bones do not defile because of a carrion (that dies of itself).",
+                "אבר שיש עליו בשר כראוי – a limb does not defile other than if it has flesh and sinews and bones, as it is written (Numbers 19:16)” “or human bone,” just as a person who has flesh and sinews and bones, also all that have flesh and sinews and bones, and if it is missing from the flesh that was upon it and there remains upon it flesh as appropriate that will produce new flesh on a healing wound if it is attached to a living person, it defiles because of the limb, and that is - as we have said that if is missing the flesh, it is impure, but if it is missing a little bit from the bone in the limb, it does not defile because of the limb and that is as we have said, missing the bone, it is pure. That is to say, pure because of the limb, but it is impure because of the flesh and if so, we found that the defilement of the flesh is greater than the defilement from the bone.",
+                "והוא כברייתו – flesh and sinews and bones.",
+                "כזית בשר מטמא במגע ובמשא ובאהל – they said according to the beginning of the creation of man is as an olive’s bulk. Therefore the measure of his defilement is an olive’s bulk.",
+                "ורוב עצמות – the majority of the number of the bones of a human being, since the number of the bones of a human is two-hundred and forty-eight. It is found that the majority is one-hundred and twenty-five.",
+                "חסר הבשר – from the measurement of an olive’s bulk",
+                "טהור – completely from being defiled not through contact and not through carrying nor in a tent.",
+                "חסר רוב עצמות מטמא במגע ובמשא – for a bone like a barley-seed in bulk defiles through contact and through carrying, but does not defile in the tent. So we see that the defilement of bones is greater than defilement by flesh, for if it were the bones that were missing from their measurement, still defilement would remain in them, but flesh that is missing from its measure is completely pure.",
+                "רוב בנינו – such as two lower legs and one thigh and all of the skeleton of a person are two lower legs and the thighs and the ribs and the backbone.",
+                "אע\"פ שאין בהן רובע – for one-quarter kab of ones of a dead person defile in the tent. Even though they don’t have the majority of the bones [of a human being] or the majority of the skeleton, they defile even though they lack the one-quarter [kab]. But flesh which is less than the equivalent of an olive’s bulk, you have nothing in it that will bring to him the defilement.",
+                "אם אמרתם במת שיש בו רוב ורובע ורקב – it is the law that the equivalent of an olive’s bulk of flesh and a barley-side’s bulk of a bone that separates from the dead will be impure, for there are stringencies regarding the dead of a majority and one-quarter [kab] and a mass of earth from a grave containing parts of a decayed human body.",
+                "תאמרו בחי שאין בו – these stringencies which is not the law that there would be neither the equivalent of an olive’s bulk of flesh nor a barley-seed’s equivalent of a bone that separate from the limb of a living person, they are [not] impure, but rather pure. And the Halakha is according to Rabbi Yehoshua.",
+                "ורקב – the body of a dead whose moistness had ceased, and had become like dirt, this is רקב/decay of the body that defiles a spoon-filled of dust/tarvad-full of dust [from parts of a decayed human body] and its measurement is the handful of an intermediate-size individual. But a handful of a decayed human body does not defile other than from a dead person buried naked in an alabaster coffin which is covered with a marble cover until it is definitively known that there is no mixture of a decay of clothing or of wood or other dirt. But if the dead is buried in his clothing or in a wooden coffin or in the dust, there is no decay, and similarly, a dead person that is buried missing a limb, there is no decay."
+            ]
+        ],
+        [
+            [
+                "העיד רבי יהושע. פדיון פטר חמור שמת– a lamb which was set aside/dedicated for the redemption of the first-born of an ass and it died.",
+                "כחמש סלעים – [like the five Sela’im] of the redemption of the first-born son [if lost] is liable to make it up.",
+                "כפדיון מעשר שני – for if it was lost, he is not liable to make it for that money the All-Merciful obligated to teat in Jerusalem, but surely it was lost to him, and the reason of Rabbi Eliezer for we have surely found that the Biblical verse made a comparison by juxtaposition between the first born of the ass and the first born of a human being, as it states (Exodus 34:20): “But the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck.] And you must redeem every first-born among your sons.”",
+                "וחכמים אומרים – The Biblical verse states (Numbers 18:15): “…but you shall have the first-born of man redeemed, and you shall also have the firstling of impure animals redeemed.” To redemption the Torah made a comparison [by juxtaposition] but not to anything else."
+            ],
+            [
+                "לא פסלו את צירן – for they were lenient with the brine of unclean locusts that he doesn’t prohibit their [mixture], because they lack blood and it is only mere moistness, and this was an early version of the Mishnah. But the testimony of Rabbi Tzadok added on to the words of the early version of the Mishnah to state that it is pure, for it was needless to say that he does not forbid this mixture, but rather even this itself is pure."
+            ],
+            [
+                "על הזוחלין שרבו על הנוטפים – they are running waters like rivers that are waters in channels or stored up on the ground, based upon the language of (Deuteronomy 32:24): “with venomous creepers in dust,” and their law is like that of a spring which purifies running water and whatever is in it, and they are valid to sanctify through them the waters of purification and for the immersion of individuals with a flux.",
+                "נוטפים – [they drip] like rain water, and their law is like a Mikveh of forty Seah to purify, and in a cavity for the reception of water, and they are invalid for the waters of a sin-offering and for the immersion of those with a flux, but they purify in running waters and with anything in them.",
+                "בבירת דלפיא – the name of a place."
+            ],
+            [
+                "עלי אגוז – the outer shell of a nut, which is the green shell when it is moist. If he made it like a spout/tube so that the running water enters through it and causes gushing forth by interposing an object (i.e., dam it in and causing an overflow), it has the law of running waters for the waters that are dammed in and causing an overflow from it, and they are valid for the waters of purification and for the immersion of individuals with a flux, etc. And we don’t say that since they entered into this shell, which has a receptacle and from there, are dammed in causing an overflow from it, they would not have the law of running waters, since that shell is not considered a utensil.",
+                "לפני לשכת הגזית – the Great Sanhedrin that would sit in the Chamber of the Hewn Stones."
+            ],
+            [
+                "קלל של חטאת (this part of the Mishnah is also taught in Tractate Parah, Chapter 10, Mishnah 3) - an earthenware vessel that the ashes of the heifer are placed in it. The Aramaic translation of (Genesis 24:15): “…came out with her jar on her shoulder,” her jar on her shoulder.",
+                "שנתנו על גבי השרץ – an the utensil that the ashes of the heifer is inside is not defiled. For the earthenware vessel is not defiled from the outside, nevertheless, the ashes are impure, because it is placed in an impure place. And the Torah stated (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place, [to be kept for water of lustration for the Israelite community].”",
+                "שר' אליעזר מטהר – for he holds that since the utensil and the ashes within it are pure, it is better to call it a pure place. But the Halakha is not according to Rabbi Eliezer.",
+                "על מי שנזר שתי נזירות (this part of the Mishnah is also taught in Tractate Nazir, Chapter 3, Mishnah 2) –mere/plain [Nazirite-ship]. And all plain Nazirite vows are thirty days.",
+                "שאם גלה את הראשונה יום שלשים – for ab initio, it was not needed for him to shave other than the thirty-first [day], in order that that his Nazirite-ship would be thirty complete days. But if he shaved on the thirtieth day, his Nazirite-ship was counted for him, for we say that part of a day is like a full day.",
+                "ואם גלה יום ששים חסר אחד יצא – for the thirtieth day of the first Nazirite-ship counts both for here (i.e., the first) and for there (i.e., the second), and since the thirtieth day of the first is also counted from the second Nazirite-ship, it is found that thirty days of the second Nazirite-ship end on the sixtieth-day minus one (i.e., on the fifty-ninth day)."
+            ],
+            [
+                "ולד שלמים לא יקרב שלמים – but one puts it into the prison and it dies. It is because a decree, for if we you were to say that the offspring of a peace-offering has a remedy, one can wait for the mother until she gives birth and the flock would grow from the offspring and it would provide wool and labor.",
+                "ואכלנו ולדה שלמים בחג – on the holiday of Shavuot, for if he would wait and look forward to the holiday of Sukkot, it is found that he would violate a positive commandment, as it states (Deuteronomy 12:5,6): “There you are to go, and there you are to bring [your burnt offerings and other sacrifices, your tithes and contributions, your votive and freewill offerings, and the firstlings of your herds and flocks],” that implies on the first Festival that you would go there, bring all your vows that are upon you. However, the negative commandment of “[When you make a vow to the LORD your God] do not put off fulfilling it,” he does not transgress until three festivals have passed by."
+            ],
+            [
+                "ארוכות של נחתומים (this section of the Mishnah is also taught in Tractate Kelim, Chapter 15, Mishnah 2) – flat wooden utensils that bakers arrange there loaves of bread at the time when they make bread. Long-ranging boards like to work the dough.",
+                "שהן טמאות – According to the Rabbis, for assuming that from the Torah, flat wooden utensils do not receive defilement,, the Rabbis decreed upon them, as is brought in Tractate Kelim, Chapter 2 (Mishnah 1).",
+                "שר' אליעזר מטהר (see Tractate Kelim, Chapter 10, Mishnah 5) – that he held that they are not considered utensils at all, and even if they are not like flat wooden utensils. But the Halakha is not according to Rabbi Eliezer.",
+                "שחתכו חוליות – they cut up the burned clay of the oven by its width into tiles and placed one tile on top of another, and placed sand in-between each tile, and plastered it with plaster/mud and made of it a paste of plaster surrounding its matting to guard its heat in the manner that people do for ovens.",
+                "שרבי אליעזר מטהר – for since there is sand between the cracks, it is similar to as if it’s broken. And the Sages defile it for the plaster makes it all as one, and attaches the slits, even though there is sand between each tile. But the Halakha is not according to Rabbi Eliezer (Note: This dispute is the source text for the famous debate of the Oven of Akhnai found in Tractate Bava Metzia 59a).",
+                "שמעברין את השנה בכל אדר – until the twenty-ninth of Adar, there is time for the Jewish court to state that it is a leap year, and that the next month is the Second Adar, but on the thirtieth day of Adar, one cannot intercalate the year, since it is appropriate to establish [the month of] Nisan, in the chapter of Tractate Pesahim 56a – “In the place where the practice existed” (chapter 4).",
+                "על תנאי – if the President [of the Sanhedrin} wishes that it would be intercalated and if not, it would not be intercalated."
+            ],
+            [
+                "מוסף היורה של שולקי זיתים – it is the manner of those who seethe olives and dyers who have large boilers and make for them additional plaster on their rims so that they will bring forth water at the time of their boiling. That of those who seethe olives is ritually impure, because that supplement is necessary for the utensil and it is used, and the Torah stated concerning the oven and portable stoves on feet (Leviticus 11:35): “an oven or stove shall be smashed. They are unclean and unclean they shall remain for you.” And they (i.e., the Rabbis) expound upon the word לכם/”for you,” everything that they need, that is a substance from the utensil that one you need it for and use it – that it receives defilement.",
+                "ושל צבעים טהור – for dyers do not use the same supplement since they are fearful lest they lose their color."
+            ],
+            [
+                "על החרשת שהשיאה אבות (this section of the Mishnah is also taught in Tractate Gittin, Chapter 4, Mishnah 5; this part of the Mishnah is also taught in Tractate Yevamot, Chapter 14, Mishnah 2) – even though she is a completely married woman, for her father received her betrothal when she was a small girl/minor, even so, she is divorced with a Jewish bill of divorce, and she receives her Jewish bill of divorce when she is a deaf-mute, and even though she lacks knowledge, because a woman can be divorced against her will. Therefore, we do not require her knowledge.",
+                "ועל קטנה בת ישראל שנשאת לכהן – and she is an orphan and her marriage was not other than from the Rabbis, and she eats priest’s due from the Rabbis and we don’t make the decree regarding priest’s due of the Rabbis because of the priest’s due of the Torah.",
+                "מריש – beam",
+                "בירה – large house",
+                "מפני תקנת השבים – for if we would require him to take down the entire group of buildings and to return the beam itself, he might be prevented from repenting.",
+                "שלא נודעה לרבים – which is stolen",
+                "שהיא מכפרת – and there is no need to bring another.",
+                "מפני תיקון מזבח – the there would not be sad Kohanim when they ate non-sacred food that was slaughtered in the Temple courtyard. And it is found that the altar is void for they are prevented from performing the Divine Worship."
+            ]
+        ],
+        [
+            [
+                "העיד רבי יהושע על דם נבילות שהוא טהור – from being made impure like a carrion in an olive’s bulk, and it defiles with a quarter [of a log]. For you do not have anything whose blood will become defiled like its skin other than for a reptile alone. And above [at the beginning of Chapter 5 of Tractate Eduyot] where it is taught in the Mishnah: that the blood of carrion – the School of Shammai declares clean and the School of Hillel declares unclean, but not like the carrion which defiles through an olive’s bulk, but through a quarter [of a log].",
+                "שנגע טמא במקצתו שטימא את כולו – they made a preference with Holy things and with the ashes of the sin-offering, for even thouh they themselves are divided if we place them within one utensil and comes in contact with something that defiles holy things in part, all were defiled, for the utensil combines them to be considered as if they are one body, and support is brought for it from the Biblical verse, as it is written (Numbers 7:14,20,26,32,38,44,50,56,62,68,74,80): “One gold ladle of 10 shekels, filled with incense,” as the Biblical verse made all of what is in one ladle.",
+                "הוסיף ר' עקיבא – for whereas from the testimony of Rabbi Shimon ben Beterah, we did not hear other than on that which is impure, and Rabbi Akiva came and added that even one who immersed himself on that day – but is not completely pure until sunset which does not defile but is invalid alone, if it came comes in contact with part of it, it invalidates all of it. And Maimonides explained, that from the testimony of Rabbi Shimon, we did not hear that it combines other than a utensil that has an inside [receptacle] but a vessel that does not have an inside [receptacle], we did not hear that it combines, but Rabbi Akiva came and added that even sifted fine flour and incense and frankincense and coals that are not within the utensil, but are collected and placed on a board or plank which has no inside [receptacle], they are considered as if placed within the utensil, and are made as if they are one substance.",
+                "והגחלים – those that the High Priest on Yom Kippur takes out in a pan, if a person who immersed himself on that day – but is not completely pure until sunset touched part of them, all of them are made in valid, and a preference was made with them, for the coals are not receptacles for defilement."
+            ],
+            [
+                "קטנה בת ישראל – and she is an orphan a has been explained at the end of the chapter above (i.e., Eduyot, Chapter 7, Mishnah 9), and he adds here that when she came to get married even though she had not yet engaged in sexual relations, because from the testimony of above (i.e., Eduyot, chapter 7, Mishnah 9), we did not hear/learn that she eats Terumah/priest’s due [if she married a Kohen] other than after she had engaged in sexual relations.",
+                "שהורהנה – that she had been deposited as a pledge with idolaters.",
+                "ועדיה – those who testified that she had been deposited as a pledge.",
+                "האמינו שלא נסתרה ושלא נטמאה – and specifically to this one that her witnesses testify about her that she had been defiled, It is this that the Rabbis said that they believed her, for not according to the law did the members of her family distance her from them. But if she doesn’t have witnesses, any woman detained through money at the time when the idolaters are in power, she is prohibited for a Kohen to engage in sexual relations with her. There is no difference whether she was deposited as a pledge or whether she had been detained/imprisoned."
+            ],
+            [
+                "אלמנת עיסה – one family that was mixed up with someone who was doubtful for the priesthood on account of his father’s illegitimate connection. All the children of that family are doubtful if he was that doubtfulness that was mixed up with them or not. And a woman who married one of the children of that family, and her husband died, is called the widow of one belonging to a family suspected of containing an alien admixture, that is like the examined and mixed family [suspected of containing an alien admixture], so too this particular woman is mixed from doubts – doubt if her husband was that doubtful one for the priesthood on account of his father’s illegitimate connection, according to the truth. Rabbi Yehoshua validates her for the priesthood, because there is here a compound uncertainty and is judged leniently. But Rabban Gamaliel holds that even though generally, a compound uncertainly which is judged leniently, here is different, for they made a preference for pedigrees.",
+                "העיסה כשרה לטמא ולטהר – that is to say, that a family that became mixed through someone doubtful for the priesthood on account of his father’s illegitimate connection, behold, she is presumption of being fit like the rest of the families of legitimate descent, and like that the rest of the families say: “this one is ritually impure” and distance themselves from her, and “this one is pure” and they draw her close, so is this family that had become mixed up beyond recognition as a result of someone doubtful for the priesthood on account of his father’s illegitimate connection, and we cannot say for since that it become so mixed up beyond recognition, we don’t any longer to check when women marry -which one was defiled and which one is pure, in order to distance the impure one and to draw close the pure one.",
+                "קבלנו עדותכם – you are believed in our eyes and we believe that such is what you heard.",
+                "שלא להושיב ב\"ד על כך – to permit the widow of one belonging to a family suspected of containing an alien admixture ab initio.",
+                "הכהנים שומעים לכם לרחק – if you would say that she is forbidden.",
+                "אבל לא לקרב – if you would say that she is permitted. And the Legal decision is that a woman who married one of that family, and her husband died, is called the widow of one belong to a family suspected of containing an alien mixture, and she is forbidden to marry into the priesthood ab initio, and if she married, she cannot be divorced."
+            ],
+            [
+                "איל קמצא – a form of locust. The Aramaic translation of “like locusts” is “like a species of locusts.”",
+                "דכן – it is clean and permitted to eat.",
+                "ועל משקה בית מטבחייא – the blood in the slaughterhouse of the Temple courtyard.",
+                "דאינון דכיין – there is one who says that they are completely pure, for the defilement of liquids is not from the Torah but rather the Rabbis are those who decreed upon them defilement, and on these they did not decree. And there is another opinion that these are pure from making others impure, but they are impure of themselves and there is, from the Torah, defilement for liquids, to become defiled and the Rabbis were not able to make pure what the Torah had defiled.",
+                "ועל דיקרב למיתא מסאב – this is how it should be understood (Talmud Avodah Zarah 37b), that whomever definitely touches a corpse is unclean. But there is a doubt, even a grave defilement of the dead is pure, and all the more so, defilement [via a contact with] a reptile is light. And a doubtful impurity in the public domain comes to permit. And even though a doubtful impurity in the public domain is pure according to the Torah, for prohibition of doubtful defilement we derive from the Sotah/suspected adulterous woman, for the Bible derives it with the language of defilement (Numbers 5:13): “and she keeps secret the fact that she has defiled herself, the Biblical verse informs us that on that which is doubtful, she is prohibited, and just as the case of the Sotah/suspected adulterous woman is in the private domain, and there is no hiding in the public domain, so doubtful defilement is not other than in the private domain, nevertheless before Yosi ben Yoezer came, they would say, it is the Halakha but we don’t teach thus. And he came and testified that we do teach as such ab initio, to make pure all doubtful defilement in the public domain.",
+                "וקרי ליה יוסי שריא – because he permitted three things that they (i.e., the Rabbis) would practice a prohibition on them. For any Jewish court that permits three things where their permit is not simple, they would call it, a permitting/absolving Jewish court."
+            ],
+            [
+                "שמשיאין האשה ע\"פ עד אחד (this section of the Mishnah is also taught at the conclusion of Tractate Yevamot, Chapter 16, Mishnah 7) – a woman whose husband went abrought and one witness came and said that he died. We marry off his wife through his word.",
+                "כדיר העצים – a chamber where they gather all the wood of the altar of the Temple. And it was in the north-east corner of the Women’s compartment [of the Temple court] and they found there the bones of the dead. But the Sages said that they should collect bone by bone and everything is ritually pure. And we should not suspect lest they humans and utensils were defiled by them because in the Women’s compartment has the law of the public domain, and this is doubtful defilement in the public domain, for its doubtfulness makes is pure. And in the Tractate Zevahim in the last chapter (chapter 14) [ page 113a], the Gemara brings that they (i.e., the Sages) wanted to decree defilement on all of Jerusalem because of those bones that were found in the shed for the wood, but that Rabbi Yehoshua said to them: No: It is a shame and disgrace for us that we should decree defilement on the city of our forefathers."
+            ],
+            [
+                "שמעתי שמקריבים אף על פי שאין בית – [since] the holiness that Solomon sanctified the Temple, he sanctified for its time and he sanctified it for the future. And similarly, the holiness of Jerusalem was sanctified forever. But the sanctification of the rest of the Land of Israel, he did not sanctify during the first conquest other than for its time [alone] until those who came up from Babylonia returned and they sanctified it a second time, and that sanctification was sanctified for the future."
+            ],
+            [
+                "הלכה למשה מסיני – For the Holy One, blessed be He showed Moses at Sinai, each generation and its expounders, and showed him that Elijah does not come to make impure or to make pure, to distance or to bring close, to verify [doubtful] families mixed up (i.e., lost to the priesthood as they had been mixed with Israelites beyond traces of genealogical disabilities) beyond recognition; who had been mixed up beyond recognition and who had not been mixed up beyond recognition, but he should leave them and they will be valid in the future to come, for the Halakha is that a family that had mixed up beyond recognition remains mixed up beyond recognition.",
+                "אלא לרחק המקורבים בזרוע – for everyone presumes them as invalid, but that they were brought close by force, but a family which had been mixed up beyond recognition on account that it was not known that its defilement was unknown, should be left in its fitness.",
+                "בית הצרפה – such is the name of the family.",
+                "ורחקה – he announced concerning them that they are invalid.",
+                "בן ציון – he was a strong man and a violent person.",
+                "ועוד משפחה אחרת היתה שם – that was invalid.",
+                "וקרבה בן ציון בזרוע – and he announced concerning them that they are valid to marry with them, and the Tanna/teach of the Mishnah had consideration on the honor of human creations and did not mention the name of the invalid family that Ben Zion drew close forcefully, like he had mentioned the name of the fit/valid family, to teach you how much a person has to be careful not to recount of the denigration of his fellow and to be able to hide degradation. If such is the case with those who are invalid, all the more so regarding those who are valid.",
+                "כגון אלו – who validity and invalidity were known but that they were distanced by force and brought closer by force.",
+                "לקרב אבל לא לרחק – the valid family that had been distanced by force, he brings close but he does not distance that which had been brought close by force.",
+                "שנאמר והשיב לב אבות על בנים – that will be said in the future with the Holy Spirit that this because of the children’s children of this one. And according to the words of Rabbi Shimon, the fathers are the Sages and the children are the students, so that the heart of all of them will be equivalent and dispute will not fall between them."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..f9f7952dda8ee83e2427d1e658bf985562fdba5c
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/English/merged.json	
@@ -0,0 +1,591 @@
+{
+    "title": "Bartenura on Mishnah Eduyot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Eduyot",
+    "text": [
+        [
+            [
+                "שמאי אומר כל הנשים דיין שעתן – All the women who see [menstral] blood know their hour to defile what is pure that they came in contact with from the time of their seeing [blood] and onward. And we don’t say that before this also, that there was blood in the walls of her womb that had been established and that she was impure even before this, for all women defile in with their vagina, and even though blood had not exited outside. And the reason of Shammai is that he did not suspect that perhaps, before this there had been blood, for if you say this, the heart of a man smites him (i.e., he has no clear conscience) all the time of intercourse and he separates himself from his wife, and it is found that the daughters of Israel would refrain from engaging in [the Mitzvah] of “being fruitful and multiplying.”",
+                "מפקידה לפקידה – She checked today and found herself to be pure, and checked at the end of the week and found herself to be impure. We are suspicious of her physical contact from the first examination and onwards, lest with the removal of her hand, she saw that the walls of her womb established her presumptive condition [of cleanness], and we do not worry about refraining from “being fruitful and multiplying”, for specifically, for purity that we defile them from one examination to the next examination, and not to her husband, for Shammai says: if we make her defiled from her purity, the heart of man smites him (i.e., he has no clear conscience) and he would separate also from sexual intercourse.",
+                "לא כדברי זה ולא כדברי זה – not according to the words of Shammai who is more lenient and does not make a tence for his words, and not according to the words of Hillel, who went beyond his measures (i.e., extended the restrictions of the law too far – see Talmud Niddah 4b) who was too strict, for certainly, all these “many days” (according to Hillel) do not establish that the walls of the womb are [filled with] blood.",
+                "מעת לעת ממעטת על יד מפקידה לפקידה – two times were mentioned with regard to the woman to defile that which is pure retroactively, and he went after the liberal of both opinions. For if “from one (i.e., the present) examination” to the [last] examination is greater than from one term of twenty-four hours (of retrospective uncleanness) [reduces the term of the interval from one examination to the other], we go after one from twenty-four hour period to the previous one, and we don’t defile other than those pure things that she came in contact with from yesterday at that hour. But if the period “from one term of twenty-four hours is greater than from one examination to the one that preceded it, such as when she checked herself in the morning and found herself to be pure, and in the evening, found herself to be impure, we don’t defile anything other than those pure things that were from the examination in the morning and beyond. And the Halakha is according to the Sages.",
+                "על יד – of another, like “Next to him” in the Book of Ezra (actually – it is Nehemiah 3:8, which is like (verse 16): “And after him.”",
+                "וסת – fixed (i.e., regular time of menstruation), for it was established for her the time of menstruation three times, and she checked at the time of her regular time of menstruation and found herself to be impure, she knows her time, and we don’t worry that perhaps before this it occurred, for certainly, her time of menstruation comes on time.",
+                "והמשמשת בעדים הרי זו כפקידה – Two things are taught and this is how it should be understood: She who uses evidences – a piece of cloth used by women for ascertaining their condition of cleanness or uncleanness that is to say, it is Mitzvah upon each and every woman to use two pieces of evidence which she checks with them, one before sexual intercourse and once after sexual intercourse.",
+                "הרי זו כפקידה – the evidence that is after sexual intercourse is considered like an examination.",
+                "ממעטת על יד מעת לעת ועל יד מפקידה לפקידה – for you might have thought lest she sees a drop of blood like a mustard seed and ends up takes a handful of semen and that it would not be considered an examination, our Mishnah comes to tell us, that until after sexual intercourse, it is considered like an examination, but the evidence used before sexual intercourse is not like an examination, and because she is restless, that is she is anxious to have sex, she does not bring it into the holes and fissures [of her vagina]."
+            ],
+            [
+                "מקב לחלה – dough which has in it a Kab is liable for [separating] Hallah.",
+                "קב ומחצה חייבים בחלה – which are seven Logs and an egg and one-fifth of an egg, according to the Wilderness measure. And this is an Omer as a capitation tax, one-tenth of an Ephah which is liable for Hallah, as it is written (Numbers 15:20): “As the first yield of your baking, [you shall set aside a loaf as a gift….],” according to the dough of the wilderness. And they added one-sixth for the Jerusalem [measure], so that it was found that six Wilderness [Logs] become five Jerusalem [logs], and the Log that remains and the egg and the one-fifth egg go up to the Jerusalem Log, for the Wilderness log is [equal to] six eggs, which are given as five large eggs. It is found that the Log is missing one large egg. Give an egg and one-fifth of an egg in place of he large egg, for the one-fifth egg which is one-sixth from the outside additional on the egg, it is found that six large eggs which are a large Log, since six large Logs are one and-one-half Kabs.",
+                "משהגדילו המדות – This is the Sepphoris measure, which they added one-sixth on that of the Jerusalem [measure], so it is found that the six Logim are five, which are five-fourths of a Kab, as the Kab is equivalent to four Logs.",
+                "חמשה ועוד חייבים – for as Rabbi Yosi holds, the Wilderness measure were larger eggs than ours by one-twentieth of an egg for each egg. And the Halakha is according to the Sages, that a Jerusalem Kab and one-half which equals six Jerusalem Logs which are the Wilderness seven Logs and an egg and one-fifth of an egg, which is the measure [required] for Hallah. And they are forty-three eggs and one-fifth of an egg. And Maimonides cut and examined and checked and found that the weight of five hundred and twenty of most of the commentators from the flour of wheat is the measure of flour that is obligated for Hallah. And the weight of most of the commentators was known in Egypt today and throughout the Land of Israel, which is the weight of nearly sixty-one grains of barley."
+            ],
+            [
+                "הין – twelve Logs",
+                "פוסלין את המקוה – if they (i.e., drawn water) fell into it prior to its measure being completed. But after it was completed, even if he cast into it all the drawn water that is in the world, they would not make it (i.e., the Mikveh) invalid.",
+                "שחייב אדם לומר בשלון רבו – that is to say, the word \"הין\" /”hin” is not the language of the Mishnah, but rather is the language of the Torah, but that is what he heard from his teachers Shemaiah and Avtalion. And Maimonides received from his father, of blessed memory, that since Shemaiah and Avtalion were righteous converts, they were not able to pronounce from their mouths the word “Hin,” and they would say, “Een” instead of “Hin,” like people until today who are incapable of articulating the letters [Aleph, Khet, Hei and Ayin), and Hillel would also say, “Een”, like this teachers, the righteous converts Shemaiah and Avtalion would say.",
+                "גרדיים – weavers",
+                "משער האשפות – The Tanna mentioned the name of their craft and the name of their neighborhoods, to inform you that nothing should prevent a person individually from the House of Study, for there is no lesser craft than that of the weaver, for we can cannot appoint from it neither a King nor a High Priest, and there is n o lesser gate in Jerusalem than the Dung Gate, and they cast the deciding vote through their testimony for all the Sages of Israel."
+            ],
+            [
+                "שלא יהא אדם עומד על דבריו – that he should not stubborn to stand enduring by his viewpoint.",
+                "אבות העולם – Hillel and Shammai"
+            ],
+            [
+                "ויסמוך עליו – that is to say, that he acted according to the individual opinion and set aside the opinion of the majority.",
+                "אין בית דין – Another which would arrive after him is able to nullify the words of the earlier Jewish court who acted according to the words of the individual (i.e., minority view), until it is greater than him in wisdom and in number. In wisdom – that is, that the head of the Academy of the latter Jewish court would be greater in wisdom than the head of the Academy of the former [Jewish court]. In number – that the number of the students in the latter Academy would be greater than the number of students in the former Academy."
+            ],
+            [
+                "למה מזכירין דברי היחיד בין המרובין – in order to nullify them. An individual [opinion] that was not followed by a single Jewish court like his words and they are rejected and nullified, why do we mention them at all? And we respond that if a person would say: Such is my received [tradition] and he would be astonished when he sees that no one is acting according to his received tradition, they would say to him: according to the words of that individual you heard and those words were rejected."
+            ],
+            [
+                "רובע עצמות – one-quarter of a Kab of bones of the dead defile in a tent, and less [than one-quarter] do not defile other than through contact or by carrying [them] but not in a tent, but the School of Shammai holds that one-quarter kab defile and even if they are from many dead individuals.",
+                "ובית הלל אומרים רובע עצמות מן הגויה – that is to say, from one body of one dead individual and not from may dead individuals. And even of one dead person, they do not defile until there will be one-quarter kab of the greater portion of a corpse, that is, the greater size of the body or the greater number of bones of a person which would be one-hundred and twenty-five bones, as the number of the bones of a person is two-hundred and forty-eight.",
+                "אפילו מעצם אחד – if one bone of the dead person files one-quarter kab, it defiles in a tent, and the Halakha is according to the School of Hillel."
+            ],
+            [
+                "כרשיני תרומה – In Arabic we call it KARS’NA. And they are food for camels but humans do not eat from them other than from need/emergency in the years of famine, and we separate Terumah/priest’s due from them, since they are eaten by humans on occasion from need/emergency, but it is not holy like the rest of the priest’s due/sacred gifts.",
+                "שורין – [soak] them in water.",
+                "ושפין – on [it is necessary to say – the flesh/skin]",
+                "בטהרה – with the washing of the hands, like the law regarding the rest of foods of Priest’s due/Terumah. For mere hands are second-level of uncleanness and they defile the Terumah.",
+                "ומאכילין – to cattle",
+                "בטומאה – and one does not suspect if he defiles them with his hands at the time of his feeding them to cattle, but all the while that he is not feeding them to cattle, it is prohibited to defile them with his hands.",
+                "שורין בטהרה – soaking them in water makes them susceptible to receive defilement, and if he soaks them while in a state of defilement, it is found that he has made them susceptible and their defilement comes as one. This alone is what the School of Hillel prohibits, because of a recognition in order that they would know that they are priest’s due/Terumah.",
+                "יאכלו צריד – the language of dryness, like the dry-portion of meal-offerings, which is the place of the meal-offering where oil did not arrive there. Even here, they should be eaten dry, so that liquid would not come upon them at the time of eating, in order that they would not be recognized as susceptible to receive defilement.",
+                "כל מעשיהם בטומאה – and even the soaking. But the Halakha is according to the School of Hillel."
+            ],
+            [
+                "הפורט סלע ממעות מעשר שני – whomever has Second Tithe copper coins and comes to exchange them for a silver Sela must come up to Jerusalem because of the burden of the path.",
+                "בית שמאין אומרים בכל הסלע מעות – if one comes to exchange them, he can exchange all of them and give coins for the entire Sela.",
+                "ובית הלל אומרים – he cannot exchange other than half of them, for when he comes to Jerusalem, he will need pennies/small coins immediately to purchase the needs of the meal, and if everyone would run to the money-changer to exchange, the small coins/pennies would increase in value and it would be found that the Second Tithe [value] would be lost. Therefore, he should bring small coins/pennies with them to spend partially, and when they run out, he can exchange the silver that is in his hand little by little. A Shekel is one-half of a Sela.",
+                "אין מחללין כסף ופירות על כסף – Whomever has one-half a Denar of silver of [Second] Tithe, and produce of [Second] Tithe that are worth one-half a Denar, he should not combine them together to change for a Denar.",
+                "וחכמים מתירים – In such a manner through combining produce, since he only has one-half a Denar of silver, but to exchange a silver Denar and produce that is worth a Denar for one-half a Sela whih two Denarim, the Sages admit that we do not exchange. And the Halakha is according to the Sages."
+            ],
+            [
+                "הפורט סלע של מעשר שני בירושלין – that he would exchange a Sela that is in his hand and take small coins to spend them for the needs of the meal of the [Second] Tithe.",
+                "בית שמאי אומרים – if he comes to exchanges all the Selas that are in his hand for small coins, he should make the exchange.",
+                "ובית הלל אומרים – he should only exchange half of them, lest he stay in the city until he spends all of them, and he should deposit them in the city until another Festival as the small coins/pennies decay/become disfigured, and if he would return and exchange them for Selas, it would be found that the money-changer would gain twice over and the Second Tithe would be lost.",
+                "הדנים לפני חכמים – Shimon ben Azzai and Shimon ben Zoma and Chanan the Egyptian/HaMitzri.",
+                "בשלשה דינרים כסף ובדינר מעות – The Sela is [worth] four Denars, and when one comes to exchange the Sela, he should not take other than one Denar of small coins, and three Denars should be silver.",
+                "וברביעית כסף ברביעית מעות – With the fourth Denar of Silver, he should not take other than one-quarter of it copper and three parts silver, so that it is found that he would purchase one M’ah from sixteen for a Sela alone.",
+                "ארבעה אספרי כסף – The Denar [is worth] five Sestertius, and it is a coin in the land of Greece that until today we call it ASPERO, it is found that a Sela is twenty ASPERO, and when he exchanges for a Denar, it should be exchanged for four silver ASPERO and one copper coin. It is found that he purchases one copper coin from twenty for every Sela alone.",
+                "יניחנה בחנות ויאכל כנגדה – He should not exchange the small coins/pennies, lest he perhaps forget and make them non-sacred. But he should leave the Sela with the money-changer and eat [food] against it until it runs out. But the Halakha is according to the words of the School of Hillel alone."
+            ],
+            [
+                "חפויו – Our Rabbis have explained this from the language of (Shabbat 81a) “the pivots” which are the teeth protruding from the keys that are customarily made in the Land of Ishmael, even here that one ordinarily makes in the bride’s litter/chair like teeth protruding in order that they can support them. And Maimonides explained it engravings and drawings that they make from wood or stones and attach them on to the bridal seat.",
+                "בית שמאי מטמאין – for they are still fit for sitting.",
+                "ובית הלל מטהרין – but they are not fitting for a bride, and they are like broken.",
+                "מלבן הכסא טמא – that is to say, even the frame by itself, without the seat and without the seat boards is ritually impure; all the more so, the seat without the its boards is ritually impure. The frame, in the form of a square brick they make on the seat and people sit on it.",
+                "כסא שקבעו בעריבה – he brought the seat from another place and affixed it in a trough through his sitting in it. But a trough is not ritually (i.e., Levitically) impure arising from someone with gonorrhea’s immediate contact by treading/leaning against it, and it is fit for kneading but not for sitting upon.",
+                "בית שמאי מטמאין – because the seat does not become void in the trough.",
+                "ובית הלל מטהרין – from impurity arising from someone with gonorrhea’s immediate contact by treading/leaning upon it, but the sea becomes void regarding the trough. But the seat is made in the body of the trough itself, and the School of Shammai admits to the School of Hillel that it is ritually pure.",
+                "שמאי אומר – even the sea that is made in the trough itself is impure by gonorrhea’s immediate contact by treading/leaning upon it."
+            ],
+            [
+                "אלא בבאה מן הקציר – like the event that took place that some people went to harvest wheat and a snake bit one of them and he died, and she came and announced in the Jewish court, and they sent out and found that it was according to her words. But they did not permit it (i.e., for her to re-marry), other than it was an example that the matter be something that is close by, but [if she is coming] from abroad, she is not believed.",
+                "אלא בהווה – it was an event that took place such as it was, and the same law applies to the rest of the places.",
+                "שאין האחים נכנסין – to the inheritance of her husband, for the All-Merciful said (Deuteronomy 19:15): “A case can be valid only on the testimony of two witnesses or more,” and concerning her marriage they (i.e. the Rabbis) were lenient because of her disability to remarry (see Yevamot 88a – as regards testimony to her husband’s death to prevent the eventuality of “widowhood in life.”).",
+                "מפני כתובתה – from the formulation that they established to write in the document of the marriage contract/Ketubah.",
+                "כשתנשאי לאחר – for behold she is married and afterwards can take [the monies] of her Ketubah."
+            ],
+            [
+                "מי שחציו עבד וחציו בן חורין – such as slave of two partners and one of them freed him; alternatively, his master received from him half of the monies [of his worth] and freed half of him with those funds.",
+                "תקנתם את רבו – who is not lacking anything",
+                "לישא שפחה אינו יכול – because of the side of freedom that is in him.",
+                "בת חורין אינו יכול – because of the side of servitude that is in him.",
+                "כופין את רבו ועושהו בן חורין – and the same law applies if he was the slave of one-hundred partners and one of them freed him, we force all of them to free him."
+            ],
+            [
+                "כלי חרס מציל על הכל – an earthenware utensil that is surrounded by something closely covered with a lid protects everything that is inside it when it is the tent of a dead person, and will not defile anything that is inside it, as it is written (Numbers 19:15): “And every open vessel, with no lid fastened down, shall be unclean,” but if it has a lid fastened down, it is pure and what is inside it, it does not matter whether it is utensils, or food-stuffs or drink. And the Biblical verse is speaking about an earthenware vessel, as it is written, “And every open vessel,” concerning that which defiles through its opening, and does not defile through its back.",
+                "אינו מציל אלא על אוכלין ומשקין ועל כלי חרס – but on other kinds of utensils, it does not protect as will be explained further on.",
+                "מפני מה וכו' מפני שהוא טמא על גב עם הארץ – for everything that is found with the ignoramuses whether utensils, food-stuffs and liquids/drink, all are considered impure, because they are not expert in the laws of the impurity and purity and consider that which is impure to be pure.",
+                "ואין כלי טמא חוצץ – it does not offer protection against the defilement other than only a pure utensil, but an impure utensil cannot protect on what is inside of it, and these utensils belonging to the ignoramuses are considered to be ritually impure and do not offer protection.",
+                "לעצמו טיהרנו – to the ignoramus himself we have declared it pure, and we should not suspect that perhaps a Haver/ a member of the order for the observance of Levitical laws in daily intercourse, would come to use them, for they are separated from contact with them and without this, also, all of their food would be ritually impure; therefore, food and drink and earthenware utensils which have no purity in the Mikveh, for when they were in the midst of a vessel with a lid fastened down belong to the ignoramuses, we say to them that they are ritually pure [for them], and they can use them they are the ones who consider their utensils to be considered pure, and we don’t suspect lest a Haver will borrow one from them and use them, for they are, for him, in a status of impurity and they can never have ritual purity ever. But a vessel that only requires only rinsing in order to be restored to Levitical cleanness where there is a suspicion that a Haver will borrow it from them and immerse them [in the Mikveh] and use them without sprinkling on the third and seventh day, for he will not know that they were defiled in the tent of a dead person, and would think that a mere immersion [in the Mikveh] would be sufficient to rescue it from the ritual impurity that it sustained while with the ignoramus, and that is why it is taught in our Mishnah: “You have declared it ritually clean/pure both for the ignoramus and for you,” and a Haver would come to use it. Therefore, they made the law equivalent for all and said that a vessel that requires only rinsing in order to be restored to Levitical cleanness is saved with a lid fastened down, which does not belong either to a Haver nor to an ignoramus. And if they came to make a decree that an earthenware utensil of an ignoramus shall never be saved with a lid fastened down because it is considered ritually impure and no impure vessel can protect/save it, none of the ignoramuses would accept it from them, because they would hold that they are expert and guard their utensils in ritual purity and they can protect their utensils."
+            ]
+        ],
+        [
+            [
+                "רבי חנינא סגן הכהנים העיד. מלשרוף את הבשר שנטמא בולד הטומאה – the offspring of the offspring is stated. The meat which is third [level of impurity] which was defiled with something of the offspring of an offspring,, that is to say, it came in contact with something of second-level impurity, and it became third-level of impurity, they did not prevent from burning with meat that that was defiled with something of a direct cause of Levitical uncleanness, which is the first level of impurity. And when this meat that was at first third-level of impurity comes in contact with that which was defiled with a direct cause of impurity, it returns to be second-degree of impurity, for it came in contact with first-level of impurity and became second, and it is found they added one level of ritual impurity upon its impurity, for initially it was third-level and now is second, and even though that they didn’t prevent from burning with something more severe than it, for since even that which is the lesser for burning stands, they did not suspect if they would make it more impure than it already was. And even though, according to the Torah, no food can make another food impure, as it states regarding something the defiling of food (Deuteronomy 14:8, 14): “It is impure [for you.” It is ritually impure but it does defile food or something similar. Nevertheless, the Rabbis decreed that foods can make other foods impure.",
+                "השמן – of Priest’s due/Terumah that was defiled by someone who had bathed [in a Mikveh] but must wait for sunset to be perfectly clean, which is third-level of impurity, for a person who had bathed [in a Mikveh] but is waiting for sunset to be perfectly clean defiles Terumah from the Torah and makes it third-level of impurity.",
+                "בנר שנטמא בטמא מת – this is a metallic candle and not of earthenware, for all utensils outside of earthenware utensils that came in contact with the defilement of the dead person become like it, it is principal level of impurity, it is a principle level of impurity, if it is a first level of impurity, it is a first level of impurity, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed [or died naturally, or human bone, or a grave, shall be impure seven days].” And they (i.e., the Rabbis) expound upon “who was killed” he is like someone who was slain, for the sword that had come in contact with the dead became like one of the original causes of Levitical uncleanness like the dead person himself. And when it had come in contact with something defiled by contact with the dead, which is a primary [cause of Levitical uncleanness], the sword also became a primary [cause of Levitical uncleanness], and all utensils are like a sword in the law, except for earthenware vessels. It is found that the metallic candle when it came in contact with something defiled by a dead person, it too became a primary [cause of Levitical] uncleanness. And now Rabbi Akiva adds on to the words of Rabbi Hanina the Assistant Priest, for Rabbi Hanina did not permit other than to restore something that had been third-level uncleanness to something second-level uncleanness. But Rabbi Akiva permitted restoring something that was third-level uncleanness to first level, for the oil that had been defiled by contact with a person who has ritually bathed but must wait for sunset to be perfectly clean, who is third-degree level of impurity, when they kindle it with a candle that had been defiled by contact with the dead, the candle itself becomes a primary form of Levitical uncleanness as we have stated and third-level [of impurity] returns to be first-level of impurity. And even though they did not prevent it, for since the title of impurity is upon it, we do not suspect him and it is permitted to add with his hands."
+            ],
+            [
+                "לא ראיתי עור יוצא לבית השריפה – After its hide was flayed, if it was found torn. Even though that this disqualification was upon it prior to its hide being removed, since it was not recognized other than after the hide’s removal.",
+                "שהמפשיט את הבכור ונמצא טריפה – but Rabbi Akiva comes to teach us (a new point), that even a firstling which has defect when it is slaughtered outside of Jerusalem on its defect, and the Biblical verse did not permit it other than for eating, as it is written (Deuteronomy 15:22): “Eat it in your settlements [the unclean among you no less than the clean, just like the gazelle and the deer],” but if it died, its hide is forbidden and it requires burial, and Rabbi Akiva teaches us that where it is “terefah”/torn status is not known until after the hide is flayed, the permitted it to be slaughtered and the flaying of its hide is like its blood was cast in the Temple.",
+                "יאותו הכהנים בעורו – and it is not burned.",
+                "אין לא ראיתי ראיה – lest it did not happen in his days that it would be found “terefah”/torn after the hide had been flayed, and if it happened and they burned it, he did not see it.",
+                "אלא יצא לבית השריפה – since prior to the flaying it had come. And the Halakha is according to Rabbi Akiva regarding a firstling with a defect when a specialist permitted it, but if a specialist did not permit it, no. And the Halakha is according to the Sages in regard to a pure firstling, that the flesh is buried and hide is burned."
+            ],
+            [
+                "וכותב בכתב ידו – a document of liability on the borrower.",
+                "ואחרים חותמים – valid witnesses would sign on the document.",
+                "והתירו – and even though the person who writes the document is the lender, and he is an interested witness.",
+                "שהאשה כותבת את גיטה – and valid witnesses are signed to it.",
+                "את שוברו – the document of renunciation that his wife has renounced to him on her Jewish marriage contract.",
+                "שאין קיום הגט אלא בחותמיו (see Tractate Gittin, Chapter 2, Mishnah 5) – the witnesses whose signatures are affixed on the Jewish bill of divorce is the essence of the reason for the validation of the Jewish bill of divorce. Therefore, when valid witnesses have affixed their signatures on it, it is valid, and event though it (i.e., the Jewish bill of divorce) is in the handwriting of the woman [to be divorced].",
+                "ועל מחט – and it is known concerning it that it was defiled [through contact] with the dead, and it is found that with Holy meat, when they cut it in the Temple courtyard, and there was a doubt if it the knife or a person touched it or not. The knife and the person are ritually pure, for it is doubtful impurity in the public domain, for the Temple courtyard has the law of the public domain regarding the matter of ritual impurity, and a doubtful impurity in the public domain, its doubt is deemed pure.",
+                "והבשר טמא (see Talmud Pesahim 20a and Talmud Hullin 36b) -for it certainly came in contact with ritual impurity, and our Mishnah is speaking about Holy animals that passed through a river close to its slaughter and still liquid is dripping on it, as the meat has become susceptible to receive defilement with those waters. For if this was not the case, the meat would not be impure. And even though we wash it in the slaughtering place in the Temple courtyard, for all liquid of the slaughtering house is restored to Levitical cleanness. And the meat does not become susceptible to receive defilement. And if it is difficult how the meat is ritually defiled and the hands are pure, for don’t impure food-stuffs defile the hands, according to the Rabbis. But it is not difficult at all, for we hold that one’s hands do not become defiled in the Temple, when they decreed on the defilement of the hands, they didn’t decree about it in the Temple."
+            ],
+            [
+                "בכרם – that the Sages would sit row by row in this vineyard that that was planted with row after row of vines.",
+                "על ביצה טרופה – that the white of the egg was mixed with the yolk of the egg together and placed on top of the vegetable and the one who has bathed but must wait for sunset to be perfectly clean had come in contact with egg, and even though it is non-sacred, for the Terumah does not belong with the egg. But a person who has bathed but must wait for sunset to be perfectly clean does not defile something non-sacred; even so, there is a combination and the vegetable is defiled as it through contact with it.",
+                "אם היה כמין כובע – the egg was blown up and became like a cap over the vegetable and there is its empty space underneath it.",
+                "שבולת שבקציר – one ear of grain was left over in its harvest that had not been harvest, and the top of that ear of grain touches the standing corn.",
+                "אם נקצרה – if that ear of grain was cut with the standing corn, it belongs to the house owner, for the standing corn rescues it, and we do not call it, “you shall not go back to take it.”",
+                "ואם לאו – it is considered “forgotten,” and it is for the poor.",
+                "עריס – five vines that are planted and suspended and lying on top of poles or on the fence called an espalier (of grape vines),from the language of (Psalms 132:3): “my bed.”",
+                "אם יש בה כמלוא בוצר וסלו – if the garden is as large as the measure that when a grape gatherer stands with his basket when he brings the grapes into it when he is gathering the grapes from all the sides of the espalier.",
+                "תזרע – the garden, the seed should be distanced from the vines in order to work the vineyard which are six hand-breadths in all directions.",
+                "ואם לאו – the garden is not so large.",
+                "לא תזרע – and even though he distances in order to work the vineyard, because the seed appears with the vineyard as if they are mixed seeds."
+            ],
+            [
+                "ופירשן רבי יהושע – when he is liable and when he is exempt.",
+                "אם לעשות לה פה חייב – because of [the Sabbath prohibition] of “building.”",
+                "ואם להוציא ממנה ליחה פטור – for it is labor that is not necessary for its own sake, for the opening is the labor, and this is not necessary for there to be an opening for it from now, and there isn’t here other than a Rabbinic prohibition and because pain is not decreed, it is exempt and permitted.",
+                "אם מתעסק שלא ישכנו פטור – and that it is not necessary for its own sake of the thing being hunted, and if he would known that he could stand and it (i.e., the snake) would not bite him, he would not hunt it. And in this also, the Rabbis did not decree, and it is exempt and permitted.",
+                "לפסין אירוניות – a closed/stopped-up earthenware vessel made like an hollow ball from the inside, and after they glaze it in a kiln/furnace, they sever it in its middle and it is made into two utensils.",
+                "טהורות באוהל המת – as long as they have not severed it, for an earthenware vessel is not susceptible to receive defilement from its exterior, other than from its airspace, as it is written (Numbers 19:15): “And every open vessel, [with no lid fastened down, shall be unclean],” through its opening, it defiles, but it - does not defile from the exterior, and this has no open air space.",
+                "וטמאות במשא הזב – through defilement by movement (even by indirect movement by means of a lever), for if they were carried or moved from the contact with someone with a flux, they are impure, and even though they have no open air space.",
+                "מפני שלא נגמרה מלאכתן – for the cutting that is made in their middle, this is the completion of their work [of creation]. But the Halakha is not according to Rabbi Eleazar ben Zadok, but glazing in a furnace is the completion of their work, therefore they become defiled through contact with the person who has a flux even before they are divided."
+            ],
+            [
+                "מלילות – ears of corn that did not ripen completely, and they load them with stones and the liquid flows from them and he immerses in it.",
+                "יגמור – for after they have been pressed and crushed from Friday, he completes and may eat [them] on Shabbat. And it is not similar to liquids that flowed that are forbidden, as a decree lest he wring out [the liquid], for here, even if he should wring out [the liquids], there is no prohibition from the Torah, because the liquids come of their own accord.",
+                "לא יגמור – in order to eat after he has sanctified the [Sabbath] day, for it is prohibited like other liquids that flowed. And the Halakha is according to Rabbi Yishmael."
+            ],
+            [
+                "עיר של זהב – golden crown that is made like the form of the city of Jerusalem, and we don’t suspect that perhaps she will take it off and show it and will bring it four cubits in the public domain (versus Tractate Shabbat, Chapter 6, Mishnah 1, which teaches in an anonymous Mishnah that a woman should not go out on Shabbat with a golden crown that is made like the form of the city of Jerusalem).",
+                "ומפריחי יונים – one of the kinds of sport/jest [that one plays with one’s pigeons]: if your pigeon will come before my pigeon, I will give you such-and-such, for one who raises a pigeon who is knowledgeable to bring [other] pigeons to the house in the upper story. And there is through them theft because of the ways of peace, but not complete theft.",
+                "ספק נגע ספק לא נגע ספיקו טהור – because it is a passing defilement and does not rest in a place, therefore, its doubt is ritually pure and even in the private domain."
+            ],
+            [
+                "סנדל של סיידין – the wooden shoe that they wear on their feat when they are engaged with lime/plaster to protect their feet that they don’t burn in the lime, and if a person with a flux wore it, it would be impure through Levitical uncleanness arising from a someone with a flux’s immediate contact by treading [or leaning against].",
+                "ועל שיירי תנור ארבעה – if it was large enough and it became defiled and afterwards broke, he would not be pure until there would not be in its shards a height of four [handbreadths], for shards are susceptible to receiving defilement as if it was whole, until the shard would be less than the height of three [handbreadths]. But a mere oven that is in the Mishnah is made like a large pot which has no rim and when they fasten it with plaster on the ground and the floor of the ground is the bottom of the oven.",
+                "שנים מחיפוייו – from the boards that are made for sitting.",
+                "שרבי עקיבא מטמא – as he {i.e., Rabbi Akiva) holds that even though it is not appropriate for sitting, it is appropriate to receive pomegranates, and it is impure because it is a receptacle.",
+                "וחכמים מטהרין – as they hold because its essential purpose is that it was made for sitting and not as a receptacle, since the purpose for which it had been made was annulled. And it does not defile even because of being a receptacle. And the Halakha is according to the Sages."
+            ],
+            [
+                "האב זוכה לבן וכו' – since it is close that the nature of the son is to be similar to the nature of the father, and beauty, and strength and wisdom and years, a man endows [his son] with them from the beginning of his creation according to his nature, and wealth a person bequeaths to his son. And wisdom that we speak of here, is the straight ingenuity of mind/brightness of mind, which is in a person according to his nature. And years, length of days. And to me it appears that if a person endows them, he will have sons who are pleasant, strong, wise, rich and who live long lives.",
+                "ובמספר הדורות לפניו – Sometimes that the Holy One, blessed be He promises that his father will do good for his seed to the third generation or to the fourth generation, and the father endowed to that generation that this particular goodness will come to them.",
+                "הוא הקץ – that the Holy One, blessed be He, determined for this matter that it will be for a specific time and for a certain generation, such as (Genesis 15:14,16): “…and they shall be enslaved and oppressed four hundred years…and they shall return here in the fourth generation…,” that the number of generations which is the fourth generation will be end of the four hundred years."
+            ],
+            [
+                "שנאמר והיה מדי חודש בחדשו – when the month comes in the same month that he died in it, he would leave from Gehinnom and come to worship before God.",
+                "שנאמר ומדי שבת בשבתו – that is to say, after he would be in Gehinnom so many days like there are from the first day of Passover, which is called “Shabbat,” as it is written (Leviticus 23:15): “[And from the day on which you bring the sheaf of elevation offering]– the day after the Sabbath – you shall count off seven weeks. [They must be complete],” until Atzeret/Shavuot which is the from the morrow of the seventh Sabbath, he left from Gehinnom and comes to worship."
+            ]
+        ],
+        [
+            [
+                "כל המטמאין באוהל – such as the dead, and the decayed matter (i..e., liquid and coagulated portions of a corpse – see Tractate Ohalot, Chapter 2, Mishnah 1) and a spoonful of dust [of earth from a grave of decaying human body], and all those that are taught at the beginning of the second chapter of Tractate Ohalot.",
+                "שנחלקו – their measures in halves.",
+                "שהכניסן – when they are divided.",
+                "לתוך הבית – that is inside one tent.",
+                "רבי דוסא בן הרכינס מטהר – that he holds that they do not combine to the appropriate measurement.",
+                "הנוגע בכשני חצאי זיתים מן הנבילה – he started about tent impurity and continued with impurity of a carrion, to tell you that just as Rabbi Dosa holds that they do not combine for the defilement of a tent, so too, he holds that they defilement of contact and carrying do not combine, whether with the dead person or a carrion.",
+                "הנוגע בחצי זית ומאהיל על חצי זית – When one overshadows on a dead person, he is impure as if he had been with the dead person in the tent. And all of these where he is overshadowing in the first part of the Mishnah, we are speaking of squeezed defilement, for there is no difference between the defilement and the tent that is open a hand-breadth, and because of this, the Sages defile, for a tent like this, it is contact, and at the end of the Mishnah it is taught that if one is in contact with half-olive’s bulk and another thing, it overshadows upon him, etc., and the Rabbis admit that he is pure, when speaking where there is a hand-breadth’s opening whether between the defilement and the tent. And in this, the Rabbis admit that they don’t combine, for contact and tent are two different modes of contamination and whatever is from two different modes does not combine. But Rabbi Dosa holds that even with pressed defilement, they don’t combine.",
+                "רבי מאיר וכו' – Rabbi Meir disputes the first Tanna who said that when there is a hand-breadth’s opening between the defilement and the tent, the Rabbis admit that he is pure, and it doesn’t combine. And he said that even in this, the Rabbis dispute on Rabbi Dosa and hold that contact and the tent category. Therefore, they combine regarding the measurement and defile, but the Halakha is not according to Rabbi Meir.",
+                "חוץ מן המגע עם המשא – such as the case where he came in contact with one-half an olive’s bulk and shook one-half an olive’s bulk.",
+                "והמשא עם האוהל – that he shook one-half an olive’s bulk and overshadowed on the other one-half.",
+                "משם אחד – such one type of contact and another kind, one kind of carrying and another, one tent and another tent."
+            ],
+            [
+                "אוכל פרוד – such as a pile of nuts, peanuts and almonds, when they are separated one from the other, they lack the equivalent of an egg which is the measure for defilment of foods to defile others.",
+                "אינו מצטרף – and if they were ritually impure and came in contact with ritually pure [foods] when they are in a pile, they do not combine with each other to defile the pure [foods] since there isn’t among any of them on its own like the measure for the defiling of foods.",
+                "אסימון – it is made like the form of the coin in vogue, but they had not yet formulated the coin (i.e., a picture indicating the value), and we don’t redeem Second Tithe with it, as it is written (Deuteronomy 14:25): “Wrap up the money n your hand,” something that has upon it a form.",
+                "מטבילין ידים לחטאת – Whomever has come in contact with impure food-stuffs and liquids and similar thing from those things that defile the hands and don’t defile the entire body, he immerses his hands only, and it is fit to com in contact with the waters of purification (i.e., water mixed with the ashes of the Red Heifer) and to be sprinkled from the ashes of the [Red] Heifer on the impurity.",
+                "אם נטמאו ידיו נטמא גופו – and it requires immersion of the entire body, for they made a preference for the waters of purification that if his hands had been defiled, his entire body was defiled, which is not the case with Priest’s Due/Terumah and Holy Things [in the Temple]."
+            ],
+            [
+                "מעי אבטיח – the seeds and the liquid that is within the melon.",
+                "וקניבת ירק – the mouldy/decayed leaves that we remove from the vegetables.",
+                "מנה מנה ופרס (this segment of the Mishnah is also taught in Tractate Hullin, Chapter 11, Mishnah 2) – Each one is worth a Maneh and one-half and less than this is not considered fleece/shorn wool for this is the least of the fleece.",
+                "כל שהן – not exactly for less than sixth Selah the Rabbis do not obligated in the first shorn wood (which is the priest’s gift), but because Rabbi Dosa provides a large measurement, the Tannah calls for the small measurement of the Rabbis, however much they produce. And the weight of the Sela is twenty-four Ma’im and the weight of each M’ah is sixteen globules of barley-seed.s"
+            ],
+            [
+                "חולצות – matting that is made from bulrushes/reed-grass and things similar to it. And they have a rim surrounding it.",
+                "טמאות טמא מת – for they have a receptacle but defilement of lying and sitting, because they are not appropriate for lying nor for sitting.-",
+                "וחכמים אומרים מדרס – for they are also suitable to be lain upon.",
+                "הקליעות – threats that are made in a matting/network.",
+                "טהורות – that are not considered woven/in a web and this is not clothing.",
+                "חוץ משל גלגילון – screens/networks of belt that they gird with it, and it is considered clothing.",
+                "כולם טמאות – for all are considered clothing, except for the screens that those who sell wool make to tie on it bundles of wool."
+            ],
+            [
+                "קלע – [the sling] that they throw with it stones, like you say (Judges 20:16): “ [Of all this force- 700 picked men -were left handed.] Every one of them could sling a stone at a hair and not miss.” (1 Samuel 25:29): ”But he will fling away the lives of your enemies as from the hollow of a sling.”",
+                "בית קיבול שלה – the place where they put in the stone that they want to throw.",
+                "בית אצבע שלה – like a small hole that one puts one’s finger into.",
+                "בית הפקיע – the handle that one holds on to when one twirls the sling in the air to release and throw the stone."
+            ],
+            [
+                "שבויה – the wife of a Kohen who was taken captive (also, the daughter of a Kohen).",
+                "אוכלת בתרומה – and we don’t suspect lest a heathen came upon her and made her a harlot nad invalidated her from the Terumah/priest’s due.",
+                "שהפה שאסר הוא הפה שהתיר (this section of the Mishnah is taught in Tractate Ketubot, Chapter 2, Mishnah 5) – just as they believed her when she said: “I had been taken captive,” so one is able to believe her when she says, “and I am pure."
+            ],
+            [
+                "הטמא עומד – the leper stands under the tent or under the tree.",
+                "וטהור עובר – on the way there (i.e., to the tent or tree). It is doubtful if he came in contact or did not come in contact [with it] or if he was overshadowed by the tree or was overshadowed by both of them and both the pure became impure, and it is doubtful if he was not overshadowed and not defiled, this is one doubt or the pure one stood and the leper passed by, which is the second doubt.",
+                "טומאה ברשות היחיד וטהרה ברשות הרבים – such as a store open to the public domain, it is doubtful if he entered and it is doubtful if he did not enter.",
+                "או שטהרה ברשות היחיד והטומאה ברשות הרבים – these are two other doubtful cases.",
+                "רבי יהושע מטמא – as he holds that since the private domain is combined/joint in the doubtfulness of this defilement, this is a doubtful defilement in the private domain and its doubtfulness is defiled.",
+                "וחכמים מטהרים – for they hold that since a doubtful defilement in the public domain is combined in it, this is doubtful defilement in the public domain and its doubtfulness is pure. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "מסמר השולחני – the money-changer hangs on it the scale of the balance. But our Rabbis explained that it was a fixed nail/pin set in the stand that is in front of the money-changer to put up the shutters of the shop. And the Rabbis make them pure because its use is with the ground.",
+                "אבן השעות – a stone which has zones and markings on them the names of the hours which is inserted in it with a nail and through it they determine the hours. And in a foreign tongue, they call it IRLIVE and in Arabic ALBALATA.",
+                "וארון של גרוסות – that makes pounded beans with their millstone, they have a sort of wooden cabinet.",
+                "ר' צדוק מטמא – this cabinet, for it has the status of a utensil on it.",
+                "וחכמים מטהרין – for a wooden utensil is make to stand and it is not make to carry. But Rabbi Tzadok held, that sometimes we repair it to carry it, but the Halakha is not according to Rabbi Tzadok."
+            ],
+            [
+                "טני – a metal utensil that householders place in it broken wares/trash and broken metal utensils. And Rabban Gamaliel defiles the cover/lid for he holds that the lid is considered and utensil, since the lid also has a receptacle. But the Sages [declare it] pure, as they hold that since it was not made other than to cover it, it is not considered a utensil.",
+                "ותלוי המגרדות – nails that hangs on them the strigils in the bath houses and when everyone enters there, each person takes a strigil and combs/scrapes his feet and his body.",
+                "וגולמי כלי מתכות – that is needed to rub/polish, comb and knock together with a mallet or something lacking a rim or a handle, they do not become defiled according to the words of the Sages until their work has been completed.",
+                "טבלא שנחלקה לשנים – an earthenware plate that has vertical rims/edges and it is made as two equivalent pieces where one of them is not larger than its fellow, and in this Rabban Gamaliel and the Sages dispute. But the Halakha is according to the Sages."
+            ],
+            [
+                "אין טומנין את החמין מיום טובל לשבת – For the School of Shammai holds that we don’t bake other than if he created a symbolic continuity of action (i.e., Eruv) with the bread, and we don’t cook other than if he made the legal fiction with the cooked food (i.e. preparing a dish on Thursday and letting it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day on Friday is merely a continuation of the preparation begun on Thursday), and we don’t keep dishes warm other than if they were kept warm from the eve of the Holy Day (Thursday). But the School of Hillel holds that we bake and cook and keep dishes warm with the legal fiction with cooked foods alone.",
+                "אין זוקפין – a candelabrum of pieces when its pieces can be taken apart, we don’t restore them, for that is like [the prohibition of] building, and there is building with utensils and the School of Hillel holds that there is no [prohibition of] building with utensils.",
+                "גריצין – thick loaves.",
+                "אלא רקיקין – thin loaves, for the School of Shammai holds that one does not bake a large batch of bread on Holy Days because of the trouble. But the School of Hillel says that one bakes a large batch of bread on the Holy Day/Yom Tov, for at the time that there is a large batch of bread, it is baked well.",
+                "חרי – large dough that is baked on the coals. But the Halakha is not according to Rabban Gamaliel in all matters where is he stringent like the words of the School of Shammai."
+            ],
+            [
+                "מכבדין בין המטות – where they eat there and it is customary for them to recline on the couches and eat.",
+                "מוגמר – frankincense on the coals in order to smell it, but to polish the utensils, everyone says that it is prohibited.",
+                "מקולס – its legs and its bowels hanging [at its side] outside it when they roast it, and they do it in memory of the Passover offering, as it is written concerning it (Exodus 12:9): “but roasted – head, legs, and entrails -over the fire.” The animal roasted in its entirety with the entrails and legs on the head like this hero with its armaments of war with it. It is an Aramaic translation of “and a copper helmet” is helmet of copper (see Tractate Pesahim 74a where Rabbi Tarfon called it a kid with its helmet on).",
+                "וחכמים אוסרים – in all three [they forbid it]; serving food because of they will make holes/indentations, and the frankincense on the coals because it is not a need for every person but only for those who are most indulged or for the person who smells bad and the animal with its legs and bowels hanging [at its side] because it appears like eating Holy Things outside [the Temple] and the Halakha is according to the Sages."
+            ],
+            [
+                "פרתו יוצאת ברצועה בין קרניה – for beauty, and the Sages said that it is a burden and not an ornament for it. And it was not the cow of Rabbi Eleazar ben Azariah, bur of his neighbor. And because he did not protest about it, it is called by his name.",
+                "ומקרדין בי\"ט – it is a kind of small saw of iron whose teeth are thin. And they rub and saw with it the cattle and even though he makes a wound.",
+                "ברחים שלהן – with small [millstones] it is made for that.",
+                "מקרצפים – with a wooden saw whose teeth are thick and don’t make a wound.",
+                "אף לא מקרצפים – since we decree that currying with a strigil/scratching [for the sake of] currying/scraping (which wound the skin). And the Halakha is not according to Rabbi Eleazar ben Azariah. But, rub and saw the cattle only with a small saw of iron because through it we can fulfill the approach of Rabbi Shimon who stated that a thing without intention is permitted and we hold like him. But the Sages dispute him and hold like Rabbi Yehuda who stated that a thing where he doesn’t have an intention is prohibited, but the Halakha is not like this."
+            ]
+        ],
+        [
+            [
+                "ביצה שנולדה ביום טוב – we are dealing with the Holy Day [that occurs] right after Shabbat, and the reason for the School of Hillel is that they say that a person should not eat it (i.e., an egg) because every egg that is born/hatched today, it was completed the day before and it is found that Shabbat is preparing for the Holy Day. And the Torah states (Exodus 16:5): “But on the sixth day, when they apportion [what they have brought in, it shall prove to be double the amount they gather each day].” But a regular “Friday” is a secular/non-holy day. One can prepare on a non-sacred day for Shabbat, and one can prepare on a non-sacred day for the Holy Day and the Holy Day is called “Shabbat,” but on a Holy Day, one cannot prepare for the Shabbat, nor can one prepare on the Sabbath for a Holy Day, and the preparation of an egg, even though it is in the hands of Heaven, is called “preparation.”",
+                "שאור בכזית – in regards to eating, the whole world doesn’t disagrees that both {the Schools of Hillel and Shammai) agree that the minimum [prohibited amount of leaven] is an olive’s bulk, since the Biblical verse begins with leaven (Exodus 12:19): “No leaven shall be found in your houses [for seven days]…” and it (i.e., the verse) concludes (ibid.): “For whoever eats what is leavened,” to inform you that leaven is equivalent to Hametz, just as the one, so is the other. But they dispute regarding getting rid of it. The School of Shammai holds that since the All-Merciful wrote concerning both “leaven and Hametz,” we learn from it that the measure of one is not the same as the measure of the other, and we don’t derive getting rid of it from [the prohibition of] eating of it. But the School of Hillel holds that we do derive getting rid of [Hametz] from [the prohibition of] eating of it."
+            ],
+            [
+                "הכל מודים שהוא מותרת – for it known that the fetus completed its months.",
+                "ואפרוח שיצא – everyone admits/agrees that it is prohibited because of the moving creatures of the birds.",
+                "השוחט חיה ועוף (this part of the Mishnah is also taught in Tractate Betzah, Chapter 1, Mishnah 2) – who comes to slaughter beasts and fowl on Holy Days and they took counsel in the Jewish court how one might do this.",
+                "ב\"ש אומרים – The Jewish court teaches him that he may slaughter [the animal] ab initio and dig with a mattock/pronged-tool stuck into the ground that he has while it is still daylight, that is to say, he should from the place where it is stuck and bring up dirt and cover it (i.e., the blood]. And we are speaking of that which is stuck in crushed/loose earth that is suitable for covering which is not lacking crushing/pounding.",
+                "דקר – a peg which we stick into the ground; the language of (Numbers 25:8): “[He followed the Israelite into the chamber] and stabbed both of them…”",
+                "שאפר כירה מוכן הוא – it does not refer to the matters of the Schools of Shammai and Hillel but rather it is an independent matter of its own and this is how it should be understood: the ashes of the stove may be regarded as set in readiness. And it is not taught that it was heated from the Eve of the Holy Day, but if it was heated on the Holy Day, it is prohibited as we cannot say that from the day before, our mind was upon it. And if it is appropriate to roast an egg in it, for still there are hot ashes/embers, it is permitted to cover it. Since one can turn it over to roast it an egg, we can take it also and cover it."
+            ],
+            [
+                "הבקר לעניים הבקר (this Mishnah is also taught in Tractate Peah, Chapter 6, Mishnah 1)– he who renounced ownership for the poor but not for the rich, the law of renunciation applies to him, and he is not liable for gleanings, forgotten produce, the corner or the field nor for tithes, as it is written (Leviticus 19:10): ”[You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard;] you shall leave them for the poor and the stranger…” What is the meaning of “you shall leave them?” It teaches about another form of leaving, that is renunciation of ownership like this, just as it is for the poor and not for the rich, so renunciation of ownership is for the poor and not for the rich.",
+                "עד שיפקיר אף לעשירים כשמטה – as it is written (Exodus 23:11): “But in the seventh you shall let it rest and lie fallow…” What does it mean “and lie fallow?” It comes to teach on another form of lying fallow, that is, a renunciation of ownership which is like the Seventh year. Just as the Seventh year is for the poor and for the rich, so too, renunciation of ownership is for the poor and for the rich.",
+                "כל עומרי השדה של קב קב – if each of all the sheaves in the field were one kab, and one was four kabim and he forgot that one, that is forgetting. More than this, it is not forgetting, and similarly, if all the sheaves were two kabs and one was eight kabs and he forgot it, that is also forgetfulness. More than this is not forgetfulness."
+            ],
+            [
+                "לגפה (this Mishnah is also taught in Tractate Peah, Chapter 6, Mishnah 2) – a fence of stones set up one on top of the other without plaster.",
+                "ולכלים – the utensil of the plough",
+                "ב\"ש אומרים אינו שכחה – The dispute of the Schools of Shammai and Hillel regarding sheaves that taken possession of to be brought into the city and he placed it at the side of the wall or on the side of the stack and forgot it there. For the School of Shammai states that it is not something forgotten, for he merited it. But the School of Hillel states that it is something forgotten. Another interpretation: The School of Shammai states that it is [not] something forgotten, even sheaves that were taken possession of as such at all, it is not something forgotten, for since he placed them at some specific thing that he would in the future remember it. But the School of Hillel states that it is something forgotten all the while that he didn’t take possession of them. But the School of Hillel admits that if he took possession of them and afterwards forgot it, it is not something forgotten"
+            ],
+            [
+                "כרם רבעי (this Mishnah is also taught in Tractate Peah, Chapter 7, Mishnah 6 and also in Tractate Ma’aser Sheni, Chapter 5, Mishnah 3) – which needs redemption if he comes to eat it outside of Jerusalem and the same law applies to all fruit-bearing trees.",
+                "אין לו חומש – For the Torah did not write concerning it that the owners add one-fifth in the matter that it wrote regarding the Second Tithe.",
+                "ואין לו ביעור – he is not liable to remove it from the house on the Eve of Passover of the fourth year and of the seventh year as one removes the tithes, as it is written (Deuteronomy 26:13): “[You shall declare before the LORD your God:] ‘I have cleared out the consecrated portion from the house, [and I have given it to the Levite, the stranger, the fatherless and the widow…].”",
+                "יש לו חומש ויש לו בעור – The School of Hillel derives “holy” “holy” from tithes (Leviticus 19:24: “In the fourth year all its fruit shall be set aside [literally – “holy”] for jubilation before the LORD; and Leviticus 27:30: “All tithes from the land, whether seed from the ground or fruit from the tree, are the LORD’s;] they are holy to the LORD).” Just as tithes have an added fifth and it has removal, so does the fourth year fruit of the vineyard - it has the added fifth [when redeemed] and it has removal. But the School of Shammai does not derive “holy, holy” from tithes.",
+                "יש לו פרט ויש לו עוללות – for they are considered like non-holy produce.",
+                "והעניים פודין לעצמן – The grapes fallen off during cutting and the gleaning reserved for the poor which they harvested, and they eat them in their place and bring their monetary value to Jerusalem.",
+                "וב\"ה אומרים כולו לגת – because they derive it from tithes, and they hold that the Second Tithe money belongs to “On-High.” Therefore, the poor have no portion in it and they tread on the gleanings with the rest of the wine, and the owners bring it all up to Jerusalem."
+            ],
+            [
+                "מגולגלים – picked with salt in order to sweeten them.",
+                "אינו צריך לנקב – the barrel, and even though that the thin secretion that comes out from them floats on top, it does not make them susceptible to receive defilement. And it is not satisfactory with that thin secretion that comes out, and we require a liquid that is satisfactory for it, as it is written (Leviticus 11:38): “but if water is put/YUTAN on the seed [and any part of a carcass falls upon it, it shall be unclean for you].” It is written as יתן\"”/he will put on it, but we read it is as “יותן”/is put on [the seed]. Just as יתן/will put on – is satisfactory for it, so too יותן/is put on [the seed] is satisfactory for it.",
+                "צריך לנקב – to perform an action to reveal his intention that it is not satisfactory for him that this thin secretion floats on top of the olives and he wants that it would exit through the perforation that he makes in the barrel.",
+                "וסתמוה שמרים שהיא טהורה – for since he perforated it, he revealed his intention that it is not satisfactory to him and furthermore, that thin secretion makes them susceptible to receive defilement.",
+                "אף על פי מנטף טהור – and even though the oil drips from his skin after he has immersed [in a Mikveh], he is ritually pure.",
+                "כדי סיכת אבר קטן – if there didn’t remain from the oil on his skin other than the anointing of a small limb, he is ritually pure. But more than this measurement, he is ritually impure, For since the oil that was defiled when he was defiled, and remained on his skin and defiled him. For the oil that is on his skin was not purified in the Mikveh, for there isn’t a liquid that receives purity in the Mikveh other than water alone through dipping of a vessel, filled with an unclean liquid, so as to make its surface level with the surface of the water into which it is dipped.",
+                "ב\"ש אומרים כדי סיכת אבר קטן – it is pure; more than this, it is impure.",
+                "משקה טופח [מטפיח] – that there is moisture in one pan until it reaches another pan, the moisture attaches itself also to it. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "בדינר ובשוה דינר – and the weight of the Denar is ninety-six silver panicles.",
+                "פרוטה – one-half of a silver panicle.",
+                "איסר – its weight is four globules of barley, and it is called Italki on account that it was coin that came from Italy.",
+                "בגט ישן (this section of the Mishnah is also taught in Tractate Gittin, Chapter 8, Mishnah 4) – as it is explained further on that he (i.e., the husband) that wrote to divorce his wife and after the Jewish bill of divorce was written, he engaged in sexual intimacy with her. The School of Shammai holds that we do not say that it is a decree lest people say that her Jewish bill of Divorce came before her child/son, for if we delay [the delivery of the Jewish bill of divorce] a year or two [years] between the writing and the giving and that she will have children from him during this time, and afterwards he will divorce her with it (i.e., the Jewish bill of divorce), and when they would see that the time of the Jewish bill of divorce was prior to the birth of the child, [people] would think that he gave it to her from the time of its being written, and the defect that that they would say that he (i.e., the child) was born from a freed woman. And the legal decision is that a man should not divorce his wife with an “old Jewish bill of divorce,” and if he divorced her and then the husband went to another country, she can marry him ab initio.",
+                "ולנה עמו בפונדקי (this section of the Mishnah is also taught in Tractate Gittin, Chapter 8, Mishnah 9) – and there are witnesses of sexual intimacy there (which generally, today, follows the wedding ceremony), but there aren’t there witnesses of sexual intercourse. The School of Hillel holds that these are both the witnesses of sexual intimacy and the witnesses of sexual intercourse, for there is a presumption that nobody wants to make his intercourse of woman one of prostitution (but wants to make her his wife thereby), when he has the ability in his hand to engage in sexual intercourse not for the sake of prostitution and that he has betrothed her through sexual intercourse. But the School of Shammai holds that we don’t say that these witnesses are both providing testimony for both sexual intimacy and sexual intercourse until they have seen that she has had sexual intercourse."
+            ],
+            [
+                "מתירין את הצרות לאחין – rivals of a woman forbidden on account of consanguinity, they (i.e., the School of Shammai) permit her to engage in a levirate marriage to the dead husband’s brother, for they lack [acceptance of] the expounding of [the Biblical verse] (Leviticus 18:18): “Do not marry a woman as a rival to her sister [and uncover her nakedness in the other’s lifetime],” that implies from this that he cannot marry neither her, nor her associate wife, nor her associate’s associate wife.”",
+                "חלצו – the associate wives from the brothers.",
+                "ב\"ש פוסלין – the associate wives from [marrying into] the priesthood, for their taking off of the levir’s shoe is considered a valid act of removal of the levir’s shoe.",
+                "וב\"ה מכשירין – for their act of taking off of the levir’s shoe was not necessary, and it is as if she is removing the shoe of a heathen.",
+                "נתיבמו – to the [dead husband’s] brothers.",
+                "ב\"ש מכשירין – them to [marry] Kohanim, if they had become widowed from their levirs.",
+                "וב\"ה פוסלים – since they were engaged in sexual relations with someone prohibited to them, and when they engage in sexual relations with someone prohibited to them, it makes her a harlot and a harlot is prohibited to a Kohen.",
+                "לא נמנעו – and even though the children of the associate wives have already engaged in levirate marriage according to the words of the School of Shammai, they are illegitimate/Mamzerim according to words of the School of Hillel, because the prohibited act of marrying one’s wife’s brother has come upon them, and marrying the wife of one’s brother [makes him] liable for extirpation and the children of those who are liable for extirpation are illegitimate/Mamzerim. And despite this, the School of Hillel was not prevented from marrying women from the School of Shammai, because they would inform them of those who come from the rival wives and separate themselves from them.",
+                "אלו על גב אלו – they lend out their utensils one to the other."
+            ],
+            [
+                "מופנה (this part of the Mishnah is found in Tractate Yevamot Chapter 3, Mishnah 5)– lives without a wife.",
+                "מאמר – Betrothal/Sanctification and with the widow of a brother who died without issue, does not take effect other than through the words of the Scribes.",
+                "אשתו עמו – for the School of Shammai holds that the wife the bespoken one is considered as entered into marriage, and when her sister fell [into widowhood] afterwards, she was not forbidden because of being the sister of her chained one.",
+                "והלה – and this one should be go free even from the ceremony of removing the levir’s shoe if he refuses to consummate the marriage with his dead brother’s widow, because she is the wife’s sister.",
+                "מוציא אשתו בגט – for the levir’s betrothal by word of mouth is not so strong to compare it as if he is married, for this prohibits her because of she is the sister of the chained one, and she requires a Jewish bill of divorce because of the Ma’amar/the levir’s betrothal by word of mouth to his dead brother’s widow and shed also requires the ceremony of removing the levir’s shoe [when he refuses to consummate the marriage of with his dead brother’s widow], for since Ma’amar is not a complete betrothal and she is still as yet chained and requires the ceremony of removing the levir’s shoe because of the interdependence of the childless widow and her late husband’s brothers; and in the beginning, he gives her a Jewish bill of divorce and afterwards conducts the ceremony of removing the shoe of the levir [and spitting in his face].",
+                "אי לו – woe is to him on his wife that he has to divorce her with a Jewish bill of divorce.",
+                "ואי לו על אשת אחיו – that he has to have her [conduct the ceremony to] .remove her levir’s shoe [and spit in his face]."
+            ],
+            [
+                "המדיר את אשתו מתשמיש המטה (this part of the Mishnah is also taught in Tractate Ketubot, Chapter 5, Mishnah 6) – such as the case when he (i.e., the husband) said: “your benefit of sex will be forbidden to me, but the benefit of my sex will be forbidden upon you, is not forbidden,” for he is subjugated to her, as it is written (Exodus 21:10): “[If he marries another,] he must not withhold from this one [her food, her clothing] or her conjugal rights.”",
+                "ב\"ש אומרים שתי שבתות – if he made her take a vow for two weeks, she should wait, for so we found with a woman who gave birth to a girl is ritually defiled for two weeks.",
+                "וב\"ה אומרים שבת אחת – for such we have found with the menstruant woman who is ritually impure for seven days, and we learn that something that is frequent, that is, the anger that a man expresses towards his wife and makes her take a vow, and that is something that is frequent, from the case of a menstruant woman which is something that is frequent, which excludes a woman who gives birth to a female which is not all that frequent. But the School of Shammai holds that we learn a thing that he caused her, that is the vow of a man that he caused her to wait, from giving birth which through him comes upon her, to exclude the case of a menstruant woman that of itself comes upon her, and more than one week, according to the School of Hillel or two weeks, according to the School of Shammai, he should release her (i.e., divorce her) and give her a Ketubah settlement, and even a camel driver whose period is one days or a sailor whose period is six months.",
+                "המפלת לאור שמונים ואחד (this section of the Mishnah is also taught in Tractate Keritut, Chapter 1, Mishnah 6) – she gave birth to a female, and the night of the eighty-first day when it was appropriate for her to bring her atonement, she miscarried.",
+                "ב\"ש פוטרים מן הקרבן – from the second birth, even though it it was after it was full, since it was at night, and the appropriate hour for the sacrifice did not end, for the night was lacking the time of the sacrifice, as it is written (Leviticus 7:38): “when He commanded that the Israelites present their offerings to the LORD…” Therefore, with regard to the sacrifice it is like the day of completion.",
+                "וב\"ה מחייבין – since it is after she completed it that she miscarried.",
+                "סדין – of flax/linen.",
+                "ב\"ש פוטרין – because it is the manner of a [linen] sheet that we wear it at night, and Tzizit/ritual fringes which has a “thread of blue,” which is wool colored with the blood of a Chalazon/purple-shell used for dying T’kheletl, which is mixed seeds/Kilayim in a linen sheet, and during the daytime which is the time for this Mitzvah, the positive command of Tzizit overrides the negative commandment of not wearing Shaatnez/linen and wool together (Deuteronomy 22:11 – “You shall not wear cloth combining wool and linen). But at night, when the command of Tzizit/ritual fringes does not apply, as it is written (Numbers 15:39): “[That shall be your fringe;] look at it [and recall all the commandments of the LORD and observe them],” excluding clothing of the nighttime. If he wears ritual fringes/Tzizit on linen sheet, he is liable because of “You shall not wear clothing combining wool and linen,” but the School of Shammai holds that we make the decree that a linen sheet with Tzizit, even during the daytime does not make one liable, with a decree because of night-time clothing which makes it liable because of mixed seeds. And the School of Hillel holds that we do not make this decree.",
+                "כלכלת שבת (this portion of the Mishnah is also taught in Tractate Ma’aserot, Chapter 4, Mishnah 2) – a basket filled with fruits that have been designated for the Sabbath.",
+                "ב\"ה מחייבין – [The School of Hillel] obligates them] for tithes immediately, even before the Sabbath, since he designated it for the Sabbath, it was appointed immediately. But the School of Shammai holds that the Sabbath does not establish it until it has entered."
+            ],
+            [
+                "ואח\"כ בא לארץ (this Mishnah is also taught in tractate Nazir, Chapter 3, Mishnayot 6 and 7) – for the Nazirite [vow] is not practiced other than in the Land [of Israel] because of the defilement of the land of the nations, and [whomever] took a Nazirite vow in the Diaspora, we require him to come up to the land of Israel to practice his Nazirite [vow].",
+                "נזיר ל' יום – We fine him that he should fulfill his undefined Nazirite vow in the Land of Israel which is thirty days.",
+                "נזיר בתחלה – he must practice it in the land of Israel according to the number of days that he vowed for his Nazirite vow, and the days which he practiced as a Nazirite outside the land of Israel are as if he had not practiced his Nazirite vow at all.",
+                "אלו מעידין שנדר שתים – two Nazirite vows.",
+                "ואלו שנדר חמש – at the same time that you say that he took a vow for two, we testify that he took a vow for five Nazirite vows, and he states that he didn’t make a vow at all. -",
+                "נחלקה העדות – since they contradict each other, their words have been voided; there is no testimony at all.",
+                "וב\"ה אומרים יש בכלל חמש שתים – and he will be a Nazirite for two [periods]."
+            ],
+            [
+                "אדם שהוא נתון תחת הסדק (this Mishnah is also taught in Tractate Ohalot, Chapter 11, Mishnah 3) – a covered place in front of the house (excedra) whose ceiling was split and divided into two and utensils from one side and defilement from the other side. The utensils are ritually pure, as the air of [the split] interrupts and causes that the defilement doesn’t pass to the second side, and if a person was put there I in the ground on the floor of the covered place in front of the house, opposite the split.",
+                "ב\"ש אומרים אינו מביא את הטומאה – he doesn’t bring the ritual defilement other than something that has an open space of a hand-breadth.",
+                "וב\"ה אמרים אדם חלול הוא – and even though his intestines are inside are inside him, the hallow that is within his body is considered as hallow one-handbreadth."
+            ]
+        ],
+        [
+            [
+                "רבי יהודה אומר. דם נבילות ב\"שש מטהרין – it is not considered as something that died of itself.",
+                "ביצת נבלה – such as the case where it became ritually forbidden by unskillful slaughtering, and eggs were found in it after the slaughtering.",
+                "אם כיוצא בה נמכרת בשוק – for its shell is hard, and it is completed like the rest of the eggs sold in the marketplace.",
+                "ואם לאו – and if it is not completed",
+                "אסורה – for it is considered like its intestines.",
+                "דם נכרית ב\"ש מטהרים (this section of the Mishnah is also taught in Tractate Niddah, Chapter 4, Mishnah 3) as it is written in the portion of a person with a flux (Leviticus 15;2): “Speak (in the plural) to the Israelite people and say to them;” the Israelite people become defiled by flux but the gentiles do not become defiled through flux. But the Rabbis decreed upon them that they would be like those with a flux for all of their words. The School of Shammai holds that when the Rabbis decreed on the spittle and urine, which are found frequently, but the blood of a woman with flux which is not found all that much, the Rabbis did not make a decree regarding it. The Rabbis made this thing recognizable, but did not defile the blood of a heathen woman with flux, in order that they would know that the defilement of a heathen is according to the Rabbis, just as the priest’s due and holy things are not burned on it.",
+                "כרוקה וכמימי רגליה – the blood of the heathen woman defiles like her spittle and her urine, that is moist, but not dry. And this is for recognition alone that they did it, for it had been defilement from the Torah, the blood would defile moist and dry. Now that it defiles only when moist, we recognize that it is defilement of the Rabbis.",
+                "ודם טהרה של מצורעת – the pure blood that the leprous woman saw when she gave birth after seven days for a son and two weeks for a daughter.",
+                "בטובה – that the person who eats attaches favor to the owner of the fruits that he fed him from his produce.",
+                "ושלא בטובה – who does not attach favor to him.",
+                "אין אוכלים בטובה – that it is forbidden to attach favor to the honors for the All- Merciful made them ownerless.",
+                "החמת – like a leather skin/bottle that was pierced and tied up.",
+                "צרורה עומדת – which does not receive defilement other than if it is tied up, that is to say, that it the leather was tied and bound, and it is not stiff at the point of the tie, for since they tied it and strengthened it and it receives defilement."
+            ],
+            [
+                "העוף עולה עם הגבינה – (see Tractate Hullin, Chapter 8, Mishnah 1 for parallel) as its prohibition is not other than from the words of the Scribes.",
+                "לא עולה – it was a decree lest the cheese served up [on the table] with the meat of cattle in a boiling tightly-covered pot, which is prohibited from the Torah for it is cooking.",
+                "ובה\"א אין תורמין (see Tractate Terumot, Chapter 1, Mishnah 4) - whomever has [olive] oil that he is obligated to separate from it the priest’s due and olives that is obligated to separate from it priest’s due, he is not allowed to separate the priestly gift from the olives according to the measure that he has to separate the priest’s gift from the olives and from the oil, and to exempt the oil through the priest’s gifts of the olives, for it is written (Numbers 18:27): “as with new grain from the threshing floor [or the flow from the vat],” from that which is completed on that which is completed, and not from what is not completed on that which is completed.",
+                "הזורע ארבע אמות בכרם (see Tractate Kilayim, Chapter 4, Mishnah 5) – which is the measure that a person must distance the seed from the vineyard, and the individual who sows within this measure has caused the condemnation of one row of the vineyard, as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – and the yield of the vineyard may not be used,” but te School of Shammai holds that one row is called a vineyard. And the School of Hillel holds that something is not called a vineyard if it is less than two rows, and when the All-Merciful states that the yield of a vineyard has been condemned, two rows of the vineyard are spoken of.",
+                "המעסה (this section of the Mishnah is taught in Tractate Hallah, Chapter 1, Mishnah 6) -flour upon which boiling water is poured and it boils and thickens there. The School of Shammai exempts it from Hallah and the School of Hillel obligates [separating from it] Hallah. And the legal decision regarding this we have written at the beginning of [Tractate] Hallah (i.e., if it is baked in an oven, Hallah is required to be taken; but, if any deep or covered pan and/or in pan or anything where the flame passes underneath it, is exempt from Hallah being taken).",
+                "חרדלית (this section of the Mishnah is also taught in Tractate Mikvaot, Chapter 5, Mishnah 6) – like HARD’LIT a stream of water that comes from the bucket of the mountain, that is to say, from the height of the mountain, and even if from their beginning until their end there is nothing other than forty Se’ah, we immerse in according to the School of Shammai. But the School of Hillel states that we don’t immerse in it until there are forty Se’ah [of water] in one place, for rain water rushing down a slope/a torrent, does not purify other than in a cavity for the reception of water.",
+                "כפורש מן הקבר (this section of the Mishnah is also taught in Tractate Pesahim, Chapter 8, Mishnah 8) – and he requires sprinkling [of the ashes of the Red Heifer] on the third and seventh days (having been in contact with the dead -as per Numbers 19:19). But the Schools of Shammai and Hillel did not disagree other than in the case of an uncircumcised heathen who circumcised on the fourteenth day [of Nisan], for the School of Hillel holds that it is a decree lest he become ritually impure in the next year and say that “last year, I did not purify from all the ritual defilement until [the fourteenth] and I immersed and I ate; now, also, I will immerse and eat, but he did not know that last year, when he was still a heathen, he could not receive ritual defilement; now that he is an Israelite, and he can receive ritual defilement. But the School of Shammai holds that we don’t make this decree, but according to everyone, an uncircumcised Israelite may immerse and each his Passover offering in the evening."
+            ],
+            [
+                "קהלת אינו מטמא את הידים – because it is the wisdom of [King] Solomon, and it was not stated in the Holy Spirit.",
+                "מטמא את הדים – Because they (i.e., the School of Hillel) hold that Kohelet/Ecclesiastes was stated in the Holy Spirit. Therefore, it imparts impurity to the hands like the rest of Holy Scripture.",
+                "שעשו מצותן – After they had sprinkled them on the impure individual and he became pure through them (the ashes of the sin-offering), if they dripped from his body on to a person or on to utensils. (this section of the Mishnah, according to the commentary of Tosafot Yom Tov is not like the anonymous Mishnah taught in Tractate Parah, Chapter 12, Mishnah 4 as well as Mishnah 5).",
+                "הקצח – black seed that we call it NEELO in a foreign language, and it is customarily placed on bread and whomever uses this regularly does not have heart pains. [Tis is also taught in in the Tractate Uktsin, Chapter 3, Mishnah 6 and also at the end of chapter 1 of Tractate Tevul Yom, Mishnah 6).",
+                "ב\"ש מטהרין – for it is not considered food.",
+                "וב\"ה מטמאין – because it is customary to put it on foods and is considered food.",
+                "וכן למעשרות – just as they disputed regarding ritual defilement, they similarly disagree in the question of tithes which it defiles by the ritual impurity of foods, that one is obligated in tithing."
+            ],
+            [
+                "דם יולדת – that she delayed a week for [the birth of] a male and two weeks for female, and did not immerse [in a Mikveh].",
+                "בית שמאי אומרים כרוקה וכמימי רגליה – which ritually defile moist but do not ritually defile as dry,. Even her blood defiles moist but does not defile dry, and is not considered like the blood of a menstruant woman which defiles [both] moist and dry.",
+                "ובית הלל אומרים מטמא לח ויבש – all the time that she has not immersed [in a Mikveh], it is considered like the blood of a menstruant woman, and even though it is amidst the days of her purification.",
+                "ומודים ביולדת בזוב – that she needs to cunt seven clean days like the law of all the rest of those with a flux, for if she did not count nor immersed [in the Mikveh], and saw blood during the days of purification, which defiles [both] moist and dry, for it is considered like the blood of someone with a flux all the time that she didn’t count or immerse [in the Mikveh]."
+            ],
+            [
+                "חולצות ולא מתיבמות – for since both of them are tied by their interdependence of a childless widow and her late husband’s brothers (i.e., they cannot marry otherwise until released from their dead husband’s brother) to this one and to that one first and if he (i.e., one of the brothers) marries the wife of a brother who died without issue, he strikes against the sister of his obligated leviratical relation who is like his wife.",
+                "משום ב\"ש יקיימו וב\"ה [אומרים] יוציאו – in the Gemara in [Tractate] Yevamot 28a in the chapter “Four Brothers” (chapter three), they reverse it, as the School of Shammai states that they should release her, and the School of Hillel states they should uphold it [and remain wed], and such is the Halakah that if he went ahead and married [the two sisters], they may remain wed."
+            ],
+            [
+                "שער פקודה – the language of “deposit”/thing given in charge (regarding the hair of a leprous spot which remains after the inflammation has partially receded), that the bright white spot on the skin deposited the hair in the flesh of the skin and it went away, such as the case where there was in it a bright white spot and in it was white hair, and the white spot sent away and left the white hair in its place, and afterwards, the bright white spot returned. Akavyah ben Mehalalel makes it ritually impure since the hair turned white in the great white spot even though that great white spot that is there is now is not the same that turned it to white hair, it is ritually impure.",
+                "וחכמים מטהרין – as it is written (Leviticus 13:10): “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling],” that it has turned it [white] but not its neighbor that turned it white.",
+                "ודם הירוק – Akavyah ben Mehalalel makes it ritually impure as he holds that it is of the color of the bright-colored crocus (see Tractate Niddah, Chapter 2, Mishnah 6), which is one of the ritually impure bloods but that it had smitten with leprosy.",
+                "היה מתיר שער בכור בעל מום שנשר – wool that had fallen out from the firstling which was blemished, he would permit it for the benefit of the Kohen (this Mishnah is from Tractate Bekhorot, Chapter 3, Mishnah 4).",
+                "וחכמים אוסרים – for if he had permitted wool that falls from a living being, they would come to be compared to a firstling in order that he could remove its wool at every hour, and regarding it, they would come to a stumbling block/snare that he would shear it and work it, and those holy things that are invalid, it is prohibited for shearing and working them, as it is written (Deuteronomy 12:15): “[But whatever you desire,] you may slaughter and eat meat [in any of your settlements, [according to the blessing that the LORD your God has granted you…],” you may slaughter but not shear. But Akavyah permits it, for since slaughtering causes the benefit of the wool that is attached to it to permit it after the slaughtering, one can benefit as well from the detached wool that is placed in the window.",
+                "אין משקין – the waters of the suspected adulterous woman.",
+                "לא את הגיורת ולא אתת המשוחררת – as it is written (Numbers 5:21): “[Here the priest shall administer the curse of adjuration to the woman, as the priest goes on to say to say to the woman – may the LORD] make you a curse and an imprecation among your people, [as the LORD causes your thigh to sag and your belly to distend],” except for those that are not among their people.",
+                "דוגמא השקוה – because they were its example, that is to say, converts like her, therefore they administered it (i.e., the bitter water) to her, and not according to the law, Another interpretation: They made her into an example, they made an example and a resemblance and showed her as if we administer the bitter waters to her, but they did [actually] do it.",
+                "ונדוהו – since he neglected the honor of Shemaiah and Avtalyon (see Tractate Avot, Chapter 1, Mishnayot 10-11 and Tractate Hagigah, Chapter 2, Mishnah 2 for the listing of the “Zugot/pairs”).",
+                "שאין עזרה ננעלת – [the courtyard was locked] on the Eve of Passover, when they came in to slaughter their Passover offerings, for we say, that the first division went in the doors of the courtyard were locked, and similarly, with the second division and also the third division. There was not found in all the courtyard someone distinguished in humility and fear of sin like Akavyah ben Mehalalel.",
+                "שפקפק – that he cast doubt/neglected",
+                "סוקלים את ארונו – no exactly stone, but they place a stone alone as recognition that his colleagues were aloof from him."
+            ],
+            [
+                "בד' דברים – hair of a leprous spot which remains after the inflammation has partly receded (see Tractate Negaim, Chapter 5, Mishnah 3), and greenish blood and the detached hair of a firstling animal, and the handing of the bitter water to the suspected converted wife and a freed slave-woman.",
+                "מוטב להניח דברי היחיד – because he also received [his tradition] from a majority, and his words are like the words of the majority, and because of this, it is stated, better to set aside, etc. and if not for this, what is “better” that is stated? Is it not from the Torah as it is written (Exodus 23:2): “you shall not give perverse testimony in a dispute so as to pervert it in favor of the mighty,” and it is obligatory to set aside the words of the individual against his will, but the reason that he (i.e., Akavyah ben Mehalalel) said “better” and he did not say, “it is better,” because that even he received [his tradition] from a majority, as has been explained, but the Halakha is not according to Akavyah ben Mehalalel in all four of these things."
+            ]
+        ],
+        [
+            [
+                "רבי יהודה בן בבא העיד. שממאנים את הקטנות – such as the case of two brothers who are married to two orphan sisters, one older and one younger. The husband of the older one died and she is now found in need of a levir, the husband of the younger, and we override her interdependence of a childless widow [the younger] and her late husband’s brother, the levirate relation, and prohibit her upon him for the marriage of the younger woman is seen as valueless. We teach the younger woman that she should refuse him for the her refusal uproots her first marriage, and then he is permitted to marry the older wife of the brother who died without issue, and similarly if there is another, in a similar manner, in Tractate Yevamot, Chapter “The House of Shammai” (Chapter 13, Mishnah 7).",
+                "ומשיאין את האשה – whose husband went to abroad and only one witnesses came and said trhat he died, we allow her to [re]marry on his word.",
+                "ושנסקל תרנגול שהרג את הנפש – that perorated the brain of a baby and even though it is written (Exodus 22:28): “When an ox gores [a man or a woman...],” both an ox and cattle, beasts and birds are included, for every place where it says, “ox,” we learn (Deuteronomy 5:14): “[but the seventh day is a sabbath of the LORD your God; you shall not do any work] – you, your son, or your daughter, your male or female slave, your ox or your ass, or any of your cattle…” from [the law of] Shabbat. Just as further on, the same law applies to all cattle, beasts and birds, even here the same law applies to all cattle, beasts and birds.",
+                "ועל יין בן ארבעים יום – but prior to this, it is invalid, for it is wine from its vat.",
+                "שקרב בארבע שעות – that one time during the days of the Grecian kingdom, they did not have lambs to sacrifice the daily whole burnt offering until the Holy One, blessed be He enlightened their eyes and they found two lambs which passed examination in the chamber of the lambs, and they offered the daily whole burnt offering of the morning at the fourth hour of the day."
+            ],
+            [
+                "על אבר מן המת (see also Tractate Ohalot, Chapter 1, Mishnah 7)- which lacks the equivalent of an olive’s bulk, for the equivalent of an olive’s bulk from the dead always defiles, according to the words of everyone, like the dead himself. And they did not dispute other than on a small limb which lacks in it the equivalent of an olive’s bulk.",
+                "לא אמרו – limbs lack a fixed measurement, other than on the limb from a living person, but a limb from a dead person – a barley’s amount is necessary to defile.",
+                "מרובה טומאת החיים – now it raises an object on a Kal V’Homer/an a fortiori inference and this is how it should be read: it is law that a limb from a living being defiles in any amount even though a limb from a dead individual does not defile in any amount, for we have found that the defilement from the living is greater than the defilement from the dead.",
+                "שהחי – that is the person with a flux who is alive (see also Tractate Zavim, Chapter 4, Mishnah 6).",
+                "עושה משכב ומושב – all utensils that are under it, and even if they are one hundred, defiles man and defiles clothing, as it is written (Leviticus 15:5): “Anyone who touches his bedding shall wash his wash his clothes,[bate in water, and remain impure until evening].”",
+                "ועל גביו מדף – all utensils that are on the person with a flux, even if they are one-hundred, this one on top of that one, are all impure through indirect contact for conferring ritual impurity, that is a a light impurity, which do not defile a person or utensils like surfaces designed for lying and sitting which are below him, but do defile food-stuffs and liquids, and the word מדף/indirect contact – is based upon the expression (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight,” that is a light defilement. Another explanation: the expression its breath smells, that the breath of the defilement of an individual with a flux travels great distances to defile all the utensils upon it, even though it did not come in contact with them.",
+                "מה שאין המת מטמא – for the utensils that are under the dead person are not defiled other than first-degree and second-degree and third-degree alone. From the law of contact, for the utensils that came in contact/touched the dead is like the dead, and makes the utensil that it came in contact with a primary [level of defilement], and [something that is is] third level of defilement that came in contact with it is made into first-degree [of defilement] and further than that, does not defile utensils. For utensils do not receive defilement other than from a primary-level of defilement. And similarly, utensils that are upon the dead do not defile other than first-degree, second-degree or third degree alone, from the law of contact, and not from the law of lying and sitting."
+            ],
+            [
+                "כזית בשר הפורש מאבר מן החי – a limb that separates from a living person, it’s law is that it defiles all the while it is a complete limb while in contact and while being carried and in the tent of the dead person himself, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed, or who died naturally...,” the limb that had been severed by the sword from the living, it is like the dead. And the flesh that separates from the living does not defile until it becomes a complete limb and when an olive’s bulk of flesh separates from the limb of a living person, Rabbi Eliezer defiles as it explains the reason further on.",
+                "עצם כשעורה – from the dead defiles through contact and through carrying but it does not defile in the tent, as it is written (Numbers 19:18): ‘”or on him who touched the bones [or the person who was killed or died naturally or the grave],” and it is a traditional interpretation of a written law that it defiles with a barley seed in bulk, and when it separates from a living limb, Rabbi Nehuniah defiles it, etc.",
+                "מצינו אבר מן החי כמת עצמו – that we derive it from the Biblical verse (Numbers 19:16): “who was killed or died naturally.”",
+                "אם טמאת כזית בשר הפורש מן המת – that is to say, it is a law that an olive’s bulk of flesh that separates from the dead person will be defiled, just as it has another stringency that the bone is like a barley-seed in bulk that separates from it is also impure.",
+                "אבל נטמא כזית בשר הפורש מאבר מן החי – in astonishment, for there isn’t in this that stringency.",
+                "שכן טהרת עצם כשעורה הפורש ממנו – for it is taught in the Mishnah above that a bone which is a barley-seed in bulk that separates from a living limb, Rabbi Eliezer and RabbiYehoshua declare if pure, but from its own words, they made an objection/refutation what did we find that he brought and similarly to Rabbi Nehunia..”",
+                "שהבשר נוהג בנבילות ובשרצים וכו' – as it is written (Leviticus 11:36): “[However, a spring or cistern in which water is collected shall be pure,] but whoever touches such a carcass in it shall be impure.” Such a carcass, and not the bones, and not the horns and not the cloven hoofs. So we see that the bones do not defile because of a carrion (that dies of itself).",
+                "אבר שיש עליו בשר כראוי – a limb does not defile other than if it has flesh and sinews and bones, as it is written (Numbers 19:16)” “or human bone,” just as a person who has flesh and sinews and bones, also all that have flesh and sinews and bones, and if it is missing from the flesh that was upon it and there remains upon it flesh as appropriate that will produce new flesh on a healing wound if it is attached to a living person, it defiles because of the limb, and that is - as we have said that if is missing the flesh, it is impure, but if it is missing a little bit from the bone in the limb, it does not defile because of the limb and that is as we have said, missing the bone, it is pure. That is to say, pure because of the limb, but it is impure because of the flesh and if so, we found that the defilement of the flesh is greater than the defilement from the bone.",
+                "והוא כברייתו – flesh and sinews and bones.",
+                "כזית בשר מטמא במגע ובמשא ובאהל – they said according to the beginning of the creation of man is as an olive’s bulk. Therefore the measure of his defilement is an olive’s bulk.",
+                "ורוב עצמות – the majority of the number of the bones of a human being, since the number of the bones of a human is two-hundred and forty-eight. It is found that the majority is one-hundred and twenty-five.",
+                "חסר הבשר – from the measurement of an olive’s bulk",
+                "טהור – completely from being defiled not through contact and not through carrying nor in a tent.",
+                "חסר רוב עצמות מטמא במגע ובמשא – for a bone like a barley-seed in bulk defiles through contact and through carrying, but does not defile in the tent. So we see that the defilement of bones is greater than defilement by flesh, for if it were the bones that were missing from their measurement, still defilement would remain in them, but flesh that is missing from its measure is completely pure.",
+                "רוב בנינו – such as two lower legs and one thigh and all of the skeleton of a person are two lower legs and the thighs and the ribs and the backbone.",
+                "אע\"פ שאין בהן רובע – for one-quarter kab of ones of a dead person defile in the tent. Even though they don’t have the majority of the bones [of a human being] or the majority of the skeleton, they defile even though they lack the one-quarter [kab]. But flesh which is less than the equivalent of an olive’s bulk, you have nothing in it that will bring to him the defilement.",
+                "אם אמרתם במת שיש בו רוב ורובע ורקב – it is the law that the equivalent of an olive’s bulk of flesh and a barley-side’s bulk of a bone that separates from the dead will be impure, for there are stringencies regarding the dead of a majority and one-quarter [kab] and a mass of earth from a grave containing parts of a decayed human body.",
+                "תאמרו בחי שאין בו – these stringencies which is not the law that there would be neither the equivalent of an olive’s bulk of flesh nor a barley-seed’s equivalent of a bone that separate from the limb of a living person, they are [not] impure, but rather pure. And the Halakha is according to Rabbi Yehoshua.",
+                "ורקב – the body of a dead whose moistness had ceased, and had become like dirt, this is רקב/decay of the body that defiles a spoon-filled of dust/tarvad-full of dust [from parts of a decayed human body] and its measurement is the handful of an intermediate-size individual. But a handful of a decayed human body does not defile other than from a dead person buried naked in an alabaster coffin which is covered with a marble cover until it is definitively known that there is no mixture of a decay of clothing or of wood or other dirt. But if the dead is buried in his clothing or in a wooden coffin or in the dust, there is no decay, and similarly, a dead person that is buried missing a limb, there is no decay."
+            ]
+        ],
+        [
+            [
+                "העיד רבי יהושע. פדיון פטר חמור שמת– a lamb which was set aside/dedicated for the redemption of the first-born of an ass and it died.",
+                "כחמש סלעים – [like the five Sela’im] of the redemption of the first-born son [if lost] is liable to make it up.",
+                "כפדיון מעשר שני – for if it was lost, he is not liable to make it for that money the All-Merciful obligated to teat in Jerusalem, but surely it was lost to him, and the reason of Rabbi Eliezer for we have surely found that the Biblical verse made a comparison by juxtaposition between the first born of the ass and the first born of a human being, as it states (Exodus 34:20): “But the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck.] And you must redeem every first-born among your sons.”",
+                "וחכמים אומרים – The Biblical verse states (Numbers 18:15): “…but you shall have the first-born of man redeemed, and you shall also have the firstling of impure animals redeemed.” To redemption the Torah made a comparison [by juxtaposition] but not to anything else."
+            ],
+            [
+                "לא פסלו את צירן – for they were lenient with the brine of unclean locusts that he doesn’t prohibit their [mixture], because they lack blood and it is only mere moistness, and this was an early version of the Mishnah. But the testimony of Rabbi Tzadok added on to the words of the early version of the Mishnah to state that it is pure, for it was needless to say that he does not forbid this mixture, but rather even this itself is pure."
+            ],
+            [
+                "על הזוחלין שרבו על הנוטפים – they are running waters like rivers that are waters in channels or stored up on the ground, based upon the language of (Deuteronomy 32:24): “with venomous creepers in dust,” and their law is like that of a spring which purifies running water and whatever is in it, and they are valid to sanctify through them the waters of purification and for the immersion of individuals with a flux.",
+                "נוטפים – [they drip] like rain water, and their law is like a Mikveh of forty Seah to purify, and in a cavity for the reception of water, and they are invalid for the waters of a sin-offering and for the immersion of those with a flux, but they purify in running waters and with anything in them.",
+                "בבירת דלפיא – the name of a place."
+            ],
+            [
+                "עלי אגוז – the outer shell of a nut, which is the green shell when it is moist. If he made it like a spout/tube so that the running water enters through it and causes gushing forth by interposing an object (i.e., dam it in and causing an overflow), it has the law of running waters for the waters that are dammed in and causing an overflow from it, and they are valid for the waters of purification and for the immersion of individuals with a flux, etc. And we don’t say that since they entered into this shell, which has a receptacle and from there, are dammed in causing an overflow from it, they would not have the law of running waters, since that shell is not considered a utensil.",
+                "לפני לשכת הגזית – the Great Sanhedrin that would sit in the Chamber of the Hewn Stones."
+            ],
+            [
+                "קלל של חטאת (this part of the Mishnah is also taught in Tractate Parah, Chapter 10, Mishnah 3) - an earthenware vessel that the ashes of the heifer are placed in it. The Aramaic translation of (Genesis 24:15): “…came out with her jar on her shoulder,” her jar on her shoulder.",
+                "שנתנו על גבי השרץ – an the utensil that the ashes of the heifer is inside is not defiled. For the earthenware vessel is not defiled from the outside, nevertheless, the ashes are impure, because it is placed in an impure place. And the Torah stated (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place, [to be kept for water of lustration for the Israelite community].”",
+                "שר' אליעזר מטהר – for he holds that since the utensil and the ashes within it are pure, it is better to call it a pure place. But the Halakha is not according to Rabbi Eliezer.",
+                "על מי שנזר שתי נזירות (this part of the Mishnah is also taught in Tractate Nazir, Chapter 3, Mishnah 2) –mere/plain [Nazirite-ship]. And all plain Nazirite vows are thirty days.",
+                "שאם גלה את הראשונה יום שלשים – for ab initio, it was not needed for him to shave other than the thirty-first [day], in order that that his Nazirite-ship would be thirty complete days. But if he shaved on the thirtieth day, his Nazirite-ship was counted for him, for we say that part of a day is like a full day.",
+                "ואם גלה יום ששים חסר אחד יצא – for the thirtieth day of the first Nazirite-ship counts both for here (i.e., the first) and for there (i.e., the second), and since the thirtieth day of the first is also counted from the second Nazirite-ship, it is found that thirty days of the second Nazirite-ship end on the sixtieth-day minus one (i.e., on the fifty-ninth day)."
+            ],
+            [
+                "ולד שלמים לא יקרב שלמים – but one puts it into the prison and it dies. It is because a decree, for if we you were to say that the offspring of a peace-offering has a remedy, one can wait for the mother until she gives birth and the flock would grow from the offspring and it would provide wool and labor.",
+                "ואכלנו ולדה שלמים בחג – on the holiday of Shavuot, for if he would wait and look forward to the holiday of Sukkot, it is found that he would violate a positive commandment, as it states (Deuteronomy 12:5,6): “There you are to go, and there you are to bring [your burnt offerings and other sacrifices, your tithes and contributions, your votive and freewill offerings, and the firstlings of your herds and flocks],” that implies on the first Festival that you would go there, bring all your vows that are upon you. However, the negative commandment of “[When you make a vow to the LORD your God] do not put off fulfilling it,” he does not transgress until three festivals have passed by."
+            ],
+            [
+                "ארוכות של נחתומים (this section of the Mishnah is also taught in Tractate Kelim, Chapter 15, Mishnah 2) – flat wooden utensils that bakers arrange there loaves of bread at the time when they make bread. Long-ranging boards like to work the dough.",
+                "שהן טמאות – According to the Rabbis, for assuming that from the Torah, flat wooden utensils do not receive defilement,, the Rabbis decreed upon them, as is brought in Tractate Kelim, Chapter 2 (Mishnah 1).",
+                "שר' אליעזר מטהר (see Tractate Kelim, Chapter 10, Mishnah 5) – that he held that they are not considered utensils at all, and even if they are not like flat wooden utensils. But the Halakha is not according to Rabbi Eliezer.",
+                "שחתכו חוליות – they cut up the burned clay of the oven by its width into tiles and placed one tile on top of another, and placed sand in-between each tile, and plastered it with plaster/mud and made of it a paste of plaster surrounding its matting to guard its heat in the manner that people do for ovens.",
+                "שרבי אליעזר מטהר – for since there is sand between the cracks, it is similar to as if it’s broken. And the Sages defile it for the plaster makes it all as one, and attaches the slits, even though there is sand between each tile. But the Halakha is not according to Rabbi Eliezer (Note: This dispute is the source text for the famous debate of the Oven of Akhnai found in Tractate Bava Metzia 59a).",
+                "שמעברין את השנה בכל אדר – until the twenty-ninth of Adar, there is time for the Jewish court to state that it is a leap year, and that the next month is the Second Adar, but on the thirtieth day of Adar, one cannot intercalate the year, since it is appropriate to establish [the month of] Nisan, in the chapter of Tractate Pesahim 56a – “In the place where the practice existed” (chapter 4).",
+                "על תנאי – if the President [of the Sanhedrin} wishes that it would be intercalated and if not, it would not be intercalated."
+            ],
+            [
+                "מוסף היורה של שולקי זיתים – it is the manner of those who seethe olives and dyers who have large boilers and make for them additional plaster on their rims so that they will bring forth water at the time of their boiling. That of those who seethe olives is ritually impure, because that supplement is necessary for the utensil and it is used, and the Torah stated concerning the oven and portable stoves on feet (Leviticus 11:35): “an oven or stove shall be smashed. They are unclean and unclean they shall remain for you.” And they (i.e., the Rabbis) expound upon the word לכם/”for you,” everything that they need, that is a substance from the utensil that one you need it for and use it – that it receives defilement.",
+                "ושל צבעים טהור – for dyers do not use the same supplement since they are fearful lest they lose their color."
+            ],
+            [
+                "על החרשת שהשיאה אבות (this section of the Mishnah is also taught in Tractate Gittin, Chapter 4, Mishnah 5; this part of the Mishnah is also taught in Tractate Yevamot, Chapter 14, Mishnah 2) – even though she is a completely married woman, for her father received her betrothal when she was a small girl/minor, even so, she is divorced with a Jewish bill of divorce, and she receives her Jewish bill of divorce when she is a deaf-mute, and even though she lacks knowledge, because a woman can be divorced against her will. Therefore, we do not require her knowledge.",
+                "ועל קטנה בת ישראל שנשאת לכהן – and she is an orphan and her marriage was not other than from the Rabbis, and she eats priest’s due from the Rabbis and we don’t make the decree regarding priest’s due of the Rabbis because of the priest’s due of the Torah.",
+                "מריש – beam",
+                "בירה – large house",
+                "מפני תקנת השבים – for if we would require him to take down the entire group of buildings and to return the beam itself, he might be prevented from repenting.",
+                "שלא נודעה לרבים – which is stolen",
+                "שהיא מכפרת – and there is no need to bring another.",
+                "מפני תיקון מזבח – the there would not be sad Kohanim when they ate non-sacred food that was slaughtered in the Temple courtyard. And it is found that the altar is void for they are prevented from performing the Divine Worship."
+            ]
+        ],
+        [
+            [
+                "העיד רבי יהושע על דם נבילות שהוא טהור – from being made impure like a carrion in an olive’s bulk, and it defiles with a quarter [of a log]. For you do not have anything whose blood will become defiled like its skin other than for a reptile alone. And above [at the beginning of Chapter 5 of Tractate Eduyot] where it is taught in the Mishnah: that the blood of carrion – the School of Shammai declares clean and the School of Hillel declares unclean, but not like the carrion which defiles through an olive’s bulk, but through a quarter [of a log].",
+                "שנגע טמא במקצתו שטימא את כולו – they made a preference with Holy things and with the ashes of the sin-offering, for even thouh they themselves are divided if we place them within one utensil and comes in contact with something that defiles holy things in part, all were defiled, for the utensil combines them to be considered as if they are one body, and support is brought for it from the Biblical verse, as it is written (Numbers 7:14,20,26,32,38,44,50,56,62,68,74,80): “One gold ladle of 10 shekels, filled with incense,” as the Biblical verse made all of what is in one ladle.",
+                "הוסיף ר' עקיבא – for whereas from the testimony of Rabbi Shimon ben Beterah, we did not hear other than on that which is impure, and Rabbi Akiva came and added that even one who immersed himself on that day – but is not completely pure until sunset which does not defile but is invalid alone, if it came comes in contact with part of it, it invalidates all of it. And Maimonides explained, that from the testimony of Rabbi Shimon, we did not hear that it combines other than a utensil that has an inside [receptacle] but a vessel that does not have an inside [receptacle], we did not hear that it combines, but Rabbi Akiva came and added that even sifted fine flour and incense and frankincense and coals that are not within the utensil, but are collected and placed on a board or plank which has no inside [receptacle], they are considered as if placed within the utensil, and are made as if they are one substance.",
+                "והגחלים – those that the High Priest on Yom Kippur takes out in a pan, if a person who immersed himself on that day – but is not completely pure until sunset touched part of them, all of them are made in valid, and a preference was made with them, for the coals are not receptacles for defilement."
+            ],
+            [
+                "קטנה בת ישראל – and she is an orphan a has been explained at the end of the chapter above (i.e., Eduyot, Chapter 7, Mishnah 9), and he adds here that when she came to get married even though she had not yet engaged in sexual relations, because from the testimony of above (i.e., Eduyot, chapter 7, Mishnah 9), we did not hear/learn that she eats Terumah/priest’s due [if she married a Kohen] other than after she had engaged in sexual relations.",
+                "שהורהנה – that she had been deposited as a pledge with idolaters.",
+                "ועדיה – those who testified that she had been deposited as a pledge.",
+                "האמינו שלא נסתרה ושלא נטמאה – and specifically to this one that her witnesses testify about her that she had been defiled, It is this that the Rabbis said that they believed her, for not according to the law did the members of her family distance her from them. But if she doesn’t have witnesses, any woman detained through money at the time when the idolaters are in power, she is prohibited for a Kohen to engage in sexual relations with her. There is no difference whether she was deposited as a pledge or whether she had been detained/imprisoned."
+            ],
+            [
+                "אלמנת עיסה – one family that was mixed up with someone who was doubtful for the priesthood on account of his father’s illegitimate connection. All the children of that family are doubtful if he was that doubtfulness that was mixed up with them or not. And a woman who married one of the children of that family, and her husband died, is called the widow of one belonging to a family suspected of containing an alien admixture, that is like the examined and mixed family [suspected of containing an alien admixture], so too this particular woman is mixed from doubts – doubt if her husband was that doubtful one for the priesthood on account of his father’s illegitimate connection, according to the truth. Rabbi Yehoshua validates her for the priesthood, because there is here a compound uncertainty and is judged leniently. But Rabban Gamaliel holds that even though generally, a compound uncertainly which is judged leniently, here is different, for they made a preference for pedigrees.",
+                "העיסה כשרה לטמא ולטהר – that is to say, that a family that became mixed through someone doubtful for the priesthood on account of his father’s illegitimate connection, behold, she is presumption of being fit like the rest of the families of legitimate descent, and like that the rest of the families say: “this one is ritually impure” and distance themselves from her, and “this one is pure” and they draw her close, so is this family that had become mixed up beyond recognition as a result of someone doubtful for the priesthood on account of his father’s illegitimate connection, and we cannot say for since that it become so mixed up beyond recognition, we don’t any longer to check when women marry -which one was defiled and which one is pure, in order to distance the impure one and to draw close the pure one.",
+                "קבלנו עדותכם – you are believed in our eyes and we believe that such is what you heard.",
+                "שלא להושיב ב\"ד על כך – to permit the widow of one belonging to a family suspected of containing an alien admixture ab initio.",
+                "הכהנים שומעים לכם לרחק – if you would say that she is forbidden.",
+                "אבל לא לקרב – if you would say that she is permitted. And the Legal decision is that a woman who married one of that family, and her husband died, is called the widow of one belong to a family suspected of containing an alien mixture, and she is forbidden to marry into the priesthood ab initio, and if she married, she cannot be divorced."
+            ],
+            [
+                "איל קמצא – a form of locust. The Aramaic translation of “like locusts” is “like a species of locusts.”",
+                "דכן – it is clean and permitted to eat.",
+                "ועל משקה בית מטבחייא – the blood in the slaughterhouse of the Temple courtyard.",
+                "דאינון דכיין – there is one who says that they are completely pure, for the defilement of liquids is not from the Torah but rather the Rabbis are those who decreed upon them defilement, and on these they did not decree. And there is another opinion that these are pure from making others impure, but they are impure of themselves and there is, from the Torah, defilement for liquids, to become defiled and the Rabbis were not able to make pure what the Torah had defiled.",
+                "ועל דיקרב למיתא מסאב – this is how it should be understood (Talmud Avodah Zarah 37b), that whomever definitely touches a corpse is unclean. But there is a doubt, even a grave defilement of the dead is pure, and all the more so, defilement [via a contact with] a reptile is light. And a doubtful impurity in the public domain comes to permit. And even though a doubtful impurity in the public domain is pure according to the Torah, for prohibition of doubtful defilement we derive from the Sotah/suspected adulterous woman, for the Bible derives it with the language of defilement (Numbers 5:13): “and she keeps secret the fact that she has defiled herself, the Biblical verse informs us that on that which is doubtful, she is prohibited, and just as the case of the Sotah/suspected adulterous woman is in the private domain, and there is no hiding in the public domain, so doubtful defilement is not other than in the private domain, nevertheless before Yosi ben Yoezer came, they would say, it is the Halakha but we don’t teach thus. And he came and testified that we do teach as such ab initio, to make pure all doubtful defilement in the public domain.",
+                "וקרי ליה יוסי שריא – because he permitted three things that they (i.e., the Rabbis) would practice a prohibition on them. For any Jewish court that permits three things where their permit is not simple, they would call it, a permitting/absolving Jewish court."
+            ],
+            [
+                "שמשיאין האשה ע\"פ עד אחד (this section of the Mishnah is also taught at the conclusion of Tractate Yevamot, Chapter 16, Mishnah 7) – a woman whose husband went abrought and one witness came and said that he died. We marry off his wife through his word.",
+                "כדיר העצים – a chamber where they gather all the wood of the altar of the Temple. And it was in the north-east corner of the Women’s compartment [of the Temple court] and they found there the bones of the dead. But the Sages said that they should collect bone by bone and everything is ritually pure. And we should not suspect lest they humans and utensils were defiled by them because in the Women’s compartment has the law of the public domain, and this is doubtful defilement in the public domain, for its doubtfulness makes is pure. And in the Tractate Zevahim in the last chapter (chapter 14) [ page 113a], the Gemara brings that they (i.e., the Sages) wanted to decree defilement on all of Jerusalem because of those bones that were found in the shed for the wood, but that Rabbi Yehoshua said to them: No: It is a shame and disgrace for us that we should decree defilement on the city of our forefathers."
+            ],
+            [
+                "שמעתי שמקריבים אף על פי שאין בית – [since] the holiness that Solomon sanctified the Temple, he sanctified for its time and he sanctified it for the future. And similarly, the holiness of Jerusalem was sanctified forever. But the sanctification of the rest of the Land of Israel, he did not sanctify during the first conquest other than for its time [alone] until those who came up from Babylonia returned and they sanctified it a second time, and that sanctification was sanctified for the future."
+            ],
+            [
+                "הלכה למשה מסיני – For the Holy One, blessed be He showed Moses at Sinai, each generation and its expounders, and showed him that Elijah does not come to make impure or to make pure, to distance or to bring close, to verify [doubtful] families mixed up (i.e., lost to the priesthood as they had been mixed with Israelites beyond traces of genealogical disabilities) beyond recognition; who had been mixed up beyond recognition and who had not been mixed up beyond recognition, but he should leave them and they will be valid in the future to come, for the Halakha is that a family that had mixed up beyond recognition remains mixed up beyond recognition.",
+                "אלא לרחק המקורבים בזרוע – for everyone presumes them as invalid, but that they were brought close by force, but a family which had been mixed up beyond recognition on account that it was not known that its defilement was unknown, should be left in its fitness.",
+                "בית הצרפה – such is the name of the family.",
+                "ורחקה – he announced concerning them that they are invalid.",
+                "בן ציון – he was a strong man and a violent person.",
+                "ועוד משפחה אחרת היתה שם – that was invalid.",
+                "וקרבה בן ציון בזרוע – and he announced concerning them that they are valid to marry with them, and the Tanna/teach of the Mishnah had consideration on the honor of human creations and did not mention the name of the invalid family that Ben Zion drew close forcefully, like he had mentioned the name of the fit/valid family, to teach you how much a person has to be careful not to recount of the denigration of his fellow and to be able to hide degradation. If such is the case with those who are invalid, all the more so regarding those who are valid.",
+                "כגון אלו – who validity and invalidity were known but that they were distanced by force and brought closer by force.",
+                "לקרב אבל לא לרחק – the valid family that had been distanced by force, he brings close but he does not distance that which had been brought close by force.",
+                "שנאמר והשיב לב אבות על בנים – that will be said in the future with the Holy Spirit that this because of the children’s children of this one. And according to the words of Rabbi Shimon, the fathers are the Sages and the children are the students, so that the heart of all of them will be equivalent and dispute will not fall between them."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה עדיות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..b63e5cff0cb0c25c757a520aea2865de2fd41540
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/Hebrew/On Your Way.json	
@@ -0,0 +1,597 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Eduyot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה עדיות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>שמאי אומר כל הנשים דיין שעתן.</b> כל הנשים הרואות דם, דיין שעתן לטמא טהרות שנגעו בהן משעת ראייתן ואילך. ולא אמרינן מקמי הכי נמי הוה דם וכותלי בית הרחם העמידוהו והיתה טמאה מקודם שכל הנשים מטמאות בבית החיצון ואע״פ שלא יצא הדם לחוץ. וטעמא דשמאי דלא חייש דלמא מקמי הכי הוה דם, שאם אתה אומר כן, לבו של אדם נוקפו תמיד בשעת ביאה ופורש מאשתו ונמצאת מבטל בנות ישראל מפריה ורביה:",
+                "<b>מפקידה לפקידה.</b> בדקה היום ומצאה טהורה ובדקה לסוף שבוע ומצאה טמאה, חוששים למגעה מבדיקה ראשונה ואילך, שמא עם סלוק ידיה ראתה וכותלי בית הרחם העמידוהו. ולביטול פריה ורביה לא חיישינן, דדוקא לטהרות הוא דמטמאינן להו מפקידה לפקידה, ולא לבעלה. ושמאי אומר, אי מטמאת לה לטהרות, לבו נוקפו ופורש נמי מתשמיש: ",
+                "<b>לא כדברי זה ולא כדברי זה.</b> לא כדברי שמאי דמיקל טפי ואינו עושה סייג לדבריו, ולא כדברי הלל שהפריז על מדותיו ומחמיר יותר מדאי, דודאי כולי האי ימים רבים לא מוקמי כותלי בית הרחם דם:",
+                "<b>מעת לעת ממעטת על יד מפקידה לפקידה.</b> שני זמנים הוזכרו באשה לטמא טהרות למפרע, והלך אחר הקל שבשניהן. אם מפקידה לפקידה יותר על מעת לעת, הלך אחר מעת לעת ולא תטמא אלא טהרות שנגעה מאתמול בשעה הזאת. ואם מעת לעת יותר על מפקידה לפקידה, כגון שבדקה עצמה שחרית ומצאה טהורה וערבית מצאה טמאה, לא מטמאינן אלא הנך טהרות דמבדיקת שחרית ואילך. והלכה כחכמים:",
+                "<b>על יד.</b> אחר. כמו ועל ידו החזיק, בספר עזרא [ב, [נחמיה] ג, ח׳], שהוא כמו ואחריו החזיק [שם ט״ז ב׳]:",
+                "<b>וסת.</b> קבוע, שנקבע לה זמן האורח שלש פעמים, ובדקה בשעת וסתה ומצאה טמאה, דיה שעתה, ולא חיישינן דלמא מקמי הכי הוה, דודאי אורח בזמנו בא:",
+                "<b>והמשמשת בעדים הרי זו כפקידה.</b> תרתי קתני, והכי קאמר, ומשמשת בעדים, כלומר מצוה על כל אשה לשמש בשני עדים שבודקת בהן, אחד לפני תשמיש ואחד לאחר תשמיש:",
+                "<b>הרי זו כפקידה.</b> העד שלאחר תשמיש הרי הוא כפקידה:",
+                "<b>ממעטת על יד מעת לעת ועל יד מפקידה לפקידה.</b> דמהו דתימא שמא תראה טפת דם כחרדל ותחפנה שכבת זרע ולא להוי כפקידה, קמ״ל מתניתין דעד שלאחר תשמיש הוה כפקידה. אבל העד שלפני תשמיש אינו כפקידה, שמתוך שהיא מהומה לביתה, כלומר בהולה לשמש, אינה מכנסת אותו לחורין ולסדקין:  "
+            ],
+            [
+                "<b>מקב לחלה.</b> עיסה שיש בה קב חייבת בחלה:",
+                "<b>קב ומחצה חייבים בחלה.</b> שהן ז׳ לוגין וביצה וחומש ביצה, למידה מדברית. והוא עומר לגולגולת עשירית האיפה שחייב בחלה, כדכתיב (במדבר ט״ו) ראשית עריסותיכם, כדי עיסת מדבר. והוסיפו שתות בירושלמיות, ונמצאו שש מדבריות נכנסים בחמש ירושלמיות, ולוג הנשאר וביצה וחומש ביצה עולים ללוג ירושלמי. שהלוג מדברי ששה ביצים, תתנם בחמש ביצים גדולות, נמצא הלוג חסר ביצה גדולה, תן ביצה וחומש ביצה תחת הביצה גדולה, שהחומש ביצה שהוא שתות מלבר נוסף על הביצה, נמצאו שש ביצים גדולים שהן לוג גדול, הרי הן ששה לוגים גדולים שהן קב ומחצה:",
+                "<b>משהגדילו המדות.</b> זו היא מדה צפורית, שהוסיפו שתות על של ירושלמית, נמצאו הששה לוגין חמשה, שהן חמשת רבעי קב, שהקב ארבעה לוגין:",
+                "<b>חמשה ועוד חייבים.</b> דקסבר ר׳ יוסי, מדה מדברית היו ביצים גדולות משלנו אחד מעשרים בביצה לכל ביצה. והלכה כחכמים, דקב ומחצה ירושלמי דהיינו ששה לוגין ירושלמיות שהן שבעה לוגין וביצה וחומש ביצה מדבריות, הן שעור חלה. והן מ״ג ביצים וחומש ביצה. ורמב״ם אזן וחקר ותקן ובדק ומצא שמשקל חמש מאות ועשרים דרה״ם מקמח חטים הוא שיעור הקמח החייב בחלה. ומשקל הדרה״ם ידוע במצרים היום ובכל ארץ ישראל, שהוא משקל ס״א גרגירי שעורות בקירוב:"
+            ],
+            [
+                "<b>הין.</b> שנים עשר לוגין:",
+                "<b>פוסלין את המקוה.</b> אם נפלו בתוכו קודם שנשלם שיעורו. אבל לאחר שנשלם, אפילו השליך לתוכו כל מים שאובים שבעולם שוב אינן פוסלים:",
+                "<b>שחייב אדם לומר בלשון רבו.</b> כלומר, הין אינו לשון משנה אלא לשון תורה, אלא כך שמע מרבותיו שמעיה ואבטליון. ורמב״ם קבל מאביו ז״ל שמפני שהיו שמעיה ואבטליון גרי צדק לא היו יכולין להוציא מפיהן מלת הין, והיו אומרים אין במקום הין, כדרך בני אדם עד היום שאינם יכולים לחתוך באותיות [אחה״ע], והיה הלל גם הוא אומר אין, כמו שהיו רבותיו שמעיה ואבטליון גרי צדק אומרים:",
+                "<b>גרדיים.</b> אורגים:",
+                "<b>משער האשפות.</b> הזכיר התנא שם אומנתן ושם שכונתן, לומר לך שלא ימנע אדם עצמו מבית המדרש. שאין לך אומנות פחותה מן הגרדי, שאין מעמידים הימנו לא מלך ולא כהן גדול, ואין שער בירושלים פחותה משער האשפות, והכריעו בעדותן לכל חכמי ישראל:"
+            ],
+            [
+                "<b>שלא יהא אדם עומד על דבריו.</b> שלא יהא סרבן לעמוד קיים בסברתו:",
+                "<b>אבות העולם.</b> הלל ושמאי:"
+            ],
+            [
+                "<b>ויסמוך עליו.</b> כלומר שעשה כדברי היחיד והניח דעת הרבים:",
+                "<b>אין בית דין אחר שיעמוד אחריו יכול לבטל דברי ב״ד הראשון.</b> שעשה כדברי היחיד:",
+                "<b>עד שיהיה גדול ממנו בחכמה ובמנין.</b> בחכמה, היינו שראש הישיבה של ב״ד האחרון יהיה גדול בחכמה מראש הישיבה של ראשון. ובמנין, שיהיו מנין התלמידים שבישיבה של אחרון מרובים ממנין התלמידים שבישיבה של ראשון:  "
+            ],
+            [
+                "<b>למה מזכירין דברי היחיד בין המרובין.</b> כדי לבטלן. יחיד שלא עשה שום ב״ד כדבריו והן דחויים ובטלין, למה מזכירין אותן כלל. ומשני, שאם יאמר אדם כך אני מקובל ויתמה כשרואה שאין עושין כקבלתו, יאמרו לו כדברי איש פלוני שמעת ונדחו דבריו:"
+            ],
+            [
+                "<b>רובע עצמות.</b> רובע קב של עצמות המת מטמאים באוהל. ופחות [מרובע] אין מטמאין אלא במגע ובמשא אבל לא באהל. וסברי בית שמאי דרובע קב מטמאים ואפילו הן ממתים הרבה:",
+                "<b>ובית הלל אומרים רובע עצמות מן הגויה.</b> כלומר, מגוף אחד של מת אחד, ולא ממתים הרבה. ואפילו של מת אחד אין מטמאין עד שיהיה ברובע הקב רוב בנין דהיינו רוב גודל הגוף, או רוב מנין עצמותיו של אדם, ויהיו קכ״ה עצמות, שמנין עצמותיו של אדם רמ״ח:",
+                "<b>אפילו מעצם אחד.</b> אם עצם אחד של מת ממלא רובע קב, מטמא באוהל. והלכה כבית הלל:"
+            ],
+            [
+                "<b>כרשיני תרומה.</b> בערבי קורין לה כרסנ״א. והם מאכל לגמלים ואין בני אדם אוכלין מהם אלא מדוחק בשנות רעבון. ומפרישין מהם תרומה, הואיל ונאכלים לאדם לפרקים ע״י הדחק. ואינה קדושה כשאר תרומות:",
+                "<b>שורין.</b> אותן במים:",
+                "<b>ושפין.</b> על (בשרן) [צ״ל הבשר]: בטהרה:",
+                "<b>בנטילת ידים, כדין כל שאר אוכלים של תרומה.</b> שסתם ידים שניות הן ופוסלות את התרומה:",
+                "<b>ומאכילין.</b> לבהמה:",
+                "<b>בטומאה.</b> ואינו חושש אם מטמא אותן בידים בשעת שמאכילן לבהמה. אבל כל זמן שאינו מאכילן לבהמה, אסור לטמאן בידים:",
+                "<b>שורין בטהרה.</b> ששרייתן במים מכשירתן לקבל טומאה, ואם שורה אותן בטומאה נמצא הכשרן וטומאתן באים כאחד. וזה בלבד אוסרים בית הלל, משום היכר כדי שידעו שהן תרומה:",
+                "<b>יאכלו צריד.</b> לשון יובש. כמו צריד של מנחות, שהוא מקום של מנחות שלא הגיע שם שמן. אף כאן יאכלו יבשים שלא יהא עליהן משקה בשעת אכילה, כדי שלא יהיה ניכר שהוכשרו לקבל טומאה:",
+                "<b>כל מעשיהם בטומאה.</b> ואפילו השרייה. והלכה כבית הלל:"
+            ],
+            [
+                "<b>הפורט סלע ממעות מעשר שני.</b> מי שיש לו מעות נחשת של מעשר שני ובא לפורטן בסלע כסף להעלות לירושלים מפני משאוי הדרך:",
+                "<b>בית שמאי אומרים בכל הסלע מעות.</b> אם בא לפורטן, יכול הוא לפרוט כולן, ונותן מעות בשביל כל הסלע:",
+                "<b>ובית הלל אומרים.</b> לא יפרוט אלא חציין. שכשיבוא לירושלים יהיה צריך לפרוטות מיד לקנות צרכי סעודה, ואם ירוצו הכל אצל שולחני לפרוט יוקירו הפרוטות, ונמצא מעשר שני נפסד. לפיכך ישא פרוטות עמהן להוציא במקצת, ולכשיכלו יפרוט בכסף שבידו מעט מעט. שקל הוא חצי סלע:",
+                "<b>אין מחללין כסף ופירות על כסף.</b> מי שיש לו חצי דינר כסף של מעשר, ופירות של מעשר שוים חצי דינר, לא יצרפם יחד לחללם על דינר:",
+                "<b>וחכמים מתירים.</b> בכהאי גוונא על ידי צירוף פירות, כיון שאין לו אלא חצי דינר כסף. אבל לחלל דינר כסף, ופירות שוין דינר, על חצי סלע שהוא שני דינרין, מודים חכמים שאין מחללים. והלכה כחכמים:  "
+            ],
+            [
+                "<b>הפורט סלע של מעשר שני בירושלים.</b> שהיה מחליף סלע שבידו ונוטל פרוטות להוציאם לצרכי סעודת מעשר:",
+                "<b>בית שמאי אומרים.</b> אם בא להחליף כל הסלעים שבידו במעות יחליף.",
+                "<b>ובית הלל אומרים.</b> לא יחליף אלא חציין. שמא לא ישהה בעיר עד שיוציא את כולן, ויפקידם בעיר עד רגל אחר, והפרוטות מתעפשות. ואם יחזור ויחליפם בסלעים נמצא שולחני משתכר שתי פעמים ומעשר שני נפסד:",
+                "<b>הדנים לפני חכמים.</b> שמעון בן עזאי ושמעון בן זומא וחנן המצרי:",
+                "<b>בשלשה דינרים כסף ובדינר מעות.</b> הסלע הוא ארבעה דינרים, וכשבא להחליף הסלע לא יקח אלא בדינר אחד פרוטות, ושלשה דינרים יהיו כסף:",
+                "<b>וברביעית כסף ברביעית מעות.</b> בדינר רביעי של כסף לא יקח אלא ברביעיתו מעות של נחשת ושלשה חלקים כסף, שנמצא לוקח מעות אחד מששה עשר בסלע בלבד:",
+                "<b>ארבעה אספרי כסף.</b> הדינר חמשה אספרי, ומטבע הוא בארץ יון שעד היום קורין לו אספר״ו. נמצא הסלע עשרים אספר״ו. כשהוא מחלל בדינר יחללנו על ארבעה אספר״ו כסף ואספר״ו. אחד נחשת. נמצא לוקח נחושת אחד מעשרים בסלע בלבד:",
+                "<b>יניחנה בחנות ויאכל כנגדה.</b> לא יחלל כלל על פרוטות, שמא ישכח ויעשה אותן חולין. אלא יניח הסלע אצל החנוני ויאכל כנגדה עד שתכלה. והלכה כדברי בית הלל בלבד:  "
+            ],
+            [
+                "<b>שנטלו חפויו.</b> רבותי פירשו מלשון חפי פותחת [שבת דף פ״א], שהם השינים הבולטים מן המפתחות שנוהגים לעשות בארץ ישמעאל, אף כאן רגילים לעשות בכסא של כלה כמין שינים בולטים כדי שיסמכו עליהן. ורמב״ם פירש, חפויו, פיתוחין וציורין שעושים מעצים או מאבנים ומדביקין אותן בכסא הכלה:",
+                "<b>בית שמאי מטמאים.</b> דאכתי חזי לישיבה:",
+                "<b>ובית הלל מטהרין.</b> דלא חזי לכלה, והוי כנשבר:",
+                "<b>אף מלבן הכסא טמא.</b> כלומר אף מלבן הכסא בפני עצמו בלא הכסא ובלא חפויו טמא. כל שכן שהכסא בלא חפויו טמא. מלבן, צורת לבינה מרובעת עושין על הכסא ויושבין עליו:",
+                "<b>כסא שקבעו בעריבה.</b> הביא כסא ממקום אחר וקבעו בעריבה דרך ישיבתו. ועריבה אינה טמאה מדרס, דחזיא ללישה ולא לישב עליה:",
+                "<b>בית שמאי מטמאין.</b> דלא בטל כסא לגבי עריבה:",
+                "<b>ובית הלל מטהרין.</b> ממדרס, דבטל כסא לגבי עריבה. אבל כסא העשוי בגוף העריבה עצמה, מודו בית שמאי לבית הלל דטהור:",
+                "<b>שמאי אומר.</b> אף כסא העשוי בעריבה עצמה טמא מדרס:"
+            ],
+            [
+                "<b>אלא בבאה מן הקציר.</b> כמעשה שהיה שהלכו בני אדם לקצור חטין ונשכו נחש לאחד מהן ומת, ובאה והודיעה בב״ד ושלחו ומצאו כדבריה. ולא התירו אלא דוגמתו שיהא הדבר קרוב, אבל ממדינת הים אינה נאמנת:",
+                "<b>אלא בהווה.</b> מעשה שהיה כך היה, והוא הדין לשאר מקומות:",
+                "<b>שאין האחין נכנסין.</b> לנחלת בעלה, דרחמנא אמר על פי שני עדים. וגבי נשואים דידה הוא דאקילו משום עיגונה:",
+                "<b>ממפר כתובתה.</b> מנוסח שהתקינו לכתוב בשטר כתובה:",
+                "<b>כשתנשאי לאחר.</b> והרי היא נישאת וא״כ תטול כתובתה:"
+            ],
+            [
+                "<b>מי שחציו עבד וחציו בן חורין.</b> כגון עבד של שני שותפים ושחררו אחד מהן. אי נמי, שקבל רבו ממנו חצי דמיו ושחרר חציו באותן הדמים:",
+                "<b>תקנתם את רבו.</b> שאינו חסר כלום:",
+                "<b>לישא שפחה אינו יכול.</b> מפני צד חירות שבו:",
+                "<b>בת חורין אינו יכול.</b> מפני צד עבדות שבו:",
+                "<b>כופין את רבו ועושהו בן חורין.</b> והוא הדין אם היה עבד של מאה שותפין ואחד מהם שחררו, שכופין את כולם לשחררו:"
+            ],
+            [
+                "<b>כלי חרס מציל על הכל.</b> כלי חרס המוקף צמיד פתיל מציל על כל מה שבתוכו כשהוא באוהל המת, ולא יטמא כל מה שבתוכו, דכתיב (במדבר י״ט:ט״ו) וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא, הא יש עליו צמיד פתיל טהור הוא ומה שבתוכו, לא שנא כלים ולא שנא אוכלין ומשקין. ובכלי חרס הכתוב מדבר, דכתיב וכל כלי פתוח, במי שמטמא דרך פתחו ואינו מטמא דרך גבו:",
+                "<b>אינו מציל אלא על אוכלין ומשקין ועל כלי חרס.</b> אבל על שאר כלים אינו מציל כדמפרש ואזיל:",
+                "<b>מפני מה וכו׳ מפני שהוא טמא על גב עם הארץ.</b> שכל הנמצא אצל עמי הארץ בין כלים בין אוכלים ומשקין כולן בחזקת טמאין, לפי שאינם בקיאים בהלכות טומאה וטהרה וחושבין על טמא שהוא טהור:",
+                "<b>ואין כלי טמא חוצץ.</b> אין מציל מפני הטומאה אלא כלי טהור בלבד, אבל כלי טמא אינו מציל על מה שבתוכו, וכלים של עם הארץ הואיל ובחזקת טמאים הן אינן מצילין:",
+                "<b>לעצמו טיהרנו.</b> לעם הארץ לבדו טיהרנו, ולא חיישינן דלמא אתי חבר לאשתמושי בהו, שהרי הם בדלים ממגעם ובלאו הכי נמי כל מאכלם טמא, הלכך אוכלין ומשקין כלי חרס שאין להם טהרה במקוה, כשהיו בתוך צמיד פתיל של כלי עם הארץ אמרינן להו טהורים הן, וישתמשו בהן הן שמחזיקין כליהם בחזקת טהורים, ואין לחוש שמא ישאל החבר מהן וישתמש בהן, שהרי הן אצלו בחזקת טמאים ואין להם טהרה עולמית. אבל בכלי שטף דאיכא למיחש שמא ישאל החבר מהן ויטבילם וישתמש בהם בלא הזאה שלישי ושביעי, שלא ידע שנטמאו באוהל המת, וחושב דטבילה בעלמא סגי להו להצילם מטומאה שנטמאין אגב עם הארץ, והיינו דתנן טהרת לך ולו, דאתי חבר לאשתמושי בהו, הלכך עשו דין שוה לכל, ואמרו דאין כלי שטף נצול בצמיד פתיל לא בשל חבר ולא בשל עם הארץ. ואם באו לגזור שלעולם כלי חרס של עם הארץ לא יציל בצמיד פתיל לפי שהוא בחזקת טמא ואין כלי טמא מציל, (אבל של חבר יציל) לא היו עמי הארצות מקבלין מהן, לפי שהן סבורים שהן בקיאין ושומרים כליהם בטהרה וכלים שלהם מצילין:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי חנינא סגן הכהנים העיד.</b> מלשרוף את הבשר שנטמא בולד הטומאה. בולד של ולד קאמר. הבשר שהוא שלישי שנטמא בולד של ולד כלומר שנגע בשני ונעשה הוא שלישי, לא נמנעו מלשרפו עם הבשר שנטמא באב הטומאה שהוא ראשון לטומאה. וכשנוגע זה הבשר שהיה מתחילה שלישי בבשר שנטמא באב הטומאה, חוזר להיות שני, שהרי נגע בראשון ונעשה שני, ונמצא שהוסיפו לו טומאה על טומאתו, דמעיקרא שלישי והשתא שני, ואעפ״כ לא נמנעו מלשרפו עם חמור ממנו, דהואיל ואף זה הקל לשריפה עומד לא חשו אם מטמאים אותו יותר ממה שהיה. ואע״פ שאין אוכל מטמא אוכל מן התורה, שנאמר בטומאת אוכלים טמא הוא, הוא טמא ואין מטמא אוכל כיוצא בו, מ״מ רבנן גזרו שיהיה אוכל מטמא אוכל:",
+                "<b>השמן.</b> של תרומה שנפסל בטבול יום הוא שלישי לטומאה, דטבול יום הוא פוסל את התרומה מן התורה ועושה אותו שלישי:",
+                "<b>בנר שנטמא בטמא מת.</b> האי נר של מתכת הוא ולא של חרס. דכל כלים חוץ מכלי חרס שנגעו בטומאת מת נעשו כמותה, אם אב אב ואם ראשון ראשון, דכתיב (במדבר י״ט:ט״ז) בחלל חרב, ודרשינן חרב הרי הוא כחלל, שהחרב שנגע במת נעשה אבי אבות כמת עצמו. וכשנגע בטמא מת שהוא אב, נעשה גם כן החרב אב. וכל שאר כלים כחרב לדין זה, חוץ מכלי חרס. נמצא הנר של מתכת שנגע בטמא מת נעשה אב הטומאה. והשתא הוסיף רבי עקיבא על דברי ר׳ חנינא סגן הכהנים, שהרי ר׳ חנינא לא התיר אלא להחזיר השלישי שני, ור״ע התיר להחזיר השלישי ראשון, שהשמן שנפסל בטבול יום שהוא שלישי, כשמדליקין אותו בנר שנטמא בטמא מת שהנר עצמו נעשה אב כמו שאמרנו נמצא שחוזר השלישי להיות ראשון, ואעפ״כ לא נמנעו, דהואיל ויש שם טומאה עליו לא חיישינן ליה ומותר להוסיף בידים:"
+            ],
+            [
+                "<b>לא ראיתי עור יוצא לבית השריפה.</b> לאחר שהופשט אם נמצאת טריפה. אע״פ שפסול זה היה בו קודם הפשט, הואיל ולא ניכר אלא לאחר הפשט:",
+                "<b>שהמפשיט את הבכור ונמצא טריפה.</b> הא קמ״ל ר׳ עקיבא, דאפילו בכור בעל מום הנשחט במדינה על מומו ולא התירו הכתוב אלא באכילה כדכתיב (דברים ט״ו) בשעריך תאכלנו, אבל אם מת, עורו אסור וטעון קבורה, ואשמעינן ר״ע דהיכא דלא הוכר טרפותו עד לאחר הפשט, התירתו שחיטתו והפשטו לעורו כאילו נזרק דמו במקדש:",
+                "<b>יאותו הכהנים בעורו.</b> ואינו נשרף:",
+                "<b>אין לא ראיתי ראיה.</b> שמא לא אירע בימיו שימצא טריפה לאחר הפשט, ואם אירע ושרפוהו הוא לא ראה:",
+                "<b>אלא יצא לבית השריפה.</b> הואיל וקודם הפשט בא. והלכה כר״ע בבכור בעל מום כשהתירו מומחה. אבל לא התירו מומחה לא. והלכה כחכמים בבכור תמים, דבשר בקבורה ועור בשריפה:  "
+            ],
+            [
+                "<b>וכותב בכתב ידו.</b> שטר חוב על הלוה:",
+                "<b>ואחרים חותמים.</b> עדים כשרים היו חותמים על השטר:",
+                "<b>והתירו.</b> ואע״פ שכותב השטר הוא המלוה, ונוגע בעדותו:",
+                "<b>שהאשה כותבת את גיטה.</b> ועדים כשרים חתומים בו:",
+                "<b>את שוברו.</b> שטר מחילה שמחלה לו אשתו על כתובתה:",
+                "<b>שאין קיום הגט אלא בחותמיו.</b> העדים החתומים על הגט הם עיקר סבת קיום הגט, הלכך כשהעדים כשרים חתומים בו כשר ואע״פ שהוא כתב יד האשה:",
+                "<b>ועל מחט.</b> שידוע בה שנטמאת במת, ונמצאת בבשר הקודש כשחתכו אותו בעזרה וספק אם נגע בה הסכין והאדם, אם לאו. הסכין והאדם טהורין, דספק טומאה ברשות הרבים היא, שהעזרה דין רשות הרבים יש לה לענין טומאה, וספק טומאה ברשות הרבים ספקו טהור:",
+                "<b>והבשר טמא.</b> דודאי נגעה בו טומאה. ומתניתין איירי בבהמת קדשים שהעבירה בנהר סמוך לשחיטתה ועדיין משקה טופח עליה, שהוכשר הבשר לקבל טומאה באותן המים. דאי לאו הכי לא היה הבשר טמא, ואע״פ שרוחצים אותו בבית המטבחים בעזרה, דכל משקה בית מטבחיא דכן, ואין מכשירין את הבשר לקבל טומאה. ואי קשיא היאך הבשר טמא והידים טהורות, והלא אוכלין טמאין מטמאין את הידים מדרבנן. הא לא קשיא מידי, דקיי״ל אין טומאת ידים במקדש, שכשגזרו על טומאת ידים לא גזרו בה במקדש:  "
+            ],
+            [
+                "<b>בכרם.</b> שהיו יושבין שורות שורות של חכמים ככרם זו הנטועה שורות שורות של גפנים:",
+                "<b>על ביצה טרופה בקערה, שנתעו.</b> בה החלבון והחלמון יחד ונתונה על גבי הירק, ונגע טבול יום בביצה, אע״פ שהיא חולין. דאין שייך תרומה בביצה, וטבול יום אינו פוסל בחולין, אפ״ה הוי חיבור ונפסל הירק כאילו נגע בו:",
+                "<b>אם היה במין כובע.</b> שנתנפחה הביצה ונעשית כמין כובע על הירק וחלולה תחתיה:",
+                "<b>שבולת שבקציר.</b> שייר בקצירתו שבולת אחת שלא קצר, וראש אותה שבולת מגיע לקמה:",
+                "<b>אם נקצרה.</b> אם אותה שבולת נקצרת עם הקמה, הרי היא של בעל הבית, שהקמה מצילתה, דלא קרינן בה לא תשוב לקחתו:",
+                "<b>ואם לאו.</b> הרי זו שכחה והויא לעניים:",
+                "<b>עריס.</b> חמש גפנים הנטועות ומודלות ושוכבות על גבי כלונסות או על גבי גדר קרויות עריס, לשון על ערש יצועי:",
+                "<b>אם יש בה כמלוא בוצר וסלו.</b> אם הגינה גדולה כשיעור שיעמוד בה בוצר הענבים עם סלו שמכניס הענבים לתוכו כשהוא מלקט הענבים מכל צדדי העריס:",
+                "<b>תזרע.</b> הגינה. והוא שירחיק הזרע מן הגפנים כדי עבודת הכרם שהם ששה טפחים לכל רוח, וזורע השאר:",
+                "<b>ואם לאו.</b> שאין הגינה גדולה כל כך:",
+                "<b>לא תזרע.</b> ואע״פ שמרחיק כדי עבודת הכרם. מפני שהזרע נראה עם הכרם כאילו הם כלאים:"
+            ],
+            [
+                "<b>ופירשן רבי יהושע.</b> אימתי חייב ואימתי פטור:",
+                "<b>אם לעשות לה פה חייב.</b> משום בונה:",
+                "<b>ואם להוציא ממנה ליחה פטור.</b> דמלאכה שאינא צריכה לגופה היא, שהפתח היא המלאכה, וזו אינה צריכה להיות לה פתח מעכשיו, ואין כאן אלא איסורא דרבנן ומשום צערא לא גזור, והוי פטור ומותר:",
+                "<b>אם מתעסק שלא ישכנו פטור.</b> דאינו צריך לגופו של דבר הניצוד, ואם היה יודע שיעמוד ולא ישכנו לא היה צד. ובהאי נמי לא גזרו רבנן, והוי פטור ומותר:",
+                "<b>לפסין אירוניות.</b> כלי חרס סתומים עשויין כמין כדור חלול מבפנים, ולאחר שמלבנים אותו בכבשן חותכים אותו באמצעו והוא נעשה שני כלים:",
+                "<b>טהורות באוהל המת.</b> כל זמן שלא חתכוהו. דכלי חרס אין מקבל טומאה מגבו, אלא מאוירו, כדכתיב (במדבר י״ט) וכל כלי פתוח, דרך פתחו מיטמא ואינו מיטמא מגבו, והאי אין לו אויר:",
+                "<b>וטמאות במשא הזב.</b> בטומאות היסט. שאם נתטלטלו או נתנענעו ממשא הזב, טמאים, אע״פ שאין להם אויר:",
+                "<b>מפני שלא נגמרה מלאכתן.</b> דחתיכה שחותכין אותן באמצען זו היא גמר מלאכתן. ואין הלכה כר׳ אלעזר בר צדוק. אלא ליבונן בכבשן הוא גמר מלאכתן, הלכך מיטמאות במשא הזב אפילו קודם שחלקן:"
+            ],
+            [
+                "<b>מלילות.</b> שבולים שלא בשלו כל צרכן וטוענן באבנים ומשקה זב מהן וטובל בו:",
+                "<b>יגמור.</b> מאחר שרסקן וכתתן מערב שבת, יגמור ויאכל בשבת. ולא דמי למשקים שזבו שאסורין גזירה שמא יסחוט, דהכא אפילו יסחוט ליכא איסורא דאורייתא, משום דמשקים אתו ממילא:",
+                "<b>לא יגמור.</b> כדי לאכול לאחר שקדש היום, דאסורין כשאר משקים שזבו. והלכה כר׳ ישמעאל:"
+            ],
+            [
+                "<b>עיר של זהב.</b> עטרת זהב עשויה כמין עיר צורת ירושלם. ולא חיישינן דלמא שלפא ומחויא ואתיא לאתויי ארבע אמות ברשות הרבים:",
+                "<b>ומפריחי יונים.</b> מין ממיני השחוק. אם תקדים יונתך ליונתי אתן לך כך וכך. פירוש אחר, שמגדל יונה מלומדת להביא יונים לבית בעליה, ויש בהן גזל משום דרכי שלום ולא גזל גמור:",
+                "<b>ספק נגע ספק לא נגע ספיקו טהור.</b> משום דטומאה עוברת היא ואינה נחה במקום, הלכך ספיקו טהור ואפילו ברשות היחיד:"
+            ],
+            [
+                "<b>סנדל של סיידין.</b> מנעל של עץ שנועלין ברגליהם המתעסקים בסיד להגן על רגליהם שלא ישרפו בסיד. ואם נעל אותו הזב, טמא מדרס:",
+                "<b>ועל שיירי תנור ארבעה.</b> אם היה גדול הרבה ונטמא, ואחר כך נשבר, לא טהר עד שלא יהיה בשבריו גבוה ארבעה, ולעולם שבריו מקבלים טומאה כאילו היה שלם, עד שיהיה השבר פחות מגובה ארבעה. וסתם תנור שבמשנה עשוי כמין קדירה גדולה שאין לה שוליים ומחברין אותו בטיט על גבי קרקע ורצפת הקרקע היא תחתיתו של תנור:",
+                "<b>שנים מחפוייו.</b> מן הלוחות העשויות למושב:",
+                "<b>שרבי עקיבא מטמא.</b> דסבר אע״פ שאינו ראוי לישיבה הוא ראוי לקבל רמונים, וטמא משום כלי קבול:",
+                "<b>וחכמים מטהרין.</b> דסברי הואיל ועיקרו לישיבה עביד ולא לבית קיבול, כיון שנתבטל העיקר שבעבורו נעשה, נתבטל הטפל, ואינו מטמא אפילו משום כלי קיבול. והלכה כחכמים:  "
+            ],
+            [
+                "<b>האב זוכה לבן וכו׳</b> לפי שקרוב טבע הבן להיות דומה לטבע האב, והנוי והכח והחכמה והשנים אדם זוכה בהן מתחלת יצירתו כפי טבעו, והעושר אדם מורישו לבנו. וחכמה דאמרינן הכא, היא הסברא הישרה, והיא באדם כפי טבעו. והשנים, אריכות הימים. ולי נראה, שאם אדם זוכה הויין ליה בנים נאים בעלי כח בעלי חכמה עשירים ומאריכי ימים:",
+                "<b>ובמספר הדורות לפניו.</b> פעמים שהקב״ה מבטיח לאב לעשות טובה לזרעו לדור שלישי או לדור רביעי, והאב זכה לאותו הדור שתבוא להם אותה הטובה:",
+                "<b>הוא הקץ.</b> שקצב הקב״ה לאותו דבר שיהיה לזמן פלוני ולדור פלוני. כמו ועבדום וענו אותם ארבע מאות שנה, ודור רביעי ישובו הנה, הרי מספר הדורות שהוא דור רביעי הוא הקץ של ארבע מאות שנה:"
+            ],
+            [
+                "<b>שנאמר והיה מדי חודש בחדשו.</b> כשיבא חודש באותו החודש שמת בו, יצא מגיהנם ויבוא להשתחוות לפני ה׳:",
+                "<b>שנאמר ומדי שבת בשבתו.</b> כלומר לאחר שיהיה בגיהנם כל כך ימים כמו שיש מיום ראשון של פסח דאיקרי שבת דכתיב (ויקרא כ״ג:ט״ו) וספרתם לכם ממחרת השבת וגו׳ עד עצרת שהוא ממחרת השבת השביעית, יצא מגיהנם ויבא להשתחוות:"
+            ]
+        ],
+        [
+            [
+                "<b>כל המטמאין באוהל.</b> כגון המת והנצל ומלוא תרוד רקב, וכל אותן השנויין ריש פרק ב׳ דאהלות:",
+                "<b>שנחלקו.</b> שיעוריהן לחצאים:",
+                "<b>והכניסן.</b> כשהן מחולקין:",
+                "<b>לתוך הבית.</b> דהיינו לתוך אוהל אחד:",
+                "<b>רבי דוסא בן הרכינס מטהר.</b> דסבר לא מצטרפי לכשיעור:",
+                "<b>הנוגע בכשני חצאי זיתים מן הנבילה.</b> פתח באהל ומפרש נבילה, לומר לך דכי היכי דסבירא ליה לר׳ דוסא שאין מצטרפין לטומאת אוהל. הכי נמי סבירא ליה שאין מצטרפין טומאת מגע ומשא, בין במת בין בנבילה:",
+                "<b>הנוגע בחצי זית ומאהיל על חצי זית.</b> שהמאהיל על המת טמא כאילו היה עם המת באוהל. וכל הנך מאהיל דרישא, בטומאה רצוצה איירי, שאין בין הטומאה ובין האוהל פותח טפח, ומשום הכי חכמים מטמאים, דאוהל כי האי, נגיעה היא. וסיפא דתנן אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכו׳ דמודו רבנן דטהור, מיירי כשיש פותח טפח בין הטומאה ובין האוהל, דבהא מודו רבנן דאין מצטרפין, דנגיעה ואוהל שני שמות הן, וכל שהן משני שמות אין מצטרפין. ור׳ דוסא סבר דאפילו בטומאה רצוצה אין מצטרפין:",
+                "<b>אמר רבי מאיר וכו׳</b> ר׳ מאיר פליג אתנא קמא דאמר דכשיש פותח טפח בין הטומאה והאוהל מודו רבנן דטהור ואין מצטרפין, ואמר איהו דאף בזו פליגי רבנן על ר׳ דוסא ואמרי דנגיעה ואוהל חד שמא הוא, הלכך מצטרפין לכשיעור ומטמאין. ואין הלכה כר׳ מאיר:",
+                "<b>חוץ מן המגע עם המשא.</b> כגון שנגע בחצי זית והסיט חצי זית:",
+                "<b>והמשא עם האוהל.</b> שהסיט חצי זית והאהיל על חצי זית:",
+                "<b>משם אחד.</b> כגון מגע ומגע, משא ומשא, אוהל ואוהל:  "
+            ],
+            [
+                "<b>אוכל פרוד.</b> כגון צבור של אגוזים בטנים ושקדים, שכשהן נפרדים זה מזה אין בהם כביצה שהוא שיעור טומאת אוכלים לטמא אחרים:",
+                "<b>אינו מצטרף.</b> ואם הן טמאים ונגעו בהן טהרות כשהן צבורין אינן מצטרפין זה עם זה לטמא הטהרות, כיון שאין בכל אחד מהן בפני עצמו כשיעור טומאת אוכלין:",
+                "<b>אסימון.</b> עשוי כמדת המטבע היוצא, אלא שעדיין לא טבעו עליו צורה. ואין פודין בו מעשר שני, דכתיב (דברימ י״ד) וצרת הכסף בידך, דבר שיש עליו צורה:",
+                "<b>מטבילין ידים לחטאת.</b> מי שנגע באוכלין ומשקין טמאים וכיוצא בהן מדברים שמטמאין את הידים ואין מטמאין כל הגוף, הרי זה מטביל ידיו בלבד, וכשר ליגע במי חטאת ולהזות מאפר הפרה על הטמא:",
+                "<b>אם נטמאו ידיו נטמא גופו.</b> וצריך טבילה לכל הגוף, דמעלה עשו במי חטאת שאם נטמאו ידיו נטמא גופו, משא״כ בתרומה וקדשים:  "
+            ],
+            [
+                "<b>מעי אבטיח.</b> הזרעונים והמשקה שבתוך האבטיח:",
+                "<b>וקניבת ירק.</b> עלין מעופשים שמסירים מן הירק:",
+                "<b>מנה ומנה ופרס.</b> כל אחת מנה וחצי. ובציר מהכי לא חשיב גז, שזו פחות שבגיזות:",
+                "<b>כל שהן.</b> לאו דוקא. דבפחות מששים סלעים לא מחייבי רבנן בראשית הגז. אלא משום דרבי דוסא יהיב שיעורא רבה, קרי תנא לשיעורא זוטא דרבנן כל שהן. והסלע משקלו כ״ד מעים, ומשקל כל מעה ט״ז גרעיני שעורה:  "
+            ],
+            [
+                "<b>חוצלות.</b> מחצלאות עשויות מגמי וכיוצא בו, ויש להם שפה סביב:",
+                "<b>טמאות טמא מת.</b> שהרי יש להן בית קבול. אבל לא טומאת משכב ומושב, לפי שאין ראויות לשכיבה ולא לישיבה:",
+                "<b>וחכמים אומרים מדרס.</b> דחזו נמי לשכיבה:",
+                "<b>הקליעות.</b> חוטין מעשה עבות:",
+                "<b>טהורות.</b> שאינן חשובות אריג ואין זה בגד:",
+                "<b>חוץ משל גלגילון.</b> הקליעות של אבנט שחוגרים בו, שבגד הוא חשוב:",
+                "<b>כולם טמאות.</b> דכולם חשובים בגד, חוץ מן הקליעה שעושים מוכרי הצמר לקשור בה אגודות של צמר:"
+            ],
+            [
+                "<b>קלע.</b> שזורקים בו האבנים. כמה דאת אמר (שופטים כ׳:ט״ז) קולע באבן. (שמואל א כ״ה:כ״ט) יקלענה בתוך כף הקלע:",
+                "<b>בית קיבול שלה.</b> המקום שמשימין בו האבן שרוצים להשליך:",
+                "<b>בית אצבע שלה.</b> כמין נקב קטן שמכניסין בו האצבע:",
+                "<b>בית הפקיע.</b> הבית יד שאוחז בו כשמסבב הקלע באויר ורוצה להפקיע ולהשליך האבן:"
+            ],
+            [
+                "<b>השבויה.</b> אשת כהן שנשבית:",
+                "<b>אוכלת בתרומה.</b> ולא חיישינן שמא הנכרי בא עליה ועשאה זונה ופסלה מן התרומה:",
+                "<b>שהפה שאסר הוא הפה שהתיר.</b> כשם שהאמינוה כשאמרה נשביתי, כך יש להאמינה כשאומרת וטהורה אני:"
+            ],
+            [
+                "<b>הטמא עומד.</b> מצורע עומד תחת האוהל או תחת האילן:",
+                "<b>וטהור עובר.</b> דרך שם. ספק נגע ספק לא נגע, או ספק האהיל האילן והאהיל על שניהם ונטמא הטהור, ספק לא האהיל ולא נטמא, הרי ספק אחד. או שהיה הטהור עומד והמצורע עובר, זה ספק שני:",
+                "<b>טומאה ברשות היחיד וטהרה ברשות הרבים.</b> כגון חנות הפתוחה לרשות הרבים ספק נכנס ספק לא נכנס:",
+                "<b>או שטהרה ברשות היחיד והטומאה ברשות הרבים.</b> הרי שני ספיקות אחרות:",
+                "<b>רבי יהושע מטמא.</b> דסבר הואיל ורשות היחיד משותפת בספק טומאה זו, הוי ספק טומאה ברשות היחיד וספיקו טמא:",
+                "<b>וחכמים מטהרין.</b> דסברי הואיל וספק טומאה ברשות הרבים משותפת בה, הוי ספק טומאה ברשות הרבים וספיקו טהור. ואין הלכה כרבי יהושע:"
+            ],
+            [
+                "<b>מסמר השולחני.</b> שהשולחני תולה בו כף המאזנים. ורבותינו פירשו, מסמר קבועה בעמוד שלפני השולחני להעמיד בו תריסי החנות. ומטהרין רבנן משום דתשמישו עם הקרקע:",
+                "<b>אבן השעות.</b> אבן שיש בה קוים ורשומים עליהם שמות השעות ותחוב בה מסמר ובו מכוונים את השעות. וקורין לו בלע״ז אירליי״ו, ובערבי אלבלאט״ה:",
+                "<b>וארון של גרוסות.</b> העושים גריסים של פול בריחיים שלהם, יש להן כמין ארון של עץ:",
+                "<b>ר׳ צדוק מטמא.</b> אותו ארון, דתורת כלי עליו:",
+                "<b>וחכמים מטהרין.</b> דכלי עץ העשוי לנחת הוא ואינו עשוי לטלטל. ורבי צדוק סבר, פעמים מתקנים אותו לטלטלו. ואין הלכה כרבי צדוק:  "
+            ],
+            [
+                "<b>טני.</b> כלי של מתכת שבעלי בתים משימים בו גרוטאות ושברי כלי מתכות. ורבן גמליאל מטמא הכיסוי, דסבר הוא נמי חשוב כלי, משום דכיסוי נמי יש לו בית קיבול. וחכמים מטהרין, דסברי כיון דלא נעשה אלא לכסות אינו חשוב כלי:",
+                "<b>ותלוי המגרדות.</b> מסמרים שתולים בהם המגרדות בבתי מרחצאות, והנכנסים שם כל אחד לוקח מגרדת ומגרד בה רגליו וגופו:",
+                "<b>וגולמי כלי מתכות.</b> שצריכים לשוף לגרד להקיש בקורנס, או שמחוסר אוגן או אוזן, אינן טמאים לדברי חכמים עד שתגמר מלאכתן:",
+                "<b>טבלא שנחלקה לשנים.</b> טבלא של חרס שיש בה לבזבזין, ונעשית שתי חתיכות שוות שאין אחת מהן גדולה מחברתה, בהא פליגי רבן גמליאל וחכמים. והלכה כחכמים:"
+            ],
+            [
+                "<b>אין טומנין את החמין מיום טוב לשבת.</b> דסברי בית שמאי אין אופין אלא אם כן עירב בפת, ואין מבשלין אלא אם כן עירב בתבשיל, ואין טומנין אלא אם כן היו לו חמין טמונין מערב יום טוב. ובית הלל סברי דאופין ומבשלין וטומנין על עירוב של תבשיל בלבד:",
+                "<b>אין זוקפין.</b> מנורה של חוליות שנתפרקו חוליותיה, אין מחזירין אותן, דהוי כבונה, ויש בנין בכלים. ובית הלל סברי אין בנין. בכלים:",
+                "<b>גריצין.</b> ככרות עבות:",
+                "<b>אלא רקיקין.</b> ככרות דקות. דסברי בית שמאי אין אופין פת מרובה ביו״ט משום טרחא. ובית הלל אומרים אופין פת מרובה ביו״ט, שבזמן שהפת מרובה יפה היא נאפת:",
+                "<b>וחרי.</b> עיסה גדולה הנאפת על גבי גחלים. ואין הלכה כרבן גמליאל בכל מה שמחמיר כדברי בית שמאי:"
+            ],
+            [
+                "<b>מכבדין בין המטות.</b> שאוכלין שם. ורגילין היו להסב על גבי מטות ולאכול:",
+                "<b>מוגמר.</b> לבונה על גבי גחלים כדי להריח בה. אבל לגמר את הכלים, דברי הכל אסור:",
+                "<b>מקולס.</b> כרעיו ובני מעיו תלויין בצדו חוצה לו כשצולהו. והיו עושים זכר לפסח דכתיב ביה (שמות י״ב:ט׳) ראשו על כרעיו ועל קרבו. מקולס, כגבור זה שכלי זייניו עמו. תרגום וכובע נחושת, וקולסא דנחשא:",
+                "<b>וחכמים אוסרים.</b> בשלשתן. כיבוד, משום אשוויי גומות. ומוגמר, משום דלאו צורך לכל נפש הוא, שאינו אלא למעונגים ביותר או למי שריחו רע. גדי מקולס, מפני שנראה כאוכל קדשים בחוץ. והלכה כחכמים:  "
+            ],
+            [
+                "<b>פרתו יוצאה ברצועה שבין קרניה.</b> לנוי. ואמרו חכמים משאוי הוא ואינו תכשיט לה. ולא פרתו של ר׳ אלעזר בן עזריה היתה, אלא של שכנתו, ועל שלא מיחה בה נקראת על שמו:",
+                "<b>ומקרדין ביום טוב.</b> כמין מגירה קטנה של ברזל ששיניה דקות ומחככין ומגרדין בה את הבהמה, ואע״ג דעביד חבורה:",
+                "<b>ברחים שלהן.</b> קטנות העשויות לכך:",
+                "<b>מקרצפים.</b> במגירה של עץ ששיניה גסות ואין עושין חבורה:",
+                "<b>אף לא מקרצפים.</b> דגזרינן קרצוף אטו קירוד. ואין הלכה כר׳ אלעזר בן עזריה אלא במקרדים את הבהמה בלבד, משום דבהא קם ליה בשטתיה דר׳ שמעון דאמר דבר שאין מתכוין מותר, וקיי״ל כוותיה. וחכמים דפליגי עליה סברי כרבי יהודה דאמר דבר שאין מתכוין אסור. ואין כך הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>ביצה שנולדה ביום טוב.</b> ביום טוב של אחר שבת עסקינן. וטעמייהו דבית הלל דאמרי לא תאכל, משום דכל ביצה דמתילדא האידנא מאתמול גמרה לה, ונמצאת שבת מכינה ליום טוב, והתורה אמרה (שמות ט״ז:ה׳) והיה ביום הששי והכינו, וסתם ששי חול הוא, חול מכין לשבת וחול מכין ליום טוב, דיום טוב נמי איקרי שבת, ואין יום טוב מכין לשבת ולא שבת מכינה ליום טוב. והכנה דביצה אע״ג דבידי שמים היא מקריא הכנה:",
+                "<b>שאור בכזית.</b> לענין אכילה כולי עלמא לא פליגי דזה וזה בכזית, מדפתח הכתוב בשאור, שאור לא ימצא בבתיכם (שם י״ב), וסיים בחמץ, כי כל אוכל מחמצת, לומר לך זהו שאור זהו חמץ, כזה כן זה. כי פליגי לענין ביעור, בית שמאי סברי מדכתב רחמנא לתרווייהו שאור וחמץ, שמע מינה שיעורו של זה לא כשיעורו של זה, ולא ילפינן ביעור מאכילה. ובית הלל סברי ילפינן ביעור מאכילה:"
+            ],
+            [
+                "<b>הכל מודים שהיא מותרת.</b> והוא שיודע בעובר שכלו לו חדשיו:",
+                "<b>ואפרוח שיצא.</b> הכל מודים שהוא אסור, משום שרץ העוף:",
+                "<b>השוחט חיה ועוף.</b> הבא לשחוט חיה ועוף ביום טוב, ימלך בבית דין כיצד יעשה:",
+                "<b>בית שמאי אומרים.</b> בית דין מורים לו שישחוט לכתחלה ויחפור בדקר נעוץ שיש לו מבעוד יום, כלומר שיעקור אותו ממקום נעיצתו ויעלה עפר ויכסה בו. ומיירי כשהוא נעוץ בעפר תיחוח הראוי לכסות, שאינו מחוסר כתישה:",
+                "<b>דקר.</b> יתד שנועצין בארץ. לשון וידקור את שניהם [במדבר כ״ה]:",
+                "<b>שאפר כירה מוכן הוא.</b> לאו אמלתייהו דבית שמאי ובית הלל קאי, אלא מלתא באנפה נפשיה היא. והכי קאמר, ואפר כירה מוכן הוא, ולא שנו אלא שהוסק מערב יום טוב, אבל הוסק ביום טוב, אסור, דליכא למימר מאתמול דעתיה עלויה. ואם ראוי לצלות בו ביצה, שעדיין הוא רמץ חם, מותר לכסות בו. איידי דחזי להפוכי בו לצלות בו ביצה, שקיל ליה נמי ומכסה בו:  "
+            ],
+            [
+                "<b>הפקר לעניים הפקר.</b> מי שהפקיר לעניים ולא לעשירים, דין הפקר יש לו, ואינו חייב בלקט שכחה ופאה ולא במעשרות, דכתיב בלקט ופאה (ויקרא י״ט:י׳) לעני ולגר תעזוב אותם, מה תלמוד לומר תעזוב אותם, לימד על עזיבה אחרת, דהיינו הפקר שהיא כזו, מה זו לעניים ולא עשירים, אף הפקר לעניים:",
+                "<b>עד שיפקיר אף לעשירים כשמיטה.</b> דכתיב (שמות כ״ג:י״א) והשביעית תשמטנה ונטשתה, מה תלמוד לומר ונטשתה, לימד על נטישה אחרת, דהיינו הפקר, שהיא כשביעית, מה שביעית לעניים ולעשירים אף הפקר לעניים ולעשירים:",
+                "<b>כל עומרי השדה של קב קב.</b> אם היו כל עומרי השדה כל אחד מהן קב ואחד של ארבעת קבין, ושכחו, הרי זה שכחה, יותר על כן אינו שכחה. וכן אם היו כל. העומרים שני קבין ואחד משמונה קבין, ושכחו, הרי זה שכחה, יתר על כן אינה שכחה:"
+            ],
+            [
+                "<b>לגפה.</b> גדר אבנים סדורות זו על זו בלא טיט:",
+                "<b>ולכלים.</b> כלי המחרישה:",
+                "<b>בית שמאי אומרים אינו שכחה.</b> פלוגתייהו דבית שמאי ובית הלל בעומר שהחזיק בו להוליכו לעיר ונתנו בצד הגפה או בצד הגדיש ושכחו שם, שב״ש אומרים אינו שכחה, שהרי זכה בו, וב״ה אומרים שכחה. פירוש אחר, ב״ש אומרים אינו שכחה, אפילו בעומר שלא החזיק בו כלל לא הוי שכחה, דהואיל והניחו אצל דבר המסוים עתיד לזכרו. וב״ה אומרים שכחה, כל זמן שלא החזיק בו. ומודים ב״ה שאם החזיק בו ואח״כ שכחו שאינו שכחה:"
+            ],
+            [
+                "<b>כרם רבעי.</b> שהוא צריך פדיון אם בא לאכלו חוץ לירושלים. והוא הדין לכל עץ מאכל:",
+                "<b>אין לו חומש.</b> דלא כתבה תורה בו שהבעלים מוסיפין את החומש כדרך שכתבה במעשר שני:",
+                "<b>ואין לו ביעור.</b> אינו חייב לבערו מן הבית בערב פסח של רביעית ושל שביעית כשמבער המעשרות כדכתיב (דברים כ״ו:י״ג) ביערתי הקודש מן הבית:",
+                "<b>יש לו חומש ויש לו ביעור.</b> בית הלל ילפי קודש קודש ממעשר, מה מעשר יש לו חומש ויש לו ביעור, אף כרם רבעי יש לו חומש ויש לו ביעור. ובית שמאי לא ילפי קודש קודש ממעשר:",
+                "<b>יש לו פרט ויש לו עוללות.</b> דכחולין חשבי ליה:",
+                "<b>והעניים פודין לעצמן.</b> הפרט והעוללות שלקטו, ואוכלין אותן במקומן ומעלין הדמים לירושלים:",
+                "<b>ובית הלל אומרים כולו לגת.</b> משום דילפי ממעשר, וסבירא להו מעשר שני ממון גבוה הוא, הלכך אין לעניים חלק בו, ודורכים העוללות עם שאר היין, והבעלים מעלין הכל לירושלים:"
+            ],
+            [
+                "<b>מגולגלים.</b> כבושים במלח כדי למתקן:",
+                "<b>אינו צריך לנקב החבית.</b> ואע״פ שהמוהל היוצא מהן צף על גבן, אינו מכשירן לקבל טומאה, דלא ניחא ליה באותו מוהל היוצא, ואנן בעינן משקה דניחא ליה, דכתיב (ויקרא י״א:ל״ח) וכי יתן מים על זרע, כתיב יתן, וקרינן יותן, מה יתן דניחא ליה אף יותן דניחא ליה:",
+                "<b>צריך לנקב.</b> לעשות מעשה לגלות דעתיה דלא ניחא ליה באותו מוהל שיהיה צף על גבי הזיתים ורוצה הוא שיצא דרך נקב שעושה בחבית:",
+                "<b>וסתמוה שמרים שהיא טהורה.</b> שכיון שנקבה, גלי דעתיה דלא ניחא ליה, ושוב אין אותו המוהל מכשירן לקבל טומאה:",
+                "<b>אע״פ שהוא מנטף טהור.</b> אע״פ שהשמן נוטף מבשרו לאחר שטבל, טהור:",
+                "<b>כדי סיכת אבר קטן.</b> אם לא נשאר מן השמן על בשרו אלא כדי סיכת אבר קטן, טהור. ויותר משיעור זה, טמא, בשביל השמן שנטמא בהטמאו ונשאר על בשרו וטמאהו. והשמן שעל בשרו לא טהר במקוה, שאין לך משקה מקבל טהרה במקוה אלא המים בלבד ע״י השקה:",
+                "<b>בית שמאי אומרים כדי סיכת אבר קטן טהור.</b> טפי מהכי, טמא:",
+                "<b>משקה טופח ומטפיח.</b> שיש לחלוחית בכף עד שכשיגע בכף אחרת ידבק בה לחלוחית גם היא. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>בדינר ובשוה דינר.</b> ומשקל הדינר תשעים ושש שעורות כסף:",
+                "<b>פרוטה.</b> חצי שעורה כסף:",
+                "<b>איסר.</b> משקלו ארבעה גרעיני שעורה. ונקרא איטלקי, על שם שהיה מטבע היוצא באיטאליה:",
+                "<b>בגט ישן.</b> כדמפרש ואזיל, שכתב לגרש את אשתו ואחר שנכתב הגט נתייחד עמה. בית שמאי סברי, לא אמרינן גזירה שמא יאמרו גיטה קודם לבנה, אם ישהה את הגט שנה או שנתים בין כתיבה לנתינה ויהיו לה בנים ממנו בתוך זמן זה ואח״כ יגרשנה בו, וכשיראו זמן הגט קודם ללידת הבן יהיו סבורים שנתן לה משעת כתיבה והוי פגם שיאמרו מן הפנויה נולד. ופסק ההלכה, לא יגרש אדם אשתו בגט ישן. ואם גירש והלך הבעל למדינה אחרת, תנשא בו לכתחלה:",
+                "<b>ולנה עמו בפנדקי.</b> ויש שם עדי יחוד, ואין שם עדי ביאה. בית הלל סברי, הן הן עדי יחוד הן הן עדי ביאה, ואין אדם עושה בעילתו בעילת זנות כשיש יכולת בידו לבעול שלא לשם זנות, והרי קידשה בביאה. ובית שמאי סברי, לא אמרינן הן הן עדי יחוד הן הן עדי ביאה עד שיראו שנבעלה:"
+            ],
+            [
+                "<b>מתירין את הצרות לאחין.</b> צרת ערוה מתירין אותה להתיבם לאחיו. דלית להו דרשא דאשה אל אחותה לא תקח לצרור דמשמע מיניה לא תקח לא היא ולא צרתה ולא צרת צרתה:",
+                "<b>חלצו.</b> הצרות מן האחין:",
+                "<b>בית שמאי פוסלין.</b> הצרות, מן הכהונה. שחליצתן חליצה:",
+                "<b>ובית הלל מכשירין.</b> שחליצתן שלא לצורך היתה, והרי היא כחולצת מן הנכרי:",
+                "<b>נתיבמו.</b> לאחין:",
+                "<b>בית שמאי מכשירין.</b> אותם לכהנים, אם נתאלמנו מיבמיהן:",
+                "<b>ובית הלל פוסלים.</b> שנבעלו לאסור להן, והנבעלת לאסור לה עשאה זונה, וזונה אסורה לכהן:",
+                "<b>לא נמנעו.</b> ואע״פ שבני הצרות שנתיבמו כדברי בית שמאי ממזרים הם לדברי בית הלל, שהרי באיסור אשת אח הם עליהם, ואשת אח בכרת ובני חייבי כריתות ממזרים הם, אעפ״כ לא נמנעו בית הלל מלישא נשים מבית שמאי, לפי שהיו מודיעים להם אותם הבאות מן הצרות ופורשים מהם:",
+                "<b>אלו על גב אלו.</b> משאילים כליהם אלו לאלו:"
+            ],
+            [
+                "<b>מופנה.</b> שרוי בלא אשה:",
+                "<b>מאמר.</b> קדושין. וביבמה אין תופסים אלא מדברי סופרים:",
+                "<b>אשתו עמו.</b> דסברי בית שמאי בעלת מאמר היא חשובה ככנוסה, וכשנפלה אחותה לאחר כן לא מיתסרה משום אחות זקוקה:",
+                "<b>והלה.</b> זו תצא אף מן החליצה, משום אחות אשה:",
+                "<b>מוציא אשתו בגט.</b> דלא אלים מאמר לשוייה ככנוסה, וזו אוסרתה משום אחות זקוקה. וצריכה גט מפני המאמר דהוי קידושין במקצת ולא פקעי קידושין בלא גט. וצריכה חליצה, דהואיל ולא הוי מאמר קדושין גמורין עדיין זקוקה היא וצריכה חליצה לזיקתה. וברישא יהיב לה גיטה והדר חליץ לה:",
+                "<b>אי לו.</b> אוי לו על אשתו שצריך להוציאה בגט:",
+                "<b>ואי לו על אשת אחיו.</b> שהוא צריך לחלוץ לה:"
+            ],
+            [
+                "<b>המדיר את אשתו מתשמיש המטה.</b> כגון שאמר יאסר הנאת תשמישך עלי. אבל הנאת תשמישי אסור עליך, לא מתסרא, דהא משועבד לה, דכתיב (שמות כ״א:י׳) ועונתה לא יגרע:",
+                "<b>בית שמאי אומרים שתי שבתות.</b> אם הדירה שתי שבתות, תמתין, שכן מצינו ביולדת נקבה שטמאה שבועיים:",
+                "<b>ובית הלל אומרים שבת אחת.</b> שכן מצינו בנדה שהיא טמאה שבעה, וגמרינן מידי דשכיח דהיינו הכעס שכועס אדם על אשתו ומדירה, דהוא מידי דשכיח, מנדה שהוא מידי דשכיח, לאפוקי יולדת נקבה דלא שכיח כולי האי. ובית שמאי סברי גמרינן מידי דהוא גרם לה, דהיינו נדר האיש שהוא גורם לה לשהות, מלידה שעל ידו באה לה, לאפוקי נדה דממילא קאתי לה. ויותר על שבת אחת לבית הלל או שתי שבתות לבית שמאי יוציא ויתן כתובה, ואפילו היה גמל שעונתו לשלשים יום, או ספן שעונתו לששה חדשים:",
+                "<b>המפלת לאור שמונים ואחד.</b> שילדה נקבה, וליל שמונים ואחד שהיתה ראויה למחר להביא כפרתה הפילה:",
+                "<b>בית שמאי פוטרים מן הקרבן.</b> מלידה שניה, אע״ג דלאחר מלאת הוא, הואיל ולילה היא ולא יצאה לשעה ראויה לקרבן, דלילה מחוסר זמן קרבן הוא, דכתיב (ויקרא ז׳:ל״ח) ביום צוותו, הלכך לענין קרבן כיום מלאת דמי:",
+                "<b>ובית הלל מחייבין.</b> הואיל ולאחר מלאת הוא דהפילה:",
+                "<b>סדין.</b> של פשתים:",
+                "<b>בית שמאי פוטרין.</b> לפי שדרך סדין שלובשין אותו בלילה, וציצית שיש בו פתיל תכלת שהוא צמר צבוע בדם חלזון הוי כלאים בסדין של פשתים. וביום, שהוא מצותו, אתי עשה דציצית ודחי לא תעשה דלא תלבש שעטנז, אבל בלילה, שאין מצות ציצית נוהגת בלילה, דכתיב וראיתם אותו, פרט לכסות לילה, אי לביש ציצית בסדין, מיחייב משום לא תלבש שעטנז. וסברי בית שמאי גזרינן סדין בציצית אפילו ביום דלא מיחייב, גזירה משום כסות לילה דמיחייב משום כלאים. ובית הלל סברי לא גזרינן:",
+                "<b>כלכלת השבת.</b> כלכלה מלאה פירות שייחדה לשבת:",
+                "<b>בית הלל מחייבין.</b> במעשר מיד, אפילו קודם השבת, דכיון שייחדה לשבת הוקבעה מיד. וב״ש סברי דאין השבת קובעת אלא לאחר שתכנס:"
+            ],
+            [
+                "<b>ואח״כ בא לארץ.</b> שאין נזירות נוהגת אלא בארץ, משום טומאת ארץ העמים. ומי שנדר נזירות בחוץ לארץ מחייבין אותו לעלות לארץ ישראל ולהיות נוהג שם נזירותו:",
+                "<b>נזיר שלשים יום.</b> קנסינן ליה שיקיים סתם נזירות בא״י, שהוא שלשים יום:",
+                "<b>נזיר בתחילה.</b> צריך לנהוג בא״י כמנין הימים שנדר בנזירות. והימים שנהג נזירות בחוץ לארץ כאילו לא נהג בהם נזירות כלל:",
+                "<b>אלו מעידין שנדר שתים.</b> שתי נזירות:",
+                "<b>ואלו מעידין שנדר חמש.</b> באותה שעה שאתם אומרים שנדר שתים אנו מעידים שנדר חמש נזיריות. והוא אומר שלא נדר כלל:",
+                "<b>נחלקה העדות.</b> הואיל ומכחישות זו את זו נתבטלו דבריהם ואין כאן עדות כלל:",
+                "<b>ובית הלל אומרים יש בכלל חמש שתים.</b> ויהיה נזיר שתים:"
+            ],
+            [
+                "<b>אדם שהוא נתון תחת הסדק.</b> אכסדרה שנסדקה תקרתה ונחלקה לשנים, וכלים מצד זה וטומאה מצד זה, הכלים טהורים, שאויר הסדק מפסיק וגורם שאין הטומאה עוברת לצד השני. ואם אדם נתון שם בארץ ברצפת האכסדרה כנגד הסדק:",
+                "<b>בית שמאי אומרים אינו מביא את הטומאה.</b> שאין מביא את הטומאה אלא דבר שיש בו חלל טפח:",
+                "<b>ובית הלל אומרים אדם חלול הוא.</b> ואע״פ שבני מעיו בתוכו, חלל שבתוך הגוף חשיב חלל טפח:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי יהודה אומר.</b> דם נבילות בית שמאי מטהרין. לגמרי, דלא חשיב כנבילה:",
+                "<b>ביצת נבילה.</b> כגון שנתנבלה בשחיטה. ונמצאו בה ביצים לאחר שחיטה:",
+                "<b>אם כיוצא בה נמכרת בשוק.</b> שקליפתה קשה ונגמרת כשאר ביצים הנמכרות בשוק:",
+                "<b>ואם לאו.</b> שאינה נגמרת:",
+                "<b>אסורה.</b> דכבני מעיה היא חשובה:",
+                "<b>דם נכרית בית שמאי מטהרים.</b> דכתיב בפרשת זב (ויקרא ט״ו:ב׳) דברו אל בני ישראל, בני ישראל מטמאים בזיבה ואין הנכרים מטמאים בזיבה, ורבנן גזור עלייהו שיהיו כזבים לכל דבריהן. בית שמאי סברי, כי גזור רבנן ברוקה ומימי רגליה שהן מצויין תדיר, אבל דם הזיבה שאין מצוי כל כך לא גזרו בה רבנן, עבדו רבנן היכרא ולא טמאו דם זיבה של נכרית כדי שידעו דטומאת הנכרי דרבנן היא, כי היכי דלא נשרפו עלה תרומה וקדשים:",
+                "<b>כרוקה וכמימי רגליה.</b> דם הנכרית מטמא כרוקה וכמימי רגליה, דהיינו לח ולא יבש. וזו ההיכרא בלבד עשו לה, שאם היתה טומאה דאורייתא היה הדם מטמא לח ויבש, עכשיו שאין מטמא אלא לח מכירים דטומאה דרבנן היא:",
+                "<b>ודם טהרה של מצורעת.</b> דם טוהר שראתה המצורעת שילדה, לאחר שבעה לזכר ושבועיים לנקבה:",
+                "<b>בטובה.</b> שהאוכל מחזיק טובה לבעל הפירות שהאכילהו מפירותיו:",
+                "<b>ושלא בטובה.</b> שאינו מחזיק לו טובה:",
+                "<b>אין אוכלים בטובה </b> שאסור להחזיק טובה לבעלים, דרחמנא אפקרינהו:",
+                "<b>החמת.</b> כמין נאד של עור שניקב וצררו:",
+                "<b>צרורה עומדת.</b> אינה מקבלת טומאה אלא אם כן היא צרורה, כלומר שהיתה קשורה ונקמט העור ונתקשה על המקום הצרור עד שהוא עומד מאליו ומחזיק מה שמשימין בתוכו:",
+                "<b>אע״פ שאינה צרורה.</b> שלא נקמט העור מאליו ולא נתקשה על מקום הקשר, הואיל וקשרו ומחזיק, הרי זה מקבל טומאה:  "
+            ],
+            [
+                "<b>העוף עולה עם הגבינה.</b> שאין איסורו אלא מדברי סופרים:",
+                "<b>לא עולה.</b> גזירה שמא יעלה גבינה עם בשר בהמה באלפס רותח, דהוא אסור מן התורה דהיינו מבשל:",
+                "<b>ובית הלל אומרים אין תורמין.</b> מי שיש לו שמן שחייב להפריש ממנו תרומה וזיתים שחייב להפריש מהן תרומה, אינו יכול לתרום מן הזיתים כפי השיעור שיש לו לתרום מן הזיתים ומן השמן ולפטור השמן בתרומת הזיתים, דכתיב (במדבר י״ח) כדגן מן הגורן, מן הגמור על הגמור ולא ממה שאינו גמור על הגמור:",
+                "<b>הזורע ארבע אמות בכרם.</b> שהוא השיעור שצריך אדם להרחיק הזרע מן הכרם, והזורע בתוך שיעור זה קידש שורה אחת של כרם, כדכתיב (דברים כ״ב) פן תקדש המלאה וגו׳ ותבואת הכרם. וסבירא להו לבית שמאי דשורה אחת קרויה כרם. ובית הלל סברי דאין נקרא כרם פחות משתי שורות, וכי קאמר רחמנא דתבואת הכרם קדשה, שתי שורות של כרם קאמר:",
+                "<b>המעיסה.</b> קמח שנתנוהו על גבי מים רותחים ומתבשל ומתעבה שם. בית שמאי פוטרים מחלה. ובית הלל מחייבים. ופסק הלכה בזה כתבנו בריש חלה:",
+                "<b>חרדלית.</b> כמו הר דלית. זרם מים הבא מדליו של הר, כלומר מגובה ההר. ואפילו אין מתחלתן ועד סופן אלא ארבעים סאה מטבילין בהן לבית שמאי. ובית הלל אומרים אין מטבילין עד שיהו ארבעים סאה במקום אחד, שאין חרדלית מטהרת אלא באשבורן:",
+                "<b>כפורש מן הקבר.</b> וצריך הזאה שלישי ושביעי. ולא נחלקו בית שמאי ובית הלל אלא בערל נכרי שמל ביום ארבעה עשר, דבית להלל סברי גזירה שמא יטמא לשנה הבאה ויאמר אשתקד לא טהרתי מכל טומאה עד ארבעה עשר וטבלתי ואכלתי, השתא נמי אטבול ואוכל, ולא ידע דאשתקד נכרי היה ולא מקבל טומאה עכשיו ישראל הוא ומקבל טומאה. ובית שמאי סברי לא גזרינן. אבל ערל ישראל, דברי הכל טובל ואוכל פסחו לערב:"
+            ],
+            [
+                "<b>קהלת אינו מטמא את הידים.</b> מפני שחכמתו של שלמה היא ולא ברוח הקודש נאמרה:",
+                "<b>מטמא את הידים.</b> דסברי אף קהלת ברוח הקודש נאמרה, הלכך מטמא את הידים כשאר כתבי הקודש:",
+                "<b>שעשו מצותן.</b> לאחר שהזו אותם על הטמא וטהר בהם, אם נטפו מגופו על גבי אדם או על גבי כלים:",
+                "<b>הקצח.</b> זרע שחור שקורין לו נייל״ו בלע״ז. ורגילים לתת אותו בלחם, שהרגיל בו אינו בא לידי כאב לב:",
+                "<b>בית שמאי מטהרין.</b> דלא חשיב אוכל:",
+                "<b>ובית הלל מטמאין.</b> כיון דרגילין לתת אותו באוכלים חשיב אוכל:",
+                "<b>וכן למעשרות.</b> כמו שנחלקו בטומאה כן נחלקו למעשרות, שהמטמאו טומאת אוכלים מחייבו במעשרות:"
+            ],
+            [
+                "<b>דם יולדת.</b> ששהתה שבוע לזכר ושבועיים לנקבה ולא טבלה:",
+                "<b>בית שמאי אומרים כרוקה וכמימי רגליה.</b> שמטמאים לחים ואין מטמאים יבשים, אף דמה מטמא לח ואינו מטמא יבש. ואינו חשיב כדם נדה שמטמא לח ויבש:",
+                "<b>ובית הלל אומרים מטמא לח ויבש.</b> כל זמן שלא טבלה כדם נדה הוא חשב, ואע״פ שהוא בתוך ימי טוהר:",
+                "<b>ומודים ביולדת בזוב.</b> שצריכה לספור שבעה ימים נקיים כדין כל שאר זבות, שאם לא ספרה ולא טבלה וראתה דם בתוך ימי טוהר, שהוא מטמא לח ויבש, דדם זיבה הוא חשיב כל זמן שלא ספרה ולא טבלה:"
+            ],
+            [
+                "<b>חולצות ולא מתיבמות.</b> דכיון דתרוייהו זקוקין להאי ולהאי, קמא דמיבם פגע באחות זקוקתו דהויא כאשתו:",
+                "<b>משום בית שמאי יקיימו ובית הלל אומרים יוציאו.</b> בגמרא ביבמות פרק ד׳ אחין מפכינן לה, ב״ש אומרים יוציאו וב״ה אומרים יקיימו. וכן הלכה שאם קדמו וכנסו יקיימו:"
+            ],
+            [
+                "<b>שער פקודה.</b> לשון פקדון, שהפקידה הבהרת את השער בעור הבשר והלכה לה, כגון שהיתה בו בהרת ובה שער לבן, הלכה הבהרת והניחה לשער לבן במקומו, ואח״כ חזרה הבהרת. עקביא בן מהללאל מטמא, כיון שנהפך שער לבן בבהרת אע״פ שזו הבהרת שהיא עכשיו אינה אותה שהפכה אותו לשער לבן, טמא:",
+                "<b>וחכמים מטהרין.</b> דכתיב (ויקרא י״ג:י׳) והיא הפכה שער לבן, שהפכתו היא ולא שהפכתו חברתה:",
+                "<b>ודם הירוק.</b> עקביא בן מהללאל מטמא, דסבר כקרן כרכום היה שהוא מן הדמים הטמאים אלא שלקה:",
+                "<b>היה מתיר שער בכור בעל מום שנשר.</b> הצמר שנשר מן הבכור בעל מום, היה מתירו בהנאה לכהן:",
+                "<b>וחכמים אומרים.</b> דאי שריית ליה צמר הנושר מחיים, אתי לאשהויי לבכור כדי שישיר צמרו כל שעה, ואתו בה לידי תקלה שיגזוז ויעבוד בו, ופסולי המוקדשים אסירי בגיזה ועבודה, דכתיב (דברים י״ב:ט״ו) תזבח ואכלת בשר, תזבח ולא גיזה וכו׳. ועקביא שרי, דמגו דמהניא שחיטה לצמר המחובר בו להתירו לאחר שחיטה, מהני נמי לצמר התלוש ומונח בחלון:",
+                "<b>אין משקין.</b> מי סוטה:",
+                "<b>לא את הגיורת ולא את המשוחררת.</b> דכתיב (במדבר ה׳:כ״א) לאלה ולשבועה בתוך עמך, פרט לאלו שאינן בתוך עמם:",
+                "<b>דוגמא השקוה.</b> מפני שהיו דוגמתה, כלומר גרים כמותה לפיכך השקוה, ולא מן הדין. פירוש אחר, דוגמא השקוה, עשו דוגמא ודמיון והראו לה כאילו משקים אותה מי המרים, אבל לא השקוה:",
+                "<b>ונדוהו.</b> לפי שזלזל בכבודן של שמעיה ואבטליון:",
+                "<b>שאין עזרה ננעלת.</b> בערבי פסחים כשנכנסים לשחוט פסחיהם. דאמרינן נכנסה כת ראשונה ננעלו דלתות העזרה וכו׳, וכן בכת שניה וכן בכת שלישית, לא היה נמצא בכל העזרה מוכתר בענוה וביראת חטא כעקביא בן מהללאל:",
+                "<b>שפקפק.</b> שזלזל:",
+                "<b>סוקלים את ארונו.</b> לאו דוקא סוקלים, אלא מניחים אבן בלבד להיכר שחביריו היו בדילים ממנו:"
+            ],
+            [
+                "<b>בארבעה דברים.</b> שער פקודה ודם הירוק ושער בכור התלוש והשקאת גיורת ומשוחררת:",
+                "<b>מוטב להניח דברי היחיד.</b> משום דהוא נמי מרבים קבל והוו דבריו כדברי רבים, משום הכי קאמר מוטב להניח וכו׳. דאי לאו הכי מאי מוטב דקאמר, והלא דאורייתא היא, דכתיב (שמות כ״ג:ב׳) אחרי רבים להטות, וחייב להניח דברי היחיד בעל כרחו. אלא טעמא דאמר מוטב ולא אמר חייב, משום דאף הוא מרבים קבל כדפרישית. ואין הלכה כעקביא בן מהללאל בכל ארבעה דברים הללו:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי יהודה בן בבא העיד.</b> שממאנים את הקטנות. כגון שני אחים נשואים שתי אחיות יתומות, אחת גדולה ואחת קטנה, מת בעלה של גדולה ונמצאת זקוקה ליבם בעל הקטנה, ודוחה זיקתה את נשואי אחותה הקטנה ואוסרתה עליו, שאין נישואי קטנה כלום, מלמדים את הקטנה שתמאן בו, ומיאון עוקר נשואים הראשונים, ומותר ליבם הגדולה. וכן יש אחרת כיוצא בזו במסכת יבמות פרק בית שמאי:",
+                "<b>ושמשיאין את האשה.</b> שהלך בעלה למדינת הים ובא עד אחד בלבד ואמר שמת, משיאין אותה על פיו:",
+                "<b>ושנסקל תרנגול שהרג את הנפש.</b> שנקר מוחו של תינוק. ואע״ג דכי יגח שור כתיב, אחד שור ואחד כל בהמה חיה ועוף, שכל מקום שנאמר שור אנו למדין שור שור משבת, מה להלן הוא הדין לכל בהמה חיה ועוף, אף כאן הוא הדין לכל בהמה חיה ועוף:",
+                "<b>ועל היין בן ארבעים יום.</b> ומקמי הכי פסול, דהוה ליה יין מגתו:",
+                "<b>שקרב בארבע שעות.</b> שפעם אחת בימי מלכות יון לא היו להם כבשים לתמידין ונשתהו להקריב התמיד, עד שהאיר הקב״ה את עיניהם ומצאו שני טלאים מבוקרים בלשכת הטלאים, והקריבו תמיד של שחר בארבע שעות ביום:"
+            ],
+            [
+                "<b>על אבר מן המת.</b> שאין בו כזית. דכזית מן המת לעולם מטמא לדברי הכל כמת עצמו. ולא נחלקו אלא על אבר קטן שאין בו כזית:",
+                "<b>לא אמרו.</b> איברים אין להם שיעור, אלא על אבר מן החי, אבל אבר מן המת שעורא בעי לטמויי:",
+                "<b>מרובה טומאת החיים.</b> השתא פריך על קל וחומר, והכי קאמר, דין הוא שיהא אבר מן החי מטמא בכל שהו אע״פ שאין אבר מן המת מטמא בכל שהוא, שכן מצינו שמרובה טומאת החיים מטומאת המתים:",
+                "<b>שהחי.</b> דהיינו הזב כשהוא חי:",
+                "<b>עושה משכב ומושב.</b> כל כלים שתחתיו ואפילו הן מאה, לטמא אדם לטמא בגדים, כדכתיב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו יכבס בגדיו:",
+                "<b>ועל גביו מדף.</b> כל הכלים שעל גבי הזב אפילו הן מאה זה על גב זה טמאים טומאת מדף, דהיינו טומאה קלה, שאינן מטמאין אדם וכלים כמו משכב ומושב שהן תחתיו, אבל מטמאים אוכלים ומשקים. ומדף הוא לשון קול עלה נדף (ויקרא כ״ו:ל״ו) כלומר טומאה קלה. פירוש אחר, לשון ריחו נודף, שריח טומאת הזב הולכת למרחוק לטמא כל הכלים שעל גביו אע״פ שלא נגע בהם:",
+                "<b>מה שאין המת מטמא.</b> דכלים שתחתיו של מת אין טמאים אלא ראשון ושני ושלישי בלבד, מדין מגע. שהכלי שנגע במת הרי הוא כמת, ועושה הכלי שנגע בו אב, והשלישי שנגע בו נעשה ראשון, ותו אינן מטמאין כלים, דאין כלים מקבלים טומאה אלא מאב הטומאה. וכן כלים שעל גביו של מת אינן טמאים אלא ראשון שני ושלישי בלבד מדין מגע, ולא מדין משכב ומושב:"
+            ],
+            [
+                "<b>כזית בשר הפורש מאבר מן החי.</b> אבר שפירש מן האדם החי, דינו שהוא מטמא כל זמן שהוא אבר שלם, במגע ובמשא ובאוהל כמת עצמו, דכתיב (במדבר י״ט) בחלל חרב או במת, אבר שהבדילתו החרב מן החי הרי הוא כמת. והבשר הפורש מן החי אינו מטמא עד שיהיה אבר שלם. וכשפירש כזית בשר מאבר מן החי, ר׳ אליעזר מטמא כדמפרש טעמא ואזיל:",
+                "<b>עצם כשעורה</b> מן המת, מטמא במגע ובמשא ואינו מטמא באוהל, דכתיב (שם) ועל הנוגע בעצם, והלכה למשה מסיני שהוא מטמא בכשעורה. וכשפירש מאבר מן החי ר׳ נחוניא מטמא וכו׳:",
+                "<b>מצינו אבר מן החי כמת שלם.</b> כדילפינן מקרא בחלל חרב או במת:",
+                "<b>אם טימאת כזית בשר הפורש מן המת.</b> כלומר דין הוא שכזית בשר הפורש מן המת יהא טמא, שכן יש בו חומרא אחרת, שעצם כשעורה הפורש ממנו נמי טמא:",
+                "<b>אבל נטמא כזית בשר הפורש מאבר מן החי.</b> בתמיה. שהרי אין בו זאת החומרא:",
+                "<b>שכן טיהרת עצם כשעורה הפורש ממנו.</b> דהא תנן לעיל עצם כשעורה הפורש מאבר מן החי ר׳ אליעזר ור׳ יהושע מטהרין. ומדברי עצמו עשו פרכא למה מצינו שהביא, וכן לרבי נחוניא:",
+                "<b>שהבשר נוהג בנבילות ובשרצים וכו׳</b> דכתיב (ויקרא י״א) והנוגע בנבלתם, בנבלתם ולא בעצמות ולא בקרנים ולא בטלפים, אלמא אין העצמות מטמאים משום נבילה:",
+                "<b>אבר שיש עליו בשר כראוי.</b> אבר אינו מטמא אלא אם כן יש בו בשר וגידים ועצמות, דכתיב (במדבר י״ט) או בעצם אדם, מה אדם שיש בו בשר וגידים ועצמות, אף כל שיש בו בשר וגידים ועצמות. ואם חסר מן הבשר שהיה עליו ונשאר בו בשר כראוי שיעלה ארוכה ויבריא אם היה מחובר באדם חי, מטמא משום אבר. והיינו דקאמר חסר הבשר טמא. אבל אם נחסר כל שהוא מן העצם שבאבר, שוב אינו מטמא משום אבר. והיינו דקאמר חסר העצם טהור, כלומר טהור משום אבר אבל טמא משום בשר, ואם כן מצינו שמרובה טומאת בשר מטומאת עצם:",
+                "<b>והוא כברייתו.</b> בשר וגידים ועצמות:",
+                "<b>כזית בשר מטמא במגע ובמשא ובאוהל.</b> אמרו לפי שתחלת ברייתו של אדם כזית, לפיכך שיעור טומאתו בכזית:",
+                "<b>ורוב עצמות.</b> רוב מנין עצמותיו של אדם, שמנין עצמותיו של אדם רמ״ח, נמצא הרוב מאה ועשרים וחמשה:",
+                "<b>חסר הבשר.</b> משיעור של כזית:",
+                "<b>טהור.</b> גמור מלטמא, לא במגע ולא במשא ולא באוהל:",
+                "<b>חסר רוב עצמות מטמא במגע ובמשא.</b> דעצם כשעורה מטמא במגע ובמשא ואינו מטמא באוהל, אלמא מרובה טומאת עצמות מטומאת בשר, דאילו עצמות כשנחסרו משיעורן עדיין נשאר בהן טומאה, ובשר כשנחסר משיעורו טהור גמור:",
+                "<b>רוב בנינו.</b> כגון שתי שוקים וירך אחד. וכל בנינו של אדם הן שתי שוקים והירכים והצלעות והשדרה:",
+                "<b>אע״פ שאין בהן רובע.</b> דרובע קב עצמות של מת מטמאים באוהל אע״פ שאין בהם רוב מנין ולא רוב בנין. וכן רוב מנין או רוב בנין מטמאים אע״פ שאין בהן רובע. אבל בשר כשהוא פחות מכזית אין לך בו דבר שיביא לו את הטומאה:",
+                "<b>אם אמרתם במת שיש בו רוב ורובע ורקב.</b> דין הוא שכזית בשר ועצם כשעורה הפורשים מן המת שיהיו טמאים, שכן יש במת חומרות של רוב ורובע ורקב:",
+                "<b>תאמרו בחי שאין בו</b> חומרות הללו, שאינו דין שיהיו לא כזית בשר ולא עצם כשעורה הפורשים מאבר מן החי טמאים אלא טהורים. והלכה כר׳ יהושע:",
+                "<b>ורקב.</b> גופו של מת כשכלה לחותו ונעשה כמין עפר, זהו רקב שמטמא כמלוא תרוד. ושיעורו מלא חפנים של אדם בינוני. ואין מלא תרוד רקב מטמא אלא מן המת שנקבר ערום בארון של שיש ומכוסה בכסוי של שיש, עד שנודע בודאי שאין בו תערובת רקבון של בגד או של עץ או עפר אחר. אבל מת שנקבר בכסותו או בארון של עץ או בעפר, אין לו רקב. וכן מת שנקבר חסר אבר אין לו רקב:"
+            ]
+        ],
+        [
+            [
+                "<b>העיד רבי יהושע.</b> פדיון פטר חמור שמת. שה שהפרישו לפדיון פטר חמור ומת:",
+                "<b>כחמש סלעים.</b> של פדיון הבן שחייב באחריותן:",
+                "<b>כפדיון מעשר שני.</b> דאם אבד אינו חייב באחריותו, דההוא בסף חייביה רחמנא לאכול בירושלים, והא אזל ליה. וטעמא דרבי אליעזר, שכן מצינו שהקיש הכתוב פטר חמור לבכור אדם, שנאמר (שמות ל״ד:כ׳) ופטר חמור תפדה בשה וגו׳ וכל בכור בניך תפדה:",
+                "<b>וחכמים אומרים.</b> אמר קרא (במדבר י״ח:ט״ו-ט״ז) אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, לפדייה הקשתיו ולא לדבר אחר:  "
+            ],
+            [
+                "<b>לא פסלו את צירן.</b> דהקלו בציר של חגבים טמאים שאינו אוסר תערובתו, מפני שאין להם דם ואינו אלא לחלוחית בעלמא. וזו היתה משנה ראשונה. ועדותו של ר׳ צדוק הוסיף על משנה ראשונה לומר שהוא טהור, דלא מבעיא דאינו אוסר את תערובתו אלא אפילו הוא עצמו טהור:"
+            ],
+            [
+                "<b>על זוחלין שרבו על הנוטפים.</b> זוחלין הן כגון נהרות שהם נגרים על גבי קרקע. לשון זוחלי עפר (דברים ל״ב:כ״ד). ודינן כמעיין שהן מטהרים בזוחלין ובכל שהן, והן כשרים לקדש בהן מי חטאת ולטבילת זבים.",
+                "<b>נוטפים.</b> הן כגון מי גשמים, ודינן כמקוה לטהר בארבעים סאה ובאשבורן, ופסולים למי חטאת, שאינן מים חיים, וכן לטבילת זבין. וכשנתערבו זוחלין בנוטפין ורבו הזוחלין, דינן כזוחלין, וכשרים לקדש בהן מי חטאת ולטבילת זבים, ומטהרים בזוחלים ובכל שהן:",
+                "<b>בבירת הפליא.</b> שם מקום:"
+            ],
+            [
+                "<b>בעלה אגוז.</b> הקליפה החיצונה של אגוז, דהיינו הקליפה הירוקה כשהיא לחה. אם עשאה כמין מרזב להיות המים הזוחלים נכנסים בה ומקלחים ממנה לחוץ, דין זוחלים יש למים המקלחים ממנה, והם כשרים למי חטאת ולטבילת זבים וכו׳. ולא אמרינן הואיל ונכנסו בתוך קליפה זו שיש לה בית קבול ומשם מקלחין לחוץ שוב לא יהיה להם דין זוחלים, לפי שאותה קליפה אינה חשובה כלי:",
+                "<b>לפני לשכת הגזית.</b> סנהדרי גדולה שיושבים בלשכת הגזית:"
+            ],
+            [
+                "<b>קלל של חטאת.</b> כלי חרס שאפר פרה מונח בו. תרגום וכדה על שכמה (בראשית כ״ד) וקולתה על כתפה:",
+                "<b>שנתנו על גבי השרץ.</b> ולא נטמא הכלי שאפר הפרה בתוכו, דהא אין כלי חרס מיטמא מגבו, אע״פ כן האפר טמא, משום דמונח במקום טמא, והתורה אמרה (במדבר י״ט) והניח מחוץ למחנה במקום טהור:",
+                "<b>שר׳ אליעזר מטהר.</b> דסבר הואיל והכלי שהאפר בתוכו טהור הוא, שפיר קרינא ביה מקום טהור. ואין הלכה כר׳ אליעזר:",
+                "<b>על מי שנזר שתי נזירות סתם.</b> וכל סתם נזירות שלשים יום:",
+                "<b>שאם גלח את הראשונה יום שלשים.</b> דלכתחלה לא מבעיא ליה לגלח אלא יום שלשים ואחד, כדי שתהיה נזירות שלשים יום גמורים. ואם גלח יום שלשים, עלתה לו נזירות, דאמרינן מקצת היום ככולו:",
+                "<b>ואם גלח יום ששים חסר אחד יצא.</b> שיום שלשים של נזירות ראשונה עולה לכאן ולכאן, וכיון שיום שלשים של ראשונה נמנה גם מן הנזירות השניה, נמצאו שלשים יום של נזירות שניה כלים בששים חסר אחד:"
+            ],
+            [
+                "<b>ולד שלמים לא יקרב שלמים.</b> אלא כונסו לכיפה ומת. משום גזירה, דאי אמרת ולד שלמים יש לו תקנה, אתי לאשהויי לאם עד שתלד ויגדל עדרים מן הולדות ואתי בהו לידי גיזה ועבודה: ",
+                "<b>ואכלנו ולדה שלמים בחג.</b> בחג השבועות קאמר. שאם היה ממתין ומצפה לחג הסוכות, נמצא עובר בעשה, שנאמר (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה, דמשמע ברגל ראשון שתבא שמה הבא כל נדרים שעליך. מיהו בלאו דלא תאחר אינו עובר עד שיעברו עליו שלש רגלים:"
+            ],
+            [
+                "<b>ארוכות של נחתומים.</b> פשוטי כלי עץ שהנחתומים עורכים שם ככרות של לחם בשעה שעושין הפת. ארוכות, כמו ערוכות:",
+                "<b>שהן טמאות.</b> מדרבנן דנהי דמן התורה פשוטי כלי עץ אין מקבלין טומאה, רבנן גזור עליהו, כדמוכח במסכת כלים פרק ב׳:",
+                "<b>שר׳ אליעזר מטהר.</b> דסבר לא חשיבי כלים כלל, ואפילו כפשוטי כלי עץ לא הוו. ואין הלכה כרבי אליעזר:",
+                "<b>שחתכו חוליות.</b> שחתכו לתנור ברחבו לחוליות והניח חוליא על גבי חוליא ונתן חול בין חוליא לחוליא וטח אותו בטיט ועשה לו טפילה של טיט סביב לעבותו לשמור חומו כדרך שעושים לתנורים:",
+                "<b>שר׳ אליעזר מטהר.</b> דכיון דיש חול בין הסדקין, כשבור דמי. וחכמים מטמאים, שהטפילה עושה את כולו אחד ומחברת את הסדקים, ואע״פ שיש חול בין חוליא לחוליא. ואין הלכה כרבי אליעזר:",
+                "<b>שמעברין את השנה בכל אדר.</b> עד כ״ט באדר יש זמן לב״ד לומר מעוברת השנה, והחודש הבא הוא אדר שני. אבל ביום שלשים לאדר אין יכולים לעבר את השנה, הואיל וראוי לקבעו ניסן. כמפורש בפסחים פרק מקום שנהגו (פסחים דף נ״ו):",
+                "<b>על תנאי.</b> אם ירצה הנשיא תהיה מעוברת ואם לאו לא תהיה מעוברת:"
+            ],
+            [
+                "<b>מוסף היורה של שולקי זיתים.</b> דרך שולקי זיתים וצבעים, שיש להם יורות גדולות ועושים להם תוספת טיט על שפתם שיעלו בה המים בעת רתיחתם. ושל שולקי זיתים טמא, לפי שאותה תוספת צריכה לכלי ומשתמשין בה, והתורה אמרה גבי תנור וכירים (ויקרא י״א:ל״ה) וטמאים יהיו לכם. ודרשינן לכם, כל שבצרכיכם, כלומר הדבר מן הכלי שאתם צריכים לו ומשתמשין בו הוא שמקבל טומאה:",
+                "<b>ושל צבעים טהור.</b> שאין הצבעים משתמשים באותה תוספת לפי שיראים שמא יפסד צבעם:"
+            ],
+            [
+                "<b>על החרשת שהשיאה אביה.</b> אע״ג דהויא אשת איש גמורה שהרי קיבל אביה קידושיה כשהיא קטנה, אפילו הכי יוצאה בגט ומקבלת את גיטה כשהיא חרשת, ואע״פ שאין לה דעת, לפי שהאשה מתגרשת בעל כרחה הלכך לא בעינן דעתה:",
+                "<b>ועל קטנה בת ישראל שנישאת לכהן.</b> והיא יתומה דלא היו נשואיה אלא מדרבנן. שאוכלת בתרומה, דרבנן. ולא גזרינן תרומה דרבנן אטו תרומה דאורייתא:",
+                "<b>מריש.</b> קורה:",
+                "<b>בירה.</b> בית גדול:",
+                "<b>מפני תקנת השבים.</b> שאם אתה מצריכו לקעקע בירתו ולהחזיר מריש עצמו, ימנע מלעשות תשובה:",
+                "<b>שלא נודעה לרבים.</b> שהיא גזולה:",
+                "<b>שהיא מכפרת.</b> ואין צריך להביא אחרת:",
+                "<b>מפני תיקון מזבח.</b> שלא יהיו כהנים עצבים שאכלו חולין שנשחטו בעזרה, ונמצא מזבח בטל שנמנעים מלעבוד עבודה:"
+            ]
+        ],
+        [
+            [
+                "<b>העיד רבי יהושע על דם נבילות שהוא טהור.</b> מלטמא כנבילה בכזית. אבל מטמא ברביעית. שאין לך דבר שיטמא דמו כבשרו אלא השרץ בלבד. ולעיל [ריש פרק ה׳] דתנן דם נבלות בית שמאי מטהרין, לגמרי היו בית שמאי מטהרים. ובית הלל מטמאין, אבל לא כנבילה שמטמא בכזית, אלא ברביעית:",
+                "<b>שנגע טמא במקצתו שטימא את כולו.</b> מעלה עשו בקודש ובאפר חטאת, שאע״פ שהם גופים חלוקים אם מונחים בתוך כלי אחד ונגע דבר שהוא מטמא לקודש במקצתן, נטמאו כולן, שהכלי מצרפן להחשיבן כאילו הן גוף אחד. ואסמכוה אקרא דכתיב (במדבר ז׳) כף אחת עשרה זהב מלאה קטורת, הכתוב עשה לכל מה שבכף אחת:",
+                "<b>הוסיף ר׳ עקיבא.</b> דאילו מעדותו של ר׳ שמעון בן בתירא לא שמענו אלא על הטמא, ובא רבי עקיבא והוסיף אפילו טבול יום שאינו מטמא אלא פוסל בלבד, אם נגע במקצתן פסל את כולן. ורמב״ם פירש, דמעדותו של ר׳ שמעון לא שמענו שמצרף אלא כלי שיש לו תוך, אבל כלי שאין לו תוך לא שמענו שמצרף, ובא ר׳ עקיבא והוסיף שאפילו סולת וקטורת ולבונה וגחלים שאינן בתוך כלי, אלא צבורים ומונחים על לוח או דף שאין לו תוך, הרי הן כאילו מונחים בתוך כלי, ונעשים כאילו הן גוף אחד:",
+                "<b>והגחלים.</b> אותן שכהן גדול חותה במחתה ביום הכיפורים. אם נגע טבול יום במקצתן, נפסלו כולן. ומעלה עשו בהן. שאין הגחלים בני קבולי טומאה:"
+            ],
+            [
+                "<b>קטנה בת ישראל.</b> והיא יתומה, כדפרישנא בשלהי פרקין דלעיל. והוסיף כאן כשנכנסה לחופה אע״פ שלא נבעלה. דמעדות דלעיל לא שמענו שאוכלת בתרומה אלא כשנבעלה:",
+                "<b>שהורהנה.</b> שנתמשכנה בידי נכרים:",
+                "<b>ועדיה.</b> אותן שהעידו שהורהנה:",
+                "<b>האמינו שלא נסתרה ושלא נטמאה.</b> ודוקא לזאת שעדיה מעידים עליה שלא נטמאה, הוא דאמרי רבנן האמינו לה, ושלא כדין ריחקוה בני משפחתה. אבל אם אין לה עדים, כל אשה שנחבשה על ידי ממון בזמן שיד הנכרים תקיפה, אסורה לבעלה כהן, לא שנא הורהנה מדעתה ולא שנא נחבשה:"
+            ],
+            [
+                "<b>אלמנת עיסה.</b> משפחה אחת שנתערב בה ספק חלל, כל אחד מבני המשפחה ספק אם הוא אותו ספק שנתערב בהן אם לאו. ואשה שנישאת לאחד מבני אותה משפחה ומת בעלה, היא קרויה אלמנת עיסה, שכמו שהעיסה נלושה ומעורבת, כך זאת האשה מעורבת מספיקות. ספק אם בעלה הוא אותו ספק חלל, ואפילו אם הוא אותו ספק חלל שמא אינו חלל לפי האמת. ור׳ יהושע מכשיר. אותה לכהונה, שיש כאן ספק ספיקא ולקולא. ורבן גמליאל סבר אע״ג דבעלמא ספק ספיקא לקולא, הכא שאני, דמעלה עשו ביוחסין:",
+                "<b>שהעיסה כשרה לטמא ולטהר.</b> כלומר שהמשפחה שנתערב בה ספק חלל הרי היא בחזקת כשרות כשאר המשפחות המיוחסות, וכמו ששאר המשפחות אומרות זו טמאה ומתרחקים ממנה וזו טהורה ומקרבים אותה, כך משפחה זו שנטמע בה ספק חלל, אין יכולים לומר הואיל ונטמא בה ספק אין צריכים יותר לבדוק כשנושאים נשים איזו נטמאה ואיזו טהורה, כדי לרחק הטמאה ולקרב הטהורה:",
+                "<b>קבלנו עדותכם.</b> נאמנים אתם בעינינו ומאמינים אנו שכך שמעתם:",
+                "<b>שלא להושיב ב״ד על כך.</b> להתיר אלמנת עיסה לכתחלה:",
+                "<b>הכהנים שומעים לכם לרחק.</b> אם תאמרו אסורה:",
+                "<b>אבל לא לקרב.</b> אם תאמרו מותרת. ופסק הלכה, שאלמנת עיסה אסורה להנשא לכהונה לכתחלה, ואם נישאת לא תצא:  "
+            ],
+            [
+                "<b>איל קמצא.</b> מין חגב הוא. תרגום כחגבים, כקומצין:",
+                "<b>דכן.</b> טהור ומותר באכילה:",
+                "<b>ועל משקה בית מטבחייא.</b> הדם והמים שהם בבית המטבחים שבעזרה:",
+                "<b>דאינון דכיין.</b> איכא מאן דאמר דכיין טהורים לגמרי. דטומאת משקין לאו דאורייתא אלא רבנן הוא דגזור בהו טומאה, ובהני לא גזור. ואיכא למ״ד דכיין טהורים מלטמא אחרים, אבל טומאת עצמן יש להן, דיש למשקין טומאה מן התורה להטמא ולא מצו רבנן לטהר מה שטמאה התורה:",
+                "<b>ודיקרב במיתא מסאב.</b> הכי קאמר, וכל דיקרב ודאי למיתא, מסאב. אבל ספק, אפילו טומאת מת חמורה, טהור. וכל שכן טומאת שרץ קלה. וספק טומאה ברה״ר בא להתיר. ואע״ג דספק טומאה ברה״ר טהור דאורייתא הוא, דכל איסור ספק טומאה מסוטה ילפינן, דאפיק לה קרא בלשון טומאה, ונסתרה והיא נטמאה, מגיד לך הכתוב שעל הספק אסורה, ומה סוטה רשות היחיד, שהרי אין סתירה ברה״ר, אף טומאת ספק אינה אלא ברה״י, מכל מקום קודם שבא יוסי בן יועזר היו אומרים הלכה ואין מורין כן, ובא הוא והעיד שמורין כן לכתחלה לטהר כל ספק טומאה ברה״ר:",
+                "<b>וקרו ליה יוסי שריא.</b> לפי שהתיר שלשה דברים שהיו נוהגין בהן איסור. שכל ב״ד שמתיר שלשה דברים שאין ההיתר שלהן פשוט, קרו ליה בי דינא שריא:"
+            ],
+            [
+                "<b>שמשיאין האשה על פי עד אחד.</b> אשה שהלך בעלה למדינת הים ובא עד אחד ואמר שמת, משיאים את אשתו על פיו:",
+                "<b>בדיר העצים.</b> לשכה ששם היו אוצרים כל עצי המערכה. והיא היתה במקצוע מזרחית צפונית של עזרת נשים. ומצאו שם עצמות של מתים. ואמרו חכמים, מלקט עצם עצם והכל טהור, ולא חיישינן שמא נטמאו בהם אדם וכלים, משום דעזרת נשים דין רה״ר יש לה והוי ספק טומאה ברה״ר דספקו טהור. ובמסכת זבחים פרק בתרא [דף קי״ג] מייתי גמרא שרצו לגזור טומאה על כל ירושלים בשביל אותן עצמות שנמצאו בדיר העצים, אלא שאמר להם ר״י לא בושה וכלימה היא לנו שנגזור טומאה על עיר אבותינו:"
+            ],
+            [
+                "<b>שמעתי שמקריבים אף על פי שאין בית.</b> לפי שקדושה שקידש שלמה את הבית, קדשה לשעתה וקדשה לעתיד לבא. וכן קדושת ירושלים קדשה לעולם. אבל קדושת שאר ארץ ישראל לא קדשה בכיבוש ראשון אלא לשעתה, עד שחזרו עולי בבל וקידשוה קדושה שניה, ואותה קדושה קדשה לעתיד לבא:"
+            ],
+            [
+                "<b>הלכה למשה מסיני.</b> שהראה לו הקב״ה למשה בסיני דור דור ודורשיו, והראהו שאין אליהו בא לטמא ולטהר לרחק ולקרב לברר ספק משפחות המטומעות מי נטמע ומי לא נטמע, אלא יניחם והם כשרים לעתיד לבא, דהלכה היא משפחה שנטמעה נטמעה:",
+                "<b>אלא לרחק המקורבים בזרוע.</b> שהכל מחזיקים אותן בפסולים, אלא שנתקרבו בזרוע. אבל משפחה שנטמעה מחמת שלא נודע פסולה, יניחנה בכשרותה:",
+                "<b>בית צריפה.</b> כך שם המשפחה:",
+                "<b>וריחקה.</b> הכריז עליהן שהן פסולין:",
+                "<b>בז ציון.</b> אינש אלמא הוה ובעל זרוע:",
+                "<b>ועוד משפחה אחרת היתה שם.</b> שהיתה פסולה:",
+                "<b>וקירבה בן ציון בזרוע.</b> והכריז עליהן שהן כשרים להתחתן בהם. וחס התנא על כבוד הבריות ולא הזכיר שם המשפחה הפסולה שקירבה בן ציון בזרוע כמו שהזכיר שם המשפחה הכשרה, ללמדך כמה צריך אדם ליזהר שלא לספר בגנות חברו, ולהיות כוסה קלון. אם כך בפסולים, כל שכן בכשרים:",
+                "<b>כגון אלו.</b> שכשרותן ופסלותן ידועה, אלא שנתרחקו בזרוע ונתקרבו בזרוע:",
+                "<b>לקרב אבל לא לרחק.</b> המשפחה הכשרה שנתרחקה בזרוע, הוא מקרב. אבל אינו מרחק אותה שנתקרבה בזרוע:",
+                "<b>שנאמר והשיב לב אבות על בנים.</b> שעתיד לומר ברוח הקודש זה מבני בניו של זה. ולדברי ר׳ שמעון, אבות אלו החכמים, ובנים אלו התלמידים, שיהיה לב כולן שוה ולא יפול ביניהן מחלוקת:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..cad71a9e169e88a9eb151218c2494d036d8966e3
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Eduyot/Hebrew/merged.json	
@@ -0,0 +1,593 @@
+{
+    "title": "Bartenura on Mishnah Eduyot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Eduyot",
+    "text": [
+        [
+            [
+                "<b>שמאי אומר כל הנשים דיין שעתן.</b> כל הנשים הרואות דם, דיין שעתן לטמא טהרות שנגעו בהן משעת ראייתן ואילך. ולא אמרינן מקמי הכי נמי הוה דם וכותלי בית הרחם העמידוהו והיתה טמאה מקודם שכל הנשים מטמאות בבית החיצון ואע״פ שלא יצא הדם לחוץ. וטעמא דשמאי דלא חייש דלמא מקמי הכי הוה דם, שאם אתה אומר כן, לבו של אדם נוקפו תמיד בשעת ביאה ופורש מאשתו ונמצאת מבטל בנות ישראל מפריה ורביה:",
+                "<b>מפקידה לפקידה.</b> בדקה היום ומצאה טהורה ובדקה לסוף שבוע ומצאה טמאה, חוששים למגעה מבדיקה ראשונה ואילך, שמא עם סלוק ידיה ראתה וכותלי בית הרחם העמידוהו. ולביטול פריה ורביה לא חיישינן, דדוקא לטהרות הוא דמטמאינן להו מפקידה לפקידה, ולא לבעלה. ושמאי אומר, אי מטמאת לה לטהרות, לבו נוקפו ופורש נמי מתשמיש: ",
+                "<b>לא כדברי זה ולא כדברי זה.</b> לא כדברי שמאי דמיקל טפי ואינו עושה סייג לדבריו, ולא כדברי הלל שהפריז על מדותיו ומחמיר יותר מדאי, דודאי כולי האי ימים רבים לא מוקמי כותלי בית הרחם דם:",
+                "<b>מעת לעת ממעטת על יד מפקידה לפקידה.</b> שני זמנים הוזכרו באשה לטמא טהרות למפרע, והלך אחר הקל שבשניהן. אם מפקידה לפקידה יותר על מעת לעת, הלך אחר מעת לעת ולא תטמא אלא טהרות שנגעה מאתמול בשעה הזאת. ואם מעת לעת יותר על מפקידה לפקידה, כגון שבדקה עצמה שחרית ומצאה טהורה וערבית מצאה טמאה, לא מטמאינן אלא הנך טהרות דמבדיקת שחרית ואילך. והלכה כחכמים:",
+                "<b>על יד.</b> אחר. כמו ועל ידו החזיק, בספר עזרא [ב, [נחמיה] ג, ח׳], שהוא כמו ואחריו החזיק [שם ט״ז ב׳]:",
+                "<b>וסת.</b> קבוע, שנקבע לה זמן האורח שלש פעמים, ובדקה בשעת וסתה ומצאה טמאה, דיה שעתה, ולא חיישינן דלמא מקמי הכי הוה, דודאי אורח בזמנו בא:",
+                "<b>והמשמשת בעדים הרי זו כפקידה.</b> תרתי קתני, והכי קאמר, ומשמשת בעדים, כלומר מצוה על כל אשה לשמש בשני עדים שבודקת בהן, אחד לפני תשמיש ואחד לאחר תשמיש:",
+                "<b>הרי זו כפקידה.</b> העד שלאחר תשמיש הרי הוא כפקידה:",
+                "<b>ממעטת על יד מעת לעת ועל יד מפקידה לפקידה.</b> דמהו דתימא שמא תראה טפת דם כחרדל ותחפנה שכבת זרע ולא להוי כפקידה, קמ״ל מתניתין דעד שלאחר תשמיש הוה כפקידה. אבל העד שלפני תשמיש אינו כפקידה, שמתוך שהיא מהומה לביתה, כלומר בהולה לשמש, אינה מכנסת אותו לחורין ולסדקין:  "
+            ],
+            [
+                "<b>מקב לחלה.</b> עיסה שיש בה קב חייבת בחלה:",
+                "<b>קב ומחצה חייבים בחלה.</b> שהן ז׳ לוגין וביצה וחומש ביצה, למידה מדברית. והוא עומר לגולגולת עשירית האיפה שחייב בחלה, כדכתיב (במדבר ט״ו) ראשית עריסותיכם, כדי עיסת מדבר. והוסיפו שתות בירושלמיות, ונמצאו שש מדבריות נכנסים בחמש ירושלמיות, ולוג הנשאר וביצה וחומש ביצה עולים ללוג ירושלמי. שהלוג מדברי ששה ביצים, תתנם בחמש ביצים גדולות, נמצא הלוג חסר ביצה גדולה, תן ביצה וחומש ביצה תחת הביצה גדולה, שהחומש ביצה שהוא שתות מלבר נוסף על הביצה, נמצאו שש ביצים גדולים שהן לוג גדול, הרי הן ששה לוגים גדולים שהן קב ומחצה:",
+                "<b>משהגדילו המדות.</b> זו היא מדה צפורית, שהוסיפו שתות על של ירושלמית, נמצאו הששה לוגין חמשה, שהן חמשת רבעי קב, שהקב ארבעה לוגין:",
+                "<b>חמשה ועוד חייבים.</b> דקסבר ר׳ יוסי, מדה מדברית היו ביצים גדולות משלנו אחד מעשרים בביצה לכל ביצה. והלכה כחכמים, דקב ומחצה ירושלמי דהיינו ששה לוגין ירושלמיות שהן שבעה לוגין וביצה וחומש ביצה מדבריות, הן שעור חלה. והן מ״ג ביצים וחומש ביצה. ורמב״ם אזן וחקר ותקן ובדק ומצא שמשקל חמש מאות ועשרים דרה״ם מקמח חטים הוא שיעור הקמח החייב בחלה. ומשקל הדרה״ם ידוע במצרים היום ובכל ארץ ישראל, שהוא משקל ס״א גרגירי שעורות בקירוב:"
+            ],
+            [
+                "<b>הין.</b> שנים עשר לוגין:",
+                "<b>פוסלין את המקוה.</b> אם נפלו בתוכו קודם שנשלם שיעורו. אבל לאחר שנשלם, אפילו השליך לתוכו כל מים שאובים שבעולם שוב אינן פוסלים:",
+                "<b>שחייב אדם לומר בלשון רבו.</b> כלומר, הין אינו לשון משנה אלא לשון תורה, אלא כך שמע מרבותיו שמעיה ואבטליון. ורמב״ם קבל מאביו ז״ל שמפני שהיו שמעיה ואבטליון גרי צדק לא היו יכולין להוציא מפיהן מלת הין, והיו אומרים אין במקום הין, כדרך בני אדם עד היום שאינם יכולים לחתוך באותיות [אחה״ע], והיה הלל גם הוא אומר אין, כמו שהיו רבותיו שמעיה ואבטליון גרי צדק אומרים:",
+                "<b>גרדיים.</b> אורגים:",
+                "<b>משער האשפות.</b> הזכיר התנא שם אומנתן ושם שכונתן, לומר לך שלא ימנע אדם עצמו מבית המדרש. שאין לך אומנות פחותה מן הגרדי, שאין מעמידים הימנו לא מלך ולא כהן גדול, ואין שער בירושלים פחותה משער האשפות, והכריעו בעדותן לכל חכמי ישראל:"
+            ],
+            [
+                "<b>שלא יהא אדם עומד על דבריו.</b> שלא יהא סרבן לעמוד קיים בסברתו:",
+                "<b>אבות העולם.</b> הלל ושמאי:"
+            ],
+            [
+                "<b>ויסמוך עליו.</b> כלומר שעשה כדברי היחיד והניח דעת הרבים:",
+                "<b>אין בית דין אחר שיעמוד אחריו יכול לבטל דברי ב״ד הראשון.</b> שעשה כדברי היחיד:",
+                "<b>עד שיהיה גדול ממנו בחכמה ובמנין.</b> בחכמה, היינו שראש הישיבה של ב״ד האחרון יהיה גדול בחכמה מראש הישיבה של ראשון. ובמנין, שיהיו מנין התלמידים שבישיבה של אחרון מרובים ממנין התלמידים שבישיבה של ראשון:  "
+            ],
+            [
+                "<b>למה מזכירין דברי היחיד בין המרובין.</b> כדי לבטלן. יחיד שלא עשה שום ב״ד כדבריו והן דחויים ובטלין, למה מזכירין אותן כלל. ומשני, שאם יאמר אדם כך אני מקובל ויתמה כשרואה שאין עושין כקבלתו, יאמרו לו כדברי איש פלוני שמעת ונדחו דבריו:"
+            ],
+            [
+                "<b>רובע עצמות.</b> רובע קב של עצמות המת מטמאים באוהל. ופחות [מרובע] אין מטמאין אלא במגע ובמשא אבל לא באהל. וסברי בית שמאי דרובע קב מטמאים ואפילו הן ממתים הרבה:",
+                "<b>ובית הלל אומרים רובע עצמות מן הגויה.</b> כלומר, מגוף אחד של מת אחד, ולא ממתים הרבה. ואפילו של מת אחד אין מטמאין עד שיהיה ברובע הקב רוב בנין דהיינו רוב גודל הגוף, או רוב מנין עצמותיו של אדם, ויהיו קכ״ה עצמות, שמנין עצמותיו של אדם רמ״ח:",
+                "<b>אפילו מעצם אחד.</b> אם עצם אחד של מת ממלא רובע קב, מטמא באוהל. והלכה כבית הלל:"
+            ],
+            [
+                "<b>כרשיני תרומה.</b> בערבי קורין לה כרסנ״א. והם מאכל לגמלים ואין בני אדם אוכלין מהם אלא מדוחק בשנות רעבון. ומפרישין מהם תרומה, הואיל ונאכלים לאדם לפרקים ע״י הדחק. ואינה קדושה כשאר תרומות:",
+                "<b>שורין.</b> אותן במים:",
+                "<b>ושפין.</b> על (בשרן) [צ״ל הבשר]: בטהרה:",
+                "<b>בנטילת ידים, כדין כל שאר אוכלים של תרומה.</b> שסתם ידים שניות הן ופוסלות את התרומה:",
+                "<b>ומאכילין.</b> לבהמה:",
+                "<b>בטומאה.</b> ואינו חושש אם מטמא אותן בידים בשעת שמאכילן לבהמה. אבל כל זמן שאינו מאכילן לבהמה, אסור לטמאן בידים:",
+                "<b>שורין בטהרה.</b> ששרייתן במים מכשירתן לקבל טומאה, ואם שורה אותן בטומאה נמצא הכשרן וטומאתן באים כאחד. וזה בלבד אוסרים בית הלל, משום היכר כדי שידעו שהן תרומה:",
+                "<b>יאכלו צריד.</b> לשון יובש. כמו צריד של מנחות, שהוא מקום של מנחות שלא הגיע שם שמן. אף כאן יאכלו יבשים שלא יהא עליהן משקה בשעת אכילה, כדי שלא יהיה ניכר שהוכשרו לקבל טומאה:",
+                "<b>כל מעשיהם בטומאה.</b> ואפילו השרייה. והלכה כבית הלל:"
+            ],
+            [
+                "<b>הפורט סלע ממעות מעשר שני.</b> מי שיש לו מעות נחשת של מעשר שני ובא לפורטן בסלע כסף להעלות לירושלים מפני משאוי הדרך:",
+                "<b>בית שמאי אומרים בכל הסלע מעות.</b> אם בא לפורטן, יכול הוא לפרוט כולן, ונותן מעות בשביל כל הסלע:",
+                "<b>ובית הלל אומרים.</b> לא יפרוט אלא חציין. שכשיבוא לירושלים יהיה צריך לפרוטות מיד לקנות צרכי סעודה, ואם ירוצו הכל אצל שולחני לפרוט יוקירו הפרוטות, ונמצא מעשר שני נפסד. לפיכך ישא פרוטות עמהן להוציא במקצת, ולכשיכלו יפרוט בכסף שבידו מעט מעט. שקל הוא חצי סלע:",
+                "<b>אין מחללין כסף ופירות על כסף.</b> מי שיש לו חצי דינר כסף של מעשר, ופירות של מעשר שוים חצי דינר, לא יצרפם יחד לחללם על דינר:",
+                "<b>וחכמים מתירים.</b> בכהאי גוונא על ידי צירוף פירות, כיון שאין לו אלא חצי דינר כסף. אבל לחלל דינר כסף, ופירות שוין דינר, על חצי סלע שהוא שני דינרין, מודים חכמים שאין מחללים. והלכה כחכמים:  "
+            ],
+            [
+                "<b>הפורט סלע של מעשר שני בירושלים.</b> שהיה מחליף סלע שבידו ונוטל פרוטות להוציאם לצרכי סעודת מעשר:",
+                "<b>בית שמאי אומרים.</b> אם בא להחליף כל הסלעים שבידו במעות יחליף.",
+                "<b>ובית הלל אומרים.</b> לא יחליף אלא חציין. שמא לא ישהה בעיר עד שיוציא את כולן, ויפקידם בעיר עד רגל אחר, והפרוטות מתעפשות. ואם יחזור ויחליפם בסלעים נמצא שולחני משתכר שתי פעמים ומעשר שני נפסד:",
+                "<b>הדנים לפני חכמים.</b> שמעון בן עזאי ושמעון בן זומא וחנן המצרי:",
+                "<b>בשלשה דינרים כסף ובדינר מעות.</b> הסלע הוא ארבעה דינרים, וכשבא להחליף הסלע לא יקח אלא בדינר אחד פרוטות, ושלשה דינרים יהיו כסף:",
+                "<b>וברביעית כסף ברביעית מעות.</b> בדינר רביעי של כסף לא יקח אלא ברביעיתו מעות של נחשת ושלשה חלקים כסף, שנמצא לוקח מעות אחד מששה עשר בסלע בלבד:",
+                "<b>ארבעה אספרי כסף.</b> הדינר חמשה אספרי, ומטבע הוא בארץ יון שעד היום קורין לו אספר״ו. נמצא הסלע עשרים אספר״ו. כשהוא מחלל בדינר יחללנו על ארבעה אספר״ו כסף ואספר״ו. אחד נחשת. נמצא לוקח נחושת אחד מעשרים בסלע בלבד:",
+                "<b>יניחנה בחנות ויאכל כנגדה.</b> לא יחלל כלל על פרוטות, שמא ישכח ויעשה אותן חולין. אלא יניח הסלע אצל החנוני ויאכל כנגדה עד שתכלה. והלכה כדברי בית הלל בלבד:  "
+            ],
+            [
+                "<b>שנטלו חפויו.</b> רבותי פירשו מלשון חפי פותחת [שבת דף פ״א], שהם השינים הבולטים מן המפתחות שנוהגים לעשות בארץ ישמעאל, אף כאן רגילים לעשות בכסא של כלה כמין שינים בולטים כדי שיסמכו עליהן. ורמב״ם פירש, חפויו, פיתוחין וציורין שעושים מעצים או מאבנים ומדביקין אותן בכסא הכלה:",
+                "<b>בית שמאי מטמאים.</b> דאכתי חזי לישיבה:",
+                "<b>ובית הלל מטהרין.</b> דלא חזי לכלה, והוי כנשבר:",
+                "<b>אף מלבן הכסא טמא.</b> כלומר אף מלבן הכסא בפני עצמו בלא הכסא ובלא חפויו טמא. כל שכן שהכסא בלא חפויו טמא. מלבן, צורת לבינה מרובעת עושין על הכסא ויושבין עליו:",
+                "<b>כסא שקבעו בעריבה.</b> הביא כסא ממקום אחר וקבעו בעריבה דרך ישיבתו. ועריבה אינה טמאה מדרס, דחזיא ללישה ולא לישב עליה:",
+                "<b>בית שמאי מטמאין.</b> דלא בטל כסא לגבי עריבה:",
+                "<b>ובית הלל מטהרין.</b> ממדרס, דבטל כסא לגבי עריבה. אבל כסא העשוי בגוף העריבה עצמה, מודו בית שמאי לבית הלל דטהור:",
+                "<b>שמאי אומר.</b> אף כסא העשוי בעריבה עצמה טמא מדרס:"
+            ],
+            [
+                "<b>אלא בבאה מן הקציר.</b> כמעשה שהיה שהלכו בני אדם לקצור חטין ונשכו נחש לאחד מהן ומת, ובאה והודיעה בב״ד ושלחו ומצאו כדבריה. ולא התירו אלא דוגמתו שיהא הדבר קרוב, אבל ממדינת הים אינה נאמנת:",
+                "<b>אלא בהווה.</b> מעשה שהיה כך היה, והוא הדין לשאר מקומות:",
+                "<b>שאין האחין נכנסין.</b> לנחלת בעלה, דרחמנא אמר על פי שני עדים. וגבי נשואים דידה הוא דאקילו משום עיגונה:",
+                "<b>ממפר כתובתה.</b> מנוסח שהתקינו לכתוב בשטר כתובה:",
+                "<b>כשתנשאי לאחר.</b> והרי היא נישאת וא״כ תטול כתובתה:"
+            ],
+            [
+                "<b>מי שחציו עבד וחציו בן חורין.</b> כגון עבד של שני שותפים ושחררו אחד מהן. אי נמי, שקבל רבו ממנו חצי דמיו ושחרר חציו באותן הדמים:",
+                "<b>תקנתם את רבו.</b> שאינו חסר כלום:",
+                "<b>לישא שפחה אינו יכול.</b> מפני צד חירות שבו:",
+                "<b>בת חורין אינו יכול.</b> מפני צד עבדות שבו:",
+                "<b>כופין את רבו ועושהו בן חורין.</b> והוא הדין אם היה עבד של מאה שותפין ואחד מהם שחררו, שכופין את כולם לשחררו:"
+            ],
+            [
+                "<b>כלי חרס מציל על הכל.</b> כלי חרס המוקף צמיד פתיל מציל על כל מה שבתוכו כשהוא באוהל המת, ולא יטמא כל מה שבתוכו, דכתיב (במדבר י״ט:ט״ו) וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא, הא יש עליו צמיד פתיל טהור הוא ומה שבתוכו, לא שנא כלים ולא שנא אוכלין ומשקין. ובכלי חרס הכתוב מדבר, דכתיב וכל כלי פתוח, במי שמטמא דרך פתחו ואינו מטמא דרך גבו:",
+                "<b>אינו מציל אלא על אוכלין ומשקין ועל כלי חרס.</b> אבל על שאר כלים אינו מציל כדמפרש ואזיל:",
+                "<b>מפני מה וכו׳ מפני שהוא טמא על גב עם הארץ.</b> שכל הנמצא אצל עמי הארץ בין כלים בין אוכלים ומשקין כולן בחזקת טמאין, לפי שאינם בקיאים בהלכות טומאה וטהרה וחושבין על טמא שהוא טהור:",
+                "<b>ואין כלי טמא חוצץ.</b> אין מציל מפני הטומאה אלא כלי טהור בלבד, אבל כלי טמא אינו מציל על מה שבתוכו, וכלים של עם הארץ הואיל ובחזקת טמאים הן אינן מצילין:",
+                "<b>לעצמו טיהרנו.</b> לעם הארץ לבדו טיהרנו, ולא חיישינן דלמא אתי חבר לאשתמושי בהו, שהרי הם בדלים ממגעם ובלאו הכי נמי כל מאכלם טמא, הלכך אוכלין ומשקין כלי חרס שאין להם טהרה במקוה, כשהיו בתוך צמיד פתיל של כלי עם הארץ אמרינן להו טהורים הן, וישתמשו בהן הן שמחזיקין כליהם בחזקת טהורים, ואין לחוש שמא ישאל החבר מהן וישתמש בהן, שהרי הן אצלו בחזקת טמאים ואין להם טהרה עולמית. אבל בכלי שטף דאיכא למיחש שמא ישאל החבר מהן ויטבילם וישתמש בהם בלא הזאה שלישי ושביעי, שלא ידע שנטמאו באוהל המת, וחושב דטבילה בעלמא סגי להו להצילם מטומאה שנטמאין אגב עם הארץ, והיינו דתנן טהרת לך ולו, דאתי חבר לאשתמושי בהו, הלכך עשו דין שוה לכל, ואמרו דאין כלי שטף נצול בצמיד פתיל לא בשל חבר ולא בשל עם הארץ. ואם באו לגזור שלעולם כלי חרס של עם הארץ לא יציל בצמיד פתיל לפי שהוא בחזקת טמא ואין כלי טמא מציל, (אבל של חבר יציל) לא היו עמי הארצות מקבלין מהן, לפי שהן סבורים שהן בקיאין ושומרים כליהם בטהרה וכלים שלהם מצילין:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי חנינא סגן הכהנים העיד.</b> מלשרוף את הבשר שנטמא בולד הטומאה. בולד של ולד קאמר. הבשר שהוא שלישי שנטמא בולד של ולד כלומר שנגע בשני ונעשה הוא שלישי, לא נמנעו מלשרפו עם הבשר שנטמא באב הטומאה שהוא ראשון לטומאה. וכשנוגע זה הבשר שהיה מתחילה שלישי בבשר שנטמא באב הטומאה, חוזר להיות שני, שהרי נגע בראשון ונעשה שני, ונמצא שהוסיפו לו טומאה על טומאתו, דמעיקרא שלישי והשתא שני, ואעפ״כ לא נמנעו מלשרפו עם חמור ממנו, דהואיל ואף זה הקל לשריפה עומד לא חשו אם מטמאים אותו יותר ממה שהיה. ואע״פ שאין אוכל מטמא אוכל מן התורה, שנאמר בטומאת אוכלים טמא הוא, הוא טמא ואין מטמא אוכל כיוצא בו, מ״מ רבנן גזרו שיהיה אוכל מטמא אוכל:",
+                "<b>השמן.</b> של תרומה שנפסל בטבול יום הוא שלישי לטומאה, דטבול יום הוא פוסל את התרומה מן התורה ועושה אותו שלישי:",
+                "<b>בנר שנטמא בטמא מת.</b> האי נר של מתכת הוא ולא של חרס. דכל כלים חוץ מכלי חרס שנגעו בטומאת מת נעשו כמותה, אם אב אב ואם ראשון ראשון, דכתיב (במדבר י״ט:ט״ז) בחלל חרב, ודרשינן חרב הרי הוא כחלל, שהחרב שנגע במת נעשה אבי אבות כמת עצמו. וכשנגע בטמא מת שהוא אב, נעשה גם כן החרב אב. וכל שאר כלים כחרב לדין זה, חוץ מכלי חרס. נמצא הנר של מתכת שנגע בטמא מת נעשה אב הטומאה. והשתא הוסיף רבי עקיבא על דברי ר׳ חנינא סגן הכהנים, שהרי ר׳ חנינא לא התיר אלא להחזיר השלישי שני, ור״ע התיר להחזיר השלישי ראשון, שהשמן שנפסל בטבול יום שהוא שלישי, כשמדליקין אותו בנר שנטמא בטמא מת שהנר עצמו נעשה אב כמו שאמרנו נמצא שחוזר השלישי להיות ראשון, ואעפ״כ לא נמנעו, דהואיל ויש שם טומאה עליו לא חיישינן ליה ומותר להוסיף בידים:"
+            ],
+            [
+                "<b>לא ראיתי עור יוצא לבית השריפה.</b> לאחר שהופשט אם נמצאת טריפה. אע״פ שפסול זה היה בו קודם הפשט, הואיל ולא ניכר אלא לאחר הפשט:",
+                "<b>שהמפשיט את הבכור ונמצא טריפה.</b> הא קמ״ל ר׳ עקיבא, דאפילו בכור בעל מום הנשחט במדינה על מומו ולא התירו הכתוב אלא באכילה כדכתיב (דברים ט״ו) בשעריך תאכלנו, אבל אם מת, עורו אסור וטעון קבורה, ואשמעינן ר״ע דהיכא דלא הוכר טרפותו עד לאחר הפשט, התירתו שחיטתו והפשטו לעורו כאילו נזרק דמו במקדש:",
+                "<b>יאותו הכהנים בעורו.</b> ואינו נשרף:",
+                "<b>אין לא ראיתי ראיה.</b> שמא לא אירע בימיו שימצא טריפה לאחר הפשט, ואם אירע ושרפוהו הוא לא ראה:",
+                "<b>אלא יצא לבית השריפה.</b> הואיל וקודם הפשט בא. והלכה כר״ע בבכור בעל מום כשהתירו מומחה. אבל לא התירו מומחה לא. והלכה כחכמים בבכור תמים, דבשר בקבורה ועור בשריפה:  "
+            ],
+            [
+                "<b>וכותב בכתב ידו.</b> שטר חוב על הלוה:",
+                "<b>ואחרים חותמים.</b> עדים כשרים היו חותמים על השטר:",
+                "<b>והתירו.</b> ואע״פ שכותב השטר הוא המלוה, ונוגע בעדותו:",
+                "<b>שהאשה כותבת את גיטה.</b> ועדים כשרים חתומים בו:",
+                "<b>את שוברו.</b> שטר מחילה שמחלה לו אשתו על כתובתה:",
+                "<b>שאין קיום הגט אלא בחותמיו.</b> העדים החתומים על הגט הם עיקר סבת קיום הגט, הלכך כשהעדים כשרים חתומים בו כשר ואע״פ שהוא כתב יד האשה:",
+                "<b>ועל מחט.</b> שידוע בה שנטמאת במת, ונמצאת בבשר הקודש כשחתכו אותו בעזרה וספק אם נגע בה הסכין והאדם, אם לאו. הסכין והאדם טהורין, דספק טומאה ברשות הרבים היא, שהעזרה דין רשות הרבים יש לה לענין טומאה, וספק טומאה ברשות הרבים ספקו טהור:",
+                "<b>והבשר טמא.</b> דודאי נגעה בו טומאה. ומתניתין איירי בבהמת קדשים שהעבירה בנהר סמוך לשחיטתה ועדיין משקה טופח עליה, שהוכשר הבשר לקבל טומאה באותן המים. דאי לאו הכי לא היה הבשר טמא, ואע״פ שרוחצים אותו בבית המטבחים בעזרה, דכל משקה בית מטבחיא דכן, ואין מכשירין את הבשר לקבל טומאה. ואי קשיא היאך הבשר טמא והידים טהורות, והלא אוכלין טמאין מטמאין את הידים מדרבנן. הא לא קשיא מידי, דקיי״ל אין טומאת ידים במקדש, שכשגזרו על טומאת ידים לא גזרו בה במקדש:  "
+            ],
+            [
+                "<b>בכרם.</b> שהיו יושבין שורות שורות של חכמים ככרם זו הנטועה שורות שורות של גפנים:",
+                "<b>על ביצה טרופה בקערה, שנתעו.</b> בה החלבון והחלמון יחד ונתונה על גבי הירק, ונגע טבול יום בביצה, אע״פ שהיא חולין. דאין שייך תרומה בביצה, וטבול יום אינו פוסל בחולין, אפ״ה הוי חיבור ונפסל הירק כאילו נגע בו:",
+                "<b>אם היה במין כובע.</b> שנתנפחה הביצה ונעשית כמין כובע על הירק וחלולה תחתיה:",
+                "<b>שבולת שבקציר.</b> שייר בקצירתו שבולת אחת שלא קצר, וראש אותה שבולת מגיע לקמה:",
+                "<b>אם נקצרה.</b> אם אותה שבולת נקצרת עם הקמה, הרי היא של בעל הבית, שהקמה מצילתה, דלא קרינן בה לא תשוב לקחתו:",
+                "<b>ואם לאו.</b> הרי זו שכחה והויא לעניים:",
+                "<b>עריס.</b> חמש גפנים הנטועות ומודלות ושוכבות על גבי כלונסות או על גבי גדר קרויות עריס, לשון על ערש יצועי:",
+                "<b>אם יש בה כמלוא בוצר וסלו.</b> אם הגינה גדולה כשיעור שיעמוד בה בוצר הענבים עם סלו שמכניס הענבים לתוכו כשהוא מלקט הענבים מכל צדדי העריס:",
+                "<b>תזרע.</b> הגינה. והוא שירחיק הזרע מן הגפנים כדי עבודת הכרם שהם ששה טפחים לכל רוח, וזורע השאר:",
+                "<b>ואם לאו.</b> שאין הגינה גדולה כל כך:",
+                "<b>לא תזרע.</b> ואע״פ שמרחיק כדי עבודת הכרם. מפני שהזרע נראה עם הכרם כאילו הם כלאים:"
+            ],
+            [
+                "<b>ופירשן רבי יהושע.</b> אימתי חייב ואימתי פטור:",
+                "<b>אם לעשות לה פה חייב.</b> משום בונה:",
+                "<b>ואם להוציא ממנה ליחה פטור.</b> דמלאכה שאינא צריכה לגופה היא, שהפתח היא המלאכה, וזו אינה צריכה להיות לה פתח מעכשיו, ואין כאן אלא איסורא דרבנן ומשום צערא לא גזור, והוי פטור ומותר:",
+                "<b>אם מתעסק שלא ישכנו פטור.</b> דאינו צריך לגופו של דבר הניצוד, ואם היה יודע שיעמוד ולא ישכנו לא היה צד. ובהאי נמי לא גזרו רבנן, והוי פטור ומותר:",
+                "<b>לפסין אירוניות.</b> כלי חרס סתומים עשויין כמין כדור חלול מבפנים, ולאחר שמלבנים אותו בכבשן חותכים אותו באמצעו והוא נעשה שני כלים:",
+                "<b>טהורות באוהל המת.</b> כל זמן שלא חתכוהו. דכלי חרס אין מקבל טומאה מגבו, אלא מאוירו, כדכתיב (במדבר י״ט) וכל כלי פתוח, דרך פתחו מיטמא ואינו מיטמא מגבו, והאי אין לו אויר:",
+                "<b>וטמאות במשא הזב.</b> בטומאות היסט. שאם נתטלטלו או נתנענעו ממשא הזב, טמאים, אע״פ שאין להם אויר:",
+                "<b>מפני שלא נגמרה מלאכתן.</b> דחתיכה שחותכין אותן באמצען זו היא גמר מלאכתן. ואין הלכה כר׳ אלעזר בר צדוק. אלא ליבונן בכבשן הוא גמר מלאכתן, הלכך מיטמאות במשא הזב אפילו קודם שחלקן:"
+            ],
+            [
+                "<b>מלילות.</b> שבולים שלא בשלו כל צרכן וטוענן באבנים ומשקה זב מהן וטובל בו:",
+                "<b>יגמור.</b> מאחר שרסקן וכתתן מערב שבת, יגמור ויאכל בשבת. ולא דמי למשקים שזבו שאסורין גזירה שמא יסחוט, דהכא אפילו יסחוט ליכא איסורא דאורייתא, משום דמשקים אתו ממילא:",
+                "<b>לא יגמור.</b> כדי לאכול לאחר שקדש היום, דאסורין כשאר משקים שזבו. והלכה כר׳ ישמעאל:"
+            ],
+            [
+                "<b>עיר של זהב.</b> עטרת זהב עשויה כמין עיר צורת ירושלם. ולא חיישינן דלמא שלפא ומחויא ואתיא לאתויי ארבע אמות ברשות הרבים:",
+                "<b>ומפריחי יונים.</b> מין ממיני השחוק. אם תקדים יונתך ליונתי אתן לך כך וכך. פירוש אחר, שמגדל יונה מלומדת להביא יונים לבית בעליה, ויש בהן גזל משום דרכי שלום ולא גזל גמור:",
+                "<b>ספק נגע ספק לא נגע ספיקו טהור.</b> משום דטומאה עוברת היא ואינה נחה במקום, הלכך ספיקו טהור ואפילו ברשות היחיד:"
+            ],
+            [
+                "<b>סנדל של סיידין.</b> מנעל של עץ שנועלין ברגליהם המתעסקים בסיד להגן על רגליהם שלא ישרפו בסיד. ואם נעל אותו הזב, טמא מדרס:",
+                "<b>ועל שיירי תנור ארבעה.</b> אם היה גדול הרבה ונטמא, ואחר כך נשבר, לא טהר עד שלא יהיה בשבריו גבוה ארבעה, ולעולם שבריו מקבלים טומאה כאילו היה שלם, עד שיהיה השבר פחות מגובה ארבעה. וסתם תנור שבמשנה עשוי כמין קדירה גדולה שאין לה שוליים ומחברין אותו בטיט על גבי קרקע ורצפת הקרקע היא תחתיתו של תנור:",
+                "<b>שנים מחפוייו.</b> מן הלוחות העשויות למושב:",
+                "<b>שרבי עקיבא מטמא.</b> דסבר אע״פ שאינו ראוי לישיבה הוא ראוי לקבל רמונים, וטמא משום כלי קבול:",
+                "<b>וחכמים מטהרין.</b> דסברי הואיל ועיקרו לישיבה עביד ולא לבית קיבול, כיון שנתבטל העיקר שבעבורו נעשה, נתבטל הטפל, ואינו מטמא אפילו משום כלי קיבול. והלכה כחכמים:  "
+            ],
+            [
+                "<b>האב זוכה לבן וכו׳</b> לפי שקרוב טבע הבן להיות דומה לטבע האב, והנוי והכח והחכמה והשנים אדם זוכה בהן מתחלת יצירתו כפי טבעו, והעושר אדם מורישו לבנו. וחכמה דאמרינן הכא, היא הסברא הישרה, והיא באדם כפי טבעו. והשנים, אריכות הימים. ולי נראה, שאם אדם זוכה הויין ליה בנים נאים בעלי כח בעלי חכמה עשירים ומאריכי ימים:",
+                "<b>ובמספר הדורות לפניו.</b> פעמים שהקב״ה מבטיח לאב לעשות טובה לזרעו לדור שלישי או לדור רביעי, והאב זכה לאותו הדור שתבוא להם אותה הטובה:",
+                "<b>הוא הקץ.</b> שקצב הקב״ה לאותו דבר שיהיה לזמן פלוני ולדור פלוני. כמו ועבדום וענו אותם ארבע מאות שנה, ודור רביעי ישובו הנה, הרי מספר הדורות שהוא דור רביעי הוא הקץ של ארבע מאות שנה:"
+            ],
+            [
+                "<b>שנאמר והיה מדי חודש בחדשו.</b> כשיבא חודש באותו החודש שמת בו, יצא מגיהנם ויבוא להשתחוות לפני ה׳:",
+                "<b>שנאמר ומדי שבת בשבתו.</b> כלומר לאחר שיהיה בגיהנם כל כך ימים כמו שיש מיום ראשון של פסח דאיקרי שבת דכתיב (ויקרא כ״ג:ט״ו) וספרתם לכם ממחרת השבת וגו׳ עד עצרת שהוא ממחרת השבת השביעית, יצא מגיהנם ויבא להשתחוות:"
+            ]
+        ],
+        [
+            [
+                "<b>כל המטמאין באוהל.</b> כגון המת והנצל ומלוא תרוד רקב, וכל אותן השנויין ריש פרק ב׳ דאהלות:",
+                "<b>שנחלקו.</b> שיעוריהן לחצאים:",
+                "<b>והכניסן.</b> כשהן מחולקין:",
+                "<b>לתוך הבית.</b> דהיינו לתוך אוהל אחד:",
+                "<b>רבי דוסא בן הרכינס מטהר.</b> דסבר לא מצטרפי לכשיעור:",
+                "<b>הנוגע בכשני חצאי זיתים מן הנבילה.</b> פתח באהל ומפרש נבילה, לומר לך דכי היכי דסבירא ליה לר׳ דוסא שאין מצטרפין לטומאת אוהל. הכי נמי סבירא ליה שאין מצטרפין טומאת מגע ומשא, בין במת בין בנבילה:",
+                "<b>הנוגע בחצי זית ומאהיל על חצי זית.</b> שהמאהיל על המת טמא כאילו היה עם המת באוהל. וכל הנך מאהיל דרישא, בטומאה רצוצה איירי, שאין בין הטומאה ובין האוהל פותח טפח, ומשום הכי חכמים מטמאים, דאוהל כי האי, נגיעה היא. וסיפא דתנן אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכו׳ דמודו רבנן דטהור, מיירי כשיש פותח טפח בין הטומאה ובין האוהל, דבהא מודו רבנן דאין מצטרפין, דנגיעה ואוהל שני שמות הן, וכל שהן משני שמות אין מצטרפין. ור׳ דוסא סבר דאפילו בטומאה רצוצה אין מצטרפין:",
+                "<b>אמר רבי מאיר וכו׳</b> ר׳ מאיר פליג אתנא קמא דאמר דכשיש פותח טפח בין הטומאה והאוהל מודו רבנן דטהור ואין מצטרפין, ואמר איהו דאף בזו פליגי רבנן על ר׳ דוסא ואמרי דנגיעה ואוהל חד שמא הוא, הלכך מצטרפין לכשיעור ומטמאין. ואין הלכה כר׳ מאיר:",
+                "<b>חוץ מן המגע עם המשא.</b> כגון שנגע בחצי זית והסיט חצי זית:",
+                "<b>והמשא עם האוהל.</b> שהסיט חצי זית והאהיל על חצי זית:",
+                "<b>משם אחד.</b> כגון מגע ומגע, משא ומשא, אוהל ואוהל:  "
+            ],
+            [
+                "<b>אוכל פרוד.</b> כגון צבור של אגוזים בטנים ושקדים, שכשהן נפרדים זה מזה אין בהם כביצה שהוא שיעור טומאת אוכלים לטמא אחרים:",
+                "<b>אינו מצטרף.</b> ואם הן טמאים ונגעו בהן טהרות כשהן צבורין אינן מצטרפין זה עם זה לטמא הטהרות, כיון שאין בכל אחד מהן בפני עצמו כשיעור טומאת אוכלין:",
+                "<b>אסימון.</b> עשוי כמדת המטבע היוצא, אלא שעדיין לא טבעו עליו צורה. ואין פודין בו מעשר שני, דכתיב (דברימ י״ד) וצרת הכסף בידך, דבר שיש עליו צורה:",
+                "<b>מטבילין ידים לחטאת.</b> מי שנגע באוכלין ומשקין טמאים וכיוצא בהן מדברים שמטמאין את הידים ואין מטמאין כל הגוף, הרי זה מטביל ידיו בלבד, וכשר ליגע במי חטאת ולהזות מאפר הפרה על הטמא:",
+                "<b>אם נטמאו ידיו נטמא גופו.</b> וצריך טבילה לכל הגוף, דמעלה עשו במי חטאת שאם נטמאו ידיו נטמא גופו, משא״כ בתרומה וקדשים:  "
+            ],
+            [
+                "<b>מעי אבטיח.</b> הזרעונים והמשקה שבתוך האבטיח:",
+                "<b>וקניבת ירק.</b> עלין מעופשים שמסירים מן הירק:",
+                "<b>מנה ומנה ופרס.</b> כל אחת מנה וחצי. ובציר מהכי לא חשיב גז, שזו פחות שבגיזות:",
+                "<b>כל שהן.</b> לאו דוקא. דבפחות מששים סלעים לא מחייבי רבנן בראשית הגז. אלא משום דרבי דוסא יהיב שיעורא רבה, קרי תנא לשיעורא זוטא דרבנן כל שהן. והסלע משקלו כ״ד מעים, ומשקל כל מעה ט״ז גרעיני שעורה:  "
+            ],
+            [
+                "<b>חוצלות.</b> מחצלאות עשויות מגמי וכיוצא בו, ויש להם שפה סביב:",
+                "<b>טמאות טמא מת.</b> שהרי יש להן בית קבול. אבל לא טומאת משכב ומושב, לפי שאין ראויות לשכיבה ולא לישיבה:",
+                "<b>וחכמים אומרים מדרס.</b> דחזו נמי לשכיבה:",
+                "<b>הקליעות.</b> חוטין מעשה עבות:",
+                "<b>טהורות.</b> שאינן חשובות אריג ואין זה בגד:",
+                "<b>חוץ משל גלגילון.</b> הקליעות של אבנט שחוגרים בו, שבגד הוא חשוב:",
+                "<b>כולם טמאות.</b> דכולם חשובים בגד, חוץ מן הקליעה שעושים מוכרי הצמר לקשור בה אגודות של צמר:"
+            ],
+            [
+                "<b>קלע.</b> שזורקים בו האבנים. כמה דאת אמר (שופטים כ׳:ט״ז) קולע באבן. (שמואל א כ״ה:כ״ט) יקלענה בתוך כף הקלע:",
+                "<b>בית קיבול שלה.</b> המקום שמשימין בו האבן שרוצים להשליך:",
+                "<b>בית אצבע שלה.</b> כמין נקב קטן שמכניסין בו האצבע:",
+                "<b>בית הפקיע.</b> הבית יד שאוחז בו כשמסבב הקלע באויר ורוצה להפקיע ולהשליך האבן:"
+            ],
+            [
+                "<b>השבויה.</b> אשת כהן שנשבית:",
+                "<b>אוכלת בתרומה.</b> ולא חיישינן שמא הנכרי בא עליה ועשאה זונה ופסלה מן התרומה:",
+                "<b>שהפה שאסר הוא הפה שהתיר.</b> כשם שהאמינוה כשאמרה נשביתי, כך יש להאמינה כשאומרת וטהורה אני:"
+            ],
+            [
+                "<b>הטמא עומד.</b> מצורע עומד תחת האוהל או תחת האילן:",
+                "<b>וטהור עובר.</b> דרך שם. ספק נגע ספק לא נגע, או ספק האהיל האילן והאהיל על שניהם ונטמא הטהור, ספק לא האהיל ולא נטמא, הרי ספק אחד. או שהיה הטהור עומד והמצורע עובר, זה ספק שני:",
+                "<b>טומאה ברשות היחיד וטהרה ברשות הרבים.</b> כגון חנות הפתוחה לרשות הרבים ספק נכנס ספק לא נכנס:",
+                "<b>או שטהרה ברשות היחיד והטומאה ברשות הרבים.</b> הרי שני ספיקות אחרות:",
+                "<b>רבי יהושע מטמא.</b> דסבר הואיל ורשות היחיד משותפת בספק טומאה זו, הוי ספק טומאה ברשות היחיד וספיקו טמא:",
+                "<b>וחכמים מטהרין.</b> דסברי הואיל וספק טומאה ברשות הרבים משותפת בה, הוי ספק טומאה ברשות הרבים וספיקו טהור. ואין הלכה כרבי יהושע:"
+            ],
+            [
+                "<b>מסמר השולחני.</b> שהשולחני תולה בו כף המאזנים. ורבותינו פירשו, מסמר קבועה בעמוד שלפני השולחני להעמיד בו תריסי החנות. ומטהרין רבנן משום דתשמישו עם הקרקע:",
+                "<b>אבן השעות.</b> אבן שיש בה קוים ורשומים עליהם שמות השעות ותחוב בה מסמר ובו מכוונים את השעות. וקורין לו בלע״ז אירליי״ו, ובערבי אלבלאט״ה:",
+                "<b>וארון של גרוסות.</b> העושים גריסים של פול בריחיים שלהם, יש להן כמין ארון של עץ:",
+                "<b>ר׳ צדוק מטמא.</b> אותו ארון, דתורת כלי עליו:",
+                "<b>וחכמים מטהרין.</b> דכלי עץ העשוי לנחת הוא ואינו עשוי לטלטל. ורבי צדוק סבר, פעמים מתקנים אותו לטלטלו. ואין הלכה כרבי צדוק:  "
+            ],
+            [
+                "<b>טני.</b> כלי של מתכת שבעלי בתים משימים בו גרוטאות ושברי כלי מתכות. ורבן גמליאל מטמא הכיסוי, דסבר הוא נמי חשוב כלי, משום דכיסוי נמי יש לו בית קיבול. וחכמים מטהרין, דסברי כיון דלא נעשה אלא לכסות אינו חשוב כלי:",
+                "<b>ותלוי המגרדות.</b> מסמרים שתולים בהם המגרדות בבתי מרחצאות, והנכנסים שם כל אחד לוקח מגרדת ומגרד בה רגליו וגופו:",
+                "<b>וגולמי כלי מתכות.</b> שצריכים לשוף לגרד להקיש בקורנס, או שמחוסר אוגן או אוזן, אינן טמאים לדברי חכמים עד שתגמר מלאכתן:",
+                "<b>טבלא שנחלקה לשנים.</b> טבלא של חרס שיש בה לבזבזין, ונעשית שתי חתיכות שוות שאין אחת מהן גדולה מחברתה, בהא פליגי רבן גמליאל וחכמים. והלכה כחכמים:"
+            ],
+            [
+                "<b>אין טומנין את החמין מיום טוב לשבת.</b> דסברי בית שמאי אין אופין אלא אם כן עירב בפת, ואין מבשלין אלא אם כן עירב בתבשיל, ואין טומנין אלא אם כן היו לו חמין טמונין מערב יום טוב. ובית הלל סברי דאופין ומבשלין וטומנין על עירוב של תבשיל בלבד:",
+                "<b>אין זוקפין.</b> מנורה של חוליות שנתפרקו חוליותיה, אין מחזירין אותן, דהוי כבונה, ויש בנין בכלים. ובית הלל סברי אין בנין. בכלים:",
+                "<b>גריצין.</b> ככרות עבות:",
+                "<b>אלא רקיקין.</b> ככרות דקות. דסברי בית שמאי אין אופין פת מרובה ביו״ט משום טרחא. ובית הלל אומרים אופין פת מרובה ביו״ט, שבזמן שהפת מרובה יפה היא נאפת:",
+                "<b>וחרי.</b> עיסה גדולה הנאפת על גבי גחלים. ואין הלכה כרבן גמליאל בכל מה שמחמיר כדברי בית שמאי:"
+            ],
+            [
+                "<b>מכבדין בין המטות.</b> שאוכלין שם. ורגילין היו להסב על גבי מטות ולאכול:",
+                "<b>מוגמר.</b> לבונה על גבי גחלים כדי להריח בה. אבל לגמר את הכלים, דברי הכל אסור:",
+                "<b>מקולס.</b> כרעיו ובני מעיו תלויין בצדו חוצה לו כשצולהו. והיו עושים זכר לפסח דכתיב ביה (שמות י״ב:ט׳) ראשו על כרעיו ועל קרבו. מקולס, כגבור זה שכלי זייניו עמו. תרגום וכובע נחושת, וקולסא דנחשא:",
+                "<b>וחכמים אוסרים.</b> בשלשתן. כיבוד, משום אשוויי גומות. ומוגמר, משום דלאו צורך לכל נפש הוא, שאינו אלא למעונגים ביותר או למי שריחו רע. גדי מקולס, מפני שנראה כאוכל קדשים בחוץ. והלכה כחכמים:  "
+            ],
+            [
+                "<b>פרתו יוצאה ברצועה שבין קרניה.</b> לנוי. ואמרו חכמים משאוי הוא ואינו תכשיט לה. ולא פרתו של ר׳ אלעזר בן עזריה היתה, אלא של שכנתו, ועל שלא מיחה בה נקראת על שמו:",
+                "<b>ומקרדין ביום טוב.</b> כמין מגירה קטנה של ברזל ששיניה דקות ומחככין ומגרדין בה את הבהמה, ואע״ג דעביד חבורה:",
+                "<b>ברחים שלהן.</b> קטנות העשויות לכך:",
+                "<b>מקרצפים.</b> במגירה של עץ ששיניה גסות ואין עושין חבורה:",
+                "<b>אף לא מקרצפים.</b> דגזרינן קרצוף אטו קירוד. ואין הלכה כר׳ אלעזר בן עזריה אלא במקרדים את הבהמה בלבד, משום דבהא קם ליה בשטתיה דר׳ שמעון דאמר דבר שאין מתכוין מותר, וקיי״ל כוותיה. וחכמים דפליגי עליה סברי כרבי יהודה דאמר דבר שאין מתכוין אסור. ואין כך הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>ביצה שנולדה ביום טוב.</b> ביום טוב של אחר שבת עסקינן. וטעמייהו דבית הלל דאמרי לא תאכל, משום דכל ביצה דמתילדא האידנא מאתמול גמרה לה, ונמצאת שבת מכינה ליום טוב, והתורה אמרה (שמות ט״ז:ה׳) והיה ביום הששי והכינו, וסתם ששי חול הוא, חול מכין לשבת וחול מכין ליום טוב, דיום טוב נמי איקרי שבת, ואין יום טוב מכין לשבת ולא שבת מכינה ליום טוב. והכנה דביצה אע״ג דבידי שמים היא מקריא הכנה:",
+                "<b>שאור בכזית.</b> לענין אכילה כולי עלמא לא פליגי דזה וזה בכזית, מדפתח הכתוב בשאור, שאור לא ימצא בבתיכם (שם י״ב), וסיים בחמץ, כי כל אוכל מחמצת, לומר לך זהו שאור זהו חמץ, כזה כן זה. כי פליגי לענין ביעור, בית שמאי סברי מדכתב רחמנא לתרווייהו שאור וחמץ, שמע מינה שיעורו של זה לא כשיעורו של זה, ולא ילפינן ביעור מאכילה. ובית הלל סברי ילפינן ביעור מאכילה:"
+            ],
+            [
+                "<b>הכל מודים שהיא מותרת.</b> והוא שיודע בעובר שכלו לו חדשיו:",
+                "<b>ואפרוח שיצא.</b> הכל מודים שהוא אסור, משום שרץ העוף:",
+                "<b>השוחט חיה ועוף.</b> הבא לשחוט חיה ועוף ביום טוב, ימלך בבית דין כיצד יעשה:",
+                "<b>בית שמאי אומרים.</b> בית דין מורים לו שישחוט לכתחלה ויחפור בדקר נעוץ שיש לו מבעוד יום, כלומר שיעקור אותו ממקום נעיצתו ויעלה עפר ויכסה בו. ומיירי כשהוא נעוץ בעפר תיחוח הראוי לכסות, שאינו מחוסר כתישה:",
+                "<b>דקר.</b> יתד שנועצין בארץ. לשון וידקור את שניהם [במדבר כ״ה]:",
+                "<b>שאפר כירה מוכן הוא.</b> לאו אמלתייהו דבית שמאי ובית הלל קאי, אלא מלתא באנפה נפשיה היא. והכי קאמר, ואפר כירה מוכן הוא, ולא שנו אלא שהוסק מערב יום טוב, אבל הוסק ביום טוב, אסור, דליכא למימר מאתמול דעתיה עלויה. ואם ראוי לצלות בו ביצה, שעדיין הוא רמץ חם, מותר לכסות בו. איידי דחזי להפוכי בו לצלות בו ביצה, שקיל ליה נמי ומכסה בו:  "
+            ],
+            [
+                "<b>הפקר לעניים הפקר.</b> מי שהפקיר לעניים ולא לעשירים, דין הפקר יש לו, ואינו חייב בלקט שכחה ופאה ולא במעשרות, דכתיב בלקט ופאה (ויקרא י״ט:י׳) לעני ולגר תעזוב אותם, מה תלמוד לומר תעזוב אותם, לימד על עזיבה אחרת, דהיינו הפקר שהיא כזו, מה זו לעניים ולא עשירים, אף הפקר לעניים:",
+                "<b>עד שיפקיר אף לעשירים כשמיטה.</b> דכתיב (שמות כ״ג:י״א) והשביעית תשמטנה ונטשתה, מה תלמוד לומר ונטשתה, לימד על נטישה אחרת, דהיינו הפקר, שהיא כשביעית, מה שביעית לעניים ולעשירים אף הפקר לעניים ולעשירים:",
+                "<b>כל עומרי השדה של קב קב.</b> אם היו כל עומרי השדה כל אחד מהן קב ואחד של ארבעת קבין, ושכחו, הרי זה שכחה, יותר על כן אינו שכחה. וכן אם היו כל. העומרים שני קבין ואחד משמונה קבין, ושכחו, הרי זה שכחה, יתר על כן אינה שכחה:"
+            ],
+            [
+                "<b>לגפה.</b> גדר אבנים סדורות זו על זו בלא טיט:",
+                "<b>ולכלים.</b> כלי המחרישה:",
+                "<b>בית שמאי אומרים אינו שכחה.</b> פלוגתייהו דבית שמאי ובית הלל בעומר שהחזיק בו להוליכו לעיר ונתנו בצד הגפה או בצד הגדיש ושכחו שם, שב״ש אומרים אינו שכחה, שהרי זכה בו, וב״ה אומרים שכחה. פירוש אחר, ב״ש אומרים אינו שכחה, אפילו בעומר שלא החזיק בו כלל לא הוי שכחה, דהואיל והניחו אצל דבר המסוים עתיד לזכרו. וב״ה אומרים שכחה, כל זמן שלא החזיק בו. ומודים ב״ה שאם החזיק בו ואח״כ שכחו שאינו שכחה:"
+            ],
+            [
+                "<b>כרם רבעי.</b> שהוא צריך פדיון אם בא לאכלו חוץ לירושלים. והוא הדין לכל עץ מאכל:",
+                "<b>אין לו חומש.</b> דלא כתבה תורה בו שהבעלים מוסיפין את החומש כדרך שכתבה במעשר שני:",
+                "<b>ואין לו ביעור.</b> אינו חייב לבערו מן הבית בערב פסח של רביעית ושל שביעית כשמבער המעשרות כדכתיב (דברים כ״ו:י״ג) ביערתי הקודש מן הבית:",
+                "<b>יש לו חומש ויש לו ביעור.</b> בית הלל ילפי קודש קודש ממעשר, מה מעשר יש לו חומש ויש לו ביעור, אף כרם רבעי יש לו חומש ויש לו ביעור. ובית שמאי לא ילפי קודש קודש ממעשר:",
+                "<b>יש לו פרט ויש לו עוללות.</b> דכחולין חשבי ליה:",
+                "<b>והעניים פודין לעצמן.</b> הפרט והעוללות שלקטו, ואוכלין אותן במקומן ומעלין הדמים לירושלים:",
+                "<b>ובית הלל אומרים כולו לגת.</b> משום דילפי ממעשר, וסבירא להו מעשר שני ממון גבוה הוא, הלכך אין לעניים חלק בו, ודורכים העוללות עם שאר היין, והבעלים מעלין הכל לירושלים:"
+            ],
+            [
+                "<b>מגולגלים.</b> כבושים במלח כדי למתקן:",
+                "<b>אינו צריך לנקב החבית.</b> ואע״פ שהמוהל היוצא מהן צף על גבן, אינו מכשירן לקבל טומאה, דלא ניחא ליה באותו מוהל היוצא, ואנן בעינן משקה דניחא ליה, דכתיב (ויקרא י״א:ל״ח) וכי יתן מים על זרע, כתיב יתן, וקרינן יותן, מה יתן דניחא ליה אף יותן דניחא ליה:",
+                "<b>צריך לנקב.</b> לעשות מעשה לגלות דעתיה דלא ניחא ליה באותו מוהל שיהיה צף על גבי הזיתים ורוצה הוא שיצא דרך נקב שעושה בחבית:",
+                "<b>וסתמוה שמרים שהיא טהורה.</b> שכיון שנקבה, גלי דעתיה דלא ניחא ליה, ושוב אין אותו המוהל מכשירן לקבל טומאה:",
+                "<b>אע״פ שהוא מנטף טהור.</b> אע״פ שהשמן נוטף מבשרו לאחר שטבל, טהור:",
+                "<b>כדי סיכת אבר קטן.</b> אם לא נשאר מן השמן על בשרו אלא כדי סיכת אבר קטן, טהור. ויותר משיעור זה, טמא, בשביל השמן שנטמא בהטמאו ונשאר על בשרו וטמאהו. והשמן שעל בשרו לא טהר במקוה, שאין לך משקה מקבל טהרה במקוה אלא המים בלבד ע״י השקה:",
+                "<b>בית שמאי אומרים כדי סיכת אבר קטן טהור.</b> טפי מהכי, טמא:",
+                "<b>משקה טופח ומטפיח.</b> שיש לחלוחית בכף עד שכשיגע בכף אחרת ידבק בה לחלוחית גם היא. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>בדינר ובשוה דינר.</b> ומשקל הדינר תשעים ושש שעורות כסף:",
+                "<b>פרוטה.</b> חצי שעורה כסף:",
+                "<b>איסר.</b> משקלו ארבעה גרעיני שעורה. ונקרא איטלקי, על שם שהיה מטבע היוצא באיטאליה:",
+                "<b>בגט ישן.</b> כדמפרש ואזיל, שכתב לגרש את אשתו ואחר שנכתב הגט נתייחד עמה. בית שמאי סברי, לא אמרינן גזירה שמא יאמרו גיטה קודם לבנה, אם ישהה את הגט שנה או שנתים בין כתיבה לנתינה ויהיו לה בנים ממנו בתוך זמן זה ואח״כ יגרשנה בו, וכשיראו זמן הגט קודם ללידת הבן יהיו סבורים שנתן לה משעת כתיבה והוי פגם שיאמרו מן הפנויה נולד. ופסק ההלכה, לא יגרש אדם אשתו בגט ישן. ואם גירש והלך הבעל למדינה אחרת, תנשא בו לכתחלה:",
+                "<b>ולנה עמו בפנדקי.</b> ויש שם עדי יחוד, ואין שם עדי ביאה. בית הלל סברי, הן הן עדי יחוד הן הן עדי ביאה, ואין אדם עושה בעילתו בעילת זנות כשיש יכולת בידו לבעול שלא לשם זנות, והרי קידשה בביאה. ובית שמאי סברי, לא אמרינן הן הן עדי יחוד הן הן עדי ביאה עד שיראו שנבעלה:"
+            ],
+            [
+                "<b>מתירין את הצרות לאחין.</b> צרת ערוה מתירין אותה להתיבם לאחיו. דלית להו דרשא דאשה אל אחותה לא תקח לצרור דמשמע מיניה לא תקח לא היא ולא צרתה ולא צרת צרתה:",
+                "<b>חלצו.</b> הצרות מן האחין:",
+                "<b>בית שמאי פוסלין.</b> הצרות, מן הכהונה. שחליצתן חליצה:",
+                "<b>ובית הלל מכשירין.</b> שחליצתן שלא לצורך היתה, והרי היא כחולצת מן הנכרי:",
+                "<b>נתיבמו.</b> לאחין:",
+                "<b>בית שמאי מכשירין.</b> אותם לכהנים, אם נתאלמנו מיבמיהן:",
+                "<b>ובית הלל פוסלים.</b> שנבעלו לאסור להן, והנבעלת לאסור לה עשאה זונה, וזונה אסורה לכהן:",
+                "<b>לא נמנעו.</b> ואע״פ שבני הצרות שנתיבמו כדברי בית שמאי ממזרים הם לדברי בית הלל, שהרי באיסור אשת אח הם עליהם, ואשת אח בכרת ובני חייבי כריתות ממזרים הם, אעפ״כ לא נמנעו בית הלל מלישא נשים מבית שמאי, לפי שהיו מודיעים להם אותם הבאות מן הצרות ופורשים מהם:",
+                "<b>אלו על גב אלו.</b> משאילים כליהם אלו לאלו:"
+            ],
+            [
+                "<b>מופנה.</b> שרוי בלא אשה:",
+                "<b>מאמר.</b> קדושין. וביבמה אין תופסים אלא מדברי סופרים:",
+                "<b>אשתו עמו.</b> דסברי בית שמאי בעלת מאמר היא חשובה ככנוסה, וכשנפלה אחותה לאחר כן לא מיתסרה משום אחות זקוקה:",
+                "<b>והלה.</b> זו תצא אף מן החליצה, משום אחות אשה:",
+                "<b>מוציא אשתו בגט.</b> דלא אלים מאמר לשוייה ככנוסה, וזו אוסרתה משום אחות זקוקה. וצריכה גט מפני המאמר דהוי קידושין במקצת ולא פקעי קידושין בלא גט. וצריכה חליצה, דהואיל ולא הוי מאמר קדושין גמורין עדיין זקוקה היא וצריכה חליצה לזיקתה. וברישא יהיב לה גיטה והדר חליץ לה:",
+                "<b>אי לו.</b> אוי לו על אשתו שצריך להוציאה בגט:",
+                "<b>ואי לו על אשת אחיו.</b> שהוא צריך לחלוץ לה:"
+            ],
+            [
+                "<b>המדיר את אשתו מתשמיש המטה.</b> כגון שאמר יאסר הנאת תשמישך עלי. אבל הנאת תשמישי אסור עליך, לא מתסרא, דהא משועבד לה, דכתיב (שמות כ״א:י׳) ועונתה לא יגרע:",
+                "<b>בית שמאי אומרים שתי שבתות.</b> אם הדירה שתי שבתות, תמתין, שכן מצינו ביולדת נקבה שטמאה שבועיים:",
+                "<b>ובית הלל אומרים שבת אחת.</b> שכן מצינו בנדה שהיא טמאה שבעה, וגמרינן מידי דשכיח דהיינו הכעס שכועס אדם על אשתו ומדירה, דהוא מידי דשכיח, מנדה שהוא מידי דשכיח, לאפוקי יולדת נקבה דלא שכיח כולי האי. ובית שמאי סברי גמרינן מידי דהוא גרם לה, דהיינו נדר האיש שהוא גורם לה לשהות, מלידה שעל ידו באה לה, לאפוקי נדה דממילא קאתי לה. ויותר על שבת אחת לבית הלל או שתי שבתות לבית שמאי יוציא ויתן כתובה, ואפילו היה גמל שעונתו לשלשים יום, או ספן שעונתו לששה חדשים:",
+                "<b>המפלת לאור שמונים ואחד.</b> שילדה נקבה, וליל שמונים ואחד שהיתה ראויה למחר להביא כפרתה הפילה:",
+                "<b>בית שמאי פוטרים מן הקרבן.</b> מלידה שניה, אע״ג דלאחר מלאת הוא, הואיל ולילה היא ולא יצאה לשעה ראויה לקרבן, דלילה מחוסר זמן קרבן הוא, דכתיב (ויקרא ז׳:ל״ח) ביום צוותו, הלכך לענין קרבן כיום מלאת דמי:",
+                "<b>ובית הלל מחייבין.</b> הואיל ולאחר מלאת הוא דהפילה:",
+                "<b>סדין.</b> של פשתים:",
+                "<b>בית שמאי פוטרין.</b> לפי שדרך סדין שלובשין אותו בלילה, וציצית שיש בו פתיל תכלת שהוא צמר צבוע בדם חלזון הוי כלאים בסדין של פשתים. וביום, שהוא מצותו, אתי עשה דציצית ודחי לא תעשה דלא תלבש שעטנז, אבל בלילה, שאין מצות ציצית נוהגת בלילה, דכתיב וראיתם אותו, פרט לכסות לילה, אי לביש ציצית בסדין, מיחייב משום לא תלבש שעטנז. וסברי בית שמאי גזרינן סדין בציצית אפילו ביום דלא מיחייב, גזירה משום כסות לילה דמיחייב משום כלאים. ובית הלל סברי לא גזרינן:",
+                "<b>כלכלת השבת.</b> כלכלה מלאה פירות שייחדה לשבת:",
+                "<b>בית הלל מחייבין.</b> במעשר מיד, אפילו קודם השבת, דכיון שייחדה לשבת הוקבעה מיד. וב״ש סברי דאין השבת קובעת אלא לאחר שתכנס:"
+            ],
+            [
+                "<b>ואח״כ בא לארץ.</b> שאין נזירות נוהגת אלא בארץ, משום טומאת ארץ העמים. ומי שנדר נזירות בחוץ לארץ מחייבין אותו לעלות לארץ ישראל ולהיות נוהג שם נזירותו:",
+                "<b>נזיר שלשים יום.</b> קנסינן ליה שיקיים סתם נזירות בא״י, שהוא שלשים יום:",
+                "<b>נזיר בתחילה.</b> צריך לנהוג בא״י כמנין הימים שנדר בנזירות. והימים שנהג נזירות בחוץ לארץ כאילו לא נהג בהם נזירות כלל:",
+                "<b>אלו מעידין שנדר שתים.</b> שתי נזירות:",
+                "<b>ואלו מעידין שנדר חמש.</b> באותה שעה שאתם אומרים שנדר שתים אנו מעידים שנדר חמש נזיריות. והוא אומר שלא נדר כלל:",
+                "<b>נחלקה העדות.</b> הואיל ומכחישות זו את זו נתבטלו דבריהם ואין כאן עדות כלל:",
+                "<b>ובית הלל אומרים יש בכלל חמש שתים.</b> ויהיה נזיר שתים:"
+            ],
+            [
+                "<b>אדם שהוא נתון תחת הסדק.</b> אכסדרה שנסדקה תקרתה ונחלקה לשנים, וכלים מצד זה וטומאה מצד זה, הכלים טהורים, שאויר הסדק מפסיק וגורם שאין הטומאה עוברת לצד השני. ואם אדם נתון שם בארץ ברצפת האכסדרה כנגד הסדק:",
+                "<b>בית שמאי אומרים אינו מביא את הטומאה.</b> שאין מביא את הטומאה אלא דבר שיש בו חלל טפח:",
+                "<b>ובית הלל אומרים אדם חלול הוא.</b> ואע״פ שבני מעיו בתוכו, חלל שבתוך הגוף חשיב חלל טפח:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי יהודה אומר.</b> דם נבילות בית שמאי מטהרין. לגמרי, דלא חשיב כנבילה:",
+                "<b>ביצת נבילה.</b> כגון שנתנבלה בשחיטה. ונמצאו בה ביצים לאחר שחיטה:",
+                "<b>אם כיוצא בה נמכרת בשוק.</b> שקליפתה קשה ונגמרת כשאר ביצים הנמכרות בשוק:",
+                "<b>ואם לאו.</b> שאינה נגמרת:",
+                "<b>אסורה.</b> דכבני מעיה היא חשובה:",
+                "<b>דם נכרית בית שמאי מטהרים.</b> דכתיב בפרשת זב (ויקרא ט״ו:ב׳) דברו אל בני ישראל, בני ישראל מטמאים בזיבה ואין הנכרים מטמאים בזיבה, ורבנן גזור עלייהו שיהיו כזבים לכל דבריהן. בית שמאי סברי, כי גזור רבנן ברוקה ומימי רגליה שהן מצויין תדיר, אבל דם הזיבה שאין מצוי כל כך לא גזרו בה רבנן, עבדו רבנן היכרא ולא טמאו דם זיבה של נכרית כדי שידעו דטומאת הנכרי דרבנן היא, כי היכי דלא נשרפו עלה תרומה וקדשים:",
+                "<b>כרוקה וכמימי רגליה.</b> דם הנכרית מטמא כרוקה וכמימי רגליה, דהיינו לח ולא יבש. וזו ההיכרא בלבד עשו לה, שאם היתה טומאה דאורייתא היה הדם מטמא לח ויבש, עכשיו שאין מטמא אלא לח מכירים דטומאה דרבנן היא:",
+                "<b>ודם טהרה של מצורעת.</b> דם טוהר שראתה המצורעת שילדה, לאחר שבעה לזכר ושבועיים לנקבה:",
+                "<b>בטובה.</b> שהאוכל מחזיק טובה לבעל הפירות שהאכילהו מפירותיו:",
+                "<b>ושלא בטובה.</b> שאינו מחזיק לו טובה:",
+                "<b>אין אוכלים בטובה </b> שאסור להחזיק טובה לבעלים, דרחמנא אפקרינהו:",
+                "<b>החמת.</b> כמין נאד של עור שניקב וצררו:",
+                "<b>צרורה עומדת.</b> אינה מקבלת טומאה אלא אם כן היא צרורה, כלומר שהיתה קשורה ונקמט העור ונתקשה על המקום הצרור עד שהוא עומד מאליו ומחזיק מה שמשימין בתוכו:",
+                "<b>אע״פ שאינה צרורה.</b> שלא נקמט העור מאליו ולא נתקשה על מקום הקשר, הואיל וקשרו ומחזיק, הרי זה מקבל טומאה:  "
+            ],
+            [
+                "<b>העוף עולה עם הגבינה.</b> שאין איסורו אלא מדברי סופרים:",
+                "<b>לא עולה.</b> גזירה שמא יעלה גבינה עם בשר בהמה באלפס רותח, דהוא אסור מן התורה דהיינו מבשל:",
+                "<b>ובית הלל אומרים אין תורמין.</b> מי שיש לו שמן שחייב להפריש ממנו תרומה וזיתים שחייב להפריש מהן תרומה, אינו יכול לתרום מן הזיתים כפי השיעור שיש לו לתרום מן הזיתים ומן השמן ולפטור השמן בתרומת הזיתים, דכתיב (במדבר י״ח) כדגן מן הגורן, מן הגמור על הגמור ולא ממה שאינו גמור על הגמור:",
+                "<b>הזורע ארבע אמות בכרם.</b> שהוא השיעור שצריך אדם להרחיק הזרע מן הכרם, והזורע בתוך שיעור זה קידש שורה אחת של כרם, כדכתיב (דברים כ״ב) פן תקדש המלאה וגו׳ ותבואת הכרם. וסבירא להו לבית שמאי דשורה אחת קרויה כרם. ובית הלל סברי דאין נקרא כרם פחות משתי שורות, וכי קאמר רחמנא דתבואת הכרם קדשה, שתי שורות של כרם קאמר:",
+                "<b>המעיסה.</b> קמח שנתנוהו על גבי מים רותחים ומתבשל ומתעבה שם. בית שמאי פוטרים מחלה. ובית הלל מחייבים. ופסק הלכה בזה כתבנו בריש חלה:",
+                "<b>חרדלית.</b> כמו הר דלית. זרם מים הבא מדליו של הר, כלומר מגובה ההר. ואפילו אין מתחלתן ועד סופן אלא ארבעים סאה מטבילין בהן לבית שמאי. ובית הלל אומרים אין מטבילין עד שיהו ארבעים סאה במקום אחד, שאין חרדלית מטהרת אלא באשבורן:",
+                "<b>כפורש מן הקבר.</b> וצריך הזאה שלישי ושביעי. ולא נחלקו בית שמאי ובית הלל אלא בערל נכרי שמל ביום ארבעה עשר, דבית להלל סברי גזירה שמא יטמא לשנה הבאה ויאמר אשתקד לא טהרתי מכל טומאה עד ארבעה עשר וטבלתי ואכלתי, השתא נמי אטבול ואוכל, ולא ידע דאשתקד נכרי היה ולא מקבל טומאה עכשיו ישראל הוא ומקבל טומאה. ובית שמאי סברי לא גזרינן. אבל ערל ישראל, דברי הכל טובל ואוכל פסחו לערב:"
+            ],
+            [
+                "<b>קהלת אינו מטמא את הידים.</b> מפני שחכמתו של שלמה היא ולא ברוח הקודש נאמרה:",
+                "<b>מטמא את הידים.</b> דסברי אף קהלת ברוח הקודש נאמרה, הלכך מטמא את הידים כשאר כתבי הקודש:",
+                "<b>שעשו מצותן.</b> לאחר שהזו אותם על הטמא וטהר בהם, אם נטפו מגופו על גבי אדם או על גבי כלים:",
+                "<b>הקצח.</b> זרע שחור שקורין לו נייל״ו בלע״ז. ורגילים לתת אותו בלחם, שהרגיל בו אינו בא לידי כאב לב:",
+                "<b>בית שמאי מטהרין.</b> דלא חשיב אוכל:",
+                "<b>ובית הלל מטמאין.</b> כיון דרגילין לתת אותו באוכלים חשיב אוכל:",
+                "<b>וכן למעשרות.</b> כמו שנחלקו בטומאה כן נחלקו למעשרות, שהמטמאו טומאת אוכלים מחייבו במעשרות:"
+            ],
+            [
+                "<b>דם יולדת.</b> ששהתה שבוע לזכר ושבועיים לנקבה ולא טבלה:",
+                "<b>בית שמאי אומרים כרוקה וכמימי רגליה.</b> שמטמאים לחים ואין מטמאים יבשים, אף דמה מטמא לח ואינו מטמא יבש. ואינו חשיב כדם נדה שמטמא לח ויבש:",
+                "<b>ובית הלל אומרים מטמא לח ויבש.</b> כל זמן שלא טבלה כדם נדה הוא חשב, ואע״פ שהוא בתוך ימי טוהר:",
+                "<b>ומודים ביולדת בזוב.</b> שצריכה לספור שבעה ימים נקיים כדין כל שאר זבות, שאם לא ספרה ולא טבלה וראתה דם בתוך ימי טוהר, שהוא מטמא לח ויבש, דדם זיבה הוא חשיב כל זמן שלא ספרה ולא טבלה:"
+            ],
+            [
+                "<b>חולצות ולא מתיבמות.</b> דכיון דתרוייהו זקוקין להאי ולהאי, קמא דמיבם פגע באחות זקוקתו דהויא כאשתו:",
+                "<b>משום בית שמאי יקיימו ובית הלל אומרים יוציאו.</b> בגמרא ביבמות פרק ד׳ אחין מפכינן לה, ב״ש אומרים יוציאו וב״ה אומרים יקיימו. וכן הלכה שאם קדמו וכנסו יקיימו:"
+            ],
+            [
+                "<b>שער פקודה.</b> לשון פקדון, שהפקידה הבהרת את השער בעור הבשר והלכה לה, כגון שהיתה בו בהרת ובה שער לבן, הלכה הבהרת והניחה לשער לבן במקומו, ואח״כ חזרה הבהרת. עקביא בן מהללאל מטמא, כיון שנהפך שער לבן בבהרת אע״פ שזו הבהרת שהיא עכשיו אינה אותה שהפכה אותו לשער לבן, טמא:",
+                "<b>וחכמים מטהרין.</b> דכתיב (ויקרא י״ג:י׳) והיא הפכה שער לבן, שהפכתו היא ולא שהפכתו חברתה:",
+                "<b>ודם הירוק.</b> עקביא בן מהללאל מטמא, דסבר כקרן כרכום היה שהוא מן הדמים הטמאים אלא שלקה:",
+                "<b>היה מתיר שער בכור בעל מום שנשר.</b> הצמר שנשר מן הבכור בעל מום, היה מתירו בהנאה לכהן:",
+                "<b>וחכמים אומרים.</b> דאי שריית ליה צמר הנושר מחיים, אתי לאשהויי לבכור כדי שישיר צמרו כל שעה, ואתו בה לידי תקלה שיגזוז ויעבוד בו, ופסולי המוקדשים אסירי בגיזה ועבודה, דכתיב (דברים י״ב:ט״ו) תזבח ואכלת בשר, תזבח ולא גיזה וכו׳. ועקביא שרי, דמגו דמהניא שחיטה לצמר המחובר בו להתירו לאחר שחיטה, מהני נמי לצמר התלוש ומונח בחלון:",
+                "<b>אין משקין.</b> מי סוטה:",
+                "<b>לא את הגיורת ולא את המשוחררת.</b> דכתיב (במדבר ה׳:כ״א) לאלה ולשבועה בתוך עמך, פרט לאלו שאינן בתוך עמם:",
+                "<b>דוגמא השקוה.</b> מפני שהיו דוגמתה, כלומר גרים כמותה לפיכך השקוה, ולא מן הדין. פירוש אחר, דוגמא השקוה, עשו דוגמא ודמיון והראו לה כאילו משקים אותה מי המרים, אבל לא השקוה:",
+                "<b>ונדוהו.</b> לפי שזלזל בכבודן של שמעיה ואבטליון:",
+                "<b>שאין עזרה ננעלת.</b> בערבי פסחים כשנכנסים לשחוט פסחיהם. דאמרינן נכנסה כת ראשונה ננעלו דלתות העזרה וכו׳, וכן בכת שניה וכן בכת שלישית, לא היה נמצא בכל העזרה מוכתר בענוה וביראת חטא כעקביא בן מהללאל:",
+                "<b>שפקפק.</b> שזלזל:",
+                "<b>סוקלים את ארונו.</b> לאו דוקא סוקלים, אלא מניחים אבן בלבד להיכר שחביריו היו בדילים ממנו:"
+            ],
+            [
+                "<b>בארבעה דברים.</b> שער פקודה ודם הירוק ושער בכור התלוש והשקאת גיורת ומשוחררת:",
+                "<b>מוטב להניח דברי היחיד.</b> משום דהוא נמי מרבים קבל והוו דבריו כדברי רבים, משום הכי קאמר מוטב להניח וכו׳. דאי לאו הכי מאי מוטב דקאמר, והלא דאורייתא היא, דכתיב (שמות כ״ג:ב׳) אחרי רבים להטות, וחייב להניח דברי היחיד בעל כרחו. אלא טעמא דאמר מוטב ולא אמר חייב, משום דאף הוא מרבים קבל כדפרישית. ואין הלכה כעקביא בן מהללאל בכל ארבעה דברים הללו:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי יהודה בן בבא העיד.</b> שממאנים את הקטנות. כגון שני אחים נשואים שתי אחיות יתומות, אחת גדולה ואחת קטנה, מת בעלה של גדולה ונמצאת זקוקה ליבם בעל הקטנה, ודוחה זיקתה את נשואי אחותה הקטנה ואוסרתה עליו, שאין נישואי קטנה כלום, מלמדים את הקטנה שתמאן בו, ומיאון עוקר נשואים הראשונים, ומותר ליבם הגדולה. וכן יש אחרת כיוצא בזו במסכת יבמות פרק בית שמאי:",
+                "<b>ושמשיאין את האשה.</b> שהלך בעלה למדינת הים ובא עד אחד בלבד ואמר שמת, משיאין אותה על פיו:",
+                "<b>ושנסקל תרנגול שהרג את הנפש.</b> שנקר מוחו של תינוק. ואע״ג דכי יגח שור כתיב, אחד שור ואחד כל בהמה חיה ועוף, שכל מקום שנאמר שור אנו למדין שור שור משבת, מה להלן הוא הדין לכל בהמה חיה ועוף, אף כאן הוא הדין לכל בהמה חיה ועוף:",
+                "<b>ועל היין בן ארבעים יום.</b> ומקמי הכי פסול, דהוה ליה יין מגתו:",
+                "<b>שקרב בארבע שעות.</b> שפעם אחת בימי מלכות יון לא היו להם כבשים לתמידין ונשתהו להקריב התמיד, עד שהאיר הקב״ה את עיניהם ומצאו שני טלאים מבוקרים בלשכת הטלאים, והקריבו תמיד של שחר בארבע שעות ביום:"
+            ],
+            [
+                "<b>על אבר מן המת.</b> שאין בו כזית. דכזית מן המת לעולם מטמא לדברי הכל כמת עצמו. ולא נחלקו אלא על אבר קטן שאין בו כזית:",
+                "<b>לא אמרו.</b> איברים אין להם שיעור, אלא על אבר מן החי, אבל אבר מן המת שעורא בעי לטמויי:",
+                "<b>מרובה טומאת החיים.</b> השתא פריך על קל וחומר, והכי קאמר, דין הוא שיהא אבר מן החי מטמא בכל שהו אע״פ שאין אבר מן המת מטמא בכל שהוא, שכן מצינו שמרובה טומאת החיים מטומאת המתים:",
+                "<b>שהחי.</b> דהיינו הזב כשהוא חי:",
+                "<b>עושה משכב ומושב.</b> כל כלים שתחתיו ואפילו הן מאה, לטמא אדם לטמא בגדים, כדכתיב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו יכבס בגדיו:",
+                "<b>ועל גביו מדף.</b> כל הכלים שעל גבי הזב אפילו הן מאה זה על גב זה טמאים טומאת מדף, דהיינו טומאה קלה, שאינן מטמאין אדם וכלים כמו משכב ומושב שהן תחתיו, אבל מטמאים אוכלים ומשקים. ומדף הוא לשון קול עלה נדף (ויקרא כ״ו:ל״ו) כלומר טומאה קלה. פירוש אחר, לשון ריחו נודף, שריח טומאת הזב הולכת למרחוק לטמא כל הכלים שעל גביו אע״פ שלא נגע בהם:",
+                "<b>מה שאין המת מטמא.</b> דכלים שתחתיו של מת אין טמאים אלא ראשון ושני ושלישי בלבד, מדין מגע. שהכלי שנגע במת הרי הוא כמת, ועושה הכלי שנגע בו אב, והשלישי שנגע בו נעשה ראשון, ותו אינן מטמאין כלים, דאין כלים מקבלים טומאה אלא מאב הטומאה. וכן כלים שעל גביו של מת אינן טמאים אלא ראשון שני ושלישי בלבד מדין מגע, ולא מדין משכב ומושב:"
+            ],
+            [
+                "<b>כזית בשר הפורש מאבר מן החי.</b> אבר שפירש מן האדם החי, דינו שהוא מטמא כל זמן שהוא אבר שלם, במגע ובמשא ובאוהל כמת עצמו, דכתיב (במדבר י״ט) בחלל חרב או במת, אבר שהבדילתו החרב מן החי הרי הוא כמת. והבשר הפורש מן החי אינו מטמא עד שיהיה אבר שלם. וכשפירש כזית בשר מאבר מן החי, ר׳ אליעזר מטמא כדמפרש טעמא ואזיל:",
+                "<b>עצם כשעורה</b> מן המת, מטמא במגע ובמשא ואינו מטמא באוהל, דכתיב (שם) ועל הנוגע בעצם, והלכה למשה מסיני שהוא מטמא בכשעורה. וכשפירש מאבר מן החי ר׳ נחוניא מטמא וכו׳:",
+                "<b>מצינו אבר מן החי כמת שלם.</b> כדילפינן מקרא בחלל חרב או במת:",
+                "<b>אם טימאת כזית בשר הפורש מן המת.</b> כלומר דין הוא שכזית בשר הפורש מן המת יהא טמא, שכן יש בו חומרא אחרת, שעצם כשעורה הפורש ממנו נמי טמא:",
+                "<b>אבל נטמא כזית בשר הפורש מאבר מן החי.</b> בתמיה. שהרי אין בו זאת החומרא:",
+                "<b>שכן טיהרת עצם כשעורה הפורש ממנו.</b> דהא תנן לעיל עצם כשעורה הפורש מאבר מן החי ר׳ אליעזר ור׳ יהושע מטהרין. ומדברי עצמו עשו פרכא למה מצינו שהביא, וכן לרבי נחוניא:",
+                "<b>שהבשר נוהג בנבילות ובשרצים וכו׳</b> דכתיב (ויקרא י״א) והנוגע בנבלתם, בנבלתם ולא בעצמות ולא בקרנים ולא בטלפים, אלמא אין העצמות מטמאים משום נבילה:",
+                "<b>אבר שיש עליו בשר כראוי.</b> אבר אינו מטמא אלא אם כן יש בו בשר וגידים ועצמות, דכתיב (במדבר י״ט) או בעצם אדם, מה אדם שיש בו בשר וגידים ועצמות, אף כל שיש בו בשר וגידים ועצמות. ואם חסר מן הבשר שהיה עליו ונשאר בו בשר כראוי שיעלה ארוכה ויבריא אם היה מחובר באדם חי, מטמא משום אבר. והיינו דקאמר חסר הבשר טמא. אבל אם נחסר כל שהוא מן העצם שבאבר, שוב אינו מטמא משום אבר. והיינו דקאמר חסר העצם טהור, כלומר טהור משום אבר אבל טמא משום בשר, ואם כן מצינו שמרובה טומאת בשר מטומאת עצם:",
+                "<b>והוא כברייתו.</b> בשר וגידים ועצמות:",
+                "<b>כזית בשר מטמא במגע ובמשא ובאוהל.</b> אמרו לפי שתחלת ברייתו של אדם כזית, לפיכך שיעור טומאתו בכזית:",
+                "<b>ורוב עצמות.</b> רוב מנין עצמותיו של אדם, שמנין עצמותיו של אדם רמ״ח, נמצא הרוב מאה ועשרים וחמשה:",
+                "<b>חסר הבשר.</b> משיעור של כזית:",
+                "<b>טהור.</b> גמור מלטמא, לא במגע ולא במשא ולא באוהל:",
+                "<b>חסר רוב עצמות מטמא במגע ובמשא.</b> דעצם כשעורה מטמא במגע ובמשא ואינו מטמא באוהל, אלמא מרובה טומאת עצמות מטומאת בשר, דאילו עצמות כשנחסרו משיעורן עדיין נשאר בהן טומאה, ובשר כשנחסר משיעורו טהור גמור:",
+                "<b>רוב בנינו.</b> כגון שתי שוקים וירך אחד. וכל בנינו של אדם הן שתי שוקים והירכים והצלעות והשדרה:",
+                "<b>אע״פ שאין בהן רובע.</b> דרובע קב עצמות של מת מטמאים באוהל אע״פ שאין בהם רוב מנין ולא רוב בנין. וכן רוב מנין או רוב בנין מטמאים אע״פ שאין בהן רובע. אבל בשר כשהוא פחות מכזית אין לך בו דבר שיביא לו את הטומאה:",
+                "<b>אם אמרתם במת שיש בו רוב ורובע ורקב.</b> דין הוא שכזית בשר ועצם כשעורה הפורשים מן המת שיהיו טמאים, שכן יש במת חומרות של רוב ורובע ורקב:",
+                "<b>תאמרו בחי שאין בו</b> חומרות הללו, שאינו דין שיהיו לא כזית בשר ולא עצם כשעורה הפורשים מאבר מן החי טמאים אלא טהורים. והלכה כר׳ יהושע:",
+                "<b>ורקב.</b> גופו של מת כשכלה לחותו ונעשה כמין עפר, זהו רקב שמטמא כמלוא תרוד. ושיעורו מלא חפנים של אדם בינוני. ואין מלא תרוד רקב מטמא אלא מן המת שנקבר ערום בארון של שיש ומכוסה בכסוי של שיש, עד שנודע בודאי שאין בו תערובת רקבון של בגד או של עץ או עפר אחר. אבל מת שנקבר בכסותו או בארון של עץ או בעפר, אין לו רקב. וכן מת שנקבר חסר אבר אין לו רקב:"
+            ]
+        ],
+        [
+            [
+                "<b>העיד רבי יהושע.</b> פדיון פטר חמור שמת. שה שהפרישו לפדיון פטר חמור ומת:",
+                "<b>כחמש סלעים.</b> של פדיון הבן שחייב באחריותן:",
+                "<b>כפדיון מעשר שני.</b> דאם אבד אינו חייב באחריותו, דההוא בסף חייביה רחמנא לאכול בירושלים, והא אזל ליה. וטעמא דרבי אליעזר, שכן מצינו שהקיש הכתוב פטר חמור לבכור אדם, שנאמר (שמות ל״ד:כ׳) ופטר חמור תפדה בשה וגו׳ וכל בכור בניך תפדה:",
+                "<b>וחכמים אומרים.</b> אמר קרא (במדבר י״ח:ט״ו-ט״ז) אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, לפדייה הקשתיו ולא לדבר אחר:  "
+            ],
+            [
+                "<b>לא פסלו את צירן.</b> דהקלו בציר של חגבים טמאים שאינו אוסר תערובתו, מפני שאין להם דם ואינו אלא לחלוחית בעלמא. וזו היתה משנה ראשונה. ועדותו של ר׳ צדוק הוסיף על משנה ראשונה לומר שהוא טהור, דלא מבעיא דאינו אוסר את תערובתו אלא אפילו הוא עצמו טהור:"
+            ],
+            [
+                "<b>על זוחלין שרבו על הנוטפים.</b> זוחלין הן כגון נהרות שהם נגרים על גבי קרקע. לשון זוחלי עפר (דברים ל״ב:כ״ד). ודינן כמעיין שהן מטהרים בזוחלין ובכל שהן, והן כשרים לקדש בהן מי חטאת ולטבילת זבים.",
+                "<b>נוטפים.</b> הן כגון מי גשמים, ודינן כמקוה לטהר בארבעים סאה ובאשבורן, ופסולים למי חטאת, שאינן מים חיים, וכן לטבילת זבין. וכשנתערבו זוחלין בנוטפין ורבו הזוחלין, דינן כזוחלין, וכשרים לקדש בהן מי חטאת ולטבילת זבים, ומטהרים בזוחלים ובכל שהן:",
+                "<b>בבירת הפליא.</b> שם מקום:"
+            ],
+            [
+                "<b>בעלה אגוז.</b> הקליפה החיצונה של אגוז, דהיינו הקליפה הירוקה כשהיא לחה. אם עשאה כמין מרזב להיות המים הזוחלים נכנסים בה ומקלחים ממנה לחוץ, דין זוחלים יש למים המקלחים ממנה, והם כשרים למי חטאת ולטבילת זבים וכו׳. ולא אמרינן הואיל ונכנסו בתוך קליפה זו שיש לה בית קבול ומשם מקלחין לחוץ שוב לא יהיה להם דין זוחלים, לפי שאותה קליפה אינה חשובה כלי:",
+                "<b>לפני לשכת הגזית.</b> סנהדרי גדולה שיושבים בלשכת הגזית:"
+            ],
+            [
+                "<b>קלל של חטאת.</b> כלי חרס שאפר פרה מונח בו. תרגום וכדה על שכמה (בראשית כ״ד) וקולתה על כתפה:",
+                "<b>שנתנו על גבי השרץ.</b> ולא נטמא הכלי שאפר הפרה בתוכו, דהא אין כלי חרס מיטמא מגבו, אע״פ כן האפר טמא, משום דמונח במקום טמא, והתורה אמרה (במדבר י״ט) והניח מחוץ למחנה במקום טהור:",
+                "<b>שר׳ אליעזר מטהר.</b> דסבר הואיל והכלי שהאפר בתוכו טהור הוא, שפיר קרינא ביה מקום טהור. ואין הלכה כר׳ אליעזר:",
+                "<b>על מי שנזר שתי נזירות סתם.</b> וכל סתם נזירות שלשים יום:",
+                "<b>שאם גלח את הראשונה יום שלשים.</b> דלכתחלה לא מבעיא ליה לגלח אלא יום שלשים ואחד, כדי שתהיה נזירות שלשים יום גמורים. ואם גלח יום שלשים, עלתה לו נזירות, דאמרינן מקצת היום ככולו:",
+                "<b>ואם גלח יום ששים חסר אחד יצא.</b> שיום שלשים של נזירות ראשונה עולה לכאן ולכאן, וכיון שיום שלשים של ראשונה נמנה גם מן הנזירות השניה, נמצאו שלשים יום של נזירות שניה כלים בששים חסר אחד:"
+            ],
+            [
+                "<b>ולד שלמים לא יקרב שלמים.</b> אלא כונסו לכיפה ומת. משום גזירה, דאי אמרת ולד שלמים יש לו תקנה, אתי לאשהויי לאם עד שתלד ויגדל עדרים מן הולדות ואתי בהו לידי גיזה ועבודה: ",
+                "<b>ואכלנו ולדה שלמים בחג.</b> בחג השבועות קאמר. שאם היה ממתין ומצפה לחג הסוכות, נמצא עובר בעשה, שנאמר (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה, דמשמע ברגל ראשון שתבא שמה הבא כל נדרים שעליך. מיהו בלאו דלא תאחר אינו עובר עד שיעברו עליו שלש רגלים:"
+            ],
+            [
+                "<b>ארוכות של נחתומים.</b> פשוטי כלי עץ שהנחתומים עורכים שם ככרות של לחם בשעה שעושין הפת. ארוכות, כמו ערוכות:",
+                "<b>שהן טמאות.</b> מדרבנן דנהי דמן התורה פשוטי כלי עץ אין מקבלין טומאה, רבנן גזור עליהו, כדמוכח במסכת כלים פרק ב׳:",
+                "<b>שר׳ אליעזר מטהר.</b> דסבר לא חשיבי כלים כלל, ואפילו כפשוטי כלי עץ לא הוו. ואין הלכה כרבי אליעזר:",
+                "<b>שחתכו חוליות.</b> שחתכו לתנור ברחבו לחוליות והניח חוליא על גבי חוליא ונתן חול בין חוליא לחוליא וטח אותו בטיט ועשה לו טפילה של טיט סביב לעבותו לשמור חומו כדרך שעושים לתנורים:",
+                "<b>שר׳ אליעזר מטהר.</b> דכיון דיש חול בין הסדקין, כשבור דמי. וחכמים מטמאים, שהטפילה עושה את כולו אחד ומחברת את הסדקים, ואע״פ שיש חול בין חוליא לחוליא. ואין הלכה כרבי אליעזר:",
+                "<b>שמעברין את השנה בכל אדר.</b> עד כ״ט באדר יש זמן לב״ד לומר מעוברת השנה, והחודש הבא הוא אדר שני. אבל ביום שלשים לאדר אין יכולים לעבר את השנה, הואיל וראוי לקבעו ניסן. כמפורש בפסחים פרק מקום שנהגו (פסחים דף נ״ו):",
+                "<b>על תנאי.</b> אם ירצה הנשיא תהיה מעוברת ואם לאו לא תהיה מעוברת:"
+            ],
+            [
+                "<b>מוסף היורה של שולקי זיתים.</b> דרך שולקי זיתים וצבעים, שיש להם יורות גדולות ועושים להם תוספת טיט על שפתם שיעלו בה המים בעת רתיחתם. ושל שולקי זיתים טמא, לפי שאותה תוספת צריכה לכלי ומשתמשין בה, והתורה אמרה גבי תנור וכירים (ויקרא י״א:ל״ה) וטמאים יהיו לכם. ודרשינן לכם, כל שבצרכיכם, כלומר הדבר מן הכלי שאתם צריכים לו ומשתמשין בו הוא שמקבל טומאה:",
+                "<b>ושל צבעים טהור.</b> שאין הצבעים משתמשים באותה תוספת לפי שיראים שמא יפסד צבעם:"
+            ],
+            [
+                "<b>על החרשת שהשיאה אביה.</b> אע״ג דהויא אשת איש גמורה שהרי קיבל אביה קידושיה כשהיא קטנה, אפילו הכי יוצאה בגט ומקבלת את גיטה כשהיא חרשת, ואע״פ שאין לה דעת, לפי שהאשה מתגרשת בעל כרחה הלכך לא בעינן דעתה:",
+                "<b>ועל קטנה בת ישראל שנישאת לכהן.</b> והיא יתומה דלא היו נשואיה אלא מדרבנן. שאוכלת בתרומה, דרבנן. ולא גזרינן תרומה דרבנן אטו תרומה דאורייתא:",
+                "<b>מריש.</b> קורה:",
+                "<b>בירה.</b> בית גדול:",
+                "<b>מפני תקנת השבים.</b> שאם אתה מצריכו לקעקע בירתו ולהחזיר מריש עצמו, ימנע מלעשות תשובה:",
+                "<b>שלא נודעה לרבים.</b> שהיא גזולה:",
+                "<b>שהיא מכפרת.</b> ואין צריך להביא אחרת:",
+                "<b>מפני תיקון מזבח.</b> שלא יהיו כהנים עצבים שאכלו חולין שנשחטו בעזרה, ונמצא מזבח בטל שנמנעים מלעבוד עבודה:"
+            ]
+        ],
+        [
+            [
+                "<b>העיד רבי יהושע על דם נבילות שהוא טהור.</b> מלטמא כנבילה בכזית. אבל מטמא ברביעית. שאין לך דבר שיטמא דמו כבשרו אלא השרץ בלבד. ולעיל [ריש פרק ה׳] דתנן דם נבלות בית שמאי מטהרין, לגמרי היו בית שמאי מטהרים. ובית הלל מטמאין, אבל לא כנבילה שמטמא בכזית, אלא ברביעית:",
+                "<b>שנגע טמא במקצתו שטימא את כולו.</b> מעלה עשו בקודש ובאפר חטאת, שאע״פ שהם גופים חלוקים אם מונחים בתוך כלי אחד ונגע דבר שהוא מטמא לקודש במקצתן, נטמאו כולן, שהכלי מצרפן להחשיבן כאילו הן גוף אחד. ואסמכוה אקרא דכתיב (במדבר ז׳) כף אחת עשרה זהב מלאה קטורת, הכתוב עשה לכל מה שבכף אחת:",
+                "<b>הוסיף ר׳ עקיבא.</b> דאילו מעדותו של ר׳ שמעון בן בתירא לא שמענו אלא על הטמא, ובא רבי עקיבא והוסיף אפילו טבול יום שאינו מטמא אלא פוסל בלבד, אם נגע במקצתן פסל את כולן. ורמב״ם פירש, דמעדותו של ר׳ שמעון לא שמענו שמצרף אלא כלי שיש לו תוך, אבל כלי שאין לו תוך לא שמענו שמצרף, ובא ר׳ עקיבא והוסיף שאפילו סולת וקטורת ולבונה וגחלים שאינן בתוך כלי, אלא צבורים ומונחים על לוח או דף שאין לו תוך, הרי הן כאילו מונחים בתוך כלי, ונעשים כאילו הן גוף אחד:",
+                "<b>והגחלים.</b> אותן שכהן גדול חותה במחתה ביום הכיפורים. אם נגע טבול יום במקצתן, נפסלו כולן. ומעלה עשו בהן. שאין הגחלים בני קבולי טומאה:"
+            ],
+            [
+                "<b>קטנה בת ישראל.</b> והיא יתומה, כדפרישנא בשלהי פרקין דלעיל. והוסיף כאן כשנכנסה לחופה אע״פ שלא נבעלה. דמעדות דלעיל לא שמענו שאוכלת בתרומה אלא כשנבעלה:",
+                "<b>שהורהנה.</b> שנתמשכנה בידי נכרים:",
+                "<b>ועדיה.</b> אותן שהעידו שהורהנה:",
+                "<b>האמינו שלא נסתרה ושלא נטמאה.</b> ודוקא לזאת שעדיה מעידים עליה שלא נטמאה, הוא דאמרי רבנן האמינו לה, ושלא כדין ריחקוה בני משפחתה. אבל אם אין לה עדים, כל אשה שנחבשה על ידי ממון בזמן שיד הנכרים תקיפה, אסורה לבעלה כהן, לא שנא הורהנה מדעתה ולא שנא נחבשה:"
+            ],
+            [
+                "<b>אלמנת עיסה.</b> משפחה אחת שנתערב בה ספק חלל, כל אחד מבני המשפחה ספק אם הוא אותו ספק שנתערב בהן אם לאו. ואשה שנישאת לאחד מבני אותה משפחה ומת בעלה, היא קרויה אלמנת עיסה, שכמו שהעיסה נלושה ומעורבת, כך זאת האשה מעורבת מספיקות. ספק אם בעלה הוא אותו ספק חלל, ואפילו אם הוא אותו ספק חלל שמא אינו חלל לפי האמת. ור׳ יהושע מכשיר. אותה לכהונה, שיש כאן ספק ספיקא ולקולא. ורבן גמליאל סבר אע״ג דבעלמא ספק ספיקא לקולא, הכא שאני, דמעלה עשו ביוחסין:",
+                "<b>שהעיסה כשרה לטמא ולטהר.</b> כלומר שהמשפחה שנתערב בה ספק חלל הרי היא בחזקת כשרות כשאר המשפחות המיוחסות, וכמו ששאר המשפחות אומרות זו טמאה ומתרחקים ממנה וזו טהורה ומקרבים אותה, כך משפחה זו שנטמע בה ספק חלל, אין יכולים לומר הואיל ונטמא בה ספק אין צריכים יותר לבדוק כשנושאים נשים איזו נטמאה ואיזו טהורה, כדי לרחק הטמאה ולקרב הטהורה:",
+                "<b>קבלנו עדותכם.</b> נאמנים אתם בעינינו ומאמינים אנו שכך שמעתם:",
+                "<b>שלא להושיב ב״ד על כך.</b> להתיר אלמנת עיסה לכתחלה:",
+                "<b>הכהנים שומעים לכם לרחק.</b> אם תאמרו אסורה:",
+                "<b>אבל לא לקרב.</b> אם תאמרו מותרת. ופסק הלכה, שאלמנת עיסה אסורה להנשא לכהונה לכתחלה, ואם נישאת לא תצא:  "
+            ],
+            [
+                "<b>איל קמצא.</b> מין חגב הוא. תרגום כחגבים, כקומצין:",
+                "<b>דכן.</b> טהור ומותר באכילה:",
+                "<b>ועל משקה בית מטבחייא.</b> הדם והמים שהם בבית המטבחים שבעזרה:",
+                "<b>דאינון דכיין.</b> איכא מאן דאמר דכיין טהורים לגמרי. דטומאת משקין לאו דאורייתא אלא רבנן הוא דגזור בהו טומאה, ובהני לא גזור. ואיכא למ״ד דכיין טהורים מלטמא אחרים, אבל טומאת עצמן יש להן, דיש למשקין טומאה מן התורה להטמא ולא מצו רבנן לטהר מה שטמאה התורה:",
+                "<b>ודיקרב במיתא מסאב.</b> הכי קאמר, וכל דיקרב ודאי למיתא, מסאב. אבל ספק, אפילו טומאת מת חמורה, טהור. וכל שכן טומאת שרץ קלה. וספק טומאה ברה״ר בא להתיר. ואע״ג דספק טומאה ברה״ר טהור דאורייתא הוא, דכל איסור ספק טומאה מסוטה ילפינן, דאפיק לה קרא בלשון טומאה, ונסתרה והיא נטמאה, מגיד לך הכתוב שעל הספק אסורה, ומה סוטה רשות היחיד, שהרי אין סתירה ברה״ר, אף טומאת ספק אינה אלא ברה״י, מכל מקום קודם שבא יוסי בן יועזר היו אומרים הלכה ואין מורין כן, ובא הוא והעיד שמורין כן לכתחלה לטהר כל ספק טומאה ברה״ר:",
+                "<b>וקרו ליה יוסי שריא.</b> לפי שהתיר שלשה דברים שהיו נוהגין בהן איסור. שכל ב״ד שמתיר שלשה דברים שאין ההיתר שלהן פשוט, קרו ליה בי דינא שריא:"
+            ],
+            [
+                "<b>שמשיאין האשה על פי עד אחד.</b> אשה שהלך בעלה למדינת הים ובא עד אחד ואמר שמת, משיאים את אשתו על פיו:",
+                "<b>בדיר העצים.</b> לשכה ששם היו אוצרים כל עצי המערכה. והיא היתה במקצוע מזרחית צפונית של עזרת נשים. ומצאו שם עצמות של מתים. ואמרו חכמים, מלקט עצם עצם והכל טהור, ולא חיישינן שמא נטמאו בהם אדם וכלים, משום דעזרת נשים דין רה״ר יש לה והוי ספק טומאה ברה״ר דספקו טהור. ובמסכת זבחים פרק בתרא [דף קי״ג] מייתי גמרא שרצו לגזור טומאה על כל ירושלים בשביל אותן עצמות שנמצאו בדיר העצים, אלא שאמר להם ר״י לא בושה וכלימה היא לנו שנגזור טומאה על עיר אבותינו:"
+            ],
+            [
+                "<b>שמעתי שמקריבים אף על פי שאין בית.</b> לפי שקדושה שקידש שלמה את הבית, קדשה לשעתה וקדשה לעתיד לבא. וכן קדושת ירושלים קדשה לעולם. אבל קדושת שאר ארץ ישראל לא קדשה בכיבוש ראשון אלא לשעתה, עד שחזרו עולי בבל וקידשוה קדושה שניה, ואותה קדושה קדשה לעתיד לבא:"
+            ],
+            [
+                "<b>הלכה למשה מסיני.</b> שהראה לו הקב״ה למשה בסיני דור דור ודורשיו, והראהו שאין אליהו בא לטמא ולטהר לרחק ולקרב לברר ספק משפחות המטומעות מי נטמע ומי לא נטמע, אלא יניחם והם כשרים לעתיד לבא, דהלכה היא משפחה שנטמעה נטמעה:",
+                "<b>אלא לרחק המקורבים בזרוע.</b> שהכל מחזיקים אותן בפסולים, אלא שנתקרבו בזרוע. אבל משפחה שנטמעה מחמת שלא נודע פסולה, יניחנה בכשרותה:",
+                "<b>בית צריפה.</b> כך שם המשפחה:",
+                "<b>וריחקה.</b> הכריז עליהן שהן פסולין:",
+                "<b>בז ציון.</b> אינש אלמא הוה ובעל זרוע:",
+                "<b>ועוד משפחה אחרת היתה שם.</b> שהיתה פסולה:",
+                "<b>וקירבה בן ציון בזרוע.</b> והכריז עליהן שהן כשרים להתחתן בהם. וחס התנא על כבוד הבריות ולא הזכיר שם המשפחה הפסולה שקירבה בן ציון בזרוע כמו שהזכיר שם המשפחה הכשרה, ללמדך כמה צריך אדם ליזהר שלא לספר בגנות חברו, ולהיות כוסה קלון. אם כך בפסולים, כל שכן בכשרים:",
+                "<b>כגון אלו.</b> שכשרותן ופסלותן ידועה, אלא שנתרחקו בזרוע ונתקרבו בזרוע:",
+                "<b>לקרב אבל לא לרחק.</b> המשפחה הכשרה שנתרחקה בזרוע, הוא מקרב. אבל אינו מרחק אותה שנתקרבה בזרוע:",
+                "<b>שנאמר והשיב לב אבות על בנים.</b> שעתיד לומר ברוח הקודש זה מבני בניו של זה. ולדברי ר׳ שמעון, אבות אלו החכמים, ובנים אלו התלמידים, שיהיה לב כולן שוה ולא יפול ביניהן מחלוקת:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה עדיות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..1ea4ac8b8423c09877e49984d22e230fb3dbf006
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,162 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Horayot",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה הוריות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "הורו בית דין לעבור – that they said to the people that you are permitted to do a certain thing/act which one is liable for [the punishment of] extirpation for willful/premeditated violation.",
+                "והלך היחיד ועשה – Our Mishnah is [according to] Rabbi Yehuda who said that an individual who acted with the instruction/teaching of the Jewish court is exempt [from liability]. But this is not the Halakha, but rather it is [according to] the Sages who state that an individual who acted with the instruction/teaching of the Jewish court is liable, and is not exempt until those who act according to the Jewish court are the majority of those who dwell in the Land of Israel or most of the tribes, and then the Jewish court would bring a bullock for an unwitting communal sin, and those who act through their pronouncement are exempt.",
+                "שוגג על פיהם – to exclude the case where he did not rely upon the teaching of the Jewish court, such as the case where the Jewish court taught that forbidden fat of an animal is permissible, and the forbidden fat is switched with the permitted fat of animals and they consumed it, where that individual is liable, for he did not consume it by the word of the Jewish court.",
+                "בין שלא עשו – the Jewish court itself [did not] perform an act upon the word of their teachings, he is exempt, and they are liable, for a Jewish court only brings a sacrifice on the inadvertent teaching, for the deed is dependent upon the community and the teaching of the Jewish court.",
+                "הרי זה חייב מפני שלא תלה בבית דין – and even though it was a willful/premeditated violation, for he knew that they erred and despite this, he acted according to their words. But a willful/premeditated violation does not require a sacrifice, for we state in the Gemara (Tractate Horayot 2a) that it is an inadvertent act, for he thought that it was a Mitzvah to act by the word of the Jewish court and even if he knew that they erred.",
+                "זה הכלל – to include one who rebels against the teaching, for it is not his manner to act according to their teaching, and he acted according to the teaching of the Jewish court, not because he relied upon their teaching but rather because it appeared to him in his mind that this [act] was permissible, he is liable."
+            ],
+            [
+                "ר' שמעון פוטר – since their ruling had spread through the majority of the community.",
+                "ר' אליעזר אומר ספק – for since he should have asked at all times on the words when they were established as a new interpretation in the Jewish court and he did not ask, for this is like someone who had been doubtful if he had sinned or had not sinned, he brings the uncertain guilt-offering. And the Halakha is according to Rabbi Eliezer.",
+                "איזהו ספק – that is to say, what does Rabbi Eliezer say when he is judged as one who is doubtful if he sinned or did not sin and he is liable to bring an uncertain guilt-offering.",
+                "ביושב בביתו – when he sits in his house in the district/province where the Jewish court ruled on it, where it was possible that he would have heard that the Jewish court retracted from their teachings.",
+                "אבל הלך לו למדינת הים – and not specifically that he went [abroad], but he accounted as meritorious to go on that path even though he did not yet go, and Rabbi Akiba holds that because he was anxiety to go out on the path, he does not ask if the Jewish court had retracted [their opinion], and he is exempt from the uncertain guilt-offering. But Ben Azzai holds, for since he had not yet gone, he should have asked. And in this, they establish their dispute in the Gemara (Tractate Horayot 4a), and the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "לעקור את כל הגוף – all the essence of the Mitzvah, as will be explained further on.",
+                "הרי אלו פטורים – as it is written (Leviticus 4:13): “and the matter escapes [the notice of the congregation],” he calls it “it escapes from the matter,” part of the matter and not all of it.",
+                "אבל הבא על שומרת יום כנגד יום פטור – In the Gemara (Tractate Horayot 4a), he raises an objection for behold a woman who observes a day for day, for in the Torah it is written (Leviticus 15:28): “[When she becomes purified of her discharge,] she shall count off [seven days, and after that she shall be pure].” But it is explained in the Gemara (Tractate Horayot 4a), such as the case where they say that a woman did not have her flux other than in the daytime, that is to say, when she sees blood during the day time and not when she sees it at night, as it is written (Leviticus 15:26): “while her discharge lasts [shall be for her like bedding during her menstrual impurity]..”",
+                "המוצא מרשות היחיד לרשות הרבים פטור – as they state that bringing in and taking out is prohibited, as it is written (Exodus 16:29): “let no one leave his place on the seventh day, handing over and throwing are permitted.",
+                "המשתחוה פטור – for they say that one who prostrates accompanied by stretching of hands and feet is prohibited, as it is written (Exodus 34:14): “For you must not worship any other god,” but that which lacks stretching hands and feet is permitted. The principle of the matter is that a Jewish court is not liable until they rule in a matter which the Sadducees do not agree with. But if they ruled in a matter that the Sadducees agree with, they are exempt from a community sacrifice, and the majority who act on their words, every individual is liable to bring a sacrifice on his inadvertent action. What is the reason? It is a case of go call the house of the teacher."
+            ],
+            [
+                "וידע אחד מהן שטעו וכו' – as it states in Scripture (Leviticus 4:13): “If it is the whole community of Israel that has erred,” until that all of them would agree with the inadvertent error.",
+                "מופלא של בית דין – the greatest of them, head of the Academy.",
+                "זקן שלא ראה בנים – he is not worthy of judging capital crimes, since it was concealed that he is cruel and he will not be compassionate.",
+                "ונאמר להלן עדה – (Numbers 35:24): “in such cases the assembly shall decide [between the slayer and the blood-avenger].”",
+                "מה העדה האמורה להן וכו' – regarding the Sanhedrin it is stated (Numbers 11:16): “and let them take their place there with you,” who are similar to you, of distinguished birth like you. This excludes the convert, the Nattin/water-drawer and the one of illegitimate birth/Mamzer who are not worthy of being appointed to the Sanhedrin.",
+                "מזידין – the Jewish court knew that the matter was prohibited, they are exempt from the community sacrifice, for one who acts willfully is not one who brings a sacrifice, but those who act inadvertently bring a lamb or a goat as an individual sin-offering.",
+                "שוגגים ועשו מזידין אלו ואלו פטורים – the Jewish court is exempt, for the community did not act by the word of their teaching, and their deeds did not depend upon the Jewish court, for they knew that the Jewish court had erred. And all who act are exempt, for they are willful sinners and someone who acts willfully is not one who brings a sacrifice."
+            ],
+            [
+                "מביאין פר – which is stated in Leviticus (4:14): “the congregation shall offer a bull of the herd as a purification offering…”",
+                "ובעבודה זרה מביאים פר ושעיר – but if they taught to permit the prohibited idolatrous worship, they bring a bullock and a goat that is stated in the Torah portion of Shelach Lecha (Numbers 15:22): “If you unwittingly fail t o observe any one of he commandments,” a Mitzvah which is of equal importance corresponding to all of the commandments, he would say, this is idolatrous worship, and it is written there (Numbers 15:24): “If this was done unwittingly, through the inadvertence of the community, the whole community shall present one bull of the herd as a burnt offering [of pleasing odor to the LORD, with its proper grain offering an libation], and one he-goat as a purification offering.” But Rabbi Meir holds that this “the congregation shall offer a bull of the herd as a purification offering” (Leviticus 4:14) is for inadvertent performance of the other sins, and similarly, “the whole community shall present one bull of the herd…and one he-goat as a purification offering” (Numbers 15:24), which is stated in Shelach Lecha, is for inadvertent performance of idolatrous worship, the community which ruled/taught alone are those who bring them, and this is the Great Jewish court.",
+                "שנים שער שבטים מביאין – for Rabbi Yehuda holds that each and every tribe is called a congregation/community, as it states (II Chronicles 20:5): “Jehoshaphat stood in the congregation of Judah [and Jerusalem in the House of the LORD at the front of the new court].”",
+                "שלשה עשר פרים 0 for Rabbi Shimon holds that the Jewish court that erred in their teaching does not atone with bullocks and goats of the tribes, but they are liable to bring a bullock and a goat for themselves.",
+                "שבעה שבטים – for they are the majority of the number of tribes, and even though they are the minority of [the total] of Israel. Or, the majority of the number of tribes and even though they are from the minority of the number of tribes, and even if one tribe acted [in error] and it is the majority of the Jewish people. All of the other tribes that did not sin brings at the hands of those who sinned.",
+                "שמונה פרים – for Rabbi Shimon holds that those who did not sin do not bring at the hands of those who did sin. But the Halakha is according to Rabbi Yehuda.",
+                "ועשה אותו שבט – for itself, and here there is no majority of the number of the Israelites nor is there a majority of tribes.",
+                "וחכמים אומרים אין חייבים וכו'- And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "הורה כהן משיח – a High Priest who is anointed with the anointing oil who taught a permissible act for himself, and performed an action on his own in a matter where one is liable for extirpation on a willful act."
+            ],
+            [
+                "מתכפר לו בפני עצמו – he is required to bring a bull on his own.",
+                "הורה עם הצבור – that he was one of the Sanhedrin that erred in their teaching.",
+                "מתכפר לו עם הצבור – with the bull for the sin where the matter escapes the notice of the congregation, and he does not need another sacrifice, for I might think that just as on Yom Kippur, he does not atone with the congregation, for it is written (Leviticus 16:11): “He shall slaughter his bull of purification offering,” here too, he needs to make a sacrifice on his own, but this comes to teach us that this is not the case. And we derive this from the Biblical verse as it is written (Leviticus 4:3): “he shall offer for the sin of which he is guilty [a bull of the herd without blemish as a purification offering to the LORD]” (see also Talmud Horayot 7a), for the sin that is unique to him he brings a sacrifice of its own, and for the sin that is not unique to him, he does not bring its own sacrifice.",
+                "שאין בית דין חייבין – that is to say, it is the law that the anointed [priest] atones with the community, for the Jewish court is not liable and neither is the anointed [priest], so we see, that the anointed priest and the Jewish court are compared in all its matters, and if so, when he taught [in err] with the community, it is the law that he is compared with the community and atones with the community.",
+                "ולא בעבודה זרה עד שיורו לבטל מקצת – because it is stated with the other commandments (Leviticus 4:13): “and the matter escapes the notice of the congregation,” and it is stated in regard to idolatry (Numbers 15:24): “If this was done unwittingly, through the inadvertence of the community,” just as with regard to the other commandments that something escaped and not the entire body of the commandment, so too, with regard to idolatrous worship, a matter, but not the entire body [of the commandment] (see Talmud Horayot 7b)."
+            ],
+            [
+                "אין חייבין אלא על העלם דבר – a Jewish court that erroneously taught to the community about one of the commandments, they are not obligated to bring a bull for a communal act of forgetfulness, but rather for an act of forgetfulness where they erred inadvertently in their teaching and the law was forgotten by them.",
+                "עם שגגת מעשה – and most of the community inadvertently erred and performed an act through their statement. As is it written (Leviticus 4:13): “[If it is the whole community of Israel] that has erred and the matter escapes the notice [of the congregation]…,” it is the inadvertent error of action and the matter escaped notice.",
+                "וכן המשיח – and similarly the High Priest who is anointed with the anointing oil is not liable for a sacrifice until the matter of the law escapes his notice and he himself does an inadvertent act through the teaching that he thought of, as is it written (Leviticus 4:3): “[If it is the anointed priest who has incurred guilt,] so that blame falls upon the people…,” which teaches that the anointed [priest] is like the people.",
+                "ובעבודה זרה אין חייבין – (and for idolatrous worship), for the Jewish court that inadvertently erred in the teaching regarding idolatrous worship are liable [to offer] a bullock and a goat.",
+                "אין חייבין אלא על העלם דבר עם שגגת מעשה – like all of the other commandments, and we derive [the rules concerning] idolatrous worship from an analogy, as we wrote above (Tractate Horayot, Chapter 2, Mishnah 2), regarding the comparison of עיני/the notice (Leviticus 4:13: “If it is the whole community of Israel that has erred and the matter escapes the notice of the congregation….”; and Numbers 15:24: “If it was done unwittingly, through the inadvertence of the community…”)",
+                "ואין חייבין אלא על דבר שזדונו כרת ועל שגגתו חטאת – for there are thirty-six cases of extirpation in the Torah (see Mishnah Keritut, Chapter 1, Mishnah 1), and for each, one is liable for an inadvertent sin a sin-offering, except for five where one is not liable for a sin-offering for an inadvertent action, which are circumcision, and the Passover Sacrifice, because they are “positive-commandments” , even though they are punishable by extirpation for willful violation, they do not require a sin-offering for an inadvertent violation, for concerning the sin-offering, it is written (Leviticus 4:3): ”so that they do any of the things which by the LORD’s commandments ought not to be done…” and the case of blaspheming God, which lacks an action. And the defilement of the Sanctuary and its Holy Things, there is no obligation for an inadvertent action other than a sacrifice of higher or lesser value according to pecuniary conditions that is mentioned in Leviticus (see Leviticus 5:6-11 – and Talmud Horayot 9a). And all of these the Jewish court does not bring a sin offering for its inadvertent error, nor does the anointed [priest]. It is determined that all of the commandments for which a Jewish court and the anointed priest brings a sacrifice are thirty-one in which for willful violation they are liable for extirpation and for inadvertent error, a fixed sin-offering."
+            ],
+            [
+                "אין חייבין על עשה ועל לא תעשה שבמקדש – a Jewish court that [errantly] taught and erred as regards the defilement of the Sanctuary and its Holy things, they are not obligated to bring a communal sacrifice.",
+                "על עשה שבמקדש – such as that had become defiled in the Sanctuary/Temple, for it is a commandment for him to leave in the shortest [route], but if he delayed and left through a long one (i.e., route), he is liable for extirpation. And the Jewish court that taught him [errantly] to leave through the longer one are not liable for [bringing] a sacrifice, because regarding this inadvertent act, there is no sin-offering, that is to say, that an individual who erred and acted inadvertently in this and left on the longer one is not liable for a fixed sin-offering but rather [only] a sacrifice of higher or lesser value according to pecuniary conditions.",
+                "ולא תעשה שבמקדש – he should not enter the Temple in a defiled state.",
+                "ואין מביאין אשם תלוי וכו' - for in every matter that requires on his inadvertent error a fixed sin-offering, he brings on what he was not conscious of a suspensive guilt-offering. For the defilement of the Sanctuary, since he is not liable a sin-offering for his inadvertent error, he does not bring on what he was not conscious of a suspensive guilt-offering.",
+                "על עשה שבנדה – if he was having sexual relations with a ritually pure woman, and she said to him, “I have become ritually impure now at the time of the sexual activity, it is a commandment upon him to separate himself (see Tractate Shevuot, Chapter 2, Mishnah 4), but he should not separate himself immediately for the exit provides him with pleasure as does his entrance [into her vagina], but rather he presses his nails into the ground, and waits until his membrum genital dies (i.e., loses its energy), and then he removes it without difficulty. For this is the positive [commandment] concerning the menstruant woman. But if the Jewish court erred inadvertently in their teaching and instructed that he should remove it immediately, they are liable for a bullock for a matter that escaped their notice, for the individual is liable for a sin-offering on his inadvertent error."
+            ],
+            [
+                "אין חייבין על שמיעת הקול – his fellow made him take an oath if he knows [enough] to testify and he doesn’t testify to him, as it is written (Leviticus 5:1): [If a person incurs guilt-] When he has heard a public imprecation and- although able to testify as one who has either seen or learned of the matter- he does not give information, [so that he is subject to punishment].”",
+                "ועל ביטוי שפתים – (see Tractate Shevuot, Chapter 3, Mishnah 7) He takes an oath that did not eat, but he did eat, or [he takes an oath] that he did eat, but he did not eat, and similarly [takes an oath] that I ate, but did not eat, and/or that I did not eat, but he really did eat.",
+                "ועל טומאת מקדש וקדשיו – [see Tractate Shevuot, Chapter 2, Mishnah 1) He enters the Temple in a state of ritual impurity, or that he ate Holy Things, if they (i.e., the Jewish court) erred in their teaching in one of all of these things, neither the Jewish court nor the anointed [priest] are liable for a sacrifice, because individuals are not liable on their inadvertent error for a fixed sin-offering.",
+                "והנשיא כיוצא בהן – a king who acted inadvertently in one of these things (i.e., hearing the voice of adjuration, a rash oath or imparting uncleanness to the sanctuary and to its holy things, does not bring a goat and is exempt from [having to bring] a sacrifice, for in each of these, it is written (Leviticus 5:7): “But if his means do not suffice [for a sheep, he shall bring to the LORD, as his penalty for that of which he is guilty, two turtledoves or two pigeons, one for a purification offering and the other for a burnt offering],” and (Leviticus 5:11): “And if his means do not suffice [for two turtledoves or two pigeons, he shall bring as his offering for that of which he is guilty a tenth of an ephah of choice flour for a purification offering….,” whomever comes to a state of impoverishment, excluding the king and the High Priest who do not come to a state of impoverishment.",
+                "ר' עקיבא אומר הנשיא חייב – for regarding the ruler, it is written (Leviticus 4:26): “Thus the priest shall make expiation on his behalf for his sin,[and he shall be forgiven].,” to teach you that the rule is liable for them. But the Kohen who is anointed is exempt from the sacrifice mentioned in the hearing of the voice of adjuration, and rash oath, and in the imparting of uncleanness to the sanctuary, according o words of Rabbi Akiba, because as it is written (Leviticus 6:13): “This is the offering that Aaron and his sons shall offer to the LORD on the occasion of his anointment: a tenth of an ephah of choice flour [as a regular grain offering],” this is an exclusion, to state that the one-tenth of an ephah of cakes of the meal offering comes an obligation for the anointed priest, but another one-tenth of an ephah does not come to him as an obligation, excluding the one-tenth of the ephah mentioned with the hearing of the voice of adjuration, etc., for the anointed priest does not bring it. And since the Biblical verse excluded him from the one-tenth ephah, he hs excluded also from the two turtledoves and from every sacrifice mentioned in this matter, as it is written at the end of that portion (Leviticus 5:13): “Thus the priest shall make expiation on his behalf for whichever of these sins he is guilty, [and he shall be forgiven. It shall belong to the priest, like the grain offering],” for he who atones with one of these, atones in all of them, and he does not atone in one of these, does not atone for all of them. But the Halakha is not according to Rabbi Akiba nor according to Rabbi Yosi, but rather, the anointed priest and the ruler are liable for the sacrifice of higher or lesser value according to pecuniary conditions concerning hearing the voice of adjuration, a rash oath, or imparting uncleanness to the Sanctuary, as is proved further on in our Mishnah (Chapter 3, Mishnah 1), and that we teach that a they are not liable for hearing the voice of adjuration, etc., which implies, neither a Jewish court, nor the anointed priest, that is, he is not obligated [to bring] a bull that comes on the for the other commandments, but he is obligated to bring a sacrifice of higher or lesser value according to pecuniary conditions."
+            ],
+            [
+                "ובעבודה זרה היחיד והנשיא והמשיח מביאין שעירה – In the Torah portion of Shelach Lecha, regarding the sacrifice for idolatrous worship, it is written (Numbers 15:27): “In case it is an individual who has sinned unwittingly, he shall offer a she-goat [in its first year as a purification offering],” and it is written afterwards (verse 29): “[For the citizen among the Israelites and for the stranger who resides among them -] you shall have one ritual for anyone [who acts in error],” it compares all of them for this sacrifice."
+            ],
+            [
+                "אשם תלוי – transgressions that for willful violation one is liable to extirpation and for inadvertent acts [one is liable] for a fixed sin offering, they are liable if they are not conscious [of their sin] a suspensive guilt-offering, such as two olives, one of forbidden fat, and the other of permitted fat, and he ate one of them and does not know which of them that he consumed.",
+                "והמשיח ובית דין פטורין – as it is written concerning a communal sacrifice (Leviticus 4:14): “when the sin through which they incurred guilt became known, the congregation shall offer [a bull of the herd as a purification offering, and bring it before the Tent of Meeting],” they are not liable for a sacrifice other than what is known, and the anointed [priest] is like the Jewish court.",
+                "אשם ודאי – [an unconditional guilt offering], there are five guilt offerings that they bring on the that which is unconditional/clearly known, the guilt offering for sacrilege, the guilt offering for theft, the guilt offering of the Nazirite, the guilt offering of the leper and the guilt offering of a designated handmaiden.",
+                "היחיד והנשיא והמשיח חייבין – for all of these are the acts of an individual, and there is no difference between the commoner and the anointed priest and the ruler.",
+                "ובית דין פטורים – for the ruling/teaching of a Jewish court has no matter with them, for the guild offering does not come as a result of the [errant] teaching of a Jewish court.",
+                "אלא שאין כהן גדול על טומאת מקדש וקדשיו דברי רבי שמעון – the reason of Rabbi Shimon, as it is written regarding the defilement of the Sanctuary (Numbers 19:20): “If anyone who has become impure fails to purify himself, that person shall be cut off from the congregation, [for he has defiled the LORD’s sanctuary…],”for he whose sin is similar to the community, excluding the High Priest, whose sin is not similar to that of the community. For the community, anyone from them who enters inadvertently into the Sanctuary, is liable for an errant deed alone, and since the anointed [priest] is not liable other than for something that escapes his notice with an inadvertent action, as was proved above in our chapter (Mishnayot 1-2). But the Halakha is not according to Rabbi Shimon, but the High Priest brings a sacrifice of higher or lower value, even on the defilement of the Sanctuary and its holy things.",
+                "רבי אליעזר אומר הנשיא מביא שעיר – on the defilement of the Sanctuary and its holy things, because they are liable for extirpation on willful actions. Just as he brings a goat for other commandments where he is liable for extirpation on willful actions. But the Halakha is not according to Rabbi Eliezer, for since he is not liable for an inadvertent act of [defilement] of the sanctuary and its holy things [to bring] a fixed sin-offering, the ruler does not bring in the manner that an individual brings (that is with a sacrifice of higher or lower value – and the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "כהן משיח שחטא ואח\"כ עבר ממשיחותו – he had not had sufficient time to bring his sacrifice until he passed from his priesthood.",
+                "כהן משיח מביא פר – and even after he had has passed following his removal from his anointed position. We say further on in our Mishnah that he brings a bullock, and it [i.e., the Mishnah] did not use this language other than because it was necessary to teach that the ruler who sinned brings a goat prior to his being removed, so it also teaches regarding an anointed [High] Priest that he brings a bullock",
+                "ונשיא מבי שעיר – as it is written (Leviticus 4:3): “he shall offer for the sin of which he is guilty [a bull of the herd without blemish as a purification offering to the LORD],” which teaches that he brings a sin-offering like he would be liable for at the time that he sinned."
+            ],
+            [
+                "כהן משיח שעבר ממשיחותו וכו' – even though he does not perform [the Divine Service], he still remains in his holiness, for there is no difference between a Kohen who serves and a Kohen who has passed from service, other than the Divine Service and the bullock of Yom Kippur and one-tenth of an ephah that he offers on each day, as is mentioned further on (see Mishnah Horayot, Chapter 3, Mishnah 4; see also Mishnah Megillah, Chapter 1, the end of Mishnah 9)."
+            ],
+            [
+                "הרי אלו כהדיוט – as it states concerning the ruler (Leviticus 4:22): “In case it is a chieftain who incurs guilt [by doing unwittingly any of the things which by the commandment of the LORD his God ought not to be done, and he realizes his guilt],” that he sinned while he was the ruler. And similarly, regarding the anointed priest, it is stated there (Leviticus 4:3): “If it is the anointed priest who has incurred guilt, [so that blame falls upon the people…,” that he sinned while he was the anointed priest."
+            ],
+            [
+                "המרובה בגדים – for after the flask of anointing oil was hidden away the Kohen Gadol would enter the High Priesthood through the wearing of eight [sets of] clothing, as it is written (Leviticus 21:10): “…and who has been ordained to wear the vestments…”",
+                "אלא פר הבא על כל המצות – the [High Priest] who wears the many dedicated garments does not bring a bullock on his inadvertent sin, as it is written (Leviticus 4:3,5): “the anointed priest.",
+                "בעבודת יום הכפורים – for the Divine service of that day is not fit other than through the High Priest alone. But the presently serving Kohen and one who served in the past are equivalent concerning these things.",
+                "ולא פורעין ולא פרומין – as it is written concerning the High Priest (Leviticus 21:10): “[he] shall not bare his head or rend his vestments.”",
+                "ומחזירין את הרוצח – if one of these dies, the killer returns from his city of refuge, as it is written (Numbers 35:28): “[For he must remain inside his city of refuge] until the death of the high priest…”"
+            ],
+            [
+                "כהן גדול פורם מלמטה – If he sustained a death where he is obligated to tear [his clothing], he tears from the bottom at the corner of his garment nearest his feet. And this [verse] that is written (Leviticus 21:10): “or rend his vestments,” for he does not rend like other people.",
+                "מלמעלה – opposite/corresponding to the breast near the shoulder, like other people.",
+                "אונן – he who sustained a death from one of the seven relatives that he (i.e., a Kohen) is obligated to mourn for, the entire day of death, whether the deceased is buried whether it is not buried [that day], he is an Onan/mourner before the funeral of a kinsman according to the Torah, and from the day of death and onwards, all the while that the deceased is not buried, he is an Onan according to the Rabbis, but the day of burial he is an Onan according to the Rabbis all that day, even after the burial, and from when the deceased is buried on the first day of death, all that night afterwards, he is an Onan according to the Rabbis.",
+                "כהן גדול מקריב אונן ולא אוכל – from the Holy Things, for such we found with Aaron on the day that Nadav and Avihu died, he said (Leviticus 10:19): “Had I eaten purification offering today, would the LORD have approved?” On the eating he was stringent but not n the bringing of the offering. And specifically, Aaron who was the High Priest, but his sons who were common priests, they were forbidden that entire day whether to offer [a sacrifice] or to eat from it."
+            ],
+            [
+                "התדיר מחבירו הוא קודם – as Scripture states (Numbers 28:23): “You shall present these in addition to the morning portion of the regular burnt offering.” For since it is written, “the morning portion of the regular burnt offering,” why does it mention “the regular burnt offering?” But, because the All-Merciful stated – because it is more frequent, it precedes it in the first part [of the verse].",
+                "וכל המקודש מחבירו וכו' – for so we find with the Kohen as it is written concerning him (Leviticus 21:8): “and you must treat them as holy,[since they offer the food of your God; they shall be holy to you, for I the LORD who sanctify you am holy],” and we say to open first [with the Torah reading] and to bless first (with the invitation to the group to recite the Birkat HaMazon/Blessing after the Meals) and to take the first nice portion.",
+                "פר משיח קודם – for since the anointed bull atones and the community atones, and it is by law that what atones comes prior to that which obtains atonement. And similarly, Scripture states (Leviticus 16:17): “When he has made expiation for himself and his household”, and afterwards,“for the whole congregation of Israel.”"
+            ],
+            [
+                "האיש קודם לאשה –for he is holier than her, for a man is liable for all of the commandments, but a woman is not liable for positive time-bound commandments.",
+                "והאשה קודמת לאיש בכסות – for her shame is greater than the shame of a man.",
+                "לקלקלה – for sexual intercourse and for pederasty.",
+                "והאיש קודם – this is her practice in this matter and it is not his practice in this matter."
+            ],
+            [
+                "לוי קודם לישראל – [see Tractate Gittin, Chapter 5, Mishnah 8]. As it is written (Deuteronomy 10:8): “At that time the LORD set apart the tribe of Levi [to carry the Ark of he LORD’s Covenant, to stand in attendance upon the LORD…].”",
+                "ישראל קודם לממזר – this one (i.e., the Israelite) is of legitimate descent and that one (i.e., the Mamzer) is not of legitimate descent.",
+                "ממזר קודם לנתין – this one (i.e., the Mamzer) comes from a fit drop and that one (i.e., the Nattin) comes from an unfit drop.",
+                "נתין קודם לגר – this one grew among us in holiness where as that one (i.e., the convert) did not grow among us in holiness.",
+                "גר קודם לעבד – this one was not included among those who were cursed and that one (i.e., the servant) was among those who were cursed (see Genesis, chapter 9, verse 25: “Cursed be Canaan; The lowest of slaves shall he be to his brothers.”).",
+                "ממזר תלמיד חכם קודם לכהן גדול עם הארץ – as it is written (Proverbs 3:15): “She is more precious than rubies; [All your goods cannot equal her.]” She is more precious than a High Priest who enters into the innermost place."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..f129aed114c55d7db076dc407b949d77bb352ef7
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/Sefaria Community Translation.json	
@@ -0,0 +1,122 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Horayot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה הוריות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "The beit din told the people that they are permitted to do (i.e. to transgress a commandment) one of the things for which the punishment is “karet”.",
+                "Rabbi Yehuda says that one who acted based on the beit din’s ruling is exempt. This is not the law. The rabbis said that an individual who acted based on the beit din’s ruling is obligated. He is not exempt until the majority of residents in the Land of Israel, or the majority of the tribes, act according to the beit din’s ruling, and then the beit din brings the bull for a communal error-in-judgment (para ha’elem davar) sacrifice, and those who acted according to the beit din’s ruling are exempt.",
+                "To exclude the case of one who does not rely on the beit din’s ruling, such as a case where the beit din ruled that forbidden fat (chelev) is permitted and the forbidden fat was switched with permitted fat (shuman) and he ate it; he is obligated because he did not eat it based on the beit din’s ruling.",
+                "If the beit din acted, i.e. upon its erroneous ruling, the individual is exempt and the beit din is obligated. The beit din does not bring an offering/sacrifice except when a person acted on an erroneous ruling, where the community acted and the beit din ruled.",
+                "Even though he transgressed wilfully, in that he knew the beit din ruled erroneously and still acted according to its ruling, he is not considered a wilful sinner who must bring an offering because in the gemara it says that he sinned in error, because he thought it was a positive commandment to act according to the beit din’s ruling, even when he knows the beit din is wrong.",
+                "That he rejects their ruling, that he does not usually act according to their ruling, but he acted according to the beit din’s ruling not because he relied on it but because in his own opinion it was permitted to do – therefore, he is obligated."
+            ],
+            [
+                "Rabbi Shimon exempts him – Because the ruling had reached the majority of the community.",
+                "Rabbi Elezar declares this case doubtful – Since he should inquire any time there are new rulings by the beit din and he didn’t inquire, this is similar to the case where he is in doubt whether it is a sin or not and he brings an asham talui. The law is according to Rabbi Elezar’s opinion.",
+                "Which case may be regarded doubtful – For example, like what Rabbi Elezar said, the matter being discussed is that he was satisfied with the ruling, whether a sin or not a sin and he is obligated to bring an asham talui.",
+                "One who remains at home – When a person is at home in the country where the beit din ruled, he could have heard that the beit din reversed its ruling.",
+                "If he went abroad – This does not necessarily mean he already set out, but if he was preparing to travel but had not yet left, Rabbi Akiva holds the opinion that a person who is preparing for a journey will not be able to inquire whether the beit din reversed its ruling and he is exempt from bringing an asham talui. Ben Azzai thinks that since he had not yet set out on the journey, he should have inquired.  This is the disagreement in the Gemara. And the law goes according to Rabbi Akiva’s opinion.\n"
+            ],
+            [
+                "An entire principle has to be uprooted – The essence of the commandment, as is explained.",
+                "They are exempt – As it is written (Leviticus 4) “the thing being hidden”, read it as if it said “and it was hidden from the thing, i.e. part of it [the commandment], not its entirety.",
+                "But if a man has relations with a woman that awaits a day corresponding to a day he is exempt – The gemara answers that she who keeps a day for each day, as it is written in the Torah (Leviticus 15) “she shall count for herself” comes to teach that she counts one day for each day [of bleeding], and if something is written in the Torah the beit din does not bring a sacrifice. The Gemara explains, for example, that they are talking about a zava, which is only a case during the day, i.e., when she sees blood during the day and not when she sees at night, as it is written there, “all the days of her issue.”",
+                "If a man carries anything from a private domain to a public domain he is exempt – It is forbidden to take things in and out, as it is written (Exodus 16) “let no man go out of his place,” but throwing and proffering are permitted.",
+                "Bows down [to an idol] he is exempt  - They state that bowing down means stretching out arms and legs and is forbidden, as it is written (Exodus 34) “you shall bow down to no other god” but if the bowing is without stretching out arms and legs it is permitted.  The rule of the matter is, not beit din is obligated until it rules on a matter on which the Sadducees do not concur. But if it rules on a matter on which the Sadducees concur, the beit din is exempt from a communal sacrifice, and the majority that acts according to the beit din’s ruling, each one must bring a sacrifice for his erroneous transgression.  What is the reason? Go read it in the school house [i.e. every school child understands].\n"
+            ],
+            [
+                ".And one of them knew that they had erred, etc. – As it is written (Leviticus 4) “And if the whole congregation of Israel shall err, until they will all agree that they acted in error.",
+                "Mufla of the beit din – the most important/knowledgeable, the head of a yeshiva.",
+                "An elder who did not have children – He is not fit to judge in capital cases because he is cruel and will not be compassionate.",
+                "It says later on “congregation” – the congregation was judged.",
+                "Just as the “congregation” further on, etc. – As it is said that in the Sanhedrin (Numbers 11) “that they may stand there with you,” meaning like you, with a distinguished lineage like you. Except for a convert, a nateen (variously translated as “subject” and “Temple slave”) and a mamzer (child of an illicit marriage) who are not fit to judge in capital cases.",
+                "Intentionally – The beit din knew that the matter was forbidden and is exempt from bringing a communal sacrifice because one who wilfully transgresses does not bring a sacrifice. Those who transgress in error bring a ewe or a female goat as an individual sin-offering.",
+                "[If the court ruled] unwittingly and [the people] acted willingly accordingly, they are exempt – The beit din is exempt because they did not act, the people acted according to the ruling and not did not make their actions dependent on the beit din because they knew the beit din ruled wrongly. Everyone who acted is exempt because they acted willfully and those who sin wilfully do not bring a sacrifice.\n"
+            ],
+            [
+                "They bring a bull – It says in Leviticus that the congregation sacrifices a bull.",
+                "And in the case of idolatry they bring a bull and a goat – And if the beit din ruled to permit the prohibition of idol worship, they bring a bull and a goat, as it says in the parasha Shlach Lecha, “When you shall err and not observe all the commandments” the commandment that is equal to all the other commandments is idol worship, as it is written (Numbers 15) “then it shall be, if it be done in error by the congregation, it being hid from their eyes, that all the congregation shall offer one young bullock for a burnt-offering . . . and one he-goat for a sin-offering.” And Rabbi Meir believes that that if the congregation brings a bull, in Leviticus it is referring to transgressing in error all the other commandments, but that in Shlach Lecha when the congregation brings a bull and a goat the error is idol worship, and it is the congregation that ruled, i.e. the beit din gadol [Sanhedrin], that brings the sacrifices. ",
+                "The twelve tribes bring - Rabbi Yehuda understands that each and every tribe is called a congregation, as it is written (Chronicles II 20), “And Yehoshephat stood before the congregation of Yehuda.”",
+                "Thirteen bulls – Rabbi Shimon understands that the beit din that erred in its ruling cannot atone through the bulls and goats brought by the tribes but must bring their own bull and goat.",
+                "Seven tribes – Which comprise the majority of the tribes, even if they contain a minority of the people of Israel.  Or a majority of the people of Israel even if they form a minority of the tribes, and even if only one tribe acted and it comprises the majority of the people of Israel.  Every other tribe that did not sin must bring a sacrifice to atone for those that did sin.",
+                "Eight bulls – Rabbi Shimon believes that the tribes that did not sin need not bring sacrifices to atone for those that did sin. And the law goes according to the opinion of Rabbi Yehuda.",
+                "That tribe acted accordingly – That tribe’s beit din ruled for it and it acted and it does not comprise the majority of the people of Israel or the majority of the tribes.",
+                "But the Sages say: there is no liability etc. – The law goes according to the opinion of the Sages.\n"
+            ]
+        ],
+        [
+            [
+                "An anointed priest who rendered a decision – A high priest who was anointed with the anointing oil ruled on a leniency for himself and acted by himself on a matter whose transgression is liable with “karet.”"
+            ],
+            [
+                "He makes his atonement alone - He alone must bring a bull for a sin-offering.",
+                "If he rendered his ruling together with [the court of] the congregation – He was a member of the Sanhedrin that ruled in error.",
+                "He makes his atonement together with the congregation – With the congregation’s bull for an error-in-judgment (para ha’elem davar) sacrifice and is not obligated to bring any other sacrifice. It would have occurred to you that I might say that on Yom Kippur he does not atone with the congregation, as it is written (Leviticus 16), “and shall kill the bullock of the sin-offering which is for himself,” so too he will need to bring his own sacrifice; here it teaches us that he does not.  He derives it from the Torah (Leviticus 4), “on the sin which he sinned.” For a sin that is unique to him he brings his own sacrifice, but for a sin that is not unique to him he does not bring his own sacrifice.",
+                "For the court is not liable – I.e., the law is that the high priest atones with the congregation, that the beit din is not liable, etc. but that the high priest is. It follows that the high priest is equal to the beit din on all matters. If he issued a ruling for the congregation he is equal to them and must atone with the congregation.",
+                "Nor [are they liable] for idolatry unless they ruled to annul the law in part – As it is written about all the other commandments (Leviticus 4), “the thing being hidden from the eyes of the congregation.” And about idol worship it is written (Numbers 15), “If it be hidden from their eyes . . .”, in all the commandments the matter will be hidden but not from the entire body, so too with idol workshop it will be hidden [from the eyes] and not from the whole body.\n"
+            ],
+            [
+                ".The [court] is not obligated [to bring a sacrifice] except where ignorance of the law – A beit din that ruled for the community on one of all the commandments does not need to bring a bull for a communal error-in-judgment (para ha’elem davar) sacrifice for the community but only for the ignorance of the matter in which it ruled in error and because they did not realize that they were transgressing.",
+                "Was accompanied by an unwitting action – The majority of the community erred and acted according to their ruling, as it is written, “they erred and the thing was hidden,” an act in error and the matter was hidden.",
+                "So it is with the anointed priest – The high priest that was anointed with the anointing oil is not obligated to bring a sacrifice unless he forgets the law and he acts and rules in error, as it is written (Leviticus 4), “to bring guilt on the people,” which comes to teach that the anointed priest is like the people.",
+                "Nor [is obligation incurred] in the case of idolatry – The beit din issued a mistaken ruling regarding idol worship and they are obligated to bring a bull and a goat.",
+                "Nor [is obligation incurred] in the case of idolatry unless ignorance of the law was accompanied by an unwitting action – Like all the other commandments. We learn about idol worship from the other commandments from a g’zeira shava (“equivalent form”) of “eyes” and “eyes”, as written above.",
+                "The court is not obligated unless they ruled concerning a prohibition the punishment for which is karet, if it was transgressed intentionally, and a sin offering if transgressed unwittingly – There are 36 commandments in the Torah for which the punishment is “karet” and for each one a sin offering is required if the commandment was transgressed unwittingly, except for five that do not require a sin offering if transgressed in error: brit mila and the Passover sacrifice, since they are positive commandments.  Even though wilfully transgressing them has a punishment of “karet” no sin offering is required if they are transgressed in error, as it is written about a sin offering (Leviticus 4), “do any of the things which the LORD hath commanded not to be done.” And making an oath, because there is no action and the Torah says about a sin offering to transgress in error: if an oath was uttered there was no action. And impurity in the Temple and of its contents create no obligation if transgressed in error, but rather a sliding scale sacrifice (oleh ve’yored), as said in Leviticus. And a beit din does not have to bring a sin offering if these are transgressed in error and neither does a high priest. There are 31 commandments for which the punishment is wilful transgression is “karet” and for erroneous transgression is a sin-offering, for which a beit din and a high priest have to bring a sacrifice.\n"
+            ],
+            [
+                "[The court] is not obligated [to bring a sacrifice] for the transgression of a positive or a negative commandment relating to the Temple – A beit din that issued a ruling and erred regarding impurity in the Temple and of its contents is not obligated to bring a communal offering.",
+                "For the transgression of a positive commandment – I.e. one who became impure while in the Temple and who is thus commanded to leave by the shortest route. If he left by a longer route, he is punished with “karet.” The beit din that ruled that he should leave by the longer route is not obligated to bring a sacrifice because on an error regarding this law one does not bring a sin-offering, i.e., an individual who erred in this commandment and left by a longer route needs to bring a sliding scale sacrifice and not a sin-offering.",
+                "For the transgression of a negative commandment – That he should not enter the Temple while he is impure.",
+                "Nor [does anyone] bring an asham talui, etc. – For every commandment transgressed in error one is obligated to bring a sin-offering and an asham talui must be brought if he is in doubt whether or not he transgressed. Because transgressing in error the commandment regarding impurity in the Temple does not require a sin-offering, if it there is doubt whether he sinned he does not bring an asham talui.",
+                "For the transgression of a positive commandment relating to the menstruant – He was having relations with her when she was clean and in the midst of relations she tells him that she has become impure, the commandment is for him to withdraw. But he may not withdraw immediately because withdrawing is just as pleasurable as intercourse. Rather, he should dig his toenails in the ground and wait without moving until he loses his erection and then he should withdraw. And this is the positive commandment for the menstruant. If the beit din ruled erroneously that he should withdraw immediately, it is obligated to bring a bull for an error-in-judgment sacrifice, since the individual is obligated to bring a sin-offering for his error.\n"
+            ],
+            [
+                "[The court] is not obligated [to bring an offering] for [an errant ruling relating to] the hearing of the voice [of adjuration] – That he adjured someone else to make a false oath that he does not know any testimony, as it is written (Leviticus 5), “And if any one sin, in that he heard the voice of adjuration, he being a witness.”",
+                "For an oath made by an expression – He swore he would not eat and he ate, or that he would eat and he did not eat. Or that he said, “I ate” but he did not eat or he said, “I did not eat” and he ate.",
+                "For impurity relating to the Temple and its holy contents – Someone who entered the Temple when he was impure or at something sanctified. If there was a ruling in error on one of these commandments, there is no obligation for the beit din or the high priest to bring a sacrifice because individuals are not obligated to bring a sin-offering when they sin in error.",
+                "And the ruler is similarly [exempt] -  A king who accidently transgressed one of these commandments does not bring a goat and is exempt from bringing any sacrifice, because it is written, “And if his means do not suffice” (Leviticus 5:7,11), meaning one who is poor. A king and the high priest will never be poor.",
+                "Rabbi Akiva says the ruler is liable – Regarding the ruler it is written, (Leviticus 4) “and the priest shall make atonement for him” and the sliding scale sacrifice for hearing the voice of adjuration, making an oath and impurity in the Temple, it is written (Leviticus 5), “and the priest shall make atonement for him” to teach that the ruler is obligated regarding these commandments. The high priest is exempt from the sacrifice needed for hearing the voice of adjuration, making an oath and impurity in the Temple, according to Rabbi Akiva, as it is written, (Leviticus 6) “This is the offering of Aharon . . . the tenth part of an ephah. This excludes it, the “chavitin” offering is required of the high priest and he is not obligated in any other tenth of an ephah, except the tenth of an ephah required for hearing the voice of adjuration, etc. that the high priest does not bring. Because the Torah excludes him from the tenth of an ephah, he is also excluded from bringing two doves and any other sacrifice on this issue. At the end of the parasha it is written, “and the priest shall make atonement for him as touching his sin that he hath sinned in any of these things.” If one atones for one of these commandments he must atone for all of them, because it cannot be that atonement is needed for one but not for all. The law does not follow Rabbi Akiva or Rabbi Yossi’s opinions. Rather, the high priest and the ruler are obligated to bring a sliding scale sacrifice for hearing the voice of adjuration, making an oath and impurity in the Temple, as will be explained  in our Mishnah below. When it teaches not obligated on hearing the voice of adjuration, etc., the meaning is not the beit din and not the high priest, both are not obligated to bring a bull for the other commandments, but are obligated to bring a sliding scale sacrifice. \n"
+            ],
+            [
+                "In the case of idolatry, the individual and the ruler and the anointed priest bring a goat – In the parasha Shlach Lecha, the sacrifice for idol worship, it is written “And if one person sin through error, then he shall offer a goat.” And it is written, “you shall have one law for him,” meaning that this sacrifice is for all of them [high priests, rulers, regular people]."
+            ],
+            [
+                "Asham talui – Commandments for which wilful transgressions receive the punishment of “karet” and accidental transgressions must bring a sin-offering, when there is doubt whether or not there was a transgression an asham talui must be brought, i.e. two amounts, one of forbidden fat and one of permissible  fat and he does not know which one he ate.",
+                "But the anointed priest and the court are exempt – As it is written about a communal sacrifice (Leviticus 4), “when the sin wherein they have sinned is known, then the assembly shall offer.” There is no obligation to bring a sacrifice unless the sin is clearly known. And the law for the high priest is like that for the beit din.",
+                "Asham vadai –  An asham vadai offering is required for five matters: for robbery (Leviticus 5:21-25); 2) for illegal use of sacred property (Leviticus 5:14-16); 3) for relations with a betrothed slave woman (Leviticus 19:20-22); 4) a nazir (Numbers 6:9-12); 5) a person who had tzara’at (Leviticus 14:10-12).",
+                "The individual and the ruler and the anointed priest are obligated – Because each of these is the act of an individual. There is no difference between a layman, a high priest and a ruler.",
+                "But the court is exempt – Because a beit din ruling has no bearing on these acts. And the beit din does not bring an asham offering.",
+                "Except that the anointed priest is not liable for impurity relating to the Temple and its holy things; these are the words of Rabbi Shimon – Rabbi Shimon’s meaning is that it is written “impurity relating to the Temple” (Numbers 19) and a person who is impure and transgresses, his soul will be cut off from the congregation. One who sins is equal to the congregation, but the high priest’s sin is not equal to the congregation. If any of the congregation accidentally transgresses by entering the Temple or transgressed accidentally, he is obligated only for the accidental transgression. The high priest is obligated only to bring a bull for an error-in-judgment (para ha’elem davar) sacrifice when he accidentally transgresses, as proven above. The law does not follow Rabbi Shimon’s opinion; rather, the high priest brings a sliding scale sacrifice even for impurity in the Temple and of its contents.",
+                "Rabbi Eliezer says: the ruler brings a goat – For impurity in the Temple and of its contents, because wilful transgression of these is liable for “karet.” Just as the ruler brings a goat for transgression of other commandments for which the punishment is “karet.” The law does not follow Rabbi Eliezer’s opinion because there is no obligation to bring a sin-offering for accidental transgression of impurity in the Temple and the ruler brings a sacrifice in the same way as an individual. "
+            ]
+        ],
+        [
+            [
+                "If an anointed priest transgressed and afterwards relinquished his priesthood - And he was unable to bring his offering until after he had already relinquished his priesthood.",
+                "The anointed priest brings a bull offering - And even if he transgressed after he relinquished his priesthood, we say later on in our Mishna that he brings a bull offering. We only mention [the offering of an anointed priest] because we needed to teach that a ruler brings a he-goat when he transgresses before he relinquishes [his rulership], therefore we also teach [/mention] that an anointed priest brings a bull offering.",
+                "And the ruler brings a he-goat. As it says (Leviticus 4:3) \"for the sin that he transgressed,\" which teaches us that he brings a sin offering in accordance with his obligation at the time of his sin."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..8753d2e17d18daef16f3c6fa036964574d6516cf
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/merged.json	
@@ -0,0 +1,164 @@
+{
+    "title": "Bartenura on Mishnah Horayot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Horayot",
+    "text": [
+        [
+            [
+                "The beit din told the people that they are permitted to do (i.e. to transgress a commandment) one of the things for which the punishment is “karet”.",
+                "Rabbi Yehuda says that one who acted based on the beit din’s ruling is exempt. This is not the law. The rabbis said that an individual who acted based on the beit din’s ruling is obligated. He is not exempt until the majority of residents in the Land of Israel, or the majority of the tribes, act according to the beit din’s ruling, and then the beit din brings the bull for a communal error-in-judgment (para ha’elem davar) sacrifice, and those who acted according to the beit din’s ruling are exempt.",
+                "To exclude the case of one who does not rely on the beit din’s ruling, such as a case where the beit din ruled that forbidden fat (chelev) is permitted and the forbidden fat was switched with permitted fat (shuman) and he ate it; he is obligated because he did not eat it based on the beit din’s ruling.",
+                "If the beit din acted, i.e. upon its erroneous ruling, the individual is exempt and the beit din is obligated. The beit din does not bring an offering/sacrifice except when a person acted on an erroneous ruling, where the community acted and the beit din ruled.",
+                "Even though he transgressed wilfully, in that he knew the beit din ruled erroneously and still acted according to its ruling, he is not considered a wilful sinner who must bring an offering because in the gemara it says that he sinned in error, because he thought it was a positive commandment to act according to the beit din’s ruling, even when he knows the beit din is wrong.",
+                "That he rejects their ruling, that he does not usually act according to their ruling, but he acted according to the beit din’s ruling not because he relied on it but because in his own opinion it was permitted to do – therefore, he is obligated."
+            ],
+            [
+                "Rabbi Shimon exempts him – Because the ruling had reached the majority of the community.",
+                "Rabbi Elezar declares this case doubtful – Since he should inquire any time there are new rulings by the beit din and he didn’t inquire, this is similar to the case where he is in doubt whether it is a sin or not and he brings an asham talui. The law is according to Rabbi Elezar’s opinion.",
+                "Which case may be regarded doubtful – For example, like what Rabbi Elezar said, the matter being discussed is that he was satisfied with the ruling, whether a sin or not a sin and he is obligated to bring an asham talui.",
+                "One who remains at home – When a person is at home in the country where the beit din ruled, he could have heard that the beit din reversed its ruling.",
+                "If he went abroad – This does not necessarily mean he already set out, but if he was preparing to travel but had not yet left, Rabbi Akiva holds the opinion that a person who is preparing for a journey will not be able to inquire whether the beit din reversed its ruling and he is exempt from bringing an asham talui. Ben Azzai thinks that since he had not yet set out on the journey, he should have inquired.  This is the disagreement in the Gemara. And the law goes according to Rabbi Akiva’s opinion.\n"
+            ],
+            [
+                "An entire principle has to be uprooted – The essence of the commandment, as is explained.",
+                "They are exempt – As it is written (Leviticus 4) “the thing being hidden”, read it as if it said “and it was hidden from the thing, i.e. part of it [the commandment], not its entirety.",
+                "But if a man has relations with a woman that awaits a day corresponding to a day he is exempt – The gemara answers that she who keeps a day for each day, as it is written in the Torah (Leviticus 15) “she shall count for herself” comes to teach that she counts one day for each day [of bleeding], and if something is written in the Torah the beit din does not bring a sacrifice. The Gemara explains, for example, that they are talking about a zava, which is only a case during the day, i.e., when she sees blood during the day and not when she sees at night, as it is written there, “all the days of her issue.”",
+                "If a man carries anything from a private domain to a public domain he is exempt – It is forbidden to take things in and out, as it is written (Exodus 16) “let no man go out of his place,” but throwing and proffering are permitted.",
+                "Bows down [to an idol] he is exempt  - They state that bowing down means stretching out arms and legs and is forbidden, as it is written (Exodus 34) “you shall bow down to no other god” but if the bowing is without stretching out arms and legs it is permitted.  The rule of the matter is, not beit din is obligated until it rules on a matter on which the Sadducees do not concur. But if it rules on a matter on which the Sadducees concur, the beit din is exempt from a communal sacrifice, and the majority that acts according to the beit din’s ruling, each one must bring a sacrifice for his erroneous transgression.  What is the reason? Go read it in the school house [i.e. every school child understands].\n"
+            ],
+            [
+                ".And one of them knew that they had erred, etc. – As it is written (Leviticus 4) “And if the whole congregation of Israel shall err, until they will all agree that they acted in error.",
+                "Mufla of the beit din – the most important/knowledgeable, the head of a yeshiva.",
+                "An elder who did not have children – He is not fit to judge in capital cases because he is cruel and will not be compassionate.",
+                "It says later on “congregation” – the congregation was judged.",
+                "Just as the “congregation” further on, etc. – As it is said that in the Sanhedrin (Numbers 11) “that they may stand there with you,” meaning like you, with a distinguished lineage like you. Except for a convert, a nateen (variously translated as “subject” and “Temple slave”) and a mamzer (child of an illicit marriage) who are not fit to judge in capital cases.",
+                "Intentionally – The beit din knew that the matter was forbidden and is exempt from bringing a communal sacrifice because one who wilfully transgresses does not bring a sacrifice. Those who transgress in error bring a ewe or a female goat as an individual sin-offering.",
+                "[If the court ruled] unwittingly and [the people] acted willingly accordingly, they are exempt – The beit din is exempt because they did not act, the people acted according to the ruling and not did not make their actions dependent on the beit din because they knew the beit din ruled wrongly. Everyone who acted is exempt because they acted willfully and those who sin wilfully do not bring a sacrifice.\n"
+            ],
+            [
+                "They bring a bull – It says in Leviticus that the congregation sacrifices a bull.",
+                "And in the case of idolatry they bring a bull and a goat – And if the beit din ruled to permit the prohibition of idol worship, they bring a bull and a goat, as it says in the parasha Shlach Lecha, “When you shall err and not observe all the commandments” the commandment that is equal to all the other commandments is idol worship, as it is written (Numbers 15) “then it shall be, if it be done in error by the congregation, it being hid from their eyes, that all the congregation shall offer one young bullock for a burnt-offering . . . and one he-goat for a sin-offering.” And Rabbi Meir believes that that if the congregation brings a bull, in Leviticus it is referring to transgressing in error all the other commandments, but that in Shlach Lecha when the congregation brings a bull and a goat the error is idol worship, and it is the congregation that ruled, i.e. the beit din gadol [Sanhedrin], that brings the sacrifices. ",
+                "The twelve tribes bring - Rabbi Yehuda understands that each and every tribe is called a congregation, as it is written (Chronicles II 20), “And Yehoshephat stood before the congregation of Yehuda.”",
+                "Thirteen bulls – Rabbi Shimon understands that the beit din that erred in its ruling cannot atone through the bulls and goats brought by the tribes but must bring their own bull and goat.",
+                "Seven tribes – Which comprise the majority of the tribes, even if they contain a minority of the people of Israel.  Or a majority of the people of Israel even if they form a minority of the tribes, and even if only one tribe acted and it comprises the majority of the people of Israel.  Every other tribe that did not sin must bring a sacrifice to atone for those that did sin.",
+                "Eight bulls – Rabbi Shimon believes that the tribes that did not sin need not bring sacrifices to atone for those that did sin. And the law goes according to the opinion of Rabbi Yehuda.",
+                "That tribe acted accordingly – That tribe’s beit din ruled for it and it acted and it does not comprise the majority of the people of Israel or the majority of the tribes.",
+                "But the Sages say: there is no liability etc. – The law goes according to the opinion of the Sages.\n"
+            ]
+        ],
+        [
+            [
+                "An anointed priest who rendered a decision – A high priest who was anointed with the anointing oil ruled on a leniency for himself and acted by himself on a matter whose transgression is liable with “karet.”"
+            ],
+            [
+                "He makes his atonement alone - He alone must bring a bull for a sin-offering.",
+                "If he rendered his ruling together with [the court of] the congregation – He was a member of the Sanhedrin that ruled in error.",
+                "He makes his atonement together with the congregation – With the congregation’s bull for an error-in-judgment (para ha’elem davar) sacrifice and is not obligated to bring any other sacrifice. It would have occurred to you that I might say that on Yom Kippur he does not atone with the congregation, as it is written (Leviticus 16), “and shall kill the bullock of the sin-offering which is for himself,” so too he will need to bring his own sacrifice; here it teaches us that he does not.  He derives it from the Torah (Leviticus 4), “on the sin which he sinned.” For a sin that is unique to him he brings his own sacrifice, but for a sin that is not unique to him he does not bring his own sacrifice.",
+                "For the court is not liable – I.e., the law is that the high priest atones with the congregation, that the beit din is not liable, etc. but that the high priest is. It follows that the high priest is equal to the beit din on all matters. If he issued a ruling for the congregation he is equal to them and must atone with the congregation.",
+                "Nor [are they liable] for idolatry unless they ruled to annul the law in part – As it is written about all the other commandments (Leviticus 4), “the thing being hidden from the eyes of the congregation.” And about idol worship it is written (Numbers 15), “If it be hidden from their eyes . . .”, in all the commandments the matter will be hidden but not from the entire body, so too with idol workshop it will be hidden [from the eyes] and not from the whole body.\n"
+            ],
+            [
+                ".The [court] is not obligated [to bring a sacrifice] except where ignorance of the law – A beit din that ruled for the community on one of all the commandments does not need to bring a bull for a communal error-in-judgment (para ha’elem davar) sacrifice for the community but only for the ignorance of the matter in which it ruled in error and because they did not realize that they were transgressing.",
+                "Was accompanied by an unwitting action – The majority of the community erred and acted according to their ruling, as it is written, “they erred and the thing was hidden,” an act in error and the matter was hidden.",
+                "So it is with the anointed priest – The high priest that was anointed with the anointing oil is not obligated to bring a sacrifice unless he forgets the law and he acts and rules in error, as it is written (Leviticus 4), “to bring guilt on the people,” which comes to teach that the anointed priest is like the people.",
+                "Nor [is obligation incurred] in the case of idolatry – The beit din issued a mistaken ruling regarding idol worship and they are obligated to bring a bull and a goat.",
+                "Nor [is obligation incurred] in the case of idolatry unless ignorance of the law was accompanied by an unwitting action – Like all the other commandments. We learn about idol worship from the other commandments from a g’zeira shava (“equivalent form”) of “eyes” and “eyes”, as written above.",
+                "The court is not obligated unless they ruled concerning a prohibition the punishment for which is karet, if it was transgressed intentionally, and a sin offering if transgressed unwittingly – There are 36 commandments in the Torah for which the punishment is “karet” and for each one a sin offering is required if the commandment was transgressed unwittingly, except for five that do not require a sin offering if transgressed in error: brit mila and the Passover sacrifice, since they are positive commandments.  Even though wilfully transgressing them has a punishment of “karet” no sin offering is required if they are transgressed in error, as it is written about a sin offering (Leviticus 4), “do any of the things which the LORD hath commanded not to be done.” And making an oath, because there is no action and the Torah says about a sin offering to transgress in error: if an oath was uttered there was no action. And impurity in the Temple and of its contents create no obligation if transgressed in error, but rather a sliding scale sacrifice (oleh ve’yored), as said in Leviticus. And a beit din does not have to bring a sin offering if these are transgressed in error and neither does a high priest. There are 31 commandments for which the punishment is wilful transgression is “karet” and for erroneous transgression is a sin-offering, for which a beit din and a high priest have to bring a sacrifice.\n"
+            ],
+            [
+                "[The court] is not obligated [to bring a sacrifice] for the transgression of a positive or a negative commandment relating to the Temple – A beit din that issued a ruling and erred regarding impurity in the Temple and of its contents is not obligated to bring a communal offering.",
+                "For the transgression of a positive commandment – I.e. one who became impure while in the Temple and who is thus commanded to leave by the shortest route. If he left by a longer route, he is punished with “karet.” The beit din that ruled that he should leave by the longer route is not obligated to bring a sacrifice because on an error regarding this law one does not bring a sin-offering, i.e., an individual who erred in this commandment and left by a longer route needs to bring a sliding scale sacrifice and not a sin-offering.",
+                "For the transgression of a negative commandment – That he should not enter the Temple while he is impure.",
+                "Nor [does anyone] bring an asham talui, etc. – For every commandment transgressed in error one is obligated to bring a sin-offering and an asham talui must be brought if he is in doubt whether or not he transgressed. Because transgressing in error the commandment regarding impurity in the Temple does not require a sin-offering, if it there is doubt whether he sinned he does not bring an asham talui.",
+                "For the transgression of a positive commandment relating to the menstruant – He was having relations with her when she was clean and in the midst of relations she tells him that she has become impure, the commandment is for him to withdraw. But he may not withdraw immediately because withdrawing is just as pleasurable as intercourse. Rather, he should dig his toenails in the ground and wait without moving until he loses his erection and then he should withdraw. And this is the positive commandment for the menstruant. If the beit din ruled erroneously that he should withdraw immediately, it is obligated to bring a bull for an error-in-judgment sacrifice, since the individual is obligated to bring a sin-offering for his error.\n"
+            ],
+            [
+                "[The court] is not obligated [to bring an offering] for [an errant ruling relating to] the hearing of the voice [of adjuration] – That he adjured someone else to make a false oath that he does not know any testimony, as it is written (Leviticus 5), “And if any one sin, in that he heard the voice of adjuration, he being a witness.”",
+                "For an oath made by an expression – He swore he would not eat and he ate, or that he would eat and he did not eat. Or that he said, “I ate” but he did not eat or he said, “I did not eat” and he ate.",
+                "For impurity relating to the Temple and its holy contents – Someone who entered the Temple when he was impure or at something sanctified. If there was a ruling in error on one of these commandments, there is no obligation for the beit din or the high priest to bring a sacrifice because individuals are not obligated to bring a sin-offering when they sin in error.",
+                "And the ruler is similarly [exempt] -  A king who accidently transgressed one of these commandments does not bring a goat and is exempt from bringing any sacrifice, because it is written, “And if his means do not suffice” (Leviticus 5:7,11), meaning one who is poor. A king and the high priest will never be poor.",
+                "Rabbi Akiva says the ruler is liable – Regarding the ruler it is written, (Leviticus 4) “and the priest shall make atonement for him” and the sliding scale sacrifice for hearing the voice of adjuration, making an oath and impurity in the Temple, it is written (Leviticus 5), “and the priest shall make atonement for him” to teach that the ruler is obligated regarding these commandments. The high priest is exempt from the sacrifice needed for hearing the voice of adjuration, making an oath and impurity in the Temple, according to Rabbi Akiva, as it is written, (Leviticus 6) “This is the offering of Aharon . . . the tenth part of an ephah. This excludes it, the “chavitin” offering is required of the high priest and he is not obligated in any other tenth of an ephah, except the tenth of an ephah required for hearing the voice of adjuration, etc. that the high priest does not bring. Because the Torah excludes him from the tenth of an ephah, he is also excluded from bringing two doves and any other sacrifice on this issue. At the end of the parasha it is written, “and the priest shall make atonement for him as touching his sin that he hath sinned in any of these things.” If one atones for one of these commandments he must atone for all of them, because it cannot be that atonement is needed for one but not for all. The law does not follow Rabbi Akiva or Rabbi Yossi’s opinions. Rather, the high priest and the ruler are obligated to bring a sliding scale sacrifice for hearing the voice of adjuration, making an oath and impurity in the Temple, as will be explained  in our Mishnah below. When it teaches not obligated on hearing the voice of adjuration, etc., the meaning is not the beit din and not the high priest, both are not obligated to bring a bull for the other commandments, but are obligated to bring a sliding scale sacrifice. \n"
+            ],
+            [
+                "In the case of idolatry, the individual and the ruler and the anointed priest bring a goat – In the parasha Shlach Lecha, the sacrifice for idol worship, it is written “And if one person sin through error, then he shall offer a goat.” And it is written, “you shall have one law for him,” meaning that this sacrifice is for all of them [high priests, rulers, regular people]."
+            ],
+            [
+                "Asham talui – Commandments for which wilful transgressions receive the punishment of “karet” and accidental transgressions must bring a sin-offering, when there is doubt whether or not there was a transgression an asham talui must be brought, i.e. two amounts, one of forbidden fat and one of permissible  fat and he does not know which one he ate.",
+                "But the anointed priest and the court are exempt – As it is written about a communal sacrifice (Leviticus 4), “when the sin wherein they have sinned is known, then the assembly shall offer.” There is no obligation to bring a sacrifice unless the sin is clearly known. And the law for the high priest is like that for the beit din.",
+                "Asham vadai –  An asham vadai offering is required for five matters: for robbery (Leviticus 5:21-25); 2) for illegal use of sacred property (Leviticus 5:14-16); 3) for relations with a betrothed slave woman (Leviticus 19:20-22); 4) a nazir (Numbers 6:9-12); 5) a person who had tzara’at (Leviticus 14:10-12).",
+                "The individual and the ruler and the anointed priest are obligated – Because each of these is the act of an individual. There is no difference between a layman, a high priest and a ruler.",
+                "But the court is exempt – Because a beit din ruling has no bearing on these acts. And the beit din does not bring an asham offering.",
+                "Except that the anointed priest is not liable for impurity relating to the Temple and its holy things; these are the words of Rabbi Shimon – Rabbi Shimon’s meaning is that it is written “impurity relating to the Temple” (Numbers 19) and a person who is impure and transgresses, his soul will be cut off from the congregation. One who sins is equal to the congregation, but the high priest’s sin is not equal to the congregation. If any of the congregation accidentally transgresses by entering the Temple or transgressed accidentally, he is obligated only for the accidental transgression. The high priest is obligated only to bring a bull for an error-in-judgment (para ha’elem davar) sacrifice when he accidentally transgresses, as proven above. The law does not follow Rabbi Shimon’s opinion; rather, the high priest brings a sliding scale sacrifice even for impurity in the Temple and of its contents.",
+                "Rabbi Eliezer says: the ruler brings a goat – For impurity in the Temple and of its contents, because wilful transgression of these is liable for “karet.” Just as the ruler brings a goat for transgression of other commandments for which the punishment is “karet.” The law does not follow Rabbi Eliezer’s opinion because there is no obligation to bring a sin-offering for accidental transgression of impurity in the Temple and the ruler brings a sacrifice in the same way as an individual. "
+            ]
+        ],
+        [
+            [
+                "If an anointed priest transgressed and afterwards relinquished his priesthood - And he was unable to bring his offering until after he had already relinquished his priesthood.",
+                "The anointed priest brings a bull offering - And even if he transgressed after he relinquished his priesthood, we say later on in our Mishna that he brings a bull offering. We only mention [the offering of an anointed priest] because we needed to teach that a ruler brings a he-goat when he transgresses before he relinquishes [his rulership], therefore we also teach [/mention] that an anointed priest brings a bull offering.",
+                "And the ruler brings a he-goat. As it says (Leviticus 4:3) \"for the sin that he transgressed,\" which teaches us that he brings a sin offering in accordance with his obligation at the time of his sin."
+            ],
+            [
+                "כהן משיח שעבר ממשיחותו וכו' – even though he does not perform [the Divine Service], he still remains in his holiness, for there is no difference between a Kohen who serves and a Kohen who has passed from service, other than the Divine Service and the bullock of Yom Kippur and one-tenth of an ephah that he offers on each day, as is mentioned further on (see Mishnah Horayot, Chapter 3, Mishnah 4; see also Mishnah Megillah, Chapter 1, the end of Mishnah 9)."
+            ],
+            [
+                "הרי אלו כהדיוט – as it states concerning the ruler (Leviticus 4:22): “In case it is a chieftain who incurs guilt [by doing unwittingly any of the things which by the commandment of the LORD his God ought not to be done, and he realizes his guilt],” that he sinned while he was the ruler. And similarly, regarding the anointed priest, it is stated there (Leviticus 4:3): “If it is the anointed priest who has incurred guilt, [so that blame falls upon the people…,” that he sinned while he was the anointed priest."
+            ],
+            [
+                "המרובה בגדים – for after the flask of anointing oil was hidden away the Kohen Gadol would enter the High Priesthood through the wearing of eight [sets of] clothing, as it is written (Leviticus 21:10): “…and who has been ordained to wear the vestments…”",
+                "אלא פר הבא על כל המצות – the [High Priest] who wears the many dedicated garments does not bring a bullock on his inadvertent sin, as it is written (Leviticus 4:3,5): “the anointed priest.",
+                "בעבודת יום הכפורים – for the Divine service of that day is not fit other than through the High Priest alone. But the presently serving Kohen and one who served in the past are equivalent concerning these things.",
+                "ולא פורעין ולא פרומין – as it is written concerning the High Priest (Leviticus 21:10): “[he] shall not bare his head or rend his vestments.”",
+                "ומחזירין את הרוצח – if one of these dies, the killer returns from his city of refuge, as it is written (Numbers 35:28): “[For he must remain inside his city of refuge] until the death of the high priest…”"
+            ],
+            [
+                "כהן גדול פורם מלמטה – If he sustained a death where he is obligated to tear [his clothing], he tears from the bottom at the corner of his garment nearest his feet. And this [verse] that is written (Leviticus 21:10): “or rend his vestments,” for he does not rend like other people.",
+                "מלמעלה – opposite/corresponding to the breast near the shoulder, like other people.",
+                "אונן – he who sustained a death from one of the seven relatives that he (i.e., a Kohen) is obligated to mourn for, the entire day of death, whether the deceased is buried whether it is not buried [that day], he is an Onan/mourner before the funeral of a kinsman according to the Torah, and from the day of death and onwards, all the while that the deceased is not buried, he is an Onan according to the Rabbis, but the day of burial he is an Onan according to the Rabbis all that day, even after the burial, and from when the deceased is buried on the first day of death, all that night afterwards, he is an Onan according to the Rabbis.",
+                "כהן גדול מקריב אונן ולא אוכל – from the Holy Things, for such we found with Aaron on the day that Nadav and Avihu died, he said (Leviticus 10:19): “Had I eaten purification offering today, would the LORD have approved?” On the eating he was stringent but not n the bringing of the offering. And specifically, Aaron who was the High Priest, but his sons who were common priests, they were forbidden that entire day whether to offer [a sacrifice] or to eat from it."
+            ],
+            [
+                "התדיר מחבירו הוא קודם – as Scripture states (Numbers 28:23): “You shall present these in addition to the morning portion of the regular burnt offering.” For since it is written, “the morning portion of the regular burnt offering,” why does it mention “the regular burnt offering?” But, because the All-Merciful stated – because it is more frequent, it precedes it in the first part [of the verse].",
+                "וכל המקודש מחבירו וכו' – for so we find with the Kohen as it is written concerning him (Leviticus 21:8): “and you must treat them as holy,[since they offer the food of your God; they shall be holy to you, for I the LORD who sanctify you am holy],” and we say to open first [with the Torah reading] and to bless first (with the invitation to the group to recite the Birkat HaMazon/Blessing after the Meals) and to take the first nice portion.",
+                "פר משיח קודם – for since the anointed bull atones and the community atones, and it is by law that what atones comes prior to that which obtains atonement. And similarly, Scripture states (Leviticus 16:17): “When he has made expiation for himself and his household”, and afterwards,“for the whole congregation of Israel.”"
+            ],
+            [
+                "האיש קודם לאשה –for he is holier than her, for a man is liable for all of the commandments, but a woman is not liable for positive time-bound commandments.",
+                "והאשה קודמת לאיש בכסות – for her shame is greater than the shame of a man.",
+                "לקלקלה – for sexual intercourse and for pederasty.",
+                "והאיש קודם – this is her practice in this matter and it is not his practice in this matter."
+            ],
+            [
+                "לוי קודם לישראל – [see Tractate Gittin, Chapter 5, Mishnah 8]. As it is written (Deuteronomy 10:8): “At that time the LORD set apart the tribe of Levi [to carry the Ark of he LORD’s Covenant, to stand in attendance upon the LORD…].”",
+                "ישראל קודם לממזר – this one (i.e., the Israelite) is of legitimate descent and that one (i.e., the Mamzer) is not of legitimate descent.",
+                "ממזר קודם לנתין – this one (i.e., the Mamzer) comes from a fit drop and that one (i.e., the Nattin) comes from an unfit drop.",
+                "נתין קודם לגר – this one grew among us in holiness where as that one (i.e., the convert) did not grow among us in holiness.",
+                "גר קודם לעבד – this one was not included among those who were cursed and that one (i.e., the servant) was among those who were cursed (see Genesis, chapter 9, verse 25: “Cursed be Canaan; The lowest of slaves shall he be to his brothers.”).",
+                "ממזר תלמיד חכם קודם לכהן גדול עם הארץ – as it is written (Proverbs 3:15): “She is more precious than rubies; [All your goods cannot equal her.]” She is more precious than a High Priest who enters into the innermost place."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה הוריות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..a17dba23ac6a48a9046fb946b2090e5d79624ed0
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/Hebrew/On Your Way.json	
@@ -0,0 +1,164 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Horayot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה הוריות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>הורו בית דין לעבור.</b> שאמרו לעם מותרים אתם לעשות דבר שחייבים על זדונו כרת:",
+                "<b>והלך היחיד ועשה.</b> מתניתין ר׳ יהודה היא דאמר יחיד שעשה בהוראת ב״ד פטור. ואינה הלכה. אלא כרבנן דאמרי יחיד שעשה בהוראת בית דין חייב. ואינו פטור עד שיהו העושים על פי בית דין רוב יושבי ארץ ישראל או רוב השבטים, ואז בית דין מביאין פר העלם דבר של צבור, והעושים על פיהם פטורים:",
+                "<b>שוגג על פיהם.</b> לאפוקי היכא שלא תלה בהוראת בית דין, כגון שהורו בית דין שחלב מותר, ונתחלף לו חלב בשומן ואכלו, שזה חייב, שהרי לא על פי בית דין אכל:",
+                "<b>בין שלא עשו.</b> בית דין עצמן מעשה על פי הוראתם, הוא פטור והן חייבין, שבית דין אין מביאין קרבן אלא על שגגת הוראה, שהמעשה תלוי בקהל וההוראה בבית דין:",
+                "<b>הרי זה חייב מפני שלא תלה בבית דין.</b> ואע״ג דמזיד הוא זה, שהרי ידע שטעו ואעפ״כ עשה כדבריהם, ומזיד לאו בר קרבן הוא, הא אמרינן בגמרא שהוא שוגג, שחשב שמצוה לעשות על פי בית דין ואפילו ידע בהן שטעו:",
+                "<b>זה הכלל.</b> לאתויי מבעט בהוראה, שאין דרכו לעשות על פי הוראתם, ועשה כהוראת בית דין לא מפני שסמך על הוראתם אלא מפני שנדמה לו בדעתו שזה מותר, הרי זה חייב:"
+            ],
+            [
+                "<b>ר׳ שמעון פוטר.</b> כיון שפשטה הוראתם ברוב צבור:",
+                "<b>ור׳ אליעזר אומר ספק.</b> הואיל והיה לו לשאול בכל עת על דברים שנתחדשו בבית דין ולא שאל, הרי זה כמי שנסתפק לו אם חטא אם לא חטא, ומביא אשם תלוי. והלכה כר׳ אליעזר:",
+                "<b>איזהו ספק.</b> כלומר במה אומר ר״א שהוא נדון כמי שנסתפק לו אם חטא אם לא חטא וחייב אשם תלוי:",
+                "<b>ביושב בביתו.</b> כשהוא יושב בביתו במדינה שהורו בה בית דין, שהיה אפשר שישמע שחזרו בהם בית דין מהוראתם:",
+                "<b>אבל הלך לו למדינת הים.</b> ולאו דוקא הלך, אלא החזיק בדרך ללכת אע״פ שעדיין לא הלך, סבירא ליה לר׳ עקיבא שמפני טרדתו לצאת לדרך אינו שואל אם חזרו בהן בית דין, ופטור מאשם תלוי. ובן עזאי סבר, הואיל ועדיין לא הלך היה לו לשאול. ובהכי מוקי לה פלוגתייהו בגמרא. והלכה כר״ע:  "
+            ],
+            [
+                "<b>לעקור את כל הגוף.</b> כל עיקרה של מצוה, כדמפרש ואזיל:",
+                "<b>הרי אלו פטורים.</b> דכתיב (ויקרא ד׳) ונעלם דבר, קרי ביה ונעלם מדבר, מקצת הדבר ולא כולו:",
+                "<b>אבל הבא על שומרת יום כנגד יום פטור.</b> בגמרא פריך דהא שומרת יום כנגד יום בתורה כתיב (שם ט״ו) וספרה לה, מלמד שסופרת אחד כנגד אחד, וכל מידי דכתיב בתורה אין בית דין מביאין עליו קרבן. ומפרש בגמרא כגון דאמרי זבה לא הוי אלא ביממא, כלומר, כשרואה דם ביום ולא כשרואה בלילה, דכתיב (שם) כל ימי זובה:",
+                "<b>המוציא מרשות היחיד לרשות הרבים פטור.</b> דאמרי הכנסה והוצאה אסורה דכתיב (שמות ט״ז:כ״ט) אל יצא איש ממקומו, זריקה והושטה מותרת:",
+                "<b>המשתחוה פטור.</b> דאמרי השתחואה דאית בה פשוט ידים ורגלים אסורה דכתיב (שם ל״ד) לא תשתחוה לאל אחר, ושאין בה פשוט ידים ורגלים מותרת. וכללא דמילתא, אין בית דין חייבין עד שיורו בדבר שאין הצדוקין מודין בו. אבל הורו בדבר שהצדוקין מודין בו, פטורין מקרבן צבור, והרבים העושים על פיהם כל אחד חייב להביא קרבן על שגגתו. מאי טעמא, דזיל קרי בי רב הוא:"
+            ],
+            [
+                "<b>וידע אחד מהן שטעו וכו׳</b> דאמר קרא (ויקרא ד׳:י״ג) ואם כל עדת ישראל ישגו, עד שיהיו כולם מסכימים בשגגה:",
+                "<b>מופלא של בית דין.</b> הגדול שבהן, ראש הישיבה:",
+                "<b>זקן שלא ראה בנים.</b> אינו ראוי לדון דיני נפשות, שסתמו שהוא אכזרי ולא ירחם:",
+                "<b>ונאמר להלן עדה.</b> ושפטו העדה:",
+                "<b>מה עדה האמורה להלן וכו׳</b> שנאמר בסנהדרין (במדבר י״א:ט״ז) והתיצבו שם עמך, בדומין לך, מיוחסין כמותך. פרט לגר ולנתין ולממזר שאינן ראויין לימנות בסנהדרין:",
+                "<b>מזידין.</b> שידעו בית דין שהדבר אסור, פטורים מקרבן צבור, דמזיד לאו בר קרבן הוא. והעושים שוגג, מביאים כשבה או שעירה חטאת יחיד:",
+                "<b>שוגגים ועשו מזידין אלו ואלו פטורים.</b> בית דין פטורים שהרי לא עשו הקהל מפי הוראתם ולא תלו מעשיהם בבית דין, שהרי ידעו שבית דין טעו. וכל העושים פטורים, שהרי מזידים הן ומזיד לאו בר קרבן הוא:"
+            ],
+            [
+                "<b>מביאין פר.</b> האמור בויקרא והקריבו הקהל פר:",
+                "<b>ובעבודה זרה מביאים פר ושעיר.</b> ואם הורו להתיר באיסור עבודה זרה, מביאין פר ושעיר האמור בפרשת שלח לך, וכי תשגו ולא תעשו את כל המצות האלה, מצוה שהיא שקולה כנגד כל המצות, הוי אומר זו עבודה זרה, וכתיב התם (שם ט״ו) והיה אם מעיני העדה נעשתה לשגגה ועשו כל העדה פר בן בקר אחד לעולה וגו׳ ושעיר עזים אחד לחטאת. ור׳ מאיר סבר, האי והקריבו הקהל פר האמור בויקרא בשגגת שאר עבירות, וכן ועשו כל העדה פר ושעיר האמור בשלח לך בשגגת עבודה זרה, הקהל שהורה בלבד הן המביאים אותם, והן בית דין הגדול:",
+                "<b>שנים עשר שבטים מביאין.</b> דסבר ר׳ יהודה כל שבט ושבט אקרי קהל, שנאמר (דברי הימים ב כ׳) ויעמוד יהושפט בקהל יהודה:",
+                "<b>שלשה עשר פרים.</b> דסבר ר׳ שמעון שאין בית דין ששגגו בהוראה מתכפרים בפרים ושעירים של השבטים, אלא חייבים להביא פר ושעיר לעצמם:",
+                "<b>שבעה שבטים.</b> שהם רוב מנין של שבטים, אע״פ שהן מיעוט ישראל. או רוב מנין ישראל ואע״פ שיהיו ממיעוט מנין השבטים, ואפילו עשה שבט אחד והוא רוב ישראל. מביאין כל שאר השבטים שלא חטאו על ידי אלו החוטאים:",
+                "<b>שמונה פרים.</b> דסבר ר׳ שמעון שאין אותן שלא חטאו מביאים על ידי החוטאים. והלכה כר׳ יהודה:",
+                "<b>ועשה אותו שבט.</b> לעצמו, ואין כאן רוב מנין ישראל ולא רוב השבטים:",
+                "<b>וחכמים אומרים אין חייבים וכו׳</b> והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>הורה כהן משיח.</b> כהן גדול המשוח בשמן המשחה הורה היתר לעצמו ועשה מעשה בעצמו בדבר שחייבים על זדונו כרת:"
+            ],
+            [
+                "<b>מתכפר לו בפני עצמו.</b> חייב להביא פר בפני עצמו:",
+                "<b>הורה עם הצבור.</b> שהיה הוא אחד מן הסנהדרין ששגגו בהוראה:",
+                "<b>מתכפר לו עם הצבור.</b> בפר העלם דבר של צבור, ואינו צריך קרבן אחר. דסלקא דעתך אמינא כי היכי דביוה״כ אין מתכפר עם הצבור, דהא כתיב (ויקרא ט״ז:י״א) ושחט את פר החטאת אשר לו, הכא נמי יהיה צריך קרבן בפני עצמו, קמשמע לן דלא. ונפקא לן מקרא דכתיב (שם ד׳) על חטאתו אשר חטא, בחטא המיוחד לו מביא קרבן בפני עצמו, ובחטא שאינו מיוחד לו אינו מביא קרבן בפני עצמו:",
+                "<b>שאין בית דין חייבים.</b> כלומר, דין הוא שהמשיח מתכפר עם הצבור, שהרי אין בית דין חייבין וכו׳ וכן המשיח, אלמא הושוה המשיח לבית דין בכל עניניו, א״כ כשהורה עם הצבור דין הוא שיהיה שוה לצבור ויתכפר עם הצבור:",
+                "<b>ולא בעבודה זרה עד שיורו לבטל מקצת.</b> לפי שנאמר בשאר מצות (ויקרא ד׳:י״ג) ונעלם דבר מעיני הקהל, ונאמר בעבודה זרה (במדבר ט״ו:כ״ד) והיה אם מעיני העדה וגו׳, מה בשאר מצות ונעלם דבר ולא כל הגוך, אף בעבודה זרה דבר ולא כל הגוף:"
+            ],
+            [
+                "<b>אין חייבין אלא על העלם דבר.</b> בית דין שהורו לצבור על אחת מכל המצות, אין חייבין להביא פר העלם דבר של צבור אלא על העלם דבר ששגגו בהוראה ונעלם מהן הדין:",
+                "<b>עם שגגת מעשה.</b> ושגגו רוב הצבור ועשו מעשה על פיהם. דכתיב ישגו ונעלם דבר, שגגת מעשה ונעלם דבר:",
+                "<b>וכן המשיח.</b> וכן כהן גדול המשוח בשמן המשחה אינו חייב קרבן עד שיעלם ממנו הדין ויעשה הוא עצמו מעשה בשוגג על פי הוראה שחשב, דכתיב (ויקרא ד׳:ג׳) לאשמת העם, מלמד שהמשיח כעם:",
+                "<b>ובעבודה זרה אין חייבין.</b> (ובעבודה זרה) שבית דין ששגגו בהוראה בעבודה זרה חייבין פר ושעיר:",
+                "<b>אין חייבין אלא על העלם יבר עם שגגת מעשה.</b> כשאר כל המצות. דילפינן עבודה זרה משאר מצות מגזירה שוה דמעיני מעיני, כדכתבינן לעיל:",
+                "<b>אין חייבין אלא על דבר שזדונו כרת ועל שגגתו חטאת.</b> שכל הכריתות שבתורה הן ל״ו, ועל כולן חייבין על שגגתן חטאת, חוץ מחמשה שבהן שאין חייבין על שגגתן חטאת, והן מילה וקרבן פסח, לפי שהן מצות עשה, אע״פ שיש על זדונן כרת אין חייבין על שגגתן חטאת, דבחטאת כתיב (ויקרא ד׳:י״ג) אחת מכל מצות ה׳ אשר לא תעשינה. ומגדף, מפני שאין בו מעשה, והכתוב אומר בחטאת, לעושה בשגגה, יצא מגדף שאין בו מעשה. וטומאת מקדש וקדשיו אין חייבין על שגגתן אלא קרבן עולה ויורד האמור בויקרא. וכל הנך אין בית דין מביאין חטאת על שגגתן, ולא המשיח. נמצאו כל המצות שבית דין וכהן המשיח מביאין עליהן קרבן, שלשים ואחת מצות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה:  "
+            ],
+            [
+                "<b>אין חייבין על עשה ועל לא תעשה שבמקדש.</b> בית דין שהורו וטעו בטומאת מקדש וקדשיו, אין מחוייבין להביא קרבן צבור:",
+                "<b>על עשה שבמקדש.</b> כגון שנטמא במקדש, שמצוה לו לצאת בקצרה, ואם שהה ויצא בארוכה חייב כרת. ובית דין שהורו לו לצאת בארוכה אין חייבין קרבן, לפי שאין על שגגה זו קרבן חטאת, כלומר יחיד שטעה ושגג בזו ויצא בארוכה אינו חייב חטאת קבועה אלא קרבן עולה ויורד:",
+                "<b>ולא תעשה שבמקדש.</b> שלא יכנס למקדש בטומאה:",
+                "<b>ואין מביאין אשם תלוי וכו׳</b> שכל דבר שחייבין על שגגתו חטאת קבועה, מביאין על לא הודע שלו אשם תלוי. וטומאת מקדש הואיל ואין חייבין על שגגתו חטאת [קבועה] אין מביאין על לא הודע שלו אשם תלוי:",
+                "<b>על עשה שבנדה.</b> היה משמש עם הטהורה ואמרה לו נטמאתי עתה בשעת תשמיש, מצוה עליו לפרוש, ולא יפרוש מיד שהיציאה הנאה היא לו כביאתו, אלא נועץ צפרניו בקרקע וממתין עד שימות האבר ופורש בלא קושי. וזהו עשה שבנדה. ואם שגגו בית דין בהוראה זו והורו שיפרוש מיד, חייבין פר העלם דבר, לפי שהיחיד חייב על שגגתו חטאת:"
+            ],
+            [
+                "<b>אין חייבין על שמיעת הקול.</b> שהשביעו. חברו אם יודע לו עדות ולא העיד לו, כדכתיב (ויקרא ה׳:א׳)] ונפש כי תחטא ושמעה קול אלה. והוא עד וגו׳:",
+                "<b>ועל ביטוי שפתים.</b> שבועה שלא אוכל ואכל, או שאוכל ולא אכל. וכן אכלתי ולא אכל, לא אכלתי ואכל:",
+                "<b>ועל טומאת מקדש וקדשיו.</b> הנכנס למקדש בטומאה, או שאכל קודש [בטומאה]. אם שגגו בהוראה באחת מכל אלו, אין חייבין קרבן לא בית דין ולא המשיח, לפי שאין היחידים חייבין על שגגתן חטאת קבועה:",
+                "<b>והנשיא כיוצא בהם.</b> מלך ששגג באחד מכל אלו אינו מביא שעיר ופטור משום קרבן, דבכל הנך כתיב ואם לא תגיע ידו ואם לא תשיג ידו, מי שבאים לידי עניות, יצא מלך וכהן גדול שאינן באין לידי עניות:",
+                "<b>ר׳ עקיבא אומר הנשיא חייב.</b> דבנשיא כתיב (שם ד׳) וכפר עליו הכהן מחטאתו, ובקרבן עולה ויורד האמור בשמיעת קול, ובבטוי שפתים, ובטומאת מקדש, כתיב (שם ה׳) וכפר עליו הכהן מחטאתו, ללמדך שהנשיא חייב בהן. והאי דכהן משיח פטור מקרבן האמור בשמיעת קול ובטוי שפתים וטומאת מקדש, לדברי רבי עקיבא הוא משום דכתיב (שם ו׳) זה קרבן אהרן ובניו וגו׳ עשירית האיפה, זה, מיעוט הוא, לומר עשירית האיפה של מנחת חביתין בא חובה לכהן המשיח, ואין עשירית איפה אחר בא לו חובה, למעוטי עשירית האיפה האמור בשמיעת קול וכו׳ שאין הכהן המשיח מביא אותו. וכיון שמיעטו הכתוב מעשירית האיפה, נתמעט נמי משתי תורים ומכל קרבן האמור בענין. דכתיב בסוף אותה פרשה וכפר עליו הכהן על חטאתו אשר חטא מאחת מאלה, המתכפר באחת מאלה מתכפר בכולן, ושאין מתכפר באחת מאלה אין מתכפר בכולן. ואין הלכה כרבי עקיבא ולא כרבי יוסי, אלא כהן משיח ונשיא חייבין קרבן עולה ויורד על שמיעת קול ועל בטוי שפתים ועל טומאת מקדש, כדמוכח לקמן במתניתין. והא דתנינן אין חייבין על שמיעת הקול וכו׳ דמשמע לא בית דין ולא כהן משיח, היינו אינו חייב פר הבא על שאר מצות, אבל חייב קרבן עולה ויורד:"
+            ],
+            [
+                "<b>ובעבודה זרה היחיד והנשיא והמשיח מביאין שעירה.</b> בפרשת שלח לך בקרבן עבודה זרה כתיב ואם נפש אחת תחטא בשגגה וגו׳ והקריבה עז, וכתיב בתריה תורה אחת יהיה לכם, השוה את כולן לקרבן זה:"
+            ],
+            [
+                "<b>אשם תלוי.</b> עבירות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה, חייבין על לא הודע שלהן אשם תלוי, כגון כשני זיתים אחד של חלב ואחד של שומן ואכל אחד מהן ואינו יודע איזה מהן אכל:",
+                "<b>והמשיח ובית דין פטורין.</b> דכתיב בקרבן צבור (ויקרא ד׳) ונודעה החטאת והקריבו, אין חייבין קרבן אלא על הודע. ומשיח כבית דין:",
+                "<b>אשם ודאי.</b> חמשה אשמות הן שבאין על הודאי, אשם מעילות, אשם גזילות, אשם נזיר, אשם מצורע, אשם שפחה חרופה:",
+                "<b>היחיד והנשיא והמשיח חייבין.</b> שכל אלו מעשה יחיד הם, לא שנא הדיוט ולא שנא משיח ונשיא:",
+                "<b>ובית דין פטורים.</b> שאין להוראת בית דין עסק בהם. ואין אשם בא על הוראת בית דין:",
+                "<b>אלא שאין כהן גדול חייב על טומאת מקדש וקדשיו דברי רבי שמעון.</b> טעמא דרבי שמעון, דכתיב בטומאת מקדש (במדבר י״ט:כ׳) ואיש אשר יטמא ולא יתחטא ונכרתה הנפש ההיא מתוך הקהל, מי שחטאו שוה לקהל, יצא כהן גדול שאין חטאו שוה לקהל. שהקהל כל מי שנכנס מהן למקדש שוגג, או עבר עבירה בשוגג, חייב על שגגת מעשה בלבד, וכהן משיח אינו חייב אלא על העלם דבר עם שגגת מעשה, כדמוכח לעיל בפרקין. ואין הלכה כרבי שמעון, אלא כהן גדול מביא קרבן עולה ויורד אף על טומאת מקדש וקדשיו:",
+                "<b>רבי אליעזר אומר הנשיא מביא שעיר.</b> על טומאת מקדש וקדשיו. לפי שחייבין על זדונו כרת. כדרך שהוא מביא שעיר על שאר מצות שחייבין על זדונן כרת. ואין הלכה כרבי אליעזר, דכיון דאין חייבין על שגגת מקדש וקדשיו חטאת קבועה, אין הנשיא מביא אלא כדרך שהיחיד מביא:"
+            ]
+        ],
+        [
+            [
+                "<b>כהן משיח שחטא ואח״כ עבר ממשיחותו.</b> ולא הספיק להביא קרבנו עד שעבר מכהונתו:",
+                "<b>כהן משיח מביא פר.</b> ואפילו עבר לאחר שהעבירוהו ממשיחותו, אמרינן לקמן במתניתין דמביא פר. ולא נקט ליה אלא משום דאיצטריך למתני דנשיא מביא שעיר כשחטא קודם שהעבירוהו, תני נמי בכהן משיח מביא פר:",
+                "<b>ונשיא מביא שעיר.</b> דכתיב (ויקרא ד׳:ג׳) על חטאתו אשר חטא, מלמד שמביא חטאת כמו שהיה חייב בשעה שחטא:"
+            ],
+            [
+                "<b>כהן משיח שעבר ממשיחותו וכו׳</b> אע״פ שאינו עובד, בקדושתו הוא עומד. שאין בין כהן העובד לכהן שעבר, אלא עבודה ופר יום הכפורים ועשירית האיפה שמקריב בכל יום, כדלקמן. אבל נשיא כיון שהעבירוהו הרי הוא כהדיוט:"
+            ],
+            [
+                "<b>הרי אלו כהדיוט.</b> שנאמר בנשיא (שם) אשר נשיא יחטא, שחטא כשהוא נשיא. וכן בכהן המשיח נאמר (שם) ואם הכהן המשיח יחטא, שחטא כשהוא משיח:"
+            ],
+            [
+                "<b>המרובה בבגדים.</b> לאחר שנגנזה צלוחית של שמן המשחה היה כ״ג נכנמ לכהונה גדולה בלבישת שמונה בגדים, כדכתיב (שם כ״א) ומלא את ידו ללבוש את הבגדים:",
+                "<b>אלא פר הבא על כל המצות.</b> שאין מרובה בבגדים מביא פר על שגגתו, דכהן המשיח כתיב:",
+                "<b>בעבודת יוה״כ.</b> שאין עבודת אותו היום בשרה אלא בכ״ג בלבד, וכהן המשמש וכהן שעבר שוין בה:",
+                "<b>ולא פורעין ולא פורמין.</b> כדכתיב בכהן גדול (שם) את ראשו לא יפרע ובגדיו לא יפרום:",
+                "<b>ומחזירין את הרוצח.</b> אם מת אחד מהם, חוזר הרוצח מעיר מקלטו, כדכתיב (במדבר ל״ה:כ״ה) עד מות הכהן הגדול:"
+            ],
+            [
+                "<b>כ״ג פורם מלמטה.</b> אם מת לו מת שחייב לקרוע עליו, קורע מלמטה בכנף בגדו הסמוך לרגליו. והאי דכתיב ובגדיו לא יפרום, שאינו פורם כשאר כל אדם:",
+                "<b>מלמעלה.</b> כנגד החזה סמוך לכתף, כשאר העם:",
+                "<b>אונן.</b> מי שמת לו אחד משבעה קרובים שחייב להתאבל עליו, יום המיתה כולו בין נקבר המת בין לא נקבר, הוא אונן דאורייתא, ומיום המיתה ואילך כל זמן שלא נקבר המת הוא אונן דרבנן, ויום הקבורה הוא אונן דרבנן כל אותו היום אפילו לאחר קבורה, ומשנקבר המת ביום ראשון של מיתה כל הלילה שלאחריו הוא אונן דרבנן:",
+                "<b>כ״ג מקריב אונן ולא אוכל.</b> מן הקדשים. שכן מצינו באהרן ביום שמתו נדב ואביהוא אמר ואכלתי חטאת היום הייטב בעיני ה׳, על האכילה היה מקפיד לא על ההקרבה. ודוקא אהרן שהוא כ״ג, אבל בניו שהיו כהנים הדיוטים היו אסורים אותו היום בין להקריב בין לאבול:"
+            ],
+            [
+                "<b>התדיר מחבירו הוא קודם.</b> דאמר קרא (במדבר כ״ח:כ״ג) מלבד עולת הבוקר אשר לעולת התמיד. מכדי כתיב עולת הבוקר, אשר לעולת התמיד למה לי, אלא אמר רחמנא האי משום דתדיר, קדים ברישא:",
+                "<b>וכל המקודש מחבירו וכו׳</b> דהכי אשכחן בכהן, דכתיב ביה וקדשתו, ואמרינן לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון:",
+                "<b>פר משיח קודם.</b> הואיל ומשיח מכפר ועדה מתכפרת, בדין הוא שיקדים מכפר למתכפר. וכן הוא אומר (ויקרא ט״ז:י״ז) וכפר בעדו ובעד ביתו, ואח״כ ובעד כל קהל ישראל:"
+            ],
+            [
+                "<b>האיש קודם לאשה.</b> שהוא מקודש ממנה, שהאיש חייב בכל המצות והאשה אינה חייבת במצות עשה שהזמן גרמא:",
+                "<b>והאשה קודמת לאיש בכסות.</b> שבושתה מרובה מבושתו של איש:",
+                "<b>לקלקלה.</b> לביאה. ולמשכב זכור:",
+                "<b>האיש קודם.</b> שזו דרכה בכך וזה אין דרכו בכך:"
+            ],
+            [
+                "<b>לוי קודם לישראל.</b> דכתיב (דברים י׳:ח׳) בעת ההיא הבדיל ה׳ את שבט הלוי מתוך בני ישראל:",
+                "<b>ישראל קודם לממזר.</b> האי מיוחס והאי לאו מיוחס:",
+                "<b>ממזר קודם לנתין.</b> זה בא מטפה כשרה וזה בא מטפה פסולה:",
+                "<b>נתין קודם לגר.</b> זה גדל עמנו בקדושה וזה לא גדל עמנו בקדושה:",
+                "<b>גר קודם לעבד.</b> זה לא היה בכלל ארור וזה היה בכלל ארור:",
+                "<b>ממזר ת״ח קודם לכ״ג עם הארץ.</b> דכתיב (משלי ג׳:ט״ו) יקרה היא מפנינים, יקרה היא מכהן גדול שנכנס לפני ולפנים:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..270b59d3cdca587bb928093800b78032aec5d210
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/Hebrew/merged.json	
@@ -0,0 +1,160 @@
+{
+    "title": "Bartenura on Mishnah Horayot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Horayot",
+    "text": [
+        [
+            [
+                "<b>הורו בית דין לעבור.</b> שאמרו לעם מותרים אתם לעשות דבר שחייבים על זדונו כרת:",
+                "<b>והלך היחיד ועשה.</b> מתניתין ר׳ יהודה היא דאמר יחיד שעשה בהוראת ב״ד פטור. ואינה הלכה. אלא כרבנן דאמרי יחיד שעשה בהוראת בית דין חייב. ואינו פטור עד שיהו העושים על פי בית דין רוב יושבי ארץ ישראל או רוב השבטים, ואז בית דין מביאין פר העלם דבר של צבור, והעושים על פיהם פטורים:",
+                "<b>שוגג על פיהם.</b> לאפוקי היכא שלא תלה בהוראת בית דין, כגון שהורו בית דין שחלב מותר, ונתחלף לו חלב בשומן ואכלו, שזה חייב, שהרי לא על פי בית דין אכל:",
+                "<b>בין שלא עשו.</b> בית דין עצמן מעשה על פי הוראתם, הוא פטור והן חייבין, שבית דין אין מביאין קרבן אלא על שגגת הוראה, שהמעשה תלוי בקהל וההוראה בבית דין:",
+                "<b>הרי זה חייב מפני שלא תלה בבית דין.</b> ואע״ג דמזיד הוא זה, שהרי ידע שטעו ואעפ״כ עשה כדבריהם, ומזיד לאו בר קרבן הוא, הא אמרינן בגמרא שהוא שוגג, שחשב שמצוה לעשות על פי בית דין ואפילו ידע בהן שטעו:",
+                "<b>זה הכלל.</b> לאתויי מבעט בהוראה, שאין דרכו לעשות על פי הוראתם, ועשה כהוראת בית דין לא מפני שסמך על הוראתם אלא מפני שנדמה לו בדעתו שזה מותר, הרי זה חייב:"
+            ],
+            [
+                "<b>ר׳ שמעון פוטר.</b> כיון שפשטה הוראתם ברוב צבור:",
+                "<b>ור׳ אליעזר אומר ספק.</b> הואיל והיה לו לשאול בכל עת על דברים שנתחדשו בבית דין ולא שאל, הרי זה כמי שנסתפק לו אם חטא אם לא חטא, ומביא אשם תלוי. והלכה כר׳ אליעזר:",
+                "<b>איזהו ספק.</b> כלומר במה אומר ר״א שהוא נדון כמי שנסתפק לו אם חטא אם לא חטא וחייב אשם תלוי:",
+                "<b>ביושב בביתו.</b> כשהוא יושב בביתו במדינה שהורו בה בית דין, שהיה אפשר שישמע שחזרו בהם בית דין מהוראתם:",
+                "<b>אבל הלך לו למדינת הים.</b> ולאו דוקא הלך, אלא החזיק בדרך ללכת אע״פ שעדיין לא הלך, סבירא ליה לר׳ עקיבא שמפני טרדתו לצאת לדרך אינו שואל אם חזרו בהן בית דין, ופטור מאשם תלוי. ובן עזאי סבר, הואיל ועדיין לא הלך היה לו לשאול. ובהכי מוקי לה פלוגתייהו בגמרא. והלכה כר״ע:  "
+            ],
+            [
+                "<b>לעקור את כל הגוף.</b> כל עיקרה של מצוה, כדמפרש ואזיל:",
+                "<b>הרי אלו פטורים.</b> דכתיב (ויקרא ד׳) ונעלם דבר, קרי ביה ונעלם מדבר, מקצת הדבר ולא כולו:",
+                "<b>אבל הבא על שומרת יום כנגד יום פטור.</b> בגמרא פריך דהא שומרת יום כנגד יום בתורה כתיב (שם ט״ו) וספרה לה, מלמד שסופרת אחד כנגד אחד, וכל מידי דכתיב בתורה אין בית דין מביאין עליו קרבן. ומפרש בגמרא כגון דאמרי זבה לא הוי אלא ביממא, כלומר, כשרואה דם ביום ולא כשרואה בלילה, דכתיב (שם) כל ימי זובה:",
+                "<b>המוציא מרשות היחיד לרשות הרבים פטור.</b> דאמרי הכנסה והוצאה אסורה דכתיב (שמות ט״ז:כ״ט) אל יצא איש ממקומו, זריקה והושטה מותרת:",
+                "<b>המשתחוה פטור.</b> דאמרי השתחואה דאית בה פשוט ידים ורגלים אסורה דכתיב (שם ל״ד) לא תשתחוה לאל אחר, ושאין בה פשוט ידים ורגלים מותרת. וכללא דמילתא, אין בית דין חייבין עד שיורו בדבר שאין הצדוקין מודין בו. אבל הורו בדבר שהצדוקין מודין בו, פטורין מקרבן צבור, והרבים העושים על פיהם כל אחד חייב להביא קרבן על שגגתו. מאי טעמא, דזיל קרי בי רב הוא:"
+            ],
+            [
+                "<b>וידע אחד מהן שטעו וכו׳</b> דאמר קרא (ויקרא ד׳:י״ג) ואם כל עדת ישראל ישגו, עד שיהיו כולם מסכימים בשגגה:",
+                "<b>מופלא של בית דין.</b> הגדול שבהן, ראש הישיבה:",
+                "<b>זקן שלא ראה בנים.</b> אינו ראוי לדון דיני נפשות, שסתמו שהוא אכזרי ולא ירחם:",
+                "<b>ונאמר להלן עדה.</b> ושפטו העדה:",
+                "<b>מה עדה האמורה להלן וכו׳</b> שנאמר בסנהדרין (במדבר י״א:ט״ז) והתיצבו שם עמך, בדומין לך, מיוחסין כמותך. פרט לגר ולנתין ולממזר שאינן ראויין לימנות בסנהדרין:",
+                "<b>מזידין.</b> שידעו בית דין שהדבר אסור, פטורים מקרבן צבור, דמזיד לאו בר קרבן הוא. והעושים שוגג, מביאים כשבה או שעירה חטאת יחיד:",
+                "<b>שוגגים ועשו מזידין אלו ואלו פטורים.</b> בית דין פטורים שהרי לא עשו הקהל מפי הוראתם ולא תלו מעשיהם בבית דין, שהרי ידעו שבית דין טעו. וכל העושים פטורים, שהרי מזידים הן ומזיד לאו בר קרבן הוא:"
+            ],
+            [
+                "<b>מביאין פר.</b> האמור בויקרא והקריבו הקהל פר:",
+                "<b>ובעבודה זרה מביאים פר ושעיר.</b> ואם הורו להתיר באיסור עבודה זרה, מביאין פר ושעיר האמור בפרשת שלח לך, וכי תשגו ולא תעשו את כל המצות האלה, מצוה שהיא שקולה כנגד כל המצות, הוי אומר זו עבודה זרה, וכתיב התם (שם ט״ו) והיה אם מעיני העדה נעשתה לשגגה ועשו כל העדה פר בן בקר אחד לעולה וגו׳ ושעיר עזים אחד לחטאת. ור׳ מאיר סבר, האי והקריבו הקהל פר האמור בויקרא בשגגת שאר עבירות, וכן ועשו כל העדה פר ושעיר האמור בשלח לך בשגגת עבודה זרה, הקהל שהורה בלבד הן המביאים אותם, והן בית דין הגדול:",
+                "<b>שנים עשר שבטים מביאין.</b> דסבר ר׳ יהודה כל שבט ושבט אקרי קהל, שנאמר (דברי הימים ב כ׳) ויעמוד יהושפט בקהל יהודה:",
+                "<b>שלשה עשר פרים.</b> דסבר ר׳ שמעון שאין בית דין ששגגו בהוראה מתכפרים בפרים ושעירים של השבטים, אלא חייבים להביא פר ושעיר לעצמם:",
+                "<b>שבעה שבטים.</b> שהם רוב מנין של שבטים, אע״פ שהן מיעוט ישראל. או רוב מנין ישראל ואע״פ שיהיו ממיעוט מנין השבטים, ואפילו עשה שבט אחד והוא רוב ישראל. מביאין כל שאר השבטים שלא חטאו על ידי אלו החוטאים:",
+                "<b>שמונה פרים.</b> דסבר ר׳ שמעון שאין אותן שלא חטאו מביאים על ידי החוטאים. והלכה כר׳ יהודה:",
+                "<b>ועשה אותו שבט.</b> לעצמו, ואין כאן רוב מנין ישראל ולא רוב השבטים:",
+                "<b>וחכמים אומרים אין חייבים וכו׳</b> והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>הורה כהן משיח.</b> כהן גדול המשוח בשמן המשחה הורה היתר לעצמו ועשה מעשה בעצמו בדבר שחייבים על זדונו כרת:"
+            ],
+            [
+                "<b>מתכפר לו בפני עצמו.</b> חייב להביא פר בפני עצמו:",
+                "<b>הורה עם הצבור.</b> שהיה הוא אחד מן הסנהדרין ששגגו בהוראה:",
+                "<b>מתכפר לו עם הצבור.</b> בפר העלם דבר של צבור, ואינו צריך קרבן אחר. דסלקא דעתך אמינא כי היכי דביוה״כ אין מתכפר עם הצבור, דהא כתיב (ויקרא ט״ז:י״א) ושחט את פר החטאת אשר לו, הכא נמי יהיה צריך קרבן בפני עצמו, קמשמע לן דלא. ונפקא לן מקרא דכתיב (שם ד׳) על חטאתו אשר חטא, בחטא המיוחד לו מביא קרבן בפני עצמו, ובחטא שאינו מיוחד לו אינו מביא קרבן בפני עצמו:",
+                "<b>שאין בית דין חייבים.</b> כלומר, דין הוא שהמשיח מתכפר עם הצבור, שהרי אין בית דין חייבין וכו׳ וכן המשיח, אלמא הושוה המשיח לבית דין בכל עניניו, א״כ כשהורה עם הצבור דין הוא שיהיה שוה לצבור ויתכפר עם הצבור:",
+                "<b>ולא בעבודה זרה עד שיורו לבטל מקצת.</b> לפי שנאמר בשאר מצות (ויקרא ד׳:י״ג) ונעלם דבר מעיני הקהל, ונאמר בעבודה זרה (במדבר ט״ו:כ״ד) והיה אם מעיני העדה וגו׳, מה בשאר מצות ונעלם דבר ולא כל הגוך, אף בעבודה זרה דבר ולא כל הגוף:"
+            ],
+            [
+                "<b>אין חייבין אלא על העלם דבר.</b> בית דין שהורו לצבור על אחת מכל המצות, אין חייבין להביא פר העלם דבר של צבור אלא על העלם דבר ששגגו בהוראה ונעלם מהן הדין:",
+                "<b>עם שגגת מעשה.</b> ושגגו רוב הצבור ועשו מעשה על פיהם. דכתיב ישגו ונעלם דבר, שגגת מעשה ונעלם דבר:",
+                "<b>וכן המשיח.</b> וכן כהן גדול המשוח בשמן המשחה אינו חייב קרבן עד שיעלם ממנו הדין ויעשה הוא עצמו מעשה בשוגג על פי הוראה שחשב, דכתיב (ויקרא ד׳:ג׳) לאשמת העם, מלמד שהמשיח כעם:",
+                "<b>ובעבודה זרה אין חייבין.</b> (ובעבודה זרה) שבית דין ששגגו בהוראה בעבודה זרה חייבין פר ושעיר:",
+                "<b>אין חייבין אלא על העלם יבר עם שגגת מעשה.</b> כשאר כל המצות. דילפינן עבודה זרה משאר מצות מגזירה שוה דמעיני מעיני, כדכתבינן לעיל:",
+                "<b>אין חייבין אלא על דבר שזדונו כרת ועל שגגתו חטאת.</b> שכל הכריתות שבתורה הן ל״ו, ועל כולן חייבין על שגגתן חטאת, חוץ מחמשה שבהן שאין חייבין על שגגתן חטאת, והן מילה וקרבן פסח, לפי שהן מצות עשה, אע״פ שיש על זדונן כרת אין חייבין על שגגתן חטאת, דבחטאת כתיב (ויקרא ד׳:י״ג) אחת מכל מצות ה׳ אשר לא תעשינה. ומגדף, מפני שאין בו מעשה, והכתוב אומר בחטאת, לעושה בשגגה, יצא מגדף שאין בו מעשה. וטומאת מקדש וקדשיו אין חייבין על שגגתן אלא קרבן עולה ויורד האמור בויקרא. וכל הנך אין בית דין מביאין חטאת על שגגתן, ולא המשיח. נמצאו כל המצות שבית דין וכהן המשיח מביאין עליהן קרבן, שלשים ואחת מצות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה:  "
+            ],
+            [
+                "<b>אין חייבין על עשה ועל לא תעשה שבמקדש.</b> בית דין שהורו וטעו בטומאת מקדש וקדשיו, אין מחוייבין להביא קרבן צבור:",
+                "<b>על עשה שבמקדש.</b> כגון שנטמא במקדש, שמצוה לו לצאת בקצרה, ואם שהה ויצא בארוכה חייב כרת. ובית דין שהורו לו לצאת בארוכה אין חייבין קרבן, לפי שאין על שגגה זו קרבן חטאת, כלומר יחיד שטעה ושגג בזו ויצא בארוכה אינו חייב חטאת קבועה אלא קרבן עולה ויורד:",
+                "<b>ולא תעשה שבמקדש.</b> שלא יכנס למקדש בטומאה:",
+                "<b>ואין מביאין אשם תלוי וכו׳</b> שכל דבר שחייבין על שגגתו חטאת קבועה, מביאין על לא הודע שלו אשם תלוי. וטומאת מקדש הואיל ואין חייבין על שגגתו חטאת [קבועה] אין מביאין על לא הודע שלו אשם תלוי:",
+                "<b>על עשה שבנדה.</b> היה משמש עם הטהורה ואמרה לו נטמאתי עתה בשעת תשמיש, מצוה עליו לפרוש, ולא יפרוש מיד שהיציאה הנאה היא לו כביאתו, אלא נועץ צפרניו בקרקע וממתין עד שימות האבר ופורש בלא קושי. וזהו עשה שבנדה. ואם שגגו בית דין בהוראה זו והורו שיפרוש מיד, חייבין פר העלם דבר, לפי שהיחיד חייב על שגגתו חטאת:"
+            ],
+            [
+                "<b>אין חייבין על שמיעת הקול.</b> שהשביעו. חברו אם יודע לו עדות ולא העיד לו, כדכתיב (ויקרא ה׳:א׳)] ונפש כי תחטא ושמעה קול אלה. והוא עד וגו׳:",
+                "<b>ועל ביטוי שפתים.</b> שבועה שלא אוכל ואכל, או שאוכל ולא אכל. וכן אכלתי ולא אכל, לא אכלתי ואכל:",
+                "<b>ועל טומאת מקדש וקדשיו.</b> הנכנס למקדש בטומאה, או שאכל קודש [בטומאה]. אם שגגו בהוראה באחת מכל אלו, אין חייבין קרבן לא בית דין ולא המשיח, לפי שאין היחידים חייבין על שגגתן חטאת קבועה:",
+                "<b>והנשיא כיוצא בהם.</b> מלך ששגג באחד מכל אלו אינו מביא שעיר ופטור משום קרבן, דבכל הנך כתיב ואם לא תגיע ידו ואם לא תשיג ידו, מי שבאים לידי עניות, יצא מלך וכהן גדול שאינן באין לידי עניות:",
+                "<b>ר׳ עקיבא אומר הנשיא חייב.</b> דבנשיא כתיב (שם ד׳) וכפר עליו הכהן מחטאתו, ובקרבן עולה ויורד האמור בשמיעת קול, ובבטוי שפתים, ובטומאת מקדש, כתיב (שם ה׳) וכפר עליו הכהן מחטאתו, ללמדך שהנשיא חייב בהן. והאי דכהן משיח פטור מקרבן האמור בשמיעת קול ובטוי שפתים וטומאת מקדש, לדברי רבי עקיבא הוא משום דכתיב (שם ו׳) זה קרבן אהרן ובניו וגו׳ עשירית האיפה, זה, מיעוט הוא, לומר עשירית האיפה של מנחת חביתין בא חובה לכהן המשיח, ואין עשירית איפה אחר בא לו חובה, למעוטי עשירית האיפה האמור בשמיעת קול וכו׳ שאין הכהן המשיח מביא אותו. וכיון שמיעטו הכתוב מעשירית האיפה, נתמעט נמי משתי תורים ומכל קרבן האמור בענין. דכתיב בסוף אותה פרשה וכפר עליו הכהן על חטאתו אשר חטא מאחת מאלה, המתכפר באחת מאלה מתכפר בכולן, ושאין מתכפר באחת מאלה אין מתכפר בכולן. ואין הלכה כרבי עקיבא ולא כרבי יוסי, אלא כהן משיח ונשיא חייבין קרבן עולה ויורד על שמיעת קול ועל בטוי שפתים ועל טומאת מקדש, כדמוכח לקמן במתניתין. והא דתנינן אין חייבין על שמיעת הקול וכו׳ דמשמע לא בית דין ולא כהן משיח, היינו אינו חייב פר הבא על שאר מצות, אבל חייב קרבן עולה ויורד:"
+            ],
+            [
+                "<b>ובעבודה זרה היחיד והנשיא והמשיח מביאין שעירה.</b> בפרשת שלח לך בקרבן עבודה זרה כתיב ואם נפש אחת תחטא בשגגה וגו׳ והקריבה עז, וכתיב בתריה תורה אחת יהיה לכם, השוה את כולן לקרבן זה:"
+            ],
+            [
+                "<b>אשם תלוי.</b> עבירות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה, חייבין על לא הודע שלהן אשם תלוי, כגון כשני זיתים אחד של חלב ואחד של שומן ואכל אחד מהן ואינו יודע איזה מהן אכל:",
+                "<b>והמשיח ובית דין פטורין.</b> דכתיב בקרבן צבור (ויקרא ד׳) ונודעה החטאת והקריבו, אין חייבין קרבן אלא על הודע. ומשיח כבית דין:",
+                "<b>אשם ודאי.</b> חמשה אשמות הן שבאין על הודאי, אשם מעילות, אשם גזילות, אשם נזיר, אשם מצורע, אשם שפחה חרופה:",
+                "<b>היחיד והנשיא והמשיח חייבין.</b> שכל אלו מעשה יחיד הם, לא שנא הדיוט ולא שנא משיח ונשיא:",
+                "<b>ובית דין פטורים.</b> שאין להוראת בית דין עסק בהם. ואין אשם בא על הוראת בית דין:",
+                "<b>אלא שאין כהן גדול חייב על טומאת מקדש וקדשיו דברי רבי שמעון.</b> טעמא דרבי שמעון, דכתיב בטומאת מקדש (במדבר י״ט:כ׳) ואיש אשר יטמא ולא יתחטא ונכרתה הנפש ההיא מתוך הקהל, מי שחטאו שוה לקהל, יצא כהן גדול שאין חטאו שוה לקהל. שהקהל כל מי שנכנס מהן למקדש שוגג, או עבר עבירה בשוגג, חייב על שגגת מעשה בלבד, וכהן משיח אינו חייב אלא על העלם דבר עם שגגת מעשה, כדמוכח לעיל בפרקין. ואין הלכה כרבי שמעון, אלא כהן גדול מביא קרבן עולה ויורד אף על טומאת מקדש וקדשיו:",
+                "<b>רבי אליעזר אומר הנשיא מביא שעיר.</b> על טומאת מקדש וקדשיו. לפי שחייבין על זדונו כרת. כדרך שהוא מביא שעיר על שאר מצות שחייבין על זדונן כרת. ואין הלכה כרבי אליעזר, דכיון דאין חייבין על שגגת מקדש וקדשיו חטאת קבועה, אין הנשיא מביא אלא כדרך שהיחיד מביא:"
+            ]
+        ],
+        [
+            [
+                "<b>כהן משיח שחטא ואח״כ עבר ממשיחותו.</b> ולא הספיק להביא קרבנו עד שעבר מכהונתו:",
+                "<b>כהן משיח מביא פר.</b> ואפילו עבר לאחר שהעבירוהו ממשיחותו, אמרינן לקמן במתניתין דמביא פר. ולא נקט ליה אלא משום דאיצטריך למתני דנשיא מביא שעיר כשחטא קודם שהעבירוהו, תני נמי בכהן משיח מביא פר:",
+                "<b>ונשיא מביא שעיר.</b> דכתיב (ויקרא ד׳:ג׳) על חטאתו אשר חטא, מלמד שמביא חטאת כמו שהיה חייב בשעה שחטא:"
+            ],
+            [
+                "<b>כהן משיח שעבר ממשיחותו וכו׳</b> אע״פ שאינו עובד, בקדושתו הוא עומד. שאין בין כהן העובד לכהן שעבר, אלא עבודה ופר יום הכפורים ועשירית האיפה שמקריב בכל יום, כדלקמן. אבל נשיא כיון שהעבירוהו הרי הוא כהדיוט:"
+            ],
+            [
+                "<b>הרי אלו כהדיוט.</b> שנאמר בנשיא (שם) אשר נשיא יחטא, שחטא כשהוא נשיא. וכן בכהן המשיח נאמר (שם) ואם הכהן המשיח יחטא, שחטא כשהוא משיח:"
+            ],
+            [
+                "<b>המרובה בבגדים.</b> לאחר שנגנזה צלוחית של שמן המשחה היה כ״ג נכנמ לכהונה גדולה בלבישת שמונה בגדים, כדכתיב (שם כ״א) ומלא את ידו ללבוש את הבגדים:",
+                "<b>אלא פר הבא על כל המצות.</b> שאין מרובה בבגדים מביא פר על שגגתו, דכהן המשיח כתיב:",
+                "<b>בעבודת יוה״כ.</b> שאין עבודת אותו היום בשרה אלא בכ״ג בלבד, וכהן המשמש וכהן שעבר שוין בה:",
+                "<b>ולא פורעין ולא פורמין.</b> כדכתיב בכהן גדול (שם) את ראשו לא יפרע ובגדיו לא יפרום:",
+                "<b>ומחזירין את הרוצח.</b> אם מת אחד מהם, חוזר הרוצח מעיר מקלטו, כדכתיב (במדבר ל״ה:כ״ה) עד מות הכהן הגדול:"
+            ],
+            [
+                "<b>כ״ג פורם מלמטה.</b> אם מת לו מת שחייב לקרוע עליו, קורע מלמטה בכנף בגדו הסמוך לרגליו. והאי דכתיב ובגדיו לא יפרום, שאינו פורם כשאר כל אדם:",
+                "<b>מלמעלה.</b> כנגד החזה סמוך לכתף, כשאר העם:",
+                "<b>אונן.</b> מי שמת לו אחד משבעה קרובים שחייב להתאבל עליו, יום המיתה כולו בין נקבר המת בין לא נקבר, הוא אונן דאורייתא, ומיום המיתה ואילך כל זמן שלא נקבר המת הוא אונן דרבנן, ויום הקבורה הוא אונן דרבנן כל אותו היום אפילו לאחר קבורה, ומשנקבר המת ביום ראשון של מיתה כל הלילה שלאחריו הוא אונן דרבנן:",
+                "<b>כ״ג מקריב אונן ולא אוכל.</b> מן הקדשים. שכן מצינו באהרן ביום שמתו נדב ואביהוא אמר ואכלתי חטאת היום הייטב בעיני ה׳, על האכילה היה מקפיד לא על ההקרבה. ודוקא אהרן שהוא כ״ג, אבל בניו שהיו כהנים הדיוטים היו אסורים אותו היום בין להקריב בין לאבול:"
+            ],
+            [
+                "<b>התדיר מחבירו הוא קודם.</b> דאמר קרא (במדבר כ״ח:כ״ג) מלבד עולת הבוקר אשר לעולת התמיד. מכדי כתיב עולת הבוקר, אשר לעולת התמיד למה לי, אלא אמר רחמנא האי משום דתדיר, קדים ברישא:",
+                "<b>וכל המקודש מחבירו וכו׳</b> דהכי אשכחן בכהן, דכתיב ביה וקדשתו, ואמרינן לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון:",
+                "<b>פר משיח קודם.</b> הואיל ומשיח מכפר ועדה מתכפרת, בדין הוא שיקדים מכפר למתכפר. וכן הוא אומר (ויקרא ט״ז:י״ז) וכפר בעדו ובעד ביתו, ואח״כ ובעד כל קהל ישראל:"
+            ],
+            [
+                "<b>האיש קודם לאשה.</b> שהוא מקודש ממנה, שהאיש חייב בכל המצות והאשה אינה חייבת במצות עשה שהזמן גרמא:",
+                "<b>והאשה קודמת לאיש בכסות.</b> שבושתה מרובה מבושתו של איש:",
+                "<b>לקלקלה.</b> לביאה. ולמשכב זכור:",
+                "<b>האיש קודם.</b> שזו דרכה בכך וזה אין דרכו בכך:"
+            ],
+            [
+                "<b>לוי קודם לישראל.</b> דכתיב (דברים י׳:ח׳) בעת ההיא הבדיל ה׳ את שבט הלוי מתוך בני ישראל:",
+                "<b>ישראל קודם לממזר.</b> האי מיוחס והאי לאו מיוחס:",
+                "<b>ממזר קודם לנתין.</b> זה בא מטפה כשרה וזה בא מטפה פסולה:",
+                "<b>נתין קודם לגר.</b> זה גדל עמנו בקדושה וזה לא גדל עמנו בקדושה:",
+                "<b>גר קודם לעבד.</b> זה לא היה בכלל ארור וזה היה בכלל ארור:",
+                "<b>ממזר ת״ח קודם לכ״ג עם הארץ.</b> דכתיב (משלי ג׳:ט״ו) יקרה היא מפנינים, יקרה היא מכהן גדול שנכנס לפני ולפנים:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה הוריות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..87287dbd2a3215bdd08bd20fda1af12966b8acdd
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,251 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Makkot",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה מכות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "כיצד העדים נעשים זוממין – this is how it should be read: those witnesses who were found to be scheming and with them, we do not enact the punishment for evidence disproved by an alibi, that is to say, we do not fulfill through them [the Biblical verse – Deuteronomy 19:19]: “you shall do to him as he schemed to do to his fellow.” How are they made scheming [witnesses]?",
+                "מעידין אנו באיש פלוני – a Kohen",
+                "שהוא בן גרושה – in our presence his mother was divorced prior to his birth, and therefore he is one unfit for the priesthood on account of his father’s illegitimate connection.",
+                "אין אומרים – if they were found to be scheming [witnesses], and they are Kohanim, this one should be made the son of a divorcee [mother], to fulfill through him “as he schemed” (Deuteronomy 19:19) – but it is written, “you shall do to him as he schemed [to do to this fellow],” to him, but not to his progeny, and if we make him unfit for the priesthood, and he is a Kohen, you have disqualified his progeny forever. And if you should say, let us disqualify him alone and not his progeny, we require [in the Biblical verse] “as he schemed to do”, but it is not there [if he is not a Kohen], for he plotted to disqualify the judged (i.e., a Kohen) and his progeny.",
+                "אלא לוקה ארבעים – for it says in the Biblical verse (Deuteronomy 25:1-2): “[When there is a dispute between men and they go to law,] and a decision is rendered declaring the one in the right and the other in the wrong – if the guilty one is to be flogged, [the magistrate shall have him lie down and be given lashes in his presence, by count, as his guilt warrants],” the other one in the wrong – if the guilty one is to be flogged,” but rather, the witnesses who [rendered] the one in the right to be wrong, and other witnesses came and “rendered declaring the one in the right,” for from the outset, they declared him to be like these wicked men: “if the guilty one is to be flogged…etc.”",
+                "אין אומרים יגלה זה – As it is written concerning the murderer (Deuteronomy 19:5): “…that man shall flee [to one of these cities and live].” He and not those who scheme against him.",
+                "שגירש את אשתו – [who divorced his wife] in our presence on a certain day, and he says: I did not divorce her and I am not liable for her Ketubah.",
+                "והלא בין היום ובין למחר – that is to say, what they should pay him, and if you would say, the entire [worth of the] Ketubah, but would it not be lest he die or lest he divorce her today or tomorrow so that he would ultimately give it (i.e., the Ketubah value) to her, and it is found that they would not cause him to lose anything.",
+                "אומרין כמה אדם רוצה ליתן בכתובתה של זו – from doubt . for if she had been widowed or divorced, the purchaser would take her, and if she died, her husband would inherit her and he would love the monies that he gave, and this would be given to the witnesses of the husband."
+            ],
+            [
+                "שלא השם המחייבו מלקות – The Biblical verse that makes him liable for flogging is not the one that makes him liable for payment. Flogging [comes] from (Exodus 23:2): “you shall not give perverse testimony;” payment from (Deuteronomy 19:19): “and you do to him as he schemed.”",
+                "כל המשלם אינו לוקה – as it is written (Deuteronomy 25:2): “…[and be given lashes in his presence, by count,] as his guilt [warrants].” You make him liable for one [act] of guilt, but you do not make him liable for two [acts] of guilt, for as the Rabbis say, he pays [a fine] but is not flogged, and they did not say that he is flogged but does not pay [a fine], we learn from this, that whenever that wherever there are two [acts of guilt] – flogging and payment [of a fine], we do not say that he should be flogged and not pay [a fine] but he should pay [a fine] and not flogged, and such is the Halakha."
+            ],
+            [
+                "משום לא תענה – for since it is impossible to fulfill [the Biblical verse] “you shall do to him as he schemed to do to his fellow” concerning witnesses , such as “we testify about a certain person that he is the son of a divorcee,” the witnesses are flogged because of [the Biblical verse – Exodus 23:2]: “you shall not give perverse testimony [in a dispute]…”, here where is the warning of “you shall not give perverse testimony” and there is also, “[and you do to him] as he schemed” (Deuteronomy 19:19), he is flogged eighty [times]. Bu the Halakha is not according to Rabbi Meir.",
+                "משלשין בממון – scheming witnesses who are liable for monetary payments, pay the money according to the number of witnesses. If there were three witness who were found to be scheming, each of one of them pays one-third of the money that had wanted to cause him to lose.",
+                "ואין משלשין במכות – But each one of the witnesses is not flogged one third of the [requisite] flogging, but rather each one is flogged for forty, for we require: “and you shall do to him as he schemed to do” (Deuteronomy 19:19), and each one of them who had desired to cause the defendant to be flogged, a complete round [of flogging] and the money is combined, for when each one of them (i.e., the three scheming witnesses) gives his third [of the money] he accepted [upon himself] what they wanted to cause him to lose, between all of them. But flogging is not combined."
+            ],
+            [
+                "עד שיזומו עצמן – that they rebut them in matters of their essence, but not in the matters of the murderer [or the murdered], as it is explained further on, and we derive this from the Biblical verse, as it is written (Deuteronomy 19:18): “if the man who testified is a false witness,” until the lie is within the essence/substance of the witnesses."
+            ],
+            [
+                "ואפילו היו מאה – [one-hundred] sets [of witnesses] who testified one after the other with [the same] one [particular] testimony and one set [of witnesses] rebutted all of them, all of them are killed.",
+                "איסטטית היא זאת – that is to say, this particular set [of witnesses] is corrupt and deviationist/rebellious, for they took advice among themselves to rebut in this testimony. Another explanation is that this is sycophancy, for it is testimony which teaches of a system of information which colors everything that it touches.",
+                "ואינה נהרגת אלא כת ראשונה בלבד – for Rabbi Yehuda holds that after the first set of witnesses were proven to be scheming witnesses, we do not accept [additional] testimony from the second set that comes to testify after it, and if testifies and is found to be scheming, we do not kill it, nor do we call/refer to it as “and you shall do [to him]” (Deuteronomy 19:19), for we do not kill by his mouth; but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "עד יגמר הדין – of the judged, who would be killed by their word, and after that, they (i.e., the witnesses} were found to be scheming."
+            ],
+            [
+                "ומנין אפילו מאה – that two [witnesses] rebut one hundred [witnesses] who testified together.",
+                "מה שנים אינן נהרגין עד שהוזמו שניהן – as it is written (Deuteronomy 19:18): “if the man who testified is a false witness” and the Master said: Every place where it states, “witness,” we have here two [witnesses] until the Biblical verse explicitly states “one.”",
+                "עד שיהיו שלשתן זוממין – and it is the case that each of them testified immediately after the conclusion of his fellow, but if two testified and after some time, the others testified, they are considered as two separate sets for every thing.",
+                "רבי עקיבא אומר: לא בא השלישי אלא להחמיר עליו – that is not to say that since without the third [witness], their testimony would have been accepted, they should not make of him a judgment of scheming, for the verse teaches you that even he is judged.",
+                "על אחת כמה וכמה – for virtue is greater than cruelty"
+            ],
+            [
+                "במה דברים אמורים בדיני נפשות – As it is written (Numbers 35:25): “The assembly shall protect the manslayer from the blood-avenger,” and we go around searching for acquittal (i.e., a verdict in favor).",
+                "אחד דיני ממונות – also their testimony is nullified.",
+                "בזמן שהתרו בהן – we are speaking of [the laws] of capital cases, that is to say, when we say that it is nullified, and this is at the time when a relative or some who is ineligible joins ab initio to be one of those who warn those who commit a sin, but if they didn’t warn them, and didn’t intend to be a witness in the matter, the testimony of the others is not nullified because of the evidence of this one, and the Halakha is according to Rebbe (i.e., Rabbi Yehuda HaNasi)."
+            ],
+            [
+                "ואחד מתרה בו באמצע – He who warns combines with the set of witnesses, since he sees them and they see him at the time of the warning [given]. Therefore, if there were two sets that were in the two windows who see him, these combine with those and they are together one testimony.",
+                "הוא והן נהרגין – He [i.e., the defendant] is killed, since there still is one set [of witnesses] that had not been proven to be scheming, and those who were refuted are killed for they had been found to be scheming.",
+                "שלא תהא סנהדרין שומעת מפי התורגמן – for the we require that the judges know recognize/know the language of the witnesses and not have a need for an interpreter to be placed between them. And such is the Halakha."
+            ],
+            [
+                "סנהדרין – who are ordained in the Land [of Israel]; they have permission to adjudicate the laws of fines and capital cases, whether in the Land [of Israel] or outside the Land [of Israel], as long as there is the large Jewish court in the Chamber of Hewn Stones, as it states (Deuteronomy 17:12): “…and disregard the priest [charged with serving there the LORD your God], or the magistrate…” At the time when there is a Kohen who offers sacrifices on the altar, there is a judge who adjudicates capital cases; at the time when a Kohen [does not offer sacrifices on the altar, there is no judge who adjudicates capital cases].",
+                "סנהדרין ההורגת אחת בשבוע – once in seven years",
+                "נקראת חובלנית – since one must be deliberate in judgement and reconsider capital cases for acquitt",
+                "לא נהרג אדם מעולם – that they should examine the witnesses in the matter when they don’t know how to respond. If [dealing with] a murderer, [the judges ask]: what did you see? Did he kill a person afflicted with a fatal organic disease, or someone totally healthy? If you wish to say that he killed a totally healthy individual, lest it was in a place where a sword punctured [a vital organ], and if he was [guilty] of incest, did you see it as the painting stick was inserted into the tube?",
+                "אף הן מרבים שופכי דמים – and because of this, we do not restrain the wicked who continuously shed blood."
+            ]
+        ],
+        [
+            [
+                "אלו הן הגולין. היה מעגל במעגילה – a smooth round stone that we roll on top of the plaster or clay that is at the tope to smooth out the fissures/cracks.",
+                "היה משלשל בחבית – from above to below",
+                "אבל אם היה מושך במעגילה – from below to above",
+                "כל שבדרך ירידתו גולה – As it is written: (Numbers 35:23): “or inadvertently dropped upon him/ויפל עליו [any deadly object of stone, and death resulted – though he was not an enemy of his and did not seek his harm],” until it would be through falling, [and the word] \"כל\" includes even descending which is for the need of ascending.",
+                "נשמט הברזל מקתו – from the sleeve that it is fastened to",
+                "רבי אומר: אינו גולה – Rabbi (Rabbi Yehuda HaNasi) holds that if the iron (axe) chipped off the wood – that is, which was to be split (and the chip struck a person dead – see Tosefta Makkot, Chapter 2, Halakha 6), and not the wood handle which it is fastened to. But the Rabbis “from the wood” – from the wood handle to which it is fastened. And the Halakha is according to the Sages, for the wood that was to be split is an indirect action and via an indirect action, one is not exiled."
+            ],
+            [
+                "זרק את האבן לרשות הרבים – and even though it is close to acting with premeditation, for he should have thought that people would always be found in the public domain. Here we are dealing with a dunghill that was made in the public domain to be removed from there during the daytime and occasionally, it happens that he sits thee, and because of this, he is exiled, but it is not negligence nor is it totally unavoidably preventable (i.e., victim of an accident).",
+                "והוציא הלה את ראשו וקבלה פטור – As it is written (Deuteronomy 19:5): “[…the ax-head flies off the handle] and strikes the other [so that he dies. That man shall flee to one of these cities and live].”",
+                "אם יש רשות לניזק – if the owner gave him permission to enter",
+                "מה חטיבת עצים רשות – if he wants to go up to chop [wood], and if he does not want to, he does not go up.",
+                "יצא האב הרודה את בנו – for he is doing a Mitzvah"
+            ],
+            [
+                "האב גולה על ידי בנו – for he did not hit him to teach him Torah or ethics or a trade",
+                "הכל גולין על ידי ישראל – and even a slave or a Cuthean",
+                "חוץ מעל ידי גר תושב – for if he inadvertently killed the son of an Israelite, he is not exiled, but is killed.",
+                "הסומא אינו גולה – As it is written (Numbers 35:23): “or inadvertently dropped upon him/\"בלא ראות\" [any object of stone, and death resulted – though he was not an enemy of his and did not seek his harm],” excluding someone blind.",
+                "רבי מאיר אומר: גולה – [The words] \"בלא ראות\"/”or inadvertently dropped upon him (without seeing) , includes he blind person. But the Halakha is not according to Rabbi Meir.",
+                "השונא – all who did not speak with him for three days because of enmity (see Mishnah Sanhedrin Chapter 3, Mishnah 5 – but Israelites were not suspected of this, according to that Mishnah). And the Halakha is not either according to Rabbi Yosi B’Rabbi Yehuda nor like Rabbi Shimon, but rather, the one who hates is not killed nor is he given the shelter of asylum because his legal status is close to acting with premeditation."
+            ],
+            [
+                "להיכן גולין לערי מקלט – and forty-two Levitical cities also all of which provide the shelter of asylum, but those six cities of refuge, whether the one who enters there is murderer with the knowledge that he will receive asylum or whether one enters without the knowledge that he will receive asylum, it provides asylum. And the forty-two cities, with the knowledge that it absorbs, for without the knowledge that it absorbs, they do not absorb, and if the blood avenger was to kill him there, he is exempt."
+            ],
+            [
+                "ומכוונות היו להם הדרכים – they would make the roads so that they would be in a line to the Cities of Refuge so that the murderer would not err on the way (see Talmud Makkot 9b – in which the cities in the Land of Israel and on the opposite side of the Jordan wer in straight parallel lines like two rows in a vineyard). And [the words] \"מקלט מקלט\" /”Asylum/Refuge”, “Asylum/Refuge” were written at the crossroads, in order that the murder would recognize it and turn to there.",
+                "וידברו אליו – they speak to the blood avenger: “do not follow the practice of those who shed blood; this matter came to his hand inadvertently.”",
+                "הוא מדבר על ידי עצמו – no Sages are required to speak to the blood avenger on his behalf, but he (i.e., the murderer) makes claims to himself. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "ואחד המרובה בגדים – since after the flask of anointing oil was hidden, he was not inaugurated to become the High Priest other than the wearing of eight garments.",
+                "ואחד שעבר ממשיחתו – that a nocturnal emission befell the High Priest on Yom Kippur and they appointed another n his place. With the death of all of those, he returns, even though the other one is alive, since “High Priest” is written three times in the portion.",
+                "רבי יהודה אומר: אף משוח מלחמה – Another Biblical verse is written (Numbers 35:32): “…enabling one to return to live on his land before the death of the priest.” But the Rabbis, since “High Priest” is not written in this verse, they don’t expound it. And the Halakha is according to the Sages.",
+                "שלא יתפללו על בניהם שימותו – and they were negligent, for they should have requested for mercy on this generation that no religious offense should happen on them, and they did not request this.",
+                "משנגמר דינו – for exile, for when the proceedings were finished (i.e., the sentence was pronounced), and he is about to be exiled, it is as if he was exiled."
+            ],
+            [
+                "נגמר דינו בלא כהן גדול – for there was no High Priest in the world",
+                "לא לעדות מצוה – for example, for testimony of the [New] Month",
+                "וכל אדם – except for the blood-avenger that killed him outside the City of Refuge is not liable for him, as it is written (Numbers 35:27): “[and the blood avenger comes upon him outside the limits of his city of refuge, and the blood-avenger kills the manslayer,] there is no bloodguilt on his account.” For the blood-avenger has the permission to kill him. And the Halakha is according to Rabbi Akiba. And these words [of our Mishnah] is if he left [having murdered] with premeditation; but if he left [having murdered] inadvertently, every person who kills him is killed on his account.",
+                "הכל הולך אחר הנוף – The Gemara explains that even the location of the branches decides the nature of the territory (see Mishnah Ma’aserot, Chapter 3, Mishnah 10) is spoken of, for if the root was inside the borders of the City of Refuge and the branches stretch outside the boundary, since he enters under the branch, he is “absorbed,” [by the City of Refuge] since its roots are inside and we judge that the branches follow after the roots, but if the roots were outside and the branches were inside, for just as within its branches, he cannot kill him, in its root also, he cannot kill him, for we cast the root after the branch for a stringency."
+            ],
+            [
+                "מעלים היו שכר ללוים – In the forty-two cities [of the Levites] that also absorb, the murderer accounts a reward to the owner who dwells in it.",
+                "ורבי מאיר אומר וכו' – But the Halakha is not according to Rabbi Meir, and specifically in the forty-two [Levitical] cities, but in the six Cities of Refuge, everyone admits that we do not account a reward to the owner.",
+                "לא היה חוזר לשררה שהיה בה – as it is written (Leviticus 25:41): “…he shall go back to his family and return to his ancestral holding.” To his family he returns, but he does not return to what his family held. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "אלו הן הלוקין – not exactly these, for the Mishnah taught and left out many of those who were to be flogged, but since the Mishnah taught those who were liable for extirpation, to teach us that there is flogging with those liable for extirpation, and the Mishnah taught a widow and a divorcee, to teach us that a widow who is also a divorcee is liable upon her two titles. , And it is taught [in Mishnah 2 of this chapter] that eatables forbidden pending the separation of sacred gifts and First Tithe when priest’s due had not been taken, but it doesn’t explain their explicit prohibition clearly, and similarly, property dedicated to the Temple that had not been redeemed, for since the Mishnah taught about property dedicated to the Temple, it taught [about] the Second Tithe, for both of them [are punishable] by flogging because of lack of redemption, and similarly with most of them there is a side that is novel.",
+                "נתינה – She is from the Gibeonites, and her flogging is from (Deuteronomy 7:3): “You shall not intermarry with them.”",
+                "אלמנה – She became widowed from another man, and she is a divorcee, and one is liable upon her two [sets] of floggings.",
+                "משום שני שמות – because of two explicit prohibitions, for both of them are explained in Scripture, and the explicit prohibitions for both of them are stated.",
+                "גרושה – and she is a woman released from leviratical marriage, and he is not liable concerning her for two titles, for the woman released from leviratical marriage has no Jewish marriage contract, other than through extension of scope/amplification [of the Biblical passage] we bring it to her, as it is taught in a Baraita: “I don’t know anything about a divorcee other than the divorcee itself; a woman released from leviratical marriage, from where do I know it, as we learn, “and a woman” (Leviticus 18:18)."
+            ],
+            [
+                "המפטם את השמן – He who makes oil sample of the anointing out.",
+                "והסך בשמן המשחה – that Moses our teacher of blessed memory, made.",
+                "אכל טבל – Its explicit prohibition is from (Leviticus 22:15): “But [the priests] must not allow the Israelites to profane the sacred donations that they set aside for the LORD.” The verse speaks of what they will donate in the future.",
+                "ומעשר ראשון שלא נטלה תרומתו – and even he is [punished] with death, as it is written (Numbers 18:27): “This shall be accounted to you as your gift. As with the new grain from the threshing floor [or the flow from the vat].”",
+                "ומעשר שני שלא נפדה – Second Tithe that became defiled and even if he is in Jerusalem, it is prohibited to eat it until it is redeemed, but a person who eats it in Jerusalem while it is not yet redeemed, is flogged. And its explicit prohibition is from (Deuteronomy 26:14): “I have not cleared out any of it while impure,” whether I am defiled and it is ritually pure, whether I am ritually pure and it is ritually impure. And from where do we learn that Second Tithe which was defiled – that we redeem it in Jerusalem? As it states (Deuteronomy 14:24): “…should you be unable to transport them,” is explained as you are unable to eat it, as it is written (Genesis 43:34): “Portions were served them from the table…”",
+                "והקדש שלא נדפה – There is no prohibition written directly, but its explicit prohibition comes from an analogy of [the words] \"חטא\"\\\"חטא\" /”sin,” “sin” – from the priest’s due, but even though the All-Merciful (i.e., God), excluded [the words] (Leviticus 22:9): “and they die for it,” but not through religious sacrilege, from death, [Scripture] excluded him, but not from an explicit prohibition.",
+                "באוכל נמלה שהוא חייב – because (Leviticus 11:29): “…from among the things that swarm on the earth,” and even though it lacks according to the measure.",
+                "אף חטה אחת כברייתה – But the Halakha is not according to Rabbi Shimon. And we don’t call it a creature – other than that which has in it a soul alone."
+            ],
+            [
+                "עד שלא קרא עליהם – “My father was a wandering Aramean, etc.” (Deuteronomy 26:5). But after he recited [the formula/declaration – Deuteronomy 26:5-10] he is not flogged if he eats of it, because it is the money of the Kohen. And these are the words of Rabbi Akiva. But the Sages state: First Fruits, laying them down is indispensable for them, the recitation [of the declaration/formula] is not indispensable. As one who consumes them (i.e., First Fruit) after laying them down in the Temple courtyard, even though he had not yet recited [the formula/declaration], is not flogged. And the Halakha is according to the Sages. And their explicit prohibition is from as it is written (Deuteronomy 12:17): “You may not partake in your settlements of the tithes of your new grain [or wine or oil, or of the firstlings of your herds and flocks….] or of your contributions.” And the Master said: “your contributions” – these are the First Fruits, for the Priest’s Due/Terumah does not require being brought into the Place (i.e., the Temple). And regarding First Fruits also, one is not flogged on them other than if one ate them after they saw the “face” of Jerusalem before they are placed down in the Temple court, but if he ate them outside of Jerusalem prior to their being entered into Jerusalem, one is not flogged.",
+                "קדשי קדשים חוץ לקלעים קדשים קלים חוץ לחומה – All of these, their explicit prohibition is from (Deuteronomy 12:17): “You may not partake in your settlements, ….or of any of the votive offerings that you vow…,” for all consumption outside of the fixed place for it is called “eating in your settlements.”",
+                "ומעשר שני – it is taught [in the Mishnah] above (Mishnah 2), that impure Second Tithe that was not redeemed, as we have explained. And here, the Mishnah teaches that Second Tithe that is consumed outside the wall [of Jerusalem]. And specifically, that they ate outside the wall after it saw the “face” of Jerusalem is when he is flogged. But the individual who eats Second Tithe outside of Jerusalem before it enters into Jerusalem is not flogged, as it is written (Deuteronomy 12:18): “These you must consume before the LORD our God…” and afterwards (verse 17): “You may not partake in your settlements.”",
+                "המותיר – is not flogged, as it is written (Exodus 12:10): “You shall not leave any of it until morning; if any of it is left until morning, you shall burn it.” The verse comes to bring a positive command after a negative command, to state that if you transgressed the negative commandment, you have fulfilled the positive commandment connected with it, and you are not flogged. And furthermore, “you shall not leave any of it” is a negative commandment which lacks a positive commandment [associated with it], and every negative commandment that lacks with it a positive commandment, one is not flogged [for its violation].",
+                "השובר – a bone of an impure Passover offering is not flogged, as the All-Merciful (i.e., God) states (Exodus 12:46): “…nor shall you break a bone of it,” with a kosher/fit [sacrifice], not an invalid one."
+            ],
+            [
+                "לוקה ואינו משלם – for Rabbi Yehuda holds that (Deuteronomy 22:7) \"שלח תשלח\" /”Let [the mother] go” is implied from the outset, and even though, it is written,” let [the mother] go” after (verse 6) “do not take [the mother together with the young],” it is not to say that if you took it, you should let it go, but rather, do not take [the mother] but send her prior to the taking. And this is not a prohibitive law the transgression of which must be repaired by a succeeding [positive] act.",
+                "וחכמים אומרים משלח ואינו לוקה – for they hold, “let [the mother] go” after taking, is implied, and it is a prohibitive law the transgression of which must be repaired by a succeeding act. And the Halakha is according to the Sages.",
+                "כל מצוה לא תעשה ישי בה קום עשה – for the Torah stated, if you transgressed on the negative commandment, fulfill the positive commandment, such as (Deuteronomy 22:6): “Do not take the mother together with her young.” But if you took it, “let [the mother] go” (verse 7); [and another example] (Deuteronomy 24:10): “[When you make a loan of any sort to your countryman], you must not enter his house to seize his pledge.” But if you seized his pledge, “you must restore the pledge to him” (verse 13). All of these, if he fulfilled the positive commandment, he is not flogged. But if he did not fulfill the positive commandment, such as the case where he took the mother [animal] with her young and slaughtered it or it died, or he took the pledge from his house (i.e. the home of the person who had borrowed something) and it was burned and he cannot fulfill the positive commandment, behold, that person is flogged."
+            ],
+            [
+                "הקורח קרחה – because he is liable for each act of making a bald spot (Tractate Makkot 20a) and for each act of making an incision for a dead person and for every corner of his head that he mars, which is not the case when one eats forbidden fat repeatedly, and because of this, it is taught in our Mishnah, but the rest of the mere negative commandments which lack a novel [lesson], it did not teach.",
+                "קרחה – of the dead, as it is written (Deuteronomy 14:1): “or shave the front of your heads because of the dead.” And even though that concerning the Kohanim, it is not written, “on the dead,” we have already learned through an analogy from [the repetition of the word]: \"קרחה\" \"קרחה\" (see Leviticus 21:5 –“They shall not shave smooth any part of their heads, or cut the side-growth of their beards, or make gashes in their flesh” together with Deuteronomy 14:1); just as Israelites are commanded because of the dead, so too are Kohanim, and the measure of the “shaving smooth” is the size of a bean.",
+                "המקיף את ראשו – He who makes his temples as hairless as the spot back of his ears (Makkot 20b), and his forehead, and even on shaving with scissors where there is no destruction [of the head], he is liable regarding the corner of his head, and specifically on his beard (i.e., “or cut the side-growth of their beards” – Leviticus 21:5 and Leviticus 19:27: “You shall not round off the side-growth on your head”), it is written “destroy” only with a razor, but regarding the corner of the head, [the word] \"הקפה\"/”rounding” is written (Leviticus 21:5 – “they shall not shave smooth any part of their heads”), in every matter in which he “rounds” – he is liable.",
+                "שריטה אחת על חמשה מתים או חמש שריטות על מת אחד – as it is written (Leviticus 19:28): “You shall not make gashes in your flesh for the dead” to be liable for each and every gash and for each and every dead person, and even though there wasn’t anything other than one warning, all five gashes at one time, one is liable [for each and every one].",
+                "על הראש שתים – one on the right and one on the left",
+                "ועל הזקן שתים מכאן ושתים מכאן – the place of the attachment of the jaw to the bone, one on the right of the chin and the other on its left, and the pointed ends of the chin (i.e., the lower jawbones and the chin proper) in the middle, that makes “three.” And the attachment of the temples from one side and the other makes “five.” The upper cheekbone which is attached to the temples and the lower cheekbone on the right, and the upper cheekbone and the lower cheekbone on the left – these are two from here and two from there, and finally the beard and the hair coming out from it like a spike/ear of corn; therefore, it is called \"שיבולת\"/like an ear of corn/a spike, that makes “five.”",
+                "אינו חייב אלא אחת – for since it is one negative commandment, it is like someone who eats two olives of forbidden fat with [only] one warning.",
+                "עד שיטלנו בתער – it refers to the corner of the beard, as it is written [in the Torah] concerning shaving and destroying (Leviticus 19:27 – “nor destroy the side-growth of your beard” and Leviticus 21:5 – “or cut the side-growths of their beards”).",
+                "מלקט – an instrument that is made like tongs, to remove the hair.",
+                "רהיטני – in the language of the Bible, it is an adze. It is an instrument that a carpenter uses to separate the face of the board."
+            ],
+            [
+                "כתבת קעקע – to scrape with a knife on his skin like letters (i.e., marking the outline of letters by abrasion), and afterwards, he fills in the abrasions with ink or powder used for painting the eye-lids/stibium.",
+                "כתב – on his skin with ink or with ink or powder used for painting the eye-lids but he did not scrape with a knife [on his skin] , or he scraped with a knife but did not fill it with ink or powder used for painting the eye-lids, he is not liable.",
+                "עד שיכתוב ויקעקע – he took the language of the Bible, as it is written (Leviticus 19:28): “or incise any marks;” writing at the beginning and incision at the end, but always, it is the incision first and the writing afterwards, and the Bible implies this, and the writing within the incision “incise [any marks] on yourselves.”",
+                "שיכתוב שם השם – In the Gemara (Makkot 21a) that it is the name of idolatry is mentioned, and that is how the Biblical verse is interpreted: “on yourselves,” the name of idolatry, “for I am the LORD,” and others cannot form a partnership with me, but the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "אינו חייב אלא אחת – on what he drank within as much time as is needed for an utterance (i.e., a greeting traditionally understood as the ability to say to his Rabbi, \"שלום עליך רבי ומורי\" /“peace to you, my teacher and Rabbi”) of a warning, and if there was before him a utensil that contained several quarter Logs of wine (i.e., a Log is equal to the volume of six eggs), and they said to him: “Don’t drink this utensil which has such-and-such measurements for you will be flogged such-and-such floggings, and he is liable for each and every measurement, even though they did not wan him other than once."
+            ],
+            [
+                "והוא פושט ולובש – but not stretching completely, but since he stuck out his head and returned it, he is liable. And in the Gemara (Talmud Makkot 21b), he did not actually stretch out, but delayed between each warning to take it off and to put on [clothing of mixed seeds] , and he is like someone who takes them off and ten once again puts them on, and he is liable for each and every warning."
+            ],
+            [
+                "תלם אחת – one row of a field (when one ploughs one furrow)",
+                "וחייב עליו משום שמונה לאוין – and he had been warned on all of them.",
+                "והן מקודשים – the ox which is dedicated for sacrifice, and a donkey which is of the offerings of Temple repair (see Mishnah Temurah, Chapter 1, Mishnah 6). And the ox has the negative commandment [associated with it] of (Deuteronomy 15:19): “you must not work your firstling ox,” and regarding the donkey, there is a warning of religious sacrilege and we derive it from the [repetition of the word]: חטא \"חטא\" – from Priest’s Due/Terumah, and the negative commandment (Deuteronomy 22:10): “You shall not plow with an ox and an ass together.” We have here three negative commandments.",
+                "וכלאים בכרם – on account that he ploughs, he covers up the wheat and barley and pomace of kernels (or shell of grapes) in the dust, and transgresses because of [the Biblical verse] (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed,” and we have established that he who covers up mixed seeds is flogged, and even though he did not sow them, but ploughs dust on them, that is four negative commandments. But Maimonides thought that mixed seeds in a vineyard is two negative commandments: one because of mixed seeds, which are two kinds of seeds – wheat and barley, and one because of mixed seeds in a vineyard because of the shell of grapes, but the Holy Things of an ox and a donkey are not considered other than being one negative commandment.",
+                "שביעית – (Leviticus 25:4): “A sabbath of the LORD: you shall not sow your field…”",
+                "ויו\"ט – (Leviticus 23:36): “You shall not work at your occupations” (see also: Leviticus 23: 7,21,25 for similar usage of this phrase).",
+                "כהן ונזיר – and he is in a cemetery, and he is transgressing (Leviticus 21:2): “None shall defile himself for any [dead] person among his kin” that is mentioned in [the chapter of the laws concerning] the Kohanim (Leviticus chapter 21)., and (Numbers 6:6): “He shall not go in where there is a dead person” which is stated in regard to the Nazirite (Numbers, chapter 6).",
+                "אף הלובש כלאים – at the time when he is ploughing.",
+                "אינו מן השם – the negative of commandment of wearing [garments made] of mixed seeds is not for the one who ploughs a furrow.",
+                "אף כהן ונזיר – which is considered a negative commandment, is not for ploughing, but for walking to an impure place. However, the first Tanna considers them included in the negative commandments of the person who ploughs a furrow, because he cannot plow with oxen other than if he walks with them and leads them."
+            ],
+            [
+                "מנין שהוא סמוך לארבעים – that causes to say afterwards “forty,” which is thirty nine. If the Torah had written: “Forty in number,” I would think that forty is the number. Now that it is written (Deuteronomy 25:2-3): “by count” (verse 2) and “Up to forty” (verse 3), it is the number that causes one to say after it “forty,” that is, “thirty-nine.”",
+                "והיכן הוא לוקה את היתירה – that is not worthy to be divisible by three, for thirty-nine is worthy of being divided by three, one third in his front, and two thirds – one on this shoulder and one on the other shoulder. And this of forty – how would he flog it?",
+                "בין כתפיו – But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אין אומדין אותו וכו' – for all who are flogged in the Jewish court, it was necessary to estimate at the beginning so that he would not die as a result of the beatings, since it is written (Deuteronomy 25:3): “He may be given up to [forty lashes], but not more, lest being flogged further” for if he must lessen it, they lessen it.",
+                "אלא במכות הראויות להשתלש – and we never add to the estimate.",
+                "אמדוהו לקבל ארבעים – minus one, but he used the language of the Bible.",
+                "אמדוהו אומד אחד – for two sets of floggings, such as they estimated for him to receive forty-two [floggings].",
+                "ואם לאו – that they only estimated for him to received only for one set of floggings."
+            ],
+            [
+                "על העמוד – which is stuck in the ground upright and tall in order to lean upon it.",
+                "וחזן – the sexton who is the agent of the Jewish court.",
+                "נפרמו – the threads of the seam were torn.",
+                "מאחוריו – of the person being flogged.",
+                "ורצועה של עגל – as it states (Deuteronomy 25:3): “He may be given up to forty lashes” and near it (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing.”",
+                "כפולה לשנים ושנים לארבעה – four straps sewed on one top of the other.",
+                "ושתי רצועות – thin of a donkey",
+                "עולות ויורדות בה – like the horse-cover of a saddle, and the reason is because it is written (Isaiah 1:2): “An ox knows its master, an ass its master’s crib; [Israel does not know, My people takes no thought].” God said (Makkot 23a) that a person who recognizes his master’s crib should settle with him who does not recognize his master’s crib.”"
+            ],
+            [
+                "ידה טפח – the handle that the strap is hanging from, is the length of a hand-breadth.",
+                "ורחבה – of the strap of the calf is a hand-breadth.",
+                "וראשה מגעת על פי כריסו – for that reason, there must be in the handle of the strap a hole, that the sexton who flogs can lengthen or shorten the strap as he wishes, for we do not flog a person other than with a strap whose head reaches the belly which is his navel.",
+                "שליש מלפניו – as it is written (Deuteronomy 25:2): “and be given lashes in his presence, [by count] as his guilt warrants” – “in his presence (i.e., in his front) as his guilt warrants” – one, and from his back – two. מלפניו – on his heart. מאחריו – one-third on this shoulder and one-third on the other shoulder.",
+                "מכה בידו אחת – but when he lifts the strap, he lifts it with his two hands.",
+                "כבל כחו – as it is written (Deuteronomy 25:3): “to excess, [your brother be degraded before your eyes].”"
+            ],
+            [
+                "והקורא קורא – as it is written (Leviticus 19:20): “there shall be indemnity; [they shall not, however, be put to death…”through reading it shall be, for we read about him (Deuteronomy 28:58): “If you fail to observe faithfully [all the terms of this Teaching that are written in this book]…etc.” The greatest of the judges reads [the Biblical text of Deuteronomy 28:58-59) and the one next to him counts and the third states after each beating [what has occurred]. And it is a Mitzvah upon the reader to shorten and to complete the Biblical verses following the flogging, and if he didn’t shorten, he returns and reads it a second time and hurries to read and to complete when the flogger completes his floggings (Makkot 23a).",
+                "ואם מת תחת ידו פטור – because he beats him with permission",
+                "הוסיף לו – such as the case where he made an error in the counting.",
+                "נתקלקל – as a result of the beatings, feces came out.",
+                "פטור – as it is written (Deuteronomy 25:3): “your brother be degraded before your eyes,” for he became degraded when he became soiled.",
+                "ואשה אף במים – since her shame is greater. And the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "נפטרו מידי כריתתן – if they did returned in repentance.",
+                "העושה מצוה אחת על אחת כמה וכמה – there are those who interpret this – that it is speaking of all those who are liable for extirpation who were flogged, for whomever accepted upon himself the judgement and performed a Mitzvah when he was flogged, all the more so that his soul will be saved for him and that he will be exempt from extirpation, for he has one good measure [in his favor] over and above the measure for retribution. And there are those who interpret that this is for itself – to inform the giving of reward [for the performance] of the commandments, all the more so, from the punishment for transgressions.",
+                "ממקומו הוא למד – from those liable for extirpation, that we speak about them we learn that he who sits and does not commit a sin, we credit him for a reward as one who performs a Mitzvah (see Mishnah Avot, Chapter 2, Mishnah 2), as it is written concerning the laws of incest (Leviticus 18:29): “such persons shall be cut off [from their people].” And it states (Leviticus 18:5): “[You shall keep My laws and My rules,] by the pursuit of which man shall live: [I am the LORD].” And near it (verse 6): “None of you shall come near anyone of his own flesh [to uncover nakedness: I am the LORD].” Behold that a person who sits and does not uncover the nakedness [of one of his forbidden relations], the Written Torah calls him that he has performed a Mitzvah, and it is written concerning him (verse 5), “of which a man shall live.” In the same manner that [the Torah] punishes with extirpation for someone who commits a transgression, and this specifically regarding one who has the opportunity to sin and he conquers his [negative] impulse and doesn’t do it, is like Joseph the Righteous and others like him."
+            ],
+            [
+                "לפיכך הרבה להם תורה ומצות – such as the portions of forbidden animals and reptiles (i.e., all kinds of forbidden foods – see Mishnah Sanhedrin Chapter 8, Mishnah 2 and Mishnah Niddah Chapter 3, Mishnah 2), in order to increase the reward when they abstain from them, for even though without that, they would not eat them since the soul of man detests them.",
+                "למען צדקו – to make the Jewish people virtuous and to make them worthy [of Divine favor]."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..00a1a12e1eafaaea5c02487d533f01b94e22b758
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/Sefaria Community Translation.json	
@@ -0,0 +1,84 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Makkot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה מכות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>When do witnesses become <i>zomemin</i>.</b> This is what it means to say, those witnesses that were found <i>zomemin</i> and we don't do to them the law of <i>hazama</i>, meaning that we don't fulfill in them \"And do to them as they planned to do to their brother\", how are they made <i>zomemin</i>.",
+                "<b>We testify about this man so-and-so.</b> Kohen.",
+                "<b>That he is the son of a divorced woman.</b> In front of us his mother was divorced before she gave birth and behold he is unfit for the Temple service.",
+                "<b>We don't say.</b> If they were made <i>zomemin</i> and they are Kohanim we make them into the son of a divorced woman to fulfill \"like they planned\", as it is written (Deuteronomy 19:19) \"Do to them as they planned\", to them and not their children. If we made them unfit for the Temple service, and they are Kohanim, we make their children unfit forever. If you'll say let us invalidate them alone and not their children, we need to fulfill \"as they planned\", and this wouldn't be doing that, since they planned to invalidate the accused and his children.",
+                "<b>Rather they are lashed 40 times.</b> As the verse states (Deuteronomy 25:1-2) \"They vindicated the righteous one and convicted the wicked one then it will be if the wicked one deserves to be beaten\", [Just] because they convicted the wicked one it will be that he deserves to be beaten? Rather, [it is referring to] witnesses that made wicked a righteous one and came another set of witnesses and they vindicated the original righteous one and changed these [first witnesses] into wicked ones, if that will be then beat the wicked one [with lashes].",
+                "<b>We don't say this one goes to exile.</b> Since it is written regarding a murderer (Deuteronomy 19:5) \"He shall flee\", he [the murdeer] and not <i>zommemin</i>.",
+                "<b>That he divorced his wife.</b> in front of us such and such a day, and this one [the accused] says \"I did not divorce her and I am not obligated to pay her <i>ketubah</i>.",
+                "<b>Is it not that either today or tomorrow.</b> Meaning what do they [the <i>zomemin</i>] pay to him [the accused]? If you say the entire <i>ketubah</i>, perhaps he will die or perhaps he will divorce her today or tomorrow and in the end pay her anyways, and then it comes out that they weren't making him lose anything.",
+                "<b>We assess how much a person would be willing to pay for this one's <i>ketubah</i></b>. due to an uncertainty. Since if she is widowed or divorced the one who purchased the <i>ketubah</i> will take [the whole value], and if she dies her husband inherits her and [the purchaser] loses the money he gave [for the <i>ketubah</i>], and this is what the [<i>zomemin</i>] witnesses stipulate to the husband."
+            ],
+            [
+                "<b>For the title that brings upon him lashes.</b> The verse that makes one liable for lashes is not the one that makes one liable to pay. Lashes [are learnt] from \"Don't bear false witness\". Paying [is learnt] from \"And do to them as they planned\".",
+                "<b>All who pay don't get lashed.</b> Since it is written \"According to his wickedness\", you make him liable [for lashes] because of his one act wickedness, and you don't make him liable for two acts of wickedness. And from the fact that the Rabbis say he [the <i>zommemin</i>] pays and doesn't get lashed and they didn't say he gets lashed and doesn't pay, we learn from this that all instances of liability for both lashes and paying, we don't say he'll get lashed and not pay, rather he pays and doesn't get lashed. This is the halacha."
+            ],
+            [
+                "<b>Because you shall not bear false witness.</b> Since behold when it is impossible to [punish] the witnesses with \"do to them as they planned\", for example [they say] \"We testify about a certain person [<i>kohen</i>] that he is the son of a divorced woman, the witnesses are lashed due to \"you shall not bear false witness\". Here [in this case], where there is warning against \"you shall not bear false witness\" and also \"as they planned\", they are lashed 80 [times]. The halacha is not like Rabbi Meir.",
+                "<b>They pay with money.</b> The <i>zommemin</i> that are obligated in with [their attempt] to cause payment, pay the money according to the number of the witnesses. If it was three witnesses and they were made <i>zommemin</i>, each one pay a third of the [total] money that they wanted to cause him [the person they are testifying about] to lose. ",
+                "<b>Lashes are not divided.</b> It's not that each of the witnesses are lashed a portion of the [total number of] lashes, rather each one is lashed 40 [times]. This is because we need \"do to them as they planned\", and each one sought to have the accused lashed a full amount. [However] money is combined [after being divided], when each of the witnesses gives their portion, behold he [the accused] receives what they sought to make him lose, however lashes are not combined."
+            ],
+            [
+                "<b>Until they themselves are <i>zommemized</i></b>. That you <i>zommemize</i> them regarding their own [testimony] matters, and not the matters regarding the murderer and the murdered one, as it will go to explain. We derive this from the verse as it is written (Deuteronomy 19:18) \"And behold the witness is a false witness\", [this teaches us that they are not <i>zommemized</i>] until you falsify their status as witnesses."
+            ],
+            [
+                "<b>Even if there were a hundred.</b> pairs that testified one after the other with one testimony and one pair <i>zommemizes</i> all of them, all of them are killed.",
+                "<b>This is a conspiracy.</b> This [word <i>istetit</i>] means that this group has strayed and are on the wrong path, as they schemed between themselves to <i>zommemize</i> all the witnesses that come to testify in this case. Another explanation of \"this is an <i>istetit</i>\", is these witnesses are shooters of <i>istis</i>, that it colors all that touch it.",
+                "<b>Only the first group is killed.</b> Since Rabbi Yehudah holds that after the first group is <i>zommemized</i>, the testimony of a second group that comes is no longer accepted, and if [a second group does in fact] testify and is <i>zommemized</i>, they are not killed, since we don't apply [the verse] \"do to them\", since we would not kill based off their [the second group's] testimony. The halacha is not like Rabbi Yehudah."
+            ],
+            [
+                "<b>Until the judgement is finished.</b> [The judgement] of the accused. Since he will be killed by their testimony, and afterwards they are <i>zommemized</i>."
+            ],
+            [
+                "<b>Where do we know that this is the case for even a hundred.</b> That two can <i>zommemize</i> one hundred that testify together.",
+                "<b>Just as two aren't killed until you <i>zommemize</i> the both of them.</b> As it is written (Deuteronomy 19:18) \"And behold, the witness is a false witness\", and the master said, any place it says \"witness\" behold here it refers to two, unless the verse specifies it's one.",
+                "<b>Until all three are <i>zommemized</i>.</b> This [refers to the case] where they each testified within a few seconds of the previous speaker finishing. However, if two testified and at a later time others testified, behold they are [considered] two groups in all aspects.",
+                "<b>Rabbi Akiva says: The third witness in the group only makes the case stricter.</b> So you don't say, since without the third [witness] the testimony would have stood, don't apply to him the rule of <i>hazama</i>, the verse teaches you that even he is judged.",
+                "<b>All the more so.</b> Since [G-d's] attribute of good is greater than [his] attribute of punishment."
+            ],
+            [
+                "<b>What case are we talking about? Capital cases.</b> Since it is written (Numbers 35:25) \"And the congregration shall save him.\", and we return him to his vindicated status....",
+                "<b>Whether monetary cases.</b> The testimony is also nullified.",
+                "<b>At a time that they warned him.</b> We're dealing with capital cases. This is to say, when do we say [the testimony] is nullified? When the close relative or invalid [witness] joins in at the beginning, becoming one of the warners against the transgressor. However, if they didn't warn them and they didn't intend to become a witness in the event, the testimony of the others is not nullified just because they saw it. The halacha is like Rebbi."
+            ],
+            [
+                "<b>And one warns in the middle.</b> The warner joins with the group of witnesses, he sees them and they see him at the time of warning. Therefore, if the two groups that are in the two windows see him, they all join together and their testimony becomes one.",
+                "<b>He and them are killed.</b> He is killed since there is one group that wasn't <i>zommemized</i>, and those that were <i>zommemized</i> are killed.",
+                "<b>That the Sanhedrin shouldn't hear through a interpreter.</b> The judges need to understand the language, and not need to place an interpreter between them. And thus this is the halacha."
+            ],
+            [
+                "<b>Sanhendrin.</b> that have <i>smicha</i> in the land of Israel. They have permission to judge cases of fines and capital cases, whether in the land or outside, as long as the Grand Court is in the Chamber of Hewn Stone. As it is written (Deuteronomy 17:12) \"in not listening to the priest...or the judge\", as long as there is a priest offering sacrifices on the altar, there is a judge that rules capital cases. When there is no priest, there is no judge.",
+                "<b>The Sanhedrin that kills once in seven.</b> Once in seven years.",
+                "<b>is called destructive.</b> They need to be deliberate in judgment, and judge capital cases to vindication.",
+                "<b>No one would ever be killed.</b> They would interrogate the witnesses about things that they would be unable to respond. Regarding a murder, [they'll be asked] \"What did you see, was he a <i>treifah</i> or healthy?\". And they'll say he was healthy, perhaps the place he was stabbed already had a [deathly] puncture. Regarding sexual immorality, [they'll be asked] \"Did you see the makeup applicator inserted into the tube?\".",
+                "<b>They're even increasing murder.</b> Due to this we aren't destroying wicked people and are increasing the spilling of blood."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..d3f5fd26b3d42d9ff8dab656a2d515378e1c3e76
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/merged.json	
@@ -0,0 +1,252 @@
+{
+    "title": "Bartenura on Mishnah Makkot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Makkot",
+    "text": [
+        [
+            [
+                "<b>When do witnesses become <i>zomemin</i>.</b> This is what it means to say, those witnesses that were found <i>zomemin</i> and we don't do to them the law of <i>hazama</i>, meaning that we don't fulfill in them \"And do to them as they planned to do to their brother\", how are they made <i>zomemin</i>.",
+                "<b>We testify about this man so-and-so.</b> Kohen.",
+                "<b>That he is the son of a divorced woman.</b> In front of us his mother was divorced before she gave birth and behold he is unfit for the Temple service.",
+                "<b>We don't say.</b> If they were made <i>zomemin</i> and they are Kohanim we make them into the son of a divorced woman to fulfill \"like they planned\", as it is written (Deuteronomy 19:19) \"Do to them as they planned\", to them and not their children. If we made them unfit for the Temple service, and they are Kohanim, we make their children unfit forever. If you'll say let us invalidate them alone and not their children, we need to fulfill \"as they planned\", and this wouldn't be doing that, since they planned to invalidate the accused and his children.",
+                "<b>Rather they are lashed 40 times.</b> As the verse states (Deuteronomy 25:1-2) \"They vindicated the righteous one and convicted the wicked one then it will be if the wicked one deserves to be beaten\", [Just] because they convicted the wicked one it will be that he deserves to be beaten? Rather, [it is referring to] witnesses that made wicked a righteous one and came another set of witnesses and they vindicated the original righteous one and changed these [first witnesses] into wicked ones, if that will be then beat the wicked one [with lashes].",
+                "<b>We don't say this one goes to exile.</b> Since it is written regarding a murderer (Deuteronomy 19:5) \"He shall flee\", he [the murdeer] and not <i>zommemin</i>.",
+                "<b>That he divorced his wife.</b> in front of us such and such a day, and this one [the accused] says \"I did not divorce her and I am not obligated to pay her <i>ketubah</i>.",
+                "<b>Is it not that either today or tomorrow.</b> Meaning what do they [the <i>zomemin</i>] pay to him [the accused]? If you say the entire <i>ketubah</i>, perhaps he will die or perhaps he will divorce her today or tomorrow and in the end pay her anyways, and then it comes out that they weren't making him lose anything.",
+                "<b>We assess how much a person would be willing to pay for this one's <i>ketubah</i></b>. due to an uncertainty. Since if she is widowed or divorced the one who purchased the <i>ketubah</i> will take [the whole value], and if she dies her husband inherits her and [the purchaser] loses the money he gave [for the <i>ketubah</i>], and this is what the [<i>zomemin</i>] witnesses stipulate to the husband."
+            ],
+            [
+                "<b>For the title that brings upon him lashes.</b> The verse that makes one liable for lashes is not the one that makes one liable to pay. Lashes [are learnt] from \"Don't bear false witness\". Paying [is learnt] from \"And do to them as they planned\".",
+                "<b>All who pay don't get lashed.</b> Since it is written \"According to his wickedness\", you make him liable [for lashes] because of his one act wickedness, and you don't make him liable for two acts of wickedness. And from the fact that the Rabbis say he [the <i>zommemin</i>] pays and doesn't get lashed and they didn't say he gets lashed and doesn't pay, we learn from this that all instances of liability for both lashes and paying, we don't say he'll get lashed and not pay, rather he pays and doesn't get lashed. This is the halacha."
+            ],
+            [
+                "<b>Because you shall not bear false witness.</b> Since behold when it is impossible to [punish] the witnesses with \"do to them as they planned\", for example [they say] \"We testify about a certain person [<i>kohen</i>] that he is the son of a divorced woman, the witnesses are lashed due to \"you shall not bear false witness\". Here [in this case], where there is warning against \"you shall not bear false witness\" and also \"as they planned\", they are lashed 80 [times]. The halacha is not like Rabbi Meir.",
+                "<b>They pay with money.</b> The <i>zommemin</i> that are obligated in with [their attempt] to cause payment, pay the money according to the number of the witnesses. If it was three witnesses and they were made <i>zommemin</i>, each one pay a third of the [total] money that they wanted to cause him [the person they are testifying about] to lose. ",
+                "<b>Lashes are not divided.</b> It's not that each of the witnesses are lashed a portion of the [total number of] lashes, rather each one is lashed 40 [times]. This is because we need \"do to them as they planned\", and each one sought to have the accused lashed a full amount. [However] money is combined [after being divided], when each of the witnesses gives their portion, behold he [the accused] receives what they sought to make him lose, however lashes are not combined."
+            ],
+            [
+                "<b>Until they themselves are <i>zommemized</i></b>. That you <i>zommemize</i> them regarding their own [testimony] matters, and not the matters regarding the murderer and the murdered one, as it will go to explain. We derive this from the verse as it is written (Deuteronomy 19:18) \"And behold the witness is a false witness\", [this teaches us that they are not <i>zommemized</i>] until you falsify their status as witnesses."
+            ],
+            [
+                "<b>Even if there were a hundred.</b> pairs that testified one after the other with one testimony and one pair <i>zommemizes</i> all of them, all of them are killed.",
+                "<b>This is a conspiracy.</b> This [word <i>istetit</i>] means that this group has strayed and are on the wrong path, as they schemed between themselves to <i>zommemize</i> all the witnesses that come to testify in this case. Another explanation of \"this is an <i>istetit</i>\", is these witnesses are shooters of <i>istis</i>, that it colors all that touch it.",
+                "<b>Only the first group is killed.</b> Since Rabbi Yehudah holds that after the first group is <i>zommemized</i>, the testimony of a second group that comes is no longer accepted, and if [a second group does in fact] testify and is <i>zommemized</i>, they are not killed, since we don't apply [the verse] \"do to them\", since we would not kill based off their [the second group's] testimony. The halacha is not like Rabbi Yehudah."
+            ],
+            [
+                "<b>Until the judgement is finished.</b> [The judgement] of the accused. Since he will be killed by their testimony, and afterwards they are <i>zommemized</i>."
+            ],
+            [
+                "<b>Where do we know that this is the case for even a hundred.</b> That two can <i>zommemize</i> one hundred that testify together.",
+                "<b>Just as two aren't killed until you <i>zommemize</i> the both of them.</b> As it is written (Deuteronomy 19:18) \"And behold, the witness is a false witness\", and the master said, any place it says \"witness\" behold here it refers to two, unless the verse specifies it's one.",
+                "<b>Until all three are <i>zommemized</i>.</b> This [refers to the case] where they each testified within a few seconds of the previous speaker finishing. However, if two testified and at a later time others testified, behold they are [considered] two groups in all aspects.",
+                "<b>Rabbi Akiva says: The third witness in the group only makes the case stricter.</b> So you don't say, since without the third [witness] the testimony would have stood, don't apply to him the rule of <i>hazama</i>, the verse teaches you that even he is judged.",
+                "<b>All the more so.</b> Since [G-d's] attribute of good is greater than [his] attribute of punishment."
+            ],
+            [
+                "<b>What case are we talking about? Capital cases.</b> Since it is written (Numbers 35:25) \"And the congregration shall save him.\", and we return him to his vindicated status....",
+                "<b>Whether monetary cases.</b> The testimony is also nullified.",
+                "<b>At a time that they warned him.</b> We're dealing with capital cases. This is to say, when do we say [the testimony] is nullified? When the close relative or invalid [witness] joins in at the beginning, becoming one of the warners against the transgressor. However, if they didn't warn them and they didn't intend to become a witness in the event, the testimony of the others is not nullified just because they saw it. The halacha is like Rebbi."
+            ],
+            [
+                "<b>And one warns in the middle.</b> The warner joins with the group of witnesses, he sees them and they see him at the time of warning. Therefore, if the two groups that are in the two windows see him, they all join together and their testimony becomes one.",
+                "<b>He and them are killed.</b> He is killed since there is one group that wasn't <i>zommemized</i>, and those that were <i>zommemized</i> are killed.",
+                "<b>That the Sanhedrin shouldn't hear through a interpreter.</b> The judges need to understand the language, and not need to place an interpreter between them. And thus this is the halacha."
+            ],
+            [
+                "<b>Sanhendrin.</b> that have <i>smicha</i> in the land of Israel. They have permission to judge cases of fines and capital cases, whether in the land or outside, as long as the Grand Court is in the Chamber of Hewn Stone. As it is written (Deuteronomy 17:12) \"in not listening to the priest...or the judge\", as long as there is a priest offering sacrifices on the altar, there is a judge that rules capital cases. When there is no priest, there is no judge.",
+                "<b>The Sanhedrin that kills once in seven.</b> Once in seven years.",
+                "<b>is called destructive.</b> They need to be deliberate in judgment, and judge capital cases to vindication.",
+                "<b>No one would ever be killed.</b> They would interrogate the witnesses about things that they would be unable to respond. Regarding a murder, [they'll be asked] \"What did you see, was he a <i>treifah</i> or healthy?\". And they'll say he was healthy, perhaps the place he was stabbed already had a [deathly] puncture. Regarding sexual immorality, [they'll be asked] \"Did you see the makeup applicator inserted into the tube?\".",
+                "<b>They're even increasing murder.</b> Due to this we aren't destroying wicked people and are increasing the spilling of blood."
+            ]
+        ],
+        [
+            [
+                "אלו הן הגולין. היה מעגל במעגילה – a smooth round stone that we roll on top of the plaster or clay that is at the tope to smooth out the fissures/cracks.",
+                "היה משלשל בחבית – from above to below",
+                "אבל אם היה מושך במעגילה – from below to above",
+                "כל שבדרך ירידתו גולה – As it is written: (Numbers 35:23): “or inadvertently dropped upon him/ויפל עליו [any deadly object of stone, and death resulted – though he was not an enemy of his and did not seek his harm],” until it would be through falling, [and the word] \"כל\" includes even descending which is for the need of ascending.",
+                "נשמט הברזל מקתו – from the sleeve that it is fastened to",
+                "רבי אומר: אינו גולה – Rabbi (Rabbi Yehuda HaNasi) holds that if the iron (axe) chipped off the wood – that is, which was to be split (and the chip struck a person dead – see Tosefta Makkot, Chapter 2, Halakha 6), and not the wood handle which it is fastened to. But the Rabbis “from the wood” – from the wood handle to which it is fastened. And the Halakha is according to the Sages, for the wood that was to be split is an indirect action and via an indirect action, one is not exiled."
+            ],
+            [
+                "זרק את האבן לרשות הרבים – and even though it is close to acting with premeditation, for he should have thought that people would always be found in the public domain. Here we are dealing with a dunghill that was made in the public domain to be removed from there during the daytime and occasionally, it happens that he sits thee, and because of this, he is exiled, but it is not negligence nor is it totally unavoidably preventable (i.e., victim of an accident).",
+                "והוציא הלה את ראשו וקבלה פטור – As it is written (Deuteronomy 19:5): “[…the ax-head flies off the handle] and strikes the other [so that he dies. That man shall flee to one of these cities and live].”",
+                "אם יש רשות לניזק – if the owner gave him permission to enter",
+                "מה חטיבת עצים רשות – if he wants to go up to chop [wood], and if he does not want to, he does not go up.",
+                "יצא האב הרודה את בנו – for he is doing a Mitzvah"
+            ],
+            [
+                "האב גולה על ידי בנו – for he did not hit him to teach him Torah or ethics or a trade",
+                "הכל גולין על ידי ישראל – and even a slave or a Cuthean",
+                "חוץ מעל ידי גר תושב – for if he inadvertently killed the son of an Israelite, he is not exiled, but is killed.",
+                "הסומא אינו גולה – As it is written (Numbers 35:23): “or inadvertently dropped upon him/\"בלא ראות\" [any object of stone, and death resulted – though he was not an enemy of his and did not seek his harm],” excluding someone blind.",
+                "רבי מאיר אומר: גולה – [The words] \"בלא ראות\"/”or inadvertently dropped upon him (without seeing) , includes he blind person. But the Halakha is not according to Rabbi Meir.",
+                "השונא – all who did not speak with him for three days because of enmity (see Mishnah Sanhedrin Chapter 3, Mishnah 5 – but Israelites were not suspected of this, according to that Mishnah). And the Halakha is not either according to Rabbi Yosi B’Rabbi Yehuda nor like Rabbi Shimon, but rather, the one who hates is not killed nor is he given the shelter of asylum because his legal status is close to acting with premeditation."
+            ],
+            [
+                "להיכן גולין לערי מקלט – and forty-two Levitical cities also all of which provide the shelter of asylum, but those six cities of refuge, whether the one who enters there is murderer with the knowledge that he will receive asylum or whether one enters without the knowledge that he will receive asylum, it provides asylum. And the forty-two cities, with the knowledge that it absorbs, for without the knowledge that it absorbs, they do not absorb, and if the blood avenger was to kill him there, he is exempt."
+            ],
+            [
+                "ומכוונות היו להם הדרכים – they would make the roads so that they would be in a line to the Cities of Refuge so that the murderer would not err on the way (see Talmud Makkot 9b – in which the cities in the Land of Israel and on the opposite side of the Jordan wer in straight parallel lines like two rows in a vineyard). And [the words] \"מקלט מקלט\" /”Asylum/Refuge”, “Asylum/Refuge” were written at the crossroads, in order that the murder would recognize it and turn to there.",
+                "וידברו אליו – they speak to the blood avenger: “do not follow the practice of those who shed blood; this matter came to his hand inadvertently.”",
+                "הוא מדבר על ידי עצמו – no Sages are required to speak to the blood avenger on his behalf, but he (i.e., the murderer) makes claims to himself. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "ואחד המרובה בגדים – since after the flask of anointing oil was hidden, he was not inaugurated to become the High Priest other than the wearing of eight garments.",
+                "ואחד שעבר ממשיחתו – that a nocturnal emission befell the High Priest on Yom Kippur and they appointed another n his place. With the death of all of those, he returns, even though the other one is alive, since “High Priest” is written three times in the portion.",
+                "רבי יהודה אומר: אף משוח מלחמה – Another Biblical verse is written (Numbers 35:32): “…enabling one to return to live on his land before the death of the priest.” But the Rabbis, since “High Priest” is not written in this verse, they don’t expound it. And the Halakha is according to the Sages.",
+                "שלא יתפללו על בניהם שימותו – and they were negligent, for they should have requested for mercy on this generation that no religious offense should happen on them, and they did not request this.",
+                "משנגמר דינו – for exile, for when the proceedings were finished (i.e., the sentence was pronounced), and he is about to be exiled, it is as if he was exiled."
+            ],
+            [
+                "נגמר דינו בלא כהן גדול – for there was no High Priest in the world",
+                "לא לעדות מצוה – for example, for testimony of the [New] Month",
+                "וכל אדם – except for the blood-avenger that killed him outside the City of Refuge is not liable for him, as it is written (Numbers 35:27): “[and the blood avenger comes upon him outside the limits of his city of refuge, and the blood-avenger kills the manslayer,] there is no bloodguilt on his account.” For the blood-avenger has the permission to kill him. And the Halakha is according to Rabbi Akiba. And these words [of our Mishnah] is if he left [having murdered] with premeditation; but if he left [having murdered] inadvertently, every person who kills him is killed on his account.",
+                "הכל הולך אחר הנוף – The Gemara explains that even the location of the branches decides the nature of the territory (see Mishnah Ma’aserot, Chapter 3, Mishnah 10) is spoken of, for if the root was inside the borders of the City of Refuge and the branches stretch outside the boundary, since he enters under the branch, he is “absorbed,” [by the City of Refuge] since its roots are inside and we judge that the branches follow after the roots, but if the roots were outside and the branches were inside, for just as within its branches, he cannot kill him, in its root also, he cannot kill him, for we cast the root after the branch for a stringency."
+            ],
+            [
+                "מעלים היו שכר ללוים – In the forty-two cities [of the Levites] that also absorb, the murderer accounts a reward to the owner who dwells in it.",
+                "ורבי מאיר אומר וכו' – But the Halakha is not according to Rabbi Meir, and specifically in the forty-two [Levitical] cities, but in the six Cities of Refuge, everyone admits that we do not account a reward to the owner.",
+                "לא היה חוזר לשררה שהיה בה – as it is written (Leviticus 25:41): “…he shall go back to his family and return to his ancestral holding.” To his family he returns, but he does not return to what his family held. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "אלו הן הלוקין – not exactly these, for the Mishnah taught and left out many of those who were to be flogged, but since the Mishnah taught those who were liable for extirpation, to teach us that there is flogging with those liable for extirpation, and the Mishnah taught a widow and a divorcee, to teach us that a widow who is also a divorcee is liable upon her two titles. , And it is taught [in Mishnah 2 of this chapter] that eatables forbidden pending the separation of sacred gifts and First Tithe when priest’s due had not been taken, but it doesn’t explain their explicit prohibition clearly, and similarly, property dedicated to the Temple that had not been redeemed, for since the Mishnah taught about property dedicated to the Temple, it taught [about] the Second Tithe, for both of them [are punishable] by flogging because of lack of redemption, and similarly with most of them there is a side that is novel.",
+                "נתינה – She is from the Gibeonites, and her flogging is from (Deuteronomy 7:3): “You shall not intermarry with them.”",
+                "אלמנה – She became widowed from another man, and she is a divorcee, and one is liable upon her two [sets] of floggings.",
+                "משום שני שמות – because of two explicit prohibitions, for both of them are explained in Scripture, and the explicit prohibitions for both of them are stated.",
+                "גרושה – and she is a woman released from leviratical marriage, and he is not liable concerning her for two titles, for the woman released from leviratical marriage has no Jewish marriage contract, other than through extension of scope/amplification [of the Biblical passage] we bring it to her, as it is taught in a Baraita: “I don’t know anything about a divorcee other than the divorcee itself; a woman released from leviratical marriage, from where do I know it, as we learn, “and a woman” (Leviticus 18:18)."
+            ],
+            [
+                "המפטם את השמן – He who makes oil sample of the anointing out.",
+                "והסך בשמן המשחה – that Moses our teacher of blessed memory, made.",
+                "אכל טבל – Its explicit prohibition is from (Leviticus 22:15): “But [the priests] must not allow the Israelites to profane the sacred donations that they set aside for the LORD.” The verse speaks of what they will donate in the future.",
+                "ומעשר ראשון שלא נטלה תרומתו – and even he is [punished] with death, as it is written (Numbers 18:27): “This shall be accounted to you as your gift. As with the new grain from the threshing floor [or the flow from the vat].”",
+                "ומעשר שני שלא נפדה – Second Tithe that became defiled and even if he is in Jerusalem, it is prohibited to eat it until it is redeemed, but a person who eats it in Jerusalem while it is not yet redeemed, is flogged. And its explicit prohibition is from (Deuteronomy 26:14): “I have not cleared out any of it while impure,” whether I am defiled and it is ritually pure, whether I am ritually pure and it is ritually impure. And from where do we learn that Second Tithe which was defiled – that we redeem it in Jerusalem? As it states (Deuteronomy 14:24): “…should you be unable to transport them,” is explained as you are unable to eat it, as it is written (Genesis 43:34): “Portions were served them from the table…”",
+                "והקדש שלא נדפה – There is no prohibition written directly, but its explicit prohibition comes from an analogy of [the words] \"חטא\"\\\"חטא\" /”sin,” “sin” – from the priest’s due, but even though the All-Merciful (i.e., God), excluded [the words] (Leviticus 22:9): “and they die for it,” but not through religious sacrilege, from death, [Scripture] excluded him, but not from an explicit prohibition.",
+                "באוכל נמלה שהוא חייב – because (Leviticus 11:29): “…from among the things that swarm on the earth,” and even though it lacks according to the measure.",
+                "אף חטה אחת כברייתה – But the Halakha is not according to Rabbi Shimon. And we don’t call it a creature – other than that which has in it a soul alone."
+            ],
+            [
+                "עד שלא קרא עליהם – “My father was a wandering Aramean, etc.” (Deuteronomy 26:5). But after he recited [the formula/declaration – Deuteronomy 26:5-10] he is not flogged if he eats of it, because it is the money of the Kohen. And these are the words of Rabbi Akiva. But the Sages state: First Fruits, laying them down is indispensable for them, the recitation [of the declaration/formula] is not indispensable. As one who consumes them (i.e., First Fruit) after laying them down in the Temple courtyard, even though he had not yet recited [the formula/declaration], is not flogged. And the Halakha is according to the Sages. And their explicit prohibition is from as it is written (Deuteronomy 12:17): “You may not partake in your settlements of the tithes of your new grain [or wine or oil, or of the firstlings of your herds and flocks….] or of your contributions.” And the Master said: “your contributions” – these are the First Fruits, for the Priest’s Due/Terumah does not require being brought into the Place (i.e., the Temple). And regarding First Fruits also, one is not flogged on them other than if one ate them after they saw the “face” of Jerusalem before they are placed down in the Temple court, but if he ate them outside of Jerusalem prior to their being entered into Jerusalem, one is not flogged.",
+                "קדשי קדשים חוץ לקלעים קדשים קלים חוץ לחומה – All of these, their explicit prohibition is from (Deuteronomy 12:17): “You may not partake in your settlements, ….or of any of the votive offerings that you vow…,” for all consumption outside of the fixed place for it is called “eating in your settlements.”",
+                "ומעשר שני – it is taught [in the Mishnah] above (Mishnah 2), that impure Second Tithe that was not redeemed, as we have explained. And here, the Mishnah teaches that Second Tithe that is consumed outside the wall [of Jerusalem]. And specifically, that they ate outside the wall after it saw the “face” of Jerusalem is when he is flogged. But the individual who eats Second Tithe outside of Jerusalem before it enters into Jerusalem is not flogged, as it is written (Deuteronomy 12:18): “These you must consume before the LORD our God…” and afterwards (verse 17): “You may not partake in your settlements.”",
+                "המותיר – is not flogged, as it is written (Exodus 12:10): “You shall not leave any of it until morning; if any of it is left until morning, you shall burn it.” The verse comes to bring a positive command after a negative command, to state that if you transgressed the negative commandment, you have fulfilled the positive commandment connected with it, and you are not flogged. And furthermore, “you shall not leave any of it” is a negative commandment which lacks a positive commandment [associated with it], and every negative commandment that lacks with it a positive commandment, one is not flogged [for its violation].",
+                "השובר – a bone of an impure Passover offering is not flogged, as the All-Merciful (i.e., God) states (Exodus 12:46): “…nor shall you break a bone of it,” with a kosher/fit [sacrifice], not an invalid one."
+            ],
+            [
+                "לוקה ואינו משלם – for Rabbi Yehuda holds that (Deuteronomy 22:7) \"שלח תשלח\" /”Let [the mother] go” is implied from the outset, and even though, it is written,” let [the mother] go” after (verse 6) “do not take [the mother together with the young],” it is not to say that if you took it, you should let it go, but rather, do not take [the mother] but send her prior to the taking. And this is not a prohibitive law the transgression of which must be repaired by a succeeding [positive] act.",
+                "וחכמים אומרים משלח ואינו לוקה – for they hold, “let [the mother] go” after taking, is implied, and it is a prohibitive law the transgression of which must be repaired by a succeeding act. And the Halakha is according to the Sages.",
+                "כל מצוה לא תעשה ישי בה קום עשה – for the Torah stated, if you transgressed on the negative commandment, fulfill the positive commandment, such as (Deuteronomy 22:6): “Do not take the mother together with her young.” But if you took it, “let [the mother] go” (verse 7); [and another example] (Deuteronomy 24:10): “[When you make a loan of any sort to your countryman], you must not enter his house to seize his pledge.” But if you seized his pledge, “you must restore the pledge to him” (verse 13). All of these, if he fulfilled the positive commandment, he is not flogged. But if he did not fulfill the positive commandment, such as the case where he took the mother [animal] with her young and slaughtered it or it died, or he took the pledge from his house (i.e. the home of the person who had borrowed something) and it was burned and he cannot fulfill the positive commandment, behold, that person is flogged."
+            ],
+            [
+                "הקורח קרחה – because he is liable for each act of making a bald spot (Tractate Makkot 20a) and for each act of making an incision for a dead person and for every corner of his head that he mars, which is not the case when one eats forbidden fat repeatedly, and because of this, it is taught in our Mishnah, but the rest of the mere negative commandments which lack a novel [lesson], it did not teach.",
+                "קרחה – of the dead, as it is written (Deuteronomy 14:1): “or shave the front of your heads because of the dead.” And even though that concerning the Kohanim, it is not written, “on the dead,” we have already learned through an analogy from [the repetition of the word]: \"קרחה\" \"קרחה\" (see Leviticus 21:5 –“They shall not shave smooth any part of their heads, or cut the side-growth of their beards, or make gashes in their flesh” together with Deuteronomy 14:1); just as Israelites are commanded because of the dead, so too are Kohanim, and the measure of the “shaving smooth” is the size of a bean.",
+                "המקיף את ראשו – He who makes his temples as hairless as the spot back of his ears (Makkot 20b), and his forehead, and even on shaving with scissors where there is no destruction [of the head], he is liable regarding the corner of his head, and specifically on his beard (i.e., “or cut the side-growth of their beards” – Leviticus 21:5 and Leviticus 19:27: “You shall not round off the side-growth on your head”), it is written “destroy” only with a razor, but regarding the corner of the head, [the word] \"הקפה\"/”rounding” is written (Leviticus 21:5 – “they shall not shave smooth any part of their heads”), in every matter in which he “rounds” – he is liable.",
+                "שריטה אחת על חמשה מתים או חמש שריטות על מת אחד – as it is written (Leviticus 19:28): “You shall not make gashes in your flesh for the dead” to be liable for each and every gash and for each and every dead person, and even though there wasn’t anything other than one warning, all five gashes at one time, one is liable [for each and every one].",
+                "על הראש שתים – one on the right and one on the left",
+                "ועל הזקן שתים מכאן ושתים מכאן – the place of the attachment of the jaw to the bone, one on the right of the chin and the other on its left, and the pointed ends of the chin (i.e., the lower jawbones and the chin proper) in the middle, that makes “three.” And the attachment of the temples from one side and the other makes “five.” The upper cheekbone which is attached to the temples and the lower cheekbone on the right, and the upper cheekbone and the lower cheekbone on the left – these are two from here and two from there, and finally the beard and the hair coming out from it like a spike/ear of corn; therefore, it is called \"שיבולת\"/like an ear of corn/a spike, that makes “five.”",
+                "אינו חייב אלא אחת – for since it is one negative commandment, it is like someone who eats two olives of forbidden fat with [only] one warning.",
+                "עד שיטלנו בתער – it refers to the corner of the beard, as it is written [in the Torah] concerning shaving and destroying (Leviticus 19:27 – “nor destroy the side-growth of your beard” and Leviticus 21:5 – “or cut the side-growths of their beards”).",
+                "מלקט – an instrument that is made like tongs, to remove the hair.",
+                "רהיטני – in the language of the Bible, it is an adze. It is an instrument that a carpenter uses to separate the face of the board."
+            ],
+            [
+                "כתבת קעקע – to scrape with a knife on his skin like letters (i.e., marking the outline of letters by abrasion), and afterwards, he fills in the abrasions with ink or powder used for painting the eye-lids/stibium.",
+                "כתב – on his skin with ink or with ink or powder used for painting the eye-lids but he did not scrape with a knife [on his skin] , or he scraped with a knife but did not fill it with ink or powder used for painting the eye-lids, he is not liable.",
+                "עד שיכתוב ויקעקע – he took the language of the Bible, as it is written (Leviticus 19:28): “or incise any marks;” writing at the beginning and incision at the end, but always, it is the incision first and the writing afterwards, and the Bible implies this, and the writing within the incision “incise [any marks] on yourselves.”",
+                "שיכתוב שם השם – In the Gemara (Makkot 21a) that it is the name of idolatry is mentioned, and that is how the Biblical verse is interpreted: “on yourselves,” the name of idolatry, “for I am the LORD,” and others cannot form a partnership with me, but the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "אינו חייב אלא אחת – on what he drank within as much time as is needed for an utterance (i.e., a greeting traditionally understood as the ability to say to his Rabbi, \"שלום עליך רבי ומורי\" /“peace to you, my teacher and Rabbi”) of a warning, and if there was before him a utensil that contained several quarter Logs of wine (i.e., a Log is equal to the volume of six eggs), and they said to him: “Don’t drink this utensil which has such-and-such measurements for you will be flogged such-and-such floggings, and he is liable for each and every measurement, even though they did not wan him other than once."
+            ],
+            [
+                "והוא פושט ולובש – but not stretching completely, but since he stuck out his head and returned it, he is liable. And in the Gemara (Talmud Makkot 21b), he did not actually stretch out, but delayed between each warning to take it off and to put on [clothing of mixed seeds] , and he is like someone who takes them off and ten once again puts them on, and he is liable for each and every warning."
+            ],
+            [
+                "תלם אחת – one row of a field (when one ploughs one furrow)",
+                "וחייב עליו משום שמונה לאוין – and he had been warned on all of them.",
+                "והן מקודשים – the ox which is dedicated for sacrifice, and a donkey which is of the offerings of Temple repair (see Mishnah Temurah, Chapter 1, Mishnah 6). And the ox has the negative commandment [associated with it] of (Deuteronomy 15:19): “you must not work your firstling ox,” and regarding the donkey, there is a warning of religious sacrilege and we derive it from the [repetition of the word]: חטא \"חטא\" – from Priest’s Due/Terumah, and the negative commandment (Deuteronomy 22:10): “You shall not plow with an ox and an ass together.” We have here three negative commandments.",
+                "וכלאים בכרם – on account that he ploughs, he covers up the wheat and barley and pomace of kernels (or shell of grapes) in the dust, and transgresses because of [the Biblical verse] (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed,” and we have established that he who covers up mixed seeds is flogged, and even though he did not sow them, but ploughs dust on them, that is four negative commandments. But Maimonides thought that mixed seeds in a vineyard is two negative commandments: one because of mixed seeds, which are two kinds of seeds – wheat and barley, and one because of mixed seeds in a vineyard because of the shell of grapes, but the Holy Things of an ox and a donkey are not considered other than being one negative commandment.",
+                "שביעית – (Leviticus 25:4): “A sabbath of the LORD: you shall not sow your field…”",
+                "ויו\"ט – (Leviticus 23:36): “You shall not work at your occupations” (see also: Leviticus 23: 7,21,25 for similar usage of this phrase).",
+                "כהן ונזיר – and he is in a cemetery, and he is transgressing (Leviticus 21:2): “None shall defile himself for any [dead] person among his kin” that is mentioned in [the chapter of the laws concerning] the Kohanim (Leviticus chapter 21)., and (Numbers 6:6): “He shall not go in where there is a dead person” which is stated in regard to the Nazirite (Numbers, chapter 6).",
+                "אף הלובש כלאים – at the time when he is ploughing.",
+                "אינו מן השם – the negative of commandment of wearing [garments made] of mixed seeds is not for the one who ploughs a furrow.",
+                "אף כהן ונזיר – which is considered a negative commandment, is not for ploughing, but for walking to an impure place. However, the first Tanna considers them included in the negative commandments of the person who ploughs a furrow, because he cannot plow with oxen other than if he walks with them and leads them."
+            ],
+            [
+                "מנין שהוא סמוך לארבעים – that causes to say afterwards “forty,” which is thirty nine. If the Torah had written: “Forty in number,” I would think that forty is the number. Now that it is written (Deuteronomy 25:2-3): “by count” (verse 2) and “Up to forty” (verse 3), it is the number that causes one to say after it “forty,” that is, “thirty-nine.”",
+                "והיכן הוא לוקה את היתירה – that is not worthy to be divisible by three, for thirty-nine is worthy of being divided by three, one third in his front, and two thirds – one on this shoulder and one on the other shoulder. And this of forty – how would he flog it?",
+                "בין כתפיו – But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אין אומדין אותו וכו' – for all who are flogged in the Jewish court, it was necessary to estimate at the beginning so that he would not die as a result of the beatings, since it is written (Deuteronomy 25:3): “He may be given up to [forty lashes], but not more, lest being flogged further” for if he must lessen it, they lessen it.",
+                "אלא במכות הראויות להשתלש – and we never add to the estimate.",
+                "אמדוהו לקבל ארבעים – minus one, but he used the language of the Bible.",
+                "אמדוהו אומד אחד – for two sets of floggings, such as they estimated for him to receive forty-two [floggings].",
+                "ואם לאו – that they only estimated for him to received only for one set of floggings."
+            ],
+            [
+                "על העמוד – which is stuck in the ground upright and tall in order to lean upon it.",
+                "וחזן – the sexton who is the agent of the Jewish court.",
+                "נפרמו – the threads of the seam were torn.",
+                "מאחוריו – of the person being flogged.",
+                "ורצועה של עגל – as it states (Deuteronomy 25:3): “He may be given up to forty lashes” and near it (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing.”",
+                "כפולה לשנים ושנים לארבעה – four straps sewed on one top of the other.",
+                "ושתי רצועות – thin of a donkey",
+                "עולות ויורדות בה – like the horse-cover of a saddle, and the reason is because it is written (Isaiah 1:2): “An ox knows its master, an ass its master’s crib; [Israel does not know, My people takes no thought].” God said (Makkot 23a) that a person who recognizes his master’s crib should settle with him who does not recognize his master’s crib.”"
+            ],
+            [
+                "ידה טפח – the handle that the strap is hanging from, is the length of a hand-breadth.",
+                "ורחבה – of the strap of the calf is a hand-breadth.",
+                "וראשה מגעת על פי כריסו – for that reason, there must be in the handle of the strap a hole, that the sexton who flogs can lengthen or shorten the strap as he wishes, for we do not flog a person other than with a strap whose head reaches the belly which is his navel.",
+                "שליש מלפניו – as it is written (Deuteronomy 25:2): “and be given lashes in his presence, [by count] as his guilt warrants” – “in his presence (i.e., in his front) as his guilt warrants” – one, and from his back – two. מלפניו – on his heart. מאחריו – one-third on this shoulder and one-third on the other shoulder.",
+                "מכה בידו אחת – but when he lifts the strap, he lifts it with his two hands.",
+                "כבל כחו – as it is written (Deuteronomy 25:3): “to excess, [your brother be degraded before your eyes].”"
+            ],
+            [
+                "והקורא קורא – as it is written (Leviticus 19:20): “there shall be indemnity; [they shall not, however, be put to death…”through reading it shall be, for we read about him (Deuteronomy 28:58): “If you fail to observe faithfully [all the terms of this Teaching that are written in this book]…etc.” The greatest of the judges reads [the Biblical text of Deuteronomy 28:58-59) and the one next to him counts and the third states after each beating [what has occurred]. And it is a Mitzvah upon the reader to shorten and to complete the Biblical verses following the flogging, and if he didn’t shorten, he returns and reads it a second time and hurries to read and to complete when the flogger completes his floggings (Makkot 23a).",
+                "ואם מת תחת ידו פטור – because he beats him with permission",
+                "הוסיף לו – such as the case where he made an error in the counting.",
+                "נתקלקל – as a result of the beatings, feces came out.",
+                "פטור – as it is written (Deuteronomy 25:3): “your brother be degraded before your eyes,” for he became degraded when he became soiled.",
+                "ואשה אף במים – since her shame is greater. And the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "נפטרו מידי כריתתן – if they did returned in repentance.",
+                "העושה מצוה אחת על אחת כמה וכמה – there are those who interpret this – that it is speaking of all those who are liable for extirpation who were flogged, for whomever accepted upon himself the judgement and performed a Mitzvah when he was flogged, all the more so that his soul will be saved for him and that he will be exempt from extirpation, for he has one good measure [in his favor] over and above the measure for retribution. And there are those who interpret that this is for itself – to inform the giving of reward [for the performance] of the commandments, all the more so, from the punishment for transgressions.",
+                "ממקומו הוא למד – from those liable for extirpation, that we speak about them we learn that he who sits and does not commit a sin, we credit him for a reward as one who performs a Mitzvah (see Mishnah Avot, Chapter 2, Mishnah 2), as it is written concerning the laws of incest (Leviticus 18:29): “such persons shall be cut off [from their people].” And it states (Leviticus 18:5): “[You shall keep My laws and My rules,] by the pursuit of which man shall live: [I am the LORD].” And near it (verse 6): “None of you shall come near anyone of his own flesh [to uncover nakedness: I am the LORD].” Behold that a person who sits and does not uncover the nakedness [of one of his forbidden relations], the Written Torah calls him that he has performed a Mitzvah, and it is written concerning him (verse 5), “of which a man shall live.” In the same manner that [the Torah] punishes with extirpation for someone who commits a transgression, and this specifically regarding one who has the opportunity to sin and he conquers his [negative] impulse and doesn’t do it, is like Joseph the Righteous and others like him."
+            ],
+            [
+                "לפיכך הרבה להם תורה ומצות – such as the portions of forbidden animals and reptiles (i.e., all kinds of forbidden foods – see Mishnah Sanhedrin Chapter 8, Mishnah 2 and Mishnah Niddah Chapter 3, Mishnah 2), in order to increase the reward when they abstain from them, for even though without that, they would not eat them since the soul of man detests them.",
+                "למען צדקו – to make the Jewish people virtuous and to make them worthy [of Divine favor]."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מכות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..0b0be3422264fdcbf4718a9738062ec180487a6c
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/Hebrew/On Your Way.json	
@@ -0,0 +1,252 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Makkot",
+    "versionSource": "http://mobile.tora.ws",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה מכות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>כיצד העדים נעשים זוממין.</b> הכי קאמר, אותן עדים שנמצאו זוממין ואין עושין בהן דין הזמה, כלומר שאין מקיימין בהם ועשיתם לו כאשר זמם לעשות לאחיו, כיצד הן נעשים זוממים:",
+                "<b>מעידין אנו באיש פלוני.</b> כהן:",
+                "<b>שהוא בן גרושה.</b> בפנינו נתגרשה אמו קודם שנולד והרי הוא חלל:",
+                "<b>אין אומרים.</b> אם הוזמו והם כהנים יעשה זה בן גרושה לקיים בו כאשר זמם, דהא כתיב (דברים י״ט) ועשיתם לו כאשר זמם, לו ולא לזרעו. ואם תעשהו חלל והוא כהן, פסלת את זרעו לעולם. ואם תאמר נפסול אותו לבדו ולא זרעו, בעינן כאשר זמם לעשות וליכא, שהרי הוא זמם לפסול הנידון ואת זרעו:",
+                "<b>אלא לוקה ארבעים.</b> דאמר קרא (שם כ״ה) והצדיקו את הצדיק והרשיעו את הרשע והיה אם בן הכות הרשע, משום דהרשיעו את הרשע, והיה אם בן הכות הרשע, אלא, עדים שהרשיעו את הצדיק ואתו עדי אחריני והצדיקו את הצדיק דמעיקרא ושוינהו להנך רשעים, והיה אם בן הכות הרשע:",
+                "<b>אין אומרים יגלה זה.</b> דכתיב ברוצח (שם י״ט) הוא ינוס, הוא ולא זוממיו:",
+                "<b>שגירש את אשתו.</b> בפנינו ביום פלוני, וזה אומר לא גרשתי ואיני חייב לה כתובה:",
+                "<b>והלא בין היום ובין למחר.</b> כלומר מה ישלמו לו, אם תאמר כל הכתובה, והלא שמא ימות או שמא יגרשנה היום או למחר וסופו ליתן לה, נמצא שלא היו מפסידין אותו כלום:",
+                "<b>אומדין כמה אדם רוצה ליתן בכתובתה של זו.</b> מספק. שאם נתאלמנה או נתגרשה יטלנה לוקח, ואם מתה יירשנה בעלה ויפסיד מעותיו שנתן, וכך יתנו העדים לבעל: "
+            ],
+            [
+                "<b>שלא השם המחייבו מלקות.</b> לא המקרא המחייבו מלקות מחייבו תשלומין. מלקות, מלא תענה. תשלומין, מועשיתם לו כאשר זמם:",
+                "<b>כל המשלם אינו לוקה.</b> דכתיב כדי רשעתו, על רשעה אחת אתה מחייבו ואי אתה מחייבו על שתי רשעיות. ומדקאמרי רבנן משלם ואינו לוקה ולא אמרי לוקה ואינו משלם, שמע מינה דכל היכא דאיכא תרתי מלקות ותשלומין לא אמרינן ילקה ולא ישלם אלא משלם ואינו לוקה. וכן הלכה: "
+            ],
+            [
+                "<b>משום לא תענה.</b> שהרי כשאי אפשר לקיים בעדים ועשיתם לו כאשר זמם, כגון מעידים אנו באיש פלוני שהוא בן גרושה, לוקים העדים משום לא תענה, הכא דאיכא אזהרת לא תענה ואיכא נמי כאשר זמם, לוקים שמונים. ואין הלכה כר׳ מאיר:",
+                "<b>משלשין בממון.</b> עדים זוממין שחייבין בתשלומין משלמין הממון לפי מספר העדים. אם היו שלשה עדים והוזמו, כל אחד משלם שליש הממון שהיו רוצים להפסידו:",
+                "<b>ואין משלשין במכות.</b> שאין כל אחד מהעדים לוקה שליש מלקות, אלא כל אחד לוקה ארבעים. דבעינן ועשיתם לו כאשר זמם, וכל אחד מהם מבקש להלקות הנדון מלקות שלם. וממון מצטרף, כשיתן כל אחד מהם שליש הרי קיבל מה שרצו להפסידו בין כולם, אבל מכות לא מצטרפין: "
+            ],
+            [
+                "<b>עד שיזומו עצמן.</b> שיזומו אותן בעסקי גופן, לא בעסקי ההורג [וההרוג], כדמפרש ואזיל. ונפקא לן מקרא דכתיב (דברים י״ט) והנה עד שקר העד, עד שיהיה השקר בגופן של עדים: "
+            ],
+            [
+                "<b>ואפילו היו מאה.</b> כתות שהעידו זו אחר זו בעדות אחת וכת אחת הזימה את כולן, כולן יהרגו:",
+                "<b>איסטטית היא זאת.</b> כלומר זאת הכת סרה וסטיא היא, שכך נטלו עצה ביניהן להזים כל הבא להעיד בעדות זאת. פירוש אחר איסטסית היא זו, וכי עדות זו יורה של איסטיס היא שצובעת כל הנוגע בה:",
+                "<b>ואינה נהרגת אלא כת ראשונה בלבד.</b> דסבירא ליה לר׳ יהודה דלאחר דאתזמא לה כת ראשונה, תו לא מקבלים סהדותא דכת שניה דאתיא לאסהד בתרה, ואי אסהדה ואיתזמא לא קטלינן לה, דלא קרינן לה ועשיתם לו, דהא לא קטלינן אפומה. ואין הלכה כר׳ יהודה: "
+            ],
+            [
+                "<b>עד שיגמר הדין.</b> של הנדון. שיהרג על פיהן, ואחר כן הוזמו: "
+            ],
+            [
+                "<b>ומנין אפילו מאה.</b> ששנים מזימין מאה שהעידו יחד:",
+                "<b>מה שנים אינן נהרגין עד שהוזמו שניהן.</b> דכתיב (דברים י״ט) והנה עד שקו׳ העד, ואמר מר, כל מקום שנאמר עד הרי כאן שנים עד שיפרוט לך הכתוב אחד:",
+                "<b>עד שיהיו שלשתן זוממין.</b> והוא שהעיד כל אחד בתוך כדי דיבור של סיומו של חברו. אבל אם העידו שנים ולאחר זמן העידו האחרים, הרי הן שתי כתות לכל דבר:",
+                "<b>רבי עקיבא אומר לא בא השלישי אלא להחמיר עליו.</b> שלא תאמר הואיל ובלא השלישי היתה העדות מתקיימת לא יעשו בו דין הזמה, למדך הכתוב שאף הוא נדון:",
+                "<b>על אחת כמה וכמה.</b> שמדה טובה מרובה על מדת פורענות:"
+            ],
+            [
+                "<b>במה דברים אמורים בדיני נפשות.</b> דכתיב (במדבר ל״ה) והצילו העדה, ומהדרינן אזכותא:",
+                "<b>אחד דיני ממונות.</b> נמי עדותן בטלה:",
+                "<b>בזמן שהתרו בהן.</b> בדיני נפשות איירי. כלומר, כי אמרינן דבטלה, זהו בזמן שהקרוב או הפסול נשתתף מתחלה להיות מן המתרין בעובר עבירה, אבל אם לא התרו בהן ולא כיון להיות עד בדבר, לא בטלה עדות האחרים בשביל ראייתו של זה. והלכה כרבי: "
+            ],
+            [
+                "<b>ואחד מתרה בו באמצע.</b> המתרה מצטרף עם הכת של עדים, שהוא רואה אותם והם רואים אותו בשעת ההתראה. לפיכך אם היו שתי הכתות שבשתי החלונות רואים אותו, מצטרפים אלו עם אלו והם כולם עדות אחת:",
+                "<b>הוא והן נהרגין.</b> הוא נהרג דאכתי איכא כת אחת שלא הוזמה, והם הניזמין נהרגין שהרי הוזמו:",
+                "<b>שלא תהא סנהדרין שומעת מפי התורגמן.</b> שצריכין שיהיו הדיינים מכירים בלשון העדים. ולא יצטרכו להעמיד מליץ בינותם. וכן הלכה:"
+            ],
+            [
+                "<b>סנהדרין.</b> הסמוכים בארץ, יש להן רשות לדון דיני קנסות ודיני נפשות, בין בארץ בין בחוצה לארץ, כל זמן שיש ב״ד הגדול בלשכת הגזית. שנאמר (דברים י״ז) לבלתי שמוע אל הכהן או אל השופט, בזמן שיש כהן מקריב על גבי מזבח יש שופט שדן דיני נפשות, בזמן שאין כהן אין שופט:",
+                "<b>סנהדרין ההורגת אחת בשבוע.</b> אחת לשבע שנים:",
+                "<b>נקראת חובלנית.</b> שצריך שיהיו מתונים בדין, ויחזירו בדיני נפשות לזכות:",
+                "<b>לא נהרג אדם מעולם.</b> שיבדקו העדים בדבר שלא ידעו להשיב. אם רוצח הוא, מה ראיתם, טריפה הרג או שלם הרג, ואם תמצא לומר שלם הרג, שמא במקום סייף נקב היה. ואם מגלה עריות הוא, ראיתם כמכחול בשפופרת:",
+                "<b>אף הן מרבים שופכי דמים.</b> מתוך כך אין מכלין הרשעים ומרבים לשפוך דם:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו הן הגולין.</b> היה מעגל במעגילה. אבן חלקה עגולה שמעגלין אותה על גבי הסיד או הטיט שבעלייה להשוות הסדקים:",
+                "<b>היה משלשל בחבית.</b> מלמעלה למטה:",
+                "<b>אבל אם היה מושך במעגילה.</b> ממטה למעלה:",
+                "<b>כל שבדרך ירידתו גולה.</b> דכתיב (במדבר ל״ה) ויפל עליו, עד שיהא דרך נפילה. וכל, לאתויי אפילו ירידה שהיא לצורך עלייה:",
+                "<b>נשמט הברזל מקתו.</b> מבית יד שהוא תקוע בו:",
+                "<b>רבי אומר אינו גולה.</b> רבי סבר ונשל הברזל מן העץ זה עץ המתבקע, ולא עצו שהוא תקוע בו. ורבנן סברי מן העץ, מעצו שהוא תקוע בו. והלכה כחכמים. דעץ המתבקע כח כחו הוא, וע״י כח כחו אינו גולה:"
+            ],
+            [
+                "<b>זרק את האבן לרשות הרבים.</b> ואע״ג דקרוב למזיד הוא, שהיה לו לחשוב שבני אדם מצוים ברשות הרבים תמיד, הכא עסקינן באשפה העשויה ברשות הרבים להפנות בה בלילה, ואינה עשויה להפנות בה ביום וזמנין דמקרי דיתיב בה, ומשום הכי גולה, דלאו פושע הוא ולא אנוס גמור הוא:",
+                "<b>והוציא הלה את ראשו וקבלה פטור.</b> דכתיב (דברים י״ט:ה׳) ומצא את רעהו, פרט לממציא את עצמו:",
+                "<b>אם יש רשות לניזק.</b> שנתן לו בעל הבית רשות ליכנס:",
+                "<b>מה חטיבת עצים רשות.</b> דאי בעי עייל לחטוב ואי בעי לא עייל:",
+                "<b>יצא האב הרודה את בנו.</b> דמצוה קא עביד:"
+            ],
+            [
+                "<b>האב גולה על ידי בנו.</b> כשלא הכהו ללמדו תורה או מוסר או אומנות:",
+                "<b>הכל גולים על ידי ישראל.</b> ואפילו עבד או כותי:",
+                "<b>חוץ מעל ידי גר תושב.</b> שאם הרג בן ישראל בשוגג, אינו גולה אלא נהרג:",
+                "<b>הסומא אינו גולה.</b> דכתיב (במדבר ל״ה) בלא ראות, פרט לסומא:",
+                "<b>רבי מאיר אומר גולה.</b> בלא ראות לרבות את הסומא. ואין הלכה כר״מ:",
+                "<b>השונא.</b> כל שלא דבר עמו שלשה ימים מחמת איבה. ואין הלכה לא כר׳ יוסי ברבי יהודה ולא כר׳ שמעון, אלא השונא אינו נהרג ואינו נקלט, שחזקתו שהוא קרוב למזיד:"
+            ],
+            [
+                "<b>להיכן גולין לערי מקלט.</b> ומ״ב עיר של לוים נמי כולן קולטות אלא שאלו שש ערי מקלט בין נכנס שם רוצח לדעת שתקלטנו ובין נכנס שלא לדעת, קולטות. ושנים וארבעים עיר, לדעת קולטות, שלא לדעת אינן קולטות, ואם הרגו גואל הדם לשם פטור:"
+            ],
+            [
+                "<b>ומכוונות היו להן הדרכים.</b> שהיו עושים הדרכים שיהו מכוונות לערי מקלט שלא יהא הרוצח תועה בדרך. ומקלט מקלט היה כתוב על פרשת דרכים, כדי שיכיר הרוצח ויפנה לשם:",
+                "<b>וידברו אליו.</b> מדברים לגואל הדם אל תנהוג מנהג של שופכי דמים, בשגגה בא מעשה זה לידו:",
+                "<b>הוא מדבר על ידי עצמו.</b> אין תלמידי חכמים נזקקין לדבר לגואל הדם בעבורו, אלא הוא טוען טענות לעצמו. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>ואחד המרובה בבגדים.</b> שאחר שנגנזה צלוחית של שמן המשחה לא היה מתחנך להיות כהן גדול אלא בלבישת שמונה בגדים:",
+                "<b>ואחד שעבר ממשיחתו.</b> שאירע קרי לכהן גדול ביום הכיפורים ומינו אחר תחתיו. במיתת כל אחד מאלו הוא חוזר, אע״פ שהאחר חי. דשלש פעמים כהן גדול כתיב בפרשה:",
+                "<b>רבי יהודה אומר אף משוח מלחמה.</b> דקרא אחרינא כתיב (במדבר ל״ה) לשוב לשבת בארץ עד מות הכהן. ורבנן, כיון דלא כתיב בההוא קרא הכהן הגדול לא דרשי ליה. והלכה כחכמים:",
+                "<b>שלא יתפללו על בניהם שימותו.</b> והם פשעו, שהיה להם לבקש רחמים על דורם שלא יארע בהן תקלה ולא בקשו:",
+                "<b>משנגמר דינו.</b> לגלות. דמשנגמר דינו ועומד לגלות כאילו גלה:"
+            ],
+            [
+                "<b>נגמר דינו בלא כהן גדול.</b> שלא היה כהן גדול בעולם:",
+                "<b>לא לעדות מצוה.</b> כגון לעדות החודש:",
+                "<b>וכל אדם.</b> חוץ מגואל הדם שהרגו חוץ לעיר מקלטו אינו חייב עליו, דכתיב (שם) אין לו דם, וגואל הדם רשות בידו להרגו. והלכה כר׳ עקיבא. והני מילי, שיצא מזיד. אבל יצא שוגג, כל אדם שהרגו נהרג עליו:",
+                "<b>הכל הולך אחר הנוף.</b> בגמרא מפרש דאף אחר הנוף קאמר, שאם היה עיקרו בתוך התחום של ערי מקלט ונופו נוטה חוץ לתחום, כיון שנכנס תחת נופו, נקלט, הואיל ועיקרו לפנים שדינן נופו בתר עיקרו. ואי עיקרו בחוץ ונופו בפנים, כי היכי דבנופו לא מצי קטיל ליה, בעיקרו נמי לא מצי קטיל ליה, דשדינא עיקרו בתר נופו לחומרא:"
+            ],
+            [
+                "<b>מעלים היו שכר ללוים.</b> בארבעים ושתים עיר שגם הם קולטות, מעלה הרוצח שכר לבעה״ב שהוא דר בו:",
+                "<b>רבי מאיר אומר וכו׳</b> ואין הלכה כר׳ מאיר. ודוקא במ״ב עיר, אבל בשש ערי מקלט כולי עלמא מודו שאין מעלה שכר לבעה״ב:",
+                "<b>לא היה חוזר לשררה שהיה בה.</b> דכתיב (ויקרא כ״ה:מ״א) ושב אל משפחתו ואל אחוזת אבותיו ישוב, למשפחתו הוא חוזר, ואינו חוזר למה שהוחזקו אבותיו. ואין הלכה כר״י:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו הן הלוקין.</b> אלו לאו דוקא, דתנא ושייר לוקין טובא. אלא תנא חייבי כריתות, לאשמועינן דיש מלקות בחייבי כריתות. ותנא אלמנה וגרושה, לאשמועינן אלמנה והיא גרושה חייבין עליה משום שני שמות. ותנא טבל ומעשר ראשון שלא נטלה תרומתו, דלא מפרשא אזהרה דידהו בהדיא. וכן הקדש שלא נפדה. ואיידי דתנא הקדש, תני מעשר שני, דתרווייהו מלקות דידהו משום מחוסרי פדייה. וכן ברובן איכא צד חידוש:",
+                "<b>נתינה.</b> מן הגבעונים היא. ומלקות דידה מלא תתחתן בם:",
+                "<b>אלמנה.</b> שנתאלמנה מאיש אחר, והיא גרושה, חייב עליה שני מלקיות:",
+                "<b>משום שני שמות.</b> משום שני אזהרות. ששניהם מפורשות במקרא, ואזהרה אתרווייהו קאמר:",
+                "<b>גרושה.</b> והיא חלוצה, אינו חייב עליה משום שני שמות. שהחלוצה אינו כתובה, אלא מרבויא מייתינן לה, דתניא, גרושה אין לי אלא גרושה חלוצה מנין, תלמוד לומר ואשה:"
+            ],
+            [
+                "<b>המפטם את השמן.</b> העושה שמן דוגמת שמן המשחה:",
+                "<b>והסך בשמן המשחה.</b> שעשה משה רבינו ע״ה:",
+                "<b>אכל טבל.</b> אזהרתיה מלא יחללו את קדשי בני ישראל אשר ירימו (ויקרא כ״ב:ט״ו), בעתידין לתרום הכתוב מדבר:",
+                "<b>ומעשר ראשון שלא נטלה תרומתו.</b> שאף הוא במיתה כטבל, דכתיב (במדבר י״ח:כ״ז) ונחשב לכם תרומתכם כדגן מן הגורן וגו׳:",
+                "<b>ומעשר שני שלא נפדה.</b> מעשר שני שנטמא ואפילו הוא בירושלים אסור לאוכלו עד שיפדה, והאוכלו בירושלים עד שלא נפדה לוקה. ואזהרתו מולא בערתי ממנו בטמא (דברים כ״ו), בין שאני טמא והוא טהור בין שאני טהור והוא טמא. ומנין למעשר שני שנטמא שפודין אותו בירושלים, שנאמר (שם י״ד) כי לא תוכל שאתו, פירוש, לא תוכל לאכלו, כדכתיב (בראשית מ״ג:ל״ד) וישא משאות מאת פניו:",
+                "<b>והקדש שלא נפדה.</b> לא כתיב ביה לאו בהדיא, אלא אתיא אזהרה דידיה גזירה שוה דחטא חטא מתרומה. ואע״ג דמיעט רחמנא ומתו בו, ולא במעילה, ממיתה מיעטיה ולא מאזהרה:",
+                "<b>באוכל נמלה שהוא חייב.</b> משום שרץ השורץ על הארץ (ויקרא י״א:כ״ט), ואע״ג דלית בה כשיעור:",
+                "<b>אף חטה אחת כברייתה.</b> ולית הלכתא כר׳ שמעון. דלא קרינן בריה אלא לבריה שיש לה נשמה בלבד:"
+            ],
+            [
+                "<b>עד שלא קרא עליהם.</b> ארמי אובד אבי וגו׳. אבל לאחר שקרא עליהם, אינו לוקה אם אכלן, לפי שהן ממונו של כהן. וזו דברי ר׳ עקיבא. אבל חכמים אומרים, ביכורים הנחה מעכבת בהן, קריאה אין מעכבת בהן, והאוכלן אחר הנחה בעזרה אע״פ שעדיין לא קרא עליהן אינו לוקה. והלכה כחכמים. ואזהרתן מדכתיב (דברים י״ב:י״ז) לא תוכל לאכול בשעריך מעשר דגנך וגו׳ ותרומת ידיך, ואמר מר, ותרומת ידיך אלו הביכורים, דאילו תרומה אינה טעונה הבאת מקום. וביכורים נמי אינו לוקה עליהן אלא אם אכלן אחר שראו פני ירושלים קודם הנחתן בעזרה, אבל אכלן בגבולין קודם שיכנסו לירושלים אינו לוקה:",
+                "<b>קדשי קדשים חוץ לקלעים קדשים קלים חוץ לחומה.</b> כל הני אזהרתן מלא תוכל לאכול בשעריך וגו׳ וכל נדריך אשר תדור. שכל אכילה חוץ למקום הקבוע לה מקרי אכילת שעריך:",
+                "<b>ומעשר שני.</b> לעיל תנן מעשר שני טמא שלא נפדה, כדפרשינן. והכא תנן מעשר שני טהור שאכלו חוץ לחומה. ודוקא שאכלו חוץ לחומה אחר שראה פני ירושלים הוא שלוקה, אבל האוכל מעשר שני בגבולים קודם שיכנס לירושלים אינו לוקה, דכתיב (שם) לפני ה׳ אלהיך תאכלנו, ואח״כ לא תוכל לאכול בשעריך:",
+                "<b>המותיר.</b> אינו לוקה, דכתיב (שמות י״ב:י׳) לא תותירו ממנו עד בוקר והנותר ממנו עד בוקר באש תשרופו, בא הכתוב ליתן עשה אחר לא תעשה, לומר אם עברת על לאו, קיים עשה שבה ואינך לוקה. ועוד, לא תותירו הוי לאו שאין בו מעשה, וכל לאו שאין בו מעשה אין לוקין עליו:",
+                "<b>והשובר.</b> עצם בפסח טמא אינו לוקה. דאמר רחמנא (שם) ועצם לא תשברו בו, בכשר ולא בפסול:  "
+            ],
+            [
+                "<b>לוקה ואינו משלח.</b> דסבירא ליה לר׳ יהודה שלח תשלח מעיקרא משמע. ואע״ג דכתיב שלח תשלח אחר לא תקח, לאו למימרא דאם לקחת תשלח, אלא לא תקח אבל שלחנה קודם לקיחה. ואין זה לאו הניתק לעשה:",
+                "<b>וחכמים אומרים משלח ואינו לוקה.</b> קסברי שלח לאחר לקיחה משמע, והוי לאו הניתק לעשה. והלכה כחכמים:",
+                "<b>כל מצות לא תעשה שיש בה קום עשה.</b> שאמרה תורה אם עברת על לאו קיים העשה, כגון לא תקח האם על הבנים, ואם לקחת שלח תשלח. לא תבא אל ביתו לעבוט עבוטו, ואם באת והעבטת עבוטו השב תשיב לו את העבוט. כל אלו, אם קיים העשה, אינו לוקה. אבל לא קיים העשה, כגון שלקח האם על הבנים ושחטה או שמתה, לקח העבוט מביתו ונשרף שאינו יכול לקיים העשה, הרי זה לוקה:"
+            ],
+            [
+                "<b>הקורח קרחה.</b> משום דמחייב על כל קרחה וקרחה ועל כל שריטה ושריטה ועל כל פאה ופאה, מה שא״כ באוכל חלב וחלב, משום הכי תנינהו במתניתין. אבל שאר לאוי גרידי שאין בהן חידוש לא תנא:",
+                "<b>קרחה.</b> על מת. כדכתיב (דברים י״ד:א׳) ולא תשימו קרחה בין עיניכם למת. ואע״ג דגבי כהנים לא כתיב על מת, כבר למדו בגזרה שוה מקרחה קרחה, מה בישראל על מת, אף בכהנים על מת. ושיעור קרחה כגריס:",
+                "<b>המקיף את ראשו.</b> משוה צדעיו לאחורי אזנו ופדחתו. ואפילו על גילוח שבמספרים שאין בו השחתה חייב על פאת הראש, דדוקא בזקן כתיב השחתה ואינה אלא בתער, אבל בפאת הראש הקפה כתיב, בכל ענין שהוא מקיף חייב:",
+                "<b>שריטה אחת על חמשה מתים או חמש שריטות על מת אחד.</b> דכתיב (ויקרא י״ט:כ״ח) ושרט לנפש לא תתנו, לחייב על כל שריטה ושריטה ועל כל נפש ונפש, ואע״פ שלא היתה שם אלא התראה אחת והיו כל חמש שריטות בבת אחת, חייב:",
+                "<b>על הראש שתים.</b> אחת על ימין ואחת על שמאל:",
+                "<b>ועל הזקן שתים מכאן ושתים מכאן.</b> מקום חיבור הסנטר לעצם, אחת מימין הסנטר ואחת משמאלו, ושבולת הזקן באמצע, הרי שלש, וחיבור הצדעים מכאן ומכאן הרי חמש. לחי העליון המחובר לצדעים ולחי התחתון שבימין, ולחי העליון והתחתון שבשמאל, הרי שתים מכאן ושתים מכאן, וסוף הזקן שהשער יוצא ממנו כעין שבולת, לפיכך נקרא שבולת הזקן, הרי זה חמש:",
+                "<b>אינו חייב אלא אחת.</b> דכיון דלאו אחד הוא, הרי הוא כאוכל שתי זיתים של חלב בהתראה אחת:",
+                "<b>עד שיטלנו בתער.</b> אפאת זקן קאי, דכתיב ביה גילוח והשחתה:",
+                "<b>מלקט.</b> כלי העשוי כעין מלקחים, ללקט את השער:",
+                "<b>רהיטני.</b> הוא מעצד בלשון מקרא. כלי שבו מחליק חרש עצים פני הלוח. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>כתובת קעקע.</b> מקרע בסכין על בשרו כעין אותיות, ואח״כ ממלא את הקרעים דיו או כחול:",
+                "<b>כתב.</b> על בשרו בדיו או בכחול ולא קרע בסכין, או קרע בסכין ולא מילא בדיו או בכחול, ",
+                "<b>אינו חייב עד שיכתוב ויקעקע.</b> לישנא דקרא נקט, דכתיב כתובת קעקע, כתיבה ברישא והדר קעקע. אבל לעולם הקעקע תחלה ואח״כ הכתב. וקרא הכי משמע, וכתובת בתוך הקעקע לא תתנו בכם:",
+                "<b>שיכתוב שם השם.</b> בגמרא מפרש דשם עבודה זרה קאמר. הכי מפרש לקרא, לא תתנו בכם שם עבודה זרה, כי אני ה׳ ולא תשתפו אחרים עמי. ואין הלכה כר׳ שמעון:  "
+            ],
+            [
+                "<b>אינו חייב אלא אחת.</b> על מה ששתה תוך כדי דיבור של התראה. ואם היה לפניו כלי שיש בו כמה רביעיות יין ואמרו לו אל תשתה כלי זה שיש בו כך וכך שעורים שתלקה כך וכך מלקיות, חייב על כל שיעור ושיעור, אע״פ שלא התרו בו אלא התראה אחת:  "
+            ],
+            [
+                "<b>והוא פושט ולובש.</b> ולא פושט לגמרי, אלא כיון שהוציא ראשו והחזירו חייב. ובגמרא קאמר דאינו פושט ממש, אלא ששהה בין התראה להתראה כדי לפשוט וללבוש, הוי כפושט וחוזר ולובש וחייב על כל התראה והתראה:"
+            ],
+            [
+                "<b>תלם אחת.</b> שורה אחת של שדה. ",
+                "<b>וחייב עליו משום שמונה לאוין.</b> והוא שהתרו בו על כולם:",
+                "<b>והן מוקדשים.</b> שור קדשי מזבח, וחמור קדשי בדק הבית. ובשור אית ביה לאו דלא תעבוד בבכור שורך, ובחמור אזהרה דמעילה ונפקא לן חטא חטא מתרומה, ולאו דלא תחרוש בשור ובחמור יחדיו, הרי כאן שלשה לאוין:",
+                "<b>וכלאים בכרם.</b> על ידי שחורש מחפה חטה ושעורה וחרצן בעפר, ועובר משום לא תזרע כרמך כלאים. דקיי״ל המחפה בכלאים לוקה, אע״פ שלא זרען, אלא חפה עפר עליהן, הרי זה ארבעה לאוין. והרמב״ם חשב כלאים בכרם, שני לאוין. אחד משום כלאי זרעים, שהן שני מיני זרעים, חטה ושעורה, וחד משום כלאי הכרם בשביל החרצן, ולא חשיב מוקדשים של שור וחמור אלא ללאו אחד:",
+                "<b>שביעית.</b> שבת לה׳ שדך לא תזרע:",
+                "<b>ויו״ט.</b> כל מלאכת עבודה לא תעשו:",
+                "<b>כהן ונזיר.</b> והוא בבית הקברות. וקעבר לנפש לא יטמא בעמיו האמור בכהנים, ועל נפש מת לא יבוא האמור בנזיר:",
+                "<b>אף הלובש כלאים.</b> בשעה שהיה חורש:",
+                "<b>אינו מן השם.</b> לאו של לבישת כלאים אינו בשביל התלם:",
+                "<b>אף כהן ונזיר </b> דחשבתו לאו, אינו בשביל חרישה אלא בשביל הליכה למקום טומאה. ומיהו ת\"ק חשיב להו בכלל לאוי התלם, לפי שאינו יכול לחרוש בשוורים אא\"כ הולך עמהם ומנהיגם:"
+            ],
+            [
+                "<b>מנין שהוא סמוך לארבעים.</b> שגורם לומר אחריו ארבעים, דהיינו תשע ושלשים. אי הוה כתיב ארבעים במספר, הוה אמינא ארבעים במנינא, השתא דכתיב במספר ארבעים, במספר הגורם לומר אחריו ארבעים, דהיינו תשע ושלשים:",
+                "<b>והיכן הוא לוקה את היתירה.</b> שאינה ראויה להשתלש. דתשע ושלשים ראויות להשתלש, שליש מלפניו ושתי ידות אחת על כתף זו ואחת על כתף זו, וזו של ארבעים היכן לוקה אותה:",
+                "<b>בין כתפיו.</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אין אומדין אותו וכו׳</b> שכל הלוקין בב״ד היו צריכין לאמדן בתחלה שלא ימותו מחמת ההכאות. מדכתיב לא יוסיף, מכלל שאם צריך לגרוע גורעין:",
+                "<b>אלא במכות הראויות להשתלש.</b> ואין מוסיפין לעולם על האומד:",
+                "<b>אמדוהו לקבל ארבעים.</b> חסר אחת. אלא לישנא דקרא נקט:",
+                "<b>אמדוהו אומד אחד.</b> לשתי מלקיות. כגון אמדוהו ללקות ארבעים ושתים:",
+                "<b>ואם לאו.</b> שלא אמדוהו אלא למלקות אחת:"
+            ],
+            [
+                "<b>על העמוד.</b> שהוא נעוץ בקרקע זקוף וגבוה כדי להשען עליו:",
+                "<b>וחזן.</b> שמש שליח בית דין:",
+                "<b>נפרמו.</b> נקרעו חוטי התפירה:",
+                "<b>מאחוריו.</b> של הלוקה:",
+                "<b>ורצועה של עגל.</b> שנאמר ארבעים יכנו, וסמיך ליה לא תחסום שור בדישו:",
+                "<b>כפולה לשנים ושנים לארבעה.</b> ארבע רצועות תפורות זו על גבי זו. ",
+                "<b>ושתי רצועות.</b> דקות של חמור:",
+                "<b>עולות ויורדות בה.</b> כעין קלקלי של אוכף. וטעמא, משום דכתיב (ישעיהו א׳:ג׳) ידע שור קונהו וחמור אבוס בעליו, אמר הקב״ה יבוא מי שמכיר אבוס בעליו ויפרע ממי שאינו מכיר אבוס בעליו:"
+            ],
+            [
+                "<b>ידה טפח.</b> בית יד שהרצועה תלויה בה, ארכו טפח:",
+                "<b>ורחבה.</b> של רצועה של עגל טפח:",
+                "<b>וראשה מגעת על פי כריסו.</b> לכך צריך שיהא בבית יד של רצועה נקב, שהחזן המלקה יכול להאריך ולקצר הרצועה כרצונו. שאין מלקין לאדם אלא ברצועה שראשה מגעת על פי כריסו שהוא טבורו:",
+                "<b>שליש מלפניו.</b> דכתיב (דברים כ״ה:ב׳) והכהו לפניו כדי רשעתו, לפניו כדי רשעתו אחת, ולאחריו כדי שתים. מלפניו, על לבו. מאחריו. שליש על כתף זו ושליש על כתף זו:",
+                "<b>מכה בידו אחת.</b> אבל כשמגביה הרצועה מגביה בשתי ידיו:",
+                "<b>בכל כחו.</b> דכתיב (שם) מכה רבה:"
+            ],
+            [
+                "<b>והקורא קורא.</b> דכתיב (ויקרא י״ט:כ׳) בקורת תהיה, בקריאה תהא, שקורין עליו אם לא תשמור לעשות וגו׳. וגדול שבדיינים קורא, והסמוך לו מונה, והשלישי אומר על כל הכאה והכאה. ומצוה על הקורא לצמצם להשלים המקראות בסוף המלקות, ואם לא צמצם חוזר וקורא פעם שניה וממהר לקרוא ולהשלים כשישלים המלקה להלקות:",
+                "<b>ואם מת תחת ידו פטור.</b> מפני שמכהו ברשות:",
+                "<b>הוסיף לו.</b> כגון דטעה במנינא:",
+                "<b>נתקלקל.</b> שהוציא רעי מחמת ההכאה:",
+                "<b>פטור.</b> דכתיב (דברים כ״ה:ג׳) ונקלה אחיך לעיניך, והרי נקלה שנתלכלך:",
+                "<b>ואשה אף במים, דבושתה מרובה.</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>נפטרו מידי כריתתן.</b> אם עשו תשובה:",
+                "<b>העושה מצוה אחת על אחת כמה וכמה.</b> אית דמפרשי, דעל חייבי כריתות שלקו קאמר, מי שקיבל עליו הדין ועשה מצוה כשלקה, על אחת כמה וכמה שתינתן לו נפשו ויפטר מידי כרת, שמדה טובה מרובה על מדת פורענות. ואית דמפרשי, דמלתא באנפיה נפשה קאמר, להודיע מתן שכרן של מצות, ק״ו מעונשן של עבירות:",
+                "<b>ממקומו הוא למד.</b> מחייבי כריתות דאיירי בהו אנו למדין שהיושב ולא עבר עבירה מעלין עליו שכר כעושה מצוה. דכתיב בעריות (ויקרא י״ח:ה׳) ונכרתו הנפשות, ואומר (שם) אשר יעשה אותם האדם וחי בהם, וסמיך ליה לא תקרבו לגלות ערוה, הרי שמי שיושב ואינו מגלה ערוה הכתוב קוראו עושה מצוה, וכתיב ביה וחי בהם, כדרך שהעניש כרת במי שעושה עבירה. וזה דוקא במי שבא עבירה לידו וכבש יצרו ולא עשאה, כיוסף הצדיק וכיוצא בו:"
+            ],
+            [
+                "<b>לפיכך הרבה להם תורה ומצות.</b> כגון פרשת שקצים ורמשים כדי להרבות שכר כשהן בדילים מהם, אע״פ שבלאו הכי לא היו אוכלין אותן שנפשו של אדם קצה בהן:",
+                "<b>למען צדקו.</b> להצדיק את ישראל ולזכות אותן:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..d0449284e91ece33eb751bd1720b68ec5373b346
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/Hebrew/merged.json	
@@ -0,0 +1,248 @@
+{
+    "title": "Bartenura on Mishnah Makkot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Makkot",
+    "text": [
+        [
+            [
+                "<b>כיצד העדים נעשים זוממין.</b> הכי קאמר, אותן עדים שנמצאו זוממין ואין עושין בהן דין הזמה, כלומר שאין מקיימין בהם ועשיתם לו כאשר זמם לעשות לאחיו, כיצד הן נעשים זוממים:",
+                "<b>מעידין אנו באיש פלוני.</b> כהן:",
+                "<b>שהוא בן גרושה.</b> בפנינו נתגרשה אמו קודם שנולד והרי הוא חלל:",
+                "<b>אין אומרים.</b> אם הוזמו והם כהנים יעשה זה בן גרושה לקיים בו כאשר זמם, דהא כתיב (דברים י״ט) ועשיתם לו כאשר זמם, לו ולא לזרעו. ואם תעשהו חלל והוא כהן, פסלת את זרעו לעולם. ואם תאמר נפסול אותו לבדו ולא זרעו, בעינן כאשר זמם לעשות וליכא, שהרי הוא זמם לפסול הנידון ואת זרעו:",
+                "<b>אלא לוקה ארבעים.</b> דאמר קרא (שם כ״ה) והצדיקו את הצדיק והרשיעו את הרשע והיה אם בן הכות הרשע, משום דהרשיעו את הרשע, והיה אם בן הכות הרשע, אלא, עדים שהרשיעו את הצדיק ואתו עדי אחריני והצדיקו את הצדיק דמעיקרא ושוינהו להנך רשעים, והיה אם בן הכות הרשע:",
+                "<b>אין אומרים יגלה זה.</b> דכתיב ברוצח (שם י״ט) הוא ינוס, הוא ולא זוממיו:",
+                "<b>שגירש את אשתו.</b> בפנינו ביום פלוני, וזה אומר לא גרשתי ואיני חייב לה כתובה:",
+                "<b>והלא בין היום ובין למחר.</b> כלומר מה ישלמו לו, אם תאמר כל הכתובה, והלא שמא ימות או שמא יגרשנה היום או למחר וסופו ליתן לה, נמצא שלא היו מפסידין אותו כלום:",
+                "<b>אומדין כמה אדם רוצה ליתן בכתובתה של זו.</b> מספק. שאם נתאלמנה או נתגרשה יטלנה לוקח, ואם מתה יירשנה בעלה ויפסיד מעותיו שנתן, וכך יתנו העדים לבעל: "
+            ],
+            [
+                "<b>שלא השם המחייבו מלקות.</b> לא המקרא המחייבו מלקות מחייבו תשלומין. מלקות, מלא תענה. תשלומין, מועשיתם לו כאשר זמם:",
+                "<b>כל המשלם אינו לוקה.</b> דכתיב כדי רשעתו, על רשעה אחת אתה מחייבו ואי אתה מחייבו על שתי רשעיות. ומדקאמרי רבנן משלם ואינו לוקה ולא אמרי לוקה ואינו משלם, שמע מינה דכל היכא דאיכא תרתי מלקות ותשלומין לא אמרינן ילקה ולא ישלם אלא משלם ואינו לוקה. וכן הלכה: "
+            ],
+            [
+                "<b>משום לא תענה.</b> שהרי כשאי אפשר לקיים בעדים ועשיתם לו כאשר זמם, כגון מעידים אנו באיש פלוני שהוא בן גרושה, לוקים העדים משום לא תענה, הכא דאיכא אזהרת לא תענה ואיכא נמי כאשר זמם, לוקים שמונים. ואין הלכה כר׳ מאיר:",
+                "<b>משלשין בממון.</b> עדים זוממין שחייבין בתשלומין משלמין הממון לפי מספר העדים. אם היו שלשה עדים והוזמו, כל אחד משלם שליש הממון שהיו רוצים להפסידו:",
+                "<b>ואין משלשין במכות.</b> שאין כל אחד מהעדים לוקה שליש מלקות, אלא כל אחד לוקה ארבעים. דבעינן ועשיתם לו כאשר זמם, וכל אחד מהם מבקש להלקות הנדון מלקות שלם. וממון מצטרף, כשיתן כל אחד מהם שליש הרי קיבל מה שרצו להפסידו בין כולם, אבל מכות לא מצטרפין: "
+            ],
+            [
+                "<b>עד שיזומו עצמן.</b> שיזומו אותן בעסקי גופן, לא בעסקי ההורג [וההרוג], כדמפרש ואזיל. ונפקא לן מקרא דכתיב (דברים י״ט) והנה עד שקר העד, עד שיהיה השקר בגופן של עדים: "
+            ],
+            [
+                "<b>ואפילו היו מאה.</b> כתות שהעידו זו אחר זו בעדות אחת וכת אחת הזימה את כולן, כולן יהרגו:",
+                "<b>איסטטית היא זאת.</b> כלומר זאת הכת סרה וסטיא היא, שכך נטלו עצה ביניהן להזים כל הבא להעיד בעדות זאת. פירוש אחר איסטסית היא זו, וכי עדות זו יורה של איסטיס היא שצובעת כל הנוגע בה:",
+                "<b>ואינה נהרגת אלא כת ראשונה בלבד.</b> דסבירא ליה לר׳ יהודה דלאחר דאתזמא לה כת ראשונה, תו לא מקבלים סהדותא דכת שניה דאתיא לאסהד בתרה, ואי אסהדה ואיתזמא לא קטלינן לה, דלא קרינן לה ועשיתם לו, דהא לא קטלינן אפומה. ואין הלכה כר׳ יהודה: "
+            ],
+            [
+                "<b>עד שיגמר הדין.</b> של הנדון. שיהרג על פיהן, ואחר כן הוזמו: "
+            ],
+            [
+                "<b>ומנין אפילו מאה.</b> ששנים מזימין מאה שהעידו יחד:",
+                "<b>מה שנים אינן נהרגין עד שהוזמו שניהן.</b> דכתיב (דברים י״ט) והנה עד שקו׳ העד, ואמר מר, כל מקום שנאמר עד הרי כאן שנים עד שיפרוט לך הכתוב אחד:",
+                "<b>עד שיהיו שלשתן זוממין.</b> והוא שהעיד כל אחד בתוך כדי דיבור של סיומו של חברו. אבל אם העידו שנים ולאחר זמן העידו האחרים, הרי הן שתי כתות לכל דבר:",
+                "<b>רבי עקיבא אומר לא בא השלישי אלא להחמיר עליו.</b> שלא תאמר הואיל ובלא השלישי היתה העדות מתקיימת לא יעשו בו דין הזמה, למדך הכתוב שאף הוא נדון:",
+                "<b>על אחת כמה וכמה.</b> שמדה טובה מרובה על מדת פורענות:"
+            ],
+            [
+                "<b>במה דברים אמורים בדיני נפשות.</b> דכתיב (במדבר ל״ה) והצילו העדה, ומהדרינן אזכותא:",
+                "<b>אחד דיני ממונות.</b> נמי עדותן בטלה:",
+                "<b>בזמן שהתרו בהן.</b> בדיני נפשות איירי. כלומר, כי אמרינן דבטלה, זהו בזמן שהקרוב או הפסול נשתתף מתחלה להיות מן המתרין בעובר עבירה, אבל אם לא התרו בהן ולא כיון להיות עד בדבר, לא בטלה עדות האחרים בשביל ראייתו של זה. והלכה כרבי: "
+            ],
+            [
+                "<b>ואחד מתרה בו באמצע.</b> המתרה מצטרף עם הכת של עדים, שהוא רואה אותם והם רואים אותו בשעת ההתראה. לפיכך אם היו שתי הכתות שבשתי החלונות רואים אותו, מצטרפים אלו עם אלו והם כולם עדות אחת:",
+                "<b>הוא והן נהרגין.</b> הוא נהרג דאכתי איכא כת אחת שלא הוזמה, והם הניזמין נהרגין שהרי הוזמו:",
+                "<b>שלא תהא סנהדרין שומעת מפי התורגמן.</b> שצריכין שיהיו הדיינים מכירים בלשון העדים. ולא יצטרכו להעמיד מליץ בינותם. וכן הלכה:"
+            ],
+            [
+                "<b>סנהדרין.</b> הסמוכים בארץ, יש להן רשות לדון דיני קנסות ודיני נפשות, בין בארץ בין בחוצה לארץ, כל זמן שיש ב״ד הגדול בלשכת הגזית. שנאמר (דברים י״ז) לבלתי שמוע אל הכהן או אל השופט, בזמן שיש כהן מקריב על גבי מזבח יש שופט שדן דיני נפשות, בזמן שאין כהן אין שופט:",
+                "<b>סנהדרין ההורגת אחת בשבוע.</b> אחת לשבע שנים:",
+                "<b>נקראת חובלנית.</b> שצריך שיהיו מתונים בדין, ויחזירו בדיני נפשות לזכות:",
+                "<b>לא נהרג אדם מעולם.</b> שיבדקו העדים בדבר שלא ידעו להשיב. אם רוצח הוא, מה ראיתם, טריפה הרג או שלם הרג, ואם תמצא לומר שלם הרג, שמא במקום סייף נקב היה. ואם מגלה עריות הוא, ראיתם כמכחול בשפופרת:",
+                "<b>אף הן מרבים שופכי דמים.</b> מתוך כך אין מכלין הרשעים ומרבים לשפוך דם:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו הן הגולין.</b> היה מעגל במעגילה. אבן חלקה עגולה שמעגלין אותה על גבי הסיד או הטיט שבעלייה להשוות הסדקים:",
+                "<b>היה משלשל בחבית.</b> מלמעלה למטה:",
+                "<b>אבל אם היה מושך במעגילה.</b> ממטה למעלה:",
+                "<b>כל שבדרך ירידתו גולה.</b> דכתיב (במדבר ל״ה) ויפל עליו, עד שיהא דרך נפילה. וכל, לאתויי אפילו ירידה שהיא לצורך עלייה:",
+                "<b>נשמט הברזל מקתו.</b> מבית יד שהוא תקוע בו:",
+                "<b>רבי אומר אינו גולה.</b> רבי סבר ונשל הברזל מן העץ זה עץ המתבקע, ולא עצו שהוא תקוע בו. ורבנן סברי מן העץ, מעצו שהוא תקוע בו. והלכה כחכמים. דעץ המתבקע כח כחו הוא, וע״י כח כחו אינו גולה:"
+            ],
+            [
+                "<b>זרק את האבן לרשות הרבים.</b> ואע״ג דקרוב למזיד הוא, שהיה לו לחשוב שבני אדם מצוים ברשות הרבים תמיד, הכא עסקינן באשפה העשויה ברשות הרבים להפנות בה בלילה, ואינה עשויה להפנות בה ביום וזמנין דמקרי דיתיב בה, ומשום הכי גולה, דלאו פושע הוא ולא אנוס גמור הוא:",
+                "<b>והוציא הלה את ראשו וקבלה פטור.</b> דכתיב (דברים י״ט:ה׳) ומצא את רעהו, פרט לממציא את עצמו:",
+                "<b>אם יש רשות לניזק.</b> שנתן לו בעל הבית רשות ליכנס:",
+                "<b>מה חטיבת עצים רשות.</b> דאי בעי עייל לחטוב ואי בעי לא עייל:",
+                "<b>יצא האב הרודה את בנו.</b> דמצוה קא עביד:"
+            ],
+            [
+                "<b>האב גולה על ידי בנו.</b> כשלא הכהו ללמדו תורה או מוסר או אומנות:",
+                "<b>הכל גולים על ידי ישראל.</b> ואפילו עבד או כותי:",
+                "<b>חוץ מעל ידי גר תושב.</b> שאם הרג בן ישראל בשוגג, אינו גולה אלא נהרג:",
+                "<b>הסומא אינו גולה.</b> דכתיב (במדבר ל״ה) בלא ראות, פרט לסומא:",
+                "<b>רבי מאיר אומר גולה.</b> בלא ראות לרבות את הסומא. ואין הלכה כר״מ:",
+                "<b>השונא.</b> כל שלא דבר עמו שלשה ימים מחמת איבה. ואין הלכה לא כר׳ יוסי ברבי יהודה ולא כר׳ שמעון, אלא השונא אינו נהרג ואינו נקלט, שחזקתו שהוא קרוב למזיד:"
+            ],
+            [
+                "<b>להיכן גולין לערי מקלט.</b> ומ״ב עיר של לוים נמי כולן קולטות אלא שאלו שש ערי מקלט בין נכנס שם רוצח לדעת שתקלטנו ובין נכנס שלא לדעת, קולטות. ושנים וארבעים עיר, לדעת קולטות, שלא לדעת אינן קולטות, ואם הרגו גואל הדם לשם פטור:"
+            ],
+            [
+                "<b>ומכוונות היו להן הדרכים.</b> שהיו עושים הדרכים שיהו מכוונות לערי מקלט שלא יהא הרוצח תועה בדרך. ומקלט מקלט היה כתוב על פרשת דרכים, כדי שיכיר הרוצח ויפנה לשם:",
+                "<b>וידברו אליו.</b> מדברים לגואל הדם אל תנהוג מנהג של שופכי דמים, בשגגה בא מעשה זה לידו:",
+                "<b>הוא מדבר על ידי עצמו.</b> אין תלמידי חכמים נזקקין לדבר לגואל הדם בעבורו, אלא הוא טוען טענות לעצמו. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>ואחד המרובה בבגדים.</b> שאחר שנגנזה צלוחית של שמן המשחה לא היה מתחנך להיות כהן גדול אלא בלבישת שמונה בגדים:",
+                "<b>ואחד שעבר ממשיחתו.</b> שאירע קרי לכהן גדול ביום הכיפורים ומינו אחר תחתיו. במיתת כל אחד מאלו הוא חוזר, אע״פ שהאחר חי. דשלש פעמים כהן גדול כתיב בפרשה:",
+                "<b>רבי יהודה אומר אף משוח מלחמה.</b> דקרא אחרינא כתיב (במדבר ל״ה) לשוב לשבת בארץ עד מות הכהן. ורבנן, כיון דלא כתיב בההוא קרא הכהן הגדול לא דרשי ליה. והלכה כחכמים:",
+                "<b>שלא יתפללו על בניהם שימותו.</b> והם פשעו, שהיה להם לבקש רחמים על דורם שלא יארע בהן תקלה ולא בקשו:",
+                "<b>משנגמר דינו.</b> לגלות. דמשנגמר דינו ועומד לגלות כאילו גלה:"
+            ],
+            [
+                "<b>נגמר דינו בלא כהן גדול.</b> שלא היה כהן גדול בעולם:",
+                "<b>לא לעדות מצוה.</b> כגון לעדות החודש:",
+                "<b>וכל אדם.</b> חוץ מגואל הדם שהרגו חוץ לעיר מקלטו אינו חייב עליו, דכתיב (שם) אין לו דם, וגואל הדם רשות בידו להרגו. והלכה כר׳ עקיבא. והני מילי, שיצא מזיד. אבל יצא שוגג, כל אדם שהרגו נהרג עליו:",
+                "<b>הכל הולך אחר הנוף.</b> בגמרא מפרש דאף אחר הנוף קאמר, שאם היה עיקרו בתוך התחום של ערי מקלט ונופו נוטה חוץ לתחום, כיון שנכנס תחת נופו, נקלט, הואיל ועיקרו לפנים שדינן נופו בתר עיקרו. ואי עיקרו בחוץ ונופו בפנים, כי היכי דבנופו לא מצי קטיל ליה, בעיקרו נמי לא מצי קטיל ליה, דשדינא עיקרו בתר נופו לחומרא:"
+            ],
+            [
+                "<b>מעלים היו שכר ללוים.</b> בארבעים ושתים עיר שגם הם קולטות, מעלה הרוצח שכר לבעה״ב שהוא דר בו:",
+                "<b>רבי מאיר אומר וכו׳</b> ואין הלכה כר׳ מאיר. ודוקא במ״ב עיר, אבל בשש ערי מקלט כולי עלמא מודו שאין מעלה שכר לבעה״ב:",
+                "<b>לא היה חוזר לשררה שהיה בה.</b> דכתיב (ויקרא כ״ה:מ״א) ושב אל משפחתו ואל אחוזת אבותיו ישוב, למשפחתו הוא חוזר, ואינו חוזר למה שהוחזקו אבותיו. ואין הלכה כר״י:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו הן הלוקין.</b> אלו לאו דוקא, דתנא ושייר לוקין טובא. אלא תנא חייבי כריתות, לאשמועינן דיש מלקות בחייבי כריתות. ותנא אלמנה וגרושה, לאשמועינן אלמנה והיא גרושה חייבין עליה משום שני שמות. ותנא טבל ומעשר ראשון שלא נטלה תרומתו, דלא מפרשא אזהרה דידהו בהדיא. וכן הקדש שלא נפדה. ואיידי דתנא הקדש, תני מעשר שני, דתרווייהו מלקות דידהו משום מחוסרי פדייה. וכן ברובן איכא צד חידוש:",
+                "<b>נתינה.</b> מן הגבעונים היא. ומלקות דידה מלא תתחתן בם:",
+                "<b>אלמנה.</b> שנתאלמנה מאיש אחר, והיא גרושה, חייב עליה שני מלקיות:",
+                "<b>משום שני שמות.</b> משום שני אזהרות. ששניהם מפורשות במקרא, ואזהרה אתרווייהו קאמר:",
+                "<b>גרושה.</b> והיא חלוצה, אינו חייב עליה משום שני שמות. שהחלוצה אינו כתובה, אלא מרבויא מייתינן לה, דתניא, גרושה אין לי אלא גרושה חלוצה מנין, תלמוד לומר ואשה:"
+            ],
+            [
+                "<b>המפטם את השמן.</b> העושה שמן דוגמת שמן המשחה:",
+                "<b>והסך בשמן המשחה.</b> שעשה משה רבינו ע״ה:",
+                "<b>אכל טבל.</b> אזהרתיה מלא יחללו את קדשי בני ישראל אשר ירימו (ויקרא כ״ב:ט״ו), בעתידין לתרום הכתוב מדבר:",
+                "<b>ומעשר ראשון שלא נטלה תרומתו.</b> שאף הוא במיתה כטבל, דכתיב (במדבר י״ח:כ״ז) ונחשב לכם תרומתכם כדגן מן הגורן וגו׳:",
+                "<b>ומעשר שני שלא נפדה.</b> מעשר שני שנטמא ואפילו הוא בירושלים אסור לאוכלו עד שיפדה, והאוכלו בירושלים עד שלא נפדה לוקה. ואזהרתו מולא בערתי ממנו בטמא (דברים כ״ו), בין שאני טמא והוא טהור בין שאני טהור והוא טמא. ומנין למעשר שני שנטמא שפודין אותו בירושלים, שנאמר (שם י״ד) כי לא תוכל שאתו, פירוש, לא תוכל לאכלו, כדכתיב (בראשית מ״ג:ל״ד) וישא משאות מאת פניו:",
+                "<b>והקדש שלא נפדה.</b> לא כתיב ביה לאו בהדיא, אלא אתיא אזהרה דידיה גזירה שוה דחטא חטא מתרומה. ואע״ג דמיעט רחמנא ומתו בו, ולא במעילה, ממיתה מיעטיה ולא מאזהרה:",
+                "<b>באוכל נמלה שהוא חייב.</b> משום שרץ השורץ על הארץ (ויקרא י״א:כ״ט), ואע״ג דלית בה כשיעור:",
+                "<b>אף חטה אחת כברייתה.</b> ולית הלכתא כר׳ שמעון. דלא קרינן בריה אלא לבריה שיש לה נשמה בלבד:"
+            ],
+            [
+                "<b>עד שלא קרא עליהם.</b> ארמי אובד אבי וגו׳. אבל לאחר שקרא עליהם, אינו לוקה אם אכלן, לפי שהן ממונו של כהן. וזו דברי ר׳ עקיבא. אבל חכמים אומרים, ביכורים הנחה מעכבת בהן, קריאה אין מעכבת בהן, והאוכלן אחר הנחה בעזרה אע״פ שעדיין לא קרא עליהן אינו לוקה. והלכה כחכמים. ואזהרתן מדכתיב (דברים י״ב:י״ז) לא תוכל לאכול בשעריך מעשר דגנך וגו׳ ותרומת ידיך, ואמר מר, ותרומת ידיך אלו הביכורים, דאילו תרומה אינה טעונה הבאת מקום. וביכורים נמי אינו לוקה עליהן אלא אם אכלן אחר שראו פני ירושלים קודם הנחתן בעזרה, אבל אכלן בגבולין קודם שיכנסו לירושלים אינו לוקה:",
+                "<b>קדשי קדשים חוץ לקלעים קדשים קלים חוץ לחומה.</b> כל הני אזהרתן מלא תוכל לאכול בשעריך וגו׳ וכל נדריך אשר תדור. שכל אכילה חוץ למקום הקבוע לה מקרי אכילת שעריך:",
+                "<b>ומעשר שני.</b> לעיל תנן מעשר שני טמא שלא נפדה, כדפרשינן. והכא תנן מעשר שני טהור שאכלו חוץ לחומה. ודוקא שאכלו חוץ לחומה אחר שראה פני ירושלים הוא שלוקה, אבל האוכל מעשר שני בגבולים קודם שיכנס לירושלים אינו לוקה, דכתיב (שם) לפני ה׳ אלהיך תאכלנו, ואח״כ לא תוכל לאכול בשעריך:",
+                "<b>המותיר.</b> אינו לוקה, דכתיב (שמות י״ב:י׳) לא תותירו ממנו עד בוקר והנותר ממנו עד בוקר באש תשרופו, בא הכתוב ליתן עשה אחר לא תעשה, לומר אם עברת על לאו, קיים עשה שבה ואינך לוקה. ועוד, לא תותירו הוי לאו שאין בו מעשה, וכל לאו שאין בו מעשה אין לוקין עליו:",
+                "<b>והשובר.</b> עצם בפסח טמא אינו לוקה. דאמר רחמנא (שם) ועצם לא תשברו בו, בכשר ולא בפסול:  "
+            ],
+            [
+                "<b>לוקה ואינו משלח.</b> דסבירא ליה לר׳ יהודה שלח תשלח מעיקרא משמע. ואע״ג דכתיב שלח תשלח אחר לא תקח, לאו למימרא דאם לקחת תשלח, אלא לא תקח אבל שלחנה קודם לקיחה. ואין זה לאו הניתק לעשה:",
+                "<b>וחכמים אומרים משלח ואינו לוקה.</b> קסברי שלח לאחר לקיחה משמע, והוי לאו הניתק לעשה. והלכה כחכמים:",
+                "<b>כל מצות לא תעשה שיש בה קום עשה.</b> שאמרה תורה אם עברת על לאו קיים העשה, כגון לא תקח האם על הבנים, ואם לקחת שלח תשלח. לא תבא אל ביתו לעבוט עבוטו, ואם באת והעבטת עבוטו השב תשיב לו את העבוט. כל אלו, אם קיים העשה, אינו לוקה. אבל לא קיים העשה, כגון שלקח האם על הבנים ושחטה או שמתה, לקח העבוט מביתו ונשרף שאינו יכול לקיים העשה, הרי זה לוקה:"
+            ],
+            [
+                "<b>הקורח קרחה.</b> משום דמחייב על כל קרחה וקרחה ועל כל שריטה ושריטה ועל כל פאה ופאה, מה שא״כ באוכל חלב וחלב, משום הכי תנינהו במתניתין. אבל שאר לאוי גרידי שאין בהן חידוש לא תנא:",
+                "<b>קרחה.</b> על מת. כדכתיב (דברים י״ד:א׳) ולא תשימו קרחה בין עיניכם למת. ואע״ג דגבי כהנים לא כתיב על מת, כבר למדו בגזרה שוה מקרחה קרחה, מה בישראל על מת, אף בכהנים על מת. ושיעור קרחה כגריס:",
+                "<b>המקיף את ראשו.</b> משוה צדעיו לאחורי אזנו ופדחתו. ואפילו על גילוח שבמספרים שאין בו השחתה חייב על פאת הראש, דדוקא בזקן כתיב השחתה ואינה אלא בתער, אבל בפאת הראש הקפה כתיב, בכל ענין שהוא מקיף חייב:",
+                "<b>שריטה אחת על חמשה מתים או חמש שריטות על מת אחד.</b> דכתיב (ויקרא י״ט:כ״ח) ושרט לנפש לא תתנו, לחייב על כל שריטה ושריטה ועל כל נפש ונפש, ואע״פ שלא היתה שם אלא התראה אחת והיו כל חמש שריטות בבת אחת, חייב:",
+                "<b>על הראש שתים.</b> אחת על ימין ואחת על שמאל:",
+                "<b>ועל הזקן שתים מכאן ושתים מכאן.</b> מקום חיבור הסנטר לעצם, אחת מימין הסנטר ואחת משמאלו, ושבולת הזקן באמצע, הרי שלש, וחיבור הצדעים מכאן ומכאן הרי חמש. לחי העליון המחובר לצדעים ולחי התחתון שבימין, ולחי העליון והתחתון שבשמאל, הרי שתים מכאן ושתים מכאן, וסוף הזקן שהשער יוצא ממנו כעין שבולת, לפיכך נקרא שבולת הזקן, הרי זה חמש:",
+                "<b>אינו חייב אלא אחת.</b> דכיון דלאו אחד הוא, הרי הוא כאוכל שתי זיתים של חלב בהתראה אחת:",
+                "<b>עד שיטלנו בתער.</b> אפאת זקן קאי, דכתיב ביה גילוח והשחתה:",
+                "<b>מלקט.</b> כלי העשוי כעין מלקחים, ללקט את השער:",
+                "<b>רהיטני.</b> הוא מעצד בלשון מקרא. כלי שבו מחליק חרש עצים פני הלוח. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>כתובת קעקע.</b> מקרע בסכין על בשרו כעין אותיות, ואח״כ ממלא את הקרעים דיו או כחול:",
+                "<b>כתב.</b> על בשרו בדיו או בכחול ולא קרע בסכין, או קרע בסכין ולא מילא בדיו או בכחול, ",
+                "<b>אינו חייב עד שיכתוב ויקעקע.</b> לישנא דקרא נקט, דכתיב כתובת קעקע, כתיבה ברישא והדר קעקע. אבל לעולם הקעקע תחלה ואח״כ הכתב. וקרא הכי משמע, וכתובת בתוך הקעקע לא תתנו בכם:",
+                "<b>שיכתוב שם השם.</b> בגמרא מפרש דשם עבודה זרה קאמר. הכי מפרש לקרא, לא תתנו בכם שם עבודה זרה, כי אני ה׳ ולא תשתפו אחרים עמי. ואין הלכה כר׳ שמעון:  "
+            ],
+            [
+                "<b>אינו חייב אלא אחת.</b> על מה ששתה תוך כדי דיבור של התראה. ואם היה לפניו כלי שיש בו כמה רביעיות יין ואמרו לו אל תשתה כלי זה שיש בו כך וכך שעורים שתלקה כך וכך מלקיות, חייב על כל שיעור ושיעור, אע״פ שלא התרו בו אלא התראה אחת:  "
+            ],
+            [
+                "<b>והוא פושט ולובש.</b> ולא פושט לגמרי, אלא כיון שהוציא ראשו והחזירו חייב. ובגמרא קאמר דאינו פושט ממש, אלא ששהה בין התראה להתראה כדי לפשוט וללבוש, הוי כפושט וחוזר ולובש וחייב על כל התראה והתראה:"
+            ],
+            [
+                "<b>תלם אחת.</b> שורה אחת של שדה. ",
+                "<b>וחייב עליו משום שמונה לאוין.</b> והוא שהתרו בו על כולם:",
+                "<b>והן מוקדשים.</b> שור קדשי מזבח, וחמור קדשי בדק הבית. ובשור אית ביה לאו דלא תעבוד בבכור שורך, ובחמור אזהרה דמעילה ונפקא לן חטא חטא מתרומה, ולאו דלא תחרוש בשור ובחמור יחדיו, הרי כאן שלשה לאוין:",
+                "<b>וכלאים בכרם.</b> על ידי שחורש מחפה חטה ושעורה וחרצן בעפר, ועובר משום לא תזרע כרמך כלאים. דקיי״ל המחפה בכלאים לוקה, אע״פ שלא זרען, אלא חפה עפר עליהן, הרי זה ארבעה לאוין. והרמב״ם חשב כלאים בכרם, שני לאוין. אחד משום כלאי זרעים, שהן שני מיני זרעים, חטה ושעורה, וחד משום כלאי הכרם בשביל החרצן, ולא חשיב מוקדשים של שור וחמור אלא ללאו אחד:",
+                "<b>שביעית.</b> שבת לה׳ שדך לא תזרע:",
+                "<b>ויו״ט.</b> כל מלאכת עבודה לא תעשו:",
+                "<b>כהן ונזיר.</b> והוא בבית הקברות. וקעבר לנפש לא יטמא בעמיו האמור בכהנים, ועל נפש מת לא יבוא האמור בנזיר:",
+                "<b>אף הלובש כלאים.</b> בשעה שהיה חורש:",
+                "<b>אינו מן השם.</b> לאו של לבישת כלאים אינו בשביל התלם:",
+                "<b>אף כהן ונזיר </b> דחשבתו לאו, אינו בשביל חרישה אלא בשביל הליכה למקום טומאה. ומיהו ת\"ק חשיב להו בכלל לאוי התלם, לפי שאינו יכול לחרוש בשוורים אא\"כ הולך עמהם ומנהיגם:"
+            ],
+            [
+                "<b>מנין שהוא סמוך לארבעים.</b> שגורם לומר אחריו ארבעים, דהיינו תשע ושלשים. אי הוה כתיב ארבעים במספר, הוה אמינא ארבעים במנינא, השתא דכתיב במספר ארבעים, במספר הגורם לומר אחריו ארבעים, דהיינו תשע ושלשים:",
+                "<b>והיכן הוא לוקה את היתירה.</b> שאינה ראויה להשתלש. דתשע ושלשים ראויות להשתלש, שליש מלפניו ושתי ידות אחת על כתף זו ואחת על כתף זו, וזו של ארבעים היכן לוקה אותה:",
+                "<b>בין כתפיו.</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אין אומדין אותו וכו׳</b> שכל הלוקין בב״ד היו צריכין לאמדן בתחלה שלא ימותו מחמת ההכאות. מדכתיב לא יוסיף, מכלל שאם צריך לגרוע גורעין:",
+                "<b>אלא במכות הראויות להשתלש.</b> ואין מוסיפין לעולם על האומד:",
+                "<b>אמדוהו לקבל ארבעים.</b> חסר אחת. אלא לישנא דקרא נקט:",
+                "<b>אמדוהו אומד אחד.</b> לשתי מלקיות. כגון אמדוהו ללקות ארבעים ושתים:",
+                "<b>ואם לאו.</b> שלא אמדוהו אלא למלקות אחת:"
+            ],
+            [
+                "<b>על העמוד.</b> שהוא נעוץ בקרקע זקוף וגבוה כדי להשען עליו:",
+                "<b>וחזן.</b> שמש שליח בית דין:",
+                "<b>נפרמו.</b> נקרעו חוטי התפירה:",
+                "<b>מאחוריו.</b> של הלוקה:",
+                "<b>ורצועה של עגל.</b> שנאמר ארבעים יכנו, וסמיך ליה לא תחסום שור בדישו:",
+                "<b>כפולה לשנים ושנים לארבעה.</b> ארבע רצועות תפורות זו על גבי זו. ",
+                "<b>ושתי רצועות.</b> דקות של חמור:",
+                "<b>עולות ויורדות בה.</b> כעין קלקלי של אוכף. וטעמא, משום דכתיב (ישעיהו א׳:ג׳) ידע שור קונהו וחמור אבוס בעליו, אמר הקב״ה יבוא מי שמכיר אבוס בעליו ויפרע ממי שאינו מכיר אבוס בעליו:"
+            ],
+            [
+                "<b>ידה טפח.</b> בית יד שהרצועה תלויה בה, ארכו טפח:",
+                "<b>ורחבה.</b> של רצועה של עגל טפח:",
+                "<b>וראשה מגעת על פי כריסו.</b> לכך צריך שיהא בבית יד של רצועה נקב, שהחזן המלקה יכול להאריך ולקצר הרצועה כרצונו. שאין מלקין לאדם אלא ברצועה שראשה מגעת על פי כריסו שהוא טבורו:",
+                "<b>שליש מלפניו.</b> דכתיב (דברים כ״ה:ב׳) והכהו לפניו כדי רשעתו, לפניו כדי רשעתו אחת, ולאחריו כדי שתים. מלפניו, על לבו. מאחריו. שליש על כתף זו ושליש על כתף זו:",
+                "<b>מכה בידו אחת.</b> אבל כשמגביה הרצועה מגביה בשתי ידיו:",
+                "<b>בכל כחו.</b> דכתיב (שם) מכה רבה:"
+            ],
+            [
+                "<b>והקורא קורא.</b> דכתיב (ויקרא י״ט:כ׳) בקורת תהיה, בקריאה תהא, שקורין עליו אם לא תשמור לעשות וגו׳. וגדול שבדיינים קורא, והסמוך לו מונה, והשלישי אומר על כל הכאה והכאה. ומצוה על הקורא לצמצם להשלים המקראות בסוף המלקות, ואם לא צמצם חוזר וקורא פעם שניה וממהר לקרוא ולהשלים כשישלים המלקה להלקות:",
+                "<b>ואם מת תחת ידו פטור.</b> מפני שמכהו ברשות:",
+                "<b>הוסיף לו.</b> כגון דטעה במנינא:",
+                "<b>נתקלקל.</b> שהוציא רעי מחמת ההכאה:",
+                "<b>פטור.</b> דכתיב (דברים כ״ה:ג׳) ונקלה אחיך לעיניך, והרי נקלה שנתלכלך:",
+                "<b>ואשה אף במים, דבושתה מרובה.</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>נפטרו מידי כריתתן.</b> אם עשו תשובה:",
+                "<b>העושה מצוה אחת על אחת כמה וכמה.</b> אית דמפרשי, דעל חייבי כריתות שלקו קאמר, מי שקיבל עליו הדין ועשה מצוה כשלקה, על אחת כמה וכמה שתינתן לו נפשו ויפטר מידי כרת, שמדה טובה מרובה על מדת פורענות. ואית דמפרשי, דמלתא באנפיה נפשה קאמר, להודיע מתן שכרן של מצות, ק״ו מעונשן של עבירות:",
+                "<b>ממקומו הוא למד.</b> מחייבי כריתות דאיירי בהו אנו למדין שהיושב ולא עבר עבירה מעלין עליו שכר כעושה מצוה. דכתיב בעריות (ויקרא י״ח:ה׳) ונכרתו הנפשות, ואומר (שם) אשר יעשה אותם האדם וחי בהם, וסמיך ליה לא תקרבו לגלות ערוה, הרי שמי שיושב ואינו מגלה ערוה הכתוב קוראו עושה מצוה, וכתיב ביה וחי בהם, כדרך שהעניש כרת במי שעושה עבירה. וזה דוקא במי שבא עבירה לידו וכבש יצרו ולא עשאה, כיוסף הצדיק וכיוצא בו:"
+            ],
+            [
+                "<b>לפיכך הרבה להם תורה ומצות.</b> כגון פרשת שקצים ורמשים כדי להרבות שכר כשהן בדילים מהם, אע״פ שבלאו הכי לא היו אוכלין אותן שנפשו של אדם קצה בהן:",
+                "<b>למען צדקו.</b> להצדיק את ישראל ולזכות אותן:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מכות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..10ff33a80e82e7e613d5d2d81d03b9a28a637e0b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,585 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Sanhedrin",
+    "versionSource": "http://sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה סנהדרין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "דיני ממונות – that is admissions (according to Tractate Shevuot 6:1 – worth at least one Perutah) and loans.",
+                "בשלשה – commoners/lay persons, for the Rabbis did not require three specialists, in order not to lock the door before loans, lest the borrower confess and specialists are not found to force him to court, but rather, or one [judge] would be a specialist or [all] three are commoners; but cases of theft and mayhem [require] three specialists, for [the word] אלהים/”God” (which means judges) is written in the section of the guardians in [the Torah portion] of “And these are the statutes” (Exodus, chapter 21 and beyond; specifically, the verses are: Exodus 22:6-8) , and from it we derive three specialists.",
+                "נזק – [damage caused] by man or by a warned bull , who damaged him for which they pay complete damages.",
+                "חצי נזק – an innocuous bull, who caused damage (and even though this is mayhem) , since it was necessary to teach in the Mishnah “double fines, and four and five-times payment, which he doesn’t pay like what he damages, when he pays more. The Tanna [our Mishnah] also taught half-damage in which he does not pay what he damaged, for he pays less. And since the Mishnah taught half-damage, it also taught [full] damages.",
+                "ומוציא שם רע – “I did not find your daughter a virgin” (Deuteronomy 22:17); “and they shall fine him one hundred shekels of silver [and give it to the girl’s father for the man has defamed a virgin in Israel…]” (Deuteronomy 22:19).",
+                "דיני נפשות – and if the matter was found to be true that she was unfaithful [to her husband] and they stoned her. And capital cases [are judged] by twenty-three, as seen further, and Halakha is according to the Sages."
+            ],
+            [
+                "מכות – forty stripes",
+                "בשלשה – as it is written (Deuteronomy 25:1): “…and they go to law, and a decision is rendered.” The word ושפטום/and they go to law – [denotes] two, and there can never be an even-balanced court, so we add upon them another [judge], for we have three [judges].",
+                "רבי ישמעאל אומר: בעשרים ושלשה – it comes [by a comparison of the word] רשע רשע –[found in two different places by analogy]. It is written here (Deuteronomy 25:1) “declared the one in the right and the other in the wrong”, and it is written there (Numbers 35:31): “[You may not accept a ransom for the life of a murderer] who is guilty of capital crime; [he must be put to death].”Just as there (i.e., in Numbers 35:31), with twenty-three [judges], so here (Deuteronomy 25:1) with twenty-three [judges].",
+                "עיבור החודש – the Sanctification of the [New] Month, and since it was necessary [for the Mishnah] to teach the intercalation of the year (i.e., proclaiming a leap-year/inserting a second Adar), so too it taught the intercalation of a month (i.e., proclaiming a month just past one of thirty days).",
+                "בשלשה מתחילין – to see if one is able to appoint a Jewish court on this. And if one of the three [judges] says that there is a need for the Jewish court to sit and investigate if it is necessary to intercalate the year because of the solstice, and the spring and the fruition, but two say that it is not necessary, for there is no doubt here and for sure it is not necessary to have a leap year, the individual is nullified in his minority [status]. Two [judges] who say to appoint a Jewish court and one [judge] says not to appoint [a Jewish court], we follow after the two [judges], and we add two other [judges] who will engage in give-and-take in the matter, and hence we have here five. If two [judges] say that we must intercalate [the year] and three [judges] say that it is not necessary, the two are nullified in their minority. [But if] two [judges] say that it is not necessary and three [judges] say that it is necessary, we follow after the majority, and add another two [judges] so that that there will be seven and we intercalate it [i.e., the year]. And the Gemara explains that these three, five and seven correspond to the Priestly Blessing, for there are three words in the first verse, and in the second, five [words] and in the third [verse] seven [words], and the Halakah is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "סמיכת זקנים – on the head of a bullock over a matter that escaped the notice of the community. And there is in the implication of these things also the appointment of a judge, for the greatest one who is ordained, needs to combine with him two [others] when he wants to ordain a Sage in order in order that he will be called “Rabbi” and will adjudicate laws of fines. And we use the language of סמיכה / laying of hands/ordination because it is written (Numbers 27:23): “He laid his hands upon him [and commissioned him – as the LORD had spoken through Moses].” And not that one requires the ordaining with his hands upon him, but by name, as they call him “Rabbi.” But there is no ordination outside of the Land of Israel, but it is necessary that the one who ordains and the ordainee are all together in the Land of Israel, for then he will have permission to adjudicate the laws of fines, and even outside of the Land, for the [authority of the] Sanhedrin applies both in the Land [of Israel] and outside of the Land [of Israel], after they have been ordained in the Land [of Israel]. And Maimonides wrote that it appeared to him that since we no longer have men ordained by the mouth of other men [going back] until the time of Moses our Teacher, if all the Sages in the Land of Israel would each ordain one individual or many, it would be that they would be ordained and able to adjudicate the laws of fines and they would be able to ordain others. And this matter requires a verdict by a majority of one.",
+                "ועריפת העגלה בשלשה – since it is written (Leviticus 4:15): “ The elders of the community [lay their hands upon the head of the bull before the LORD…”, the lowest [value] of [the word] זקנים/elders is two, and there cannot be an even-balanced court, they add upon them another “one,” so that there are three.",
+                "רבי יהודה אומר: בחמשה – [The word] וסמכו/and they lay their hands [denotes] “two”, [and the word] זקני/elders [denotes] two, and there cannot be an even-balanced court, they add upon them another “one,” so that there are five, and the Halakha is according to Rabbi Yehuda.",
+                "מצות חליצה בשלשה – As it is written (Deuteronomy 25:9): “the brother’s widow shall go up to him in the presence of the elders…” The word זקנים /elders [denotes] two , and there cannot be an even-handed court, they add upon them another “one,” which makes three. And the other two which they add on are not [added] other than to publicize the matter.",
+                "מיאונין – A minor orphan girl whose mother or brothers married her off, with her knowledge, and may go free with her protest against a marriage to her husband [contracted during her minority], which must take place [with a Jewish court] of three [judges], and in the Tractate Yevamot, it is proved that a woman’s protest it is enough [that the protest is lodged] in front of two [judges].",
+                "נטע רבעי – if he comes to redeem [them] by setting aside its monetary value, and similarly for the Second Tithe, where their value is not known, such as fruits that rotted and they do not have a known market rate.",
+                "וההקדשות – One who comes to redeem them requires three [judges] to estimate [their value].",
+                "הערכין המיטלטלין – For a person who said: “[I vow] the value of so-and-so upon myself”, and he lacks money to give according to the established price and he comes to give [the equivalent] in movable objects, requires three [judges] to estimate [the value] of those movables.",
+                "אחד מהן כהן – that in valuations [of a person or animal dedicated to the Temple], a Kohen is written (Leviticus 27:12): “whatever assessment is set by the priest shall stand.”",
+                "והקרקעות – and if he lacks movable [objects] and comes to give land, it requires ten individuals who will assess [the value of] the land, and one of them must be a Kohen, that it will be according the value that he must give.",
+                "ואדם כיוצא בהן – and if he said, the value of so-and-so is upon me, that we appraise the how much worth he would have to be sold in the marketplace, and he gives its monetary value, and this also requires that there would be ten [individuals], and one of them a Kohen in this appraisal."
+            ],
+            [
+                "והרגת את האשה ואת הבהמה – that is an animal that copulates with a woman, which is compared by analogy to a woman. Just as a woman [is tried by a court] of twenty three, so is the animal [tried by a court of twenty-three.",
+                "ואומר: \"ואת הבהמה תהרוגו\" – It is written concerning an animal that was copulated by a man. We have [thereby] learned/derived the animal that copulated with a woman and the animal that was copulated by a man.",
+                "כמיתת הבעלים – that is to say, just as the owner is judged by [a court of] twenty-three [judges], if he was liable for the death penalty.",
+                "כל הקודם להורגן זכה – when they killed a human being, and there is no need to bring them to be tried in a Jewish court.",
+                "רבי עקיבא אומר: וכו' – It explains in the Gemara that there is a difference between the first teacher [of the Mishnah] and Rabbi Akiva. [Concerning] a snake – where the first Tanna [of the Mishnah] claims that its death is via a Jewish court of twenty-three [judges], but according to Rabbi Akiva, [the wolf], the lion, and the bear and the leopard and the hyena , their deaths [are administered] through [a Jewish court] of twenty-three [judges], but a snake, all who can kill it earliest, is [found] worthy, for it removes the one who causes damage from the world. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "את השבט – the majority of a tribe that intentionally worshiped idolatry, they are not judged other than with a Jewish court of seventy one, as it is written (Deuteronomy 17:5): “You shall take the man or the woman [who did that wicked thing] out to the public place….”, You can take a man or a woman out to the public place, but you cannot take out a tribe to the public place (i.e., literally, “your gates”) other than with the large Jewish court [of seventy-one members].",
+                "ולא את נביא השקר – The Rabbis learn/derive [by analogy from the double usage of the word] דבר דבר [from the case of] the rebellious elder [disregarding the decision of the Supreme Court]. It is written here (Deuteronomy 18:20): “[But any prophet] who presumes to speak [in My name an oracle that I did not command him to utter…],” and it is written regarding the rebellious elder (Deuteronomy 17:8): “If a case is too baffling for you to decide…” Just as the rebellious elder [is judged] in the Great Jewish court, as it is written, (Deuteronomy 17:8): “you shall promptly repair [to the place the LORD your God will have chosen], so also the false prophet [is to be tried] in the Great Jewish court.",
+                "ולא את כהן גדול – For the Biblical verse states (Exodus 18:22): “…Have them bring every major dispute to you, [but let them decide every minor dispute themselves].” The matters for a great person, they should bring to you, and Moses was in place of [the court] of seventy-one.",
+                "ואין מוציאין למלחמת הרשות – Every war except for the wars [against] the seven {Canaanite] natiosn and the war [against] Amalek, is called the optional (secular/political) war.",
+                "אלא בבית דין של שבעים ואחד – as it is written (I Chronicles 27:34): “After Ahitophel were Jehoiada son of Benaiah [and Abiathar. The commander of the king’s army was Joab.” (In verse 33 is written:) “Ahitophel was a counselor to the king.” Jehoiada son of Benaiah is the Sanhedrin, for he was the greatest of them all and all of them were dragged after him. (The Bartenura or the Gemara – Sanhedrin 16b and see the Tosafot misquoted the verse).",
+                "על העיר – Jerusalem, whose holiness is greater than the rest of the Land of Israel (see Mishnah Kelim, Chapter 1, Mishnah 6 and following).",
+                "והעזרות – their holiness is greater than the holiness of Jerusalem and it is impossible to renew sanctity other than in the Jewish court of seventy-one, as it states in the Biblical verse (Exodus 25:9): “Exactly as I show you, etc. – so you shall make it,” for all generations. Just as the Tabernacle is holy through the mouth of Moses who is in place of the Great Sanhedrin, even for all generations, the addition of the city [of Jerusalem] and the courtyards – by the mouth of the Great Sanhedrin.",
+                "ואין עושין סנהדראות לשבטים כו' – as we find with Moses who established Sanhedrins, for Moses stands in place of [the Great Sanhedrin] of seventy-one.",
+                "ואין עושין עיר הנדחת – As it is written (Deuteronomy 17:5): “You shall take the man or the woman.” A man or a woman you take out to your gates (i.e., “the public place”), to the Jewish court that is in your city, but you do not take the entire city to your gates (i.e., “the public place”) other than to a special gate.",
+                "בספר – [on the border] a city that separates between the Land of Israel and the heathen countries, as it is written, “among you” (Deuteronomy 17:2), but not from the border. And the reason of the verse is, lest the heathens hear and come and lay waste/destroy the Land of Israel; therefore, we do not leave eternal mound of ruins according to the statute of the apostate city, but we only kill all of its inhabitants.",
+                "ולא שלשה – [but not three] towns, the apostate city with one Jewish court and in one place. That is to say, each is near to the other, but with two or three places we do it."
+            ],
+            [
+                "ומשה על גביהן הרי שבעים ואחד – for the Biblical verse states (Numbers 11:17): “they shall bear [the burden of the people] with you, [and you shall not bear it alone],” and they will be with you.”",
+                "רבי יהודה אומר: שבעים – Who expounds on the word אתך/with you, that are similar to you, and not that you will sit with them in judgement. But the Halakha does not follow Rabbi Yehuda.",
+                "עדה שופטת – ten who make liable/guilty",
+                "עדה מצלת – ten who acquit, and learn from this that there needs to be twenty for if they divided it, there would be ten making liable and ten acquitting.",
+                "הטייתך לרעה על פי שנים – This is how the verse (Exodus 23:2) should be read: “You shall neither side with the mighty/multitude to do wrong” – to make guilty via a [majority of] one , so that there would be more than those who acquit; “but to pervert it in favor of the mighty” – with two, even for evil, so that there would be two more declaring guilty than those who acquit. Therefore, perforce, we require twenty-three [judges], for less than ten [judges] who acquit =, we don’t have to say, for it it is written (Numbers 35:25): “And the assembly shall protect (the manslayer from the blood avenger),” and further, we do not find that “guilt” is less than twelve.",
+                "ואין בית דין שקול – We don’t make pairs in Jewish courts, for it they would split tdown the middle, it would be half and half – and we would not find giving a verdict according to the majority of votes by a majority of one for good; hence, we add to them one other [judge] so that there would be twenty-three.",
+                "מאה ועשרים – The Gemara explains that twenty-three judges is a Small Sanhedrin. And three rows of twenty-three apiece sit before them, for if there was a need increase [the number of] judges, they would add from them, and there would be ten idle individuals [available]. These ten individuals are idle from all work and always sit in the House of Study. And two scribes [are available] who write the words of those who acquit and those who find guilty. And two men who announce the order of proceedings, sextons of the Jewish court who flog the guilty and invite the opponents in court, the two opponents [themselves], and two witnesses and two conspiring witnesses and two witnesses who find the previous witnesses to be conspiring, and two treasurers/managers [of the charity], and a third to distribute the tzedakah/charity, since charity is collected by two and distributed by a third, and an artisan doctor [whose task it is] to draw blood, and a scribe, and a teacher of children which [all together] equals one-hundred and twenty.",
+                "מאתים ושלשים כדי שרי עשרות – since that is twenty three groups of ten, whereby each judge would be the prince of ten, for less than the princes of ten, we would not find rulership. But the Halakha does not follow Rabbi Nehemiah."
+            ]
+        ],
+        [
+            [
+                "כהן גדול. אינו יוצא אחר המטה – Perhaps he would come to touch [the corpse] in the midst of his troubles. And the All-Merciful One said (Leviticus 21:11): “He shall not go where there is any dead body.”",
+                "הן נכסין והוא נגלה – since those who carry the bier are covered from the entrance to a group of buildings/alleyway that is to say, when they left him; he was revealed and went inside within, but all the while that they were revealed and appeared in the alleyway, he was covered from them and did not enter into their midst.",
+                "ויוצא עמהן עד פתח העיר – that in the city were found alleyways and he can cover himself from them, but outside of the city, there is no recognition.",
+                "שנאמר: \"ומן המקדש לא יצא\" – Rabbi Yehuda expounds [on the verse – Leviticus 21:12]: “He shall not go outside the sanctuary,” at all. And Rabbi Meir expounds that he shall not leave from his holiness, that is, he should be careful that he not come in contact [with the bier] and within the city there are alleys where there is recognition and he is careful. And the Halakha is according to Rabbi Yehuda.",
+                "וכשהוא מנם את אחרים – that is of a dead person that is not his (family), everyone admits that he is able to go and not go to the trouble that he won’t come in contact [with the bier]. And when they return from the graves and stand in a line to comfort the mourners and all the people pass one after another and comfort the mourner who stands at his standing post [to receive the consolation of the others in attendance] , and everyone says to him: “May you be comforted from Heaven.”",
+                "הממונה – he is the deputy [High Priest] , who is appointed to serve in place of the High Priest, lest something occur to him that would make the High Priest unfit for service on Yom Kippur.",
+                "והממונה מנצעו – who walks to the right of the High Priest and all the people are to his left, so that the High Priest is in the middle.",
+                "אנו כפרתך – though us you will be forgiven – you and we under you for all that is appropriate to come upon you.",
+                "וכשמברין אותו – for a mourner is forbidden to eat the first meal of his own [possessions], but his relatives and loved ones/friends feed him.",
+                "מסובין על הארץ – they distress themselves and mourn in his grief/pain.",
+                "והוא מיסב – with honor on his bench."
+            ],
+            [
+                "המלך לא דן ולא דנין אותו – and specifically the kings of Israel who do not listen to the words of the Sages. But a king from the kings of the House of David, [serve as] judges and we judge him, as it says (Jeremiah 21:12): “O House of David, thus said the LORD: Render just verdicts morning by morning…”",
+                "אין שומעין לו – since a king who has forgone the honor due to oneself, his honor is not remitted and it is a disgrace to him that he should loosen his shoe and she should spit in his face. And whomever is not someone who should undergo the ceremony of removing the shoe, she also is not someone who should undergo levirate marriage, and such is the Halakha.",
+                "מלך נושא אלמנתו של מלך – And the halakha is according to Rabbi Yehuda in this."
+            ],
+            [
+                "אינו יוצא מפתח פלטרין שלו – for it is a disgrace for the king to show his grief before the people.",
+                "לפייס את העם – in order that they should know that it was not at the David’s advice that Joab should kill Avner [son of Ner, the military commander of Saul] (See 2 Samuel 3:37). And the Halakha is not according to Rabbi Yehuda.",
+                "דרגש – bed"
+            ],
+            [
+                "למלחמת הרשות – The wars of the rest of the nations, except for the war vs. Amalek and the War of the seven [Canaanite] nations.",
+                "ופורץ – the fence of others",
+                "לעשות לו דרך – to go to his vineyard and to his field",
+                "אין ממחין בידו – we don’t prevent him",
+                "חלק בראש – he chooses the best portion first and takes one half of all the spoil.",
+                "אלא שמונה עשרה – for David had had six wives as the prophet [Nathan] said to him (2 Samuel 12:8): “[I gave you your master’s house and possession of your master’s wives; and I gave you the House of Israel and Judah] and if that were not enough, I would give you twice as much more.” The first mention of כהנה – is six and the latter [mention of] כהנה – is [another] six, that makes eighteen [wives].",
+                "מרבה הוא לו – More than eighteen. And there three disputations in this matter. The first Tanna/teacher holds that he marries eighteen, and even if they are loose in moral conduct, but more than eighteen he should not marry even if they are valid, for that is the decree of the Biblical verse. Rabbi Yehuda holds that he marries eighteen and even if they are loose in moral conduct, but more than eighteen who are loose in moral conduct, he should not marry, but if they are valid and worthy, he may marry as many as he wishes. And he disagrees with the first Tanna in one matter. Rabbi Shimon states that even one [wife] who is loose in moral conduct, he should not marry, but valid and worthy [wives], he cannot marry more than eighteen. And he disagrees with the first Tanna in one matter and with Rabbi Yehuda in two matters. And the Halakha is according to the first Tanna.",
+                "אלא כדי מרכבתו – and specifically idle horses to give him comfort and to increase the mass of horses, is prohibited. But, in order that his chariots and horsemen can fight his enemies, it is permitted.",
+                "אספניא – the salary of the soldiers who come in and go out with him throughout the year.",
+                "וכותב לו ס\"ת לשמו – besides the Torah scroll that every Jewish person is required to have with him, and it is placed in his storehouse. And the Torah scroll that he writes for himself when he is King always enters and goes out with him.",
+                "מיסב – on the table"
+            ],
+            [
+                "כשהוא מסתפר – when he shaves the hair of his head"
+            ]
+        ],
+        [
+            [
+                "זה בורר לו אחד – One of the litigants selects for himself one judge for adjudicate for him and change his verdict to innocence. And similarly, the second [litigant] chooses for himself a judge, and two of the litigants together choose another third judge, and through this, a faithful and truthful judgment will result, for both litigants will listen the judgment and they will say that truth was adjudicated for us. For the guilty party will hold: “Behold, on my own, I chose the one, and if he is able to change the verdict to innocence, he would change it. And the third judge on his own is willing to change the verdict to innocence for both of them , because both of them (i.e., the litigants) chose him.",
+                "וחכמים אומרים: שני הדיינים בוררים להם אחד – without the knowledge of the litigants, in order that the heart of the third judge would not lean towards one of them. And the Halakha is according to the Sages.",
+                "זה פוסל דיינו של זה – He can say, I will not judge before the Jewish court that you have selected",
+                "בזמן שהביא עליהן ראיה – for this one brings evidence on one judge that he selected to invalidate him.",
+                "אבל אם הם כשרים ומומחים – This is how it should be understood: But if they were worthy in that they are neither relatives nor invalid, even though they sit on street corners, they became like specialists and he cannot invalidate them. The Halakhic decision on this is that when the litigants accepted who would judge them, whether for an individual or for the public, and he made a legal decision for them, his judgment is law and they cannot reverse his judgment even though he is not a specialist recognized by the public, and if it is known that he erred, if it is something from the Mishnah that he erred in or something explicitly written in the Gemara, they revoke the matter and re-judge it according to Halakha. But if it is impossible to revoke the matter such as the case that the person who took the money illegally went abroad, the judge is exempt form payment after they had accepted him [as judge] over them, for even though he caused for damage [to be done], he did not intend to cause damage. And if he had erred in his weighing between opposing views, and this is a matter that the Tannaim or Amoraim or Gaonim disputed about, but the general practice is like one off them, and the judge adjudicated like according to the words of that Gaon whose opinion was not like the general practice, if he did not engage in give and take by hand, he should retract the judgment, but if it is impossible to retract, he should pay from his own estate, and if he engaged in give-and-take by hand , what is done is done and he should pay from his own estate. But a judge whom the litigants did not accept but stood up on his own [to be a judge] or a king appointed him or some of the elders of the community appointed him, if he is not a specialist recognized by the public, even though he received permission from the Exilarch his judgments are not law, whether he erred or whether he did not err. And he is not amongst the judges but rather amongst those who act by force, and each one of the litigants if he wants, he reverses the decision and the judgment returns before the Jewish court. And if he erred and did not engage in give-and-take by hand, the judgment should be reversed, and if it is impossible to reverse it, he should pay from his estate according to the law of all who cause damage, and if he engaged in give-and-take by hand he should pay from his estate and return from what the litigant gave him which was not according to Halakha. But specialist recognized by the public whom the litigants accepted or that he received permission [to judge] from the Exilarch even though the litigants did not accept him, for such he is a specialist, if he erred in a matter whether from the Mishnah or from making a decision after weighing between opposing views, and it is impossible to reverse the decision, he is exempt from making payment. And a specialist who received permission from the Exilarch must force the litigants before him that they will adjudicate before him, whether they wanted to or did not want to, whether in the land of Israel or outside the land of Israel. And whomever received permission from the Nasi in the land of Israel cannot force the litigants other than only in the land of Israel. And he who is a specialist, is one who learned the Written Torah and the Oral Torah and knows how to think, to make analogies and to understand a thing from the midst of another thing (and he is called a specialist). And when he is recognized and known and his character/substance has gone out [and become known] among the men of his generation, he is called an expert recognized by the public, and he may judge singularly (i.e., alone) and even if he did not receive permission from the Exilarch.",
+                "זה פוסל עדיו של זה – This is a dispute between Rabbi Meir and the Rabbis which is maintained in the Gemara, for when a litigant said: “I have two sets of witnesses in the manner” and he brings the first set and the opposing litigant stands with one another [person] and says, they are invalid, Rabbi Meir states he and another [person] may invalidate them, and he is not an interested witness, for he said that he has another set [of witnesses], but if he requested and did not find [them] he loses. And the Rabbis think that even though he said at first: “I have two sets of witnesses,” he can retract and say “I do not have ought of these, and the person who comes to invalidate them is an interested witness but they are not invalidated by his mouth. And the Halakha is according to the Sages."
+            ],
+            [
+                "נאמן עלי אבא – to be a judge. Even though he is ineligible from the Torah to judge me neither for acquittal nor for guilt, as we derive it from (Deuteronomy 24:16): “Parents shall not e put to death for children [nor children be put to death for parents: a person shall be put to death for his own crime].”",
+                "נאמנים עלי שלשה רועי בקר – to judge, for if it were for giving testimony, shepherds of cattle are valid.",
+                "רבי מאיר אומר: יכול לחזור בו – even after the final decision has been rendered, after the judge has received and the testimony and declared that so-and-so, you are innocent/acquitted.",
+                "אינו יכול לחזור בו – after the final decision has been rendered alone, that the Rabbis dispute the [opinion of] Rabbi Meir, for prior to the final decision being rendered,, the Sages agree with Rabbi Meir that he can retract. And also if they acquired [something] from his hand, when he receives the testimony of a certain person or the judgment of a certain person, even prior to rendering a final decision, he cannot retract, because there is nothing after an affirmation/acquisition (by handing over an object from one to the other contracting parties). And this is the Halakha.",
+                "דור לי בחיי ראשך – Let us make a vow by the life of your head and I will give you what you demand/claim, and you do not have to say: “You are remitted for what I have that is with you.” And he makes a vow or acquires it from his hand, even though he had not yet taken a vow, he may not retract, according to the words of the Sages. And the Halakha is according to the Sages."
+            ],
+            [
+                "ואלו הן הפסולים – to judge or to testify [as witnesses].",
+                "המשחק בקוביא – is ineligible for testimony because he does not engage in the welfare of the world. For it is forbidden for a person that he should engage himself other than in [the study of] Torah and deeds of lovingkindness, or in business and crafts or work which have [as its purpose] the welfare of the world.",
+                "ומלוה בריבית – both the borrower and the lender are ineligible, and we hold that both the lender and the borrower violate a negative commandment.",
+                "ומפריחי יונים – there are those who explain this – as one of a kind of game/competition: “If yuour dove will come before my dove, I will give you such and such.” And there those who explain this as one who raises doves who know how to bring [other] doves to the house of its master against their will. And there is in this theft because of the ways of peace, but not complete theft.",
+                "וסוחרי שביעית – who do business with seventh year produce, and the Torah stated: (Leviticus 25:6): “But you may eat whatever the land during its sabbath will produce...,” but not for business.",
+                "רבי שמעון אומר: – In the Gemara, it explains this matter of Rabbi Shimon as such: At first, they would call them “people who collect seventh-year produce for themselves,” who were ineligible for testimony, just like those who engaged in the business of seventh-year produce.",
+                "משרבו האנסין – those who request portions of the King – such and such Korim of grain in each year. And they needed to gather the grain of the seventh year to pay off from it the portions of the king. And they went back to call only those who do business with grain of the seventh year are ineligible [to serve testify] but those who collect grain of the seventh year to give to the king are valid for testimony, and since they don’t collect it to store for themselves. But with regard to Halakhic decision-making, whomever transgressed a sin which makes him liable for death by the Jewish court or extirpation or flogging, is ineligible for testimony. And those liable for death are called רשע/wicked, as it is written (Numbers 35:31): “[You shall not accept a ransom for the life of a person] who is guilty of a capital crime; [he must be put to death].” And regarding those who are liable for flogging, it is written (Deuteronomy 25:2): “And if the guilty one is to be flogged…” And the Torah stated (Exodus 23:10): “You shall not join hands with the guilty to act as a malicious witness.” And the Rabbis expound on “You shall not join guilty hands.” And if he is flogged, he returns to his validity [as a witness], as it is written (Deuteronomy 25:3): “Your brother be degraded before your eyes.” Since he was flogged, he is like your brother. And if he took money, not according to the law, even though he is not liable by it for death or flogging, he ineligible for testimony, such as a thief and a robber and one who lends at interest. But if he took monies which have a Rabbinical prohibition, he is Rabbinically ineligible for testimony, such as those who are dove-racers (i.e., pigeon-racers), and an extortioner who gave money and took an object that the owners did not want to sell, and the which the tax-collectors and the customs collectors , who took it for themselves, and those who receive tzedakah in public from the heathens, these and those like them are Rabbinically ineligible for testimony. And their testimony is not nullified until they announce about them and make them public knowledge. But those who are ineligible to testify from the Torah do not require announcement, and all who are ineligible to testify whether from the Torah or from their words (i.e., the Rabbis), if it is known from their affairs that they completely repented and the monies that they took illegally were returned and that they made a fence and a partition (i.e., a guard against transgressing the law) for themselves in that matter where they had sinned so that they would not add to do this any further; behold, these returned to the validity [for testimony]. But those who are dice players, even though there is now theft, even from their words (i.e., the Rabbis), they are ineligible for testimony, because they do not engage in the welfare of the world and lack the fear of heaven. And especially because they have no work or craft other than this, according to the words of Rabbi Yehuda. And this is the Halakha. And when is their return? When they break their dice and accept upon themselves that even for free they should not do this."
+            ],
+            [],
+            [
+                "שושבינו – this friend from the days of his wedding, he is ineligible to him all the days of the wedding [week].",
+                "לא נחשדו ישראל על כך – to testify falsehoods because of enmity and love. And such is the Halakha. And especially in testimony, the Rabbis dispute this, but by law, the Rabbis admit that he is ineligible to judge, for if he would be merciful to him, he would not be to see him as guilty; and it he hates him, he would not be able to reverse his ruling to make him innocent."
+            ],
+            [
+                "ומאיימין עליהם – we inform them that those who hire false witnesses despise them themselves and we call them “wicked,” as it is written concerning Naboth [and his vineyard] (I Kings 21:10): “And seat two scoundrels opposite him and let them testify against him: [You have reviled God and king!]...,” for the advisers of the king who were advisers who had been hired, we call them, “scoundrels.”",
+                "הוא אמר לי – the borrower said to me",
+                "לא אמר כלום – that a person does when he says “so-and-so loaned me” in order that people should not consider him rich.",
+                "הודה לו – for both of them were in our presence and to admit to him tha thtey they had the intention, to be for him witnesses in this matter.",
+                "אפילו שנים מזכין או מחייבים ואחד אומר איני יודע יוסיפו הדיינים – and even though that if he had disputed them, he would be nullified in his minority. For when he said, “I don’t know,” it is like he had not sat in judgment; it was found that the judgment was with two and we require three."
+            ],
+            [
+                "היו מכניסין אותן – to the litigants. For after they had heard their claims, they would remove them to the outside, in order that they could engage in give-and-take on the matter and the litigants would not [be able to] hear who declares whom guilty and whom innocent."
+            ],
+            [
+                "הבא ראיה – document of innocence/acquittal",
+                "הרי זה אינו כלום – For behold he said, “I don’t have it.” And we suspect that lest it is forged or he hired false witnesses.",
+                "אמר רבן שמעון בן גמליאל – But the Halakha is not according to Rabban Shimon ben Gamaliel.",
+                "קרבו פלוני ופלוני והעידוני – In this, even Rabban Shimon ben Gamaliel admits, that since he had known about them and said “I don’t have it.” He is definitively a liar. But the person who claims that he has witnesses or proof abroad, we don’t listen to him to delay the execution of capital punishment until he sends [for the materials that are] abroad. But we decide the law according to what we see from him right now. And when he brings witnesses or proof, we overturn the verdict and return and judge according to the witnesses or the proof that he brought.",
+                "אפונדתו – girding, wearing apparel for travelling; and there are those who explain it as clothing that is close to his skin."
+            ]
+        ],
+        [
+            [
+                "אחד דיני ממונות ואחד דיני נפשות – And regarding capital cases, it is written (Deuteronomy 13:15): “ You shall investigate and inquire [and interrogate thoroughly]…,” and this is the law of the Torah. But the Sages said that we do not lengthen in investigations and inquiries in monetary cases so that we don’t shut the door before borrowers, other than if the Jewish court saw that the proceedings in court which bear evidences of fraudulent claims or statements (see Sanhedrin 32a). For investigations and inquiries are the question in its own accord, such as: “how much [money] did you lend him?” and “when did you lend him?” and “for what purpose did you lend him?,” and “in what place did you lend him?” But there is another type of question which is called examination and it is not related to the matter, such when they ask him: “What was he wearing? Black utensils or what utensils? Was he standing or sitting at the time you lent him?",
+                "פותחים – the give-and-take of the judgment case, whether for acquittal or for guilt.",
+                "מחזירין – they reverse the decision after they have completed the deliberations and knew that they had erred.",
+                "ואין הכל מלמדין חובה – that if one of he students said: “I am able to argue about him that he is guilty,” we do not listen to him.",
+                "דנים ביום וגומרין בלילה – As it is written (Exodus 18:22): “Let them judge the people at all times…” and it is written (Deuteronomy 21:16): “When (i.e., “on the day”) he wills the property to his sons, [he may not treat as first-born the son of the loved one in regard of the son of the unloved one who was older].” In what manner? The daytime is the beginning of the proceedings and the night time is the conclusion of the judgment.",
+                "דנין ביום וגומרין ביום – As it is written (Numbers 25:4): “[The LORD said to Moses, ‘Take all the ringleaders] and have them publicly impaled before the LORD (i.e., during the sunlight), [so that the LORD’s wrath may turn away from Israel.’]”",
+                "גומרים בו ביום בין לזכות בין לחובה – As Scripture states (Isaiah 1:21): “[Alas, she has become a harlot, the faithful city] that was filled with justice, where righteousness dwelt – [but now murderers].”",
+                "לפיכך אין דנים לא בערב שבת – as it will be found that the completion of the legal proceedings will be on Shabbat [proper] and to delay it until after Shabbat is impossible because of the delay in executing judgment [is illegal], and to judge him on that [selfsame] day is impossible, for the four forms of capital punishment do not override the Sabbath, as it says (Exodus 35:3): “You shall kindle no fire throughout your settlements on the sabbath day,” it taught regarding those who were liable for burning, that we do not burn them on the Sabbath, and this same law applies to the other forms of capital punishment."
+            ],
+            [
+                "מן הצד – from the smallest in wisdom who were sitting on the side, as Scripture states (Exodus 23:2): “…you shall not give perverse testimony/\"לא תענה על-רב\" in a dispute…” It is written as \"רב\" [even though in the fuller written version it is pronounced as \"ריב\" ) – meaning do not pervert testimony of the expert assessor at court to whom questions of law are referred/the distinguished instructing judge and pervert his words, therefore, we do not listen to his words other than at the conclusion [of the proceedings].",
+                "הכל כשרים לדון – and even a convert [may judge monetary cases], and he whose mother is from Israel, and an illegitimate person/Mamzer is also fit to judge monetary cases.",
+                "ואין הכל כשרים לדון דיני נפשות – As it is written (Exodus 18:22): “…Make it easier for yourself by letting them share the burden with you,” those that are similar to you. Just as Moses our teacher is of distinguished birth/legitimate descent, so to the Jewish court must be of distinguished birth/legitimate descent."
+            ],
+            [
+                "כחצי גורן עגולה כדי שיהו רואים זה את זה – As Scripture states (Song of Songs 7:3): “Your navel is like a round goblet…” [The words] \"שררך אגן\"/”your navel is like” – refers to the Sanhedrin which sits in the navel of the world and defends the entire world, and it is similar to a goblet, as they sit in a circle like a half-moon. The Aramaic translation of ירח/moon is סיהרא /moonlight. But in a complete circle they do not sit because the litigants and the witnesses need to enter and to speak in the presence of everyone.",
+                "רבי יהודה אומר: שלשה היו – in order that there would be two witnesses for those who acquit and two witnesses for those who declare guilty."
+            ],
+            [
+                "ושלש שורות – and each row [consists] of twenty-three Sages, lest the judges should dispute and there would be a majority of those who declare guilty and a minority who acquit, and giving a verdict according to the majority of votes for evil cannot be by one, as it is written (Exodus 23:2): “You shall neither side with the mighty to do wrong…,” and you need to add two [judges] at a time, until [one reaches] seventy-one [total judges], for at no time does one add on to the [number of] judges to be more than seventy-one; therefore, one must place before them forty-eight to complete [the number] of seventy-one, and it is not the way of the world to make the rows of the students greater than that of the judges. Therefore, we make three rows.",
+                "וכל אחד מכיר את מקומו – according to the order of their wisdom we place them [in seats]; therefore, each one must know his place.",
+                "הוצרכו לסמוך – for example, if one of the judges died.",
+                "ולא היה יושב במקומו של ראשון – the one who was chosen from the community does not sit in the place of the first [judge], ut rather in the place that is appropriate for him at the end of the third row, for the least of the students who are in the row are greater than the best of the community."
+            ],
+            [
+                "מאיימין על העדים – that they will not testify falsely",
+                "מאומד – that the opinion inclines that it is so.",
+                "דיני ממונות – if he testified to obligate this one for money which is not according to the law, we cause him return it (i.e., the money) and he is forgiven.",
+                "לפיכך נברא יחידי – to show you that from one person the fulness of the world is settled [by humans].",
+                "רשויות הרבה – There are many gods and each one created his own [world].",
+                "מה לנו ולצרה הזאת – to put our heads in this worrisome activity, and even on the truth.",
+                "והלא כבר נאמר הוא עד – and you are obligated to state what you have seen.",
+                "ושמא תאמרו מה לנו לחוב – to become liable for the blood of this one. It is more pleasant for us to stand without having to tell.",
+                "הרי הוא אומר ובאבוד רשעים רנה – and if he is wicked, there is no further transgression at all."
+            ]
+        ],
+        [
+            [
+                "היו בודקין אותו – After they had forewarned them, they would examine/investigate them in seven examinations, corresponding to seven expressions, as it is said in the Bible regarding those liable to the death penalty at the hands of the Jewish court (Deuteronomy 13:15): “You shall investigate and inquire and interrogate thoroughly…” These are three (i.e.ודרשת וחקרת ושאלת היטב ) But, [the word] \"ושאלת\" (you shall interrogate) is not part of the number for from it, we learned \"בדיקות\" /cross-examinations of witnesses as to minor circumstances. But in another place, He (i.e., God) says (Deuteronomy 17:4): “And you have been informed or have learned of it, then you shall make a thorough inquiry…” There are two others [here] – hence you have five. And in another place, He (I.e., God) says (Deuteronomy 19:18): “And the magistrates shall make a thorough investigation…” [which are] two more, hence you have seven.",
+                "באיזה שבוע – of the Jubilee",
+                "באיזה שנה – of the week (i.e., the seven year cycle)",
+                "באיזה יום – of that week",
+                "באיזו שעה – of the day, for all seven cross-examinations [referring to date, time and place] bring them into the refutation/conviction of [false] witnesses by proving an alibi, and lest there are no witnesses to prove them to be false for the entire day, but there are witnesses to prove them as false for that hour.",
+                "רבי יוסי אומר – There is no need other than three forms of cross-examination: on which day, at which hour and in which place. But the Halakha is not according to Rabbi Yosi, but even if the witnesses stated that x killed y yesterday, we examine him with seven cross-examinations to unbalance their minds so that they will admit that there is a disqualification in their testimony.",
+                "מכירין אתם אותו – the murdered individual. Perhaps he was a heathen. But this is not from the cross-examinations that will lead to the conviction of false witnesses, but like the other examinations which are not designed other than to prove contradiction of testimony lest one does not state like the words of his fellow, and [hence] he and them will be exempt.",
+                "את מי עבד – Pe’or (i.e., the Moabite deity) or Mercurius (i.e., the name of the Roman divinity, identified with the Greek Hermes).",
+                "ובמה עבד – slaughtering [of a sacrifice) or prostration [for prayer]."
+            ],
+            [
+                "בן זכאי – Rabban Yohanan ben Zakkai. And at that time, he was a student who judged in the presence of his teacher; therefore, they call him “Ben Zakkai.”",
+                "בעוקצי תאנה – that they were testifying about him that he killed him underneath the fig-tree, and Ben-Zakkai examined, whether its peduncles were thin or thick. The עוקץ /peduncle of fruits is the tail of the fruit where it is attached to the tree.",
+                "אמר אחד איני יודע עדותן בטלה – for you cannot further prove them to be false/plotting witnesses with that cross-examination, and all the while that you are not able to fulfill the teaching of false witnesses with one of the witnesses, their testimony is invalid, and even if they are one hundred [witnesses], for witnesses are not made false until all of them are proved to be false/plotting [witnesses].",
+                "בדיקות – even if all of them said that we do not know, the command of false/plotting witnesses is worthy to be upheld, since false witnesses is not dependent upon anything other than to say” “You wiere with us at that particular hour in a particular place.”",
+                "עדותן בטלה – all of their testimony is invalid [that is in the Gemara] and he and they are exempt."
+            ],
+            [
+                "שזה ידע בעיבורו של חודש – The person who said “on the second” knew that the previous month was full, and the first day of the month which is the thirtieth day, was from the previous month. And specifically, until the middle of the month, but from the middle of the month onward, their testimony is invalid, for there is a presumption that half the month doesn’t pass until the entire work would kknow when the Jewish court had sanctified the month.",
+                "רבי יהודה אומר קיימת – a person must labor that he will miscalculate so much.",
+                "חמה במזרח – from the place of the rising of the sun until the middle of the firmament is called, “east,” and from the middle of the firmament until the place where it sets is called, “west.”"
+            ],
+            [
+                "נמצאו דבריהם מכוונים – and from now, they must engage in “give-and-take” in the matter.",
+                "פותחין בזכות – If you did not transgress, do not be fearful",
+                "אמר אחד מן העדים יש לי ללמד עליו זכות – even for acquittal, and all the more so, for guilty, we silence him, as it is written (Numbers 35:30): “…the testimony of a single witness against a person shall not suffice [for a sentence of death],” whether for acquittal or for guilt.",
+                "אחד מן התלמידים – who are sitting before the judges [saying]: “I am able to teach concerning him [his] guilt.”",
+                "משתקין אותו – As it is written (Numbers 35:30): “”…the testimony of a single witness against a person shall not suffice for a sentence of death,” for death he may not respond, but for acquittal, he may respond.",
+                "אינו יורד משם כל היום – and even if there is nothing substantive in his words, but if if there is something of substance in his words, he never goes down [from the witness stand]."
+            ],
+            [
+                "מעבירין אותו למחר – postpone the judgement until the morrow because of the reserving of the verdict for the next morning.",
+                "שנים עשר מחייבין ואחד עשר מזכין – but being inclined for evil is lacking, therefore, they add judges.",
+                "ואפילו שנים ועשרים חזכין או מחייבין ואחד אומר איני יודע יוסי פיו הדיינים – and this one that said, “I don’t know,” is like he doesn’t exist, and we do not judge capital cases either for acquittal or for guilt with less than twenty-three [judges].",
+                "שנים שנים – if these two that they added were divided [in their opinions], this one towards here and other towards there, and still there is no being inclined – neither to the good by a majority of one or to evil by a majority of two, one needs to add another two [judges] and similarly until seventy-one.",
+                "עד שיראה אחד מן המחייבים דברי המזכין – for there would be an inclination/leaning towards the good by a majority of one, and the same law applies if one those who would acquit would see the words of those who declare guilty. And at the time of the conclusion of legal proceedings, we establish that even one who taught for acquittal may [change his opinion] to teach for guilt. And this particular one who did not teach or until one of those [advocating] for acquittal the would see the words of those [advocating] for guilt, for he who taught for acquittal would retract."
+            ]
+        ],
+        [
+            [
+                "נגמר הדין. חוץ לבית בין – far from the Jewish court, perhaps all the while that they bring him to the House of Stoning, they will find him for acquittal and he will be freed.",
+                "והסודרין בידו – to wave, and it is a sign to return him.",
+                "ובלבד שיהא ממש בדבריו – but if there is no substance in his words, the first and second time alone they return him, perhaps as a result out of fright he declared that he had nothing to say (i.e., he was intimidated), and perhaps his mind became clearer and he would remember his pleas; more than this, we don’t return him, and we transmit to him two Sages who would investigate if there is substance to this words, and then they would return him four or five times.",
+                "ופלוני ופלוני עדיו – that he transgressed such-a-sin on a certain day at a particular time and in a certain place; perhaps there are those who would refute them as false witnesses."
+            ],
+            [
+                "היה רחוק מבית הסקילה – since near to the House of Stoning, lest his mind would become unbalanced and he would be unable to confess.",
+                "תן לו תודה – and even though a person is not killed by his own [admission], the killing of Achan (Joshua 7:19-20) was a special dispensation (i.e., a decision under an emergency).",
+                "וכזאת וכזאת עשיתי – In the Gemara (Sanhedrin 47b) it explains that he committed a religious sacrilege with the devoted objects in the days of Moses.",
+                "שהוא מזומם – that his witnesses were plotting/scheming witnesses (i.e., false witnesses).",
+                "לנקות את עצמן – from creation and they will discredit the judges and the witnesses. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "מפשיטין את בגדיו – as it is written (Leviticus 24:14): “[Take the blasphemer outside the camp; and for all who r within hearing lay their hands upon his head,] and let the whole community stone him,” but not his clothing.",
+                "מכסין אוצו מלפניו – one limb that is to say, a bit from him from the front, but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "היה גבוה שתי קומות – and we throw him down from there to the ground.",
+                "הופכו על מתניו – for when he is lying on his back, it is more reprehensible.",
+                "מגדף – because he blasphemes God.",
+                "ועובד עבודה זרה – he is also a blasphemer, as it is written (Numbers 15:30): “But the person, [be he citizen or stranger] who acts defiantly reviles the LORD…” and this portion speaks of idolatry.",
+                "ואין דנין שנים ביום אחד – in one Jewish court, because it is not able to restore each of one of them to their innocence, but the hanging of these women was a special dispensation, and we don’t learn from it. And the Halakha is not according to Rabbi Eliezer.",
+                "משקיעין – wedged in.",
+                "והעץ יוצא ממנו – like a peg that would come out from the beam near its top.",
+                "ומקיף – supports this near, like to take Terumah out of a mass which is not in a close neighborhood of those products which are to be redeemed (Talmud Eruvin 32a).",
+                "ותולין אותו – by his hands.",
+                "הקורה מוטה על הכותל – it was not wedged into the ground but one head is on the ground and one head leans and is supported on the wall, and the reason of Rabbi Yosi is because the tree is that he is hung upon is buried with him, for the Torah said (Deuteronomy 21:23): “[You must not let his corpse remain on the stake overnight,] but must bury him the same day…,” he who is not requiring anything other than burial, we exclude that which requires digging, plucking/being detached and burial. But for the Rabbis, digging is not considered anything, and the Torah did not exclude other that the tree should be attached from its root. And the Halakha is according to the Sages."
+            ],
+            [
+                "בזמן שאדם מצטער – for retribution comes upon him for his transgression.",
+                "מה לשון אומרת – in which language does God’s presence bewails and laments on him?",
+                "קלני מראשי – my head is heavy upon me and my arm is heavy upon me as a person who is tired.",
+                "קלני – I am not light-headed.",
+                "ולא זה בלבד – he transgresses the negative commandment of (Deuteronomy 21:23 – “you must not let his corpse remain on the stake overnight, but must bury him the same day…”) if you delayed his burial.",
+                "לא היו קוברין אותו בקברות אבותיהן – because we do not bury a wicked person next to a righteous one.",
+                "שני קברות היו מתוקנין לבית דין – because we don’t bury a person who was liable for a more stringent death penalty near one who was liable for a lesser death [penalty], and the Halakha is known well by two and not by four."
+            ],
+            [
+                "נתעכל הבשר – he already was pardoned by his death and his disgrace.",
+                "מלקטין את העצמות – and bury them in the graves of their ancestors.",
+                "ולא היו מתאבלים – in order that their disgrace is atonement for them. And there are those who say: because the mourning devolves upon whomever closes the tomb with the stone placed on top of a burial cave."
+            ]
+        ],
+        [
+            [
+                "ארבע מיתות. סקילה שריפה הרג וחנק – stoning is more severe than burning and both of them [are more severe] than decapitation and the three of them [are more severe] than execution by strangulation. And we derive from it that he who is liable for two death [penalties], we establish that he is judged by the more severe [of the two].",
+                "רבי שמעון אומר וכו' – but Halakah is not according to Rabbi Shimon.",
+                "זו מצות הנסקלין – this is explained in the above chapter (i.e., Chapter six, Mishnah four)."
+            ],
+            [
+                "משקעין אותו – that he won’t turn himself around this way and that way, and the string will not all on to his skin.",
+                "קשה לתוך הרכה – wrap a hard scarf inside the soft one; the hard one from the inside to choke and the soft one from the outside to balance",
+                "את הפתילה – he kindles the string of the limb and squeeze it into his mouth.",
+                "וחומרת – shrinks/curls – the language of (Lamentations 2:11): “My heart is in tumult”; and we derive it from the sons of Aaron as it says concerning them (Leviticus 10:6): “all the house of Israel shall bewail the burning [that the LORD has wrought],” but their bodies were not burned, for it is written (Leviticus 10:5): “They came forward and carried the out of the camp by their tunics…” Here too the command if burning is fulfilled even though only their bowels were burned alone, and this is more preferable as is it written (Leviticus 19:18): “Love your fellow as yourself…,,” it is clear to him a nice death.",
+                "אף הוא אם מת בידם – that is to say, if he dies at their hands by their choking before throwing in the string.",
+                "לא היו מקיימים מצות שריפה – therefore, they do not choke him.",
+                "אלא פותחים את פיו בצבת – Tanalovia – in the foreign language; and the Halakha is not according to Rabbi Yehudah.",
+                "שלא היה ב\"ד של אותה שעה בקי – they were Sadducees, for they lack the analogy but [only] the Bible [as understood] literally."
+            ],
+            [
+                "רבי יהודה אומר ניוול הוא זה – that he kills him while standing and he falls.",
+                "סדן – a thick piece of wood inserted into the ground like that of smiths, and they explained it like the Baraitha (Talmud Sanhedrin 52b), that the reason that Rabbi Yehuda disputes the Sages, since the Torah states (Leviticus 18:3): “…nor shall you follow their laws,” to which the Rabbis responded to him since it is written with a sword in the Torah and the Biblical verse stated (Exodus 21:20): “[When a man strikes his slave, male or female, with a rod, and he dies there an then], he must be avenged,” so we don’t derive it from them, and the Halakha is according to the Sages."
+            ],
+            [
+                "אלו הן הנסקלין – there are from among them, that it is written concerning them explicitly “stoning,” and those that are not written on them “stoning,” are written concerning them, “his blood be upon him,” or “their blood will be upon them,” for every place where it says, “is blood be upon him,” or “their blood will be upon them” – is none other than stoning, as we derive from the cited ghost and soothsayer, as it is written (Leviticus 20:27): “…they shall be pelted with stones – their bloodguilt shall be upon them.”",
+                "והנותן מזרעו למולך – For this Tanna holds that Molekh (the fire-god of the Canaanites) is not idolatry, but is a statute of the nations in general, since he teaches in the Mishnah “idolatry”, and also teaches in the Mishnah “Molekh.”",
+                "והמקלל אביו ואמו – which is worse than striking [his father and/or his mother]. For there are two [forms of] degradation of his father and mother – as well as taking the Name of Heaven in vain, and it is taught in the Mishnah that he is not liable until he curses them by name.",
+                "והמסית – individuals.",
+                "והמדיח – The apostate city.",
+                "מכשף – as it is written (Exodus 22:17): “You shall not tolerate a sorceress,” and near it (next verse, 18): “Whoever lies with a beast shall be put to death.” Just as the one who lies with a beast [shall be put to death] by stoning, so too, the sorceress, [shall be put to death] by stoning.",
+                "הבא על האם חייב עליה – two sins, and with all of them [which deal with] incest [it is written concerning them \"כרת\" / extirpation and it is written concerning them] a separation of sins, and even with one body, and such is the Halakha.",
+                "בין מן האירוסין – for since he betrothed her, she is his wife, as it is written (Leviticus 20:14): “If a man marries a woman….” From the time of his taking, she is called “his wife.” And this “taking” is Kiddushin/Sanctification, as we derive \"קיחה\"\\קיחה\" – from the field of Ephron (via an analogy – Leviticus 20:14 and Genesis 23:13 – “accept it from me, that I may bury my dead there”)."
+            ],
+            [
+                "עד שיפרש את השם – and he will blaspheme the name of God by name, as it states (Leviticus 24:16): “If he also pronounces the name LORD, [he shall be put to death. The whole community shall stone him;] if he has thus pronounced the Name [he shall be put to death],” that he pronounces God’s name, by Name.",
+                "בכל יום – all the time that there is give-and-take in the examination of the witnesses.",
+                "היו דנין אותן בכינוי – any person who perverts matters and speaks like he is cursing and attaches to another is called a substitute in the language of the Sages, and in the language of the Bible (Job 32:22): “For I do not know how to temper my speech – [My Maker would soon carry me off!].”",
+                "יכה יוסי את יוסי – AI heard because it is four letters [in length], and in Gematria, equals “Elo’him”/”God” (i.e., 86), therefore we use as a nickname, the name of four letters for “Yosi.”",
+                "נגמר הדין – and the Jewish court comes to state that he is guilty, they are not able to kill him based upon this testimony that they heard, for they did not hear from their lips other than the curse by nickname.",
+                "אלא מוציאים את כל האדם לחוץ – for it is a disgrace/obscenity to announce blasphemy in public.",
+                "וקורעין ולא מאיחין – forever, [and specifically] and Alexandrian seam where the tear is not recognized, but other forms of sewing are permitted.",
+                "אף אני לא שמעתי כמוהו – and he does not have to mention the blaspheming by Name.",
+                "והשלישי אומר – and he brings it like one who says: just as two are one testimony, also three are one testimony."
+            ],
+            [
+                "אחד העובד – idolatry in the way that it is the manner to do so.",
+                "אחד הזובח – and even though it is not the manner of its worship like one of these four kinds of worship, he liable and all of the other forms of worship outside of these, one is not liable until one worships in the manner of these kinds of worship.",
+                "והמקבלו עליו לאלוה – even by merely saying it. And there is an analogy by close textual association to sacrificing, as it is written (Exodus 32:8): “…and sacrificed to it, saying, ‘This is your god….”",
+                "והאומר לו אלי אתה – in its presence, and the end section [of the Mishnah] comes to reveal the beginning [part of the Mishnah], for if the Mishnah had only taught the first section, I would think that these words [only] were in its presence, but not in its presence, I would not, therefore, the Mishnah teaches at the end, “in its presence,” so that it follows that at the beginning is “not in its presence” – and even so, he is liable.",
+                "המגדף – embrace",
+                "עובר בלא תעשה – an extra “you shall not serve them” is written (Exodus 20:5 and Deuteronomy 5:8).",
+                "הנודר בשמו – a vow of abstinence (i.e., in place of a sacrifice and for consecration of an object – see Mishnah Nedarim, Chapter 1, Mishnah 2) from all the fruits of the world in the name of the such-and-such idol worship.",
+                "המקיים – swears",
+                "עובר בלא תעשה – (Exodus 23:13): “Make no mention of the names of other gods: [they shall not be heard on your lips].”",
+                "הפוער עצמו – to splash excrement before it.",
+                "וזו היא עבודתו – and even if he intended to despise it, for since this is its worship, he is liable for a sin-offering.",
+                "והזורק אבל למרקוליס – that we worship him with the throwing of stones, and the removing a stone from before him is also liable, for we also worship him by the removal of stones.",
+                "מרקוליס – the reverse of praise; “bitter” is the language of reversal, such as: Master of the charm formula, or instead of the ritually slaughtered hen, praise/decry, praise/disgrace.",
+                "זו היא עבודתו – and even if he intended to stone him, he is liable for a sin-offering."
+            ],
+            [
+                "שימסור למולך – transmit it in the hands of the [idolatrous] priests.",
+                "ויעביר באש – pass him from one side to the other.",
+                "עד שימסור ויעביר באש – as it says (Leviticus 18:21): “[Do not allow any of your offspring] to be offered up [to Molech, and do not profane the name of your God: I am the LORD],” and it is written there (Deuteronomy 18:10): “Let no one be found among you who consigns his son or daughter to the fire…” Just as consigning stated there is by fire, so to the consigning mentioned here is by fire.",
+                "אוב זה פיתום – to take the skull of the dead after the flesh had been consumed and make an idolatrous offering of incense with it and divine from it future events and it responds.",
+                "והמדבר משחיו – there are those who do it whereby the dead will respond via the arm-pit.",
+                "ידעוני – a creature whose name is known and its form is like that of a human being in its face, hands and feet, and it is attached at its navel to a cord that goes out from the root that is rooted in the ground and from there is its life, and when we wish to hunt it, we shoot arrows to the cord until it is broken and it dies immediately. And it is called in the language of the Sages, “a human being of the mountain” [for divination].",
+                "והנשאל בהם – who comes and ask to know through them and to tell him something of the future such as Saul (see I Samuel, chapter 28, where Saul consults with the witch of Endor).",
+                "באזהרה – (Leviticus 19:31): “Do not turn to ghosts [and do not inquire of familiar spirits, to be defiled by them: I the LORD am your God].”"
+            ],
+            [
+                "עד שיקללם בשם – with one of the special names.",
+                "קללם בכינוי – “merciful,” “gracious,” “slow to anger” (see Exodus 34:7)."
+            ],
+            [
+                "עד שתהא נערה – and not a female minor younger than the age of twelve years and one day, nor an adult woman who has passed twelve years, sixth months and a day.",
+                "בתולה – and not a woman who is no longer a virgin, and if she had intercourse in an unnatural manner, she is still a virgin, and even if ten men came upon her altogether in an unnatural manner, they would all be punished by stoning.",
+                "מאורסה – but not married.",
+                "והיא בבית אביה – but if the father sent [her] to the agents of the husband, and he came upon her afterwards, [his punishment] is not by stoning, but by choking."
+            ],
+            [
+                "זה ההדיוט המסית – specifically an ordinary person who beguiles, as a prophet who beguiles, his death is by choking.",
+                "והמסית את ההדיוט – not exactly, for we found no distinction between a person who entices an ordinary person to those who entices a prophet, but to exclude those who entice the many, such as those who lead astray a city in Israel, that their deaths are by choking.",
+                "מכמינין – the language of lying in wait.",
+                "אם היה המסית ערום ואינו יכול לדבר בפניהם – that is to say, he says to the enticed that he cannot speak in their presence because of fear of the Jewish court.",
+                "ביחוד – that is to say, there is no person with us and you can say now what you have told me already.",
+                "האומר אעבוד – in one of these linguistic formulations, he is an enticer and is liable.",
+                "המדיח – if he led the many astray, he is not guilty until he says in the plural form: “let us go and worship.”"
+            ],
+            [
+                "העושה מעשה – an actual [deed], [is punished] by stoning.",
+                "ולא האוחז את העינים – shows to other creatures as if he is doing, but is not actually doing anything.",
+                "שנים לוקטים קשואים – through witchcraft in our presence. One of them harvested and is liable for the death penalty, and his fellow harvested and is exempt from death. How so? He wo performed the deed of harvesting actually through witchcraft, is liable. האוחז את העינים – he showed us as if they were all gathered together in one place and the cucumbers did not move from their places. פטור – [exempt] from the death penalty."
+            ]
+        ],
+        [
+            [
+                "בן סורר ומורה. משיביא שתי שערות – when he brings forth two [pubic] hairs, and he is thirteen years of age and one day old, for before this, the hairs are not a sign, but rather an estimation.",
+                "עד שיקיף זקן התחתון – this “beard” that the Rabbis speak about, the lower one they spoke about that the hair surrounds the membrum virile.",
+                "ולא העליון – the beard itself.",
+                "שנאמר בן ולא איש – where the lower “beard” surrounds it, it is a man, and even though from his youth he is called a son, we do not find him to be liable before he brings for two [pubic] hairs for a minor is exempt [from being a stubborn and rebellious son], for he has not come in to the general [category] of the commandments; therefore, they obligate him after this. And this is what the Bible (Deuteronomy 21:18) states: “When a man has a [wayward and stubborn] son…,” a son who is close to his might as an adult male, at the beginning of his manhood, the Bible makes liable, and when his lower “beard” surrounds [it], he is a complete [adult] man."
+            ],
+            [
+                "טרטימר – one-half a Maneh (according to Sanhedrin 70a), and that is meat that is cooked and not cooked (-semi-cooked), in the manner that the robbers eat.",
+                "מן היין האיטלקי – which is praiseworthy and prolongs [the meal] after it, and it is one that a person drinks mixed [with water] and not mixed [with water] (-semi-moxed).",
+                "רבי יוסי אומר כו' – But the Halakha is not according to Rabbi Yosi.",
+                "אבל בחבורת מצוה – in a meal [celebrating the performance] of a Mitzvah.",
+                "אבל עיבור החדש – even though we do not serve for that meal other than bread and pulse/beans/peas, and he offers meat and wine, since he is involved in performing a Mitzvah, he doesn’t continue.",
+                "אבל מעשר שני בירושלים – since it is the manner of the Mitzvah, as it is written regarding the Second Tithe (Deuteronomy 14:26): “[And spend the money on anything you want] – cattle, sheep, wine or other intoxicant – [or anything you may desire….],” and he doesn’t continue.",
+                "נבילות וטריפות שקצים ורמשים – as it is written (Deuteronomy 21:20): “[This son of ours is disloyal and defiant;] he does not heed us…,” and it is not this, for even does not listen to the voice of God.",
+                "דבר שהוא מצוה – of the Rabbis, which includes comforting the bereaved, for if it were from the beginning of the Mishnah, I would think that an association formed for a religious duty, that is, Kohanim who eat their sacred portions or the consumption of the Passover offering.",
+                "ודבר שהוא עבירה – to include a community fast, whose prohibition is from the words of the Scribes."
+            ],
+            [
+                "גנב משל אביו ואכל ברשות אביו – even though it is frequent for him to steal from his father, since and he ate in his father’s domain, he is afraid of and agitated by his father, lest he see him and not continue.",
+                "גנב משל אחרים – it is not frequent for him that he would be able at any time to steal from others, and he doesn’t continue.",
+                "עד שיגנוב משל אביו – since it is frequent for him to steal at all times.",
+                "ויאכל ברשות אחרים – for he is not agitated there from his father, in a such a manner, and with a certainty, he continues.",
+                "ומשל אמו – from the possessions that she has that his father has no control over them, such as if another person gave her possessions as a gift on the condition that her husband has no control over them. But the Halakha is not according to Rabbi Yosi B’Rabbi Yehuda."
+            ],
+            [
+                "ראויה לאביו – equivalent and similar to his father in voice, in appearance and in stature, as it is written (Deuteronomy 21:20): “…he does not heed us,” since it is not written [in the Torah]: “in our voices.” We learn from this, one voice for both. And from the voice, we require that it be equivalent. Appearance and stature also we require equivalence. But the Halakha is not according to Rabbi Yehuda.",
+                "גידם – his hand is lopped off.",
+                "בננו זה – implying that we cause to see him.",
+                "חרשים – if he said to them: “I don’t accept [this] from you and they do not hear him. And even though they see afterwards, that he does not fulfill their commands. Nevertheless, the Torah stated (Deuteronomy 21:20): “...he does not heed us,” which implies at the time of voice when they speak, that he doesn’t listen, since they heard him say, “I do not accept [this] from you.",
+                "ומתרין בו בפני שלשה– This is how this should be understood: And they warn him before two [witnesses] that he should not become accustomed, and if he did not listen, they would flog him with a Jewish court of three, as is taught [in the Mishnah] of the first chapter [of Sanhedrin] (Mishnah 2): “Flogging – through a court of three. That (Deuteronomy 21:18): “even after they discipline him,” which is stated in the case of the wayward and defiant son [refers to] flogging. It is written here (Deuteronomy 21:18): “A wayward and defiant son” and it is written there (Deuteronomy 25:2): “If the guilty one is to be flogged…”",
+                "זה הוא שלקה בפניכם – and even though this is required for excluding blind person, if there is for this thing alone that he comes, for this one that he is flogged in their presence, [the Bible] should have written, “he is our son.” What is “this son of ours” (Deuteronomy 21:20)? You learn two things from it:",
+                "ןאח\"כ הקיף זקן התחתון פטור – since that he had ac ted now, he is not guilty of a capital crime.",
+                "ואם משנגמר דינו ברכח – he is like a man who is to be put to death, and is guilty, even after a few years."
+            ],
+            [
+                "נדון על שם סופו – at the end when he uses up the money of his father and requests what he is accustomed to and he cannot find and sits at the intersections and robs people. The Torah stated that he should die innocent and should not die guilty.",
+                "הנאה להן – that they do not add to sin.",
+                "והנאה לעולם – the whole world became quiet.",
+                "רע להן – that they would add merits.",
+                "ורע לעולם – that they would defend their generation and reprove the generation",
+                "יין ושינה לרשעים – all that time that they drink and sleep, they don’t sin and they don’t do evil things to other people.",
+                "לצדיקים רע להן – that they do not engage in Torah [study].",
+                "ורע לעולם – when they are idle, retribution comes to the world.",
+                "פיזור – when they are separated one from the other and they are unable to advise and help one another."
+            ],
+            [
+                "הבא במחתרת – The Torah stated (Exodus 22:1, Sanhedrin 72a) that he should be killed (i.e., beaten to death).",
+                "נדון על שם סופו – that his end is to kill the house owner if he should against him to save what is his.,",
+                "אם יש לו דמים חייב – such as when the father comes in the breach over his son, and it is known that the father has compassion on his son. Therefore, the son is not permitted to kill him, and if the father broke the barrel, he is obligated to pay.",
+                "אין לו דמים פטור – and all other peole who go into the breach, if the house owner did not kill him, he has no bloodguilt.. And if he broker the barrel, he is exempt from payment, since he was liable for his life, he is exempt from payment, for a person does not both die and make payment. (Note: the punishment that is made is the more severe: (קם ליה מדרבה מיניה)."
+            ],
+            [
+                "ואלו שמצילין אותן בנפשן – that we save them from [committing] sin. בנפשן – for permission is granted to every person to kill them to save them from [committing] sin.",
+                "הרודף אחר חבירו להרגו – as it is written regarding the engaged maiden (Deuteronomy 22:26): “[But you shall do nothing to the girl. The girl did not incur the death penalty,] for this case is like that of a man attacking another and murdering him.” An analogy is made [between] the killer and the betrothed maiden. Just as the betrothed maiden is given/intended to have her purity saved by killing the rapists, so too in the case of a killer the persecuted person is given to be saved by killing the killers. And the betrothed maiden is derived from Scripture as it is written (Deuteronomy 22:27): “[He came upon her in the open;] though the engaged girl cried for help, there was no one to save her,” behold there is someone to save her, one is obligated to save her in any manner that one can save her.",
+                "ואחד הזכור – we derive it as it says in Scripture (Deuteronomy 22:26): “But you shall do nothing to the girl.” The word \"נער\" /”girl” is written missing a [letter] \"ה\"/”hei.” This is the male, and the same law applies for all though liable for extirpation and death by the Jewish court for forbidden sexual relations that we save them, as it is written (Deuteronomy 22:26): “[The girl did not] incur the death penalty…” [The word] \"חטא\"/”sin”/penalty – these are the ones liable for extirpation; [the word] \"מות\"/”death,” – these are ones liable to death by the Jewish court.",
+                "אבל הרודף אחר הבהמה – even though it is similar to incest/consanguinity.",
+                "והמחלל שבת והעובד עבודה זרה – even though that both of them deny the essence [of God].",
+                "אין מצילין אותם בנפשן – And all the more so, the rest of those who are liable to extirpation and death at the hands of the Jewish court which are not incest/consanguinity, which we do not save them (from sin) by killing them, and it is not permitted to kill them at all until they transgress a sin with witnesses [testifying] and would be liable to death by the Jewish court."
+            ]
+        ],
+        [
+            [
+                "אלו הן הנשרפין. הבא על אשה ובתה – on a woman whose daughter has already married, that is his mother-in-law.",
+                "ובת כהן – and the daughter of a Kohen who ran about as a prostitute/was unchaste, [whose punishment] is by swallowing molten liquid.",
+                "יש בכלל אשה ובתה – that is to say, with a mother and her daughter, it is explicitly written \"שריפה\"/burning (Leviticus 20:14): “If a man marries a woman and her mother….they shall be put to the fire/\"באש תשרפו\" …,” and from it we derive that all of these also and it is they are [punished] by burning.",
+                "בתו – from an outraged woman, for she is not the daughter of his wife, and he is liable on her because of his wife’s daughter, but she is not his wife’s daughter.",
+                "בת בתו ובת בנו – for they were his from his being a victim of unavoidably prevented accident.",
+                "בת אשתו – whether she is his daughter or whether she is his step-daughter.",
+                "וחמותו – even though that it [the Mishnah] explicitly taught at the first section – he who has relations with a woman who has married her daughter, and it is does not come from a derivation, for since it was taught regarding these a general principle – for the mother of his mother-in-law and the mother of his father-in-law, that come from a derivation, the Mishnah also taught, by the way,  regarding his mother-in-law with them.",
+                "כבש עליו – he grabbed the head of his fellow and held him firmly in the water so that he wasn’t able to raise his head.",
+                "שיסה – incite/let loose",
+                "השיך – that he held the snake in his hand and led him and the tenth of the snake reached the body of his fellow.",
+                "רבי יהודה מחייב – that he holds that the poison of the snake in its teeth stands, and since that the tenth of the snake arrived in the skin of his fellow, it is as if he had killed him, and is liable.",
+                "וחכמים פוטרין – for they hold that the snake himself vomits his poison; therefore, it was not he that killed him but rather a mere indirect effect and he is exempt. And the Halakha is according to the Sages.",
+                "ואמדוהו למיתה – but we appraise him first for life. Even to the Rabbis, he is exempt.",
+                "",
+                "שרגלים לדבר – that he didn’t die on account of that wound."
+            ],
+            [
+                "והיה בה כדי להמית על לבו ומת פטור – That both are necessary, that he intends to wound [to cause] death and also that they should stripe him a wound [to cause] death.",
+                "ר\"ש אומר אפילו נתכוין להרוג את זה. – this does not refer to the end of the matter of the first Tanna, on that which the first Tanna [mentioned]– that he had the intention to wound the large individual but if it struck the small individual and he died, he is liable. For it is upon this that it refers, Rabbi Shimon exempts this person, is needed to be said, and why should he retract and explain that even if he intended to kill this one and killed that one, as the first Tanna explicitly stated this, what is the purpose of the word “even?” But, Rabbi Shimon is referring to the beginning – that if he intended to kill the animal and [instead] killed a person, he is exempt; but if he intended to kill a [particular] person but [instead] killed another person, he is liable. And on this, Rabbi Shimon comments – even if he intended to kill this one and killed [instead] that one, he is exempt. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "רוצח שנתערב באחרים – such as two people who were standing and an arrow came out from between them and killed, both of them are exempt, and even if one of the two of them was presumed for his righteousness and it was known that he did not shoot the arrow, even so, they don’t make him liabler for other by this presumption.",
+                "רבי יהודה אומר כונסין אותן לכיפה – Our Mishnah is deficient and this is how it should be read as follows: An ox whose proceedings are finished (i.e., the sentence was pronounced) that it was mixed up with other oxen , they stone them, for perforce, all of them forbidden to derive benefit from them and even if they were one-thousand, because of this ox that was mixed up with others, therefore we stone all of them in order that the Mitzvah of stoning can be fulfilled with the one who was liable for it. [Rabbi Yehuda states]: They put them all in prison., and there is no need to stone them, but rather, put them in a room and they will die of hunger. But the Halakha is not according to Rabbi Yehuda.",
+                "ר' שמעון אומר בסייף – for choking is more stringent.",
+                "וחכמים אומרים בחנק – for the sword is more stringent."
+            ],
+            [
+                "מי שנתחייב שתי מיתות – such as the case where a person committed a minor transgression and when the proceedings were finished (i.e., the sentence was pronounced), he went and committed a major transgression; one might think that since the proceedings were finished for the minor transgression, that he is a man to be put to death, this comes to teach us that this is not the case.",
+                "עבר עבירה ישי בה שתי מיתות – such as the case of his mother-in-law, and she is a married woman.",
+                "נידון בחמורה – with burning (i.e., swallowing a molten-liquid), because she is his mother-in-law, and not like [for a transgression] with a married woman which is [punishable] by choking.",
+                "נדון בזיקה הראשונה – with that prohibited act that he was obligated to regard first to be careful to separate himself from he is judged, but not on the prohibition that he comes upon last, even though it is the more stringent, for Rabbi Yosi holds that one prohibition does not take effect on another, and even the more stringent upon the lenient, and if he married the daughter of a widow, who was first his mother-in-law when she was a free-woman and after that she married, he is judged with burning (i.e., swallowing a molten-liquid). And if she was a married woman and afterwards became his mother-in-law, she is judged with choking, like the death of a married woman that she was at first. But the Halakha is not according to Rabbi Yosi."
+            ],
+            [
+                "מי שלקה ושנה – he was flogged twice on a transgression that he would be liable for extirpation, for all those who are liable for extirpation are flogged, and when he would come back and perform that same transgression a third time.",
+                "מכניסין אותו לכיפה – a place that is measured like the stature (i.e. height) of a person and not more, and they would feed him first the bread of adversity (i.e., scanty rations) and water of distress/affliction until his intestines shrink (Sanhedrin 81b), and afterwards they would feed him barley that would blow up his intestines until his belly explodes.",
+                "שלא בעדים – for it is not through testimony that he will be liable for death. And nevertheless, it is known to the Jewish court that the matter is true and that he certainly killed, but the witnesses were contradicted in their examinations or that there was a doubtful warning.",
+                "ומאכילין אותו לחם צר ומים לחץ – first and afterwards we feed him barley until his stomach explodes, and that is the first part [of the Mishnah] and what this part was lacking, the other part revealed."
+            ],
+            [
+                "הגונב את הקסוה – one of the service vessels (see Talmud Sanhedrin 81b), from the language (Numbers 4:7): “and the libation jugs.”",
+                "המקלל בקוסם – who blasphemes the name [of God] in the name of idolatry.",
+                "והבועל ארמית – a heathen woman.",
+                "קנאים פוגעים בו – those who are zealous with the zealousness of God would kill him. And it would be a heathen woman the daughter of those who worship idols, and at the time of the act, and before ten [men] of Israel (i.e., the community) , and if one of these conditions is missing, it is prohibited to kill him. But, his punishment is explained by the prophet (Malachi 2:12): “May the LORD leave to him who does this no descendants [dwelling in the tents of Jacob and presenting offerings to the LORD of Hosts].” And we flog him four times from the words of the Scribes: because of her being a menstruant woman, because she is a maid-servant, because she is a heathen and because she is a harlot.",
+                "פרחי כהונה – boys whose hair of their beards begin to flower on them.",
+                "בגזירין – logs of wood.",
+                "רבי עקיבא אמור בחנק – it is stated here (Numbers 1:51): “Any foreigner who encroaches (the Tabernacle) shall be put to death,” and it is stated there (Deuteronomy 13:6): “As for that prophet or dream-diviner, he shall be put to death…” Just as there, [his death] is by choking, so also here by choking.",
+                "וחכמים אומרים בידי שמים – It is stated here, “he shall be put to death” (Numbers 1:51) and it is stated further on (Numbers 17:28): “Everyone who so as much as ventures near the LORD’s Tabernacle must die…” Just as further on, it as at the hands of Heaven, so here too at the hands of Heaven. And the Halakha is according to the Sages. But death at the hand of Heaven is less than from extirpation, for extirpation has upon it a punishment after death if he did not repent appropriately. But[regarding] death at the hands of Heaven, there is nothing after it at all. And Rashi wrote in the chapter “With what do we kindle [Shabbat lights]” (chapter two of Tractate Shabbat, 25a): that death at the hands of Heaven, his days are shortened and he does not go childless. Extirpation has two [things associated with it]: His days are cut off and he goes (i.e., dies) childless. And those who are liable to death at the hand of Heaven on the matters of the Sanctuary and the holy things are eleven, and they are: He who eats eatables forbidden pending the separation of sacred gifts, a ritually impure Kohen who eats pure priest’s due, and the foreigner (i.e., the non-Kohen) who eats priest’s due, and the foreigner, the impure and the ritual impurity of one who immersed during the daytime but does not attain ritual purity until the evening – who served [in the Sanctuary] , and those [Kohanim] lacking atonement, those [Kohanim] lacking priestly garments, and who did not sanctify their hands and feet and those who are intoxicated with wine and had overgrown hair. Some of them it says [the punishment of] death regarding them explicitly and some of them our Rabbis learned from the received tradition by verbal analogy and by juxtaposition."
+            ]
+        ],
+        [
+            [
+                "כל ישראל יש להם חלק לעולם הבא – even those who were convicted for death by the Jewish court because of their wickedness, they have a share in the World to Come. And the World to Come spoken of here is the World to Come after the Resurrection of the Dead, who would be destined to live and to stand with their bodies and souls living eternally, like the sun, and the moon and the stars, as is brought in the Gemara in this chapter (Sanhedrin 90b), the dead who are destined to live do not return to the dust. And in the World to Come, there is no eating or drinking, and even though it has a body and inner-body (i.e., membrum), but the Righteous sit and their crowns are on their heads and they enjoy the splendor of God’s presence. And because all Israel is not equivalent in this, but rather the great according to their greatness and the small before his smallness. Because of this, it is taught that they have a share [in the World to Come].",
+                "האומר אין תחיית המתים מן התורה – In the Gemara (Sanhedrin 90a) it states, and so much why, as it is taught: he denied the Resurrection of the Dead. Therefore, he will not have a share in the Resurrection of the Dead. And from here, I prove that the World to Come that is mentioned in this Mishnah is not the world in which the souls are placed at this time, but rather, the world of the Resurrection of the Dead as I have mentioned.",
+                "אפיקורוס – that despises the Sages and all the more despises the Torah itself.",
+                "בספרים החיצונים – the books of the sectarians, such as the books of Aristotle the Greek and his colleagues. And included in this – a person who reads the chronicles of the heathen kings, “songs of sensuality” [=erotic poems], and “writings of desire” [=novels] that have no wisdom in them or purpose other than a waste of time alone.",
+                "והלוחש על המכה – and with spitting alone that he has not share in the World to Come, for he does not mention the name of Heaven on the spitting (Sanhedrin 101a).",
+                "וההוגה את השם – of four letters like it is written."
+            ],
+            [
+                "שלשה מלכים וארבעה הדיוטות – even though they were great men and Sages.",
+                "אין להם חלק לעוה\"ב – for their belief was not complete. And even though that Balaam was from the nations of the world, and it is taught [in Mishnah 1], \"all Israel have a share in the world to come\", because we hold that the righteous of the nations of the world have a share in the world to come, [the Mishnah] comes to teach us that Balaam was not from the righteous of the nations of the world."
+            ],
+            [
+                "שנאמר לא ידון רוחי באדם לא דין ולא רוח – for they do not stand in judgment and they have no spirit to live with the righteous that have a share.",
+                "כורתי בריתי עלי זבח – for they made a covenant with God over sacrifice and peace offerings, as it is written (Exodus 24:5): “[He designated some young men among the Israelites,’ and they offered burnt offerings and [sacrificed bulls] as offerings of well-being [to the LORD],” and it is written (Exodus 24:8): “[Moses took the blood] and dashed it on the people and said, ‘This the blood of the covenant [that the LORD now makes with you concerning all these commands].’”",
+                "אין עתידים לחזור – from the place where they were exiled. For we have said that Jeremiah brought them back and Josiah the son of Amon ruled over them, for not all of them came back, but rather part of them."
+            ],
+            [
+                "יצאו אנשים בני בליעל – children that do not rise up at the [time of the] Resurrection of the Dead. And those who are led astray are like those who lead astray.",
+                "עד שיהיו מדיחים מאותה העיר – as it is written (Deuteronomy 13:14): “…and subverted the inhabitants of their town…,” but not the inhabitants of another town.",
+                "ומאותו השבט – as it is written (Deuteronomy 13:14): “[that some scoundrels] from among you…” from the midst of that tribe itself.",
+                "ועד שיודח רובה – of the city, as it is written (Deuteronomy 13:14): “of their town” – which implies the settlement of that city, which means the majority.",
+                "הרי אלו כיחידים – as individuals who served idolatry and are judged with stoning and their property is spared.",
+                "וצריכים – the men of the Apostate City.",
+                "שני עדים והתראה לכל אחד ואחד – for they had increased the number of courts, and every person who was found to have worshipped idolatry with witnesses and warning, we separate them until they see if they are a majority of the city, we would bring them to the Great Jewish Court and complete their judgment there and kill them with the sword and their property would be lost. But if they did not find the majority of [the residents of] the city, we would judge them with stoning and their property would be spared."
+            ],
+            [
+                "החמרת והגמלת – a caravan of donkeys and of camels that were delayed in the city for thirty days, they are included in those who are the dwellers of their city.",
+                "הרי אלו מצילין – If most of the people of the city were led astray and a minority were not led astray, and [a caravan of] ass- and camel-drivers which were not led astray overturned the minority to become a majority, they save [the city] – thus the property is spared, and [the sinners] are judged as individuals. And the same is true that [a caravan] may cause [a city] to be rendered as an Apostate City if they were subverted with them to form a majority, however, the tanna is searching for [scenarios of] acquittal. Furthermore, [the tanna considered] this [scenario] more decisive, as typically, a caravan of ass- and camel-drivers is not well disposed towards the people of the city to be led astray with them."
+            ],
+            [
+                "היתה רחובה חוצה לה – if the place of gathering the people of the city is outside of it, we bring them together into the city, for it is necessary to make for it a road inside it.",
+                "רחוב – a large thoroughfare.",
+                "הקדשות שבתוכה יפדו – that is to say, that they are not burned but the rquire redemption like the rest of the holy/dedicated objects.",
+                "ותרומות ירקבו – In the Gemara (Sanhedrin 112b) we establish it concerning priest’s due in the hands of a Kohen, for it is the money of the Kohen and a prohibition of the Apostate City takes effect upon it. However, the priest’s due is not burned like the rest of its booty, for we do not denigrate it all that much. Therefore, it should decay/rot, and if the priest’s due is in the hands of an Israelite, it is the booty of “On High” (i.e., God) and should be given to a Kohen that is in another city.",
+                "ומעשר שני – even though it is the money of an Israelite, for it is eaten by an Israelite, since it is called, “holy” (see Deuteronomy 26:13), it should not be burned, but rather hidden away.",
+                "כליל לה' אלהיך – Rabbi Shimon said, we read [in our Mishnah] and we don’t read: “as it states, “every whit unto the LORD your God” (Deuteronomy 13:17).",
+                "לא תיעשה גנות ופרדסים – that furthermore, completely, is implied.",
+                "כמו שהיתה – with the settlement in houses.",
+                "אבל נעשית היא גנות ופרדסים – And the Halakha is according to Rabbi Akiva."
+            ]
+        ],
+        [
+            [
+                "אלו הן הנחנקין. ממרא על פי בית דין – he rebels against the words of the Great Jewish court that was in the Chamber of the Hewn Stones.",
+                "זוממי בת כהן – even though they come to make her liable for [the punishment] of burning [by drinking a molten-liquid], they are not judged other than through the death that they were making liable those who engaged in sexual intercourse with her, which is by strangulation, like the others who come upon a married woman, as it is written (Leviticus 21:9): “she shall be put to the fire,” she and not the person who engaged in sexual intercourse with her, and those who falsely testified [through scheming] against her, we derive from (Deuteronomy 19:19): “[You shall do to him] as he schemed to do to his fellow,” but not to his sister.",
+                "ובועלה – the daughter of a Kohen when she is married, but an engaged one, he and her sexual partner [are punished] by stoning.",
+                "שהמקלל לאחר מיתה חייב – as it is written (Leviticus 20:9): “he has insulted his father and his mother. [His bloodguilt is upon him].” And the extra verse is to include after death.",
+                "והמכה לאחר מיתה פטור – for he is not liable until he makes in him a wound, but there is no wound after death.",
+                "עד שיכניסנו לרשותו – as it is written (Exodus 21:16): “or if he be found in his hand”, and “his hand” means his domain.  And similarly, it says (Numbers 21:26): “and taken all his land out of his hand,…”",
+                "וישתמש בו – usage that has the value of the equivalent of a Perutah/penny. And the first Tanna obligates him even with usage tha tis less than the equivalent of a penny. And the Halakha is according to the First Tanna.",
+                "הגונב את בנו – the reason that the Rabbis exempt him, as it is written (Exodus 21:16): “or is still holding him,” and it is an extra verse, for it is written (Deuteronomy 24:7): “If a man is found [to have kidnapped a fellow Israelite…]”, to extrapolate from it, and exclude this one, who is  already in his power. And the Halakha is according to the Sages.",
+                "רבי יהודה מחייב – as it is written (Deuteronomy 24:7): “of his brethren of the children of Israel” – “of his brethren”, to exclude slaves, “of the children of Israel” – if it had written “of Israel”, we would have excluded someone who is half a servant and half a free-man. Now that it is written, from “of the children of Israel”, this is another exclusion, and where there is a double exclusion it indicates an exemplification (see Bava Kamma 86b). But the Rabbis hold, that “of his brethren” does not come to exclude slaves, for they are “brothers” in the commandments. Rather, the words “the children of Israel” excludes slaves; “of [the children of Israel]” excludes someone who is half-slave and half a free-man (see Mishnah Eduyot, Chapter 1, Mishnah 13 and Mishnah Gittin 4:5 which deals specifically with the case of someone who is a half-slave and half a free-man). And the Halakha is according to the Sages. "
+            ],
+            [
+                "שלשה בתי דינין היו שם – In Jerusalem that Scripture is talking about (Deuteronomy 17:8): “you shall promptly repair [to the place that the LORD your God will have chosen…]”.",
+                "אחד יושב על פתח הר הבית – it is the eastern gate that is inside from the חיל /the place within the fortification of the Temple, in front of the women’s court.",
+                "ואחד יושב – above him, when they have passed the women’s court and come to the door of the Israelite court.",
+                "ואחד בלשכת הגזית – which is built in the midst of the court, half of it in sanctified [area] and half of it in non-sacred [area].",
+                "באים לזה שעל פתח הר הבית – this elder who taught in his city, and the Jewish court that was in his city disputed with him and the Written [Torah] requires him to go up to Jerusalem. They come – he and the Jewish court that is in his city to this Jewish court at the entrance of the Temple Mount, for they first make contact with him.",
+                "תלמיד שהורה לעשות – a student who had not arrived at being an authorized teacher, and disputed with the Jewish court that was in his city and they came to the Great Jewish court and asked and he returned to his city and he taught as at first, he is exempt, as they don’t have to rely upon his teaching, and the Torah did not make liable other than someone who is distinguished and expert to the Jewish court, as we derive it (Deuteronomy 17:8): “If a case is too baffling for you…” with the distinguished one of the Jewish court, Scripture speaks.",
+                "נמצא חומרו קולו – the stringency of the transgression that he committed and he taught, even though he had not yet arrived at being an authorized teacher, is added to the contempt of court (i.e., rebelliousness) that he disregarded the authority of the Supreme Court, and it became for him a leniency to exempt him from death, for if he had been an elder who had arrived at being an authorized teacher, and disregarded the authority of the Supreme Court, he would be liable to death."
+            ],
+            [
+                "האומר אין תפילין, וכו' פ טור – this is not instruction, for [it is a case of] “go, call the school of the Rabbi.”",
+                "חמש טוטפות – there is instruction. For event though this matter [only comes] to add to the words of the Scribes, he is liable, for in the Midrash of the scribes, it is written,[ \"לטטפת\" /L’Totafat – as a frontlet (see Exodus 13:16); \"לטטפת\"/L’Totafat – as a frontlet] (see Deuteronomy 6:8) (the first two are written as singular words; the last one is a plural construction); \"לטוטפת\" /L’Totafot – as frontlets (see Deuteronomy 11:18), here we have four portions."
+            ],
+            [
+                "ולא בב\"ד שביבנה – for they asked the Jewish court that was in the Chamber of the Hewn Stones, and they said to him and he returned to his city and delayed there for many days until the Great Sanhedrin was exiled to Yavneh, and afterwards, it taught as at first, they do not put him to death in Yavneh, even though the Great Sanhedrin was there, and even if the Temple still existed, since the Great Sanhedrin does not sit in its place in the Chamber of the Hewn Stones."
+            ],
+            [
+                "מה שלא שמע – what was not said in the prophecy to a single prophet in the world, and what was said to his fellow and not to him, and he heard it from his fellow and came and said what was related to him, both of these two are false prophets and their deaths are by strangulation, as it is written (Deuteronomy 18:20): “But any prophet who presumes to speak in My name [an oracle that I did not command him to utter…]” This is one who prophesizes something that he never heard, “that I did not command him to utter,” but his friend I commanded. The one who prophesizes what was not said to him and it was said to his fellow, and it is written (ibid.) “that prophet shall die.” And any death that is mentioned in the Torah undefined is not other than through strangulation.",
+                "מיתתן בידי שמים – as it is written (Deuteronomy 18:19): “And if anybody fails to heed the words he speaks [in My name]…,” we call him “he does not heed,” and we call him “he should not proclaim” and we call him, “he himself does not heed My words,” all three are included, and it is written (ibid.): “I myself will call him to account,” by the hands of Heaven."
+            ],
+            [
+                "לרשות הבעל – such as the father who handed her over to the agents of the husband and still is still on the way, furthermore, we don’t call refer to her as “the house of her father.”",
+                "לאותה מיתה – that they make the judged liable for.",
+                "ובועלה – that is to say, all of those who those [men] who have sexual intercourse are judged like the death of the one (i.e., the woman) who had sexual intercourse, except for the case of a person who has sexual intercourse with the daughter of a Kohen – as she is [punished] by burning [by drinking a molten-liquid] and he [is punished] by strangulation."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..5f7cd0348350dff8bfe9cd8bf66afe3d6caa3f29
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/English/merged.json	
@@ -0,0 +1,583 @@
+{
+    "title": "Bartenura on Mishnah Sanhedrin",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Sanhedrin",
+    "text": [
+        [
+            [
+                "דיני ממונות – that is admissions (according to Tractate Shevuot 6:1 – worth at least one Perutah) and loans.",
+                "בשלשה – commoners/lay persons, for the Rabbis did not require three specialists, in order not to lock the door before loans, lest the borrower confess and specialists are not found to force him to court, but rather, or one [judge] would be a specialist or [all] three are commoners; but cases of theft and mayhem [require] three specialists, for [the word] אלהים/”God” (which means judges) is written in the section of the guardians in [the Torah portion] of “And these are the statutes” (Exodus, chapter 21 and beyond; specifically, the verses are: Exodus 22:6-8) , and from it we derive three specialists.",
+                "נזק – [damage caused] by man or by a warned bull , who damaged him for which they pay complete damages.",
+                "חצי נזק – an innocuous bull, who caused damage (and even though this is mayhem) , since it was necessary to teach in the Mishnah “double fines, and four and five-times payment, which he doesn’t pay like what he damages, when he pays more. The Tanna [our Mishnah] also taught half-damage in which he does not pay what he damaged, for he pays less. And since the Mishnah taught half-damage, it also taught [full] damages.",
+                "ומוציא שם רע – “I did not find your daughter a virgin” (Deuteronomy 22:17); “and they shall fine him one hundred shekels of silver [and give it to the girl’s father for the man has defamed a virgin in Israel…]” (Deuteronomy 22:19).",
+                "דיני נפשות – and if the matter was found to be true that she was unfaithful [to her husband] and they stoned her. And capital cases [are judged] by twenty-three, as seen further, and Halakha is according to the Sages."
+            ],
+            [
+                "מכות – forty stripes",
+                "בשלשה – as it is written (Deuteronomy 25:1): “…and they go to law, and a decision is rendered.” The word ושפטום/and they go to law – [denotes] two, and there can never be an even-balanced court, so we add upon them another [judge], for we have three [judges].",
+                "רבי ישמעאל אומר: בעשרים ושלשה – it comes [by a comparison of the word] רשע רשע –[found in two different places by analogy]. It is written here (Deuteronomy 25:1) “declared the one in the right and the other in the wrong”, and it is written there (Numbers 35:31): “[You may not accept a ransom for the life of a murderer] who is guilty of capital crime; [he must be put to death].”Just as there (i.e., in Numbers 35:31), with twenty-three [judges], so here (Deuteronomy 25:1) with twenty-three [judges].",
+                "עיבור החודש – the Sanctification of the [New] Month, and since it was necessary [for the Mishnah] to teach the intercalation of the year (i.e., proclaiming a leap-year/inserting a second Adar), so too it taught the intercalation of a month (i.e., proclaiming a month just past one of thirty days).",
+                "בשלשה מתחילין – to see if one is able to appoint a Jewish court on this. And if one of the three [judges] says that there is a need for the Jewish court to sit and investigate if it is necessary to intercalate the year because of the solstice, and the spring and the fruition, but two say that it is not necessary, for there is no doubt here and for sure it is not necessary to have a leap year, the individual is nullified in his minority [status]. Two [judges] who say to appoint a Jewish court and one [judge] says not to appoint [a Jewish court], we follow after the two [judges], and we add two other [judges] who will engage in give-and-take in the matter, and hence we have here five. If two [judges] say that we must intercalate [the year] and three [judges] say that it is not necessary, the two are nullified in their minority. [But if] two [judges] say that it is not necessary and three [judges] say that it is necessary, we follow after the majority, and add another two [judges] so that that there will be seven and we intercalate it [i.e., the year]. And the Gemara explains that these three, five and seven correspond to the Priestly Blessing, for there are three words in the first verse, and in the second, five [words] and in the third [verse] seven [words], and the Halakah is according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "סמיכת זקנים – on the head of a bullock over a matter that escaped the notice of the community. And there is in the implication of these things also the appointment of a judge, for the greatest one who is ordained, needs to combine with him two [others] when he wants to ordain a Sage in order in order that he will be called “Rabbi” and will adjudicate laws of fines. And we use the language of סמיכה / laying of hands/ordination because it is written (Numbers 27:23): “He laid his hands upon him [and commissioned him – as the LORD had spoken through Moses].” And not that one requires the ordaining with his hands upon him, but by name, as they call him “Rabbi.” But there is no ordination outside of the Land of Israel, but it is necessary that the one who ordains and the ordainee are all together in the Land of Israel, for then he will have permission to adjudicate the laws of fines, and even outside of the Land, for the [authority of the] Sanhedrin applies both in the Land [of Israel] and outside of the Land [of Israel], after they have been ordained in the Land [of Israel]. And Maimonides wrote that it appeared to him that since we no longer have men ordained by the mouth of other men [going back] until the time of Moses our Teacher, if all the Sages in the Land of Israel would each ordain one individual or many, it would be that they would be ordained and able to adjudicate the laws of fines and they would be able to ordain others. And this matter requires a verdict by a majority of one.",
+                "ועריפת העגלה בשלשה – since it is written (Leviticus 4:15): “ The elders of the community [lay their hands upon the head of the bull before the LORD…”, the lowest [value] of [the word] זקנים/elders is two, and there cannot be an even-balanced court, they add upon them another “one,” so that there are three.",
+                "רבי יהודה אומר: בחמשה – [The word] וסמכו/and they lay their hands [denotes] “two”, [and the word] זקני/elders [denotes] two, and there cannot be an even-balanced court, they add upon them another “one,” so that there are five, and the Halakha is according to Rabbi Yehuda.",
+                "מצות חליצה בשלשה – As it is written (Deuteronomy 25:9): “the brother’s widow shall go up to him in the presence of the elders…” The word זקנים /elders [denotes] two , and there cannot be an even-handed court, they add upon them another “one,” which makes three. And the other two which they add on are not [added] other than to publicize the matter.",
+                "מיאונין – A minor orphan girl whose mother or brothers married her off, with her knowledge, and may go free with her protest against a marriage to her husband [contracted during her minority], which must take place [with a Jewish court] of three [judges], and in the Tractate Yevamot, it is proved that a woman’s protest it is enough [that the protest is lodged] in front of two [judges].",
+                "נטע רבעי – if he comes to redeem [them] by setting aside its monetary value, and similarly for the Second Tithe, where their value is not known, such as fruits that rotted and they do not have a known market rate.",
+                "וההקדשות – One who comes to redeem them requires three [judges] to estimate [their value].",
+                "הערכין המיטלטלין – For a person who said: “[I vow] the value of so-and-so upon myself”, and he lacks money to give according to the established price and he comes to give [the equivalent] in movable objects, requires three [judges] to estimate [the value] of those movables.",
+                "אחד מהן כהן – that in valuations [of a person or animal dedicated to the Temple], a Kohen is written (Leviticus 27:12): “whatever assessment is set by the priest shall stand.”",
+                "והקרקעות – and if he lacks movable [objects] and comes to give land, it requires ten individuals who will assess [the value of] the land, and one of them must be a Kohen, that it will be according the value that he must give.",
+                "ואדם כיוצא בהן – and if he said, the value of so-and-so is upon me, that we appraise the how much worth he would have to be sold in the marketplace, and he gives its monetary value, and this also requires that there would be ten [individuals], and one of them a Kohen in this appraisal."
+            ],
+            [
+                "והרגת את האשה ואת הבהמה – that is an animal that copulates with a woman, which is compared by analogy to a woman. Just as a woman [is tried by a court] of twenty three, so is the animal [tried by a court of twenty-three.",
+                "ואומר: \"ואת הבהמה תהרוגו\" – It is written concerning an animal that was copulated by a man. We have [thereby] learned/derived the animal that copulated with a woman and the animal that was copulated by a man.",
+                "כמיתת הבעלים – that is to say, just as the owner is judged by [a court of] twenty-three [judges], if he was liable for the death penalty.",
+                "כל הקודם להורגן זכה – when they killed a human being, and there is no need to bring them to be tried in a Jewish court.",
+                "רבי עקיבא אומר: וכו' – It explains in the Gemara that there is a difference between the first teacher [of the Mishnah] and Rabbi Akiva. [Concerning] a snake – where the first Tanna [of the Mishnah] claims that its death is via a Jewish court of twenty-three [judges], but according to Rabbi Akiva, [the wolf], the lion, and the bear and the leopard and the hyena , their deaths [are administered] through [a Jewish court] of twenty-three [judges], but a snake, all who can kill it earliest, is [found] worthy, for it removes the one who causes damage from the world. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "את השבט – the majority of a tribe that intentionally worshiped idolatry, they are not judged other than with a Jewish court of seventy one, as it is written (Deuteronomy 17:5): “You shall take the man or the woman [who did that wicked thing] out to the public place….”, You can take a man or a woman out to the public place, but you cannot take out a tribe to the public place (i.e., literally, “your gates”) other than with the large Jewish court [of seventy-one members].",
+                "ולא את נביא השקר – The Rabbis learn/derive [by analogy from the double usage of the word] דבר דבר [from the case of] the rebellious elder [disregarding the decision of the Supreme Court]. It is written here (Deuteronomy 18:20): “[But any prophet] who presumes to speak [in My name an oracle that I did not command him to utter…],” and it is written regarding the rebellious elder (Deuteronomy 17:8): “If a case is too baffling for you to decide…” Just as the rebellious elder [is judged] in the Great Jewish court, as it is written, (Deuteronomy 17:8): “you shall promptly repair [to the place the LORD your God will have chosen], so also the false prophet [is to be tried] in the Great Jewish court.",
+                "ולא את כהן גדול – For the Biblical verse states (Exodus 18:22): “…Have them bring every major dispute to you, [but let them decide every minor dispute themselves].” The matters for a great person, they should bring to you, and Moses was in place of [the court] of seventy-one.",
+                "ואין מוציאין למלחמת הרשות – Every war except for the wars [against] the seven {Canaanite] natiosn and the war [against] Amalek, is called the optional (secular/political) war.",
+                "אלא בבית דין של שבעים ואחד – as it is written (I Chronicles 27:34): “After Ahitophel were Jehoiada son of Benaiah [and Abiathar. The commander of the king’s army was Joab.” (In verse 33 is written:) “Ahitophel was a counselor to the king.” Jehoiada son of Benaiah is the Sanhedrin, for he was the greatest of them all and all of them were dragged after him. (The Bartenura or the Gemara – Sanhedrin 16b and see the Tosafot misquoted the verse).",
+                "על העיר – Jerusalem, whose holiness is greater than the rest of the Land of Israel (see Mishnah Kelim, Chapter 1, Mishnah 6 and following).",
+                "והעזרות – their holiness is greater than the holiness of Jerusalem and it is impossible to renew sanctity other than in the Jewish court of seventy-one, as it states in the Biblical verse (Exodus 25:9): “Exactly as I show you, etc. – so you shall make it,” for all generations. Just as the Tabernacle is holy through the mouth of Moses who is in place of the Great Sanhedrin, even for all generations, the addition of the city [of Jerusalem] and the courtyards – by the mouth of the Great Sanhedrin.",
+                "ואין עושין סנהדראות לשבטים כו' – as we find with Moses who established Sanhedrins, for Moses stands in place of [the Great Sanhedrin] of seventy-one.",
+                "ואין עושין עיר הנדחת – As it is written (Deuteronomy 17:5): “You shall take the man or the woman.” A man or a woman you take out to your gates (i.e., “the public place”), to the Jewish court that is in your city, but you do not take the entire city to your gates (i.e., “the public place”) other than to a special gate.",
+                "בספר – [on the border] a city that separates between the Land of Israel and the heathen countries, as it is written, “among you” (Deuteronomy 17:2), but not from the border. And the reason of the verse is, lest the heathens hear and come and lay waste/destroy the Land of Israel; therefore, we do not leave eternal mound of ruins according to the statute of the apostate city, but we only kill all of its inhabitants.",
+                "ולא שלשה – [but not three] towns, the apostate city with one Jewish court and in one place. That is to say, each is near to the other, but with two or three places we do it."
+            ],
+            [
+                "ומשה על גביהן הרי שבעים ואחד – for the Biblical verse states (Numbers 11:17): “they shall bear [the burden of the people] with you, [and you shall not bear it alone],” and they will be with you.”",
+                "רבי יהודה אומר: שבעים – Who expounds on the word אתך/with you, that are similar to you, and not that you will sit with them in judgement. But the Halakha does not follow Rabbi Yehuda.",
+                "עדה שופטת – ten who make liable/guilty",
+                "עדה מצלת – ten who acquit, and learn from this that there needs to be twenty for if they divided it, there would be ten making liable and ten acquitting.",
+                "הטייתך לרעה על פי שנים – This is how the verse (Exodus 23:2) should be read: “You shall neither side with the mighty/multitude to do wrong” – to make guilty via a [majority of] one , so that there would be more than those who acquit; “but to pervert it in favor of the mighty” – with two, even for evil, so that there would be two more declaring guilty than those who acquit. Therefore, perforce, we require twenty-three [judges], for less than ten [judges] who acquit =, we don’t have to say, for it it is written (Numbers 35:25): “And the assembly shall protect (the manslayer from the blood avenger),” and further, we do not find that “guilt” is less than twelve.",
+                "ואין בית דין שקול – We don’t make pairs in Jewish courts, for it they would split tdown the middle, it would be half and half – and we would not find giving a verdict according to the majority of votes by a majority of one for good; hence, we add to them one other [judge] so that there would be twenty-three.",
+                "מאה ועשרים – The Gemara explains that twenty-three judges is a Small Sanhedrin. And three rows of twenty-three apiece sit before them, for if there was a need increase [the number of] judges, they would add from them, and there would be ten idle individuals [available]. These ten individuals are idle from all work and always sit in the House of Study. And two scribes [are available] who write the words of those who acquit and those who find guilty. And two men who announce the order of proceedings, sextons of the Jewish court who flog the guilty and invite the opponents in court, the two opponents [themselves], and two witnesses and two conspiring witnesses and two witnesses who find the previous witnesses to be conspiring, and two treasurers/managers [of the charity], and a third to distribute the tzedakah/charity, since charity is collected by two and distributed by a third, and an artisan doctor [whose task it is] to draw blood, and a scribe, and a teacher of children which [all together] equals one-hundred and twenty.",
+                "מאתים ושלשים כדי שרי עשרות – since that is twenty three groups of ten, whereby each judge would be the prince of ten, for less than the princes of ten, we would not find rulership. But the Halakha does not follow Rabbi Nehemiah."
+            ]
+        ],
+        [
+            [
+                "כהן גדול. אינו יוצא אחר המטה – Perhaps he would come to touch [the corpse] in the midst of his troubles. And the All-Merciful One said (Leviticus 21:11): “He shall not go where there is any dead body.”",
+                "הן נכסין והוא נגלה – since those who carry the bier are covered from the entrance to a group of buildings/alleyway that is to say, when they left him; he was revealed and went inside within, but all the while that they were revealed and appeared in the alleyway, he was covered from them and did not enter into their midst.",
+                "ויוצא עמהן עד פתח העיר – that in the city were found alleyways and he can cover himself from them, but outside of the city, there is no recognition.",
+                "שנאמר: \"ומן המקדש לא יצא\" – Rabbi Yehuda expounds [on the verse – Leviticus 21:12]: “He shall not go outside the sanctuary,” at all. And Rabbi Meir expounds that he shall not leave from his holiness, that is, he should be careful that he not come in contact [with the bier] and within the city there are alleys where there is recognition and he is careful. And the Halakha is according to Rabbi Yehuda.",
+                "וכשהוא מנם את אחרים – that is of a dead person that is not his (family), everyone admits that he is able to go and not go to the trouble that he won’t come in contact [with the bier]. And when they return from the graves and stand in a line to comfort the mourners and all the people pass one after another and comfort the mourner who stands at his standing post [to receive the consolation of the others in attendance] , and everyone says to him: “May you be comforted from Heaven.”",
+                "הממונה – he is the deputy [High Priest] , who is appointed to serve in place of the High Priest, lest something occur to him that would make the High Priest unfit for service on Yom Kippur.",
+                "והממונה מנצעו – who walks to the right of the High Priest and all the people are to his left, so that the High Priest is in the middle.",
+                "אנו כפרתך – though us you will be forgiven – you and we under you for all that is appropriate to come upon you.",
+                "וכשמברין אותו – for a mourner is forbidden to eat the first meal of his own [possessions], but his relatives and loved ones/friends feed him.",
+                "מסובין על הארץ – they distress themselves and mourn in his grief/pain.",
+                "והוא מיסב – with honor on his bench."
+            ],
+            [
+                "המלך לא דן ולא דנין אותו – and specifically the kings of Israel who do not listen to the words of the Sages. But a king from the kings of the House of David, [serve as] judges and we judge him, as it says (Jeremiah 21:12): “O House of David, thus said the LORD: Render just verdicts morning by morning…”",
+                "אין שומעין לו – since a king who has forgone the honor due to oneself, his honor is not remitted and it is a disgrace to him that he should loosen his shoe and she should spit in his face. And whomever is not someone who should undergo the ceremony of removing the shoe, she also is not someone who should undergo levirate marriage, and such is the Halakha.",
+                "מלך נושא אלמנתו של מלך – And the halakha is according to Rabbi Yehuda in this."
+            ],
+            [
+                "אינו יוצא מפתח פלטרין שלו – for it is a disgrace for the king to show his grief before the people.",
+                "לפייס את העם – in order that they should know that it was not at the David’s advice that Joab should kill Avner [son of Ner, the military commander of Saul] (See 2 Samuel 3:37). And the Halakha is not according to Rabbi Yehuda.",
+                "דרגש – bed"
+            ],
+            [
+                "למלחמת הרשות – The wars of the rest of the nations, except for the war vs. Amalek and the War of the seven [Canaanite] nations.",
+                "ופורץ – the fence of others",
+                "לעשות לו דרך – to go to his vineyard and to his field",
+                "אין ממחין בידו – we don’t prevent him",
+                "חלק בראש – he chooses the best portion first and takes one half of all the spoil.",
+                "אלא שמונה עשרה – for David had had six wives as the prophet [Nathan] said to him (2 Samuel 12:8): “[I gave you your master’s house and possession of your master’s wives; and I gave you the House of Israel and Judah] and if that were not enough, I would give you twice as much more.” The first mention of כהנה – is six and the latter [mention of] כהנה – is [another] six, that makes eighteen [wives].",
+                "מרבה הוא לו – More than eighteen. And there three disputations in this matter. The first Tanna/teacher holds that he marries eighteen, and even if they are loose in moral conduct, but more than eighteen he should not marry even if they are valid, for that is the decree of the Biblical verse. Rabbi Yehuda holds that he marries eighteen and even if they are loose in moral conduct, but more than eighteen who are loose in moral conduct, he should not marry, but if they are valid and worthy, he may marry as many as he wishes. And he disagrees with the first Tanna in one matter. Rabbi Shimon states that even one [wife] who is loose in moral conduct, he should not marry, but valid and worthy [wives], he cannot marry more than eighteen. And he disagrees with the first Tanna in one matter and with Rabbi Yehuda in two matters. And the Halakha is according to the first Tanna.",
+                "אלא כדי מרכבתו – and specifically idle horses to give him comfort and to increase the mass of horses, is prohibited. But, in order that his chariots and horsemen can fight his enemies, it is permitted.",
+                "אספניא – the salary of the soldiers who come in and go out with him throughout the year.",
+                "וכותב לו ס\"ת לשמו – besides the Torah scroll that every Jewish person is required to have with him, and it is placed in his storehouse. And the Torah scroll that he writes for himself when he is King always enters and goes out with him.",
+                "מיסב – on the table"
+            ],
+            [
+                "כשהוא מסתפר – when he shaves the hair of his head"
+            ]
+        ],
+        [
+            [
+                "זה בורר לו אחד – One of the litigants selects for himself one judge for adjudicate for him and change his verdict to innocence. And similarly, the second [litigant] chooses for himself a judge, and two of the litigants together choose another third judge, and through this, a faithful and truthful judgment will result, for both litigants will listen the judgment and they will say that truth was adjudicated for us. For the guilty party will hold: “Behold, on my own, I chose the one, and if he is able to change the verdict to innocence, he would change it. And the third judge on his own is willing to change the verdict to innocence for both of them , because both of them (i.e., the litigants) chose him.",
+                "וחכמים אומרים: שני הדיינים בוררים להם אחד – without the knowledge of the litigants, in order that the heart of the third judge would not lean towards one of them. And the Halakha is according to the Sages.",
+                "זה פוסל דיינו של זה – He can say, I will not judge before the Jewish court that you have selected",
+                "בזמן שהביא עליהן ראיה – for this one brings evidence on one judge that he selected to invalidate him.",
+                "אבל אם הם כשרים ומומחים – This is how it should be understood: But if they were worthy in that they are neither relatives nor invalid, even though they sit on street corners, they became like specialists and he cannot invalidate them. The Halakhic decision on this is that when the litigants accepted who would judge them, whether for an individual or for the public, and he made a legal decision for them, his judgment is law and they cannot reverse his judgment even though he is not a specialist recognized by the public, and if it is known that he erred, if it is something from the Mishnah that he erred in or something explicitly written in the Gemara, they revoke the matter and re-judge it according to Halakha. But if it is impossible to revoke the matter such as the case that the person who took the money illegally went abroad, the judge is exempt form payment after they had accepted him [as judge] over them, for even though he caused for damage [to be done], he did not intend to cause damage. And if he had erred in his weighing between opposing views, and this is a matter that the Tannaim or Amoraim or Gaonim disputed about, but the general practice is like one off them, and the judge adjudicated like according to the words of that Gaon whose opinion was not like the general practice, if he did not engage in give and take by hand, he should retract the judgment, but if it is impossible to retract, he should pay from his own estate, and if he engaged in give-and-take by hand , what is done is done and he should pay from his own estate. But a judge whom the litigants did not accept but stood up on his own [to be a judge] or a king appointed him or some of the elders of the community appointed him, if he is not a specialist recognized by the public, even though he received permission from the Exilarch his judgments are not law, whether he erred or whether he did not err. And he is not amongst the judges but rather amongst those who act by force, and each one of the litigants if he wants, he reverses the decision and the judgment returns before the Jewish court. And if he erred and did not engage in give-and-take by hand, the judgment should be reversed, and if it is impossible to reverse it, he should pay from his estate according to the law of all who cause damage, and if he engaged in give-and-take by hand he should pay from his estate and return from what the litigant gave him which was not according to Halakha. But specialist recognized by the public whom the litigants accepted or that he received permission [to judge] from the Exilarch even though the litigants did not accept him, for such he is a specialist, if he erred in a matter whether from the Mishnah or from making a decision after weighing between opposing views, and it is impossible to reverse the decision, he is exempt from making payment. And a specialist who received permission from the Exilarch must force the litigants before him that they will adjudicate before him, whether they wanted to or did not want to, whether in the land of Israel or outside the land of Israel. And whomever received permission from the Nasi in the land of Israel cannot force the litigants other than only in the land of Israel. And he who is a specialist, is one who learned the Written Torah and the Oral Torah and knows how to think, to make analogies and to understand a thing from the midst of another thing (and he is called a specialist). And when he is recognized and known and his character/substance has gone out [and become known] among the men of his generation, he is called an expert recognized by the public, and he may judge singularly (i.e., alone) and even if he did not receive permission from the Exilarch.",
+                "זה פוסל עדיו של זה – This is a dispute between Rabbi Meir and the Rabbis which is maintained in the Gemara, for when a litigant said: “I have two sets of witnesses in the manner” and he brings the first set and the opposing litigant stands with one another [person] and says, they are invalid, Rabbi Meir states he and another [person] may invalidate them, and he is not an interested witness, for he said that he has another set [of witnesses], but if he requested and did not find [them] he loses. And the Rabbis think that even though he said at first: “I have two sets of witnesses,” he can retract and say “I do not have ought of these, and the person who comes to invalidate them is an interested witness but they are not invalidated by his mouth. And the Halakha is according to the Sages."
+            ],
+            [
+                "נאמן עלי אבא – to be a judge. Even though he is ineligible from the Torah to judge me neither for acquittal nor for guilt, as we derive it from (Deuteronomy 24:16): “Parents shall not e put to death for children [nor children be put to death for parents: a person shall be put to death for his own crime].”",
+                "נאמנים עלי שלשה רועי בקר – to judge, for if it were for giving testimony, shepherds of cattle are valid.",
+                "רבי מאיר אומר: יכול לחזור בו – even after the final decision has been rendered, after the judge has received and the testimony and declared that so-and-so, you are innocent/acquitted.",
+                "אינו יכול לחזור בו – after the final decision has been rendered alone, that the Rabbis dispute the [opinion of] Rabbi Meir, for prior to the final decision being rendered,, the Sages agree with Rabbi Meir that he can retract. And also if they acquired [something] from his hand, when he receives the testimony of a certain person or the judgment of a certain person, even prior to rendering a final decision, he cannot retract, because there is nothing after an affirmation/acquisition (by handing over an object from one to the other contracting parties). And this is the Halakha.",
+                "דור לי בחיי ראשך – Let us make a vow by the life of your head and I will give you what you demand/claim, and you do not have to say: “You are remitted for what I have that is with you.” And he makes a vow or acquires it from his hand, even though he had not yet taken a vow, he may not retract, according to the words of the Sages. And the Halakha is according to the Sages."
+            ],
+            [
+                "ואלו הן הפסולים – to judge or to testify [as witnesses].",
+                "המשחק בקוביא – is ineligible for testimony because he does not engage in the welfare of the world. For it is forbidden for a person that he should engage himself other than in [the study of] Torah and deeds of lovingkindness, or in business and crafts or work which have [as its purpose] the welfare of the world.",
+                "ומלוה בריבית – both the borrower and the lender are ineligible, and we hold that both the lender and the borrower violate a negative commandment.",
+                "ומפריחי יונים – there are those who explain this – as one of a kind of game/competition: “If yuour dove will come before my dove, I will give you such and such.” And there those who explain this as one who raises doves who know how to bring [other] doves to the house of its master against their will. And there is in this theft because of the ways of peace, but not complete theft.",
+                "וסוחרי שביעית – who do business with seventh year produce, and the Torah stated: (Leviticus 25:6): “But you may eat whatever the land during its sabbath will produce...,” but not for business.",
+                "רבי שמעון אומר: – In the Gemara, it explains this matter of Rabbi Shimon as such: At first, they would call them “people who collect seventh-year produce for themselves,” who were ineligible for testimony, just like those who engaged in the business of seventh-year produce.",
+                "משרבו האנסין – those who request portions of the King – such and such Korim of grain in each year. And they needed to gather the grain of the seventh year to pay off from it the portions of the king. And they went back to call only those who do business with grain of the seventh year are ineligible [to serve testify] but those who collect grain of the seventh year to give to the king are valid for testimony, and since they don’t collect it to store for themselves. But with regard to Halakhic decision-making, whomever transgressed a sin which makes him liable for death by the Jewish court or extirpation or flogging, is ineligible for testimony. And those liable for death are called רשע/wicked, as it is written (Numbers 35:31): “[You shall not accept a ransom for the life of a person] who is guilty of a capital crime; [he must be put to death].” And regarding those who are liable for flogging, it is written (Deuteronomy 25:2): “And if the guilty one is to be flogged…” And the Torah stated (Exodus 23:10): “You shall not join hands with the guilty to act as a malicious witness.” And the Rabbis expound on “You shall not join guilty hands.” And if he is flogged, he returns to his validity [as a witness], as it is written (Deuteronomy 25:3): “Your brother be degraded before your eyes.” Since he was flogged, he is like your brother. And if he took money, not according to the law, even though he is not liable by it for death or flogging, he ineligible for testimony, such as a thief and a robber and one who lends at interest. But if he took monies which have a Rabbinical prohibition, he is Rabbinically ineligible for testimony, such as those who are dove-racers (i.e., pigeon-racers), and an extortioner who gave money and took an object that the owners did not want to sell, and the which the tax-collectors and the customs collectors , who took it for themselves, and those who receive tzedakah in public from the heathens, these and those like them are Rabbinically ineligible for testimony. And their testimony is not nullified until they announce about them and make them public knowledge. But those who are ineligible to testify from the Torah do not require announcement, and all who are ineligible to testify whether from the Torah or from their words (i.e., the Rabbis), if it is known from their affairs that they completely repented and the monies that they took illegally were returned and that they made a fence and a partition (i.e., a guard against transgressing the law) for themselves in that matter where they had sinned so that they would not add to do this any further; behold, these returned to the validity [for testimony]. But those who are dice players, even though there is now theft, even from their words (i.e., the Rabbis), they are ineligible for testimony, because they do not engage in the welfare of the world and lack the fear of heaven. And especially because they have no work or craft other than this, according to the words of Rabbi Yehuda. And this is the Halakha. And when is their return? When they break their dice and accept upon themselves that even for free they should not do this."
+            ],
+            [],
+            [
+                "שושבינו – this friend from the days of his wedding, he is ineligible to him all the days of the wedding [week].",
+                "לא נחשדו ישראל על כך – to testify falsehoods because of enmity and love. And such is the Halakha. And especially in testimony, the Rabbis dispute this, but by law, the Rabbis admit that he is ineligible to judge, for if he would be merciful to him, he would not be to see him as guilty; and it he hates him, he would not be able to reverse his ruling to make him innocent."
+            ],
+            [
+                "ומאיימין עליהם – we inform them that those who hire false witnesses despise them themselves and we call them “wicked,” as it is written concerning Naboth [and his vineyard] (I Kings 21:10): “And seat two scoundrels opposite him and let them testify against him: [You have reviled God and king!]...,” for the advisers of the king who were advisers who had been hired, we call them, “scoundrels.”",
+                "הוא אמר לי – the borrower said to me",
+                "לא אמר כלום – that a person does when he says “so-and-so loaned me” in order that people should not consider him rich.",
+                "הודה לו – for both of them were in our presence and to admit to him tha thtey they had the intention, to be for him witnesses in this matter.",
+                "אפילו שנים מזכין או מחייבים ואחד אומר איני יודע יוסיפו הדיינים – and even though that if he had disputed them, he would be nullified in his minority. For when he said, “I don’t know,” it is like he had not sat in judgment; it was found that the judgment was with two and we require three."
+            ],
+            [
+                "היו מכניסין אותן – to the litigants. For after they had heard their claims, they would remove them to the outside, in order that they could engage in give-and-take on the matter and the litigants would not [be able to] hear who declares whom guilty and whom innocent."
+            ],
+            [
+                "הבא ראיה – document of innocence/acquittal",
+                "הרי זה אינו כלום – For behold he said, “I don’t have it.” And we suspect that lest it is forged or he hired false witnesses.",
+                "אמר רבן שמעון בן גמליאל – But the Halakha is not according to Rabban Shimon ben Gamaliel.",
+                "קרבו פלוני ופלוני והעידוני – In this, even Rabban Shimon ben Gamaliel admits, that since he had known about them and said “I don’t have it.” He is definitively a liar. But the person who claims that he has witnesses or proof abroad, we don’t listen to him to delay the execution of capital punishment until he sends [for the materials that are] abroad. But we decide the law according to what we see from him right now. And when he brings witnesses or proof, we overturn the verdict and return and judge according to the witnesses or the proof that he brought.",
+                "אפונדתו – girding, wearing apparel for travelling; and there are those who explain it as clothing that is close to his skin."
+            ]
+        ],
+        [
+            [
+                "אחד דיני ממונות ואחד דיני נפשות – And regarding capital cases, it is written (Deuteronomy 13:15): “ You shall investigate and inquire [and interrogate thoroughly]…,” and this is the law of the Torah. But the Sages said that we do not lengthen in investigations and inquiries in monetary cases so that we don’t shut the door before borrowers, other than if the Jewish court saw that the proceedings in court which bear evidences of fraudulent claims or statements (see Sanhedrin 32a). For investigations and inquiries are the question in its own accord, such as: “how much [money] did you lend him?” and “when did you lend him?” and “for what purpose did you lend him?,” and “in what place did you lend him?” But there is another type of question which is called examination and it is not related to the matter, such when they ask him: “What was he wearing? Black utensils or what utensils? Was he standing or sitting at the time you lent him?",
+                "פותחים – the give-and-take of the judgment case, whether for acquittal or for guilt.",
+                "מחזירין – they reverse the decision after they have completed the deliberations and knew that they had erred.",
+                "ואין הכל מלמדין חובה – that if one of he students said: “I am able to argue about him that he is guilty,” we do not listen to him.",
+                "דנים ביום וגומרין בלילה – As it is written (Exodus 18:22): “Let them judge the people at all times…” and it is written (Deuteronomy 21:16): “When (i.e., “on the day”) he wills the property to his sons, [he may not treat as first-born the son of the loved one in regard of the son of the unloved one who was older].” In what manner? The daytime is the beginning of the proceedings and the night time is the conclusion of the judgment.",
+                "דנין ביום וגומרין ביום – As it is written (Numbers 25:4): “[The LORD said to Moses, ‘Take all the ringleaders] and have them publicly impaled before the LORD (i.e., during the sunlight), [so that the LORD’s wrath may turn away from Israel.’]”",
+                "גומרים בו ביום בין לזכות בין לחובה – As Scripture states (Isaiah 1:21): “[Alas, she has become a harlot, the faithful city] that was filled with justice, where righteousness dwelt – [but now murderers].”",
+                "לפיכך אין דנים לא בערב שבת – as it will be found that the completion of the legal proceedings will be on Shabbat [proper] and to delay it until after Shabbat is impossible because of the delay in executing judgment [is illegal], and to judge him on that [selfsame] day is impossible, for the four forms of capital punishment do not override the Sabbath, as it says (Exodus 35:3): “You shall kindle no fire throughout your settlements on the sabbath day,” it taught regarding those who were liable for burning, that we do not burn them on the Sabbath, and this same law applies to the other forms of capital punishment."
+            ],
+            [
+                "מן הצד – from the smallest in wisdom who were sitting on the side, as Scripture states (Exodus 23:2): “…you shall not give perverse testimony/\"לא תענה על-רב\" in a dispute…” It is written as \"רב\" [even though in the fuller written version it is pronounced as \"ריב\" ) – meaning do not pervert testimony of the expert assessor at court to whom questions of law are referred/the distinguished instructing judge and pervert his words, therefore, we do not listen to his words other than at the conclusion [of the proceedings].",
+                "הכל כשרים לדון – and even a convert [may judge monetary cases], and he whose mother is from Israel, and an illegitimate person/Mamzer is also fit to judge monetary cases.",
+                "ואין הכל כשרים לדון דיני נפשות – As it is written (Exodus 18:22): “…Make it easier for yourself by letting them share the burden with you,” those that are similar to you. Just as Moses our teacher is of distinguished birth/legitimate descent, so to the Jewish court must be of distinguished birth/legitimate descent."
+            ],
+            [
+                "כחצי גורן עגולה כדי שיהו רואים זה את זה – As Scripture states (Song of Songs 7:3): “Your navel is like a round goblet…” [The words] \"שררך אגן\"/”your navel is like” – refers to the Sanhedrin which sits in the navel of the world and defends the entire world, and it is similar to a goblet, as they sit in a circle like a half-moon. The Aramaic translation of ירח/moon is סיהרא /moonlight. But in a complete circle they do not sit because the litigants and the witnesses need to enter and to speak in the presence of everyone.",
+                "רבי יהודה אומר: שלשה היו – in order that there would be two witnesses for those who acquit and two witnesses for those who declare guilty."
+            ],
+            [
+                "ושלש שורות – and each row [consists] of twenty-three Sages, lest the judges should dispute and there would be a majority of those who declare guilty and a minority who acquit, and giving a verdict according to the majority of votes for evil cannot be by one, as it is written (Exodus 23:2): “You shall neither side with the mighty to do wrong…,” and you need to add two [judges] at a time, until [one reaches] seventy-one [total judges], for at no time does one add on to the [number of] judges to be more than seventy-one; therefore, one must place before them forty-eight to complete [the number] of seventy-one, and it is not the way of the world to make the rows of the students greater than that of the judges. Therefore, we make three rows.",
+                "וכל אחד מכיר את מקומו – according to the order of their wisdom we place them [in seats]; therefore, each one must know his place.",
+                "הוצרכו לסמוך – for example, if one of the judges died.",
+                "ולא היה יושב במקומו של ראשון – the one who was chosen from the community does not sit in the place of the first [judge], ut rather in the place that is appropriate for him at the end of the third row, for the least of the students who are in the row are greater than the best of the community."
+            ],
+            [
+                "מאיימין על העדים – that they will not testify falsely",
+                "מאומד – that the opinion inclines that it is so.",
+                "דיני ממונות – if he testified to obligate this one for money which is not according to the law, we cause him return it (i.e., the money) and he is forgiven.",
+                "לפיכך נברא יחידי – to show you that from one person the fulness of the world is settled [by humans].",
+                "רשויות הרבה – There are many gods and each one created his own [world].",
+                "מה לנו ולצרה הזאת – to put our heads in this worrisome activity, and even on the truth.",
+                "והלא כבר נאמר הוא עד – and you are obligated to state what you have seen.",
+                "ושמא תאמרו מה לנו לחוב – to become liable for the blood of this one. It is more pleasant for us to stand without having to tell.",
+                "הרי הוא אומר ובאבוד רשעים רנה – and if he is wicked, there is no further transgression at all."
+            ]
+        ],
+        [
+            [
+                "היו בודקין אותו – After they had forewarned them, they would examine/investigate them in seven examinations, corresponding to seven expressions, as it is said in the Bible regarding those liable to the death penalty at the hands of the Jewish court (Deuteronomy 13:15): “You shall investigate and inquire and interrogate thoroughly…” These are three (i.e.ודרשת וחקרת ושאלת היטב ) But, [the word] \"ושאלת\" (you shall interrogate) is not part of the number for from it, we learned \"בדיקות\" /cross-examinations of witnesses as to minor circumstances. But in another place, He (i.e., God) says (Deuteronomy 17:4): “And you have been informed or have learned of it, then you shall make a thorough inquiry…” There are two others [here] – hence you have five. And in another place, He (I.e., God) says (Deuteronomy 19:18): “And the magistrates shall make a thorough investigation…” [which are] two more, hence you have seven.",
+                "באיזה שבוע – of the Jubilee",
+                "באיזה שנה – of the week (i.e., the seven year cycle)",
+                "באיזה יום – of that week",
+                "באיזו שעה – of the day, for all seven cross-examinations [referring to date, time and place] bring them into the refutation/conviction of [false] witnesses by proving an alibi, and lest there are no witnesses to prove them to be false for the entire day, but there are witnesses to prove them as false for that hour.",
+                "רבי יוסי אומר – There is no need other than three forms of cross-examination: on which day, at which hour and in which place. But the Halakha is not according to Rabbi Yosi, but even if the witnesses stated that x killed y yesterday, we examine him with seven cross-examinations to unbalance their minds so that they will admit that there is a disqualification in their testimony.",
+                "מכירין אתם אותו – the murdered individual. Perhaps he was a heathen. But this is not from the cross-examinations that will lead to the conviction of false witnesses, but like the other examinations which are not designed other than to prove contradiction of testimony lest one does not state like the words of his fellow, and [hence] he and them will be exempt.",
+                "את מי עבד – Pe’or (i.e., the Moabite deity) or Mercurius (i.e., the name of the Roman divinity, identified with the Greek Hermes).",
+                "ובמה עבד – slaughtering [of a sacrifice) or prostration [for prayer]."
+            ],
+            [
+                "בן זכאי – Rabban Yohanan ben Zakkai. And at that time, he was a student who judged in the presence of his teacher; therefore, they call him “Ben Zakkai.”",
+                "בעוקצי תאנה – that they were testifying about him that he killed him underneath the fig-tree, and Ben-Zakkai examined, whether its peduncles were thin or thick. The עוקץ /peduncle of fruits is the tail of the fruit where it is attached to the tree.",
+                "אמר אחד איני יודע עדותן בטלה – for you cannot further prove them to be false/plotting witnesses with that cross-examination, and all the while that you are not able to fulfill the teaching of false witnesses with one of the witnesses, their testimony is invalid, and even if they are one hundred [witnesses], for witnesses are not made false until all of them are proved to be false/plotting [witnesses].",
+                "בדיקות – even if all of them said that we do not know, the command of false/plotting witnesses is worthy to be upheld, since false witnesses is not dependent upon anything other than to say” “You wiere with us at that particular hour in a particular place.”",
+                "עדותן בטלה – all of their testimony is invalid [that is in the Gemara] and he and they are exempt."
+            ],
+            [
+                "שזה ידע בעיבורו של חודש – The person who said “on the second” knew that the previous month was full, and the first day of the month which is the thirtieth day, was from the previous month. And specifically, until the middle of the month, but from the middle of the month onward, their testimony is invalid, for there is a presumption that half the month doesn’t pass until the entire work would kknow when the Jewish court had sanctified the month.",
+                "רבי יהודה אומר קיימת – a person must labor that he will miscalculate so much.",
+                "חמה במזרח – from the place of the rising of the sun until the middle of the firmament is called, “east,” and from the middle of the firmament until the place where it sets is called, “west.”"
+            ],
+            [
+                "נמצאו דבריהם מכוונים – and from now, they must engage in “give-and-take” in the matter.",
+                "פותחין בזכות – If you did not transgress, do not be fearful",
+                "אמר אחד מן העדים יש לי ללמד עליו זכות – even for acquittal, and all the more so, for guilty, we silence him, as it is written (Numbers 35:30): “…the testimony of a single witness against a person shall not suffice [for a sentence of death],” whether for acquittal or for guilt.",
+                "אחד מן התלמידים – who are sitting before the judges [saying]: “I am able to teach concerning him [his] guilt.”",
+                "משתקין אותו – As it is written (Numbers 35:30): “”…the testimony of a single witness against a person shall not suffice for a sentence of death,” for death he may not respond, but for acquittal, he may respond.",
+                "אינו יורד משם כל היום – and even if there is nothing substantive in his words, but if if there is something of substance in his words, he never goes down [from the witness stand]."
+            ],
+            [
+                "מעבירין אותו למחר – postpone the judgement until the morrow because of the reserving of the verdict for the next morning.",
+                "שנים עשר מחייבין ואחד עשר מזכין – but being inclined for evil is lacking, therefore, they add judges.",
+                "ואפילו שנים ועשרים חזכין או מחייבין ואחד אומר איני יודע יוסי פיו הדיינים – and this one that said, “I don’t know,” is like he doesn’t exist, and we do not judge capital cases either for acquittal or for guilt with less than twenty-three [judges].",
+                "שנים שנים – if these two that they added were divided [in their opinions], this one towards here and other towards there, and still there is no being inclined – neither to the good by a majority of one or to evil by a majority of two, one needs to add another two [judges] and similarly until seventy-one.",
+                "עד שיראה אחד מן המחייבים דברי המזכין – for there would be an inclination/leaning towards the good by a majority of one, and the same law applies if one those who would acquit would see the words of those who declare guilty. And at the time of the conclusion of legal proceedings, we establish that even one who taught for acquittal may [change his opinion] to teach for guilt. And this particular one who did not teach or until one of those [advocating] for acquittal the would see the words of those [advocating] for guilt, for he who taught for acquittal would retract."
+            ]
+        ],
+        [
+            [
+                "נגמר הדין. חוץ לבית בין – far from the Jewish court, perhaps all the while that they bring him to the House of Stoning, they will find him for acquittal and he will be freed.",
+                "והסודרין בידו – to wave, and it is a sign to return him.",
+                "ובלבד שיהא ממש בדבריו – but if there is no substance in his words, the first and second time alone they return him, perhaps as a result out of fright he declared that he had nothing to say (i.e., he was intimidated), and perhaps his mind became clearer and he would remember his pleas; more than this, we don’t return him, and we transmit to him two Sages who would investigate if there is substance to this words, and then they would return him four or five times.",
+                "ופלוני ופלוני עדיו – that he transgressed such-a-sin on a certain day at a particular time and in a certain place; perhaps there are those who would refute them as false witnesses."
+            ],
+            [
+                "היה רחוק מבית הסקילה – since near to the House of Stoning, lest his mind would become unbalanced and he would be unable to confess.",
+                "תן לו תודה – and even though a person is not killed by his own [admission], the killing of Achan (Joshua 7:19-20) was a special dispensation (i.e., a decision under an emergency).",
+                "וכזאת וכזאת עשיתי – In the Gemara (Sanhedrin 47b) it explains that he committed a religious sacrilege with the devoted objects in the days of Moses.",
+                "שהוא מזומם – that his witnesses were plotting/scheming witnesses (i.e., false witnesses).",
+                "לנקות את עצמן – from creation and they will discredit the judges and the witnesses. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "מפשיטין את בגדיו – as it is written (Leviticus 24:14): “[Take the blasphemer outside the camp; and for all who r within hearing lay their hands upon his head,] and let the whole community stone him,” but not his clothing.",
+                "מכסין אוצו מלפניו – one limb that is to say, a bit from him from the front, but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "היה גבוה שתי קומות – and we throw him down from there to the ground.",
+                "הופכו על מתניו – for when he is lying on his back, it is more reprehensible.",
+                "מגדף – because he blasphemes God.",
+                "ועובד עבודה זרה – he is also a blasphemer, as it is written (Numbers 15:30): “But the person, [be he citizen or stranger] who acts defiantly reviles the LORD…” and this portion speaks of idolatry.",
+                "ואין דנין שנים ביום אחד – in one Jewish court, because it is not able to restore each of one of them to their innocence, but the hanging of these women was a special dispensation, and we don’t learn from it. And the Halakha is not according to Rabbi Eliezer.",
+                "משקיעין – wedged in.",
+                "והעץ יוצא ממנו – like a peg that would come out from the beam near its top.",
+                "ומקיף – supports this near, like to take Terumah out of a mass which is not in a close neighborhood of those products which are to be redeemed (Talmud Eruvin 32a).",
+                "ותולין אותו – by his hands.",
+                "הקורה מוטה על הכותל – it was not wedged into the ground but one head is on the ground and one head leans and is supported on the wall, and the reason of Rabbi Yosi is because the tree is that he is hung upon is buried with him, for the Torah said (Deuteronomy 21:23): “[You must not let his corpse remain on the stake overnight,] but must bury him the same day…,” he who is not requiring anything other than burial, we exclude that which requires digging, plucking/being detached and burial. But for the Rabbis, digging is not considered anything, and the Torah did not exclude other that the tree should be attached from its root. And the Halakha is according to the Sages."
+            ],
+            [
+                "בזמן שאדם מצטער – for retribution comes upon him for his transgression.",
+                "מה לשון אומרת – in which language does God’s presence bewails and laments on him?",
+                "קלני מראשי – my head is heavy upon me and my arm is heavy upon me as a person who is tired.",
+                "קלני – I am not light-headed.",
+                "ולא זה בלבד – he transgresses the negative commandment of (Deuteronomy 21:23 – “you must not let his corpse remain on the stake overnight, but must bury him the same day…”) if you delayed his burial.",
+                "לא היו קוברין אותו בקברות אבותיהן – because we do not bury a wicked person next to a righteous one.",
+                "שני קברות היו מתוקנין לבית דין – because we don’t bury a person who was liable for a more stringent death penalty near one who was liable for a lesser death [penalty], and the Halakha is known well by two and not by four."
+            ],
+            [
+                "נתעכל הבשר – he already was pardoned by his death and his disgrace.",
+                "מלקטין את העצמות – and bury them in the graves of their ancestors.",
+                "ולא היו מתאבלים – in order that their disgrace is atonement for them. And there are those who say: because the mourning devolves upon whomever closes the tomb with the stone placed on top of a burial cave."
+            ]
+        ],
+        [
+            [
+                "ארבע מיתות. סקילה שריפה הרג וחנק – stoning is more severe than burning and both of them [are more severe] than decapitation and the three of them [are more severe] than execution by strangulation. And we derive from it that he who is liable for two death [penalties], we establish that he is judged by the more severe [of the two].",
+                "רבי שמעון אומר וכו' – but Halakah is not according to Rabbi Shimon.",
+                "זו מצות הנסקלין – this is explained in the above chapter (i.e., Chapter six, Mishnah four)."
+            ],
+            [
+                "משקעין אותו – that he won’t turn himself around this way and that way, and the string will not all on to his skin.",
+                "קשה לתוך הרכה – wrap a hard scarf inside the soft one; the hard one from the inside to choke and the soft one from the outside to balance",
+                "את הפתילה – he kindles the string of the limb and squeeze it into his mouth.",
+                "וחומרת – shrinks/curls – the language of (Lamentations 2:11): “My heart is in tumult”; and we derive it from the sons of Aaron as it says concerning them (Leviticus 10:6): “all the house of Israel shall bewail the burning [that the LORD has wrought],” but their bodies were not burned, for it is written (Leviticus 10:5): “They came forward and carried the out of the camp by their tunics…” Here too the command if burning is fulfilled even though only their bowels were burned alone, and this is more preferable as is it written (Leviticus 19:18): “Love your fellow as yourself…,,” it is clear to him a nice death.",
+                "אף הוא אם מת בידם – that is to say, if he dies at their hands by their choking before throwing in the string.",
+                "לא היו מקיימים מצות שריפה – therefore, they do not choke him.",
+                "אלא פותחים את פיו בצבת – Tanalovia – in the foreign language; and the Halakha is not according to Rabbi Yehudah.",
+                "שלא היה ב\"ד של אותה שעה בקי – they were Sadducees, for they lack the analogy but [only] the Bible [as understood] literally."
+            ],
+            [
+                "רבי יהודה אומר ניוול הוא זה – that he kills him while standing and he falls.",
+                "סדן – a thick piece of wood inserted into the ground like that of smiths, and they explained it like the Baraitha (Talmud Sanhedrin 52b), that the reason that Rabbi Yehuda disputes the Sages, since the Torah states (Leviticus 18:3): “…nor shall you follow their laws,” to which the Rabbis responded to him since it is written with a sword in the Torah and the Biblical verse stated (Exodus 21:20): “[When a man strikes his slave, male or female, with a rod, and he dies there an then], he must be avenged,” so we don’t derive it from them, and the Halakha is according to the Sages."
+            ],
+            [
+                "אלו הן הנסקלין – there are from among them, that it is written concerning them explicitly “stoning,” and those that are not written on them “stoning,” are written concerning them, “his blood be upon him,” or “their blood will be upon them,” for every place where it says, “is blood be upon him,” or “their blood will be upon them” – is none other than stoning, as we derive from the cited ghost and soothsayer, as it is written (Leviticus 20:27): “…they shall be pelted with stones – their bloodguilt shall be upon them.”",
+                "והנותן מזרעו למולך – For this Tanna holds that Molekh (the fire-god of the Canaanites) is not idolatry, but is a statute of the nations in general, since he teaches in the Mishnah “idolatry”, and also teaches in the Mishnah “Molekh.”",
+                "והמקלל אביו ואמו – which is worse than striking [his father and/or his mother]. For there are two [forms of] degradation of his father and mother – as well as taking the Name of Heaven in vain, and it is taught in the Mishnah that he is not liable until he curses them by name.",
+                "והמסית – individuals.",
+                "והמדיח – The apostate city.",
+                "מכשף – as it is written (Exodus 22:17): “You shall not tolerate a sorceress,” and near it (next verse, 18): “Whoever lies with a beast shall be put to death.” Just as the one who lies with a beast [shall be put to death] by stoning, so too, the sorceress, [shall be put to death] by stoning.",
+                "הבא על האם חייב עליה – two sins, and with all of them [which deal with] incest [it is written concerning them \"כרת\" / extirpation and it is written concerning them] a separation of sins, and even with one body, and such is the Halakha.",
+                "בין מן האירוסין – for since he betrothed her, she is his wife, as it is written (Leviticus 20:14): “If a man marries a woman….” From the time of his taking, she is called “his wife.” And this “taking” is Kiddushin/Sanctification, as we derive \"קיחה\"\\קיחה\" – from the field of Ephron (via an analogy – Leviticus 20:14 and Genesis 23:13 – “accept it from me, that I may bury my dead there”)."
+            ],
+            [
+                "עד שיפרש את השם – and he will blaspheme the name of God by name, as it states (Leviticus 24:16): “If he also pronounces the name LORD, [he shall be put to death. The whole community shall stone him;] if he has thus pronounced the Name [he shall be put to death],” that he pronounces God’s name, by Name.",
+                "בכל יום – all the time that there is give-and-take in the examination of the witnesses.",
+                "היו דנין אותן בכינוי – any person who perverts matters and speaks like he is cursing and attaches to another is called a substitute in the language of the Sages, and in the language of the Bible (Job 32:22): “For I do not know how to temper my speech – [My Maker would soon carry me off!].”",
+                "יכה יוסי את יוסי – AI heard because it is four letters [in length], and in Gematria, equals “Elo’him”/”God” (i.e., 86), therefore we use as a nickname, the name of four letters for “Yosi.”",
+                "נגמר הדין – and the Jewish court comes to state that he is guilty, they are not able to kill him based upon this testimony that they heard, for they did not hear from their lips other than the curse by nickname.",
+                "אלא מוציאים את כל האדם לחוץ – for it is a disgrace/obscenity to announce blasphemy in public.",
+                "וקורעין ולא מאיחין – forever, [and specifically] and Alexandrian seam where the tear is not recognized, but other forms of sewing are permitted.",
+                "אף אני לא שמעתי כמוהו – and he does not have to mention the blaspheming by Name.",
+                "והשלישי אומר – and he brings it like one who says: just as two are one testimony, also three are one testimony."
+            ],
+            [
+                "אחד העובד – idolatry in the way that it is the manner to do so.",
+                "אחד הזובח – and even though it is not the manner of its worship like one of these four kinds of worship, he liable and all of the other forms of worship outside of these, one is not liable until one worships in the manner of these kinds of worship.",
+                "והמקבלו עליו לאלוה – even by merely saying it. And there is an analogy by close textual association to sacrificing, as it is written (Exodus 32:8): “…and sacrificed to it, saying, ‘This is your god….”",
+                "והאומר לו אלי אתה – in its presence, and the end section [of the Mishnah] comes to reveal the beginning [part of the Mishnah], for if the Mishnah had only taught the first section, I would think that these words [only] were in its presence, but not in its presence, I would not, therefore, the Mishnah teaches at the end, “in its presence,” so that it follows that at the beginning is “not in its presence” – and even so, he is liable.",
+                "המגדף – embrace",
+                "עובר בלא תעשה – an extra “you shall not serve them” is written (Exodus 20:5 and Deuteronomy 5:8).",
+                "הנודר בשמו – a vow of abstinence (i.e., in place of a sacrifice and for consecration of an object – see Mishnah Nedarim, Chapter 1, Mishnah 2) from all the fruits of the world in the name of the such-and-such idol worship.",
+                "המקיים – swears",
+                "עובר בלא תעשה – (Exodus 23:13): “Make no mention of the names of other gods: [they shall not be heard on your lips].”",
+                "הפוער עצמו – to splash excrement before it.",
+                "וזו היא עבודתו – and even if he intended to despise it, for since this is its worship, he is liable for a sin-offering.",
+                "והזורק אבל למרקוליס – that we worship him with the throwing of stones, and the removing a stone from before him is also liable, for we also worship him by the removal of stones.",
+                "מרקוליס – the reverse of praise; “bitter” is the language of reversal, such as: Master of the charm formula, or instead of the ritually slaughtered hen, praise/decry, praise/disgrace.",
+                "זו היא עבודתו – and even if he intended to stone him, he is liable for a sin-offering."
+            ],
+            [
+                "שימסור למולך – transmit it in the hands of the [idolatrous] priests.",
+                "ויעביר באש – pass him from one side to the other.",
+                "עד שימסור ויעביר באש – as it says (Leviticus 18:21): “[Do not allow any of your offspring] to be offered up [to Molech, and do not profane the name of your God: I am the LORD],” and it is written there (Deuteronomy 18:10): “Let no one be found among you who consigns his son or daughter to the fire…” Just as consigning stated there is by fire, so to the consigning mentioned here is by fire.",
+                "אוב זה פיתום – to take the skull of the dead after the flesh had been consumed and make an idolatrous offering of incense with it and divine from it future events and it responds.",
+                "והמדבר משחיו – there are those who do it whereby the dead will respond via the arm-pit.",
+                "ידעוני – a creature whose name is known and its form is like that of a human being in its face, hands and feet, and it is attached at its navel to a cord that goes out from the root that is rooted in the ground and from there is its life, and when we wish to hunt it, we shoot arrows to the cord until it is broken and it dies immediately. And it is called in the language of the Sages, “a human being of the mountain” [for divination].",
+                "והנשאל בהם – who comes and ask to know through them and to tell him something of the future such as Saul (see I Samuel, chapter 28, where Saul consults with the witch of Endor).",
+                "באזהרה – (Leviticus 19:31): “Do not turn to ghosts [and do not inquire of familiar spirits, to be defiled by them: I the LORD am your God].”"
+            ],
+            [
+                "עד שיקללם בשם – with one of the special names.",
+                "קללם בכינוי – “merciful,” “gracious,” “slow to anger” (see Exodus 34:7)."
+            ],
+            [
+                "עד שתהא נערה – and not a female minor younger than the age of twelve years and one day, nor an adult woman who has passed twelve years, sixth months and a day.",
+                "בתולה – and not a woman who is no longer a virgin, and if she had intercourse in an unnatural manner, she is still a virgin, and even if ten men came upon her altogether in an unnatural manner, they would all be punished by stoning.",
+                "מאורסה – but not married.",
+                "והיא בבית אביה – but if the father sent [her] to the agents of the husband, and he came upon her afterwards, [his punishment] is not by stoning, but by choking."
+            ],
+            [
+                "זה ההדיוט המסית – specifically an ordinary person who beguiles, as a prophet who beguiles, his death is by choking.",
+                "והמסית את ההדיוט – not exactly, for we found no distinction between a person who entices an ordinary person to those who entices a prophet, but to exclude those who entice the many, such as those who lead astray a city in Israel, that their deaths are by choking.",
+                "מכמינין – the language of lying in wait.",
+                "אם היה המסית ערום ואינו יכול לדבר בפניהם – that is to say, he says to the enticed that he cannot speak in their presence because of fear of the Jewish court.",
+                "ביחוד – that is to say, there is no person with us and you can say now what you have told me already.",
+                "האומר אעבוד – in one of these linguistic formulations, he is an enticer and is liable.",
+                "המדיח – if he led the many astray, he is not guilty until he says in the plural form: “let us go and worship.”"
+            ],
+            [
+                "העושה מעשה – an actual [deed], [is punished] by stoning.",
+                "ולא האוחז את העינים – shows to other creatures as if he is doing, but is not actually doing anything.",
+                "שנים לוקטים קשואים – through witchcraft in our presence. One of them harvested and is liable for the death penalty, and his fellow harvested and is exempt from death. How so? He wo performed the deed of harvesting actually through witchcraft, is liable. האוחז את העינים – he showed us as if they were all gathered together in one place and the cucumbers did not move from their places. פטור – [exempt] from the death penalty."
+            ]
+        ],
+        [
+            [
+                "בן סורר ומורה. משיביא שתי שערות – when he brings forth two [pubic] hairs, and he is thirteen years of age and one day old, for before this, the hairs are not a sign, but rather an estimation.",
+                "עד שיקיף זקן התחתון – this “beard” that the Rabbis speak about, the lower one they spoke about that the hair surrounds the membrum virile.",
+                "ולא העליון – the beard itself.",
+                "שנאמר בן ולא איש – where the lower “beard” surrounds it, it is a man, and even though from his youth he is called a son, we do not find him to be liable before he brings for two [pubic] hairs for a minor is exempt [from being a stubborn and rebellious son], for he has not come in to the general [category] of the commandments; therefore, they obligate him after this. And this is what the Bible (Deuteronomy 21:18) states: “When a man has a [wayward and stubborn] son…,” a son who is close to his might as an adult male, at the beginning of his manhood, the Bible makes liable, and when his lower “beard” surrounds [it], he is a complete [adult] man."
+            ],
+            [
+                "טרטימר – one-half a Maneh (according to Sanhedrin 70a), and that is meat that is cooked and not cooked (-semi-cooked), in the manner that the robbers eat.",
+                "מן היין האיטלקי – which is praiseworthy and prolongs [the meal] after it, and it is one that a person drinks mixed [with water] and not mixed [with water] (-semi-moxed).",
+                "רבי יוסי אומר כו' – But the Halakha is not according to Rabbi Yosi.",
+                "אבל בחבורת מצוה – in a meal [celebrating the performance] of a Mitzvah.",
+                "אבל עיבור החדש – even though we do not serve for that meal other than bread and pulse/beans/peas, and he offers meat and wine, since he is involved in performing a Mitzvah, he doesn’t continue.",
+                "אבל מעשר שני בירושלים – since it is the manner of the Mitzvah, as it is written regarding the Second Tithe (Deuteronomy 14:26): “[And spend the money on anything you want] – cattle, sheep, wine or other intoxicant – [or anything you may desire….],” and he doesn’t continue.",
+                "נבילות וטריפות שקצים ורמשים – as it is written (Deuteronomy 21:20): “[This son of ours is disloyal and defiant;] he does not heed us…,” and it is not this, for even does not listen to the voice of God.",
+                "דבר שהוא מצוה – of the Rabbis, which includes comforting the bereaved, for if it were from the beginning of the Mishnah, I would think that an association formed for a religious duty, that is, Kohanim who eat their sacred portions or the consumption of the Passover offering.",
+                "ודבר שהוא עבירה – to include a community fast, whose prohibition is from the words of the Scribes."
+            ],
+            [
+                "גנב משל אביו ואכל ברשות אביו – even though it is frequent for him to steal from his father, since and he ate in his father’s domain, he is afraid of and agitated by his father, lest he see him and not continue.",
+                "גנב משל אחרים – it is not frequent for him that he would be able at any time to steal from others, and he doesn’t continue.",
+                "עד שיגנוב משל אביו – since it is frequent for him to steal at all times.",
+                "ויאכל ברשות אחרים – for he is not agitated there from his father, in a such a manner, and with a certainty, he continues.",
+                "ומשל אמו – from the possessions that she has that his father has no control over them, such as if another person gave her possessions as a gift on the condition that her husband has no control over them. But the Halakha is not according to Rabbi Yosi B’Rabbi Yehuda."
+            ],
+            [
+                "ראויה לאביו – equivalent and similar to his father in voice, in appearance and in stature, as it is written (Deuteronomy 21:20): “…he does not heed us,” since it is not written [in the Torah]: “in our voices.” We learn from this, one voice for both. And from the voice, we require that it be equivalent. Appearance and stature also we require equivalence. But the Halakha is not according to Rabbi Yehuda.",
+                "גידם – his hand is lopped off.",
+                "בננו זה – implying that we cause to see him.",
+                "חרשים – if he said to them: “I don’t accept [this] from you and they do not hear him. And even though they see afterwards, that he does not fulfill their commands. Nevertheless, the Torah stated (Deuteronomy 21:20): “...he does not heed us,” which implies at the time of voice when they speak, that he doesn’t listen, since they heard him say, “I do not accept [this] from you.",
+                "ומתרין בו בפני שלשה– This is how this should be understood: And they warn him before two [witnesses] that he should not become accustomed, and if he did not listen, they would flog him with a Jewish court of three, as is taught [in the Mishnah] of the first chapter [of Sanhedrin] (Mishnah 2): “Flogging – through a court of three. That (Deuteronomy 21:18): “even after they discipline him,” which is stated in the case of the wayward and defiant son [refers to] flogging. It is written here (Deuteronomy 21:18): “A wayward and defiant son” and it is written there (Deuteronomy 25:2): “If the guilty one is to be flogged…”",
+                "זה הוא שלקה בפניכם – and even though this is required for excluding blind person, if there is for this thing alone that he comes, for this one that he is flogged in their presence, [the Bible] should have written, “he is our son.” What is “this son of ours” (Deuteronomy 21:20)? You learn two things from it:",
+                "ןאח\"כ הקיף זקן התחתון פטור – since that he had ac ted now, he is not guilty of a capital crime.",
+                "ואם משנגמר דינו ברכח – he is like a man who is to be put to death, and is guilty, even after a few years."
+            ],
+            [
+                "נדון על שם סופו – at the end when he uses up the money of his father and requests what he is accustomed to and he cannot find and sits at the intersections and robs people. The Torah stated that he should die innocent and should not die guilty.",
+                "הנאה להן – that they do not add to sin.",
+                "והנאה לעולם – the whole world became quiet.",
+                "רע להן – that they would add merits.",
+                "ורע לעולם – that they would defend their generation and reprove the generation",
+                "יין ושינה לרשעים – all that time that they drink and sleep, they don’t sin and they don’t do evil things to other people.",
+                "לצדיקים רע להן – that they do not engage in Torah [study].",
+                "ורע לעולם – when they are idle, retribution comes to the world.",
+                "פיזור – when they are separated one from the other and they are unable to advise and help one another."
+            ],
+            [
+                "הבא במחתרת – The Torah stated (Exodus 22:1, Sanhedrin 72a) that he should be killed (i.e., beaten to death).",
+                "נדון על שם סופו – that his end is to kill the house owner if he should against him to save what is his.,",
+                "אם יש לו דמים חייב – such as when the father comes in the breach over his son, and it is known that the father has compassion on his son. Therefore, the son is not permitted to kill him, and if the father broke the barrel, he is obligated to pay.",
+                "אין לו דמים פטור – and all other peole who go into the breach, if the house owner did not kill him, he has no bloodguilt.. And if he broker the barrel, he is exempt from payment, since he was liable for his life, he is exempt from payment, for a person does not both die and make payment. (Note: the punishment that is made is the more severe: (קם ליה מדרבה מיניה)."
+            ],
+            [
+                "ואלו שמצילין אותן בנפשן – that we save them from [committing] sin. בנפשן – for permission is granted to every person to kill them to save them from [committing] sin.",
+                "הרודף אחר חבירו להרגו – as it is written regarding the engaged maiden (Deuteronomy 22:26): “[But you shall do nothing to the girl. The girl did not incur the death penalty,] for this case is like that of a man attacking another and murdering him.” An analogy is made [between] the killer and the betrothed maiden. Just as the betrothed maiden is given/intended to have her purity saved by killing the rapists, so too in the case of a killer the persecuted person is given to be saved by killing the killers. And the betrothed maiden is derived from Scripture as it is written (Deuteronomy 22:27): “[He came upon her in the open;] though the engaged girl cried for help, there was no one to save her,” behold there is someone to save her, one is obligated to save her in any manner that one can save her.",
+                "ואחד הזכור – we derive it as it says in Scripture (Deuteronomy 22:26): “But you shall do nothing to the girl.” The word \"נער\" /”girl” is written missing a [letter] \"ה\"/”hei.” This is the male, and the same law applies for all though liable for extirpation and death by the Jewish court for forbidden sexual relations that we save them, as it is written (Deuteronomy 22:26): “[The girl did not] incur the death penalty…” [The word] \"חטא\"/”sin”/penalty – these are the ones liable for extirpation; [the word] \"מות\"/”death,” – these are ones liable to death by the Jewish court.",
+                "אבל הרודף אחר הבהמה – even though it is similar to incest/consanguinity.",
+                "והמחלל שבת והעובד עבודה זרה – even though that both of them deny the essence [of God].",
+                "אין מצילין אותם בנפשן – And all the more so, the rest of those who are liable to extirpation and death at the hands of the Jewish court which are not incest/consanguinity, which we do not save them (from sin) by killing them, and it is not permitted to kill them at all until they transgress a sin with witnesses [testifying] and would be liable to death by the Jewish court."
+            ]
+        ],
+        [
+            [
+                "אלו הן הנשרפין. הבא על אשה ובתה – on a woman whose daughter has already married, that is his mother-in-law.",
+                "ובת כהן – and the daughter of a Kohen who ran about as a prostitute/was unchaste, [whose punishment] is by swallowing molten liquid.",
+                "יש בכלל אשה ובתה – that is to say, with a mother and her daughter, it is explicitly written \"שריפה\"/burning (Leviticus 20:14): “If a man marries a woman and her mother….they shall be put to the fire/\"באש תשרפו\" …,” and from it we derive that all of these also and it is they are [punished] by burning.",
+                "בתו – from an outraged woman, for she is not the daughter of his wife, and he is liable on her because of his wife’s daughter, but she is not his wife’s daughter.",
+                "בת בתו ובת בנו – for they were his from his being a victim of unavoidably prevented accident.",
+                "בת אשתו – whether she is his daughter or whether she is his step-daughter.",
+                "וחמותו – even though that it [the Mishnah] explicitly taught at the first section – he who has relations with a woman who has married her daughter, and it is does not come from a derivation, for since it was taught regarding these a general principle – for the mother of his mother-in-law and the mother of his father-in-law, that come from a derivation, the Mishnah also taught, by the way,  regarding his mother-in-law with them.",
+                "כבש עליו – he grabbed the head of his fellow and held him firmly in the water so that he wasn’t able to raise his head.",
+                "שיסה – incite/let loose",
+                "השיך – that he held the snake in his hand and led him and the tenth of the snake reached the body of his fellow.",
+                "רבי יהודה מחייב – that he holds that the poison of the snake in its teeth stands, and since that the tenth of the snake arrived in the skin of his fellow, it is as if he had killed him, and is liable.",
+                "וחכמים פוטרין – for they hold that the snake himself vomits his poison; therefore, it was not he that killed him but rather a mere indirect effect and he is exempt. And the Halakha is according to the Sages.",
+                "ואמדוהו למיתה – but we appraise him first for life. Even to the Rabbis, he is exempt.",
+                "",
+                "שרגלים לדבר – that he didn’t die on account of that wound."
+            ],
+            [
+                "והיה בה כדי להמית על לבו ומת פטור – That both are necessary, that he intends to wound [to cause] death and also that they should stripe him a wound [to cause] death.",
+                "ר\"ש אומר אפילו נתכוין להרוג את זה. – this does not refer to the end of the matter of the first Tanna, on that which the first Tanna [mentioned]– that he had the intention to wound the large individual but if it struck the small individual and he died, he is liable. For it is upon this that it refers, Rabbi Shimon exempts this person, is needed to be said, and why should he retract and explain that even if he intended to kill this one and killed that one, as the first Tanna explicitly stated this, what is the purpose of the word “even?” But, Rabbi Shimon is referring to the beginning – that if he intended to kill the animal and [instead] killed a person, he is exempt; but if he intended to kill a [particular] person but [instead] killed another person, he is liable. And on this, Rabbi Shimon comments – even if he intended to kill this one and killed [instead] that one, he is exempt. And the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "רוצח שנתערב באחרים – such as two people who were standing and an arrow came out from between them and killed, both of them are exempt, and even if one of the two of them was presumed for his righteousness and it was known that he did not shoot the arrow, even so, they don’t make him liabler for other by this presumption.",
+                "רבי יהודה אומר כונסין אותן לכיפה – Our Mishnah is deficient and this is how it should be read as follows: An ox whose proceedings are finished (i.e., the sentence was pronounced) that it was mixed up with other oxen , they stone them, for perforce, all of them forbidden to derive benefit from them and even if they were one-thousand, because of this ox that was mixed up with others, therefore we stone all of them in order that the Mitzvah of stoning can be fulfilled with the one who was liable for it. [Rabbi Yehuda states]: They put them all in prison., and there is no need to stone them, but rather, put them in a room and they will die of hunger. But the Halakha is not according to Rabbi Yehuda.",
+                "ר' שמעון אומר בסייף – for choking is more stringent.",
+                "וחכמים אומרים בחנק – for the sword is more stringent."
+            ],
+            [
+                "מי שנתחייב שתי מיתות – such as the case where a person committed a minor transgression and when the proceedings were finished (i.e., the sentence was pronounced), he went and committed a major transgression; one might think that since the proceedings were finished for the minor transgression, that he is a man to be put to death, this comes to teach us that this is not the case.",
+                "עבר עבירה ישי בה שתי מיתות – such as the case of his mother-in-law, and she is a married woman.",
+                "נידון בחמורה – with burning (i.e., swallowing a molten-liquid), because she is his mother-in-law, and not like [for a transgression] with a married woman which is [punishable] by choking.",
+                "נדון בזיקה הראשונה – with that prohibited act that he was obligated to regard first to be careful to separate himself from he is judged, but not on the prohibition that he comes upon last, even though it is the more stringent, for Rabbi Yosi holds that one prohibition does not take effect on another, and even the more stringent upon the lenient, and if he married the daughter of a widow, who was first his mother-in-law when she was a free-woman and after that she married, he is judged with burning (i.e., swallowing a molten-liquid). And if she was a married woman and afterwards became his mother-in-law, she is judged with choking, like the death of a married woman that she was at first. But the Halakha is not according to Rabbi Yosi."
+            ],
+            [
+                "מי שלקה ושנה – he was flogged twice on a transgression that he would be liable for extirpation, for all those who are liable for extirpation are flogged, and when he would come back and perform that same transgression a third time.",
+                "מכניסין אותו לכיפה – a place that is measured like the stature (i.e. height) of a person and not more, and they would feed him first the bread of adversity (i.e., scanty rations) and water of distress/affliction until his intestines shrink (Sanhedrin 81b), and afterwards they would feed him barley that would blow up his intestines until his belly explodes.",
+                "שלא בעדים – for it is not through testimony that he will be liable for death. And nevertheless, it is known to the Jewish court that the matter is true and that he certainly killed, but the witnesses were contradicted in their examinations or that there was a doubtful warning.",
+                "ומאכילין אותו לחם צר ומים לחץ – first and afterwards we feed him barley until his stomach explodes, and that is the first part [of the Mishnah] and what this part was lacking, the other part revealed."
+            ],
+            [
+                "הגונב את הקסוה – one of the service vessels (see Talmud Sanhedrin 81b), from the language (Numbers 4:7): “and the libation jugs.”",
+                "המקלל בקוסם – who blasphemes the name [of God] in the name of idolatry.",
+                "והבועל ארמית – a heathen woman.",
+                "קנאים פוגעים בו – those who are zealous with the zealousness of God would kill him. And it would be a heathen woman the daughter of those who worship idols, and at the time of the act, and before ten [men] of Israel (i.e., the community) , and if one of these conditions is missing, it is prohibited to kill him. But, his punishment is explained by the prophet (Malachi 2:12): “May the LORD leave to him who does this no descendants [dwelling in the tents of Jacob and presenting offerings to the LORD of Hosts].” And we flog him four times from the words of the Scribes: because of her being a menstruant woman, because she is a maid-servant, because she is a heathen and because she is a harlot.",
+                "פרחי כהונה – boys whose hair of their beards begin to flower on them.",
+                "בגזירין – logs of wood.",
+                "רבי עקיבא אמור בחנק – it is stated here (Numbers 1:51): “Any foreigner who encroaches (the Tabernacle) shall be put to death,” and it is stated there (Deuteronomy 13:6): “As for that prophet or dream-diviner, he shall be put to death…” Just as there, [his death] is by choking, so also here by choking.",
+                "וחכמים אומרים בידי שמים – It is stated here, “he shall be put to death” (Numbers 1:51) and it is stated further on (Numbers 17:28): “Everyone who so as much as ventures near the LORD’s Tabernacle must die…” Just as further on, it as at the hands of Heaven, so here too at the hands of Heaven. And the Halakha is according to the Sages. But death at the hand of Heaven is less than from extirpation, for extirpation has upon it a punishment after death if he did not repent appropriately. But[regarding] death at the hands of Heaven, there is nothing after it at all. And Rashi wrote in the chapter “With what do we kindle [Shabbat lights]” (chapter two of Tractate Shabbat, 25a): that death at the hands of Heaven, his days are shortened and he does not go childless. Extirpation has two [things associated with it]: His days are cut off and he goes (i.e., dies) childless. And those who are liable to death at the hand of Heaven on the matters of the Sanctuary and the holy things are eleven, and they are: He who eats eatables forbidden pending the separation of sacred gifts, a ritually impure Kohen who eats pure priest’s due, and the foreigner (i.e., the non-Kohen) who eats priest’s due, and the foreigner, the impure and the ritual impurity of one who immersed during the daytime but does not attain ritual purity until the evening – who served [in the Sanctuary] , and those [Kohanim] lacking atonement, those [Kohanim] lacking priestly garments, and who did not sanctify their hands and feet and those who are intoxicated with wine and had overgrown hair. Some of them it says [the punishment of] death regarding them explicitly and some of them our Rabbis learned from the received tradition by verbal analogy and by juxtaposition."
+            ]
+        ],
+        [
+            [
+                "כל ישראל יש להם חלק לעולם הבא – even those who were convicted for death by the Jewish court because of their wickedness, they have a share in the World to Come. And the World to Come spoken of here is the World to Come after the Resurrection of the Dead, who would be destined to live and to stand with their bodies and souls living eternally, like the sun, and the moon and the stars, as is brought in the Gemara in this chapter (Sanhedrin 90b), the dead who are destined to live do not return to the dust. And in the World to Come, there is no eating or drinking, and even though it has a body and inner-body (i.e., membrum), but the Righteous sit and their crowns are on their heads and they enjoy the splendor of God’s presence. And because all Israel is not equivalent in this, but rather the great according to their greatness and the small before his smallness. Because of this, it is taught that they have a share [in the World to Come].",
+                "האומר אין תחיית המתים מן התורה – In the Gemara (Sanhedrin 90a) it states, and so much why, as it is taught: he denied the Resurrection of the Dead. Therefore, he will not have a share in the Resurrection of the Dead. And from here, I prove that the World to Come that is mentioned in this Mishnah is not the world in which the souls are placed at this time, but rather, the world of the Resurrection of the Dead as I have mentioned.",
+                "אפיקורוס – that despises the Sages and all the more despises the Torah itself.",
+                "בספרים החיצונים – the books of the sectarians, such as the books of Aristotle the Greek and his colleagues. And included in this – a person who reads the chronicles of the heathen kings, “songs of sensuality” [=erotic poems], and “writings of desire” [=novels] that have no wisdom in them or purpose other than a waste of time alone.",
+                "והלוחש על המכה – and with spitting alone that he has not share in the World to Come, for he does not mention the name of Heaven on the spitting (Sanhedrin 101a).",
+                "וההוגה את השם – of four letters like it is written."
+            ],
+            [
+                "שלשה מלכים וארבעה הדיוטות – even though they were great men and Sages.",
+                "אין להם חלק לעוה\"ב – for their belief was not complete. And even though that Balaam was from the nations of the world, and it is taught [in Mishnah 1], \"all Israel have a share in the world to come\", because we hold that the righteous of the nations of the world have a share in the world to come, [the Mishnah] comes to teach us that Balaam was not from the righteous of the nations of the world."
+            ],
+            [
+                "שנאמר לא ידון רוחי באדם לא דין ולא רוח – for they do not stand in judgment and they have no spirit to live with the righteous that have a share.",
+                "כורתי בריתי עלי זבח – for they made a covenant with God over sacrifice and peace offerings, as it is written (Exodus 24:5): “[He designated some young men among the Israelites,’ and they offered burnt offerings and [sacrificed bulls] as offerings of well-being [to the LORD],” and it is written (Exodus 24:8): “[Moses took the blood] and dashed it on the people and said, ‘This the blood of the covenant [that the LORD now makes with you concerning all these commands].’”",
+                "אין עתידים לחזור – from the place where they were exiled. For we have said that Jeremiah brought them back and Josiah the son of Amon ruled over them, for not all of them came back, but rather part of them."
+            ],
+            [
+                "יצאו אנשים בני בליעל – children that do not rise up at the [time of the] Resurrection of the Dead. And those who are led astray are like those who lead astray.",
+                "עד שיהיו מדיחים מאותה העיר – as it is written (Deuteronomy 13:14): “…and subverted the inhabitants of their town…,” but not the inhabitants of another town.",
+                "ומאותו השבט – as it is written (Deuteronomy 13:14): “[that some scoundrels] from among you…” from the midst of that tribe itself.",
+                "ועד שיודח רובה – of the city, as it is written (Deuteronomy 13:14): “of their town” – which implies the settlement of that city, which means the majority.",
+                "הרי אלו כיחידים – as individuals who served idolatry and are judged with stoning and their property is spared.",
+                "וצריכים – the men of the Apostate City.",
+                "שני עדים והתראה לכל אחד ואחד – for they had increased the number of courts, and every person who was found to have worshipped idolatry with witnesses and warning, we separate them until they see if they are a majority of the city, we would bring them to the Great Jewish Court and complete their judgment there and kill them with the sword and their property would be lost. But if they did not find the majority of [the residents of] the city, we would judge them with stoning and their property would be spared."
+            ],
+            [
+                "החמרת והגמלת – a caravan of donkeys and of camels that were delayed in the city for thirty days, they are included in those who are the dwellers of their city.",
+                "הרי אלו מצילין – If most of the people of the city were led astray and a minority were not led astray, and [a caravan of] ass- and camel-drivers which were not led astray overturned the minority to become a majority, they save [the city] – thus the property is spared, and [the sinners] are judged as individuals. And the same is true that [a caravan] may cause [a city] to be rendered as an Apostate City if they were subverted with them to form a majority, however, the tanna is searching for [scenarios of] acquittal. Furthermore, [the tanna considered] this [scenario] more decisive, as typically, a caravan of ass- and camel-drivers is not well disposed towards the people of the city to be led astray with them."
+            ],
+            [
+                "היתה רחובה חוצה לה – if the place of gathering the people of the city is outside of it, we bring them together into the city, for it is necessary to make for it a road inside it.",
+                "רחוב – a large thoroughfare.",
+                "הקדשות שבתוכה יפדו – that is to say, that they are not burned but the rquire redemption like the rest of the holy/dedicated objects.",
+                "ותרומות ירקבו – In the Gemara (Sanhedrin 112b) we establish it concerning priest’s due in the hands of a Kohen, for it is the money of the Kohen and a prohibition of the Apostate City takes effect upon it. However, the priest’s due is not burned like the rest of its booty, for we do not denigrate it all that much. Therefore, it should decay/rot, and if the priest’s due is in the hands of an Israelite, it is the booty of “On High” (i.e., God) and should be given to a Kohen that is in another city.",
+                "ומעשר שני – even though it is the money of an Israelite, for it is eaten by an Israelite, since it is called, “holy” (see Deuteronomy 26:13), it should not be burned, but rather hidden away.",
+                "כליל לה' אלהיך – Rabbi Shimon said, we read [in our Mishnah] and we don’t read: “as it states, “every whit unto the LORD your God” (Deuteronomy 13:17).",
+                "לא תיעשה גנות ופרדסים – that furthermore, completely, is implied.",
+                "כמו שהיתה – with the settlement in houses.",
+                "אבל נעשית היא גנות ופרדסים – And the Halakha is according to Rabbi Akiva."
+            ]
+        ],
+        [
+            [
+                "אלו הן הנחנקין. ממרא על פי בית דין – he rebels against the words of the Great Jewish court that was in the Chamber of the Hewn Stones.",
+                "זוממי בת כהן – even though they come to make her liable for [the punishment] of burning [by drinking a molten-liquid], they are not judged other than through the death that they were making liable those who engaged in sexual intercourse with her, which is by strangulation, like the others who come upon a married woman, as it is written (Leviticus 21:9): “she shall be put to the fire,” she and not the person who engaged in sexual intercourse with her, and those who falsely testified [through scheming] against her, we derive from (Deuteronomy 19:19): “[You shall do to him] as he schemed to do to his fellow,” but not to his sister.",
+                "ובועלה – the daughter of a Kohen when she is married, but an engaged one, he and her sexual partner [are punished] by stoning.",
+                "שהמקלל לאחר מיתה חייב – as it is written (Leviticus 20:9): “he has insulted his father and his mother. [His bloodguilt is upon him].” And the extra verse is to include after death.",
+                "והמכה לאחר מיתה פטור – for he is not liable until he makes in him a wound, but there is no wound after death.",
+                "עד שיכניסנו לרשותו – as it is written (Exodus 21:16): “or if he be found in his hand”, and “his hand” means his domain.  And similarly, it says (Numbers 21:26): “and taken all his land out of his hand,…”",
+                "וישתמש בו – usage that has the value of the equivalent of a Perutah/penny. And the first Tanna obligates him even with usage tha tis less than the equivalent of a penny. And the Halakha is according to the First Tanna.",
+                "הגונב את בנו – the reason that the Rabbis exempt him, as it is written (Exodus 21:16): “or is still holding him,” and it is an extra verse, for it is written (Deuteronomy 24:7): “If a man is found [to have kidnapped a fellow Israelite…]”, to extrapolate from it, and exclude this one, who is  already in his power. And the Halakha is according to the Sages.",
+                "רבי יהודה מחייב – as it is written (Deuteronomy 24:7): “of his brethren of the children of Israel” – “of his brethren”, to exclude slaves, “of the children of Israel” – if it had written “of Israel”, we would have excluded someone who is half a servant and half a free-man. Now that it is written, from “of the children of Israel”, this is another exclusion, and where there is a double exclusion it indicates an exemplification (see Bava Kamma 86b). But the Rabbis hold, that “of his brethren” does not come to exclude slaves, for they are “brothers” in the commandments. Rather, the words “the children of Israel” excludes slaves; “of [the children of Israel]” excludes someone who is half-slave and half a free-man (see Mishnah Eduyot, Chapter 1, Mishnah 13 and Mishnah Gittin 4:5 which deals specifically with the case of someone who is a half-slave and half a free-man). And the Halakha is according to the Sages. "
+            ],
+            [
+                "שלשה בתי דינין היו שם – In Jerusalem that Scripture is talking about (Deuteronomy 17:8): “you shall promptly repair [to the place that the LORD your God will have chosen…]”.",
+                "אחד יושב על פתח הר הבית – it is the eastern gate that is inside from the חיל /the place within the fortification of the Temple, in front of the women’s court.",
+                "ואחד יושב – above him, when they have passed the women’s court and come to the door of the Israelite court.",
+                "ואחד בלשכת הגזית – which is built in the midst of the court, half of it in sanctified [area] and half of it in non-sacred [area].",
+                "באים לזה שעל פתח הר הבית – this elder who taught in his city, and the Jewish court that was in his city disputed with him and the Written [Torah] requires him to go up to Jerusalem. They come – he and the Jewish court that is in his city to this Jewish court at the entrance of the Temple Mount, for they first make contact with him.",
+                "תלמיד שהורה לעשות – a student who had not arrived at being an authorized teacher, and disputed with the Jewish court that was in his city and they came to the Great Jewish court and asked and he returned to his city and he taught as at first, he is exempt, as they don’t have to rely upon his teaching, and the Torah did not make liable other than someone who is distinguished and expert to the Jewish court, as we derive it (Deuteronomy 17:8): “If a case is too baffling for you…” with the distinguished one of the Jewish court, Scripture speaks.",
+                "נמצא חומרו קולו – the stringency of the transgression that he committed and he taught, even though he had not yet arrived at being an authorized teacher, is added to the contempt of court (i.e., rebelliousness) that he disregarded the authority of the Supreme Court, and it became for him a leniency to exempt him from death, for if he had been an elder who had arrived at being an authorized teacher, and disregarded the authority of the Supreme Court, he would be liable to death."
+            ],
+            [
+                "האומר אין תפילין, וכו' פ טור – this is not instruction, for [it is a case of] “go, call the school of the Rabbi.”",
+                "חמש טוטפות – there is instruction. For event though this matter [only comes] to add to the words of the Scribes, he is liable, for in the Midrash of the scribes, it is written,[ \"לטטפת\" /L’Totafat – as a frontlet (see Exodus 13:16); \"לטטפת\"/L’Totafat – as a frontlet] (see Deuteronomy 6:8) (the first two are written as singular words; the last one is a plural construction); \"לטוטפת\" /L’Totafot – as frontlets (see Deuteronomy 11:18), here we have four portions."
+            ],
+            [
+                "ולא בב\"ד שביבנה – for they asked the Jewish court that was in the Chamber of the Hewn Stones, and they said to him and he returned to his city and delayed there for many days until the Great Sanhedrin was exiled to Yavneh, and afterwards, it taught as at first, they do not put him to death in Yavneh, even though the Great Sanhedrin was there, and even if the Temple still existed, since the Great Sanhedrin does not sit in its place in the Chamber of the Hewn Stones."
+            ],
+            [
+                "מה שלא שמע – what was not said in the prophecy to a single prophet in the world, and what was said to his fellow and not to him, and he heard it from his fellow and came and said what was related to him, both of these two are false prophets and their deaths are by strangulation, as it is written (Deuteronomy 18:20): “But any prophet who presumes to speak in My name [an oracle that I did not command him to utter…]” This is one who prophesizes something that he never heard, “that I did not command him to utter,” but his friend I commanded. The one who prophesizes what was not said to him and it was said to his fellow, and it is written (ibid.) “that prophet shall die.” And any death that is mentioned in the Torah undefined is not other than through strangulation.",
+                "מיתתן בידי שמים – as it is written (Deuteronomy 18:19): “And if anybody fails to heed the words he speaks [in My name]…,” we call him “he does not heed,” and we call him “he should not proclaim” and we call him, “he himself does not heed My words,” all three are included, and it is written (ibid.): “I myself will call him to account,” by the hands of Heaven."
+            ],
+            [
+                "לרשות הבעל – such as the father who handed her over to the agents of the husband and still is still on the way, furthermore, we don’t call refer to her as “the house of her father.”",
+                "לאותה מיתה – that they make the judged liable for.",
+                "ובועלה – that is to say, all of those who those [men] who have sexual intercourse are judged like the death of the one (i.e., the woman) who had sexual intercourse, except for the case of a person who has sexual intercourse with the daughter of a Kohen – as she is [punished] by burning [by drinking a molten-liquid] and he [is punished] by strangulation."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה סנהדרין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..cbd2b6a81e38eb2fef7e92843b02900b3e81b51b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/Hebrew/On Your Way.json	
@@ -0,0 +1,597 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Sanhedrin",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה סנהדרין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>דיני ממונות.</b> דהיינו הודאות והלואות:",
+                "<b>בשלשה.</b> הדיוטות. ולא אצרכוהו רבנן לשלשה מומחין, שלא תנעול דלת בפני לוין, שמא יכפור הלוה ולא ימצא מומחין לכופו לדין אלא יחיד מומחה או שלשה הדיוטות. אבל גזילות וחבלות בשלשה מומחין, דאלהים כתיב בפרשת שומרים בואלה המשפטים שלש פעמים. ומינה ילפינן שלשה מומחין:",
+                "<b>נזק.</b> אדם או שור המועד שהזיקו דמשלמים נזק שלם:",
+                "<b>חצי נזק.</b> שור תם שהזיק. ואע״ג דהיינו חבלות, איידי דבעי למיתני תשלומי כפל ותשלומי ארבעה וחמשה שאינו משלם כמו מה שהזיק, שמשלם יותר, תנא נמי חצי נזק שאינו משלם כמו שהזיק שהרי משלם פחות. ואיידי דתנא חצי נזק תנא נמי נזק:",
+                "<b>והמוציא שם רע.</b> לא מצאתי לבתך בתולים וענשו אותו מאה כסף:",
+                "<b>דיני נפשות.</b> דאם אמת היה הדבר וזנתה תחתיו וסקלוה. ודיני נפשות בעשרים ושלשה כדלקמן. והלכה כחכמים:"
+            ],
+            [
+                "<b>מכות.</b> מלקות ארבעים:",
+                "<b>בשלשה.</b> דכתיב (דברים כ״ה:א׳) ונגשו אל המשפט ושפטום, שנים, ואין ב״ד שקול מוסיפין עליהם עוד אחד, הרי כאן שלשה:",
+                "<b>רבי ישמעאל אומר בעשרים ושלשה.</b> אתיא רשע רשע, כתיב הכא (שם) והרשיעו את הרשע, וכתיב התם (במדבר ל״ה:ל״א) אשר הוא רשע למות. מה להלן בעשרים ושלשה אף כאן בעשרים ושלשה:",
+                "<b>עיבור החודש.</b> קידוש החודש. ואיידי דבעי למתני עיבור שנה תנא נמי עיבור החודש:",
+                "<b>בשלשה מתחילין.</b> לראות אם יש להושיב ב״ד על כך. אם אחד מהשלשה אומר צריך ב״ד לישב ולעיין אם צריכה [ה]שנה לעבר, מפני התקופה והאביב והפירות, ושנים אומרים אין צריך, שאין כאן ספק דודאי אינה צריכה עיבור, בטל יחיד במיעוטו. שנים אומרים לישב ואחד אומר שלא לישב, הולכין אחר השנים, ומוסיפין עוד שנים אחרים שישאו ויתנו בדבר, והרי כאן חמשה. שנים אומרים צריך לעבר ושלשה אומרים אין צריך, בטלו שנים במיעוטן. שנים אומרים אינה צריכה ושלשה אומרים צריכה, הולכים אחר הרוב, ומוסיפין עוד שנים שיהיו שבעה ומעברין אותה. ובגמרא מפרש, דהני שלשה חמשה ושבעה כנגד ברכת כהנים, שיש בפסוק ראשון שלש תיבות, ובשני חמשה, ובשלישי שבעה. והלכה כרבן שמעון ב״ג:  "
+            ],
+            [
+                "<b>סמיכת זקנים.</b> על ראש פר העלם דבר של צבור. ויש במשמעות הדברים גם מינוי הדיין, שהגדול הסומך צריך שיצרף עמו שנים כשרוצה לסמוך חכם כדי שיקרא רבי וידון דיני קנסות. ולשון סמיכה, משום דכתיב (במדבר כ״ז:כ״ג) ויסמוך את ידיו עליו. ולאו דבעי מסמך ידיה עליה אלא בשמא קרו ליה רבי. ואין סמיכה בחוצה לארץ, אלא צריך שהסומך והנסמך יהיו כולן בארץ ישראל, ואז יהיה לו רשות לדון דיני קנסות ואפילו בחוץ לארץ, לפי שסנהדרין נוהגת בין בארץ בין בחוץ לארץ, אחר שנסמכו בארץ. וכתב הרמב״ם שנראה לו שבזמן הזה שאין לנו סמוך איש מפי איש עד משה רבינו, אם היו מסכימים כל החכמים שבא״י לסמוך יחיד או רבים, הרי אלו סמוכים ויכולים לדון דיני קנסות ויש להן לסמוך לאחרים. והדבר צריך הכרע:",
+                "<b>ועריפת העגלה בשלשה.</b> דכתיב (ויקרא ד׳:ט״ו) זקני העדה, מיעוט זקני שנים, ואין ב״ד שקול, הוסיף עליהם עוד אחד הרי שלשה:",
+                "<b>ורבי יהודה אומר בחמשה.</b> וסמכו, שנים. זקני, שנים. ואין בית דין שקול, הוסיף עליהם עוד אחד, הרי חמשה. והלכה כרבי יהודה:",
+                "<b>מצות חליצה בשלשה.</b> דכתיב (דברים כ״ה:ט׳) ונגשה יבמתו אליו לעיני הזקנים, זקנים, שנים. ואין ב״ד שקול, הוסיף עליהם עוד אחד, הרי שלשה. ושנים אחרים שמוסיפים אינו אלא לפרסומי מילתא:",
+                "<b>מיאונין.</b> קטנה יתומה שהשיאוה אמה ואחיה לדעתה ויוצאה במיאון שממאנת בבעלה, צריך שיהיה בשלשה. וביבמות מוכח דמיאון בפני שנים מספיק:",
+                "<b>נטע רבעי.</b> אם בא לחללו על המעות, וכן מעשר שני, ואין דמיהן ידועים. כגון פירות והרקיבו שאין להם שער ידוע:",
+                "<b>ההקדשות.</b> הבא לפדותן צריך שלשה לשומן:",
+                "<b>הערכין המיטלטלין.</b> הרי שאמר ערך פלוני עלי, ואין לו מעות ליתן כפי הדמים הקצובים בפרשה ובא ליתן מטלטלין, צריך שלשה לשום אותן מטלטלים:",
+                "<b>אחד מהן כהן.</b> דבערכין כהן כתיב (ויקרא כ״ז) כערכך הכהן:",
+                "<b>והקרקעות.</b> ואם אין לו מיטלטלין ובא ליתן קרקע, צריך שישומו עשרה אנשים ואחד מהן כהן אותה קרקע שיהיה כפי הערך שיש עליו ליתן:",
+                "<b>ואדם כיוצא בהן.</b> ואם אמר דמי פלוני עלי ששמין אותו כמה הוא יפה לימכר בשוק ונותן דמיו, צריך גם כן שיהיו עשרה ואחד מהן כהן בשומא זו:  "
+            ],
+            [
+                "<b>והרגת את האשה ואת הבהמה.</b> היינו רובע. ואתקש לאשה, מה אשה בעשרים ושלשה אף בהמה בעשרים ושלשה:",
+                "<b>ואומר ואת הבהמה תהרוגו.</b> בנרבע כתיב. למדנו רובע ונרבע:",
+                "<b>כמיתת הבעלים.</b> כלומר כמו שהיה הבעל נדון בעשרים ושלשה, אם היה חייב מיתה:",
+                "<b>כל הקודם להורגן זכה.</b> כשהמיתו את האדם. ואין צריך להביאם לב״ד:",
+                "<b>רבי עקיבא אומר וכו׳</b> בגמרא מפרש דאיכא בין תנא קמא לרבי עקיבא, נחש. דלת״ק נחש מיתתו בכ״ג, ולרבי עקיבא הזאב והארי והדוב והנמר והברדלס מיתתן בעשרים ושלשה, אבל נחש, הקודם להרגו זכה, שסילק המזיק מן העולם. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>את השבט.</b> רובו של שבט שעבדו עבודה זרה במזיד, אין דנין אלא בב״ד של שבעים ואחד. דכתיב (דברים י״ז:ה׳) והוצאת את האיש ההוא או את האשה ההיא אל שעריך, איש ואשה אתה מוציא אל שעריך, ואי אתה מוציא את השבט אל שעריך, אלא בבית דין הגדול:",
+                "<b>ולא את נביא השקר.</b> גמר דבר דבר מזקן ממרא, כתיב הכא (שם י״ח) אשר יזיד לדבר דבר, וכתיב בזקן ממרא (שם י״ז) כי יפלא ממך דבר, מה זקן ממרא בב״ד הגדול דכתיב (שם). וקמת ועלית, אף נביא שקר בב״ד הגדול:",
+                "<b>ולא את כהן גדול.</b> דאמר קרא (שמות י״ח:כ״ב) את הדבר הגדול יביאו אליך, דבריו של גדול יביאו אליך. ומשה במקום שבעים ואחד קאי:",
+                "<b>ואין מוציאין למלחמת הרשות.</b> כל מלחמה חוץ ממלחמת שבעה עממין ומלחמת עמלק, קרויה מלחמת הרשות:",
+                "<b>אלא בבית דין של שבעים ואחד.</b> דכתיב בדוד (ד״ה א׳ כ״ז) ואחרי אחיתופל בניהו בן יהוידע. אחיתופל זה יועץ, בניהו בן יהוידע זו סנהדרין, שהיה מופלא שבכולן וכולן נגררים אחריו:",
+                "<b>על העיר.</b> ירושלים. שקדושתה גדולה משאר קדושת ארץ ישראל:",
+                "<b>והעזרות.</b> קדושתן גדולה מקדושת ירושלים. ואי אפשר לחדש קדושה אלא בבית דין של שבעים ואחד, דאמר קרא (שמות כ״ה:ט׳) ככל אשר אני מראה אותך וגו׳ וכן תעשו, לדורות. מה משכן קדוש על פי משה שהוא במקום סנהדרי גדולה, אך לתוספת עיר ועז. רות על פי סנהדרי גדולה:",
+                "<b>ואין עושין סנהדראות לשבטים כו׳</b> כדאשכחן במשה דאוקי סנהדראות ומשה במקום שבעים ואחד קאי:",
+                "<b>אין עושין עיר הנדחת כו׳</b> דכתיב (דברים י״ז:ה׳) והוצאת את האיש ההוא או את האשה ההיא, איש ואשה אתה מוציא אל שעריך, לבית דין שבעירך, ואי אתה מוציא את כל העיר אל שעריך, אלא לשער המיוחד:",
+                "<b>בספר.</b> עיר המבדלת בין ארץ ישראל לארץ העמים, דכתיב מקרבך, ולא מן הספר. וטעמא דקרא, שמא ישמעו נכרים ויבואו ויחריבו ארץ ישראל, לפיכך אין מניחין העיר תל עולם כמשפט עיר הנדחת אבל הורגין את יושביה בלבד:",
+                "<b>ולא שלש.</b> עיירות. עיר הנדחת בב״ד אחד ובמקום אחד, כלומר קרובים זו לזו. אבל בשנים ושלשה מקומות עושים:"
+            ],
+            [
+                "<b>ומשה על גביהם הרי שבעים ואחד.</b> דאמר קרא (במדבר י״א:י״ז) ונשאו אתך, ואת בהדייהו:",
+                "<b>רבי יהודה אומר שבעים.</b> דדריש אתך, בדומין לך, ולא שיהיה הוא יושב עמהן בדין. ואין הלכה כרבי יהודה:",
+                "<b>עדה שופטת.</b> עשרה מחייבין:",
+                "<b>עדה מצלת.</b> עשרה מזכין. ושמעינן מינה דצריך שיהיו עשרים שאם יחלקו יהיו עשרה מחייבין ועשרה מזכין:",
+                "<b>הטייתך לרעה על פי שנים.</b> והכי קאמר קרא, לא תהיה אחרי רבים לרעות, לחייב על פי אחד שיהיה יתר על המזכין. אבל אחרי רבים, להטות בשנים, אפילו לרעות, כשיהיו שנים מחייבין יותר על המזכין. הלכך על כרחך עשרים ושלשה בעינן, דבציר מעשרה מזכין ליכא למימר, דהא כתיב והצילו העדה, ותו לא משכחת חובה בבציר משנים עשר:",
+                "<b>ואין בית דין שקול.</b> אין עושין בית דין זוגות, שאם יחלקו לחצאים הוי להו פלגא ופלגא ולא משכחת לה הטייתך לטובה על פי אחד. הלכך מוסיפין עליהם עוד אחד והוו להו עשרים ושלשה:",
+                "<b>מאה ועשרים.</b> מפרש בגמרא, עשרים ושלשה, סנהדרי קטנה. ושלש שורות של עשרים ושלש עשרים ושלש יושבים לפניהם, שאם הוצרכו להוסיף על הדיינים מוסיפים מהם. ועשרה בטלנים, עשרה בני אדם בטלים מכל מלאכה שיושבים תמיד בבית המדרש. ושני סופרים לכתוב דברי המזכין ודברי המחייבין. ושני חזנים, שמשי בית דין להלקות החייב ולהזמין בעלי הדין. ושני בעלי דינין. ושני עדים. ושני זוממין. ושני זוממי זוממין. ושני גבאים, ושלישי לחלק הצדקה, שצדקה נגבית בשנים ומתחלקת בשלשה. ורופא אומן להקיז דם. ולבלר. ומלמד תינוקות. הרי מאה ועשרים:",
+                "<b>מאתים ושלשים כנגד שרי עשרות.</b> דהיינו עשרים ושלשה עשיריות, שיהא כל דיין שר של עשרה. דבציר משרי עשרה לא אשכחן שררה. ואין הלכה כרבי נחמיה:"
+            ]
+        ],
+        [
+            [
+                "<b>כהן גדול.</b> אינו יוצא אחר המטה. דלמא אתי למנגע מתוך טרדתו, ורחמנא אמר (ויקרא כ״א:י״א) ועל כל נפשות מת לא יבוא:",
+                "<b>הן נכסין והוא נגלה.</b> כיון שנתכסו נושאי המטה מן המבוי כלומר שיצאו ממנו, הוא נגלה ונכנס בתוכו. אבל כל זמן שהן נגלין ונראין במבוי, הוא נכסה ממנו שאינו נכנס לתוכו:",
+                "<b>ויוצא עמהן עד פתח העיר.</b> שבעיר מצויין מבואות ויכול להתכסות מהן. אבל חוץ לעיר ליכא הכירא:",
+                "<b>שנאמר ומן המקדש לא יצא.</b> רבי יהודה דריש ומן המקדש לא יצא כל עיקר. ור׳ מאיר דריש ומקדושתו לא יצא, כלומר יזדהר שלא יבא לידי מגע, ובתוך העיר שיש מבואות איכא היכרא ומזדהר. והלכה כרבי יהודה:",
+                "<b>וכשהוא מנחם את אחרים.</b> דבמת שאינו שלו כולי עלמא מודו דיכול הוא לילך, דלא טריד ולא אתי למנגע. וכשחוזרין מן הקברות ועומדין בשורה לנחם האבלים וכל העם עוברים זה אחר זה ומנחמין האבל שעומד במעמדו וכל אחד אומר לו תתנחם מן השמים:",
+                "<b>והממונה ממצעו.</b> שהוא הולך לימין כהן גדול וכל העם משמאלו, נמצא כהן גדול באמצע:",
+                "<b>הממונה.</b> הוא הסגן, שהוא ממונה לעבוד תחת כהן גדול אם יארע פסול בכהן גדול ביום הכפורים:",
+                "<b>אנו כפרתך.</b> בנו תתכפר אתה ואנחנו תחתיך לכל הראוי לבא עליך:",
+                "<b>וכשמברין אותו.</b> שאבל אסור לאכול סעודה ראשונה משלו, וקרוביו ואוהביו מאכילין אותו:",
+                "<b>מסובין על הארץ.</b> הן מצירין ומתאבלין בצערו:",
+                "<b>והוא מיסב.</b> בכבוד על הספסל:"
+            ],
+            [
+                "<b>המלך לא דן ולא דנין אותו.</b> ודוקא מלכי ישראל שאינם נשמעים לדברי חכמים. אבל מלך ממלכי בית דוד. דן ודנין אותו, שנאמר (ירמיהו כ״א:י״ב) בית דוד כה אמר ה׳ דינו לבוקר משפט:",
+                "<b>אין שומעין לו.</b> דמלך שמחל על כבודו אין כבודו מחול, וגנאי הוא לו שתחלוץ וירקה בפניו. וכל שאינה בת חליצה אינה בת יבום. וכן הלכה:",
+                "<b>מלך נושא אלמנתו של מלך.</b> והלכה כר׳ יהודה בהא:"
+            ],
+            [
+                "<b>אינו יוצא מפתח פלטרין שלו.</b> שגנאי הוא למלך להראות עגמת נפש לפני העם:",
+                "<b>לפייס את העם.</b> כדי שיכירו שלא בעצת דוד הרג יואב את אבנר. ואין הלכה כרבי יהודה:",
+                "<b>דרגש.</b> מטה:"
+            ],
+            [
+                "<b>למלחמת הרשות.</b> מלחמת שאר אומות חוץ ממלחמת עמלק ומלחמת שבעה עממין:",
+                "<b>ופורץ.</b> גדר של אחרים:",
+                "<b>לעשות לו דרך.</b> ללכת לכרמו ולשדהו:",
+                "<b>ואין ממחין בידו.</b> אין מעכבין עליו:",
+                "<b>חלק בראש.</b> חלק היפה בורר ראשון. ונוטל מחצה מכל הבזה:",
+                "<b>אלא שמונה עשרה.</b> שהרי דוד היו לו שש נשים וקאמר ליה נביא ואם מעט ואוסיפה לך כהנה וכהנה, כהנה קמא שית, בתרא שית, הרי שמונה עשר:",
+                "<b>מרבה הוא לו.</b> יותר מי״ח. ושלש מחלוקות יש בדבר. ת״ק סבר נושא י״ח ואפילו פרוצות, ויותר מי״ח לא ישא ואפילו כשרות, שכך הוא גזירת הכתוב. ר׳ יהודה סבר נושא י״ח ואפילו פרוצות, ויותר מי״ח פרוצות לא ישא, וכשרות והגונות ישא כמו שירצה. ופליג אתנא קמא בחדא. ר׳ שמעון סבר אפילו אחת פרוצה לא ישא, וכשרות והגונות לא ישא יותר משמונה עשרה. ופליג אתנא קמא בחדא ואדרבי יהודה בתרתי. והלכה כת״ק:",
+                "<b>אלא כדי מרכבתו.</b> דוקא סוסים בטלים להרחיב דעתו ולהתגדל ברוב סוסים [אסור]. אבל כדי רכבו ופרשיו להלחם באויביו מותר:",
+                "<b>אספניא.</b> שכר חיילות הנכנסים ויוצאים עמו כל השנה:",
+                "<b>וכותב לו ס״ת לשמו.</b> חוץ מס״ת שחייב כל אדם מישראל להיות לו ספר תורה, והוא מונח בבית גנזיו. וספר תורה שכותב לשמו כשהוא מלך נכנס ויוצא עמו תמיד:",
+                "<b>מיסב.</b> על השלחן:"
+            ],
+            [
+                "<b>כשהוא מסתפר.</b> כשמגלח שער ראשו:"
+            ]
+        ],
+        [
+            [
+                "<b>זה בורר לו אחד.</b> אחד מהבעלי דינין בורר לו דיין אחד לדונו ולהפוך בזכותו, וכן השני בורר לו דיין אחד. ושני הבעלי דינים ביחד בוררים להם עוד דיין שלישי, ומתוך כך יצא דין אמת לאמתו דצייתי בעלי דינים דינא ואמרי קושטא קא דייני לן, דסבר החייב הרי אני בעצמי ביררתי האחד ואם היה יכול להפך בזכותי היה מהפך. והדיין השלישי בעצמו נוח לו להפך בזכות שניהם, מפני ששניהם ביררו אותו:",
+                "<b>וחכמים אומרים שני הדיינים בוררים להם אחד.</b> בלא דעת הבעלי דינים. כדי שלא יהיה לבו של זה השלישי נוטה אצל אחד מהן. והלכה כחכמים:",
+                "<b>זה פוסל דיינו של זה.</b> יכול הוא לומר לא אדון לפני בית דין שביררת:",
+                "<b>בזמן שהביא עליהן ראיה.</b> שזה מביא ראיה על דיין שבירר זה, לפוסלו:",
+                "<b>אבל אם הם כשרים ומומחים.</b> הכי קאמר, אבל אם היו כשרים שאינן לא קרובים ולא פסולים, אע״פ שהם יושבי קרנות נעשו כמומחין ואינו יכול לפוסלן. ופסק ההלכה בזה, כשקיבלו בעלי הדין מי שידין להם בין יחיד בין רבים, ופסק עליהם את הדין, דינו דין ואין סותרין דינו ואע״פ שאינו מומחה לרבים. ואם נודע שטעה, אם בדבר משנה טעה או בדבר המפורש בגמרא, מחזירים הדבר כשהיה ודנין בו כהלכה. ואם אי אפשר להחזיר כגון שהלך זה שנטל הממון שלא כדין למדינת הים, פטור הדיין מלשלם מאחר שקיבלוהו עליהם, שאף על פי שגרם להזיק, לא נתכוין להזיק. ואם טעה בשיקול הדעת, והוא בדבר שנחלקו בו תנאים או אמוראים או גאונים, וסוגיא דעלמא כחד מנייהו ודן זה הדיין כדברי אותו הגאון שאין סוגיית העולם כמותו, אם לא נשא ונתן ביד יחזור הדין, ואם א״א להחזיר ישלם מביתו, ואם נשא ונתן ביד, מה שעשה עשוי וישלם מביתו. ודיין שלא קיבלו אותו בעלי הדין אלא שעמד מאליו או מינה אותו המלך או קצת זקני הקהל העמידוהו, אם אינו מומחה לרבים, אע״פ שנטל רשות מראש הגולה, אין דיניו דין, בין טעה בין לא טעה, ואינו בכלל הדיינין אלא בכלל בעלי זרוע, וכל אחד מבעלי דינין אם רצה סותר דינו וחוזר ודן בפני ב״ד. ואם טעה ולא נשא ונתן ביד יחזיר הדין, ואם א״א להחזיר ישלם מביתו כדין כל גורם להזיק, ואם נשא ונתן ביד ישלם מביתו וחוזר ונוטל מבעל דין זה שנתן לו שלא כהלכה. ומומחה לרבים שקיבלו אותו בעלי דינים או שנטל רשות מראש גולה אע״פ שלא קיבלו אותו בעלי דינים, הואיל והוא מומחה, אם טעה בין בדבר משנה בין בשיקול הדעת וא״א להחזיר הדין, פטור מלשלם. ומומחה שנטל רשות מראש גולה יש לו לכוף לבעלי הדין שידונו לפניו, בין רצו בין לא רצו בין בארץ בין בחו״ל. ומי שנטל רשות מן הנשיא שבא״י אינו יכול לכוף לבעלי הדין אלא בא״י בלבד. ומומחה הוא, מי שלמד בתורה שבכתב ושבע״פ ויודע לסבור להקיש ולהבין דבר מתוך דבר (הוא הנקרא מומחה). וכשהוא ניכר וידוע ויצא טבעו אל אנשי דורו נקרא מומחה לרבים, והוא יכול לדון יחידי ואפילו לא נקט רשות מראש הגולה:",
+                "<b>זה פוסל עדיו של זה.</b> פלוגתיהו דר״מ ורבנן מוקי לה בגמרא, כשאמר בעל דין יש לי שתי כתי עדים בדבר והביא כת ראשונה ועמד בעל דין שכנגדו עם אחר ואמר פסולין הן, ר״מ אומר יכול הוא עם אחר לפוסלן, ולאו נוגע בעדות הוא שהרי אמר יש לי כת אחרת. ואם בקש ולא מצא, יפסיד. ורבנן סברי אע״ג דאמר תחלה יש לי שתי כתי עדים יכול לחזור ולומר אין לי אלא אלו, ונמצא זה שבא לפסלן נוגע בעדות הוא, ולא מפסלי אפומיה. והלכה כחכמים:  "
+            ],
+            [
+                "<b>נאמן עלי אבא.</b> להיות דיין. אף על פי שהוא פסול מן התורה לדונני לא לזכות ולא לחובה, כדנפקא לן מלא יומתו אבות על בנים:",
+                "<b>נאמנים עלי שלשה רועי בקר.</b> לדון. דאילו לעדות, רועי בקר כשרים הן:",
+                "<b>רבי מאיר אומר יכול לחזור בו.</b> אפילו לאחר גמר דין, לאחר שקבל הדיין העדות ואמר איש פלוני אתה זכאי:",
+                "<b>אינו יכול לחזור בו.</b> לאחר גמר דין בלבד הוא דפליגי רבנן עליה דר״מ. דאילו קודם גמר דין מודים חכמים לר״מ דיכול לחזור בו. ואם קנו מידו נמי שמקבל עליו עדות איש פלוני או דינו של איש פלוני, אפילו קודם גמר דין אינו יכול לחזור בו, שאין לאחר קנין כלום. וכן הלכה:",
+                "<b>דור לי בחיי ראשך.</b> נדור לי בחיי ראשך ואתן לך מה שאתה תובע. ואין צריך לומר ומחול לך מה שיש לי אצלך. ונדר לו או קנו מידו, אע״פ שעדיין לא נדר, אינו יכול לחזור בו, כדברי חכמים. וכן הלכה:"
+            ],
+            [
+                "<b>ואלו הן הפסולים.</b> לדון ולהעיד:",
+                "<b>המשחק בקוביא.</b> פסול לעדות. לפי שאינו מתעסק בישובו של עולם, ואסור לאדם שיתעסק בעולמו אלא או בתורה וגמילות חסדים, או בסחורה ואומנות ומלאכה שיש בהן ישובו של עולם:",
+                "<b>והמלוה בריבית.</b> אחד הלוה ואחד המלוה שניהם פסולין, דקיימא לן המלוה והלוה שניהם עוברים בלא תעשה:",
+                "<b>ומפריחי יונים.</b> אית דמפרשי, מין ממיני השחוק, אם תקדים יונתך ליונתי אתן לך כך וכך. ואית דמפרשי, שמגדל יונה מלומדת להביא יונים לבית בעליה בעל כרחן. ויש בהן גזל מפני דרכי שלום ולא גזל גמור:",
+                "<b>וסוחרי שביעית.</b> עושין סחורה בפירות שביעית. והתורה אמרה (ויקרא כ״ה:ו׳) והיתה שבת הארץ לכם לאכלה, ולא לסחורה: ",
+                "<b>רבי שמעון אומר וכו׳</b> בגמרא מפרש מלתיה דר״ש הכי, בתחלה היו קוראים אותם אוספי שביעית כלומר אוספי פירות שביעית לעצמן היו פסולים לעדות כמו סוחרי פירות שביעית:",
+                "<b>משרבו האנסין.</b> השואלין מנת המלך כך וכך כורין תבואה בכל שנה, והיו צריכין לאסוף תבואה של שביעית לפרוע ממנה מנת המלך, חזרו לומר סוחרי פירות שביעית בלבד הם פסולים, אבל אוספי תבואת שביעית לתת למלך כשרים לעדות, כיון שאין אוספים לאצור לעצמן. ולענין פסק הלכה, כל מי שעבר עברה שחייב עליה מיתת ב״ד או כרת או מלקות, פסול לעדות. דמחוייב מיתה נקרא רשע, דכתיב (במדבר ל״ה:ל״א) אשר הוא רשע למות, ובחייבי מלקות כתיב (דברים כ״ה:ב׳) והיה אם בן הכות הרשע, והתורה אמרה (שמות כ״ג:א׳) אל תשת ידך עם רשע להיות עד חמס, ודרשינן אל תשת רשע עד. ואם לקה חזר להכשרו, דכתיב ונקלה אחיך לעיניך, כיון שלקה הרי הוא כאחיך. ואם לקח ממון שלא כדין, אע״פ שאינו חייב ביה לא מיתה ולא מלקות, פסול לעדות, כגון גנב וגזלן ומלוה ברבית. ואם לקח ממון שיש בו איסור דרבנן, פסול לעדות מדרבנן, כגון מפריחי יונים, וחמסן דיהיב דמי ולוקח החפץ שאין הבעלים רוצים למכרו, והגבאים והמוכסים שלוקחים לעצמן, ומקבלי צדקה מן הנכרים בפרהסיא, אלו וכיוצא בהן פסולין לעדות מדרבנן, ואין עדותן בטלה עד שיכריזו עליהם ויפרסמו אותן. אבל פסולי עדות של תורה אין צריכין הכרזה. וכל הפסולין לעדות בין של תורה בין של דבריהם, אם נודע מענינם שעשו תשובה גמורה והממון שלקחו שלא כדין החזירוהו ועשו סייג וגדר לעצמן באותו דבר שחטאו בו שלא יוסיפו לעשותו עוד, הרי אלו חזרו להכשרן. ומשחקי בקוביא אע״פ שאין בזה גזל אפילו מדבריהם, הם פסולים לעדות, לפי שאין מתעסקין בישובו של עולם ואין בהם יראת שמים. ודוקא שאין להם מלאכה ואומנות אלא היא. כדברי רבי יהודה. וכן הלכה. ואימתי חזרתן, משישברו פספסיהן ויקבלו עליהם דאפילו בחנם לא עבדי:"
+            ],
+            [
+                "<b>ובעל אחותו וכו׳</b> משום דבעל כאשתו:",
+                "<b>וגיסו.</b> בעל אחות אשתו:",
+                "<b>הם ובניהן וחתניהן.</b> ודוקא בנים ובנות שיש לו לגיסו מאחות אשתו. אבל אם יש לו בנים מאשה אחרת, או חתנים נשואים לבנות שיש לו מאשה אחרת, אינן חשובין קרובין:",
+                "<b>וחורגו.</b> בן אשתו מאיש אחר. הוא בלבד חשוב קרוב, אבל בן חורגו וחתן חורגו לא. ואשת חורגו לא יעיד לה, דאשה כבעלה. והאחים זה עם זה, בין מן האב בין מן האם, הרי הן ראשון בראשון. ובניהם זה עם זה, שני בשני. ובני בניהם זה עם זה, שלישי בשלישי. ולעולם שלישי בראשון כשר. ואין צריך לומר שלישי בשני. אבל שני בשני ואין צריך לומר שני בראשון, שניהם פסולים. וכדרך שאתה מונה בזכרים כך אתה מונה בנקבות, וכל אשה שאתה פסול לה כך אתה פסול לבעלה, וכל איש שאתה פסול לו כך אתה פסול לאשתו:",
+                "<b>אבל משנה ראשונה דודו ובן דודו.</b> ואין הלכה כמשנה ראשונה:",
+                "<b>וכל הראוי ליורשו.</b> תשלום משנתו של ר״ע היא ולא ממשנה ראשונה. וכל הראוי ליורשו, דהיינו קרובי האב. אבל קרובי האם כגון אחי אמו שהזכרנו, כשר לו, שהרי אין אחי אמו ראוי ליורשו. אבל הוא ראוי לירש אחי אמו, לפיכך הוא פסול להעיד לו:",
+                "<b>היה קרוב.</b> כגון חתנו וראוי ליורשו מחמת אשתו:",
+                "<b>ונתרחק.</b> שמתה אשתו קודם שראה עדות זו:",
+                "<b>ר״י אומר וכו׳</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>שושבינו.</b> רעהו בימי חופתו, פסול לו כל ימי החופה:",
+                "<b>לא נחשדו ישראל על כך.</b> להעיד שקר משום איבה ואהבה. וכן הלכה. ודוקא בעדות פליגי רבנן עליה. אבל בדין מודו רבנן דפסול לו לדון, דאי רחים ליה אינו רואה לו חובה, ואי סני ליה לא מצי לאפוכי בזכותיה:  "
+            ],
+            [
+                "<b>ומאיימין עליהם.</b> מודיעים אותם שהשוכרים עדי שקר הן עצמן מבזין אותן וקוראים להן רשעים, דכתיב (במלכים א כ״א:י׳) בנבות, והושיבו שנים אנשים בני בליעל נגדו, שיועצי המלך שהיו יועצים לשכרן קוראים להן בני בליעל:",
+                "<b>הוא אמר לי.</b> הלוה אמר לי:",
+                "<b>לא אמר כלום.</b> דעביד איניש דאמר פלוני נושה בי, כדי שלא יחזיקוהו עשיר:",
+                "<b>הודה לו.</b> שהיו שניהם בפנינו ולהודות לו נתכוין, להיות לו עדים בדבר: ",
+                "<b>אפילו שנים מזכין או מחייבים ואחד אומר איני יודע יוסיפו דיינים.</b> אע״ג דאי הוה פליג עלייהו הוה בטל במיעוטו, כי אמר איני יודע הוי כמו שלא ישב בדין, נמצא הדין בשנים ואנן שלש בעינן:  "
+            ],
+            [
+                "<b>היו מכניסין אותן.</b> לבעלי דינין. שלאחר ששמעו טענותיהן היו מוציאין אותן לחוץ כדי שישאו ויתנו בדבר ולא ישמעו הבעלי דינים מי מחייב ומי מזכה:"
+            ],
+            [
+                "<b>הבא ראיה.</b> שטר זכות:",
+                "<b>הרי זה אינו כלום.</b> שהרי אמר אין לי. וחיישינן שמא זייף. או שכר עדי שקר:",
+                "<b>אמר רבן שמעון בן גמליאל וכו׳</b> ואין הלכה כרשב״ג:",
+                "<b>קרבו פלוני ופלוני והעידוני.</b> בהא אפילו רשב״ג מודה. דכיון שהיה יודע בהן ואמר אין לי, ודאי שקרן הוא. אבל הטוען יש לי עדים או ראיה במדינת הים, אין שומעין לו לענות הדין עד שישלח למדינת הים, אלא פוסקין את הדין כפי מה שרואין ממנו עכשיו, וכשיביא עדים או ראיה סותר את הדין וחוזרים ודנים כפי העדים או הראיה שהביא:",
+                "<b>אפונדתו.</b> חגורתו. ואית דמפרשי מלבוש הסמוך לבשרו:"
+            ]
+        ],
+        [
+            [
+                "<b>אחד דיני ממונות וכו׳</b> שנאמר משפט אחד יהיה לכם. ובדיני נפשות כתיב (דברים י״ג:ט״ו) ודרשת וחקרת. וזהו דין תורה. אבל אמרו חכמים שאין מאריכין בדרישה וחקירה בדיני ממונות, שלא תנעול דלת בפני לוין. אלא אם כן ראו בית דין שהדין מרומה. ודרישה וחקירה הוא השאלה בענין בעצמו, כגון כמה הלוהו ומתי הלוהו ובאיזה ענין הלוהו ובאיזה מקום הלוהו. ויש מין אחר מן השאלה שנקראת בדיקה ואינו בענין בעצמו, כגון שישאלו לו מה היה לבוש, כלים שחורים או כלים לבנים, עומד היה או יושב בשעה שהלוהו:",
+                "<b>פותחים.</b> משאו ומתנו של דין. בין לזכות בין לחובה:",
+                "<b>מחזירין.</b> סותרין את הדין אחר שגמרוהו וידעו שטעו:",
+                "<b>ואין הכל מלמדין חובה.</b> שאם אמר אחד מן התלמידים יש לי ללמד עליו חובה אין שומעין לו:",
+                "<b>דנים ביום וגומרין בלילה.</b> דכתיב (שמות י״ח) ושפטו את העם בכל עת, וכתיב (דברים כ״א) והיה ביום הנחילו את בניו, הא כיצד, יום לתחילת דין, ולילה לגמר דין:",
+                "<b>דנין ביום וגומרין ביום.</b> דכתיב (במדבר כ״ה) והוקע אותם לה׳ נגד השמש:",
+                "<b>גומרים בו ביום בין לזכות בין לחובה (וכו׳)</b> דאמר קרא (ישעיה א׳) מלאתי משפט צדק ילין בה:",
+                "<b>לפיכר אין דנים לא בערב שבת.</b> שנמצא גמר דינו בשבת, ולהשהותו אחר שבת אי אפשר מפני עינוי הדין, ולדונו בו ביום אי אפשר שאין ארבע מיתות ב״ד דוחין את השבת, שנאמר (שמות ל״ה) לא תבערו אש בכל מושבותיכם ביום השבת, לימד על מחוייבי שריפה שאין שורפין אותן בשבת, והוא הדין לשאר חייבי מיתות:"
+            ],
+            [
+                "<b>מן הצד.</b> מן הקטנים בחכמה שהיו יושבים בצד. דאמר קרא (שם כ״ג) לא תענה על ריב. וכתיב רב, כלומר לא תענה על מופלא שבבית דין ולנטות מדבריו, לפיכך אין שומעין דבריו אלא בסוף:",
+                "<b>הכל כשרים לדון.</b> ואפילו גר. והוא שתהא אמו מישראל. וממזר נמי כשר לדון דיני ממונות:",
+                "<b>ואין הכל כשרים לדון דיני נפשות.</b> דכתיב (שמות י״ח:כ״ב) והקל מעליך ונשאו אתך, בדומין לך, מה משה רבינו מיוחס אף בי״ד מיוחסים:"
+            ],
+            [
+                "<b>כחצי גורן עגולה כדי שיהו רואים זה את זה</b>. דאמר קרא (שיר השירים ז׳:ג׳) שררך אגן הסהר. שררך אגן זו סנהדרין שיושבת בטבורו של עולם ומגינה על כל העולם כולו, והיא דומה לסהר, שיושבים בעגול כחצי ירח. תרגום ירח, סיהרא. ובעגולה שלימה אין יושבים מפני שצריכים בעלי דינים והעדים ליכנס ולדבר בפני כולם:",
+                "<b>רבי יהודה אומר שלשה היו.</b> כדי שיהיו שני עדים על המזכין ושני עדים על המחייבין. ואין הלכה כר״י:"
+            ],
+            [
+                "<b>ושלש שורות.</b> וכל שורה של כ״ג ת״ח. שמא יחלקו הדיינים ויהיו רובן מחייבין ומיעוטן מזכין, והטיה לרעה אינה על פי אחד כדכתיב (שמות כ״ג:ב׳) לא תהיה אחרי רבים לרעות, וצריך להוסיף שנים שנים עד שבעים ואחד, שלעולם אין מוסיפין על הדיינים יותר משבעים ואחד, הלכך צריך להושיב לפניהם ארבעים ושמונה להשלמת שבעים ואחד. ולאו אורח ארעא לעשות שורות תלמידים מרובה משל דיינים, הלכך עבדינן שלש שורות:",
+                "<b>וכל אחד מכיר את מקומו.</b> לפי שכסדר חכמתם היו מושיבים אותם, לפיכך היה כל אחד צריך להכיר את מקומו:",
+                "<b>הוצרכו לסמוך.</b> כגון שמת אחד מן הדיינים:",
+                "<b>ולא היה יושב במקומו של ראשון.</b> ולא היה אותו שנברר מן הקהל יושב במקומו של ראשון, אלא במקום הראוי לו בסוף שורה השלישית. לפי שהקטן מן התלמידים שבשורות גדול מן הגדול שבקהל:"
+            ],
+            [
+                "<b>מאיימין על העדים.</b> שלא יעידו שקר:",
+                "<b>מאומד.</b> שהדעת נוטה שהוא כן:",
+                "<b>דיני ממונות.</b> אם העיד לחייב לזה ממון שלא כדין, מחזירו לו ומתכפר:",
+                "<b>לפיכך נברא יחידי.</b> להראותך שמאדם אחד נתישב מלואו של עולם:",
+                "<b>רשויות הרבה.</b> אלהות הרבה יש וכל אחד ברא את שלו:",
+                "<b>מה לנו ולצרה הזאת.</b> להכניס ראשנו בדאגה זו ואפילו על האמת:",
+                "<b>והלא כבר נאמר והוא עד.</b> וחייבין אתם להגיד מה שראיתם:",
+                "<b>ושמא תאמרו מה לנו לחוב.</b> להיות מחוייבים בדמו של זה, נוח לנו לעמוד באם לא יגיד:",
+                "<b>הרי הוא אומר ובאבוד רשעים רנה.</b> ואם רשע הוא אין כאן עון כלל:"
+            ]
+        ],
+        [
+            [
+                "<b>היו בודקין אותן.</b> אחר שאיימו עליהן היו בודקין אותן, בשבע חקירות. כנגד שבעה לשונות שנאמרו במקרא בחייבי מיתות ב״ד, ודרשת וחקרת ושאלת היטב (דברים י״ג:ט״ו) הרי כאן שלשה. ושאלת אינו מן המנין שממנו למדנו בדיקות. ובמקום אחר הוא אומר (שם י״ז) והוגד לך ושמעת ודרשת היטב, יש כאן שנים אחרים, הרי לך חמשה, ובמקום אחר אומר (שם י״ט) ודרשו השופטים היטב, שנים אחרים, הרי כאן שבעה:",
+                "<b>באיזה שבוע.</b> של יובל:",
+                "<b>באיזו שנה.</b> של שבוע:",
+                "<b>באיזה יום.</b> של שבת:",
+                "<b>באיזו שעה.</b> של יום. שכל שבע חקירות הללו מביאות אותן לידי הזמה, ושמא אין עדים להזימן לכל היום ויש עדים להזימן לאותה שעה:",
+                "<b>רבי יוסי אומר.</b> אין צריך אלא שלש חקירות, באיזה יום באיזו שעה באיזה מקום. ואין הלכה כר׳ יוסי, אלא אפילו אמרו העדים אתמול הרגו, בודקין אותן בשבע חקירות, כדי שתטרף דעתן עליהן ויודו אם יש פסול בעדותן:",
+                "<b>מכירין אתם אותו.</b> ההרוג. שמא נכרי הוא. וזו אינה מן החקירות שמביאות לידי הזמה, אלא כשאר בדיקות שאינן אלא לעשות העדות מוכחשת שמא לא יאמר האחד כדברי חבירו. והוא והן יהיו פטורים:",
+                "<b>את מי עבד.</b> לפעור או למרקוליס:",
+                "<b>ובמה עבד.</b> בזיבוח או בהשתחויה:"
+            ],
+            [
+                "<b>בן זכאי.</b> רבן יוחנן בן זכאי. ותלמיד דן לפני רבו היה באותה שעה, לכך קוראו בן זכאי:",
+                "<b>בעוקצי תאנים.</b> שהיו מעידים עליו שהרגו תחת התאנה. ובדק בן זכאי, תאנה זו עוקציה דקים או גסים. עוקץ, זנב הפרי מקום חיבורו לאילן:",
+                "<b>אמר אחד איני יודע עדותן בטלה.</b> דשוב אי אתה יכול להזימן באותה חקירה, וכל זמן שאי אפשר לקיים תורת הזמה באחד מן העדים, כל העדות בטלה, ואפילו הן מאה, דאין העדים נעשים זוממים עד שיזומו כולן:",
+                "<b>בדיקות.</b> אפילו אמרו כולן אין אנו יודעים, מצות הזמה ראויה להתקיים, דאין הזמה תלויה אלא בחקירה לומר עמנו הייתם באותה שעה במקום אחר:",
+                "<b>עדותן בטלה.</b> כל עדותן בטלה. [שבגמרא], הוא והן פטורים:"
+            ],
+            [
+                "<b>שזה ידע בעיבורו של חודש.</b> זה שאמר בשנים ידע שהחודש שעבר מלא היה, ויום ראשון של חודש שהוא יום שלשים, מחודש שעבר היה. ודוקא עד חצי החודש, אבל מחצי החודש ואילך עדותן בטילה, שחזקה אין עובר חצי החודש עד שכל העולם יודעים מתי קדשו בית דין החודש:",
+                "<b>רבי יהודה אומר קיימת.</b> דעביד אינש דטעי כולי האי:",
+                "<b>חמה במזרח.</b> ממקום זריחת החמה עד אמצע הרקיע קרוי מזרח, ומאמצע הרקיע עד מקום השקיעה קרוי מערב:  "
+            ],
+            [
+                "<b>נמצאו דבריהם מכוונים.</b> ומעתה צריכין לישא וליתן בדבר:",
+                "<b>פותחין בזכות.</b> אם לא עברת אל תירא:",
+                "<b>אמר אחד מן העדים יש לי ללמד עליו זכות.</b> אפילו זכות, וכ״ש חובה. משתקים אותו, דכתיב (במדבר ל״ה) ועד אחד לא יענה, בין לזכות בין לחובה:",
+                "<b>אמר אחד מן התלמידים.</b> היושבים לפני הדיינים. יש לי ללמד עליו חובה:",
+                "<b>משתקין אותו.</b> דכתיב (שם) ועד אחד לא יענה בנפש למות, למות הוא דאינו עונה, הא לזכות עונה:",
+                "<b>אינו יורד משם כל היום.</b> ואפילו שאין ממש בדבריו. אבל יש ממש בדבריו, אינו יורד משם לעולם:"
+            ],
+            [
+                "<b>מעבירין אותו למחר.</b> מעבירין את הדין עד למחר, משום הלנת הדין:",
+                "<b>שנים עשר מחייבין ואחד עשר מזכין.</b> והטייתך לרעה על פי אחד ליתא, הלכך יוסיפו דיינים: ",
+                "<b>ואפילו שנים ועשרים מזכין או מחייבין ואחד אומר איני יודע יוסיפו דיינים.</b> דהאי דאמר איני יודע כמאן דליתא דמי, ואין דנין דיני נפשות לא לזכות ולא לחובה בפחות משלשה ועשרים. ",
+                "<b>שנים שנים.</b> אם נתחלקו השנים שהוסיפו זה לכאן וזה לכאן, דאכתי ליכא הטיה לא לטובה על פי אחד ולא לרעה על פי שנים, צריך להוסיף עוד שנים. וכן עד שבעים ואחד:",
+                "<b>עד שיראה אחד מן המחייבים דברי המזכין.</b> דאיכא הטיה לטובה על פי אחד. והוא הדין אם יראה אחד מן המזכים דברי המחייבים. דבשעת גמר דין קיימא לן דאף המלמד זכות יכול ללמד חובה. והאי דלא תני או עד שיראה אחד מן המזכין דברי המחייבין, דתנא אזכות קמהדר:"
+            ]
+        ],
+        [
+            [
+                "<b>נגמר הדין.</b> חוץ לבית דין. רחוק מבית דין שמא בעוד שמוליכין אותו לבית הסקילה, ימצאו לו זכות ויפטר:",
+                "<b>והסודרין בידו.</b> להניף. והוא סימן להחזירו:",
+                "<b>ובלבד שיהא ממש בדבריו.</b> ואם אין ממש בדבריו, פעם ראשונה ושניה בלבד מחזירין אותו, דלמא מחמת בעתותא נסתתמו טענותיו ואולי תתישב דעתו עליו ויזכור טענותיו, יותר על כך אין מחזירין אותו. ומוסרין לו שני תלמידי חכמים שיעיינו אם יש ממש בדבריו שאז מחזירין אותו ארבע וחמש פעמים:",
+                "<b>ופלוני ופלוני עדיו.</b> שעבר עבירה פלונית ביום פלוני בשעה פלונית. במקום פלוני. דלמא איכא דמזים להו:"
+            ],
+            [
+                "<b>היה רחוק מבית הסקילה.</b> דקרוב לבית הסקילה שמא תטרף דעתו ולא יכול להתודות:",
+                "<b>ותן לו תודה.</b> ואע״ג דאין אדם נהרג על פי עצמו, הריגת עכן הוראת שעה היתה:",
+                "<b>כזאת וכזאת עשיתי.</b> בגמרא מפרש שמעל בחרמים בימי משה:",
+                "<b>שהוא מזומם.</b> שעדיו הן זוממין:",
+                "<b>לנקות את עצמן.</b> מן הבריות ויוציאו לעז על הדיינים ועל העדים. ואין הלכה כר״י:"
+            ],
+            [
+                "<b>מפשיטין את בגדיו.</b> דכתיב (ויקרא כ״ד:י״ד) ורגמו אותו, ולא כסותו:",
+                "<b>מכסין אותו מלפניו.</b> פרק אחד כלומר מעט ממנו מלפניו. ואין הלכה כר״י:"
+            ],
+            [
+                "<b>היה גבוה שתי קומות.</b> ומפילו משם לארץ:",
+                "<b>הופכו על מתניו.</b> שכשהוא מושכב פרקדן מגונה יותר:",
+                "<b>המגדף.</b> מברך את ה׳:",
+                "<b>והעובד עבודה זרה.</b> נמי מגדף הוא. דכתיב (במדבר ט״ו:ל׳) והנפש אשר תעשה ביד רמה וגו׳ את ה׳ הוא מגדף, ואותה פרשה בעבודה זרה מדברת:",
+                "<b>ואין דנין שנים ביום אחד.</b> בבית דין אחד. משום דלא מצי לאפוכי בזכותייהו דכל חד וחד. אלא תלייתן של נשים הללו הוראת שעה היתה ואין למדים ממנה. ואין הלכה כרבי אליעזר:",
+                "<b>משקעין.</b> נועצים:",
+                "<b>והעץ יוצא ממנה.</b> כמין יתד היה יוצא מן הקורה סמוך לראשה:",
+                "<b>ומקיף.</b> סומך זו אצל זו. כמו לתרום שלא מן המוקף [עירובין ל״ב]:",
+                "<b>ותולין אותו.</b> בידיו:",
+                "<b>הקורה מוטה על הכותל.</b> לא היתה נעוצה בארץ אלא ראשה אחד על הארץ וראשה אחד מוטה ונסמך על הכותל. וטעמא דרבי יוסי, לפי שהעץ שנתלה עליו נקבר עמו, ואמרה תורה כי קבור תקברנו, מי שאינו מחוסר אלא קבורה, יצא זה שמחוסר חפירה תלישה וקבורה. ורבנן, חפירה לאו כלום היא, ולא מיעטה תורה אלא שלא יהיה העץ במחובר מעיקרו. והלכה כחכמים:"
+            ],
+            [
+                "<b>בזמן שאדם מצטער.</b> שפורענות באה עליו בעונו:",
+                "<b>מה לשון אומרת.</b> באיזה לשון שכינה קובלת ומנודדת עליו:",
+                "<b>קלני מראשי.</b> ראשי כבד עלי וזרועי כבד עלי. כאדם שהוא עיף:",
+                "<b>קלני.</b> איני קל מראשי:",
+                "<b>ולא זה בלבד.</b> עובר בלא תעשה אם הלינו:",
+                "<b>לא היו קוברין אותן בקברות אבותיהן.</b> לפי שאין קוברין רשע אצל צדיק:",
+                "<b>שני קברות היו מתוקנין לבית דין.</b> לפי שאין קוברים מי שנתחייב מיתה חמורה אצל מי שנתחייב מיתה קלה. והלכתא גמירא לה שנים ולא ארבעה:"
+            ],
+            [
+                "<b>נתעכל הבשר.</b> כבר נתכפר לו במיתתו ובבזיונו:",
+                "<b>מלקטין את העצמות.</b> וקוברים אותן בקברות אבותן:",
+                "<b>ולא היו מתאבלים.</b> כדי שיהא בזיונן כפרה להם. ואית דאמרי, לפי שהאבלות חלה משיסתם הגולל, ובאותה שעה אין מתאבלים עליהם שלא נגמרה כפרתן עד שיתעכל הבשר, והואיל ואדחי האבלות אדחי:"
+            ]
+        ],
+        [
+            [
+                "<b>ארבע מיתות.</b> סקילה שרפה הרג וחנק. סקילה חמורה משרפה, ושתיהן מהרג, ושלשתן מחנק. ונפקא מינה למי שנתחייב שתי מיתות, דקיימא לן דנדון בחמורה:",
+                "<b>רבי שמעון אומר וכו׳</b> ואין הלכה כר׳ שמעון:",
+                "<b>זו מצות הנסקלין.</b> הא דפרישנא בפרקין דלעיל:"
+            ],
+            [
+                "<b>משקעין אותו.</b> שלא יתהפך אנה ואנה ותפול הפתילה על בשרו:",
+                "<b>קשה לתור הרכה.</b> כורכים סודר קשה לתוך הרכה. קשה מבפנים לחנוק, ורכה מבחוץ להגין:",
+                "<b>את הפתילה.</b> פתילה של אבר מדליק. ומתיך לתוך פיו:",
+                "<b>וחומרת.</b> כווצת. לשון חמרמרו מעי (איכה א). וילפינן מבני אהרן שנאמר בהם (ויקרא י׳:ו׳) וכל בית ישראל יבכו את השרפה, ולא נשרפו גופתם דהא כתיב (שם) ויקרבו וישאום בכותנותם, הכא נמי מתקיימת מצות שרפה אף על פי שאין נשרפים אלא בני מעים בלבד. והכי עדיף טפי, דכתיב (שם י״ט) ואהבת לרעך כמוך, ברור לו מיתה יפה:",
+                "<b>אף הוא אם מת בידם.</b> כלומר אם היה מת בידם על ידי חניקתם קודם זריקת הפתילה:",
+                "<b>לא היו מקיימים מצות שרפה.</b> לפיכך לא היו חונקים אותו:",
+                "<b>אלא פותחים את פיו בצבת.</b> טנאלוויי״א בלע״ז. ואין הלכה כר׳ יהודה:",
+                "<b>שלא היה ב״ד של אותה שעה בקי.</b> צדוקין היו, שאין להם גזירה שוה אלא קרא כמשמעו:"
+            ],
+            [
+                "<b>רבי יהודה אומר ניוול הוא זה.</b> שהורגו מעומד ונופל:",
+                "<b>סדן.</b> עץ עבה תקוע בארץ כמות של נפחים. ובברייתא פירשו, דטעמא דפליג ר׳ יהודה אדרבנן, מפני שאמרה תורה (שם י״ח) ובחוקותיהם לא תלכו. ואמרי ליה רבנן, כיון דכתיב סייף באורייתא, דאמר קרא נקום ינקם (שמות כ״א:כ׳), לא מינייהו גמרינן. והלכה כחכמים:"
+            ],
+            [
+                "<b>אלו הן הנסקלין.</b> אית מינייהו דכתיב בהו סקילה בהדיא, והנך דלא כתיבא בהו סקילה כתיב בהו דמיו בו דמיהם בם, וכל מקום שנאמר דמיו בו דמיהם בם אינו אלא סקילה, דילפינן מאוב וידעוני דכתיב (ויקרא כ׳:כ״ז) באבן ירגמו אותם דמיהם בם:",
+                "<b>והנותן מזרעו למולך.</b> קסבר האי תנא מולך לאו עבודה זרה הוא אלא חוק האומות בעלמא הוא. מדתנא עבודה זרה, ותנא מולך:",
+                "<b>והמקלל אביו ואמו.</b> חמור ממכה, דאיכא תרתי קלון אביו ואמו ומוציא שם שמים לבטלה, דהא תנן אינו חייב עד שיקללם בשם:",
+                "<b>והמסית.</b> את היחידים:",
+                "<b>והמדיח.</b> עיר הנידחת:",
+                "<b>והמכשף.</b> דכתיב (שמות כ״כ) מכשפה לא תחיה, וסמיך ליה כל שוכב עם בהמה מות יומת, מה שוכב עם בהמה בסקילה, אף מכשפה בסקילה:",
+                "<b>הבא על האם חייב עליה.</b> שתי חטאות. דבכולהו עריות [כתיב בהו כרת וכתיב בהו חילוק חטאות]. ואפילו בגוף אחד. וכן הלכה:",
+                "<b>בין מן האירוסין.</b> דכיון שקידשה, אשתו היא, דכתיב (ויקרא כ׳) ואיש כי יקח אשה, משעת לקיחה נקראת אשתו. והך קיחה קדושין הן, דגמר קיחה קיחה משדה עפרון:"
+            ],
+            [
+                "<b>עד שיפרש את השם.</b> ויברך השם בשם. שנאמר (שם כ״ד) ונוקב שם ה׳ בנקבו שם, שינקוב השם בשם:",
+                "<b>בכל יום.</b> כל זמן שהיו נושאים ונותנים בבדיקת העדים:",
+                "<b>היו דנין אותן בכינוי.</b> כל אדם שמהפך דבר ומדבר כמי שמקלל ותולה באחר קרוי כינוי בלשון חכמים. ובלשון מקרא, כי לא ידעתי אכנה (איוב ל״ב:כ״ב):",
+                "<b>יכה יוסי את יוסי.</b> אני שמעתי מפני שהוא בן ארבע אותיות ועולה בגימטריא אלהי״ם, לכך מכנה שם בן ארבע אותיות ליוסי:",
+                "<b>נגמר הדין.</b> ובאים ב״ד לומר חייב הוא, לא היו יכולים להרגו על פי עדות זו ששמעו, שהרי לא שמעו מפיהם אלא קללת כינוי:",
+                "<b>אלא מוציאים את כל האדם לחוץ.</b> דגנאי הוא להשמיע ברכת השם לרבים:",
+                "<b>וקורעין ולא מאחין.</b> עולמית. תפירה אלכסנדרית שאין הקריעה ניכרת, אבל שאר תפירות מותר:",
+                "<b>אף אני שמעתי כמוהו.</b> ואינו צריך להזכיר ברכת שם בשם:",
+                "<b>והשלישי אומר.</b> אתיא כמאן דאמר מה שנים עדות אחת אף שלשה עדות אחת:"
+            ],
+            [
+                "<b>אחד העובד.</b> עבודה זרה בדבר שדרך עבודתו בכך:",
+                "<b>ואחד הזובח כו׳</b> ואע״פ שאין דרך עבודתה באחת מארבע עבודות הללו, חייב. וכל שאר עבודות חוץ מאלו, אינו חייב עד שיעבוד כדרך עבודתה:",
+                "<b>והמקבלו עליו לאלוה.</b> אפי׳ באמירה בעלמא. דאתקש לזביחה, דכתיב (שמות ל״ב:ח׳) ויזבחו לו ויאמרו אלה אלהיך:",
+                "<b>והאומר לו אלי אתה.</b> בפניו. ואתא סיפא לגלויי רישא. דאי תנא רישא הוה אמינא הני מילי בפניו אבל שלא בפניו לא, תנא סיפא בפניו, מכלל דרישא שלא בפניו ואפילו הכי חייב:",
+                "<b>המגפף.</b> מחבק:",
+                "<b>עובר בלא תעשה.</b> לא תעבדם יתירה כתיב:",
+                "<b>הנודר בשמו.</b> קונם עלי כל פירות שבעולם בשם עבודה זרה פלוני:",
+                "<b>המקיים.</b> נשבע:",
+                "<b>עובר בלא תעשה.</b> ושם אלהים אחרים לא תזכירו (שם כ״ג):",
+                "<b>הפוער עצמו.</b> מתריז רעי לפניו:",
+                "<b>זו היא עבודתו.</b> ואפילו נתכוין לבזותו, הואיל וזו היא עבודתו חייב חטאת:",
+                "<b>והזורק אבן למרקוליס.</b> שעובדים אותו בזריקת אבנים. והמסלק אבן מלפניו נמי חייב, שעובדים אותו נמי בסילוק אבנים:",
+                "<b>מרקוליס.</b> חילוף השבח. מר לשון חלוף הוא, כמו במר דכנתא. במר דשחוטה. קלוס, שבח:",
+                "<b>זו היא עבודתו.</b> ואפילו נתכוין לרוגמו, חייב חטאת:"
+            ],
+            [
+                "<b>שימסור למולך.</b> מוסרו ביד הכומרים:",
+                "<b>ויעביר באש.</b> מעבירו מצד זה לצד זה:",
+                "<b>עד שימסור ויעביר באש.</b> שנאמר (ויקרא י״ח:כ״א) לא תתן להעביר, וכתיב התם (דברים י״ח:י׳) לא ימצא בך מעביר בנו ובתו באש, מה העברה האמורה שם באש, אף העברה האמורה כאן באש:",
+                "<b>אוב זה פיתום.</b> לוקח גולגולת של מת לאחר שנתאכל הבשר ומקטיר לה ושואל ממנה עתידות והיא משיבה:",
+                "<b>והמדבר משחיו.</b> ויש שעושים שישיב המת דרך בית השחי:",
+                "<b>וידעוני.</b> חיה ששמה ידוע. וצורתה כצורת אדם בפניה וידיה ורגליה, והיא מחוברת בטבורה לחבל היוצא מן השורש שנשרש בארץ שמשם חיותה, וכשרוצים לצוד אותה מורים בחצים אל החבל עד שהוא נפסק והיא מתה מיד. והיא קרויה בלשון חכמים בר נש דטור:",
+                "<b>והנשאל בהם.</b> שבא ושואל בהם להגיד לו דבר העתיד כגון שאול:",
+                "<b>באזהרה.</b> דאל תפנו אל האובות:"
+            ],
+            [
+                "<b>עד שיקללם בשם.</b> באחד מן השמות המיוחדים:",
+                "<b>קללם בכינוי.</b> רחום, חנון, ארך אפים:"
+            ],
+            [
+                "<b>עד שתהא נערה.</b> ולא קטנה פחותה מבת שתים עשרה שנה ויום אחד, ולא בוגרת שעברו עליה שתים עשרה שנה וששה חדשים ויום אחד:",
+                "<b>בתולה.</b> ולא בעולה. ואם נבעלה שלא כדרכה עדיין בתולה היא. ואפילו באו עליה עשרה בני אדם כולם שלא כדרכה כולם בסקילה:",
+                "<b>מאורסה.</b> ולא נשואה:",
+                "<b>והיא בבית אביה.</b> שאם מסר האב לשלוחי הבעל, הבא עליה אח״כ אינו בסקילה אלא בחנק:"
+            ],
+            [
+                "<b>זה הדיוט שהסית.</b> דוקא הדיוט שהסית. שנביא המסית מיתתו בחנק:",
+                "<b>והמסית את ההדיוט.</b> לאו דוקא, שלא מצינו חילוק בין מסית את ההדיוט למסית את הנביא. אלא למעוטי מסית את הרבים, כגון מדיחי עיר מישראל שמיתתן בחנק:",
+                "<b>מכמינין.</b> לשון מארב:",
+                "<b>אם היה המסית ערום ואינו יכול לדבר בפניהם.</b> כלומר אומר לניסת שאינו יכול לדבר בפניהם מפני יראת בית דין:",
+                "<b>ביחוד.</b> כלומר, אין איש עמנו ויכול אתה לומר עתה מה שאמרת לי כבר:",
+                "<b>האומר אעבוד.</b> באחד מכל הלשונות הללו הוי מסית וחייב:",
+                "<b>המדיח.</b> ואם מדיח את הרבים הוא, אינו חייב עד שיאמר בלשון רבים נלך ונעבוד:  "
+            ],
+            [
+                "<b>העושה מעשה.</b> ממש, בסקילה:",
+                "<b>ולא האוחז את העינים.</b> מראה לבריות כאילו עושה ואינו עושה כלום:",
+                "<b>שנים לוקטים קשואים.</b> במכשפות בפנינו, אחד מהן ליקט וחייב מיתה, וחבירו ליקט ופטור מן המיתה. כיצד, העושה מעשה שליקט ממש בכשפים, חייב. והאוחז את העינים, הראה לנו כאילו נתקבצו כולן למקום אחד והקשואים לא זזו ממקומן, פטור מן המיתה:"
+            ]
+        ],
+        [
+            [
+                "<b>בן סורר ומורה.</b> משיביא שתי שערות. והוא בן י״ג שנה ויום אחד. דמקמי הכי אין השערות סימן אלא שומא:",
+                "<b>עד שיקיף זקן התחתון.</b> האי זקן דאמור רבנן, התחתון אמרו, שיקיף השער סביבות הגיד:",
+                "<b>ולא העליון.</b> זקן ממש:",
+                "<b>שנאמר בן ולא איש.</b> משהקיף זקן התחתון איש הוא. ואע״ג דמקטנותו הוא קרוי בן, לא מצינו לחייבו מקמי שיביא שתי שערות, דקטן פטור, שלא בא לכלל המצות, הלכך חיוביה בתר הכי הוא. והכי קאמר קרא, כי יהיה לאיש בן, בן הסמוך לגבוו. תו של איש, בתחלת אישותו חייביה קרא. ומשהקיף זקן התחתון, איש גמור הוא:"
+            ],
+            [
+                "<b>טרטימר.</b> חצי מנה. והוא שיהיה הבשר בשיל ולא בשיל, כדרך שהלסטים אוכלים:",
+                "<b>מן היין האיטלקי.</b> שהוא משובח וממשיך בתריה. והוא דשתי ליה מזיג ולא מזיג:",
+                "<b>רבי יוסי אומר כו׳</b> ואין הלכה כר׳ יוסי:",
+                "<b>אכל בחבורת מצוה.</b> בסעודה של מצוה:",
+                "<b>אכל בעיבור החדש.</b> אע״ג דאין עולין לאותה סעודה אלא בפת וקטנית בלבד ואיהו אסיק בשר ויין, הואיל ובמצוה קעסיק לא ממשיך:",
+                "<b>אכל מעשר שני בירושלים.</b> כיון דכדרך מצותו הוא, דכתיב במעשר שני (דברים י״ד:כ״ו) בבקר ובצאן וביין ובשכר, לא ממשיך:",
+                "<b>נבלות וטריפות שקצים ורמשים.</b> דכתיב איננו שומע בקולנו, ולא זה שאפילו בקולו של המקום ברוך הוא אינו שומע:",
+                "<b>דבר שהוא מצוה.</b> דרבנן, לאתויי תנחומי אבלים. דאי מרישא, הוה אמינא חבורת מצוה היינו כהנים שאוכלים קדשים או אכילת פסחים:",
+                "<b>ודבר שהוא עבירה.</b> לאתויי תענית. צבור שאיסורו מדברי סופרים:"
+            ],
+            [
+                "<b>גנב משל אביו ואכל ברשות אביו.</b> אע״ג דשכיח ליה לגנוב משל אביו, הואיל ואכל ברשות אביו מתפחד ומתבעת מאביו שמא יראנו ולא ממשיך:",
+                "<b>גנב משל אחרים.</b> לא שכיח ליה שיוכל בכל עת לגנוב משל אחרים, ולא ממשיך:",
+                "<b>עד שיגנוב משל אביו.</b> דשכיח ליה לגנוב בכל עת:",
+                "<b>ויאכל ברשות אחרים.</b> שאינו מתבעת שם מאביו, דבכהאי גוונא ודאי ממשיך:",
+                "<b>ומשל אמו.</b> מנכסים שיש לה שאין לאביו רשות בהן. כגון שנתן לה אחר נכסים במתנה על מנת שאין לבעלה רשות בהן. ואין הלכה כר׳ יוסי ברבי יהודה:"
+            ],
+            [
+                "<b>ראויה לאביו.</b> שוה ודומה לאביו בקול במראה וקומה. דכתיב איננו שומע בקולנו, מדלא כתיב בקולותינו, שמע מינה קול אחד לשניהם. ומדקול בעינן שוים, מראה וקומה נמי בעינן שוים. ואין הלכה כרבי יהודה:",
+                "<b>גידם.</b> ידו קטועה:",
+                "<b>בננו זה.</b> משמע שמראין אותו:",
+                "<b>חרשים.</b> אם אמר להם איני מקבל מכם אינם שומעים אותו. ואע״פ שרואים אח״כ שאינו מקיים מצותן, מ״מ התורה אמרה איננו שומע בקולנו, דמשמע דבשעת הקול קאמרי דלא שמע, ששמעוהו שאמר איני מקבל מכם:",
+                "<b>ומתרין בו בפני שלשה.</b> הכי קאמר, ומתרין בו בפני שנים שלא ירגיל. ואם לא שמע, מלקין אותו בבית דין של שלשה, כדתנן בפרק קמא, מכות בשלשה. דויסרו אותו האמור בבן סורר ומורה מלקות הוא, כתיב הכא (דברים כ״א:י״ח) בן סורר ומורה, וכתיב התם (שם כ״ח) והיה אם בן הכות הרשע:",
+                "<b>זה הוא שלקה בפניכם.</b> ואע״ג דמיבעי ליה זה ולא סומין, אי איתא דלהך מלתא לחוד אתא, לזה הוא שלקה בפניכם, לכתוב בננו הוא, מאי בננו זה שמעת מינה תרתי:",
+                "<b>ואח״כ הקיף זקן התחתון פטור.</b> כיון דאילו עביד השתא לאו בר קטלא הוא:",
+                "<b>ואם משנגמר דינו ברח.</b> הוי כגברא קטילא וחייב אפילו לאחר כמה שנים:"
+            ],
+            [
+                "<b>נדון על שם סופו.</b> סוף שמכלה ממון אביו ומבקש מה שהורגל בו ואינו מוצא ויושב בפרשת דרכים ומלסטם את הבריות, אמרה תורה ימות זכאי ואל ימות חייב:",
+                "<b>הנאה להן.</b> שאינן מוסיפין לחטוא:",
+                "<b>והנאה לעולם.</b> שקטה כל הארץ:",
+                "<b>רע להן.</b> שהיו מוסיפים זכיות:",
+                "<b>ורע לעולם.</b> שהיו מגינים על דורן ומוכיחין את הדור:",
+                "<b>יין ושינה לרשעים.</b> כל זמן ששותים וישנים אין חוטאין ואין מריעין לבריות:",
+                "<b>לצדיקים רע להן.</b> שאינם עוסקין בתורה:",
+                "<b>ורע לעולם.</b> שכשהן מתבטלים, פורענות באה לעולם:",
+                "<b>פיזור.</b> שהן נפרדים זה מזה ואין יכולים להועץ ולסייע זה את זה:"
+            ],
+            [
+                "<b>הבא במחתרת.</b> שאמרה תורה יהרג:",
+                "<b>נדון על שם סופו.</b> שסופו להרוג את בעל הבית אם יעמוד כנגדו להציל את שלו:",
+                "<b>אם יש לו דמים חייב.</b> כגון האב הבא במחתרת על הבן, בידוע שרחמי האב על הבן, לפיכך אין הבן רשאי להרגו. ואם שבר האב החבית, חייב לשלם:",
+                "<b>אין לו דמים פטור.</b> ושאר כל אדם הבא במחתרת שאם הרגו בעל הבית אין לו דמים, אם שבר את החבית פטור מלשלם. שכיון שהוא מתחייב בנפשו פטור מן התשלומין, שאין אדם מת ומשלם:"
+            ],
+            [
+                "<b>ואלו הן שמצילין אותן בנפשן.</b> שמצילין אותן מן העבירה בנפשן, שניתן רשות לכל אדם להרגם כדי להצילן מן העבירה:",
+                "<b>הרודף אחר חבירו להרגו.</b> דכתיב אצל נערה המאורסה (דברים כ״ב) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה, מקיש רוצח לנערה מאורסה, מה נערה מאורסה ניתן להצילה בנפשו, אף רוצח ניתן להצילו בנפשו. ונערה מאורסה נפקא לן מקרא דכתיב (שם) צעקה הנערה המאורשה ואין מושיע לה, הא יש מושיע לה חייב להושיעה בכל דבר שיכול להצילה:",
+                "<b>ואחר הזכור.</b> נפקא לן דאמר קרא (שם) ולנערה לא תעשה דבר, נער כתיב חסר ה״א, זה זכור. וה״ה לכל חייבי כריתות ומיתות ב״ד שבעריות, שמצילין אותן בנפשן, דכתיב (שם) חטא מות. חטא, אלו חייבי כריתות. מות, אלו חייבי מיתות ב״ד:",
+                "<b>אבל הרודף אחר הבהמה.</b> אע״פ שדומה לעריות:",
+                "<b>והמחלל את השבת והעובד עבודה זרה.</b> אף על פי ששניהם כופרים בעיקר:",
+                "<b>אין מצילין אותם בנפשן.</b> וכ״ש שאר חייבי כריתות ומיתות בית דין שאינן של עריות, שאין מצילין אותם בנפשם, ואין מותר להרגן כלל עד שיעברו עבירה בעדים ויהיו חייבים מיתה בבית דין:"
+            ]
+        ],
+        [
+            [
+                "<b>ואלו הן הנשרפים.</b> הבא על אשה ובתה. על אשה שכבר נשא בתה, דהיינו חמותו:",
+                "<b>ובת כהן.</b> וכן בת כהן שזנתה היא בשריפה:",
+                "<b>יש בכלל אשה ובתה.</b> כלומר באשה ובתה כתיבא שריפה בהדיא (ויקרא כ׳) ואיש אשר יקח את אשה ואת אמה וגו׳ באש ישרפו, ומינה ילפינן כולהו הנך נמי, דאיתנהו בשרפה:",
+                "<b>בתו.</b> מאנוסתו, דלאו בת אשתו היא דלחייב עליה משום בת אשתו. דהא לאו בת אשתו היא:",
+                "<b>בת בתו ובת בנו.</b> שהיו לו מאנוסתו:",
+                "<b>בת אשתו.</b> בין שהיא בתו בין שהיא חורגתו:",
+                "<b>וחמותו.</b> אע״ג דתנא לה רישא בהדיא הבא על אשה שנשא בתה, ולא מדרשא אתיא, איידי דתני בהך כללא אם חמותו ואם חמיו דאתיא מדרשא, תנא נמי אגב ריהטא חמותו בהדייהו:",
+                "<b>כבש עליו.</b> אחז ראשו של חברו ותקפו בתוך המים שלא יוכל להרים ראשו:",
+                "<b>שיסה.</b> גירה:",
+                "<b>השיך.</b> שאחז הנחש בידו והוליכו והגיע שיני הנחש לגוף של חבירו:",
+                "<b>רבי יהודה מחייב.</b> דסבר ארס נחש בשיניו עומד, ומכיון שהגיע שיני הנחש בבשרו של חברו הוי כאילו הרגו וחייב:",
+                "<b>וחכמים פוטרין.</b> דקא סברי ארס נחש מעצמו הוא מקיא, הלכך לאו איהו קטליה אלא גרמא בעלמא הוא ופטור. והלכה כחכמים:",
+                "<b>ואמדוהו למיתה.</b> אבל אמדוהו תחלה לחיים, אפילו לרבנן פטור:",
+                "<b>והוקל ממה שהיה.</b> וחזרו ואמדוהו לחיים:",
+                "<b>שרגלים לדבר.</b> שלא מת מחמת מכה זו:"
+            ],
+            [
+                "<b>והיה בה כדי להמית על לבו ומת פטור.</b> דתרתי בעינן, שיהא מתכוין למכת מיתה וגם שיכנו מכת מיתה:",
+                "<b>ר״ש אומר אפילו נתכוין להרוג את זה.</b> לאו אסיפא דמלתא דתנא קמא קאי, אהא דקאמר תנא קמא נתכוין להכות את הגדול והיה בה כדי להמית את הגדול והלכה על הקטן ומת חייב, דאי אהא קאי, רבי שמעון פוטר מיבעי ליה, ולמה ליה למהדר ולפרושי אפילו נתכוין להרוג את זה והרג את זה, הא בפירוש אמרו ת״ק, ומאי אפילו. אלא ר״ש ארישא קאי, נתכוין להרוג את הבהמה והרג את האדם פטור, הא נתכוין להרוג את האדם והרג אדם אחר חייב, ועלה קאמר ר״ש אפילו נתכוין להרוג את זה והרג את זה פטור. והלכה כרבי שמעון:"
+            ],
+            [
+                "<b>רוצח שנתערב באחרים.</b> כגון שנים שהיו עומדים ויצא חץ מביניהם והרג, שניהם פטורים. ואפילו אחד משניהם מוחזק בחסידות ובידוע שהוא לא זרק החץ, אפילו הכי לא מחייבין ליה לאידך בחזקה זו:",
+                "<b>רבי יהודה אומר כונסין אותן לכיפה.</b> מתניתין חסורי מחסרא והכי קתני, ושור שנגמר דינו שנתערב בשוורים אחרים, סוקלים אותם, דהא על כרחך כולהו אסורים בהנאה ואפילו הן אלף, מפני זה המעורב בהן, הלכך סוקלין את כולם כדי שתתקיים מצות סקילה במחוייב בה. [ר׳ יהודה אומר] כונסין אותן לכיפה. ואין צריך לסקלן, אלא כונסין אותן לחדר והן מתים ברעב. ואין הלכה כר׳ יהודה:",
+                "<b>ר׳ שמעון אומר בסייף.</b> שהחנק חמור:",
+                "<b>וחכמים אומרים בחנק.</b> שהסייף חמור:"
+            ],
+            [
+                "<b>מי שנתחייב שתי מיתות.</b> כגון שעבר עבירה קלה ונגמר דינו לעבירה קלה, וחזר ועבר עבירה חמורה, סלקא דעתך אמינא כיון דנגמר דינו לעבירה קלה, האי גברא קטילא הוא, קמשמע לן:",
+                "<b>עבר עבירה שיש בה שתי מיתות.</b> כגון חמותו, והיא אשת איש:",
+                "<b>נידון בחמורה.</b> בשריפה. מפני שהיא חמותו. ולא כאשת איש שהיא בחנק:",
+                "<b>נדון בזיקה הראשונה.</b> באותו איסור שהוזקק תחלה להזהר ולפרוש ממנו הוא נידון. אבל לא באיסור הבא עליו אחרון, ואע״פ שהוא חמור, דקסבר ר׳ יוסי אין איסור חל על איסור, ואפילו חמור על הקל. ואם נשא בת אלמנה, שהיתה תחלה חמותו כשהיתה פנויה ואחר כך נישאת, נידון בשריפה. ואם היתה אשת איש ואח״כ נעשית חמותו, נידון בחנק כמיתה של אשת איש שהיתה תחלה. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>מי שלקה.</b> ושנה. שלקה שני פעמים על עבירה שחייבים עליה כרת, שכל חייבי כריתות לוקים. כשיחזור ויעשה אותה עבירה עצמה פעם שלישית:",
+                "<b>מכניסין אותו לכיפה.</b> מקום כשיעור קומת אדם ולא יותר. ומאכילין אותו תחלה לחם צר ומים לחץ עד שיוקטנו בני מעיו, והדר מאכילין אותו שעורים שנופחות במעיו עד שכריסו נבקעת:",
+                "<b>שלא בעדים.</b> שלא בעדות שיהיה מחוייב עליה מיתה. ומכל מקום ידוע לבית דין שהדבר אמת שבודאי הרג, אלא שהוכחשו העדים בבדיקות או שלא היתה שם התראה מספקת:",
+                "<b>ומאכילין אותו לחם צר ומים לחץ.</b> תחלה, ואח״כ מאכילין אותו שעורים עד שכריסו נבקעת. והיינו רישא. ומה שחיסר זה גלה זה:"
+            ],
+            [
+                "<b>הגונב את הקסוה.</b> אחד מכלי שרת. מלשון קשות הנסך (במדבר ד׳):",
+                "<b>והמקלל בקוסם.</b> המברך את השם בשם עבודה זרה:",
+                "<b>והבועל ארמית.</b> נכרית:",
+                "<b>קנאים פוגעים בו.</b> המקנאים קנאתו של מקום היו הורגים אותו. והוא שתהיה הנכרית בת נכרית, ובשעת מעשה, ובפני עשרה מישראל. ואם חסר אחד מן התנאים הללו אסור להרגו. אבל ענשו מפורש על פי נביא, יכרת ה׳ לאיש אשר יעשנה. ומלקין אותו ארבע מלקיות מדברי סופרים, משום נדה, משום שפחה משום נכרית, משום זונה:",
+                "<b>פרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח בהם:",
+                "<b>בגזירין.</b> בקעיות של עצים:",
+                "<b>רבי עקיבא אומר בחנק.</b> נאמר כאן (במדבר א׳:נ״א) והזר הקרב יומת. ונאמר להלן (דברים י״ג:ו׳) והנביא ההוא או חולם החלום ההוא יומת, מה להלן בחנק אף באן בחנק:",
+                "<b>וחכמים אומרים בידי שמים.</b> נאמר כאן יומת, ונאמר להלן (במדבר י״ז:כ״ח) כל הקרב הקרב אל משכן ה׳ ימות, מה להלן בידי שמים אף כאן בידי שמים. והלכה כחכמים. ומיתה בידי שמים הוא פחות מן הכרת, שהכרת יש עליו עונש לאחר מיתה אם לא עשה תשובה כראוי, ומיתה בידי שמים אין לאחר מיתה עליו כלום. ורש״י כתב בפרק במה מדליקין (שבת דף כ״ה) דמיתה בידי שמים ימיו נקצרים ואינו הולך ערירי, כרת אית ביה תרתי, ימיו נכרתים והולך ערירי. ומחוייבי מיתה בידי שמים שעל עסקי מקדש וקדשים הם אחד עשר, ואלו הן, האוכל טבל, וכהן טמא שאכל תרומה טהורה, וזר שאכל תרומה, וזר וטמא וטבול יום ששמשו, ומחוסר כפורים, ומחוסר בגדים, ושלא קידש ידים ורגלים, ושתויי יין, ופרועי ראש. קצת מהם נאמר מיתה בהם בפירוש, וקצתם למדום רבותינו מפי הקבלה בגזירה שוה ובהיקש:"
+            ]
+        ],
+        [
+            [
+                "<b>כל ישראל יש להם חלק לעולם הבא.</b> אפילו אלו שנתחייבו מיתה בב״ד מפני רשעתן, יש להם חלק לעולם הבא. ועולם הבא האמור כאן הוא העולם הבא אחר תחיית המתים, שעתידים לחיות ולעמוד בגופם ובנפשם חיים נצחיים, כחמה וכלבנה וככוכבים, כדמייתי בגמרא בהאי פרקא, מתים שעתידים לחיות אין חוזרין לעפרן. והעולם הבא אין בו לא אכילה ולא שתיה ואע״פ שיש בו גוף וגויה, אלא צדיקים יושבין ועטרותיהן בראשיהן ונהנין מזיו שכינה. ומפני שאין כל ישראל שוין בו, אלא הגדול לפי גדלו והקטן לפני קטנו, משום הכי קתני יש להם חלק:",
+                "<b>האומר אין תחיית המתים מן התורה.</b> בגמרא קאמר, וכל כך למה, תנא, הוא כפר בתחיית המתים לפיכך לא יהיה לו חלק בתחיית המתים. ומכאן אני מוכיח שעולם הבא האמור במשנה זו אינו העולם שהנשמות מונחות בו בזמן הזה, אלא העולם של תחיית המתים כדפרישית:",
+                "<b>אפיקורוס.</b> שמבזה תלמידי חכמים. וכל שכן המבזה התורה עצמה:",
+                "<b>בספרים החיצונים.</b> ספרי מינים, כגון ספרי אריסט״ו היוני וחביריו. ובכלל זה הקורא בספר דברי הימים של מלכי נכרים ובשירים של עגבים ודברי חשק שאין בהם חכמה ולא תועלת אלא איבוד זמן בלבד:",
+                "<b>והלוחש על המכה.</b> וברוקק בלבד הוא דאין לו חלק לעולם הבא, לפי שאין מזכירין שם שמים על הרקיקה:",
+                "<b>וההוגה את השם.</b> של ארבע אותיות כמו שהוא נכתב:"
+            ],
+            [
+                "<b>שלשה מלכים וארבעה הדיוטות.</b> אע״פ שגדולים וחכמים היו. אין להם חלק לעוה״ב:",
+                "<b>שלא היתה אמונתם שלימה.</b> ואע״ג דבלעם מאומות העולם הוה, ואנן כל ישראל יש להם חלק לעולם הבא תנן, משום דקיימא לן חסידי אומות העולם יש להם חלק לעוה״ב, אשמועינן דבלעם לאו מחסידי אומות העולם הוא:"
+            ],
+            [
+                "<b>שנאמר לא ידון רוחי באדם לא דין ולא רוח.</b> שאין עומדים בדין ואין להם רוח לחיות עם הצדיקים שיש להם חלק:",
+                "<b>כורתי בריתי עלי זבח.</b> שכרתו ברית עם המקום עלי זבחים ושלמים, דכתיב (שמות כ״ד) ויזבחו זבחים שלמים, וכתיב (שם) ויזרוק על העם ויאמר הנה דם הברית:",
+                "<b>אין עתידים לחזור.</b> ממקום שגלו. והא דאמרינן שירמיה החזירן ויאשיהו בן אמון מלך עליהם, לא כולן חזרו אלא מקצתן:"
+            ],
+            [
+                "<b>יצאו אנשים בני בליעל.</b> בנים שאינם עולים בתחיית המתים, ונדחין כמדיחין:",
+                "<b>עד שיהיו מדיחיה מאותה העיר.</b> דכתיב וידיחו את יושבי עירם, ולא יושבי עיר אחרת:",
+                "<b>ומאותו השבט.</b> דכתיב מקרבך, מקרב השבט עצמו:",
+                "<b>ועד שיודח רובה.</b> של עיר. דכתיב יושבי עירם, דמשמע ישובה של עיר דהיינו רובה:",
+                "<b>הרי אלו כיחידים.</b> שעבדו עבודה זרה. וידונו בסקילה וממונן פלט:",
+                "<b>וצריכים.</b> אנשי עיר הנדחת:",
+                "<b>שני עדים והתראה לכל אחד ואחד.</b> שהיו מרבים להם בתי דינין, וכל מי שנמצא שעבד עבודה זרה בעדים והתראה מפרישים אותן עד שיראו אם הם רובה של עיר מביאין אותן לבית דין הגדול וגומרין דינן שם והורגים אותם בסייף וממונן אבד. ואם לא נמצאו רובה של עיר, דנין אותן בסקילה וממונן פלט:"
+            ],
+            [
+                "<b>החמרת והגמלת.</b> שיירא של חמרים ושל גמלים שנשתהו בעיר שלשים יום, הוי להו בכלל יושבי עירם:",
+                "<b>הרי אלו מצילין.</b> אם רוב אנשי העיר הודחו ומיעוט לא הודחו, וחמרים וגמלים שלא הודחו משלימין את המועט לעשות רוב, הרי אלו מצילין, שאין ממונן אבד אלא נדונין כיחידים. והוא הדין דגורמין נמי לעשות עיר הנדחת, אם הודחו עמם לעשותם רוב, אלא דתנא אזכותא קא מהדר. ועוד דהא פסיקא ליה טפי, דסתם חמרת וגמלת אין דעתן מעורבת עם בני העיר שיהיו נדחין עמהן:"
+            ],
+            [
+                "<b>היתה רחובה חוצה לה.</b> אם מקום קיבוץ בני העיר היה חוצה לה, כונסים אותה לתוך העיר, שצריך לעשות לה רחוב בתוכה:",
+                "<b>רחוב.</b> פלטיא גדולה:",
+                "<b>הקדשות שבתוכה יפדו.</b> כלומר אין נשרפים אלא צריכים פדייה כשאר כל ההקדשות:",
+                "<b>ותרומות ירקבו.</b> בגמרא מוקמינן לה בתרומה ביד כהן, דממון כהן הוא וחל עליה איסור דעיר הנדחת. ומיהו לא היו התרומות נשרפים כשאר שללה, דלא מזלזלינן בה כולי האי, לפיכך ירקבו. ואם תרומה ביד ישראל היא, שלל גבוה הוא ותנתן לכהן שבעיר אחרת:",
+                "<b>ומעשר שני.</b> אע״ג דממון ישראל הוא שהרי הוא נאכל לישראל, הואיל וקודש אקרי, לא ישרף אלא יגנז:",
+                "<b>כליל לה׳ אלהיך.</b> אמר רבי שמעון וכו׳ גרסינן. ולא גרסינן שנאמר כליל לה׳ אלהיך:",
+                "<b>לא תיעשה גנות ופרדסים.</b> דעוד, לגמרי משמע:",
+                "<b>כמו שהיתה.</b> בישוב בתים:",
+                "<b>אבל נעשית היא גנות ופרדסים.</b> והלכה כר״ע:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו הן הנחנקין.</b> ממרא על פי בית דין. שמסרב על דברי בית דין הגדול שבלשכת הגזית:",
+                "<b>וזוממי בת כהן.</b> אע״פ שהם באים לחייבה שריפה, אין נדונים אלא במיתה שהיו מחייבים את בועלה שהוא בחנק, כשאר הבא על אשת איש, דכתיב (ויקרא כ״א:ט׳) היא באש תשרף, היא ולא בועלה. וזוממיה ילפינן מכאשר זמם לעשות לאחיו, ולא לאחותו:",
+                "<b>ובועלה.</b> לבת כהן כשהיא נשואה. אבל ארוסה, היא ובועלה בסקילה:",
+                "<b>שהמקלל לאחר מיתה חייב.</b> דכתיב (שם כ׳) אביו ואמו קלל, וקרא יתירא הוא לרבות לאחר מיתה:",
+                "<b>והמכה לאחר מיתה פטור.</b> דהא לא מחייב עד שיעשה בו חבורה, ואין חבורה לאחר מיתה:",
+                "<b>עד שיכניסנו לרשותו.</b> דכתיב (שמות כ״א) ונמצא בידו, ואין ידו אלא רשותו, וכן הוא אומר (במדבר כ״א) ויקח את כל ארצו מידו:",
+                "<b>וישתמש בו.</b> תשמיש שיש בו שוה פרוטה. ות״ק מחייב אפילו בתשמיש שהוא פחות משוה פרוטה. והלכה כת״ק:",
+                "<b>הגונב את בנו.</b> טעמייהו דרבנן דפטרי, דכתיב ונמצא בידו, וקרא יתירא הוא, דהא כתיב (דברים כ״ד:ז׳) כי ימצא איש, אלא למדרש מינה פרט לזה שהוא מצוי. והלכה כחכמים:",
+                "<b>רבי יהודה מחייב.</b> דכתיב (שם) מאחיו מבני ישראל, מאחיו למעוטי עבדים, מבני ישראל, אי כתב בני ישראל הוה ממעטינן מי שחציו עבד וחציו בן חורין, השתא דכתיב מבני ישראל, מיעוטא אחרינא, ואין מיעוט אחר מיעוט אלא לרבות. ורבנן סברי, מאחיו לאו למעוטי עבדים, דהא אחים הם במצות, אלא, בני ישראל למעוטי עבדים, מבני ישראל, למעוטי מי שחציו עבד וחציו בן חורין. והלכה כחכמים:"
+            ],
+            [
+                "<b>שלשה בתי דינין היו שם.</b> בירושלים דמשתעי בה קרא וקמת ועלית:",
+                "<b>אחד יושב על פתח הר הבית.</b> הוא שער מזרחי שלפנים מן החיל, לפני עזרת נשים:",
+                "<b>ואחד יושב.</b> למעלה הימנו, כשעברו עזרת נשים ובאים לפתח עזרת ישראל:",
+                "<b>ואחד יושב בלשכת הגזית.</b> שהיא בנויה בתוך העזרה חציה בקודש וחציה בחול:",
+                "<b>באים לזה שעל פתח הר הבית.</b> זקן זה שהורה בעירו ונחלקו ב״ד שבעירו עליו והזקיקן הכתוב לעלות לירושלים, באים הוא וב״ד שבעירו לזה ב״ד שעל פתח הר הבית, שהרי בו פוגעים תחלה:",
+                "<b>תלמיד שהורה לעשות.</b> תלמיד שלא הגיע להוראה ונחלק על ב״ד שבעירו ובאו לב״ד הגדול ושאלו וחזר לעירו והורה כבתחלה, פטור, שאין להם לסמוך על הוראתו, והתורה לא חייבה אלא מופלא ומומחה לב״ד, כדילפינן מכי יפלא ממך, במופלא שבב״ד הכתוב מדבר:",
+                "<b>נמצא חומרו קולו.</b> חומר העבירה שעבר והורה אע״פ שלא הגיע להוראה מוסף על ההמראה שהמרה על פי בית דין, היא נעשית לו קולא לפוטרו מן המיתה, שאם היה זקן שהגיע להוראה והמרה על פי בית דין היה חייב מיתה:"
+            ],
+            [
+                "<b>האומר אין תפילין, וכו׳ פטור: שאין זו הוראה.</b> דזיל קרי בי רב הוא:",
+                "<b>חמש טוטפות.</b> יש הוראה. ואע״פ שאין דבר זה אלא להוסיף על דברי סופרים, חייב, שבמדרש סופרים, [לטטפת לטטפת] לטוטפת כתיב, הרי כאן ארבע פרשיות:"
+            ],
+            [
+                "<b>ולא בב״ד שביבנה.</b> שאלו לב״ד שבלשכת הגזית ואמרו לו, וחזר לעירו ושהה שם ימים רבים עד שגלתה סנהדרי גדולה ליבנה ואח״כ הורה כבתחלה, אין ממיתין אותו ביבנה. אע״פ שסנהדרי גדולה שם, ואע״פ שעדיין הבית קיים, כיון שסנהדרי גדולה אינה יושבת במקומה בלשכת הגזית:"
+            ],
+            [
+                "<b>מה שלא שמע.</b> מה שלא נאמר בנבואה לשום נביא בעולם. ומה שנאמר לחבירו ולא לו, ושמעה מפי חבירו ובא ואמר שנאמרה לו, שני אלו נביאי השקר הם ומיתתן בחנק. דכתיב (דברים י״ח) אך הנביא אשר יזיד לדבר דבר בשמי, זה המתנבא מה שלא שמע מעולם. אשר לא צויתיו, הא לחבירו צויתי, זה המתנבא מה שלא נאמר לו ונאמר לחברו. וכתיב ומת הנביא ההוא, וכל מיתה האמורה בתורה סתם אינה אלא חנק:",
+                "<b>מיתתן בידי שמים.</b> דכתיב (שם) והיה האיש אשר לא ישמע אל דברי, קרי ביה לא ישמע, וקרי ביה לא ישמיע, וקרי ביה לא ישמע הוא עצמו אל דברי, הרי שלשתן בכלל. וכתיב (שם) אנכי אדרוש מעמו, בידי שמים:"
+            ],
+            [
+                "<b>לרשות הבעל.</b> כגון שמסר האב לשלוחי הבעל ועדיין היא בדרך, תו לא קרינא בה בית אביה:",
+                "<b>לאותה מיתה.</b> שהיו מחייבין את הנידון:",
+                "<b>ובועלה.</b> כלומר, וכל הבועלים נידונים כמיתת הנבעלת, חוץ מבועל בת כהן שהיא בשריפה והוא בחנק:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..90eb45a5ccb49d17450ad198092186cab1cfb8f8
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Sanhedrin/Hebrew/merged.json	
@@ -0,0 +1,593 @@
+{
+    "title": "Bartenura on Mishnah Sanhedrin",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Sanhedrin",
+    "text": [
+        [
+            [
+                "<b>דיני ממונות.</b> דהיינו הודאות והלואות:",
+                "<b>בשלשה.</b> הדיוטות. ולא אצרכוהו רבנן לשלשה מומחין, שלא תנעול דלת בפני לוין, שמא יכפור הלוה ולא ימצא מומחין לכופו לדין אלא יחיד מומחה או שלשה הדיוטות. אבל גזילות וחבלות בשלשה מומחין, דאלהים כתיב בפרשת שומרים בואלה המשפטים שלש פעמים. ומינה ילפינן שלשה מומחין:",
+                "<b>נזק.</b> אדם או שור המועד שהזיקו דמשלמים נזק שלם:",
+                "<b>חצי נזק.</b> שור תם שהזיק. ואע״ג דהיינו חבלות, איידי דבעי למיתני תשלומי כפל ותשלומי ארבעה וחמשה שאינו משלם כמו מה שהזיק, שמשלם יותר, תנא נמי חצי נזק שאינו משלם כמו שהזיק שהרי משלם פחות. ואיידי דתנא חצי נזק תנא נמי נזק:",
+                "<b>והמוציא שם רע.</b> לא מצאתי לבתך בתולים וענשו אותו מאה כסף:",
+                "<b>דיני נפשות.</b> דאם אמת היה הדבר וזנתה תחתיו וסקלוה. ודיני נפשות בעשרים ושלשה כדלקמן. והלכה כחכמים:"
+            ],
+            [
+                "<b>מכות.</b> מלקות ארבעים:",
+                "<b>בשלשה.</b> דכתיב (דברים כ״ה:א׳) ונגשו אל המשפט ושפטום, שנים, ואין ב״ד שקול מוסיפין עליהם עוד אחד, הרי כאן שלשה:",
+                "<b>רבי ישמעאל אומר בעשרים ושלשה.</b> אתיא רשע רשע, כתיב הכא (שם) והרשיעו את הרשע, וכתיב התם (במדבר ל״ה:ל״א) אשר הוא רשע למות. מה להלן בעשרים ושלשה אף כאן בעשרים ושלשה:",
+                "<b>עיבור החודש.</b> קידוש החודש. ואיידי דבעי למתני עיבור שנה תנא נמי עיבור החודש:",
+                "<b>בשלשה מתחילין.</b> לראות אם יש להושיב ב״ד על כך. אם אחד מהשלשה אומר צריך ב״ד לישב ולעיין אם צריכה [ה]שנה לעבר, מפני התקופה והאביב והפירות, ושנים אומרים אין צריך, שאין כאן ספק דודאי אינה צריכה עיבור, בטל יחיד במיעוטו. שנים אומרים לישב ואחד אומר שלא לישב, הולכין אחר השנים, ומוסיפין עוד שנים אחרים שישאו ויתנו בדבר, והרי כאן חמשה. שנים אומרים צריך לעבר ושלשה אומרים אין צריך, בטלו שנים במיעוטן. שנים אומרים אינה צריכה ושלשה אומרים צריכה, הולכים אחר הרוב, ומוסיפין עוד שנים שיהיו שבעה ומעברין אותה. ובגמרא מפרש, דהני שלשה חמשה ושבעה כנגד ברכת כהנים, שיש בפסוק ראשון שלש תיבות, ובשני חמשה, ובשלישי שבעה. והלכה כרבן שמעון ב״ג:  "
+            ],
+            [
+                "<b>סמיכת זקנים.</b> על ראש פר העלם דבר של צבור. ויש במשמעות הדברים גם מינוי הדיין, שהגדול הסומך צריך שיצרף עמו שנים כשרוצה לסמוך חכם כדי שיקרא רבי וידון דיני קנסות. ולשון סמיכה, משום דכתיב (במדבר כ״ז:כ״ג) ויסמוך את ידיו עליו. ולאו דבעי מסמך ידיה עליה אלא בשמא קרו ליה רבי. ואין סמיכה בחוצה לארץ, אלא צריך שהסומך והנסמך יהיו כולן בארץ ישראל, ואז יהיה לו רשות לדון דיני קנסות ואפילו בחוץ לארץ, לפי שסנהדרין נוהגת בין בארץ בין בחוץ לארץ, אחר שנסמכו בארץ. וכתב הרמב״ם שנראה לו שבזמן הזה שאין לנו סמוך איש מפי איש עד משה רבינו, אם היו מסכימים כל החכמים שבא״י לסמוך יחיד או רבים, הרי אלו סמוכים ויכולים לדון דיני קנסות ויש להן לסמוך לאחרים. והדבר צריך הכרע:",
+                "<b>ועריפת העגלה בשלשה.</b> דכתיב (ויקרא ד׳:ט״ו) זקני העדה, מיעוט זקני שנים, ואין ב״ד שקול, הוסיף עליהם עוד אחד הרי שלשה:",
+                "<b>ורבי יהודה אומר בחמשה.</b> וסמכו, שנים. זקני, שנים. ואין בית דין שקול, הוסיף עליהם עוד אחד, הרי חמשה. והלכה כרבי יהודה:",
+                "<b>מצות חליצה בשלשה.</b> דכתיב (דברים כ״ה:ט׳) ונגשה יבמתו אליו לעיני הזקנים, זקנים, שנים. ואין ב״ד שקול, הוסיף עליהם עוד אחד, הרי שלשה. ושנים אחרים שמוסיפים אינו אלא לפרסומי מילתא:",
+                "<b>מיאונין.</b> קטנה יתומה שהשיאוה אמה ואחיה לדעתה ויוצאה במיאון שממאנת בבעלה, צריך שיהיה בשלשה. וביבמות מוכח דמיאון בפני שנים מספיק:",
+                "<b>נטע רבעי.</b> אם בא לחללו על המעות, וכן מעשר שני, ואין דמיהן ידועים. כגון פירות והרקיבו שאין להם שער ידוע:",
+                "<b>ההקדשות.</b> הבא לפדותן צריך שלשה לשומן:",
+                "<b>הערכין המיטלטלין.</b> הרי שאמר ערך פלוני עלי, ואין לו מעות ליתן כפי הדמים הקצובים בפרשה ובא ליתן מטלטלין, צריך שלשה לשום אותן מטלטלים:",
+                "<b>אחד מהן כהן.</b> דבערכין כהן כתיב (ויקרא כ״ז) כערכך הכהן:",
+                "<b>והקרקעות.</b> ואם אין לו מיטלטלין ובא ליתן קרקע, צריך שישומו עשרה אנשים ואחד מהן כהן אותה קרקע שיהיה כפי הערך שיש עליו ליתן:",
+                "<b>ואדם כיוצא בהן.</b> ואם אמר דמי פלוני עלי ששמין אותו כמה הוא יפה לימכר בשוק ונותן דמיו, צריך גם כן שיהיו עשרה ואחד מהן כהן בשומא זו:  "
+            ],
+            [
+                "<b>והרגת את האשה ואת הבהמה.</b> היינו רובע. ואתקש לאשה, מה אשה בעשרים ושלשה אף בהמה בעשרים ושלשה:",
+                "<b>ואומר ואת הבהמה תהרוגו.</b> בנרבע כתיב. למדנו רובע ונרבע:",
+                "<b>כמיתת הבעלים.</b> כלומר כמו שהיה הבעל נדון בעשרים ושלשה, אם היה חייב מיתה:",
+                "<b>כל הקודם להורגן זכה.</b> כשהמיתו את האדם. ואין צריך להביאם לב״ד:",
+                "<b>רבי עקיבא אומר וכו׳</b> בגמרא מפרש דאיכא בין תנא קמא לרבי עקיבא, נחש. דלת״ק נחש מיתתו בכ״ג, ולרבי עקיבא הזאב והארי והדוב והנמר והברדלס מיתתן בעשרים ושלשה, אבל נחש, הקודם להרגו זכה, שסילק המזיק מן העולם. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>את השבט.</b> רובו של שבט שעבדו עבודה זרה במזיד, אין דנין אלא בב״ד של שבעים ואחד. דכתיב (דברים י״ז:ה׳) והוצאת את האיש ההוא או את האשה ההיא אל שעריך, איש ואשה אתה מוציא אל שעריך, ואי אתה מוציא את השבט אל שעריך, אלא בבית דין הגדול:",
+                "<b>ולא את נביא השקר.</b> גמר דבר דבר מזקן ממרא, כתיב הכא (שם י״ח) אשר יזיד לדבר דבר, וכתיב בזקן ממרא (שם י״ז) כי יפלא ממך דבר, מה זקן ממרא בב״ד הגדול דכתיב (שם). וקמת ועלית, אף נביא שקר בב״ד הגדול:",
+                "<b>ולא את כהן גדול.</b> דאמר קרא (שמות י״ח:כ״ב) את הדבר הגדול יביאו אליך, דבריו של גדול יביאו אליך. ומשה במקום שבעים ואחד קאי:",
+                "<b>ואין מוציאין למלחמת הרשות.</b> כל מלחמה חוץ ממלחמת שבעה עממין ומלחמת עמלק, קרויה מלחמת הרשות:",
+                "<b>אלא בבית דין של שבעים ואחד.</b> דכתיב בדוד (ד״ה א׳ כ״ז) ואחרי אחיתופל בניהו בן יהוידע. אחיתופל זה יועץ, בניהו בן יהוידע זו סנהדרין, שהיה מופלא שבכולן וכולן נגררים אחריו:",
+                "<b>על העיר.</b> ירושלים. שקדושתה גדולה משאר קדושת ארץ ישראל:",
+                "<b>והעזרות.</b> קדושתן גדולה מקדושת ירושלים. ואי אפשר לחדש קדושה אלא בבית דין של שבעים ואחד, דאמר קרא (שמות כ״ה:ט׳) ככל אשר אני מראה אותך וגו׳ וכן תעשו, לדורות. מה משכן קדוש על פי משה שהוא במקום סנהדרי גדולה, אך לתוספת עיר ועז. רות על פי סנהדרי גדולה:",
+                "<b>ואין עושין סנהדראות לשבטים כו׳</b> כדאשכחן במשה דאוקי סנהדראות ומשה במקום שבעים ואחד קאי:",
+                "<b>אין עושין עיר הנדחת כו׳</b> דכתיב (דברים י״ז:ה׳) והוצאת את האיש ההוא או את האשה ההיא, איש ואשה אתה מוציא אל שעריך, לבית דין שבעירך, ואי אתה מוציא את כל העיר אל שעריך, אלא לשער המיוחד:",
+                "<b>בספר.</b> עיר המבדלת בין ארץ ישראל לארץ העמים, דכתיב מקרבך, ולא מן הספר. וטעמא דקרא, שמא ישמעו נכרים ויבואו ויחריבו ארץ ישראל, לפיכך אין מניחין העיר תל עולם כמשפט עיר הנדחת אבל הורגין את יושביה בלבד:",
+                "<b>ולא שלש.</b> עיירות. עיר הנדחת בב״ד אחד ובמקום אחד, כלומר קרובים זו לזו. אבל בשנים ושלשה מקומות עושים:"
+            ],
+            [
+                "<b>ומשה על גביהם הרי שבעים ואחד.</b> דאמר קרא (במדבר י״א:י״ז) ונשאו אתך, ואת בהדייהו:",
+                "<b>רבי יהודה אומר שבעים.</b> דדריש אתך, בדומין לך, ולא שיהיה הוא יושב עמהן בדין. ואין הלכה כרבי יהודה:",
+                "<b>עדה שופטת.</b> עשרה מחייבין:",
+                "<b>עדה מצלת.</b> עשרה מזכין. ושמעינן מינה דצריך שיהיו עשרים שאם יחלקו יהיו עשרה מחייבין ועשרה מזכין:",
+                "<b>הטייתך לרעה על פי שנים.</b> והכי קאמר קרא, לא תהיה אחרי רבים לרעות, לחייב על פי אחד שיהיה יתר על המזכין. אבל אחרי רבים, להטות בשנים, אפילו לרעות, כשיהיו שנים מחייבין יותר על המזכין. הלכך על כרחך עשרים ושלשה בעינן, דבציר מעשרה מזכין ליכא למימר, דהא כתיב והצילו העדה, ותו לא משכחת חובה בבציר משנים עשר:",
+                "<b>ואין בית דין שקול.</b> אין עושין בית דין זוגות, שאם יחלקו לחצאים הוי להו פלגא ופלגא ולא משכחת לה הטייתך לטובה על פי אחד. הלכך מוסיפין עליהם עוד אחד והוו להו עשרים ושלשה:",
+                "<b>מאה ועשרים.</b> מפרש בגמרא, עשרים ושלשה, סנהדרי קטנה. ושלש שורות של עשרים ושלש עשרים ושלש יושבים לפניהם, שאם הוצרכו להוסיף על הדיינים מוסיפים מהם. ועשרה בטלנים, עשרה בני אדם בטלים מכל מלאכה שיושבים תמיד בבית המדרש. ושני סופרים לכתוב דברי המזכין ודברי המחייבין. ושני חזנים, שמשי בית דין להלקות החייב ולהזמין בעלי הדין. ושני בעלי דינין. ושני עדים. ושני זוממין. ושני זוממי זוממין. ושני גבאים, ושלישי לחלק הצדקה, שצדקה נגבית בשנים ומתחלקת בשלשה. ורופא אומן להקיז דם. ולבלר. ומלמד תינוקות. הרי מאה ועשרים:",
+                "<b>מאתים ושלשים כנגד שרי עשרות.</b> דהיינו עשרים ושלשה עשיריות, שיהא כל דיין שר של עשרה. דבציר משרי עשרה לא אשכחן שררה. ואין הלכה כרבי נחמיה:"
+            ]
+        ],
+        [
+            [
+                "<b>כהן גדול.</b> אינו יוצא אחר המטה. דלמא אתי למנגע מתוך טרדתו, ורחמנא אמר (ויקרא כ״א:י״א) ועל כל נפשות מת לא יבוא:",
+                "<b>הן נכסין והוא נגלה.</b> כיון שנתכסו נושאי המטה מן המבוי כלומר שיצאו ממנו, הוא נגלה ונכנס בתוכו. אבל כל זמן שהן נגלין ונראין במבוי, הוא נכסה ממנו שאינו נכנס לתוכו:",
+                "<b>ויוצא עמהן עד פתח העיר.</b> שבעיר מצויין מבואות ויכול להתכסות מהן. אבל חוץ לעיר ליכא הכירא:",
+                "<b>שנאמר ומן המקדש לא יצא.</b> רבי יהודה דריש ומן המקדש לא יצא כל עיקר. ור׳ מאיר דריש ומקדושתו לא יצא, כלומר יזדהר שלא יבא לידי מגע, ובתוך העיר שיש מבואות איכא היכרא ומזדהר. והלכה כרבי יהודה:",
+                "<b>וכשהוא מנחם את אחרים.</b> דבמת שאינו שלו כולי עלמא מודו דיכול הוא לילך, דלא טריד ולא אתי למנגע. וכשחוזרין מן הקברות ועומדין בשורה לנחם האבלים וכל העם עוברים זה אחר זה ומנחמין האבל שעומד במעמדו וכל אחד אומר לו תתנחם מן השמים:",
+                "<b>והממונה ממצעו.</b> שהוא הולך לימין כהן גדול וכל העם משמאלו, נמצא כהן גדול באמצע:",
+                "<b>הממונה.</b> הוא הסגן, שהוא ממונה לעבוד תחת כהן גדול אם יארע פסול בכהן גדול ביום הכפורים:",
+                "<b>אנו כפרתך.</b> בנו תתכפר אתה ואנחנו תחתיך לכל הראוי לבא עליך:",
+                "<b>וכשמברין אותו.</b> שאבל אסור לאכול סעודה ראשונה משלו, וקרוביו ואוהביו מאכילין אותו:",
+                "<b>מסובין על הארץ.</b> הן מצירין ומתאבלין בצערו:",
+                "<b>והוא מיסב.</b> בכבוד על הספסל:"
+            ],
+            [
+                "<b>המלך לא דן ולא דנין אותו.</b> ודוקא מלכי ישראל שאינם נשמעים לדברי חכמים. אבל מלך ממלכי בית דוד. דן ודנין אותו, שנאמר (ירמיהו כ״א:י״ב) בית דוד כה אמר ה׳ דינו לבוקר משפט:",
+                "<b>אין שומעין לו.</b> דמלך שמחל על כבודו אין כבודו מחול, וגנאי הוא לו שתחלוץ וירקה בפניו. וכל שאינה בת חליצה אינה בת יבום. וכן הלכה:",
+                "<b>מלך נושא אלמנתו של מלך.</b> והלכה כר׳ יהודה בהא:"
+            ],
+            [
+                "<b>אינו יוצא מפתח פלטרין שלו.</b> שגנאי הוא למלך להראות עגמת נפש לפני העם:",
+                "<b>לפייס את העם.</b> כדי שיכירו שלא בעצת דוד הרג יואב את אבנר. ואין הלכה כרבי יהודה:",
+                "<b>דרגש.</b> מטה:"
+            ],
+            [
+                "<b>למלחמת הרשות.</b> מלחמת שאר אומות חוץ ממלחמת עמלק ומלחמת שבעה עממין:",
+                "<b>ופורץ.</b> גדר של אחרים:",
+                "<b>לעשות לו דרך.</b> ללכת לכרמו ולשדהו:",
+                "<b>ואין ממחין בידו.</b> אין מעכבין עליו:",
+                "<b>חלק בראש.</b> חלק היפה בורר ראשון. ונוטל מחצה מכל הבזה:",
+                "<b>אלא שמונה עשרה.</b> שהרי דוד היו לו שש נשים וקאמר ליה נביא ואם מעט ואוסיפה לך כהנה וכהנה, כהנה קמא שית, בתרא שית, הרי שמונה עשר:",
+                "<b>מרבה הוא לו.</b> יותר מי״ח. ושלש מחלוקות יש בדבר. ת״ק סבר נושא י״ח ואפילו פרוצות, ויותר מי״ח לא ישא ואפילו כשרות, שכך הוא גזירת הכתוב. ר׳ יהודה סבר נושא י״ח ואפילו פרוצות, ויותר מי״ח פרוצות לא ישא, וכשרות והגונות ישא כמו שירצה. ופליג אתנא קמא בחדא. ר׳ שמעון סבר אפילו אחת פרוצה לא ישא, וכשרות והגונות לא ישא יותר משמונה עשרה. ופליג אתנא קמא בחדא ואדרבי יהודה בתרתי. והלכה כת״ק:",
+                "<b>אלא כדי מרכבתו.</b> דוקא סוסים בטלים להרחיב דעתו ולהתגדל ברוב סוסים [אסור]. אבל כדי רכבו ופרשיו להלחם באויביו מותר:",
+                "<b>אספניא.</b> שכר חיילות הנכנסים ויוצאים עמו כל השנה:",
+                "<b>וכותב לו ס״ת לשמו.</b> חוץ מס״ת שחייב כל אדם מישראל להיות לו ספר תורה, והוא מונח בבית גנזיו. וספר תורה שכותב לשמו כשהוא מלך נכנס ויוצא עמו תמיד:",
+                "<b>מיסב.</b> על השלחן:"
+            ],
+            [
+                "<b>כשהוא מסתפר.</b> כשמגלח שער ראשו:"
+            ]
+        ],
+        [
+            [
+                "<b>זה בורר לו אחד.</b> אחד מהבעלי דינין בורר לו דיין אחד לדונו ולהפוך בזכותו, וכן השני בורר לו דיין אחד. ושני הבעלי דינים ביחד בוררים להם עוד דיין שלישי, ומתוך כך יצא דין אמת לאמתו דצייתי בעלי דינים דינא ואמרי קושטא קא דייני לן, דסבר החייב הרי אני בעצמי ביררתי האחד ואם היה יכול להפך בזכותי היה מהפך. והדיין השלישי בעצמו נוח לו להפך בזכות שניהם, מפני ששניהם ביררו אותו:",
+                "<b>וחכמים אומרים שני הדיינים בוררים להם אחד.</b> בלא דעת הבעלי דינים. כדי שלא יהיה לבו של זה השלישי נוטה אצל אחד מהן. והלכה כחכמים:",
+                "<b>זה פוסל דיינו של זה.</b> יכול הוא לומר לא אדון לפני בית דין שביררת:",
+                "<b>בזמן שהביא עליהן ראיה.</b> שזה מביא ראיה על דיין שבירר זה, לפוסלו:",
+                "<b>אבל אם הם כשרים ומומחים.</b> הכי קאמר, אבל אם היו כשרים שאינן לא קרובים ולא פסולים, אע״פ שהם יושבי קרנות נעשו כמומחין ואינו יכול לפוסלן. ופסק ההלכה בזה, כשקיבלו בעלי הדין מי שידין להם בין יחיד בין רבים, ופסק עליהם את הדין, דינו דין ואין סותרין דינו ואע״פ שאינו מומחה לרבים. ואם נודע שטעה, אם בדבר משנה טעה או בדבר המפורש בגמרא, מחזירים הדבר כשהיה ודנין בו כהלכה. ואם אי אפשר להחזיר כגון שהלך זה שנטל הממון שלא כדין למדינת הים, פטור הדיין מלשלם מאחר שקיבלוהו עליהם, שאף על פי שגרם להזיק, לא נתכוין להזיק. ואם טעה בשיקול הדעת, והוא בדבר שנחלקו בו תנאים או אמוראים או גאונים, וסוגיא דעלמא כחד מנייהו ודן זה הדיין כדברי אותו הגאון שאין סוגיית העולם כמותו, אם לא נשא ונתן ביד יחזור הדין, ואם א״א להחזיר ישלם מביתו, ואם נשא ונתן ביד, מה שעשה עשוי וישלם מביתו. ודיין שלא קיבלו אותו בעלי הדין אלא שעמד מאליו או מינה אותו המלך או קצת זקני הקהל העמידוהו, אם אינו מומחה לרבים, אע״פ שנטל רשות מראש הגולה, אין דיניו דין, בין טעה בין לא טעה, ואינו בכלל הדיינין אלא בכלל בעלי זרוע, וכל אחד מבעלי דינין אם רצה סותר דינו וחוזר ודן בפני ב״ד. ואם טעה ולא נשא ונתן ביד יחזיר הדין, ואם א״א להחזיר ישלם מביתו כדין כל גורם להזיק, ואם נשא ונתן ביד ישלם מביתו וחוזר ונוטל מבעל דין זה שנתן לו שלא כהלכה. ומומחה לרבים שקיבלו אותו בעלי דינים או שנטל רשות מראש גולה אע״פ שלא קיבלו אותו בעלי דינים, הואיל והוא מומחה, אם טעה בין בדבר משנה בין בשיקול הדעת וא״א להחזיר הדין, פטור מלשלם. ומומחה שנטל רשות מראש גולה יש לו לכוף לבעלי הדין שידונו לפניו, בין רצו בין לא רצו בין בארץ בין בחו״ל. ומי שנטל רשות מן הנשיא שבא״י אינו יכול לכוף לבעלי הדין אלא בא״י בלבד. ומומחה הוא, מי שלמד בתורה שבכתב ושבע״פ ויודע לסבור להקיש ולהבין דבר מתוך דבר (הוא הנקרא מומחה). וכשהוא ניכר וידוע ויצא טבעו אל אנשי דורו נקרא מומחה לרבים, והוא יכול לדון יחידי ואפילו לא נקט רשות מראש הגולה:",
+                "<b>זה פוסל עדיו של זה.</b> פלוגתיהו דר״מ ורבנן מוקי לה בגמרא, כשאמר בעל דין יש לי שתי כתי עדים בדבר והביא כת ראשונה ועמד בעל דין שכנגדו עם אחר ואמר פסולין הן, ר״מ אומר יכול הוא עם אחר לפוסלן, ולאו נוגע בעדות הוא שהרי אמר יש לי כת אחרת. ואם בקש ולא מצא, יפסיד. ורבנן סברי אע״ג דאמר תחלה יש לי שתי כתי עדים יכול לחזור ולומר אין לי אלא אלו, ונמצא זה שבא לפסלן נוגע בעדות הוא, ולא מפסלי אפומיה. והלכה כחכמים:  "
+            ],
+            [
+                "<b>נאמן עלי אבא.</b> להיות דיין. אף על פי שהוא פסול מן התורה לדונני לא לזכות ולא לחובה, כדנפקא לן מלא יומתו אבות על בנים:",
+                "<b>נאמנים עלי שלשה רועי בקר.</b> לדון. דאילו לעדות, רועי בקר כשרים הן:",
+                "<b>רבי מאיר אומר יכול לחזור בו.</b> אפילו לאחר גמר דין, לאחר שקבל הדיין העדות ואמר איש פלוני אתה זכאי:",
+                "<b>אינו יכול לחזור בו.</b> לאחר גמר דין בלבד הוא דפליגי רבנן עליה דר״מ. דאילו קודם גמר דין מודים חכמים לר״מ דיכול לחזור בו. ואם קנו מידו נמי שמקבל עליו עדות איש פלוני או דינו של איש פלוני, אפילו קודם גמר דין אינו יכול לחזור בו, שאין לאחר קנין כלום. וכן הלכה:",
+                "<b>דור לי בחיי ראשך.</b> נדור לי בחיי ראשך ואתן לך מה שאתה תובע. ואין צריך לומר ומחול לך מה שיש לי אצלך. ונדר לו או קנו מידו, אע״פ שעדיין לא נדר, אינו יכול לחזור בו, כדברי חכמים. וכן הלכה:"
+            ],
+            [
+                "<b>ואלו הן הפסולים.</b> לדון ולהעיד:",
+                "<b>המשחק בקוביא.</b> פסול לעדות. לפי שאינו מתעסק בישובו של עולם, ואסור לאדם שיתעסק בעולמו אלא או בתורה וגמילות חסדים, או בסחורה ואומנות ומלאכה שיש בהן ישובו של עולם:",
+                "<b>והמלוה בריבית.</b> אחד הלוה ואחד המלוה שניהם פסולין, דקיימא לן המלוה והלוה שניהם עוברים בלא תעשה:",
+                "<b>ומפריחי יונים.</b> אית דמפרשי, מין ממיני השחוק, אם תקדים יונתך ליונתי אתן לך כך וכך. ואית דמפרשי, שמגדל יונה מלומדת להביא יונים לבית בעליה בעל כרחן. ויש בהן גזל מפני דרכי שלום ולא גזל גמור:",
+                "<b>וסוחרי שביעית.</b> עושין סחורה בפירות שביעית. והתורה אמרה (ויקרא כ״ה:ו׳) והיתה שבת הארץ לכם לאכלה, ולא לסחורה: ",
+                "<b>רבי שמעון אומר וכו׳</b> בגמרא מפרש מלתיה דר״ש הכי, בתחלה היו קוראים אותם אוספי שביעית כלומר אוספי פירות שביעית לעצמן היו פסולים לעדות כמו סוחרי פירות שביעית:",
+                "<b>משרבו האנסין.</b> השואלין מנת המלך כך וכך כורין תבואה בכל שנה, והיו צריכין לאסוף תבואה של שביעית לפרוע ממנה מנת המלך, חזרו לומר סוחרי פירות שביעית בלבד הם פסולים, אבל אוספי תבואת שביעית לתת למלך כשרים לעדות, כיון שאין אוספים לאצור לעצמן. ולענין פסק הלכה, כל מי שעבר עברה שחייב עליה מיתת ב״ד או כרת או מלקות, פסול לעדות. דמחוייב מיתה נקרא רשע, דכתיב (במדבר ל״ה:ל״א) אשר הוא רשע למות, ובחייבי מלקות כתיב (דברים כ״ה:ב׳) והיה אם בן הכות הרשע, והתורה אמרה (שמות כ״ג:א׳) אל תשת ידך עם רשע להיות עד חמס, ודרשינן אל תשת רשע עד. ואם לקה חזר להכשרו, דכתיב ונקלה אחיך לעיניך, כיון שלקה הרי הוא כאחיך. ואם לקח ממון שלא כדין, אע״פ שאינו חייב ביה לא מיתה ולא מלקות, פסול לעדות, כגון גנב וגזלן ומלוה ברבית. ואם לקח ממון שיש בו איסור דרבנן, פסול לעדות מדרבנן, כגון מפריחי יונים, וחמסן דיהיב דמי ולוקח החפץ שאין הבעלים רוצים למכרו, והגבאים והמוכסים שלוקחים לעצמן, ומקבלי צדקה מן הנכרים בפרהסיא, אלו וכיוצא בהן פסולין לעדות מדרבנן, ואין עדותן בטלה עד שיכריזו עליהם ויפרסמו אותן. אבל פסולי עדות של תורה אין צריכין הכרזה. וכל הפסולין לעדות בין של תורה בין של דבריהם, אם נודע מענינם שעשו תשובה גמורה והממון שלקחו שלא כדין החזירוהו ועשו סייג וגדר לעצמן באותו דבר שחטאו בו שלא יוסיפו לעשותו עוד, הרי אלו חזרו להכשרן. ומשחקי בקוביא אע״פ שאין בזה גזל אפילו מדבריהם, הם פסולים לעדות, לפי שאין מתעסקין בישובו של עולם ואין בהם יראת שמים. ודוקא שאין להם מלאכה ואומנות אלא היא. כדברי רבי יהודה. וכן הלכה. ואימתי חזרתן, משישברו פספסיהן ויקבלו עליהם דאפילו בחנם לא עבדי:"
+            ],
+            [
+                "<b>ובעל אחותו וכו׳</b> משום דבעל כאשתו:",
+                "<b>וגיסו.</b> בעל אחות אשתו:",
+                "<b>הם ובניהן וחתניהן.</b> ודוקא בנים ובנות שיש לו לגיסו מאחות אשתו. אבל אם יש לו בנים מאשה אחרת, או חתנים נשואים לבנות שיש לו מאשה אחרת, אינן חשובין קרובין:",
+                "<b>וחורגו.</b> בן אשתו מאיש אחר. הוא בלבד חשוב קרוב, אבל בן חורגו וחתן חורגו לא. ואשת חורגו לא יעיד לה, דאשה כבעלה. והאחים זה עם זה, בין מן האב בין מן האם, הרי הן ראשון בראשון. ובניהם זה עם זה, שני בשני. ובני בניהם זה עם זה, שלישי בשלישי. ולעולם שלישי בראשון כשר. ואין צריך לומר שלישי בשני. אבל שני בשני ואין צריך לומר שני בראשון, שניהם פסולים. וכדרך שאתה מונה בזכרים כך אתה מונה בנקבות, וכל אשה שאתה פסול לה כך אתה פסול לבעלה, וכל איש שאתה פסול לו כך אתה פסול לאשתו:",
+                "<b>אבל משנה ראשונה דודו ובן דודו.</b> ואין הלכה כמשנה ראשונה:",
+                "<b>וכל הראוי ליורשו.</b> תשלום משנתו של ר״ע היא ולא ממשנה ראשונה. וכל הראוי ליורשו, דהיינו קרובי האב. אבל קרובי האם כגון אחי אמו שהזכרנו, כשר לו, שהרי אין אחי אמו ראוי ליורשו. אבל הוא ראוי לירש אחי אמו, לפיכך הוא פסול להעיד לו:",
+                "<b>היה קרוב.</b> כגון חתנו וראוי ליורשו מחמת אשתו:",
+                "<b>ונתרחק.</b> שמתה אשתו קודם שראה עדות זו:",
+                "<b>ר״י אומר וכו׳</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>שושבינו.</b> רעהו בימי חופתו, פסול לו כל ימי החופה:",
+                "<b>לא נחשדו ישראל על כך.</b> להעיד שקר משום איבה ואהבה. וכן הלכה. ודוקא בעדות פליגי רבנן עליה. אבל בדין מודו רבנן דפסול לו לדון, דאי רחים ליה אינו רואה לו חובה, ואי סני ליה לא מצי לאפוכי בזכותיה:  "
+            ],
+            [
+                "<b>ומאיימין עליהם.</b> מודיעים אותם שהשוכרים עדי שקר הן עצמן מבזין אותן וקוראים להן רשעים, דכתיב (במלכים א כ״א:י׳) בנבות, והושיבו שנים אנשים בני בליעל נגדו, שיועצי המלך שהיו יועצים לשכרן קוראים להן בני בליעל:",
+                "<b>הוא אמר לי.</b> הלוה אמר לי:",
+                "<b>לא אמר כלום.</b> דעביד איניש דאמר פלוני נושה בי, כדי שלא יחזיקוהו עשיר:",
+                "<b>הודה לו.</b> שהיו שניהם בפנינו ולהודות לו נתכוין, להיות לו עדים בדבר: ",
+                "<b>אפילו שנים מזכין או מחייבים ואחד אומר איני יודע יוסיפו דיינים.</b> אע״ג דאי הוה פליג עלייהו הוה בטל במיעוטו, כי אמר איני יודע הוי כמו שלא ישב בדין, נמצא הדין בשנים ואנן שלש בעינן:  "
+            ],
+            [
+                "<b>היו מכניסין אותן.</b> לבעלי דינין. שלאחר ששמעו טענותיהן היו מוציאין אותן לחוץ כדי שישאו ויתנו בדבר ולא ישמעו הבעלי דינים מי מחייב ומי מזכה:"
+            ],
+            [
+                "<b>הבא ראיה.</b> שטר זכות:",
+                "<b>הרי זה אינו כלום.</b> שהרי אמר אין לי. וחיישינן שמא זייף. או שכר עדי שקר:",
+                "<b>אמר רבן שמעון בן גמליאל וכו׳</b> ואין הלכה כרשב״ג:",
+                "<b>קרבו פלוני ופלוני והעידוני.</b> בהא אפילו רשב״ג מודה. דכיון שהיה יודע בהן ואמר אין לי, ודאי שקרן הוא. אבל הטוען יש לי עדים או ראיה במדינת הים, אין שומעין לו לענות הדין עד שישלח למדינת הים, אלא פוסקין את הדין כפי מה שרואין ממנו עכשיו, וכשיביא עדים או ראיה סותר את הדין וחוזרים ודנים כפי העדים או הראיה שהביא:",
+                "<b>אפונדתו.</b> חגורתו. ואית דמפרשי מלבוש הסמוך לבשרו:"
+            ]
+        ],
+        [
+            [
+                "<b>אחד דיני ממונות וכו׳</b> שנאמר משפט אחד יהיה לכם. ובדיני נפשות כתיב (דברים י״ג:ט״ו) ודרשת וחקרת. וזהו דין תורה. אבל אמרו חכמים שאין מאריכין בדרישה וחקירה בדיני ממונות, שלא תנעול דלת בפני לוין. אלא אם כן ראו בית דין שהדין מרומה. ודרישה וחקירה הוא השאלה בענין בעצמו, כגון כמה הלוהו ומתי הלוהו ובאיזה ענין הלוהו ובאיזה מקום הלוהו. ויש מין אחר מן השאלה שנקראת בדיקה ואינו בענין בעצמו, כגון שישאלו לו מה היה לבוש, כלים שחורים או כלים לבנים, עומד היה או יושב בשעה שהלוהו:",
+                "<b>פותחים.</b> משאו ומתנו של דין. בין לזכות בין לחובה:",
+                "<b>מחזירין.</b> סותרין את הדין אחר שגמרוהו וידעו שטעו:",
+                "<b>ואין הכל מלמדין חובה.</b> שאם אמר אחד מן התלמידים יש לי ללמד עליו חובה אין שומעין לו:",
+                "<b>דנים ביום וגומרין בלילה.</b> דכתיב (שמות י״ח) ושפטו את העם בכל עת, וכתיב (דברים כ״א) והיה ביום הנחילו את בניו, הא כיצד, יום לתחילת דין, ולילה לגמר דין:",
+                "<b>דנין ביום וגומרין ביום.</b> דכתיב (במדבר כ״ה) והוקע אותם לה׳ נגד השמש:",
+                "<b>גומרים בו ביום בין לזכות בין לחובה (וכו׳)</b> דאמר קרא (ישעיה א׳) מלאתי משפט צדק ילין בה:",
+                "<b>לפיכר אין דנים לא בערב שבת.</b> שנמצא גמר דינו בשבת, ולהשהותו אחר שבת אי אפשר מפני עינוי הדין, ולדונו בו ביום אי אפשר שאין ארבע מיתות ב״ד דוחין את השבת, שנאמר (שמות ל״ה) לא תבערו אש בכל מושבותיכם ביום השבת, לימד על מחוייבי שריפה שאין שורפין אותן בשבת, והוא הדין לשאר חייבי מיתות:"
+            ],
+            [
+                "<b>מן הצד.</b> מן הקטנים בחכמה שהיו יושבים בצד. דאמר קרא (שם כ״ג) לא תענה על ריב. וכתיב רב, כלומר לא תענה על מופלא שבבית דין ולנטות מדבריו, לפיכך אין שומעין דבריו אלא בסוף:",
+                "<b>הכל כשרים לדון.</b> ואפילו גר. והוא שתהא אמו מישראל. וממזר נמי כשר לדון דיני ממונות:",
+                "<b>ואין הכל כשרים לדון דיני נפשות.</b> דכתיב (שמות י״ח:כ״ב) והקל מעליך ונשאו אתך, בדומין לך, מה משה רבינו מיוחס אף בי״ד מיוחסים:"
+            ],
+            [
+                "<b>כחצי גורן עגולה כדי שיהו רואים זה את זה</b>. דאמר קרא (שיר השירים ז׳:ג׳) שררך אגן הסהר. שררך אגן זו סנהדרין שיושבת בטבורו של עולם ומגינה על כל העולם כולו, והיא דומה לסהר, שיושבים בעגול כחצי ירח. תרגום ירח, סיהרא. ובעגולה שלימה אין יושבים מפני שצריכים בעלי דינים והעדים ליכנס ולדבר בפני כולם:",
+                "<b>רבי יהודה אומר שלשה היו.</b> כדי שיהיו שני עדים על המזכין ושני עדים על המחייבין. ואין הלכה כר״י:"
+            ],
+            [
+                "<b>ושלש שורות.</b> וכל שורה של כ״ג ת״ח. שמא יחלקו הדיינים ויהיו רובן מחייבין ומיעוטן מזכין, והטיה לרעה אינה על פי אחד כדכתיב (שמות כ״ג:ב׳) לא תהיה אחרי רבים לרעות, וצריך להוסיף שנים שנים עד שבעים ואחד, שלעולם אין מוסיפין על הדיינים יותר משבעים ואחד, הלכך צריך להושיב לפניהם ארבעים ושמונה להשלמת שבעים ואחד. ולאו אורח ארעא לעשות שורות תלמידים מרובה משל דיינים, הלכך עבדינן שלש שורות:",
+                "<b>וכל אחד מכיר את מקומו.</b> לפי שכסדר חכמתם היו מושיבים אותם, לפיכך היה כל אחד צריך להכיר את מקומו:",
+                "<b>הוצרכו לסמוך.</b> כגון שמת אחד מן הדיינים:",
+                "<b>ולא היה יושב במקומו של ראשון.</b> ולא היה אותו שנברר מן הקהל יושב במקומו של ראשון, אלא במקום הראוי לו בסוף שורה השלישית. לפי שהקטן מן התלמידים שבשורות גדול מן הגדול שבקהל:"
+            ],
+            [
+                "<b>מאיימין על העדים.</b> שלא יעידו שקר:",
+                "<b>מאומד.</b> שהדעת נוטה שהוא כן:",
+                "<b>דיני ממונות.</b> אם העיד לחייב לזה ממון שלא כדין, מחזירו לו ומתכפר:",
+                "<b>לפיכך נברא יחידי.</b> להראותך שמאדם אחד נתישב מלואו של עולם:",
+                "<b>רשויות הרבה.</b> אלהות הרבה יש וכל אחד ברא את שלו:",
+                "<b>מה לנו ולצרה הזאת.</b> להכניס ראשנו בדאגה זו ואפילו על האמת:",
+                "<b>והלא כבר נאמר והוא עד.</b> וחייבין אתם להגיד מה שראיתם:",
+                "<b>ושמא תאמרו מה לנו לחוב.</b> להיות מחוייבים בדמו של זה, נוח לנו לעמוד באם לא יגיד:",
+                "<b>הרי הוא אומר ובאבוד רשעים רנה.</b> ואם רשע הוא אין כאן עון כלל:"
+            ]
+        ],
+        [
+            [
+                "<b>היו בודקין אותן.</b> אחר שאיימו עליהן היו בודקין אותן, בשבע חקירות. כנגד שבעה לשונות שנאמרו במקרא בחייבי מיתות ב״ד, ודרשת וחקרת ושאלת היטב (דברים י״ג:ט״ו) הרי כאן שלשה. ושאלת אינו מן המנין שממנו למדנו בדיקות. ובמקום אחר הוא אומר (שם י״ז) והוגד לך ושמעת ודרשת היטב, יש כאן שנים אחרים, הרי לך חמשה, ובמקום אחר אומר (שם י״ט) ודרשו השופטים היטב, שנים אחרים, הרי כאן שבעה:",
+                "<b>באיזה שבוע.</b> של יובל:",
+                "<b>באיזו שנה.</b> של שבוע:",
+                "<b>באיזה יום.</b> של שבת:",
+                "<b>באיזו שעה.</b> של יום. שכל שבע חקירות הללו מביאות אותן לידי הזמה, ושמא אין עדים להזימן לכל היום ויש עדים להזימן לאותה שעה:",
+                "<b>רבי יוסי אומר.</b> אין צריך אלא שלש חקירות, באיזה יום באיזו שעה באיזה מקום. ואין הלכה כר׳ יוסי, אלא אפילו אמרו העדים אתמול הרגו, בודקין אותן בשבע חקירות, כדי שתטרף דעתן עליהן ויודו אם יש פסול בעדותן:",
+                "<b>מכירין אתם אותו.</b> ההרוג. שמא נכרי הוא. וזו אינה מן החקירות שמביאות לידי הזמה, אלא כשאר בדיקות שאינן אלא לעשות העדות מוכחשת שמא לא יאמר האחד כדברי חבירו. והוא והן יהיו פטורים:",
+                "<b>את מי עבד.</b> לפעור או למרקוליס:",
+                "<b>ובמה עבד.</b> בזיבוח או בהשתחויה:"
+            ],
+            [
+                "<b>בן זכאי.</b> רבן יוחנן בן זכאי. ותלמיד דן לפני רבו היה באותה שעה, לכך קוראו בן זכאי:",
+                "<b>בעוקצי תאנים.</b> שהיו מעידים עליו שהרגו תחת התאנה. ובדק בן זכאי, תאנה זו עוקציה דקים או גסים. עוקץ, זנב הפרי מקום חיבורו לאילן:",
+                "<b>אמר אחד איני יודע עדותן בטלה.</b> דשוב אי אתה יכול להזימן באותה חקירה, וכל זמן שאי אפשר לקיים תורת הזמה באחד מן העדים, כל העדות בטלה, ואפילו הן מאה, דאין העדים נעשים זוממים עד שיזומו כולן:",
+                "<b>בדיקות.</b> אפילו אמרו כולן אין אנו יודעים, מצות הזמה ראויה להתקיים, דאין הזמה תלויה אלא בחקירה לומר עמנו הייתם באותה שעה במקום אחר:",
+                "<b>עדותן בטלה.</b> כל עדותן בטלה. [שבגמרא], הוא והן פטורים:"
+            ],
+            [
+                "<b>שזה ידע בעיבורו של חודש.</b> זה שאמר בשנים ידע שהחודש שעבר מלא היה, ויום ראשון של חודש שהוא יום שלשים, מחודש שעבר היה. ודוקא עד חצי החודש, אבל מחצי החודש ואילך עדותן בטילה, שחזקה אין עובר חצי החודש עד שכל העולם יודעים מתי קדשו בית דין החודש:",
+                "<b>רבי יהודה אומר קיימת.</b> דעביד אינש דטעי כולי האי:",
+                "<b>חמה במזרח.</b> ממקום זריחת החמה עד אמצע הרקיע קרוי מזרח, ומאמצע הרקיע עד מקום השקיעה קרוי מערב:  "
+            ],
+            [
+                "<b>נמצאו דבריהם מכוונים.</b> ומעתה צריכין לישא וליתן בדבר:",
+                "<b>פותחין בזכות.</b> אם לא עברת אל תירא:",
+                "<b>אמר אחד מן העדים יש לי ללמד עליו זכות.</b> אפילו זכות, וכ״ש חובה. משתקים אותו, דכתיב (במדבר ל״ה) ועד אחד לא יענה, בין לזכות בין לחובה:",
+                "<b>אמר אחד מן התלמידים.</b> היושבים לפני הדיינים. יש לי ללמד עליו חובה:",
+                "<b>משתקין אותו.</b> דכתיב (שם) ועד אחד לא יענה בנפש למות, למות הוא דאינו עונה, הא לזכות עונה:",
+                "<b>אינו יורד משם כל היום.</b> ואפילו שאין ממש בדבריו. אבל יש ממש בדבריו, אינו יורד משם לעולם:"
+            ],
+            [
+                "<b>מעבירין אותו למחר.</b> מעבירין את הדין עד למחר, משום הלנת הדין:",
+                "<b>שנים עשר מחייבין ואחד עשר מזכין.</b> והטייתך לרעה על פי אחד ליתא, הלכך יוסיפו דיינים: ",
+                "<b>ואפילו שנים ועשרים מזכין או מחייבין ואחד אומר איני יודע יוסיפו דיינים.</b> דהאי דאמר איני יודע כמאן דליתא דמי, ואין דנין דיני נפשות לא לזכות ולא לחובה בפחות משלשה ועשרים. ",
+                "<b>שנים שנים.</b> אם נתחלקו השנים שהוסיפו זה לכאן וזה לכאן, דאכתי ליכא הטיה לא לטובה על פי אחד ולא לרעה על פי שנים, צריך להוסיף עוד שנים. וכן עד שבעים ואחד:",
+                "<b>עד שיראה אחד מן המחייבים דברי המזכין.</b> דאיכא הטיה לטובה על פי אחד. והוא הדין אם יראה אחד מן המזכים דברי המחייבים. דבשעת גמר דין קיימא לן דאף המלמד זכות יכול ללמד חובה. והאי דלא תני או עד שיראה אחד מן המזכין דברי המחייבין, דתנא אזכות קמהדר:"
+            ]
+        ],
+        [
+            [
+                "<b>נגמר הדין.</b> חוץ לבית דין. רחוק מבית דין שמא בעוד שמוליכין אותו לבית הסקילה, ימצאו לו זכות ויפטר:",
+                "<b>והסודרין בידו.</b> להניף. והוא סימן להחזירו:",
+                "<b>ובלבד שיהא ממש בדבריו.</b> ואם אין ממש בדבריו, פעם ראשונה ושניה בלבד מחזירין אותו, דלמא מחמת בעתותא נסתתמו טענותיו ואולי תתישב דעתו עליו ויזכור טענותיו, יותר על כך אין מחזירין אותו. ומוסרין לו שני תלמידי חכמים שיעיינו אם יש ממש בדבריו שאז מחזירין אותו ארבע וחמש פעמים:",
+                "<b>ופלוני ופלוני עדיו.</b> שעבר עבירה פלונית ביום פלוני בשעה פלונית. במקום פלוני. דלמא איכא דמזים להו:"
+            ],
+            [
+                "<b>היה רחוק מבית הסקילה.</b> דקרוב לבית הסקילה שמא תטרף דעתו ולא יכול להתודות:",
+                "<b>ותן לו תודה.</b> ואע״ג דאין אדם נהרג על פי עצמו, הריגת עכן הוראת שעה היתה:",
+                "<b>כזאת וכזאת עשיתי.</b> בגמרא מפרש שמעל בחרמים בימי משה:",
+                "<b>שהוא מזומם.</b> שעדיו הן זוממין:",
+                "<b>לנקות את עצמן.</b> מן הבריות ויוציאו לעז על הדיינים ועל העדים. ואין הלכה כר״י:"
+            ],
+            [
+                "<b>מפשיטין את בגדיו.</b> דכתיב (ויקרא כ״ד:י״ד) ורגמו אותו, ולא כסותו:",
+                "<b>מכסין אותו מלפניו.</b> פרק אחד כלומר מעט ממנו מלפניו. ואין הלכה כר״י:"
+            ],
+            [
+                "<b>היה גבוה שתי קומות.</b> ומפילו משם לארץ:",
+                "<b>הופכו על מתניו.</b> שכשהוא מושכב פרקדן מגונה יותר:",
+                "<b>המגדף.</b> מברך את ה׳:",
+                "<b>והעובד עבודה זרה.</b> נמי מגדף הוא. דכתיב (במדבר ט״ו:ל׳) והנפש אשר תעשה ביד רמה וגו׳ את ה׳ הוא מגדף, ואותה פרשה בעבודה זרה מדברת:",
+                "<b>ואין דנין שנים ביום אחד.</b> בבית דין אחד. משום דלא מצי לאפוכי בזכותייהו דכל חד וחד. אלא תלייתן של נשים הללו הוראת שעה היתה ואין למדים ממנה. ואין הלכה כרבי אליעזר:",
+                "<b>משקעין.</b> נועצים:",
+                "<b>והעץ יוצא ממנה.</b> כמין יתד היה יוצא מן הקורה סמוך לראשה:",
+                "<b>ומקיף.</b> סומך זו אצל זו. כמו לתרום שלא מן המוקף [עירובין ל״ב]:",
+                "<b>ותולין אותו.</b> בידיו:",
+                "<b>הקורה מוטה על הכותל.</b> לא היתה נעוצה בארץ אלא ראשה אחד על הארץ וראשה אחד מוטה ונסמך על הכותל. וטעמא דרבי יוסי, לפי שהעץ שנתלה עליו נקבר עמו, ואמרה תורה כי קבור תקברנו, מי שאינו מחוסר אלא קבורה, יצא זה שמחוסר חפירה תלישה וקבורה. ורבנן, חפירה לאו כלום היא, ולא מיעטה תורה אלא שלא יהיה העץ במחובר מעיקרו. והלכה כחכמים:"
+            ],
+            [
+                "<b>בזמן שאדם מצטער.</b> שפורענות באה עליו בעונו:",
+                "<b>מה לשון אומרת.</b> באיזה לשון שכינה קובלת ומנודדת עליו:",
+                "<b>קלני מראשי.</b> ראשי כבד עלי וזרועי כבד עלי. כאדם שהוא עיף:",
+                "<b>קלני.</b> איני קל מראשי:",
+                "<b>ולא זה בלבד.</b> עובר בלא תעשה אם הלינו:",
+                "<b>לא היו קוברין אותן בקברות אבותיהן.</b> לפי שאין קוברין רשע אצל צדיק:",
+                "<b>שני קברות היו מתוקנין לבית דין.</b> לפי שאין קוברים מי שנתחייב מיתה חמורה אצל מי שנתחייב מיתה קלה. והלכתא גמירא לה שנים ולא ארבעה:"
+            ],
+            [
+                "<b>נתעכל הבשר.</b> כבר נתכפר לו במיתתו ובבזיונו:",
+                "<b>מלקטין את העצמות.</b> וקוברים אותן בקברות אבותן:",
+                "<b>ולא היו מתאבלים.</b> כדי שיהא בזיונן כפרה להם. ואית דאמרי, לפי שהאבלות חלה משיסתם הגולל, ובאותה שעה אין מתאבלים עליהם שלא נגמרה כפרתן עד שיתעכל הבשר, והואיל ואדחי האבלות אדחי:"
+            ]
+        ],
+        [
+            [
+                "<b>ארבע מיתות.</b> סקילה שרפה הרג וחנק. סקילה חמורה משרפה, ושתיהן מהרג, ושלשתן מחנק. ונפקא מינה למי שנתחייב שתי מיתות, דקיימא לן דנדון בחמורה:",
+                "<b>רבי שמעון אומר וכו׳</b> ואין הלכה כר׳ שמעון:",
+                "<b>זו מצות הנסקלין.</b> הא דפרישנא בפרקין דלעיל:"
+            ],
+            [
+                "<b>משקעין אותו.</b> שלא יתהפך אנה ואנה ותפול הפתילה על בשרו:",
+                "<b>קשה לתור הרכה.</b> כורכים סודר קשה לתוך הרכה. קשה מבפנים לחנוק, ורכה מבחוץ להגין:",
+                "<b>את הפתילה.</b> פתילה של אבר מדליק. ומתיך לתוך פיו:",
+                "<b>וחומרת.</b> כווצת. לשון חמרמרו מעי (איכה א). וילפינן מבני אהרן שנאמר בהם (ויקרא י׳:ו׳) וכל בית ישראל יבכו את השרפה, ולא נשרפו גופתם דהא כתיב (שם) ויקרבו וישאום בכותנותם, הכא נמי מתקיימת מצות שרפה אף על פי שאין נשרפים אלא בני מעים בלבד. והכי עדיף טפי, דכתיב (שם י״ט) ואהבת לרעך כמוך, ברור לו מיתה יפה:",
+                "<b>אף הוא אם מת בידם.</b> כלומר אם היה מת בידם על ידי חניקתם קודם זריקת הפתילה:",
+                "<b>לא היו מקיימים מצות שרפה.</b> לפיכך לא היו חונקים אותו:",
+                "<b>אלא פותחים את פיו בצבת.</b> טנאלוויי״א בלע״ז. ואין הלכה כר׳ יהודה:",
+                "<b>שלא היה ב״ד של אותה שעה בקי.</b> צדוקין היו, שאין להם גזירה שוה אלא קרא כמשמעו:"
+            ],
+            [
+                "<b>רבי יהודה אומר ניוול הוא זה.</b> שהורגו מעומד ונופל:",
+                "<b>סדן.</b> עץ עבה תקוע בארץ כמות של נפחים. ובברייתא פירשו, דטעמא דפליג ר׳ יהודה אדרבנן, מפני שאמרה תורה (שם י״ח) ובחוקותיהם לא תלכו. ואמרי ליה רבנן, כיון דכתיב סייף באורייתא, דאמר קרא נקום ינקם (שמות כ״א:כ׳), לא מינייהו גמרינן. והלכה כחכמים:"
+            ],
+            [
+                "<b>אלו הן הנסקלין.</b> אית מינייהו דכתיב בהו סקילה בהדיא, והנך דלא כתיבא בהו סקילה כתיב בהו דמיו בו דמיהם בם, וכל מקום שנאמר דמיו בו דמיהם בם אינו אלא סקילה, דילפינן מאוב וידעוני דכתיב (ויקרא כ׳:כ״ז) באבן ירגמו אותם דמיהם בם:",
+                "<b>והנותן מזרעו למולך.</b> קסבר האי תנא מולך לאו עבודה זרה הוא אלא חוק האומות בעלמא הוא. מדתנא עבודה זרה, ותנא מולך:",
+                "<b>והמקלל אביו ואמו.</b> חמור ממכה, דאיכא תרתי קלון אביו ואמו ומוציא שם שמים לבטלה, דהא תנן אינו חייב עד שיקללם בשם:",
+                "<b>והמסית.</b> את היחידים:",
+                "<b>והמדיח.</b> עיר הנידחת:",
+                "<b>והמכשף.</b> דכתיב (שמות כ״כ) מכשפה לא תחיה, וסמיך ליה כל שוכב עם בהמה מות יומת, מה שוכב עם בהמה בסקילה, אף מכשפה בסקילה:",
+                "<b>הבא על האם חייב עליה.</b> שתי חטאות. דבכולהו עריות [כתיב בהו כרת וכתיב בהו חילוק חטאות]. ואפילו בגוף אחד. וכן הלכה:",
+                "<b>בין מן האירוסין.</b> דכיון שקידשה, אשתו היא, דכתיב (ויקרא כ׳) ואיש כי יקח אשה, משעת לקיחה נקראת אשתו. והך קיחה קדושין הן, דגמר קיחה קיחה משדה עפרון:"
+            ],
+            [
+                "<b>עד שיפרש את השם.</b> ויברך השם בשם. שנאמר (שם כ״ד) ונוקב שם ה׳ בנקבו שם, שינקוב השם בשם:",
+                "<b>בכל יום.</b> כל זמן שהיו נושאים ונותנים בבדיקת העדים:",
+                "<b>היו דנין אותן בכינוי.</b> כל אדם שמהפך דבר ומדבר כמי שמקלל ותולה באחר קרוי כינוי בלשון חכמים. ובלשון מקרא, כי לא ידעתי אכנה (איוב ל״ב:כ״ב):",
+                "<b>יכה יוסי את יוסי.</b> אני שמעתי מפני שהוא בן ארבע אותיות ועולה בגימטריא אלהי״ם, לכך מכנה שם בן ארבע אותיות ליוסי:",
+                "<b>נגמר הדין.</b> ובאים ב״ד לומר חייב הוא, לא היו יכולים להרגו על פי עדות זו ששמעו, שהרי לא שמעו מפיהם אלא קללת כינוי:",
+                "<b>אלא מוציאים את כל האדם לחוץ.</b> דגנאי הוא להשמיע ברכת השם לרבים:",
+                "<b>וקורעין ולא מאחין.</b> עולמית. תפירה אלכסנדרית שאין הקריעה ניכרת, אבל שאר תפירות מותר:",
+                "<b>אף אני שמעתי כמוהו.</b> ואינו צריך להזכיר ברכת שם בשם:",
+                "<b>והשלישי אומר.</b> אתיא כמאן דאמר מה שנים עדות אחת אף שלשה עדות אחת:"
+            ],
+            [
+                "<b>אחד העובד.</b> עבודה זרה בדבר שדרך עבודתו בכך:",
+                "<b>ואחד הזובח כו׳</b> ואע״פ שאין דרך עבודתה באחת מארבע עבודות הללו, חייב. וכל שאר עבודות חוץ מאלו, אינו חייב עד שיעבוד כדרך עבודתה:",
+                "<b>והמקבלו עליו לאלוה.</b> אפי׳ באמירה בעלמא. דאתקש לזביחה, דכתיב (שמות ל״ב:ח׳) ויזבחו לו ויאמרו אלה אלהיך:",
+                "<b>והאומר לו אלי אתה.</b> בפניו. ואתא סיפא לגלויי רישא. דאי תנא רישא הוה אמינא הני מילי בפניו אבל שלא בפניו לא, תנא סיפא בפניו, מכלל דרישא שלא בפניו ואפילו הכי חייב:",
+                "<b>המגפף.</b> מחבק:",
+                "<b>עובר בלא תעשה.</b> לא תעבדם יתירה כתיב:",
+                "<b>הנודר בשמו.</b> קונם עלי כל פירות שבעולם בשם עבודה זרה פלוני:",
+                "<b>המקיים.</b> נשבע:",
+                "<b>עובר בלא תעשה.</b> ושם אלהים אחרים לא תזכירו (שם כ״ג):",
+                "<b>הפוער עצמו.</b> מתריז רעי לפניו:",
+                "<b>זו היא עבודתו.</b> ואפילו נתכוין לבזותו, הואיל וזו היא עבודתו חייב חטאת:",
+                "<b>והזורק אבן למרקוליס.</b> שעובדים אותו בזריקת אבנים. והמסלק אבן מלפניו נמי חייב, שעובדים אותו נמי בסילוק אבנים:",
+                "<b>מרקוליס.</b> חילוף השבח. מר לשון חלוף הוא, כמו במר דכנתא. במר דשחוטה. קלוס, שבח:",
+                "<b>זו היא עבודתו.</b> ואפילו נתכוין לרוגמו, חייב חטאת:"
+            ],
+            [
+                "<b>שימסור למולך.</b> מוסרו ביד הכומרים:",
+                "<b>ויעביר באש.</b> מעבירו מצד זה לצד זה:",
+                "<b>עד שימסור ויעביר באש.</b> שנאמר (ויקרא י״ח:כ״א) לא תתן להעביר, וכתיב התם (דברים י״ח:י׳) לא ימצא בך מעביר בנו ובתו באש, מה העברה האמורה שם באש, אף העברה האמורה כאן באש:",
+                "<b>אוב זה פיתום.</b> לוקח גולגולת של מת לאחר שנתאכל הבשר ומקטיר לה ושואל ממנה עתידות והיא משיבה:",
+                "<b>והמדבר משחיו.</b> ויש שעושים שישיב המת דרך בית השחי:",
+                "<b>וידעוני.</b> חיה ששמה ידוע. וצורתה כצורת אדם בפניה וידיה ורגליה, והיא מחוברת בטבורה לחבל היוצא מן השורש שנשרש בארץ שמשם חיותה, וכשרוצים לצוד אותה מורים בחצים אל החבל עד שהוא נפסק והיא מתה מיד. והיא קרויה בלשון חכמים בר נש דטור:",
+                "<b>והנשאל בהם.</b> שבא ושואל בהם להגיד לו דבר העתיד כגון שאול:",
+                "<b>באזהרה.</b> דאל תפנו אל האובות:"
+            ],
+            [
+                "<b>עד שיקללם בשם.</b> באחד מן השמות המיוחדים:",
+                "<b>קללם בכינוי.</b> רחום, חנון, ארך אפים:"
+            ],
+            [
+                "<b>עד שתהא נערה.</b> ולא קטנה פחותה מבת שתים עשרה שנה ויום אחד, ולא בוגרת שעברו עליה שתים עשרה שנה וששה חדשים ויום אחד:",
+                "<b>בתולה.</b> ולא בעולה. ואם נבעלה שלא כדרכה עדיין בתולה היא. ואפילו באו עליה עשרה בני אדם כולם שלא כדרכה כולם בסקילה:",
+                "<b>מאורסה.</b> ולא נשואה:",
+                "<b>והיא בבית אביה.</b> שאם מסר האב לשלוחי הבעל, הבא עליה אח״כ אינו בסקילה אלא בחנק:"
+            ],
+            [
+                "<b>זה הדיוט שהסית.</b> דוקא הדיוט שהסית. שנביא המסית מיתתו בחנק:",
+                "<b>והמסית את ההדיוט.</b> לאו דוקא, שלא מצינו חילוק בין מסית את ההדיוט למסית את הנביא. אלא למעוטי מסית את הרבים, כגון מדיחי עיר מישראל שמיתתן בחנק:",
+                "<b>מכמינין.</b> לשון מארב:",
+                "<b>אם היה המסית ערום ואינו יכול לדבר בפניהם.</b> כלומר אומר לניסת שאינו יכול לדבר בפניהם מפני יראת בית דין:",
+                "<b>ביחוד.</b> כלומר, אין איש עמנו ויכול אתה לומר עתה מה שאמרת לי כבר:",
+                "<b>האומר אעבוד.</b> באחד מכל הלשונות הללו הוי מסית וחייב:",
+                "<b>המדיח.</b> ואם מדיח את הרבים הוא, אינו חייב עד שיאמר בלשון רבים נלך ונעבוד:  "
+            ],
+            [
+                "<b>העושה מעשה.</b> ממש, בסקילה:",
+                "<b>ולא האוחז את העינים.</b> מראה לבריות כאילו עושה ואינו עושה כלום:",
+                "<b>שנים לוקטים קשואים.</b> במכשפות בפנינו, אחד מהן ליקט וחייב מיתה, וחבירו ליקט ופטור מן המיתה. כיצד, העושה מעשה שליקט ממש בכשפים, חייב. והאוחז את העינים, הראה לנו כאילו נתקבצו כולן למקום אחד והקשואים לא זזו ממקומן, פטור מן המיתה:"
+            ]
+        ],
+        [
+            [
+                "<b>בן סורר ומורה.</b> משיביא שתי שערות. והוא בן י״ג שנה ויום אחד. דמקמי הכי אין השערות סימן אלא שומא:",
+                "<b>עד שיקיף זקן התחתון.</b> האי זקן דאמור רבנן, התחתון אמרו, שיקיף השער סביבות הגיד:",
+                "<b>ולא העליון.</b> זקן ממש:",
+                "<b>שנאמר בן ולא איש.</b> משהקיף זקן התחתון איש הוא. ואע״ג דמקטנותו הוא קרוי בן, לא מצינו לחייבו מקמי שיביא שתי שערות, דקטן פטור, שלא בא לכלל המצות, הלכך חיוביה בתר הכי הוא. והכי קאמר קרא, כי יהיה לאיש בן, בן הסמוך לגבוו. תו של איש, בתחלת אישותו חייביה קרא. ומשהקיף זקן התחתון, איש גמור הוא:"
+            ],
+            [
+                "<b>טרטימר.</b> חצי מנה. והוא שיהיה הבשר בשיל ולא בשיל, כדרך שהלסטים אוכלים:",
+                "<b>מן היין האיטלקי.</b> שהוא משובח וממשיך בתריה. והוא דשתי ליה מזיג ולא מזיג:",
+                "<b>רבי יוסי אומר כו׳</b> ואין הלכה כר׳ יוסי:",
+                "<b>אכל בחבורת מצוה.</b> בסעודה של מצוה:",
+                "<b>אכל בעיבור החדש.</b> אע״ג דאין עולין לאותה סעודה אלא בפת וקטנית בלבד ואיהו אסיק בשר ויין, הואיל ובמצוה קעסיק לא ממשיך:",
+                "<b>אכל מעשר שני בירושלים.</b> כיון דכדרך מצותו הוא, דכתיב במעשר שני (דברים י״ד:כ״ו) בבקר ובצאן וביין ובשכר, לא ממשיך:",
+                "<b>נבלות וטריפות שקצים ורמשים.</b> דכתיב איננו שומע בקולנו, ולא זה שאפילו בקולו של המקום ברוך הוא אינו שומע:",
+                "<b>דבר שהוא מצוה.</b> דרבנן, לאתויי תנחומי אבלים. דאי מרישא, הוה אמינא חבורת מצוה היינו כהנים שאוכלים קדשים או אכילת פסחים:",
+                "<b>ודבר שהוא עבירה.</b> לאתויי תענית. צבור שאיסורו מדברי סופרים:"
+            ],
+            [
+                "<b>גנב משל אביו ואכל ברשות אביו.</b> אע״ג דשכיח ליה לגנוב משל אביו, הואיל ואכל ברשות אביו מתפחד ומתבעת מאביו שמא יראנו ולא ממשיך:",
+                "<b>גנב משל אחרים.</b> לא שכיח ליה שיוכל בכל עת לגנוב משל אחרים, ולא ממשיך:",
+                "<b>עד שיגנוב משל אביו.</b> דשכיח ליה לגנוב בכל עת:",
+                "<b>ויאכל ברשות אחרים.</b> שאינו מתבעת שם מאביו, דבכהאי גוונא ודאי ממשיך:",
+                "<b>ומשל אמו.</b> מנכסים שיש לה שאין לאביו רשות בהן. כגון שנתן לה אחר נכסים במתנה על מנת שאין לבעלה רשות בהן. ואין הלכה כר׳ יוסי ברבי יהודה:"
+            ],
+            [
+                "<b>ראויה לאביו.</b> שוה ודומה לאביו בקול במראה וקומה. דכתיב איננו שומע בקולנו, מדלא כתיב בקולותינו, שמע מינה קול אחד לשניהם. ומדקול בעינן שוים, מראה וקומה נמי בעינן שוים. ואין הלכה כרבי יהודה:",
+                "<b>גידם.</b> ידו קטועה:",
+                "<b>בננו זה.</b> משמע שמראין אותו:",
+                "<b>חרשים.</b> אם אמר להם איני מקבל מכם אינם שומעים אותו. ואע״פ שרואים אח״כ שאינו מקיים מצותן, מ״מ התורה אמרה איננו שומע בקולנו, דמשמע דבשעת הקול קאמרי דלא שמע, ששמעוהו שאמר איני מקבל מכם:",
+                "<b>ומתרין בו בפני שלשה.</b> הכי קאמר, ומתרין בו בפני שנים שלא ירגיל. ואם לא שמע, מלקין אותו בבית דין של שלשה, כדתנן בפרק קמא, מכות בשלשה. דויסרו אותו האמור בבן סורר ומורה מלקות הוא, כתיב הכא (דברים כ״א:י״ח) בן סורר ומורה, וכתיב התם (שם כ״ח) והיה אם בן הכות הרשע:",
+                "<b>זה הוא שלקה בפניכם.</b> ואע״ג דמיבעי ליה זה ולא סומין, אי איתא דלהך מלתא לחוד אתא, לזה הוא שלקה בפניכם, לכתוב בננו הוא, מאי בננו זה שמעת מינה תרתי:",
+                "<b>ואח״כ הקיף זקן התחתון פטור.</b> כיון דאילו עביד השתא לאו בר קטלא הוא:",
+                "<b>ואם משנגמר דינו ברח.</b> הוי כגברא קטילא וחייב אפילו לאחר כמה שנים:"
+            ],
+            [
+                "<b>נדון על שם סופו.</b> סוף שמכלה ממון אביו ומבקש מה שהורגל בו ואינו מוצא ויושב בפרשת דרכים ומלסטם את הבריות, אמרה תורה ימות זכאי ואל ימות חייב:",
+                "<b>הנאה להן.</b> שאינן מוסיפין לחטוא:",
+                "<b>והנאה לעולם.</b> שקטה כל הארץ:",
+                "<b>רע להן.</b> שהיו מוסיפים זכיות:",
+                "<b>ורע לעולם.</b> שהיו מגינים על דורן ומוכיחין את הדור:",
+                "<b>יין ושינה לרשעים.</b> כל זמן ששותים וישנים אין חוטאין ואין מריעין לבריות:",
+                "<b>לצדיקים רע להן.</b> שאינם עוסקין בתורה:",
+                "<b>ורע לעולם.</b> שכשהן מתבטלים, פורענות באה לעולם:",
+                "<b>פיזור.</b> שהן נפרדים זה מזה ואין יכולים להועץ ולסייע זה את זה:"
+            ],
+            [
+                "<b>הבא במחתרת.</b> שאמרה תורה יהרג:",
+                "<b>נדון על שם סופו.</b> שסופו להרוג את בעל הבית אם יעמוד כנגדו להציל את שלו:",
+                "<b>אם יש לו דמים חייב.</b> כגון האב הבא במחתרת על הבן, בידוע שרחמי האב על הבן, לפיכך אין הבן רשאי להרגו. ואם שבר האב החבית, חייב לשלם:",
+                "<b>אין לו דמים פטור.</b> ושאר כל אדם הבא במחתרת שאם הרגו בעל הבית אין לו דמים, אם שבר את החבית פטור מלשלם. שכיון שהוא מתחייב בנפשו פטור מן התשלומין, שאין אדם מת ומשלם:"
+            ],
+            [
+                "<b>ואלו הן שמצילין אותן בנפשן.</b> שמצילין אותן מן העבירה בנפשן, שניתן רשות לכל אדם להרגם כדי להצילן מן העבירה:",
+                "<b>הרודף אחר חבירו להרגו.</b> דכתיב אצל נערה המאורסה (דברים כ״ב) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה, מקיש רוצח לנערה מאורסה, מה נערה מאורסה ניתן להצילה בנפשו, אף רוצח ניתן להצילו בנפשו. ונערה מאורסה נפקא לן מקרא דכתיב (שם) צעקה הנערה המאורשה ואין מושיע לה, הא יש מושיע לה חייב להושיעה בכל דבר שיכול להצילה:",
+                "<b>ואחר הזכור.</b> נפקא לן דאמר קרא (שם) ולנערה לא תעשה דבר, נער כתיב חסר ה״א, זה זכור. וה״ה לכל חייבי כריתות ומיתות ב״ד שבעריות, שמצילין אותן בנפשן, דכתיב (שם) חטא מות. חטא, אלו חייבי כריתות. מות, אלו חייבי מיתות ב״ד:",
+                "<b>אבל הרודף אחר הבהמה.</b> אע״פ שדומה לעריות:",
+                "<b>והמחלל את השבת והעובד עבודה זרה.</b> אף על פי ששניהם כופרים בעיקר:",
+                "<b>אין מצילין אותם בנפשן.</b> וכ״ש שאר חייבי כריתות ומיתות בית דין שאינן של עריות, שאין מצילין אותם בנפשם, ואין מותר להרגן כלל עד שיעברו עבירה בעדים ויהיו חייבים מיתה בבית דין:"
+            ]
+        ],
+        [
+            [
+                "<b>ואלו הן הנשרפים.</b> הבא על אשה ובתה. על אשה שכבר נשא בתה, דהיינו חמותו:",
+                "<b>ובת כהן.</b> וכן בת כהן שזנתה היא בשריפה:",
+                "<b>יש בכלל אשה ובתה.</b> כלומר באשה ובתה כתיבא שריפה בהדיא (ויקרא כ׳) ואיש אשר יקח את אשה ואת אמה וגו׳ באש ישרפו, ומינה ילפינן כולהו הנך נמי, דאיתנהו בשרפה:",
+                "<b>בתו.</b> מאנוסתו, דלאו בת אשתו היא דלחייב עליה משום בת אשתו. דהא לאו בת אשתו היא:",
+                "<b>בת בתו ובת בנו.</b> שהיו לו מאנוסתו:",
+                "<b>בת אשתו.</b> בין שהיא בתו בין שהיא חורגתו:",
+                "<b>וחמותו.</b> אע״ג דתנא לה רישא בהדיא הבא על אשה שנשא בתה, ולא מדרשא אתיא, איידי דתני בהך כללא אם חמותו ואם חמיו דאתיא מדרשא, תנא נמי אגב ריהטא חמותו בהדייהו:",
+                "<b>כבש עליו.</b> אחז ראשו של חברו ותקפו בתוך המים שלא יוכל להרים ראשו:",
+                "<b>שיסה.</b> גירה:",
+                "<b>השיך.</b> שאחז הנחש בידו והוליכו והגיע שיני הנחש לגוף של חבירו:",
+                "<b>רבי יהודה מחייב.</b> דסבר ארס נחש בשיניו עומד, ומכיון שהגיע שיני הנחש בבשרו של חברו הוי כאילו הרגו וחייב:",
+                "<b>וחכמים פוטרין.</b> דקא סברי ארס נחש מעצמו הוא מקיא, הלכך לאו איהו קטליה אלא גרמא בעלמא הוא ופטור. והלכה כחכמים:",
+                "<b>ואמדוהו למיתה.</b> אבל אמדוהו תחלה לחיים, אפילו לרבנן פטור:",
+                "<b>והוקל ממה שהיה.</b> וחזרו ואמדוהו לחיים:",
+                "<b>שרגלים לדבר.</b> שלא מת מחמת מכה זו:"
+            ],
+            [
+                "<b>והיה בה כדי להמית על לבו ומת פטור.</b> דתרתי בעינן, שיהא מתכוין למכת מיתה וגם שיכנו מכת מיתה:",
+                "<b>ר״ש אומר אפילו נתכוין להרוג את זה.</b> לאו אסיפא דמלתא דתנא קמא קאי, אהא דקאמר תנא קמא נתכוין להכות את הגדול והיה בה כדי להמית את הגדול והלכה על הקטן ומת חייב, דאי אהא קאי, רבי שמעון פוטר מיבעי ליה, ולמה ליה למהדר ולפרושי אפילו נתכוין להרוג את זה והרג את זה, הא בפירוש אמרו ת״ק, ומאי אפילו. אלא ר״ש ארישא קאי, נתכוין להרוג את הבהמה והרג את האדם פטור, הא נתכוין להרוג את האדם והרג אדם אחר חייב, ועלה קאמר ר״ש אפילו נתכוין להרוג את זה והרג את זה פטור. והלכה כרבי שמעון:"
+            ],
+            [
+                "<b>רוצח שנתערב באחרים.</b> כגון שנים שהיו עומדים ויצא חץ מביניהם והרג, שניהם פטורים. ואפילו אחד משניהם מוחזק בחסידות ובידוע שהוא לא זרק החץ, אפילו הכי לא מחייבין ליה לאידך בחזקה זו:",
+                "<b>רבי יהודה אומר כונסין אותן לכיפה.</b> מתניתין חסורי מחסרא והכי קתני, ושור שנגמר דינו שנתערב בשוורים אחרים, סוקלים אותם, דהא על כרחך כולהו אסורים בהנאה ואפילו הן אלף, מפני זה המעורב בהן, הלכך סוקלין את כולם כדי שתתקיים מצות סקילה במחוייב בה. [ר׳ יהודה אומר] כונסין אותן לכיפה. ואין צריך לסקלן, אלא כונסין אותן לחדר והן מתים ברעב. ואין הלכה כר׳ יהודה:",
+                "<b>ר׳ שמעון אומר בסייף.</b> שהחנק חמור:",
+                "<b>וחכמים אומרים בחנק.</b> שהסייף חמור:"
+            ],
+            [
+                "<b>מי שנתחייב שתי מיתות.</b> כגון שעבר עבירה קלה ונגמר דינו לעבירה קלה, וחזר ועבר עבירה חמורה, סלקא דעתך אמינא כיון דנגמר דינו לעבירה קלה, האי גברא קטילא הוא, קמשמע לן:",
+                "<b>עבר עבירה שיש בה שתי מיתות.</b> כגון חמותו, והיא אשת איש:",
+                "<b>נידון בחמורה.</b> בשריפה. מפני שהיא חמותו. ולא כאשת איש שהיא בחנק:",
+                "<b>נדון בזיקה הראשונה.</b> באותו איסור שהוזקק תחלה להזהר ולפרוש ממנו הוא נידון. אבל לא באיסור הבא עליו אחרון, ואע״פ שהוא חמור, דקסבר ר׳ יוסי אין איסור חל על איסור, ואפילו חמור על הקל. ואם נשא בת אלמנה, שהיתה תחלה חמותו כשהיתה פנויה ואחר כך נישאת, נידון בשריפה. ואם היתה אשת איש ואח״כ נעשית חמותו, נידון בחנק כמיתה של אשת איש שהיתה תחלה. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>מי שלקה.</b> ושנה. שלקה שני פעמים על עבירה שחייבים עליה כרת, שכל חייבי כריתות לוקים. כשיחזור ויעשה אותה עבירה עצמה פעם שלישית:",
+                "<b>מכניסין אותו לכיפה.</b> מקום כשיעור קומת אדם ולא יותר. ומאכילין אותו תחלה לחם צר ומים לחץ עד שיוקטנו בני מעיו, והדר מאכילין אותו שעורים שנופחות במעיו עד שכריסו נבקעת:",
+                "<b>שלא בעדים.</b> שלא בעדות שיהיה מחוייב עליה מיתה. ומכל מקום ידוע לבית דין שהדבר אמת שבודאי הרג, אלא שהוכחשו העדים בבדיקות או שלא היתה שם התראה מספקת:",
+                "<b>ומאכילין אותו לחם צר ומים לחץ.</b> תחלה, ואח״כ מאכילין אותו שעורים עד שכריסו נבקעת. והיינו רישא. ומה שחיסר זה גלה זה:"
+            ],
+            [
+                "<b>הגונב את הקסוה.</b> אחד מכלי שרת. מלשון קשות הנסך (במדבר ד׳):",
+                "<b>והמקלל בקוסם.</b> המברך את השם בשם עבודה זרה:",
+                "<b>והבועל ארמית.</b> נכרית:",
+                "<b>קנאים פוגעים בו.</b> המקנאים קנאתו של מקום היו הורגים אותו. והוא שתהיה הנכרית בת נכרית, ובשעת מעשה, ובפני עשרה מישראל. ואם חסר אחד מן התנאים הללו אסור להרגו. אבל ענשו מפורש על פי נביא, יכרת ה׳ לאיש אשר יעשנה. ומלקין אותו ארבע מלקיות מדברי סופרים, משום נדה, משום שפחה משום נכרית, משום זונה:",
+                "<b>פרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח בהם:",
+                "<b>בגזירין.</b> בקעיות של עצים:",
+                "<b>רבי עקיבא אומר בחנק.</b> נאמר כאן (במדבר א׳:נ״א) והזר הקרב יומת. ונאמר להלן (דברים י״ג:ו׳) והנביא ההוא או חולם החלום ההוא יומת, מה להלן בחנק אף באן בחנק:",
+                "<b>וחכמים אומרים בידי שמים.</b> נאמר כאן יומת, ונאמר להלן (במדבר י״ז:כ״ח) כל הקרב הקרב אל משכן ה׳ ימות, מה להלן בידי שמים אף כאן בידי שמים. והלכה כחכמים. ומיתה בידי שמים הוא פחות מן הכרת, שהכרת יש עליו עונש לאחר מיתה אם לא עשה תשובה כראוי, ומיתה בידי שמים אין לאחר מיתה עליו כלום. ורש״י כתב בפרק במה מדליקין (שבת דף כ״ה) דמיתה בידי שמים ימיו נקצרים ואינו הולך ערירי, כרת אית ביה תרתי, ימיו נכרתים והולך ערירי. ומחוייבי מיתה בידי שמים שעל עסקי מקדש וקדשים הם אחד עשר, ואלו הן, האוכל טבל, וכהן טמא שאכל תרומה טהורה, וזר שאכל תרומה, וזר וטמא וטבול יום ששמשו, ומחוסר כפורים, ומחוסר בגדים, ושלא קידש ידים ורגלים, ושתויי יין, ופרועי ראש. קצת מהם נאמר מיתה בהם בפירוש, וקצתם למדום רבותינו מפי הקבלה בגזירה שוה ובהיקש:"
+            ]
+        ],
+        [
+            [
+                "<b>כל ישראל יש להם חלק לעולם הבא.</b> אפילו אלו שנתחייבו מיתה בב״ד מפני רשעתן, יש להם חלק לעולם הבא. ועולם הבא האמור כאן הוא העולם הבא אחר תחיית המתים, שעתידים לחיות ולעמוד בגופם ובנפשם חיים נצחיים, כחמה וכלבנה וככוכבים, כדמייתי בגמרא בהאי פרקא, מתים שעתידים לחיות אין חוזרין לעפרן. והעולם הבא אין בו לא אכילה ולא שתיה ואע״פ שיש בו גוף וגויה, אלא צדיקים יושבין ועטרותיהן בראשיהן ונהנין מזיו שכינה. ומפני שאין כל ישראל שוין בו, אלא הגדול לפי גדלו והקטן לפני קטנו, משום הכי קתני יש להם חלק:",
+                "<b>האומר אין תחיית המתים מן התורה.</b> בגמרא קאמר, וכל כך למה, תנא, הוא כפר בתחיית המתים לפיכך לא יהיה לו חלק בתחיית המתים. ומכאן אני מוכיח שעולם הבא האמור במשנה זו אינו העולם שהנשמות מונחות בו בזמן הזה, אלא העולם של תחיית המתים כדפרישית:",
+                "<b>אפיקורוס.</b> שמבזה תלמידי חכמים. וכל שכן המבזה התורה עצמה:",
+                "<b>בספרים החיצונים.</b> ספרי מינים, כגון ספרי אריסט״ו היוני וחביריו. ובכלל זה הקורא בספר דברי הימים של מלכי נכרים ובשירים של עגבים ודברי חשק שאין בהם חכמה ולא תועלת אלא איבוד זמן בלבד:",
+                "<b>והלוחש על המכה.</b> וברוקק בלבד הוא דאין לו חלק לעולם הבא, לפי שאין מזכירין שם שמים על הרקיקה:",
+                "<b>וההוגה את השם.</b> של ארבע אותיות כמו שהוא נכתב:"
+            ],
+            [
+                "<b>שלשה מלכים וארבעה הדיוטות.</b> אע״פ שגדולים וחכמים היו. אין להם חלק לעוה״ב:",
+                "<b>שלא היתה אמונתם שלימה.</b> ואע״ג דבלעם מאומות העולם הוה, ואנן כל ישראל יש להם חלק לעולם הבא תנן, משום דקיימא לן חסידי אומות העולם יש להם חלק לעוה״ב, אשמועינן דבלעם לאו מחסידי אומות העולם הוא:"
+            ],
+            [
+                "<b>שנאמר לא ידון רוחי באדם לא דין ולא רוח.</b> שאין עומדים בדין ואין להם רוח לחיות עם הצדיקים שיש להם חלק:",
+                "<b>כורתי בריתי עלי זבח.</b> שכרתו ברית עם המקום עלי זבחים ושלמים, דכתיב (שמות כ״ד) ויזבחו זבחים שלמים, וכתיב (שם) ויזרוק על העם ויאמר הנה דם הברית:",
+                "<b>אין עתידים לחזור.</b> ממקום שגלו. והא דאמרינן שירמיה החזירן ויאשיהו בן אמון מלך עליהם, לא כולן חזרו אלא מקצתן:"
+            ],
+            [
+                "<b>יצאו אנשים בני בליעל.</b> בנים שאינם עולים בתחיית המתים, ונדחין כמדיחין:",
+                "<b>עד שיהיו מדיחיה מאותה העיר.</b> דכתיב וידיחו את יושבי עירם, ולא יושבי עיר אחרת:",
+                "<b>ומאותו השבט.</b> דכתיב מקרבך, מקרב השבט עצמו:",
+                "<b>ועד שיודח רובה.</b> של עיר. דכתיב יושבי עירם, דמשמע ישובה של עיר דהיינו רובה:",
+                "<b>הרי אלו כיחידים.</b> שעבדו עבודה זרה. וידונו בסקילה וממונן פלט:",
+                "<b>וצריכים.</b> אנשי עיר הנדחת:",
+                "<b>שני עדים והתראה לכל אחד ואחד.</b> שהיו מרבים להם בתי דינין, וכל מי שנמצא שעבד עבודה זרה בעדים והתראה מפרישים אותן עד שיראו אם הם רובה של עיר מביאין אותן לבית דין הגדול וגומרין דינן שם והורגים אותם בסייף וממונן אבד. ואם לא נמצאו רובה של עיר, דנין אותן בסקילה וממונן פלט:"
+            ],
+            [
+                "<b>החמרת והגמלת.</b> שיירא של חמרים ושל גמלים שנשתהו בעיר שלשים יום, הוי להו בכלל יושבי עירם:",
+                "<b>הרי אלו מצילין.</b> אם רוב אנשי העיר הודחו ומיעוט לא הודחו, וחמרים וגמלים שלא הודחו משלימין את המועט לעשות רוב, הרי אלו מצילין, שאין ממונן אבד אלא נדונין כיחידים. והוא הדין דגורמין נמי לעשות עיר הנדחת, אם הודחו עמם לעשותם רוב, אלא דתנא אזכותא קא מהדר. ועוד דהא פסיקא ליה טפי, דסתם חמרת וגמלת אין דעתן מעורבת עם בני העיר שיהיו נדחין עמהן:"
+            ],
+            [
+                "<b>היתה רחובה חוצה לה.</b> אם מקום קיבוץ בני העיר היה חוצה לה, כונסים אותה לתוך העיר, שצריך לעשות לה רחוב בתוכה:",
+                "<b>רחוב.</b> פלטיא גדולה:",
+                "<b>הקדשות שבתוכה יפדו.</b> כלומר אין נשרפים אלא צריכים פדייה כשאר כל ההקדשות:",
+                "<b>ותרומות ירקבו.</b> בגמרא מוקמינן לה בתרומה ביד כהן, דממון כהן הוא וחל עליה איסור דעיר הנדחת. ומיהו לא היו התרומות נשרפים כשאר שללה, דלא מזלזלינן בה כולי האי, לפיכך ירקבו. ואם תרומה ביד ישראל היא, שלל גבוה הוא ותנתן לכהן שבעיר אחרת:",
+                "<b>ומעשר שני.</b> אע״ג דממון ישראל הוא שהרי הוא נאכל לישראל, הואיל וקודש אקרי, לא ישרף אלא יגנז:",
+                "<b>כליל לה׳ אלהיך.</b> אמר רבי שמעון וכו׳ גרסינן. ולא גרסינן שנאמר כליל לה׳ אלהיך:",
+                "<b>לא תיעשה גנות ופרדסים.</b> דעוד, לגמרי משמע:",
+                "<b>כמו שהיתה.</b> בישוב בתים:",
+                "<b>אבל נעשית היא גנות ופרדסים.</b> והלכה כר״ע:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו הן הנחנקין.</b> ממרא על פי בית דין. שמסרב על דברי בית דין הגדול שבלשכת הגזית:",
+                "<b>וזוממי בת כהן.</b> אע״פ שהם באים לחייבה שריפה, אין נדונים אלא במיתה שהיו מחייבים את בועלה שהוא בחנק, כשאר הבא על אשת איש, דכתיב (ויקרא כ״א:ט׳) היא באש תשרף, היא ולא בועלה. וזוממיה ילפינן מכאשר זמם לעשות לאחיו, ולא לאחותו:",
+                "<b>ובועלה.</b> לבת כהן כשהיא נשואה. אבל ארוסה, היא ובועלה בסקילה:",
+                "<b>שהמקלל לאחר מיתה חייב.</b> דכתיב (שם כ׳) אביו ואמו קלל, וקרא יתירא הוא לרבות לאחר מיתה:",
+                "<b>והמכה לאחר מיתה פטור.</b> דהא לא מחייב עד שיעשה בו חבורה, ואין חבורה לאחר מיתה:",
+                "<b>עד שיכניסנו לרשותו.</b> דכתיב (שמות כ״א) ונמצא בידו, ואין ידו אלא רשותו, וכן הוא אומר (במדבר כ״א) ויקח את כל ארצו מידו:",
+                "<b>וישתמש בו.</b> תשמיש שיש בו שוה פרוטה. ות״ק מחייב אפילו בתשמיש שהוא פחות משוה פרוטה. והלכה כת״ק:",
+                "<b>הגונב את בנו.</b> טעמייהו דרבנן דפטרי, דכתיב ונמצא בידו, וקרא יתירא הוא, דהא כתיב (דברים כ״ד:ז׳) כי ימצא איש, אלא למדרש מינה פרט לזה שהוא מצוי. והלכה כחכמים:",
+                "<b>רבי יהודה מחייב.</b> דכתיב (שם) מאחיו מבני ישראל, מאחיו למעוטי עבדים, מבני ישראל, אי כתב בני ישראל הוה ממעטינן מי שחציו עבד וחציו בן חורין, השתא דכתיב מבני ישראל, מיעוטא אחרינא, ואין מיעוט אחר מיעוט אלא לרבות. ורבנן סברי, מאחיו לאו למעוטי עבדים, דהא אחים הם במצות, אלא, בני ישראל למעוטי עבדים, מבני ישראל, למעוטי מי שחציו עבד וחציו בן חורין. והלכה כחכמים:"
+            ],
+            [
+                "<b>שלשה בתי דינין היו שם.</b> בירושלים דמשתעי בה קרא וקמת ועלית:",
+                "<b>אחד יושב על פתח הר הבית.</b> הוא שער מזרחי שלפנים מן החיל, לפני עזרת נשים:",
+                "<b>ואחד יושב.</b> למעלה הימנו, כשעברו עזרת נשים ובאים לפתח עזרת ישראל:",
+                "<b>ואחד יושב בלשכת הגזית.</b> שהיא בנויה בתוך העזרה חציה בקודש וחציה בחול:",
+                "<b>באים לזה שעל פתח הר הבית.</b> זקן זה שהורה בעירו ונחלקו ב״ד שבעירו עליו והזקיקן הכתוב לעלות לירושלים, באים הוא וב״ד שבעירו לזה ב״ד שעל פתח הר הבית, שהרי בו פוגעים תחלה:",
+                "<b>תלמיד שהורה לעשות.</b> תלמיד שלא הגיע להוראה ונחלק על ב״ד שבעירו ובאו לב״ד הגדול ושאלו וחזר לעירו והורה כבתחלה, פטור, שאין להם לסמוך על הוראתו, והתורה לא חייבה אלא מופלא ומומחה לב״ד, כדילפינן מכי יפלא ממך, במופלא שבב״ד הכתוב מדבר:",
+                "<b>נמצא חומרו קולו.</b> חומר העבירה שעבר והורה אע״פ שלא הגיע להוראה מוסף על ההמראה שהמרה על פי בית דין, היא נעשית לו קולא לפוטרו מן המיתה, שאם היה זקן שהגיע להוראה והמרה על פי בית דין היה חייב מיתה:"
+            ],
+            [
+                "<b>האומר אין תפילין, וכו׳ פטור: שאין זו הוראה.</b> דזיל קרי בי רב הוא:",
+                "<b>חמש טוטפות.</b> יש הוראה. ואע״פ שאין דבר זה אלא להוסיף על דברי סופרים, חייב, שבמדרש סופרים, [לטטפת לטטפת] לטוטפת כתיב, הרי כאן ארבע פרשיות:"
+            ],
+            [
+                "<b>ולא בב״ד שביבנה.</b> שאלו לב״ד שבלשכת הגזית ואמרו לו, וחזר לעירו ושהה שם ימים רבים עד שגלתה סנהדרי גדולה ליבנה ואח״כ הורה כבתחלה, אין ממיתין אותו ביבנה. אע״פ שסנהדרי גדולה שם, ואע״פ שעדיין הבית קיים, כיון שסנהדרי גדולה אינה יושבת במקומה בלשכת הגזית:"
+            ],
+            [
+                "<b>מה שלא שמע.</b> מה שלא נאמר בנבואה לשום נביא בעולם. ומה שנאמר לחבירו ולא לו, ושמעה מפי חבירו ובא ואמר שנאמרה לו, שני אלו נביאי השקר הם ומיתתן בחנק. דכתיב (דברים י״ח) אך הנביא אשר יזיד לדבר דבר בשמי, זה המתנבא מה שלא שמע מעולם. אשר לא צויתיו, הא לחבירו צויתי, זה המתנבא מה שלא נאמר לו ונאמר לחברו. וכתיב ומת הנביא ההוא, וכל מיתה האמורה בתורה סתם אינה אלא חנק:",
+                "<b>מיתתן בידי שמים.</b> דכתיב (שם) והיה האיש אשר לא ישמע אל דברי, קרי ביה לא ישמע, וקרי ביה לא ישמיע, וקרי ביה לא ישמע הוא עצמו אל דברי, הרי שלשתן בכלל. וכתיב (שם) אנכי אדרוש מעמו, בידי שמים:"
+            ],
+            [
+                "<b>לרשות הבעל.</b> כגון שמסר האב לשלוחי הבעל ועדיין היא בדרך, תו לא קרינא בה בית אביה:",
+                "<b>לאותה מיתה.</b> שהיו מחייבין את הנידון:",
+                "<b>ובועלה.</b> כלומר, וכל הבועלים נידונים כמיתת הנבעלת, חוץ מבועל בת כהן שהיא בשריפה והוא בחנק:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה סנהדרין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..2b416d5f8c5a0a051dabc79c7a7a5e76d438a78a
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,390 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Shevuot",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה שבועות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "שבועות שתים – it is written in Scripture explicitly (Leviticus 5:4): “Or when a person utters an oath to bad or good purpose.” If he eats, it is for a good purpose; if he doesn’t eat, it is for a bad purpose, for he afflicts himself, and the same law applies for everything that is yes/positive or no/negative in the future, for to do bad or to do good in the future is implied.",
+                "שהן ארבע – one includes two others that are not written, and they are, yes/positive and no/negative that is of the past, such as “I ate or I did not eat, or I did not eat and I ate.",
+                "יעידות הטומאה – (Leviticus 5:2): “Or when a person touches an unclean thing” that is stated in Leviticus near the defiling of the Temple and its holy objects.",
+                "שתים – are written in the Biblical verse, as it is written (Leviticus 5:2): “and the fact has escaped him, and then, being unclean, [he realizes his guilt],” implying that the defilement that escaped from him, and through that act of forgetfulness/having escaped from him, he ate holy meat, which is one [sin], or entered into the Sanctuary, which is two.",
+                "שהן ארבע – one can include another two obligations. The escaping from him of holiness and the escaping of him of the Sanctuary and he remembered the defilement.",
+                "יציאות שבת – removal from the private domain to the public domain, [whereby] we derive it from the Biblical verse (Exodus 36:6): “Moses thereupon had this proclamation made throughout the camp: [‘Let no man or woman make further effort towards gifts for the sanctuary!’]; you should not remove from the private domain to the public domain.",
+                "אחת – one – to the person who stands outside and stretches his hand inside and took the object and removed it, and the other for the person who stands inside and takes the object from his place and takes it outside.",
+                "שהן ארבע – one can add another two of bringing in, even though they are not written, for just as the Torah was strict from domain to domain regarding removing/taking out, so it was strict on bringing inside, one for the purpose standing inside and removing his hand to outside and taking the object and bringing [it] inside, and the other – for the person who stands outside and takes the object from his place and stretches [his hand] inside and places it [within].",
+                "מראות נגעים שתים – it is written in Scripture (Leviticus 13:2): “a swelling, [a rash], or a discoloration, [and it develops into a scaly affection on the skin of his body.”",
+                "שהן ארבע – the subspecies of a swelling and the subspecies of a discoloration, and they are not written explicitly in Scripture."
+            ],
+            [
+                "שיש בה ידיעה בתחלה – this refers to awareness of uncleanness, for since small/trifle things are explained in the opening clause [of the Mishnah] and it goes back and explains oaths which are large mattes, and the transporting [of objects on the Sabbath] and appearances [of plagues] , each and every one is explained in its own tractate, therefore, he (i.e., the Tanna) does not explain them in this Tractate, and they are not taught here other than because they are similar to each other in two sorets which yield four subdivisions.",
+                "וידיעה בתחלה – that he knew that he became defiled.",
+                "וידיעה בסוף – from when he ate the Holy thing in an act of forgetfulness/that it escaped him, or entered into the Sanctuary in act of forgetfulness/that it escaped him and he left, and it became known to him that in defilement he ate or that in defilement he entered [into the Sanctuary].",
+                "ןהעלם בינתיים– when he ate the Holy food, the defilement or the sanctity [of the place] in act of forgetfulness/that it escaped him or he entered into the Sanctuary and in an act of forgetfulness/that it escaped him, the defilement or the Sanctuary.",
+                "הרי זה בעולה ויורד – a burnt offering for a wealthy individual and something of lesser value for a poor person. The wealthy person brings a sin-offering of cattle, and a poor person the sin offering of fowl, and the poorest of he poor, one tenth of an Ephah, which is a meal offering of sinner that is mentioned in every place.",
+                "שעיר הנעשה בפנים – the goat of Yom Kippur that he brings from its blood inside.",
+                "תולה – to protect him from suffering/trials.",
+                "עד שיודע לו – that he ate Holy things in a state of ritual impurity, and he brings the Sacrifice of Higher or -11; Tractate Shevuot 21a)."
+            ],
+            [
+                "אין בה ידיעה בתחלה – he did not know about this ritual defilement at all, this does not into the category of [a required] sacrifice ever, for the sacrifice dos not come other than when he has awareness [of ritual impurity] at the beginning.",
+                "שעיר הנעשה בחוץ – that is offered on the outer altar [which yields blood to be sprinkled] during the Musaf of Yom Kippur.",
+                "ויום הכיפורים – itself atones with the goat.",
+                "שנאמר – regarding the goat that is offered on the outer altar (Numbers 29:11): “And there shall be one goat for a sin offering, in addition to the sin offering of expiation,” for the sin offering of expiation is the goat that is offered inside and Scripture juxtaposed them, to teach you just as one expiates/atones, so too the other atones/expiates; the inside [goat] doesn’t come other than with a matter about which there is awareness, and what is this awareness? At the outset, as we derive from Scripture, as it is written (Leviticus 16:21): “[Aaron shall lay both his hands upon the head of the live goat and confess over all the iniquities and transgressions of the Israelites,] whatever their sins, [putting them on the head of the goat],” which implies that for those that come within the category of sin - , that they should have awareness of them at the conclusion, and it is impossible that to come within the category of sin-offering other than if they had awareness at the outset, even the goat that is offered outside does not atone other than if he as awareness of it, and what is it? Awareness at the conclusion and not at the beginning, for they are not included in the category of sacrifice, and this atoning is complete atonement/expiation without doubt."
+            ],
+            [
+                "שעירי הרגלים – On all the Festivals, it was stated, “the oats as a sin offering”” (see, for example, Numbers 28:22 for Passover).",
+                "ושעירי ראשי חדשים מכפרים – as it is written with regard to the goat on the New Moon/Rosh Hodesh (Numbers 28:15): “And there shall be one goat as a sin offering,” a sin that one doesn’t recognize other than God [Himself], this goat will atone, and that means that he has no awareness neither at the beginning nor at the end. And the goats of the Festivals, we learn from the goat for the New Moon through a juxtaposition, for “goat” could have been written in all the Festivals, and it (i.e., the Torah) wrote, “and a goat”, and the VAV adds on the first matter, to make the juxtaposition that just as this one expiates/atones, so all of the others atone.",
+                "כל השעירים כפרתן שוה – all the goats of the Musaf [sacrificial] service, whether they are the goats of the festival or the goat of the New Moon, whether the goat that is offered outside on Yom Kippur, their expiation/atonement is equivalent, for they atone whether there was no awareness at the at the beginning but there is awareness at the end, or whether there is no awareness either neither at the beginning nor at the end, whether about someone pure who ate something ritually impure, and we derive from it, for a defilement that occurred whether for one or the other. But a goat that is prepared for sacrifice inside on Yom Kippur, they did not disagree about, for it is assigned to the case where he has awareness at the beginning but does not have awareness of it at the end, as we have stated.",
+                "היה רבי שמעון אומר – this is for one who retracted, that it [i.e., the Mishnah] took it, because it was necessary to state that they said to him: what is the Halakha if they are offered together?",
+                "מהו שיקרבו – if he lost a goat that was set aside for Yom Kippur, and they were expiated with another [goat] and this one (i.e., the original goat) was found on the Festival (i.e. Sukkot) or on Rosh Hodesh, what is the law regarding that it be offered for the purpose of the goat [of the sin offering] of that day?",
+                "אמרו לו הואיל ואין כפרתן שוה – It is Rabbi Meir who says to Rabbi Shimon, it is all well if you said that all of them their expiation is equivalent, then let it be offered, for all of them are atone for one expiation, but according to you, this one that was set aside/separated to expiate for a case where he had no awareness at first, and there is awareness of it at the conclusion, how can he sacrifice [it] on the Festival to expiate where he had no awareness [of having sinned through uncleanness] either at the beginning or at the conclusion, or on Rosh Hodesh to atne for a pure person who ate something impure/unclean?",
+                "לכפר על טומאת מקדש וקדשיו – because in this, they are equivalent, even though their expiations are divided, he can offer it up."
+            ],
+            [
+                "משמו – of Rabbi Shimon. And the anonymous Rabbi Shimon (without his patronymic) is Rabbi Shimon bar Yohai."
+            ],
+            [
+                "ועל זדון טומאת מקדש וכו' – the anonymous section of the Talmud took this.",
+                "שעיר הנעשה בפנים ויום הכפורים מכפרים – as it is written (Leviticus 16:21): “and transgressions of the Israelites, whatever their sins, [putting them on the head of the goat.” But the transgressions are the rebellious acts (as opposed to sins of passion).",
+                "החמורות והקלות וכו' – Our entire Mishnah is explained in the Gemara in the following manner (Tractate Shevuot 12b): whether minor or serious whether the act were perpetrated willfully or inadvertently, those that were done inadvertently, whether he was aware of the doubt concerning them or not aware of the doubt, meaning to say, whether he was aware that there came to his hand something that was doubtfully forbidden fat and he ate it, whether he did not know that something was doubtfully forbidden fat. And which are the minor [transgressions], whether they are positive or negative commandments, and which are the stringent cases, for extirpation or death at the hands of the Jewish court [The goat that is sent away provides atonement]."
+            ],
+            [
+                "אחד ישראל ואחד כהנים – this is what he said: [It effects atonement all the same] whether one is an Israelite or whether one is a Kohen or whether one is an anointed priest, the goat that is sent away atones in the rest of the sins and there is no distinction between them.",
+                "אלא שדם הפר מכפר על הכהנים על טומאת מקדש וקדשיו – all that the inner goat expiates for the Jewish people (i.e., non-Kohanim), meaning/it is identical with the suspense/doubt of the Israelites depend upon an awareness [of sin] at the beginning but there isn’t awareness at the end, and willful defilement of the Sanctuary and its Holy Things, and similarly the atonement of the outer goat, the bullock of the High Priest that is sacrificed on Yom Kippur which atones for the Kohanim.",
+                "רבי שמעון אומר כשם – that you admit regarding the blood of the inner goat that atones for the Israelites, an expiation without confession, for there is no confession regarding the inner goat, other than the goat which is sent away, so too, the blood of the bullock without any confession atones for the Kohanim on their defilement of the Sanctuary and its Holy Things, one adds for him his confessions of the bullock in place of the confession of the goat that is sent away to expiate for the Kohanim with the rest of the sins, for they have no atonement with the goat that is sent away."
+            ]
+        ],
+        [
+            [
+                "ידיעות הטומאה. נטמא וידע – [that he became defiled and was aware] that he became defiled at the time of of defilement or afterwards.",
+                "נעלמה ממנו טומאה – and through that same act of forgetfulness/lack of awareness, he ate Holy Things, which is one [count], and he entered into the Sanctuary/Temple, which is two [counts], as it is written (Leviticus 5:4): “and the fact has escaped him,” and he is unclean/defiled, which implies that the defilement escaped him. But because he is not liable for it other than if he was aware at the beginning that he had become defiled/unclean and afterwards, it escaped him, because of this, it (i.e., the Mishnah) calls it: ידיעות הטמאה/awareness (plural) of uncleanness.",
+                "ונעלם ממנו הקודש – or the Temple/Sanctuary, but if he ate Holy Things or entered into the Temple, and he was mindful of defilement, there are two other [counts] that are not written [in the Bible].",
+                "נעלם ממנו זה וזה – it is not from the numbers of awareness, but it comes to tell us that even though that at the time of eating Holy Things or entering into the Temple, he was not mindful neither of defilement nor of the holiness [of the Temple], and he Is liable for the sliding-scale offering (depending upon his financial situation)."
+            ],
+            [
+                "אחד הנכנס לעזרה – [to the courtyard] first.",
+                "ואחר הנכנס תוספת – that they added to it afterwards.",
+                "שאין מוספין וכו' – therefore, this is holy like the first (i.e., the courtyard).",
+                "אלא במלך – as Scripture states (Exodus 25:9): “Exactly as I show you – the pattern of the Tabernacle and the pattern of all its furnishings – so shall you make it,” this is an additional verse for expounding for the generations. For in the days of Moses, he was King and Prophet and his brother (i.e. Aaron) was the High Priest, and there were there Urim and Thumim (in the High Priest’s breast plate) and seventy elders, even so also all generations.",
+                "ובשתי תודות – with two loaves of thanksgiving offerings, and they would carry them in the circumference around until the end of the border that they sanctify, and there they consume (that is inside) and burn the second (which is outside) , and by the word of the prophet, it is consumed and by the word of the prophet it is burned, and that is exactly what is taught in the Mishnah: “the one offered inside is eaten and the one offered outside is burned.” But from Nehemiah ben Chakhliah, he completed it as it is written regarding him (Nehemiah 12:31): “and I appointed two large thanksgiving [choirs] and processions.”",
+                "ובשיר – the song that they would recite (Psalms 30:2): “I extol You, O LORD, for you have lifted me up,” But during the Second Temple period, even though there was no King and no Urim and Thumim, the Holiness that Solomon sanctified of the First Temple was a holiness for its time period and a holiness for the time to come. But the service of Nehemiah ben Chakhliah was for mere memory."
+            ],
+            [
+                "נטמא בעזרה – and he knew that he was defiled and prostrated himself with this act that escaped him towards the inside, even though he did wait/delay, or prostrated towards the outside, and he who delayed/waited in order to prostrate. But the measure of the prostration is in order that a person can read this Biblical verse in their inhabitable condition (restoration) (II Chronicles 7:12): “they knelt with their faces to the ground and prostrated themselves, praising the LORD, ‘For He is good, for His steadfast love is eternal,” and this is the Biblical verse.",
+                "או שבא לו בארוכה (if he went out by the longer way, he is liable) – hat he left through the longer path, for there is something shorter than It, and even if he did not first wait/delay, he is liable.",
+                "ובקצרה פטור – where he didn’t prostrate, and did not wait, and left the shorter route, he is exempt.",
+                "זו היא מצוה עשה שבמקדש – for there is here (Numbers 5:2): “[Instruct the Israelites] to remove from camp…anyone defiled [by a corpse].”",
+                "שאין חייבין עליה – the Jewish court, the bull for an unwitting communal sin, for if they erred unwittingly and error in this teaching, and taught to him that he should leave by the longer way, hey don’t bring on the inadvertent error of this teaching a bull for an unwitting communal sin."
+            ],
+            [
+                "ואיזו היא מצות עשה שבנדה – which is similar to that which in the Sanctuary, that defilement occurred to him when he came with legal permission to entrance [into the Temple], if the Jewish court erred in this teaching , they are liable for a bull for an unwitting communal sin (as a result of an erroneous Halakhic decision handed down by the Great Sanhedrin).",
+                "היה משמש עם הטהורה – that [his penis] entered [her vagina] with legal permission and she said to him: ‘I have become ritually defiled now,” and he removed it immediately while his limb was hard, he is liable. But rather, he should stand without coitus until the limb dies and he can remove it without difficulty, and this is the positive commandment regarding the menstruating woman."
+            ],
+            [
+                "רבי אליעזר אומר השרץ ונעלם – as it states in Scripture (Leviticus 5:2): “or the carcass of an unclean creeping thing – and the fact has escaped him,” it is an additional Biblical verse, for above, it is written, “or when a person touches any unclean thing” (Leviticus 5:2), and the creeping thing is included in the unclean thing, but rather, to teach you that if he knew that he had certainly been defiled, but he doesn’t know if it was a creeping thing or if it was through a carcass, he is not liable for a sacrifice if he ate Holy Things until he has awareness at the beginning if it was through a creeping thing that he was defiled or through a carcass that he was defiled. But Rabbi Akiva holds that since he definitely knew that he was defiled, even though it was not made clear to him if the defilement that he sustained was with a creeping thing or a carcass, he is liable. And both of them exempt him from unawareness of the Temple (i.e., that he entered the Temple while ritually impure, aware that he was ritually impure, but unaware that he has entered the Temple. He is liable for a sin-offering as atonement). Rabbi Yishmael requires [the sacrifice] and the Halakha is according to Rabbi Yishmael."
+            ]
+        ],
+        [
+            [
+                "שבועות שתים. שאוכל ושלא אוכל – these are the two which are explained, as it is written (Leviticus 5:4): “[Or when a man utters an oath] to bad or good purpose –[whatever a man may utter in an oath] that implies in the future, I will not eat for a bad purpose. I will eat for a good purpose.",
+                "שאכלתי ושלא אכלתי – these are additional two from the exposition of the Sages.",
+                "מדבר ומביא קרבן – because of the abrogation/nullification of his speech, and since it is because of the abrogation of his speech, even this is an abrogation of his speech for when he says: “I will not eat”, his intention is to prohibit himself from any amount.",
+                "שבועה שלא אוכל ואכל ושתה – evn though that drinking is included with eating, he is not liable other than for one [sacrifice], for it is to him like eating and he goes back and eats in one act of forgetfulness [as the cause of the transgression].",
+                "שלא אוכל ושלא אשתה – these are two oaths to them. And even though when he stated “I will not eat,” he also forbids himself to drink, for drinking is included with eating, and he then retraced and stated: “and furthermore, I will not drink,” he should have said that an oath does not take effect on another oath, it is different here since he said at the outset [in the first part of the Mishnah], “I will not eat.” And then afterwards stated, “I will not drink,” he has revealed his intention that the “eating” that he stated at the outset [at the beginning of the Mishnah] was only for eating [and not anything else]."
+            ],
+            [
+                "חייב על כל אחת ואחת – for since he stated, “bread” and “bread of each and every species,” one learns from it to allot/assign, for if it is to prohibit upon him these species and no others, he would have had to state, bread [made from] wheat, and similarly that of barley and that of spelt."
+            ],
+            [
+                "שבועה שלא אשתה יין ושמן ודבש – In the Gemara (Tractate Shevuot 23b) it establishes it as, for example, when his fellow urges him and says to him: “Come and drink with me wine, oil and honey. He should have said to him an oath that he I would not drink with you and nothing further. For when he took an oath, why did he urge him that I will take an oath regarding wine, oil and honey.” We learn from it that he comes to allot/assign (i.e., to divide)."
+            ],
+            [
+                "ואכל נבלות חייב – that they are appropriate for eating, for if not, for the All-Merciful forbad them.",
+                "ר\"ש פור – that was subjected to an oath and he stands over them, and the dispute between Rabbi Shimon and the first Tanna/teacher [concerns] including things that are permitted with things that are forbidden, as for example when one states an oath “that I will not eat slaughtered and meat of animals torn, the First Teacher holds that since the oath takes effect with that which is slaughtered, it also takes effect on that of torn animals, for the prohibition can take legal hold where another prohibition already exists regarding a more comprehensive prohibition (i.e., having a wider range of prohibited objects), but Rabbi Shimon holds that one prohibition can take no legal hold where another prohibition already exists (i.e., you can punish, or impose sacrificial expiation only for the first one) But the Halakha is not according to Rabbi Shimon.",
+                "אשתו אסורה – for he ate food, and even according to Rabbi Shimon. For the reason that he is exempt in the first [oath] is not because they are not things eaten, but rather, that the oath doesn’t take effect on something that is forbidden."
+            ],
+            [
+                "ואחד דברם של אחרים – as he explains that I will give [something] to so-and-so.",
+                "שאין בהן ממש – it implies two ways, as, for example, he changed and implies that he changed it and it implies that there is no benefit in them, as for example, “that I will throw a stone into the sea.”",
+                "מרבוי הכתוב (from an extension supplied by Scripture) – (Leviticus 5:4): “whatever a man may utter in an oath [- and, though he has known it, the fact has escaped him].” But there is a dispute between Rabbi Akiva and Rabbi Yishmael, for Rabbi Akiva expounds throughout the Torah extensions [of the scope of Biblical texts] and limitations of Biblical texts, but Rabbi Yishmael expounds general rules/principles and specifications; Rabbi Akiva expounds (Leviticus 5:4): “Or when a person utters an oath” is an extension, “to a bad or good purpose” is a limitation. What is an extension. What is an extension of scope? An extension are all words of what he did in the past like what will take place in the future; and what is a limitation? He limits the matter of a commandment. But Rabbi Yishmael expounds (Leviticus 5:4): “Or when a man utters an oath,” is a generalization; “to a bad or good purpose” (Leviticus 5:4) is a specification; “whatever a man may utter by an oath” (Leviticus 5:4), he once again states a generalization: “a generalization and a specification and [followed by] a generalization, one is guided by what the specification implies; just as the specification is interpreted for what happens in the future, so also everything regarding what will happen in the future. But the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "נשבע לבטל את המצוה – because of the oath on a statement [to reinforce a promise or an obligation or to confirm the veracity of a story], but he is flogged because of an oath taken in vain.",
+                "שהיה בדין שיהיה חייב. כדברי ר' יהודה בן בתירא – meaning to say, that whereas according to the words of Rabbi Yehuda ben Beteira, he is liable because of an oath on a statement for Rabbi Yehuda ben Beteira would say: “Now if concerning matters of free choice, etc.”",
+                "שלא עשה בה לאו כהן – and in the Biblical verse it is written (Leviticus 5:4): “[Or when a person utters with his lips an oath] to bad or good purpose,” which implies a matter which has a positive (i.e., yes) and a negative (i.e., no), but the Halakha is not according to Rabbi Yehuda ben Beteira."
+            ],
+            [
+                "שבועה שלא אוכל ככר זו. שבועה שלא אוכלנה – the reason that he said that “I will not eat” and then he repeats saying that I won’t eat it, he is not liable other than one [count], for the oath does not take effect on [another] oath, but if he stated first that he would not eat it and then repeats that he will not eat it and then repeats saying that he will not eat and he eats all of it, he is liable for two [counts], for if he stated that he will not eat it, he is not liable until he eats all of it, and if he repeats and states that he will not eat, since he ate from an olive’s [bulk], he is liable, therefore, the final oath takes effect and makes him liable when he eats from it an olive’s [bulk]. And when he repeats and eats all of it, he is liable because of the concluding oath.",
+                "שבועה שלא אוכלנה שבועה שלא אוכלנה – even though that from the second oath “that I will not eat it,” we learn that an oath does not take effect on [another] oat, The Mishnah teaches us a third oath to inform us that is an obligation for there isn’t in the last oaths but these oaths and they did not go to idleness but if they found a place, they would take place and if he did consulted with a Sage [for absolution] on the first [oath]. The second [oath] is neutralized in its place and he is forbidden in the manner because of the second oath, and similarly, if he consulted [with a Sage] on he two [oaths], the third takes effect, because the Sage uproots the vow from its essence and it is like he had not taken an oath and the second one takes effect retroactively for the first [oath] is like he it didn’t exist and similarly, when he consults [with a Sage] about the two [oaths], it is like they didn’t exist and the third [oath] takes effect retroactively."
+            ],
+            [
+                "אם לא ראיתי גמל פורח באויר – meaning to say, they will forbid all produce/fruit that is in the world if I didn’t see, etc. [i.e., a camel flying in the air].",
+                "נחש כקורת בית הבד – like the shape of the beam of an olive press and its form. As if like the thickness of the beam of olive press, this would not be an oath taken in vain/false oath, asserting something impossible, where there a lot [of them].",
+                "שבועה שלא נדיעך – it is the abrogation/nullification of a commandment, for he is obligated to testify as it states (Leviticus 5;1): “he does not give information – so that he is subject to punishment.”"
+            ],
+            [
+                "אכלה עבר על שבועת שוא – this is what he said: if he ate it , he has violated a oath taken in vain alone. If he didn’t eat it, he violated even an oath on a statement/rash oath (i.e., an oath taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story – and is liable to bring a sing-offering). For once he swore that he would eat this loaf, he is obligated to eat it, and when he then took another oath [afterwards] that he would not eat it, he swore to abrogate/nullify the Mitzvah, and is flogged eause of the oath taken in vain, whether he would eat it or whether he would eat it, and if he did not eat it, he would be liable for two [violations], because of an oath taken in vain and because of oath on a statement/rash oath."
+            ],
+            [
+                "באנשים ובנשים – since it was necessary to teach [in the Mishnah] that the oath of testimony (i.e., that witnesses have information supporting his case and the plaintiff requests that they testify on his behalf, and they refuse, and deny that they have this information, they have to take an oath to this effect) applies to men and not to women, etc. (see Tractate Shevuot, Chapter 4, Mishnayot 1-4), it teaches that the oath of a statement/rash oath that applies to all of these (i.e., both men and women, etc.).",
+                "ברחוקים ובקרובים – as, for example, I will give to so-and-so, whether he is not related or is related.",
+                "בכשרים ובקרובים – with someone who is fit to give testimony and t one who is unfit/ineligible.",
+                "מפי עצמו – that he himself uttered an oath from his own mouth, but if others made him swear that he ate but he didn’t eat, and he said, “I will not eat” but he ate or the reverse, he is exempt if he did not respond “Amen.” But if he responded “Amen,” after his fellow made him take an oath, it is as if he swore out of his own mouth."
+            ],
+            [
+                "שבועת שוא, ברחוקים ובקרובים – he swears concerning a man that he is a woman, whether he is not related or whether he is related.",
+                "אחת זו ואחת זו – the oath taken in vain/false oath and the oath of testimony are one and the same, if others forced him to take an oath he is liable if he responded, “Amen.”"
+            ]
+        ],
+        [
+            [
+                "שבועות העדות נוהגת באנשים ולא בנשים – as it is written (Leviticus 5:1): “[If a person incurs guilt—when he heard a public imprecation and -] although able to testify [as one who has either seen or learned of the matter- he does not give information, so that he is subject to punishment],” the Biblical verse speaks of one who is fit to give testimony, as it is written (Deuteronomy 19:17): “the two parties to the dispute/ועמדו שני האנשים (literally, the two men)[shall appear before the LORD],” men and not women. And this Biblical verse is written [concerning] witnesses; It is stated here, “two” and it is stated above “two” (Deuteronomy 17:6): “[A person shall be put to death only on] the testimony of two or [more] witnesses; he must not be put to death on the testimony of a single witness].”",
+                "ולא בקרובין – for they are unfit/disqualified to provide testimony , as it is written (Deuteronomy 24:16): “Parents shall not be put to death for children, [nor children be put to death for parents],” with the testimony of children, and the same law applies to other relatives.",
+                "ולא בפסולים – as, for example, those who are liable for death and/or liable for stripes and the thief, for they are called wicked, and the Torah stated (Exodus 23:1): “you shall not join hands with the guilty [to act as a malicious witness].”",
+                "ואינה נוהגת אלא בראויין להעיד – to exclude the king who does not testify (see Tractate Sanhedrin, Chapter 2, Mishnah 2) , and those who are unfit/disqualified from giving testimony according to the Rabbis such as those who are dice players and pigeon racers (see Tractate Sanhedrin, Chapter 3, Mishnah 3 and Tractate Rosh Hashanah, Chapter 1, Mishnah 8).",
+                "בפני בית דין ושלא בפני בית דין מפי עצמו (out of his own mouth)- if it is from his own mouth that he swore an oath that I don’t know any testimony concerning you, he is liable, whether he took at oath before a court or not before a court.",
+                "ומפי אחרים (or from the mouth of others) – as, for example, I adjure you that you should come and testify against me , and they said to him: We don’t know any testimony in your case.",
+                "אינם חייבין עד שיכפרו בית דין (when they have denied -their knowledge – in court) – as it is written (Leviticus 5:1): “he does not give information, so that he is subject o punishment,” in a place where he would state it would have effect, but the Biblical verse is written concerning one who is sworn on other people’s demands (as a supposed witness that claims ignorance)."
+            ],
+            [
+                "וחייבין – a sliding-scale offering (this offering is made when there are one of three transgressions where the financial situation of the sinner is taken into account in determining the nature of the sin-offering that he brings: violating an oath, taking a false oath to avoid giving testimony and entering the Temple or partaking of sacrifices while ritually impure. The sinner generally brings a sin-offering of a female lamb or goat, but if he cannot afford it, he may instead bring a pair of doves, one as burnt offering and the other as a sin-offering or a if he cannot afford even that, he may instead bring a meal-offering).",
+                "על זדון השבועה – for it did not state concerning it \"ונעלם\" /that he concealed or hid one’s self.",
+                "ועל שגגתה עם זדון העדות – that they known that the this oath was forbidden but they did not know that they are liable for a sacrifice for it.",
+                "ואין חייבים על שגגתה – if they are completely in error inadvertently, for they were forced, we don’t call them \"ונשבע על השקר\"/that they swore falsely."
+            ],
+            [
+                "ובאו לבית דין והודו פטורים – and even if they denied [that they had testimony about so-and-so] outside of the Jewish court on each oath for no denial outside the Jewish court is considered denial.",
+                "כפרו בב\"ד חייבין על כל אחת ואחת – as the Biblical verse states (Leviticus 5:5): “When he realizes his guilt in any of these matters,[he shall confess that wherein he has sinned],” to be liable for each and every one.",
+                "מה טעם – that they are not liable other than for one [sacrifice] even if they were silent and denied [their knowing anything] at the end, and we don’t say that a denial exists for all of them to make them liable for each and every one (i.e., testimony).",
+                "הואיל – but whereas if they denied in the Jewish court the first time, they would not be able to retract and confess, for they already stated that they don’t know any testimony about him, and furthermore, they do not retract and state [testimony]; therefore, even though that they didn’t deny [knowing anything about so-and-so] until the end, all of the oaths were abrogated, except for the first one. For he fact that they were silent initially is denial, they are not worthy to be made to take an oath and if it is not denial, they are sworn in as standing witnesses. And what is an oath upon an oath? By force, when it is written (in Leviticus 5:5): “in any of these matters” – to be liable for each and every one, referring to an oath taken outside the Jewish court and they denied it in the Jewish court as it is written [in Scripture] that he would administer an oath to them when they would come to the Jewish court and they would testify and they would not leave in idleness, and it is appropriate for them to divide if they denied there at first, it would be appropriate to retract and to administer to them an oath."
+            ],
+            [
+                "כפרו שניהם כאחת – in an interval equivalent to the time of speaking (“Greetings to you, My teacher.”).",
+                "בזה אחר זה – that there was between [the testimony of] this one and [the testimony of] that one more than an interval equivalent to the time of speaking.",
+                "הראשון חייב – but the second is exempt, for since the first one denied, the second one is furthermore not appropriate to testify because he is an individual (and testimony requires two or more individuals).",
+                "שתיהן חייבות – in the Gemara (Tractate Shevuot 32b-33a) raises the objection – why is the first [set of witnesses] liable, for the second set [of witnesses] exists? For what have the first [set of witnesses] lost through their denial? And it answers that that the our Mishnah is speaking about q case where the witnesses of the second group were related through their wives (see Rashi’s comment: they married two sisters and are not valid as a singular testimony, and they were not valid to testify when the first set [of witnesses] denied [that they knew anything to testify] and their wives were on their deathbeds, for you might have thought that we hold that most people on their deathbeds will die, it was for them as if they [i.e., their wives) had died and the first set [of witnesses] were exempt but the second set exists. It comes to tell us now however that he is not dead. But it is found that only the first set [of witnesses] alone was there at the time of the denial, and therefore, they are liable."
+            ],
+            [
+                "תשומת יד – a loan, that he placed money in his hand.",
+                "",
+                "חטין ושעורין וכוסמין – the first clause [of the Mishnah] teaches us of one species and disputed claims, and the concluding clause [of the Mishnah] teaches us of one claim all of them are deposits, and disputed species."
+            ],
+            [
+                "נזק וחצי נזק – with one-half indirect damages [caused by an animal: e.g., inadvertently kicking up pebbles or clods of earth in the course of walking causing damage) that is a due indemnity but not a fine/penalty, for we state in testimony of a fine/penalty that we don’t obligate.",
+                "תשלומי כפל ושומי ארבעה וחמשה – because of the principal.",
+                "ושאנס איש פלוני ופיתה את בתי – because of humiliation and deterioration, that is monetary.",
+                "ושהכני בני – a striking/beating which causes no wound for which he is not liable of the death [penalty] for it, and because there isn’t death, there is a monetary [fine].",
+                "ושחבל בי חברי ביוה\"כ – [and the Mishnah] took that [example] for even though it is punishable with extirpation, he is liable for a monetary [paymenbt]."
+            ],
+            [
+                "שאני כהן – they are exempt, for witnesses are not liable other than when they denied in a mater where there is the claim of money.",
+                "שאנס איש פלוני או פיתה בתו של פלוני – “and his daughter” is taught, regarding a certain individual who is a Kohen who is referred to above, [that is taught above this in the Mishnah that it refers to that a certain individual is a Kohen or a Levite, or is not the son of a divorced woman], or that he made them take an oath that a certain individual raped his daughter of that that same individual that they were speaking of him until now, they are exempt, for we require that they should hear from the mouth of the one making the claim. And in the Gemara (Tractate Shevuot 33b) it establishes it when he comes before the court with a power of attorney, for if it is the monetary claim of another [person], they would be liable, and I comes to tell us that it is not considered the inheritance of the litigant in this like the rest of money [matters], for since it is a monetary [matter] that he is asking about, it never reached his hand at all, he is not able to write a power of attorney upon it.",
+                "ושחבל בי בני – injury/mayhem is wounding, they are exempt, for if they testified against him, he would be liable for death and not monetary [restitution].",
+                "ושחבל בי חברי ושהדלק את גדישי בשבת – for both of them are liable for death, and exempt from monetary [restitution]."
+            ],
+            [
+                "שאמר איש פלוני ליתן לי וכו' פטורים – as it is written regarding an oath of testimony (Leviticus 5:1): “[If a person] incurs guilt,” and it is written regarding the oath of a deposit (Leviticus 5:21): “When a person sins [and commits a trespass against the LORD by dealing deceiptfully with his fellow in the matter of a deposit or a pledge],” just as the oath of a deposit is on the claim of money that he has against his neighbor, also the oath of testimony – there must be on the claim of money that he has has of his, and the individual who claims that a certain person said to give me two-hundred zuz is not a monetary claim that he has against his fellow, for even if it is according to his words that his fellow said to him to give him two hundred zuz, his fellow is not liable to him athing on account of this statement."
+            ],
+            [
+                "מפני שקדמה שבועה לדעות – for the All-Merciful (I.e., God) said (Leviticus 5:1): “When he has heard a public imprecation (against one who withholds testimony) and- although able to testify as one who has either seen or heard of he matter – [he does not give information, so that he is subject to punishment],” for the testimony preceded the oath and the oath did not precede the testimony."
+            ],
+            [
+                "/אם יודעים לי עדות וכו' פטורין – as it is written (Leviticus 5:1): “although able to testify” util he specifies his witnesses."
+            ],
+            [
+                "הם יודים לו דות ד מפי ד וכו' פטורים – for if they testified about him, their testimony would not be worth him anything."
+            ],
+            [
+                "עד שישמעו מפי התובע – as it is written (Leviticus 5:1): “he does not give information/\"אם – לוא יגיד\" [written] fully with a VAV and and ALEPH is expounded upon thusly: if to hi he will not tell, meaning to say, the plaintiff, \"ונשא עונו\"/”so that he is subject to punishment (Leviticus 5:1), but if he said it to another,-“ he does not give information,” he is exempt [from punishment]."
+            ],
+            [
+                "מצוה אני עליכם וכו' - and he when he says, “I command you,” in an oath.",
+                "המקלל בכולם – when he blasphemes God with one of them.",
+                "ר' מאיר מחייב – [the punishment of] stoning.",
+                "וחכמים פוטרין – for specifically on the unique name [of God], with stoning, as it written (Leviticus 24:16): “if he pronounces the name LORD [he shall be put to death. The whole community shall stone him.], and on the euphemisms, with the explicit prohibition in the Torah [required for punishing trespassers] of (Exodus 22:27):”You shall not revile God [nor put a curse upon a chieftain among your people].” But with the oath of testimony, the Sages agree with Rabbi Meir that he is liable on the euphemisms like he is liable on the explicit name [God] for in the oath [of testimony] it is written (Leviticus 5:1): “When he has heard a public imprecation (against one who withholds testimony).",
+                "המקלל עצמו – as it written (Deuteronomy 4:9): “[But] take utmost care and watch yourselves scrupulously” and all \"השמר לך\" /”take utmost care” and \"פן\" /lest or \"אל\"/do not (see Talmud Zevahim 106a) introduces nothing other than a prohibitory law.",
+                "והמקלל חבירו – as it is written (Leviticus 19:14): “You shall not insult (literally, “curse”) the deaf [or place a stumbling block before the blind],” even a deaf person (the Rabbis understand this as “deaf and mute”- see Tractate Terumot, Chapter 1, Mishnah 2) who does not hear [only], and he is not strict with his insult/curse of “you shall not insult (literally curse)” , and all the more so, all other people who heard and he is strict about.",
+                "יככה אלהים וכן יככה אלהים – if he said to witnesses, “may God smite you if you do not testify on my behalf. Or that he heard a person who was reading the curses that are in the Torah (see Deuteronomy 28:27-28,35): “May the LORD strike you with the Egyptian inflammation:” “The LORD will strike you with madness, blindness and dismay;” “The LORD will afflict you at the knees and thighs with a severe inflammation,” and he said to the witnesses, “”May God strike you if you do not testify on my behalf” or he said, “May God not strike you if you testify on my behalf,” or “May God bless you if you testify on my behalf,” or “May it go well with you if you testify on my behalf,” in all of these, Rabbi Meir declares liable, [by implication] “from ‘no’ you understand ‘yes’” (see Tractate Nedarim 11a), “”God should not strike you down if you testify o my behalf”, but if you don’t testify on my behalf, God will strike you. And similarly, “God will bless you if you testify on my behalf,” but if you you will not testify on my behalf, He will curse you. But in all of these, the Halakha is not according to Rabbi Meir."
+            ]
+        ],
+        [
+            [
+                "שבועת הפקדון. באנשים ובנשים – since the Tanna/teacher [of the Mishnah] taught regarding the oath of testimony (see Tractate Shevuot, Chapter 4, Mishnah 1) that it applies to men, but not to women, he taught here that it applies to everyone.",
+                "בקרובים – that the owner of the deposit is a relative of the one with whom the deposit is [placed].",
+                "בפני בית דין ושלא בפני ב\"ד – if from his own mouth he took an oath, that he uttered an oath from his mouth or answered “amen” after an an oath and afterwards admitted to hit, he is liable for a sacrifice, as it is written (Leviticus 5:21): “by dealing deceitfully with his fellow in the matter of a deposit” of any sort.",
+                "ומי אחרים – but he did not answer, “Amen,” as for example, “I impose an oath on you that you restore to me my pledge,” and he said: “I have nothing of yours in my hand,” he is not liable until he denies in the Jewish court.",
+                "וחכמים אומרים – And the Halakha is according to the Sages.",
+                "וחייב על זדון השבועה (one is liable if he deliberately took a false oath) – as it is not written concerning it, “it is concealed,” deliberate taking of a false oath , that he recalls about he bailment and knws that he is liable a sacrifice for his denial of it.",
+                "ועל שגגתה עם זדון הפקדון (or took an oath in error, while deliberately denying bailment) – that he did not know that he is liable a sacrifice for this oath, he remembered that the bailment is with him.",
+                "בכסף שקלים – that is purchased with two Selaim, for this is written concerning the ram of the guilt offering (Leviticus 5:15): “convertible into payment by silver by the sanctuary weight, [as a guilt offering].”"
+            ],
+            [
+                "מפני שיכוך לחזור ולהודות – after denial, and it is found that in each oath, he denies the money."
+            ],
+            [
+                "שבועה באחרונה – You have nothing in my hand, nor you, nor you,” in an oath, and now there exists an oath for all of them, But the Halakha is not according to Rabbi Eliezer nor according to Rabbi Eliezer nor according to Rabbi Shimon.",
+                "אפילו אמר חטה ושעורה וכוסמת – for Rabbi Meir held that a person who makes a claim [in court] of wheat from his fellow, a species of wheat is mentioned, and similarly barley, and similarly spelt, as it is written (Exodus 9:32): “but the wheat and the emmer (a kind of wheat) [were not hurt, for they ripen late].” For it is as if they made the claim of wheat and barley and spelt. But the Rabbis held that one grain/berry of wheat and of barley and of barley is mentioned. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "שאינו משלם קנס על פי עצמו (he does not pay a fine on the basis of his own testimony) – and since he admitted, he is not liable but if he denied it also, he did not deny monetary payment.",
+                "אבל משלם בושת ופגם – therefore, he denied the monetary [payment], but it is dispute between the Rabbis and Rabbi Shimon, for Rabbi Shimon holds that when if he said to him: ‘You raped or seduced my daughter,” he can claim a fine from him whose monetary amount is fixed at fifty silver, but he cannot claim from him humiliation and deterioration, whose monetary [figure] is not fixed, for a person will not forego the claim of a definite quantity, and demand something undefined (requiring appraisement) (see Tractate Ketubot 43a), therefore, he has denied a fine and is exempt. But the Rabbis hold that humiliation and deterioration he also claims from him, for a person will not forego something when he admits to it and will not be exempt and when he makes a claim on something when he admits to it, he is exempt; therefore, when he denies it, he has denied him monetary [payment] and he is liable. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "המית שורך את עבדי – it is a fine, that he pays thirty Selaim, even if it is not worth other a Denar.",
+                "אמר לו עבדו הפלת את שיני – it is fine that he should set his servant free because of one of his limbs."
+            ]
+        ],
+        [
+            [
+                "שבועת הדיינין – the oath that the judges impose through a partial admission of the claim, it is necessary that the claim not be less than two M’ah of silver, which is one-third of a Denar, and the Denar is six Maot and it has the weight of ninety six [pieces] of intermediate [sized] barley, and it was found that the weight of two Maot were thirty two [pieces/panacles of] barley.",
+                "וההודאה – that [the judges] obligate him to take an oath on should not be less than the worthy of a equivalent of a penny, for iif what he denies to him is less than two siver [coins], or what he admitted was less than the value of the equivalent of a penny, he is not obligated for an oath according to the Torah. But, we impose an oathupon him an oath of inducement (an oath instituted by the Sages in a case where a defendant completely denies a claim, in order to clear himself of suspicion).according to the words of the Soferim/Scribes . And one who is liable for an oath according to the Torah takes an object in his hand, as for example, a Torah scroll or Tefillin (i.e., phylacteries) when he is taking anoath. But the person who is liable for an oath of inducement does not take an object in his hand, but rather, the Hannan of the synagogue or the one administering the oath takes an object in his hand at the time when his fellow swears to him. And there are three kinds of oaths according to the Torah, and not mor. He who admits to part of the claim, and [the case] of where one witness testifies against him, that he takes an oath to contradict the witness, and the oath of the bailees. But all of the rest of the oaths that are mentioned in the Mishnah are through the ordinance of the Sages, and they are like that of the Torah in the taking up of an object. And there is no difference between the oath of the Torah to the oaths that are mentioned in the Mishnah, bother than that the one who is liable to take an oath of the Torah and di dnot want to swear, the Jewish court goes into his possessions and collects from them in full payment. But the one who is one who I s liable to an oath from their words (i.e., from the Rabbis), with the ordinance of the Sages andhe doesn’t want to swear, we excommunicate him until he pays or until he swears. And if he stands in his excommunication for thirty days and does not want to take an oath nor pay, we flog him with the flogging of rebelliousness and we release him from his excommunication and he goes on his way, and we don’t descend into his possessions.",
+                "אין לך בידי אלא פרוטה פטור – for the admission is not from the species of the claim, for this claimed silver and the other admitted to him copper. And especially that he claimed against him a silver coin – for he admitted to him with a coin.",
+                "שתי כסף ופרוטה – for holds that he claimed against him for wheat and bareley and he admitted to him on one of these, he is liable.",
+                "מפני שהוא כמשיב אבידה – and is exempt from an oath, as is taught [Tractate Gittin, Chapter 5, Mishnah 3] – that aperson who finds an o object should not take an oath because of the repair of the world. And especially when the son does not claim with certainty that the Manah of his father is in your hands, but rather perhaps. But if he made a definitive claim against him, and he said, that he did not have anything other than fifty, he is liable for a Torah-based oath, for that is not restoring a lost objec"
+            ],
+            [
+                "מנה לי בידך ואמר לו הן – in the presence of witnesses, and as for example when he said to them, “you are my witnesses” for he can no longer is able to claim that he was demented/raged in this.",
+                "פטור – [exempt] from a Torah-based oath, but we make him take the oath of inducement [to clear him of suspicion, if he completely denied the case].",
+                "אין לך בידי – there was never anything [concerning having anything in my hand].",
+                "חייב – [he is liable] to pay, and is not considered believable with an oath, for he is presumed to be a denier, and he denied it in the Jewish court, but not before a Jewish court, he is not presumed to be a denier."
+            ],
+            [
+                "אלא ליטרא כסף פטור – for there isn’t here a homogeneity of the admission with the claim [of the defendant].",
+                "לתך – one-half Kor fifteen Se’ah.",
+                "",
+                "",
+                "הואיל והודה במקצת הטענה – for it is to him like his claim was for wheat and barley and he admitted to him in one of them. And the Halakha is according to Admon, but the Halakha is not according to Rabban Gamaliel that obligates in his claim wheat and he (i.e., the defendant) admitted to him regarding barley.",
+                "פטור – from the oath from the Torah, not on the land and not on the utensils,f or the admission of land does not bring him to [requiring taking] an oath, for there is no law regarding an oath regarding land.",
+                "הודה במקצת כלים – for there is admission and denial [with things] that are not property.",
+                "חייב – to take an oath even on property through an oath by implication (i.e., the rule permitting the court to insert in an oath an affirmation to which the person concerned cold not have been compelled directly).",
+                "זוקקין – causes, affects.(i.e., binds – movable chattel binds the immovable with the reference to the obligation of making oath, the two claims peferrred in one suit are considered as one lawsuit, and theoath must refer to both)."
+            ],
+            [
+                "אין נשבעין על טענת חרש – as, for example, when the deaf-mute makes a claim against him with a gesture, for the deaf-mute/חרש that the Sages spoke of in every place is one who does not hear and does not speak (see Tractate Terumot, Chapter 1, Mishnah 2).",
+                "וטענת קטן – as, for example, when the minor makes a claim against him. For Scripture states (Exodus 22:6): “When a man gives [money or goods] to a another [for safekeeping],” but the giving of a minor is not anything. [And the deaf-mute] and the imbecile is like a minor. And specifically the oath of the Torah is that which they do not impose on the claim of a minor, but the oath of inducement (i.e., where a defendant totally denies a claim to clear himself of suspicion) he is liable to take on his claim.’",
+                "אבל נשבעין לקטן ולהקדש – he who comes to collect from the property of a minor, he should not collect other than through an oath. And similar one who consecrates his property [to the Temple] and a document of liability is issued against him and the owner of the liability comes to collect from the property of that which has been consecrated [to the Temple], requires an oath."
+            ],
+            [
+                "העבדים והשטרות והקרקעות וכו' – as it is written (Exodus 22:8): “In all charges of misappropriation” – generalization; “pertaining to an ox, an ass, a sheep a garment,” – specification; “or any other loss” - he has returned and made a generalization. If a generalization is followed by a specification and this in turn, by a generalization, one must be guided by what the specification implies. Just as the specification is explanation by something that is movable and its essence is monetary, so also everything that movable and its essence is monetary, excluding real estate which are not movable ,excluding slaves which were compared to real estate, excluding documents for even though they are movables, their essence is not financial. For all of these we don’t impose oaths upon a thing dedicated [to the Temple] we don’t take an oath, as it is written, (Exodus 22:6): “When a person gives [money or goods] to another [for safekeeping,” and not of something dedicated [to the Temple].",
+                "אין בהן תשלמי כפל – for in these, especially that we use an additional word for the purpose of intimating something not otherwise included (i.e., the widen the scope of a law), something like the specification as it is written in that portion (Exodus 22:8): “[he whom God declares guilty] shall pay double to his neighbor,” and not of something dedicated [to the Temple].",
+                "ולא תשלומי ארבעה וחמישה – for wherever that there is not’s double paymenr, he doesn’t pay four-times or five-times [the base amount], for since there isn’t double payment, the would have would have three-time or four-time [the base] payment, but the All-Merciful stated (Exodus 22:37): “[When a man steals an ox or a sheep, and slaughters it or sells it,] he shall pay five oxen for the ox, and four sheep for the sheep,” and not three or four-fold payment.",
+                "שומר חנם אינו נשבע – the unpaid bailee only has upon him an oath, as it is written (Exodus 22:7): “the owner of the house shall depose before God that he has not laid hands [on the other’s property],” and the entire portion is stated concerning the unpaid bailee,. But he does not take an oath regarding slaves and real-estate and on documents, for we derive it from what is written (Exodus 22:6): “When a man gives…to another” – a generalization; “money or goods” – a specification; “”for safekeeping,”- he returns and makes a generalization; if a generalization is followed by a specification and this in turn, by a generalization, one must be guided by what the specification implies. Just as the specification is explained as something movable and its essence is money, even all things, etc., excluding real estate which are not movables, etc. But all of these that we stated regarding them, one does not take an oath, especially the oath of the Torah, but we require the oath of inducement.",
+                "נושא שכר אינו משלם – theft and loss which is written in it, to be liable, as it is written (Exodus 22:11): “But if [the animal] was stolen from him, he shall make restitution to its owner.” But slaves, and real estate and documents, he does not pay, as it is written regarding the paid bailee (Exodus 22:9): “When a man gives to another” – a generalization; “an ass, an ox, a sheep or any other animal” – a specification; “to guard” – he returns and makes a generalization, etc., as we have stated above. The [term] רעהו/to another – is written with regard to an unpaid bailee and a paid bailee, that implies, “another person” and not dedicated [to the Temple], but the borrower and the renter (i.e., the other two bailees) are not mentioned here, to exlude from them slaves and real estate and documents and dedication [to the Temple], for a borrower does not belong with real estate and not with documents for the most part, and all the more so, renters do not belong with documents, and similarly, the borrower and renters do not belong with things dedicated [to the Temple] for it is forbidden to lend and to rent that which is dedicated [to the Temple]."
+            ],
+            [
+                "רבי מאיר אומר יש דברים שהם כקרקע – grapes that are about to be cut down is what distinguishes between the Sages and Rabbi Meir, for Rabbi Meir holds that gapes that are about to be cut are considered as [already] cut/harvested, but the Sages hold that they are not like they are cut/harvested. But the Halakha is according to the Sages. And especially in the law [relating to] the bailees, but regarding buying and selling, and overcharging and admitting to part of the claim, , in all of these, we hold that something about to be cut/harvested is like it was cut already, and such is the Halakha.",
+                "עד הזיז (an attachment, a projection from the door frame serving as a shed over the entrance) – beam of a upper story that projects from the house, and the general principle of the matter, is that he is always not liable for an oath according to the Torah until he makes a claim against him with something specifying a concrete measure, or a weight or a measure, and he admits to him part of his measure or part of the weight or part of the number."
+            ],
+            [
+                "המלוה את חבירו על משכון – he becomes upon it a paid bailee, and there is no difference if he took a pledge at the time of his loan, nr whether he took a pledge not at the time of his loan. But if he lost [it] or it was stolen, and the pledge was corresponding to the lien, his pledge is expended for his debt, and they don’t have anything against each other. But if the lien is greater [in value] than the pledge, the debtor/borrower pays the creditor what the debt was of greater worth. But if the pledge was greater [in value] than the lien, the creditor pays the debtor/borrower. But if it was lost by accident where a paid bailee is exempt, the lender is also exempt, and he takes an oath that through this accident [the object lent] was lost, and he collects the entire lien.",
+                "שקל – one half a Sela.",
+                "לא כי – it was not like this.",
+                "אלא סלע הלויתני עליו ושלשה דינרים היה כו' – for he admitted part of the claim, for the Sela is worth four Denarim. And lince the borrower/debtor is liable to take an oath on how much his pledge was worth, and the creditor/lender is liable to take an oath concerning the pledge that is not in his possession, and even though he pays its value because we suspect that his eye was upon it, the Jewish Court has the creditor take an oath first that the pledge is not in his possession/domain, and afterwards it has the borrower/debtor take an oath how much it was worth, lest the borrower take an other first and he is not exact as to its appraisement/estimated value and the creditor produces the pledge which will make him ineligible for testimony and for an oath. But what we teach in the concluding clause [of the Mishnah]: “And upon whom is the oath imposed,” it is stated, upon whom is the oath first imposed?",
+                "מי שהפקדון אצלו – the creditor/lender with whom the pledge was with takes an oath that the pledge was not in his possession/in his domain."
+            ]
+        ],
+        [
+            [
+                "כל הנשבעין. נשבעין ולא משלמין – The Torah did not institute for the person making a claim to take an oath and to take/regain their due, but rather for the one investigated that he takes an oath and does not pay, as it is written (Exodus 22:10): “[an oath before the LORD shall decide between the two of them that one has not laid hands on the property of the other;] the owner must acquiesce, and no restitution shall be made.” Whomever that it is upon him to pay is the one who must take an oath.",
+                "ואלו נשבעין ונוטלין – that the Sages established for them to take an oath and to regain their due. And all of this is explained further on in our Mishnah.",
+                "השכיר – The Sages established for him to take an oath and to take his due because the owner of the house/employer is preoccupied with all of his workers and does not remember. And these words are when he makes a claim at the present time. The hired day laborer (see Tractate Bava Metzia, Chapter 9, Mishnah 12) his present time is all day long that is after him , but if they made a claim against him after his time, the owner of the house takes an equitable oath (which is applied if one is sued for a debt, denies the later entirely (כופר הכל), in contradistinction to the legal oath which is required when the defendant admits a part of the time ( מודה במקצת) . It being presumed that nobody will go to the law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant (see Talmud Shevuot 40b) – that he paid him and departed, but if he had been hired without witnesses being present, also, the hired person cannot take an oath and take his due because he (i.e., the owner of the house/employer) can say to him: “I never hired you.” He also can say to him: “I hired you and gave you your wages.”",
+                "והוא אומר נתתי – but he said to him: “I stipulated/agreed upon two [Zuz] and he (i.e., the employer) says, “I stipulated for you only one (see Talmud Shevuot 45b). The owner takes the oath of the Torah that it is according to his words, and he only gives him one."
+            ],
+            [
+                "למשכנו שלא ברשות – as in the case where witnesses saw that he entered into the house of his fellow, and there was nothing in his hand and he left from there with utensils inserted under his arms.",
+                "הרי זה נשבע ונוטל – for the words are proven that the witnesses testify that he had a pledge taken without permission,. And what he was carrying was something where one is believed to be wealthy. But if he was carrying a silver cup, or something like it, it is a matter that they would not have believed him to be wealthy. Is it not within his powers to take an oath and take his rightful due? But rather, the person whom the claim is made against should take an oath and be exempt."
+            ],
+            [
+                "הרי זה נשבע ונוטל – and specifically when the wound is in a place where it is possible that he wounded himself, and because of this, it requires an oath. But if it is in a place where he cannot wound himself, and it is recognized that others did it to him, as for example, when a bite occurred to him on his back, and there is no one else there, for he is able to say, perhaps another [person] did it, he takes [his compensation] without an oath [being administered]."
+            ],
+            [
+                "שבועת שוא – needless to say/not only t an oath of testimony and an oath of deposit which have in them the denial of money which is bad/evil for Heaven (k.e., God) and for humanity, but even an oath taken in vain, which is only bad regarding Heaven, for corresponding to it, he takes an oath and takes [his payment]. But the oath on a statement (i.e., taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story) is not taught, for the oath on a statement is regarding the future, as for example, “I will eat or I won’t eat,” one could say that when he took the oath, he took that oath truthfully, for it was his intention to fulfill it, and even though his inclination compelled him and he transgressed upon it, he is not suspected upon this through the oath. But [an oath] of statement of the past [action], “I ate, I ate,” it is similar to an oath taken in vain, for he pronounced a false oath form his lips.",
+                "היה אחד מהן משחק בקוביא – {The Mishnah] taught those who are ineligible from the Torah and also taught those who are ineligible according to the Rabbis (see Tractate Rosh Hashanah, Chapter 1, Mishnah 8 and Tractate Sanhedrin, Chapter 3, Mishnah 3, for similar listings to that found in our Mishnah).",
+                "ומפריחי יונים – there are those who interpret, if your dove will come before my dove, I will give you such-and-such, which is equivalent to gambling, and there are those who explain that he raises a knowledgeable pigeon who to bring pigeons to the house of its owner, and there with these theft because of the ways of peace.",
+                "וסוחרי שביעית – they do business with Seventh-year produce, and the Torah stated (Leviticus 25:6): “[But you may] eat [whatever the land during its sabbath will produce,” but not for business.",
+                "חזרה שבועה למקומה – There are those who interpret in the Gemara (Tractate Shevuot 47a) that it returned to Sinai, to the oath at Mount Sinai that the Holy One, Blessed be He caused the Isralites to swear that they would not steal , and he He will collect from the indemnity the money for his fellow, but the Jewish court has no need neither for the an oath nor for collection. But there are those who interpret that the oath returned to the one liable for it, on that he admitted to part, and since he cannot take an oath, he is suspect and he must pay."
+            ],
+            [
+                "שניהם נשבעים ונוטלין מבעל הבית (i.e., the storekeeper and the workers) – the storekeeper said to hi, the workers are not believable to me with an oath; you declare them as trustworthy for you did not say to me with witnesses, “give to them.” And similarly, the workers say to him: “The storekeeper is not believable to us with an oath.” But when both (i.e., the storekeeper and the workers) take an oath frand take from the owner of the house, they take an oath, one in the presence of the other, that just as that the storekeeper is frightened from the workers or the workers [are frightened] from the storekeeper.",
+                "אלו ואלו באין לידי שבועת שוא – for perforce, one of them takes a false oath and it is found that the name of Heaven is profaned. But rather, both of these (i.e., the storekeeper and the workers) take their money without an oath. But the Halakha is not according to Ben Nanos."
+            ],
+            [
+                "ולא נתן לו – and the produce are piled up and placed in the public domain and are not held in possession either by he storekeeper nor by the house owner.",
+                "ונתתו באנפליא (in the merchant’s money chest into which receipts are dropped through a slit) – a casing/sheath that is made for money.",
+                "ישבע בעל הבית – an oath like that of the Torah, and he will take [the money], for since the storekeeper admits that he sold , and the produce are outside of his store, the owner of the house takes an oath and takes it.",
+                "רמק לו נתתים לך. והלכתן לתוך ביתך – and this piled up produce that is left [in the public domain] are mine, that I gave here to sell them, and the other claims, they are the produce that you sold me for a Denar. Since the purchaser admits to the transaction/sale and the storekeeper denies that he sold those [particular produce], the storekeeper takes an oath aan other like that of the Torah and takes [the money].",
+                "רבי יהודה אומר וכו' – Rabbi Yehuda is disputing the concluding clause [of the Mishnah], and stated, whether this or whether that, the owner of the house takes an oath and takes [his produce]. For since the produce are outside of the store, they are as if the produce are in the hands of the owner of the house, and whomever has the produce in hand – his hand is on top/has the advantage and he takes an oath and takes [them].",
+                "אמר לשולחני וכו' – The Tanna/teacher [of the Mishnah] comes to tell us that the dispute of Rabbi Yehuda and the Rabbis, whether with regard to the money of the money changer, or with regard to produce of the storekeeper, for if [the Mishnah] had taught [only] the dispute regarding the storekeeper, , I would state that the Rabbis spoke of the produce, and when he (i.e., the storekeeper) said to him (i.e., the purchaser, the house owner), “I gave them to you, and you took them into your house,” the storekeeper should take an oath and take [his money], because the storekeeper customarily gives the produce prior to taking the Denar, but the money changer does not customarily give the Issarim prior to taking the Denar, I would say that he agrees with Rabbi Yehudah, that the house owner always takes an oath and takes [his produce]. And if it was said with this, it was with this that Rabbi Yehuda stated it, for always the house owner takes an oath and takes [his produce], because the money changer does not customarily hand over Issarim until he takes the Denar. But the storekeeper, who customarily gives the produce prior to his taking the Money, I would say that he agrees with the Rabbis. Both [opinions] are necessary. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "הפוגמת כתובתה – she produces the document of her Ketubah/marriage contract and it admits that it has been partially received.",
+                "לא תפרע אלא בשבועה – if the husband claims that she received all of it.",
+                "עד אחד אומר וכו'. ומנסכים משועבדים ומנכסי היתומים כו'. ונפרעת שלא בפניו – all of this is as it is exists., just as not one of these is collected other than through an oath, thus orphans do not collect other than through an oath. Orphans who collect from the orphans do not collect other than through an oath. But our Mishnah is speaking of a case where the orphans that come to collect from them state: “Se don’t know if our father paid off this lien or not,” but if they claimed: “Our father told us that he did not borrow these money and did not ever obligate himself in this lien, the orphans who produce a lien document on these orphans collect from them without an oath, for anyone who says, “I did not borrow” is like someone who says I did not pay the debt, and they are not able to contradict the witnesses who testify that their father borrowed these funds. And they did not teach that through an oath, at least, the orphans took from orphans, but rather that the lender/creditor died during the life of the borrower/debtor, but if the debtor/borrower died during the life of the borrower, the lender was already liable to take an oath to the children of the borrower that nothing had been received, that he had collected from the orphans even with a document that requires an oath, for a person does not bequeath money that he is liable for an oath to his children, for the children are not able to take an oath that their father had obligated himself to. And even though this is the law, if a judge decides that the orphans should take an oath that father did not give us instructions nor pay back from the monies that the other orphans through this oath. What is done is done.",
+                "שלא פקדנו אבא – at the time of [his] death.",
+                "ושלא אמר לנו [that he did not tell us anything] prior to this, that this document was paid off.",
+                "הרי זה נשבע – that he did not find among his father’s documents that this document was paid off. And such is the Halakha.",
+                "רבן שמעון בן גמליאל אומר – And the Halakha is according to Rabban Shimon ben Gamaliel [that at the time of death, the document had not been paid off, the son may collect the debt without taking an oath]."
+            ],
+            [
+                "שלא בטענה – without an evident/sure claim, but rather a possible [alternative] claim, for he claims that perhaps you withheld from me. But because of of these teach a permitted action for themselves because they were busy with property, because of this, the Rabbis placed an oath upon them.",
+                "והאפוטרופסים – that were in engaged in the money of a person to earn and to spend and to engage in business. But the guardian/administrator of orphans, if the Jewish court appointed him, he does not take an oath.",
+                "והאשה הנושאת ונותנת בתוך הבית – her husband placed her as a storekeeper or administrator/guardian over his possessions.",
+                "ובן בית – one of the brothers who was engaged with property when their father died.",
+                "חלקו – but they did not have him take an oath at the time of the division [of property].",
+                "נתגלגלה לו שבועה – with them afterwards. They impose nupon him als this [oath] upon him, in the same manner that impose upon the oath of the Torah and with an oath that is similar to that of the Torah; so they impose upon him the oath of inducement.",
+                "והשביעית משמטת את השבועה – this not referring to the oath of partners, for the Seventh Year does not release partners nor its oath, but rather, from a borrower/debtor and its oath [the Seventh Year] releases."
+            ]
+        ],
+        [
+            [
+                "ארבעה שומרים הם – [and their laws are three].",
+                "נושא שכר – bailee with payment",
+                "נשבע על הכל – that he was not negligent.",
+                "משלם על הכל – all those that we taught in our Mishnah, taken captive, and/or injured and/or who died and/or was something stolen and/or lost. But if it (i.e., the animal) had died on account of the labor [done], he does not pay, because this cannot be established as a measure of the borrowing. But this Mishnah is explained in [Bava Metzia, Chapter 7] “One who Hires Workers”/”HaSokher Et HaPoalim.”"
+            ],
+            [
+                "ואמר אמן פטור – for if he had admitted it, he would not pay anything; it is found there is no denial of money [owed], and even though he had taken a false oath, the Torah did not obligate him a sacrifice for the oath other than where he denied money [owed]. Similarly, the judge cannot make him take an oath other than on a matter that if he admitted, he would be liable to pay money."
+            ],
+            [
+                "היכן שורי – He (i.e., the owner) said to the unpaid bailee, “where is my ox?” He said to him: “It was lost.”",
+                "משביעך אני ואמר אמן והעדים מעידים אותו שאכלו משלם את הקרן – [he pays the principle] but not the double-payment, but if he admitted it on his own prior to the witnesses coming, he would pay the principle plus one-fifth and a make a guilt-offering, like the law of the oath of a deposit, which does not come until he admits and repents from his wickedness and come to be forgiven/expiated.",
+                "אמר ליה נגנב משביעך אני וכו' – since an unpaid bailee who exempts himself with the claim of the thief and takes an oath and witnesses came, he pays double, as it is written (Exodus 22:7): “If the thief is not caught, [the owner of the house shall depose before God that he has not laid hands on the other’s property].” “if the thief was not caught” – like as he said, but that he himself had stolen it, he should pay double. But if he came to exempt himself with the claim that it was lost, he does not pay double.",
+                "הודה מעצמו משלם קרן וחומש ואשם – but not the double payment, for a person who admits to a fine is exempt."
+            ],
+            [
+                "אמר לאחד מן השוק – here we do not have the reading “I impose an oath upon you.” Because without an oath, he would be liable for double payment. For this one is an actual thief, and regarding a thief, it is written (Exodus 22:6): “[if the thief is caught,] he shall pay double,” and he does not need an oath.",
+                "עדים שממשמשין ובאין – it is teaching us something remarkable – for even though on account of fright of the witnesses, he admits, even so, the admission is a benefit and he is exempted from the double payment. And since there is no double payment, he is exempt even from the slaughtering that he denied that and the witnesses came that he had stolen, and slaughtered or sold. For wherever there is no double payment, there is no liability for slaughtering, for the All-Merciful mentioned “four-fold payment or five-fold payment” (see Exodus 21:37: “When a man steals an ox or a sheep, and slaughters it or sells it, he shall pay five oxen for the ox, and four sheep for the sheep.”), and not “three-fold payment for four-fold payment,” and because there is not double-payment, less than this is one."
+            ],
+            [
+                "אמר לשואל וכו' פטור – for behold even when he was sworn to a lie, he obligated himself in payments and this oath is not a denial of money [owed]."
+            ],
+            [
+                "חייב – for behold, he denied the money [owed] , for had he admitted, he would be make himself liable.",
+                "מת והוא נשבר וכו' פטור – for it had admitted [to it], he would not pay. And similar, if [he said] that it had been stolen but [in reality] he lost it, or if [he said that] he lost it [but in reality] it had been stolen, he is exempt, for behold he changed from one liability to another and didn’t deny [that he owed] money in this oath.",
+                "אמר לו אבד או נגנב והוא שמת או נשבה וכו' פטור – for behold, he changed from something exempt to a liability and he lost out in his oath."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..15d48331c757bc63bfe887fc0d8e1edf74160525
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/English/merged.json	
@@ -0,0 +1,388 @@
+{
+    "title": "Bartenura on Mishnah Shevuot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Shevuot",
+    "text": [
+        [
+            [
+                "שבועות שתים – it is written in Scripture explicitly (Leviticus 5:4): “Or when a person utters an oath to bad or good purpose.” If he eats, it is for a good purpose; if he doesn’t eat, it is for a bad purpose, for he afflicts himself, and the same law applies for everything that is yes/positive or no/negative in the future, for to do bad or to do good in the future is implied.",
+                "שהן ארבע – one includes two others that are not written, and they are, yes/positive and no/negative that is of the past, such as “I ate or I did not eat, or I did not eat and I ate.",
+                "יעידות הטומאה – (Leviticus 5:2): “Or when a person touches an unclean thing” that is stated in Leviticus near the defiling of the Temple and its holy objects.",
+                "שתים – are written in the Biblical verse, as it is written (Leviticus 5:2): “and the fact has escaped him, and then, being unclean, [he realizes his guilt],” implying that the defilement that escaped from him, and through that act of forgetfulness/having escaped from him, he ate holy meat, which is one [sin], or entered into the Sanctuary, which is two.",
+                "שהן ארבע – one can include another two obligations. The escaping from him of holiness and the escaping of him of the Sanctuary and he remembered the defilement.",
+                "יציאות שבת – removal from the private domain to the public domain, [whereby] we derive it from the Biblical verse (Exodus 36:6): “Moses thereupon had this proclamation made throughout the camp: [‘Let no man or woman make further effort towards gifts for the sanctuary!’]; you should not remove from the private domain to the public domain.",
+                "אחת – one – to the person who stands outside and stretches his hand inside and took the object and removed it, and the other for the person who stands inside and takes the object from his place and takes it outside.",
+                "שהן ארבע – one can add another two of bringing in, even though they are not written, for just as the Torah was strict from domain to domain regarding removing/taking out, so it was strict on bringing inside, one for the purpose standing inside and removing his hand to outside and taking the object and bringing [it] inside, and the other – for the person who stands outside and takes the object from his place and stretches [his hand] inside and places it [within].",
+                "מראות נגעים שתים – it is written in Scripture (Leviticus 13:2): “a swelling, [a rash], or a discoloration, [and it develops into a scaly affection on the skin of his body.”",
+                "שהן ארבע – the subspecies of a swelling and the subspecies of a discoloration, and they are not written explicitly in Scripture."
+            ],
+            [
+                "שיש בה ידיעה בתחלה – this refers to awareness of uncleanness, for since small/trifle things are explained in the opening clause [of the Mishnah] and it goes back and explains oaths which are large mattes, and the transporting [of objects on the Sabbath] and appearances [of plagues] , each and every one is explained in its own tractate, therefore, he (i.e., the Tanna) does not explain them in this Tractate, and they are not taught here other than because they are similar to each other in two sorets which yield four subdivisions.",
+                "וידיעה בתחלה – that he knew that he became defiled.",
+                "וידיעה בסוף – from when he ate the Holy thing in an act of forgetfulness/that it escaped him, or entered into the Sanctuary in act of forgetfulness/that it escaped him and he left, and it became known to him that in defilement he ate or that in defilement he entered [into the Sanctuary].",
+                "ןהעלם בינתיים– when he ate the Holy food, the defilement or the sanctity [of the place] in act of forgetfulness/that it escaped him or he entered into the Sanctuary and in an act of forgetfulness/that it escaped him, the defilement or the Sanctuary.",
+                "הרי זה בעולה ויורד – a burnt offering for a wealthy individual and something of lesser value for a poor person. The wealthy person brings a sin-offering of cattle, and a poor person the sin offering of fowl, and the poorest of he poor, one tenth of an Ephah, which is a meal offering of sinner that is mentioned in every place.",
+                "שעיר הנעשה בפנים – the goat of Yom Kippur that he brings from its blood inside.",
+                "תולה – to protect him from suffering/trials.",
+                "עד שיודע לו – that he ate Holy things in a state of ritual impurity, and he brings the Sacrifice of Higher or -11; Tractate Shevuot 21a)."
+            ],
+            [
+                "אין בה ידיעה בתחלה – he did not know about this ritual defilement at all, this does not into the category of [a required] sacrifice ever, for the sacrifice dos not come other than when he has awareness [of ritual impurity] at the beginning.",
+                "שעיר הנעשה בחוץ – that is offered on the outer altar [which yields blood to be sprinkled] during the Musaf of Yom Kippur.",
+                "ויום הכיפורים – itself atones with the goat.",
+                "שנאמר – regarding the goat that is offered on the outer altar (Numbers 29:11): “And there shall be one goat for a sin offering, in addition to the sin offering of expiation,” for the sin offering of expiation is the goat that is offered inside and Scripture juxtaposed them, to teach you just as one expiates/atones, so too the other atones/expiates; the inside [goat] doesn’t come other than with a matter about which there is awareness, and what is this awareness? At the outset, as we derive from Scripture, as it is written (Leviticus 16:21): “[Aaron shall lay both his hands upon the head of the live goat and confess over all the iniquities and transgressions of the Israelites,] whatever their sins, [putting them on the head of the goat],” which implies that for those that come within the category of sin - , that they should have awareness of them at the conclusion, and it is impossible that to come within the category of sin-offering other than if they had awareness at the outset, even the goat that is offered outside does not atone other than if he as awareness of it, and what is it? Awareness at the conclusion and not at the beginning, for they are not included in the category of sacrifice, and this atoning is complete atonement/expiation without doubt."
+            ],
+            [
+                "שעירי הרגלים – On all the Festivals, it was stated, “the oats as a sin offering”” (see, for example, Numbers 28:22 for Passover).",
+                "ושעירי ראשי חדשים מכפרים – as it is written with regard to the goat on the New Moon/Rosh Hodesh (Numbers 28:15): “And there shall be one goat as a sin offering,” a sin that one doesn’t recognize other than God [Himself], this goat will atone, and that means that he has no awareness neither at the beginning nor at the end. And the goats of the Festivals, we learn from the goat for the New Moon through a juxtaposition, for “goat” could have been written in all the Festivals, and it (i.e., the Torah) wrote, “and a goat”, and the VAV adds on the first matter, to make the juxtaposition that just as this one expiates/atones, so all of the others atone.",
+                "כל השעירים כפרתן שוה – all the goats of the Musaf [sacrificial] service, whether they are the goats of the festival or the goat of the New Moon, whether the goat that is offered outside on Yom Kippur, their expiation/atonement is equivalent, for they atone whether there was no awareness at the at the beginning but there is awareness at the end, or whether there is no awareness either neither at the beginning nor at the end, whether about someone pure who ate something ritually impure, and we derive from it, for a defilement that occurred whether for one or the other. But a goat that is prepared for sacrifice inside on Yom Kippur, they did not disagree about, for it is assigned to the case where he has awareness at the beginning but does not have awareness of it at the end, as we have stated.",
+                "היה רבי שמעון אומר – this is for one who retracted, that it [i.e., the Mishnah] took it, because it was necessary to state that they said to him: what is the Halakha if they are offered together?",
+                "מהו שיקרבו – if he lost a goat that was set aside for Yom Kippur, and they were expiated with another [goat] and this one (i.e., the original goat) was found on the Festival (i.e. Sukkot) or on Rosh Hodesh, what is the law regarding that it be offered for the purpose of the goat [of the sin offering] of that day?",
+                "אמרו לו הואיל ואין כפרתן שוה – It is Rabbi Meir who says to Rabbi Shimon, it is all well if you said that all of them their expiation is equivalent, then let it be offered, for all of them are atone for one expiation, but according to you, this one that was set aside/separated to expiate for a case where he had no awareness at first, and there is awareness of it at the conclusion, how can he sacrifice [it] on the Festival to expiate where he had no awareness [of having sinned through uncleanness] either at the beginning or at the conclusion, or on Rosh Hodesh to atne for a pure person who ate something impure/unclean?",
+                "לכפר על טומאת מקדש וקדשיו – because in this, they are equivalent, even though their expiations are divided, he can offer it up."
+            ],
+            [
+                "משמו – of Rabbi Shimon. And the anonymous Rabbi Shimon (without his patronymic) is Rabbi Shimon bar Yohai."
+            ],
+            [
+                "ועל זדון טומאת מקדש וכו' – the anonymous section of the Talmud took this.",
+                "שעיר הנעשה בפנים ויום הכפורים מכפרים – as it is written (Leviticus 16:21): “and transgressions of the Israelites, whatever their sins, [putting them on the head of the goat.” But the transgressions are the rebellious acts (as opposed to sins of passion).",
+                "החמורות והקלות וכו' – Our entire Mishnah is explained in the Gemara in the following manner (Tractate Shevuot 12b): whether minor or serious whether the act were perpetrated willfully or inadvertently, those that were done inadvertently, whether he was aware of the doubt concerning them or not aware of the doubt, meaning to say, whether he was aware that there came to his hand something that was doubtfully forbidden fat and he ate it, whether he did not know that something was doubtfully forbidden fat. And which are the minor [transgressions], whether they are positive or negative commandments, and which are the stringent cases, for extirpation or death at the hands of the Jewish court [The goat that is sent away provides atonement]."
+            ],
+            [
+                "אחד ישראל ואחד כהנים – this is what he said: [It effects atonement all the same] whether one is an Israelite or whether one is a Kohen or whether one is an anointed priest, the goat that is sent away atones in the rest of the sins and there is no distinction between them.",
+                "אלא שדם הפר מכפר על הכהנים על טומאת מקדש וקדשיו – all that the inner goat expiates for the Jewish people (i.e., non-Kohanim), meaning/it is identical with the suspense/doubt of the Israelites depend upon an awareness [of sin] at the beginning but there isn’t awareness at the end, and willful defilement of the Sanctuary and its Holy Things, and similarly the atonement of the outer goat, the bullock of the High Priest that is sacrificed on Yom Kippur which atones for the Kohanim.",
+                "רבי שמעון אומר כשם – that you admit regarding the blood of the inner goat that atones for the Israelites, an expiation without confession, for there is no confession regarding the inner goat, other than the goat which is sent away, so too, the blood of the bullock without any confession atones for the Kohanim on their defilement of the Sanctuary and its Holy Things, one adds for him his confessions of the bullock in place of the confession of the goat that is sent away to expiate for the Kohanim with the rest of the sins, for they have no atonement with the goat that is sent away."
+            ]
+        ],
+        [
+            [
+                "ידיעות הטומאה. נטמא וידע – [that he became defiled and was aware] that he became defiled at the time of of defilement or afterwards.",
+                "נעלמה ממנו טומאה – and through that same act of forgetfulness/lack of awareness, he ate Holy Things, which is one [count], and he entered into the Sanctuary/Temple, which is two [counts], as it is written (Leviticus 5:4): “and the fact has escaped him,” and he is unclean/defiled, which implies that the defilement escaped him. But because he is not liable for it other than if he was aware at the beginning that he had become defiled/unclean and afterwards, it escaped him, because of this, it (i.e., the Mishnah) calls it: ידיעות הטמאה/awareness (plural) of uncleanness.",
+                "ונעלם ממנו הקודש – or the Temple/Sanctuary, but if he ate Holy Things or entered into the Temple, and he was mindful of defilement, there are two other [counts] that are not written [in the Bible].",
+                "נעלם ממנו זה וזה – it is not from the numbers of awareness, but it comes to tell us that even though that at the time of eating Holy Things or entering into the Temple, he was not mindful neither of defilement nor of the holiness [of the Temple], and he Is liable for the sliding-scale offering (depending upon his financial situation)."
+            ],
+            [
+                "אחד הנכנס לעזרה – [to the courtyard] first.",
+                "ואחר הנכנס תוספת – that they added to it afterwards.",
+                "שאין מוספין וכו' – therefore, this is holy like the first (i.e., the courtyard).",
+                "אלא במלך – as Scripture states (Exodus 25:9): “Exactly as I show you – the pattern of the Tabernacle and the pattern of all its furnishings – so shall you make it,” this is an additional verse for expounding for the generations. For in the days of Moses, he was King and Prophet and his brother (i.e. Aaron) was the High Priest, and there were there Urim and Thumim (in the High Priest’s breast plate) and seventy elders, even so also all generations.",
+                "ובשתי תודות – with two loaves of thanksgiving offerings, and they would carry them in the circumference around until the end of the border that they sanctify, and there they consume (that is inside) and burn the second (which is outside) , and by the word of the prophet, it is consumed and by the word of the prophet it is burned, and that is exactly what is taught in the Mishnah: “the one offered inside is eaten and the one offered outside is burned.” But from Nehemiah ben Chakhliah, he completed it as it is written regarding him (Nehemiah 12:31): “and I appointed two large thanksgiving [choirs] and processions.”",
+                "ובשיר – the song that they would recite (Psalms 30:2): “I extol You, O LORD, for you have lifted me up,” But during the Second Temple period, even though there was no King and no Urim and Thumim, the Holiness that Solomon sanctified of the First Temple was a holiness for its time period and a holiness for the time to come. But the service of Nehemiah ben Chakhliah was for mere memory."
+            ],
+            [
+                "נטמא בעזרה – and he knew that he was defiled and prostrated himself with this act that escaped him towards the inside, even though he did wait/delay, or prostrated towards the outside, and he who delayed/waited in order to prostrate. But the measure of the prostration is in order that a person can read this Biblical verse in their inhabitable condition (restoration) (II Chronicles 7:12): “they knelt with their faces to the ground and prostrated themselves, praising the LORD, ‘For He is good, for His steadfast love is eternal,” and this is the Biblical verse.",
+                "או שבא לו בארוכה (if he went out by the longer way, he is liable) – hat he left through the longer path, for there is something shorter than It, and even if he did not first wait/delay, he is liable.",
+                "ובקצרה פטור – where he didn’t prostrate, and did not wait, and left the shorter route, he is exempt.",
+                "זו היא מצוה עשה שבמקדש – for there is here (Numbers 5:2): “[Instruct the Israelites] to remove from camp…anyone defiled [by a corpse].”",
+                "שאין חייבין עליה – the Jewish court, the bull for an unwitting communal sin, for if they erred unwittingly and error in this teaching, and taught to him that he should leave by the longer way, hey don’t bring on the inadvertent error of this teaching a bull for an unwitting communal sin."
+            ],
+            [
+                "ואיזו היא מצות עשה שבנדה – which is similar to that which in the Sanctuary, that defilement occurred to him when he came with legal permission to entrance [into the Temple], if the Jewish court erred in this teaching , they are liable for a bull for an unwitting communal sin (as a result of an erroneous Halakhic decision handed down by the Great Sanhedrin).",
+                "היה משמש עם הטהורה – that [his penis] entered [her vagina] with legal permission and she said to him: ‘I have become ritually defiled now,” and he removed it immediately while his limb was hard, he is liable. But rather, he should stand without coitus until the limb dies and he can remove it without difficulty, and this is the positive commandment regarding the menstruating woman."
+            ],
+            [
+                "רבי אליעזר אומר השרץ ונעלם – as it states in Scripture (Leviticus 5:2): “or the carcass of an unclean creeping thing – and the fact has escaped him,” it is an additional Biblical verse, for above, it is written, “or when a person touches any unclean thing” (Leviticus 5:2), and the creeping thing is included in the unclean thing, but rather, to teach you that if he knew that he had certainly been defiled, but he doesn’t know if it was a creeping thing or if it was through a carcass, he is not liable for a sacrifice if he ate Holy Things until he has awareness at the beginning if it was through a creeping thing that he was defiled or through a carcass that he was defiled. But Rabbi Akiva holds that since he definitely knew that he was defiled, even though it was not made clear to him if the defilement that he sustained was with a creeping thing or a carcass, he is liable. And both of them exempt him from unawareness of the Temple (i.e., that he entered the Temple while ritually impure, aware that he was ritually impure, but unaware that he has entered the Temple. He is liable for a sin-offering as atonement). Rabbi Yishmael requires [the sacrifice] and the Halakha is according to Rabbi Yishmael."
+            ]
+        ],
+        [
+            [
+                "שבועות שתים. שאוכל ושלא אוכל – these are the two which are explained, as it is written (Leviticus 5:4): “[Or when a man utters an oath] to bad or good purpose –[whatever a man may utter in an oath] that implies in the future, I will not eat for a bad purpose. I will eat for a good purpose.",
+                "שאכלתי ושלא אכלתי – these are additional two from the exposition of the Sages.",
+                "מדבר ומביא קרבן – because of the abrogation/nullification of his speech, and since it is because of the abrogation of his speech, even this is an abrogation of his speech for when he says: “I will not eat”, his intention is to prohibit himself from any amount.",
+                "שבועה שלא אוכל ואכל ושתה – evn though that drinking is included with eating, he is not liable other than for one [sacrifice], for it is to him like eating and he goes back and eats in one act of forgetfulness [as the cause of the transgression].",
+                "שלא אוכל ושלא אשתה – these are two oaths to them. And even though when he stated “I will not eat,” he also forbids himself to drink, for drinking is included with eating, and he then retraced and stated: “and furthermore, I will not drink,” he should have said that an oath does not take effect on another oath, it is different here since he said at the outset [in the first part of the Mishnah], “I will not eat.” And then afterwards stated, “I will not drink,” he has revealed his intention that the “eating” that he stated at the outset [at the beginning of the Mishnah] was only for eating [and not anything else]."
+            ],
+            [
+                "חייב על כל אחת ואחת – for since he stated, “bread” and “bread of each and every species,” one learns from it to allot/assign, for if it is to prohibit upon him these species and no others, he would have had to state, bread [made from] wheat, and similarly that of barley and that of spelt."
+            ],
+            [
+                "שבועה שלא אשתה יין ושמן ודבש – In the Gemara (Tractate Shevuot 23b) it establishes it as, for example, when his fellow urges him and says to him: “Come and drink with me wine, oil and honey. He should have said to him an oath that he I would not drink with you and nothing further. For when he took an oath, why did he urge him that I will take an oath regarding wine, oil and honey.” We learn from it that he comes to allot/assign (i.e., to divide)."
+            ],
+            [
+                "ואכל נבלות חייב – that they are appropriate for eating, for if not, for the All-Merciful forbad them.",
+                "ר\"ש פור – that was subjected to an oath and he stands over them, and the dispute between Rabbi Shimon and the first Tanna/teacher [concerns] including things that are permitted with things that are forbidden, as for example when one states an oath “that I will not eat slaughtered and meat of animals torn, the First Teacher holds that since the oath takes effect with that which is slaughtered, it also takes effect on that of torn animals, for the prohibition can take legal hold where another prohibition already exists regarding a more comprehensive prohibition (i.e., having a wider range of prohibited objects), but Rabbi Shimon holds that one prohibition can take no legal hold where another prohibition already exists (i.e., you can punish, or impose sacrificial expiation only for the first one) But the Halakha is not according to Rabbi Shimon.",
+                "אשתו אסורה – for he ate food, and even according to Rabbi Shimon. For the reason that he is exempt in the first [oath] is not because they are not things eaten, but rather, that the oath doesn’t take effect on something that is forbidden."
+            ],
+            [
+                "ואחד דברם של אחרים – as he explains that I will give [something] to so-and-so.",
+                "שאין בהן ממש – it implies two ways, as, for example, he changed and implies that he changed it and it implies that there is no benefit in them, as for example, “that I will throw a stone into the sea.”",
+                "מרבוי הכתוב (from an extension supplied by Scripture) – (Leviticus 5:4): “whatever a man may utter in an oath [- and, though he has known it, the fact has escaped him].” But there is a dispute between Rabbi Akiva and Rabbi Yishmael, for Rabbi Akiva expounds throughout the Torah extensions [of the scope of Biblical texts] and limitations of Biblical texts, but Rabbi Yishmael expounds general rules/principles and specifications; Rabbi Akiva expounds (Leviticus 5:4): “Or when a person utters an oath” is an extension, “to a bad or good purpose” is a limitation. What is an extension. What is an extension of scope? An extension are all words of what he did in the past like what will take place in the future; and what is a limitation? He limits the matter of a commandment. But Rabbi Yishmael expounds (Leviticus 5:4): “Or when a man utters an oath,” is a generalization; “to a bad or good purpose” (Leviticus 5:4) is a specification; “whatever a man may utter by an oath” (Leviticus 5:4), he once again states a generalization: “a generalization and a specification and [followed by] a generalization, one is guided by what the specification implies; just as the specification is interpreted for what happens in the future, so also everything regarding what will happen in the future. But the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "נשבע לבטל את המצוה – because of the oath on a statement [to reinforce a promise or an obligation or to confirm the veracity of a story], but he is flogged because of an oath taken in vain.",
+                "שהיה בדין שיהיה חייב. כדברי ר' יהודה בן בתירא – meaning to say, that whereas according to the words of Rabbi Yehuda ben Beteira, he is liable because of an oath on a statement for Rabbi Yehuda ben Beteira would say: “Now if concerning matters of free choice, etc.”",
+                "שלא עשה בה לאו כהן – and in the Biblical verse it is written (Leviticus 5:4): “[Or when a person utters with his lips an oath] to bad or good purpose,” which implies a matter which has a positive (i.e., yes) and a negative (i.e., no), but the Halakha is not according to Rabbi Yehuda ben Beteira."
+            ],
+            [
+                "שבועה שלא אוכל ככר זו. שבועה שלא אוכלנה – the reason that he said that “I will not eat” and then he repeats saying that I won’t eat it, he is not liable other than one [count], for the oath does not take effect on [another] oath, but if he stated first that he would not eat it and then repeats that he will not eat it and then repeats saying that he will not eat and he eats all of it, he is liable for two [counts], for if he stated that he will not eat it, he is not liable until he eats all of it, and if he repeats and states that he will not eat, since he ate from an olive’s [bulk], he is liable, therefore, the final oath takes effect and makes him liable when he eats from it an olive’s [bulk]. And when he repeats and eats all of it, he is liable because of the concluding oath.",
+                "שבועה שלא אוכלנה שבועה שלא אוכלנה – even though that from the second oath “that I will not eat it,” we learn that an oath does not take effect on [another] oat, The Mishnah teaches us a third oath to inform us that is an obligation for there isn’t in the last oaths but these oaths and they did not go to idleness but if they found a place, they would take place and if he did consulted with a Sage [for absolution] on the first [oath]. The second [oath] is neutralized in its place and he is forbidden in the manner because of the second oath, and similarly, if he consulted [with a Sage] on he two [oaths], the third takes effect, because the Sage uproots the vow from its essence and it is like he had not taken an oath and the second one takes effect retroactively for the first [oath] is like he it didn’t exist and similarly, when he consults [with a Sage] about the two [oaths], it is like they didn’t exist and the third [oath] takes effect retroactively."
+            ],
+            [
+                "אם לא ראיתי גמל פורח באויר – meaning to say, they will forbid all produce/fruit that is in the world if I didn’t see, etc. [i.e., a camel flying in the air].",
+                "נחש כקורת בית הבד – like the shape of the beam of an olive press and its form. As if like the thickness of the beam of olive press, this would not be an oath taken in vain/false oath, asserting something impossible, where there a lot [of them].",
+                "שבועה שלא נדיעך – it is the abrogation/nullification of a commandment, for he is obligated to testify as it states (Leviticus 5;1): “he does not give information – so that he is subject to punishment.”"
+            ],
+            [
+                "אכלה עבר על שבועת שוא – this is what he said: if he ate it , he has violated a oath taken in vain alone. If he didn’t eat it, he violated even an oath on a statement/rash oath (i.e., an oath taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story – and is liable to bring a sing-offering). For once he swore that he would eat this loaf, he is obligated to eat it, and when he then took another oath [afterwards] that he would not eat it, he swore to abrogate/nullify the Mitzvah, and is flogged eause of the oath taken in vain, whether he would eat it or whether he would eat it, and if he did not eat it, he would be liable for two [violations], because of an oath taken in vain and because of oath on a statement/rash oath."
+            ],
+            [
+                "באנשים ובנשים – since it was necessary to teach [in the Mishnah] that the oath of testimony (i.e., that witnesses have information supporting his case and the plaintiff requests that they testify on his behalf, and they refuse, and deny that they have this information, they have to take an oath to this effect) applies to men and not to women, etc. (see Tractate Shevuot, Chapter 4, Mishnayot 1-4), it teaches that the oath of a statement/rash oath that applies to all of these (i.e., both men and women, etc.).",
+                "ברחוקים ובקרובים – as, for example, I will give to so-and-so, whether he is not related or is related.",
+                "בכשרים ובקרובים – with someone who is fit to give testimony and t one who is unfit/ineligible.",
+                "מפי עצמו – that he himself uttered an oath from his own mouth, but if others made him swear that he ate but he didn’t eat, and he said, “I will not eat” but he ate or the reverse, he is exempt if he did not respond “Amen.” But if he responded “Amen,” after his fellow made him take an oath, it is as if he swore out of his own mouth."
+            ],
+            [
+                "שבועת שוא, ברחוקים ובקרובים – he swears concerning a man that he is a woman, whether he is not related or whether he is related.",
+                "אחת זו ואחת זו – the oath taken in vain/false oath and the oath of testimony are one and the same, if others forced him to take an oath he is liable if he responded, “Amen.”"
+            ]
+        ],
+        [
+            [
+                "שבועות העדות נוהגת באנשים ולא בנשים – as it is written (Leviticus 5:1): “[If a person incurs guilt—when he heard a public imprecation and -] although able to testify [as one who has either seen or learned of the matter- he does not give information, so that he is subject to punishment],” the Biblical verse speaks of one who is fit to give testimony, as it is written (Deuteronomy 19:17): “the two parties to the dispute/ועמדו שני האנשים (literally, the two men)[shall appear before the LORD],” men and not women. And this Biblical verse is written [concerning] witnesses; It is stated here, “two” and it is stated above “two” (Deuteronomy 17:6): “[A person shall be put to death only on] the testimony of two or [more] witnesses; he must not be put to death on the testimony of a single witness].”",
+                "ולא בקרובין – for they are unfit/disqualified to provide testimony , as it is written (Deuteronomy 24:16): “Parents shall not be put to death for children, [nor children be put to death for parents],” with the testimony of children, and the same law applies to other relatives.",
+                "ולא בפסולים – as, for example, those who are liable for death and/or liable for stripes and the thief, for they are called wicked, and the Torah stated (Exodus 23:1): “you shall not join hands with the guilty [to act as a malicious witness].”",
+                "ואינה נוהגת אלא בראויין להעיד – to exclude the king who does not testify (see Tractate Sanhedrin, Chapter 2, Mishnah 2) , and those who are unfit/disqualified from giving testimony according to the Rabbis such as those who are dice players and pigeon racers (see Tractate Sanhedrin, Chapter 3, Mishnah 3 and Tractate Rosh Hashanah, Chapter 1, Mishnah 8).",
+                "בפני בית דין ושלא בפני בית דין מפי עצמו (out of his own mouth)- if it is from his own mouth that he swore an oath that I don’t know any testimony concerning you, he is liable, whether he took at oath before a court or not before a court.",
+                "ומפי אחרים (or from the mouth of others) – as, for example, I adjure you that you should come and testify against me , and they said to him: We don’t know any testimony in your case.",
+                "אינם חייבין עד שיכפרו בית דין (when they have denied -their knowledge – in court) – as it is written (Leviticus 5:1): “he does not give information, so that he is subject o punishment,” in a place where he would state it would have effect, but the Biblical verse is written concerning one who is sworn on other people’s demands (as a supposed witness that claims ignorance)."
+            ],
+            [
+                "וחייבין – a sliding-scale offering (this offering is made when there are one of three transgressions where the financial situation of the sinner is taken into account in determining the nature of the sin-offering that he brings: violating an oath, taking a false oath to avoid giving testimony and entering the Temple or partaking of sacrifices while ritually impure. The sinner generally brings a sin-offering of a female lamb or goat, but if he cannot afford it, he may instead bring a pair of doves, one as burnt offering and the other as a sin-offering or a if he cannot afford even that, he may instead bring a meal-offering).",
+                "על זדון השבועה – for it did not state concerning it \"ונעלם\" /that he concealed or hid one’s self.",
+                "ועל שגגתה עם זדון העדות – that they known that the this oath was forbidden but they did not know that they are liable for a sacrifice for it.",
+                "ואין חייבים על שגגתה – if they are completely in error inadvertently, for they were forced, we don’t call them \"ונשבע על השקר\"/that they swore falsely."
+            ],
+            [
+                "ובאו לבית דין והודו פטורים – and even if they denied [that they had testimony about so-and-so] outside of the Jewish court on each oath for no denial outside the Jewish court is considered denial.",
+                "כפרו בב\"ד חייבין על כל אחת ואחת – as the Biblical verse states (Leviticus 5:5): “When he realizes his guilt in any of these matters,[he shall confess that wherein he has sinned],” to be liable for each and every one.",
+                "מה טעם – that they are not liable other than for one [sacrifice] even if they were silent and denied [their knowing anything] at the end, and we don’t say that a denial exists for all of them to make them liable for each and every one (i.e., testimony).",
+                "הואיל – but whereas if they denied in the Jewish court the first time, they would not be able to retract and confess, for they already stated that they don’t know any testimony about him, and furthermore, they do not retract and state [testimony]; therefore, even though that they didn’t deny [knowing anything about so-and-so] until the end, all of the oaths were abrogated, except for the first one. For he fact that they were silent initially is denial, they are not worthy to be made to take an oath and if it is not denial, they are sworn in as standing witnesses. And what is an oath upon an oath? By force, when it is written (in Leviticus 5:5): “in any of these matters” – to be liable for each and every one, referring to an oath taken outside the Jewish court and they denied it in the Jewish court as it is written [in Scripture] that he would administer an oath to them when they would come to the Jewish court and they would testify and they would not leave in idleness, and it is appropriate for them to divide if they denied there at first, it would be appropriate to retract and to administer to them an oath."
+            ],
+            [
+                "כפרו שניהם כאחת – in an interval equivalent to the time of speaking (“Greetings to you, My teacher.”).",
+                "בזה אחר זה – that there was between [the testimony of] this one and [the testimony of] that one more than an interval equivalent to the time of speaking.",
+                "הראשון חייב – but the second is exempt, for since the first one denied, the second one is furthermore not appropriate to testify because he is an individual (and testimony requires two or more individuals).",
+                "שתיהן חייבות – in the Gemara (Tractate Shevuot 32b-33a) raises the objection – why is the first [set of witnesses] liable, for the second set [of witnesses] exists? For what have the first [set of witnesses] lost through their denial? And it answers that that the our Mishnah is speaking about q case where the witnesses of the second group were related through their wives (see Rashi’s comment: they married two sisters and are not valid as a singular testimony, and they were not valid to testify when the first set [of witnesses] denied [that they knew anything to testify] and their wives were on their deathbeds, for you might have thought that we hold that most people on their deathbeds will die, it was for them as if they [i.e., their wives) had died and the first set [of witnesses] were exempt but the second set exists. It comes to tell us now however that he is not dead. But it is found that only the first set [of witnesses] alone was there at the time of the denial, and therefore, they are liable."
+            ],
+            [
+                "תשומת יד – a loan, that he placed money in his hand.",
+                "",
+                "חטין ושעורין וכוסמין – the first clause [of the Mishnah] teaches us of one species and disputed claims, and the concluding clause [of the Mishnah] teaches us of one claim all of them are deposits, and disputed species."
+            ],
+            [
+                "נזק וחצי נזק – with one-half indirect damages [caused by an animal: e.g., inadvertently kicking up pebbles or clods of earth in the course of walking causing damage) that is a due indemnity but not a fine/penalty, for we state in testimony of a fine/penalty that we don’t obligate.",
+                "תשלומי כפל ושומי ארבעה וחמשה – because of the principal.",
+                "ושאנס איש פלוני ופיתה את בתי – because of humiliation and deterioration, that is monetary.",
+                "ושהכני בני – a striking/beating which causes no wound for which he is not liable of the death [penalty] for it, and because there isn’t death, there is a monetary [fine].",
+                "ושחבל בי חברי ביוה\"כ – [and the Mishnah] took that [example] for even though it is punishable with extirpation, he is liable for a monetary [paymenbt]."
+            ],
+            [
+                "שאני כהן – they are exempt, for witnesses are not liable other than when they denied in a mater where there is the claim of money.",
+                "שאנס איש פלוני או פיתה בתו של פלוני – “and his daughter” is taught, regarding a certain individual who is a Kohen who is referred to above, [that is taught above this in the Mishnah that it refers to that a certain individual is a Kohen or a Levite, or is not the son of a divorced woman], or that he made them take an oath that a certain individual raped his daughter of that that same individual that they were speaking of him until now, they are exempt, for we require that they should hear from the mouth of the one making the claim. And in the Gemara (Tractate Shevuot 33b) it establishes it when he comes before the court with a power of attorney, for if it is the monetary claim of another [person], they would be liable, and I comes to tell us that it is not considered the inheritance of the litigant in this like the rest of money [matters], for since it is a monetary [matter] that he is asking about, it never reached his hand at all, he is not able to write a power of attorney upon it.",
+                "ושחבל בי בני – injury/mayhem is wounding, they are exempt, for if they testified against him, he would be liable for death and not monetary [restitution].",
+                "ושחבל בי חברי ושהדלק את גדישי בשבת – for both of them are liable for death, and exempt from monetary [restitution]."
+            ],
+            [
+                "שאמר איש פלוני ליתן לי וכו' פטורים – as it is written regarding an oath of testimony (Leviticus 5:1): “[If a person] incurs guilt,” and it is written regarding the oath of a deposit (Leviticus 5:21): “When a person sins [and commits a trespass against the LORD by dealing deceiptfully with his fellow in the matter of a deposit or a pledge],” just as the oath of a deposit is on the claim of money that he has against his neighbor, also the oath of testimony – there must be on the claim of money that he has has of his, and the individual who claims that a certain person said to give me two-hundred zuz is not a monetary claim that he has against his fellow, for even if it is according to his words that his fellow said to him to give him two hundred zuz, his fellow is not liable to him athing on account of this statement."
+            ],
+            [
+                "מפני שקדמה שבועה לדעות – for the All-Merciful (I.e., God) said (Leviticus 5:1): “When he has heard a public imprecation (against one who withholds testimony) and- although able to testify as one who has either seen or heard of he matter – [he does not give information, so that he is subject to punishment],” for the testimony preceded the oath and the oath did not precede the testimony."
+            ],
+            [
+                "/אם יודעים לי עדות וכו' פטורין – as it is written (Leviticus 5:1): “although able to testify” util he specifies his witnesses."
+            ],
+            [
+                "הם יודים לו דות ד מפי ד וכו' פטורים – for if they testified about him, their testimony would not be worth him anything."
+            ],
+            [
+                "עד שישמעו מפי התובע – as it is written (Leviticus 5:1): “he does not give information/\"אם – לוא יגיד\" [written] fully with a VAV and and ALEPH is expounded upon thusly: if to hi he will not tell, meaning to say, the plaintiff, \"ונשא עונו\"/”so that he is subject to punishment (Leviticus 5:1), but if he said it to another,-“ he does not give information,” he is exempt [from punishment]."
+            ],
+            [
+                "מצוה אני עליכם וכו' - and he when he says, “I command you,” in an oath.",
+                "המקלל בכולם – when he blasphemes God with one of them.",
+                "ר' מאיר מחייב – [the punishment of] stoning.",
+                "וחכמים פוטרין – for specifically on the unique name [of God], with stoning, as it written (Leviticus 24:16): “if he pronounces the name LORD [he shall be put to death. The whole community shall stone him.], and on the euphemisms, with the explicit prohibition in the Torah [required for punishing trespassers] of (Exodus 22:27):”You shall not revile God [nor put a curse upon a chieftain among your people].” But with the oath of testimony, the Sages agree with Rabbi Meir that he is liable on the euphemisms like he is liable on the explicit name [God] for in the oath [of testimony] it is written (Leviticus 5:1): “When he has heard a public imprecation (against one who withholds testimony).",
+                "המקלל עצמו – as it written (Deuteronomy 4:9): “[But] take utmost care and watch yourselves scrupulously” and all \"השמר לך\" /”take utmost care” and \"פן\" /lest or \"אל\"/do not (see Talmud Zevahim 106a) introduces nothing other than a prohibitory law.",
+                "והמקלל חבירו – as it is written (Leviticus 19:14): “You shall not insult (literally, “curse”) the deaf [or place a stumbling block before the blind],” even a deaf person (the Rabbis understand this as “deaf and mute”- see Tractate Terumot, Chapter 1, Mishnah 2) who does not hear [only], and he is not strict with his insult/curse of “you shall not insult (literally curse)” , and all the more so, all other people who heard and he is strict about.",
+                "יככה אלהים וכן יככה אלהים – if he said to witnesses, “may God smite you if you do not testify on my behalf. Or that he heard a person who was reading the curses that are in the Torah (see Deuteronomy 28:27-28,35): “May the LORD strike you with the Egyptian inflammation:” “The LORD will strike you with madness, blindness and dismay;” “The LORD will afflict you at the knees and thighs with a severe inflammation,” and he said to the witnesses, “”May God strike you if you do not testify on my behalf” or he said, “May God not strike you if you testify on my behalf,” or “May God bless you if you testify on my behalf,” or “May it go well with you if you testify on my behalf,” in all of these, Rabbi Meir declares liable, [by implication] “from ‘no’ you understand ‘yes’” (see Tractate Nedarim 11a), “”God should not strike you down if you testify o my behalf”, but if you don’t testify on my behalf, God will strike you. And similarly, “God will bless you if you testify on my behalf,” but if you you will not testify on my behalf, He will curse you. But in all of these, the Halakha is not according to Rabbi Meir."
+            ]
+        ],
+        [
+            [
+                "שבועת הפקדון. באנשים ובנשים – since the Tanna/teacher [of the Mishnah] taught regarding the oath of testimony (see Tractate Shevuot, Chapter 4, Mishnah 1) that it applies to men, but not to women, he taught here that it applies to everyone.",
+                "בקרובים – that the owner of the deposit is a relative of the one with whom the deposit is [placed].",
+                "בפני בית דין ושלא בפני ב\"ד – if from his own mouth he took an oath, that he uttered an oath from his mouth or answered “amen” after an an oath and afterwards admitted to hit, he is liable for a sacrifice, as it is written (Leviticus 5:21): “by dealing deceitfully with his fellow in the matter of a deposit” of any sort.",
+                "ומי אחרים – but he did not answer, “Amen,” as for example, “I impose an oath on you that you restore to me my pledge,” and he said: “I have nothing of yours in my hand,” he is not liable until he denies in the Jewish court.",
+                "וחכמים אומרים – And the Halakha is according to the Sages.",
+                "וחייב על זדון השבועה (one is liable if he deliberately took a false oath) – as it is not written concerning it, “it is concealed,” deliberate taking of a false oath , that he recalls about he bailment and knws that he is liable a sacrifice for his denial of it.",
+                "ועל שגגתה עם זדון הפקדון (or took an oath in error, while deliberately denying bailment) – that he did not know that he is liable a sacrifice for this oath, he remembered that the bailment is with him.",
+                "בכסף שקלים – that is purchased with two Selaim, for this is written concerning the ram of the guilt offering (Leviticus 5:15): “convertible into payment by silver by the sanctuary weight, [as a guilt offering].”"
+            ],
+            [
+                "מפני שיכוך לחזור ולהודות – after denial, and it is found that in each oath, he denies the money."
+            ],
+            [
+                "שבועה באחרונה – You have nothing in my hand, nor you, nor you,” in an oath, and now there exists an oath for all of them, But the Halakha is not according to Rabbi Eliezer nor according to Rabbi Eliezer nor according to Rabbi Shimon.",
+                "אפילו אמר חטה ושעורה וכוסמת – for Rabbi Meir held that a person who makes a claim [in court] of wheat from his fellow, a species of wheat is mentioned, and similarly barley, and similarly spelt, as it is written (Exodus 9:32): “but the wheat and the emmer (a kind of wheat) [were not hurt, for they ripen late].” For it is as if they made the claim of wheat and barley and spelt. But the Rabbis held that one grain/berry of wheat and of barley and of barley is mentioned. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "שאינו משלם קנס על פי עצמו (he does not pay a fine on the basis of his own testimony) – and since he admitted, he is not liable but if he denied it also, he did not deny monetary payment.",
+                "אבל משלם בושת ופגם – therefore, he denied the monetary [payment], but it is dispute between the Rabbis and Rabbi Shimon, for Rabbi Shimon holds that when if he said to him: ‘You raped or seduced my daughter,” he can claim a fine from him whose monetary amount is fixed at fifty silver, but he cannot claim from him humiliation and deterioration, whose monetary [figure] is not fixed, for a person will not forego the claim of a definite quantity, and demand something undefined (requiring appraisement) (see Tractate Ketubot 43a), therefore, he has denied a fine and is exempt. But the Rabbis hold that humiliation and deterioration he also claims from him, for a person will not forego something when he admits to it and will not be exempt and when he makes a claim on something when he admits to it, he is exempt; therefore, when he denies it, he has denied him monetary [payment] and he is liable. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "המית שורך את עבדי – it is a fine, that he pays thirty Selaim, even if it is not worth other a Denar.",
+                "אמר לו עבדו הפלת את שיני – it is fine that he should set his servant free because of one of his limbs."
+            ]
+        ],
+        [
+            [
+                "שבועת הדיינין – the oath that the judges impose through a partial admission of the claim, it is necessary that the claim not be less than two M’ah of silver, which is one-third of a Denar, and the Denar is six Maot and it has the weight of ninety six [pieces] of intermediate [sized] barley, and it was found that the weight of two Maot were thirty two [pieces/panacles of] barley.",
+                "וההודאה – that [the judges] obligate him to take an oath on should not be less than the worthy of a equivalent of a penny, for iif what he denies to him is less than two siver [coins], or what he admitted was less than the value of the equivalent of a penny, he is not obligated for an oath according to the Torah. But, we impose an oathupon him an oath of inducement (an oath instituted by the Sages in a case where a defendant completely denies a claim, in order to clear himself of suspicion).according to the words of the Soferim/Scribes . And one who is liable for an oath according to the Torah takes an object in his hand, as for example, a Torah scroll or Tefillin (i.e., phylacteries) when he is taking anoath. But the person who is liable for an oath of inducement does not take an object in his hand, but rather, the Hannan of the synagogue or the one administering the oath takes an object in his hand at the time when his fellow swears to him. And there are three kinds of oaths according to the Torah, and not mor. He who admits to part of the claim, and [the case] of where one witness testifies against him, that he takes an oath to contradict the witness, and the oath of the bailees. But all of the rest of the oaths that are mentioned in the Mishnah are through the ordinance of the Sages, and they are like that of the Torah in the taking up of an object. And there is no difference between the oath of the Torah to the oaths that are mentioned in the Mishnah, bother than that the one who is liable to take an oath of the Torah and di dnot want to swear, the Jewish court goes into his possessions and collects from them in full payment. But the one who is one who I s liable to an oath from their words (i.e., from the Rabbis), with the ordinance of the Sages andhe doesn’t want to swear, we excommunicate him until he pays or until he swears. And if he stands in his excommunication for thirty days and does not want to take an oath nor pay, we flog him with the flogging of rebelliousness and we release him from his excommunication and he goes on his way, and we don’t descend into his possessions.",
+                "אין לך בידי אלא פרוטה פטור – for the admission is not from the species of the claim, for this claimed silver and the other admitted to him copper. And especially that he claimed against him a silver coin – for he admitted to him with a coin.",
+                "שתי כסף ופרוטה – for holds that he claimed against him for wheat and bareley and he admitted to him on one of these, he is liable.",
+                "מפני שהוא כמשיב אבידה – and is exempt from an oath, as is taught [Tractate Gittin, Chapter 5, Mishnah 3] – that aperson who finds an o object should not take an oath because of the repair of the world. And especially when the son does not claim with certainty that the Manah of his father is in your hands, but rather perhaps. But if he made a definitive claim against him, and he said, that he did not have anything other than fifty, he is liable for a Torah-based oath, for that is not restoring a lost objec"
+            ],
+            [
+                "מנה לי בידך ואמר לו הן – in the presence of witnesses, and as for example when he said to them, “you are my witnesses” for he can no longer is able to claim that he was demented/raged in this.",
+                "פטור – [exempt] from a Torah-based oath, but we make him take the oath of inducement [to clear him of suspicion, if he completely denied the case].",
+                "אין לך בידי – there was never anything [concerning having anything in my hand].",
+                "חייב – [he is liable] to pay, and is not considered believable with an oath, for he is presumed to be a denier, and he denied it in the Jewish court, but not before a Jewish court, he is not presumed to be a denier."
+            ],
+            [
+                "אלא ליטרא כסף פטור – for there isn’t here a homogeneity of the admission with the claim [of the defendant].",
+                "לתך – one-half Kor fifteen Se’ah.",
+                "",
+                "",
+                "הואיל והודה במקצת הטענה – for it is to him like his claim was for wheat and barley and he admitted to him in one of them. And the Halakha is according to Admon, but the Halakha is not according to Rabban Gamaliel that obligates in his claim wheat and he (i.e., the defendant) admitted to him regarding barley.",
+                "פטור – from the oath from the Torah, not on the land and not on the utensils,f or the admission of land does not bring him to [requiring taking] an oath, for there is no law regarding an oath regarding land.",
+                "הודה במקצת כלים – for there is admission and denial [with things] that are not property.",
+                "חייב – to take an oath even on property through an oath by implication (i.e., the rule permitting the court to insert in an oath an affirmation to which the person concerned cold not have been compelled directly).",
+                "זוקקין – causes, affects.(i.e., binds – movable chattel binds the immovable with the reference to the obligation of making oath, the two claims peferrred in one suit are considered as one lawsuit, and theoath must refer to both)."
+            ],
+            [
+                "אין נשבעין על טענת חרש – as, for example, when the deaf-mute makes a claim against him with a gesture, for the deaf-mute/חרש that the Sages spoke of in every place is one who does not hear and does not speak (see Tractate Terumot, Chapter 1, Mishnah 2).",
+                "וטענת קטן – as, for example, when the minor makes a claim against him. For Scripture states (Exodus 22:6): “When a man gives [money or goods] to a another [for safekeeping],” but the giving of a minor is not anything. [And the deaf-mute] and the imbecile is like a minor. And specifically the oath of the Torah is that which they do not impose on the claim of a minor, but the oath of inducement (i.e., where a defendant totally denies a claim to clear himself of suspicion) he is liable to take on his claim.’",
+                "אבל נשבעין לקטן ולהקדש – he who comes to collect from the property of a minor, he should not collect other than through an oath. And similar one who consecrates his property [to the Temple] and a document of liability is issued against him and the owner of the liability comes to collect from the property of that which has been consecrated [to the Temple], requires an oath."
+            ],
+            [
+                "העבדים והשטרות והקרקעות וכו' – as it is written (Exodus 22:8): “In all charges of misappropriation” – generalization; “pertaining to an ox, an ass, a sheep a garment,” – specification; “or any other loss” - he has returned and made a generalization. If a generalization is followed by a specification and this in turn, by a generalization, one must be guided by what the specification implies. Just as the specification is explanation by something that is movable and its essence is monetary, so also everything that movable and its essence is monetary, excluding real estate which are not movable ,excluding slaves which were compared to real estate, excluding documents for even though they are movables, their essence is not financial. For all of these we don’t impose oaths upon a thing dedicated [to the Temple] we don’t take an oath, as it is written, (Exodus 22:6): “When a person gives [money or goods] to another [for safekeeping,” and not of something dedicated [to the Temple].",
+                "אין בהן תשלמי כפל – for in these, especially that we use an additional word for the purpose of intimating something not otherwise included (i.e., the widen the scope of a law), something like the specification as it is written in that portion (Exodus 22:8): “[he whom God declares guilty] shall pay double to his neighbor,” and not of something dedicated [to the Temple].",
+                "ולא תשלומי ארבעה וחמישה – for wherever that there is not’s double paymenr, he doesn’t pay four-times or five-times [the base amount], for since there isn’t double payment, the would have would have three-time or four-time [the base] payment, but the All-Merciful stated (Exodus 22:37): “[When a man steals an ox or a sheep, and slaughters it or sells it,] he shall pay five oxen for the ox, and four sheep for the sheep,” and not three or four-fold payment.",
+                "שומר חנם אינו נשבע – the unpaid bailee only has upon him an oath, as it is written (Exodus 22:7): “the owner of the house shall depose before God that he has not laid hands [on the other’s property],” and the entire portion is stated concerning the unpaid bailee,. But he does not take an oath regarding slaves and real-estate and on documents, for we derive it from what is written (Exodus 22:6): “When a man gives…to another” – a generalization; “money or goods” – a specification; “”for safekeeping,”- he returns and makes a generalization; if a generalization is followed by a specification and this in turn, by a generalization, one must be guided by what the specification implies. Just as the specification is explained as something movable and its essence is money, even all things, etc., excluding real estate which are not movables, etc. But all of these that we stated regarding them, one does not take an oath, especially the oath of the Torah, but we require the oath of inducement.",
+                "נושא שכר אינו משלם – theft and loss which is written in it, to be liable, as it is written (Exodus 22:11): “But if [the animal] was stolen from him, he shall make restitution to its owner.” But slaves, and real estate and documents, he does not pay, as it is written regarding the paid bailee (Exodus 22:9): “When a man gives to another” – a generalization; “an ass, an ox, a sheep or any other animal” – a specification; “to guard” – he returns and makes a generalization, etc., as we have stated above. The [term] רעהו/to another – is written with regard to an unpaid bailee and a paid bailee, that implies, “another person” and not dedicated [to the Temple], but the borrower and the renter (i.e., the other two bailees) are not mentioned here, to exlude from them slaves and real estate and documents and dedication [to the Temple], for a borrower does not belong with real estate and not with documents for the most part, and all the more so, renters do not belong with documents, and similarly, the borrower and renters do not belong with things dedicated [to the Temple] for it is forbidden to lend and to rent that which is dedicated [to the Temple]."
+            ],
+            [
+                "רבי מאיר אומר יש דברים שהם כקרקע – grapes that are about to be cut down is what distinguishes between the Sages and Rabbi Meir, for Rabbi Meir holds that gapes that are about to be cut are considered as [already] cut/harvested, but the Sages hold that they are not like they are cut/harvested. But the Halakha is according to the Sages. And especially in the law [relating to] the bailees, but regarding buying and selling, and overcharging and admitting to part of the claim, , in all of these, we hold that something about to be cut/harvested is like it was cut already, and such is the Halakha.",
+                "עד הזיז (an attachment, a projection from the door frame serving as a shed over the entrance) – beam of a upper story that projects from the house, and the general principle of the matter, is that he is always not liable for an oath according to the Torah until he makes a claim against him with something specifying a concrete measure, or a weight or a measure, and he admits to him part of his measure or part of the weight or part of the number."
+            ],
+            [
+                "המלוה את חבירו על משכון – he becomes upon it a paid bailee, and there is no difference if he took a pledge at the time of his loan, nr whether he took a pledge not at the time of his loan. But if he lost [it] or it was stolen, and the pledge was corresponding to the lien, his pledge is expended for his debt, and they don’t have anything against each other. But if the lien is greater [in value] than the pledge, the debtor/borrower pays the creditor what the debt was of greater worth. But if the pledge was greater [in value] than the lien, the creditor pays the debtor/borrower. But if it was lost by accident where a paid bailee is exempt, the lender is also exempt, and he takes an oath that through this accident [the object lent] was lost, and he collects the entire lien.",
+                "שקל – one half a Sela.",
+                "לא כי – it was not like this.",
+                "אלא סלע הלויתני עליו ושלשה דינרים היה כו' – for he admitted part of the claim, for the Sela is worth four Denarim. And lince the borrower/debtor is liable to take an oath on how much his pledge was worth, and the creditor/lender is liable to take an oath concerning the pledge that is not in his possession, and even though he pays its value because we suspect that his eye was upon it, the Jewish Court has the creditor take an oath first that the pledge is not in his possession/domain, and afterwards it has the borrower/debtor take an oath how much it was worth, lest the borrower take an other first and he is not exact as to its appraisement/estimated value and the creditor produces the pledge which will make him ineligible for testimony and for an oath. But what we teach in the concluding clause [of the Mishnah]: “And upon whom is the oath imposed,” it is stated, upon whom is the oath first imposed?",
+                "מי שהפקדון אצלו – the creditor/lender with whom the pledge was with takes an oath that the pledge was not in his possession/in his domain."
+            ]
+        ],
+        [
+            [
+                "כל הנשבעין. נשבעין ולא משלמין – The Torah did not institute for the person making a claim to take an oath and to take/regain their due, but rather for the one investigated that he takes an oath and does not pay, as it is written (Exodus 22:10): “[an oath before the LORD shall decide between the two of them that one has not laid hands on the property of the other;] the owner must acquiesce, and no restitution shall be made.” Whomever that it is upon him to pay is the one who must take an oath.",
+                "ואלו נשבעין ונוטלין – that the Sages established for them to take an oath and to regain their due. And all of this is explained further on in our Mishnah.",
+                "השכיר – The Sages established for him to take an oath and to take his due because the owner of the house/employer is preoccupied with all of his workers and does not remember. And these words are when he makes a claim at the present time. The hired day laborer (see Tractate Bava Metzia, Chapter 9, Mishnah 12) his present time is all day long that is after him , but if they made a claim against him after his time, the owner of the house takes an equitable oath (which is applied if one is sued for a debt, denies the later entirely (כופר הכל), in contradistinction to the legal oath which is required when the defendant admits a part of the time ( מודה במקצת) . It being presumed that nobody will go to the law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant (see Talmud Shevuot 40b) – that he paid him and departed, but if he had been hired without witnesses being present, also, the hired person cannot take an oath and take his due because he (i.e., the owner of the house/employer) can say to him: “I never hired you.” He also can say to him: “I hired you and gave you your wages.”",
+                "והוא אומר נתתי – but he said to him: “I stipulated/agreed upon two [Zuz] and he (i.e., the employer) says, “I stipulated for you only one (see Talmud Shevuot 45b). The owner takes the oath of the Torah that it is according to his words, and he only gives him one."
+            ],
+            [
+                "למשכנו שלא ברשות – as in the case where witnesses saw that he entered into the house of his fellow, and there was nothing in his hand and he left from there with utensils inserted under his arms.",
+                "הרי זה נשבע ונוטל – for the words are proven that the witnesses testify that he had a pledge taken without permission,. And what he was carrying was something where one is believed to be wealthy. But if he was carrying a silver cup, or something like it, it is a matter that they would not have believed him to be wealthy. Is it not within his powers to take an oath and take his rightful due? But rather, the person whom the claim is made against should take an oath and be exempt."
+            ],
+            [
+                "הרי זה נשבע ונוטל – and specifically when the wound is in a place where it is possible that he wounded himself, and because of this, it requires an oath. But if it is in a place where he cannot wound himself, and it is recognized that others did it to him, as for example, when a bite occurred to him on his back, and there is no one else there, for he is able to say, perhaps another [person] did it, he takes [his compensation] without an oath [being administered]."
+            ],
+            [
+                "שבועת שוא – needless to say/not only t an oath of testimony and an oath of deposit which have in them the denial of money which is bad/evil for Heaven (k.e., God) and for humanity, but even an oath taken in vain, which is only bad regarding Heaven, for corresponding to it, he takes an oath and takes [his payment]. But the oath on a statement (i.e., taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story) is not taught, for the oath on a statement is regarding the future, as for example, “I will eat or I won’t eat,” one could say that when he took the oath, he took that oath truthfully, for it was his intention to fulfill it, and even though his inclination compelled him and he transgressed upon it, he is not suspected upon this through the oath. But [an oath] of statement of the past [action], “I ate, I ate,” it is similar to an oath taken in vain, for he pronounced a false oath form his lips.",
+                "היה אחד מהן משחק בקוביא – {The Mishnah] taught those who are ineligible from the Torah and also taught those who are ineligible according to the Rabbis (see Tractate Rosh Hashanah, Chapter 1, Mishnah 8 and Tractate Sanhedrin, Chapter 3, Mishnah 3, for similar listings to that found in our Mishnah).",
+                "ומפריחי יונים – there are those who interpret, if your dove will come before my dove, I will give you such-and-such, which is equivalent to gambling, and there are those who explain that he raises a knowledgeable pigeon who to bring pigeons to the house of its owner, and there with these theft because of the ways of peace.",
+                "וסוחרי שביעית – they do business with Seventh-year produce, and the Torah stated (Leviticus 25:6): “[But you may] eat [whatever the land during its sabbath will produce,” but not for business.",
+                "חזרה שבועה למקומה – There are those who interpret in the Gemara (Tractate Shevuot 47a) that it returned to Sinai, to the oath at Mount Sinai that the Holy One, Blessed be He caused the Isralites to swear that they would not steal , and he He will collect from the indemnity the money for his fellow, but the Jewish court has no need neither for the an oath nor for collection. But there are those who interpret that the oath returned to the one liable for it, on that he admitted to part, and since he cannot take an oath, he is suspect and he must pay."
+            ],
+            [
+                "שניהם נשבעים ונוטלין מבעל הבית (i.e., the storekeeper and the workers) – the storekeeper said to hi, the workers are not believable to me with an oath; you declare them as trustworthy for you did not say to me with witnesses, “give to them.” And similarly, the workers say to him: “The storekeeper is not believable to us with an oath.” But when both (i.e., the storekeeper and the workers) take an oath frand take from the owner of the house, they take an oath, one in the presence of the other, that just as that the storekeeper is frightened from the workers or the workers [are frightened] from the storekeeper.",
+                "אלו ואלו באין לידי שבועת שוא – for perforce, one of them takes a false oath and it is found that the name of Heaven is profaned. But rather, both of these (i.e., the storekeeper and the workers) take their money without an oath. But the Halakha is not according to Ben Nanos."
+            ],
+            [
+                "ולא נתן לו – and the produce are piled up and placed in the public domain and are not held in possession either by he storekeeper nor by the house owner.",
+                "ונתתו באנפליא (in the merchant’s money chest into which receipts are dropped through a slit) – a casing/sheath that is made for money.",
+                "ישבע בעל הבית – an oath like that of the Torah, and he will take [the money], for since the storekeeper admits that he sold , and the produce are outside of his store, the owner of the house takes an oath and takes it.",
+                "רמק לו נתתים לך. והלכתן לתוך ביתך – and this piled up produce that is left [in the public domain] are mine, that I gave here to sell them, and the other claims, they are the produce that you sold me for a Denar. Since the purchaser admits to the transaction/sale and the storekeeper denies that he sold those [particular produce], the storekeeper takes an oath aan other like that of the Torah and takes [the money].",
+                "רבי יהודה אומר וכו' – Rabbi Yehuda is disputing the concluding clause [of the Mishnah], and stated, whether this or whether that, the owner of the house takes an oath and takes [his produce]. For since the produce are outside of the store, they are as if the produce are in the hands of the owner of the house, and whomever has the produce in hand – his hand is on top/has the advantage and he takes an oath and takes [them].",
+                "אמר לשולחני וכו' – The Tanna/teacher [of the Mishnah] comes to tell us that the dispute of Rabbi Yehuda and the Rabbis, whether with regard to the money of the money changer, or with regard to produce of the storekeeper, for if [the Mishnah] had taught [only] the dispute regarding the storekeeper, , I would state that the Rabbis spoke of the produce, and when he (i.e., the storekeeper) said to him (i.e., the purchaser, the house owner), “I gave them to you, and you took them into your house,” the storekeeper should take an oath and take [his money], because the storekeeper customarily gives the produce prior to taking the Denar, but the money changer does not customarily give the Issarim prior to taking the Denar, I would say that he agrees with Rabbi Yehudah, that the house owner always takes an oath and takes [his produce]. And if it was said with this, it was with this that Rabbi Yehuda stated it, for always the house owner takes an oath and takes [his produce], because the money changer does not customarily hand over Issarim until he takes the Denar. But the storekeeper, who customarily gives the produce prior to his taking the Money, I would say that he agrees with the Rabbis. Both [opinions] are necessary. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "הפוגמת כתובתה – she produces the document of her Ketubah/marriage contract and it admits that it has been partially received.",
+                "לא תפרע אלא בשבועה – if the husband claims that she received all of it.",
+                "עד אחד אומר וכו'. ומנסכים משועבדים ומנכסי היתומים כו'. ונפרעת שלא בפניו – all of this is as it is exists., just as not one of these is collected other than through an oath, thus orphans do not collect other than through an oath. Orphans who collect from the orphans do not collect other than through an oath. But our Mishnah is speaking of a case where the orphans that come to collect from them state: “Se don’t know if our father paid off this lien or not,” but if they claimed: “Our father told us that he did not borrow these money and did not ever obligate himself in this lien, the orphans who produce a lien document on these orphans collect from them without an oath, for anyone who says, “I did not borrow” is like someone who says I did not pay the debt, and they are not able to contradict the witnesses who testify that their father borrowed these funds. And they did not teach that through an oath, at least, the orphans took from orphans, but rather that the lender/creditor died during the life of the borrower/debtor, but if the debtor/borrower died during the life of the borrower, the lender was already liable to take an oath to the children of the borrower that nothing had been received, that he had collected from the orphans even with a document that requires an oath, for a person does not bequeath money that he is liable for an oath to his children, for the children are not able to take an oath that their father had obligated himself to. And even though this is the law, if a judge decides that the orphans should take an oath that father did not give us instructions nor pay back from the monies that the other orphans through this oath. What is done is done.",
+                "שלא פקדנו אבא – at the time of [his] death.",
+                "ושלא אמר לנו [that he did not tell us anything] prior to this, that this document was paid off.",
+                "הרי זה נשבע – that he did not find among his father’s documents that this document was paid off. And such is the Halakha.",
+                "רבן שמעון בן גמליאל אומר – And the Halakha is according to Rabban Shimon ben Gamaliel [that at the time of death, the document had not been paid off, the son may collect the debt without taking an oath]."
+            ],
+            [
+                "שלא בטענה – without an evident/sure claim, but rather a possible [alternative] claim, for he claims that perhaps you withheld from me. But because of of these teach a permitted action for themselves because they were busy with property, because of this, the Rabbis placed an oath upon them.",
+                "והאפוטרופסים – that were in engaged in the money of a person to earn and to spend and to engage in business. But the guardian/administrator of orphans, if the Jewish court appointed him, he does not take an oath.",
+                "והאשה הנושאת ונותנת בתוך הבית – her husband placed her as a storekeeper or administrator/guardian over his possessions.",
+                "ובן בית – one of the brothers who was engaged with property when their father died.",
+                "חלקו – but they did not have him take an oath at the time of the division [of property].",
+                "נתגלגלה לו שבועה – with them afterwards. They impose nupon him als this [oath] upon him, in the same manner that impose upon the oath of the Torah and with an oath that is similar to that of the Torah; so they impose upon him the oath of inducement.",
+                "והשביעית משמטת את השבועה – this not referring to the oath of partners, for the Seventh Year does not release partners nor its oath, but rather, from a borrower/debtor and its oath [the Seventh Year] releases."
+            ]
+        ],
+        [
+            [
+                "ארבעה שומרים הם – [and their laws are three].",
+                "נושא שכר – bailee with payment",
+                "נשבע על הכל – that he was not negligent.",
+                "משלם על הכל – all those that we taught in our Mishnah, taken captive, and/or injured and/or who died and/or was something stolen and/or lost. But if it (i.e., the animal) had died on account of the labor [done], he does not pay, because this cannot be established as a measure of the borrowing. But this Mishnah is explained in [Bava Metzia, Chapter 7] “One who Hires Workers”/”HaSokher Et HaPoalim.”"
+            ],
+            [
+                "ואמר אמן פטור – for if he had admitted it, he would not pay anything; it is found there is no denial of money [owed], and even though he had taken a false oath, the Torah did not obligate him a sacrifice for the oath other than where he denied money [owed]. Similarly, the judge cannot make him take an oath other than on a matter that if he admitted, he would be liable to pay money."
+            ],
+            [
+                "היכן שורי – He (i.e., the owner) said to the unpaid bailee, “where is my ox?” He said to him: “It was lost.”",
+                "משביעך אני ואמר אמן והעדים מעידים אותו שאכלו משלם את הקרן – [he pays the principle] but not the double-payment, but if he admitted it on his own prior to the witnesses coming, he would pay the principle plus one-fifth and a make a guilt-offering, like the law of the oath of a deposit, which does not come until he admits and repents from his wickedness and come to be forgiven/expiated.",
+                "אמר ליה נגנב משביעך אני וכו' – since an unpaid bailee who exempts himself with the claim of the thief and takes an oath and witnesses came, he pays double, as it is written (Exodus 22:7): “If the thief is not caught, [the owner of the house shall depose before God that he has not laid hands on the other’s property].” “if the thief was not caught” – like as he said, but that he himself had stolen it, he should pay double. But if he came to exempt himself with the claim that it was lost, he does not pay double.",
+                "הודה מעצמו משלם קרן וחומש ואשם – but not the double payment, for a person who admits to a fine is exempt."
+            ],
+            [
+                "אמר לאחד מן השוק – here we do not have the reading “I impose an oath upon you.” Because without an oath, he would be liable for double payment. For this one is an actual thief, and regarding a thief, it is written (Exodus 22:6): “[if the thief is caught,] he shall pay double,” and he does not need an oath.",
+                "עדים שממשמשין ובאין – it is teaching us something remarkable – for even though on account of fright of the witnesses, he admits, even so, the admission is a benefit and he is exempted from the double payment. And since there is no double payment, he is exempt even from the slaughtering that he denied that and the witnesses came that he had stolen, and slaughtered or sold. For wherever there is no double payment, there is no liability for slaughtering, for the All-Merciful mentioned “four-fold payment or five-fold payment” (see Exodus 21:37: “When a man steals an ox or a sheep, and slaughters it or sells it, he shall pay five oxen for the ox, and four sheep for the sheep.”), and not “three-fold payment for four-fold payment,” and because there is not double-payment, less than this is one."
+            ],
+            [
+                "אמר לשואל וכו' פטור – for behold even when he was sworn to a lie, he obligated himself in payments and this oath is not a denial of money [owed]."
+            ],
+            [
+                "חייב – for behold, he denied the money [owed] , for had he admitted, he would be make himself liable.",
+                "מת והוא נשבר וכו' פטור – for it had admitted [to it], he would not pay. And similar, if [he said] that it had been stolen but [in reality] he lost it, or if [he said that] he lost it [but in reality] it had been stolen, he is exempt, for behold he changed from one liability to another and didn’t deny [that he owed] money in this oath.",
+                "אמר לו אבד או נגנב והוא שמת או נשבה וכו' פטור – for behold, he changed from something exempt to a liability and he lost out in his oath."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה שבועות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..dc43fa0eb030ca26c4ea00f15998fb273f4b62fe
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/Hebrew/On Your Way.json	
@@ -0,0 +1,393 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Shevuot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה שבועות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>שבועות, שתים.</b> כתיבי בקרא בהדיא (ויקרא ה׳:ד׳) או נפש כי תשבע לבטא בשפתים להרע או להיטיב. אוכל, להיטיב. לא אוכל, להרע, שמענה את עצמו. וה״ה לכל דבר שהוא הן ולאו להבא, דלהרע או להיטיב להבא משמע:",
+                "<b>שהן ארבע.</b> יש לרבות עוד שתים אחרים דלא כתיבי. והן, הן ולאו דלשעבר. כמו אכלתי ולא אכל, או לא אכלתי ואכל:",
+                "<b>ידיעות הטומאה.</b> או נפש אשר תגע בכל דבר טמא (שם), האמור בויקרא אצל טומאת מקדש וקדשיו:",
+                "<b>שתים.</b> כתיבי בקרא. דכתיב (שם) ונעלם ממנו והוא טמא, משמע שנעלמה ממנו טומאה ועל ידי אותו העלם אכל בשר קודש, הרי אחת. או נכנס למקדש, הרי שתים:",
+                "<b>שהן ארבע.</b> יש לרבות עוד שנים חיובים אחרים. העלם קודש, והעלם מקדש וזכור הוא את הטומאה:",
+                "<b>יציאות השבת.</b> הוצאה מרשות היחיד לרשות הרבים, ילפינן מקרא מן ויצו משה ויעבירו קול במחנה וגו׳ (שמות ל״ז), לא תפיקו מרשות היחיד לרשות הרבים:",
+                "<b>שתים.</b> אחת לעומד בחוץ והושיט ידו לפנים ונטל החפץ והוציאו, ואחת לעומד בפנים ונטל החפץ ממקומו והוציאו לחוץ:",
+                "<b>שהן ארבע.</b> יש להוסיף עוד שתים דהכנסה, אע״ג דלא כתיבי. שכשם שהקפידה תורה מרשות לרשות בהוצאה, כך הקפידה על ההכנסה. אחת לעומד בפנים והוציא ידו לחוץ ונטל חפץ והכניס, ואחת לעומד בחוץ ונטל חפץ ממקומו והושיטו לפנים והניחו:",
+                "<b>מראות נגעים שנים.</b> כתיבי בקרא (ויקרא י״ג), שאת ובהרת:",
+                "<b>שהן ארבעה.</b> תולדה דשאת ותולדה דבהרת, דלא כתיבי בקרא בהדיא:"
+            ],
+            [
+                "<b>שיש בה ידיעה בתחלה.</b> אידיעות הטומאה קאי. ואיידי דזוטרי מילייהו מפרש להו ברישא והדר מפרש שבועות דנפישי מילייהו. ויציאות ומראות, כל חדא וחדא מיפרשא במסכת דידיה, להכי לא פרשינהו בהאי מסכתא. ולא תנינהו הכא אלא משום דדמו להדדי בשתים שהן ארבע:",
+                "<b>ידיעה בתחלה.</b> שידע שנטמא:",
+                "<b>וידיעה בסוף.</b> משאכל את הקודש בהעלם או נכנס למקדש בהעלם ויצא, נודע לו שבטומאה אכל או בטומאה נכנס:",
+                "<b>והעלם בינתיים.</b> בשאכל את הקודש נעלמה ממנו טומאה או קודש, או נכנס למקדש ונעלמה ממנו טומאה או מקדש:",
+                "<b>הרי זה בעולה ויורד.</b> עולה לעשיר, ויורד לעני. עשיר מביא חטאת בהמה, ועני חטאת העוף, ודל שבדלים עשירית האיפה, והיא מנחת חוטא האמורה בכל מקום:",
+                "<b>שעיר הנעשה בפנים.</b> שעיר של יום הכפורים שמביא מדמו לפנים:",
+                "<b>תולה.</b> להגין עליו מן היסורין:",
+                "<b>עד שיודע לו.</b> שאכל קודש בטומאה ויביא קרבן עולה ויורד:"
+            ],
+            [
+                "<b>אין בה ידיעה בתחלה.</b> שלא ידע בטומאה זו מימיו, זה לא בא לכלל קרבן עוד לעולם. שהרי אין קרבן בא אלא על שיש בו ידיעה בתחלה:",
+                "<b>שעיר הנעשה בחוץ.</b> הקרב במזבח החיצון במוספין של יוה״כ:",
+                "<b>ויום הכיפורים.</b> עצמו מכפר עם השעיר:",
+                "<b>שנאמר.</b> בשעיר הנעשה בחוץ (במדבר כ״ט:י״א) שעיר עזים אחד חטאת מלבד חטאת הכפורים, וחטאת הכפורים הוא השעיר הנעשה בפנים, והקישן הכתוב, ללמדך שעל מה שזה מכפר זה מכפר. מה פנימי אינו בא אלא על דבר שיש בו ידיעה, ומאי ניהו ידיעה, בתחלה, כדילפינן מקרא דכתיב לכל חטאתם, דמשמע לאותם שיבואו לכלל חטאת כשתהיה להם ידיעה בסוף, ואי אפשר לבא לכלל חטאת אא״כ היתה לו ידיעה בתחלה, אף שעיר הנעשה בחוץ אינו מכפר אלא על שיש בו ידיעה, ומאי ניהו, ידיעה בסוף ולא בתחלה דלא אתיא לכלל קרבן, ומכפר זה כפרה גמורה בלא תליה:"
+            ],
+            [
+                "<b>שעירי הרגלים.</b> בכל הרגלים נאמרו שעירי חטאת במוספין:",
+                "<b>ושעירי ראשי חדשים מכפרים.</b> דכתיב בשעיר ראש חודש (שם כ״ה) לחטאת לה׳, חטא שאין מכיר בו אלא ה׳ שעיר זה יהא מכפר, והיינו שאין בו ידיעה לא בתחלה ולא בסוף. ושעירי רגלים ילפינן משעיר ר״ח בהיקש, דשעיר הוה מצי למכתב בכולהו רגלים, וכתב ושעיר, וא״ו מוסיף על ענין ראשון, להקיש שעל מה שזה מכפר אלו מכפרים:",
+                "<b>כל השעירים כפרתן שוה.</b> כל שעירי המוספין, בין שעירי רגלים בין שעיר ר״ח בין שעיר הנעשה בחוץ ביוה״כ, כפרתן שוה, שהם מכפרין בין על שאין בה ידיעה בתחלה ויש בה ידיעה בסוף בין על שאין בה ידיעה לא בתחלה ולא בסוף, בין על טהור שאכל את הטמא, ונפקא מינה לטומאה שאירעה בין זו לזו. אבל שעיר הנעשה בפנים ביום הכיפורים לא נחלקו עליו שהוא תולה על שיש בה ידיעה בתחלה ואין בה ידיעה בסוף, כדאמרינן:",
+                "<b>היה ר׳ שמעון אומר.</b> האי דהדר נקט לה, משום דבעי למימר אמרו לו מהו שיקרבו זה בזה:",
+                "<b>מהו שיקרבו.</b> אם אבד שעיר שהופרש ליום הכפורים, ונתכפרו באחר, ונמצא זה ברגל או בר״ח, מהו שיקריב לשם שעירו של יום:",
+                "<b>אמרו לו הואיל ואין כפרתן שוה.</b> ר׳ מאיר הוא דקאמר ליה לרבי שמעון, בשלמא אי אמרת כולן כפרתם שוה, יקרב, שהרי כולן כפרה אחת הן מכפרים, אלא לדידך, זו שהופרשה לכפר על שאין בה ידיעה בתחלה ויש בה ידיעה בסוף היאך יקרב ברגל לכפר על שאין בה ידיעה לא בתחלה ולא בסוף, או בר״ח לכפר על הטהור שאכל את הטמא:",
+                "<b>לכפר על טומאת מקדש וקדשיו.</b> וכיון דבזה שוין, אע״פ שכפרתן חלוקות יכול הוא ליקרב:  "
+            ],
+            [
+                "<b>משמו.</b> של ר׳ שמעון. וסתם ר׳ שמעון הוא ר׳ שמעון בן יוחאי:"
+            ],
+            [
+                "<b>ועל זדון טומאת מקדש וכו׳</b> סתמא דתלמודא נקיט לה:",
+                "<b>שעיר הנעשה בפנים ויוה״כ מכפר.</b> דכתיב (ויקרא ט״ז:ט״ז) ומפשעיהם לכל חטאתם, ופשעים אלו מרדים:",
+                "<b>החמורות והקלות וכו׳</b> כולה מתניתין מפרשה בגמרא הכי, בין קלות בין חמורות בין שעשאן במזיד בין שעשאן בשוגג, אותן שעשאן בשוגג בין נודע לו ספיקן בין לא נודע לו ספיקן, כלומר בין נודע לו שבא לידו ספק חלב ואכלו בין שלא נודע לו שבא לידו ספק חלב. ואלו הן קלות, עשה ולא תעשה. ואלו הן חמורות, כריתות ומיתות ב״ד:"
+            ],
+            [
+                "<b>אחד ישראל ואחד כהנים.</b> הכי קאמר, אחד ישראל ואחד כהנים ואחד כהן משוח מתכפרים בשעיר המשתלח בשאר עבירות, ואין חילוק ביניהם:",
+                "<b>אלא שדם הפר מכפר על הכהנים על טומאת מקדש וקדשיו.</b> כל מה ששעיר הפנימי מכפר על ישראל, דהיינו תליית ישראל על שיש בה ידיעה בתחלה ואין בה ידיעה בסוף וזדון טומאת מקדש וקדשיו, וכן כפרת שעיר החיצון פרו של כהן גדול הקרב ביוה״כ מכפר על הכהנים:",
+                "<b>ר״ש אומר כשם.</b> שאתה מודה בדם השעיר הפנימי שמכפר על ישראל כפרתו בלא שום וידוי, שאין וידוי בשעיר הפנימי אלא בשעיר המשתלח, כך דם הפר בלא שום וידוי מכפר על הכהנים על טומאת מקדש וקדשיו. אייתר ליה וידויו של פר במקום וידוי של שעיר המשתלח לכפר על הכהנים בשאר עבירות, ואין להם כפרה בשעיר המשתלח:"
+            ]
+        ],
+        [
+            [
+                "<b>ידיעות הטומאה.</b> נטמא וידע שנטמא. בשעת טומאה או אחרי כן:",
+                "<b>נעלמה ממנו טומאה.</b> וע״י אותו העלם אכל קודש, הרי אחת. ונכנס למקדש, הרי שתים. דכתיב ונעלם ממנו והוא טמא, משמע שנתעלמה ממנו טומאה. ולפי שאינו חייב עליה אלא א״כ ידע בתחלה שנטמא ואח״כ נעלמה ממנו, משום הכי קרי לה ידיעות:",
+                "<b>נעלם ממנו הקודש.</b> או המקדש, ואכל קודש או נכנס למקדש, וזכור לטומאה. הרי שתים אחרות דלא כתיבי:",
+                "<b>נעלם ממנו זה וזה.</b> אינו ממנין הידיעות. אלא הא קמשמע לן דאע״ג דבשעת אכילת קודש או כניסת מקדש אינו זכור לא לטומאה ולא לקודש, חייב קרבן עולה ויורד:"
+            ],
+            [
+                "<b>אחד הנכנס לעזרה.</b> ראשונה:",
+                "<b>ואחד הנכנס לתוספת.</b> שהוסיפו עליה אחרי כן:",
+                "<b>שאין מוסיפין וכו׳</b> לפיכך היא קדושה כראשונה:",
+                "<b>אלא במלך.</b> דאמר קרא (שמות כ״ח) ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל כליו וכן תעשו, קרא יתירא הוא למדרש לדורות. ובימי משה הוא מלך ונביא ואחיו כהן גדול והיו שם אורים ותומים ושבעים זקנים, אף לדורות כן:",
+                "<b>ובשתי תודות.</b> בשני לחמי תודה. והיו נושאים אותן בהיקף סביב עד סוף הגבול שמקדשים, ושם אוכלים האחת ושורפים השניה, ועל פי נביא נאכלת ועל פי נביא נשרפת. והיינו דתנן הפנימית נאכלת והחיצונה נשרפת. ומנחמיה בן חכליה גמר, דכתיב ביה (נחמיה י״ב:ל״א) ואעמידה שתי תודות גדולות:",
+                "<b>ובשיר.</b> השיר שהיו אומרים ארוממך ה׳ כי דליתני (תהילים ל׳:ב׳). ובית שני אע״פ שלא היה שם לא מלך ולא אורים ותומים, הקדושה שקידש שלמה הבית בראשונה קדשה לשעתה וקדשה לעתיד לבא. ועבודה דנחמיה בן חכליה לזכר בעלמא הוה:"
+            ],
+            [
+                "<b>נטמא בעזרה.</b> וידע שנטמא והשתחוה בהעלם זה כלפי פנים, אע״פ שלא שהה. או השתחוה כלפי חוץ, והוא דשהה כדי השתחואה. ושיעור השתחויה היא כדי שיקרא אדם פסוק זה בישוב, ויכרעו אפים ארצה על הרצפה וישתחוו להודות לה׳ כי טוב כי לעולם חסדו. והוא פסוק בדברי הימים (ב׳ ז׳):",
+                "<b>או שבא לו בארוכה.</b> שיצא לו דרך ארוכה שיש קצרה ממנו לצאת, ואפילו לא שהה תחלה, חייב:",
+                "<b>ובקצרה פטור.</b> היכא דלא השתחוה ולא שהה, ויצא לו דרך קצרה, פטור:",
+                "<b>זו היא מצות עשה שבמקדש.</b> דיש כאן וישלחו מן המחנה כל טמא:",
+                "<b>שאין חייבין עליה בית דין, פר העלם דבר.</b> שאם שגגו וטעו בהוראה זו, והורו לו שיצא בארוכה, אין מביאין על שגגת הוראה זו פר העלם דבר של צבור:"
+            ],
+            [
+                "<b>ואיזו הוא מצות עשה שבנדה.</b> שדומה לזו שבמקדש, שאירע לו הטומאה משבא בהיתר לידי כניסה אם שגגו ב״ד בהוראה זו חייבים עליה פר העלם דבר:",
+                "<b>היה משמש עם הטהורה.</b> שנכנס בהיתר ואמרה לו נטמאתי עכשיו, ופירש מיד בקושי האבר, חייב. אלא יעמוד בלא דישה עד שימות האבר ויפרוש בלא קושי. וזהו העשה שבנדה:"
+            ],
+            [
+                "<b>ר׳ אליעזר אומר השרץ ונעלם.</b> דאמר קרא (ויקרא ה׳:ב׳) או בנבלת שרץ טמא ונעלם ממנו, וקרא יתירה הוא, דהא לעיל כתיב או נפש אשר תגע בכל דבר טמא, ושרץ בכלל דבר טמא הוא, אלא ללמדך שאם ידע שנטמא ודאי ואינו יודע אם בשרץ אם בנבילה אינו חייב קרבן אם אכל קודש עד שתהיה לו ידיעה בתחלה אם בשרץ נטמא או בנבילה נטמא. ור״ע סבר, דכיון דידע ודאי שנטמא אע״ג דלא אתברירא ליה הטומאה שנטמא אם בשרץ או בנבלה, חייב. ותרווייהו פטרי על העלם מקדש. ור׳ ישמעאל מחייב. והלכה כרבי ישמעאל:"
+            ]
+        ],
+        [
+            [
+                "<b>שבועות שתים.</b> שאוכל ושלא אוכל. הם השתים המפורשות, דכתיב (ויקרא ה׳:ד׳) להרע או להיטיב, דמשמע להבא. לא אוכל, להרע. אוכל, להיטיב:",
+                "<b>שאכלתי ושלא אכלתי.</b> הם השתים הנוספות ממדרש חכמים:",
+                "<b>מדבר ומביא קרבן.</b> בשביל בטול דבורו. וכיון דמשום בטול דבורו הוא, אף זה בטול דבורו הוא. שהאומר לא אוכל, דעתו לאסור עצמו בכל שהוא:",
+                "<b>שבועה שלא אוכל ואכל ושתה.</b> אע״ג דשתייה בכלל אכילה אינו חייב אלא אחת, דהוי ליה כאוכל וחוזר ואוכל בהעלם אחד:",
+                "<b>שלא אוכל ושלא אשתה.</b> הוו להו שתי שבועות. ואע״ג דמכי אמר לא אוכל אתסר ליה בשתיה, דשתיה בכלל אכילה, וכי הדר ואמר תו לא אשתה הוה לן למימר דאין שבועה חלה על שבועה, שאני הכא, כיון דאמר ברישא לא אוכל והדר אמר לא אשתה גלי דעתיה דהך אכילה דאמר ברישא אכילה גרידתא היא:"
+            ],
+            [
+                "<b>חייב על כל אחת ואחת.</b> מדקאמר פת ופת על כל מין ומין, שמע מינה לחלק. דאי לאסור עליו מינים הללו ותו לא, הוה ליה למימר פת חטים וכן של שעורים וכן של כוסמין:"
+            ],
+            [
+                "<b>שבועה שלא אשתה יין ושמן ודבש.</b> בגמרא מוקי לה כגון שהיה חברו מסרב בו ואומר לו בא ושתה עמי יין ושמן ודבש. היה לו לומר שבועה שלא אשתה עמך ותו לא, דכי אשתבע, אמאי דמסרב בו אשתבע, יין ושמן ודבש למה לי, שמע מינה לחלק:"
+            ],
+            [
+                "<b>ואכל נבילות חייב.</b> דראויין לאכילה הן אי לאו דרחמנא אסרינהו:",
+                "<b>ר׳ שמעון פוטר.</b> דמושבע ועומד הוא עליהם. ופלוגתא דר׳ שמעון ותנא קמא בכולל דברים המותרים עם דברים האסורים, כגון באומר שבועה שלא אוכל שחוטות וטריפות. ת״ק סבר מגו דחיילא שבועה אשחוטות חיילא נמי אטריפות. דאיסור חל על איסור באיסור כולל. ור׳ שמעון סבר אין איסור חל על איסור באיסור כולל. ואין הלכה כר׳ שמעון:",
+                "<b>אשתו אסורה.</b> שהרי אכל אוכלים. ואפילו לר׳ שמעון. דטעמא דפטור בקמייתא לאו משום דלאו בני אכילה נינהו, אלא שאין שבועה חלה על דבר איסור:"
+            ],
+            [
+                "<b>ואחד דברים של אחרים.</b> כדמפרש שאתן לפלוני:",
+                "<b>שאין בהן ממש.</b> תרי גווני משמע, כגון שינה, ומשמע שאין בהם הנאה כגון שאזרוק צרור לים:",
+                "<b>מריבוי הכתוב.</b> לכל אשר יבטא האדם. ופלוגתא דר׳ עקיבא ור׳ ישמעאל, דר״ע דריש בכל התורה רבויי ומעוטי, ורבי ישמעאל דריש כללי ופרטי. ר״ע דריש או נפש כי תשבע ריבה, להרע או להיטיב מיעט, לכל אשר יבטא חזר וריבה ריבה. ומיעט וריבה, ריבה הכל. מאי ריבה, ריבה כל מילי לשעבר כלהבא. ומאי מיעט, מיעט דבר מצוה. ור׳ ישמעאל דריש, או נפש כי תשבע כלל, להרע או להטיב פרט, לכל אשר יבטא חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש להבא, אף כל להבא. והלכה כר״ע:"
+            ],
+            [
+                "<b>נשבע לבטל את המצוה וכו׳ פטור, משום שבועת ביטוי.</b> אבל לוקה הוא משום שבועת שוא:",
+                "<b>שהיה בדין שיהיה חייב כדברי רבי יהודה בן בתירא.</b> כלומר שאילו לדברי ר׳ יהודה בן בתירא הוא חייב משום שבועת ביטוי, שהיה ר׳ יהודה בן בתירא אומר מה אם הרשות וכו׳:",
+                "<b>שלא עשה בה לאו כהן.</b> וקרא כתיב להרע או להטיב, דמשמע דבר שיש בו הן ולאו. ואין הלכה כר׳ יהודה בן בתירא:"
+            ],
+            [
+                "<b>שבועה שלא אוכל ככר זו שבועה שלא אוכלנה.</b> טעמא דאמר שלא אוכל והדר אמר שלא אוכלנה הוא דאינו חייב אלא אחת, שאין שבועה חלה על שבועה. אבל אמר תחלה שלא אוכלנה והדר אמר שלא אוכל ואכלה כולה חייב שתים, דכי אמר שלא אוכלנה אינו חייב עד שיאכל כולה וכי הדר אמר שלא אוכל כיון שאכל ממנה כזית חייב, הלכך השבועה האחרונה חיילא, ומחייב כי אכיל מינה כזית, וכי הדר אכל כולה מחייב משום שבועה ראשונה:",
+                "<b>שבועה שלא אוכלנה שבועה שלא אוכלנה.</b> אע״ג דמשבועה שלא אוכלנה שניה שמעינן דאין שבועה חלה על שבועה, תנא לן שבועה שלישית לאשמועינן דחיובא הוא דליכא אשבועות בתרייתא, הא שבועות הן ולא יצאו לבטלה, ואם ימצאו מקום יחולו, שאם נשאל לחכם על הראשונה עלתה שניה תחתיה ונאסר בדבר משום שבועה שניה, וכן אם נשאל על השתים חלה השלישית. לפי שהחכם עוקר הנדר מעיקרו והוי כמי שלא נדר וחלה השניה למפרע, שהרי הראשונה כמי שאינה הואיל ונשאל עליה, וכן כשנשאל על השתים הרי כאילו אינם וחלה השלישית למפרע:"
+            ],
+            [
+                "<b>אם לא ראיתי גמל פורח באויר.</b> כלומר יאסרו כל פירות שבעולם עלי אם לא ראיתי וכו׳:",
+                "<b>נחש כקורת בית הבד.</b> כתבנית קורת בית הבד וצורתה. דאילו כעובי קורת בית הבד לא הוי שבועת שוא, דאיכא טובא:",
+                "<b>שבועה שלא נעידך.</b> ביטול מצוה היא, דהא חייב להעיד שנאמר (ויקרא ה׳:א׳) אם לא יגיד ונשא עונו:"
+            ],
+            [
+                "<b>אכלה עבר על שבועת שוא.</b> הכי קאמר, אכלה, עבר על שבועת שוא לחודא. לא אכלה, עבר אף אשבועת ביטוי. דמכי נשבע שאוכל ככר זו חייב לאכלה, וכי הדר נשבע שלא יאכלנה הרי נשבע לבטל את המצוה, ולוקה משום שבועת שוא בין יאכל בין לא יאכל, ואי לא אכיל לה חייב שתים, משום שבועת שוא ואף משום שבועת ביטוי:"
+            ],
+            [
+                "<b>באנשים ובנשים.</b> איידי דבעי למתני שבועת העדות נוהגת באנשים ולא בנשים כו׳ תנא בשבועת ביטוי שנוהגת בכל אלו:",
+                "<b>ברחוקים ובקרובים.</b> כגון שאתן לפלוני. בין רחוק בין קרוב:",
+                "<b>בכשרים ובפסולים.</b> בכשר לעדות ופסול:",
+                "<b>מפי עצמו.</b> שהוציא הוא שבועה מפיו. אבל אם השביעוהו אחרים אכלת ולא אכלת, ואמר לא אכלתי ואכל או להיפך. פטור אם לא ענה אמן. ואם ענה אמן אחר שהשביעו חבירו, הוי כנשבע מפי עצמו וחייב:"
+            ],
+            [
+                "<b>שבועת שוא כו׳ ברחוקים ובקרובים.</b> נשבע על איש שהוא אשה, בין רחוק בין קרוב:",
+                "<b>אחת זו ואחת זו.</b> אחת שבועת שוא ואחת שבועת ביטוי, מושבע מפי אחרים חייב בדעני אמן:"
+            ]
+        ],
+        [
+            [
+                "<b>שבועת העדות נוהגת באנשים ולא בנשים.</b> דכתיב (ויקרא ה) והוא עד, בראוי להעיד הכתוב מדבר, ואשה אינה ראויה להעיד, דכתיב (דברים י״ט:י״ז) ועמדו שני האנשים, אנשים ולא נשים. וההוא קרא בעדים הוא דכתיב, נאמר כאן שנים ונאמר להלן שנים, על פי שנים עדים (שם י״ז]:",
+                "<b>ולא בקרובים.</b> דפסולי עדות נינהו, דכתיב (שם כ״ד) לא יומתו אבות על בנים, בעדות בנים. והוא הדין לשאר קרובים:",
+                "<b>ולא בפסולים.</b> כגון חייבי מיתות וחייבי מלקיות וגזלן. דאיקרו רשעים, והתורה אמרה אל תשת רשע עד:",
+                "<b>ואינה נוהגת אלא בראויין להעיד.</b> לאפוקי מלך שאינו מעיד, והפסולים לעדות מדרבנן כגון משחקי בקוביא ומפריחי יונה:",
+                "<b>בפני ב״ד ושלא בפני ב״ד מפי עצמו.</b> אם מפי עצמו נשבע שבועה שאיני יודע לך עדות, חייב, בין נשבע בפני ב״ד בין שלא בפני ב״ד:",
+                "<b>ומפי אחרים.</b> כגון משביע אני עליכם שתבואו ותעידוני, ואמרו לו אין אנו יודעים לך עדות:",
+                "<b>אינם חייבין עד שיכפרו בב״ד.</b> דכתיב (ויקרא ה׳:א׳) אם לא יגיד ונשא עונו, במקום שאילו היה מגיד היה מועיל. וקרא במושבע מפי אחרים כתיב. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>וחייבין.</b> קרבן עולה ויורד:",
+                "<b>על זדון השבועה.</b> שהרי לא נאמר בה ונעלם:",
+                "<b>ועל שגגתה עם זדון העדות.</b> שיודעים ששבועה זו אסורה אבל אין יודעים שחייבים עליה קרבן:",
+                "<b>ואין חייבים על שגגתה.</b> אם שוגגים הם לגמרי, כסבורים שאין יודעין לו עדות ואח״כ נזכרו. שהרי הן אנוסים ולא קרינן בהו ונשבע על שקר:"
+            ],
+            [
+                "<b>ובאו לב״ד והודו פטורים.</b> ואפילו כפרו חוץ לבית דין על כל שבועה. שאין כפירה חוץ לב״ד חשובה כפירה:",
+                "<b>כפרו בב״ד חייבין על כל אחת ואחת.</b> דאמר קרא (ויקרא ה׳:ה׳) והיה כי יאשם לאחת מאלה, לחייב על כל אחת ואחת:",
+                "<b>מה טעם.</b> אין חייבים אלא אחת אפילו שתקו וכפרו לבסוף, ולא אמרינן כפירה קיימא אכולהו לחייבם על כל אחת ואחת:",
+                "<b>הואיל.</b> ואילו כפרו בב״ד בפעם ראשונה שוב לא היו יכולין לחזור ולהודות, שכבר הגידו שאינם יודעים לו שום עדות ושוב אין חוזרים ומגידים. הלכך אע״ג דלא כפרו אלא לבסוף, כל השבועות היו לבטלה חוץ מן הראשונה. דאם מה ששתקו בראשונה כפירה היא, שוב אינם ראויים להשביען, ואם אינה כפירה הרי מושבעין ועומדין, ומה זו שבועה על שבועה. על כרחך כי כתיב לאחת לחייב על כל אחת ואחת, אשבועת חוץ לבית דין וכפרו בב״ד כתיב, דשבועות חוץ לבית דין שהיה משביען שיבואו לבית דין ויעידו לא יצאו לבטלה, וראויות לחלק שאם כפרו שם בראשונה היה ראוי לחזור ולהשביען:"
+            ],
+            [
+                "<b>כפרו שניהם כאחד.</b> בתוך כדי דיבור:",
+                "<b>בזה אחר זה.</b> שהיה בין זה לזה יותר מכדי דיבור:",
+                "<b>הראשון חייב.</b> אבל השני פטור, שכיון שכפר הראשון שוב אין השני ראוי להעיד, שהוא יחידי:",
+                "<b>שתיהן חייבות.</b> בגמרא פריך, ראשונה אמאי חייבת הא קיימא כת שניה, ומה הפסידוהו הראשונים בכפירתם. ומשני, דמתניתין איירי כגון שהיו העדים של כת שניה קרובים בנשותיהן, שלא היו כשרים להעיד כשכפרה כת ראשונה, ונשותיהן גוססות. מהו דתימא כיון דקיי״ל רוב גוססים למיתה הוו להו כאילו מתו ותפטר כת ראשונה דהא קיימא שניה, קמ״ל השתא מיהא לא שכוב ונמצא שלא היה שם בשעת כפירה אלא כת ראשונה בלבד, ולפיכך חייבין:"
+            ],
+            [
+                "<b>תשומת יד.</b> הלואה. ששם בידו ממון:",
+                "<b>ואבידה.</b> שמצא אבידתי:",
+                "<b>חטין ושעורין וכוסמין.</b> רישא אשמועינן מין אחד ותביעות חלוקות. וסיפא אשמועינן תביעה אחת כולם פקדון, ומינין חלוקים:"
+            ],
+            [
+                "<b>נזק וחצי נזק.</b> בחצי נזק צרורות דממונא הוא ולא קנסא. דאמרינן בעדות של קנס אין חייבין:",
+                "<b>תשלומי כפל ותשלומי ארבעה וחמשה.</b> משום קרנא:",
+                "<b>ושאנס איש פלוני ופיתה את בתי.</b> משום בושת ופגם דממונא הוא:",
+                "<b>ושהכני בני.</b> הכאה שאין בה חבורה שאינו חייב עליה מיתה. וכיון דליכא מיתה איכא ממון:",
+                "<b>ושחבל בי חברי ביוה״כ.</b> ונקט לה, דאע״ג דענוש כרת חייב ממון:"
+            ],
+            [
+                "<b>שאני כהן.</b> פטורין, שאין העדים חייבין אלא כשכפרו בדבר שיש בו תביעות ממון:",
+                "<b>שאנס איש פלוני או פיתה בתו של פלוני.</b> ובתו דקתני, אאיש פלוני כהן דלעיל קאי, [דתנא לעיל מיניה שאיש פלוני כהן או לוי ואינו בן גרושה, ועליה קאי] או שהשביען שאנס איש פלוני את בתו של אותו פלוני דאיירי ביה עד השתא. פטורים, דבעינן שישמעו מפי התובע. ובגמרא מוקי לה בבא בהרשאה. ואי תביעת ממון אחר הוי, היו חייבים. ואשמועינן דאין נחשב המורשה בעל דין בזה כשאר ממון, דכיון דממון שהוא שואל לא מטא לידיה מעולם, לא מצי למכתב הרשאה עליה:",
+                "<b>ושחבל בי בני.</b> חבלה היא חבורה. פטורין, שאם העידוהו היה מתחייב מיתה ולא ממון:",
+                "<b>ושחבל בי חברי ושהדליק את גדישי בשבת.</b> דתרוייהו חיוב מיתה נינהו ופטורים מן הממון:"
+            ],
+            [
+                "<b>שאמר איש פלוני ליתן לי וכו׳ פטורים.</b> דכתיב בשבועת העדות תחטא, וכתיב בשבועת הפקדון תחטא, מה שבועת הפקדון על תביעת ממון שיש לו על חבירו, אף שבועת העדות צריך שתהיה על תביעת ממון שיש לו עליו, וזה שטוען שאמר איש פלוני ליתן לי מאתים זוז אינה תביעת ממון שיש לו על חברו, שאפילו הוא כדבריו שאמר לו חברו שיתן לו מאתים זוז אין חברו חייב בו כלום בשביל אמירה זו:"
+            ],
+            [
+                "<b>מפני שקדמה שבועה לעדות.</b> ורחמנא אמר (ויקרא ה׳:א׳) ושמעה קול אלה והוא עד או ראה או ידע, שקדמה העדות לשבועה ולא שקדמה שבועה לעדות:"
+            ],
+            [
+                "<b>אם יודעים אתם לי עדות וכו׳ פטורין.</b> דכתיב והוא עד, עד שייחד את עדיו:"
+            ],
+            [
+                "<b>והם יודעים לו עדות עד מפי עד וכו׳ פטורים.</b> שאם העידוהו לא היתה עדותן מועלת לו כלום:"
+            ],
+            [
+                "<b>עד שישמעו מפי התובע.</b> דכתיב (שם) אם לוא יגיד, מלא בוי״ו ואל״ף. למדרש הכי, אם לו לא יגיד, כלומר לתובע, ונשא עונו, הא אם לאחר לא יגיד פטור:"
+            ],
+            [
+                "<b>מצוה אני עליכם וכו׳</b> והוא שיאמר מצוה אני עליכם בשבועה, אוסרכם אני בשבועה:",
+                "<b>המקלל בכולם.</b> מברך את השם באחד מהם:",
+                "<b>ר׳ מאיר מחייב.</b> סקילה:",
+                "<b>וחכמים פוטרין.</b> דעל שם המיוחד דוקא בסקילה, דכתיב (ויקרא כ״ד:ט״ז) בנקבו, שם יומת. ועל הכינויים באזהרה דאלהים לא תקלל (שמות כ״ב). ובשבועת העדות מודים חכמים לר״מ דחייב על הכינויים כמו שחייב על השם המיוחד. דבשבועת [עדות] כתיב (ויקרא ה׳:א׳) ושמעה קול אלה:",
+                "<b>המקלל עצמו.</b> דכתיב (דברים ד׳:ט׳) השמר לך ושמור נפשך מאד, וכל השמר פן ואל אינו אלא לא תעשה:",
+                "<b>והמקלל חבירו.</b> דכתיב (ויקרא י״ט:י״ד) לא תקלל חרש, אפילו חרש שאינו שומע ולא קפיד אקללתו לא תקלל, וכל שכן שאר כל אדם דשמע וקפיד:",
+                "<b>יככה אלהים וכן יככה אלהים.</b> אם אמר לעדים יככה אלהים אם לא תעידוני. או ששמע אחד שקורא בקללות שבתורה יככה אלהים, ואמר הוא לעדים וכן יככה אלהים אם לא תעידוני. או שאמר אל יככה אלהים אם תעידוני. או יברכך ה׳ אם תעידוני. וייטיב לך אלהים אם תעידוני. בכל אלו ר״מ מחייב, דמכלל לאו אתה שומע הן, אל יככה אלהים אם תעידוני, הא אם לא תעידוני יככה. וכן יברכך אלהים אם תעידוני, הא אם לא תעידוני יקללך. ובכל אלו אין הלכה כר״מ:"
+            ]
+        ],
+        [
+            [
+                "<b>שבועת הפקדון.</b> באנשים ובנשים. איידי דתנא בשבועת העדות באנשים ולא בנשים, תנא נמי הכא לכולהו:",
+                "<b>בקרובים.</b> שבעל הפקדון קרוב לזה שהפקדון אצלו:",
+                "<b>בפני בית דין ושלא בפני ב״ד.</b> אם מפי עצמו נשבע, שהוציא שבועה מפיו או שענה אמן אחר השבועה ואח״כ הודה, חייב קרבן. דכתיב (ויקרא ה׳:כ״א) וכיחש בעמיתו, כל דהו:",
+                "<b>ומפי אחרים.</b> ולא ענה אמן. כגון משביע אני עליך שתחזיר לי פקדוני, ואמר אין לך בידי כלום, אינו חייב עד שיכפור בב״ד:",
+                "<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:",
+                "<b>וחייב על זדון השבועה.</b> דלא כתיב בה ונעלם. זדון השבועה, שזכור על הפקדון ויודע שמתחייב על כפירתו קרבן:",
+                "<b>ועל שגגתה עם זדון הפקדון.</b> שאינו יודע שחייב בשבועה זו קרבן, אבל זכור הוא שהפקדון אצלו:",
+                "<b>בכסף שקלים.</b> הקנוי בשני סלעים. דהכי כתיב גבי איל אשם (ויקרא ה׳:ט״ו), בערכך כסף שקלים:"
+            ],
+            [
+                "<b>מפני שיכול לחזור ולהודות.</b> אחר כפירה. נמצא שבכל שבועה הוא כופר ממון:"
+            ],
+            [
+                "<b>שבועה באחרונה.</b> אין לך בידי, ולא לך ולא לך בשבועה. והשתא קיימא שבועה אכולהו. ואין הלכה לא כרבי אליעזר ולא כר׳ שמעון:",
+                "<b>אפילו אמר חטה ושעורה וכוסמת.</b> דסבר ר׳ מאיר הטוען את חבירו חטה, מין חטה קאמר. וכן שעורה, וכן כוסמת, דכתיב (שמות ט׳:ל״ב) והחטה והכוסמת. והוי כאילו טענו חטין ושעורין וכוסמין. ורבנן סברי, גרגיר אחד של חטה ושל שעורה ושל כוסמת קאמר. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>שאינו משלם קנס על פי עצמו.</b> וכיון דכי אודי לא מחייב, כי כפר נמי לאו ממונא כפר ליה:",
+                "<b>אבל משלם בושת ופגם.</b> הלכך ממונא כפר. ופלוגתא דרבנן ור׳ שמעון, דר׳ שמעון סבר כי אמר ליה אנסת או פיתית את בתי, קנסא קתבע מיניה שדמיו קצובין חמשים כסף, ולא קא תבע מיניה בושת ופגם שאין דמיו קצובים, דלא שביק אינש מידי דקייץ ותבע מידי דלא קייץ, הלכך קנסא כפר ליה ופטור. ורבנן סברי, בושת ופגם קא תבע ליה, דלא שביק איניש מידי דכי מודה ביה לא מפטר ותבע מידי דכי מודה ביה מפטר, הלכך כי כפר ליה, ממונא כפר ליה וחייב. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>המית שורך את עבדי.</b> קנסא הוא, דמשלם שלשים סלעים אפילו אינו שוה אלא דינר:",
+                "<b>אמר לו עבדו הפלת את שיני.</b> קנסא הוא שיוציא עבדו לחירות בשביל אחד מאבריו:"
+            ]
+        ],
+        [
+            [
+                "<b>שבועת הדיינין.</b> השבועה שהדיינים משביעים ע״י הודאה במקצת הטענה, צריך שלא תהא הטענה פחות משתי מעות כסף, שהוא שליש דינר, שהדינר שש מעות והוא משקל צ״ו שעורות בינוניות, נמצאו שתי מעות משקל שלשים ושתים שעורות:",
+                "<b>וההודאה.</b> שמחייבתו לישבע, לא תהא פחות משוה פרוטה. שאם היה מה שכפר לו פחות משתי כסף, או מה שהודה פחות משוה פרוטה, אינו חייב שבועה דאורייתא. אבל משביעין אותו שבועת היסת מדברי סופרים. והמחוייב שבועה דאורייתא נקיט חפצא בידיה כגון ספר תורה או תפילין כשנשבע. והמחוייב שבועת היסת לא נקיט הנשבע חפצא בידיה, אלא חזן הכנסת או המשביעו נקיט. חפצא בידיה בשעה שחבירו נשבע לו. ושלשה מיני שבועות הן דאורייתא, ולא יותר. המודה במקצת הטענה, ומי שעד אחד מעיד כנגדו שהוא נשבע להכחיש העד, ושבועת השומרים. וכל שאר שבועות הנזכרים במשנה, הם בתקנת חכמים והם כעין של תורה בנקיטת חפץ. ואין הפרש בין שבועה דאורייתא לשבועות הנזכרות במשנה, אלא שהמחוייב שבועה דאורייתא ולא רצה לישבע, ב״ד יורדין לנכסיו ונפרעים ממנו משלם. והמחוייב שבועה מדבריהם בתקנת חכמים ולא רצה לישבע, משמתין אותו עד שיפרע או עד שישבע. ואם עמד בנדויו שלשים יום ולא רצה לישבע ולא לשלם, מכין אותו מכת מרדות ומתירין לו נדויו והולך לו, ואין יורדין לנכסיו:",
+                "<b>אין לך בידי אלא פרוטה פטור.</b> שאין ההודאה ממין הטענה, שזה טענו כסף וזה הודה לו נחושת. ודוקא שלא טענו אלא משקל שתי מעות כסף או יותר, אבל אם טענו מטבע כסף, הרי הודה לו במטבע:",
+                "<b>שתי כסף ופרוטה.</b> קא סבר טענו חטים ושעורים והודה לו על אחת מהן חייב:",
+                "<b>מפני שהוא כמשיב אבידה.</b> שהוא פטור משבועה, כדתנן [גיטין דף מ״ח] המוצא מציאה לא ישבע מפני תקון העולם. ודוקא כשאין הבן טוען ודאי מנה לאבא בידך, אלא שמא. אבל טענו ודאי, ואמר הוא לא היה לו אצלו אלא חמשים, חייב שבועה דאורייתא, דאין זה משיב אבידה:"
+            ],
+            [
+                "<b>מנה לי בידך ואמר לו הן.</b> בפני עדים. וכגון שאמר אתם עדי, דשוב אינו יכול לטעון משטה הייתי בך:",
+                "<b>פטור.</b> משבועה דאורייתא. אבל משביעין אותו היסת:",
+                "<b>אין לך בידי.</b> לא היו דברים מעולם:",
+                "<b>חייב.</b> לשלם. ואינו נאמן בשבועה, שהרי הוחזק כפרן. והוא שכפר בבית דין, אבל שלא בב״ד לא הוחזק כפרן:"
+            ],
+            [
+                "<b>אלא ליטרא כסף פטור.</b> שאין כאן הודאה ממין הטענה:",
+                "<b>לתך.</b> חצי כור. ט״ו סאין:",
+                "<b>כדי שמן.</b> כדים מלאים שמן:",
+                "<b>והודה לו בקנקנים.</b> כדים רקים בלא שמן:",
+                "<b>הואיל והודה במקצת הטענה.</b> דהוה ליה כמו טענו חטין ושעורין והודה לו באחד מהן. והלכה כאדמון, אבל אין הלכה כרבן גמליאל דמחייב בטענו חטין והודה לו בשעורים:",
+                "<b>פטור.</b> משבועה דאורייתא, לא על הקרקעות ולא על הכלים. שאין הודאת קרקעות מביאתו לידי שבועה, שאין דין שבועה בקרקעות:",
+                "<b>הודה במקצת כלים.</b> דאיכא הודאה וכפירה בלאו קרקעות.",
+                "<b>חייב.</b> לישבע אף על הקרקעות על ידי גלגול שבועה:",
+                "<b>זוקקין.</b> גוררין:"
+            ],
+            [
+                "<b>אין נשבעין על טענת חרש.</b> כגון שטוענו חרש ברמיזה. דחרש שאמרו חכמים בכל מקום, אינו שומע ואינו מדבר:",
+                "<b>וטענת קטן.</b> כגון שטוענו קטן. דאמר קרא כי יתן איש אל רעהו, ואין בנתינת קטן כלום. [והחרש] והשוטה כקטן הוא. ודוקא שבועה דאורייתא הוא שאין נשבעין על טענת קטן, אבל שבועת היסת חייבין לישבע על טענתו:",
+                "<b>אבל נשבעין לקטן ולהקדש.</b> הבא ליפרע מנכסי קטן, לא יפרע אלא בשבועה. וכן המקדיש נכסיו ויצא עליו שטר חוב ובא בעל חוב ליפרע מן הנכסים של הקדש, צריך שבועה:"
+            ],
+            [
+                "<b>העבדים והשטרות והקרקעות וכו׳</b> דכתיב (שמות כ״ב) על כל דבר פשע, כלל. על שור על חמור על שה על שלמה, פרט. על כל אבידה, חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר המיטלטל וגופו ממון, אף כל דבר המיטלטל וגופו ממון, יצאו קרקעות שאינן מיטלטלין, יצאו עבדים שהוקשו לקרקעות, יצאו שטרות שאע״פ שהם מיטלטלין אין גופן ממון. שכל אלו אין נשבעין עליהן. והקדש אין נשבעין עליו דכתיב (שם) כי יתן איש אל רעהו, ולא של הקדש:",
+                "<b>אין בהן תשלומי כפל.</b> דבהני דוקא דמרבינן כעין הפרט דכתיב באותה הפרשה ישלם שנים:",
+                "<b>ולא תשלומי ארבעה וחמשה.</b> דכל היכא דליכא כפל אינו משלם ארבעה וחמשה, דכיון דליכא כפל הוו להו תשלומי שלשה וארבעה, ותשלומי ארבעה וחמשה אמר רחמנא ולא תשלומי שלשה וארבעה:",
+                "<b>שומר חנם אינו נשבע.</b> שומר חנם אין לו עליו אלא שבועה, דכתיב (שם) ונקרב בעל הבית אל האלהים אם לא שלח ידו, ואותה הפרשה בשומר חנם נאמרה. ועל העבדים ועל הקרקעות ועל השטרות אינו נשבע, דילפינן לה מדכתיב כי יתן איש אל רעהו, כלל. כסף או כלים, פרט. לשמור, חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר המיטלטל וגופו ממון, אף כל וכו׳, יצאו קרקעות דלאו מטלטלים וכו׳. וכל הני דאמרינן בהו אינו נשבע, דוקא שבועה דאורייתא, אבל שבועת היסת לעולם חייבין לישבע:",
+                "<b>נושא שכר אינו משלם.</b> גניבה ואבידה הכתוב בו לחיוב, דכתיב (שם) אם גנוב יגנב מעמו ישלם לבעליו. ועבדים וקרקעות ושטרות אינו משלם, דכתיב בשומר שכר (שם) כי יתן איש אל רעהו, כלל. חמור או שור או שה וכל בהמה, פרט. לשמור, חזר וכלל וכו׳, כדאמרינן לעיל. רעהו כתיב בשומר חנם ובשומר שכר, דמשמע רעהו ולא הקדש. ושואל ושוכר לא הוזכרו כאן למעוטי בהו עבדים וקרקעות ושטרות והקדשות, דלא שייך שאלה בקרקעות, ולא בשטרות על הרוב, וכל שכן שכירות שאינו שייך בשטרות, וכן לא שייך שאלה ושכירות בהקדש שאסור להשאיל ולהשכיר ההקדשות:"
+            ],
+            [
+                "<b>רבי מאיר אומר יש דברים שהם כקרקע.</b> ענבים העומדות ליבצר הוא דאיכא בין חכמים לרבי מאיר, דרבי מאיר סבר ענבים העומדות ליבצר כבצורות דמיין, וחכמים סברי לאו כבצורות דמיין. והלכה כחכמים. ודוקא בדין שומרים, אבל גבי מקח וממכר ואונאה ומודה במקצת הטענה, בכל הני קיי״ל דדבר העומד ליבצר כבצור דמי. וכן הלכה:",
+                "<b>עד הזיז.</b> קורה של עליה הבולטת מתוך הבית. וכללא דמלתא, לעולם אינו חייב שבועה דאורייתא עד שיטעננו דבר שבמדה או שבמשקל או שבמנין, ויודה לו במקצת המדה או במקצת המשקל או מקצת מנין:"
+            ],
+            [
+                "<b>המלוה את חבירו על המשכון.</b> נעשה עליו שומר שכר, לא שנא משכנו בשעת הלואתו, לא שנא משכנו שלא בשעת הלואתו. ואם אבד או נגנב והיה המשכון כנגד החוב, יצא משכונו בחובו ואין להם זה על זה כלום. ואם החוב יתר על המשכון, משלם לוה למלוה מה שהיה החוב יותר. ואם המשכון יותר על החוב, משלם מלוה ללוה. ואם נאבד באונס ששומר שכר פטור, גם המלוה פטור, ונשבע שבאונס נאבד וגובה חובו כולו:",
+                "<b>שקל.</b> חצי סלע:",
+                "<b>לא כי.</b> לא כן היה:",
+                "<b>אלא סלע הלויתני עליו ושלשה דינרים היה שוה חייב.</b> שהרי הוא הודה במקצת הטענה, שהסלע שוה ארבעה דינרין. וכיון שהלוה חייב לישבע כמה היה שוה המשכון שלו, והמלוה חייב לישבע על המשכון שאינו ברשותו ואע״פ שמשלם דמיו משום דחיישינן שמא עיניו נתן בו, ב״ד משביעין את המלוה תחלה שאין המשכון ברשותו, ואח״כ משביעין את הלוה כמה היה שוה. שמא ישבע הלוה תחלה ולא דקדק בשומא ויוציא המלוה את המשכון ויפסלנו לעדות ולשבועה. והא דתנינן בסיפא מי נשבע, מי נשבע תחלה קאמר:",
+                "<b>מי שהפקדון אצלו.</b> המלוה שהיה המשכון אצלו נשבע שאין המשכון ברשותו:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הנשבעין.</b> נשבעין ולא משלמין. לא תקנה תורה לתובע לישבע וליטול, אלא לנתבע שישבע ולא ישלם, דכתיב (שמות כ״ב:י׳) ולקח בעליו ולא ישלם, מי שעליו לשלם הוא נשבע:",
+                "<b>ואלו נשבעין ונוטלין.</b> שתקנו להם חכמים לישבע וליטול. וכולהו מפרש להו לקמן במתניתין:",
+                "<b>השכיר.</b> תקנו לו חכמים לישבע וליטול, מפני שבעל הבית טרוד בפועליו ואינו נזכר. והני מילי כשתובעו בזמנו, שכיר יום זמנו כל הלילה שאחריו, ושכיר לילה זמנו כל היום שלאחריו. אבל תבעו לאחר זמנו, בעל הבית נשבע היסת שפרעו ונפטר. ואם שכרו שלא בעדים, נמי אין השכיר נשבע ונוטל, דמתוך שיכול לומר לו לא שכרתיך מעולם, יכול לומר לו נמי שכרתיך ונתתי לך שכרך:",
+                "<b>הוא אומר נתתי.</b> אבל אמר לו שנים קצצת לי והוא אומר לא קצצתי לך אלא אחד, נשבע בעל הבית שבועת התורה שהוא כדבריו ואינו נותן לו אלא אחד:",
+                "<b>ר׳ יהודה אומר.</b> ואין הלכה כר׳ יהודה לא בשכיר ולא בנגזל ולא בנחבל:"
+            ],
+            [
+                "<b>למשכנו שלא ברשות.</b> וכגון שראוהו עדים שנכנס לבית חבירו ואין בידו כלום ויצא משם וכלים תחובים לו תחת כנפיו:",
+                "<b>הרי זה נשבע ונוטל.</b> שהרי הדברים מוכיחים, שהעדים מעידים שמשכנו שלא ברשות. והוא דטעין ליה האיך במידי דאמיד ביה, אבל אם טען ליה בכסא דכספא וכי האי גונא במידי דלא אמיד ביה, לאו כל כמיניה לישבע וליטול, אלא ישבע הנתבע ויפטר:"
+            ],
+            [
+                "<b>הרי זה נשבע ונוטל.</b> ודוקא שהחבלה במקום שאפשר שחבל בעצמו, משום הכי צריך שבועה. אבל במקום שאינו יכול לחבול בעצמו וניכר שאחרים עשו לו, כגון שעלתה לו נשיכה בגבו, ואין שם אחר, שיוכל לומר שמא אחר עשה, נוטל בלא שבועה:"
+            ],
+            [
+                "<b>ואפילו שבועת שוא.</b> לא מבעיא שבועת עדות ושבועת הפקדון דאית בהו כפירת ממון דהוי רע לשמים ולבריות, אלא אפילו שבועת שוא, דאינו אלא רע לשמים, שכנגדו נשבע ונוטל. ושבועת ביטוי לא קתני, דשבועת ביטוי דלהבא כגון אוכל ולא אוכל, איכא למימר כי אישתבע בקושטא אישתבע, שבדעתו היה לקיימו, ואע״פ שכפאו יצרו ועבר עליה אינו חשוד בכך על השבועה. אבל ביטוי דלשעבר, אבלתי ולא אכלתי, דמי לשבועת שוא, שהרי הוציא שבועת שקר מפיו:",
+                "<b>היה אחד מהן משחק בקוביא.</b> תנא פסולא דאורייתא וקתני פסולא דרבנן:",
+                "<b>מפריחי יונים.</b> אית דמפרשי, אם תקדים יונתך ליונתי אתן לך כך וכך, והיינו שחוק. ואית דמפרשי, שמגדל יונה מלומדת להביא יונים לבית בעליה, ויש בהן גזל מפני דרכי שלום:",
+                "<b>וסוחרי שביעית.</b> עושים סחורה מפירות שביעית, והתורה אמרה לאכלה ולא לסחורה:",
+                "<b>חזרה שבועה למקומה.</b> אית דמפרשי בגמרא, חזרה לסיני, לשבועת הר סיני שהשביע הקב״ה את ישראל לא תגזול, והוא יפרע מן הכופר ממון לחברו, אבל ב״ד אין נזקקין לא לשבועה ולא לפרעון. ואית דמפרשי, חזרה שבועה למחויב לה, על זה שהודה במקצת, וכיון שאינו יכול לישבע שהרי חשוד הוא, ישלם:"
+            ],
+            [
+                "<b>[שניהן נשבעין ונוטלין מבעל הבית.</b> דאמר ליה חנוני, פועלים לא מהימנו לי בשבועה], את האמנתינהו דלא אמרת לי בסהדי הב להו. וכן פועלים אמרי ליה, חנוני לא מהימן לן בשבועה. וכששניהם נשבעין ונוטלים מבעל הבית, נשבעים זה בפני זה, כי היכי דליכסוף חנוני מפועלים או פועלים מחנוני:",
+                "<b>אלו ואלו באין לידי שבועת שוא.</b> שהרי על כרחך אחד מהן נשבע לשוא ונמצא שם שמים מתחלל. אלא אלו ואלו נוטלין בלא שבועה. ואין הלכה כבן ננס:"
+            ],
+            [
+                "<b>ונתן לו.</b> והפירות צבורין ומונחים ברה״ר ואין מוחזק בהן לא חנוני ולא בעל הבית:",
+                "<b>ונתתו באנפלי.</b> תיק העשוי למעות:",
+                "<b>ישבע בעל הבית.</b> שבועה כעין של תורה, ויטול. דכיון דחנוני מודה שמכר, והפירות הם חוץ לחנותו, בעה״ב נשבע ונוטל:",
+                "<b>אמר לו נתתים לך.</b> והולכתן לתוך ביתך. ואלו הפירות הצבורין ומונחים שלי הם שנתתי כאן למוכרן, והלה טוען אלו הם הפירות שמכרת לי בדינר. הואיל והלוקח מודה במקח והחנוני כופר שלא מכר את אלו, ישבע החנוני שבועה כעין של תורה ויטול:",
+                "<b>רבי יהודה אומר וכו׳</b> רבי יהודה אסיפא פליג, ואמר דבין בזו בין בזו בעל הבית נשבע ונוטל. דכיון שהפירות הם חוץ לחנות הוי כאילו הפירות הם ביד בעל הבית, וכל שהפירות בידו, ידו על העליונה והוא נשבע ונוטל:",
+                "<b>אמר לשולחני וכו׳</b> אשמעינן תנא פלוגתא דר׳ יהודה ורבנן בין במעות של שולחני בין בפירות של חנוני. דאי אשמעינן פלוגתייהו בחנוני, הוה אמינא בפירות אמרו רבנן דכי אמר לו נתתים לך והולכתן לתוך ביתך ישבע החנוני ויטול, לפי שהחנוני עשוי ליתן פירות קודם שיקח הדינר, אבל בשולחני שאינו עשוי ליתן האיסרין קודם שיקח הדינר, אימא מודו ליה לר׳ יהודה דלעולם בעל הבית נשבע ונוטל. ואי איתמר בהא, בהא קאמר ר׳ יהודה דלעולם בעל הבית נשבע ונוטל, מפני שאין השולחני עשוי ליתן האיסרין עד שיקח הדינר, אבל בחנוני שהוא עשוי ליתן הפירות קודם שיקח המעות אימא מודה להו לרבנן, צריכא. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>הפוגמת כתובתה.</b> שמוציאה שטר כתובתה ומודה שנתקבלה מקצתה:",
+                "<b>לא תפרע אלא בשבועה.</b> אם טוען הבעל נתקבלה כולה:",
+                "<b>עד אחד אומר וכו׳</b> ומנכסים משועבדים ומנכסי יתומים כו׳. ונפרעת שלא בפניו. כולהו אכשם קיימי, כשם שאין אחד מאלו נפרע אלא בשבועה, כך היתומים אינם נפרעים אלא בשבועה. יתומים הנפרעים מן היתומים לא יפרעו אלא בשבועה. ומיירי מתניתין כגון שאלו היתומים שבאים להפרע מהן אומרים אין אנו יודעים אם פרע אבינו זה החוב אם לאו, אבל אם טענו אמר לנו אבינו שלא לוה מעות הללו ולא נתחייב בחוב זה מעולם, הרי היתומים שמוציאים שטר חוב על היתומים הללו נפרעים מהם שלא בשבועה, שכל האומר לא לויתי כאומר לא פרעתי דמי, והם אינם יכולים להכחיש העדים שמעידים שאביהם לוה המעות הללו. ולא שנו דבשבועה מיהת שקלי יתומים מן היתומים, אלא שמת מלוה בחיי לוה, אבל מת לוה בחיי מלוה, כבר נתחייב מלוה שבועה לבני לוה שלא נתקבל כלום, שהנפרע מן היתומים אפילו בשטר צריך שבועה, ואין אדם מוריש ממון שהוא חייב עליו שבועה לבניו, לפי שאין הבנים יכולים לישבע שבועה שנתחייב אביהם. ואע״פ שכן הדין, אם דיין אחד דן שישבעו היתומים שבועה שלא פקדנו אבא ויפרעו מממון היתומים האחרים בשבועה זו, מה שעשוי עשוי:",
+                "<b>שלא פקדנו אבא.</b> בשעת מיתה:",
+                "<b>ושלא אמר לנו קודם לכן.</b> ששטר זה פרוע:",
+                "<b>הרי זה נשבע.</b> שלא מצא בין שטרותיו של אביו ששטר זה פרוע. וכן הלכה:",
+                "<b>רבן שמעון בן גמליאל אומר.</b> והלכה כרשב״ג:"
+            ],
+            [
+                "<b>שלא בטענה.</b> שלא בטענת ברי אלא בטענת שמא, שטוענו שמא עכבת משלי. ומשום דכל הני מורו היתר לעצמם לפי שטרחו בנכסים, משום הכי רמו רבנן שבועה עלייהו:",
+                "<b>והאפוטרופים.</b> שנתעסקו בממון אדם להכניס ולהוציא ולישא וליתן. אבל באפוטרופוס של יתומים, אם מינהו ב״ד ישבע, ואם אבי יתומים מינהו לא ישבע:",
+                "<b>והאשה הנושאת ונותנת בתוך הבית.</b> שהושיבה בעלה חנונית או אפטרופא על נכסיו:",
+                "<b>ובן הבית.</b> אחד מן האחין שנתעסק בנכסים משמת אביהן:",
+                "<b>חלקו.</b> ולא השביעוהו בשעת החלוקה:",
+                "<b>נתגלגלה לו שבועה.</b> אצלם אחרי כן, מגלגלין גם את זו עליו. וכדרך שמגלגלין בשבועת התורה ובשבועה שהיא כעין של תורה, כך מגלגלין בשבועת היסת:",
+                "<b>והשביעית משמטת את השבועה.</b> לאו אהנך שבועות דשותפין קאי, דהא אין שביעית משמטת שותפות ולא שבועתה. אלא מלוה ושבועתה היא משמטת:"
+            ]
+        ],
+        [
+            [
+                "<b>ארבעה שומרים הם.</b> ודיניהן שלשה:",
+                "<b>נושא שכר.</b> שומר בשכר:",
+                "<b>נשבע על הכל.</b> שלא פשע:",
+                "<b>משלם את הכל.</b> כל הנך דתנינן במתניתין, שבויה ושבורה ומתה וגניבה ואבדה. אבל מתה מחמת מלאכה, אינו משלם, דלאו לאוקמה בכילתא שאלה. והמשנה הזאת מפורשת בהשוכר את הפועלים:"
+            ],
+            [
+                "<b>ואמר אמן פטור.</b> שאילו הודה לא היה משלם כלום, נמצא שאין כאן כפירת ממון. ואע״פ שנשבע לשקר, לא חייבה תורה קרבן שבועה אלא היכא שכפרו ממון. וכן הדיין אינו יכול להשביע אלא על דבר שאם הודה היה חייב לשלם ממון:"
+            ],
+            [
+                "<b>היכן שורי אמר לו אבד.</b> אמר לשומר חנם היכן שורי אמר ליה אבד. ",
+                "<b>משביעך אני ואמר אמן והעדים מעידים אותו שאכלו משלם את הקרן.</b> ולא כפל. ואם הודה לו מעצמו עד שלא באו עדים, משלם קרן וחומש ואשם, כדין שבועת הפקדון, דאינה באה עד שמודה ושב מרשעתו ובא להתכפר:",
+                "<b>אמר ליה נגנב משביעך אני וכו׳</b> דשומר חנם הפוטר עצמו בטענת גנב ונשבע ובאו עדים, משלם כפל, דכתיב (שמות כ״ב:ז׳) אם לא ימצא הגנב, אם לא ימצא כמו שאמר, אלא שהוא עצמו גנבו, ישלם שנים. אבל אם בא לפטור עצמו בטענת אבד, אינו משלם כפל:",
+                "<b>הודה מעצמו משלם קרן וחומש ואשם.</b> אבל כפל לא, דמודה בקנס פטור:"
+            ],
+            [
+                "<b>אמר לאחד מן השוק וכו׳</b> הכא לא גרסינן משביעך אני, דהא בלא שבועה מיחייב כפל. שזה גנב ממש הוא, ובגנב כתיב ישלם שנים, ואין צריך שבועה:",
+                "<b>עדים שממשמשין ובאין.</b> רבותא אשמעינן, דאע״ג דמחמת ביעתותא דעדים מודה, אפ״ה מהניא הודאה ונפטר מן הכפל. וכיון דאין כפל, פטור אף מן הטביחה שכפר בה ובאו עדים שגנב וטבח ומכר, דכל היכא דליכא כפל ליכא חיוב טביחה, דתשלומי ארבעה וחמשה אמר רחמנא, ולא תשלומי שלשה וארבעה, וכיון דכפל ליכא, בציר ליה חד:"
+            ],
+            [
+                "<b>אמר לשואל וכו׳ פטור.</b> שהרי אף כשנשבע לשקר חייב את עצמו בתשלומין ואין בשבועה זו כפירת ממון:"
+            ],
+            [
+                "<b>חייב.</b> שהרי כפר ממון, שאילו הודה היה מתחייב:",
+                "<b>מת והוא נשבר וכו׳ פטור.</b> שאם הודה לא היה משלם. וכן נגנב והוא שאבד, או אבד והוא שנגנב, פטור, שהרי שינה מחובה לחובה ולא כפר ממון בשבועה זו:",
+                "<b>א״ל אבד או נגנב והוא שמת או נשבה וכו׳ פטור.</b> שהרי שינה מפטור לחובה והפסיד בשבועתו:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..a079ef7001bb171227a33b4bcf0d9edad8b7f7d5
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Shevuot/Hebrew/merged.json	
@@ -0,0 +1,389 @@
+{
+    "title": "Bartenura on Mishnah Shevuot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Shevuot",
+    "text": [
+        [
+            [
+                "<b>שבועות, שתים.</b> כתיבי בקרא בהדיא (ויקרא ה׳:ד׳) או נפש כי תשבע לבטא בשפתים להרע או להיטיב. אוכל, להיטיב. לא אוכל, להרע, שמענה את עצמו. וה״ה לכל דבר שהוא הן ולאו להבא, דלהרע או להיטיב להבא משמע:",
+                "<b>שהן ארבע.</b> יש לרבות עוד שתים אחרים דלא כתיבי. והן, הן ולאו דלשעבר. כמו אכלתי ולא אכל, או לא אכלתי ואכל:",
+                "<b>ידיעות הטומאה.</b> או נפש אשר תגע בכל דבר טמא (שם), האמור בויקרא אצל טומאת מקדש וקדשיו:",
+                "<b>שתים.</b> כתיבי בקרא. דכתיב (שם) ונעלם ממנו והוא טמא, משמע שנעלמה ממנו טומאה ועל ידי אותו העלם אכל בשר קודש, הרי אחת. או נכנס למקדש, הרי שתים:",
+                "<b>שהן ארבע.</b> יש לרבות עוד שנים חיובים אחרים. העלם קודש, והעלם מקדש וזכור הוא את הטומאה:",
+                "<b>יציאות השבת.</b> הוצאה מרשות היחיד לרשות הרבים, ילפינן מקרא מן ויצו משה ויעבירו קול במחנה וגו׳ (שמות ל״ז), לא תפיקו מרשות היחיד לרשות הרבים:",
+                "<b>שתים.</b> אחת לעומד בחוץ והושיט ידו לפנים ונטל החפץ והוציאו, ואחת לעומד בפנים ונטל החפץ ממקומו והוציאו לחוץ:",
+                "<b>שהן ארבע.</b> יש להוסיף עוד שתים דהכנסה, אע״ג דלא כתיבי. שכשם שהקפידה תורה מרשות לרשות בהוצאה, כך הקפידה על ההכנסה. אחת לעומד בפנים והוציא ידו לחוץ ונטל חפץ והכניס, ואחת לעומד בחוץ ונטל חפץ ממקומו והושיטו לפנים והניחו:",
+                "<b>מראות נגעים שנים.</b> כתיבי בקרא (ויקרא י״ג), שאת ובהרת:",
+                "<b>שהן ארבעה.</b> תולדה דשאת ותולדה דבהרת, דלא כתיבי בקרא בהדיא:"
+            ],
+            [
+                "<b>שיש בה ידיעה בתחלה.</b> אידיעות הטומאה קאי. ואיידי דזוטרי מילייהו מפרש להו ברישא והדר מפרש שבועות דנפישי מילייהו. ויציאות ומראות, כל חדא וחדא מיפרשא במסכת דידיה, להכי לא פרשינהו בהאי מסכתא. ולא תנינהו הכא אלא משום דדמו להדדי בשתים שהן ארבע:",
+                "<b>ידיעה בתחלה.</b> שידע שנטמא:",
+                "<b>וידיעה בסוף.</b> משאכל את הקודש בהעלם או נכנס למקדש בהעלם ויצא, נודע לו שבטומאה אכל או בטומאה נכנס:",
+                "<b>והעלם בינתיים.</b> בשאכל את הקודש נעלמה ממנו טומאה או קודש, או נכנס למקדש ונעלמה ממנו טומאה או מקדש:",
+                "<b>הרי זה בעולה ויורד.</b> עולה לעשיר, ויורד לעני. עשיר מביא חטאת בהמה, ועני חטאת העוף, ודל שבדלים עשירית האיפה, והיא מנחת חוטא האמורה בכל מקום:",
+                "<b>שעיר הנעשה בפנים.</b> שעיר של יום הכפורים שמביא מדמו לפנים:",
+                "<b>תולה.</b> להגין עליו מן היסורין:",
+                "<b>עד שיודע לו.</b> שאכל קודש בטומאה ויביא קרבן עולה ויורד:"
+            ],
+            [
+                "<b>אין בה ידיעה בתחלה.</b> שלא ידע בטומאה זו מימיו, זה לא בא לכלל קרבן עוד לעולם. שהרי אין קרבן בא אלא על שיש בו ידיעה בתחלה:",
+                "<b>שעיר הנעשה בחוץ.</b> הקרב במזבח החיצון במוספין של יוה״כ:",
+                "<b>ויום הכיפורים.</b> עצמו מכפר עם השעיר:",
+                "<b>שנאמר.</b> בשעיר הנעשה בחוץ (במדבר כ״ט:י״א) שעיר עזים אחד חטאת מלבד חטאת הכפורים, וחטאת הכפורים הוא השעיר הנעשה בפנים, והקישן הכתוב, ללמדך שעל מה שזה מכפר זה מכפר. מה פנימי אינו בא אלא על דבר שיש בו ידיעה, ומאי ניהו ידיעה, בתחלה, כדילפינן מקרא דכתיב לכל חטאתם, דמשמע לאותם שיבואו לכלל חטאת כשתהיה להם ידיעה בסוף, ואי אפשר לבא לכלל חטאת אא״כ היתה לו ידיעה בתחלה, אף שעיר הנעשה בחוץ אינו מכפר אלא על שיש בו ידיעה, ומאי ניהו, ידיעה בסוף ולא בתחלה דלא אתיא לכלל קרבן, ומכפר זה כפרה גמורה בלא תליה:"
+            ],
+            [
+                "<b>שעירי הרגלים.</b> בכל הרגלים נאמרו שעירי חטאת במוספין:",
+                "<b>ושעירי ראשי חדשים מכפרים.</b> דכתיב בשעיר ראש חודש (שם כ״ה) לחטאת לה׳, חטא שאין מכיר בו אלא ה׳ שעיר זה יהא מכפר, והיינו שאין בו ידיעה לא בתחלה ולא בסוף. ושעירי רגלים ילפינן משעיר ר״ח בהיקש, דשעיר הוה מצי למכתב בכולהו רגלים, וכתב ושעיר, וא״ו מוסיף על ענין ראשון, להקיש שעל מה שזה מכפר אלו מכפרים:",
+                "<b>כל השעירים כפרתן שוה.</b> כל שעירי המוספין, בין שעירי רגלים בין שעיר ר״ח בין שעיר הנעשה בחוץ ביוה״כ, כפרתן שוה, שהם מכפרין בין על שאין בה ידיעה בתחלה ויש בה ידיעה בסוף בין על שאין בה ידיעה לא בתחלה ולא בסוף, בין על טהור שאכל את הטמא, ונפקא מינה לטומאה שאירעה בין זו לזו. אבל שעיר הנעשה בפנים ביום הכיפורים לא נחלקו עליו שהוא תולה על שיש בה ידיעה בתחלה ואין בה ידיעה בסוף, כדאמרינן:",
+                "<b>היה ר׳ שמעון אומר.</b> האי דהדר נקט לה, משום דבעי למימר אמרו לו מהו שיקרבו זה בזה:",
+                "<b>מהו שיקרבו.</b> אם אבד שעיר שהופרש ליום הכפורים, ונתכפרו באחר, ונמצא זה ברגל או בר״ח, מהו שיקריב לשם שעירו של יום:",
+                "<b>אמרו לו הואיל ואין כפרתן שוה.</b> ר׳ מאיר הוא דקאמר ליה לרבי שמעון, בשלמא אי אמרת כולן כפרתם שוה, יקרב, שהרי כולן כפרה אחת הן מכפרים, אלא לדידך, זו שהופרשה לכפר על שאין בה ידיעה בתחלה ויש בה ידיעה בסוף היאך יקרב ברגל לכפר על שאין בה ידיעה לא בתחלה ולא בסוף, או בר״ח לכפר על הטהור שאכל את הטמא:",
+                "<b>לכפר על טומאת מקדש וקדשיו.</b> וכיון דבזה שוין, אע״פ שכפרתן חלוקות יכול הוא ליקרב:  "
+            ],
+            [
+                "<b>משמו.</b> של ר׳ שמעון. וסתם ר׳ שמעון הוא ר׳ שמעון בן יוחאי:"
+            ],
+            [
+                "<b>ועל זדון טומאת מקדש וכו׳</b> סתמא דתלמודא נקיט לה:",
+                "<b>שעיר הנעשה בפנים ויוה״כ מכפר.</b> דכתיב (ויקרא ט״ז:ט״ז) ומפשעיהם לכל חטאתם, ופשעים אלו מרדים:",
+                "<b>החמורות והקלות וכו׳</b> כולה מתניתין מפרשה בגמרא הכי, בין קלות בין חמורות בין שעשאן במזיד בין שעשאן בשוגג, אותן שעשאן בשוגג בין נודע לו ספיקן בין לא נודע לו ספיקן, כלומר בין נודע לו שבא לידו ספק חלב ואכלו בין שלא נודע לו שבא לידו ספק חלב. ואלו הן קלות, עשה ולא תעשה. ואלו הן חמורות, כריתות ומיתות ב״ד:"
+            ],
+            [
+                "<b>אחד ישראל ואחד כהנים.</b> הכי קאמר, אחד ישראל ואחד כהנים ואחד כהן משוח מתכפרים בשעיר המשתלח בשאר עבירות, ואין חילוק ביניהם:",
+                "<b>אלא שדם הפר מכפר על הכהנים על טומאת מקדש וקדשיו.</b> כל מה ששעיר הפנימי מכפר על ישראל, דהיינו תליית ישראל על שיש בה ידיעה בתחלה ואין בה ידיעה בסוף וזדון טומאת מקדש וקדשיו, וכן כפרת שעיר החיצון פרו של כהן גדול הקרב ביוה״כ מכפר על הכהנים:",
+                "<b>ר״ש אומר כשם.</b> שאתה מודה בדם השעיר הפנימי שמכפר על ישראל כפרתו בלא שום וידוי, שאין וידוי בשעיר הפנימי אלא בשעיר המשתלח, כך דם הפר בלא שום וידוי מכפר על הכהנים על טומאת מקדש וקדשיו. אייתר ליה וידויו של פר במקום וידוי של שעיר המשתלח לכפר על הכהנים בשאר עבירות, ואין להם כפרה בשעיר המשתלח:"
+            ]
+        ],
+        [
+            [
+                "<b>ידיעות הטומאה.</b> נטמא וידע שנטמא. בשעת טומאה או אחרי כן:",
+                "<b>נעלמה ממנו טומאה.</b> וע״י אותו העלם אכל קודש, הרי אחת. ונכנס למקדש, הרי שתים. דכתיב ונעלם ממנו והוא טמא, משמע שנתעלמה ממנו טומאה. ולפי שאינו חייב עליה אלא א״כ ידע בתחלה שנטמא ואח״כ נעלמה ממנו, משום הכי קרי לה ידיעות:",
+                "<b>נעלם ממנו הקודש.</b> או המקדש, ואכל קודש או נכנס למקדש, וזכור לטומאה. הרי שתים אחרות דלא כתיבי:",
+                "<b>נעלם ממנו זה וזה.</b> אינו ממנין הידיעות. אלא הא קמשמע לן דאע״ג דבשעת אכילת קודש או כניסת מקדש אינו זכור לא לטומאה ולא לקודש, חייב קרבן עולה ויורד:"
+            ],
+            [
+                "<b>אחד הנכנס לעזרה.</b> ראשונה:",
+                "<b>ואחד הנכנס לתוספת.</b> שהוסיפו עליה אחרי כן:",
+                "<b>שאין מוסיפין וכו׳</b> לפיכך היא קדושה כראשונה:",
+                "<b>אלא במלך.</b> דאמר קרא (שמות כ״ח) ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל כליו וכן תעשו, קרא יתירא הוא למדרש לדורות. ובימי משה הוא מלך ונביא ואחיו כהן גדול והיו שם אורים ותומים ושבעים זקנים, אף לדורות כן:",
+                "<b>ובשתי תודות.</b> בשני לחמי תודה. והיו נושאים אותן בהיקף סביב עד סוף הגבול שמקדשים, ושם אוכלים האחת ושורפים השניה, ועל פי נביא נאכלת ועל פי נביא נשרפת. והיינו דתנן הפנימית נאכלת והחיצונה נשרפת. ומנחמיה בן חכליה גמר, דכתיב ביה (נחמיה י״ב:ל״א) ואעמידה שתי תודות גדולות:",
+                "<b>ובשיר.</b> השיר שהיו אומרים ארוממך ה׳ כי דליתני (תהילים ל׳:ב׳). ובית שני אע״פ שלא היה שם לא מלך ולא אורים ותומים, הקדושה שקידש שלמה הבית בראשונה קדשה לשעתה וקדשה לעתיד לבא. ועבודה דנחמיה בן חכליה לזכר בעלמא הוה:"
+            ],
+            [
+                "<b>נטמא בעזרה.</b> וידע שנטמא והשתחוה בהעלם זה כלפי פנים, אע״פ שלא שהה. או השתחוה כלפי חוץ, והוא דשהה כדי השתחואה. ושיעור השתחויה היא כדי שיקרא אדם פסוק זה בישוב, ויכרעו אפים ארצה על הרצפה וישתחוו להודות לה׳ כי טוב כי לעולם חסדו. והוא פסוק בדברי הימים (ב׳ ז׳):",
+                "<b>או שבא לו בארוכה.</b> שיצא לו דרך ארוכה שיש קצרה ממנו לצאת, ואפילו לא שהה תחלה, חייב:",
+                "<b>ובקצרה פטור.</b> היכא דלא השתחוה ולא שהה, ויצא לו דרך קצרה, פטור:",
+                "<b>זו היא מצות עשה שבמקדש.</b> דיש כאן וישלחו מן המחנה כל טמא:",
+                "<b>שאין חייבין עליה בית דין, פר העלם דבר.</b> שאם שגגו וטעו בהוראה זו, והורו לו שיצא בארוכה, אין מביאין על שגגת הוראה זו פר העלם דבר של צבור:"
+            ],
+            [
+                "<b>ואיזו הוא מצות עשה שבנדה.</b> שדומה לזו שבמקדש, שאירע לו הטומאה משבא בהיתר לידי כניסה אם שגגו ב״ד בהוראה זו חייבים עליה פר העלם דבר:",
+                "<b>היה משמש עם הטהורה.</b> שנכנס בהיתר ואמרה לו נטמאתי עכשיו, ופירש מיד בקושי האבר, חייב. אלא יעמוד בלא דישה עד שימות האבר ויפרוש בלא קושי. וזהו העשה שבנדה:"
+            ],
+            [
+                "<b>ר׳ אליעזר אומר השרץ ונעלם.</b> דאמר קרא (ויקרא ה׳:ב׳) או בנבלת שרץ טמא ונעלם ממנו, וקרא יתירה הוא, דהא לעיל כתיב או נפש אשר תגע בכל דבר טמא, ושרץ בכלל דבר טמא הוא, אלא ללמדך שאם ידע שנטמא ודאי ואינו יודע אם בשרץ אם בנבילה אינו חייב קרבן אם אכל קודש עד שתהיה לו ידיעה בתחלה אם בשרץ נטמא או בנבילה נטמא. ור״ע סבר, דכיון דידע ודאי שנטמא אע״ג דלא אתברירא ליה הטומאה שנטמא אם בשרץ או בנבלה, חייב. ותרווייהו פטרי על העלם מקדש. ור׳ ישמעאל מחייב. והלכה כרבי ישמעאל:"
+            ]
+        ],
+        [
+            [
+                "<b>שבועות שתים.</b> שאוכל ושלא אוכל. הם השתים המפורשות, דכתיב (ויקרא ה׳:ד׳) להרע או להיטיב, דמשמע להבא. לא אוכל, להרע. אוכל, להיטיב:",
+                "<b>שאכלתי ושלא אכלתי.</b> הם השתים הנוספות ממדרש חכמים:",
+                "<b>מדבר ומביא קרבן.</b> בשביל בטול דבורו. וכיון דמשום בטול דבורו הוא, אף זה בטול דבורו הוא. שהאומר לא אוכל, דעתו לאסור עצמו בכל שהוא:",
+                "<b>שבועה שלא אוכל ואכל ושתה.</b> אע״ג דשתייה בכלל אכילה אינו חייב אלא אחת, דהוי ליה כאוכל וחוזר ואוכל בהעלם אחד:",
+                "<b>שלא אוכל ושלא אשתה.</b> הוו להו שתי שבועות. ואע״ג דמכי אמר לא אוכל אתסר ליה בשתיה, דשתיה בכלל אכילה, וכי הדר ואמר תו לא אשתה הוה לן למימר דאין שבועה חלה על שבועה, שאני הכא, כיון דאמר ברישא לא אוכל והדר אמר לא אשתה גלי דעתיה דהך אכילה דאמר ברישא אכילה גרידתא היא:"
+            ],
+            [
+                "<b>חייב על כל אחת ואחת.</b> מדקאמר פת ופת על כל מין ומין, שמע מינה לחלק. דאי לאסור עליו מינים הללו ותו לא, הוה ליה למימר פת חטים וכן של שעורים וכן של כוסמין:"
+            ],
+            [
+                "<b>שבועה שלא אשתה יין ושמן ודבש.</b> בגמרא מוקי לה כגון שהיה חברו מסרב בו ואומר לו בא ושתה עמי יין ושמן ודבש. היה לו לומר שבועה שלא אשתה עמך ותו לא, דכי אשתבע, אמאי דמסרב בו אשתבע, יין ושמן ודבש למה לי, שמע מינה לחלק:"
+            ],
+            [
+                "<b>ואכל נבילות חייב.</b> דראויין לאכילה הן אי לאו דרחמנא אסרינהו:",
+                "<b>ר׳ שמעון פוטר.</b> דמושבע ועומד הוא עליהם. ופלוגתא דר׳ שמעון ותנא קמא בכולל דברים המותרים עם דברים האסורים, כגון באומר שבועה שלא אוכל שחוטות וטריפות. ת״ק סבר מגו דחיילא שבועה אשחוטות חיילא נמי אטריפות. דאיסור חל על איסור באיסור כולל. ור׳ שמעון סבר אין איסור חל על איסור באיסור כולל. ואין הלכה כר׳ שמעון:",
+                "<b>אשתו אסורה.</b> שהרי אכל אוכלים. ואפילו לר׳ שמעון. דטעמא דפטור בקמייתא לאו משום דלאו בני אכילה נינהו, אלא שאין שבועה חלה על דבר איסור:"
+            ],
+            [
+                "<b>ואחד דברים של אחרים.</b> כדמפרש שאתן לפלוני:",
+                "<b>שאין בהן ממש.</b> תרי גווני משמע, כגון שינה, ומשמע שאין בהם הנאה כגון שאזרוק צרור לים:",
+                "<b>מריבוי הכתוב.</b> לכל אשר יבטא האדם. ופלוגתא דר׳ עקיבא ור׳ ישמעאל, דר״ע דריש בכל התורה רבויי ומעוטי, ורבי ישמעאל דריש כללי ופרטי. ר״ע דריש או נפש כי תשבע ריבה, להרע או להיטיב מיעט, לכל אשר יבטא חזר וריבה ריבה. ומיעט וריבה, ריבה הכל. מאי ריבה, ריבה כל מילי לשעבר כלהבא. ומאי מיעט, מיעט דבר מצוה. ור׳ ישמעאל דריש, או נפש כי תשבע כלל, להרע או להטיב פרט, לכל אשר יבטא חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש להבא, אף כל להבא. והלכה כר״ע:"
+            ],
+            [
+                "<b>נשבע לבטל את המצוה וכו׳ פטור, משום שבועת ביטוי.</b> אבל לוקה הוא משום שבועת שוא:",
+                "<b>שהיה בדין שיהיה חייב כדברי רבי יהודה בן בתירא.</b> כלומר שאילו לדברי ר׳ יהודה בן בתירא הוא חייב משום שבועת ביטוי, שהיה ר׳ יהודה בן בתירא אומר מה אם הרשות וכו׳:",
+                "<b>שלא עשה בה לאו כהן.</b> וקרא כתיב להרע או להטיב, דמשמע דבר שיש בו הן ולאו. ואין הלכה כר׳ יהודה בן בתירא:"
+            ],
+            [
+                "<b>שבועה שלא אוכל ככר זו שבועה שלא אוכלנה.</b> טעמא דאמר שלא אוכל והדר אמר שלא אוכלנה הוא דאינו חייב אלא אחת, שאין שבועה חלה על שבועה. אבל אמר תחלה שלא אוכלנה והדר אמר שלא אוכל ואכלה כולה חייב שתים, דכי אמר שלא אוכלנה אינו חייב עד שיאכל כולה וכי הדר אמר שלא אוכל כיון שאכל ממנה כזית חייב, הלכך השבועה האחרונה חיילא, ומחייב כי אכיל מינה כזית, וכי הדר אכל כולה מחייב משום שבועה ראשונה:",
+                "<b>שבועה שלא אוכלנה שבועה שלא אוכלנה.</b> אע״ג דמשבועה שלא אוכלנה שניה שמעינן דאין שבועה חלה על שבועה, תנא לן שבועה שלישית לאשמועינן דחיובא הוא דליכא אשבועות בתרייתא, הא שבועות הן ולא יצאו לבטלה, ואם ימצאו מקום יחולו, שאם נשאל לחכם על הראשונה עלתה שניה תחתיה ונאסר בדבר משום שבועה שניה, וכן אם נשאל על השתים חלה השלישית. לפי שהחכם עוקר הנדר מעיקרו והוי כמי שלא נדר וחלה השניה למפרע, שהרי הראשונה כמי שאינה הואיל ונשאל עליה, וכן כשנשאל על השתים הרי כאילו אינם וחלה השלישית למפרע:"
+            ],
+            [
+                "<b>אם לא ראיתי גמל פורח באויר.</b> כלומר יאסרו כל פירות שבעולם עלי אם לא ראיתי וכו׳:",
+                "<b>נחש כקורת בית הבד.</b> כתבנית קורת בית הבד וצורתה. דאילו כעובי קורת בית הבד לא הוי שבועת שוא, דאיכא טובא:",
+                "<b>שבועה שלא נעידך.</b> ביטול מצוה היא, דהא חייב להעיד שנאמר (ויקרא ה׳:א׳) אם לא יגיד ונשא עונו:"
+            ],
+            [
+                "<b>אכלה עבר על שבועת שוא.</b> הכי קאמר, אכלה, עבר על שבועת שוא לחודא. לא אכלה, עבר אף אשבועת ביטוי. דמכי נשבע שאוכל ככר זו חייב לאכלה, וכי הדר נשבע שלא יאכלנה הרי נשבע לבטל את המצוה, ולוקה משום שבועת שוא בין יאכל בין לא יאכל, ואי לא אכיל לה חייב שתים, משום שבועת שוא ואף משום שבועת ביטוי:"
+            ],
+            [
+                "<b>באנשים ובנשים.</b> איידי דבעי למתני שבועת העדות נוהגת באנשים ולא בנשים כו׳ תנא בשבועת ביטוי שנוהגת בכל אלו:",
+                "<b>ברחוקים ובקרובים.</b> כגון שאתן לפלוני. בין רחוק בין קרוב:",
+                "<b>בכשרים ובפסולים.</b> בכשר לעדות ופסול:",
+                "<b>מפי עצמו.</b> שהוציא הוא שבועה מפיו. אבל אם השביעוהו אחרים אכלת ולא אכלת, ואמר לא אכלתי ואכל או להיפך. פטור אם לא ענה אמן. ואם ענה אמן אחר שהשביעו חבירו, הוי כנשבע מפי עצמו וחייב:"
+            ],
+            [
+                "<b>שבועת שוא כו׳ ברחוקים ובקרובים.</b> נשבע על איש שהוא אשה, בין רחוק בין קרוב:",
+                "<b>אחת זו ואחת זו.</b> אחת שבועת שוא ואחת שבועת ביטוי, מושבע מפי אחרים חייב בדעני אמן:"
+            ]
+        ],
+        [
+            [
+                "<b>שבועת העדות נוהגת באנשים ולא בנשים.</b> דכתיב (ויקרא ה) והוא עד, בראוי להעיד הכתוב מדבר, ואשה אינה ראויה להעיד, דכתיב (דברים י״ט:י״ז) ועמדו שני האנשים, אנשים ולא נשים. וההוא קרא בעדים הוא דכתיב, נאמר כאן שנים ונאמר להלן שנים, על פי שנים עדים (שם י״ז]:",
+                "<b>ולא בקרובים.</b> דפסולי עדות נינהו, דכתיב (שם כ״ד) לא יומתו אבות על בנים, בעדות בנים. והוא הדין לשאר קרובים:",
+                "<b>ולא בפסולים.</b> כגון חייבי מיתות וחייבי מלקיות וגזלן. דאיקרו רשעים, והתורה אמרה אל תשת רשע עד:",
+                "<b>ואינה נוהגת אלא בראויין להעיד.</b> לאפוקי מלך שאינו מעיד, והפסולים לעדות מדרבנן כגון משחקי בקוביא ומפריחי יונה:",
+                "<b>בפני ב״ד ושלא בפני ב״ד מפי עצמו.</b> אם מפי עצמו נשבע שבועה שאיני יודע לך עדות, חייב, בין נשבע בפני ב״ד בין שלא בפני ב״ד:",
+                "<b>ומפי אחרים.</b> כגון משביע אני עליכם שתבואו ותעידוני, ואמרו לו אין אנו יודעים לך עדות:",
+                "<b>אינם חייבין עד שיכפרו בב״ד.</b> דכתיב (ויקרא ה׳:א׳) אם לא יגיד ונשא עונו, במקום שאילו היה מגיד היה מועיל. וקרא במושבע מפי אחרים כתיב. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>וחייבין.</b> קרבן עולה ויורד:",
+                "<b>על זדון השבועה.</b> שהרי לא נאמר בה ונעלם:",
+                "<b>ועל שגגתה עם זדון העדות.</b> שיודעים ששבועה זו אסורה אבל אין יודעים שחייבים עליה קרבן:",
+                "<b>ואין חייבים על שגגתה.</b> אם שוגגים הם לגמרי, כסבורים שאין יודעין לו עדות ואח״כ נזכרו. שהרי הן אנוסים ולא קרינן בהו ונשבע על שקר:"
+            ],
+            [
+                "<b>ובאו לב״ד והודו פטורים.</b> ואפילו כפרו חוץ לבית דין על כל שבועה. שאין כפירה חוץ לב״ד חשובה כפירה:",
+                "<b>כפרו בב״ד חייבין על כל אחת ואחת.</b> דאמר קרא (ויקרא ה׳:ה׳) והיה כי יאשם לאחת מאלה, לחייב על כל אחת ואחת:",
+                "<b>מה טעם.</b> אין חייבים אלא אחת אפילו שתקו וכפרו לבסוף, ולא אמרינן כפירה קיימא אכולהו לחייבם על כל אחת ואחת:",
+                "<b>הואיל.</b> ואילו כפרו בב״ד בפעם ראשונה שוב לא היו יכולין לחזור ולהודות, שכבר הגידו שאינם יודעים לו שום עדות ושוב אין חוזרים ומגידים. הלכך אע״ג דלא כפרו אלא לבסוף, כל השבועות היו לבטלה חוץ מן הראשונה. דאם מה ששתקו בראשונה כפירה היא, שוב אינם ראויים להשביען, ואם אינה כפירה הרי מושבעין ועומדין, ומה זו שבועה על שבועה. על כרחך כי כתיב לאחת לחייב על כל אחת ואחת, אשבועת חוץ לבית דין וכפרו בב״ד כתיב, דשבועות חוץ לבית דין שהיה משביען שיבואו לבית דין ויעידו לא יצאו לבטלה, וראויות לחלק שאם כפרו שם בראשונה היה ראוי לחזור ולהשביען:"
+            ],
+            [
+                "<b>כפרו שניהם כאחד.</b> בתוך כדי דיבור:",
+                "<b>בזה אחר זה.</b> שהיה בין זה לזה יותר מכדי דיבור:",
+                "<b>הראשון חייב.</b> אבל השני פטור, שכיון שכפר הראשון שוב אין השני ראוי להעיד, שהוא יחידי:",
+                "<b>שתיהן חייבות.</b> בגמרא פריך, ראשונה אמאי חייבת הא קיימא כת שניה, ומה הפסידוהו הראשונים בכפירתם. ומשני, דמתניתין איירי כגון שהיו העדים של כת שניה קרובים בנשותיהן, שלא היו כשרים להעיד כשכפרה כת ראשונה, ונשותיהן גוססות. מהו דתימא כיון דקיי״ל רוב גוססים למיתה הוו להו כאילו מתו ותפטר כת ראשונה דהא קיימא שניה, קמ״ל השתא מיהא לא שכוב ונמצא שלא היה שם בשעת כפירה אלא כת ראשונה בלבד, ולפיכך חייבין:"
+            ],
+            [
+                "<b>תשומת יד.</b> הלואה. ששם בידו ממון:",
+                "<b>ואבידה.</b> שמצא אבידתי:",
+                "<b>חטין ושעורין וכוסמין.</b> רישא אשמועינן מין אחד ותביעות חלוקות. וסיפא אשמועינן תביעה אחת כולם פקדון, ומינין חלוקים:"
+            ],
+            [
+                "<b>נזק וחצי נזק.</b> בחצי נזק צרורות דממונא הוא ולא קנסא. דאמרינן בעדות של קנס אין חייבין:",
+                "<b>תשלומי כפל ותשלומי ארבעה וחמשה.</b> משום קרנא:",
+                "<b>ושאנס איש פלוני ופיתה את בתי.</b> משום בושת ופגם דממונא הוא:",
+                "<b>ושהכני בני.</b> הכאה שאין בה חבורה שאינו חייב עליה מיתה. וכיון דליכא מיתה איכא ממון:",
+                "<b>ושחבל בי חברי ביוה״כ.</b> ונקט לה, דאע״ג דענוש כרת חייב ממון:"
+            ],
+            [
+                "<b>שאני כהן.</b> פטורין, שאין העדים חייבין אלא כשכפרו בדבר שיש בו תביעות ממון:",
+                "<b>שאנס איש פלוני או פיתה בתו של פלוני.</b> ובתו דקתני, אאיש פלוני כהן דלעיל קאי, [דתנא לעיל מיניה שאיש פלוני כהן או לוי ואינו בן גרושה, ועליה קאי] או שהשביען שאנס איש פלוני את בתו של אותו פלוני דאיירי ביה עד השתא. פטורים, דבעינן שישמעו מפי התובע. ובגמרא מוקי לה בבא בהרשאה. ואי תביעת ממון אחר הוי, היו חייבים. ואשמועינן דאין נחשב המורשה בעל דין בזה כשאר ממון, דכיון דממון שהוא שואל לא מטא לידיה מעולם, לא מצי למכתב הרשאה עליה:",
+                "<b>ושחבל בי בני.</b> חבלה היא חבורה. פטורין, שאם העידוהו היה מתחייב מיתה ולא ממון:",
+                "<b>ושחבל בי חברי ושהדליק את גדישי בשבת.</b> דתרוייהו חיוב מיתה נינהו ופטורים מן הממון:"
+            ],
+            [
+                "<b>שאמר איש פלוני ליתן לי וכו׳ פטורים.</b> דכתיב בשבועת העדות תחטא, וכתיב בשבועת הפקדון תחטא, מה שבועת הפקדון על תביעת ממון שיש לו על חבירו, אף שבועת העדות צריך שתהיה על תביעת ממון שיש לו עליו, וזה שטוען שאמר איש פלוני ליתן לי מאתים זוז אינה תביעת ממון שיש לו על חברו, שאפילו הוא כדבריו שאמר לו חברו שיתן לו מאתים זוז אין חברו חייב בו כלום בשביל אמירה זו:"
+            ],
+            [
+                "<b>מפני שקדמה שבועה לעדות.</b> ורחמנא אמר (ויקרא ה׳:א׳) ושמעה קול אלה והוא עד או ראה או ידע, שקדמה העדות לשבועה ולא שקדמה שבועה לעדות:"
+            ],
+            [
+                "<b>אם יודעים אתם לי עדות וכו׳ פטורין.</b> דכתיב והוא עד, עד שייחד את עדיו:"
+            ],
+            [
+                "<b>והם יודעים לו עדות עד מפי עד וכו׳ פטורים.</b> שאם העידוהו לא היתה עדותן מועלת לו כלום:"
+            ],
+            [
+                "<b>עד שישמעו מפי התובע.</b> דכתיב (שם) אם לוא יגיד, מלא בוי״ו ואל״ף. למדרש הכי, אם לו לא יגיד, כלומר לתובע, ונשא עונו, הא אם לאחר לא יגיד פטור:"
+            ],
+            [
+                "<b>מצוה אני עליכם וכו׳</b> והוא שיאמר מצוה אני עליכם בשבועה, אוסרכם אני בשבועה:",
+                "<b>המקלל בכולם.</b> מברך את השם באחד מהם:",
+                "<b>ר׳ מאיר מחייב.</b> סקילה:",
+                "<b>וחכמים פוטרין.</b> דעל שם המיוחד דוקא בסקילה, דכתיב (ויקרא כ״ד:ט״ז) בנקבו, שם יומת. ועל הכינויים באזהרה דאלהים לא תקלל (שמות כ״ב). ובשבועת העדות מודים חכמים לר״מ דחייב על הכינויים כמו שחייב על השם המיוחד. דבשבועת [עדות] כתיב (ויקרא ה׳:א׳) ושמעה קול אלה:",
+                "<b>המקלל עצמו.</b> דכתיב (דברים ד׳:ט׳) השמר לך ושמור נפשך מאד, וכל השמר פן ואל אינו אלא לא תעשה:",
+                "<b>והמקלל חבירו.</b> דכתיב (ויקרא י״ט:י״ד) לא תקלל חרש, אפילו חרש שאינו שומע ולא קפיד אקללתו לא תקלל, וכל שכן שאר כל אדם דשמע וקפיד:",
+                "<b>יככה אלהים וכן יככה אלהים.</b> אם אמר לעדים יככה אלהים אם לא תעידוני. או ששמע אחד שקורא בקללות שבתורה יככה אלהים, ואמר הוא לעדים וכן יככה אלהים אם לא תעידוני. או שאמר אל יככה אלהים אם תעידוני. או יברכך ה׳ אם תעידוני. וייטיב לך אלהים אם תעידוני. בכל אלו ר״מ מחייב, דמכלל לאו אתה שומע הן, אל יככה אלהים אם תעידוני, הא אם לא תעידוני יככה. וכן יברכך אלהים אם תעידוני, הא אם לא תעידוני יקללך. ובכל אלו אין הלכה כר״מ:"
+            ]
+        ],
+        [
+            [
+                "<b>שבועת הפקדון.</b> באנשים ובנשים. איידי דתנא בשבועת העדות באנשים ולא בנשים, תנא נמי הכא לכולהו:",
+                "<b>בקרובים.</b> שבעל הפקדון קרוב לזה שהפקדון אצלו:",
+                "<b>בפני בית דין ושלא בפני ב״ד.</b> אם מפי עצמו נשבע, שהוציא שבועה מפיו או שענה אמן אחר השבועה ואח״כ הודה, חייב קרבן. דכתיב (ויקרא ה׳:כ״א) וכיחש בעמיתו, כל דהו:",
+                "<b>ומפי אחרים.</b> ולא ענה אמן. כגון משביע אני עליך שתחזיר לי פקדוני, ואמר אין לך בידי כלום, אינו חייב עד שיכפור בב״ד:",
+                "<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:",
+                "<b>וחייב על זדון השבועה.</b> דלא כתיב בה ונעלם. זדון השבועה, שזכור על הפקדון ויודע שמתחייב על כפירתו קרבן:",
+                "<b>ועל שגגתה עם זדון הפקדון.</b> שאינו יודע שחייב בשבועה זו קרבן, אבל זכור הוא שהפקדון אצלו:",
+                "<b>בכסף שקלים.</b> הקנוי בשני סלעים. דהכי כתיב גבי איל אשם (ויקרא ה׳:ט״ו), בערכך כסף שקלים:"
+            ],
+            [
+                "<b>מפני שיכול לחזור ולהודות.</b> אחר כפירה. נמצא שבכל שבועה הוא כופר ממון:"
+            ],
+            [
+                "<b>שבועה באחרונה.</b> אין לך בידי, ולא לך ולא לך בשבועה. והשתא קיימא שבועה אכולהו. ואין הלכה לא כרבי אליעזר ולא כר׳ שמעון:",
+                "<b>אפילו אמר חטה ושעורה וכוסמת.</b> דסבר ר׳ מאיר הטוען את חבירו חטה, מין חטה קאמר. וכן שעורה, וכן כוסמת, דכתיב (שמות ט׳:ל״ב) והחטה והכוסמת. והוי כאילו טענו חטין ושעורין וכוסמין. ורבנן סברי, גרגיר אחד של חטה ושל שעורה ושל כוסמת קאמר. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>שאינו משלם קנס על פי עצמו.</b> וכיון דכי אודי לא מחייב, כי כפר נמי לאו ממונא כפר ליה:",
+                "<b>אבל משלם בושת ופגם.</b> הלכך ממונא כפר. ופלוגתא דרבנן ור׳ שמעון, דר׳ שמעון סבר כי אמר ליה אנסת או פיתית את בתי, קנסא קתבע מיניה שדמיו קצובין חמשים כסף, ולא קא תבע מיניה בושת ופגם שאין דמיו קצובים, דלא שביק אינש מידי דקייץ ותבע מידי דלא קייץ, הלכך קנסא כפר ליה ופטור. ורבנן סברי, בושת ופגם קא תבע ליה, דלא שביק איניש מידי דכי מודה ביה לא מפטר ותבע מידי דכי מודה ביה מפטר, הלכך כי כפר ליה, ממונא כפר ליה וחייב. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>המית שורך את עבדי.</b> קנסא הוא, דמשלם שלשים סלעים אפילו אינו שוה אלא דינר:",
+                "<b>אמר לו עבדו הפלת את שיני.</b> קנסא הוא שיוציא עבדו לחירות בשביל אחד מאבריו:"
+            ]
+        ],
+        [
+            [
+                "<b>שבועת הדיינין.</b> השבועה שהדיינים משביעים ע״י הודאה במקצת הטענה, צריך שלא תהא הטענה פחות משתי מעות כסף, שהוא שליש דינר, שהדינר שש מעות והוא משקל צ״ו שעורות בינוניות, נמצאו שתי מעות משקל שלשים ושתים שעורות:",
+                "<b>וההודאה.</b> שמחייבתו לישבע, לא תהא פחות משוה פרוטה. שאם היה מה שכפר לו פחות משתי כסף, או מה שהודה פחות משוה פרוטה, אינו חייב שבועה דאורייתא. אבל משביעין אותו שבועת היסת מדברי סופרים. והמחוייב שבועה דאורייתא נקיט חפצא בידיה כגון ספר תורה או תפילין כשנשבע. והמחוייב שבועת היסת לא נקיט הנשבע חפצא בידיה, אלא חזן הכנסת או המשביעו נקיט. חפצא בידיה בשעה שחבירו נשבע לו. ושלשה מיני שבועות הן דאורייתא, ולא יותר. המודה במקצת הטענה, ומי שעד אחד מעיד כנגדו שהוא נשבע להכחיש העד, ושבועת השומרים. וכל שאר שבועות הנזכרים במשנה, הם בתקנת חכמים והם כעין של תורה בנקיטת חפץ. ואין הפרש בין שבועה דאורייתא לשבועות הנזכרות במשנה, אלא שהמחוייב שבועה דאורייתא ולא רצה לישבע, ב״ד יורדין לנכסיו ונפרעים ממנו משלם. והמחוייב שבועה מדבריהם בתקנת חכמים ולא רצה לישבע, משמתין אותו עד שיפרע או עד שישבע. ואם עמד בנדויו שלשים יום ולא רצה לישבע ולא לשלם, מכין אותו מכת מרדות ומתירין לו נדויו והולך לו, ואין יורדין לנכסיו:",
+                "<b>אין לך בידי אלא פרוטה פטור.</b> שאין ההודאה ממין הטענה, שזה טענו כסף וזה הודה לו נחושת. ודוקא שלא טענו אלא משקל שתי מעות כסף או יותר, אבל אם טענו מטבע כסף, הרי הודה לו במטבע:",
+                "<b>שתי כסף ופרוטה.</b> קא סבר טענו חטים ושעורים והודה לו על אחת מהן חייב:",
+                "<b>מפני שהוא כמשיב אבידה.</b> שהוא פטור משבועה, כדתנן [גיטין דף מ״ח] המוצא מציאה לא ישבע מפני תקון העולם. ודוקא כשאין הבן טוען ודאי מנה לאבא בידך, אלא שמא. אבל טענו ודאי, ואמר הוא לא היה לו אצלו אלא חמשים, חייב שבועה דאורייתא, דאין זה משיב אבידה:"
+            ],
+            [
+                "<b>מנה לי בידך ואמר לו הן.</b> בפני עדים. וכגון שאמר אתם עדי, דשוב אינו יכול לטעון משטה הייתי בך:",
+                "<b>פטור.</b> משבועה דאורייתא. אבל משביעין אותו היסת:",
+                "<b>אין לך בידי.</b> לא היו דברים מעולם:",
+                "<b>חייב.</b> לשלם. ואינו נאמן בשבועה, שהרי הוחזק כפרן. והוא שכפר בבית דין, אבל שלא בב״ד לא הוחזק כפרן:"
+            ],
+            [
+                "<b>אלא ליטרא כסף פטור.</b> שאין כאן הודאה ממין הטענה:",
+                "<b>לתך.</b> חצי כור. ט״ו סאין:",
+                "<b>כדי שמן.</b> כדים מלאים שמן:",
+                "<b>והודה לו בקנקנים.</b> כדים רקים בלא שמן:",
+                "<b>הואיל והודה במקצת הטענה.</b> דהוה ליה כמו טענו חטין ושעורין והודה לו באחד מהן. והלכה כאדמון, אבל אין הלכה כרבן גמליאל דמחייב בטענו חטין והודה לו בשעורים:",
+                "<b>פטור.</b> משבועה דאורייתא, לא על הקרקעות ולא על הכלים. שאין הודאת קרקעות מביאתו לידי שבועה, שאין דין שבועה בקרקעות:",
+                "<b>הודה במקצת כלים.</b> דאיכא הודאה וכפירה בלאו קרקעות.",
+                "<b>חייב.</b> לישבע אף על הקרקעות על ידי גלגול שבועה:",
+                "<b>זוקקין.</b> גוררין:"
+            ],
+            [
+                "<b>אין נשבעין על טענת חרש.</b> כגון שטוענו חרש ברמיזה. דחרש שאמרו חכמים בכל מקום, אינו שומע ואינו מדבר:",
+                "<b>וטענת קטן.</b> כגון שטוענו קטן. דאמר קרא כי יתן איש אל רעהו, ואין בנתינת קטן כלום. [והחרש] והשוטה כקטן הוא. ודוקא שבועה דאורייתא הוא שאין נשבעין על טענת קטן, אבל שבועת היסת חייבין לישבע על טענתו:",
+                "<b>אבל נשבעין לקטן ולהקדש.</b> הבא ליפרע מנכסי קטן, לא יפרע אלא בשבועה. וכן המקדיש נכסיו ויצא עליו שטר חוב ובא בעל חוב ליפרע מן הנכסים של הקדש, צריך שבועה:"
+            ],
+            [
+                "<b>העבדים והשטרות והקרקעות וכו׳</b> דכתיב (שמות כ״ב) על כל דבר פשע, כלל. על שור על חמור על שה על שלמה, פרט. על כל אבידה, חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר המיטלטל וגופו ממון, אף כל דבר המיטלטל וגופו ממון, יצאו קרקעות שאינן מיטלטלין, יצאו עבדים שהוקשו לקרקעות, יצאו שטרות שאע״פ שהם מיטלטלין אין גופן ממון. שכל אלו אין נשבעין עליהן. והקדש אין נשבעין עליו דכתיב (שם) כי יתן איש אל רעהו, ולא של הקדש:",
+                "<b>אין בהן תשלומי כפל.</b> דבהני דוקא דמרבינן כעין הפרט דכתיב באותה הפרשה ישלם שנים:",
+                "<b>ולא תשלומי ארבעה וחמשה.</b> דכל היכא דליכא כפל אינו משלם ארבעה וחמשה, דכיון דליכא כפל הוו להו תשלומי שלשה וארבעה, ותשלומי ארבעה וחמשה אמר רחמנא ולא תשלומי שלשה וארבעה:",
+                "<b>שומר חנם אינו נשבע.</b> שומר חנם אין לו עליו אלא שבועה, דכתיב (שם) ונקרב בעל הבית אל האלהים אם לא שלח ידו, ואותה הפרשה בשומר חנם נאמרה. ועל העבדים ועל הקרקעות ועל השטרות אינו נשבע, דילפינן לה מדכתיב כי יתן איש אל רעהו, כלל. כסף או כלים, פרט. לשמור, חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר המיטלטל וגופו ממון, אף כל וכו׳, יצאו קרקעות דלאו מטלטלים וכו׳. וכל הני דאמרינן בהו אינו נשבע, דוקא שבועה דאורייתא, אבל שבועת היסת לעולם חייבין לישבע:",
+                "<b>נושא שכר אינו משלם.</b> גניבה ואבידה הכתוב בו לחיוב, דכתיב (שם) אם גנוב יגנב מעמו ישלם לבעליו. ועבדים וקרקעות ושטרות אינו משלם, דכתיב בשומר שכר (שם) כי יתן איש אל רעהו, כלל. חמור או שור או שה וכל בהמה, פרט. לשמור, חזר וכלל וכו׳, כדאמרינן לעיל. רעהו כתיב בשומר חנם ובשומר שכר, דמשמע רעהו ולא הקדש. ושואל ושוכר לא הוזכרו כאן למעוטי בהו עבדים וקרקעות ושטרות והקדשות, דלא שייך שאלה בקרקעות, ולא בשטרות על הרוב, וכל שכן שכירות שאינו שייך בשטרות, וכן לא שייך שאלה ושכירות בהקדש שאסור להשאיל ולהשכיר ההקדשות:"
+            ],
+            [
+                "<b>רבי מאיר אומר יש דברים שהם כקרקע.</b> ענבים העומדות ליבצר הוא דאיכא בין חכמים לרבי מאיר, דרבי מאיר סבר ענבים העומדות ליבצר כבצורות דמיין, וחכמים סברי לאו כבצורות דמיין. והלכה כחכמים. ודוקא בדין שומרים, אבל גבי מקח וממכר ואונאה ומודה במקצת הטענה, בכל הני קיי״ל דדבר העומד ליבצר כבצור דמי. וכן הלכה:",
+                "<b>עד הזיז.</b> קורה של עליה הבולטת מתוך הבית. וכללא דמלתא, לעולם אינו חייב שבועה דאורייתא עד שיטעננו דבר שבמדה או שבמשקל או שבמנין, ויודה לו במקצת המדה או במקצת המשקל או מקצת מנין:"
+            ],
+            [
+                "<b>המלוה את חבירו על המשכון.</b> נעשה עליו שומר שכר, לא שנא משכנו בשעת הלואתו, לא שנא משכנו שלא בשעת הלואתו. ואם אבד או נגנב והיה המשכון כנגד החוב, יצא משכונו בחובו ואין להם זה על זה כלום. ואם החוב יתר על המשכון, משלם לוה למלוה מה שהיה החוב יותר. ואם המשכון יותר על החוב, משלם מלוה ללוה. ואם נאבד באונס ששומר שכר פטור, גם המלוה פטור, ונשבע שבאונס נאבד וגובה חובו כולו:",
+                "<b>שקל.</b> חצי סלע:",
+                "<b>לא כי.</b> לא כן היה:",
+                "<b>אלא סלע הלויתני עליו ושלשה דינרים היה שוה חייב.</b> שהרי הוא הודה במקצת הטענה, שהסלע שוה ארבעה דינרין. וכיון שהלוה חייב לישבע כמה היה שוה המשכון שלו, והמלוה חייב לישבע על המשכון שאינו ברשותו ואע״פ שמשלם דמיו משום דחיישינן שמא עיניו נתן בו, ב״ד משביעין את המלוה תחלה שאין המשכון ברשותו, ואח״כ משביעין את הלוה כמה היה שוה. שמא ישבע הלוה תחלה ולא דקדק בשומא ויוציא המלוה את המשכון ויפסלנו לעדות ולשבועה. והא דתנינן בסיפא מי נשבע, מי נשבע תחלה קאמר:",
+                "<b>מי שהפקדון אצלו.</b> המלוה שהיה המשכון אצלו נשבע שאין המשכון ברשותו:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הנשבעין.</b> נשבעין ולא משלמין. לא תקנה תורה לתובע לישבע וליטול, אלא לנתבע שישבע ולא ישלם, דכתיב (שמות כ״ב:י׳) ולקח בעליו ולא ישלם, מי שעליו לשלם הוא נשבע:",
+                "<b>ואלו נשבעין ונוטלין.</b> שתקנו להם חכמים לישבע וליטול. וכולהו מפרש להו לקמן במתניתין:",
+                "<b>השכיר.</b> תקנו לו חכמים לישבע וליטול, מפני שבעל הבית טרוד בפועליו ואינו נזכר. והני מילי כשתובעו בזמנו, שכיר יום זמנו כל הלילה שאחריו, ושכיר לילה זמנו כל היום שלאחריו. אבל תבעו לאחר זמנו, בעל הבית נשבע היסת שפרעו ונפטר. ואם שכרו שלא בעדים, נמי אין השכיר נשבע ונוטל, דמתוך שיכול לומר לו לא שכרתיך מעולם, יכול לומר לו נמי שכרתיך ונתתי לך שכרך:",
+                "<b>הוא אומר נתתי.</b> אבל אמר לו שנים קצצת לי והוא אומר לא קצצתי לך אלא אחד, נשבע בעל הבית שבועת התורה שהוא כדבריו ואינו נותן לו אלא אחד:",
+                "<b>ר׳ יהודה אומר.</b> ואין הלכה כר׳ יהודה לא בשכיר ולא בנגזל ולא בנחבל:"
+            ],
+            [
+                "<b>למשכנו שלא ברשות.</b> וכגון שראוהו עדים שנכנס לבית חבירו ואין בידו כלום ויצא משם וכלים תחובים לו תחת כנפיו:",
+                "<b>הרי זה נשבע ונוטל.</b> שהרי הדברים מוכיחים, שהעדים מעידים שמשכנו שלא ברשות. והוא דטעין ליה האיך במידי דאמיד ביה, אבל אם טען ליה בכסא דכספא וכי האי גונא במידי דלא אמיד ביה, לאו כל כמיניה לישבע וליטול, אלא ישבע הנתבע ויפטר:"
+            ],
+            [
+                "<b>הרי זה נשבע ונוטל.</b> ודוקא שהחבלה במקום שאפשר שחבל בעצמו, משום הכי צריך שבועה. אבל במקום שאינו יכול לחבול בעצמו וניכר שאחרים עשו לו, כגון שעלתה לו נשיכה בגבו, ואין שם אחר, שיוכל לומר שמא אחר עשה, נוטל בלא שבועה:"
+            ],
+            [
+                "<b>ואפילו שבועת שוא.</b> לא מבעיא שבועת עדות ושבועת הפקדון דאית בהו כפירת ממון דהוי רע לשמים ולבריות, אלא אפילו שבועת שוא, דאינו אלא רע לשמים, שכנגדו נשבע ונוטל. ושבועת ביטוי לא קתני, דשבועת ביטוי דלהבא כגון אוכל ולא אוכל, איכא למימר כי אישתבע בקושטא אישתבע, שבדעתו היה לקיימו, ואע״פ שכפאו יצרו ועבר עליה אינו חשוד בכך על השבועה. אבל ביטוי דלשעבר, אבלתי ולא אכלתי, דמי לשבועת שוא, שהרי הוציא שבועת שקר מפיו:",
+                "<b>היה אחד מהן משחק בקוביא.</b> תנא פסולא דאורייתא וקתני פסולא דרבנן:",
+                "<b>מפריחי יונים.</b> אית דמפרשי, אם תקדים יונתך ליונתי אתן לך כך וכך, והיינו שחוק. ואית דמפרשי, שמגדל יונה מלומדת להביא יונים לבית בעליה, ויש בהן גזל מפני דרכי שלום:",
+                "<b>וסוחרי שביעית.</b> עושים סחורה מפירות שביעית, והתורה אמרה לאכלה ולא לסחורה:",
+                "<b>חזרה שבועה למקומה.</b> אית דמפרשי בגמרא, חזרה לסיני, לשבועת הר סיני שהשביע הקב״ה את ישראל לא תגזול, והוא יפרע מן הכופר ממון לחברו, אבל ב״ד אין נזקקין לא לשבועה ולא לפרעון. ואית דמפרשי, חזרה שבועה למחויב לה, על זה שהודה במקצת, וכיון שאינו יכול לישבע שהרי חשוד הוא, ישלם:"
+            ],
+            [
+                "<b>[שניהן נשבעין ונוטלין מבעל הבית.</b> דאמר ליה חנוני, פועלים לא מהימנו לי בשבועה], את האמנתינהו דלא אמרת לי בסהדי הב להו. וכן פועלים אמרי ליה, חנוני לא מהימן לן בשבועה. וכששניהם נשבעין ונוטלים מבעל הבית, נשבעים זה בפני זה, כי היכי דליכסוף חנוני מפועלים או פועלים מחנוני:",
+                "<b>אלו ואלו באין לידי שבועת שוא.</b> שהרי על כרחך אחד מהן נשבע לשוא ונמצא שם שמים מתחלל. אלא אלו ואלו נוטלין בלא שבועה. ואין הלכה כבן ננס:"
+            ],
+            [
+                "<b>ונתן לו.</b> והפירות צבורין ומונחים ברה״ר ואין מוחזק בהן לא חנוני ולא בעל הבית:",
+                "<b>ונתתו באנפלי.</b> תיק העשוי למעות:",
+                "<b>ישבע בעל הבית.</b> שבועה כעין של תורה, ויטול. דכיון דחנוני מודה שמכר, והפירות הם חוץ לחנותו, בעה״ב נשבע ונוטל:",
+                "<b>אמר לו נתתים לך.</b> והולכתן לתוך ביתך. ואלו הפירות הצבורין ומונחים שלי הם שנתתי כאן למוכרן, והלה טוען אלו הם הפירות שמכרת לי בדינר. הואיל והלוקח מודה במקח והחנוני כופר שלא מכר את אלו, ישבע החנוני שבועה כעין של תורה ויטול:",
+                "<b>רבי יהודה אומר וכו׳</b> רבי יהודה אסיפא פליג, ואמר דבין בזו בין בזו בעל הבית נשבע ונוטל. דכיון שהפירות הם חוץ לחנות הוי כאילו הפירות הם ביד בעל הבית, וכל שהפירות בידו, ידו על העליונה והוא נשבע ונוטל:",
+                "<b>אמר לשולחני וכו׳</b> אשמעינן תנא פלוגתא דר׳ יהודה ורבנן בין במעות של שולחני בין בפירות של חנוני. דאי אשמעינן פלוגתייהו בחנוני, הוה אמינא בפירות אמרו רבנן דכי אמר לו נתתים לך והולכתן לתוך ביתך ישבע החנוני ויטול, לפי שהחנוני עשוי ליתן פירות קודם שיקח הדינר, אבל בשולחני שאינו עשוי ליתן האיסרין קודם שיקח הדינר, אימא מודו ליה לר׳ יהודה דלעולם בעל הבית נשבע ונוטל. ואי איתמר בהא, בהא קאמר ר׳ יהודה דלעולם בעל הבית נשבע ונוטל, מפני שאין השולחני עשוי ליתן האיסרין עד שיקח הדינר, אבל בחנוני שהוא עשוי ליתן הפירות קודם שיקח המעות אימא מודה להו לרבנן, צריכא. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>הפוגמת כתובתה.</b> שמוציאה שטר כתובתה ומודה שנתקבלה מקצתה:",
+                "<b>לא תפרע אלא בשבועה.</b> אם טוען הבעל נתקבלה כולה:",
+                "<b>עד אחד אומר וכו׳</b> ומנכסים משועבדים ומנכסי יתומים כו׳. ונפרעת שלא בפניו. כולהו אכשם קיימי, כשם שאין אחד מאלו נפרע אלא בשבועה, כך היתומים אינם נפרעים אלא בשבועה. יתומים הנפרעים מן היתומים לא יפרעו אלא בשבועה. ומיירי מתניתין כגון שאלו היתומים שבאים להפרע מהן אומרים אין אנו יודעים אם פרע אבינו זה החוב אם לאו, אבל אם טענו אמר לנו אבינו שלא לוה מעות הללו ולא נתחייב בחוב זה מעולם, הרי היתומים שמוציאים שטר חוב על היתומים הללו נפרעים מהם שלא בשבועה, שכל האומר לא לויתי כאומר לא פרעתי דמי, והם אינם יכולים להכחיש העדים שמעידים שאביהם לוה המעות הללו. ולא שנו דבשבועה מיהת שקלי יתומים מן היתומים, אלא שמת מלוה בחיי לוה, אבל מת לוה בחיי מלוה, כבר נתחייב מלוה שבועה לבני לוה שלא נתקבל כלום, שהנפרע מן היתומים אפילו בשטר צריך שבועה, ואין אדם מוריש ממון שהוא חייב עליו שבועה לבניו, לפי שאין הבנים יכולים לישבע שבועה שנתחייב אביהם. ואע״פ שכן הדין, אם דיין אחד דן שישבעו היתומים שבועה שלא פקדנו אבא ויפרעו מממון היתומים האחרים בשבועה זו, מה שעשוי עשוי:",
+                "<b>שלא פקדנו אבא.</b> בשעת מיתה:",
+                "<b>ושלא אמר לנו קודם לכן.</b> ששטר זה פרוע:",
+                "<b>הרי זה נשבע.</b> שלא מצא בין שטרותיו של אביו ששטר זה פרוע. וכן הלכה:",
+                "<b>רבן שמעון בן גמליאל אומר.</b> והלכה כרשב״ג:"
+            ],
+            [
+                "<b>שלא בטענה.</b> שלא בטענת ברי אלא בטענת שמא, שטוענו שמא עכבת משלי. ומשום דכל הני מורו היתר לעצמם לפי שטרחו בנכסים, משום הכי רמו רבנן שבועה עלייהו:",
+                "<b>והאפוטרופים.</b> שנתעסקו בממון אדם להכניס ולהוציא ולישא וליתן. אבל באפוטרופוס של יתומים, אם מינהו ב״ד ישבע, ואם אבי יתומים מינהו לא ישבע:",
+                "<b>והאשה הנושאת ונותנת בתוך הבית.</b> שהושיבה בעלה חנונית או אפטרופא על נכסיו:",
+                "<b>ובן הבית.</b> אחד מן האחין שנתעסק בנכסים משמת אביהן:",
+                "<b>חלקו.</b> ולא השביעוהו בשעת החלוקה:",
+                "<b>נתגלגלה לו שבועה.</b> אצלם אחרי כן, מגלגלין גם את זו עליו. וכדרך שמגלגלין בשבועת התורה ובשבועה שהיא כעין של תורה, כך מגלגלין בשבועת היסת:",
+                "<b>והשביעית משמטת את השבועה.</b> לאו אהנך שבועות דשותפין קאי, דהא אין שביעית משמטת שותפות ולא שבועתה. אלא מלוה ושבועתה היא משמטת:"
+            ]
+        ],
+        [
+            [
+                "<b>ארבעה שומרים הם.</b> ודיניהן שלשה:",
+                "<b>נושא שכר.</b> שומר בשכר:",
+                "<b>נשבע על הכל.</b> שלא פשע:",
+                "<b>משלם את הכל.</b> כל הנך דתנינן במתניתין, שבויה ושבורה ומתה וגניבה ואבדה. אבל מתה מחמת מלאכה, אינו משלם, דלאו לאוקמה בכילתא שאלה. והמשנה הזאת מפורשת בהשוכר את הפועלים:"
+            ],
+            [
+                "<b>ואמר אמן פטור.</b> שאילו הודה לא היה משלם כלום, נמצא שאין כאן כפירת ממון. ואע״פ שנשבע לשקר, לא חייבה תורה קרבן שבועה אלא היכא שכפרו ממון. וכן הדיין אינו יכול להשביע אלא על דבר שאם הודה היה חייב לשלם ממון:"
+            ],
+            [
+                "<b>היכן שורי אמר לו אבד.</b> אמר לשומר חנם היכן שורי אמר ליה אבד. ",
+                "<b>משביעך אני ואמר אמן והעדים מעידים אותו שאכלו משלם את הקרן.</b> ולא כפל. ואם הודה לו מעצמו עד שלא באו עדים, משלם קרן וחומש ואשם, כדין שבועת הפקדון, דאינה באה עד שמודה ושב מרשעתו ובא להתכפר:",
+                "<b>אמר ליה נגנב משביעך אני וכו׳</b> דשומר חנם הפוטר עצמו בטענת גנב ונשבע ובאו עדים, משלם כפל, דכתיב (שמות כ״ב:ז׳) אם לא ימצא הגנב, אם לא ימצא כמו שאמר, אלא שהוא עצמו גנבו, ישלם שנים. אבל אם בא לפטור עצמו בטענת אבד, אינו משלם כפל:",
+                "<b>הודה מעצמו משלם קרן וחומש ואשם.</b> אבל כפל לא, דמודה בקנס פטור:"
+            ],
+            [
+                "<b>אמר לאחד מן השוק וכו׳</b> הכא לא גרסינן משביעך אני, דהא בלא שבועה מיחייב כפל. שזה גנב ממש הוא, ובגנב כתיב ישלם שנים, ואין צריך שבועה:",
+                "<b>עדים שממשמשין ובאין.</b> רבותא אשמעינן, דאע״ג דמחמת ביעתותא דעדים מודה, אפ״ה מהניא הודאה ונפטר מן הכפל. וכיון דאין כפל, פטור אף מן הטביחה שכפר בה ובאו עדים שגנב וטבח ומכר, דכל היכא דליכא כפל ליכא חיוב טביחה, דתשלומי ארבעה וחמשה אמר רחמנא, ולא תשלומי שלשה וארבעה, וכיון דכפל ליכא, בציר ליה חד:"
+            ],
+            [
+                "<b>אמר לשואל וכו׳ פטור.</b> שהרי אף כשנשבע לשקר חייב את עצמו בתשלומין ואין בשבועה זו כפירת ממון:"
+            ],
+            [
+                "<b>חייב.</b> שהרי כפר ממון, שאילו הודה היה מתחייב:",
+                "<b>מת והוא נשבר וכו׳ פטור.</b> שאם הודה לא היה משלם. וכן נגנב והוא שאבד, או אבד והוא שנגנב, פטור, שהרי שינה מחובה לחובה ולא כפר ממון בשבועה זו:",
+                "<b>א״ל אבד או נגנב והוא שמת או נשבה וכו׳ פטור.</b> שהרי שינה מפטור לחובה והפסיד בשבועתו:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה שבועות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..6425656d5d1f814413175aa0404d510a590ca988
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,645 @@
+{
+    "language": "en",
+    "title": "Bartenura on Pirkei Avot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה אבות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "משה קבל תורה מסיני – I state, for since this tractate is not based on the explanation of a commandment from the commandments of the Torah like the rest of the Tractates that are in the Mishnah, but all of it is ethics and [personal] qualities/morality, and the Sages of the nations of the world also formulated books like that which are formulated from their hearts like the paths of ethics how a person should behave with his friend, therefore, the Tanna/teacher begins in this Tractate, “Moses received the Torah at Sinai”, to tell you that the [personal] qualities and ethics/morality that are in this Tractate were not formulated in the hearts of the Mishnaic Sages but even these were stated at Sinai.",
+                "מסיני – from that which was revealed at Sinai.",
+                "לזקנים – who lived long lives after Joshua, and those elders to other elders until they reached to the beginnings of the [period of the] Prophets, which are Eli the priest and Samuel Haramati (i.e., from Ramah).",
+                "לאנשי כנסת הגדולה – there were one-hundred and twenty elders. Zerubavel, his princes, Ra’alyah, Mordecai Bilshan, who were in the days of Ezra when they ascended from the Diaspora [back to the Land of Israel] in [the period of] the Second Temple, and among them, Haggai, Zechariah and Malachi and Nehemiah the son of Hachliah and their colleagues. And they were called the Great Assembly, because they returned the crown [of the Torah] to its former greatness (Talmud Yoma 89b), for Moses had said (Deuteronomy 10:17): “The great, mighty and awesome God”, but Jeremiah and Daniel came and said that we don’t say “the mighty and awesome,” but they (i.e., the Men of the Great Assembly) restored it as it was at first, since they said, these are God’s mighty [acts] and these are God’s awesome, for where it not so, how would a nation like this would be able to be established in the face of several nations.",
+                "הם אמרו שלשה דברים – they said many things, but these three things which they said [are those] through which there is the establishment of the Torah.",
+                "הוו מתונים בדין – if a legal case comes before you once, and a second and third time, do not say that say that this legal case already came before me and I repeated time and again [what I decided], but be deliberate, that is to say, delay/wait prior to your deciding the law [in this case].",
+                "והעמידו תלמידים הרבה – to exclude/take exception to Rabban Gamaliel who said (Talmud Berakhot 28a) that every student whose inside (i.e., inner personality and commitments) is not like his outside (i.e., appearance) should not enter into the House of Study, which comes to teach us, that we teach Torah to all individuals and we don’t need to check after them, as long as it will not become known from his matter that his deeds are corrupt and whose reputation people disliked (see Talmud Moed Katan 17a); alternatively, we learn (Talmud Yevamot 62b) that if he produced students in their youth, he should produce students in his old age, as it is written (Ecclesiastes 11:6): “Sow your seed in the morning, and don’t hold back your hand in the evening, [since you don’t know which is going to succeed, the one or the other, or if both are equally good].”",
+                "ועשו סייג לתורה – a fence that he would not touch that which is prohibited by the Torah, such as second-level illicit sexual relationships, and actions forbidden by the Rabbis as being out of harmony with the celebration of Shabbat, as it is written (Leviticus 18:30): “You shall keep My charge…,” you should make a charge for My charge."
+            ],
+            [
+                "משיירי – from the remnants, for after all of them died, the tradition remained in his hand, and he was the Kohen Gadol/High Priest after Ezra.",
+                "הוא היה אומר – that is to say, this was always regularly in his mouth, and similarly, every particular individual Rabbi says, he would say, that are in this Tractate, their explanation was something regularly mentioned at all times.",
+                "העולם עומד – The world was not created other than for these three things.",
+                "על התורה – for had not the Jewish people accepted the Torah, heaven and earth would not have been created, as it is written (Jeremiah 33:25): “As surely as I have established My covenant with day and night – the laws of heaven of earth” (Tractate Shabbat 88a).",
+                "ועל העבודה – the Divine service of the sacrifices, for such is taught in the Tractate Taanit (27b), for were it not for the posts/divisions of popular representatives deputed to accompany the daily services in the Temple with prayers (i.e., prayer meetings), heaven and earth would not have been established, and we found that on account of the sacrifices that Noah offered, [the Holy One, Blessed be He] swore that he would not bring a flood to the world, for the world exists for the sacrifices.",
+                "ועל גמילות חסדים – as it is written (Psalms 89:3): “Your steadfast love is confirmed forever” and it is deeds of lovingkindness [such as] to rejoice with grooms, and to comfort the bereaved and to visit the sick and to bury the dead and other such things."
+            ],
+            [
+                "פרס – it is the language of valuation, as in “convertible [into payment in silver by the sanctuary weight]” (Leviticus 5:15), which we translate into Aramaic as assessment/valuation, which is what a person gives to an individual who served him and he is not liable by law to give him anything, such as what a person gives to his minor son or to his wife or to his servant because of satisfaction that they have provided him, and even for the hope of a prize/reward like this, a person would not serve his Creator, other than out of love alone.",
+                "ויהי מורא שמים עליכם – even though you serve out of love, also serve out of fear/awe, for a person who serves out of love is zealous in positive commandments, but the person who serves [God] out of fear/awe is careful from negative commandments, and it is found that his service [of God] is complete, and so said the Rabbis, that one who serves out of love should serve from fear/awe. Serving out of love, for if one comes to hate, know that you can love, and someone who loves does not hate. Servicing [God] out of awe/fear, for it one comes to resist/reject, know that you fear [God] and a person who fears does not resist/reject."
+            ],
+            [
+                "יוסי בן יועזר איש צרידה ויוסי בן יוחנן איש ירושלים – all the Tannaim/Mishnaic teachers that are mentioned in this chapter pair by pair, so-and-so and so-and-so received [the Tradition] from so-and-so and so-and-so, the first of them is the Nasi/Prince/Patriarch, and the second is Av Bet Din/President of the Court.",
+                "יהי ביתך בית ועד לחכמים – when the Sages wanted to gather together and to meet, your house should be ready for this thing, that you would be accustomed to say, “let us gather together in the house of so-and-so”, for it is impossible that you would not learn from them some thing of wisdom. The Rabbis spoke metaphorically – to what can this be compared? To a a person who enters into store of spices/perfumes, even though he didn’t purchase anything, nevertheless, he absorbed a good smell and he took it out with him.",
+                "והוי מתאבק בעפר רגליהם – that is to say, that you should go after them. For a person who walks raises the dust with his feet, and the person who walks behind him is filled from the dust that he raises with his feet. Another explanation: that they should sit with their feet on the ground, for such is how they would practice, that the Rabbi sits on the bench and the students sit at his feet on the ground.",
+                "והוי שותה בצמא את דבריהם – like a person who is thirsty who drinks to satisfy his appetite, and not like a person who is satiated who is sick of his food that he despises it, even with words that are pleasant and good."
+            ],
+            [
+                "יהי ביתך פתוח לרוחה – like the home of our father Abraham, of blessed memory, which was open to the four directions of the world, in order that guests would not need to go around to find the opening.",
+                "ויהיו עניים בני ביתך – that he should acquire slaves to serve him, for it is better that a Jew should benefit from his possessions and not the seed of the accursed Canaanites.",
+                "באשתו אמרו – for since it said with the woman/האשה and it did not say with a woman, we learned that they spoke of one’s wife. There are those who explain [that it refers] only to his menstruant wife, so that he should not become accustomed to sin, and from the words of the Mishnah it appears, that even one’s pure wife [is referred to]. And similarly, our Rabbis of blessed memory (Tractate Hagigah 5b) tells a person what is is conversation, for even a light conversation between a man and his wife, we inform him at the time of judgment, other than to if he needs to appease her for a the matter of [the performance of] a commandment, such as a Rabbi who spoke [with his wife] and [engaged in] sexual foreplay and performed his [sexual] needs.",
+                "מכאן אמרו חכמים – Our Holy Rabbi (Rabbi Judah the Prince) who arranged the Mishnayot wrpte, from the words of this Sage who said “and a person should not engage in lengthy conversation with one’s wife,” the Sages learned to state, that whenever a person engages in lengthy conversation with one’s wife, it causes evil to himself. I found written, that a person tells his wife the events that such-and-such occurred to me with so-and-so, it teaches him to stir up strife, such as Korah who told his wife what Moses had done when he waves the Levites, and this brought him with her words to dispute. Alternatively, because he tells her hat his colleagues shamed him and embarrassed him, even she despises him in her heart, and this causes evil to himself.",
+                "ובוטל מדברי תורה – since he is drawn after idle words and does not engage in [the study of] Torah."
+            ],
+            [
+                "עשה לך רב – Maimonides explained that even though he is not worthy of being a Rabbi/teacher for you, make him a teacher for you but don’t study on your own. And I heard, “Make for yourself a teacher” means that he should accept for himself one Rabbi that he will always learn from him, and not that he would learn from one [Rabbi] today and tomorrow from the other. But even though in the Tractate Avodah Zarah 19a, they stated, that a person who learns Torah from Rabbi does not see a sign of blessing, they have already explained and stated these words regarding a logical deduction, for it is good for him to hear the logical arguments of many, but regarding the matter of learning/Gemara, from one Rabbi is preferable, in order that he not cause damage to his learning.",
+                "וקנה לך חבר – and even if he needs to purchase him with [his] dear funds and to disperse monies in order that he can acquire his love. But regarding a Rabbi/teacher, it does not belong to say: “Acquire for yourself a Rabbi/teacher”, for the Rabbi/teacher must teach for free.",
+                "והוי דן את כל האדם לכף זכות – when the matter is on the scales, and it has no decision to either side, such as the case of a person of whom we do not know of his deeds, if he is righteous or if he is wicked and he performed an action where it is possible to judge him favorably or it is possible to judge for condemnation, it is the measure of righteousness to judge him favorably, but a person who is presumed to be wicked, it is permissible to judge him for condemnation, for we did not say this other than for whose who suspect those who are religiously fit, are flogged on his body (Shabbat 97a), for it follows that someone who is suspicious of the wicked is not flogged."
+            ],
+            [
+                "הרחק משכן רע – so that you should not learn from his actions. And furthermore, that you should not be afflicted with him in his downfall, for woe to the wicked and woe to his neighbor.",
+                "ואל תתחבר לרשע – for the Sages said such, that anyone who attaches himself to the wicked, even though he does not act according to their deeds, he receives reward, in a similar manner. What can this be compared to? To a person who enters the home of a tanner, even though he did not take anything with him, nevertheless, he absorbed the evil smell and removed it with him.",
+                "ואל תתיאש מן הפורענות – so that he should not say that as this wicked person is successful in his deeds, I will go and cleave with him, since the hour smiles upon him (i.e., he is in luck) therefore, [the Tanna] stated that he should not despair of retribution, that is to say, he should know that retribution will come upon him quickly and all of a sudden, his time will come."
+            ],
+            [
+                "אל תעש עצמך כעורכי הדיינין – like those individuals who arrange and order the claims of the litigants before the judges, for it is prohibited for a person to reveal his judgment to one of the litigates and to say to him, “do this,” because you will be be innocent in your case, and even though the law is with him. Another explanation, like those who arrange the judges, like the greatest of the judges. But a student who sits before his Rabbi/teacher speaks, that he should not make himself like the greatest of the judges to speak before his Rabbi/teacher as one who decides the law. עורכי – the language of the courts of the heathens (Talmud Gittin 9b), the courts of the House of David. And from others I heard, you should not make yourself like the greatest of the judges to force litigants to come before you for judgment.",
+                "יהיו בעיניך כרשעים – in order that your heart not be inclined to one of them to say that so-and-so is an important person and not that he should make a false claim. For if you say this, you are not able to see him as [potentially] guilty.",
+                "כשקבלו עליהם את הדין – so that the guilty person should not suspect to say that he was a thief, but he should say, perhaps he was in error and he did not intend to steal. Alternatively, if one of them was liable to take an oath and he swore, he should not say that he swore falsely."
+            ],
+            [
+                "והוי זהיר בדבריך – so that the Judge should not say lest such-and-such was the action, of if the matter was such, a certain person would be innocent, or from these words the litigant or the witnesses would learn to say that a certain thing never happened."
+            ],
+            [
+                "שמעיה ואבטליון – they were righteous converts, and were from the descendants of Sennacherib. And I heard that because Avtalyon was the head of the court, he was called by this name, for its explanation is father to minors. For in Aramaic, the word טליא means young, such as (Talmud Megillah 5b) Rabbi Yohanan who said: When I was young, when I was small, let them bring a young boy and a young girl. Even here, Avtalyon was the father of minor orphans.",
+                "אהוב את המלאכה – even if he has from what to support himself, he is obligated to engage in work, for idleness leads to dull-mindedness (Tractate Ketubot 59b).",
+                "ושנא את הרבנות – and a person should not say that I am a great person, and it is a disgrace for me o engage in work. As Rav said to Rav Kahana (Tractate Pesahim 113a), “flay a carcass in the street and earn a living, and do not say that I am Kohen, [or] I am a great man, and this matter is hateful to me.” Another explanation to “and hate the Rabbinate”, distance yourself from exercising rulership over a community, for the Rabbinate/leadership buries those who engage in it.",
+                "ולא תתודע לרשות – in order to take leadership through his hand. Alternatively, do not make yourself a partisan of a foreign government, so that you should not transgress on the knowledge of your Creator, like what occurred to Doeg the Edomite. לרשות – authority is called the secular government, since the secular government has the permission to act according to its will."
+            ],
+            [
+                "הזהרו בדבריכם – so as to not leave a place for sectarians to err with their words.",
+                "שמא תחובו חובת גלות – that is to say, even though that in the place you are in, there are no sectarians, there is a suspicion lest it causes sin and that you will become liable for exile, and you will be exiled to a place where there are people who make a clear argument in Torah that is not according to the Halakha, and they are a nickname for evil waters, for you will understand from their words things that are not appropriate and the coming students will drink after them from those things which are the words of heresy and they will die in their sin.",
+                "ונצא שם שמים מתחלל – they will leave those opinions idle in the world, such as what occurred to Antignos of Socho with Tzadok and Baitos his students, as he said to them: Do not be like servants who serve their master in order to receive a reward, and they said (Avot D’Rabbi Nattan chapter 5), it is possible for a worker to perform work all day long and work hard and in the evening he does not receive his reward, and they went out to heresy – them and their students, and they are called Sadducees and Boethusians until today."
+            ],
+            [
+                "הוי מתלמידיו של אהרן אוהב שולם ורודף שלום – It was explained in Avot D’Rabbi Natan, how was Aaron one who loves peace? When he would see two people quarreling, he would go to each one of them, without the knowledge of his fellow, and say to him: “See your friend, how he regrets and beats himself on the fact he sinned against you and he says to me, when I come to you, you should forgive him.” And as a result of this, when they would meet each other, they would kiss each other. And how would he bring human creatures to Torah? When he would know of a person who committed a sin, he would befriend him and show him a shining face, and that person would be embarrassed and say: “Had I known this righteous individual, my evil deeds would distance him from me, and as a result of this, he would return to the good. This is what the prophet (Malachi) testifies about (Malachi 2:6): “He served me with complete loyalty and held the many back from iniquity.”"
+            ],
+            [
+                "נגד שמא אבד שמא – He whose name is followed at a great distance because of rulership and Rabbinic office, will quickly lose his name, since the Rabbinic office buries its owners. This is against the language of “pulling.” The Aramaic translation of משכו/pulls him is long-suffering.",
+                "ודלא מוסיף – The individual who does not add to his learning.",
+                "יסיף – it will diminish from his lips what he has already learned and he will forget his learning. And there are those who have the reading יאסף/will exterminate, that is to say, he will be gathered unto his people not at the appropriate time.",
+                "ודלא יליף – this is more difficult than someone who does not add/increase [to his learning], therefore he liable for death, that is to say, he is worthy to be killed, as It states (Talmud Pesahim 49b). An ignoramus is permitted to tear him like a fish and to seize him.",
+                "ודישתמש בתגא – The individual who uses the crown of the Torah is like a person who uses its vessels who has passed on from the world. IT is taught in the language of Ishmael (Arabic) a crown. But there are those who interpret תג\"א as an abbreviation for “the last male student,” as it is prohibited for a person to use students who are not his students. And I have heard that [the phrase] ודישתמש בתגא [means] using the Divine name, who passes on and is no more, for he has no share in the world to come."
+            ],
+            [
+                "אם אין אני לי – if I do no not merit (i.e., advocate) for myself, who will advocate for me?",
+                "וכשאני לעצמי – and even if I advocated for myself, what is this merit, and through what will I be thought of as opposed to what I am obligated to do?",
+                "ואם לא עכשיו – in this world.",
+                "אימתי – for after death, it is impossible to attain additional merit. Another explanation, if not now in the days of youth, when, lest in the days of my old age, [the opportunity] will not arise."
+            ],
+            [
+                "עשה תורתך קבע – that Torah should be the essence of your engagement in the day and in the night, and when you become weary from the study, do work, and not that work should be your primary engagement, and when you turn aside form work, engage in Torah study. And I found it written, “Make your Torah study fixed, that you should not be strict with yourself and lenient with others, or strict with others and lenient with yourself, but that your Torah study should be fixed for you like with others, for it says in Ezra (7:10): “For Ezra had dedicated himself to study the Teaching of the LORD so as to observe it, and to teach laws and rules to Israel,” just as he dedicated himself to do thus, he would would teach the Children of Israel."
+            ],
+            [
+                "עשה לך רב – regarding the manner of instruction it speaks now. If a judgement comes before you and you have difficulty with it, get for yourself a teacher/Rabbi. והסתלק מן הספק – and you do not make a legal decision upon it yourself, for that which is for the community, for it they brought something torn/unkosher before him for he would assemble to the general public for the Kallah (i.e., the assembly of students in the months of Elul and Adar) the ritual slaughterers of Matta Mehasia for just as they arrive, that it should come from Keshorah.",
+                "ואל תרבה לעשר אומדות – for when he separates the tithes from an estimate, he is not saved from the corruption/disgrace if he gives less from what is appropriate to give from his tithes correctly prepared and the young poultry are disgraced. But if he gives more than what it would be appropriate to give, his fruits are correctly prepared but his tithes are disgraced."
+            ],
+            [
+                "ולא מצאתי לגוף טוב אלא שתיקה – he who hears his disgrace and is silent.",
+                "ולא המדרש הוא עיקר אלא המעשה – and you should know that the silence is good. And even the Rabbinic explanation and the commentary and the speaking of Torah, there is no measure greater than this for there is no principle of the receiving of a reward other than for the action, for a person who expounds but does not fulfill it, it would be better for him if he would be silent and not expound it.",
+                "וכל המרבה דברים מביא חטא – for such we found with Ever who increased words and said, “God said not to eat of it and not to touch it” (Genesis 3:3), for she added touching which was not forbidden to her, and the serpent urged her until she touched it for it (i.e., the serpent) said to her, just as there is no [punishment of] death for touching it, so too, there is no [punishment of] death for eating of it. And through this, she came to sin for she ate from the fruit for didn’t Solomon state (Proverbs 30:6), “do not increase your words lest it prove you to be a liar.”"
+            ],
+            [
+                "העולם עומד – the public welfare of humans is maintained, and this not like the “world standing” above (in Mishnah 2 of this chapter).",
+                "על הדין – to acquit the innocent and to make the guilty liable.",
+                "ועל האמת – that people should not lie to their fellow.",
+                "ועל השלום – between kingdoms and between a person and his fellow."
+            ]
+        ],
+        [
+            [
+                "רבי אומר שיבור – that he should make clear/ascertain.",
+                "כל שהיא תפארת לעושה ותפארת לו מן האדם – it will be pleasing for him and the other people will benefit from him. And this is what it will be when he will walk among all the measures in the middle path and will not lean towards one of the two extremes, for if he is most stingy, it is a glory for him, for he will amass much funds but people don’t glorify him in this measure, but it is not glorious to those who practice it and it is not pleasant for him, but if he disperses more than is worthy, the people who receive it from him glorify him, but it is not glorious to those who practice it and it is not pleasant for him, for he comes to poverty on account of this. But the measure of generosity which is the middle ground between stinginess and dispersion [of funds] which is glorious for its practitioner, for he guards his money and does not disperse it more than is worthy, and is glorious for him from other people, for people glorify him that he gives like it is worthy for him to give, and similarly, is the law in all other qualities.",
+                "שאין אתה יודע מתן שכרן של מצות – it is not explained in the Torah the reward for fulfilling a positive commandment, nor the punishment for someone who neglects from doing them, for had the punishments for negative commandments had been explained, stoning, burning, killing and decapitation, extirpation and death at the hand of heaven and stripes. The lighter punishment is for lighter sin, ad the more stringent [punishment] for the more serious [transgression].",
+                "והוי מחשב הפסד מצוה – what you lose from your business and your money because of engagement with the [performance of] a commandment, as opposed to the reward that will accrue to you from it in this world or in the world-to-come, which will be more than that loss.",
+                "ושכר עבירה – the benefit that you will enjoy from the sin [committed] as opposed to the loss that will eventually come to you from it."
+            ],
+            [
+                "",
+                "שיגיעת שניהם משכחת עון – Since the [study of] Torah weakens the strength of a person and work crushes and breaks the body and as a result, the evil inclination disappears from him.",
+                "וכל תורה שאין עמה מלאכה – and if you say that you should always be laboring in Torah, and its weariness causes sin to be forgotten, for what is the need for work, therefore, it was necessary to state that any Torah [study] that lacks work [accompanying it] leads to idleness, for it is impossible for him [to exist] without sustenance (i.e., food) to attack and rob people and cause them to forget their learning.",
+                "יהיו עוסקין עמהם לשם שמים – and not in order to take the wreath/crown and to say: Such-and-such I have done for the community.",
+                "שזכות אבותם מסייעתן – for the merit of the fathers of the community and their righteousness which exists forever is what assists those who engage with them to bring their righteousness to light, and not from the good side of the striving of those who are engaging them.",
+                "ואתם מעלה אני עליכם שכר – even though the matter does not come to a good completion from the perspective of your actions, other than because of the merit of the deeds of the community fathers, I credit you worthy of reward as if you had performed a great salvation in Israel because you are engaged in this for the sake of Heaven. Another interpretation: All who engage with the community to compel or force the community towards [the fulfillment of] a certain commandment for charitable purposes or to redeem the captive, you will engage with them for the sake of Heaven, for the righteousness of the community fathers assists them to give what was legislated upon them, and even at great cost, and the acts of charity will stand for them forever. And you are engaged to compel the community for [the performance of] this Mitzvah, I credit you as if you have performed this Mitzvah from your own actual financial resources. But Maimonides explains that for you, I credit you with a reward as if you have performed this [commandment] for at the time that you are engaged with the community, you have been interrupted from the performance of some other commandment for the sake of the needs of the community, I credit you with a reward as if you had performed that commandment that you had been interrupted from."
+            ],
+            [
+                "הוו זהירים ברשות – you who engage with the needs of the community, even though you need to consult with the authorities in order to care for the needs of the many, be careful, etc."
+            ],
+            [
+                "עשה רצונו כצונך – disperse your money for the needs of Heaven, according to your will, as if you have dispersed them for your needs, for if you have done so, He will make your will like His will, He will grant you good will.",
+                "כדי יבטל רצון אחרים – that He (i.e., God) will invalidate the counsel of all who rise up against you for evil. But I heard that this is none other than a matter of honor/respect towards what is above (i.e., God), for it is as if it is written that He will annul His will for the sake of your will, like that which they said (Chapter 6) Tractate Shabbat 63a במה אשה /”In what does a woman go out (on Shabbat):” Anyone who performs a Mitzvah in the proper manner even a decree of seventy years is cancelled on his behalf.",
+                "אל תפרוש מן הציבור – but rather, join [with them] in their troubles, for the person who separates himself from the community does not [merit to] see the comfort of the community (Tractate Taanit 11a).",
+                "ואל תאמן עצמך עד יום מותך – For Yohanan who served in the High Priesthood for eighty years, at the end became a Sadducee (Tractate Berakhot 29a).",
+                "ואל תדין את חברך עד שתגיע למקומו – If you see you fellow who comes to a trial and falter, do not judge him for guilt until you yourself come to a trial like his and are rescued.",
+                "ואל תאמר דבר שאי אפשר לשמוע וסופו להשמע – that is to say, your words should not be doubtful that it is impossible to understand from the outset and at first examination [of them], nor rely that if the listener will [examine them] deeply, that he will eventually understand them, for this will bring people to error with your words, lest they err and go to heresy through you. Another explanation: Do not reveal your secrets even with your own self, saying that there is no one that would hear you, for someday it will be heard, for the bird of the heaven will transport the voice (i.e., “the walls hear”), for according to this commentary, the reading is that it will ultimately be heard. But Rashi has the reading: “Don’t say something that is possible to hear, that will in the end be heard, and regarding words of Torah, do not say regarding words of Torah that you can hear now that you will ultimately hear them at the end, but rather, incline your ear and hear it immediately.",
+                "לכשאפנה – from my business, I will engage in [the study of] Torah."
+            ],
+            [
+                "בור – empty from every thing and even the nature of give-and-take he does not know, and he is worse than the Am HaAretz/ignoramus. The Aramaic translation of (Genesis 47:19): “that the land may not become a waste” – that the land will not be a waste/uncultivated.",
+                "ולא עם הארץ חסיד – but it is possible that he will be a person who fears sin, for he is a specialist in the nature of give-and-take.",
+                "ולא הביישן למד – for a person who is bashful to ask lest they mock him will remain with his doubts.",
+                "ולא הקפדן – the teacher/Rabbi who is strict with his students when they ask him will not teach properly, but he needs to explain the manner of interpretation of Halakha to his students.",
+                "ולא כל המרבה בסחורה מחכים – as it is written (Deuteronomy 30:13): “Neither is it beyond the sea.” The Torah is not found with those who go beyond the sea (Tractate Eruvin 55a).",
+                "ובמקום שאין אנשים – to sit at the head [of the class] and to give instruction."
+            ],
+            [
+                "על דאטיפת אטיפוך – you were evil, plundering humanity and causing them to float on the river and in the same manner, they measured you.",
+                "וסוף מטיפיך יטופון – the matter was not given over to their hands to kill you but rather to a court of Jewish law, and the Holy One, blessed be He gives you over to their hands when they assess guilt on the guilty, and in the future, He will claim from them your death."
+            ],
+            [
+                "מרבה בשר מרבה רימה – The individual who overeats and overdrinks until he becomes fat and of much flesh, increases upon himself worms in the grave and worms are difficult to the dead as a needle in the flesh of the living. And this Tanna comes to teach us that are excesses are difficult for a person other than an excess of Torah and knowledge and tzedakah.",
+                "מרבה דאגה – lest he steal it or lest robbers come upon him and kill him. And one pious person would pray that God would save me from the scattering of the soul, and they asked of him, “what is the scattering of the soul?” He said to them that his many possessions would be scattered in many places and one would have to scatter his soul to think about here and there.",
+                "מרבה נשים מרבה כשפים – He took a Mishnaic lesson and continued – that at the beginning, a person decorates himself and eats and drinks and gains weight, and afterwards desires to increase his possession and after he has increased his possessions and sees that he has enough to support many wives, he increases [the number of] his wives, and after he has increased [the number of] his wives, each one requires a maidservant who will serve her, hence he has increased his maidservants; and since he has many members of his household, he needs fields and vineyards to provide wine and food to the members of his household, and he increases [the number of] his slaves to work the fields and the vineyards. For this purpose, it is taught in this Order of the Mishnah.",
+                "מרבה תורה מרבה חיים – as it is written (Deuteronomy 30:20): “For thereby you shall have life and shall long endure upon the soil [that the LORD swore to your ancestors, Abraham, Isaac and Jacob, to give to them].”",
+                "מרבה חכמה – that he gives a reason for his words and his explanations gratify the hearts of those who listen; ",
+                "“the more sitting” – many students gather together and come to hear his logical arguments. And there are those who have the reading: “The more sitting, the more wisdom” – for he who increases his students, his students sharpen him, and add and increase to his wisdom.",
+                "מרבה עצה – he who increases to take advice, increases [his] understanding; he understands a matter from the midst of that matter, from advice that his advisers give him.",
+                "מרבה צדקה מרבה שלום – as it states (Isaiah 32:17): “For the work of righteousness shall be peace.”"
+            ],
+            [
+                "אל תחזיק טובה לעצמך – to say that I have studied much Torah and because he did not leave aside neither Bible nor Mishnah, nor Halakha nor Aggadah that he did not learn (Tractate Sukkah 28a; Tractate Bava Batra 134a), he would say this.",
+                "בור סוד – We have the reading \"בור סוד\" and not \"בור סיד\" – that is to say, like a cistern plastered with lime/plaster.",
+                "שאינו מאבד טפה – such is he that he does not forget a single thing from his learning.",
+                "אשרי יולדתו – he is happy with good qualities until the entire world says about him: “Happy is the one who gave birth to him.” But there are those who say: “on account of the fact that she caused him that he would be wise,” for she would go around to all of the Houses of Study that were in her city, and she would say to them: “I pray thee – have compassion on this fetus that is in my womb that he will be wise, and from the day that he is born, she did not remove his bed from the House of Study, in order that nothing would enter his ears other than words of Torah.",
+                "חסיד – for he practices equity/inside the line of the law.",
+                "ירא חטא – He who is stringent upon himself and forbids himself things that are permitted from his fear lest he come to sin, for if this were not the case, what advantage to him would it be for even an ignoramus can become an individual who fears sin.",
+                "מעין המתגבר – his heart is wide and he adds logical interpretations and dialectics from his own mind.",
+                "אבא שאול אומר משמו – of Rabban Yohanan ben Zakkai.",
+                "ואלעזר בן ערך בכף השניה – I found it written that Abba Shaul never disputed the first teacher [of the Mishnah], and both of the things were said by Rabban Yohanan ben Zakkai and both of them are true, for in the matter of expertise and memory, Rabbi Eliezer outweighs him, but in the matter of acuteness/quickness and dialectics, Rabbi Eleazar ben Arakh outweighs him."
+            ],
+            [
+                "עין טובה – he is satisfied with what he has and does not request additional things and is not jealous when he sees that his friends have more than him.",
+                "חבר טוב – when he reproves him when he sees hm doing something not worthy.",
+                "",
+                "הרואה את הנולד – looks forward and glances at what will become and from that, he finds that he considers the loss of a Mitzvah corresponding to its reward, and the reward of a sin corresponding to its loss.",
+                "לב טוב – for the heard is that which presents all o the other powers and I is the source from which flows all of the activities, and even though there are activities for special limbs, nevertheless, the power which animates all movements is the heart, therefore, Rabbi Eleazar said: “a good heart.” And because of this, Rabban Yohanan ben Zakkai stated : I prefer the words of Eleezar ben Arakh to your words.”",
+                "איזו היא דרך רעה שיתרחק ממנה האדם – it was made necessary to ask from this, for he did not comprehend from their first words that the evil path is the opposite of the good path, for not all that is good is the opposite of what is bad, for the measures of piety are that of equity which is good, and whomever is not pious and establishes his words on the laws of the Torah is not evil. For it is possible to say that with satisfaction and it is that the good eye is the good way. The request of the advantages is not the evil path, for he does not damage any individual through this and similarly with the other qualities. Therefore, it was necessary to ask of them – what is the evil path that a person should distance himself from.",
+                "הלוה ואינו משלם – It is the reverse of one who can foresee the future, for if he does not pay, he will not find anyone who will [ever] lend him [anything], and he will lie in hunger, but he did not say merely, “he who does not see the result” because it is possible for an individual that will not see the result, so that he not come to a stumbling block, and he will save himself from the coming of this result.",
+                "וצדיק חונן ונותן – The Holy One, blessed be He is the righteous one of he world who is gracious and gives to the lender what was borrowed from him and not repaid, hence the borrower remains liable to God."
+            ],
+            [
+                "הם אמרו שלשה דברים – in civility an din ethics and qualities, for in the areas of the forbidden and the permitted and the exempt and the obligatory, many things were said; alternatively, these three things should always be things accustomed to say.",
+                "יהי כבוד חברך חביב עליך כשלך – and when should this be? that he will not be easily angered. For if you are easily angered, it is impossible that you will not despise the honor of your fellow, which is one word. “Repent one day before your death/demise” is two. And the third is that “you should warm yourself before the light of the Sages”, etc.",
+                "שוב יום אחד לפני מיתתך – since a person does not know when he will die, he should do acts of repentance today lest he die on the morrow.",
+                "והוי זהיר בגחלתן – you should not act with them in an irreverent manner.",
+                "שלא תכוה – so tht you will not be punished at their hand.",
+                "נשיכת שועל – its cure is difficult for its teeth are thin, curved and crooked and the physician needs to cut the flesh with a surgeon’s knife and to widen the bite.",
+                "עקיצת עקרב – worse than a snake’s bite.",
+                "ולחישתן – their speech.",
+                "לחישת שרף – that the vapor that comes from the mouth of the venomous serpent at the time that it hisses/whispers. Another explanation: This venomous serpent does not receive a whisper like other snakes as it is written (Psalms 58:6): “So as not to hear the voice of charmers [or the expert mutterer of spells],” so a Sage if he provokes him and comes to appease him, he will not receive his appeasement."
+            ],
+            [
+                "עין הרע – like the evil eye/עין רעה – that he is not satisfied with what he has, and runs after other things. But there are those who interpret עין הרע /the evil eye who brings in the evil eye into the finances of his fellow or his children and causes him harm.",
+                "ושנאת הבריות – baseless hatred. An Maimonides explains that that he detests the community of other human beings and loves to dwell alone. But I heard that a difficult person who brings upon himself the hatred of humanity and causes that everyone hates him."
+            ],
+            [
+                "התקן עצמך ללמוד תורה – that he should not say that since my father is a Sage and that the father of my father is a Sage, for Torah scholarship likes to come around to its in again (to be hereditary in the family – see Tractate Bava Metzia 85a), and I don’t have to seek after it.",
+                "וכל מעשיך יהיו לשם שמים – even at the hour when you are engaged in eating ad drinking and good manners/pursuit of a trade, don’t intend to benefit your body but rather, you should be healthy to perform the will of your Creator."
+            ],
+            [
+                "הוי זהיר בקרית שמע – to recite it at its appropriate time, and similarly regarding the Amidah to recite each and every Amidah/prayer at its appropriate occasion.",
+                "קבע – like a person who has upon him an obligation – something fixed and states: When will I unload from myself this obligation. Alternatively – [the word] קבע – like a person who has establishes a set time to read a specific chapter, one Torah portion – that he says while merely studying, and does not say in the language of supplication, like a person requesting mercy.",
+                "כי אל חנון ורחום הוא – who wants with supplication and through these supplication he is comforted immediately.",
+                "ואל תהי רשע בפני עצמך – don’t do something that today or tomorrow you will do harm to yourself through it. And Maimonides explained אל תהי רשע בעיניך/do not be evil in your own eyes – that is to say, do not account evil to yourself – for through this you will go out to an evil culture completely. But I heard : do not be evil in this matter – that you will separate yourself from the community and you will stand all by yourself."
+            ],
+            [
+                "לאפיקורוס – the language of being ownerless, who despises the Torah and considers it as if it is ownerless. Alternatively, he places himself like someone ownerless and does not have compassion on his soul fearing lest evil come upon him because he despises the Torah or those who study it.",
+                "ודע לפני מי אתה עמל – in this response that you make to an Epicurean – that he will not seduce your heart to turn to his opinion."
+            ],
+            [
+                "היום קצר – the life of this world is short.",
+                "והמלאכה מרובה – The Torah is longer than the land by a measure.",
+                "ובעל הבית דוחק – as it states (Joshua 1:8): “but recite it day and night.”"
+            ],
+            [
+                "לא עליך המלאכה לגמור – your reward [from] God is not to complete all of it in order that you will lose your reward if you don’t complete it. For lest you say, I do not engage in study and I do not take a reward, you will not be a free person to be idle, for by force, the yoke lies upon you to serve/worship.",
+                "לעתיד לבא – in the world to come."
+            ]
+        ],
+        [
+            [
+                "עקביא. מטפה סרוחה – a drop of effusion of semen; but even though at the time of conception it is not putrid/decomposed for it does not decay in the womb of the woman until after three days and when it becomes putrid, it is not worthy of being emit semen, nevertheless, it is called a טפה סרוחה/ a putrid drop because it is close to becoming putrid immediately when it is outside the womb of the woman, and the one who looks at it when it comes from a putrid drop is saved from pride. And a person who looks at the future to go to the place of dust and any kind of worm is saved from desires and the lust for money. And he who looks at the future to provide a judgement and [final] accounting separates himself from sin and does not stumble if he becomes a victim of sin."
+            ],
+            [
+                "בשלומה של מלכות – and even all of the nations of the world.",
+                "חיים בלעו – as it is written (Habakkuk 1:8): “You have made mankind like the fish of the sea,” (Tractate Avodah Zarah 4b). Just as the fish in the sea – all who are larger than their fellow swallow up their fellow, so too human beings. And wee it not for the fear of the kindom, all who is greater than his fellow swallows up his fellow.",
+                "יראי ה' איש אל רעהו – here are two.",
+                "וידום – the language of the “a soft murmuring sound/a still, small voice” (I Kings 19:12), in the manner of teaching something individually when he teaches it in a whisper.",
+                "כל נטל עליו – as if the giving of all of the entire Torah was for his sake alone."
+            ],
+            [
+                "לא אמרו עליו דברי תורה – and during the Blessing after the Meals when they make the blessing over the table, they fulfill their religious obligations and it is considered as if they had recited over it words of Torah. Such is what I heard.",
+                "מזבחי מתים – an idolatrous offering, as it is written (Psalms 106:28): “They attached themselves to Baal Peor, ate sacrifices offered to the dead.”",
+                "מלאו קיא וצואה – idolatrous worship is called excrement as it is written (Isaiah 30:22): “’Out!’ you will call to them.”",
+                "בלי מקום – so that they do not mention the name of God [Praised be He] on the table.",
+                "שנאמר וידבר אלי זה השלחן אשר לפני ה' – immediately when he speaks words of Torah it is called the table that is before God. And there are those who say more the beginning of the verse he goes out, as it is written (Ezekiel 41:22): “A wooden altar three cubits high [and two cubits long and having inner corners; and its length and its walls were of wood. And he said to me, ‘This is the table that stands before the LORD.’].” Do not read the word אמות /cubits but as אמות /mothers of the nations, as there is the traditional reading where the vowels guide us; three corresponding to Torah, Prophets and Writings, and we say that Bible, Mishnah and Talmud – a person must speak of them at the table, for this is what is called the table before the Lord. Such is what Rashi explained."
+            ],
+            [
+                "הנעור בלילה ומהלך בדרך יחידי – and someone who considers in heart words of exaggeration.",
+                "הרי זה מתחייב בנפשו – because the nighttime is an occasion for those who do damage, and a person who walks on a path alone is in danger because of robbers and several evil occurrences, but if he would be considering the words of Torah, his Torah would protect him."
+            ],
+            [
+                "עול מלכות – the burden of the king and officers.",
+                "דרך ארץ – labor and the trouble of making a living in order that his work will be blessed.",
+                "הפורק ממנו עול תורה – a person who says that the yoke of Torah is difficult and I cannot suffer it."
+            ],
+            [
+                "עשרה שהיו יושבים בדין – we have this reading.",
+                "בעדת אל – no community is less than ten as it states concerning the spies (Numbers 14:27): “How much longer shall that wicked community [keep muttering against Me]?” This excludes Joshua and Caleb which makes ten.",
+                "ומנין אפילו חמשה שנאמר בקרב אלהים ישפוט – three judges and two litigants.",
+                "ומנין אפילו שלשה. שנאמר ואגודתו על ארץ יסדה – the fire and the air and the water, which are three. (Amos 9:6: “[Who built His chambers in heaven] and founded His vault on the earth,”] “and founded His vault on the earth” – on the foundation of the world he surrounded them, these are three that are called vaults; alternatively, we found three that are vaults: a bunch of hyssop which are three stalks, and there are books in which it is written: And from where [do we learn] even five, as it states (Amos 9:6): “and founded His vault on the earth,” for a person ties up in his hand one which has five fingers, and the total of the fingers of the hand is called אגודה/band/bunch/bundle. And at the beginning of the verse (i.e., Amos 9:6) he states: “Who built His chambers in heaven” – that is to say, the Divine Presence goes down below to the world when there is a band engaged in Torah. And from where [do we learn] that even three, as it states (Psalms 82:1): “among the divine beings He pronounces judgment.” – that there are three judges.",
+                "כי נטל עליו – it is the language of סכך/covering. The Aramaic translation of “And you will cover and take, that is to say, that God’s Divine Presence covers over him."
+            ],
+            [
+                "תן לו משלו – do not be prevented from engaging in the needs of heaven, whether from your body or from your money, that you don’t give of what is yours – not from your body and not from your money for you and your money is His (i.e. God’s).",
+                "מה נאה אילן זה מה נאה ניר זה – this is the law regarding all idle conversations, but that it spoke in the ordinary manner, for it is the manner of those who walk on the path to speak about what their eyes see. But there are those who say that it comes to teach us something extra for even though that it is an individual opinion, a person recites the blessing: “Praised is God for such as is in the world,” even though we consider it as if he has forfeited his soul because he stopped from his studies.",
+                "ניר – a ridge of the plough, like (Jeremiah 4:3): “Break up the untilled ground [and do not sow among thorns].”"
+            ],
+            [
+                "כל השוכח דבר אחד ממשנתו – on account because he did not review it, we consider it as if he is liable for death and because of his forgetfulness, he comes to permit what is forbidden and is found that a stumbling block has come to him, and his inadvertent error counts as something done on purpose. Alternatively, he becomes liable for his own soul because that Mishnah would have preserved him, and because he forgot it, it does not protect him.",
+                "תקפה עליו משנתו – for it was difficult for him and through the difficulty in it, he forgot [his learning]."
+            ],
+            [
+                "כל שיראת חטאו קודמת לחכמתו – I learned that in his thoughts he places the fear of sin to his wisdom, for he thinks in his heart: “I will learn so that I will become one who fears sin,” and that is because they said that the beginning of thought is the conclusion of the deed.",
+                "חכמתו מתקיימת – for wisdom brings him to what his heart desires, and he enjoys it.",
+                "וכל שחכמתו קודמת ליראת חטאו – that he doesn’t learn in order to do, for since his heart does not turn to be someone who fears sin, his wisdom does not endure and because it prevents him from going after his stubbornness, there is an end to it, which he detests and sets aside.",
+                "",
+                "כל שמעשיו מרובים מחכמתו – here we are speaking of someone who is zealous to perform a positive commandment, and above [when speaking of] where his fear of sin precedes his wisdom, we are speaking of his being careful with negative commandments."
+            ],
+            [
+                "כל שרוח הבריות נוחה הימנו – whomever is beloved below knows that he is beloved above (i.e., with God).",
+                "שינה של שחרית – he who continues to sleep until the period for the recitation of the Shema passes.",
+                "ויין של צהרים – which pulls at the heart of man, as it is written (Ecclesiastes 2:3): “I ventured to tempt my flesh with wine” and to bring myself to drunkenness.",
+                "ושיחת הילדים – which idles their fathers from engaging in [the study of] Torah.",
+                "וישיבת כנסיות של עמי הארץ – who gather together and speak of idle things."
+            ],
+            [
+                "המחלל את הקדשים – A person who brings the Holy things of the Altar to become a rejected sacrifice in consequence of an improper intention in the mind of the officiating priest or a portion of the sacrifices left over beyond the legal time and bound to be burned or ritually impure, or a person who commits a religious transgression and derives benefit, whether of the Holy things of the altar or the Holy things of the Temple treasury.",
+                "והמבזה את המועדות – he does work on the Intermediate Days of the Festival, or acts on them like a weekday while eating and drinking.",
+                "והמלבין פני חבירו ברבים – He who is embarrassed, his face is at first red and afterwards, white, for the soul has two movements – one towards the outside and one towards the inside. For when we embarrass someone, at first the spirit shakes towards the outer side like one who is filled with rage and his face reddens, and when he cannot find a rational how he can remove the embarrassment from his face, he worries on the inside and the spirit enters his inner side because of he the pain, and his face becomes pale and white. And this is what they said (Tractate Bava Metzia 58b) concerning the whitening – that it goes from red and becomes white.",
+                "והמפר בריתו – that he did not circumcise or that he did circumcise but he pulled his foreskin to cover over his circumcision in order that he should not appear that he is circumcised.",
+                "והמגלה פנים בתורה – he perverts the interpretation of the Torah to be not in accordance with its accepted understanding, like the person who translates (Leviticus 16:21): “Do not allow any of your offspring to be offered up to Molech,” – and from your offspring you shall not give to become with child in Romedom (i.e., identifying Molech with Rome and misinterpreting \"להעביר\" for the purpose of making it applicable to sexual connection with Romans). But this is not the plain meaning of the Biblical verse, and in the same manner who makes tainted interpretations. Another explanation of someone who perverts the interpretation of the Torah who dares to transgress the words of the Torah in public with a high hand, and he has no embarrassment [at doing so].",
+                "אע\"פ שיש בידו תורה ומעשים טובים – and he did not return in repentance from one of these sins that were in his hand. Even though all these sufferings came upon him and he died from his sufferings, he has no share in the World to Come. But if he returned in repentance prior to his death, there is nothing that stands in the way of repentance."
+            ],
+            [
+                "הוי קל לראש – before a great, elderly man who sits at the head of the Yeshiva/academy, be easy to perform his duties and serve before him.",
+                "ונוח לתשחורת – to a young man whose hair is black, you don’t have to make it easy upon yourself so much but stand before him with pleasantness and calmness.",
+                "והוי מקבל וכו' – corresponding to all people, whether the head or the young, stand in joy, “receive” like paying respects to, visiting upon, from the Aramaic translation corresponding to accept. Another explanation: be easy to the head of your leaders when you are young, make it easy to perform the will of your Creator. And in your elder years, when your face has become blackened from age, be pleasant to him."
+            ],
+            [
+                "מסורת סייג לתורה – The tradition that the Sages passed to us with its defective and plene [letters] (see Talmud Kiddushin 30a) that are in the Torah are a fence and a strengthening to the Written Torah., for through their hands, we understand how many commandments there are and how to do them, like [the example] בסכת בסכת בסכות/the word “Sukkot” (Leviticus 23:42-43) written twice “defectively” and once full – for from it we learn to validate a Sukkah with three walls, and like the passage \"מועדי ה' אשר תקראו אתם\" /”[these are] the set times of the LORD that you shall celebrate as sacred occasions” (Leviticus 23:37; see also verses 2 and 4 of this chapter) which is written defectively in three places, to teach – אתם/them – even if they are sinning inadvertently, even if they are sinning wantonly, even if they are in the minority.",
+                "מעשרות סייג לעושר – as it is written (Deuteronomy 14:22): “You shall set aside every year a tenth part”. Set aside a tenth part so that you shall be coming wealthy (Tractate Taanit 9a).",
+                "נדרים סייג לפרישות – at the time when a person begins abstinence/self-restraint and is fearful that he should not transgress, he accepts upon himself in the language of a vow that he will not do such and such. And through this, he conquers his inclination.",
+                "סייג לחכמה שתיקה – in what we establish, if through silence from words of Torah, it is already written: (Joshua 1:8) “You shall meditate on it [day and night]” etc., or by silence from gossip and slander and these are a curse from the Torah. But he should not speak other than being silent in those words that are permitted between a person and his fellow that a person should limit speaking of them all that is possible. And on them, Solomon said (Proverbs 17:28): “Even a fool, if he keeps silent is deemed wise, [Intelligent, if he seals his lips].”"
+            ],
+            [
+                "חבה יתירה נודעת לו – Maimonides explained a great love God showed humanity when he informed him and said to him: “see that I have created you in the image [of God” for when a person does good to his fellow and informs him of the good that he did with him. For it is necessary to explain the great love that was made known to them. Love is revealed and divulged that God did not only have concealed love that God [may He be blessed], has with humanity, for even a revealed and known love for all.",
+                "שנאמר כי לקח טוב – all of the story of Creation, as it is stated in it: “And God saw that this was good” (Genesis 1:10,18,21,25). It (i.e., the world) was not created other than for the Torah which is called a gift (see Tractate Taanit 7a), just as the Torah states (Deuteronomy 32:2): “May my discourse come down as the rain.”"
+            ],
+            [
+                "הכל צפוי – all that a person does in his remotest recesses is revealed before Him (i.e., God).",
+                "והרשות נתונה – it is in the hand of a person to do good or evil, as it is written (Deuteronomy 30:15): “See, I set before you this day [life and prosperity, death and adversity].”",
+                "ובטוב העולם נדון – with the quality of mercy and despite this, not everything is equal in this quality because everything is according to the multitude of action. A person who increases the doing of good deeds we give him great mercy, and the individual who lessens [the doing of] good deeds, we lessen for him mercy. Another explanation: “And everything is according to the majority of the actions” – since through the majority of a person’s actions he is judged, if most are merits, he is innocent, and if most are wrong-doings, he is guilty. But Maimonides explained “Everything is foreseen” – all the deeds of a human beings what he did and what he will do in the future, everything is revealed before Him (i.e., God), and you should not say that since the Holy One, blessed be He knows what a person will do, if so, he is forced through his deeds that he will be righteous or wicked, since free will is given in his hand to give good or evil and there is nothing that will force him at all, and since this is the case, the world is judged through its goodness, to be called to account from the wicked and to give a good reward to the righteous. For since the sinner sins willingly, he is worthy of being punished and the righteous was righteous willingly and is worthy of receiving a reward. And everything is according to the majority of his deeds, according to how a person continuously strives to do good, so his reward is great for he is not like someone who distributes one-hundred gold coins to tzedakah on one-hundred occasions to one who gives them on one occasion, and this is the reading of Maimonides. And everything is according to the majority of his deeds, but not according to the deed."
+            ],
+            [
+                "הכל נתון בערבון – the feet of a person are a surety to him, for wherever he wants to go, they will lead him” (Tractate Sukkah 53a).",
+                "ומצודה פרושה – suffering and death.",
+                "החנות פתוחה – and people enter there and take debts for merchandise that are payable at certain seasons.",
+                "והחנוני מקיף – and he believes all who come to take; such it is that people sin every day and the Holy One, blessed be He, waits for them until their time comes [to die].",
+                "הפנקס פתוחה – to write in it the debts for merchandise so that he won’t forget.",
+                "והיד כותבת – so that you would not say that even though the ledger is open, sometimes, the storekeeper is preoccupied and he doesn’t write down everything, therefore, it (i.e., the Mishnah) states that hand is writing.",
+                "וכל הרוצה ללוות וכו' – that is free will is granted as stated [in Mishnah 15] above, for no one is forced to borrow against his will.",
+                "והגבאים – suffering and evil occurrences.",
+                "לדעתו – sometimes he remembers is obligations and says that it is beautiful that I judged.",
+                "ושלא לדעתו – sometimes he forgot and calls a travelling salesman corresponding to the judgment of the Holy One [blessed be He].",
+                "ויש להם על מה שיסמוכו – on the notebook and on the storekeeper who Is faithful regarding his notebook; such are these sufferings which are adjoined to the deeds of a human being that are mentioned before the Holy One [blessed be He], even though they are forgotten by man.",
+                "והדין דין אמת – The Holy One, blessed be He, does not deal despotically with His creatures (Tractate Avodah Zarah 3a).",
+                "והכל מתוקן לסעודה – both the righteous and the wicked have a share in the World to Come after their obligations have been collected from them."
+            ],
+            [
+                "אם אין תורה וכו' – his give-and-take is not pleasant with humanity.",
+                "אין דרך ארץ – his Torah will be end up being forgotten.",
+                "אם אין דעת וכו' – knowledge is that is finds a rationale for the matter. And understanding – he understands the matter from within the matter but doesn’t show him the reasoning. But if there is no knowledge to give the reasoning for the matter, there is no understanding, for after he did not know the reason for something, it is as if he did not know it. But nevertheless, understanding precedes, therefore, if there is no understanding, there is no knowledge.",
+                "אם אין קמח אין תורה – whomever lacks what to eat, how can he engage in Torah study?",
+                "אם אין תורה אין קמח – what value does it serve if he has the wheat in his hands but he lacks Torah? It would be better for him if he didn’t have wheat and he died from hunger."
+            ],
+            [
+                "קנין – the sacrifices of fowl which ae called “nest” – referring to the nest of a bird. And there are within it (i.e., the Tractate) stringent Halakhot such as if an obligatory offering got combined with a freewill donation or a burnt-offering whose action is performed above, together with a sin-offering whose action is performed below.",
+                "ופתחי נדה – the laws of the menstruant woman/Niddah who lost track of her menstruation cycle and needs to watch until the starting time of her menstruation. And sometimes, she is required to immerse [in the Mikveh] ninety-five immersions according to the one who states that immersion at the appropriate time is a Mitzvah.",
+                "הן הן גופי הלכות – the principles of the Oral Tradition, for which we receive for it a reward.",
+                "תקופות – the matter of the movement of the constellations [in the sky].",
+                "וגמטריאות – the value of the letters.",
+                "פרפראות לחכמה – like the auxiliary dessert that is customary to eat at the conclusion of the meal to conclude in a joyful manner – so too these auxiliary forms of wisdom which give honor to their owners in the eyes of humanity."
+            ]
+        ],
+        [
+            [
+                "בן זומא – because he did not live long, he was never ordained that he would be called “Rabbi.” They called him by the name of his father, and similarly, Ben Azzai, and both of their names were Shimon.",
+                "איזהו חכם – this is how it should be read: How should a Sage who is worthy that he should glory in his wisdom.",
+                "הלמד מכל אדם – and even though he is younger than him, for since he doesn’t care for his honor and learns from those younger than him. Things are recognized that his wisdom is for the sake of Heaven, and not to be arrogant or to glorify himself.",
+                "שנאמר מכל מלמדי השכלתי – and at the end of the verse (Psalms 119:99): “[I have gained more insight than all my teachers,] for Your decrees are my study,” that is to say, I would study Torah from all of my teachers, even from those younger than me, and I would not be concerned for my honor, for your decrees are my study, for my intentions are for Heaven alone. And similarly… איזהו גבור – who is worthy that he should glory in his courage; he who conquers/masters his passions.",
+                "שנאמר טוב ארך אפים מגבור – this is the explanation of the Biblical verse (Proverbs 16:32): “Better to be forbearing [than mighty],” he who comes from side of might of the conquest of the [evil] impulse, not from the side of softness of nature and similarly, “to have self-control than to conquer a city” – from the king who after he has conquered the city and the people rebelling against hm come to his hand, he has self-control and doesn’t kill them.",
+                "איזהו עשיר – who is worthy to glorify in his riches, he is happy with his portion.",
+                "איזהו מכובד – since all three of these good things which are mentioned above which are the wisdom and the courage and the wealth. He who is worthy of them is honored from himself in the eyes of God and mankind, and even if humanity doesn’t honor him on account of these, therefore, the Tanna attached to them and said: Whomever has these qualities and is honored through himself, what should he do, for he will be honored from others as he honors humanity.",
+                "וכי מכבדי אכבד – These things are a Kal VaHomer/an inference a minori, for just as the Holy One, blessed be He who is the King of Glory and everything that He created in His world, He did not create other than for His honor and He honors those who honor Him, all the more so for flesh and blood (i.e., humanity).",
+                "ובוזי יקלו – we learned from the modesty of the Holy One, blessed be He. He did not say, “those who despise Me I shall curse”, but rather, they will be cursed on their own (“but those who spurn Me shall be dishonored” – I Samuel 2:30). But regarding the honor of the righteous, he was stricter, as it states (Genesis 12:3): “And curse him that curses you.”"
+            ],
+            [
+                "שמצוה גוררת מצוה – such is the manner of the world – for he who does one Mitzvah, it is pleasant for him to do others, and one who starts with a sin, it is difficult to separate [himself] from them. And furthermore, the reward for a Mitzvah is [another] Mitzvah, for from Heaven you receive assistance and you designate by hand whomever had performed one Mitzvah that he will do another in order to give him a reward for both, and similarly, the “reward” for a transgression/sin, etc. Another explanation: that the reward for a Mitzvah is a Mitzvah, for all that a person is rewarded and derives joy in the performance of a Mitzvah is considered for him like a Mitzvah in and of itself. And he takes a reward on the Mitzvah that he did and for the joy and benefit that he enjoyed while doing it.",
+                "ושכר עבירה עבורה – For the reward and the benefit that arrives to a person in the performance of a transgression is considered to him as transgression in and of itself. But he is whipped for the transgression that he performed and on the “reward” and “enjoyment” that he receives for doing it."
+            ],
+            [
+                "אל תהי בז לכל אדם – to state what can so-and-so actual do to harm me?",
+                "ואל תהי מפליג – he distances himself from all matters that he has to concern himself with, he should not say that it is far away and that he doesn’t have to worry about it."
+            ],
+            [
+                "מאד מאד הוי שפל רוח – even though that in other qualities, the middle ground is the most praised, the quality of pride is not like this, but rather, he should incline to the furthest pole of humbleness of spirit, for pride is the most detestable, and further, most human beings fail in this and no one is exempt from it. Therefore, one must make an additional distance [from this]."
+            ],
+            [
+                "הלמד על מנת ללמד מספיקין בידו ללמוד וללמד – This is our reading, and this is its explanation: He who studies in order to be able to always engage in Torah [study], he doesn’t have it in his mind to perform deeds of lovingkindness for humanity is like Rabbah (Tractate Rosh Hashanah 18a) who engaged in Torah but did not perform deeds of lovingkindness even though that he wanted to engage in deeds of lovingkindness, nevertheless, he is enabled to study and to teach, and his thought is fulfilled. But a person who studies in order to perform [commandments], for he wants to engage in Torah and to also be able to engage in deeds of lovingkindness like Abaye (there – Tractate Rosh Hashanah 18a), who engaged in Torah and in deeds of lovingkindness, he is enabled to complete his thought process and become worthy to study and to teach and to observe and to perform [deeds of lovingkindness]. But there are those who explain that a person who studies in order to be able to teach in order that he be called “Rabbi,” and we have the reading that he is not enabled to study and to teach, and in most of the books, I have found like the first reading, which is the essential.",
+                "אל תעשם עטרה להתגדל בהם – you should not say that I will study in order that I will be called “rabbi” and he will be will refute me on my head, but rather, learn from love and the honor will eventually come.",
+                "ולא קרדום לחפור בהם – and not the study of Torah in order to render from it work that one supports oneself through it like making the words of the Torah a spade to dig with them (the means for selfish ends). And the individual who does this religiously desecrates the holiness of the Torah and is liable for death at the hands of Heaven, for he has benefited from that which has been sanctified. But those who teach young children take their reward from the protection of the young ones alone, for they protect them so that they do not transgress and cause damage and the renumeration for teaching the values of punctuation signs or accents. But the reward for study, it is forbidden to take, as it is written (Deuteronomy 4:14): “At the same time the LORD commanded me to impart to you laws and rules for you to observe [in the land that you are about to cross into and occupy]” that the Lord my God commanded me – jus as I do it for free, so you do it for free. And such is that law that it is forbidden to take renumeration for teaching the law, but the renumeration for idleness alone [is permitted] – something that is recognized – how much he would lose from being idle from his work in order to hear the claims of the litigants, as long as he takes the same from both of them, but if he were to take more from this one, his judgments are nullified. And just as the Torah permitted a Torah scholar to benefit from the words of the Torah is that he his wares should be sold in the marketplace prior to other people and also that he would be exempt from taxes and taxes from crops and other farmer’s products delivered in kind. And even the capitation tax the community is obligated to give for him, and even if he is rich and has a lot of money and he can request from the court to exempt him. But if the Torah scholar is sick and afflictions have come upon him and many people bring him large portions of food because of the honor of his Torah, it is a Mitzvah upon him that he should take these. But this not suitable from the words of the Torah, for it is impossible for him to sustain himself in another manner. And similarly, a Torah scholar that the community appointed him over them as a leader of the community or as head of the school. But the person who engages in the needs of the community is permitted to take from them a reward, and even more money than he needs to support himself, in order that his meals be healthy. And through this, he will be great and appropriate and be desirable in their eyes, as we find with regard to the High Priest (Tractate Yoma 18a) that it is written regarding him that he is greater than his brothers and he Sages expounded that they make him greater than his brothers – that his brother Kohanim who make him rich from their own and the early Sages who were prevented from this possessed a quality of piety but this is not from the law."
+            ],
+            [
+                "כל המכבד את התורה – He who expounds upon the defective writing/omission of the vowel letters and the addition of letters that are in the Torah, demonstrating the reason for each and every stroke on the letters to say that there is no irrelevant argument, you have no greater honor to the Torah than this. Alternatively, [it means] he who honors the Torah scroll and honors those who study Torah and engage in it, all these are included within those who honor the Torah."
+            ],
+            [
+                "החושך עצמו מן הדין – in a place where there is someone greater that him; alternatively, he states to the litigants that they should compromise.",
+                "פורק ממנו איבה – that a person leaving from the court trial guilty hates the judge for he says in his heart, but not the opposite if I am acquitted.",
+                "וגזל perhaps the acquitted with be found guilt as it is found that the stolen [object] comes into his hand.",
+                "ושבועת שוא – perhaps he will be required to take an oath to the individual who is not liable for one, and it is found that he is comes to a false oath; alternatively, the Tanna calls a lying oath a false oath such as the person who says I did not borrow and the borrower, at the time of his oath had a false oath come from his mouth.",
+                "והגס לבו בהוראה – without examination and without delay."
+            ],
+            [
+                "אל תהי דן יחידי – even though the individual is an expert/specialist, one can judge. But it is the manner of piety that even if he is an expert/specialist, he should not serve as judge alone, and especially if the litigants have not accepted him upon themselves as a judge; but if the litigants accepted him upon themselves as a judge, he may judge singularly and even according to the manner of piety.",
+                "שאין דן יחידי אלא אחד – the Holy One, blessed be He, who is singular/unique in His world.",
+                "ואל תאמר – to your fellows who are disagreeing with you, “accept my opinion,” that I am an expert and without your participation/fusion, I would be able to judge.",
+                "שהן ראשין ולא אתה – for since you combined them with you, it is appropriate that he will decide the law for the majority."
+            ],
+            [
+                "המקיים את תורה מעוני – that he is pressed for food and is exempted from his work in order to engage in [the study of] Torah.",
+                "המבטל את התורה מעושר – on account of the great financial resources, he has to give attention to here occasionally and to there occasionally and he has no time to engage in [the study of] Torah."
+            ],
+            [
+                "הוי ממעט בעסק – lessen the engagement in your business and your work so that your primary engagement with be with [the study of] Torah.",
+                "והוי שפל רוח בפני כל אדם – to learn even from one who is lesser than you in wisdom.",
+                "יש לך בטלים הרבה כנגדך – that will assist you in your idleness. Another explanation: there are in the world several idle individuals who are wicked and evil beasts who are idle and through them, the Holy One, blessed be He will bring retribution upon you.",
+                "ואם עסקת בתורה – It (i.e., the Torah) will pay your reward and not via an agent, and through that, the good quality is greater than the quality of retribution."
+            ],
+            [
+                "פרקליט – an angel who is a good advocate.",
+                "קטיגור – an evil advocate/prosecutor and the word קטיגור is calling a vendor. But סניגור/advocate is the opposite of קטיגור. Its explanation is someone who hates vendors."
+            ],
+            [
+                "יהי כבוד תלמידך חביב עליך כשלך – for such we found with Moss who said to Joshua his student (Exodus 17:9): “Pick some men for us [and go out and do battle with Amalek],” he made him equal to him.",
+                "וכבוד חבירך כמורא רבך – for Aaron said to Moses (Numbers 12:11): “O, my lord, [account not to us the sin which committed in our folly].” But he (i.e., Aaron) was his older broker in age, and he called him, “My lord.”",
+                "ומורא רבך כמורא שמים – as it is written (Numbers 11:28): “My lord Moses, restrain them!” – all of them from the Torah since they rebelled against you, it is as if they rebelled against the Holy One, blessed be He and they are liable for destruction."
+            ],
+            [
+                "הוי זהיר בתלמוד – that your study should be in the details and according to Halakha.",
+                "שגגת תלמוד עולה זדון – if you error in your teaching because our wee not exact in your studies and you come to permit what is forbidden, the Holy One, blessed be He will consider it for you as if you had done it wantonly.",
+                "שלשה כתרים הם – that are written in the Torah that the Torah obligates that you act towards them with respect/honor.",
+                "כתר תורה – it is written concerning it (Leviticus 19:32): “[You shall rise before the age] and show deference to the old,” that individual who has acquired wisdom.",
+                "כתר כהונה – it is written concerning it (Leviticus 21:8): “and you must treat them as holy, [since they offer the food of your God;] they shall be holy to you, [for I the LORD who sanctify you am holy.”",
+                "כתר מלכות – it is written concerning it (Deuteronomy 17:15): “you shall be free to set a king over yourself,” that your fear of him be upon you.",
+                "וכתר שם טוב – He who possesses in his hand good deeds and his reputation is good on account of his deed, we did not find the crown of the Torah in him, that we would be obligated to grant him honor, for it is greater than all of them, for the other three “crowns” require it, for if he is a Torah scholar but those who have heard him hate him, it is permissible to despise him, and if he is a High Priest, we state in Tractate Yoma (71b): The children of the nations will come to peace for they perform the actions of Aaron [who loved peace and pursued peace], but the sons of Aaron will not come to peace if they don’t perform the deeds of Aaron,” and if he is a king, it is written (Exodus 23:27): “[You shall not revile God,] nor put a curse upon a chieftain among your people,” while doing the deeds of your people."
+            ],
+            [
+                "הוי גולה למקום תורה – if there are no Sages/Torah scholars in your place.",
+                "ואל תאמר שתבוא אחרי – That Sages/Torah scholars will come here.",
+                "שחביריך יקיימוה בידך – and do not rely that when your friends come from the house of the Rabbi/teacher, that they should fulfill the Torah from your hand, that you will learn from them what they learned from the Rabbi/teacher, but rather you should exile yourself to the place of the Rabbi/teacher for hearing it from the student is not the same as hearing it from the Rabbi/teacher. Another explanation: that your fellows will fulfill it from your hand – what am I telling you? Exile yourself to a place of Torah so that your fellows will fulfill it from your hand – for even if you are exceptionally sharp and a master of dialectics, the Torah will not be fulfilled through you – other than through your fellows when you engage in give-and-take with them that is to say, at its conclusion, and do not lean upon your understanding alone."
+            ],
+            [
+                "אין בידינו – like, it was not in his hand (Tractate Yevamot 105a), that is to say, the matter is not known to us why the ricked prosper and for what reason the righteous suffer afflictions. Another interpretation: We do not have in our time in the Diaspora neither from the ease and quiet that the Holy One, blessed be He regularly gives to the wicked in order to banish them from the World to Come. But not even from the special afflictions for the righteous which are afflictions out of love which lack the neglect of the study of the Torah, that is to say, we have departed from the community of wicked individuals for we don’t have the ease that the wicked have but we have not arrived to the community of the righteous, for our afflictions are not of love as are the afflictions of the righteous.",
+                "הוי מקדים שלום לכל אדם – and even to the idolaters in the marketplace.",
+                "הוי זנב לאריות – to those greater than you.",
+                "ולא ראש לשועלים – to those lesser/smaller than you."
+            ],
+            [
+                "פרוזדור – gate house, which in Aramaic translation is vestibule room.",
+                "טרקלין – the place of the seat of the king. So,you prepare yourself in this world in our that you be worthy for the World to Come."
+            ],
+            [
+                "יפה שעה אחת בתשובה – for the needs of repentance and good deeds.",
+                "מכל חיי העולם הבא – because at that same time, repentance and good deeds do not benefit a person for the World to Come is not other than to receive the reward for what a person fulfilled in this world."
+            ],
+            [
+                "אל תרצה את חברך בשעת כעסו – as it is written (Exodus 33:14): “I will go in the lead and will lighten your burden.” [Berakhot 7a]: God said to Moses: Wait until my face of anger passes.",
+                "ואל תנחמנו בשעה שמתו מוטל לפניו – for at the time of the Destruction [of the Temple], God, as it were was mourning, he requested of his ministering angels to comfort Him, and the Holy Spirit answered them: “don’t rush to comfort Me.”",
+                "ואל תשאל בשעת נדרו – to find an opening to permit him [the fulfillment of] his vow, because then each and every opening that you will find for him, as we found that when the Holy One, blessed be He swore to Moses that he would not enter the Land, he did not supplicate immediately but waited and afterwards he began to supplicate.",
+                "בשעת קלקלתו – when he was ruined by sin/collapsed under influence of corporal punishment, because he was embarrassed from everyone, and such you find when the first man (i.e., Adam) sinned, God did not appear to them until they had made apparel, as it is written (Genesis 3:7): “and made themselves loincloths,” and afterwards (verse 8): “They heard the sound of the LORD God [moving about in the garden at the breezy time of the day].”"
+            ],
+            [
+                "בנפול אויבך אל תשמח – this verse is in Proverbs (24: 17), but Samuel the Small was accustomed to reprove people with this quality.",
+                "פן יראה ה' ורע בעיניו – as if He is your agent to fulfill your desires.",
+                "והשיב מעליו אפו – (verse 18) – and as it is not written ושב/turns but rather והשיב/averts – which implies that He will remove you from your enemies and will return to you."
+            ],
+            [
+                "על נייר חדש – which exists/is established. This is the reading of [what one learns] in one’s youth is not forgotten.",
+                "ענבים קהות – that did not fully ripen and they blunt the teeth. Thus is the wisdom of the youth that had not completely settled, his words are not accepted and not settled upon the heart.",
+                "יין מגתו – that its sediment/lees are combined in it. Such is the wisdom of youth which contain a mixture of doubts.",
+                "רבי אומר אל תסתכל בקנקן – Rebbe (i.e.. Rabbi Judah the Patriarch) disagrees with Rabbi Yosi the son of Rabbi Yehuda and says that just as there is a new vessel full of old wine, so there is a child whose flavor is that of the elders, and there are elders who have less than the level of the wisdom of the child."
+            ],
+            [
+                "והתאוה – the individual who requests to fulfill his desires in eating, drinking and sexual activity, and so forth.",
+                "והכבוד – that people should honor him."
+            ],
+            [
+                "הילודים למות – those who are already born will in the future die.",
+                "והמתים – will in the future live and stand for the Day of Judgment – these for the World to Come and these for shame and eternal damnation.",
+                "וחיים לדון – stand to be judged on the Day of Judgment.",
+                "",
+                "ולהודיע – [and to inform] to others.",
+                "ולהודע – to understand on his own.",
+                "הוא היוצר – that the entire world is in His hand like clay in the hand of the potter (see Jeremiah 18:6). And what is the reason? Because He is the Creator who created the entire world from nothing; therefore, He can do according to His will.",
+                "הוא המבין הוא הדיין – after He has understood all of their deeds, He brings them to judgement before Him.",
+                "הוא בעל דין – for He summons the sinners.",
+                "והוא עתיד לדון – in the World to Come.",
+                "ולא משא פנים ולא מקח שוחד – that he does not play favorites even to someone entirely righteous that He will not punish him for a light sin that comes to his hand. And He does not take bribe for the commandment because of the sin, but He gives a reward for [the performance of] a Mitzvah and Punishes for a transgression. Such has Maimonides explained.",
+                "ודע שהכל בא לפי חשבון – penny by penny combines to a large sum; so also light transgressions when they are many add up to a large amount.",
+                "שעל כרחך אתה נוצר – for when the soul does not want to depart from the curtain of heaven – a pure place where the souls are placed, and to enter into the womb of the woman in a defiled place, but an angel comes and removes it against its will and brings it into the womb of the woman.",
+                "ועל כרחך אתה נולד – at the time of the birth, it does not want to leave, and an angel removes it against its will.",
+                "ועל כרחך אתה חי – there is a person who is depressed from his afflictions and wants to die, but cannot."
+            ]
+        ],
+        [
+            [
+                "בעשרה מאמרות – [the phrase] ויאמר /and He (i.e., God) said is found in the Creation [narrative, it is also a statement as it is written (Psalms 33:6): “By the word of the LORD the heavens were made.”",
+                "שמאבדים את העולם – for whomever destroys one soul from Israel is as if he has destroyed an entire world (see Tractate Sanhedrin, Chapter 4, Mishnah 5 – though the textual reading probably should NOT be נפש אחת מישראל – but rather, נפש אחת – giving his phrase even greater power). But the wicked of the world destroy their souls as if they destroy the world. This is what I have found. But it appears to me that they actually destroy the world, for they cast the deciding vote of the entire world to the balance of evil, and is found that the world is destroyed/lost on their account.",
+                "שנברא בעשרה מאמרות – but it is not similar to one who destroys the work that had been done in one day to work that had been done over several days."
+            ],
+            [
+                "להודיע כמה ארך אפים לפניו – even you should not be astonished that he prolonged for the idolaters all these years that they would subjugate his children that is greater that he prolonged for the generations. That from Adam until Noah and afterwards they were swept away/drowned [by the Flood].",
+                "וקבל עליו שכר כולם – he (i.e., Abraham) performed many good deeds corresponding to that that all of them would have been worthy of accomplishing. Therefore, all of them wee saved through his merit. And because he took upon himself the Yoke of the Commandments in this world corresponding to all of them, so he received in the World to Come the reward corresponding to all of them. For every person has two portions: One in the Garden of Eden and one in Gehenna; if he merited, he takes his portion and the portion of his fellow in the Garden of Eden. If he was found guilty, he takes his portion and the portion of his fellow in Gehenna."
+            ],
+            [
+                "עשרה נסיונות – 1) Ur of the Chaldees when Nimrod cast Abraham into a fiery furnace (note: this is Midrash and not found at all in the text of Genesis); 2) (Genesis 12:1): “Go forth from your native land [and from your father’s house to the land that I will show you]”; 3) (Genesis 12:10): “There was a famine in the land, [and Abram went down to Egypt to sojourn there, for the famine was severe in the land]”; 4) (Genesis 12:15): “and the woman was taken into Pharaoh’s palace.”; 5) The battle of the Kings (Chapter 14); 6) the presence of [The Covenant] between the pieces (Genesis 15) where He (i.e., God) showed him (i.e., Abraham) the subjugation of the kingdoms [of the world]; 7) Circumcision (Genesis 17:9-14); 8) (Genesis 18:2): “So King Abimelech of Gerar had Sarah brought to him.”; 9) (Genesis 21:10): “Cast out that slave-woman (i.e., Hagar) and her son (i.e., Ishmael).”; 10) The Binding of Isaac (Genesis 22)."
+            ],
+            [
+                "עשרה נסים נעשו לאבותינו במצרים – that they were saved from ten plagues. And all of them were on the Egyptians and not the Israelites.",
+                "ועשרה על הים – 1) (Exodus 14:21): “The waters were split”; 2) That the sea became like a kind of tent, and the Israelites entered into it, as it is written (Habbakuk 3:14): “You will crack [his] skull with Your bludgeon,”; 3) that the bottom of the sea became dry without mortar and mud as it is written (Exodus 14:29): “But the Israelites had marched through the sea on dry ground.”; 4) That the bottom of the sea that the Egyptians tread through when they were chasing after them (i.e., the Israelites) became moistened and became mortar and mud, as it is written (Habbakuk 3:15): “Stirring the mighty waters.”; 5) that the waters that were curdled/made thick in the bottom of the sea were not of one piece, but rather like small bricks and the stones of a building that were arranged one next to the other, as it is written (Psalms 74:13): “It was You who drove back the sea with Your might,” that it was made similar to crumbs; 6): that the curdled/thickening waters became hard/stiff like stones, as it is written (Psalms 74:13): “who smashed the heads of the monsters in the waters,” and the Egyptians were called sea-monsters; 7) That twelve decrees were made on the sea in order that each and every tribe could pass through in its own path. And this is as it is written (Psalms 136:13): “Who split apart the Sea of Reeds,”; 8) that the water curdled/coagulated like a sapphire, lapis lazuli and glass/crystals in order that the tribes could see each other, for the pillar of fire would enlighten it for them. And this is what is written (Psalms 18:13): “dark thunderheads, dense clouds of the sky [were His pavilion round about Him],” that is to say, the gathering of the waters were like the dense clouds of the sky like essence of the heavens in purity; 9) that sweet waters came out from it that they would drink them. And that is when it says (Exodus 15:8): “the floods stood straight like a wall,” (see also Jeremiah 18:14 and Psalms 16:16); 10) that after they drank from them (i.e., the waters) what they wanted, the rest of them would curdle and become piles, as it is written (Exodus 15:8): “At the blast of Your nostrils the waters piled up, the floods stood straight like a wall.”",
+                "עשר מכות הביא הקב\"ה על המצריים במצרים – [the abbreviations for the ten plagues used in the Passover Haggadah:] דצ\"ך עד\"ש באח\"ב.",
+                "ועשרה על הים – these correspond to the ten “fallings” that are in the Song of the Sea of Reeds (Exodus Chapter 15): 1) (Exodus 14:30): “Thus the LORD delivered”; 2) (Exodus 15:1): “He has hurled into the sea,” 3) (Exodus 15:4): “He has cast into the sea,”; 4) (Exodus 15:4): “[And the pick of his officers] are drowned in the Sea of Reeds.”; 5) (Exodus 15:5): “They went down into the depths [like a stone],” 6) (Exodus 15:6): “[Your right hand, O LORD,] shatters the foe!].” ; 7) (Exodus 15:7): “[In your great triumph] you break Your opponents,” ; 8) (Exodus 15:7): “[You send forth Your fury], it consumes them like straw,” ; 9) (Exodus 15:10): “[You have made Your wind blow,] the sea covered them,” ; 10) (Exodus 15:10): They sank like led [in the majestic waters].” These are the ten fallings. But (Exodus 15:12): “[You put out Your right hand,] the earth swallowed them” is not part of the count of fallings, for this is for their good in that they were worthy of burial.",
+                "עשר נסיונות נסו אבותינו להקב\"ה במדבר – two were at the sea, one while going down there. It is stated (Exodus 14:11): “[And they said to Moses:] ‘Was it not for want of graves in Egypt [that you brought us to die in the wilderness’]” and one when they went up (Exodus 15:23-24): “They came to Marah, [but they could not drink the water of Marah because it was bitter…And the people grumbled against Moses,”; one in Rephidim (Exodus 17:2): “The people quarreled with Moses.” Two in connection with the Manna: (Exodus 16:25): “Eat it today, for today is a Sabbath of the LORD; you will not find it today on the plain.” (Exodus 16:27): “Yet some of the people went out on the seventh day to gather, but they found nothing.” (Exodus 16:19-20): “Let no one leave any of it over until morning. But they paid no attention to Moses; some of them left of it until morning.” Two with regard to the quails. The first [of these - (Exodus 16:3): “when we sat by the fleshpots, [when we ate our fill of bread],” with the quails and the second (Numbers 11:4): “The riffraff in their midst [felt a gluttonous craving].” One with the [Golden] Calf and one with the with people bitterly complaining (see Numbers 11:1) and one with [the story of the Spies (Numbers 13-14). And this is the tenth as there it states (Numbers 14:22): “and who tried Me these many times (literally, “ten”) and have disobeyed Me.”"
+            ],
+            [
+                "ולא אירע קרי לכה\"ג – because it is a defilement that comes out from his body. This thing was more reprehensible and repulsive than the rest of the defilements.",
+                "",
+                "ולא כבו גשמים אש של עצי המערכה – and even though the altar was in an open place",
+                "ולא נמצא פסול בעומר ובשתי הלחם ובלחם הפנים – for if there was found in them something invalid prior to the Mitzvah being performed, it was not possible to offer up others in their places. For the Omer is harvested at night and they would not harvest a great deal. But the two loaves [of bread] were baked from the eve of the Festival and its baking does not supersede the Festival, and similarly, the shewbread is baked from the Eve of the Sabbath (i.e., Friday).",
+                "צפופים – the language of “floating on the water” (see Tractate Sotah, Chapter 9, Mishnah 2 and Tractate Parah, Chapter 6, Mishnah 2) from the great numbers of the congregation/community are confined/pressed each person to his fellow, until their feet are taken from the ground and they are standing in the air.",
+                "ומשתחוים רוחים – at the time of the bowing, a miracle happened to them and they are bowing with a distance of four cubits from his fellow, in order that a person who would not hear his fellow when he confesses and mentions his transgressions.",
+                "צר לי המקום שאלין בירושלים – we have the reading. Because the place would prepare for them their sustenance, for no one would need to leave from there and stated, my sustenance [is scarce] and I am unable to live in Jerusalem, but there are books in which it is written \"כשאלין\"/when I will lodge, and this is stated for those who come up [to Jerusalem] for the Pilgrimage [Festivals], for not of them of them would be in distress when he would lodge in Jerusalem on account of the crowds of the place like (Isaiah 49:20): “The place is too crowded for me; Make room for me to settle.”"
+            ],
+            [
+                "בין השמשות – on the eve of the Sabbath of Creation prior to the creation being completed.",
+                "פי הארץ – to swallow Korah and his band/congregation.",
+                "פי הבאר – the well of Miriam that would walk with Israel in the wilderness in all of the journeys/stations. But there are those who say that it opened its mouth and sang songs, as it is stated (Numbers 21:17): “Spring up, O well – sing to it.”",
+                "פי האתון – at twilight, it was decreed that it (i.e., the donkey) would speak with Balaam.",
+                "",
+                "והמן – that fell for Israel for forty years in the wilderness.",
+                "והמטה – that the signs (i.e., miracles of the plagues) were performed with it and it (i.e., the staff of Moses) was of sapphire/lapis lazuli.",
+                "והשמיר – a sort of worm whose creation is like a barley-corn that when they would show it on the stones that were marked in ink, they would be split on their own and through it, they opened the stones of the Ephod and the breastplate as it is written regarding them (Exodus 28:20): “[They shall be framed with gold] in their mountings.”",
+                "הכתב – the form of the letters that were engraved in the tablets [of the Ten Commandments].",
+                "והמכתב – that they would be read from all four sides.",
+                "והלוחות – they were of sapphire/lapis lazuli, their length six and their width six and their thickness three like one stones whose length and width and thickness are equivalent, and they were divided into two and rolled and hewed from the revolution of the sun.",
+                "אף המזיקין – these are the demons that after the Holy One, Blessed be He created Adam and Eve, he was engaged in their creation, and when he created their spirits, he did not allow an opportunity to create their bodies until he sanctified the [Sabbath] day, and they remained as spirits without a bodfy.",
+                "ואילו של אברהם אבינו – it was decreed upon it (i.e., the ram Abraham found in the story of the Binding of Isaac, Genesis, chapter 22) that it would be (verse 13): “caught by the thicket by its horns” at the time of the Binding of Isaac.",
+                "אף צבת בצבת עשויה – it is the Aramaic translation of two pairs of tongs – the two pairs of tongues were not made other than from another pair of tongs. But the first – who made them? By force, they were made by Heaven on their own and they were created at twilight. But this is pushed aside in the Gemara (Tractate Pesahim 54a) in the chapter, “In a place where they had the practice/custom”/מקום שנהגו – and they stated that the first tongs were made in a frame/mold that they melted the copper in fire, and they poured it into the frame/mold and it became tongs immediately."
+            ],
+            [
+                "גולם – the language of roughly shaped; utensils which had not been completely formed. Such is the person who is not completely finished in his mind, not in qualities and not in wisdom, is called a גולם/clod.",
+                "אינו מדבר בפני מי שגדול ממנו בחכמה – for such we found with Eleazar and Itamar who did not want to speak in the presence of their father, Moses got angry with them, and Aaron responded.",
+                "ואינו נכנס לתוך דברי חברו – that he will not [disturb him], as it is written (Numbers 12:6): “and He (i.e., God) said, ‘Hear these my words: [When a prophet of the LORD arises among, I make Myself known to him in a vision, I speak with him in a dream],” wait for e until I speak, all the more so for a commoner.",
+                "ואינו נבהל להשיב – in order that his answer/response will be according to Halakha. And similarly with Elihu he says (Job 36:2 – the printer made a mistake in the text indicating that the passage comes from chapter 32): “Wait a little and let me hold forth; [There is still more to say for God].”",
+                "שואל כענין ומשיב כהלכה – to one thing he is appointed here and this is its explanation: the student asks according to the matter, meaning to say, in the same subject that they are engaged in, and then the Rabbi/Teacher responds according to the law. But if the student asks not according to the subject [at hand], he brings to the Rabbi that he will respond not in accordance with the law in the manner that Rabbi Hiyya said to Rav (Tractate Shabbat 3b): When Rabbi [Judah the Prince] was “holding” in that tractate, don’t ask him from another tractate and similarly, when you find people who were ritual defiled to the soul of a human being who saw Moses engaged in the laws of Passover, and asked him about this matter (i.e., ritual defilement).",
+                "ואומר על ראשון ראשון – and similarly we saw with the Holy One, Blessed be He, that Moses said to him (Exodus 3:11): “Whom am I that I should go to Pharaoh,” is the first [matter]; “and free the Israelites from Egypt” (Exodus 3:11) is the second. But God responded on the first [matter] (Exodus 3:12): “I will be with you,” and on the second: “And when you have freed the people from Egypt, you shall worship God at this mountain” (Exodus 3:12).",
+                "ועל מה שלא שמע אומר לא שמעתי – if he decides law from the logic of his mind, he should not say, “Such I have learned from my Rabbis/teachers.” For we found with the men of Haran when Jacob asked from them (Genesis 29:6): “He (i.e., Jacob) continued: ‘Is he (i.e., Laban) well?’ They answered, ‘Yes, he is, and there is his daughter Rachel coming with the flock,’” meaning to say this we now and if you ask more, here is Rachel is daughter coming with the sheep. And she will tell you, for we don’t know more than this.",
+                "ומודה על האמת – and even though he is able to affirm his words though the claims that are in his hand. And similarly, we found with Moses when Aaron kept silent and he (i.e., Moses) said to him: If you heard that in [regard to] the Holy Things of the [immediate] hour, you cannot be lenient with the Holy Things of the generations (Leviticus 10:20): “And when Moses heard this, he approved.” (i.e., examine also the previous verse when Aaron says to him: “See this day they brought their purification offering and their burnt offering before the LORD, and such things (i.e., the death of Nadav and Avihu) have befallen me! Had I eaten purification offering today, would the LORD have approved?”).",
+                "וחלופיהן בגולם – the reverse of these things, that their opposite is a Golem/clod."
+            ],
+            [
+                "רעב של בצורת – the rains are few and because of this the market price becomes more expensive.",
+                "רעב של מהומה – because of the ravaging troops/invaders, it is not possible to collect the grain.",
+                "רעב של כליה – the heavens are like iron and the earth is like copper.",
+                "שלא נמסרו לב\"ד – they did not make a Rabbinic court of laws with them.",
+                "ועל פירות שביעית – that they do business with them and do not act towards them with the holiness of the seventh year [when the land is supposed to lie fallow].",
+                "ענוי הדין – that they know which way the law is tending and they delay and don’t make the final decision.",
+                "עוות הדין – to make the guilty innocent and the innocent guilty.",
+                "ועל המורים בתורה שלא כהלכה – to prohibit that which is permitted and to permit that which is prohibited."
+            ],
+            [
+                "שבועת שוא – in vain without any need.",
+                "חלול השם – he who transgresses in public wantonly. Alternatively, that people see and learn from his actions.",
+                "ועל השמטת הארץ – that they plow and sow in the Seventh year.",
+                "מפני מעשר עני שבשלישי – that in place of the Second Tithe that they separate in the other years of the seven year cycle. In the third and sixth years, they separate the Tithe for the Poor.",
+                "גזל מתנות עניים – gleanings, forgotten sheaves, and the corner of the field, single grapes and small, incompletely formed clusters of grapes."
+            ],
+            [
+                "שלי שלך ושלך שלךI - I do not want to provide you benefit and I hope that you will not benefit me.",
+                "ד\"א זו מדת סדום – the matter is close to coming to that of the nature/disposition of Sodom that since he is accustomed to this, even with a matter where his fellow benefits and he [himself] is not lacking [anything], he would not want to provide benefit to his fellow, and this is the nature/disposition of Sodom for they intend to destroy civility amongst them but even though that the land before them was vast and they were not lacking anything.",
+                "שלי שלך ושלך שלי עם הארץ – that he benefits and causes benefit in equal measure, and this is the cultivation of the world, but he does not know Scripture, as it is written (Proverbs 15:27): “He who spurns (literally: “hates”) gifts will live long.” But this is the language of an ignoramus that is stated in every place that he wants the repair of the world, but he lacks the wisdom to distinguish appropriate repair.",
+                "שלי שלך ושלך שלך – humanity benefits from his possessions and he does not benefit from others.",
+                "חסיד – that he goes beyond the letter of the law."
+            ],
+            [
+                "נוח לכעוס ונוח לרצות יצא שכרו בהפסדו. קשה לכעוס וקשה לרצות יצא הפסדו בשכרו – a person who gets angry rapidly on everything, even though he returns and is becomes appeased/reconciled quickly, his loss is greater than his reward. For most of his actions are corrupted/ruined after he is easily angered on each and every thing, but one who is difficult to get angry even though he has the evil quality that he is hard/difficult to appease, his small loss that he difficult to appease is cancelled by his great reward that he is difficult to anger and most of his deeds are proper. But there are those who have the reading that is the reverse, and this reading appears to me to be the essence."
+            ],
+            [
+                "מהר לשמוע ומהר לאבד יצא שכרו בהפסדו – for after that he forgets what he learns what benefit there is in what he rapidly hears (i.e., learns), it is found that his loss is greater than his reward/gain.",
+                "קשה לשמוע וקשה לאבד יצא הפסדו בשכרו – that there is a good measure that there is in it that is greater than the measure that is lost for since, what that he heard (i.e., learned) after the difficulty [in retaining what he heard], he remembers and does not forget. What the result from this is that if there are two students, and we don’t have to provide sustenance other than to one of them, we will advance the one for whom it is difficult to lose (i.e., forget) over the individual who quickly hears/learns [but forgets quickly].",
+                "זה חלק רע – it does not belong to teach here, a righteous or wicked person, for this thing is not dependent upon his choice but rather on the lack that he had in him from the essence of his creation."
+            ],
+            [
+                "ארבע מידות בנותני צדקה – meaning to say, in the giving of Tzedakah but not in those who give Tzedakah in actually, for there are among them those who do not give, and similarly, close by (see Mishnah 14),",
+                "עינו רעה בשל אחרים – for he knows that Tzedakah enriches. But he does not want that others will become wealthy. Another explanation: there are those who are more concerned/care for the money of their relatives than their own money. And even though he gives [Tzedakah], he does not want that his relatives will give so that they don’t lose their money. And he begrudges that of others which is similar that he begrudges what is his that is in the concluding clause."
+            ],
+            [
+                "הולך ואינו עושה – he goes to the House of study to hear but does not review nor learn nor understand.",
+                "עושה ואינו הולך – he studies and reviews in the House of Study that is in his home."
+            ],
+            [
+                "ביושבים לפני חכמים – above (Mishnah 12) with the regard to the four qualities of students, it speaks of the matter the memory and the forgetfulness and now it speaks with regard to the matter of the straight logic and making something clear that is righteous from that which is not [completely] righteous.",
+                "סופג – it absorbs the water whether it is turbid or whether it is clear, so there is a person whose heart is wide and receives everything that he hears but he lacks the strength/power to sift the truth from the falsehood.",
+                "משפך – a utensil that we place on top of the jug or on top of the leather bottle when we want to fill it up with wine or oil.",
+                "שמכניס בזו ומוציא בזו – so [too], there is a person who receives everything that he learns and like he absorbs it, he discharges it [immediately].",
+                "משמרת – he removes everything that he hears in the House of Study and retains matters of vanity/idleness.",
+                "נפה – after he removes the bran-flour/flour of the second course and the coarse bran from the ground flour and there remains the thin flour with the choice thick flour, and it is the most important, we remove it with a very thin sieve/winnow which is a kind of white sandy matter in grain and there [yet] remains the important thick choice flour and similarly, they would use it for meal offerings, so also there are those individuals that have the strength/power to sift and to refine that which he learns and he absorbs the truth from the falsehoods and vanity."
+            ],
+            [
+                "כל אהבה שהיא תלויה בדבר בטל – that does not endure and that when the matter is removed, that there was a reason for that love, also that love ceases to exist, but any love that is not dependent upon a thing that ceases to exist but rather on a matter that exists, as for example, he love of the righteous and he Sages never ceases to exist, just as that the matter which is the reason for that love does not cease, so too, the love does not cease to exist.",
+                "אהבת אמנון ותמר – because of her beauty.",
+                "אהבת דוד ויהונתן – to complete the will of their Creator (i.e., God), that Jonathan said to David: “Yyou will be king over Israel and I will be your second-in-command."
+            ],
+            [
+                "כל מחלוקת שהיא לשם שמים סופה להתקיים – that is to say that the people engaged in the dispute exist and do not perish, like the dispute of/between Hillel and Shammai, for neither the students of the School of Shammai nor the School of Hillel did not perish, but Korah and his congregation perished. But I heard an explanation: its end is its desired destruction from its matter and that the dispute that is for the sake of Heaven – the object and desired end from that dispute is to attain the truth. And this endures as it is written from the disagreement the truth will be ascertained and just as it is made clear in the disputes of Hillel and Shammai that the Halakha is according to the School of Hillel. But the dispute that is not for he sake of Heaven, the desired end in it is the striving for power and the love of victory, this is the end and does not endure, like we saw in the dispute of Korah and his congregation that the end and conclusion of their intention was the striving for honor and rule, and they were the opposite."
+            ],
+            [
+                "אין חטא בה על ידו – in order that he will not be in Gehenna and his students in the Garden of Eden.",
+                "אין מספיקין בידו לעשות תשובה – that he will not be in the Garden of Eden and his students in Gehenna.",
+                "וזיכה את הריבה – that he taught Torah to all of Israel.",
+                "צדקת ה' עשה ומשפטיו עם ישראל – that his judgments of the Jewish people will be as if he did them.",
+                "אשר חטא ואשר החטיא את ישראל – following from the fact that it does not state [in the Biblical verse quoted in the Mishnah from I Kings 15:30] “on the sins of Jeroboam and Israel,” learn from it that everything is dependent upon Jeroboam.."
+            ],
+            [
+                "מתלמידיו של אברהם אבינו – he learned from him and walks in his ways/paths.",
+                "עין טובה – he is satisfied with what he has and doesn’t covet the money of others, for so we found with Abraham who said to the King of Sodom (Genesis 14:23): “I will not take so much as a thread or a sandal strap of what is yours.”",
+                "ורוח נמוכה – greater modesty. And similarly, we found Abraham who says (Genesis 18:27): “I who am but dust and ashes.”",
+                "ונפש שפלה – carefulness and separation from [sexual] desires. And we found this in regard to Abraham, as it is written (Genesis 12:11): “I know what a beautiful woman you are,” for until now he did not know her from his great modesty, but regarding Balaam, we find an evil eye, for he would know that he was evil in the eyes of God that he would go to Balak and he would go in order to take a payment, as it is written (Numbers 22:18): “Though Balak were to give me his house full of silver and gold.”",
+                "ורוח גבוהה – that he (i.e., Balaam) said (Numbers 24:4): “Word of him who hears God’s speech” and he knows the knowledge of On High.",
+                "ונפש רחבה – if he were not the master of his [sexual] desires, he would not advise to declare ownerless the daughters of Moab for fornication. And the Sages stated (Sanhedrin 108a): “Balaam had sexual intercourse with his ass.”",
+                "להנחיל לאוהבי יש – Abraham is called Lover, as it is written (Isaiah 41:8): “[But you, Israel, M servant, Jacob, whom I have chosen], Seed of Abraham My friend (i.e., literally, lover). \"יש\" / substance – in the world to come, \"ואוצרותיהם אמלא\"/that I may fill their treasures – in this world.",
+                "אנשי דמים – Balaam is called אנשי דמים/bloodthirsty, for he caused the destruction through his counsel of twenty-four thousand from Israel."
+            ],
+            [
+                "עז כנמר – this tiger was born from a pig in the forest and a lioness. For at the time of the heat (i.e., sexually) of the lions, the lioness places her head in the net-work/web of the forest and makes a noise and claims the male, but the pig hears her voice and copulates with her. And a tiger comes out between the two of them and because he is a “Mamzer”/illegitimate creature, he is insolent/impudent even though he has not that much bravery in him, so you should be strong and not be embarrassed to ask from your Rabbi/teacher what you didn’t understand, like that which we taught [in the Mishnah – see Tractate Avot, Chapter 2, Mishnah 5]: “That the bashful person does not learn.”",
+                "וקל כנשר – to review after your studies and not become weary as it is written (Isaiah 40:31): “As eagles grow new plumes: They shall run and not grow weary.”",
+                "ורץ כצבי – to presume after the portions.",
+                "וגבור כארי – to conquer your inclinations from the transgressions.",
+                "עז פנים – because insolence/impudence is recognized internally, as it is written (Proverbs 21:29): “The wicked one is brazen-faced; therefore he is called impudent/insolent.",
+                "שתבנה עירך במהרה בימינו – meaning to say, that just as that You have granted us this quality that is sign for the seed of Abraham who are bashful, compassionate and performing acts of lovingkindness, so may it be Your will that You will rebuild Your city."
+            ],
+            [
+                "בן חמש שנים למקרא – we derive it from Orlah/fruit that grows during the first three years after a tree was planted, as it is written (Leviticus 19:23-24): “Three years is shall be forbidden for you, not to be eaten In the fourth year all its fruit shall set aside for jubilation [before the LORD].” That his (i.e., the child’s) father teaches him the form of the letters and recognition of the vowel signs. (Leviticus 19:25): “And in the fifth year may you use its fruit – that its yield to you may be increased,” from here on feeds him [with knowledge] like an ox (see Talmud Bava Batra 21a).",
+                "בן עשר למשנה – that he studies Scripture for five hears, and five years [he studies] Mishnah and five years he studies Gemara, for the Master stated, any student who did not see a good sign in his studies for five years, will not ever see it, as it is written (Numbers 8:24): “This is the rule for the Levites. From twenty-five years of age up they shall participate in the work force [in the service of the Tent of Meeting].” That he comes and learns the laws of Temple Service for five years, and at age thirty he works.",
+                "בן שלש עשרה למצות – as it is written (Numbers 5:6): “When a man or woman commits any wrong toward a fellow man.” And regarding Shechem it is written (Genesis 34:25): “Simeon and Levi, two of Jacob’s sons, brothers of Dinah, took each his sword,” and Levi at that period was thirteen years old and they call him a “man”/איש .",
+                "בן שמונה עשרה לחופה – nineteen [times] the word Adam (i.e., the first human) is written in the portion of Genesis/Beresheet from (Genesis 1:26): “Let us make man in our image, after our likeness,” until (Genesis 2:22): “And the LORD God fashioned the rib [that He had taken from the man into a woman].” One is for itself, there remains eighteen for homiletical expounding.",
+                "בן עשרים לרדוף – after sustenance (i.e., food on his table) after he learned Scripture, Mishnah and Gemara and got married and gave birth to children, he needs to return and to search for sustenance. Another explanation: to pursue him from heaven and to punish him on his deeds, for the Jewish court on High does not punish for someone younger than twenty.",
+                "בן שלשים לכח – that the Levites would put up the Tabernacle and take it apart and load up the wagons and carry by shoulder from age twenty years and older.",
+                "בן ארבעים לבינה – that after forty years, that the Israel was in the wilderness, Moses said to them (Deuteronomy 29:3): “Yet to this day the LORD has not given you a mind to understand or eyes to see or ears to hear.”",
+                "בן חמשים לעצה – as it is stated regarding the Levites (Numbers 8:25-26): “But at the age of fifty they shall retire from the work force and shall serve no more. They may assist their brother Levites…, and what is the service? That he should give them advice.",
+                "בן ששים לזקנה – as it is written (Job 5:26): “You shall come to the grave in ripe old age.” [The word] בכל\"ח – in Gematria is sixty.",
+                "בן שבעים לשיבה – as it is written in regard to David (I Chronicles 29:28): “He (i.e., David) died at a ripe old age, [having enjoyed a long life],” and lthe days of his life were seventy.",
+                "בן שמונים לגבורה – as it is written (Psalms 90:10): [“The span of our life is seventy years,] or given the strength, eighty years.”",
+                "בן תשעים לשוח – he goes bent and bowed. But there are those who say, it is the language of )Proverbs 23:27): “A harlot is a deep pit.”"
+            ],
+            [
+                "הפוך בה והפוך בה – in Torah.",
+                "דכולה בה – that you will find everything in it.",
+                "וסיב ובלה בה – also until old age and hoary age you will not leave it (i.e., Torah).",
+                "ומינה לא תזוע – that you will not say, “I studied the wisdom of Israel, I [now] will go and study from the wisdom of idolaters for it is not permitted to study the wisdom of idolaters other than in a place where it is prohibited to think about/meditate upon words of Torah, as for example in the bathhouse and in the toilet, for they asked Rabbi Yehoshua [ben Hananiah]: What is the law about a person teaching his son the wisdom of idolaters? He said to them: “He can teach it at a time that is neither day nor night, for such is written (Joshua 1:8): “[Let not this Book of the Teaching cease from your lips,] but recite it day and night [so that you may observe faithfully all that is written in it].”"
+            ],
+            [
+                "לשום צערא אגרא – according to the multitude of pain that you suffer in studying Torah and the performance of the commandment, so will be your greater reward."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..a64d7794878ce9a2b5ce7564e155e20261e851f5
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/English/Sefaria Community Translation.json	
@@ -0,0 +1,661 @@
+{
+    "language": "en",
+    "title": "Bartenura on Pirkei Avot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "status": "locked",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה אבות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>Moshe received the Torah from Sinai:</b> I say: Since this tractate is not founded on the exegesis of commandments from among the Torah’s commandments, like the rest of the tractates which are in the Mishna, but is rather wholly morals and principles, and whereas the sages of the (other) nations of the world have also composed books according to the fabrication of their hearts, concerning moral paths, how a person should behave with his fellow; therefore, in this tractate the tanna began \"Moshe received Torah from Sinai,\" to tell you that the principles and morals which are in this tractate were not fabricated by the hearts of the Mishna’s sages; rather, they too were stated at Sinai.",
+                "<b>from Sinai:</b> From the One who was revealed at Sinai.",
+                "<b>to the elders:</b> who lived long after Yehoshua, and those elders (passed it) to other elders until they reached the beginning of the prophets, who are Eli the priest and Shmuel of Ramah.",
+                "<b>to the men of the Great Assembly:</b> There were 120 elders, (including) Zerubavel, Seraiah, Re’elaiah, Mordekhai, Bilshan,  who in the days of Ezra were the ones who emigrated from the diaspora in (the period of) the second Temple. Included among them were Haggai, Zechariah and Malachi and Nechemiah ben Chachliah and their associates. They were called the Great Assembly since they restored the crown to its original splendor (Yoma 69b),  for Moses said “The great, mighty and awesome God (Deut. 10:17).”  Jeremiah and Daniel came but did not say, “Mighty and awesome (Jer. 32:18) (Dan. 9:4),”  but they restored it as in the beginning, since they indeed stated both his might and his awesomeness.  For were it not so, how could a nation such as this be able to endure in the presence of so many nations.",
+                "<b>they stated three things:</b> They stated many things; rather, they said these three things because they contain within them the preservation of the Torah.",
+                "<b>\"Be discerning in judgment\":</b> Where if a case comes before you one, two or three (times), do not say \"This case already came before me, and (I ruled) a second and a third time.\" Rather, \"Be discerning,\" which is to say deliberate before you decide the case. ",
+                "<b>\"stand up many students\":</b> (This is meant) to exclude (the words of) Rabban Gamliel, who said \"Any student whose exterior is not like his interior shall not enter the Beit Midrash (Berakhot 28a).\"  We derive from this that we teach Torah to every person; there is no need to inquire after him. [This is the case] so long as it not be known from his way that his actions are corrupt or that he has a bad reputation. Alternately, we may derive that if he raises up disciples in his youth, he should [also] do so in his old age, as is written (Ecclesiastes 11:6), “Sow your seed in the morning, and in the evening do not hold back your hand (Yevamot 62b).”  ",
+                "<b>\"and establish a fence for the Torah\":</b> A hedge, in order that he not come into contact with a Torah prohibition, such as second degree sexual relationships or rabbinic fences to protect the Shabbat  as is written (Lev. 18:30), “You shall keep my guard;” [meaning,] ‘Make a safeguard for my safeguard.’ "
+            ],
+            [
+                "<b>From the remnants:</b> From those remaining, for after they had all died, the tradition remained in his possession. He was High Priest following Ezra.",
+                "<b>He would say:</b> Which is to say that he was accustomed to say.  And so too every (instance) of \"Rabbi x says\" (or) \"He would say\" which is in this tractate; their meaning is \"He was accustomed to saying such a thing constantly.\"",
+                "<b>\"The world stands\":</b> The world was only created for the sake of these three things.",
+                "<b>\"on the Torah\":</b> Had Israel not received Torah, the heavens and the earth would not have been created, as is written (Jeremiah 33:25), \"Were it not for my covenant day and night, also the laws of the heavens and the earth I would not have set.\"  (Shabbat 88a)",
+                "<b>\"on the [Temple] service\":</b> The service of the sacrifices. For such have we taught in tractate Taanit, \"Were it not for the groupings [involved in the sacrifices] the heavens and the earth would not have endured (Taanit 27b).\" And we have found that on account of the sacrifices that Noah brought, the Holy One, blessed be He, swore that He would never bring a flood.  So it is that the world stands upon the sacrifices. ",
+                "<b>\"and on acts of lovingkindness\":</b> As it is written (Ps. 89:3), “The world is built up by your kindness.\"  And lovingkindness is to regale grooms and to comfort mourners, to visit the sick and inter the dead, and the like."
+            ],
+            [
+                "<b>\"Reward (<i>peras</i>)\":</b> is a term of valuation. “For your valuation,” we have translated  \"For his <i>poreis</i>.\" It is what a person gives to someone who served him, when he is not legally obligated to give him anything, such as what a man would give to his minor son or to his wife or to his servant, because of the satisfaction they have given him. A person should not serve his Creator even for the hope of a reward such as this, but rather out of love alone.",
+                "<b>\"and may the fear of Heaven be upon you\":</b> Even though you serve out of love, also serve out of fear. For the one who serves out of love is quick concerning positive commandment, and the one who serves out of fear is careful concerning negative commandments, resulting in his service being complete. So said our sages, may their memory be blessed, (Jerusalem Talmud Sotah 25a:3), \"Serve out of love, serve out of fear: Serve out of love, so if you verge on hating, know that you are a person who loves, for one that loves does not hate. Serve out of fear, for if you verge on rejecting, know that you fearful, for one who is fearful does not reject.\""
+            ],
+            [
+                "<b>Yose ben Yoezer, man of Tsreida and Yose ben Yochanan, man of Jerusalem:</b> All the Tannaim (early teachers) mentioned in this chapter by pairs, ‘(Rabbi) x and (Rabbi) y, who received from (Rabbi) a and (Rabbi) b,’ the first of them is nassi,  and the second is the head of the court.",
+                "<b>\"May your house be a meeting place for the sages\":</b> When the sages wish to gather together or to meet, let your house be ready for this purpose, so that they will become accustomed to saying \"Let us gather at so and so’s house.\" For it is not possible that you will not learn some bit of wisdom from them. They stated allegorically,\" To what can this be compared? To one who entered a perfumer’s shop; though he did not purchase anything, in any case he soaked up a good scent and brought it out with him. \"",
+                "<b>\"and become dirty in the dust of their feet\":</b> Which is to say that you should walk behind them, for one who walks about raises dust with his feet, and one who walks behind him is filled with the dust which [the former] raises with his feet. Another explanation: That you should sit at their feet on the ground. For so were they accustomed, that the master sits on a bench and the students sit at his feet on the ground.",
+                "<b>\"and drink their words thirstily\":</b> Like a thirsty person who drinks to his fill, and not like a satiated person who abhors his food, who loathes even pleasing and good things."
+            ],
+            [
+                "<b>\"May your home be open wide\":</b> Like the home of Avraham, our father, may peace be upon him, which was open to the world’s four directions, so that guests would not need to go around to find the entrance.",
+                "<b>\"may the poor be members of your household\":</b> And he should not acquire slaves to serve him. It is better that a Jew should benefit from his assets, and not the seed of the accursed Canaan. ",
+                "<b>They so stated with his wife:</b> Since he said \"with the woman\" and did not say \"with a woman,\" we learn that they so stated concerning his wife. Some explain, \"With his menstruating wife only, so that he should not come to be accustomed to transgression.\" But from the words of the Mishnah, it appears that [this applies] even when his wife is ritually pure. So too have our sages, may their memory be blessed, stated, \"[God] tells a man what his conversation is, even light conversation between a man and his wife is told to him at the time of judgment,\"  unless he needs to appease her for the sake of the commandment, such as Rav, who conversed and jested and fulfilled his needs (Hag. 5b).",
+                "<b>from this, the sages said:</b> Our holy master (Rabbi), who arranged the mishnahs, wrote [this]:  From the words of this sage, who said, \"Do not increase conversation with the woman,\" the sages learned to say, \"Every time that a man increases conversation with the woman he causes evil for himself.\" I have found written, \"When a man says to his wife his doings, ‘Such and such befell me with so and so,’ she teaches him to stir up trouble, like Korah, who told his wife what Moshe did, when he waved the Levites as a wave-offering, and her words brought him to an argument.\" And also (another possibility is) when he tells her that his colleagues insulted him and shamed him, she too despises him in her heart, and this causes evil for himself.",
+                "<b>\"and neglects the words of Torah\":</b> As he is drawn after idle matters and does not occupy himself with Torah."
+            ],
+            [
+                "<b>\"Make for yourself a (Torah) mentor\":</b> Rambam explained, “Even though he is not fit to be your teacher, make him into your teacher and do not learn on your own.” And I heard, “'Make for yourself a teacher,' [meaning] that he should take on one teacher from which always to learn – and not learn from one today and from another one tomorrow.\" And even though they stated in tractate Avodah Zara 19, “One who learns from [only] one teacher will not see a sign of blessing;” they have already explained and said, “this applies to reasoning” - as it is good for him to hear the reasoning of the many - “but with concern to [memorization of traditional teachings], it is better from one teacher, so that [the student's] elocution not be damaged.\"",
+                "<b>\"acquire for yourself a friend\":</b> And even if you need to acquire him for a large sum and to spend money upon him in order to acquire his love. But with a mentor, it is not applicable to say, \"Acquire for yourself a mentor,\" as a [teacher of Torah] must teach for free.",
+                "<b>\"and judge every person as meritorious\":</b> when the matter is hanging in the balance and there is no way to decide it in this way or that way. For example, a man from whose actions we do not know if he is righteous or wicked, who preforms an act that is possible to judge favorably and possible to judge unfavorably, it is pious to judge him favorably. But it is permissible to judge a man who is established to be evil unfavorably. As they only stated (Shabbat 97), “one who suspects righteous people is afflicted on his body” - [and so] it is implied [from this] that one who suspects evildoers is not afflicted.  "
+            ],
+            [
+                "<b>\"Distance [yourself] from a bad neighbor\":</b> That you not learn from his actions. And also, that you should not be struck with him in his downfall, for 'woe is to the evildoer, woe is to his neighbor.'",
+                "<b>\"do not befriend an evildoer\":</b> As thus stated the sages, \"Anyone who clings to evildoers - even though he does not act like them - gets retribution similar to them. To what is this matter like? To one who enters the house of a tanner - even though he doesn't take anything with him, nonetheless, he absorbed the foul smell and brings it out with him.\"",
+                "<b>\"and do not despair of punishment\":</b> That you should not say, \"the actions of this evildoer are succeeding - I will go and cling to him, since fortune is smiling at him.\" Therefore, it states, \"do not despair of punishment,\" meaning to say, know that punishment will come upon him quickly, as his calamity will come suddenly."
+            ],
+            [
+                "\"<b>Do not make yourself like the judges' advisers\":</b> like those people that set up and arrange the claims of a litigant before the judges. As it is forbidden for a person to reveal the judgment to one of the litigants and to say to him, “Do the following so that you will win your case” - even though he knows that [this litigant] should win the case. Another explanation: “Like the judges' advisers” [meaning] like the great judges. And it is referring to a student sitting in front of his teacher – that he should not make himself like the great judges, to speak in front of his teacher as [if he were] someone who is deciding the case. (<i>Orkhei</i>) is an expression [like that used in the term], tribunals (<i>arkaot</i>) of the gentiles (Gittin 9b, 10b), and tribunals of the House of David. And from others, I have heard, “Do not make yourself like the great judges, to force the litigants to  come in front of you.” ",
+                "<b>\"they should be like evildoers in your eyes\":</b> so that your heart not incline to one of them, saying, “Such and such a one is important, he is; and he would not make a false claim.” Since if you say this, you cannot see him as guilty. ",
+                "<b>\"when they received the judgment\":</b> such that you should not suspect the guilty party saying, “This one was a robber.” But [rather] say, “maybe he was mistaken and did  not intend to rob.\" And also (another possibility is) if one of them became obligated to make an oath [as a result of testimony], do not say, \"He made a false oath.\" "
+            ],
+            [
+                "<b>\"But be careful with your words\":</b> That the judge not say, \"Maybe the act was like so and so;\" or \"If the matter had been like so, x would be innocent\" - and from these words, the litigant or the witnesses learn to say something that did not [happen]. "
+            ],
+            [
+                "<b>Shamaya and Avtalyon:</b> were righteous converts and were from the descendants of Sancheriv. And I have heard that it is because Avtalyon was the head (<i>av</i>) of the court that he was called by this name, as its meaning is 'father (head - <i>av</i>) to the small ones.' As <i>talya</i> in Aramaic is small, like (Megillah 5b), “Rabbi Yochanan said, 'When I was <i>talya</i>'” - when I was small; (Yevamot 114a) “let them bring a <i>talya</i> and a <i>talyatta</i>” - let them bring a small male and a small female. Here too, Avtalyon was the father of small orphans.",
+                "<b>\"Love work\":</b> Even if he has from what to sustain himself, he is obligated to work, as idleness leads to distraction (Ketuvot 59b)",
+                "<b>\"hate lordship\":</b> and do not say, “I am a great man and it is a disgrace for me to work\" - since Rav said to Rav Kahana (Pesachim 113a), \"Flay a carcass in the market and take your pay, and do not say, 'I am a priest, I am a great man and the matter is a disgrace to me.'\" Another explanation: “hate lordship,” [meaning] distance yourself from the taking of authority over the public, as lordship buries those that have it.",
+                "<b>\"and do not become familiar with the government\":</b> in order to receive lordship through it. And also (another possibility is) “do not become familiar with the government” so that they will not make you transgress the doctrine of your Maker, as happened with Doeg the Edomite. <b>\"with the government\" (<i>rishut</i> which literally means permission):</b> Dominion is called permission, as the government has permission in its hand to do according to its will. "
+            ],
+            [
+                "<b>\"Be careful with your words\":</b> such that you don't leave room for the heretics to make a mistake about your words.",
+                "<b>\"lest you will be punished with exile\":</b> which is to say that even though in the place that you are, there are no heretics, one must be concerned lest sin will bring about that you will be obligated to be exiled. And you will be exiled to a place where there are people that show sides of the Torah that are not like the law (<i>halakha</i>), and this is a term for 'evil waters.' And they will understand improper things from your words and the students that come after them will drink words of heresy from these words and they will die from their sins.",
+                "<b>\"and thus the name of the Heavens will be profaned\":</b> such that these idle opinions will remain in the world, as happened to Antigonos, the man of Socho, with his students, Tsadok and Beitos. Since he told them, “Do not be like slaves that serve the master for the sake of receiving a reward.” And they said, “Is it possible that a laborer works the whole day and toils and in the evening he does not get a reward?” And they and their students became heretics, and they are called Saducees (<i>tsedukim</i>) and Boethusians (<i>beitusim</i>) to this day. "
+            ],
+            [
+                "<b>\"Be of the disciples of Aharon, loving peace and pursuing peace\":</b> They explained in Avot DeRabbi Natan how Aharon loved peace: When he would see two people quarreling, he would go to each one of them without the knowledge of his fellow and say to him, “Behold how your fellow is regretting and afflicting himself that he sinned against you; and he told me that I should come to you so that you will forgive him.  And as a result of this, when they bumped into each other, they would kiss each other. And how would he bring people closer to the Torah? When he would know about someone that he committed a sin, he would befriend him and show him a friendly demeanor; and that man would be embarrassed and say [to himself], “If that righteous man would know my evil deeds, how much would he distance himself from me? And as a result of this, [that man] would change for the better. And this is what the prophet testifies about [Aharon] (Malachi 2), “In peace and in straightness did he walk with Me and he brought back many from sinning.\" "
+            ],
+            [
+                "<b>\"Spread (<i>Negad</i>) a name, lose his name\":</b>  He who extends his name far by way of authority and lordship will quickly lose his name, since lordship buries those that have it. <i>Negad</i> is a term for extension. The [Aramaic] translation of 'they extended' is '<i>nagidu</i>.'",
+                "<b>\"And one who does not add\":</b> He who does not add to his study. ",
+                "<b>\"ceases\":</b> What he already learned will cease from his mouth and he will forget his learning. And there are those that have the textual variant, “will be gathered,” meaning to say he will be gathered to his people and die before his time.",
+                "<b>\"And one who does not learn\":</b> is worse than one who does not add, Therefore he is liable for death; which is to say that it would be fitting that they kill him, as it is stated (Pesachim 49b), “It is permissible to tear apart an ignoramus like a fish – and from the back.\"",
+                "<b>\"And one uses the <i>taga</i> (crown)\":</b> One who makes use of the crown of Torah in the way a man uses his tools, passes and leaves the world. And there are those that explain <i>taga</i> to be the initials of <i>talmid gavra acharina</i> (the student of another man), as it is forbidden to take service from students that are not his students. And I have heard, \"'And one uses the <i>taga</i>,' meaning to say one who makes use of [God's] explicit name passes and is lost, as he does not have a share in the world to come.\""
+            ],
+            [
+                "<b>”If I am not for myself”:</b> If I do not merit for myself, who will merit for me?",
+                "<b>”And if I am for myself”:</b> And even if have merited for myself, what is this merit and what is it worth compared to what it is that I am obligated to do?",
+                "<b>”And if not now\":</b> in this world.",
+                "<b>”when?”:</b> Since after death, it is impossible to merit any more. Another explanation: “If not now” in the days of youth, “when,” lest in the days of old age, I will not succeed. "
+            ],
+            [
+                "<b>”Make your Torah fixed”:</b> such that your main occupation during the day and the night be Torah [study] and when you are weary from study, do work. And not that your main occupation be work and when you are free from work, you involve yourself in Torah. And I have found it written, “'Make your Torah fixed' such that you are not strict on yourself and lenient on others or strict on others and lenient on yourself, but [rather] your Torah should be fixed, for yourself like for others. And so is it stated in Ezra 7:10, 'Since Ezra prepared his heart to expound the Torah of the Lord and to do [it] and to teach the Children of Israel; as he prepared his heart to do, so too did he teach the Children of Israel.'\"",
+                "<b>”say little and do much”:</b> as we find by Avraham, our father, peace be upon him, who first said (Genesis 18), “and I will get a morsel of bread,” and in the end, “and he took a tender and good young cow.\"",
+                "<b>\"and receive every person with a pleasant countenance\":</b> When you bring in guests to your home, do not give to them while 'your face is buried in the ground;' as anyone who gives and 'his face is buried in the ground' - even if he gave all of the gifts in the world - it is counted for him as if he did not give anything. Shammai gave three warnings, corresponding to three virtues that Yirmiyahu mentioned: wise, strong and wealthy. Corresponding to wise, he said, ”Make your Torah fixed;” corresponding to wealthy, he said, ”say little and do much;” and corresponding to strong, he said, \"receive every person with a pleasant countenance\" - that he should conquer his inclination [to do bad] and fight against his wicked heart. And we have learned, \"Who is a mighty one? The one who conquers his inclination.\"  "
+            ],
+            [
+                "<b>”Make for yourself a mentor:”:</b> It is now speaking concerning the matter of jurisdiction. If a case comes in front of you and you are in doubt about it, make for yourself a mentor, and remove yourself from doubt. And do not decide upon it by yourself; as it was with Rava: when a possibly unfit animal was brought to him, he would gather all of the slaughterers of Mata Machsia – he would say, “So that we will [all only] receive a chip of the beam.\"",
+                "<b>\"and do not frequently tithe by estimation\":</b> as the one who separates his tithes by estimation is not spared from disarray: if he reduces from what needs to be given, his tithes are made adequate but his fruit are disarrayed; if he adds upon what is fitting to give, his fruits are rendered adequate and his tithes are disarrayed. "
+            ],
+            [
+                "<b>\"And I did not find anything good for the body except silence\":</b> One who hears his disgrace and is silent.",
+                "<b>\"and it is not the study which is the main thing but rather the deed\":</b> And you should know that silence is better for him, since even interpretation, homily and discussion of Torah – of which there is nothing greater – the main attainment of reward is for the action. And someone who teaches but does not practice [what he teaches], it would have been better if he had been silent and had not taught.",
+                "<b>\"and anyone who increases words, brings sin\":</b> As such have we found with Chava, who increased words and said, “God said, 'Do not eat from it and do not touch it,'” and added touching, about which she was not forbidden. And the snake pushed her until she touched it and said to her, “In the same way as there is no death from touching, so [too] is there no death from eating.” And from this, she came to sin, as she ate from the fruit. This is what Shlomo said (Proverbs 30:6), “Do not add to His words, lest He reprove you and you be found a liar.\""
+            ],
+            [
+                "<b>\"The world stands\":</b> [Meaning] the settlement of people is preserved. And this is not like \"the world stands\" of above.",
+                "<b>\"on judgment\":</b> [Meaning] to render innocent the innocent and guilty the guilty.",
+                "<b>\"and on truth\":</b> [Meaning] that a man should not lie to his fellow.",
+                "<b>\"and on peace\":</b> [Meaning] between governments and between a man and his fellow."
+            ]
+        ],
+        [
+            [
+                "<b>Rabbi [Yehuda haNasi] said, \"...<i>sheyivor</i>\":</b> [is the same as] <i>sheyivror</i> (that he should choose).",
+                "<b>\"Which is the right path that a person should choose for himself? Whichever [path] that is [itself] praiseworthy for the person adopting [it]\":</b> that it should be pleasant for him and pleasant to people from him. And this will be when he walks in the middle path in all of this character traits and not veer to one of the two extremes. For if he is very stingy, it is praiseworthy for him, as he gathers much money together, but people do not praise him for this trait. And if he throws [money] around beyond what is fitting, the people that receive it from him praise him, but it is not praiseworthy for [him] and it is not pleasant for him, as he will come to poverty because of it. But rather, the trait of generosity - which is the middle [trait] between stinginess and throwing [money] around - is praiseworthy for him, as he keeps his money and does not throw it around more than is fitting; and it is praiseworthy for others from [such] a man; as people praise him, that he gives as is fitting for him to give. And so is the case with all of the other traits.",
+                "<b>\"for you do not know the reward given [for the fulfillment] of [the respective] commandments\":</b> The reward of one who performs a positive commandment and the punishment of one who refrains from doing them is not explained in the Torah. As if it were [referring to] the punishment of negative commandments, they are explicit in the Torah: stoning, burning, killing (decapitation), strangulation, being cut off and death by the hand of the Heavens and lashes. The lightest punishment is for lightest sin, and the weightiest one is for the weightiest.",
+                "<b>\"Also, weigh the loss [that may be sustained through the fulfillment] of a commandment\":</b> that which you lose from your merchandise and your money because of the involvement in the commandment in contrast with the reward that will accrue to you from it in this world or the world to come, which will be more than that loss.",
+                " <b>\"and [weigh] the gain [that may be obtained through the committing] of a transgression\":</b> the benefit that you gain from a transgression in contrast with the loss that will come to you in the future from it."
+            ],
+            [
+                "<b>\"Worldly occupation (<i>derekh erets</i>, literally the way of the world)\":</b> A craft or business.",
+                "<b>\"For the exertion [expended] in both of them causes sin to be forgotten\":</b> As Torah [study] dulls the strength of a man and work pulls apart and breaks the body, and as a result of this the evil impulse is rendered idle for him. ",
+                "<b>\"And all [study of the] Torah in the absence of a worldly occupation\":</b> And if one might ask, let him work in Torah [study] and its exertion will cause sin to be forgotten, therefore it is required to say, \"all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end.\" As it is impossible for him without food, and [so] he will rob the creatures and forget his study.",
+                "<b>\"let them work for the [sake of the] name of Heaven\":</b> and not in order to take a crown [for themselves], to say, \"I did such and such for the community.\"  ",
+                "<b>\"for the merit of their ancestors sustains them\":</b> For the merit and righteousness (<i>tsidkatan</i>) of the ancestors of the community - which stands forever - sustains those that work with them, to bring their righteousness to the fore. And it is not from the angle of the efforts of those that work [for the community]. ",
+                "<b>\"And as for you [who work for the community], [God says:] I credit you with a reward\":</b> Even though the thing does not come to a good end from the angle of your deeds but rather because of the merit of the ancestors of the community, \"I credit you with a reward\" as if you had accomplished this salvation in Israel, as a result of your doing it for the sake of Heaven. A different explanation: All who are involved with the community to force and coerce the community for the matter of a commandment - for charity or the ransom of captives - let them do it for the sake of Heaven. As the merit of the ancestors of the community will sustain them to give that which they have assigned them, and even if it is much money, and [the merit of] the charity (<i>tsedekah</i>) will endure for them forever. And for you that are involved with them to coerce the community  to [do] this commandment, I credit you the reward as if you actually done this commandment with your own money. And Rambam explained, \"And as for you [who work for the community], [God says:] I credit you with a reward... as if you had done it\" - If at the time that they were involved with the community, they were prevented from the fulfillment of a commandment on account of community matters, I credit you reward as if you had done that commandment from which you were prevented."
+            ],
+            [
+                "<b>\"Be careful about the government\":</b> You, who are involved with the needs of the community: even though you need to be acquainted with the authorities in order to supervise communal matters, \"be careful, etc.\" "
+            ],
+            [
+                "<b>\"Make His [God's] will like your will\":</b> Spread your money on 'things of Heaven' \"like your will,\" [meaning] as if you were spreading them for your [own] things. As if you will do this, \"He will make His will like your will,\" meaning to say that He will give you the good with 'a generous eye.'",
+                "<b>\"so that He will nullify the will of others\":</b> He will undo the counsel of all those that come towards you to [do you] bad. And I have heard that this is only a respectful euphemism towards the Higher One. And behold, it is as if it was written, \"so that He nullify His will to your will; like that which they said in the chapter [entitled] Bemeh Eesha (Shabbat 63a), \"Anyone who does a commandment as it is established (properly), even a decree of seventy years is nullified before him.\"",
+                "<b>\"Do not separate yourself from the congregation\":</b> but rather share in their troubles. As anyone who separates from the congregation will not [live to] see the consolation of the congregation (Taanit 11a).",
+                "<b>\"Do not believe in yourself until the day of your death\":</b> As behold, Yonatan the High Priest served in the high priesthood eighty years and in the end he became a Sadducee (Berakhot 29a). ",
+                "<b>\"Do not judge your fellow until you come to his place\":</b> If you see your fellow come to a test and fail, do not judge him unfavorably until a test like it comes to you and you overcome [it].",
+                "<b>\"Do not say something that cannot be heard, for in the end it will be heard\":</b> That is to say, do not let your words be unclear, such that it is impossible to understand them immediately and at first perusal; and [do not] rely on that if the listener wants to look into them, in the end, he will understand them. As this will bring people to err from your words, lest they err and come to heresy because of you. Another explanation: Do not reveal your secret, even [saying it aloud] only to yourself, as in the end it will be heard, \"since the birds of the sky make the voice travel.\" And the [correct] textual variant according to this explanation is, \"for in the end it will be heard.\" But Rashi had the variant, \"Do not say, 'something that can be heard, in the end it will be heard.'\" And [according to this,] it is speaking about the words of Torah: Do not say about a Torah teaching that you can hear now, that you will hear it in the end (later), but rather extend your ears and hear it immediately. ",
+                "<b>\"'When I will be available'\":</b> from my business, I will involve [myself] in Torah [study]."
+            ],
+            [
+                "<b>\"A boor (<i>bur</i>)\":</b> is empty of everything, and does not even know the nature of buying and selling; and he is worse than an ignorant person. The [Aramaic] translation of (Genesis 47:19) \"and the land will not become destroyed\" is <i>vearaa la tevur</i>.",
+                "<b>\"An ignorant person cannot be pious\":</b> But it is possible for him to fear sin, as behold, he is an expert in the nature of buying and selling.",
+                "<b>\"A person prone to being ashamed cannot learn\":</b> Since one who is embarrassed to ask, lest they will make fun of him, will always remain with his questions.",
+                "<b>\"An impatient (exacting) person\":</b> A teacher who is impatient with his students when they ask him [questions] cannot teach properly; but rather he needs to cheerfully explain the Halakha (law) to his students.",
+                "<b>\"Not all who engage in a lot of business become wise\":</b> As it is written (Deuteronomy 30:13), \"And it is not across the sea\" - the Torah is not found among those that travel across the sea (Eruvin 55a). ",
+                "<b>\"In a place where there is no man\":</b> to sit at the head and to issue decisions."
+            ],
+            [
+                "<b>\"Since you drowned [others, others] drowned you\":</b> You were an evildoer and you robbed the creatures and drowned them in the river. And with that same measure (treatment), you were measured (treated).",
+                "<b>\"And in the end, those that drowned you will be drowned\":</b> As the matter was not given to their hands to kill you, but rather to the court. And the Holy One, blessed be He, give you over to their hands, 'as guilt is passed on to the guilty,' and [so] He will afterwards require [the punishment for] your death from them."
+            ],
+            [
+                "<b>\"The more flesh, the more worms\":</b> One who engages in much eating and drinking to the point that he becomes fat and fleshy, increases the worms upon himself in the grave; and worms are as hard for the dead as a needle is for living flesh. And this teacher let us understand that all increase is difficult for a man except for the increase of Torah, wisdom and charity.",
+                "<b>\"the more worry\":</b> Lest they rob him on behalf of the king's estate or lest bandits come upon him and kill him. And a certain pious man would pray, \"May the Ominpresent save me from the spreading of the soul.\" And they inquired from him, \"What is the spreading of the soul?\" He said [back] to them that it [means] that his possessions should be numerous and spread out in many places, and [so] he would have to spread his soul to think in [this direction and that direction].",
+                "<b>\"The more wives, the more witchcraft\":</b> He went and mentioned it in order: At first, a man adorns himself and eats and drinks and engages in eating much meat; and afterwards he seeks to acquire much property; and after he has acquired much property and he sees that he has enough in his hand to support many wives, he [marries] many wives; and after he [marries] many wives, each one needs a maidservant to serve her - behold, this is \"the more maidservants;\" and since he has so many members of his household, he needs fields and vineyards to supply wine and food to the members of his household, and [so] acquires many slaves to work the fields and vineyards. Hence, they are learned in this order.",
+                "<b>The more Torah, the more life\":</b> As it is written (Deuteronomy 30:20), \"for it is your life and the length of your days.\"",
+                "<b>\"the more wisdom\":</b> As he gives reasons for his words and his reasoning sits well with the heart of the listeners. ",
+                "<b>\"The more sitting [and studying]\":</b> Many students gather and come to hear his analyses. And some have the textual variant, \"the more sitting, the more wisdom\" - one who [teaches] many students [has] the students sharpen him and add and increase to his wisdom. ",
+                "<b>\"The more counsel\":</b> One who frequently takes counsel, increases understanding - he understands one thing from another, from the counsels that his advisers have given him.",
+                "<b>\"The more charity (<i>tsedekah</i>)\":</b> as it is stated (Isaiah 32:17), \"And the act of righteousness (<i>tsedekah</i>) will be peace.\""
+            ],
+            [
+                "<b>\"Do not credit it favorably for yourself\":</b> to say, \"I have learned much Torah.\" And since he did not leave a verse nor a mishnah, halakha (law) or aggada (homily) that the did not learn (Sukkah 28a, Bava Batra 134a), he said this.",
+                "<b>\"a pit covered in plaster (<i>sud</i>)\":</b> is the [correct] version that we have - and not a pit of plaster (<i>sid</i>) - meaning to say, like a pit sealed with plaster.",
+                "<b>\"that does not lose a drop\":</b> Thus does he not forget a [single] thing from his study. ",
+                "<b>\"happy is the one who gave birth to him\":</b> Rendered happy by good character traits is one who the whole world says about him, \"happy is the one who gave birth to him.\" And some say, because she caused him to be a sage. For she would go out to all of the study halls in her town and say to them, \"I request from you that you should seek mercy (pray) for this embryo that is in my innards, that he should be a sage.\" And from the day that he was born, she did not remove his crib from the study hall, so that only words of Torah would enter his ears.",
+                "<b>\"pious\":</b> [One] who does beyond the letter of the law.",
+                "<b>\"fears sin\":</b> [He is] strict upon himself and forbids upon himself things that are permissible out of his fear, lest he come to do a sin. As if it is not like this, what is the novelty - even an ignorant man can be one that fears sin.",
+                "<b>\"an ever-strengthening fountain\":</b> His heart (mind) is broad and he adds analysis and reasoning from his own knowledge.",
+                "<b>Abba Shaul says in his name:</b> of Rabban Yochanan ben Zakkai.",
+                "<b>\"and Rabbi Elazar ben Arakh were on the other side\"\"</b> I have found it written that Abba Shaul is not arguing with the first teacher [in this mishnah] and Rabban Yochanan ben Zakkai said both things; and both of them are true, as concerning expertise and memory Rabbi Eliezer would outweigh [them], and concerning sharpness and analysis, Rabbi Elazar ben Arakh would outweigh them."
+            ],
+            [
+                "<b>\"A good eye\":</b> One who suffices with what he has and does not seek extraneous things - and is not envious when he sees that his fellow has more than him.",
+                "<b>\"A good friend\":</b> who rebukes him when he sees him doing something that is improper.",
+                "<b>\"A good neighbor\":</b> who is found near him, whether by day or by night; whereas a good friend is not found near him all the time. ",
+                "<b>\"Seeing the consequences of one's actions\":</b> One who looks out and sees what will be in the future. And through this, he calculates the loss [engendered by doing] a commandment versus its reward and the reward [engendered by doing] a sin versus its loss. ",
+                "<b>\"A good heart\":</b> Since the heart is the generator of all the other forces and it is the source from which emanate all of the actions. And even though there are specific limbs for [different] actions, nonetheless, the place of the force that animates all of the actions is in the heart. Therefore, Rabbi Elazar ben Arakh said, \"A good heart.\" And for this reason, Rabbi Yochanan ben Zakkai said, \"I see the words of Rabbi Elazar ben Arakh [as better than] all of yours.\"  ",
+                "<b>\"what is an evil path that a person should distance himself from\":</b> He needed to ask them this, as he did not understand from their first words that the evil path is the opposite of the good path [that they each suggested], since not with all that is good is its opposite evil. As [for example] piety - and that is going beyond the letter of the law - is good, but one who is not pious and holds his actions according to the law of the Torah is not evil. And it may have been possible to say, if sufficing - and that is a good eye - is the good path, the seeking of extraneous things is not the evil path, as he does not hurt any person with this. And so [too] with the other traits. Therefore, he had to ask them, \"what is the evil path that a person should distance himself from.\"",
+                "<b>\"One who borrows but does not repay\":</b> And this is the opposite of \"seeing the consequences of one's actions;\" as if he does not repay, who will [now] lend to him and he will be stuck in [his] famine. And he did not say just, \"not seeing the consequences of one's actions,\" as it is possible for a person who does not see the consequences of his actions not to come to a mishap, as he will be able to rescue himself when that consequence comes to him.",
+                "<b>\"'but the righteous one gives graciously'\":</b> [It is] speaking about the Holy One, blessed be He, who is the righteous One of the world, Who gives graciously to the lender what this one borrowed from him and did not repay him. It comes out that the borrower is in debt to the Omnipresent."
+            ],
+            [
+                "<b>They said three things:</b> about proper comportment (<i>derekh erets</i>), ethics and character traits. As they said many things regarding the matter of what is forbidden and what is permissible, and what is exempt and what is liable. And also (another explanation is), these three things they would be accustomed to always have in their mouths.",
+                "<b>\"The honor of your friend should be as dear to you as your own\":</b> And when is this? When you are not easy to anger. As if you are easy to anger, it is impossible that you will not degrade the honor of your friend. Behold that is one saying.  \"And repent one day before your death\" - behold two. And the third is \"warm yourself by the fire of the Sages, etc.\"",
+                "<b>\"repent one day before your death\":</b> Since a person does not know when he will die, he should repent today, lest he will die tomorrow.",
+                "<b>\"be cautious around their coals\":</b> not to treat them with lightheartedness.",
+                "<b>\"that you should not be burned\":</b> such that you not be punished through them.",
+                "<b>\"the bite of a fox\":</b> Its healing is difficult, as its teeth are thin, crooked and twisted. And [so] the physician must take out the flesh [that was bitten] with a scalpel, and enlarge the [scar of the] bite.",
+                "<b>\"the sting of a scorpion\":</b> [which is] worse than a snake's bite.",
+                "<b>\"their hiss\":</b> [meaning,] their words.",
+                "<b>\"the hiss of a Seraph\":</b> It is like the breath that comes form the mouth of a Seraph, which burns while he hisses. A different explanation: this seraph-snake does not accept hisses (to charm him) like other snakes, as it written (Psalms 58:6), \"Which will not listen to the voice of charmers.\" Thus [too] is the Torah scholar - if you upset him and come to appease him, he will not accept appeasement."
+            ],
+            [
+                "<b>\"The evil eye\":</b> [This is] like \"an evil eye,\" which does not suffice with what he has and seeks other things. And some explain, \"the evil eye\" - that he inserts the evil eye into the money of his friend or his children and hurts him.",
+                "<b>\"and hatred of the creations\":</b> baseless hatred. And Rambam explains that he despises the company of the creations and loves to sit alone. And I heard, [this is referring to] a hard man, who brings the hatred of the creations upon him and causes all to hate him."
+            ],
+            [
+                "<b>\"Prepare yourself to study Torah\":</b> Such that you not say, \"Since my father was a sage and the father of my father was a sage, the Torah will come back to its lodgings, and I do not need to seek after it.\"",
+                "<b>\"All of your actions should be for the sake of Heaven\":</b> even at the time that you are involved in eating and drinking and in the way of the world (<i>derekh erets</i>), do not have the intention to give pleasure to your body, but rather that you should be healthy [in order] to do the will of your Creator."
+            ],
+            [
+                "<b>\"Be careful in the reciting of Shema\":</b> to recite it at its time. And so [too] with prayer, to pray each and every prayer in its time. ",
+                "<b>\"fixed\":</b> like a person who has something fixed that he is obligated in and says, \"When will I unload this obligation from upon me?\" And also (another explanation is) \"fixed\" - like a person for whom it is fixed that he read a chapter and a section which he says only as a recitation and does not say in the language of supplications, as a person who is requesting mercy [would use].",
+                "<b>\"'For He is gracious and merciful'\":</b> He wants supplications, and through the supplications, He immediately has mercy.",
+                "<b>\"And do not be wicked in your own eyes\":</b> Do not do something that will cause you to consider yourself wicked today and tomorrow. And Rambam explained, \"do not be wicked in your own eyes\" - that is to say, don't consider yourself wicked, as from such you would completely go out to the culture of delinquency. And I heard, \"do not be wicked\" in [the previous] matter that you separate yourself from the community and stand on your own. "
+            ],
+            [
+                "<b>\"To one who denigrates the Torah (<i>apikoros</i>)\":</b> [It] is an expression of being ownerless (<i>hefker</i>), as he disgraces the Torah and treats it as if it is ownerless. And also (another explanation is) he makes himself ownerless and is not concerned for his soul, lest evil will come to him as a result of his disgracing the Torah or those that study it.",
+                "<b>\"Know before Whom you labor\":</b> in this response that you give to the one who denigrates the Torah, such that your heart not be seduced to inclining towards his opinion."
+            ],
+            [
+                "<b>\"The day is short\":</b> The life in this world is short.",
+                "<b>\"and the work is much\":</b> The Torah's 'measure is longer than the earth.'",
+                "<b>\"and the Master of the house is pressing\":</b> as it is stated, (Joshua 1:8), \"and you shall contemplate it day and night.\""
+            ],
+            [
+                "<b>\"It is not your responsibility to finish the work\":</b> The Holy One, blessed be He, did not hire you to finish it all, so that you would lose your wage if you do not finish it. And lest you say, \"I will not study [Torah], and I will not take the wage,\" [it states,] \"but neither are you free to desist \" - against your will is the yoke placed upon you to labor. ",
+                "<b>\"in the future to come\":</b> In the world to come."
+            ]
+        ],
+        [
+            [
+                "<b>Akavia: \"From a putrid (spoiled) drop\":</b> A drop of semen. And even though at the time of conception, it is not spoiled - as it does not become spoiled in the womb of a woman until after three days, and when it is spoiled it is no longer fit to fertilize - nonetheless, he called it a spoiled drop because it is close to spoiling immediately when it is outside of the innards of the woman. And one who keeps his eye on that which he came from a putrid drop will be saved from pride. And one who keeps his eye on that which he is destined to go \"to a place of dust, worms, and maggots,\" will be saved from desire, and from lust for money. And one who keeps his eye on that which he is destined to \"give an account and a reckoning,\" will separate [himself] from sin, and will not stumble in iniquity.   "
+            ],
+            [
+                "<b>\"For the welfare of the government:\"</b> and even [that] of the nations of the world.",
+                "<b>\"would swallow alive:\"</b> As it is written (Habakkuk 1:14) \"And you make man like the fish of the sea\" - just like the fish of the sea, each one that is bigger than his fellow swallows his fellow; so too people, were it not for the fear of the government, each one who is bigger than his fellow would swallow his fellow (Avodah Zarah 4a).",
+                "<b>“'those who feared the Lord one with another'\":</b> Behold, there are two here [that this verse is speaking about].",
+                "<b>“'and is silent (<i>vayidom</i>'\":</b> It is a term [related to the usage], <i>kol demamah dakah</i> (a still-small voice). As the way of one who learns alone is to learn while whispering. ",
+                "<b>\"'since he takes [a reward] for it'”:</b> As if the giving of the entire Torah was for his sake alone."
+            ],
+            [
+                "<b>\"And did not say upon it words of Torah\":</b> And with the Grace after Meals that we bless upon the table, we fulfill our obligation. And it is considered as if we said words of Torah upon it. So have I heard.",
+                "<b>\"from the offerings of the dead\":</b> [This means] the sacrifices of idol worship, as it is written (Psalms 106:28), \"And they became attached to Baal Peor and they ate from the offerings of the dead.\"",
+                "<b>\"'full of vomit and feces'\":</b> And idol worship is called feces, as is stated (Isaiah 30:22), \"feces shall you say to him.\"",
+                "<b>\"'without the Omnipresent'\":</b> Because they did not mention the name of the Omnipresent, may he be blessed, upon the table.",
+                "<b>\"as it is said (Ezekiel 41:22), 'And he said to me, this is the table that is before the Lord'\":</b> Immediately when he speaks words of Torah, it is called a \"table that is before the Lord.\" And some say that it comes out from the beginning of the verse, as it is written, \"The altar is three amot\" - do not read [it as] amot, but rather <i>eemot</i> (mothers or foundations), as in, there is a foundation (priority) to how a verse is written. Three corresponds to Torah, Prophets and Writings; and some say to Sripture, Mishnah and Talmud - [meaning] that a person must speak about them over the table, and then it is called \"a table that is before the Lord.\" So explained Rashi."
+            ],
+            [
+                "<b>\"He who stays awake at night, and who wanders on a road alone\":</b> and thinks about idle things in his heart.",
+                "<b>\"this one is liable for [forfeiture of] his life\":</b> As night is the time of demons, and one who wanders on a road alone is in danger because of the brigands and several [other] bad occurrences; and if he had been thinking about words of Torah, it would have guarded him."
+            ],
+            [
+                "<b>\"The yoke of government\":</b> [meaning] the burden [placed upon him by] a king and ministers.  ",
+                "<b>\"the way of the world (<i>derekh erets</i>)\":</b> [meaning] the toil and strain of a livelihood. [He is released from this,] because his work becomes blessed. ",
+                "<b>\"And one who casts from himself the yoke of Torah\":</b> One who says, \"The yolk of Torah is too hard and I cannot endure it.  "
+            ],
+            [
+                "<b>\"Ten who are sitting in judgement\":</b> is the textual variant we [follow]. ",
+                "<b>:\"'in the congregation of God'”:</b> And there is no 'congregation' (<i>edah</i>) that is less than ten. As it is stated with the [twelve] scouts (Numbers 14:27), \"Until when will this evil congregation\": subtracting Yehoshua and Calev, behold, ten.",
+                "<b>\"And from where [is there proof that this is true] even [when there are only] five? As it is said (Psalms 82:1), 'In the midst of judges He judges'”:</b> Three judges and two litigants.",
+                "<b>\"And from where even three? As it is said, 'And He has founded His band upon the earth'”: </b> Fire and air and water - which are three - \"He has founded upon the earth;\" [as they] surround the fundamental element of earth. Behold to you, three are called a \"band.\" And also (another explanation is) we have found that three are called a band [with] a \"band of hyssop,\" which are three stalks. And some books have written in them, \"From where [is there proof that this is true] even [when there are only] five? As it is said (Amos 9:6), 'and He has founded His band upon the earth'”; as a man bands together [things] into his one hand, which has five fingers; and [so] the group of fingers in the hand is called a band. And in the beginning of the verse it states, \"He Who builds His upper chambers in the heavens,\" which is to say [that] the Divine Presence - which is in the heavens - comes down to the earth when there is a band there, that is involved with Torah. [And the continuation of this textual variant is:] \"From where even three? As it is said (Psalms 82:1), 'In the midst of judges He judges.'”",
+                " <b>\"'since he takes (<i>natal</i>) for it'”:</b> [It is] an expression of covering: the [Aramaic] translation of (Exodus 40:3) \"and you will cover\" is '<i>vetatel</i>;' which is to say the Divine Presence hovers upon him. "
+            ],
+            [
+                "<b>\"Give Him from what is His\":</b> Do not prevent yourself from being involved in matters of Heaven, whether with your body or whether with your money (as you are not giving from yours, not from your body and not form your money), as you and your money are His.",
+                "<b>\"'How lovely is this tree! And how lovely is this newly plowed field'\":</b> This is true of all idle talk, but it is speaking according to what is common; as it is the way of wayfarers to speak about what they see with their eyes. And some say that it comes to make us understand a novelty: that even though through this, he will make the blessing, 'Blessed is He, Who it is like this in His world;' nonetheless, Scripture considers it as if he was liable for his life, because he interrupted his study.",
+                "<b>\"'<i>nir</i> (newly plowed field)'\":</b> The furrow of a plow, as in (Jeremiah 4:3), \"plow for yourselves a furrow.\""
+            ],
+            [
+                "<b>\"Anyone who forgets one matter from his studies\":</b> Since he did not review it, it is considered \"as if he is liable for his life;\" as from his forgetting, he will come to permit the forbidden. And it will come out that a calamity will come through him and his mistake will be counted as a willful transgression. And also (another explanation is), it is \"as if he is liable for his life\" - since that teaching was guarding him and now he forgot it, it no [longer] guards him.",
+                "<b>\"whose studies have overpowered him\":</b> As it was difficult for him, and on account of the difficulty in it, he forgot it."
+            ],
+            [
+                "<b>\"Anyone whose fear of sin precedes his wisdom\":</b> I heard that [it means that] he makes his fear of sin precede his wisdom in his thought - that he thinks in his heart, \"I will study in order that I will be one who fears sin.\" And this is in the way that they said, 'the beginning of thought is the end of the action.'",
+                "<b>\"his wisdom endures\":</b> as wisdom brings him to what his heart desires, and he derives benefit from it.",
+                "<b>\"And anyone whose wisdom precedes his fear of sin\":</b> who does not study in order to do, since his heart does not aspire to be afraid of sin.",
+                "<b>\"his wisdom does not endure:\"</b> Since [his wisdom] prevents him from following the whims of his heart, he despises it and is fed up with it and leaves it. ",
+                "<b>\"Anyone whose actions are more plentiful than his wisdom\":</b> Here it speaks about  him being eager [to do] positive commandments; and above, in \"anyone whose fear of sin precedes his wisdom,\" it is speaking about him being careful about negative commandments. "
+            ],
+            [
+                "<b>\"Anyone from whom the spirit of creations find pleasure\":</b> [About] anyone who is beloved below, it is certain that he is beloved above. ",
+                "<b>\"[Late] morning sleep\":</b> As he continues to sleep until the time of the recitation of the Shema passes.",
+                "<b>\"midday wine\":</b> [It] draws the heart of  a person - as it is written (Ecclesiastes 2:3), \"to draw my flesh with wine\" - and brings him to drunkenness.",
+                "<b>\"chatter of children\":</b> prevents their fathers from being involved in Torah [study].",
+                "<b>\"and sitting in the assembly houses of the <i>Am Ha'arets</i> (unlearned people, who are lax in observing tithes and purity laws)\":</b> who come together and speak about idle matters."
+            ],
+            [
+                "<b>\"One who profanes the Kodeshim (sacred material)\":</b> One who brings Kodeshim of the altar to [a state of] <i>pigul</i> (a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time), <i>notar</i> (a sacrifice that becomes unfit, due to being left unconsumed after its time limit) or [of becoming] impure; or he misappropriates and benefits either from Kodeshim of the altar or Kodeshim of the Temple maintenance fund.",
+                "<b>\"one who desecrates the holidays\":</b> the intermediate days of the festival. He does work on them or treats them according to what is customary to eat and drink on a common day. ",
+                "<b>\"one who whitens (embarrasses) the face of another in public\":</b> The face of one who is embarrassed turns red first and then white, as the spirit [of a person] has two movements, one outwards and one inwards. And when one embarrasses a person, at first the breath moves outwards, like one who is full of anger and his face turns red. And when he does not find a solution how to get rid of this embarrassment from on his face, he worries inside himself and the breath goes inwards because of the pain, and his face turns yellow and [then] white. And this is what they said (Bava Metzia 58b) about the matter of whitening: \"when the red leaves, the white comes.\"",
+                "<b>\"one who nullifies the covenant\":</b> who did not circumcise [himself] or who did circumcise but pulled the foreskin to cover the circumcision, in order that it not be visible that he is circumcised. ",
+                "<b>\"one who reveals meanings (literally, faces) in the Torah\":</b> who shows meanings and explanations that do not conform with the halacha (law). For example, one who translates \"And from your seed do not give to pass to Molekh\" (Leviticus 18:21) as \"And from your seed do not give to impregnate an Aramean woman.\" (Mishnah Megillah 4:9) And this is not the simple meaning of the text. And included within this is teaching worthless homiletical interpretations. A different explanation: \"reveals faces\" - he makes his face brazen to transgress words of the Torah publicly 'with a high hand' and he is not shame-faced. ",
+                " <b>\"even though he has Torah knowledge and good deeds\":</b> and he did not repent from one of these sins that he has in his hand - even though afflictions came to him and he died with afflictions - he does not have a share in the world to come. But if he repented before his death, there is nothing that stands in front of repentance. "
+            ],
+            [
+                "<b>\"Be yielding to an elder (<i>rosh</i>, literally, head)\":</b> In front of a great sage who sits at the head of the yeshiva, be yielding (nimble) to do his bidding and to serve in front of him.",
+                " <b>\"pleasant to a youth (literally, a black one)\":</b> To a young man whose hair is black, you do not need to make yourself so nimble, but rather stand in front of him at ease and self-collected.",
+                "<b>\"and greet (<i>mekabel</i>, literally, receive) every person with joy\":</b> Across from every person - whether an elder or a youth - stand with joy. \"Receive\" [here] is like to receive someone. \"Across from\" is translated [into Aramaic] as <i>kabal</i>. Another explantation: \"Be yielding to a head (which also means beginning)\" - at your beginning, when you are a young man, be nimble to do the will of your Creator. And in your old age, when your face has blackened because of age, be pleasant to Him. "
+            ],
+            [
+                "<b>\"Tradition is a safeguarding fence around Torah\":</b> The tradition that the sages passed down to us about the missing and extra letters of the Torah is a fence and a strengthening of the written Torah; as through them, we understand how to do several commandments. As with, [the tradition that in the Torah it is written,] \"<i>basukkot... basukkat... basukkat</i>\" - two [of these words] missing [letters], and one complete - from which we learn [how to] make a fit <i>sukkah</i> (booth) with three partitions. And, for example, \"the appointed times of the Lord which you shall declare\" - which is written missing [a letter] in three places (rendering the word, \"them,\" into \"you,\" \"<i>otam</i>\" into \"<i>atem</i>\") - to teach [that the intercalation of the month is binding, and dependent upon] \"you, even if you err without volition; you, even if you err with volition; you, even if you are mistaken.\"",
+                "<b>\"Tithes are a safeguarding fence around wealth\":</b> As it is written (Deuteronomy 14:22), \"<i>aser taaser</i> (you shall surely tithe),\" [which is interpreted as] \"tithe (<i>taaser</i>) so that you will become rich (<i>titaasher</i>).\" (Taanit 9a) ",
+                "<b>\"Vows are a safeguarding fence around abstinence\":</b> When a person begins abstinence and is afraid, lest he violate [that abstinence], he should accept [it] upon himself with the language of a vow that he should not do such and such; and through this, he will conquer his [evil] impulse. ",
+                "<b>\"A safeguarding fence around wisdom is silence\":</b> What do we establish [these words] to be referring to? If it is about silence from words of Torah, behold, it is already written (Joshua 1:8), \"and you shall reason it, etc.\"; if it is about silence from talebearing, evil speech and curses, they are [prohibited] from the Torah. Hence it is only speaking about optional words between a man and his fellow, in which a person should minimize his speech as much as possible. And about them Shlomo said (Proverbs 17:28), \"A fool who is silenced is also considered a wise man.\"  "
+            ],
+            [
+                "<b>\"A deeper love - it is revealed to him\":</b> Rambam explained: A deeper love did the Holy One, blessed be He, show to man, as he informed and said  to him, \"See, I have made you in the Divine image.\" Because one who benefits his friend and informs him of the good that he has done for him, shows a deeper love than if he had benefited him but it is not important [enough] in his eyes to inform him of the good that he has done for him. And it can be explained, \"A deeper love - it is revealed to him;\" a revealed and publicized love. As not only did the Omnipresent have a secret love for man but rather even a love that was revealed and known to all. ",
+                "<b>\"as it says (Proverbs 4:2) 'For a good lesson'\":</b> All of the acts of creation - about which it is stated, \"And God saw that it was good\" - were only created for the sake of the Torah, which is called a lesson, as you say (Deuteronomy 32:2), \"My lesson drops like the rain.\" "
+            ],
+            [
+                "<b>\"Everything is foreseen\":</b> Everything that a man does in the innermost rooms is revealed in front of Him.",
+                "<b>\"and freewill is given\":</b> into the hand of man to do good and evil, as it is written (Deuteronomy 30:15), : \"See, I have given in front of you today life, etc.\"",
+                "<b>\"and with goodness the world is judged\":</b> with the attribute of mercy. And nonetheless, not everyone is equal in this trait, since, \"all is in accordance to the majority of the deed:\" One who does many good deeds is given much mercy, and one who does few good deeds is given a little mercy. A different explanation:  \"all is in accordance to the majority of the deed\" - according to the majority of a person's deeds is he judged, if the majority are merits, he is exonerated; if the majority are sins, he is liable. And Rambam explained, \"Everything is foreseen\": Every action of people - that which he has done and that which he will do in the future - is revealed in front of Him. And do not say, \"Since the Holy One, blessed be He, knows what a person will do - if so, he is compelled in his actions to be righteous or evil.\" As \"freewill is given\" into his hand  to do good and evil and there is nothing there that compels him at all. And since this is so, \"with goodness (or properly) the world is judged,\" to collect [punishment] from the evildoers and to give a good reward to the righteous ones. As since the sinner sinned willingly, it is fitting that he be punished; and since the righteous one was willingly righteous, it is fitting that he receive a reward.",
+                "<b>\"all is in accordance to the majority of the deed\":</b> According to what a person repeats and is constant in the doing of good, his reward will be multiplied. As one who distributes a hundred gold coins to charity [giving out one coin at a time] is not similar to one who gives them out [all] at one time. And the textual variant of Rambam is, \"all is in accordance to the majority of the deed\"; and not \"as per the deed.\""
+            ],
+            [
+                "<b>\"Everything is given as collateral (with guarantors)\":</b> \"The feet of a man, they are guarantors for him - to the place that he is requested, there do they take him.\" (Sukkah 53a)",
+                "<b>\"and a net is cast\":</b> Afflictions and death. ",
+                "<b>\"The shop is open\":</b> and people come in there and buy on credit.",
+                "<b>\"and the shopkeeper grants credit\":</b> and trusts all who come to take [it]. And so [too] do people sin and the Holy One, blessed be He, waits for them until their time comes.",
+                "<b>\"and the accounting ledger is open\":</b> to write down [the debts] in it, so that [the storekeeper] not forget.",
+                "<b>\"and the hand writes\":</b> Lest you say, \"Even thought the ledger is open, there are times when the storekeeper is preoccupied and does not write everything\"; therefore he said, \"and the hand writes.\"",
+                "<b>\"and everyone who wants to borrow, etc.\":</b> And this is [the meaning of] \"freewill is given\" above - that no person is forced to borrow against his will. ",
+                "<b>\"and the collectors\":</b> Afflictions and bad occurrences.",
+                "<b>\"with his knowledge\":</b> There are times when he remembers his debt and says, \"You have judged me well.\"",
+                "<b>\"or without his knowledge\":</b> There are times when he forgot and cries out against the judgement of the Omnipresent, may He be blessed.",
+                "<b>\"and they have that upon which to rely\":</b> [They rely] upon the ledger and upon the shopkeeper who is trustworthy about his ledger. So [too] these afflictions rely upon the deeds of man that are remembered in front of the Omnipresent, may He be blessed, even though they are forgotten from man.",
+                "<b>\"and the judgement is true judgement\":</b> As the Holy One, blessed be He, does not deal despotically with His creatures.\" (Avodah Zarah 3a)",
+                "<b>\"and everything is prepared for the feast\":</b> Both the righteous and the wicked have a portion in the world to come, after their debt has been collected from them. "
+            ],
+            [
+                "<b>\"If there is no Torah, etc.\":</b> [then] his give and take is not well with the creatures.",
+                "<b>\"if there is no worldly occupation, etc.\":</b> in the end, his Torah will be forgotten from him. ",
+                "<b>\"if there is no knowledge, etc.\":</b> Knowledge is the finding of the reason for a thing and understanding is to figure out one thing from [another] thing, but without seeing its reason. And if there is no knowledge to give the reason for a thing, there is no understanding, since if he does not know the reason of a thing, it is as if he doesn't know it. But nevertheless, understanding is first, hence \"if there is no understanding, there is no knowledge.\"",
+                "<b>\"If there is no flour, there is no Torah\":</b> How will one who does not have what to eat, inolve himself in Torah [study]?",
+                "<b>\"if there is no Torah, there is no flour\":</b> Of what good to him is the flour that is in his hand; since he does not have Torah, it would have been better for him that he did not have flour and that would have died from starvation. "
+            ],
+            [
+                "<b>\"<i>Kinin</i>:\"</b> Bird offerings are called <i>Kinin</i>, which is a term related to <i>kan tsippor</i> (bird's nest). And it has strict laws, for example, if obligatory and voluntary offerings get mixed; or an <i>olah</i> which is performed higher [on the altar] and a <i>chatat</i>, which is performed lower.",
+                "<b>\"and the beginnings of <i>Niddah</i> (menstruation)\":</b> The laws of a menstruant who has lost her cycle and needs to guard [for the possibility of bleeding] until she goes back to the beginning [of a new cycle]. And sometimes, she is required to immerse ninety-five [times], according to the [opinion] that holds immersion at its proper time is a commandment.",
+                "<b>\"these are the body of the laws (<i>halakhot</i>)\":</b> The essence of the Oral Law, for which one receives reward.",
+                "<b>\"Astronomical calculations\":</b> The matter of the movement of constellations. ",
+                "<b>\"and Gematria [numerical calculations]\":</b> The calculation of the [numerical value of the] letters.",
+                " <b>\"condiments to wisdom\":</b> Just like the condiments, that [people] are accustomed to eat at the end of the meal for dessert in the manner of a treat, honor their owners in the eyes of the creatures; so [too] do these wisdoms."
+            ]
+        ],
+        [
+            [
+                "<b>Ben Zoma:</b> Since he did not have length of days and was not ordained to be called, 'Rabbi,' they would call him according to his father's name. And so [too] Ben Azzai. And both of their names were Shimon.",
+                "<b>\"Who is the wise one\":</b> This is what it is saying: Who is wise, who is fitting to be lauded by his wisdom?",
+                "<b>\"He who learns from all men\":</b> And even though [that person that he learns from] is lesser than he. As since he is not concerned about his honor and learns from the lesser ones, [it shows] that his wisdom is for the sake of Heaven and not to boast and revel in.",
+                "<b>\"as it says, 'I have acquired understanding from all my teachers'\":</b> And the end of the verse is, \"since your testimonies are my conversation\" - which means to say, \"I would learn Torah from all my teachers, and even from those that are lesser than I, and I would not be concerned about my honor; as all of my intentions were for Heaven alone.\" And so [too], \"who is the mighty one,\" [means] who is fitting to be lauded by his might? \"He who conquers his impulse.\" ",
+                "<b>\"as it says, 'slowness to anger is better than a mighty person' (but it can also be read as, 'good is slowness to anger from might')\":</b> Thus is the explanation of the verse: Good is slowness to anger that comes from the angle of the might [involved in] conquering the impulse, and not from the angle of [having] a soft nature.\" And so [too, the rest of the verse, \"and one who governs his passion than the conqueror of a city\" which can also be read as, \"and one who governs his passion from the conqueror of a city,\" is to be understood as \"good] is the conquering of the spirit when it comes from the conqueror of a city; [meaning] from a king, when after he conquers a city and the people rebelling against him come to his hand, he governs his passions and does not kill them.\" ",
+                "<b>\"Who is the rich one\":</b> who is fitting to be lauded by his riches? \"He who is happy with his lot.\" ",
+                "<b>\"Who is honored\":</b> Because [of the fact] that one who merits to have these three things that are mentioned above - which are wisdom, might and riches - is automatically honored in the eyes of God and man, even if the [people] do not [fully] honor him on their account; hence the teacher appended [the following] to this and said, \"Someone who has these traits and is honored automatically, what can he do to be [properly] honored by others? He should honor others.\"",
+                "<b>\"'For, those who honor Me, I will honor'\":</b> And the matter is an a fortiori argument (<i>kal ve'chomer</i>): Just like the Holy One, blessed be He - who is the King of honor and everything that He created in His world, He created for His honor - honors those who honor Him; all the more so should flesh and blood [do so].",
+                "<b>\"'and those who despise Me will be held in little esteem'\":</b>  We learn [from here] the humility of the Holy One, blessed be He: He did not say, \"and those who despise Me I will curse,\" but rather \"will be held in little esteem\" - automatically. And with the honor of the righteous ones He was more exacting, as it says (Genesis 12), \"and those that curse you, I will malign.\" "
+            ],
+            [
+                "<b>\"Since one commandment leads to another commandment\":</b> That is the way of the world, that one who does one commandment finds it easier to do others; and one who starts to do sins will find it difficult to separate from them. And also, <b>\"since the reward for a commandment is [another] commandment;\"</b> [meaning it] is from the Heavens that the one who does one commandment is helped and another commandment is placed in front of him to [also] do, in order to give him the reward for both of them. And so too, <b>\"the reward of a sin, etc.\"</b> Another explanation: <b>\"since the reward for a commandment is [another] commandment;\"</b> Since all that a person is rewarded and derives enjoyment while doing a commandment is itself considered a commandment for him. And [so] he gets reward for the commandment that he did and for the enjoyment and benefit that he experienced in doing it. ",
+                "<b>\"and the reward for one sin is another sin\":</b> And the reward and benefit that one derives from doing a sin is considered like a sin itself for him. And [so] he is [punished] for the sin that he committed and for the reward and benefit that he received by doing it."
+            ],
+            [
+                "<b>\"Do not disparage anyone\":</b> by saying, \"What can x do to harm me.\"",
+                "<b>\"and do not shun any thing\":</b> [One should] make distance from anything that one should be concerned about. [And] do not say, \"It will stay far and there is no reason to worry about it.\" "
+            ],
+            [
+                "<b>\"Be very, very humble in spirit\":</b> Even though the middle path is praiseworthy with other character traits, it is not like this concerning the trait of pride. Rather one should lean to the other extreme of lowliness of spirit - as pride is extremely disgusting. And also since most people stumble in it and people do not separate themselves from it, therefore one has to make an extra distancing. "
+            ],
+            [
+                "<b>\"One who studies Torah in order to teach will be given the opportunity both to study and to teach\":</b> is the textual variant that we have. And this is its explanation: one who studies in order to always be involved in Torah study and does not have in mind to do kindness with the creations - like Rabbah (Rosh Hashanah 18a), who was involved in Torah study and was not involved with doing kindness - even though he needs to be involved in doing kindness, nonetheless he is afforded [the time] to teach and to learn and [so] his plan will be fulfilled. <b>\"But the one who studies in order to observe\"</b> who wants to be involved in Torah study and to also be doing kindness - like Abbaye (Ibid.) who was involved in Torah study and in doing kindness - is afforded [the time] to fulfill his plan and he will merit <b>\"to study, to teach, to observe, and to practice.\"</b> And there are some commentaries that [understand], \"One who studies in order to teach,\" [to mean] in order to be called Rabbi, and they have the textual variant, \"he is not given the opportunity to study and teach.\" But in most books, I have found the first variant, and it is the main one.",
+                "<b>\"Do not make [the Torah] into a crown with which to aggrandize yourself\":</b> such that you should not say, \"I will study so that I will be called, 'my Rabbi' and they will have me placed at the head,\" but rather learn out of love and in the end the honor will come.  ",
+                "<b>\"and don't use it as a spade with which to dig\":</b> And do not study Torah in order to make from it a craft from which to earn a living, like a spade to dig with. As one that does this misappropriates the sanctity of the Torah and is liable for the death penalty from the Heavens, like one who derives [tangible] benefit form holy things (<i>hekdesh</i>). And teachers of small children receive payment for watching the children so that they will not err and cause damage; and payment for breaking up the cantillation, as a [Torah] teacher is not responsible to exert himself and to teach the students the breaking up of cantillation. But payment for teaching is forbidden to take, as it is written, (Deuteronomy 4:14), \"And I did the Lord command at that time to teach you the statutes and the judgments, like the Lord, my God commanded me\" - just like I [was taught] for free, so too are you [to be taught] for free. And so [too] is a judge forbidden to take payment for his legal decisions, but rather only for [not doing something else at that time] -  [for] something that it is clear how much he would lose from the cessation of his work in order to hear the claims of the litigants, and [this is] only if he takes from both of them equally. But if he takes more than this, his decisions are nullified. And that which the Torah permitted the Torah scholar to derive [tangible] benefit from the words of Torah is that he may sell his merchandise in the marketplace before any [other] man, and also that he should be exempt from all taxes, yokes and property assessments. And the public is obligated to even give the poll tax for him. And even if he is wealthy and has much money, he is able to legally request that they exempt him. And if a Torah scholar is sick and suffering from afflictions and people bring many large portions for him on account of the honor of the Torah, he is [obligated] to accept, since it is impossible for him to earn a livelihood in another way. And so [too] a Torah scholar who the [community] appoints upon itself [as an] officer or the head of the group and he involves himself in the needs of the [community], it is permissible for him to  take a reward from them; and even much more payment then he needs for his livelihood, so that his foods should be healthy. And through this, he will be great and feared and awesome in their eyes, as we find with the high priest, about whom it is written, \"high (great) from his brothers\" - and the sages expounded (Yoma 18a), \"They should make him great from his brothers, such that his brothers, the priests, should make him wealthy from their [assets]. And the early sages who would abstain from this [were doing so out of piety] but not according to the [letter of the] law."
+            ],
+            [
+                "<b>\"Anyone who honors the Torah\":</b> There is no greater honor of the Torah than the one who expounds on all the missing letters and extra letters in the Torah, and gives a reason for each and every embellishment on [its letters]; to say that there is nothing purposeless in it. And also (another explanation) is, the one who honors a Torah scroll and honors those that study the Torah and those occupied with it - all of these are included in \"one who honors the Torah.\"  "
+            ],
+            [
+                "<b>\"One who withholds himself from judging\":</b> in a place that there is someone greater than he. And also (another explanation is) [that] he tells the litigants that they should compromise.",
+                " <b>\"removes from himself enmity\":</b> Since one who leaves a court guilty hates the judge, as he says in his heart, \"He did not [properly] look for my innocence.\"",
+                "<b>\"theft\":</b> Lest he declared the innocent guilty, and it comes out that theft came about through him.",
+                "<b>\"and a false (literally, vain) oath\":</b> Lest he obligate someone who is not obligated to take an oath [to do so, such] that it comes out that he brings him to a vain oath. And also (another explanation is) that the teacher [of the mishnah] is calling a false oath, a vain oath; for example, one who says, \"I did not borrow,\" and he borrowed, as at the time of the oath, it came out of his mouth in vain.",
+                "<b>\"One who is nonchalant:\"</b> without research and without deliberation."
+            ],
+            [
+                "<b>\"Don't be a lone judge\":</b> Even though an expert may judge alone, it is from the way of piety that even an expert should not judge alone. [And that is] only when the litigants have not accepted him upon themselves as a judge; but if they accepted him upon themselves, he can judge alone even in the way of piety.",
+                "<b>\"for there is no lone judge aside from the One [God]\":</b> The Holy One, blessed be He, who is alone (unique) in His world.",
+                "<b>\"And don't say\":</b> to your colleagues that disagree with him, \"Accept my opinion, since I am an expert and I could have judged without your association.\"",
+                "<b>\"for they are permitted and not you\":</b> Given that you have joined them to you, it is fitting that he should decide according to the majority.  "
+            ],
+            [
+                "<b>\"One who implements the Torah in poverty\":</b> who is pressed for food and abstains from his work to be involved in Torah [studies].",
+                "<b>\"One that disregards the Torah in wealth\":</b> Due to abundance of his [assets], he needs to put his attention sometimes to this, sometimes to that, and [so] has no free time to be involved in Torah [studies]."
+            ],
+            [
+                "<b>\"Minimize business\":</b> Minimize occupation with your merchandise and your craft, and let your main occupation be in Torah [study]. ",
+                "<b>\"Be humble of spirit before everyone\":</b> to learn even from someone lesser than you in wisdom.",
+                "<b>\"many reasons for neglecting it (<i>batelim</i>) will be presented to you\":</b> that will assist to have you neglect it. Another explanation [which understands the word, <i>batelim</i>, as idle ones]: There are several idle ones in the world, which are the evildoers and bad animals which are idle ones; and through them, the Holy One, blessed be He, will bring punishments to you.",
+                "<b>\"And if you labor in Torah\":</b> He, Himself will pay your reward, and not through an agent. And in this, the measure of good is greater than the measure of punishment. "
+            ],
+            [
+                "<b>\"Defender\":</b> A good interceding angel.",
+                "<b>\"prosecutor (<i>katigor</i>)\":</b> A bad interceder. And the expression <i>katigor</i> is [from] <i>koreh tagar</i> (one who calls out complaints). And the explanation of <i>sanigor</i>, which is the opposite of <i>katigor</i>, is <i>soneh tagar</i> (one who hates complaints)."
+            ],
+            [
+                "<b>\"Let the honor of your student be dear to you as your own\":</b> As so do we find with Moshe, who said to Yehoshua, his student (Exodus 17:9), \"choose for us men\" - he made him equal to him.",
+                "<b>\"and the honor of your fellow like the reverence of your teacher\":</b> As Aharon said to Moshe (Numbers 12:11), \"my apologies to my master\" - his brother was older than him in years and he [still] called him, \"my master.\" ",
+                "<b>\"and the reverence of your teacher like the reverence of Heaven\":</b> As it is written (Numbers 11:28), \"my master Moshe, destroy them\" - destroy them from the world. [He meant by this to say,] \"Since they rebelled against you, it is as if they rebelled against the Holy One, blessed be He and they are liable for destruction.\""
+            ],
+            [
+                "<b>\"Be careful in study\":</b> such that your study should be exact and according to the law.",
+                "<b>\"for an error in study is considered an intentional transgression\":</b> If you err in a legal decision from your not being exact in your study, and you come to permit the forbidden; the Holy One, blessed be He, considers it for you as if you had done it intentionally. ",
+                " <b>\"There are three crowns:\"</b> that are written in the Torah, that the Torah obligates to treat with honor.",
+                "<b>\"the crown of Torah\":</b> About it is written (Leviticus 19:32), \"and you shall respect the face of the elder (<i>zaken</i>)\" - the one who has acquired wisdom  (the first letters of these words, <i>zeh [she]kanah chochmah</i>, spell out <i>zaken</i>).",
+                "<b>\"the crown of priesthood\":</b> About it is written (Leviticus 21:8), \"And you shall sanctify him\" - he shall be holy to you.",
+                "<b>\"and the crown of the monarchy\":</b> About it is written (Deuteronomy 17:15), \"Surely place upon yourself a king\" - that his fear should be upon you.",
+                "<b>\"but the crown of a good name\":</b> Whoever has in his hand good deeds and a good reputation because of his deeds - we have not found a crown for him in the Torah such that one is obligated to honor [its bearer]. But it <b>rides on top of them all,</b> as all three of the crowns require it. Since if he is a Torah scholar and his reputation is hateful, it is permissible to disgrace him. And if he is the high priest, we say in Yoma 71b, \"Let the children of the nations come in peace who are doing the deeds of Aharon and let not the sons of Aharon come in peace who are not doing the acts of Aharon. And if he is a king, it is written (Exodus 22:27), \"and a prince among your people you shall not curse\" - when he does the actions of your people."
+            ],
+            [
+                "<b>\"Exile yourself to a place of Torah\":</b> if there are no Torah scholars in your place.",
+                "<b>\"and do not say that it will follow after you\":</b> Torah scholars will come here. ",
+                "<b>\"that your colleagues will make it yours\":</b> And do not rely upon your colleagues when they return from the house of the teacher that they will make it yours, such that you will learn from them what they learned from the teacher. But rather, exile yourself - you yourself - to the place of the teacher, since learning from the mouth of the student is not the same as learning from the mouth of the teacher. Another explanation: \"as your colleagues will make it yours\" - Why do I say to you, \"Exile yourself to a place of Torah?\" Because \"your colleagues will make it yours;\" as even if you are sharp and extremely analytical, the Torah will only be yours through your colleagues with whom you give and take. And that is [the reason] that it ends, <b>\"Do not rely on your understanding.\"</b>"
+            ],
+            [
+                "<b>\"We do not have in our hands\":</b> Like (Yevamot 105a), \"it was not in his hand;\" meaning to say this matter is not known to us, why the way of the wicked is successful and for what reason the righteous are suffering with afflictions. Another explanation: During the time of the exile, we do not have any of the tranquility and quiet that the Holy One, blessed be He, is accustomed to give to the wicked in order to drive them out of the world to come; and not even any of the afflictions that are designated for the righteous, which are the 'afflictions of love,' which do not entail the squandering of Torah [study]. This is to say, we have left the category of the wicked, as we do not have the tranquility that the wicked have; but we have not reached the category of the righteous, as our afflictions are not ['afflictions] of love,' like the afflictions of the righteous.  ",
+                "<b>\"Be the first to greet every person\":</b> and even to a gentile in the marketplace.",
+                "<b>\"and be a tail to lions\":</b> [meaning] to those greater than you.",
+                "<b>\"and do not be a head to foxes\":</b> [meaning] to those lesser than you."
+            ],
+            [
+                "<b>\"Hallway (<i>prozdor</i>)\":</b> A gatehouse. The [Aramaic] translation of chamber is <i>prozdora</i>.",
+                "<b>\"drawing room\":</b> The place where the king sits. So [too], you should fix yourself in this world so that you will merit the world to come. "
+            ],
+            [
+                "<b>\"Better is one hour of repentance\":</b> [meaning] for the sake of repentance and good deeds.",
+                "<b>\"than all the time in the world to come\":</b> Because at that time, repentance and good deeds do not benefit a person, as the world to come is only for the receiving of reward for that which he observed in this world."
+            ],
+            [
+                "<b>\"Do not try to assuage the anger of your friend at the time of his anger\":</b> As it is written (Exodus 33:14), \"My presence (literally, face) will go and I will give you to rest\" - said the Holy One, blessed be He, to Moshe, \"Wait until My face of anger passes\" (Berakhot 7a).",
+                "<b>\"do not console him at the time when his deceased lies before him\":</b> As at the time of the [Temple's] destruction - as if it were possible - the Holy One, blessed be He, was mourning. [When] the ministering angels tried to console Him, the holy spirit answered them, \"Do not rush to console Me.\"",
+                "<b>\"do not question him at the time of his vow\":</b> to find an opening (loophole) to annul his vow. Because then, on each and every opening that you find for him, he will say, \"I made the vow with that in mind [meaning that he wanted the vow to be operative in spite of the loophole]\" - and then you will no longer be able to find him an opening. And we have found that when the Holy One, blessed be He, swore to Moshe that he should not enter the Land, he did not plead immediately, but rather waited and afterwards began to plead.",
+                " <b>\"at the time of his humiliation\":</b> when he is humiliated by sin, as he is embarrassed from everyone. And so [too] do you find that when Adam sinned, the Holy One, blessed be He, did not reveal Himself to them until they made loincloths, as it is written (Genesis 3:7), \"and they made for themselves loincloths,\" and afterwards, \"and they heard the voice of the Lord God.\""
+            ],
+            [
+                "<b>\"'When your enemy falls, do not be happy'\":</b> It is a verse in Proverbs, but Shmuel the Younger was accustomed to rebuking people with this attribute.",
+                "<b>\"'Lest God see and it be bad in His eyes'\":</b> that you have made Him in your heart as if He is your agent to fulfill your desire. ",
+                "<b>\"'and He turn from him [the enemy] His anger'\":</b> Since it did not write, \"and He return (<i>veshav</i>) but rather, and He turn (<i>veheshiv</i>), it is implied that He removes it from your enemy and turns it upon you."
+            ],
+            [
+                "<b>\"On new parchment\":</b> [upon which the writing] lasts. So [too], the memorized teaching of youth is not forgotten. ",
+                "<b>\"unripe grapes\":</b> which have not completely ripened and [so] set the teeth on edge. So [too], the wisdom of the child is not completely ripened and [so] his words are not accepted and don't sit well with the heart.",
+                " <b>\"wine from its press\":</b> in which sediment is mixed in. So [too], the wisdom of the child has a mixture of questions in it.",
+                "<b>Rebbi says, \"Do not look at the jug\":</b> Rebbi disagrees with Rabbi Yose bar Yehuda and said that just like there is a new jug full of old wine, so [too] there is a child whose reasoning is like the reasoning of the elders and there are elders who are lower in their level of wisdom than children."
+            ],
+            [
+                "<b>\"And lust\":</b> One who wants to fill his lust by eating and drinking and sexual intercourse and similar things.",
+                " <b>\"and honor\":</b> That people should honor him."
+            ],
+            [
+                "<b>\"Those that are born will die\":</b> Whoever is already born, he will die in the future.",
+                "<b>\"and those that are dead\":</b> will live [again] in the future and stand [trial] at the day of judgement, these to [receive] eternal life and those to [receive] disgrace and eternal shame.",
+                "<b>\"and the living to judge\":</b> They are standing to be judged on the day of judgement. ",
+                "<b>\"[It is necessary] to know\":</b> from others.",
+                "<b>\"to make known\":</b> to others.",
+                "<b>\"and to become conscious\":</b> to understand on his own.",
+                "<b>\"He is the Maker\":</b> As the whole world is in His hand like clay in the hand of the [craftsman]. And what is the reason? Because <b> \"He is the Creator\"</b> that created the whole world ex nihilo. Therefore He can do with it according to His will.",
+                "<b>\"He is the Understander, He is the Judge\":</b> Since he understands all of their deeds, He brings them to judgment in front of Him.",
+                "<b>\"He is the Litigant\":</b> as he prosecutes the sinners.",
+                "<b>\"and He is destined to judge:\"</b> in the world to come. ",
+                "<b>\"no respect of persons, no taking of bribes\":</b> as he does not have respect of persons, even for the completely righteous; that he should not punish him for the light sin that came to his hand. And he does not take the bribe of [the fulfillment of] a commandment for the sin, but rather gives the  reward for the commandment and the punishment for the sin. So explained Rambam.",
+                "<b>\"And know that everything is according to the reckoning\":</b> All the small amounts join together to a large sum. So when light sins are numerous, they add up to a large sum. ",
+                "<b>\"because against your will you were created\":</b> As the soul does not want to exit from [behind] the curtain - the holy place where the souls repose - and to enter the innards of a woman in an impure place. And an angel comes and brings it out against its will and places it in the innards of the woman.",
+                "<b>\"and against your will you were born\":</b> At the time of birth, [the baby] does not want to go out and the angel brings it out against its will.",
+                "<b>\"and against your will you live\":</b> There is [the case of] a man who is suffering with afflictions and wants to die but cannot."
+            ]
+        ],
+        [
+            [
+                "<b>With ten utterances:</b> Nine [times in the creation story does it state] \"and He said\"; and \"In the beginning\" is also an utterance, as it is written (Psalms 33:6), \"With the word of the Lord were the heavens made.\"",
+                "<b>who destroy the world:</b> Since 'anyone that destroys one soul of Israel is as if they destroyed an entire world,' and [since] the wicked destroy their souls because of their sins, it is as if they destroy the world. So have I found. And it appears to me that they literally destroy the world, as they tip the scales of the whole world towards guilt, and it comes out that the world is destroyed on their account.",
+                "<b>that was created with ten utterances:</b> And one who destroys work that was done in one day is not similar to one who destroys work that was done in many days."
+            ],
+            [
+                "<b>To demonstrate the great extent of [God's] patience:</b> You too should not be surprised that he has been patient with the nations of the world all of these years that they are subjugating His childeren, since He was more patient with the generations from Adam to Noah. And afterwards, they were washed away [with the flood].",
+                "<b>and received the reward of them all:</b> He did good deeds corresponding to what was fitting for all of them to do, hence they were all saved in his merit. And just like he took upon himself the yoke of the commandments in this world corresponding to all of them, so did receive reward in the world to come corresponding to all of them. As each person has two portions, one in the Garden of Eden and one in <i>gehinnom</i> - if he merits, he takes his portion and the portion of his fellow in the Garden of Eden; if he is guilty, he takes his portion and the portion of his fellow in <i>gehinnom</i>. (Chagigah 15b)"
+            ],
+            [
+                "<b>Ten tests:</b> One - Ur Kasdim, when Nimrod cast him into the fiery furnace; the second - \"'Go out from your land'\" (Genesis 12:1); the third - \"and there was a famine\" (Genesis 12:10); the fourth - \"and the woman was taken to the house of Pharaoh\" (Genesis 12:15); the fifth - the war of the kings; the sixth - the stand between the pieces, where he was shown the subjugation of [his descendants by] the nations; the seventh - the circumcision; the eighth - \"and Avimelekh sent... and he took Sarah\" (Genesis 20:2); the ninth - \"'Expel this maidservant and her son'\" (Genesis 21:10); the tenth - the binding [of Isaac]. "
+            ],
+            [
+                "<b>Ten miracles were performed for our ancestors in Egypt:</b> as they were spared from the ten plagues. And they were all against the Egyptians and not against Israel.",
+                "<b>And ten [miracles were performed] at the [Reed] Sea:</b> One - \"and the water split\" (Exodus 14:21); the second - that the sea turned into a type of of tent and Israel went into it, as it is written (Habakuk 3:14), \"You have pierced with his rods, the head of his rulers\"; the third - that the sea floor became dry without clay and mud, as it is written (Exodus 14:29), \"And the children of Israel walked on dry land\"; the fourth - that the sea floor, that the Egyptians that chased after Israel trod upon, dampened and became clay and mud, as it is written (Habakuk 3:14), \"the clay of great waters\"; the fifth - that the water that congealed on the sea floor did not become one piece, but rather [many] small pieces, similar to bricks and building stones arranged one next to the other, as it is written (Psalms 74:13), \"You crumbled the sea with Your power,\" [meaning] that it turned into a type of [surface made up of] crumbs; the sixth - that the water that congealed hardened and became as hard as boulders, as it is written (Psalms 74:13), \"you broke the head of the 'sea monsters' upon the waters,\" and the Egyptians were called sea monsters;  the seventh - that the sea was split into twelve pieces so that each and every tribe could cross by itself in [its own] path, and that is [the meaning] of that which is written (Psalms 136:13), \"To tear the Reed Sea into pieces\"; the eighth - that the waters congealed [with the appearance  of] sapphire and onyx and glass, so that the tribes would see each other, since the pillar of fire was giving them light, and this is what is stated (Psalms 18:12), \"the darkness of the waters, the clouds of the sky,\" which is to say that the gathering of waters was like clouds of the sky, 'like the essence of the sky in purity'; the ninth - that sweet water would  come out from it, such that they would drink it, and this is what is stated (Exodus 15:8), \"flowing\"; the tenth - that after they drank what they wanted from it, the remainder would congeal and turn into piles, as it is written (Exodus 15:8), \"the waters piled up, they stood up like a flowing stack.\"",
+                "<b>Ten plagues did the Holy One, blessed be He, bring upon the Egyptians in Egypt:</b> <i>Detsakh</i> (the Hebrew initials of the first three plagues) <i>Adash</i> (the Hebrew initials of the second three plagues), <i>Beachav</i> (the Hebrew initials of the last four plagues).",
+                "<b>and ten [miracles were performed] at the [Reed] Sea:</b> These correspond to the ten downfalls in the Song \"And God Saved\" (Exodus 14:30 - 15:19): \"He threw into the sea\"; \"He cast into the sea\"; \"they drowned in the Reed Sea\"; \"The depths covered them\"; \"they descended into the depths\"; \"You crushed the enemy\"; \"You destroyed your enemy\"; \"it consumed them like straw\"; \" they sank like lead\" - behold ten falls. And \"the earth swallowed them\" is not in the calculation of the downfalls, as this is to their benefit - that they merited a burial.",
+                "<b>[With] ten trials did our ancestors test the Holy One, blessed be He, in the Wilderness:</b> Two at the sea - one in going down, where it states (Exodus 14:11), \"'Are there no graves in Egypt,'\" and one in coming up (Exodus 15:23-24), \"And they came to Marah... And they complained\"; one at Refidim (Exodus 17:2), \"And the people argued with Moshe\"; two with the manna - [Moshe said] \"do not go out\" and they went out, and (Exodus 16:19-20) \"no man should leave over from it... and they left over\"; two with the quail - with the first [incident of quail] (Exodus 16:3), \"'about our sitting over the pot of meat,'\" with the second [incident of] quail (Numbers 11:4), \"And the mixed multitude that was within them\"; one with the [golden] calf; one with the grumblers (Numbers 11:1); and with the spies, and that is the tenth - there it states (Numbers 14:22), \"and they have tried Me these ten times and they did not listen to My voice.\""
+            ],
+            [
+                "<b>A High Priest did not have an accidental emission:</b> Since this is an impurity that comes out from his body, this thing was more disgraceful and ugly than other impurities.",
+                "<b>and rain did not extinguish the fire of the wood pile:</b> and even though the altar was in an exposed place.",
+                "<b>and the wind did not overpower the pillar of smoke:</b> that it should not asecnd and go up [vertically].",
+                "<b>and there was not found a disqualification in the omer or in the two breads or in the showbreads:</b> As if a disqualification was found in [the omer offerings] before their commanded [time], it would not have been possible to offer others in their place; as the omer was cut at night and they would not cut a lot. And the two breads were baked on the eve of the holiday, and their baking does not push off [the restrictions of] the holidy [forbidding their baking]. And so [too], the showbreads were baked on the eve of Shabbat.",
+                "<b>crowded (<i>tsefufim</i>):</b> [It is like] the expression, float (<i>tsaf</i>) on the face of the waters. From the large size of the crowd, they would be pushing one man up against his fellow, until their feet were lifted off the ground and they would stand in the air.",
+                "<b>and bow down with [enough] space:</b> At the time of bowing down, a miracle was performed for them and they would bow down with space, [such that] each one was a distance of four <i>amot</i> from his fellow; so that he not hear his friend when [the latter] was confessing and mentioning his sins.",
+                "<b>\"The place is too cramped that I should lodge in Jerusalem\":</b> is the textual variant that we [follow]. As the Omnipresent would provide for their livelihood and none of them would have to leave from there and say, \"My livelihood (is tight) and I cannot live in Jerusalem.\" And there are books that have written in them, \"when I lodge.\" And it is said about the holiday pilgrims; such that none of them was cramped when he was lodging in Jerusalem because of the tightness of the place - as in (Isaiah 49:20), \"The place is tight for me, give me and I will dwell.\" "
+            ],
+            [
+                "<b>At twilight:</b> on the eve of the Shabbat of creation, before the creation was completed.",
+                "<b>The mouth of the earth:</b> to swallow Korach and his congregation.",
+                "<b>and the mouth of the well:</b> The well of Miriam that went with Israel in the wilderness on all of the journeys. And some say, that it opened its mouth and uttered song, as it stated (Numbers 21:17), \"rise up, O well; answer it.\" ",
+                "<b>and the mouth of the donkey:</b> At twilight it was decreed about it that it should speak with Bilaam.",
+                "<b>and the rainbow:</b> as a sign of the covenant that there would not be another flood.",
+                "<b>and the manna:</b> that descended for Israel for forty years in the wilderness.",
+                "<b>and the staff [of Moshe]:</b> with which the signs were preformed. And it was [made] of sapphire.",
+                "<b>and the <i>shamir</i>:</b> It is like a type of worm, the [size of a grain of] barley in its entirety. When they would [place] it on the stones that were marked with ink [to demark what they wanted cut, the stones] would become indented on their own. And with it did they engrave the stones of the vest (<i>ephod</i>) and the breastplate, as it is written about them, \"in their fullness.\"",
+                "<b>the letters:</b> The shape of the letters that were engraved on the tablets;",
+                "<b>the writing:</b> that they could be read from all four sides.",
+                "<b>the tablets:</b> were [made] of sapphire. Their length was six and their width was six and their thickness was three, like a stone whose length, width and thickness are equal and it was split into two. And they were soft and they were quarried from the ball of the sun. ",
+                "<b>also the destructive spirits:</b> These are the <i>shedim</i> (demons). As after the Holy One, blessed be He, created Adam and Chava, he was involved in their creation. And when He created their spirits, He did not suffice to create their bodies before the [Shabbat] day was sanctified (began), and they remained spirits without a body.",
+                "<b>and the ram of Avraham, our father:</b> It was decreed about it at twilight that it would be stuck in the thicket by its horns at the time of the binding [of Yitschak].  ",
+                "<b>also the tongs (<i>tsevat</i>), made with tongs:</b> The [Aramaic] translation of (Numbers 4:9) \"its tongs\" is <i>tsivtaha</i>. The tongs can only be made with other tongs - and [so,] who made the first ones? Perforce they were made by themselves by the hand of Heaven; and they were created at twilight. And this was pushed off in the gemara in the chapter [entitled] Makom she'Nahagu (Pesachim 54a); and they said it is possible that the first tongs were made in a mold, as they cut the copper [for the tongs] with fire and cast it into the mold and it immediately became tongs. "
+            ],
+            [
+                "<b>An unformed person (<i>golem</i>):</b> This is an expression as per [its usage in the phrase,] \"unformed vessels (<i>golmei kelim</i>).\" So [too] is a man who is not finished in his intellect - not in his character traits and not in his wisdom - called unformed (<i>golem</i>).",
+                "<b>does not speak in front of someone who is greater than him in wisdom:</b> As so have we found with Elazar and Itamar, who did not want to speak in front of their father, when Moshe became angry with them; and [instead] Aharon responded.",
+                "<b>and he does not interrupt the words of his fellow:</b> that he not mix him up. As it is written (Numbers 12:6), \"'listen to my words,'\" [meaning] listen to me until I [have spoken]. All the more so with simple people [is there a concern that it will mix them up].",
+                "<b>and is not impulsive in answering:</b> so that his answer be as is proper. And so was it with Elihu, he said (Job 36:2), \"Wait for me a little and I will tell you.\"",
+                "<b>and he asks to the point and answers as is proper:</b> It is counted as one thing here, and this is its explanation: The student asks to the point, which is to say about the topic with which they are involved, and then the teacher will answer him as is proper. But if the student asks not to the point, he brings the teacher to answer as is not proper. [This is] in the way of what Rabbi Chiya said to Rav (Shabbat 3b), \"When Rabbi is in this tractate, do not ask him about another tractate.\" And so [too] do you find with the people that were impure from [contact with a dead] soul, who saw that Moshe was involved with the laws of Pesach and asked him about that same topic.",
+                "<b>and he speaks to the first [point] first:</b> And so did we find with the Holy One, blessed be He; since Moshe said to Him (Numbers 3:11), \"'Who am I that I should go to Pharaoh'\" - that is the first - \"'and that I should bring out the Children of Israel'\" - behold, the second. And the Holy One, blessed be He, answered about the first (Numbers 3:12), \"'Since I will be with you'\"; and about the second, \"'in your bringing the people out from Egypt, you will serve God.'\"",
+                "<b>and about that which he has not heard [anything], says, \"I have not heard [anything]\":</b> If he is deciding a legal case from the analysis of his own mind, he should not say, \"So have I heard from my teachers.\" And we found with the men of Charan (Genesis 29:6) when Jacob asked them, \"Is there peace (wellness) with him,\" they answered him, \"there is peace and behold his daughter, Rachel, is coming with the flock\"; which is to say, \"This we know, but if you ask more, behold Rachel, his daughter, is coming with the flock and she will tell you, as we do not know more than this.\"",
+                "<b>and he concedes to the truth:</b> And even though he can uphold his words with claims that he [can produce]. And so did we find with Moshe when Aharon pushed him and said to him, \"If you have heard [the law] with regards to temporary [sacrifices], you should not be lenient [with it] with regards to permanent sacrifices. \"And Moshe heard and it was good in his eyes\" (Leviticus 10:20). He conceded to him and he was not embarrassed [so as] to say, \"I didn't hear [this]\"; but rather [he said,] \"I have heard [this] and I had forgotten [it].\"",
+                "<b>And their opposites [are the case] with an unformed person:</b> The opposite of these things that are in the wise man are [found] in the unformed person."
+            ],
+            [
+                "<b>A famine from drought:</b> [This is when] the rains are few and, from that, the [prices for food go up].",
+                "<b>a famine from tumult:</b> [This is when] they are not able to gather the produce because of the [enemy] troops.",
+                "<b>a famine of annihilation:</b> [This is when] the skies are like iron and the earth is like copper.",
+                "<b>that are not given over to the court [to carry out]:</b> [such] that they did not perform a Torah judgement (<i>din Torah</i>) on them.",
+                "<b>and for [violation of the laws governing] the produce of the Sabbatical year:</b> They are doing business with [this produce] and they are not treating it with the holiness of the Sabbatical year.",
+                "<b>the delay of justice:</b> They know to [which side] the judgement is leaning and they do not decide upon it.",
+                "<b>the perversion of justice:</b> [meaning] to render the guilty innocent and the innocent guilty.",
+                "<b>and because of those who interpret the Torah counter to the accepted law:</b> [meaning] to render the permissible forbidden and the forbidden permissible."
+            ],
+            [
+                "<b>False oaths:</b> in vain, that are unneccesary. ",
+                "<b>desecration of God's name:</b> One who commits a sin publicly with a high hand. And also (another explanation is) that people see and learn from his [sinful] actions.",
+                "<b>and because of [the violation] of the resting of the earth:</b> when they plow and plant on the Sabbatical year.",
+                "<b>it is because of [negligence] of the tithe to the poor in the third [year]:</b> As in place of the second tithe that they put aside in other years of the Sabbatical cycle; on the third and the seventh, they put aside the tithe to the poor. ",
+                "<b>the theft of gifts to the poor:</b> The gleanings, the produce that is forgotten, the produce that is in the corner of the field, the fallen grapes and the single strands of grapes."
+            ],
+            [
+                "<b>\"What is mine is mine, and what is yours is yours\":</b> \"I do not want to give you benefit, and would you only not benefit me.\"",
+                "<b> And there are some who say that is the temperament of Sodom:</b> The thing is close to coming to the temperament of Sodom. As since he gets accustomed to this, he will not want to give benefit to his fellow - even with something that benefits his fellow and he does not [lose anything as a result]. And this was the temperament of Sodom. As they were intending to stop sojourners from among them, even though the land was broad-shouldered in front of them and they did not lack anything.",
+                "<b>\"what is mine is yours, and what is yours is mine\" -- [that's an] <i>am ha'arets</i> (uneducated person, literally the people of the land):</b> who benefits and gives benefit equally, and this is [for] the  [advancement of] the inhabitation of the land. But he doesn't know the verse (Proverbs 15:27) which writes, \"and the one hates gifts will live.\" And this is the [meaning] of the expression, <i>am ha'arets</i>, in every place - that he wants the refinement of the land but he does not have the wisdom to distinguish  [what are] proper refinements.  ",
+                "<b>\"what is mine is yours, and what is yours is yours\":</b> He gives benefit to the creatures from his possessions, but he does not benefit from others.",
+                "<b> a pious person:</b> that goes beyond the [letter of the] law."
+            ],
+            [
+                "<b>This is the textual variant that we [follow]: [a person who is] easy to anger and easy to appease -- his gain is canceled by his loss. [A person who is] hard to anger but [also] hard to appease -- his loss is canceled by his gain:</b> A man who get angry quickly about everything - even though he goes back and is quickly appeased - his loss is greater than his reward; as most of his deeds are spoiled, since he is easy to anger about each and every thing. But [if he is] hard to anger - even though he has a bad trait [in] that he is hard to appease - his great reward [in] that he is hard to anger cancels out his small loss [in] that he is hard to appease, and most of his deeds are refined. And some [follow] the variant [that has] the opposite, and [the first] variant seems more like the main [one]."
+            ],
+            [
+                "<b>Quick to understand and quick to forget -- his gain is canceled by his loss:</b> As since he forgets what he learns, what benefit is there in that which he is quick to understand? It comes out that his loss is greater than his gain.",
+                "<b>[A student who is] slow to understand and slow to forget -- his loss is canceled by his gain:</b> As the good trait in him exceeds the negative trait; since that which he understands after the difficulty, he remembers and does not forget. And what comes out from it (the practical difference) is that if we have two students in front of us and we only have enough sustenance to [support] one of them, we prioritize the one that is slow to forget.",
+                "<b>that is a bad portion:</b> It would not be relevant to learn here, \"pious\" or \"evil,\" as this is not something that is dependent upon the choice of a person, but rather is a disadvantage that was in him from the beginning of his creation."
+            ],
+            [
+                "<b>There are four temperaments among givers of charity:</b> meaning to say in the giving of charity, and not literally among givers of charity. As behold, there is among them the one who does not give. And so [too] in the adjacent [mishnah], \"among those who attend the House of Study,\" is in the going to the House of Study.",
+                "<b>he has an evil eye with respect to others:</b> As it is known that [giving] charity makes one wealthy and he does not want others to get wealthy. Another explanation: There [exists] one who is concerned about the money of his relatives more than about his own money. And even though he gives, he does not want his relatives to give, so that they not lose their money. And [this explanation makes] \"he has an evil eye with respect to others\" similar to \"he has an evil eye with respect to himself\" at the end [of this part of the mishnah].  "
+            ],
+            [
+                "<b>[One who] goes but does not do:</b> He goes to the House of Study to listen but he does not review and study and does not understand.",
+                "<b>[One who] does but does not go:</b> He studies and reviews in the House of Study which is in his [own] home."
+            ],
+            [
+                "<b>Among those who sit before the sages:</b> Earlier with the \"four temperaments among students,\" it was speaking about the topic of memory and forgetting. And now it is speaking about the topic of proper analysis and separating a thing that is right from that which is not right.",
+                "<b>the sponge:</b> It absorbs the water, whether it is muddy or clear. So [too], there is one whose heart is broad and he receives everything that he hears [but] does not have the ability to separate the truth from the falsehood.",
+                "<b>the funnel:</b> A vessel that is put at the opening of a barrel or at the opening of a pouch when one wants to fill it with wine or oil.",
+                "<b>because it lets in at [one end] and lets out at [the other]:</b> So [too], there is one who receives everything that he learns; [but] in the way that he  absorbs it, so does he [relinquish] it. ",
+                "<b>The strainer:</b> He lets out all that he has heard in the House of Study and collects a wasteful matter.",
+                "<b>The sieve:</b> After we take out the bran and the bruised grain from the ground flour, the  [inferior powdery] flour is left with the coarse fine flour, and [the latter] is the [more] important one; we pass it through a very fine sieve. And all of the [powdery] flour - which is like white dust - falls from it, and the coarse important flour remains. And so would they do with grain offerings. So [too], there is one who has the ability to separate and to cleanse his teachings and take the truth from the false and wasteful."
+            ],
+            [
+                "<b>Any love that is dependent on something transient:</b> that does not last. When the thing that was the cause for that love perishes, the love will also perish. But any love that is not dependent on something transient, but rather on something lasting - for example, the love of the righteous men and the sages - never perishes. In the same way that the thing which is the cause of that love does not perish, so [too] does the love not perish.",
+                "<b>the love of Amnon and Tamar:</b> [which was] because of her beauty.",
+                "<b>the love of David and Jonathan:</b> [which was] to fulfill the will of their Maker. As Jonathan said to David, \"You will be the king over Israel and I will be your second.\""
+            ],
+            [
+                "<b>Every argument that is for [the sake of] heaven's name, it is destined (literally, its end is) to endure:</b> That is to say that the [parties to] the argument are destined to endure and not perish, as with the argument between Hillel and Shammai, [whereby] neither the students of the School of Hillel nor the students of the School of Shammai perished. But Korach and his congregation perished. And I heard the explanation of “its end” is its purpose that is sought from its subject. And [with] the argument which is for the sake of Heaven, the purpose and aim that is sought from that argument is to arrive at the truth, and this endures; like that which they said, \"From a dispute the truth will be clarified,\" and as it became elucidated from the argument between Hillel and Shammai - that the law was like the school of Hillel. And [with] argument which is not for the sake of Heaven, its desired purpose is to achieve power and the love of contention, and its end will not endure; as we found in the argument of Korach and his congregation - that their aim and ultimate intent was to achieve honor and power, and the opposite was [achieved]. "
+            ],
+            [
+                "<b>Sin does not result from him:</b> So that he will not be in <i>gehinnom</i> and his students in the Garden of Eden.",
+                "<b>is not given enough [time] to repent:</b> So that he not be in the Garden of Eden and his students in <i>gehinnom</i>.",
+                "<b>and brought merit to the many:</b> since he taught Torah to all of Israel.",
+                "<b>\"He fulfilled the righteousness of God and His statutes with Israel\":</b> [Meaning] and His statutes that are with Israel, as if he had [also] done them. ",
+                "<b>who sinned and caused the many to sin:</b> From that which it did not state, \"for the sins of Jeroboam and Israel\"; we understand from it that all was dependent upon Jeroboam  "
+            ],
+            [
+                "<b>From the students of Abraham, our father:</b> He has learned from him and walks in his ways.",
+                "<b>a good eye:</b> He is satisfied with that which he has and does not covet the money of others. As so did we find with Abraham, who said to the king of Sodom (Genesis 14:23), \"'That not from a thread to a shoe strap and that I will not take from all that is yours.'\"",
+                "<b>a humble spirit:</b> Extra humility. And so did we find Abraham say (Genesis 18:27), \"'and I am dust and ashes.'\"  ",
+                "<b>and a small appetite:</b> Cautiousness and separation from the desires. And we found this in Abraham, as it is written (Genesis 12:11), \"'behold now I know that you are a woman of beautiful appearance'\" - that until now, he did not recognize [this] from [his] extensive modesty. And with Bilaam, we find an evil eye, as he knew that it was bad in the eyes of the Omnipresent that he should go to Balak, and he went [regardless] in order to take payment, as it is written (Numbers 22:18), \"'if Balak give me the fill of his house [with] silver and gold.'\"",
+                "<b>a haughty spirit:</b> since he said (Numbers 24:16), \"'Speaks the one who hears the utterances of God and knows the thought of the Most High.'\" ",
+                "<b>and a broad appetite:</b> As if he did not have great desire, he would not have counseled to release the daughters of Moav to promiscuity. And the sages said (Sanhedrin 105a), Bilaam had sexual intercourse with his donkey.",
+                "<b>\"There is what for those that love Me to inherit\":</b> Abraham is called a lover [of God], as it is written (Isaiah 41:8), \"the seed of Abraham, who loves me.\" \"There is\" - in the world to come; \"and their treasuries will I fill\" - in this world.",
+                "<b>\"people of blood\":</b> Bilaam is called a man of blood, as he brought down twenty four thousand [men] of Israel with his counsel."
+            ],
+            [
+                "<b>\"Be brazen like the leopard\":</b> This leopard is born from a wild boar and a lioness. As when it is the season for lions to be in heat, the lioness inserts its head into the brush of the forest and moans and summons the male, but [sometimes] the boar hears its voice and copulates [with] it and a leopard comes out from [the combination of] the two of them. And because it a bastard, it is brazen-faced, even though it does not have so much courage. You too, be brazen and do not be ashamed to ask your teacher what you did not understand, like that which we have learned, \"one that is ashamed will not learn.\"",
+                "<b>\"light like the eagle\":</b> to pursue after your studies. And you will not get exhausted, as it is written (Isaiah 40:31), \"they shall raise wings like eagles, they will run and not be exhausted.\"",
+                "<b>\"swift like the deer\":</b> to run towards the commandments.",
+                "<b>\"and mighty like the lion\":</b> to conquer your impulse from [the doing of] sins.",
+                "<b>\"brazen-faced\":</b> Since brazenness is noticeable in the face, as it is written (Proverbs 21:29), \"The brazenness of an evil man is in his face\": therefore he is called brazen-faced. ",
+                "<b>\"that Your city be rebuilt, speedily and in our days\":</b> Meaning to say, in the same way that You have graced us with this trait - since it is a sign [of people being] of the seed of Abraham that they are [easily] ashamed, merciful and doers of acts of loving-kindness (Yevamot 79a) - so may it be Your will that Your city be rebuilt, etc. "
+            ],
+            [
+                "<b>\"Five years [is the age] for [the study of] Scripture\":</b> We learn it from <i>orlah</i> (the prohibition to eat fruit from a new tree), as it is written (Leviticus 19:23-25), \"three years will they be <i>orlah</i>, etc. And in the fourth year all of its fruit will be holy praises\" - that his father should teach him the shape of the letters and recognition of the vowels [in the child's fourth year]. \"And in the fifth year you shall eat its fruit; [so that] you will add to your produce\" - from here and onward, stuff him like an ox. ",
+                "<b>\"Ten [is the age] for [the study of] Mishnah\":</b> As he studies Scripture five years, and Mishnah for five years, and Talmud for five years, as the Master said (Chullin 24a), \"Any student who has not seen a positive sign in his study for five years will not see one further [than that]\" - as it is written (Numbers 8:24), \"This is [the rule] among the Levites; from twenty-five years and above, he should come to be of the service,\" that he should come to learn the laws of the service for five years and at thirty, he should serve. ",
+                "<b>\"Thirteen [is the age] for [observing] commandments\":</b> As is written (Numbers 5:6), \"a man or a women who have done from all of the sins of man.\" And regarding Shekhem, it is written (Genesis 34:25), \"and the two sons of Yaakov, Shimon and Levi, took - each man - his sword.\" And at that time, Levi was thirteen years old, and [still, the verse] calls him a man.",
+                "<b>\"Eighteen [is the age] for the [wedding] canopy\":</b> [The word,] man is written nineteen times in Parshat Bereshit (the beginning of Genesis) from, \"And God said, 'let us make man'\"  (Genesis 1:26), until \"And the Lord God built the side\"  (Genesis 2:22, when Eve was created). One [use of the word, man] is for itself [such that] eighteen remain to be expounded [in this way].",
+                "<b>\"Twenty [is the age] for pursuit\":</b> of his sustenance. After he has studied Scripture, Mishnah and Talmud, and married a woman and produced children, he must seek out sustenance. A different explanation: Twenty [is the age] of his being pursued from the Heavens and to punish him for his deeds; as the court Above does not punish [someone] less than twenty years old. ",
+                "<b>\"Thirty [is the age] for [full] strength\":</b> As the Levites would put up and take down the Tabernacle and load the carts and carry on their shoulders from [the age] of thirty and above.",
+                "<b>\"Forty [is the age] for understanding\":</b> Since after forty years that Israel was in the wilderness, Moshe said to them (Deuteronomy 29:3), \"'And the Lord did not give you a heart to know and eyes to see and ears to hear until this day.'\"",
+                "<b>\"Fifty [is the age] for [giving] counsel\":</b> As it is stated with the Levites (Numbers 8:25), \"And from fifty years, he shall return from service and not serve more; and serve his brothers, etc.\" - and what is the service? That he give them counsel. ",
+                "<b>\"Sixty [is the age] for mature age\":</b> As is written (Job 5:26), \"You will come in your old age (<i>bekhelach</i>) to the grave.\" The numerical equivalent of [the letters in] <i>bekhelach</i> is sixty.",
+                "<b>\"Seventy [is the age] for a hoary head:\"</b> As is written about David (I Chronicles 29:28), \"And he died with a good hoary head\"; and the days of his life were seventy years.",
+                "<b>\"Eighty [is the age] for [superadded] strength (<i>gevurot</i>)\":</b> As is written (Psalms 90:10), \"and if with great strength (<i>gevurot</i>), eighty years.\"",
+                "<b>\"Ninety [is the age] for [a] bending [stature]\":</b> He walks stooping and bent over. And some say, it is an expression [similar to its usage in Proverbs 22:14], \"A deep pit.\""
+            ],
+            [
+                "<b>\"Search in it and search in it\":</b> in the Torah.",
+                "<b>\"since everything is in it\":</b> as you will find everything in it. ",
+                "<b>and grow old and be worn in it\":</b> Even until your old age and hoary-headedness, do not leave it.",
+                "<b>\"and from it do not move\":</b> [such] that you not say, \"I have learned the wisdom of Israel, I will [now] go and learn Greek wisdom.\" As it is not permissible to learn Greek wisdom, except in a place that is forbidden to contemplate words of Torah - for example, in a bathhouse or in a bathroom. As they asked Rabbi Yehoshua, \"What is [the law regarding] teaching one's son Greek wisdom?\" He said to them, \"He should teach it at a time which is  not day and not night, as behold, it is written, 'and you will meditate upon them day and night.'\" "
+            ],
+            [
+                "<b>\"According to the pain is the reward\":</b> According to the greatness of the pain, that you endure in the study of Torah and in the performance of the commandments, will your reward be great."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            []
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..59386e838edfe147640cc46e0cc7bacd0e9da925
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/English/merged.json	
@@ -0,0 +1,659 @@
+{
+    "title": "Bartenura on Pirkei Avot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Pirkei_Avot",
+    "text": [
+        [
+            [
+                "<b>Moshe received the Torah from Sinai:</b> I say: Since this tractate is not founded on the exegesis of commandments from among the Torah’s commandments, like the rest of the tractates which are in the Mishna, but is rather wholly morals and principles, and whereas the sages of the (other) nations of the world have also composed books according to the fabrication of their hearts, concerning moral paths, how a person should behave with his fellow; therefore, in this tractate the tanna began \"Moshe received Torah from Sinai,\" to tell you that the principles and morals which are in this tractate were not fabricated by the hearts of the Mishna’s sages; rather, they too were stated at Sinai.",
+                "<b>from Sinai:</b> From the One who was revealed at Sinai.",
+                "<b>to the elders:</b> who lived long after Yehoshua, and those elders (passed it) to other elders until they reached the beginning of the prophets, who are Eli the priest and Shmuel of Ramah.",
+                "<b>to the men of the Great Assembly:</b> There were 120 elders, (including) Zerubavel, Seraiah, Re’elaiah, Mordekhai, Bilshan,  who in the days of Ezra were the ones who emigrated from the diaspora in (the period of) the second Temple. Included among them were Haggai, Zechariah and Malachi and Nechemiah ben Chachliah and their associates. They were called the Great Assembly since they restored the crown to its original splendor (Yoma 69b),  for Moses said “The great, mighty and awesome God (Deut. 10:17).”  Jeremiah and Daniel came but did not say, “Mighty and awesome (Jer. 32:18) (Dan. 9:4),”  but they restored it as in the beginning, since they indeed stated both his might and his awesomeness.  For were it not so, how could a nation such as this be able to endure in the presence of so many nations.",
+                "<b>they stated three things:</b> They stated many things; rather, they said these three things because they contain within them the preservation of the Torah.",
+                "<b>\"Be discerning in judgment\":</b> Where if a case comes before you one, two or three (times), do not say \"This case already came before me, and (I ruled) a second and a third time.\" Rather, \"Be discerning,\" which is to say deliberate before you decide the case. ",
+                "<b>\"stand up many students\":</b> (This is meant) to exclude (the words of) Rabban Gamliel, who said \"Any student whose exterior is not like his interior shall not enter the Beit Midrash (Berakhot 28a).\"  We derive from this that we teach Torah to every person; there is no need to inquire after him. [This is the case] so long as it not be known from his way that his actions are corrupt or that he has a bad reputation. Alternately, we may derive that if he raises up disciples in his youth, he should [also] do so in his old age, as is written (Ecclesiastes 11:6), “Sow your seed in the morning, and in the evening do not hold back your hand (Yevamot 62b).”  ",
+                "<b>\"and establish a fence for the Torah\":</b> A hedge, in order that he not come into contact with a Torah prohibition, such as second degree sexual relationships or rabbinic fences to protect the Shabbat  as is written (Lev. 18:30), “You shall keep my guard;” [meaning,] ‘Make a safeguard for my safeguard.’ "
+            ],
+            [
+                "<b>From the remnants:</b> From those remaining, for after they had all died, the tradition remained in his possession. He was High Priest following Ezra.",
+                "<b>He would say:</b> Which is to say that he was accustomed to say.  And so too every (instance) of \"Rabbi x says\" (or) \"He would say\" which is in this tractate; their meaning is \"He was accustomed to saying such a thing constantly.\"",
+                "<b>\"The world stands\":</b> The world was only created for the sake of these three things.",
+                "<b>\"on the Torah\":</b> Had Israel not received Torah, the heavens and the earth would not have been created, as is written (Jeremiah 33:25), \"Were it not for my covenant day and night, also the laws of the heavens and the earth I would not have set.\"  (Shabbat 88a)",
+                "<b>\"on the [Temple] service\":</b> The service of the sacrifices. For such have we taught in tractate Taanit, \"Were it not for the groupings [involved in the sacrifices] the heavens and the earth would not have endured (Taanit 27b).\" And we have found that on account of the sacrifices that Noah brought, the Holy One, blessed be He, swore that He would never bring a flood.  So it is that the world stands upon the sacrifices. ",
+                "<b>\"and on acts of lovingkindness\":</b> As it is written (Ps. 89:3), “The world is built up by your kindness.\"  And lovingkindness is to regale grooms and to comfort mourners, to visit the sick and inter the dead, and the like."
+            ],
+            [
+                "<b>\"Reward (<i>peras</i>)\":</b> is a term of valuation. “For your valuation,” we have translated  \"For his <i>poreis</i>.\" It is what a person gives to someone who served him, when he is not legally obligated to give him anything, such as what a man would give to his minor son or to his wife or to his servant, because of the satisfaction they have given him. A person should not serve his Creator even for the hope of a reward such as this, but rather out of love alone.",
+                "<b>\"and may the fear of Heaven be upon you\":</b> Even though you serve out of love, also serve out of fear. For the one who serves out of love is quick concerning positive commandment, and the one who serves out of fear is careful concerning negative commandments, resulting in his service being complete. So said our sages, may their memory be blessed, (Jerusalem Talmud Sotah 25a:3), \"Serve out of love, serve out of fear: Serve out of love, so if you verge on hating, know that you are a person who loves, for one that loves does not hate. Serve out of fear, for if you verge on rejecting, know that you fearful, for one who is fearful does not reject.\""
+            ],
+            [
+                "<b>Yose ben Yoezer, man of Tsreida and Yose ben Yochanan, man of Jerusalem:</b> All the Tannaim (early teachers) mentioned in this chapter by pairs, ‘(Rabbi) x and (Rabbi) y, who received from (Rabbi) a and (Rabbi) b,’ the first of them is nassi,  and the second is the head of the court.",
+                "<b>\"May your house be a meeting place for the sages\":</b> When the sages wish to gather together or to meet, let your house be ready for this purpose, so that they will become accustomed to saying \"Let us gather at so and so’s house.\" For it is not possible that you will not learn some bit of wisdom from them. They stated allegorically,\" To what can this be compared? To one who entered a perfumer’s shop; though he did not purchase anything, in any case he soaked up a good scent and brought it out with him. \"",
+                "<b>\"and become dirty in the dust of their feet\":</b> Which is to say that you should walk behind them, for one who walks about raises dust with his feet, and one who walks behind him is filled with the dust which [the former] raises with his feet. Another explanation: That you should sit at their feet on the ground. For so were they accustomed, that the master sits on a bench and the students sit at his feet on the ground.",
+                "<b>\"and drink their words thirstily\":</b> Like a thirsty person who drinks to his fill, and not like a satiated person who abhors his food, who loathes even pleasing and good things."
+            ],
+            [
+                "<b>\"May your home be open wide\":</b> Like the home of Avraham, our father, may peace be upon him, which was open to the world’s four directions, so that guests would not need to go around to find the entrance.",
+                "<b>\"may the poor be members of your household\":</b> And he should not acquire slaves to serve him. It is better that a Jew should benefit from his assets, and not the seed of the accursed Canaan. ",
+                "<b>They so stated with his wife:</b> Since he said \"with the woman\" and did not say \"with a woman,\" we learn that they so stated concerning his wife. Some explain, \"With his menstruating wife only, so that he should not come to be accustomed to transgression.\" But from the words of the Mishnah, it appears that [this applies] even when his wife is ritually pure. So too have our sages, may their memory be blessed, stated, \"[God] tells a man what his conversation is, even light conversation between a man and his wife is told to him at the time of judgment,\"  unless he needs to appease her for the sake of the commandment, such as Rav, who conversed and jested and fulfilled his needs (Hag. 5b).",
+                "<b>from this, the sages said:</b> Our holy master (Rabbi), who arranged the mishnahs, wrote [this]:  From the words of this sage, who said, \"Do not increase conversation with the woman,\" the sages learned to say, \"Every time that a man increases conversation with the woman he causes evil for himself.\" I have found written, \"When a man says to his wife his doings, ‘Such and such befell me with so and so,’ she teaches him to stir up trouble, like Korah, who told his wife what Moshe did, when he waved the Levites as a wave-offering, and her words brought him to an argument.\" And also (another possibility is) when he tells her that his colleagues insulted him and shamed him, she too despises him in her heart, and this causes evil for himself.",
+                "<b>\"and neglects the words of Torah\":</b> As he is drawn after idle matters and does not occupy himself with Torah."
+            ],
+            [
+                "<b>\"Make for yourself a (Torah) mentor\":</b> Rambam explained, “Even though he is not fit to be your teacher, make him into your teacher and do not learn on your own.” And I heard, “'Make for yourself a teacher,' [meaning] that he should take on one teacher from which always to learn – and not learn from one today and from another one tomorrow.\" And even though they stated in tractate Avodah Zara 19, “One who learns from [only] one teacher will not see a sign of blessing;” they have already explained and said, “this applies to reasoning” - as it is good for him to hear the reasoning of the many - “but with concern to [memorization of traditional teachings], it is better from one teacher, so that [the student's] elocution not be damaged.\"",
+                "<b>\"acquire for yourself a friend\":</b> And even if you need to acquire him for a large sum and to spend money upon him in order to acquire his love. But with a mentor, it is not applicable to say, \"Acquire for yourself a mentor,\" as a [teacher of Torah] must teach for free.",
+                "<b>\"and judge every person as meritorious\":</b> when the matter is hanging in the balance and there is no way to decide it in this way or that way. For example, a man from whose actions we do not know if he is righteous or wicked, who preforms an act that is possible to judge favorably and possible to judge unfavorably, it is pious to judge him favorably. But it is permissible to judge a man who is established to be evil unfavorably. As they only stated (Shabbat 97), “one who suspects righteous people is afflicted on his body” - [and so] it is implied [from this] that one who suspects evildoers is not afflicted.  "
+            ],
+            [
+                "<b>\"Distance [yourself] from a bad neighbor\":</b> That you not learn from his actions. And also, that you should not be struck with him in his downfall, for 'woe is to the evildoer, woe is to his neighbor.'",
+                "<b>\"do not befriend an evildoer\":</b> As thus stated the sages, \"Anyone who clings to evildoers - even though he does not act like them - gets retribution similar to them. To what is this matter like? To one who enters the house of a tanner - even though he doesn't take anything with him, nonetheless, he absorbed the foul smell and brings it out with him.\"",
+                "<b>\"and do not despair of punishment\":</b> That you should not say, \"the actions of this evildoer are succeeding - I will go and cling to him, since fortune is smiling at him.\" Therefore, it states, \"do not despair of punishment,\" meaning to say, know that punishment will come upon him quickly, as his calamity will come suddenly."
+            ],
+            [
+                "\"<b>Do not make yourself like the judges' advisers\":</b> like those people that set up and arrange the claims of a litigant before the judges. As it is forbidden for a person to reveal the judgment to one of the litigants and to say to him, “Do the following so that you will win your case” - even though he knows that [this litigant] should win the case. Another explanation: “Like the judges' advisers” [meaning] like the great judges. And it is referring to a student sitting in front of his teacher – that he should not make himself like the great judges, to speak in front of his teacher as [if he were] someone who is deciding the case. (<i>Orkhei</i>) is an expression [like that used in the term], tribunals (<i>arkaot</i>) of the gentiles (Gittin 9b, 10b), and tribunals of the House of David. And from others, I have heard, “Do not make yourself like the great judges, to force the litigants to  come in front of you.” ",
+                "<b>\"they should be like evildoers in your eyes\":</b> so that your heart not incline to one of them, saying, “Such and such a one is important, he is; and he would not make a false claim.” Since if you say this, you cannot see him as guilty. ",
+                "<b>\"when they received the judgment\":</b> such that you should not suspect the guilty party saying, “This one was a robber.” But [rather] say, “maybe he was mistaken and did  not intend to rob.\" And also (another possibility is) if one of them became obligated to make an oath [as a result of testimony], do not say, \"He made a false oath.\" "
+            ],
+            [
+                "<b>\"But be careful with your words\":</b> That the judge not say, \"Maybe the act was like so and so;\" or \"If the matter had been like so, x would be innocent\" - and from these words, the litigant or the witnesses learn to say something that did not [happen]. "
+            ],
+            [
+                "<b>Shamaya and Avtalyon:</b> were righteous converts and were from the descendants of Sancheriv. And I have heard that it is because Avtalyon was the head (<i>av</i>) of the court that he was called by this name, as its meaning is 'father (head - <i>av</i>) to the small ones.' As <i>talya</i> in Aramaic is small, like (Megillah 5b), “Rabbi Yochanan said, 'When I was <i>talya</i>'” - when I was small; (Yevamot 114a) “let them bring a <i>talya</i> and a <i>talyatta</i>” - let them bring a small male and a small female. Here too, Avtalyon was the father of small orphans.",
+                "<b>\"Love work\":</b> Even if he has from what to sustain himself, he is obligated to work, as idleness leads to distraction (Ketuvot 59b)",
+                "<b>\"hate lordship\":</b> and do not say, “I am a great man and it is a disgrace for me to work\" - since Rav said to Rav Kahana (Pesachim 113a), \"Flay a carcass in the market and take your pay, and do not say, 'I am a priest, I am a great man and the matter is a disgrace to me.'\" Another explanation: “hate lordship,” [meaning] distance yourself from the taking of authority over the public, as lordship buries those that have it.",
+                "<b>\"and do not become familiar with the government\":</b> in order to receive lordship through it. And also (another possibility is) “do not become familiar with the government” so that they will not make you transgress the doctrine of your Maker, as happened with Doeg the Edomite. <b>\"with the government\" (<i>rishut</i> which literally means permission):</b> Dominion is called permission, as the government has permission in its hand to do according to its will. "
+            ],
+            [
+                "<b>\"Be careful with your words\":</b> such that you don't leave room for the heretics to make a mistake about your words.",
+                "<b>\"lest you will be punished with exile\":</b> which is to say that even though in the place that you are, there are no heretics, one must be concerned lest sin will bring about that you will be obligated to be exiled. And you will be exiled to a place where there are people that show sides of the Torah that are not like the law (<i>halakha</i>), and this is a term for 'evil waters.' And they will understand improper things from your words and the students that come after them will drink words of heresy from these words and they will die from their sins.",
+                "<b>\"and thus the name of the Heavens will be profaned\":</b> such that these idle opinions will remain in the world, as happened to Antigonos, the man of Socho, with his students, Tsadok and Beitos. Since he told them, “Do not be like slaves that serve the master for the sake of receiving a reward.” And they said, “Is it possible that a laborer works the whole day and toils and in the evening he does not get a reward?” And they and their students became heretics, and they are called Saducees (<i>tsedukim</i>) and Boethusians (<i>beitusim</i>) to this day. "
+            ],
+            [
+                "<b>\"Be of the disciples of Aharon, loving peace and pursuing peace\":</b> They explained in Avot DeRabbi Natan how Aharon loved peace: When he would see two people quarreling, he would go to each one of them without the knowledge of his fellow and say to him, “Behold how your fellow is regretting and afflicting himself that he sinned against you; and he told me that I should come to you so that you will forgive him.  And as a result of this, when they bumped into each other, they would kiss each other. And how would he bring people closer to the Torah? When he would know about someone that he committed a sin, he would befriend him and show him a friendly demeanor; and that man would be embarrassed and say [to himself], “If that righteous man would know my evil deeds, how much would he distance himself from me? And as a result of this, [that man] would change for the better. And this is what the prophet testifies about [Aharon] (Malachi 2), “In peace and in straightness did he walk with Me and he brought back many from sinning.\" "
+            ],
+            [
+                "<b>\"Spread (<i>Negad</i>) a name, lose his name\":</b>  He who extends his name far by way of authority and lordship will quickly lose his name, since lordship buries those that have it. <i>Negad</i> is a term for extension. The [Aramaic] translation of 'they extended' is '<i>nagidu</i>.'",
+                "<b>\"And one who does not add\":</b> He who does not add to his study. ",
+                "<b>\"ceases\":</b> What he already learned will cease from his mouth and he will forget his learning. And there are those that have the textual variant, “will be gathered,” meaning to say he will be gathered to his people and die before his time.",
+                "<b>\"And one who does not learn\":</b> is worse than one who does not add, Therefore he is liable for death; which is to say that it would be fitting that they kill him, as it is stated (Pesachim 49b), “It is permissible to tear apart an ignoramus like a fish – and from the back.\"",
+                "<b>\"And one uses the <i>taga</i> (crown)\":</b> One who makes use of the crown of Torah in the way a man uses his tools, passes and leaves the world. And there are those that explain <i>taga</i> to be the initials of <i>talmid gavra acharina</i> (the student of another man), as it is forbidden to take service from students that are not his students. And I have heard, \"'And one uses the <i>taga</i>,' meaning to say one who makes use of [God's] explicit name passes and is lost, as he does not have a share in the world to come.\""
+            ],
+            [
+                "<b>”If I am not for myself”:</b> If I do not merit for myself, who will merit for me?",
+                "<b>”And if I am for myself”:</b> And even if have merited for myself, what is this merit and what is it worth compared to what it is that I am obligated to do?",
+                "<b>”And if not now\":</b> in this world.",
+                "<b>”when?”:</b> Since after death, it is impossible to merit any more. Another explanation: “If not now” in the days of youth, “when,” lest in the days of old age, I will not succeed. "
+            ],
+            [
+                "<b>”Make your Torah fixed”:</b> such that your main occupation during the day and the night be Torah [study] and when you are weary from study, do work. And not that your main occupation be work and when you are free from work, you involve yourself in Torah. And I have found it written, “'Make your Torah fixed' such that you are not strict on yourself and lenient on others or strict on others and lenient on yourself, but [rather] your Torah should be fixed, for yourself like for others. And so is it stated in Ezra 7:10, 'Since Ezra prepared his heart to expound the Torah of the Lord and to do [it] and to teach the Children of Israel; as he prepared his heart to do, so too did he teach the Children of Israel.'\"",
+                "<b>”say little and do much”:</b> as we find by Avraham, our father, peace be upon him, who first said (Genesis 18), “and I will get a morsel of bread,” and in the end, “and he took a tender and good young cow.\"",
+                "<b>\"and receive every person with a pleasant countenance\":</b> When you bring in guests to your home, do not give to them while 'your face is buried in the ground;' as anyone who gives and 'his face is buried in the ground' - even if he gave all of the gifts in the world - it is counted for him as if he did not give anything. Shammai gave three warnings, corresponding to three virtues that Yirmiyahu mentioned: wise, strong and wealthy. Corresponding to wise, he said, ”Make your Torah fixed;” corresponding to wealthy, he said, ”say little and do much;” and corresponding to strong, he said, \"receive every person with a pleasant countenance\" - that he should conquer his inclination [to do bad] and fight against his wicked heart. And we have learned, \"Who is a mighty one? The one who conquers his inclination.\"  "
+            ],
+            [
+                "<b>”Make for yourself a mentor:”:</b> It is now speaking concerning the matter of jurisdiction. If a case comes in front of you and you are in doubt about it, make for yourself a mentor, and remove yourself from doubt. And do not decide upon it by yourself; as it was with Rava: when a possibly unfit animal was brought to him, he would gather all of the slaughterers of Mata Machsia – he would say, “So that we will [all only] receive a chip of the beam.\"",
+                "<b>\"and do not frequently tithe by estimation\":</b> as the one who separates his tithes by estimation is not spared from disarray: if he reduces from what needs to be given, his tithes are made adequate but his fruit are disarrayed; if he adds upon what is fitting to give, his fruits are rendered adequate and his tithes are disarrayed. "
+            ],
+            [
+                "<b>\"And I did not find anything good for the body except silence\":</b> One who hears his disgrace and is silent.",
+                "<b>\"and it is not the study which is the main thing but rather the deed\":</b> And you should know that silence is better for him, since even interpretation, homily and discussion of Torah – of which there is nothing greater – the main attainment of reward is for the action. And someone who teaches but does not practice [what he teaches], it would have been better if he had been silent and had not taught.",
+                "<b>\"and anyone who increases words, brings sin\":</b> As such have we found with Chava, who increased words and said, “God said, 'Do not eat from it and do not touch it,'” and added touching, about which she was not forbidden. And the snake pushed her until she touched it and said to her, “In the same way as there is no death from touching, so [too] is there no death from eating.” And from this, she came to sin, as she ate from the fruit. This is what Shlomo said (Proverbs 30:6), “Do not add to His words, lest He reprove you and you be found a liar.\""
+            ],
+            [
+                "<b>\"The world stands\":</b> [Meaning] the settlement of people is preserved. And this is not like \"the world stands\" of above.",
+                "<b>\"on judgment\":</b> [Meaning] to render innocent the innocent and guilty the guilty.",
+                "<b>\"and on truth\":</b> [Meaning] that a man should not lie to his fellow.",
+                "<b>\"and on peace\":</b> [Meaning] between governments and between a man and his fellow."
+            ]
+        ],
+        [
+            [
+                "<b>Rabbi [Yehuda haNasi] said, \"...<i>sheyivor</i>\":</b> [is the same as] <i>sheyivror</i> (that he should choose).",
+                "<b>\"Which is the right path that a person should choose for himself? Whichever [path] that is [itself] praiseworthy for the person adopting [it]\":</b> that it should be pleasant for him and pleasant to people from him. And this will be when he walks in the middle path in all of this character traits and not veer to one of the two extremes. For if he is very stingy, it is praiseworthy for him, as he gathers much money together, but people do not praise him for this trait. And if he throws [money] around beyond what is fitting, the people that receive it from him praise him, but it is not praiseworthy for [him] and it is not pleasant for him, as he will come to poverty because of it. But rather, the trait of generosity - which is the middle [trait] between stinginess and throwing [money] around - is praiseworthy for him, as he keeps his money and does not throw it around more than is fitting; and it is praiseworthy for others from [such] a man; as people praise him, that he gives as is fitting for him to give. And so is the case with all of the other traits.",
+                "<b>\"for you do not know the reward given [for the fulfillment] of [the respective] commandments\":</b> The reward of one who performs a positive commandment and the punishment of one who refrains from doing them is not explained in the Torah. As if it were [referring to] the punishment of negative commandments, they are explicit in the Torah: stoning, burning, killing (decapitation), strangulation, being cut off and death by the hand of the Heavens and lashes. The lightest punishment is for lightest sin, and the weightiest one is for the weightiest.",
+                "<b>\"Also, weigh the loss [that may be sustained through the fulfillment] of a commandment\":</b> that which you lose from your merchandise and your money because of the involvement in the commandment in contrast with the reward that will accrue to you from it in this world or the world to come, which will be more than that loss.",
+                " <b>\"and [weigh] the gain [that may be obtained through the committing] of a transgression\":</b> the benefit that you gain from a transgression in contrast with the loss that will come to you in the future from it."
+            ],
+            [
+                "<b>\"Worldly occupation (<i>derekh erets</i>, literally the way of the world)\":</b> A craft or business.",
+                "<b>\"For the exertion [expended] in both of them causes sin to be forgotten\":</b> As Torah [study] dulls the strength of a man and work pulls apart and breaks the body, and as a result of this the evil impulse is rendered idle for him. ",
+                "<b>\"And all [study of the] Torah in the absence of a worldly occupation\":</b> And if one might ask, let him work in Torah [study] and its exertion will cause sin to be forgotten, therefore it is required to say, \"all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end.\" As it is impossible for him without food, and [so] he will rob the creatures and forget his study.",
+                "<b>\"let them work for the [sake of the] name of Heaven\":</b> and not in order to take a crown [for themselves], to say, \"I did such and such for the community.\"  ",
+                "<b>\"for the merit of their ancestors sustains them\":</b> For the merit and righteousness (<i>tsidkatan</i>) of the ancestors of the community - which stands forever - sustains those that work with them, to bring their righteousness to the fore. And it is not from the angle of the efforts of those that work [for the community]. ",
+                "<b>\"And as for you [who work for the community], [God says:] I credit you with a reward\":</b> Even though the thing does not come to a good end from the angle of your deeds but rather because of the merit of the ancestors of the community, \"I credit you with a reward\" as if you had accomplished this salvation in Israel, as a result of your doing it for the sake of Heaven. A different explanation: All who are involved with the community to force and coerce the community for the matter of a commandment - for charity or the ransom of captives - let them do it for the sake of Heaven. As the merit of the ancestors of the community will sustain them to give that which they have assigned them, and even if it is much money, and [the merit of] the charity (<i>tsedekah</i>) will endure for them forever. And for you that are involved with them to coerce the community  to [do] this commandment, I credit you the reward as if you actually done this commandment with your own money. And Rambam explained, \"And as for you [who work for the community], [God says:] I credit you with a reward... as if you had done it\" - If at the time that they were involved with the community, they were prevented from the fulfillment of a commandment on account of community matters, I credit you reward as if you had done that commandment from which you were prevented."
+            ],
+            [
+                "<b>\"Be careful about the government\":</b> You, who are involved with the needs of the community: even though you need to be acquainted with the authorities in order to supervise communal matters, \"be careful, etc.\" "
+            ],
+            [
+                "<b>\"Make His [God's] will like your will\":</b> Spread your money on 'things of Heaven' \"like your will,\" [meaning] as if you were spreading them for your [own] things. As if you will do this, \"He will make His will like your will,\" meaning to say that He will give you the good with 'a generous eye.'",
+                "<b>\"so that He will nullify the will of others\":</b> He will undo the counsel of all those that come towards you to [do you] bad. And I have heard that this is only a respectful euphemism towards the Higher One. And behold, it is as if it was written, \"so that He nullify His will to your will; like that which they said in the chapter [entitled] Bemeh Eesha (Shabbat 63a), \"Anyone who does a commandment as it is established (properly), even a decree of seventy years is nullified before him.\"",
+                "<b>\"Do not separate yourself from the congregation\":</b> but rather share in their troubles. As anyone who separates from the congregation will not [live to] see the consolation of the congregation (Taanit 11a).",
+                "<b>\"Do not believe in yourself until the day of your death\":</b> As behold, Yonatan the High Priest served in the high priesthood eighty years and in the end he became a Sadducee (Berakhot 29a). ",
+                "<b>\"Do not judge your fellow until you come to his place\":</b> If you see your fellow come to a test and fail, do not judge him unfavorably until a test like it comes to you and you overcome [it].",
+                "<b>\"Do not say something that cannot be heard, for in the end it will be heard\":</b> That is to say, do not let your words be unclear, such that it is impossible to understand them immediately and at first perusal; and [do not] rely on that if the listener wants to look into them, in the end, he will understand them. As this will bring people to err from your words, lest they err and come to heresy because of you. Another explanation: Do not reveal your secret, even [saying it aloud] only to yourself, as in the end it will be heard, \"since the birds of the sky make the voice travel.\" And the [correct] textual variant according to this explanation is, \"for in the end it will be heard.\" But Rashi had the variant, \"Do not say, 'something that can be heard, in the end it will be heard.'\" And [according to this,] it is speaking about the words of Torah: Do not say about a Torah teaching that you can hear now, that you will hear it in the end (later), but rather extend your ears and hear it immediately. ",
+                "<b>\"'When I will be available'\":</b> from my business, I will involve [myself] in Torah [study]."
+            ],
+            [
+                "<b>\"A boor (<i>bur</i>)\":</b> is empty of everything, and does not even know the nature of buying and selling; and he is worse than an ignorant person. The [Aramaic] translation of (Genesis 47:19) \"and the land will not become destroyed\" is <i>vearaa la tevur</i>.",
+                "<b>\"An ignorant person cannot be pious\":</b> But it is possible for him to fear sin, as behold, he is an expert in the nature of buying and selling.",
+                "<b>\"A person prone to being ashamed cannot learn\":</b> Since one who is embarrassed to ask, lest they will make fun of him, will always remain with his questions.",
+                "<b>\"An impatient (exacting) person\":</b> A teacher who is impatient with his students when they ask him [questions] cannot teach properly; but rather he needs to cheerfully explain the Halakha (law) to his students.",
+                "<b>\"Not all who engage in a lot of business become wise\":</b> As it is written (Deuteronomy 30:13), \"And it is not across the sea\" - the Torah is not found among those that travel across the sea (Eruvin 55a). ",
+                "<b>\"In a place where there is no man\":</b> to sit at the head and to issue decisions."
+            ],
+            [
+                "<b>\"Since you drowned [others, others] drowned you\":</b> You were an evildoer and you robbed the creatures and drowned them in the river. And with that same measure (treatment), you were measured (treated).",
+                "<b>\"And in the end, those that drowned you will be drowned\":</b> As the matter was not given to their hands to kill you, but rather to the court. And the Holy One, blessed be He, give you over to their hands, 'as guilt is passed on to the guilty,' and [so] He will afterwards require [the punishment for] your death from them."
+            ],
+            [
+                "<b>\"The more flesh, the more worms\":</b> One who engages in much eating and drinking to the point that he becomes fat and fleshy, increases the worms upon himself in the grave; and worms are as hard for the dead as a needle is for living flesh. And this teacher let us understand that all increase is difficult for a man except for the increase of Torah, wisdom and charity.",
+                "<b>\"the more worry\":</b> Lest they rob him on behalf of the king's estate or lest bandits come upon him and kill him. And a certain pious man would pray, \"May the Ominpresent save me from the spreading of the soul.\" And they inquired from him, \"What is the spreading of the soul?\" He said [back] to them that it [means] that his possessions should be numerous and spread out in many places, and [so] he would have to spread his soul to think in [this direction and that direction].",
+                "<b>\"The more wives, the more witchcraft\":</b> He went and mentioned it in order: At first, a man adorns himself and eats and drinks and engages in eating much meat; and afterwards he seeks to acquire much property; and after he has acquired much property and he sees that he has enough in his hand to support many wives, he [marries] many wives; and after he [marries] many wives, each one needs a maidservant to serve her - behold, this is \"the more maidservants;\" and since he has so many members of his household, he needs fields and vineyards to supply wine and food to the members of his household, and [so] acquires many slaves to work the fields and vineyards. Hence, they are learned in this order.",
+                "<b>The more Torah, the more life\":</b> As it is written (Deuteronomy 30:20), \"for it is your life and the length of your days.\"",
+                "<b>\"the more wisdom\":</b> As he gives reasons for his words and his reasoning sits well with the heart of the listeners. ",
+                "<b>\"The more sitting [and studying]\":</b> Many students gather and come to hear his analyses. And some have the textual variant, \"the more sitting, the more wisdom\" - one who [teaches] many students [has] the students sharpen him and add and increase to his wisdom. ",
+                "<b>\"The more counsel\":</b> One who frequently takes counsel, increases understanding - he understands one thing from another, from the counsels that his advisers have given him.",
+                "<b>\"The more charity (<i>tsedekah</i>)\":</b> as it is stated (Isaiah 32:17), \"And the act of righteousness (<i>tsedekah</i>) will be peace.\""
+            ],
+            [
+                "<b>\"Do not credit it favorably for yourself\":</b> to say, \"I have learned much Torah.\" And since he did not leave a verse nor a mishnah, halakha (law) or aggada (homily) that the did not learn (Sukkah 28a, Bava Batra 134a), he said this.",
+                "<b>\"a pit covered in plaster (<i>sud</i>)\":</b> is the [correct] version that we have - and not a pit of plaster (<i>sid</i>) - meaning to say, like a pit sealed with plaster.",
+                "<b>\"that does not lose a drop\":</b> Thus does he not forget a [single] thing from his study. ",
+                "<b>\"happy is the one who gave birth to him\":</b> Rendered happy by good character traits is one who the whole world says about him, \"happy is the one who gave birth to him.\" And some say, because she caused him to be a sage. For she would go out to all of the study halls in her town and say to them, \"I request from you that you should seek mercy (pray) for this embryo that is in my innards, that he should be a sage.\" And from the day that he was born, she did not remove his crib from the study hall, so that only words of Torah would enter his ears.",
+                "<b>\"pious\":</b> [One] who does beyond the letter of the law.",
+                "<b>\"fears sin\":</b> [He is] strict upon himself and forbids upon himself things that are permissible out of his fear, lest he come to do a sin. As if it is not like this, what is the novelty - even an ignorant man can be one that fears sin.",
+                "<b>\"an ever-strengthening fountain\":</b> His heart (mind) is broad and he adds analysis and reasoning from his own knowledge.",
+                "<b>Abba Shaul says in his name:</b> of Rabban Yochanan ben Zakkai.",
+                "<b>\"and Rabbi Elazar ben Arakh were on the other side\"\"</b> I have found it written that Abba Shaul is not arguing with the first teacher [in this mishnah] and Rabban Yochanan ben Zakkai said both things; and both of them are true, as concerning expertise and memory Rabbi Eliezer would outweigh [them], and concerning sharpness and analysis, Rabbi Elazar ben Arakh would outweigh them."
+            ],
+            [
+                "<b>\"A good eye\":</b> One who suffices with what he has and does not seek extraneous things - and is not envious when he sees that his fellow has more than him.",
+                "<b>\"A good friend\":</b> who rebukes him when he sees him doing something that is improper.",
+                "<b>\"A good neighbor\":</b> who is found near him, whether by day or by night; whereas a good friend is not found near him all the time. ",
+                "<b>\"Seeing the consequences of one's actions\":</b> One who looks out and sees what will be in the future. And through this, he calculates the loss [engendered by doing] a commandment versus its reward and the reward [engendered by doing] a sin versus its loss. ",
+                "<b>\"A good heart\":</b> Since the heart is the generator of all the other forces and it is the source from which emanate all of the actions. And even though there are specific limbs for [different] actions, nonetheless, the place of the force that animates all of the actions is in the heart. Therefore, Rabbi Elazar ben Arakh said, \"A good heart.\" And for this reason, Rabbi Yochanan ben Zakkai said, \"I see the words of Rabbi Elazar ben Arakh [as better than] all of yours.\"  ",
+                "<b>\"what is an evil path that a person should distance himself from\":</b> He needed to ask them this, as he did not understand from their first words that the evil path is the opposite of the good path [that they each suggested], since not with all that is good is its opposite evil. As [for example] piety - and that is going beyond the letter of the law - is good, but one who is not pious and holds his actions according to the law of the Torah is not evil. And it may have been possible to say, if sufficing - and that is a good eye - is the good path, the seeking of extraneous things is not the evil path, as he does not hurt any person with this. And so [too] with the other traits. Therefore, he had to ask them, \"what is the evil path that a person should distance himself from.\"",
+                "<b>\"One who borrows but does not repay\":</b> And this is the opposite of \"seeing the consequences of one's actions;\" as if he does not repay, who will [now] lend to him and he will be stuck in [his] famine. And he did not say just, \"not seeing the consequences of one's actions,\" as it is possible for a person who does not see the consequences of his actions not to come to a mishap, as he will be able to rescue himself when that consequence comes to him.",
+                "<b>\"'but the righteous one gives graciously'\":</b> [It is] speaking about the Holy One, blessed be He, who is the righteous One of the world, Who gives graciously to the lender what this one borrowed from him and did not repay him. It comes out that the borrower is in debt to the Omnipresent."
+            ],
+            [
+                "<b>They said three things:</b> about proper comportment (<i>derekh erets</i>), ethics and character traits. As they said many things regarding the matter of what is forbidden and what is permissible, and what is exempt and what is liable. And also (another explanation is), these three things they would be accustomed to always have in their mouths.",
+                "<b>\"The honor of your friend should be as dear to you as your own\":</b> And when is this? When you are not easy to anger. As if you are easy to anger, it is impossible that you will not degrade the honor of your friend. Behold that is one saying.  \"And repent one day before your death\" - behold two. And the third is \"warm yourself by the fire of the Sages, etc.\"",
+                "<b>\"repent one day before your death\":</b> Since a person does not know when he will die, he should repent today, lest he will die tomorrow.",
+                "<b>\"be cautious around their coals\":</b> not to treat them with lightheartedness.",
+                "<b>\"that you should not be burned\":</b> such that you not be punished through them.",
+                "<b>\"the bite of a fox\":</b> Its healing is difficult, as its teeth are thin, crooked and twisted. And [so] the physician must take out the flesh [that was bitten] with a scalpel, and enlarge the [scar of the] bite.",
+                "<b>\"the sting of a scorpion\":</b> [which is] worse than a snake's bite.",
+                "<b>\"their hiss\":</b> [meaning,] their words.",
+                "<b>\"the hiss of a Seraph\":</b> It is like the breath that comes form the mouth of a Seraph, which burns while he hisses. A different explanation: this seraph-snake does not accept hisses (to charm him) like other snakes, as it written (Psalms 58:6), \"Which will not listen to the voice of charmers.\" Thus [too] is the Torah scholar - if you upset him and come to appease him, he will not accept appeasement."
+            ],
+            [
+                "<b>\"The evil eye\":</b> [This is] like \"an evil eye,\" which does not suffice with what he has and seeks other things. And some explain, \"the evil eye\" - that he inserts the evil eye into the money of his friend or his children and hurts him.",
+                "<b>\"and hatred of the creations\":</b> baseless hatred. And Rambam explains that he despises the company of the creations and loves to sit alone. And I heard, [this is referring to] a hard man, who brings the hatred of the creations upon him and causes all to hate him."
+            ],
+            [
+                "<b>\"Prepare yourself to study Torah\":</b> Such that you not say, \"Since my father was a sage and the father of my father was a sage, the Torah will come back to its lodgings, and I do not need to seek after it.\"",
+                "<b>\"All of your actions should be for the sake of Heaven\":</b> even at the time that you are involved in eating and drinking and in the way of the world (<i>derekh erets</i>), do not have the intention to give pleasure to your body, but rather that you should be healthy [in order] to do the will of your Creator."
+            ],
+            [
+                "<b>\"Be careful in the reciting of Shema\":</b> to recite it at its time. And so [too] with prayer, to pray each and every prayer in its time. ",
+                "<b>\"fixed\":</b> like a person who has something fixed that he is obligated in and says, \"When will I unload this obligation from upon me?\" And also (another explanation is) \"fixed\" - like a person for whom it is fixed that he read a chapter and a section which he says only as a recitation and does not say in the language of supplications, as a person who is requesting mercy [would use].",
+                "<b>\"'For He is gracious and merciful'\":</b> He wants supplications, and through the supplications, He immediately has mercy.",
+                "<b>\"And do not be wicked in your own eyes\":</b> Do not do something that will cause you to consider yourself wicked today and tomorrow. And Rambam explained, \"do not be wicked in your own eyes\" - that is to say, don't consider yourself wicked, as from such you would completely go out to the culture of delinquency. And I heard, \"do not be wicked\" in [the previous] matter that you separate yourself from the community and stand on your own. "
+            ],
+            [
+                "<b>\"To one who denigrates the Torah (<i>apikoros</i>)\":</b> [It] is an expression of being ownerless (<i>hefker</i>), as he disgraces the Torah and treats it as if it is ownerless. And also (another explanation is) he makes himself ownerless and is not concerned for his soul, lest evil will come to him as a result of his disgracing the Torah or those that study it.",
+                "<b>\"Know before Whom you labor\":</b> in this response that you give to the one who denigrates the Torah, such that your heart not be seduced to inclining towards his opinion."
+            ],
+            [
+                "<b>\"The day is short\":</b> The life in this world is short.",
+                "<b>\"and the work is much\":</b> The Torah's 'measure is longer than the earth.'",
+                "<b>\"and the Master of the house is pressing\":</b> as it is stated, (Joshua 1:8), \"and you shall contemplate it day and night.\""
+            ],
+            [
+                "<b>\"It is not your responsibility to finish the work\":</b> The Holy One, blessed be He, did not hire you to finish it all, so that you would lose your wage if you do not finish it. And lest you say, \"I will not study [Torah], and I will not take the wage,\" [it states,] \"but neither are you free to desist \" - against your will is the yoke placed upon you to labor. ",
+                "<b>\"in the future to come\":</b> In the world to come."
+            ]
+        ],
+        [
+            [
+                "<b>Akavia: \"From a putrid (spoiled) drop\":</b> A drop of semen. And even though at the time of conception, it is not spoiled - as it does not become spoiled in the womb of a woman until after three days, and when it is spoiled it is no longer fit to fertilize - nonetheless, he called it a spoiled drop because it is close to spoiling immediately when it is outside of the innards of the woman. And one who keeps his eye on that which he came from a putrid drop will be saved from pride. And one who keeps his eye on that which he is destined to go \"to a place of dust, worms, and maggots,\" will be saved from desire, and from lust for money. And one who keeps his eye on that which he is destined to \"give an account and a reckoning,\" will separate [himself] from sin, and will not stumble in iniquity.   "
+            ],
+            [
+                "<b>\"For the welfare of the government:\"</b> and even [that] of the nations of the world.",
+                "<b>\"would swallow alive:\"</b> As it is written (Habakkuk 1:14) \"And you make man like the fish of the sea\" - just like the fish of the sea, each one that is bigger than his fellow swallows his fellow; so too people, were it not for the fear of the government, each one who is bigger than his fellow would swallow his fellow (Avodah Zarah 4a).",
+                "<b>“'those who feared the Lord one with another'\":</b> Behold, there are two here [that this verse is speaking about].",
+                "<b>“'and is silent (<i>vayidom</i>'\":</b> It is a term [related to the usage], <i>kol demamah dakah</i> (a still-small voice). As the way of one who learns alone is to learn while whispering. ",
+                "<b>\"'since he takes [a reward] for it'”:</b> As if the giving of the entire Torah was for his sake alone."
+            ],
+            [
+                "<b>\"And did not say upon it words of Torah\":</b> And with the Grace after Meals that we bless upon the table, we fulfill our obligation. And it is considered as if we said words of Torah upon it. So have I heard.",
+                "<b>\"from the offerings of the dead\":</b> [This means] the sacrifices of idol worship, as it is written (Psalms 106:28), \"And they became attached to Baal Peor and they ate from the offerings of the dead.\"",
+                "<b>\"'full of vomit and feces'\":</b> And idol worship is called feces, as is stated (Isaiah 30:22), \"feces shall you say to him.\"",
+                "<b>\"'without the Omnipresent'\":</b> Because they did not mention the name of the Omnipresent, may he be blessed, upon the table.",
+                "<b>\"as it is said (Ezekiel 41:22), 'And he said to me, this is the table that is before the Lord'\":</b> Immediately when he speaks words of Torah, it is called a \"table that is before the Lord.\" And some say that it comes out from the beginning of the verse, as it is written, \"The altar is three amot\" - do not read [it as] amot, but rather <i>eemot</i> (mothers or foundations), as in, there is a foundation (priority) to how a verse is written. Three corresponds to Torah, Prophets and Writings; and some say to Sripture, Mishnah and Talmud - [meaning] that a person must speak about them over the table, and then it is called \"a table that is before the Lord.\" So explained Rashi."
+            ],
+            [
+                "<b>\"He who stays awake at night, and who wanders on a road alone\":</b> and thinks about idle things in his heart.",
+                "<b>\"this one is liable for [forfeiture of] his life\":</b> As night is the time of demons, and one who wanders on a road alone is in danger because of the brigands and several [other] bad occurrences; and if he had been thinking about words of Torah, it would have guarded him."
+            ],
+            [
+                "<b>\"The yoke of government\":</b> [meaning] the burden [placed upon him by] a king and ministers.  ",
+                "<b>\"the way of the world (<i>derekh erets</i>)\":</b> [meaning] the toil and strain of a livelihood. [He is released from this,] because his work becomes blessed. ",
+                "<b>\"And one who casts from himself the yoke of Torah\":</b> One who says, \"The yolk of Torah is too hard and I cannot endure it.  "
+            ],
+            [
+                "<b>\"Ten who are sitting in judgement\":</b> is the textual variant we [follow]. ",
+                "<b>:\"'in the congregation of God'”:</b> And there is no 'congregation' (<i>edah</i>) that is less than ten. As it is stated with the [twelve] scouts (Numbers 14:27), \"Until when will this evil congregation\": subtracting Yehoshua and Calev, behold, ten.",
+                "<b>\"And from where [is there proof that this is true] even [when there are only] five? As it is said (Psalms 82:1), 'In the midst of judges He judges'”:</b> Three judges and two litigants.",
+                "<b>\"And from where even three? As it is said, 'And He has founded His band upon the earth'”: </b> Fire and air and water - which are three - \"He has founded upon the earth;\" [as they] surround the fundamental element of earth. Behold to you, three are called a \"band.\" And also (another explanation is) we have found that three are called a band [with] a \"band of hyssop,\" which are three stalks. And some books have written in them, \"From where [is there proof that this is true] even [when there are only] five? As it is said (Amos 9:6), 'and He has founded His band upon the earth'”; as a man bands together [things] into his one hand, which has five fingers; and [so] the group of fingers in the hand is called a band. And in the beginning of the verse it states, \"He Who builds His upper chambers in the heavens,\" which is to say [that] the Divine Presence - which is in the heavens - comes down to the earth when there is a band there, that is involved with Torah. [And the continuation of this textual variant is:] \"From where even three? As it is said (Psalms 82:1), 'In the midst of judges He judges.'”",
+                " <b>\"'since he takes (<i>natal</i>) for it'”:</b> [It is] an expression of covering: the [Aramaic] translation of (Exodus 40:3) \"and you will cover\" is '<i>vetatel</i>;' which is to say the Divine Presence hovers upon him. "
+            ],
+            [
+                "<b>\"Give Him from what is His\":</b> Do not prevent yourself from being involved in matters of Heaven, whether with your body or whether with your money (as you are not giving from yours, not from your body and not form your money), as you and your money are His.",
+                "<b>\"'How lovely is this tree! And how lovely is this newly plowed field'\":</b> This is true of all idle talk, but it is speaking according to what is common; as it is the way of wayfarers to speak about what they see with their eyes. And some say that it comes to make us understand a novelty: that even though through this, he will make the blessing, 'Blessed is He, Who it is like this in His world;' nonetheless, Scripture considers it as if he was liable for his life, because he interrupted his study.",
+                "<b>\"'<i>nir</i> (newly plowed field)'\":</b> The furrow of a plow, as in (Jeremiah 4:3), \"plow for yourselves a furrow.\""
+            ],
+            [
+                "<b>\"Anyone who forgets one matter from his studies\":</b> Since he did not review it, it is considered \"as if he is liable for his life;\" as from his forgetting, he will come to permit the forbidden. And it will come out that a calamity will come through him and his mistake will be counted as a willful transgression. And also (another explanation is), it is \"as if he is liable for his life\" - since that teaching was guarding him and now he forgot it, it no [longer] guards him.",
+                "<b>\"whose studies have overpowered him\":</b> As it was difficult for him, and on account of the difficulty in it, he forgot it."
+            ],
+            [
+                "<b>\"Anyone whose fear of sin precedes his wisdom\":</b> I heard that [it means that] he makes his fear of sin precede his wisdom in his thought - that he thinks in his heart, \"I will study in order that I will be one who fears sin.\" And this is in the way that they said, 'the beginning of thought is the end of the action.'",
+                "<b>\"his wisdom endures\":</b> as wisdom brings him to what his heart desires, and he derives benefit from it.",
+                "<b>\"And anyone whose wisdom precedes his fear of sin\":</b> who does not study in order to do, since his heart does not aspire to be afraid of sin.",
+                "<b>\"his wisdom does not endure:\"</b> Since [his wisdom] prevents him from following the whims of his heart, he despises it and is fed up with it and leaves it. ",
+                "<b>\"Anyone whose actions are more plentiful than his wisdom\":</b> Here it speaks about  him being eager [to do] positive commandments; and above, in \"anyone whose fear of sin precedes his wisdom,\" it is speaking about him being careful about negative commandments. "
+            ],
+            [
+                "<b>\"Anyone from whom the spirit of creations find pleasure\":</b> [About] anyone who is beloved below, it is certain that he is beloved above. ",
+                "<b>\"[Late] morning sleep\":</b> As he continues to sleep until the time of the recitation of the Shema passes.",
+                "<b>\"midday wine\":</b> [It] draws the heart of  a person - as it is written (Ecclesiastes 2:3), \"to draw my flesh with wine\" - and brings him to drunkenness.",
+                "<b>\"chatter of children\":</b> prevents their fathers from being involved in Torah [study].",
+                "<b>\"and sitting in the assembly houses of the <i>Am Ha'arets</i> (unlearned people, who are lax in observing tithes and purity laws)\":</b> who come together and speak about idle matters."
+            ],
+            [
+                "<b>\"One who profanes the Kodeshim (sacred material)\":</b> One who brings Kodeshim of the altar to [a state of] <i>pigul</i> (a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time), <i>notar</i> (a sacrifice that becomes unfit, due to being left unconsumed after its time limit) or [of becoming] impure; or he misappropriates and benefits either from Kodeshim of the altar or Kodeshim of the Temple maintenance fund.",
+                "<b>\"one who desecrates the holidays\":</b> the intermediate days of the festival. He does work on them or treats them according to what is customary to eat and drink on a common day. ",
+                "<b>\"one who whitens (embarrasses) the face of another in public\":</b> The face of one who is embarrassed turns red first and then white, as the spirit [of a person] has two movements, one outwards and one inwards. And when one embarrasses a person, at first the breath moves outwards, like one who is full of anger and his face turns red. And when he does not find a solution how to get rid of this embarrassment from on his face, he worries inside himself and the breath goes inwards because of the pain, and his face turns yellow and [then] white. And this is what they said (Bava Metzia 58b) about the matter of whitening: \"when the red leaves, the white comes.\"",
+                "<b>\"one who nullifies the covenant\":</b> who did not circumcise [himself] or who did circumcise but pulled the foreskin to cover the circumcision, in order that it not be visible that he is circumcised. ",
+                "<b>\"one who reveals meanings (literally, faces) in the Torah\":</b> who shows meanings and explanations that do not conform with the halacha (law). For example, one who translates \"And from your seed do not give to pass to Molekh\" (Leviticus 18:21) as \"And from your seed do not give to impregnate an Aramean woman.\" (Mishnah Megillah 4:9) And this is not the simple meaning of the text. And included within this is teaching worthless homiletical interpretations. A different explanation: \"reveals faces\" - he makes his face brazen to transgress words of the Torah publicly 'with a high hand' and he is not shame-faced. ",
+                " <b>\"even though he has Torah knowledge and good deeds\":</b> and he did not repent from one of these sins that he has in his hand - even though afflictions came to him and he died with afflictions - he does not have a share in the world to come. But if he repented before his death, there is nothing that stands in front of repentance. "
+            ],
+            [
+                "<b>\"Be yielding to an elder (<i>rosh</i>, literally, head)\":</b> In front of a great sage who sits at the head of the yeshiva, be yielding (nimble) to do his bidding and to serve in front of him.",
+                " <b>\"pleasant to a youth (literally, a black one)\":</b> To a young man whose hair is black, you do not need to make yourself so nimble, but rather stand in front of him at ease and self-collected.",
+                "<b>\"and greet (<i>mekabel</i>, literally, receive) every person with joy\":</b> Across from every person - whether an elder or a youth - stand with joy. \"Receive\" [here] is like to receive someone. \"Across from\" is translated [into Aramaic] as <i>kabal</i>. Another explantation: \"Be yielding to a head (which also means beginning)\" - at your beginning, when you are a young man, be nimble to do the will of your Creator. And in your old age, when your face has blackened because of age, be pleasant to Him. "
+            ],
+            [
+                "<b>\"Tradition is a safeguarding fence around Torah\":</b> The tradition that the sages passed down to us about the missing and extra letters of the Torah is a fence and a strengthening of the written Torah; as through them, we understand how to do several commandments. As with, [the tradition that in the Torah it is written,] \"<i>basukkot... basukkat... basukkat</i>\" - two [of these words] missing [letters], and one complete - from which we learn [how to] make a fit <i>sukkah</i> (booth) with three partitions. And, for example, \"the appointed times of the Lord which you shall declare\" - which is written missing [a letter] in three places (rendering the word, \"them,\" into \"you,\" \"<i>otam</i>\" into \"<i>atem</i>\") - to teach [that the intercalation of the month is binding, and dependent upon] \"you, even if you err without volition; you, even if you err with volition; you, even if you are mistaken.\"",
+                "<b>\"Tithes are a safeguarding fence around wealth\":</b> As it is written (Deuteronomy 14:22), \"<i>aser taaser</i> (you shall surely tithe),\" [which is interpreted as] \"tithe (<i>taaser</i>) so that you will become rich (<i>titaasher</i>).\" (Taanit 9a) ",
+                "<b>\"Vows are a safeguarding fence around abstinence\":</b> When a person begins abstinence and is afraid, lest he violate [that abstinence], he should accept [it] upon himself with the language of a vow that he should not do such and such; and through this, he will conquer his [evil] impulse. ",
+                "<b>\"A safeguarding fence around wisdom is silence\":</b> What do we establish [these words] to be referring to? If it is about silence from words of Torah, behold, it is already written (Joshua 1:8), \"and you shall reason it, etc.\"; if it is about silence from talebearing, evil speech and curses, they are [prohibited] from the Torah. Hence it is only speaking about optional words between a man and his fellow, in which a person should minimize his speech as much as possible. And about them Shlomo said (Proverbs 17:28), \"A fool who is silenced is also considered a wise man.\"  "
+            ],
+            [
+                "<b>\"A deeper love - it is revealed to him\":</b> Rambam explained: A deeper love did the Holy One, blessed be He, show to man, as he informed and said  to him, \"See, I have made you in the Divine image.\" Because one who benefits his friend and informs him of the good that he has done for him, shows a deeper love than if he had benefited him but it is not important [enough] in his eyes to inform him of the good that he has done for him. And it can be explained, \"A deeper love - it is revealed to him;\" a revealed and publicized love. As not only did the Omnipresent have a secret love for man but rather even a love that was revealed and known to all. ",
+                "<b>\"as it says (Proverbs 4:2) 'For a good lesson'\":</b> All of the acts of creation - about which it is stated, \"And God saw that it was good\" - were only created for the sake of the Torah, which is called a lesson, as you say (Deuteronomy 32:2), \"My lesson drops like the rain.\" "
+            ],
+            [
+                "<b>\"Everything is foreseen\":</b> Everything that a man does in the innermost rooms is revealed in front of Him.",
+                "<b>\"and freewill is given\":</b> into the hand of man to do good and evil, as it is written (Deuteronomy 30:15), : \"See, I have given in front of you today life, etc.\"",
+                "<b>\"and with goodness the world is judged\":</b> with the attribute of mercy. And nonetheless, not everyone is equal in this trait, since, \"all is in accordance to the majority of the deed:\" One who does many good deeds is given much mercy, and one who does few good deeds is given a little mercy. A different explanation:  \"all is in accordance to the majority of the deed\" - according to the majority of a person's deeds is he judged, if the majority are merits, he is exonerated; if the majority are sins, he is liable. And Rambam explained, \"Everything is foreseen\": Every action of people - that which he has done and that which he will do in the future - is revealed in front of Him. And do not say, \"Since the Holy One, blessed be He, knows what a person will do - if so, he is compelled in his actions to be righteous or evil.\" As \"freewill is given\" into his hand  to do good and evil and there is nothing there that compels him at all. And since this is so, \"with goodness (or properly) the world is judged,\" to collect [punishment] from the evildoers and to give a good reward to the righteous ones. As since the sinner sinned willingly, it is fitting that he be punished; and since the righteous one was willingly righteous, it is fitting that he receive a reward.",
+                "<b>\"all is in accordance to the majority of the deed\":</b> According to what a person repeats and is constant in the doing of good, his reward will be multiplied. As one who distributes a hundred gold coins to charity [giving out one coin at a time] is not similar to one who gives them out [all] at one time. And the textual variant of Rambam is, \"all is in accordance to the majority of the deed\"; and not \"as per the deed.\""
+            ],
+            [
+                "<b>\"Everything is given as collateral (with guarantors)\":</b> \"The feet of a man, they are guarantors for him - to the place that he is requested, there do they take him.\" (Sukkah 53a)",
+                "<b>\"and a net is cast\":</b> Afflictions and death. ",
+                "<b>\"The shop is open\":</b> and people come in there and buy on credit.",
+                "<b>\"and the shopkeeper grants credit\":</b> and trusts all who come to take [it]. And so [too] do people sin and the Holy One, blessed be He, waits for them until their time comes.",
+                "<b>\"and the accounting ledger is open\":</b> to write down [the debts] in it, so that [the storekeeper] not forget.",
+                "<b>\"and the hand writes\":</b> Lest you say, \"Even thought the ledger is open, there are times when the storekeeper is preoccupied and does not write everything\"; therefore he said, \"and the hand writes.\"",
+                "<b>\"and everyone who wants to borrow, etc.\":</b> And this is [the meaning of] \"freewill is given\" above - that no person is forced to borrow against his will. ",
+                "<b>\"and the collectors\":</b> Afflictions and bad occurrences.",
+                "<b>\"with his knowledge\":</b> There are times when he remembers his debt and says, \"You have judged me well.\"",
+                "<b>\"or without his knowledge\":</b> There are times when he forgot and cries out against the judgement of the Omnipresent, may He be blessed.",
+                "<b>\"and they have that upon which to rely\":</b> [They rely] upon the ledger and upon the shopkeeper who is trustworthy about his ledger. So [too] these afflictions rely upon the deeds of man that are remembered in front of the Omnipresent, may He be blessed, even though they are forgotten from man.",
+                "<b>\"and the judgement is true judgement\":</b> As the Holy One, blessed be He, does not deal despotically with His creatures.\" (Avodah Zarah 3a)",
+                "<b>\"and everything is prepared for the feast\":</b> Both the righteous and the wicked have a portion in the world to come, after their debt has been collected from them. "
+            ],
+            [
+                "<b>\"If there is no Torah, etc.\":</b> [then] his give and take is not well with the creatures.",
+                "<b>\"if there is no worldly occupation, etc.\":</b> in the end, his Torah will be forgotten from him. ",
+                "<b>\"if there is no knowledge, etc.\":</b> Knowledge is the finding of the reason for a thing and understanding is to figure out one thing from [another] thing, but without seeing its reason. And if there is no knowledge to give the reason for a thing, there is no understanding, since if he does not know the reason of a thing, it is as if he doesn't know it. But nevertheless, understanding is first, hence \"if there is no understanding, there is no knowledge.\"",
+                "<b>\"If there is no flour, there is no Torah\":</b> How will one who does not have what to eat, inolve himself in Torah [study]?",
+                "<b>\"if there is no Torah, there is no flour\":</b> Of what good to him is the flour that is in his hand; since he does not have Torah, it would have been better for him that he did not have flour and that would have died from starvation. "
+            ],
+            [
+                "<b>\"<i>Kinin</i>:\"</b> Bird offerings are called <i>Kinin</i>, which is a term related to <i>kan tsippor</i> (bird's nest). And it has strict laws, for example, if obligatory and voluntary offerings get mixed; or an <i>olah</i> which is performed higher [on the altar] and a <i>chatat</i>, which is performed lower.",
+                "<b>\"and the beginnings of <i>Niddah</i> (menstruation)\":</b> The laws of a menstruant who has lost her cycle and needs to guard [for the possibility of bleeding] until she goes back to the beginning [of a new cycle]. And sometimes, she is required to immerse ninety-five [times], according to the [opinion] that holds immersion at its proper time is a commandment.",
+                "<b>\"these are the body of the laws (<i>halakhot</i>)\":</b> The essence of the Oral Law, for which one receives reward.",
+                "<b>\"Astronomical calculations\":</b> The matter of the movement of constellations. ",
+                "<b>\"and Gematria [numerical calculations]\":</b> The calculation of the [numerical value of the] letters.",
+                " <b>\"condiments to wisdom\":</b> Just like the condiments, that [people] are accustomed to eat at the end of the meal for dessert in the manner of a treat, honor their owners in the eyes of the creatures; so [too] do these wisdoms."
+            ]
+        ],
+        [
+            [
+                "<b>Ben Zoma:</b> Since he did not have length of days and was not ordained to be called, 'Rabbi,' they would call him according to his father's name. And so [too] Ben Azzai. And both of their names were Shimon.",
+                "<b>\"Who is the wise one\":</b> This is what it is saying: Who is wise, who is fitting to be lauded by his wisdom?",
+                "<b>\"He who learns from all men\":</b> And even though [that person that he learns from] is lesser than he. As since he is not concerned about his honor and learns from the lesser ones, [it shows] that his wisdom is for the sake of Heaven and not to boast and revel in.",
+                "<b>\"as it says, 'I have acquired understanding from all my teachers'\":</b> And the end of the verse is, \"since your testimonies are my conversation\" - which means to say, \"I would learn Torah from all my teachers, and even from those that are lesser than I, and I would not be concerned about my honor; as all of my intentions were for Heaven alone.\" And so [too], \"who is the mighty one,\" [means] who is fitting to be lauded by his might? \"He who conquers his impulse.\" ",
+                "<b>\"as it says, 'slowness to anger is better than a mighty person' (but it can also be read as, 'good is slowness to anger from might')\":</b> Thus is the explanation of the verse: Good is slowness to anger that comes from the angle of the might [involved in] conquering the impulse, and not from the angle of [having] a soft nature.\" And so [too, the rest of the verse, \"and one who governs his passion than the conqueror of a city\" which can also be read as, \"and one who governs his passion from the conqueror of a city,\" is to be understood as \"good] is the conquering of the spirit when it comes from the conqueror of a city; [meaning] from a king, when after he conquers a city and the people rebelling against him come to his hand, he governs his passions and does not kill them.\" ",
+                "<b>\"Who is the rich one\":</b> who is fitting to be lauded by his riches? \"He who is happy with his lot.\" ",
+                "<b>\"Who is honored\":</b> Because [of the fact] that one who merits to have these three things that are mentioned above - which are wisdom, might and riches - is automatically honored in the eyes of God and man, even if the [people] do not [fully] honor him on their account; hence the teacher appended [the following] to this and said, \"Someone who has these traits and is honored automatically, what can he do to be [properly] honored by others? He should honor others.\"",
+                "<b>\"'For, those who honor Me, I will honor'\":</b> And the matter is an a fortiori argument (<i>kal ve'chomer</i>): Just like the Holy One, blessed be He - who is the King of honor and everything that He created in His world, He created for His honor - honors those who honor Him; all the more so should flesh and blood [do so].",
+                "<b>\"'and those who despise Me will be held in little esteem'\":</b>  We learn [from here] the humility of the Holy One, blessed be He: He did not say, \"and those who despise Me I will curse,\" but rather \"will be held in little esteem\" - automatically. And with the honor of the righteous ones He was more exacting, as it says (Genesis 12), \"and those that curse you, I will malign.\" "
+            ],
+            [
+                "<b>\"Since one commandment leads to another commandment\":</b> That is the way of the world, that one who does one commandment finds it easier to do others; and one who starts to do sins will find it difficult to separate from them. And also, <b>\"since the reward for a commandment is [another] commandment;\"</b> [meaning it] is from the Heavens that the one who does one commandment is helped and another commandment is placed in front of him to [also] do, in order to give him the reward for both of them. And so too, <b>\"the reward of a sin, etc.\"</b> Another explanation: <b>\"since the reward for a commandment is [another] commandment;\"</b> Since all that a person is rewarded and derives enjoyment while doing a commandment is itself considered a commandment for him. And [so] he gets reward for the commandment that he did and for the enjoyment and benefit that he experienced in doing it. ",
+                "<b>\"and the reward for one sin is another sin\":</b> And the reward and benefit that one derives from doing a sin is considered like a sin itself for him. And [so] he is [punished] for the sin that he committed and for the reward and benefit that he received by doing it."
+            ],
+            [
+                "<b>\"Do not disparage anyone\":</b> by saying, \"What can x do to harm me.\"",
+                "<b>\"and do not shun any thing\":</b> [One should] make distance from anything that one should be concerned about. [And] do not say, \"It will stay far and there is no reason to worry about it.\" "
+            ],
+            [
+                "<b>\"Be very, very humble in spirit\":</b> Even though the middle path is praiseworthy with other character traits, it is not like this concerning the trait of pride. Rather one should lean to the other extreme of lowliness of spirit - as pride is extremely disgusting. And also since most people stumble in it and people do not separate themselves from it, therefore one has to make an extra distancing. "
+            ],
+            [
+                "<b>\"One who studies Torah in order to teach will be given the opportunity both to study and to teach\":</b> is the textual variant that we have. And this is its explanation: one who studies in order to always be involved in Torah study and does not have in mind to do kindness with the creations - like Rabbah (Rosh Hashanah 18a), who was involved in Torah study and was not involved with doing kindness - even though he needs to be involved in doing kindness, nonetheless he is afforded [the time] to teach and to learn and [so] his plan will be fulfilled. <b>\"But the one who studies in order to observe\"</b> who wants to be involved in Torah study and to also be doing kindness - like Abbaye (Ibid.) who was involved in Torah study and in doing kindness - is afforded [the time] to fulfill his plan and he will merit <b>\"to study, to teach, to observe, and to practice.\"</b> And there are some commentaries that [understand], \"One who studies in order to teach,\" [to mean] in order to be called Rabbi, and they have the textual variant, \"he is not given the opportunity to study and teach.\" But in most books, I have found the first variant, and it is the main one.",
+                "<b>\"Do not make [the Torah] into a crown with which to aggrandize yourself\":</b> such that you should not say, \"I will study so that I will be called, 'my Rabbi' and they will have me placed at the head,\" but rather learn out of love and in the end the honor will come.  ",
+                "<b>\"and don't use it as a spade with which to dig\":</b> And do not study Torah in order to make from it a craft from which to earn a living, like a spade to dig with. As one that does this misappropriates the sanctity of the Torah and is liable for the death penalty from the Heavens, like one who derives [tangible] benefit form holy things (<i>hekdesh</i>). And teachers of small children receive payment for watching the children so that they will not err and cause damage; and payment for breaking up the cantillation, as a [Torah] teacher is not responsible to exert himself and to teach the students the breaking up of cantillation. But payment for teaching is forbidden to take, as it is written, (Deuteronomy 4:14), \"And I did the Lord command at that time to teach you the statutes and the judgments, like the Lord, my God commanded me\" - just like I [was taught] for free, so too are you [to be taught] for free. And so [too] is a judge forbidden to take payment for his legal decisions, but rather only for [not doing something else at that time] -  [for] something that it is clear how much he would lose from the cessation of his work in order to hear the claims of the litigants, and [this is] only if he takes from both of them equally. But if he takes more than this, his decisions are nullified. And that which the Torah permitted the Torah scholar to derive [tangible] benefit from the words of Torah is that he may sell his merchandise in the marketplace before any [other] man, and also that he should be exempt from all taxes, yokes and property assessments. And the public is obligated to even give the poll tax for him. And even if he is wealthy and has much money, he is able to legally request that they exempt him. And if a Torah scholar is sick and suffering from afflictions and people bring many large portions for him on account of the honor of the Torah, he is [obligated] to accept, since it is impossible for him to earn a livelihood in another way. And so [too] a Torah scholar who the [community] appoints upon itself [as an] officer or the head of the group and he involves himself in the needs of the [community], it is permissible for him to  take a reward from them; and even much more payment then he needs for his livelihood, so that his foods should be healthy. And through this, he will be great and feared and awesome in their eyes, as we find with the high priest, about whom it is written, \"high (great) from his brothers\" - and the sages expounded (Yoma 18a), \"They should make him great from his brothers, such that his brothers, the priests, should make him wealthy from their [assets]. And the early sages who would abstain from this [were doing so out of piety] but not according to the [letter of the] law."
+            ],
+            [
+                "<b>\"Anyone who honors the Torah\":</b> There is no greater honor of the Torah than the one who expounds on all the missing letters and extra letters in the Torah, and gives a reason for each and every embellishment on [its letters]; to say that there is nothing purposeless in it. And also (another explanation) is, the one who honors a Torah scroll and honors those that study the Torah and those occupied with it - all of these are included in \"one who honors the Torah.\"  "
+            ],
+            [
+                "<b>\"One who withholds himself from judging\":</b> in a place that there is someone greater than he. And also (another explanation is) [that] he tells the litigants that they should compromise.",
+                " <b>\"removes from himself enmity\":</b> Since one who leaves a court guilty hates the judge, as he says in his heart, \"He did not [properly] look for my innocence.\"",
+                "<b>\"theft\":</b> Lest he declared the innocent guilty, and it comes out that theft came about through him.",
+                "<b>\"and a false (literally, vain) oath\":</b> Lest he obligate someone who is not obligated to take an oath [to do so, such] that it comes out that he brings him to a vain oath. And also (another explanation is) that the teacher [of the mishnah] is calling a false oath, a vain oath; for example, one who says, \"I did not borrow,\" and he borrowed, as at the time of the oath, it came out of his mouth in vain.",
+                "<b>\"One who is nonchalant:\"</b> without research and without deliberation."
+            ],
+            [
+                "<b>\"Don't be a lone judge\":</b> Even though an expert may judge alone, it is from the way of piety that even an expert should not judge alone. [And that is] only when the litigants have not accepted him upon themselves as a judge; but if they accepted him upon themselves, he can judge alone even in the way of piety.",
+                "<b>\"for there is no lone judge aside from the One [God]\":</b> The Holy One, blessed be He, who is alone (unique) in His world.",
+                "<b>\"And don't say\":</b> to your colleagues that disagree with him, \"Accept my opinion, since I am an expert and I could have judged without your association.\"",
+                "<b>\"for they are permitted and not you\":</b> Given that you have joined them to you, it is fitting that he should decide according to the majority.  "
+            ],
+            [
+                "<b>\"One who implements the Torah in poverty\":</b> who is pressed for food and abstains from his work to be involved in Torah [studies].",
+                "<b>\"One that disregards the Torah in wealth\":</b> Due to abundance of his [assets], he needs to put his attention sometimes to this, sometimes to that, and [so] has no free time to be involved in Torah [studies]."
+            ],
+            [
+                "<b>\"Minimize business\":</b> Minimize occupation with your merchandise and your craft, and let your main occupation be in Torah [study]. ",
+                "<b>\"Be humble of spirit before everyone\":</b> to learn even from someone lesser than you in wisdom.",
+                "<b>\"many reasons for neglecting it (<i>batelim</i>) will be presented to you\":</b> that will assist to have you neglect it. Another explanation [which understands the word, <i>batelim</i>, as idle ones]: There are several idle ones in the world, which are the evildoers and bad animals which are idle ones; and through them, the Holy One, blessed be He, will bring punishments to you.",
+                "<b>\"And if you labor in Torah\":</b> He, Himself will pay your reward, and not through an agent. And in this, the measure of good is greater than the measure of punishment. "
+            ],
+            [
+                "<b>\"Defender\":</b> A good interceding angel.",
+                "<b>\"prosecutor (<i>katigor</i>)\":</b> A bad interceder. And the expression <i>katigor</i> is [from] <i>koreh tagar</i> (one who calls out complaints). And the explanation of <i>sanigor</i>, which is the opposite of <i>katigor</i>, is <i>soneh tagar</i> (one who hates complaints)."
+            ],
+            [
+                "<b>\"Let the honor of your student be dear to you as your own\":</b> As so do we find with Moshe, who said to Yehoshua, his student (Exodus 17:9), \"choose for us men\" - he made him equal to him.",
+                "<b>\"and the honor of your fellow like the reverence of your teacher\":</b> As Aharon said to Moshe (Numbers 12:11), \"my apologies to my master\" - his brother was older than him in years and he [still] called him, \"my master.\" ",
+                "<b>\"and the reverence of your teacher like the reverence of Heaven\":</b> As it is written (Numbers 11:28), \"my master Moshe, destroy them\" - destroy them from the world. [He meant by this to say,] \"Since they rebelled against you, it is as if they rebelled against the Holy One, blessed be He and they are liable for destruction.\""
+            ],
+            [
+                "<b>\"Be careful in study\":</b> such that your study should be exact and according to the law.",
+                "<b>\"for an error in study is considered an intentional transgression\":</b> If you err in a legal decision from your not being exact in your study, and you come to permit the forbidden; the Holy One, blessed be He, considers it for you as if you had done it intentionally. ",
+                " <b>\"There are three crowns:\"</b> that are written in the Torah, that the Torah obligates to treat with honor.",
+                "<b>\"the crown of Torah\":</b> About it is written (Leviticus 19:32), \"and you shall respect the face of the elder (<i>zaken</i>)\" - the one who has acquired wisdom  (the first letters of these words, <i>zeh [she]kanah chochmah</i>, spell out <i>zaken</i>).",
+                "<b>\"the crown of priesthood\":</b> About it is written (Leviticus 21:8), \"And you shall sanctify him\" - he shall be holy to you.",
+                "<b>\"and the crown of the monarchy\":</b> About it is written (Deuteronomy 17:15), \"Surely place upon yourself a king\" - that his fear should be upon you.",
+                "<b>\"but the crown of a good name\":</b> Whoever has in his hand good deeds and a good reputation because of his deeds - we have not found a crown for him in the Torah such that one is obligated to honor [its bearer]. But it <b>rides on top of them all,</b> as all three of the crowns require it. Since if he is a Torah scholar and his reputation is hateful, it is permissible to disgrace him. And if he is the high priest, we say in Yoma 71b, \"Let the children of the nations come in peace who are doing the deeds of Aharon and let not the sons of Aharon come in peace who are not doing the acts of Aharon. And if he is a king, it is written (Exodus 22:27), \"and a prince among your people you shall not curse\" - when he does the actions of your people."
+            ],
+            [
+                "<b>\"Exile yourself to a place of Torah\":</b> if there are no Torah scholars in your place.",
+                "<b>\"and do not say that it will follow after you\":</b> Torah scholars will come here. ",
+                "<b>\"that your colleagues will make it yours\":</b> And do not rely upon your colleagues when they return from the house of the teacher that they will make it yours, such that you will learn from them what they learned from the teacher. But rather, exile yourself - you yourself - to the place of the teacher, since learning from the mouth of the student is not the same as learning from the mouth of the teacher. Another explanation: \"as your colleagues will make it yours\" - Why do I say to you, \"Exile yourself to a place of Torah?\" Because \"your colleagues will make it yours;\" as even if you are sharp and extremely analytical, the Torah will only be yours through your colleagues with whom you give and take. And that is [the reason] that it ends, <b>\"Do not rely on your understanding.\"</b>"
+            ],
+            [
+                "<b>\"We do not have in our hands\":</b> Like (Yevamot 105a), \"it was not in his hand;\" meaning to say this matter is not known to us, why the way of the wicked is successful and for what reason the righteous are suffering with afflictions. Another explanation: During the time of the exile, we do not have any of the tranquility and quiet that the Holy One, blessed be He, is accustomed to give to the wicked in order to drive them out of the world to come; and not even any of the afflictions that are designated for the righteous, which are the 'afflictions of love,' which do not entail the squandering of Torah [study]. This is to say, we have left the category of the wicked, as we do not have the tranquility that the wicked have; but we have not reached the category of the righteous, as our afflictions are not ['afflictions] of love,' like the afflictions of the righteous.  ",
+                "<b>\"Be the first to greet every person\":</b> and even to a gentile in the marketplace.",
+                "<b>\"and be a tail to lions\":</b> [meaning] to those greater than you.",
+                "<b>\"and do not be a head to foxes\":</b> [meaning] to those lesser than you."
+            ],
+            [
+                "<b>\"Hallway (<i>prozdor</i>)\":</b> A gatehouse. The [Aramaic] translation of chamber is <i>prozdora</i>.",
+                "<b>\"drawing room\":</b> The place where the king sits. So [too], you should fix yourself in this world so that you will merit the world to come. "
+            ],
+            [
+                "<b>\"Better is one hour of repentance\":</b> [meaning] for the sake of repentance and good deeds.",
+                "<b>\"than all the time in the world to come\":</b> Because at that time, repentance and good deeds do not benefit a person, as the world to come is only for the receiving of reward for that which he observed in this world."
+            ],
+            [
+                "<b>\"Do not try to assuage the anger of your friend at the time of his anger\":</b> As it is written (Exodus 33:14), \"My presence (literally, face) will go and I will give you to rest\" - said the Holy One, blessed be He, to Moshe, \"Wait until My face of anger passes\" (Berakhot 7a).",
+                "<b>\"do not console him at the time when his deceased lies before him\":</b> As at the time of the [Temple's] destruction - as if it were possible - the Holy One, blessed be He, was mourning. [When] the ministering angels tried to console Him, the holy spirit answered them, \"Do not rush to console Me.\"",
+                "<b>\"do not question him at the time of his vow\":</b> to find an opening (loophole) to annul his vow. Because then, on each and every opening that you find for him, he will say, \"I made the vow with that in mind [meaning that he wanted the vow to be operative in spite of the loophole]\" - and then you will no longer be able to find him an opening. And we have found that when the Holy One, blessed be He, swore to Moshe that he should not enter the Land, he did not plead immediately, but rather waited and afterwards began to plead.",
+                " <b>\"at the time of his humiliation\":</b> when he is humiliated by sin, as he is embarrassed from everyone. And so [too] do you find that when Adam sinned, the Holy One, blessed be He, did not reveal Himself to them until they made loincloths, as it is written (Genesis 3:7), \"and they made for themselves loincloths,\" and afterwards, \"and they heard the voice of the Lord God.\""
+            ],
+            [
+                "<b>\"'When your enemy falls, do not be happy'\":</b> It is a verse in Proverbs, but Shmuel the Younger was accustomed to rebuking people with this attribute.",
+                "<b>\"'Lest God see and it be bad in His eyes'\":</b> that you have made Him in your heart as if He is your agent to fulfill your desire. ",
+                "<b>\"'and He turn from him [the enemy] His anger'\":</b> Since it did not write, \"and He return (<i>veshav</i>) but rather, and He turn (<i>veheshiv</i>), it is implied that He removes it from your enemy and turns it upon you."
+            ],
+            [
+                "<b>\"On new parchment\":</b> [upon which the writing] lasts. So [too], the memorized teaching of youth is not forgotten. ",
+                "<b>\"unripe grapes\":</b> which have not completely ripened and [so] set the teeth on edge. So [too], the wisdom of the child is not completely ripened and [so] his words are not accepted and don't sit well with the heart.",
+                " <b>\"wine from its press\":</b> in which sediment is mixed in. So [too], the wisdom of the child has a mixture of questions in it.",
+                "<b>Rebbi says, \"Do not look at the jug\":</b> Rebbi disagrees with Rabbi Yose bar Yehuda and said that just like there is a new jug full of old wine, so [too] there is a child whose reasoning is like the reasoning of the elders and there are elders who are lower in their level of wisdom than children."
+            ],
+            [
+                "<b>\"And lust\":</b> One who wants to fill his lust by eating and drinking and sexual intercourse and similar things.",
+                " <b>\"and honor\":</b> That people should honor him."
+            ],
+            [
+                "<b>\"Those that are born will die\":</b> Whoever is already born, he will die in the future.",
+                "<b>\"and those that are dead\":</b> will live [again] in the future and stand [trial] at the day of judgement, these to [receive] eternal life and those to [receive] disgrace and eternal shame.",
+                "<b>\"and the living to judge\":</b> They are standing to be judged on the day of judgement. ",
+                "<b>\"[It is necessary] to know\":</b> from others.",
+                "<b>\"to make known\":</b> to others.",
+                "<b>\"and to become conscious\":</b> to understand on his own.",
+                "<b>\"He is the Maker\":</b> As the whole world is in His hand like clay in the hand of the [craftsman]. And what is the reason? Because <b> \"He is the Creator\"</b> that created the whole world ex nihilo. Therefore He can do with it according to His will.",
+                "<b>\"He is the Understander, He is the Judge\":</b> Since he understands all of their deeds, He brings them to judgment in front of Him.",
+                "<b>\"He is the Litigant\":</b> as he prosecutes the sinners.",
+                "<b>\"and He is destined to judge:\"</b> in the world to come. ",
+                "<b>\"no respect of persons, no taking of bribes\":</b> as he does not have respect of persons, even for the completely righteous; that he should not punish him for the light sin that came to his hand. And he does not take the bribe of [the fulfillment of] a commandment for the sin, but rather gives the  reward for the commandment and the punishment for the sin. So explained Rambam.",
+                "<b>\"And know that everything is according to the reckoning\":</b> All the small amounts join together to a large sum. So when light sins are numerous, they add up to a large sum. ",
+                "<b>\"because against your will you were created\":</b> As the soul does not want to exit from [behind] the curtain - the holy place where the souls repose - and to enter the innards of a woman in an impure place. And an angel comes and brings it out against its will and places it in the innards of the woman.",
+                "<b>\"and against your will you were born\":</b> At the time of birth, [the baby] does not want to go out and the angel brings it out against its will.",
+                "<b>\"and against your will you live\":</b> There is [the case of] a man who is suffering with afflictions and wants to die but cannot."
+            ]
+        ],
+        [
+            [
+                "<b>With ten utterances:</b> Nine [times in the creation story does it state] \"and He said\"; and \"In the beginning\" is also an utterance, as it is written (Psalms 33:6), \"With the word of the Lord were the heavens made.\"",
+                "<b>who destroy the world:</b> Since 'anyone that destroys one soul of Israel is as if they destroyed an entire world,' and [since] the wicked destroy their souls because of their sins, it is as if they destroy the world. So have I found. And it appears to me that they literally destroy the world, as they tip the scales of the whole world towards guilt, and it comes out that the world is destroyed on their account.",
+                "<b>that was created with ten utterances:</b> And one who destroys work that was done in one day is not similar to one who destroys work that was done in many days."
+            ],
+            [
+                "<b>To demonstrate the great extent of [God's] patience:</b> You too should not be surprised that he has been patient with the nations of the world all of these years that they are subjugating His childeren, since He was more patient with the generations from Adam to Noah. And afterwards, they were washed away [with the flood].",
+                "<b>and received the reward of them all:</b> He did good deeds corresponding to what was fitting for all of them to do, hence they were all saved in his merit. And just like he took upon himself the yoke of the commandments in this world corresponding to all of them, so did receive reward in the world to come corresponding to all of them. As each person has two portions, one in the Garden of Eden and one in <i>gehinnom</i> - if he merits, he takes his portion and the portion of his fellow in the Garden of Eden; if he is guilty, he takes his portion and the portion of his fellow in <i>gehinnom</i>. (Chagigah 15b)"
+            ],
+            [
+                "<b>Ten tests:</b> One - Ur Kasdim, when Nimrod cast him into the fiery furnace; the second - \"'Go out from your land'\" (Genesis 12:1); the third - \"and there was a famine\" (Genesis 12:10); the fourth - \"and the woman was taken to the house of Pharaoh\" (Genesis 12:15); the fifth - the war of the kings; the sixth - the stand between the pieces, where he was shown the subjugation of [his descendants by] the nations; the seventh - the circumcision; the eighth - \"and Avimelekh sent... and he took Sarah\" (Genesis 20:2); the ninth - \"'Expel this maidservant and her son'\" (Genesis 21:10); the tenth - the binding [of Isaac]. "
+            ],
+            [
+                "<b>Ten miracles were performed for our ancestors in Egypt:</b> as they were spared from the ten plagues. And they were all against the Egyptians and not against Israel.",
+                "<b>And ten [miracles were performed] at the [Reed] Sea:</b> One - \"and the water split\" (Exodus 14:21); the second - that the sea turned into a type of of tent and Israel went into it, as it is written (Habakuk 3:14), \"You have pierced with his rods, the head of his rulers\"; the third - that the sea floor became dry without clay and mud, as it is written (Exodus 14:29), \"And the children of Israel walked on dry land\"; the fourth - that the sea floor, that the Egyptians that chased after Israel trod upon, dampened and became clay and mud, as it is written (Habakuk 3:14), \"the clay of great waters\"; the fifth - that the water that congealed on the sea floor did not become one piece, but rather [many] small pieces, similar to bricks and building stones arranged one next to the other, as it is written (Psalms 74:13), \"You crumbled the sea with Your power,\" [meaning] that it turned into a type of [surface made up of] crumbs; the sixth - that the water that congealed hardened and became as hard as boulders, as it is written (Psalms 74:13), \"you broke the head of the 'sea monsters' upon the waters,\" and the Egyptians were called sea monsters;  the seventh - that the sea was split into twelve pieces so that each and every tribe could cross by itself in [its own] path, and that is [the meaning] of that which is written (Psalms 136:13), \"To tear the Reed Sea into pieces\"; the eighth - that the waters congealed [with the appearance  of] sapphire and onyx and glass, so that the tribes would see each other, since the pillar of fire was giving them light, and this is what is stated (Psalms 18:12), \"the darkness of the waters, the clouds of the sky,\" which is to say that the gathering of waters was like clouds of the sky, 'like the essence of the sky in purity'; the ninth - that sweet water would  come out from it, such that they would drink it, and this is what is stated (Exodus 15:8), \"flowing\"; the tenth - that after they drank what they wanted from it, the remainder would congeal and turn into piles, as it is written (Exodus 15:8), \"the waters piled up, they stood up like a flowing stack.\"",
+                "<b>Ten plagues did the Holy One, blessed be He, bring upon the Egyptians in Egypt:</b> <i>Detsakh</i> (the Hebrew initials of the first three plagues) <i>Adash</i> (the Hebrew initials of the second three plagues), <i>Beachav</i> (the Hebrew initials of the last four plagues).",
+                "<b>and ten [miracles were performed] at the [Reed] Sea:</b> These correspond to the ten downfalls in the Song \"And God Saved\" (Exodus 14:30 - 15:19): \"He threw into the sea\"; \"He cast into the sea\"; \"they drowned in the Reed Sea\"; \"The depths covered them\"; \"they descended into the depths\"; \"You crushed the enemy\"; \"You destroyed your enemy\"; \"it consumed them like straw\"; \" they sank like lead\" - behold ten falls. And \"the earth swallowed them\" is not in the calculation of the downfalls, as this is to their benefit - that they merited a burial.",
+                "<b>[With] ten trials did our ancestors test the Holy One, blessed be He, in the Wilderness:</b> Two at the sea - one in going down, where it states (Exodus 14:11), \"'Are there no graves in Egypt,'\" and one in coming up (Exodus 15:23-24), \"And they came to Marah... And they complained\"; one at Refidim (Exodus 17:2), \"And the people argued with Moshe\"; two with the manna - [Moshe said] \"do not go out\" and they went out, and (Exodus 16:19-20) \"no man should leave over from it... and they left over\"; two with the quail - with the first [incident of quail] (Exodus 16:3), \"'about our sitting over the pot of meat,'\" with the second [incident of] quail (Numbers 11:4), \"And the mixed multitude that was within them\"; one with the [golden] calf; one with the grumblers (Numbers 11:1); and with the spies, and that is the tenth - there it states (Numbers 14:22), \"and they have tried Me these ten times and they did not listen to My voice.\""
+            ],
+            [
+                "<b>A High Priest did not have an accidental emission:</b> Since this is an impurity that comes out from his body, this thing was more disgraceful and ugly than other impurities.",
+                "<b>and rain did not extinguish the fire of the wood pile:</b> and even though the altar was in an exposed place.",
+                "<b>and the wind did not overpower the pillar of smoke:</b> that it should not asecnd and go up [vertically].",
+                "<b>and there was not found a disqualification in the omer or in the two breads or in the showbreads:</b> As if a disqualification was found in [the omer offerings] before their commanded [time], it would not have been possible to offer others in their place; as the omer was cut at night and they would not cut a lot. And the two breads were baked on the eve of the holiday, and their baking does not push off [the restrictions of] the holidy [forbidding their baking]. And so [too], the showbreads were baked on the eve of Shabbat.",
+                "<b>crowded (<i>tsefufim</i>):</b> [It is like] the expression, float (<i>tsaf</i>) on the face of the waters. From the large size of the crowd, they would be pushing one man up against his fellow, until their feet were lifted off the ground and they would stand in the air.",
+                "<b>and bow down with [enough] space:</b> At the time of bowing down, a miracle was performed for them and they would bow down with space, [such that] each one was a distance of four <i>amot</i> from his fellow; so that he not hear his friend when [the latter] was confessing and mentioning his sins.",
+                "<b>\"The place is too cramped that I should lodge in Jerusalem\":</b> is the textual variant that we [follow]. As the Omnipresent would provide for their livelihood and none of them would have to leave from there and say, \"My livelihood (is tight) and I cannot live in Jerusalem.\" And there are books that have written in them, \"when I lodge.\" And it is said about the holiday pilgrims; such that none of them was cramped when he was lodging in Jerusalem because of the tightness of the place - as in (Isaiah 49:20), \"The place is tight for me, give me and I will dwell.\" "
+            ],
+            [
+                "<b>At twilight:</b> on the eve of the Shabbat of creation, before the creation was completed.",
+                "<b>The mouth of the earth:</b> to swallow Korach and his congregation.",
+                "<b>and the mouth of the well:</b> The well of Miriam that went with Israel in the wilderness on all of the journeys. And some say, that it opened its mouth and uttered song, as it stated (Numbers 21:17), \"rise up, O well; answer it.\" ",
+                "<b>and the mouth of the donkey:</b> At twilight it was decreed about it that it should speak with Bilaam.",
+                "<b>and the rainbow:</b> as a sign of the covenant that there would not be another flood.",
+                "<b>and the manna:</b> that descended for Israel for forty years in the wilderness.",
+                "<b>and the staff [of Moshe]:</b> with which the signs were preformed. And it was [made] of sapphire.",
+                "<b>and the <i>shamir</i>:</b> It is like a type of worm, the [size of a grain of] barley in its entirety. When they would [place] it on the stones that were marked with ink [to demark what they wanted cut, the stones] would become indented on their own. And with it did they engrave the stones of the vest (<i>ephod</i>) and the breastplate, as it is written about them, \"in their fullness.\"",
+                "<b>the letters:</b> The shape of the letters that were engraved on the tablets;",
+                "<b>the writing:</b> that they could be read from all four sides.",
+                "<b>the tablets:</b> were [made] of sapphire. Their length was six and their width was six and their thickness was three, like a stone whose length, width and thickness are equal and it was split into two. And they were soft and they were quarried from the ball of the sun. ",
+                "<b>also the destructive spirits:</b> These are the <i>shedim</i> (demons). As after the Holy One, blessed be He, created Adam and Chava, he was involved in their creation. And when He created their spirits, He did not suffice to create their bodies before the [Shabbat] day was sanctified (began), and they remained spirits without a body.",
+                "<b>and the ram of Avraham, our father:</b> It was decreed about it at twilight that it would be stuck in the thicket by its horns at the time of the binding [of Yitschak].  ",
+                "<b>also the tongs (<i>tsevat</i>), made with tongs:</b> The [Aramaic] translation of (Numbers 4:9) \"its tongs\" is <i>tsivtaha</i>. The tongs can only be made with other tongs - and [so,] who made the first ones? Perforce they were made by themselves by the hand of Heaven; and they were created at twilight. And this was pushed off in the gemara in the chapter [entitled] Makom she'Nahagu (Pesachim 54a); and they said it is possible that the first tongs were made in a mold, as they cut the copper [for the tongs] with fire and cast it into the mold and it immediately became tongs. "
+            ],
+            [
+                "<b>An unformed person (<i>golem</i>):</b> This is an expression as per [its usage in the phrase,] \"unformed vessels (<i>golmei kelim</i>).\" So [too] is a man who is not finished in his intellect - not in his character traits and not in his wisdom - called unformed (<i>golem</i>).",
+                "<b>does not speak in front of someone who is greater than him in wisdom:</b> As so have we found with Elazar and Itamar, who did not want to speak in front of their father, when Moshe became angry with them; and [instead] Aharon responded.",
+                "<b>and he does not interrupt the words of his fellow:</b> that he not mix him up. As it is written (Numbers 12:6), \"'listen to my words,'\" [meaning] listen to me until I [have spoken]. All the more so with simple people [is there a concern that it will mix them up].",
+                "<b>and is not impulsive in answering:</b> so that his answer be as is proper. And so was it with Elihu, he said (Job 36:2), \"Wait for me a little and I will tell you.\"",
+                "<b>and he asks to the point and answers as is proper:</b> It is counted as one thing here, and this is its explanation: The student asks to the point, which is to say about the topic with which they are involved, and then the teacher will answer him as is proper. But if the student asks not to the point, he brings the teacher to answer as is not proper. [This is] in the way of what Rabbi Chiya said to Rav (Shabbat 3b), \"When Rabbi is in this tractate, do not ask him about another tractate.\" And so [too] do you find with the people that were impure from [contact with a dead] soul, who saw that Moshe was involved with the laws of Pesach and asked him about that same topic.",
+                "<b>and he speaks to the first [point] first:</b> And so did we find with the Holy One, blessed be He; since Moshe said to Him (Numbers 3:11), \"'Who am I that I should go to Pharaoh'\" - that is the first - \"'and that I should bring out the Children of Israel'\" - behold, the second. And the Holy One, blessed be He, answered about the first (Numbers 3:12), \"'Since I will be with you'\"; and about the second, \"'in your bringing the people out from Egypt, you will serve God.'\"",
+                "<b>and about that which he has not heard [anything], says, \"I have not heard [anything]\":</b> If he is deciding a legal case from the analysis of his own mind, he should not say, \"So have I heard from my teachers.\" And we found with the men of Charan (Genesis 29:6) when Jacob asked them, \"Is there peace (wellness) with him,\" they answered him, \"there is peace and behold his daughter, Rachel, is coming with the flock\"; which is to say, \"This we know, but if you ask more, behold Rachel, his daughter, is coming with the flock and she will tell you, as we do not know more than this.\"",
+                "<b>and he concedes to the truth:</b> And even though he can uphold his words with claims that he [can produce]. And so did we find with Moshe when Aharon pushed him and said to him, \"If you have heard [the law] with regards to temporary [sacrifices], you should not be lenient [with it] with regards to permanent sacrifices. \"And Moshe heard and it was good in his eyes\" (Leviticus 10:20). He conceded to him and he was not embarrassed [so as] to say, \"I didn't hear [this]\"; but rather [he said,] \"I have heard [this] and I had forgotten [it].\"",
+                "<b>And their opposites [are the case] with an unformed person:</b> The opposite of these things that are in the wise man are [found] in the unformed person."
+            ],
+            [
+                "<b>A famine from drought:</b> [This is when] the rains are few and, from that, the [prices for food go up].",
+                "<b>a famine from tumult:</b> [This is when] they are not able to gather the produce because of the [enemy] troops.",
+                "<b>a famine of annihilation:</b> [This is when] the skies are like iron and the earth is like copper.",
+                "<b>that are not given over to the court [to carry out]:</b> [such] that they did not perform a Torah judgement (<i>din Torah</i>) on them.",
+                "<b>and for [violation of the laws governing] the produce of the Sabbatical year:</b> They are doing business with [this produce] and they are not treating it with the holiness of the Sabbatical year.",
+                "<b>the delay of justice:</b> They know to [which side] the judgement is leaning and they do not decide upon it.",
+                "<b>the perversion of justice:</b> [meaning] to render the guilty innocent and the innocent guilty.",
+                "<b>and because of those who interpret the Torah counter to the accepted law:</b> [meaning] to render the permissible forbidden and the forbidden permissible."
+            ],
+            [
+                "<b>False oaths:</b> in vain, that are unneccesary. ",
+                "<b>desecration of God's name:</b> One who commits a sin publicly with a high hand. And also (another explanation is) that people see and learn from his [sinful] actions.",
+                "<b>and because of [the violation] of the resting of the earth:</b> when they plow and plant on the Sabbatical year.",
+                "<b>it is because of [negligence] of the tithe to the poor in the third [year]:</b> As in place of the second tithe that they put aside in other years of the Sabbatical cycle; on the third and the seventh, they put aside the tithe to the poor. ",
+                "<b>the theft of gifts to the poor:</b> The gleanings, the produce that is forgotten, the produce that is in the corner of the field, the fallen grapes and the single strands of grapes."
+            ],
+            [
+                "<b>\"What is mine is mine, and what is yours is yours\":</b> \"I do not want to give you benefit, and would you only not benefit me.\"",
+                "<b> And there are some who say that is the temperament of Sodom:</b> The thing is close to coming to the temperament of Sodom. As since he gets accustomed to this, he will not want to give benefit to his fellow - even with something that benefits his fellow and he does not [lose anything as a result]. And this was the temperament of Sodom. As they were intending to stop sojourners from among them, even though the land was broad-shouldered in front of them and they did not lack anything.",
+                "<b>\"what is mine is yours, and what is yours is mine\" -- [that's an] <i>am ha'arets</i> (uneducated person, literally the people of the land):</b> who benefits and gives benefit equally, and this is [for] the  [advancement of] the inhabitation of the land. But he doesn't know the verse (Proverbs 15:27) which writes, \"and the one hates gifts will live.\" And this is the [meaning] of the expression, <i>am ha'arets</i>, in every place - that he wants the refinement of the land but he does not have the wisdom to distinguish  [what are] proper refinements.  ",
+                "<b>\"what is mine is yours, and what is yours is yours\":</b> He gives benefit to the creatures from his possessions, but he does not benefit from others.",
+                "<b> a pious person:</b> that goes beyond the [letter of the] law."
+            ],
+            [
+                "<b>This is the textual variant that we [follow]: [a person who is] easy to anger and easy to appease -- his gain is canceled by his loss. [A person who is] hard to anger but [also] hard to appease -- his loss is canceled by his gain:</b> A man who get angry quickly about everything - even though he goes back and is quickly appeased - his loss is greater than his reward; as most of his deeds are spoiled, since he is easy to anger about each and every thing. But [if he is] hard to anger - even though he has a bad trait [in] that he is hard to appease - his great reward [in] that he is hard to anger cancels out his small loss [in] that he is hard to appease, and most of his deeds are refined. And some [follow] the variant [that has] the opposite, and [the first] variant seems more like the main [one]."
+            ],
+            [
+                "<b>Quick to understand and quick to forget -- his gain is canceled by his loss:</b> As since he forgets what he learns, what benefit is there in that which he is quick to understand? It comes out that his loss is greater than his gain.",
+                "<b>[A student who is] slow to understand and slow to forget -- his loss is canceled by his gain:</b> As the good trait in him exceeds the negative trait; since that which he understands after the difficulty, he remembers and does not forget. And what comes out from it (the practical difference) is that if we have two students in front of us and we only have enough sustenance to [support] one of them, we prioritize the one that is slow to forget.",
+                "<b>that is a bad portion:</b> It would not be relevant to learn here, \"pious\" or \"evil,\" as this is not something that is dependent upon the choice of a person, but rather is a disadvantage that was in him from the beginning of his creation."
+            ],
+            [
+                "<b>There are four temperaments among givers of charity:</b> meaning to say in the giving of charity, and not literally among givers of charity. As behold, there is among them the one who does not give. And so [too] in the adjacent [mishnah], \"among those who attend the House of Study,\" is in the going to the House of Study.",
+                "<b>he has an evil eye with respect to others:</b> As it is known that [giving] charity makes one wealthy and he does not want others to get wealthy. Another explanation: There [exists] one who is concerned about the money of his relatives more than about his own money. And even though he gives, he does not want his relatives to give, so that they not lose their money. And [this explanation makes] \"he has an evil eye with respect to others\" similar to \"he has an evil eye with respect to himself\" at the end [of this part of the mishnah].  "
+            ],
+            [
+                "<b>[One who] goes but does not do:</b> He goes to the House of Study to listen but he does not review and study and does not understand.",
+                "<b>[One who] does but does not go:</b> He studies and reviews in the House of Study which is in his [own] home."
+            ],
+            [
+                "<b>Among those who sit before the sages:</b> Earlier with the \"four temperaments among students,\" it was speaking about the topic of memory and forgetting. And now it is speaking about the topic of proper analysis and separating a thing that is right from that which is not right.",
+                "<b>the sponge:</b> It absorbs the water, whether it is muddy or clear. So [too], there is one whose heart is broad and he receives everything that he hears [but] does not have the ability to separate the truth from the falsehood.",
+                "<b>the funnel:</b> A vessel that is put at the opening of a barrel or at the opening of a pouch when one wants to fill it with wine or oil.",
+                "<b>because it lets in at [one end] and lets out at [the other]:</b> So [too], there is one who receives everything that he learns; [but] in the way that he  absorbs it, so does he [relinquish] it. ",
+                "<b>The strainer:</b> He lets out all that he has heard in the House of Study and collects a wasteful matter.",
+                "<b>The sieve:</b> After we take out the bran and the bruised grain from the ground flour, the  [inferior powdery] flour is left with the coarse fine flour, and [the latter] is the [more] important one; we pass it through a very fine sieve. And all of the [powdery] flour - which is like white dust - falls from it, and the coarse important flour remains. And so would they do with grain offerings. So [too], there is one who has the ability to separate and to cleanse his teachings and take the truth from the false and wasteful."
+            ],
+            [
+                "<b>Any love that is dependent on something transient:</b> that does not last. When the thing that was the cause for that love perishes, the love will also perish. But any love that is not dependent on something transient, but rather on something lasting - for example, the love of the righteous men and the sages - never perishes. In the same way that the thing which is the cause of that love does not perish, so [too] does the love not perish.",
+                "<b>the love of Amnon and Tamar:</b> [which was] because of her beauty.",
+                "<b>the love of David and Jonathan:</b> [which was] to fulfill the will of their Maker. As Jonathan said to David, \"You will be the king over Israel and I will be your second.\""
+            ],
+            [
+                "<b>Every argument that is for [the sake of] heaven's name, it is destined (literally, its end is) to endure:</b> That is to say that the [parties to] the argument are destined to endure and not perish, as with the argument between Hillel and Shammai, [whereby] neither the students of the School of Hillel nor the students of the School of Shammai perished. But Korach and his congregation perished. And I heard the explanation of “its end” is its purpose that is sought from its subject. And [with] the argument which is for the sake of Heaven, the purpose and aim that is sought from that argument is to arrive at the truth, and this endures; like that which they said, \"From a dispute the truth will be clarified,\" and as it became elucidated from the argument between Hillel and Shammai - that the law was like the school of Hillel. And [with] argument which is not for the sake of Heaven, its desired purpose is to achieve power and the love of contention, and its end will not endure; as we found in the argument of Korach and his congregation - that their aim and ultimate intent was to achieve honor and power, and the opposite was [achieved]. "
+            ],
+            [
+                "<b>Sin does not result from him:</b> So that he will not be in <i>gehinnom</i> and his students in the Garden of Eden.",
+                "<b>is not given enough [time] to repent:</b> So that he not be in the Garden of Eden and his students in <i>gehinnom</i>.",
+                "<b>and brought merit to the many:</b> since he taught Torah to all of Israel.",
+                "<b>\"He fulfilled the righteousness of God and His statutes with Israel\":</b> [Meaning] and His statutes that are with Israel, as if he had [also] done them. ",
+                "<b>who sinned and caused the many to sin:</b> From that which it did not state, \"for the sins of Jeroboam and Israel\"; we understand from it that all was dependent upon Jeroboam  "
+            ],
+            [
+                "<b>From the students of Abraham, our father:</b> He has learned from him and walks in his ways.",
+                "<b>a good eye:</b> He is satisfied with that which he has and does not covet the money of others. As so did we find with Abraham, who said to the king of Sodom (Genesis 14:23), \"'That not from a thread to a shoe strap and that I will not take from all that is yours.'\"",
+                "<b>a humble spirit:</b> Extra humility. And so did we find Abraham say (Genesis 18:27), \"'and I am dust and ashes.'\"  ",
+                "<b>and a small appetite:</b> Cautiousness and separation from the desires. And we found this in Abraham, as it is written (Genesis 12:11), \"'behold now I know that you are a woman of beautiful appearance'\" - that until now, he did not recognize [this] from [his] extensive modesty. And with Bilaam, we find an evil eye, as he knew that it was bad in the eyes of the Omnipresent that he should go to Balak, and he went [regardless] in order to take payment, as it is written (Numbers 22:18), \"'if Balak give me the fill of his house [with] silver and gold.'\"",
+                "<b>a haughty spirit:</b> since he said (Numbers 24:16), \"'Speaks the one who hears the utterances of God and knows the thought of the Most High.'\" ",
+                "<b>and a broad appetite:</b> As if he did not have great desire, he would not have counseled to release the daughters of Moav to promiscuity. And the sages said (Sanhedrin 105a), Bilaam had sexual intercourse with his donkey.",
+                "<b>\"There is what for those that love Me to inherit\":</b> Abraham is called a lover [of God], as it is written (Isaiah 41:8), \"the seed of Abraham, who loves me.\" \"There is\" - in the world to come; \"and their treasuries will I fill\" - in this world.",
+                "<b>\"people of blood\":</b> Bilaam is called a man of blood, as he brought down twenty four thousand [men] of Israel with his counsel."
+            ],
+            [
+                "<b>\"Be brazen like the leopard\":</b> This leopard is born from a wild boar and a lioness. As when it is the season for lions to be in heat, the lioness inserts its head into the brush of the forest and moans and summons the male, but [sometimes] the boar hears its voice and copulates [with] it and a leopard comes out from [the combination of] the two of them. And because it a bastard, it is brazen-faced, even though it does not have so much courage. You too, be brazen and do not be ashamed to ask your teacher what you did not understand, like that which we have learned, \"one that is ashamed will not learn.\"",
+                "<b>\"light like the eagle\":</b> to pursue after your studies. And you will not get exhausted, as it is written (Isaiah 40:31), \"they shall raise wings like eagles, they will run and not be exhausted.\"",
+                "<b>\"swift like the deer\":</b> to run towards the commandments.",
+                "<b>\"and mighty like the lion\":</b> to conquer your impulse from [the doing of] sins.",
+                "<b>\"brazen-faced\":</b> Since brazenness is noticeable in the face, as it is written (Proverbs 21:29), \"The brazenness of an evil man is in his face\": therefore he is called brazen-faced. ",
+                "<b>\"that Your city be rebuilt, speedily and in our days\":</b> Meaning to say, in the same way that You have graced us with this trait - since it is a sign [of people being] of the seed of Abraham that they are [easily] ashamed, merciful and doers of acts of loving-kindness (Yevamot 79a) - so may it be Your will that Your city be rebuilt, etc. "
+            ],
+            [
+                "<b>\"Five years [is the age] for [the study of] Scripture\":</b> We learn it from <i>orlah</i> (the prohibition to eat fruit from a new tree), as it is written (Leviticus 19:23-25), \"three years will they be <i>orlah</i>, etc. And in the fourth year all of its fruit will be holy praises\" - that his father should teach him the shape of the letters and recognition of the vowels [in the child's fourth year]. \"And in the fifth year you shall eat its fruit; [so that] you will add to your produce\" - from here and onward, stuff him like an ox. ",
+                "<b>\"Ten [is the age] for [the study of] Mishnah\":</b> As he studies Scripture five years, and Mishnah for five years, and Talmud for five years, as the Master said (Chullin 24a), \"Any student who has not seen a positive sign in his study for five years will not see one further [than that]\" - as it is written (Numbers 8:24), \"This is [the rule] among the Levites; from twenty-five years and above, he should come to be of the service,\" that he should come to learn the laws of the service for five years and at thirty, he should serve. ",
+                "<b>\"Thirteen [is the age] for [observing] commandments\":</b> As is written (Numbers 5:6), \"a man or a women who have done from all of the sins of man.\" And regarding Shekhem, it is written (Genesis 34:25), \"and the two sons of Yaakov, Shimon and Levi, took - each man - his sword.\" And at that time, Levi was thirteen years old, and [still, the verse] calls him a man.",
+                "<b>\"Eighteen [is the age] for the [wedding] canopy\":</b> [The word,] man is written nineteen times in Parshat Bereshit (the beginning of Genesis) from, \"And God said, 'let us make man'\"  (Genesis 1:26), until \"And the Lord God built the side\"  (Genesis 2:22, when Eve was created). One [use of the word, man] is for itself [such that] eighteen remain to be expounded [in this way].",
+                "<b>\"Twenty [is the age] for pursuit\":</b> of his sustenance. After he has studied Scripture, Mishnah and Talmud, and married a woman and produced children, he must seek out sustenance. A different explanation: Twenty [is the age] of his being pursued from the Heavens and to punish him for his deeds; as the court Above does not punish [someone] less than twenty years old. ",
+                "<b>\"Thirty [is the age] for [full] strength\":</b> As the Levites would put up and take down the Tabernacle and load the carts and carry on their shoulders from [the age] of thirty and above.",
+                "<b>\"Forty [is the age] for understanding\":</b> Since after forty years that Israel was in the wilderness, Moshe said to them (Deuteronomy 29:3), \"'And the Lord did not give you a heart to know and eyes to see and ears to hear until this day.'\"",
+                "<b>\"Fifty [is the age] for [giving] counsel\":</b> As it is stated with the Levites (Numbers 8:25), \"And from fifty years, he shall return from service and not serve more; and serve his brothers, etc.\" - and what is the service? That he give them counsel. ",
+                "<b>\"Sixty [is the age] for mature age\":</b> As is written (Job 5:26), \"You will come in your old age (<i>bekhelach</i>) to the grave.\" The numerical equivalent of [the letters in] <i>bekhelach</i> is sixty.",
+                "<b>\"Seventy [is the age] for a hoary head:\"</b> As is written about David (I Chronicles 29:28), \"And he died with a good hoary head\"; and the days of his life were seventy years.",
+                "<b>\"Eighty [is the age] for [superadded] strength (<i>gevurot</i>)\":</b> As is written (Psalms 90:10), \"and if with great strength (<i>gevurot</i>), eighty years.\"",
+                "<b>\"Ninety [is the age] for [a] bending [stature]\":</b> He walks stooping and bent over. And some say, it is an expression [similar to its usage in Proverbs 22:14], \"A deep pit.\""
+            ],
+            [
+                "<b>\"Search in it and search in it\":</b> in the Torah.",
+                "<b>\"since everything is in it\":</b> as you will find everything in it. ",
+                "<b>and grow old and be worn in it\":</b> Even until your old age and hoary-headedness, do not leave it.",
+                "<b>\"and from it do not move\":</b> [such] that you not say, \"I have learned the wisdom of Israel, I will [now] go and learn Greek wisdom.\" As it is not permissible to learn Greek wisdom, except in a place that is forbidden to contemplate words of Torah - for example, in a bathhouse or in a bathroom. As they asked Rabbi Yehoshua, \"What is [the law regarding] teaching one's son Greek wisdom?\" He said to them, \"He should teach it at a time which is  not day and not night, as behold, it is written, 'and you will meditate upon them day and night.'\" "
+            ],
+            [
+                "<b>\"According to the pain is the reward\":</b> According to the greatness of the pain, that you endure in the study of Torah and in the performance of the commandments, will your reward be great."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            []
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה אבות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..c668d957582bca83ff4ed48f206e9833454790cf
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/On Your Way.json	
@@ -0,0 +1,664 @@
+{
+    "language": "he",
+    "title": "Bartenura on Pirkei Avot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה אבות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>משה קבל תורה מסיני.</b> אומר אני, לפי שמסכת זו אינה מיוסדת על פירוש מצוה ממצות התורה כשאר מסכתות שבמשנה, אלא כולה מוסרים ומדות, וחכמי אומות העולם ג״כ חברו ספרים כמו שבדו מלבם בדרכי המוסר כיצד יתנהג האדם עם חבירו, לפיכך התחיל התנא במסכת זו משה קבל תורה מסיני, לומר לך שהמדות והמוסרים שבזו המסכתא לא בדו אותם חכמי המשנה מלבם אלא אף אלו נאמרו בסיני:",
+                "<b>מסיני.</b> ממי שנגלה בסיני:",
+                "<b>לזקנים.</b> שהאריכו ימים אחרי יהושע. ואותם הזקנים לזקנים אחרים עד שהגיעו לתחלתם של נביאים שהן עלי הכהן ושמואל הרמתי:",
+                "<b>לאנשי כנסת הגדולה.</b> מאה ועשרים זקנים היו. זרובבל שריה רעליה מרדכי בלשן, שהיו בימי עזרא כשעלו מן הגולה בבית שני. ומכללם, חגי זכריה ומלאכי ונחמיה בן חכליה וחבריהם. ונקראו כנסת הגדולה לפי שהחזירו העטרה ליושנה [יומא ס״ט ע״ב] שמשה אמר (דברים י׳) האל הגדול הגבור והנורא, באו ירמיה ודניאל ולא אמרו גבור ונורא, והם החזירום כבתחלה, לפי שאמרו הן הן גבורותיו הן הן נוראותיו, שאלמלא כן היאך אומה כזו יכולה להתקיים בפני כמה אומות:",
+                "<b>הם אמרו שלשה דברים.</b> הרבה דברים אמרו, אלא שלשה דברים הללו אמרו [הן] שיש בהם קיום התורה:",
+                "<b>הוו מתונים בדין.</b> שאם בא דין לפניך פעם ושתים ושלש, לא תאמר דין זה כבר בא לפני ושניתי ושלשתי בו, אלא הוו מתונים, כלומר ממתינים קודם שתפסקו הדין:",
+                "<b>והעמידו תלמידים הרבה.</b> לאפוקי מרבן גמליאל דאמר [ברכות כ״ח ע״א] כל תלמיד שאין תוכו כברו אל יכנס לבית המדרש, קמ״ל שמלמדין תורה לכל אדם ואין צריך לבדוק אחריו. ובלבד שלא יהיה ידוע מענינו שמעשיו מקולקלים וסאני שומעניה. אי נמי אשמועינן [יבמות ס״ב ע״ב] שאם העמיד תלמידים בבחרותו יעמיד תלמידים בזקנותו, דכתיב (קהלת י״א) בבוקר זרע זרעך ולערב אל תנח ידך:",
+                "<b>ועשו סייג לתורה.</b> גדר שלא יבא ליגע באיסור תורה, כגון שניות לעריות, ושבות לשבת. דכתיב (ויקרא י״ח) ושמרתם את משמרתי, עשו משמרת למשמרתי: "
+            ],
+            [
+                "<b>משיירי.</b> משיורי. שלאחר שמתו כולן נשתיירה הקבלה בידו. והוא היה כהן גדול אחר עזרא:",
+                "<b>הוא היה אומר.</b> כלומר כך היה מרגלא בפומיה תמיד. וכן כל רבי פלוני אומר, הוא היה אומר, שבמסכתא זו, פירושן היה רגיל לומר כן תמיד:",
+                "<b>העולם עומד.</b> לא נברא העולם אלא בשביל שלשה דברים הללו:",
+                "<b>על התורה.</b> שאלמלי לא קבלו ישראל את התורה לא נבראו שמים וארץ, דכתיב (ירמיה ל״ג) אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי [שבת פ״ח ע״א]:",
+                "<b>ועל העבודה.</b> עבודת הקרבנות. שכך שנינו במסכת תענית [כ״ז ע״ב], שאלמלא מעמדות לא נתקיימו שמים וארץ. ומצינו שבשביל הקרבנות שהקריב נח נשבע [הקדוש ברוך הוא] שלא יביא מבול לעולם. הרי שהעולם עומד על הקרבנות:",
+                "<b>ועל גמילות חסדים.</b> דכתיב (תהלים פ״ט) עולם חסד יבנה. וגמילות חסדים הוא, לשמח חתנים, ולנחם אבלים, ולבקר חולים, ולקבור מתים, וכיוצא בזה:\n\n"
+            ],
+            [
+                "<b>פרס.</b> לשון ערך. בערכך, מתרגמינן פורסניה. והוא מה שאדם נותן למי שעבד אותו והוא אינו חייב בדין ליתן לו כלום, כמו מה שיתן אדם לבנו קטן או לאשתו או לעבדו מפני קורת רוח שעשו לו. ואפילו לתקות פרס כזה לא יעבוד אדם את בוראו, אלא מאהבה בלבד:",
+                "<b>ויהי מורא שמים עליכם.</b> אע״פ שאתה עובד מאהבה עבוד ג״כ מיראה. שהעובד מאהבה זריז במצות עשה, והעובד מיראה נזהר ממצות לא תעשה, ונמצאת דעבודתו שלימה. וכן אמרו חז״ל, עבוד מאהבה עבוד מיראה. עבוד מאהבה, שאם באת לשנוא דע שאתה אוהב ואין אוהב שונא. עבוד מיראה, שאם באת לבעוט דע שאתה ירא ואין ירא בועט:\n\n"
+            ],
+            [
+                "<b>יוסי בן יועזר איש צרידה ויוסי בן יוחנן איש ירושלים.</b> כל התנאים הנזכרים בפרק זה זוג זוג פלוני ופלוני קבלו מפלוני ופלוני, הראשון מהם נשיא והשני אב בית דין:",
+                "<b>יהי ביתך בית ועד לחכמים.</b> כשירצו החכמים להתקבץ ולהוועד, יהיה ביתך מוכן לדבר זה, שיהיו רגילים לומר נתקבץ בבית של פלוני. שאי אפשר שלא תלמוד מהם איזה דבר חכמה. משלו משל למה הדבר דומה, לנכנס לחנותו של בשם, אע״פ שלא לקח כלום, מ״מ ריח טוב קלט והוציא עמו:",
+                "<b>והוי מתאבק בעפר רגליהם.</b> כלומר שתלך אחריהם. שהמהלך מעלה אבק ברגליו, וההולך אחריו מתמלא מאבק שהוא מעלה ברגליו. פירוש אחר, שתשב לרגליהם על הארץ. שכך היו נוהגים שהרב יושב על הספסל והתלמידים יושבים לרגליו על גבי קרקע:",
+                "<b>והוי שותה בצמא את דבריהם.</b> כאדם צמא ששותה לתאבון, ולא כאדם שבע שקץ במזונו שמואס אפילו בדברים הערבים וטובים: "
+            ],
+            [
+                "<b>יהי ביתך פתוח לרוחה.</b> כביתו של אברהם אבינו ע״ה שהיה פתוח לארבע רוחות העולם, כדי שלא יצטרכו האורחים להקיף למצוא הפתח:",
+                "<b>ויהיו עניים בני ביתך.</b> ולא יקנה עבדים לשמשו. מוטב שיהנו ישראל מנכסיו ולא זרע כנען הארור:",
+                "<b>באשתו אמרו.</b> מדקאמר עם האשה ולא אמר עם אשה, למדנו שבאשתו אמרו. אית דמפרשי, באשתו נדה בלבד, שלא יבוא לידי הרגל עבירה. ומדברי המשנה נראה, דאפילו באשתו טהורה. וכן אמרו חז״ל [חגיגה ה׳] מגיד לאדם מה שיחו, אפילו שיחה קלה שבין איש לאשתו מגידין לו בשעת הדין. אלא א״כ צריך לפייסה לדבר מצוה, כגון רב דשח ושחק ועשה צרכיו:",
+                "<b>מכאן אמרו חכמים.</b> רבינו הקדוש שסידר המשניות כתבה, מדברי חכם זה שאמר ואל תרבה שיחה עם האשה למדו חכמים לומר, כל זמן שאדם מרבה שיחה עם האשה גורם רעה לעצמו. מצאתי כתוב, כשאדם מספר לאשתו קורותיו כך וכך אירע לי עם פלוני, היא מלמדתו לחרחר ריב, כגון קורח שסיפר לאשתו מה שעשה משה שהניף את הלוים תנופה, והביאתו בדבריה לידי מחלוקת. אי נמי, מתוך שהוא מספר לה שחבריו גינוהו וביישוהו אף היא מבזה אותו בלבה, וזה גורם רעה לעצמו:",
+                "<b>ובוטל מדברי תורה.</b> שנמשך אחר דברים בטלים ואינו עוסק בתורה:\n\n"
+            ],
+            [
+                "<b>עשה לך רב.</b> רמב״ם פירש, אע״פ שאינו ראוי להיות לך רב, עשה אותו רב עליך ולא תלמוד בינך לבין עצמך. ואני שמעתי, עשה לך רב, שיקבל לו רב אחד שילמוד ממנו תמיד, ולא ילמוד היום מאחד ולמחר מן האחר. ואע״ג דבמסכת עבודה זרה [דף י״ט] אמרו הלומד תורה מרב אחד אינו רואה סימן ברכה, כבר פירשו ואמרו הני מילי בסברא, שטוב לו לשמוע סברת הרבים, אבל לענין גמרא, מחד רב מעלי, כי היכי דלא לפגום לישניה:",
+                "<b>וקנה לך חבר.</b> ואפילו אתה צריך לקנותו בדמים יקרים ולפזר עליו ממון כדי שתקנה אהבתו. אבל ברב לא שייך לומר קנה לך רב, שהרב צריך ללמד בחנם:",
+                "<b>והוי דן את כל האדם לכף זכות.</b> כשהדבר בכף מאזנים ואין לו הכרע לכאן ולכאן. כגון אדם שאין אנו יודעים ממעשיו אם צדיק אם רשע ועשה מעשה שאפשר לדונו לזכות ואפשר לדונו לחובה, מדת חסידות היא לדונו לכף זכות. אבל אדם שהוחזק ברשע, מותר לדונו לחובה, שלא אמרו אלא החושד בכשרים לוקה בגופו [שבת צ״ז], מכלל שהחושד ברשעים אינו לוקה:  "
+            ],
+            [
+                "<b>הרחק משכן רע.</b> שלא תלמוד ממעשיו. ועוד, שלא תלקה עמו במפלתו, דאוי לרשע ואוי לשכנו:",
+                "<b>ואל תתחבר לרשע.</b> שכך אמרו חכמים, כל המתדבק לרשעים אף על פי שאינו עושה כמעשיהם נוטל שכר כיוצא בהם. למה הדבר דומה, לנכנס לביתו של בורסי, אע״פ שלא לקח ממנו כלום מ״מ ריח רע קלט והוציא עמו:",
+                "<b>ואל תתיאש מן הפורענות.</b> שלא תאמר רשע זה מעשיו מצליחין אלך ואדבק עמו הואיל והשעה משחקת לו, לכך אמר ואל תתיאש מן הפורענות, כלומר דע שמהרה תבא עליו פורענות כי פתאום יבוא אידו:\n\n"
+            ],
+            [
+                "<b>אל תעש עצמך כעורכי הדיינין.</b> כאותן אנשים שעורכים ומסדרים טענות בעלי הדין לפני הדיינים. שאסור לאדם לגלות דינו לאחד מבעלי הדין ולומר לו עשה כך בשביל שתזכה בדינך, ואע״פ שיודע שהדין עמו. פירוש אחר, כעורכי הדיינין, כגדולי הדיינין. ובתלמיד היושב לפני רבו מדבר, שלא יעשה עצמו כגדולי הדיינים לדבר לפני רבו כפוסק את הדין. עורכי, לשון ערכאות של נכרים [גיטין ט׳ ע״ב י׳ ע״ב] ערכאות של בית דוד. ומפי אחרים שמעתי, אל תעש עצמך כגדולי הדיינים לכוף בעלי דינים שיבואו לדין לפניך:",
+                "<b>יהיו בעיניך כרשעים.</b> שלא יטה לבך לאחד מהם לומר איש פלוני חשוב הוא ולא יטעון טענת שקר. שאם אתה אומר כן, אין אתה רואה לו חובה:",
+                "<b>כשקבלו עליהם את הדין.</b> שלא תחשוד החייב לומר גזלן היה זה. אלא תאמר שמא טועה היה ולא נתכוין לגזול. אי נמי, נתחייב אחד מהם שבועה ונשבע, לא תאמר לשקר נשבע:\n\n"
+            ],
+            [
+                "<b>והוי זהיר בדבריך.</b> שלא יאמר הדיין שמא כך וכך היה מעשה, או אם היה הדבר כך היה פלוני זכאי, ומתוך דברים הללו לומד בעל הדין או העדים לומר דבר שלא היה:\n\n"
+            ],
+            [
+                "<b>שמעיה ואבטליון.</b> גרי צדק היו, ומבני בניו של סנחריב הם. ושמעתי שמפני שהיה אבטליון אב בית דין נקרא בשם זה, שפירושו אב לקטנים. כי טליא בלשון ארמי, קטן, כמו [מגילה ה׳. ע״ב] א״ר יוחנן כד הוינא טליא, כשהייתי קטן. לייתו טליא וטלייתא [יבמות קי״ד ע״א] יביאו קטן וקטנה. אף כאן אבטליון אביהן של יתומים קטנים:",
+                "<b>אהוב את המלאכה.</b> אפילו יש לו במה להתפרנס, חייב לעסוק במלאכה. שהבטלה מביאה לידי שיעמום [כתובות נ״ט ע״ב]:",
+                "<b>ושנא את הרבנות.</b> ולא תאמר אדם גדול אני וגנאי לי לעסוק במלאכה. דאמר ליה רב לרב כהנא [פסחים קי״ג ע״א], פשוט נבלתא בשוק וטול אגרא, ולא תימא כהנא אנא גברא רבא אנא וסניא בי מלתא. פירוש אחר, ושנא את הרבנות, התרחק מלנהוג שררה על צבור, שהרבנות מקברת את בעליה:",
+                "<b>ואל תתודע לרשות.</b> כדי ליטול רבנות על ידיה. אי נמי, אל תתודע לרשות, שלא יעבירוך על דעת קונך, כמו שאירע לדואג האדומי. לרשות. השררה קרויה רשות, מפני שהרשות בידה לעשות כרצונה:\n\n"
+            ],
+            [
+                "<b>הזהרו בדבריכם.</b> שלא תניחו מקום למינים לטעות בדבריכם:",
+                "<b>שמא תחובו חובת גלות.</b> כלומר, אע״פ שבמקום שאתם בו אין שם מינים, יש לחוש שמא יגרום החטא ותתחייבו גלות, ותגלו למקום שיש שם אנשים שמראים פנים בתורה שלא כהלכה, והם כינוי למים הרעים, ויבינו מתוך דבריכם דברים שאינם הגונים וישתו התלמידים הבאים אחריכם מאותם דברים דברי מינות וימותו בעונם:",
+                "<b>ונמצא שם שמים מתחלל.</b> שישארו אותן דעות בטלות בעולם. כמו שקרה לאנטיגנוס איש סוכו עם צדוק ובייתוס תלמידיו, שאמר להם אל תהיו כעבדים המשמשים את הרב על מנת לקבל פרס, ואמרו הם, אפשר פועל עושה מלאכה כל היום וטורח ולערב אינו מקבל פרס. ויצאו למינות הם ותלמידיהם, ונקראים צדוקים ובייתוסים עד היום:  "
+            ],
+            [
+                "<b>הוי מתלמידיו של אהרן אוהב שלום ורודף שלום.</b> פירשו באבות דרבי נתן, כיצד היה אהרן אוהב שלום, כשהיה רואה שני בני אדם מתקוטטים היה הולך לכל אחד מהם שלא מדעת חברו ואומר לו, ראה חברך איך הוא מתחרט ומכה את עצמו על שחטא לך והוא אמר לי שאבא אליך שתמחול לו, ומתוך כך כשהיי פוגעים זה בזה היו מנשקים זה את זה. וכיצד היה מקרב את הבריות לתורה, כשהיה יודע באדם שעבר עבירה היה מתחבר עמו ומראה לו פנים צהובות, והיה אותו אדם מתבייש ואומר אילו היה יודע צדיק זה מעשי הרעים כמה היה מתרחק ממני, ומתוך כך היה חוזר למוטב. הוא שהנביא מעיד עליו (מלאכי ב׳) בשלום ובמישור הלך אתי ורבים השיב מעון:\n\n"
+            ],
+            [
+                "<b>נגד שמא אבד שמיה.</b> מי שנמשך שמו למרחוק מתוך שררה ורבנות, מהרה יאבד שמו, שהרבנות מקברת את בעליה. נגד לשון משיכה. תרגום משכו, נגידו:",
+                "<b>ודלא מוסיף.</b> מי שאינו מוסיף על לימודו:",
+                "<b>יסיף.</b> יסוף מפיו מה שכבר למד וישכח תלמודו. ויש שגורסין יאסף, כלומר יאסף אל עמיו וימות בלא עתו:",
+                "<b>ודלא יליף.</b> קשה מדלא מוסיף, הלכך קטלא חייב, כלומר ראוי הוא שיהרגוהו, כמו שאמרו [פסחים מ״ט:] עם הארץ מותר לקרעו כדג, ומגבו:",
+                "<b>ודישתמש בתגא.</b> המשתמש בכתרה של תורה כאדם המשתמש בכליו, חלף ועבר מן העולם. תגא בלשון ישמעאל כתר. ויש מפרשים, תג״א ר״ת ת׳למיד ג׳ברא א׳חרינא. שאסור לאדם להשתמש בתלמידים שאינן תלמידיו. ואני שמעתי, ודישתמש בתגא, המשתמש בשם המפורש, חלף ואבד, שאין לו חלק לעולם הבא:\n\n"
+            ],
+            [
+                "<b>אם אין אני לי.</b> אם אין אני זוכה לעצמי מי יזכה בשבילי:",
+                "<b>וכשאני לעצמי.</b> ואפילו זכיתי לעצמי, מה הוא הזכות הזה ובמה נחשב הוא כנגד מה שאני חייב לעשות:",
+                "<b>ואם לא עכשיו.</b> בעולם הזה:",
+                "<b>אימתי.</b> כי אחר המות אי אפשר לזכות עוד. פירוש אחר, אם לא עכשיו בימי הבחרות, אימתי, שמא בימי הזקנה לא יעלה לידי:\n\n"
+            ],
+            [
+                "<b>עשה תורתך קבע.</b> שיהיה עיקר עסקך ביום ובלילה בתורה, וכשתהיה יגע מן הלמוד תעשה מלאכה. ולא שיהיה עיקר עסקך במלאכה וכשתפנה מן המלאכה תעסוק בתורה. ומצאתי כתוב, עשה תורתך קבע, שלא תחמיר לעצמך ותקל לאחרים, או תחמיר לאחרים ותקל לעצמך, אלא תהא תורתך קבע לך כמו לאחרים, וכן הוא אומר בעזרא [ז׳ י׳] כי עזרא הכין לבבו לדרוש את תורת ה׳ ולעשות וללמד לבני ישראל, כמו שהכין לבו לעשות כך היה מלמד לבני ישראל:",
+                "<b>אמור מעט ועשה הרבה.</b> כמו שמצינו באברהם אבינו ע״ה, שאמר תחלה (בראשית י״ח) ואקחה פת לחם, ובסוף ויקח בן בקר רך וטוב:",
+                "<b>והוי מקבל את כל האדם.</b> כשאתה מכניס אורחים לביתך לא תתן להם ופניך כבושות בקרקע, שכל הנותן ופניו כבושות בקרקע אפילו נתן כל מתנות שבעולם מעלין עליו כאילו לא נתן כלום. שלש אזהרות הזהיר שמאי, כנגד שלש מעלות שהזכיר ירמיה, חכם גבור ועשיר. כנגד חכם אמר עשה תורתך קבע, כנגד עשיר אמר אמור מעט ועשה הרבה, כנגד גבור אמר הוי מקבל את כל האדם בסבר פנים יפות, שיכבוש יצרו וילחום כנגד לבו הרע, ושנינו איזהו גבור הכובש את יצרו: "
+            ],
+            [
+                "<b>עשה לך רב.</b> לענין הוראה מדבר עכשיו, אם בא דין לפניך ונסתפקת בו, עשה לך רב, והסתלק מן הספק. ולא תפסוק עליו אתה לבדו. כי הא דרבא כי הוי אתי טרפתא לגביה הוי מכניף לכולהו טבחי דמתא מחסיא, אמר, כי היכי דלמטיין שיבא מכשורא:",
+                "<b>ואל תרבה לעשר אומדות.</b> שהמפריש מעשרות מאומד אינו ניצול מן הקלקלה. אם פוחת ממה שראוי ליתן, מעשרותיו מתוקנים ופירותיו מקולקלים. ואם העדיף על שהיה ראוי ליתן, פירותיו מתוקנים ומעשרותיו מקולקלים:\n\n"
+            ],
+            [
+                "<b>ולא מצאתי לגוף טוב אלא שתיקה.</b> מי ששומע חרפתו ושותק:",
+                "<b>ולא המדרש הוא העיקר אלא המעשה.</b> ותדע לך שהשתיקה טובה, שאפילו המדרש והדרש והדיבור בתורה שאין לך מדה טובה הימנה, אין עיקר קיבול השכר אלא בשביל המעשה, והדורש ואינו מקיים, נוח לו אם היה שותק ולא היה דורש:",
+                "<b>וכל המרבה דברים מביא חטא.</b> שכן מצינו בחוה שהרבתה דברים, ואמרה, אמר אלהים לא תאכלו ממנו ולא תגעו בו, והוסיפה נגיעה שלא נאסרה בה, ודחפה נחש עד שנגעה בו, ואמר לה, כשם שאין מיתה בנגיעה כך אין מיתה באכילה, ומתוך כך באת לידי חטא שאכלה מן הפרי. הוא ששלמה אומר (משלי ל׳) אל תוסף על דבריו פן יוכיח בך ונכזבת:\n\n"
+            ],
+            [
+                "<b>העולם עומד.</b> ישובן של בני אדם מתקיים. אין זה כמו העולם עומד דלעיל:",
+                "<b>על הדין.</b> לזכות את הזכאי ולחייב את החייב:",
+                "<b>ועל האמת.</b> שלא ישקרו איש בעמיתו:",
+                "<b>ועל השלום.</b> בין המלכיות, ובין אדם לחבירו:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי אומר.</b> שיבור. שיברור:",
+                "<b>כל שהיא תפארת לעושיה ותפארת לו מן האדם.</b> שיהא נוח לו, ויהיו נוחין בני אדם ממנו. וזה יהיה, כשילך בכל המדות בדרך האמצעי ולא יטה לאחד משני הקצוות. שאם הוא כילי ביותר, יש תפארת לו, שאוסף ממון הרבה, אבל אין בני אדם מפארין אותו במדה זו. ואם הוא מפזר יותר מן הראוי, בני אדם המקבלים ממנו מפארים אותו, אבל אינו תפארת לעושיה ואינו נוח לו, שהוא בא לידי עניות בשביל כך. אבל מדת הנדיבות שהיא אמצעית בין הכילות והפיזור, היא תפארת לעושיה, ששומר את ממונו ואינו מפזר יותר מן הראוי. ותפארת לו מן האדם, שבני אדם מפארים אותו שנותן כמו שראוי לו ליתן. וכן הדין בכל שאר המדות:",
+                "<b>שאין אתה יודע מתן שכרן של מצות.</b> לא נתפרש בתורה שכר המקיים מצות עשה, ולא עונש המבטל מעשותן. דאילו עונשן של מצות לא תעשה מפורשין הן, סקילה, שריפה, הרג, וחנק, כרת, ומיתה בידי שמים, ומלקות. העונש הקל לעבירה קלה, והחמור לחמורה:",
+                "<b>והוי מחשב הפסד מצוה.</b> מה שאתה מפסיד מסחורתך וממונך מפני עסק המצוה, כנגד השכר שיעלה לך ממנה בעולם הזה או בעולם הבא, שיהיה יותר מאותו הפסד:",
+                "<b>ושכר עבירה.</b> הנאה שאתה נהנה בעבירה, כנגד הפסד שעתיד לבוא לך ממנה:\n\n"
+            ],
+            [
+                "<b>דרך ארץ.</b> מלאכה או סחורה:",
+                "<b>שיגיעת שניהם משכחת עון.</b> שהתורה מתשת כחו של אדם, והמלאכה מפרכת ומשברת את הגוף, ומתוך כך יצר הרע בטל ממנו:",
+                "<b>וכל תורה שאין עמה מלאכה.</b> ואם תאמר יהא עמל בתורה תמיד ויגיעתה תהא משכחת עון, ומה צורך למלאכה, לכך הוזקק לומר וכל תורה שאין עמה מלאכה סופה בטלה, לפי שאי אפשר לו בלא מזונות, ומלסטם את הבריות ומשכח תלמודו:",
+                "<b>יהיו עוסקין עמהם לשם שמים.</b> ולא כדי ליטול עטרה לומר כך וכך עשיתי בשביל הציבור:",
+                "<b>שזכות אבותם מסייעתן.</b> שזכות אבותן של ציבור וצדקתן העומדת לעד היא המסייעת אל העוסקין עמהן להוציא לאור צדקן, ולא מצד טוב השתדלותן של העוסקים:",
+                "<b>ואתם מעלה אני עליכם שכר.</b> אע״פ שאין הדבר בא לידי גמר טוב מצד מעשיכם אלא בשביל זכות אבותם של ציבור, מעלה אני עליכם שכר כאילו אתם עשיתם הישועה הזאת בישראל, הואיל ואתם עוסקים לשם שמים. פירוש אחר, כל העוסקים עם הציבור להכריח ולכוף את הצבור לדבר מצוה לצדקה או לפדיון שבויים, יהיו עוסקים עמהם לשם שמים, שזכות אבות של צבור מסייעתן לתת מה שפסקו עליהם ואפילו ממון הרבה, והצדקה שיעשו תעמוד להם לעד. ואתם המתעסקים לכוף את הצבור למצוה זו, מעלה אני עליכם שכר כאילו עשיתם זאת המצוה מממונכם ממש. ורמב״ם פירש, ואתם מעלה אני עליכם שכר כאילו עשיתם, אם בשעה שאתם עוסקים עם הציבור נתבטלתם מעשיית איזו מצוה בשביל עסקי הציבור, מעלה אני עליכם שכר כאילו עשיתם אותה מצוה שנתבטלתם ממנה:\n\n"
+            ],
+            [
+                "<b>הוו זהירים ברשות.</b> אתם המתעסקים בצרכי ציבור, אע״פ שאתם צריכים להתוודע לרשות כדי לפקח על עסקי רבים, הוו זהירים וכו׳:\n\n"
+            ],
+            [
+                "<b>עשה רצונו כרצונך.</b> פזר ממונך בחפצי שמים, כרצונך, כאילו פזרת אותם בחפציך. שאם עשית כן יעשה רצונך כרצונו, כלומר יתן לך טובה בעין יפה:",
+                "<b>כדי שיבטל רצון אחרים.</b> יפר עצת כל הקמים עליך לרעה. ואני שמעתי, שאין זה אלא דרך כבוד כלפי מעלה, והרי הוא כאילו כתוב כדי שיבטל רצונו מפני רצונך. כאותה שאמרו בפרק במה אשה (שבת דף ס״ג ע״א) כל העושה מצוה כתקנה אפילו גזר דין של שבעים שנה מתבטל מעליו:",
+                "<b>אל תפרוש מן הציבור.</b> אלא השתתף בצרתם. שכל הפורש מן הציבור אינו רואה בנחמת הציבור [תענית י״א ע״א]:",
+                "<b>ואל תאמן בעצמך עד יום מותך.</b> שהרי יוחנן כהן גדול שימש בכהונה גדולה שמונים שנה ולבסוף נעשה צדוקי [ברכות כ״ט ע״א]:",
+                "<b>ואל תדין את חברך עד שתגיע למקומו.</b> אם ראית חברך שבא לידי נסיון ונכשל, אל תדינהו לחובה עד שתגיע לידי נסיון כמותו ותנצל:",
+                "<b>ואל תאמר דבר שאי אפשר לשמוע וסופו להשמע.</b> כלומר, לא יהיו דבריך מסופקים שאי אפשר להבינם בתחלה ובעיון ראשון, ותסמוך שאם יעמיק השומע בהם לבסוף יבינם. כי זה יביא בני אדם לטעות בדבריך, שמא יטעו ויצאו למינות על ידך. פירוש אחר, לא תגלה סודך אפילו בינך לבין עצמך ותאמר שאין כאן מי שישמעך, לפי שסופו להשמע, כי עוף השמים יוליך את הקול. והגירסא היא לפי פירוש זה, שסופו להשמע. אבל רש״י גורס, ואל תאמר דבר שאפשר לשמוע שסופו להשמע. ובדברי תורה מדבר, אל תאמר על דבר תורה שאתה יכול לשמוע עכשיו שתשמע אותו לבסוף, אלא הט אזניך ושמע מיד:",
+                "<b>לכשאפנה.</b> מעסקי, אעסוק בתורה: "
+            ],
+            [
+                "<b>בור.</b> ריק מכל דבר, ואפילו בטיב משא ומתן אינו יודע. והוא גרוע מעם הארץ. תרגום והאדמה לא תשם [בראשית מ״ז], וארעא לא תבור:",
+                "<b>ולא עם הארץ חסיד.</b> אבל ירא חטא אפשר שיהיה, שהרי הוא בקי בטיב משא ומתן:",
+                "<b>ולא הביישן למד.</b> שהמתבייש לשאול שמא ילעיגו עליו, ישאר תמיד בספקותיו:",
+                "<b>ולא הקפדן.</b> הרב שמקפיד על התלמידים כששואלים אותו, לא ילמד כראוי. אלא צריך שיסביר פנים בהלכה לתלמידיו:",
+                "<b>ולא כל המרבה בסחורה מחכים.</b> דכתיב (דברים ל), ולא מעבר לים היא, אין התורה מצויה באותם שהולכים מעבר לים [עירובין נ״ה ע״א]:",
+                "<b>ובמקום שאין אנשים.</b> לישב בראש ולהורות הוראות:"
+            ],
+            [
+                "<b>על דאטפת אטפוך.</b> רשע היית ומלסטם את הבריות ומציפן בנהר, ובאותה מדה מדדו לך:",
+                "<b>וסוף מטיפיך יטופון.</b> שלא היה הדבר מסור בידן להרגך, אלא לבית דין, והקב״ה מסרך בידן שמגלגלים חובה ע״י חייב, ועתיד הוא אח״כ לתבוע מהן מיתתך:\n\n"
+            ],
+            [
+                "<b>מרבה בשר מרבה רמה.</b> המרבה באכילה ושתיה עד שנעשה שמן ובעל בשר, מרבה עליו רמה בקבר, וקשה רמה למת כמחט בבשר החי. וקמשמע לן האי תנא, שכל ריבויין קשים לאדם חוץ מריבוי תורה וחכמה וצדקה:",
+                "<b>מרבה דאגה.</b> שמא יגזלוהו מבית המלך או שמא יבואו עליו לסטים ויהרגוהו. וחסיד אחד היה מתפלל, המקום יצילני מפיזור הנפש. ושאלו ממנו מהו פיזור הנפש, אמר להם שיהיו לו נכסים מרובים מפוזרים במקומות הרבה וצריו לפזר נפשו לחשוב לכאן ולכאן:",
+                "<b>מרבה נשים מרבה כשפים.</b> סדרא נקיט ואזיל. בתחלה אדם מקשט עצמו ואוכל ושותה ומרבה בשר, ואח״כ מבקש להרבות נכסים, ולאחר שהרבה נכסים ורואה שיש בידו סיפוק לפרנס נשים רבות הוא מרבה לו נשים, ולאחר שהרבה נשים כל אחת צריכה שפחה שתשמשנה הרי מרבה שפחות, וכיון שיש לו בני בית מרובין צריך לשדות וכרמים לספק יין ומזון לבני ביתו ומרבה עבדים לעבוד השדות והכרמים. לכך הן שנויין בסדר זה:",
+                "<b>מרבה תורה מרבה חיים.</b> דכתיב (דברים ל׳) כי היא חייך ואורך ימיך:",
+                "<b>מרבה חכמה.</b> שנותן טעם לדבריו, והסברות שלו מתישבות על לב השומעין:",
+                "<b>מרבה ישיבה.</b> הרבה תלמידים מתקבצים ובאים לשמוע סברותיו. ואית דגרסי, מרבה ישיבה מרבה חכמה, מי שמרבה בתלמידים, התלמידים מחדדים אותו ומרבין ומוסיפין על חכמתו:",
+                "<b>מרבה עצה.</b> מי שמרבה ליטול עצה. מרבה תבונה. מבין דבר מתוך דבר מעצות שיועציו נותנים לו:",
+                "<b>מרבה צדקה מרבה שלום.</b> שנאמר (ישעיה ל״ב) והיה מעשה הצדקה שלום:"
+            ],
+            [
+                "<b>אל תחזיק טובה לעצמך.</b> לומר הרבה תורה למדתי. ולפי שהוא לא הניח לא מקרא ולא משנה הלכה ואגדה שלא למד [סוכה כ״ח ע״א, בבא בתרא קל״ד ע״א] היה אומר כן:",
+                "<b>בור סוד.</b> גרסינן, ולא בור סיד. כלומר, כבור טוח בסיד:",
+                "<b>שאינו מאבד טפה.</b> כך הוא אינו שוכח דבר אחד מתלמודו:",
+                "<b>אשרי יולדתו.</b> מאושר במדות טובות עד שכל העולם אומרים עליו אשרי מי שילדתו. ויש אומרים, על שם שהיא גרמה לו שיהא חכם, שהיתה מחזרת על כל בתי מדרשות שבעירה ואומרת להם בבקשה מכם בקשו רחמים על העובר הזה שבמעי שיהיה חכם, ומיום שנולד לא הוציאה ערשתו מבית המדרש כדי שלא יכנסו באזניו אלא דברי תורה:",
+                "<b>חסיד.</b> שעושה לפנים משורת הדין:",
+                "<b>ירא חטא.</b> מחמיר על עצמו ואוסר עליו דברים המותרים, מיראתו שמא יבא לידי חטא. דאם לא כן מאי רבותיה, אפילו עם הארץ אפשר להיות ירא חטא:",
+                "<b>מעין המתגבר.</b> לבו רחב ומוסיף פלפול וסברות מדעתו:",
+                "<b>אבא שאול אומר משמו.</b> של רבן יוחנן בן זכאי:",
+                "<b>ואלעזר בן ערך בכף שניה.</b> מצאתי כתוב, דאבא שאול לא נחלק על ת״ק, ושני הדברים אמרם רבן יוחנן בן זכאי, ושניהם אמת, דלענין הבקיאות והזכרון היה רבי אליעזר מכריע, ולענין החריפות והפלפול היה רבי אלעזר בן ערך מכריע:  "
+            ],
+            [
+                "<b>עין טובה.</b> מסתפק במה שיש לו ואינו מבקש דברים יתירים ואינו מקנא כשרואה שיש לחבריו יותר ממנו:",
+                "<b>חבר טוב.</b> שמוכיחו כשרואה אותו עושה דבר שאינו הגון:",
+                "<b>שכן טוב.</b> מצוי אצלו בין ביום בין בלילה, ואילו חבר טוב אינו מצוי אצלו בכל עת:",
+                "<b>הרואה את הנולד.</b> צופה ומביט במה שעתיד להיות, ומתוך כך נמצא מחשב הפסד מצוה כנגד שכרה ושכר עבירה כנגד הפסדה:",
+                "<b>לב טוב.</b> לפי שהלב הוא המניע לכל שאר הכוחות והוא המקור שממנו נובעים כל הפעולות. ואע״פ שיש לפעולות איברים מיוחדים, מכל מקום הכח המעורר לכל התנועות הוא בלב, לפיכך אמר ר׳ אלעזר לב טוב. ומפני זה אמר ר׳ יוחנן בן זכאי רואה אני את דברי אלעזר בן ערך מדבריכם:",
+                "<b>איזו היא דרך רעה שיתרחק ממנה האדם.</b> הוצרך לשאול מהם זה, ולא הבין מתוך דבריהם הראשונים שהדרך הרעה היא הפך הדרך הטובה, לפי שלא כל מה שהוא טוב יהיה הפכו רע, כי מדת החסידות והוא העושה לפנים משורת הדין היא טובה, ומי שאינו חסיד ומעמיד דבריו על דין תורה אינו רע, ואפשר היה לומר, שאם ההסתפקות והיא עין טובה היא דרך טובה, בקשת היתרונות אינו דרך רעה, לפי שאינו מזיק לשום אדם בזה, וכן בשאר המדות. לפיכך הוצרך לשאול מהם איזו היא דרך רעה שיתרחק ממנה האדם:",
+                "<b>הלוה ואינו משלם.</b> הוא הפך הרואה את הנולד, שאם לא ישלם לא ימצא מי שילונו ויהיה מוטל ברעב. ולא אמר סתם, מי שאינו רואה את הנולד, לפי שאפשר לאדם שאינו רואה את הנולד שלא יבוא לידי תקלה, שיציל עצמו בבוא הנולד ההוא:",
+                "<b>וצדיק חונן ונותן.</b> הקב״ה שהוא צדיקו של עולם חונן ונותן למלוה מה שלוה זה ממנו ולא פרע לו, נמצא הלוה נשאר חייב למקום: "
+            ],
+            [
+                "<b>הם אמרו שלשה דברים.</b> בדרך ארץ ובמוסרים ובמדות. דאילו בענין האסור והמותר והפטור והחייב, דברים הרבה אמרו. אי נמי, אלו השלשה דברים הוי מרגלא בפומייהו תמיד:",
+                "<b>יהי כבוד חברך חביב עליך כשלך.</b> ואימתי יהא זה כשלא תהי נוח לכעוס, שאם אתה נוח לכעוס אי אפשר שלא תזלזל בכבוד חברך. הרי דבור אחד. ושוב יום אחד לפני מיתתך, הרי שנים. והשלישי, הוי מתחמם כנגד אורן של חכמים וכו׳:",
+                "<b>שוב יום אחד לפני מיתתך.</b> לפי שאין אדם יודע אימתי ימות, יעשה תשובה היום שמא ימות למחר:",
+                "<b>והוי זהיר בגחלתן.</b> שלא תנהג בהן קלות ראש:",
+                "<b>שלא תכוה.</b> שלא תיענש על ידן:",
+                "<b>נשיכת שועל.</b> רפואתו קשה, לפי ששיניו דקות עקומות ועקושות וצריך הרופא לחתוך הבשר. באזמל ולהרחיב הנשיכה:",
+                "<b>עקיצת עקרב.</b> קשה מנשיכת נחש:",
+                "<b>ולחישתן.</b> דיבורן:",
+                "<b>לחישת שרף.</b> כהבל היוצא מפי השרף, ששורף בשעה שהוא לוחש. פירוש אחר, השרף הזה אינו מקבל לחש כשאר נחשים, כדכתיב (תהלים נ״ח) אשר לא ישמע לקול מלחשים, כך תלמיד חכם אם תקניטנו ותבוא לפייסו אינו מקבל פיוס: "
+            ],
+            [
+                "<b>עין הרע.</b> כמו עין רעה. שאינו מסתפק במה שיש לו ומחזר אחר דברים אחרים. ויש מפרשים עין הרע, שמכניס עין הרע בממון חבירו או בבניו ומזיק לו:",
+                "<b>ושנאת הבריות.</b> שנאת חנם. ורמב״ם פירש, שמואס חברת הבריות ואוהב לישב יחידי. ואני שמעתי, אדם קשה שמביא עליו שנאת הבריות וגורם שהכל שונאים אותו: "
+            ],
+            [
+                "<b>התקן עצמך ללמוד תורה.</b> שלא תאמר הואיל ואבי חכם ואבי אבי חכם, תורה חוזרת לאכסניא שלה ואיני צריך לבקש אחריה:",
+                "<b>וכל מעשיך יהיו לשם שמים.</b> אף בשעה שאתה עוסק באכילה ושתיה ובדרך ארץ לא תתכוין לההנות גופך, אלא שתהיה בריא לעשות רצון קונך:\n\n"
+            ],
+            [
+                "<b>הוי זהיר בקריאת שמע.</b> לקרותו בעונתו. וכן בתפלה, להתפלל כל תפלה ותפלה בעונתה:",
+                "<b>קבע.</b> כאדם שיש עליו חובה דבר קבוע ואומר אימתי אפרוק מעלי חוב זה. אי נמי, קבע, כאדם שקבוע לו לקרוא פרק אחד פרשה אחת, שאומר אותה בקריאה בעלמא, ואינו אומרה בלשון תחנונים כאדם שמבקש רחמים:",
+                "<b>כי אל חנון ורחום הוא.</b> רוצה בתחנונים, ועל ידי התחנונים הוא מרחם מיד:",
+                "<b>ואל תהי רשע בפני עצמך.</b> אל תעשה דבר שהיום ולמחר תרשיע את עצמך בו. והרמב״ם פירש, אל תהי רשע בעיניך כלומר לא תחזיק עצמך כרשע, שמתוך כך אתה יוצא לתרבות רעה לגמרי. ואני שמעתי, אל תהי רשע בדבר זה שתפרוש מן הצבור ותעמוד בפני עצמך:\n\n"
+            ],
+            [
+                "<b>לאפיקורוס.</b> לשון הפקר, שמבזה את התורה ומחשיבה כאילו היא הפקר. אי נמי, משים עצמו כהפקר ואינו חס על נפשו לחוש שמא תבוא עליו רעה על שמבזה את התורה או לומדיה:",
+                "<b>ודע לפני מי אתה עמל.</b> בתשובה זו שאתה משיב לאפיקורוס. שלא יפתה לבך לנטות לדעתו:\n\n"
+            ],
+            [
+                "<b>היום קצר.</b> חיי העולם הזה קצרים הם:",
+                "<b>והמלאכה מרובה.</b> התורה ארוכה מארץ מדה:",
+                "<b>ובעל הבית דוחק.</b> שנאמר (יהושע א׳) והגית בו יומם ולילה:\n\n"
+            ],
+            [
+                "<b>לא עליך המלאכה לגמור.</b> לא שכרך הקב״ה לגמור את כולה כדי שתפסיד שכרך אם לא תגמרנה. ושמא תאמר איני לומד ואיני נוטל שכר, ולא אתה בן חורין ליבטל. על כרחך העול מוטל עליך לעבוד:",
+                "<b>לעתיד לבוא.</b> לעולם הבא:"
+            ]
+        ],
+        [
+            [
+                "<b>עקביא.</b> מטפה סרוחה. טפת שכבת זרע. ואע״פ שבשעת העבור אינה סרוחה, שאינה מסרחת ברחם האשה עד לאחר שלשה ימים וכשתסריח אינה ראויה להזריע, מכל מקום קרי לה טפה סרוחה מפני שהיא קרובה להסריח מיד כשהיא חוץ למעי האשה. והמסתכל שבא מטפה סרוחה, ניצול מן הגאוה. והמסתכל שעתיד לילך למקום עפר רמה ותולעה, ניצול מן התאוה והחמדה אל הממון. והמסתכל שעתיד ליתן דין וחשבון, פורש מן החטא ואינו נכשל בעבירה:\n\n"
+            ],
+            [
+                "<b>בשלומה של מלכות.</b> ואפילו של אומות העולם:",
+                "<b>חיים בלעו.</b> דכתיב (חבקוק א׳) ותעשה אדם כדגי הים, מה דגים שבים כל הגדול מחבירו בולע את חבירו, אף בני אדם אלמלא מוראה של מלכות כל הגדול מחברו בולע את חבירו [עבודה זרה דף נד ע״ב]:",
+                "<b>יראי ה׳ איש אל רעהו.</b> הרי כאן שנים:",
+                "<b>וידום.</b> לשון קול דממה דקה, כדרך השונה יחידי שהוא שונה בלחש:",
+                "<b>כי נטל עליו.</b> כאילו נתינת כל התורה כולה היתה בעבורו בלבד:"
+            ],
+            [
+                "<b>ולא אמרו עליו דברי תורה.</b> ובברכת המזון שמברכים על השלחן, יוצאין ידי חובתן, וחשוב כאילו אמרו עליו דברי תורה. כך שמעתי:",
+                "<b>מזבחי מתים.</b> תקרובת עבודה זרה. דכתיב (תהלים ק״ו) ויצמדו לבעל פעור ויאכלו זבחי מתים:",
+                "<b>מלאו קיא צואה.</b> ועבודה זרה קרויה צואה, דכתיב (ישעיה ל׳) צא תאמר לו:",
+                "<b>בלי מקום.</b> בשביל שלא הזכירו שמו של מקום ברוך הוא על השלחן:",
+                "<b>שנאמר וידבר אלי זה השלחן אשר לפני ה׳</b> מיד כשדיבר בדברי תורה נקרא שלחן אשר לפני ה׳. ויש אומרים מראשו של מקרא הוא יוצא, דכתיב והמזבח עץ שלש אמות, אל תקרי אמות אלא אמות, כמו יש אם למקרא. שלש כנגד תורה נביאים וכתובים, ואמרי לה מקרא משנה ותלמוד. שצריך אדם לדבר בהן על השלחן, ואז קרוי שלחן אשר לפני ה׳. כך פירש רש״י:\n\n"
+            ],
+            [
+                "<b>הנעור בלילה והמהלך בדרך יחידי.</b> ומחשב בלבו דברי הבאי:",
+                "<b>הרי זה מתחייב בנפשו.</b> לפי שלילה הוא זמן למזיקים, והמהלך בדרך יחידי הוא בסכנה מפני הליסטים וכמה פגעים רעים, ואם היה מחשב בדברי תורה היתה משמרתו:\n\n"
+            ],
+            [
+                "<b>עול מלכות.</b> משא מלך ושרים:",
+                "<b>דרך ארץ.</b> עמל וטורח הפרנסה, לפי שמלאכתו מתברכת:",
+                "<b>הפורק ממנו עול תורה.</b> האומר קשה עולה של תורה ואיני יכול לסובלה:\n\n"
+            ],
+            [
+                "<b>עשרה שהיו יושבים בדין.</b> גרסינן:",
+                "<b>בעדת אל.</b> ואין עדה פחותה מעשרה, שנאמר במרגלים (במדבר י״ד) עד מתי לעדה הרעה הזאת, יצאו יהושע וכלב, הרי עשרה:",
+                "<b>ומנין אפילו חמשה שנאמר בקרב אלהים ישפוט.</b> שלשה דיינים ושני בעלי דינים:",
+                "<b>ומנין אפילו שלשה שנאמר ואגודתו על ארץ יסדה.</b> האש והאויר והמים שהם שלשה, על ארץ יסדה, על יסוד הארץ הם מקיפים. הרי לך ששלשה קרויין אגודה. אי נמי, מצינו שלשה קרוין אגודה, אגודת אזוב שהם שלשה קלחים. ויש ספרים שכתוב בהן ומנין אפילו חמשה שנאמר ואגודתו על ארץ יסדה, שאדם אוגד בידו אחת שיש בה חמש אצבעות, וכלל אצבעות שביד קרויין אגודה. ובראש המקרא הוא אומר, הבונה בשמים מעלותיו, כלומר השכינה שהיא בשמים יורדת למטה לארץ כשיש שם אגודה עוסקים בתורה. ומנין אפילו שלשה שנאמר בקרב אלהים ישפוט, שהדיינים הם שלשה:",
+                "<b>כי נטל עליו.</b> לשון סכך. תרגום וסכות (שמות מ, ג), ותטל, כלומר שהשכינה סוככת עליו: "
+            ],
+            [
+                "<b>תן לו משלו.</b> לא תמנע מלהתעסק בחפצי שמים בין בגופך בין בממונך, [שאינך נותן משלך, לא מגופך ולא מממונך], שאתה וממונך שלו:",
+                "<b>מה נאה אילן זה מה נאה ניר זה.</b> הוא הדין לכל שיחה בטלה, אלא שדבר בהווה שדרך הולכי דרכים לדבר במה שרואים בעיניהם. ויש אומרים, דאשמועינן רבותא דאע״ג דעל ידי כן הוא מברך ברוך שככה לו בעולמו, אעפ״כ מעלין עליו כאילו מתחייב בנפשו, מפני שהפסיק ממשנתו:",
+                "<b>ניר.</b> תלם המחרישה, כמו נירו לכם ניר (ירמיה ד,ג): "
+            ],
+            [
+                "<b>כל השוכח דבר אחד ממשנתו.</b> בשביל שלא חזר עליה, מעלין עליו כאילו מתחייב בנפשו. שמתוך שכחתו הוא בא להתיר את האסור ונמצאת תקלה באה על ידו, ושגגתו עולה זדון. אי נמי כאילו מתחייב בנפשו, לפי שאותה משנה היתה משמרתו ועכשיו ששכחה אינה משמרתו:",
+                "<b>תקפה עליו משנתו.</b> שהיתה קשה עליו ומתוך הקושי שבה שכחה:\n\n"
+            ],
+            [
+                "<b>כל שיראת חטאו קודמת לחכמתו.</b> אני שמעתי, שמקדים במחשבתו יראת חטאו לחכמתו, שהוא חושב בלבו אלמוד בשביל שאהיה ירא חטא. וזה על דרך שאמרו תחלת המחשבה [היא] סוף המעשה:",
+                "<b>חכמתו מתקיימת.</b> שהחכמה מביאתו למה שלבו חפץ והוא נהנה בה:",
+                "<b>וכל שחכמתו קודמת ליראת חטאו.</b> שאינו לומד על מנת לעשות, הואיל ואין לבבו פונה להיות ירא חטא:",
+                "<b>אין חכמתו מתקיימת.</b> שמתוך שהיא מונעת אותו מללכת אחרי שרירות לבו הוא קץ בה ומואסה ומניחה:",
+                "<b>כל שמעשיו מרובים מחכמתו.</b> הכא מיירי שזריז במצות עשה, ולעיל בכל שיראת חטאו קודמת לחכמתו איירי שנזהר במצות לא תעשה: "
+            ],
+            [
+                "<b>כל שרוח הבריות נוחה הימנו.</b> כל מי שאהוב למטה בידוע שהוא אהוב למעלה:",
+                "<b>שינה של שחרית.</b> שהולך וישן עד שעונת קריאת שמע עוברת:",
+                "<b>ויין של צהרים.</b> מושך לבו של אדם, דכתיב [קהלת ב, ג] למשוך ביין את בשרי, ומביא אותו לידי שכרות:",
+                "<b>ושיחת הילדים.</b> מבטלת את אבותיהם מלעסוק בתורה:",
+                "<b>וישיבת בתי כנסיות של עמי הארץ.</b> שמתכנסים ומדברים בדברים בטלים:"
+            ],
+            [
+                "<b>המחלל את הקדשים.</b> המביא קדשי המזבח לידי פגול ונותר וטמא, או המועל ונהנה בין בקדשי מזבח בין בקדשי בדק הבית:",
+                "<b>והמבזה את המועדות.</b> ימים של חול המועד, עושה בהן מלאכה או נוהג בהן מנהג חול באכילה ושתיה:",
+                "<b>והמלבין פני חבירו ברבים.</b> המתבייש פניו מאדימות תחלה ואח״כ מתלבנות, שהנפש יש לה שתי תנועות אחת לחוץ ואחת לפנים, וכשמביישין את האדם, בתחלה הרוח מתנועע לצד חוץ כמי שמתמלא חמה ופניו מאדימות, וכשאינו מוצא טענה כיצד יסיר הבושת ההוא מעל פניו, הוא דואג בקרבו ונכנס הרוח לצד פניו מפני הצער. ופניו מתכרכמים ומתלבנים. וזהו שאמרו [בבא מציעא נ״ח ע״ב] בענין ההלבנה, דאזיל סומקא ואתי חיורא:",
+                "<b>והמפר בריתו.</b> שלא מל, או שמל ומושך ערלתו לכסות המילה כדי שלא יראה שהוא מהול:",
+                "<b>והמגלה פנים בתורה.</b> שמראה פנים ופירושים בתורה שלא כהלכה. כגון המתרגם ומזרעך לא תתן להעביר למולך, ומזרעך לא תתן לאעברא לארמיותא. ואין זה פשוטו של מקרא. ובכלל זה הדורש דרשות של דופי. פירוש אחר, מגלה פנים, שמעיז פניו לעבור על דברי תורה בפרהסיא ביד רמה ואין לו בושת פנים:",
+                "<b>אע״פ שיש בידו תורה ומעשים טובים.</b> ולא חזר בתשובה מאחת מעבירות הללו שבידו, אע״פ שבאו עליו יסורים ומת ביסורים, אין לו חלק לעולם הבא. אבל אם חזר בתשובה קודם מותו, אין לך דבר שעומד בפני התשובה: "
+            ],
+            [
+                "<b>הוי קל לראש.</b> לפני אדם גדול זקן ויושב בראש בישיבה, הוי קל לעבוד עבודתו ולשמש לפניו:",
+                "<b>ונוח.</b> לתשחורת. לאדם בחור ששערותיו שחורות אינך צריך להקל עצמך כל כך, אלא תעמוד לפניו בנחת ובישוב:",
+                "<b>והוי מקבל וכו׳</b> נגד כל אדם בין ראש בין תשחורת תעמוד בשמחה. מקבל, כמו מקביל. מתורגם נגד, קבל. פירוש אחר, הוי קל לראש, בראשיתך כשאתה בחור הוי קל לעשות רצון בוראך, ובזקנותך כשהושחרו פניך מפני הזקנה תהא נוח לו:\n\n"
+            ],
+            [
+                "<b>מסורת סייג לתורה.</b> המסורת שמסרו לנו חכמים בחסרות ויתרות שבתורה, הם גדר וחיזוק לתורה שבכתב, שעל ידיהם אנו מבינים כמה מצות איך יעשו אותם. כמו בסכות בסכת בסכת, שנים חסרים ואחד מלא, שממנו אנו לומדים להכשיר סוכה בשלש דפנות. וכגון מועדי ה׳ אשר תקראו אתם, שנכתב חסר בשלשה מקומות, ללמד, אתם אפילו שוגגים, אתם אפילו מזידים, אתם אפילו מוטעים:",
+                "<b>מעשרות סייג לעושר.</b> דכתיב עשר תעשר, עשר בשביל שתתעשר [תענית ט׳]:",
+                "<b>נדרים סייג לפרישות.</b> בזמן שאדם מתחיל בפרישות ומתיירא שלא יעבור, מקבל עליו בלשון נדר שלא יעשה כך וכך, ועל ידי כן הוא כובש את יצרו:",
+                "<b>סייג לחכמה שתיקה.</b> במה אנן קיימין, אי בשתיקה מדברי תורה, הרי כבר כתיב והגית בו וגו״, אי בשתיקה מרכילות ולשון הרע וקללה, דאורייתא נינהו. הא אינו מדבר אלא בשתיקה מדברי הרשות שבין אדם לחברו, שיש לו לאדם למעט הדבור בהם כל מה שאפשר. ועליהם אמר שלמה (משלי י״ז) גם אויל מחריש חכם יחשב: "
+            ],
+            [
+                "<b>חבה יתירה נודעת לו.</b> רמב״ם פירש, חבה יתירה הראה הקב״ה לאדם שהודיעו ואמר לו ראה שבראתיך בצלם, שהמטיב לחברו ומודיעו הטובה שעשה עמו, מראה חבה יתירה יותר משאילו הטיב עמו ואינו חשוב בעיניו להודיעו הטובה שעשה עמו. ויש לפרש, חבה יתירה נודעת לו, חבה גלויה ומפורסמת, שלא בלבד אהבה מסותרת היה לו למקום ברוך הוא עם האדם אלא אף חבה גלויה וידועה לכל:",
+                "<b>שנאמר כי לקח טוב.</b> כל מעשה בראשית שנאמר בו וירא אלהים כי טוב, לא נברא אלא בשביל התורה שנקראת לקח, כמה דאת אמר (דברים ל״ב) יערוף כמטר לקחי: "
+            ],
+            [
+                "<b>הכל צפוי.</b> כל מה שאדם עושה בחדרי חדרים גלוי לפניו:",
+                "<b>והרשות נתונה.</b> בידו של אדם לעשות טוב ורע, כדכתיב (שם ל׳) ראה נתתי לפניך היום את החיים וגו׳:",
+                "<b>ובטוב העולם נדון.</b> במדת רחמים. ואעפ״כ אין הכל שוין במדה זו, לפי שהכל לפי רוב המעשה. המרבה במעשים טובים נותנים לו רחמים מרובים, והממעיט במעשים טובים ממעטים לו ברחמים. פירוש אחר, והכל לפי רוב המעשה, לפי רוב מעשיו של אדם הוא נדון, אם רוב זכיות זכאי, אם רוב עונות חייב. ורמב״ם פירש, הכל צפוי, כל מעשה בני אדם מה שעשה ומה שעתיד לעשות הכל גלוי לפניו, ולא תאמר כיון שהקב״ה יודע מה שיעשה האדם א״כ הוא מוכרח במעשיו שיהיה צדיק או רשע, כי הרשות נתונה בידו לעשות טוב ורע ואין שם דבר שיכריחהו כלל, וכיון שכן הוא, בטוב העולם נדון, להפרע מן הרשעים וליתן שכר טוב לצדיקים. שהחוטא חטא ברצונו, ראוי שיענש. והצדיק היה צדיק ברצונו, וראוי שיקבל שכר:",
+                "<b>והכל לפי רוב המעשה.</b> לפי מה שאדם כופל ומתמיד בעשיית הטוב כך שכרו מרובה. שאינו דומה המחלק מאה זהובים לצדקה במאה פעמים, לנותן אותם בפעם אחת. וגרסת רמב״ם היא, והכל לפי רוב המעשה, אבל לא על פי המעשה: "
+            ],
+            [
+                "<b>הכל נתון בערבון.</b> רגלוהי דבר נש אינון ערבין ביה [סוכה נ״ג ע״א.] לאתר דמתבעי תמן מובילין יתיה:",
+                "<b>ומצודה פרוסה.</b> יסורין ומיתה:",
+                "<b>החנות פתוחה.</b> ובני אדם נכנסים שם ולוקחים בהקפה:",
+                "<b>והחנוני מקיף.</b> ומאמין לכל הבא ליטול. כך בני אדם חוטאים בכל יום והקב״ה ממתין להם עד בא עתם:",
+                "<b>והפנקס פתוח.</b> לכתוב בה ההקפות כדי שלא ישכח:",
+                "<b>והיד כותבת.</b> שלא תאמר אף על פי שהפנקס פתוח פעמים שהחנוני טרוד ואינו כותב הכל, לכך אמר והיד כותבת:",
+                "<b>וכל הרוצה ללוות וכו׳</b> היינו והרשות נתונה דלעיל, שאין שום אדם מוכרח ללוות שלא ברצונו:",
+                "<b>והגבאים.</b> יסורים ופגעים רעים:",
+                "<b>לדעתו.</b> פעמים שזוכר את חובו ואומר יפה דנתני:",
+                "<b>ושלא לדעתו.</b> פעמים ששכח וקורא תגר כנגד דינו של מקום ברוך הוא:",
+                "<b>ויש להם על מה שיסמוכו.</b> על הפנקס, ועל החנוני שהוא נאמן על פנקסו. כך היסורים הללו הן נסמכים על מעשיו של אדם הנזכרים לפני המקום ברוך הוא, אף על פי שהם נשכחים מן האדם:",
+                "<b>והדין דין אמת.</b> שאין הקב״ה בא בטרוניא עם בריותיו [ע״ז ג׳ ע״א]:",
+                "<b>והכל מתוקן לסעודה.</b> אחד צדיקים ואחד רשעים יש להם חלק לעולם הבא לאחר שגבו מהן את חובן:\n\n"
+            ],
+            [
+                "<b>אם אין תורה וכו׳</b> אין משאו ומתנו יפה עם הבריות:",
+                "<b>אם אין דרך ארץ וכו׳</b> סוף שתורתו משתכחת ממנו:",
+                "<b>אם אין דעת וכו׳</b> דעת, הוא שמוצא טעם לדבר. ובינה, הוא שמבין דבר מתוך דבר אבל אינו מראה לו טעם. ואם אין דעת לתת טעם לדבר אין בינה, אחר שלא ידע טעמו של דבר כאילו לא ידעו. ומכל מקום הבינה היא קודמת, לפיכך אם אין בינה אין דעת:",
+                "<b>אם אין קמח אין תורה.</b> מי שאין לו מה יאכל היאך יעסוק בתורה:",
+                "<b>אם אין תורה אין קמח.</b> מה יועיל לו הקמח שבידו, הואיל ואין בו תורה, נוח לו שלא היה לו קמח והיה מת ברעב: "
+            ],
+            [
+                "<b>קינין.</b> קרבנות העוף קרויין קינין, לשון קן צפור. ויש בהן הלכות חמורות, כגון אם נתערבו חובה בנדבה, או עולה שמעשיה למעלה בחטאת שמעשיה למטה:",
+                "<b>ופתחי נדה.</b> הלכות נדה שאבדה וסתה וצריכה לשמור עד שתחזור לפתחה. ופעמים שהיא צריכה לטבול צ״ה טבילות לדברי האומר טבילה בזמנה מצוה:",
+                "<b>הן הן גופי הלכות.</b> עיקר תורה שבעל פה, שמקבלים עליה שכר:",
+                "<b>תקופות.</b> ענין מהלך המזלות:",
+                "<b>וגמטריאות.</b> חשבון האותיות:",
+                "<b>פרפראות לחכמה.</b> כמו הפרפראות שרגילין לאכול בסוף הסעודה לקנוח דרך תענוג, כך החכמות הללו מכבדות את בעליהם בעיני הבריות:"
+            ]
+        ],
+        [
+            [
+                "<b>בן זומא.</b> לפי שלא האריך ימים ולא נסמך שיקרא רבי, היו קורין אותו על שם אביו. וכן בן עזאי. ושניהם שמם שמעון:",
+                "<b>איזהו חכם.</b> הכי קאמר, איזהו חכם שראוי שיתהלל בחכמתו:",
+                "<b>הלומד מכל אדם.</b> ואע״פ שהוא קטן ממנו. שכיון שאינו חס על כבודו ולומד מן הקטנים, ניכרים הדברים שחכמתו הוא לשם שמים ולא להתיהר ולהתפאר בה:",
+                "<b>שנאמר מכל מלמדי השכלתי.</b> וסיפא דקרא כי עדותיך שיחה לי, כלומר הייתי לומד תורה מכל מלמדי ואפילו מן הקטנים ממני ולא הייתי חושש לכבודי, כי עדותיך שיחה לי, שכל כוונתי היתה לשמים בלבד. וכן איזהו גבור, שראוי שיתהלל בגבורתו, הכובש את יצרו:",
+                "<b>שנאמר טוב ארך אפים מגבור.</b> הכי הוי פירושא דקרא, טוב ארך אפים הבא מצד הגבורה של כבוש היצר, לא מצד רכות הטבע. וכן מושל ברוחו כשבא מלוכד עיר, מן המלך שלאחר שכבש את העיר ובאו לידו האנשים המורדים בו, מושל ברוחו ואינו הורגן:",
+                "<b>איזהו עשיר.</b> הראוי לו להתהלל בעשרו. השמח בחלקו:",
+                "<b>איזהו מכובד.</b> לפי ששלשה דברים טובים הללו שנזכרו לעיל, שהם החכמה והגבורה והעושר, הזוכה בהם הוא נכבד מעצמו בעיני אלהים ואדם, ואף אם הבריות לא יכבדוהו בעבורם, לכך חיבר התנא לזה ואמר מי שיש בו המדות הללו והוא נכבד בעצמו, מה יעשה ויהיה מכובד מאחרים, יכבד את הבריות:",
+                "<b>כי מכבדי אכבד.</b> והדברים ק״ו, ומה הקב״ה שהוא מלך הכבוד וכל מה שברא בעולמו לא ברא אלא לכבודו, מכבד את מכבדיו, ק״ו לבשר ודם:",
+                "<b>ובוזי יקלו.</b> למדנו ענותנותו של הקב״ה. לא אמר ובוזי אקלל, אלא יקלו מעצמם. ובכבוד הצדיקים הקפיד יותר, שנאמר (בראשית י״ב) ומקללך אאור: "
+            ],
+            [
+                "<b>שמצוה גוררת מצוה.</b> כך מנהגו של עולם, העושה מצוה אחת נוח לו לעשות אחרות, והמתחיל בעבירות קשה לפרוש מהם. ועוד, ששכר מצוה מצוה. שמן השמים מסייעין ומזמינים ביד מי שעשה מצוה אחת שיעשה אחרת כדי לתת לו שכר על שתיהן. וכן שכר עבירה וכו׳. פירוש אחר, ששכר מצוה מצוה, שכל מה שאדם משתכר ומתענג בעשיית המצוה נחשב לו למצוה בפני עצמה, ונוטל שכר על המצוה שעשה ועל העונג וההנאה שנהנה בעשייתה:",
+                "<b>ושכר עבירה עבירה.</b> והשכר וההנאה שמגעת לו לאדם בעשיית העבירה נחשב לו כעבירה בפני עצמה, ולוקה על העבירה שעשה ועל השכר וההנאה שמקבל בעשייתה:\n\n"
+            ],
+            [
+                "<b>אל תהי בז לכל אדם.</b> לומר מה יוכל פלוני להזיק לי:",
+                "<b>ואל תהי מפליג.</b> מרחיק לכל דבר שיש לחוש עליו, אל תאמר רחוק הוא שיהיה ואין לדאוג ממנו:\n\n"
+            ],
+            [
+                "<b>מאד מאד הוי שפל רוח.</b> אע״פ שבשאר מדות הדרך האמצעית היא המשובחת, במדת הגאוה אינו כן, אלא יטה לקצה האחרון של שפלות הרוח. לפי שהגאוה היא מאוסה ביותר, ועוד שרוב בני אדם נכשלים בה ולא בדילי אינשי מינה, לכך צריך לעשות לה הרחקה יתירה:\n\n"
+            ],
+            [
+                "<b>הלומד על מנת ללמד מספיקין בידו ללמוד וללמד.</b> גרסינן. והכי פירושו, הלומד על מנת להיות תמיד עוסק בתורה ואין בדעתו להיות גומל חסדים עם הבריות, כרבה [ר״ה י״ח ע״א] דעסק בתורה ולא עסק בגמילות חסדים, אע״ג דאיבעי ליה לאעסוקי בגמילות חסדים, מכל מקום מספיקין בידו ללמוד וללמד, ותהיה מחשבתו נעשית. והלומד על מנת לעשות, שהוא רוצה לעסוק בתורה ולהיות ג״כ גומל חסדים, כאביי [שם] דעסק בתורה ובגמילות חסדים, מספיקין בידו להשלים מחשבתו, ויזכה ללמוד וללמד לשמור ולעשות. ויש מפרשים הלומד על מנת ללמד, בשביל שיקרא רב, וגורסין אין מספיקין בידו ללמוד וללמד. וברוב הספרים מצאתי כגירסא ראשונה, ועיקר:",
+                "<b>אל תעשם עטרה להתגדל בהם.</b> שלא תאמר אלמוד בשביל שאקרא רבי ויושיבוני בראש, אלא למוד מאהבה וסוף הכבוד לבוא:",
+                "<b>ולא קרדום לחפור בהם.</b> ולא תלמוד תורה כדי לעשות ממנה מלאכה שתתפרנס בה, כמו קרדום לחפור בה, שהעושה כן מועל בקדושתה של תורה וחייב מיתה בידי שמים כמי שנהנה מן ההקדש. ומלמדי תינוקות נוטלין שכר שימור התינוקות בלבד, שמשמרין אותן שלא יפשעו ויזיקו, ושכר פיסוק טעמים, שאין הרב חייב לטרוח וללמד לתלמידים פיסוק הטעמים. אבל שכר לימוד אסור ליטול, דכתיב (דברים ד׳) ואותי צוה ה׳ בעת ההיא ללמד אתכם חקים ומשפטים כאשר צוני ה׳ אלהי, מה אני בחנם, אף אתם בחנם. וכן הדיין אסור ליקח שכר פסק הדין, אלא שכר בטלה בלבד, דבר שהוא ניכר כמה מפסיד מביטול מלאכתו כדי לשמוע טענות בעלי הדין. ובלבד שיטול משניהם בשוה, ואם נוטל יותר מזה, דיניו בטלים. ומה שהתירה תורה לתלמיד חכם ליהנות מדברי תורה, הוא, שתמכר סחורתו בשוק קודם כל אדם, וגם שיפטר מכל מסים ועולים וארנוניות. ואפילו כסף גולגלתא חייבין הצבור ליתן עליו, ואפילו הוא עשיר ויש לו ממון הרבה יכול הוא לשאול בדין שיפטרוהו. ואם תלמיד חכם חולה הוא ומדוכא ביסורין ומרבין העם להביא מנות גדולות מפני כבוד תורתו, מצוה עליו שיטול, ואין זה בכלל נאות מדברי תורה, הואיל ואי אפשר לו להתפרנס בדרך אחרת. וכן תלמיד חכם שמינו אותו הצבור עליהם פרנס או ראש הסדר ומתעסק בצרכי ציבור, מותר לו ליקח מהם פרס ואפילו שכר הרבה יותר מכדי פרנסתו, כדי שיהיו מזונותיו בריוח ומתוך כך יהיה גדול ויראוי ומאויים בעיניהם. כדאשכחן בכהן גדול דכתיב ביה הגדול מאחיו, ודרשו חכמים [יומא י״ח ע״א] גדלהו מאחיו, שיהיו אחיו הכהנים מעשירים אותו משלהן. וחכמים הראשונים שהיו נמנעים מזה, מדת חסידות היתה בהם, אבל לא מן הדין:\n\n"
+            ],
+            [
+                "<b>כל המכבד את התורה.</b> הדורש החסרות והיתרות שבתורה ומראה טעם על כל קוץ וקוץ לומר שאין בה דבר לבטלה, אין לך כבוד תורה גדול מזה. אי נמי, המכבד ספר תורה ומכבד לומדי התורה והעוסקים בה, כל אלו בכלל מכבד את התורה הן:\n\n"
+            ],
+            [
+                "<b>החושך עצמו מן הדין.</b> במקום שיש גדול ממנו. אי נמי, אומר לבעלי הדין שיתפשרו:",
+                "<b>פורק ממנו איבה.</b> שהיוצא מבית דין חייב, שונא לדיין, שאומר בלבו לא היפך בזכותי:",
+                "<b>וגזל.</b> שמא יחייב הזכאי ונמצא שגזל בא על ידו:",
+                "<b>ושבועת שוא.</b> שמא יחייב שבועה למי שאינו חייב בה ונמצא מביא לידי שבועת שוא. אי נמי, קרי תנא לשבועת שקר שבועת שוא, כגון האומר לא לויתי ולוה, דבשעת שבועה יצאה מפיו לשוא:",
+                "<b>והגס לבו בהוראה.</b> בלא עיון ובלא המתנה:\n\n"
+            ],
+            [
+                "<b>אל תהי דן יחידי.</b> אע״פ שיחיד מומחה יכול לדון, מדרכי החסידות הוא שאפילו מומחה לא יהי דן יחידי. ודוקא כשלא קבלוהו בעלי הדין עליהם לדיין, אבל קבלוהו בעלי הדין עליהם, דן יחידי ואפילו מדרך חסידות:",
+                "<b>שאין דן יחידי אלא אחד.</b> הקב״ה שהוא יחיד בעולמו:",
+                "<b>ואל תאמר.</b> לחבריך החולקים עליו. קבלו דעתי. שאני מומחה ובלא הצירוף שלכם הייתי יכול לדון:",
+                "<b>שהן רשאין ולא אתה.</b> הואיל וצירפת אותם עמך ראוי שיפסק הדין על פי הרבים:"
+            ],
+            [
+                "<b>המקיים את התורה מעוני.</b> שהוא דחוק למזונות ומתבטל ממלאכתו כדי לעסוק בתורה:",
+                "<b>המבטל את התורה מעושר.</b> מחמת רוב הממון צריך ליתן לבו פעם לכאן ופעם לכאן ואין לו פנאי לעסוק בתורה:\n\n"
+            ],
+            [
+                "<b>הוי ממעט בעסק.</b> המעט בעסק סחורתך ומלאכתך, ויהיה עיקר עסקך בתורה:",
+                "<b>והוי שפל רוח בפני כל אדם.</b> ללמוד אפילו ממי שהוא קטן ממך בחכמה:",
+                "<b>יש לך בטלים הרבה כנגדך.</b> שיסייעו לבטלך. פירוש אחר, יש בעולם כמה בטלים שהם הרשעים וחיות רעות שהם בטלים, ועל ידם הקב״ה יביא עליך פורענות:",
+                "<b>ואם עסקת בתורה.</b> הוא עצמו ישלם שכרך ולא על ידי שליח. ובזה יתירה מדה טובה על מדת פורענות:\n\n"
+            ],
+            [
+                "<b>פרקליט.</b> מלאך מליץ טוב:",
+                "<b>קטיגור.</b> מליץ רע. ולשון קטיגור, קורא תגר. וסניגור שהוא הפך קטיגור, פירושו שונא תגר:\n\n"
+            ],
+            [
+                "<b>יהי כבוד תלמידך חביב עליך כשלך.</b> שכן מצינו במשה שאמר ליהושע תלמידו בחר לנו אנשים, (שמות י״ז) עשאו שוה לו:",
+                "<b>וכבוד חברך כמורא רבך.</b> דא״ל אהרן למשה בי אדוני, (במדבר י״ב) ואחיו גדול ממנו בשנים היה וקרי ליה אדוני:",
+                "<b>ומורא רבך כמורא שמים.</b> דכתיב (שם י״א) אדוני משה כלאם, כלם מן העולם, כיון שמרדו בך כאילו מרדו בהקב״ה וחייבים כליה: "
+            ],
+            [
+                "<b>הוי זהיר בתלמוד.</b> שיהא תלמודך בדקדוק וכהלכה:",
+                "<b>ששגגת תלמוד עולה זדון.</b> אם תטעה בהוראה מתוך שלא דקדקת בתלמודך ותבוא להתיר את האסור, הקב״ה מעלה על ידך כאילו עשית מזיד:",
+                "<b>שלשה כתרים הם.</b> הכתובים בתורה, שחייבה התורה לנהוג בהם כבוד:",
+                "<b>כתר תורה.</b> כתיב ביה (ויקרא י״ט) והדרת פני זקן, זה שקנה חכמה:",
+                "<b>כתר כהונה.</b> כתיב ביה (שם כ״א) וקדשתו קדוש יהיה לך:",
+                "<b>כתר מלכות.</b> כתיב ביה (דברים י״ז) שום תשים עליך מלך, שתהא אימתו עליך:",
+                "<b>וכתר שם טוב.</b> מי שיש בידו מעשים טובים ושמועתו טובה מחמת מעשיו, לא מצינו לו כתר בתורה שיהיו חייבים לנהוג בו כבוד, והוא עולה על גבי כולן, שכל השלשה כתיים צריכים לו. שאם תלמיד חכם הוא וסני שומעניה שרי לבזוייה. ואם כהן גדול הוא, אמרינן ביומא (דף ע״א:) ייתון בני עממיא לשלם דעבדין עובדי אהרן, ולא ייתון בני אהרן לשלם דלא עבדין עובדי אהרן. ואם מלך הוא, כתיב (שמות כ״ב) ונשיא בעמך לא תאור, בעושה מעשה עמך:\n\n"
+            ],
+            [
+                "<b>הוי גולה למקום תורה.</b> אם אין תלמידי חכמים במקומך:",
+                "<b>ואל תאמר שהיא תבוא אחריך.</b> תלמידי חכמים יבואו לכאן:",
+                "<b>שחבריך יקיימוה בידך.</b> ואל תסמוך שחבריך כשיבואו מבית הרב יקיימו התורה בידך, שתלמוד מהם מה שלמדו הם מן הרב. אלא הוי גולה אתה בעצמך למקום הרב, שאינו דומה שומע מפי תלמיד לשומע מפי הרב. פירוש אחר, שחבריך יקיימוה בידך, מפני מה אני אומר לך הוי גולה למקום תורה, שחבריך יקיימוה בידך, שאפילו אתה חריף ומפולפל ביותר לא תתקיים התורה בך אלא על ידי חבריך שתשא ותתן עמהם, והיינו דמסיים ואל בינתך אל תשען:\n\n"
+            ],
+            [
+                "<b>אין בידינו.</b> כמו לא הוה בידיה [יבמות ק״ה ע״א]. כלומר אין הדבר הזה ידוע לנו מדוע דרך רשעים צלחה ומפני מה הצדיקים מדוכאים ביסורין. פירוש אחר, אין לנו בזמן הגלות לא משלוה והשקט שרגיל הקב״ה לתת לרשעים כדי לטרדן מן העוה״ב, ואף לא מן היסורים המיוחדים לצדיקים שהן יסורים של אהבה שאין בהן בטול תורה. כלומר יצאנו מכלל רשעים שאין לנו השלוה שיש לרשעים, ולכלל צדיקים לא הגענו, שהיסורים שלנו אינן של אהבה כיסורי הצדיקים:",
+                "<b>הוי מקדים שלום לכל אדם.</b> ואפילו לנכרי בשוק:",
+                "<b>והוי זנב לאריות.</b> לגדולים ממך:",
+                "<b>ולא ראש לשועלים.</b> לקטנים ממך:"
+            ],
+            [
+                "<b>בפרוזדור.</b> בית שער. תרגום אולם, פרוזדורא:",
+                "<b>טרקלין.</b> מקום מושב המלך. כך אתה התקן עצמך בעוה״ז כדי שתזכה לעולם הבא:"
+            ],
+            [
+                "<b>יפה שעה אחת בתשובה.</b> לצורך תשובה ומעשים טובים:",
+                "<b>מכל חיי העולם הבא.</b> לפי שבאותו זמן אין התשובה ומעשים טובים מהנים לאדם, שאין העולם הבא אלא לקבל שכר על מה שקיים בעולם הזה:\n\n"
+            ],
+            [
+                "<b>אל תרצה את חברך בשעת כעסו.</b> דכתיב (שמות ל״ג) פני ילכו והנחותי לך, אמר לו הקב״ה למשה המתן עד שיעברו פנים של זעם [ברכית ז׳ ע״א]:",
+                "<b>ואל תנחמנו בשעה שמתו מוטל לפניו.</b> שבשעת החורבן כביכול היה הקב״ה מתאבל, בקשו מלאכי השרת לנחמו, ורוח הקודש משיבן אל תאיצו לנחמני:",
+                "<b>ואל תשאל לו בשעת נדרו.</b> למצוא פתחים להתיר לו את נדרו. מפני שאז על כל פתח ופתח שתמצא לו יאמר אדעתא דהכי נדרתי, ושוב לא תמצא לו פתח. ומצינו כשנשבע הקב״ה למשה שלא יכנס לארץ לא התחנן מיד אלא המתין ואח״כ התחיל להתחנן:",
+                "<b>בשעת קלקלתו.</b> כשנתקלקל בחטא. לפי שהוא מתבייש מכל אדם. וכן אתה מוצא כשחטא אדם הראשון לא נגלה עליהם הקב״ה עד שעשו חגורות, דכתיב (בראשית ג׳) ויעשו להם חגורות, ואח״כ וישמעו את קול ה׳ אלהים: "
+            ],
+            [
+                "<b>בנפול אויבד אל תשמח.</b> פסוק הוא במשלי, אלא ששמואל הקטן היה רגיל להוכיח בני אדם במדה זו:",
+                "<b>פן יראה ה׳ ורע בעיניו.</b> שעשיתו בלבבך כאילו הוא שלוחך למלאות תאותך:",
+                "<b>והשיב מעליו אפו.</b> מדלא כתיב ושב אלא והשיב, משמע יסירהו מעל אויביך וישיבהו עליך: "
+            ],
+            [
+                "<b>על נייר חדש.</b> שהוא מתקיים. כך גירסת הילדות אינה משתכחת:",
+                "<b>ענבים קהות.</b> שלא נתבשלו כל צרכן ומקהות את השינים. כך חכמת הילד לא נתישבה כל צרכה ואין דבריו מתקבלים ומתישבים על הלב:",
+                "<b>יין מגתו.</b> ששמריו מעורבים בתוכו. כך חכמת הילד תערובת ספיקות יש בה:",
+                "<b>רבי אומר אל תסתכל בקנקן.</b> רבי פליג אדרבי יוסי בר׳ יהודה, ואמר כי כמו שיש קנקן חדש מלא יין ישן כך יש ילד שטעמו כטעם זקנים, ויש זקנים פחותים במעלת החכמה מן הילדים:\n\n"
+            ],
+            [
+                "<b>והתאוה.</b> המבקש למלאות תאותו באכילה ושתיה ובעילה וכיוצא בהן:",
+                "<b>והכבוד.</b> שיכבדוהו בני אדם:\n\n"
+            ],
+            [
+                "<b>הילודים למות.</b> מי שנולד כבר עתיד הוא למות:",
+                "<b>והמתים.</b> עתידים לחיות ולעמוד ליום הדין, אלה לחיי עולם, ואלה לחרפות ולדראון עולם:",
+                "<b>וחיים לדון.</b> עומדין להיות נדונים ליום הדין:",
+                "<b>לידע.</b> מאחרים:",
+                "<b>ולהודיע.</b> לאחרים:",
+                "<b>ולהודע.</b> להבין מעצמו:",
+                "<b>הוא היוצר.</b> שכל העולם הוא בידו כחומר ביד היוצר. ומה טעם, לפי שהוא הבורא שברא את כל העולם כולו מאין, לפיכך יכול לעשות בו כרצונו:",
+                "<b>הוא המבין הוא הדיין.</b> אחר שהבין כל מעשיהם מביאן בדין לפניו:",
+                "<b>הוא בעל דין.</b> שהוא תובע את החוטאים:",
+                "<b>והוא עתיד לדון.</b> לעולם הבא:",
+                "<b>ולא משוא פנים ולא מקח שוחד.</b> שאינו נושא פנים אפילו לצדיק גמור שלא יענישו על עבירה קלה שבאת לידו. ואינו לוקח שוחד המצוה בשביל העבירה. אלא נותן שכר על המצוה ועונש על העבירה. כך פירש הרמב״ם:",
+                "<b>ודע שהכל בא לפי חשבון.</b> פרוטה ופרוטה מצטרפת לחשבון גדול. כך עבירות קלות כשהן מרובות עולות לחשבון גדול:",
+                "<b>שעל כרחך אתה נוצר.</b> שהנשמה אינה רוצה לצאת מן הפרגוד, מקום טהור שהנשמות מונחות שם, וליכנס במעי אשה במקום טמא, ומלאך בא ומוציאה בעל כרחה ומכניסה במעי האשה:",
+                "<b>ועל כרחר אתה נולד.</b> בשעת הלידה אינו רוצה לצאת, ומלאך מוציאו בעל כרחו:",
+                "<b>ועל כרחך אתה חי.</b> יש אדם מדוכא ביסורים ורוצה למות ואינו יכול:"
+            ]
+        ],
+        [
+            [
+                "<b>בעשרה מאמרות.</b> תשעה ויאמר, ובראשית נמי מאמר הוא, דכתיב (תהלים ל״ג) בדבר ה׳ שמים נעשו:",
+                "<b>שמאבדים את העולם.</b> שכל המאבד נפש אחת מישראל כאילו איבד עולם מלא, והרשעים שבעונם מאבדים את נפשם כאילו מאבדים את העולם. כך מצאתי. ולי נראה, שמאבדין את העולם ממש, שמכריעים את כל העולם כולו לכף חובה, ונמצא העולם אבד בשבילם:",
+                "<b>שנברא בעשרה מאמרות.</b> ואינו דומה המאבד מלאכה שהיא נעשית ביום אחד למלאכה שהיא נעשית בהרבה ימים:\n\n"
+            ],
+            [
+                "<b>להודיע כמה ארך אפים לפניו.</b> אף אתה אל תתמה שהאריך לאומות העולם כל השנים הללו שהן משתעבדין בבניו, שיותר האריך לדורות שמאדם ועד נח, ואח״כ נשטפו:",
+                "<b>וקבל עליו שכר כולם.</b> עשה מעשים טובים כנגד מה שהיה ראוי שיעשו כולם, לפיכך ניצולו כולם בזכותו. וכמו שנטל עליו עול מצות בעוה״ז כנגד כולם כך קבל בעוה״ב שכר כנגד כולם, שכל אדם יש לו שני חלקים אחד בגן עדן ואחד בגיהנם, זכה נוטל חלקו וחלק חבירו בגן עדן, נתחייב, נוטל חלקו וחלק חבירו בגיהנם [חגיגה ט״ו ע״ב]:\n\n"
+            ],
+            [
+                "<b>עשרה נסיונות.</b> אחד, אור כשדים, שהשליכו נמרוד לכבשן האש. שני, לך לך מארצך. שלישי, ויהי רעב. רביעי, ותוקח האשה בית פרעה. חמישי, מלחמת המלכים. שישי, מעמד בין הבתרים, שהראהו שעבוד מלכיות. שביעי, המילה. שמיני, וישלח אבימלך ויקח את שרה. תשיעי, גרש האמה הזאת ואת בנה. עשירי, העקידה:\n\n"
+            ],
+            [
+                "<b>עשרה נסים נעשו לאבותינו במצרים.</b> שניצולו מעשר מכות. וכולם היו במצריים ולא בישראל:",
+                "<b>ועשרה על הים.</b> אחד, ויבקעו המים. שני, שנעשה הים כמין אוהל ונכנסו ישראל לתוכו, דכתיב [חבקוק ג׳] נקבת במטיו ראש פרזיו. שלישי, שנעשה קרקעית הים יבש בלא חומר וטיט, דכתיב (שמות י״ד) ובני ישראל הלכו ביבשה. רביעי, שקרקעית הים שדרכו בו המצריים שהיו רודפים אחרי ישראל נתלחלח ונעשה חומר וטיט, דכתיב (חבקוק ג׳) חומר מים רבים. חמישי, שהמים הנקפאים בקרקע הים לא היו חתיכה אחת אלא חתיכות קטנות, כעין לבינים ואבני הבנין מסודרים זה אצל זה, כדכתיב (תהלים ע״ד) אתה פוררת בעזך ים, שנעשה כעין פירורים. שישי, שנתקשו המים הנקפאים ונעשו קשים כסלעים, כדכתיב (שם) שברת ראשי תנינים על המים, והמצריים נקראו תנינים. שביעי, שנגזר הים לשנים עשר גזרים כדי שיעברו כל שבט ושבט בדרך אחד לבדו, והיינו דכתיב (שם קל״ו) לגוזר ים סוף לגזרים. שמיני, שקפאו המים כספיר ושוהם וזכוכית, כדי שיראו השבטים אלו את אלו, שעמוד האש היה מאיר להם, וזהו שנאמר (שם י״ח) חשכת מים עבי שחקים, כלומר קבוץ המים היה כעבי שחקים כעצם השמים לטוהר. תשיעי, שהיו יוצאים ממנו מים מתוקים שהיו שותים אותם, וזהו שנאמר נוזלים. עשירי, שלאחר ששתו מהם מה שרצו, הנותרים מהם היו נקפאים ונעשים ערימות, דכתיב (שמות ט״ו) נערמו מים נצבו כמו נד נוזלים:",
+                "<b>עשר מכות הביא הקב״ה על המצריים במצרים.</b> דצ״ך עד״ש באח״ב:",
+                "<b>ועשר על הים.</b> הן כנגד עשר נפילות שבשירת ויושע. רמה בים, ירה בים, טבעו בים סוף, תהומות יכסיומו, ירדו במצולות, תרעץ אויב, תהרוס קמיך, יאכלמו כקש, כסמו ים, צללו כעופרת, הרי עשר נפילות. ותבלעמו ארץ אינו בחשבון הנפילות, שזו היא טובתן שזכו לקבורה:",
+                "<b>עשרה נסיונות נסו אבותינו להקב״ה במדבר.</b> שנים בים, אחד בירידה, שם נאמר (שם י״ד) המבלי אין קברים במצרים, ואחד בעלייה, ויבואו מרתה וילונו. אחד ברפידים, וירב העם עם משה. שנים במן, לא תצאו ויצאו, איש אל יותר ממנו ויותירו. שנים בשליו, בראשון בשבתנו על סיר הבשר, בשליו השני והאספסוף אשר בקרבו. אחד בעגל. ואחד במתאוננים. ובמרגלים. והוא עשירי, שם נאמר וינסו אותי זה עשר פעמים ולא שמעו בקולי: "
+            ],
+            [
+                "<b>ולא אירע קרי לכהן גדול.</b> לפי שהיא טומאה היוצאה מגופו, היה הדבר מגונה ומכוער יותר משאר טומאות:",
+                "<b>ולא כבו גשמים אש עצי המערכה.</b> ואף על פי שהמזבח במקום מגולה היה:",
+                "<b>ולא נצחה הרוח את עמוד העשן.</b> שלא יהא מתמר ועולה:",
+                "<b>ולא נמצא פסול בעומר ובשתי הלחם ובלחם הפנים.</b> שאם היה נמצא בהם פסול קודם מצותן לא היה אפשר להקריב אחרים תחתם. שהעומר נקצר בלילה ולא היו מרבים לקצור. ושתי הלחם נאפים מערב יום טוב ואין אפייתן דוחה יום טוב. וכן לחם הפנים נאפה מערב שבת:",
+                "<b>צפופים.</b> לשון צף על פני המים. מרוב הקהל היו נדחקים איש באחיו עד שהיו רגליהם נטולות מן הארץ ועומדים באויר:",
+                "<b>ומשתחוים רוחים.</b> בשעת השתחויה נעשה להם נס ומשתחוים בריוח כל אחד רחוק מחברו ארבע אמות, כדי שלא ישמע את חברו כשהוא מתודה ומזכיר עונותיו:",
+                "<b>צר לי המקום שאלין בירושלים, גרסינן.</b> לפי שהיה המקום מזמין להם פרנסתן ולא הוצרך אחד מהם לצאת משם ולומר פרנסתי [דחוקה] ואיני יכול לדור בירושלים. ויש ספרים שכתוב בהן כשאלין. ועל העולים לרגל נאמר, שלא היה אחד מהם מיצר כשהיה לן בירושלים מחמת דוחק המקום. כמו צר לי המקום גשה לי ואשבה (ישעיה מ״ט):\n\n"
+            ],
+            [
+                "<b>בין השמשות.</b> בערב שבת בראשית קודם שנשלמה הבריאה:",
+                "<b>פי הארץ.</b> לבלוע קורח ועדתו:",
+                "<b>ופי הבאר.</b> בארה של מרים שהיתה הולכת עם ישראל במדבר בכל המסעות. ויש אומרים, שפתחה פיה ואמרה שירה, שנאמר (במדבר כ״א) עלי באר ענו לה:",
+                "<b>פי האתון.</b> בין השמשות נגזר עליה שתדבר עם בלעם:",
+                "<b>והקשת.</b> לאות ברית שלא יהיה עוד מבול:",
+                "<b>והמן.</b> שירד לישראל ארבעים שנה במדבר:",
+                "<b>והמטה.</b> שנעשו בו האותות. ושל סנפרינון היה:",
+                "<b>והשמיר.</b> כמין תולעת, ברייתו כשעורה. כשהיו מראים אותו על האבנים הרשומות בדיו, הן נבקעות מאליהן. ובו פיתחו אבני האפוד והחושן, דכתיב בהו במלואותם:",
+                "<b>הכתב.</b> צורת האותיות שהיו חקוקים בלוחות:",
+                "<b>והמכתב.</b> שהיו נקראים מכל הארבעה צדדים:",
+                "<b>והלוחות.</b> של סנפרינון היו, ארכן ששה, ורחבן ששה, ועוביין שלשה. כאבן אחת שארכה ורחבה ועוביה שוין. ונחלקה לשתים ונגללים היו וחצובים מגלגל חמה:",
+                "<b>אף המזיקין.</b> אלו השדים. שלאחר שברא הקדוש ברוך הוא אדם וחוה היה מתעסק בבריאתן, וכשברא רוחותיהן לא הספיק לברוא גופויהן עד שקדש היום, ונשארו רוחות בלא גוף:",
+                "<b>ואילו של אברהם אבינו.</b> נגזר עליו בין השמשות שיהיה נאחז בסבך בקרניו בשעת העקידה:",
+                "<b>אף צבת בצבת עשויה.</b> תרגום מלקחיה צביתהא. הצבת אינה נעשית אלא בצבת אחרת, וראשונה מי עשאה, על כרחך מאליה נעשית בידי שמים, ונבראת בין השמשות. וזה נדחה בגמרא בפרק מקום שנהגו (פסחים דף נד:), ואמרו, אפשר שהצבת הראשונה נעשית בדפוס שהתיכו הנחושת באש והציקוהו בתוך הדפוס ונעשית הצבת מיד: "
+            ],
+            [
+                "<b>גולם.</b> לשון גולמי כלים, שלא נגמרה מלאכתן. כך אדם שאינו נגמר בדעתו לא במדות ולא בחכמה קרוי גולם:",
+                "<b>אינו מדבר לפני מי שגדול ממנו בחכמה.</b> שכן מצינו באלעזר ואיתמר שלא רצו לדבר בפני אביהן כשקצף עליהם משה, והשיב אהרן:",
+                "<b>ואינו נכנס לתוך דברי חבירו.</b> שלא [יערבבנו]. דכתיב (במדבר י״ב) שמעו נא דברי, המתינו לי עד שאדבר. קל וחומר להדיוט:",
+                "<b>ואינו נבהל להשיב.</b> כדי שתהא תשובתו כהלכה. וכן באליהוא הוא אומר (איוב ל״ו) כתר לי זעיר ואחוך:",
+                "<b>שואל כענין ומשיב כהלכה.</b> לדבר אחד הוא נמנה כאן. והכי פירושו, התלמיד שואל כענין כלומר באותו ענין שהם עסוקים בו, ואז הרב משיב כהלכה. אבל אם ישאל התלמיד שלא כענין, הוא מביא לרב שישיב שלא כהלכה. על דרך שאמר רבי חייא לרב (שבת דף ג׳) כי קאי רבי בהאי מסכתא לא תשייליה במסכתא אחריתי. וכן אתה מוצא באנשים אשר היו טמאים לנפש אדם שראו את משה עוסק בהלכות הפסח ושאלו לו באותה ענין:",
+                "<b>ואומר על ראשון ראשון.</b> וכן מצינו בהקב״ה שאמר לו משה (שמות ג׳) מי אנכי כי אלך אל פרעה, היא הראשונה. וכי אוציא את בני ישראל, הרי שניה. והשיבו הקב״ה על הראשונה כי אהיה עמך, ועל השניה, בהוציאך את העם ממצרים תעבדון את האלהים:",
+                "<b>ועל מה שלא שמע אומר לא שמעתי.</b> אם פוסק דין מן הסברא מדעתו לא יאמר כך שמעתי מרבותי. ומצינו באנשי חרן (בראשית כ״ט) כששאל מהם יעקב השלום לו, אמרו לו שלום, והנה רחל בתו באה עם הצאן, כלומר, זה אנו יודעים, ואם תשאל יותר, הנה רחל בתו באה עם הצאן והיא תגיד לך, כי אנחנו לא ידענו יותר מזה:",
+                "<b>ומודה על האמת.</b> ואע״פ שיכול להעמיד את דבריו על ידי טענות שבידו. וכן מצינו במשה (ויקרא י׳), כשסלקו אהרן ואמר לו, אם שמעת בקדשי שעה אין לך להקל בקדשי דורות, וישמע משה וייטב בעיניו, הודה ולא בוש לומר לא שמעתי, אלא שמעתי ושכחתי:",
+                "<b>וחלופיהן בגולם.</b> חלוף הדברים הללו שבחכם הם בגולם:"
+            ],
+            [
+                "<b>רעב של בצורת.</b> הגשמים מועטים ומתוך כך השער מתיקר:",
+                "<b>רעב של מהומה.</b> מפני הגייסות אין יכולין לאסוף התבואה:",
+                "<b>רעב של כליה.</b> השמים כברזל והארץ כנחושה:",
+                "<b>שלא נמסרו לב״ד.</b> שלא עשו בהן דין תורה:",
+                "<b>ועל פירות שביעית.</b> שעושים בהן סחורה ואין נוהגין בהן קדושת שביעית:",
+                "<b>ענוי הדין.</b> שיודעים להיכן הדין נוטה ומעכבין ואין פוסקין אותו:",
+                "<b>עוות הדין.</b> לזכות את החייב ולחייב את הזכאי:",
+                "<b>ועל המורים בתורה שלא כהלכה.</b> לאסור את המותר ולהתיר את האסור:\n\n"
+            ],
+            [
+                "<b>שבועת שוא.</b> לבטלה, שלא לצורך:",
+                "<b>חלול השם.</b> העובר עבירה בפרהסיא ביד רמה. אי נמי, שבני אדם רואים ולומדים ממעשיו:",
+                "<b>ועל השמטת הארץ.</b> שחורשים וזורעים בשביעית:",
+                "<b>מפני מעשר עני שבשלישית.</b> שבמקום מעשר שני שמפרישים בשאר שנים של שמטה, בשלישית ובששית מפרישין מעשר עני:",
+                "<b>גזל מתנות עניים.</b> לקט שכחה ופאה פרט ועוללות:\n\n"
+            ],
+            [
+                "<b>שלי שלי ושלך שלך.</b> איני רוצה להנותך, והלואי שלא תהנה אותי:",
+                "<b>ויש אומרים זו מדת סדום.</b> קרוב הדבר לבוא לידי מדת סדום. שמתוך שהוא רגיל בכך, אפילו בדבר שחבירו נהנה. והוא אינו חסר לא ירצה להנות את חבירו, וזו היתה מדת סדום שהיו מתכוונים לכלות הרגל מביניהם, ואע״פ שהיתה הארץ רחבת ידים לפניהם ולא היו חסרים כלום:",
+                "<b>שלי שלך ושלך שלי עם הארץ.</b> שנהנה ומהנה בשוה, וזהו ישובה של הארץ, אבל אינו יודע קרא דכתיב (משלי ט״ו) ושונא מתנות יחיה. וזהו לשון עם הארץ האמור בכל מקום, שרוצה בתקונה של הארץ אבל אין בו חכמה להבדיל בתקונין הראויין:",
+                "<b>שלי שלך ושלך שלך.</b> מהנה את הבריות מנכסיו, והוא אינו נהנה מאחרים:",
+                "<b>חסיד.</b> שעושה לפנים משורת הדין:\n\n"
+            ],
+            [
+                "<b>הכי גרסינן נוח לכעוס ונוח לרצות יצא שכרו בהפסדו, קשה לכעוס וקשה לרצות יצא הפסדו בשכרו.</b> אדם שכועס מהר על כל דבר, אע״פ שהוא חוזר ומתרצה מהרה הפסדו מרובה משכרו, שרוב מעשיו מקולקלים מאחר שהוא נוח לכעוס על כל דבר ודבר. אבל הקשה לכעוס, אע״פ שיש לו מדה רעה שהוא קשה לרצות, יצא הפסדו המועט שהוא קשה לרצות בשכרו המרובה שהוא קשה לכעוס, ורוב מעשיו מתוקנים. ואית דגרסי איפכא. וגרסא זו נראית לי עיקר:\n\n"
+            ],
+            [
+                "<b>מהר לשמוע ומהר לאבד יצא שכרו בהפסדו.</b> דמאחר ששוכח מה שלומד מה הנאה יש במה שהוא מהר לשמוע, נמצא הפסדו גדול משכרו:",
+                "<b>קשה לשמוע וקשה לאבד יצא הפסדו בשכרו.</b> שמדה טובה שיש בו יתירה על המדה הנפסדת, הואיל ומה ששמע אחר הקושי הוא זוכר ואינו שוכח. ונפקא מינה, שאם יש לפנינו שני תלמידים ואין לנו לספק מזון אלא לאחד מהם, נקדים הקשה לאבד על המהר לשמוע:",
+                "<b>זה חלק רע.</b> לא הוה שייך למתני הכא חסיד או רשע, שאין זה דבר התלוי בבחירתו של אדם, אלא חסרון שהיה בו מעיקר ברייתו:\n\n"
+            ],
+            [
+                "<b>ארבע מדות בנותני צדקה.</b> כלומר בנתינת הצדקה. ולא בנותני צדקה ממש, דהא איכא בהו מי שאינו נותן. וכן בסמוך בהולכי לבית המדרש, היינו בהליכת בית המדרש:",
+                "<b>עינו רעה בשל אחרים.</b> דיודע שהצדקה מעשרת ואינו רוצה שאחרים יתעשרו. פירוש אחר, יש מי שחס על ממון קרוביו יותר מעל ממונו, ואע״פ שהוא נותן אינו רוצה שקרוביו יתנו, שלא יאבדו את ממונם, והיינו עינו רעה בשל אחרים דומיא דעינו רעה בשלו דבסיפא:\n\n"
+            ],
+            [
+                "<b>הולך ואינו עושה.</b> הולך לבית המדרש לשמוע ואינו שונה ולומד ולא מבין:",
+                "<b>עושה ואינו הולך.</b> לומד ושונה בבית המדרש שבביתו:\n\n"
+            ],
+            [
+                "<b>ביושבים לפני חכמים.</b> לעיל בארבע מדות בתלמידים איירי בענין הזכרון והשכחה, והשתא מיירי בענין הסברא הישרה וברירת הדבר הצודק מהבלתי צודק:",
+                "<b>ספוג.</b> הוא סופג את המים, בין עכורים בין צלולים, כך יש מי שלבו רחב ומקבל כל מה ששומע, ואין בו כח לברור האמת מן השקר:",
+                "<b>משפך.</b> כלי שנותנים על פי חבית או על פי הנוד כשרוצים למלאותו יין או שמן:",
+                "<b>שמכניס בזו ומוציא בזו.</b> כך יש מי שמקבל כל מה שלומד וכבולעו כך פולטו:",
+                "<b>משמרת.</b> מוציא כל מה ששומע בבית המדרש, וקולט דבר של בטלה:",
+                "<b>נפה.</b> לאחר שמוציאים הסובין והמורסן מן הקמח הנטחן ונשאר הקמח הדק עם הסולת הגס והוא החשוב, מעבירין אותו בנפה דקה מאד ויורד ממנה כל אותו הקמח הדק שהוא כעין עפרורית לבנה ונשאר הסולת הגס החשוב. וכן היו עושין למנחות. כך יש מי שיש בו כח לברר וללבן שמועותיו, וקולט האמת מן השקר והבטל: "
+            ],
+            [
+                "<b>כל אהבה שהיא תלויה בדבר בטל.</b> שאינו מתקיים, כשיתבטל הדבר שהיה סבה לאותה אהבה, גם האהבה בטלה. וכל אהבה שאינה תלויה בדבר בטל אלא בדבר קיים, כגון אהבת הצדיקים והחכמים, אינה בטלה לעולם. כשם שהדבר שהוא סבה לאותה אהבה אינה בטל, כך אין האהבה בטלה:",
+                "<b>אהבת אמנון ותמר.</b> מפני יפיה:",
+                "<b>אהבת דוד ויונתן.</b> להשלים רצון קונם. דאמר לו יהונתן לדוד אתה תהיה למלך על ישראל ואני אהיה לך למשנה:\n\n"
+            ],
+            [
+                "<b>כל מחלוקת שהיא לשם שמים סופה להתקיים.</b> כלומר שאנשי המחלוקת ההיא מתקיימים ואינם אובדין, כמחלוקת הלל ושמאי שלא אבדו לא תלמידי בית שמאי ולא תלמידי בית הלל. אבל קורח ועדתו אבדו. ואני שמעתי, פירוש סופה, תכליתה המבוקש מענינה. והמחלוקת שהיא לשם שמים, התכלית והסוף המבוקש מאותה מחלוקת להשיג האמת, וזה מתקיים, כמו שאמרו מתוך הויכוח יתברר האמת, וכמו שנתבאר במחלוקת הלל ושמאי שהלכה כבית הלל. ומחלוקת שאינה לשם שמים, תכלית הנרצה בה היא בקשת השררה ואהבת הניצוח, וזה הסוף אינו מתקיים, כמו שמצינו במחלוקת קורח ועדתו שתכלית וסוף כוונתם היתה בקשת הכבוד והשררה והיו להיפך:\n\n"
+            ],
+            [
+                "<b>אין חטא בא על ידו.</b> כדי שלא יהא הוא בגיהנם ותלמידיו בגן עדן:",
+                "<b>אין מספיקין בידו לעשות תשובה.</b> שלא יהא הוא בגן עדן ותלמידיו בגיהנם:",
+                "<b>וזיכה את הרבים.</b> שלימד תורה לכל ישראל:",
+                "<b>צדקת ה׳ עשה ומשפטיו עם ישראל.</b> ומשפטיו שעם ישראל כאילו הוא עשאן:",
+                "<b>אשר חטא ואשר החטיא את ישראל.</b> מדלא קאמר על חטאת ירבעם וישראל, שמע מינה שהכל תלוי בירבעם:\n\n"
+            ],
+            [
+                "<b>מתלמידיו של אברהם אבינו.</b> למד ממנו והולך בדרכיו:",
+                "<b>עין טובה.</b> מסתפק במה שיש לו ואינו חומד ממון אחרים. שכן מצינו באברהם שאמר למלך סדום (בראשית י״ד) אם מחוט ועד שרוך נעל ואם אקח מכל אשר לך:",
+                "<b>ורוח נמוכה.</b> ענוה יתירה. וכן מצינו אברהם אומר (שם י״ח) ואנכי עפר ואפר:",
+                "<b>ונפש שפלה.</b> זהירות והפרישה מן התאוות. ומצינו זה באברהם, דכתיב (שם י״ב) הנה נא ידעתי כי אשה יפת מראה את, שעד עכשיו לא הכיר בה מרוב צניעות. ובבלעם אשכחן עין רעה, שהיה יודע שהיה רע בעיני המקום שילך אצל בלק והיה הולך כדי ליטול שכר, דכתיב (במדבר כ״ב) אם יתן לי בלק מלא ביתו כסף וזהב:",
+                "<b>ורוח גבוהה.</b> דאמר (שם כ״ד) נאם שומע אמרי אל ויודע דעת עליון:",
+                "<b>ונפש רחבה.</b> שאם לא היה רב התאוה לא היה יועץ להפקיר בנות מואב לזנות. ואמרו חכמים [סנהדרין ק״ה ע״א] בלעם בועל אתונו היה:",
+                "<b>להנחיל אוהבי יש.</b> אברהם אקרי אוהב, דכתיב (ישעיה מ״א) זרע אברהם אוהבי. יש, בעוה״ב. ואוצרותיהם אמלא, בעוה״ז:",
+                "<b>אנשי דמים.</b> בלעם איקרי איש דמים, שהפיל בעצתו עשרים וארבעה אלפים מישראל: "
+            ],
+            [
+                "<b>עז כנמר.</b> הנמר הזה נולד מן חזיר היער והלביאה, כי בעת יחם האריות הלביאה מכנסת ראשה בסבכי היער ונוהמת ותובעת את הזכר, והחזיר שומע קולה ורובעה, ונמר יוצא מבין שניהן. ולפי שהוא ממזר הוא עז פנים, אע״פ שאין בו גבורה כל כך. אף אתה הוי עז ולא תתבייש לשאול מרבך מה שלא הבנת, כאותה ששנינו לא הביישן למד:",
+                "<b>וקל כנשר </b>לחזור אחר תלמודך, ולא תיגע כדכתיב (שם מ׳) יעלו אבר כנשרים ירוצו ולא ייגעו:",
+                "<b>ורץ כצבי.</b> לרדוף אחר המצות:",
+                "<b>וגבור כארי.</b> לכבוש את יצרך מן העבירות:",
+                "<b>עז פנים.</b> לפי שהעזות ניכר בפנים כדכתיב (משלי כ״א) העז איש רשע בפניו, לפיכך נקרא עז פנים:",
+                "<b>שתבנה עירך במהרה בימינו.</b> כלומר, כשם שחוננתנו זאת המדה, שסימן לזרע אברהם ביישנים רחמנים וגומלי חסדים [יבמות ע״ט ע״א], כן יהי רצון שתבנה עירך וכו׳: "
+            ],
+            [
+                "<b>בן חמש שנים למקרא.</b> מערלה ילפינן, דכתיב (ויקרא י״ט) שלש שנים יהיה לכם ערלים וגו׳ ובשנה הרביעית יהיה כל פריו קודש הלולים, שאביו מלמדו צורת האותיות והיכר הנקודות. ובשנה החמישית תאכלו את פריו להוסיף לכם תבואתו, מכאן ואילך ספי ליה כתורא:",
+                "<b>בן עשר למשנה.</b> שלומד מקרא חמש שנים, וחמש שנים משנה, וחמש שנים גמרא. דאמר מר [חולין כ״ד ע״א] כל תלמיד שלא ראה סימן יפה במשנתו חמש שנים שוב אינו רואה, דכתיב (במדבר ח׳) זאת אשר ללוים מבן חמש ועשרים שנה ומעלה יבא לצבוא צבא, שבא ולומד הלכות עבודה חמש שנים, ובן שלשים עובד:",
+                "<b>בן שלש עשרה למצות.</b> דכתיב (שם ה׳) איש או אשה כי יעשו מכל חטאת האדם, וגבי שכם כתיב (בראשית ל״ד) ויקחו שני בני יעקב שמעון ולוי אחי דינה איש חרבו. ולוי באותו פרק בן שלשה עשר שנה היה, וקרי ליה איש:",
+                "<b>בן שמונה עשרה לחופה.</b> י״ט אדם כתובים בפרשת בראשית מן ויאמר אלהים נעשה אדם עד ויבן ה׳ אלהים את הצלע, חד לגופיה, פשו ליה שמונה עשר לדרשא:",
+                "<b>בן עשרים לרדוף.</b> אחר מזונותיו. לאחר שלמד מקרא משנה וגמרא ונשא אשה והוליד בנים, צריך הוא לחזור ולבקש אחר מזונות. פירוש אחר, בן עשרים לרדוף אותו מן השמים ולהענישו על מעשיו, שאין ב״ד של מעלה מענישין פחות מבן עשרים:",
+                "<b>בן שלשים לכח.</b> שהלוים היו מקימים את המשכן ומפרקין וטוענין את העגלות ונושאין בכתף מבן שלשים שנה ומעלה:",
+                "<b>בן ארבעים לבינה.</b> שלאחר ארבעים שנה שהיו ישראל במדבר אמר להם משה (דברים כ״ט) ולא נתן ה׳ לכם לב לדעת ועינים לראות ואזנים לשמוע עד היום הזה:",
+                "<b>בן חמשים לעצה.</b> שנאמר בלוים (במדבר ח׳) ומבן חמשים שנה ישוב מצבא העבודה ולא יעבוד עוד ושרת את אחיו וגו׳ ומהו השירות, שיתן להם עצה:",
+                "<b>בן ששים לזקנה.</b> דכתיב (איוב ה׳) תבא בכלח אלי קבר. בכל״ח בגימטריא ששים:",
+                "<b>בן שבעים לשיבה.</b> דכתיב בדוד (דברי הימים א כ״ט) וימת בשיבה טובה, וימי חייו היו שבעים שנה:",
+                "<b>בן שמונים לגבורות.</b> דכתיב (תהלים צ׳) ואם בגבורות שמונים שנה:",
+                "<b>בן תש ים לשוח.</b> הולך שחוח וכפוף. ויש אומרים, לשון שוחה עמוקה: "
+            ],
+            [
+                "<b>הפוך בה והפוך בה.</b> בתורה:",
+                "<b>דכולה בה.</b> שהכל תמצא בה:",
+                "<b>וסיב ובלה בה.</b> גם עד זקנה ושיבה לא תעזבנה:",
+                "<b>ומינה לא תזוע.</b> שלא תאמר למדתי חכמת ישראל אלך ואלמוד חכמת יונית, שאין מותר ללמוד חכמת יונית אלא במקום שאסור להרהר בדברי תורה, כגון בבית המרחץ או בבית הכסא. ששאלו את ר׳ יהושע מהו ללמד אדם את בנו חכמת יונית, אמר להם ילמדנו בשעה שאינו לא יום ולא לילה, דהא כתיב והגית בו יומם ולילה:  "
+            ],
+            [
+                "<b>לפום צערא אגרא.</b> כפי רוב הצער שאתה סובל בלמוד התורה ועשיית המצוה, יהיה שכרך מרובה:"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            []
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/ToratEmet.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/ToratEmet.json
new file mode 100644
index 0000000000000000000000000000000000000000..c515f0f6f6f5f8ce52544560033cb9246c899046
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/ToratEmet.json	
@@ -0,0 +1,650 @@
+{
+    "language": "he",
+    "title": "Bartenura on Pirkei Avot",
+    "versionSource": "http://www.toratemetfreeware.com/online/f_01313.html",
+    "versionTitle": "ToratEmet",
+    "status": "locked",
+    "priority": 3.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "תורת-אמת",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה אבות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            [
+                "<b>מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי.</b> אוֹמֵר אֲנִי, לְפִי שֶׁמַּסֶּכֶת זוֹ אֵינָהּ מְיֻסֶּדֶת עַל פֵּרוּשׁ מִצְוָה מִמִּצְוֹת הַתּוֹרָה כִּשְׁאָר מַסֶּכְתּוֹת שֶׁבַּמִּשְׁנָה, אֶלָּא כֻּלָּהּ מוּסָרִים וּמִדּוֹת, וְחַכְמֵי אֻמּוֹת הָעוֹלָם גַּם כֵּן חִבְּרוּ סְפָרִים כְּמוֹ שֶׁבָּדוּ מִלִּבָּם בְּדַרְכֵי הַמּוּסָר כֵּיצַד יִתְנַהֵג הָאָדָם עִם חֲבֵרוֹ, לְפִיכָךְ הִתְחִיל הַתַּנָּא בְּמַסֶּכֶת זוֹ מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי, לוֹמַר לְךָ שֶׁהַמִּדּוֹת וְהַמּוּסָרִים שֶׁבְּזוֹ הַמַּסֶּכְתָּא לֹא בָּדוּ אוֹתָם חַכְמֵי הַמִּשְׁנָה מִלִּבָּם, אֶלָּא אַף אֵלּוּ נֶאֶמְרוּ בְּסִינַי: ",
+                "<b>מִסִּינַי.</b> מִמִּי שֶׁנִּגְלָה בְּסִינַי:",
+                "<b>לִזְקֵנִים.</b> שֶׁהֶאֱרִיכוּ יָמִים אַחֲרֵי יְהוֹשֻׁעַ. וְאוֹתָם הַזְּקֵנִים לִזְקֵנִים אֲחֵרִים עַד שֶׁהִגִּיעוּ לִתְחִלָּתָם שֶׁל נְבִיאִים שֶׁהֵן עֵלִי הַכֹּהֵן וּשְׁמוּאֵל הָרָמָתִי:",
+                "<b>לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה.</b> מֵאָה וְעֶשְׂרִים זְקֵנִים הָיוּ. זְרֻבָּבֶל שְׂרָיָה רְעֵלָיָה מָרְדְּכַי בִּלְשָׁן, שֶׁהָיוּ בִּימֵי עֶזְרָא כְשֶׁעָלוּ מִן הַגּוֹלָה בְּבַיִת שֵׁנִי. וּמִכְּלָלָם, חַגַּי זְכַרְיָה וּמַלְאָכִי וּנְחֶמְיָה בֶּן חֲכַלְיָה וְחַבְרֵיהֶם. וְנִקְרְאוּ כְּנֶסֶת הַגְּדוֹלָה לְפִי שֶׁהֶחֱזִירוּ הָעֲטָרָה לְיָשְׁנָהּ (יומא סט:) שֶׁמֹּשֶׁה אָמַר (דברים י) הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא, בָּאוּ יִרְמְיָה וְדָנִיֵּאל וְלֹא אָמְרוּ גִּבּוֹר וְנוֹרָא, וְהֵם הֶחֱזִירוּם כְּבַתְּחִלָּה, לְפִי שֶׁאָמְרוּ הֵן הֵן גְּבוּרוֹתָיו הֵן הֵן נוֹרְאוֹתָיו, שֶׁאִלְמָלֵא כֵן הֵיאַךְ אֻמָּה כָּזוֹ יְכוֹלָה לְהִתְקַיֵּם בִּפְנֵי כַּמָּה אֻמּוֹת: ",
+                "<b>הֵם אָמְרוּ שְׁלֹשָׁה דְבָרִים.</b> הַרְבֵּה דְּבָרִים אָמְרוּ, אֶלָּא שְׁלֹשָׁה דְּבָרִים הַלָּלוּ אָמְרוּ [הֵן] שֶׁיֵּשׁ בָּהֶם קִיּוּם הַתּוֹרָה: ",
+                "<b>הֱווּ מְתוּנִים בַּדִּין.</b> שֶׁאִם בָּא דִּין לְפָנֶיךָ פַּעַם וּשְׁתַּיִם וְשָׁלֹשׁ, לֹא תֹאמַר דִּין זֶה כְּבָר בָּא לְפָנַי וְשָׁנִיתִי וְשִׁלַּשְׁתִּי בּוֹ, אֶלָּא הֱווּ מְתוּנִים, כְּלוֹמַר מַמְתִּינִים קֹדֶם שֶׁתִּפְסְקוּ הַדִּין: ",
+                "<b>וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה.</b> לַאֲפוֹקֵי מֵרַבָּן גַּמְלִיאֵל דְּאָמַר (ברכות כח.) כָּל תַּלְמִיד שֶׁאֵין תּוֹכוֹ כְּבָרוֹ אַל יִכָּנֵס לְבֵית הַמִּדְרָשׁ, קָא מַשְׁמַע לָן שֶׁמְּלַמְּדִין תּוֹרָה לְכָל אָדָם וְאֵין צָרִיךְ לִבְדֹּק אַחֲרָיו, וּבִלְבַד שֶׁלֹּא יִהְיֶה יָדוּעַ מֵעִנְיָנוֹ שֶׁמַּעֲשָׂיו מְקֻלְקָלִים וְסָאנֵי שׁוּמְעָנֵיהּ. אִי נַמִּי אַשְׁמוֹעִינַן (יבמות סב:) שֶׁאִם הֶעֱמִיד תַּלְמִידִים בְּבַחֲרוּתוֹ יַעֲמִיד תַּלְמִידִים בְּזִקְנוּתוֹ, דִּכְתִיב (קהלת יא) בַּבֹּקֶר זְרַע זַרְעֶךָ וְלָעֶרֶב אַל תַּנַּח יָדֶךָ: ",
+                "<b>וַעֲשׂוּ סְיָג לַתּוֹרָה.</b> גָּדֵר שֶׁלֹּא יָבֹא לִגַּע בְּאִסּוּר תּוֹרָה, כְּגוֹן שְׁנִיּוֹת לָעֲרָיוֹת, וּשְׁבוּת לְשַׁבָּת. דִּכְתִיב (ויקרא יח) וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי, עֲשׂוּ מִשְׁמֶרֶת לְמִשְׁמַרְתִּי: "
+            ],
+            [
+                "<b>מִשְּׁיָרֵי.</b> מִשִּׁיּוּרֵי. שֶׁלְּאַחַר שֶׁמֵּתוּ כֻּלָּן נִשְׁתַּיְּרָה הַקַּבָּלָה בְּיָדוֹ. וְהוּא הָיָה כֹּהֵן גָּדוֹל אַחַר עֶזְרָא:",
+                "<b>הוּא הָיָה אוֹמֵר.</b> כְּלוֹמַר כָּךְ הָיָה מְרַגְּלָא בְּפוּמֵיהּ תָּמִיד. וְכֵן כָּל רַבִּי פְּלוֹנִי אוֹמֵר, הוּא הָיָה אוֹמֵר, שֶׁבְּמַסֶּכְתָּא זוֹ, פֵּרוּשָׁן הָיָה רָגִיל לוֹמַר כֵּן תָּמִיד: ",
+                "<b>הָעוֹלָם עוֹמֵד.</b> לֹא נִבְרָא הָעוֹלָם אֶלָּא בִּשְׁבִיל שְׁלֹשָׁה דְּבָרִים הַלָּלוּ:",
+                "<b>עַל הַתּוֹרָה.</b> שֶׁאִלְמָלֵי לֹא קִבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה לֹא נִבְרְאוּ שָׁמַיִם וָאָרֶץ, דִּכְתִיב (ירמיה לג) אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי (שבת פח.): ",
+                "<b>וְעַל הָעֲבוֹדָה.</b> עֲבוֹדַת הַקָּרְבָּנוֹת. שֶׁכָּךְ שָׁנִינוּ בְּמַסֶּכֶת תַּעֲנִית (כז:), שֶׁאִלְמָלֵא מַעֲמָדוֹת לֹא נִתְקַיְּמוּ שָׁמַיִם וָאָרֶץ. וּמָצִינוּ שֶׁבִּשְׁבִיל הַקָּרְבָּנוֹת שֶׁהִקְרִיב נֹחַ נִשְׁבַּע [הַקָּדוֹשׁ בָּרוּךְ הוּא] שֶׁלֹּא יָבִיא מַבּוּל לָעוֹלָם. הֲרֵי שֶׁהָעוֹלָם עוֹמֵד עַל הַקָּרְבָּנוֹת: ",
+                "<b>וְעַל גְּמִילוּת חֲסָדִים.</b> דִּכְתִיב (תהלים פט) עוֹלָם חֶסֶד יִבָּנֶה. וּגְמִילוּת חֲסָדִים, הוּא לְשַׂמֵּחַ חֲתָנִים, וּלְנַחֵם אֲבֵלִים, וּלְבַקֵּר חוֹלִים, וְלִקְבֹּר מֵתִים, וְכַיּוֹצֵא בָזֶה:"
+            ],
+            [
+                "<b>פְּרָס.</b> לְשׁוֹן עֶרֶךְ. בְּעֶרְכֶּךָ, מְתַרְגְּמִינַן פּוּרְסָנֵיהּ. וְהוּא מַה שֶּׁאָדָם נוֹתֵן לְמִי שֶׁעָבַד אוֹתוֹ וְהוּא אֵינוֹ חַיָּב בַּדִּין לִתֵּן לוֹ כְּלוּם, כְּמוֹ מַה שֶּׁיִּתֵּן אָדָם לִבְנוֹ קָטָן אוֹ לְאִשְׁתּוֹ אוֹ לְעַבְדּוֹ מִפְּנֵי קוֹרַת רוּחַ שֶׁעָשׂוּ לוֹ. וַאֲפִלּוּ לְתִקְוַת פְּרָס כָּזֶה לֹא יַעֲבֹד אָדָם אֶת בּוֹרְאוֹ, אֶלָּא מֵאַהֲבָה בִּלְבַד: ",
+                "<b>וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם.</b> אַף עַל פִּי שֶׁאַתָּה עוֹבֵד מֵאַהֲבָה עֲבֹד גַּם כֵּן מִיִּרְאָה. שֶׁהָעוֹבֵד מֵאַהֲבָה זָרִיז בְּמִצְוֹת עֲשֵׂה, וְהָעוֹבֵד מִיִּרְאָה נִזְהָר מִמִּצְוֹת לֹא תַעֲשֶׂה, וְנִמְצֵאת דַּעֲבוֹדָתוֹ שְׁלֵמָה. וְכֵן אָמְרוּ חֲזַ\"ל, עֲבֹד מֵאַהֲבָה עֲבֹד מִיִּרְאָה. עֲבֹד מֵאַהֲבָה, שֶׁאִם בָּאתָ לִשְׂנֹא דַּע שֶׁאַתָּה אוֹהֵב וְאֵין אוֹהֵב שׂוֹנֵא. עֲבֹד מִיִּרְאָה, שֶׁאִם בָּאתָ לִבְעֹט דַּע שֶׁאַתָּה יָרֵא וְאֵין יָרֵא בּוֹעֵט: "
+            ],
+            [
+                "<b>יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם.</b> כָּל הַתַּנָּאִים הַנִּזְכָּרִים בְּפֶרֶק זֶה זוּג זוּג פְּלוֹנִי וּפְלוֹנִי קִבְּלוּ מִפְּלוֹנִי וּפְלוֹנִי, הָרִאשׁוֹן מֵהֶם נָשִׂיא וְהַשֵּׁנִי אַב בֵּית דִּין: ",
+                "<b>יְהִי בֵיתְךָ בֵית וַעַד לַחֲכָמִים.</b> כְּשֶׁיִּרְצוּ הַחֲכָמִים לְהִתְקַבֵּץ וּלְהִוָּעֵד, יִהְיֶה בֵּיתְךָ מוּכָן לְדָבָר זֶה, שֶׁיִּהְיוּ רְגִילִים לוֹמַר נִתְקַבֵּץ בַּבַּיִת שֶׁל פְּלוֹנִי. שֶׁאִי אֶפְשָׁר שֶׁלֹּא תִּלְמֹד מֵהֶם אֵיזֶה דְּבַר חָכְמָה. מָשְׁלוּ מָשָׁל לְמַה הַדָּבָר דּוֹמֶה, לְנִכְנָס לַחֲנוּתוֹ שֶׁל בַּשָּׂם, אַף עַל פִּי שֶׁלֹּא לָקַח כְּלוּם, מִכָּל מָקוֹם רֵיחַ טוֹב קָלַט וְהוֹצִיא עִמּוֹ: ",
+                "<b>וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם.</b> כְּלוֹמַר שֶׁתֵּלֵךְ אַחֲרֵיהֶם. שֶׁהַמְהַלֵּךְ מַעֲלֶה אָבָק בְּרַגְלָיו, וְהַהוֹלֵךְ אַחֲרָיו מִתְמַלֵּא מֵאָבָק שֶׁהוּא מַעֲלֶה בְּרַגְלָיו. פֵּרוּשׁ אַחֵר, שֶׁתֵּשֵׁב לְרַגְלֵיהֶם עַל הָאָרֶץ. שֶׁכָּךְ הָיוּ נוֹהֲגִים, שֶׁהָרַב יוֹשֵׁב עַל הַסַּפְסָל וְהַתַּלְמִידִים יוֹשְׁבִים לְרַגְלָיו עַל גַּבֵּי קַרְקַע: ",
+                "<b>וֶהֱוֵי שׁוֹתֶה בְצָמָא אֶת דִּבְרֵיהֶם.</b> כְּאָדָם צָמֵא שֶׁשּׁוֹתֶה לְתֵאָבוֹן, וְלֹא כְּאָדָם שָׂבֵעַ שֶׁקָּץ בִּמְזוֹנוֹ שֶׁמּוֹאֵס אֲפִלּוּ בִּדְבָרִים הָעֲרֵבִים וְטוֹבִים: \n"
+            ],
+            [
+                "<b>יְהִי בֵיתְךָ פָתוּחַ לִרְוָחָה.</b> כְּבֵיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם שֶׁהָיָה פָּתוּחַ לְאַרְבַּע רוּחוֹת הָעוֹלָם, כְּדֵי שֶׁלֹּא יִצְטָרְכוּ הָאוֹרְחִים לְהַקִּיף לִמְצֹא הַפֶּתַח: ",
+                "<b>וְיִהְיוּ עֲנִיִּים בְּנֵי בֵיתְךָ.</b> וְלֹא יִקְנֶה עֲבָדִים לְשַׁמְּשׁוֹ. מוּטָב שֶׁיֵּהָנוּ יִשְׂרָאֵל מִנְּכָסָיו וְלֹא זֶרַע כְּנַעַן הָאָרוּר:",
+                "<b>בְּאִשְׁתּוֹ אָמְרוּ.</b> מִדְּקָאָמַר עִם הָאִשָּׁה וְלֹא אָמַר עִם אִשָּׁה, לָמַדְנוּ שֶׁבְּאִשְׁתּוֹ אָמְרוּ. אִית דִּמְפָרְשֵׁי, בְּאִשְׁתּוֹ נִדָּה בִּלְבַד, שֶׁלֹּא יָבֹא לִידֵי הֶרְגֵּל עֲבֵרָה. וּמִדִּבְרֵי הַמִּשְׁנָה נִרְאֶה, דַּאֲפִלּוּ בְּאִשְׁתּוֹ טְהוֹרָה. וְכֵן אָמְרוּ חֲזַ\"ל (חגיגה ה') מַגִּיד לְאָדָם מַה שֵּׂחוֹ, אֲפִלּוּ שִׂיחָה קַלָּה שֶׁבֵּין אִישׁ לְאִשְׁתּוֹ מַגִּידִין לוֹ בִּשְׁעַת הַדִּין. אֶלָּא אִם כֵּן צָרִיךְ לְפַיְּסָהּ לִדְבַר מִצְוָה, כְּגוֹן רַב דְּשָׂח וְשָׂחַק וְעָשָׂה צְרָכָיו: ",
+                "<b>מִכָּאן אָמְרוּ חֲכָמִים.</b> רַבֵּנוּ הַקָּדוֹשׁ שֶׁסִּדֵּר הַמִּשְׁנָיוֹת כְּתָבָהּ, מִדִּבְרֵי חָכָם זֶה שֶׁאָמַר וְאַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה לָמְדוּ חֲכָמִים לוֹמַר, כָּל זְמַן שֶׁאָדָם מַרְבֶּה שִׂיחָה עִם הָאִשָּׁה גּוֹרֵם רָעָה לְעַצְמוֹ. מָצָאתִי כָּתוּב, כְּשֶׁאָדָם מְסַפֵּר לְאִשְׁתּוֹ קוֹרוֹתָיו כָּךְ וְכָךְ אֵרַע לִי עִם פְּלוֹנִי, הִיא מְלַמֶּדְתּוֹ לְחַרְחֵר רִיב, כְּגוֹן קֹרַח שֶׁסִּפֵּר לְאִשְׁתּוֹ מַה שֶּׁעָשָׂה מֹשֶׁה שֶׁהֵנִיף אֶת הַלְּוִיִּים תְּנוּפָה, וֶהֱבִיאַתּוּ בִּדְבָרֶיהָ לִידֵי מַחֲלֹקֶת. אִי נַמִּי, מִתּוֹךְ שֶׁהוּא מְסַפֵּר לָהּ שֶׁחֲבֵרָיו גִּנּוּהוּ וּבִיְּשׁוּהוּ אַף הִיא מְבַזָּה אוֹתוֹ בְּלִבָּהּ, וְזֶה גּוֹרֵם רָעָה לְעַצְמוֹ: ",
+                "<b>וּבוֹטֵל מִדִּבְרֵי תוֹרָה.</b> שֶׁנִּמְשַׁךְ אַחַר דְּבָרִים בְּטֵלִים וְאֵינוֹ עוֹסֵק בַּתּוֹרָה: \n"
+            ],
+            [
+                "<b>עֲשֵׂה לְךָ רַב.</b> רַמְבַּ\"ם פֵּרֵשׁ, אַף עַל פִּי שֶׁאֵינוֹ רָאוּי לִהְיוֹת לְךָ רַב, עֲשֵׂה אוֹתוֹ רַב עָלֶיךָ וְלֹא תִּלְמֹד בֵּינְךָ לְבֵין עַצְמְךָ. וַאֲנִי שָׁמַעְתִּי, עֲשֵׂה לְךָ רַב, שֶׁיְּקַבֵּל לוֹ רַב אֶחָד שֶׁיִּלְמֹד מִמֶּנּוּ תָּמִיד, וְלֹא יִלְמֹד הַיּוֹם מֵאֶחָד וּלְמָחָר מִן הָאַחֵר. וְאַף עַל גַּב דִּבְמַסֶּכֶת עֲבוֹדָה זָרָה (דף י\"ט) אָמְרוּ הַלּוֹמֵד תּוֹרָה מֵרַב אֶחָד אֵינוֹ רוֹאֶה סִימַן בְּרָכָה, כְּבָר פֵּרְשׁוּ וְאָמְרוּ הָנֵי מִלֵּי בִּסְבָרָא, שֶׁטּוֹב לוֹ לִשְׁמֹעַ סְבָרַת הָרַבִּים, אֲבָל לְעִנְיַן גְּמָרָא, מֵחַד רַב מְעַלֵּי, כִּי הֵיכִי דְּלֹא לִפְגֹּם לִשָׁנֵיהּ: ",
+                "<b>וּקְנֵה לְךָ חָבֵר.</b> וַאֲפִלּוּ אַתָּה צָרִיךְ לִקְנוֹתוֹ בְּדָמִים יְקָרִים וּלְפַזֵּר עָלָיו מָמוֹן כְּדֵי שֶׁתִּקְנֶה אַהֲבָתוֹ. אֲבָל בְּרַב לֹא שַׁיָּךְ לוֹמַר קְנֵה לְךָ רַב, שֶׁהָרַב צָרִיךְ לְלַמֵּד בְּחִנָּם: ",
+                "<b>וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת.</b> כְּשֶׁהַדָּבָר בְּכַף מֹאזְנַיִם וְאֵין לוֹ הֶכְרֵעַ לְכָאן וּלְכָאן, כְּגוֹן אָדָם שֶׁאֵין אָנוּ יוֹדְעִים מִמַּעֲשָׂיו אִם צַדִּיק אִם רָשָׁע וְעָשָׂה מַעֲשֶׂה שֶׁאֶפְשָׁר לְדוּנוֹ לִזְכוּת וְאֶפְשָׁר לְדוּנוֹ לְחוֹבָה, מִדַּת חֲסִידוּת הִיא לְדוּנוֹ לְכַף זְכוּת. אֲבָל אָדָם שֶׁהֻחְזַק בְּרָשָׁע, מֻתָּר לְדוּנוֹ לְחוֹבָה, שֶׁלֹּא אָמְרוּ אֶלָּא הַחוֹשֵׁד בִּכְשֵׁרִים לוֹקֶה בְּגוּפוֹ (שבת צז.), מִכְּלָל שֶׁהַחוֹשֵׁד בִּרְשָׁעִים אֵינוֹ לוֹקֶה: \n"
+            ],
+            [
+                "<b>הַרְחֵק מִשָּׁכֵן רָע.</b> שֶׁלֹּא תִּלְמֹד מִמַּעֲשָׂיו. וְעוֹד, שֶׁלֹּא תִּלְקֶה עִמּוֹ בְּמַפַּלְתּוֹ, דְּאוֹי לָרָשָׁע וְאוֹי לִשְׁכֵנוֹ: ",
+                "<b>וְאַל תִּתְחַבֵּר לָרָשָׁע.</b> שֶׁכָּךְ אָמְרוּ חֲכָמִים, כָּל הַמִּתְדַּבֵּק לָרְשָׁעִים אַף עַל פִּי שֶׁאֵינוֹ עוֹשֶׂה כְּמַעֲשֵׂיהֶם נוֹטֵל שָׂכָר כַּיּוֹצֵא בָּהֶם. לְמַה הַדָּבָר דּוֹמֶה, לְנִכְנָס לְבֵיתוֹ שֶׁל בּוּרְסִי, אַף עַל פִּי שֶׁלֹּא לָקַח מִמֶּנּוּ כְּלוּם, מִכָּל מָקוֹם רֵיחַ רַע קָלַט וְהוֹצִיא עִמּוֹ: ",
+                "<b>וְאַל תִּתְיָאֵשׁ מִן הַפֻּרְעָנוּת.</b> שֶׁלֹּא תֹּאמַר רָשָׁע זֶה מַעֲשָׂיו מַצְלִיחִין אֵלֵךְ וְאֶדָּבֵק עִמּוֹ הוֹאִיל וְהַשָּׁעָה מְשַׂחֶקֶת לוֹ, לְכָךְ אָמַר וְאַל תִּתְיָאֵשׁ מִן הַפֻּרְעָנוּת, כְּלוֹמַר דַּע שֶׁמְּהֵרָה תָּבֹא עָלָיו פֻּרְעָנוּת כִּי פִּתְאֹם יָבֹא אֵידוֹ: \n"
+            ],
+            [
+                "<b>אַל תַּעַשׂ עַצְמְךָ כְעוֹרְכֵי הַדַּיָּנִין.</b> כְּאוֹתָן אֲנָשִׁים שֶׁעוֹרְכִים וּמְסַדְּרִים טַעֲנוֹת בַּעֲלֵי הַדִּין לִפְנֵי הַדַּיָּנִים. שֶׁאָסוּר לָאָדָם לְגַלּוֹת דִּינוֹ לְאֶחָד מִבַּעֲלֵי הַדִּין וְלוֹמַר לוֹ עֲשֵׂה כָּךְ בִּשְׁבִיל שֶׁתִּזְכֶּה בְּדִינְךָ, וְאַף עַל פִּי שֶׁיּוֹדֵעַ שֶׁהַדִּין עִמּוֹ. פֵּרוּשׁ אַחֵר, כְּעוֹרְכֵי הַדַּיָּנִין, כִּגְדוֹלֵי הַדַּיָּנִין. וּבְתַלְמִיד הַיּוֹשֵׁב לִפְנֵי רַבּוֹ מְדַבֵּר, שֶׁלֹּא יַעֲשֶׂה עַצְמוֹ כִּגְדוֹלֵי הַדַּיָּנִים לְדַבֵּר לִפְנֵי רַבּוֹ כְּפוֹסֵק אֶת הַדִּין. עוֹרְכֵי, לְשׁוֹן עַרְכָּאוֹת שֶׁל נָכְרִים (גיטין ט:), עַרְכָּאוֹת שֶׁל בֵּית דָּוִד. וּמִפִּי אֲחֵרִים שָׁמַעְתִּי, אַל תַּעַשׂ עַצְמְךָ כִּגְדוֹלֵי הַדַּיָּנִים לָכוֹף בַּעֲלֵי דִּינִים שֶׁיָּבֹאוּ לַדִּין לְפָנֶיךָ: ",
+                "<b>יִהְיוּ בְעֵינֶיךָ כִרְשָׁעִים.</b> שֶׁלֹּא יַטֶּה לִבְּךָ לְאֶחָד מֵהֶם לוֹמַר אִישׁ פְּלוֹנִי חָשׁוּב הוּא וְלֹא יִטְעֹן טַעֲנַת שֶׁקֶר. שֶׁאִם אַתָּה אוֹמֵר כֵּן, אֵין אַתָּה רוֹאֶה לוֹ חוֹבָה: ",
+                "<b>כְּשֶׁקִּבְּלוּ עֲלֵיהֶם אֶת הַדִּין.</b> שֶׁלֹּא תַּחְשֹׁד הַחַיָּב לוֹמַר גַּזְלָן הָיָה זֶה, אֶלָּא תֹּאמַר שֶׁמָּא טוֹעֶה הָיָה וְלֹא נִתְכַּוֵּן לִגְזֹל. אִי נַמִּי, נִתְחַיֵּב אֶחָד מֵהֶם שְׁבוּעָה וְנִשְׁבַּע, לֹא תֹּאמַר לַשֶּׁקֶר נִשְׁבַּע:"
+            ],
+            [
+                "<b>וֶהֱוֵי זָהִיר בִּדְבָרֶיךָ.</b> שֶׁלֹּא יֹאמַר הַדַּיָּן שֶׁמָּא כָּךְ וְכָךְ הָיָה מַעֲשֶׂה, אוֹ אִם הָיָה הַדָּבָר כָּךְ הָיָה פְּלוֹנִי זַכַּאי, וּמִתּוֹךְ דְּבָרִים הַלָּלוּ לוֹמֵד בַּעַל הַדִּין אוֹ הָעֵדִים לוֹמַר דָּבָר שֶׁלֹּא הָיָה: \n"
+            ],
+            [
+                "<b>שְׁמַעְיָה וְאַבְטַלְיוֹן.</b> גֵּרֵי צֶדֶק הָיוּ, וּמִבְּנֵי בָּנָיו שֶׁל סַנְחֵרִיב הֵם. וְשָׁמַעְתִּי שֶׁמִּפְּנֵי שֶׁהָיָה אַבְטַלְיוֹן אַב בֵּית דִּין נִקְרָא בְּשֵׁם זֶה, שֶׁפֵּרוּשׁוֹ אַב לַקְּטַנִּים. כִּי טַלְיָא בִּלְשׁוֹן אֲרַמִּי, קָטָן, כְּמוֹ (מגילה ה:) אָמַר רַב יוֹחָנָן כַּד הֲוֵינָא טַלְיָא, כְּשֶׁהָיִיתִי קָטָן. לֵיתוּ טַלְיָא וְטַלְיָתָא (יבמות קיד.) יָבִיאוּ קָטָן וּקְטַנָּה. אַף כָּאן אַבְטַלְיוֹן אֲבִיהֶן שֶׁל יְתוֹמִים קְטַנִּים: ",
+                "<b>אֱהֹב אֶת הַמְּלָאכָה.</b> אֲפִלּוּ יֵשׁ לוֹ בְּמַה לְּהִתְפַּרְנֵס, חַיָּב לַעֲסֹק בִּמְלָאכָה. שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם (כתובות נט:): ",
+                "<b>וּשְׂנָא אֶת הָרַבָּנוּת.</b> וְלֹא תֹּאמַר אָדָם גָּדוֹל אֲנִי וּגְנַאי לִי לַעֲסֹק בִּמְלָאכָה, דְּאָמַר לֵיהּ רַב לְרַב כַּהֲנָא (פסחים קיג.), פְּשֹׁט נְבֵלְתָא בַּשּׁוּק וְטֹל אַגְרָא, וְלֹא תֵימָא כַּהֲנָא אֲנָא גַּבְרָא רַבָּא אֲנָא וְסַנְיָא בִּי מִלְּתָא. פֵּרוּשׁ אַחֵר, וּשְׂנָא אֶת הָרַבָּנוּת, הִתְרַחֵק מִלִּנְהֹג שְׂרָרָה עַל צִבּוּר, שֶׁהָרַבָּנוּת מְקַבֶּרֶת אֶת בְּעָלֶיהָ: ",
+                "<b>וְאַל תִּתְוַדַּע לָרָשׁוּת.</b> כְּדֵי לִטֹּל רַבָּנוּת עַל יָדֶיהָ. אִי נַמִּי, אַל תִּתְוַדַּע לָרָשׁוּת, שֶׁלֹּא יַעֲבִירוּךָ עַל דַּעַת קוֹנְךָ, כְּמוֹ שֶׁאֵרַע לְדוֹאֵג הָאֲדוֹמִי. לָרָשׁוּת, הַשְּׂרָרָה קְרוּיָה רָשׁוּת, מִפְּנֵי שֶׁהָרְשׁוּת בְּיָדָהּ לַעֲשׂוֹת כִּרְצוֹנָהּ: \n"
+            ],
+            [
+                "<b>הִזָּהֲרוּ בְדִבְרֵיכֶם.</b> שֶׁלֹּא תַּנִּיחוּ מָקוֹם לַמִּינִים לִטְעוֹת בְּדִבְרֵיכֶם:",
+                "<b>שֶׁמָּא תָחוּבוּ חוֹבַת גָּלוּת.</b> כְּלוֹמַר, אַף עַל פִּי שֶׁבַּמָּקוֹם שֶׁאַתֶּם בּוֹ אֵין שָׁם מִינִים, יֵשׁ לָחוּשׁ שֶׁמָּא יִגְרֹם הַחֵטְא וְתִתְחַיְּבוּ גָּלוּת, וְתִגְלוּ לְמָקוֹם שֶׁיֵּשׁ שָׁם אֲנָשִׁים שֶׁמַּרְאִים פָּנִים בַּתּוֹרָה שֶׁלֹּא כַּהֲלָכָה, וְהֵם כִּנּוּי לַמַּיִם הָרָעִים, וְיָבִינוּ מִתּוֹךְ דִּבְרֵיכֶם דְּבָרִים שֶׁאֵינָם הֲגוּנִים, וְיִשְׁתּוּ הַתַּלְמִידִים הַבָּאִים אַחֲרֵיכֶם מֵאוֹתָם דְּבָרִים דִּבְרֵי מִינוּת וְיָמוּתוּ בַּעֲוֹנָם: ",
+                "<b>וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל.</b> שֶׁיִּשָּׁאֲרוּ אוֹתָן דֵּעוֹת בְּטֵלוֹת בָּעוֹלָם. כְּמוֹ שֶׁקָּרָה לְאַנְטִיגְנוֹס אִישׁ סוֹכוֹ עִם צָדוֹק וּבַיְתּוֹס תַּלְמִידָיו, שֶׁאָמַר לָהֶם אַל תִּהְיוּ כַּעֲבָדִים הַמְשַׁמְּשִׁים אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, וְאָמְרוּ הֵם, אֶפְשָׁר פּוֹעֵל עוֹשֶׂה מְלָאכָה כָּל הַיּוֹם וְטוֹרֵחַ וְלָעֶרֶב אֵינוֹ מְקַבֵּל פְּרָס. וְיָצְאוּ לְמִינוּת הֵם וְתַלְמִידֵיהֶם, וְנִקְרָאִים צְדוֹקִים וּבַיְתּוֹסִים עַד הַיּוֹם: \n"
+            ],
+            [
+                "<b>הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם.</b> פֵּרְשׁוּ בְּאָבוֹת דְּרַבִּי נָתָן, כֵּיצַד הָיָה אַהֲרֹן אוֹהֵב שָׁלוֹם, כְּשֶׁהָיָה רוֹאֶה שְׁנֵי בְּנֵי אָדָם מִתְקוֹטְטִים הָיָה הוֹלֵךְ לְכָל אֶחָד מֵהֶם שֶׁלֹּא מִדַּעַת חֲבֵרוֹ, וְאוֹמֵר לוֹ רְאֵה חֲבֵרְךָ אֵיךְ הוּא מִתְחָרֵט וּמַכֶּה אֶת עַצְמוֹ עַל שֶׁחָטָא לְךָ, וְהוּא אָמַר לִי שֶׁאָבֹא אֵלֶיךָ שֶׁתִּמְחַל לוֹ, וּמִתּוֹךְ כָּךְ כְּשֶׁהָיוּ פּוֹגְעִים זֶה בָּזֶה הָיוּ מְנַשְּׁקִים זֶה אֶת זֶה. וְכֵיצַד הָיָה מְקָרֵב אֶת הַבְּרִיּוֹת לַתּוֹרָה, כְּשֶׁהָיָה יוֹדֵעַ בְּאָדָם שֶׁעָבַר עֲבֵרָה הָיָה מִתְחַבֵּר עִמּוֹ וּמַרְאֶה לוֹ פָּנִים צְהֻבּוֹת, וְהָיָה אוֹתוֹ אָדָם מִתְבַּיֵּשׁ וְאוֹמֵר אִלּוּ הָיָה יוֹדֵעַ צַדִּיק זֶה מַעֲשַׂי הָרָעִים כַּמָּה הָיָה מִתְרַחֵק מִמֶּנִּי, וּמִתּוֹךְ כָּךְ הָיָה חוֹזֵר לַמּוּטָב. הוּא שֶׁהַנָּבִיא מֵעִיד עָלָיו (מלאכי ב׳:ו׳) בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי וְרַבִּים הֵשִׁיב מֵעָוֹן: \n"
+            ],
+            [
+                "<b>נָגֵד שְׁמָא אָבֵד שְׁמֵהּ.</b> מִי שֶׁנִּמְשַׁךְ שְׁמוֹ לְמֵרָחוֹק מִתּוֹךְ שְׂרָרָה וְרַבָּנוּת, מְהֵרָה יֵאָבֵד שְׁמוֹ, שֶׁהָרַבָּנוּת מְקַבֶּרֶת אֶת בְּעָלֶיהָ. נָגֵד לְשׁוֹן מְשִׁיכָה. תִּרְגּוּם מִשְׁכוּ, נְגִידוּ: ",
+                "<b>וּדְלֹא מוֹסִיף.</b> מִי שֶׁאֵינוֹ מוֹסִיף עַל לִמּוּדוֹ:",
+                "<b>יָסֵף.</b> יָסוּף מִפִּיו מַה שֶּׁכְּבָר לָמַד וְיִשְׁכַּח תַּלְמוּדוֹ. וְיֵשׁ שֶׁגּוֹרְסִין יֵאָסֵף, כְּלוֹמַר יֵאָסֵף אֶל עַמָּיו וְיָמוּת בְּלֹא עִתּוֹ: ",
+                "<b>וּדְלֹא יָלֵיף.</b> קָשֶׁה מִדְּלֹא מוֹסִיף, הִלְכָּךְ קְטָלָא חַיָּב, כְּלוֹמַר רָאוּי הוּא שֶׁיַּהַרְגוּהוּ, כְּמוֹ שֶׁאָמְרוּ (פסחים מט) עַם הָאָרֶץ מֻתָּר לְקָרְעוֹ כְּדָג, וּמִגַּבּוֹ: ",
+                "<b>וּדְאִשְׁתַּמֵּשׁ בְּתָגָא.</b> הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה כְּאָדָם הַמִּשְׁתַּמֵּשׁ בְּכֵלָיו, חָלַף וְעָבַר מִן הָעוֹלָם. תָּגָא בִּלְשׁוֹן יִשְׁמָעֵאל כֶּתֶר. וְיֵשׁ מְפָרְשִׁים, תג\"א רָאשֵׁי תֵּבוֹת תַּ'לְמִיד גַּ'בְרָא אַ'חֲרִינָא. שֶׁאָסוּר לָאָדָם לְהִשְׁתַּמֵּשׁ בְּתַלְמִידִים שֶׁאֵינָן תַּלְמִידָיו. וַאֲנִי שָׁמַעְתִּי, וּדְיִשְׁתַּמֵּשׁ בְּתָגָא, הַמִּשְׁתַּמֵּשׁ בַּשֵּׁם הַמְפֹרָשׁ, חָלַף וְאָבַד, שֶׁאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא: \n"
+            ],
+            [
+                "<b>אִם אֵין אֲנִי לִי.</b> אִם אֵין אֲנִי זוֹכֶה לְעַצְמִי, מִי יִזְכֶּה בִּשְׁבִילִי: ",
+                "<b>וּכְשֶׁאֲנִי לְעַצְמִי.</b> וַאֲפִלּוּ זָכִיתִי לְעַצְמִי, מַה הוּא הַזְּכוּת הַזֶּה וּבַמֶּה נֶחְשַׁב הוּא כְּנֶגֶד מַה שֶּׁאֲנִי חַיָּב לַעֲשׂוֹת: ",
+                "<b>וְאִם לֹא עַכְשָׁיו.</b> בָּעוֹלָם הַזֶּה:",
+                "<b>אֵימָתָי.</b> כִּי אַחַר הַמָּוֶת אִי אֶפְשָׁר לִזְכּוֹת עוֹד. פֵּרוּשׁ אַחֵר, אִם לֹא עַכְשָׁיו בִּימֵי הַבַּחֲרוּת, אֵימָתַי, שֶׁמָּא בִּימֵי הַזִּקְנָה לֹא יַעֲלֶה לְיָדִי: \n"
+            ],
+            [
+                "<b>עֲשֵׂה תּוֹרָתְךָ קֶבַע.</b> שֶׁיִּהְיֶה עִקַּר עִסְקְךָ בַּיּוֹם וּבַלַּיְלָה בַּתּוֹרָה, וּכְשֶׁתִּהְיֶה יָגֵעַ מִן הַלִּמּוּד תַּעֲשֶׂה מְלָאכָה. וְלֹא שֶׁיִּהְיֶה עִקַּר עִסְקְךָ בַּמְּלָאכָה וּכְשֶׁתִּפְנֶה מִן הַמְּלָאכָה תַּעֲסֹק בַּתּוֹרָה. וּמָצָאתִי כָּתוּב, עֲשֵׂה תּוֹרָתְךָ קֶבַע, שֶׁלֹּא תַּחְמִיר לְעַצְמְךָ וְתָקֵל לָאֲחֵרִים, אוֹ תַּחְמִיר לַאֲחֵרִים וְתָקֵל לְעַצְמְךָ, אֶלָּא תְּהֵא תּוֹרָתְךָ קֶבַע לְךָ כְּמוֹ לַאֲחֵרִים, וְכֵן הוּא אוֹמֵר בְּעֶזְרָא (ז) כִּי עֶזְרָא הֵכִין לְבָבוֹ לִדְרֹשׁ אֶת תּוֹרַת ה' וְלַעֲשׂוֹת וּלְלַמֵּד לִבְנֵי יִשְׂרָאֵל, כְּמוֹ שֶׁהֵכִין לִבּוֹ לַעֲשׂוֹת כָּךְ הָיָה מְלַמֵּד לִבְנֵי יִשְׂרָאֵל: ",
+                "<b>אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה.</b> כְּמוֹ שֶׁמָּצִינוּ בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, שֶׁאָמַר תְּחִלָּה (בראשית יד) וְאֶקְּחָה פַת לֶחֶם, וּבַסּוֹף וַיִקַּח בֶּן בָּקָר רַךְ וָטוֹב: ",
+                "<b>וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם.</b> כְּשֶׁאַתָּה מַכְנִיס אוֹרְחִים לְבֵיתְךָ לֹא תִּתֵּן לָהֶם וּפָנֶיךָ כְּבוּשׁוֹת בַּקַּרְקַע, שֶׁכָּל הַנּוֹתֵן וּפָנָיו כְּבוּשׁוֹת בַּקַּרְקַע אֲפִלּוּ נָתַן כָּל מַתָּנוֹת שֶׁבָּעוֹלָם מַעֲלִין עָלָיו כְּאִלּוּ לֹא נָתַן כְּלוּם. שָׁלֹשׁ אַזְהָרוֹת הִזְהִיר שַׁמַּאי, כְּנֶגֶד שָׁלֹשׁ מַעֲלוֹת שֶׁהִזְכִּיר יִרְמְיָה, חָכָם גִּבּוֹר וְעָשִׁיר. כְּנֶגֶד חָכָם אָמַר עֲשֵׂה תּוֹרָתְךָ קֶבַע, כְּנֶגֶד עָשִׁיר אָמַר אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, כְּנֶגֶד גִּבּוֹר אָמַר הֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת, שֶׁיִּכְבֹּשׁ יִצְרוֹ וְיִלָּחֵם כְּנֶגֶד לִבּוֹ הָרַע, וְשָׁנִינוּ (לקמן פ\"ד מ\"א) אֵיזֶהוּ גִּבּוֹר הַכּוֹבֵשׁ אֶת יִצְרוֹ:\n"
+            ],
+            [
+                "<b>עֲשֵׂה לְךָ רַב.</b> לְעִנְיַן הוֹרָאָה מְדַבֵּר עַכְשָׁיו, אִם בָּא דִּין לְפָנֶיךָ וְנִסְתַּפַּקְתָּ בּוֹ, עֲשֵׂה לְךָ רַב, וְהִסְתַּלֵּק מִן הַסָּפֵק. וְלֹא תִּפְסֹק עָלָיו אַתָּה לְבַדְּךָ. כִּי הָא דְרָבָא כִּי הֲוֵי אָתֵי טְרֵפְתָא לְגַבֵּיהּ הֲוֵי מְכַנֵּיף לְכֻלְּהוּ טַבָּחֵי דְּמָתָא מַחְסַיָּא, אָמַר, כִּי הֵיכִי דְלִמְטְיַן שִׁיבָא מִכְּשׁוּרָא:",
+                "<b>וְאַל תַּרְבֶּה לְעַשֵּׂר אֹמָדוֹת.</b> שֶׁהַמַּפְרִישׁ מַעַשְׂרוֹת מֵאֹמֶד אֵינוֹ נִצּוֹל מִן הַקַּלְקָלָה. אִם פּוֹחֵת מִמַּה שֶּׁרָאוּי לִתֵּן מַעַשְׂרוֹתָיו מְתֻקָּנִים וּפֵרוֹתָיו מְקֻלְקָלִים. וְאִם הֶעֱדִיף עַל שֶׁהָיָה רָאוּי לִתֵּן, פֵּרוֹתָיו מְתֻקָּנִים וּמַעַשְׂרוֹתָיו מְקֻלְקָלִים:\n"
+            ],
+            [
+                "<b>וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה.</b> מִי שֶׁשּׁוֹמֵעַ חֶרְפָּתוֹ וְשׁוֹתֵק:",
+                "<b>וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה.</b> וְתֵדַע לְךָ שֶׁהַשְּׁתִיקָה טוֹבָה, שֶׁאֲפִלּוּ הַמִּדְרָשׁ וְהַדְּרָשׁ וְהַדִּבּוּר בַּתּוֹרָה שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה, אֵין עִקַּר קִבּוּל הַשָּׂכָר אֶלָּא בִּשְׁבִיל הַמַּעֲשֶׂה, וְהַדּוֹרֵשׁ וְאֵינוֹ מְקַיֵּם, נוֹחַ לוֹ אִם הָיָה שׁוֹתֵק וְלֹא הָיָה דּוֹרֵשׁ: ",
+                "<b>וְכָל הַמַּרְבֶּה דְבָרִים מֵבִיא חֵטְא.</b> שֶׁכֵּן מָצִינוּ בְּחַוָּה שֶׁהִרְבְּתָה דְּבָרִים, וְאָמְרָה, אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְעוּ בּוֹ, וְהוֹסִיפָה נְגִיעָה שֶׁלֹּא נֶאֶסְרָה בָּהּ, וּדְחָפָהּ נָחָשׁ עַד שֶׁנָּגְעָה בּוֹ, וְאָמַר לָהּ, כְּשֵׁם שֶׁאֵין מִיתָה בִּנְגִיעָה כָּךְ אֵין מִיתָה בָּאֲכִילָה, וּמִתּוֹךְ כָּךְ בָּאָת לִידֵי חֵטְא, שֶׁאָכְלָה מִן הַפְּרִי. הוּא שֶׁשְּׁלֹמֹה אוֹמֵר (משלי ל) אַל תּוֹסֵף עַל דְּבָרָיו פֶּן יוֹכִיחַ בְּךָ וְנִכְזָבְתָּ: \n"
+            ],
+            [
+                "<b>הָעוֹלָם עוֹמֵד.</b> יִשּׁוּבָן שֶׁל בְּנֵי אָדָם מִתְקַיֵּם. אֵין זֶה כְּמוֹ הָעוֹלָם עוֹמֵד דִּלְעֵיל:",
+                "<b>עַל הַדִּין.</b> לְזַכּוֹת אֶת הַזַּכַּאי וּלְחַיֵּב אֶת הַחַיָּב:",
+                "<b>וְעַל הָאֱמֶת.</b> שֶׁלֹּא יְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ:",
+                "<b>וְעַל הַשָּׁלוֹם.</b> בֵּין הַמַּלְכֻיּוֹת, וּבֵין אָדָם לַחֲבֵרוֹ: \n"
+            ]
+        ],
+        [
+            [
+                "<b>רַבִּי אוֹמֵר.</b> שֶׁיָּבֹר. שֶׁיִּבְרֹר:",
+                "<b>כָּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם.</b> שֶׁיְּהֵא נוֹחַ לוֹ, וְיִהְיוּ נוֹחִין בְּנֵי אָדָם מִמֶּנּוּ. וְזֶה יִהְיֶה, כְּשֶׁיֵּלֵךְ בְּכָל הַמִּדּוֹת בַּדֶּרֶךְ הָאֶמְצָעִי וְלֹא יִטֶּה לְאֶחָד מִשְּׁנֵי הַקְּצָווֹת. שֶׁאִם הוּא כִּילַי בְּיוֹתֵר, יֵשׁ תִּפְאֶרֶת לוֹ, שֶׁאוֹסֵף מָמוֹן הַרְבֵּה, אֲבָל אֵין בְּנֵי אָדָם מְפָאֲרִין אוֹתוֹ בְּמִדָּה זוֹ. וְאִם הוּא מְפַזֵּר יוֹתֵר מִן הָרָאוּי, בְּנֵי אָדָם הַמְקַבְּלִים מִמֶּנּוּ מְפָאֲרִים אוֹתוֹ, אֲבָל אֵינוֹ תִפְאֶרֶת לְעוֹשֶׂיהָ וְאֵינוֹ נוֹחַ לוֹ, שֶׁהוּא בָּא לִידֵי עֲנִיּוּת בִּשְׁבִיל כָּךְ. אֲבָל מִדַּת הַנְּדִיבוּת שֶׁהִיא אֶמְצָעִית בֵּין הַכִּילוּת וְהַפִּזּוּר, הִיא תִּפְאֶרֶת לְעוֹשֶׂיהָ, שֶׁשּׁוֹמֵר אֶת מָמוֹנוֹ וְאֵינוֹ מְפַזֵּר יוֹתֵר מִן הָרָאוּי. וְתִפְאֶרֶת לוֹ מִן הָאָדָם, שֶׁבְּנֵי אָדָם מְפָאֲרִים אוֹתוֹ, שֶׁנּוֹתֵן כְּמוֹ שֶׁרָאוּי לוֹ לִתֵּן. וְכֵן הַדִּין בְּכָל שְׁאָר הַמִּדּוֹת: ",
+                "<b>שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת.</b> לֹא נִתְפָּרֵשׁ בַּתּוֹרָה שְׂכַר הַמְקַיֵּם מִצְוֹת עֲשֵׂה, וְלֹא עֹנֶשׁ הַמְבַטֵּל מֵעֲשׂוֹתָן. דְּאִלּוּ עָנְשָׁן שֶׁל מִצְוֹת לֹא תַּעֲשֶׂה מְפֹרָשִׁין הֵן, סְקִילָה, שְׂרֵפָה, הֶרֶג, וְחֶנֶק, כָּרֵת, וּמִיתָה בִּידֵי שָׁמַיִם, וּמַלְקוֹת. הָעֹנֶשׁ הַקַּל לַעֲבֵרָה קַלָּה וְהֶחָמוּר לַחֲמוּרָה: ",
+                "<b>וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה.</b> מַה שֶּׁאַתָּה מַפְסִיד מִסְּחוֹרָתְךָ וּמָמוֹנְךָ מִפְּנֵי עֵסֶק הַמִּצְוָה, כְּנֶגֶד הַשָּׂכָר שֶׁיַּעֲלֶה לְךָ מִמֶּנָּהּ בָּעוֹלָם הַזֶּה אוֹ בָּעוֹלָם הַבָּא, שֶׁיִּהְיֶה יוֹתֵר מֵאוֹתוֹ הֶפְסֵד: ",
+                "<b>וּשְׂכַר עֲבֵרָה.</b> הֲנָאָה שֶׁאַתָּה נֶהֱנֶה בָּעֲבֵרָה, כְּנֶגֶד הֶפְסֵד שֶׁעָתִיד לָבֹא לְךָ מִמֶּנָּהּ: \n"
+            ],
+            [
+                "<b>דֶּרֶךְ אֶרֶץ.</b> מְלָאכָה אוֹ סְחוֹרָה:",
+                "<b>שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן.</b> שֶׁהַתּוֹרָה מַתֶּשֶׁת כֹּחוֹ שֶׁל אָדָם, וְהַמְּלָאכָה מְפָרֶכֶת וּמְשַׁבֶּרֶת אֶת הַגּוּף, וּמִתּוֹךְ כָּךְ יֵצֶר הָרַע בָּטֵל מִמֶּנּוּ: ",
+                "<b>וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה.</b> וְאִם תֹּאמַר יְהֵא עָמֵל בַּתּוֹרָה תָּמִיד וִיגִיעָתָהּ תְּהֵא מְשַׁכַּחַת עָוֹן, וּמַה צֹּרֶךְ לַמְּלָאכָה, לְכָךְ הֻזְקַק לוֹמַר וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה סוֹפָהּ בְּטֵלָה, לְפִי שֶׁאִי אֶפְשָׁר לוֹ בְּלֹא מְזוֹנוֹת, וּמְלַסְטֵם אֶת הַבְּרִיּוֹת וּמְשַׁכֵּחַ תַּלְמוּדוֹ: ",
+                "<b>יִהְיוּ עוֹסְקִין עִמָּהֶם לְשֵׁם שָׁמַיִם.</b> וְלֹא כְּדֵי לִטֹּל עֲטָרָה לוֹמַר כָּךְ וְכָךְ עָשִׂיתִי בִּשְׁבִיל הַצִּבּוּר:",
+                "<b>שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּן.</b> שֶׁזְּכוּת אֲבוֹתָן שֶׁל צִבּוּר וְצִדְקָתָן הָעוֹמֶדֶת לָעַד הִיא הַמְסַיַּעַת אֶל הָעוֹסְקִין עִמָּהֶן לְהוֹצִיא לָאוֹר צִדְקָן, וְלֹא מִצַּד טוּב הִשְׁתַּדְּלוּתָן שֶׁל הָעוֹסְקִים: ",
+                "<b>וְאַתֶּם מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר.</b> אַף עַל פִּי שֶׁאֵין הַדָּבָר בָּא לִידֵי גְמַר טוֹב מִצַּד מַעֲשֵׂיכֶם אֶלָּא בִּשְׁבִיל זְכוּת אֲבוֹתָם שֶׁל צִבּוּר, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ אַתֶּם עֲשִׂיתֶם הַיְשׁוּעָה הַזֹּאת בְּיִשְׂרָאֵל, הוֹאִיל וְאַתֶּם עוֹסְקִים לְשֵׁם שָׁמַיִם. פֵּרוּשׁ אַחֵר, כָּל הָעוֹסְקִים עִם הַצִּבּוּר לְהַכְרִיחַ וְלָכוֹף אֶת הַצִּבּוּר לִדְבַר מִצְוָה לִצְדָקָה אוֹ לְפִדְיוֹן שְׁבוּיִים, יִהְיוּ עוֹסְקִים עִמָּהֶם לְשֵׁם שָׁמַיִם, שֶׁזְּכוּת אָבוֹת שֶׁל צִבּוּר מְסַיַּעְתָּן לָתֵת מַה שֶּׁפָּסְקוּ עֲלֵיהֶם וַאֲפִלּוּ מָמוֹן הַרְבֵּה, וְהַצְּדָקָה שֶׁיַּעֲשׂוּ תַּעֲמֹד לָהֶם לָעַד. וְאַתֶּם הַמִּתְעַסְּקִים לָכוֹף אֶת הַצִּבּוּר לְמִצְוָה זוֹ, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם זֹאת הַמִּצְוָה מִמָּמוֹנְכֶם מַמָּשׁ. וְרַמְבַּ\"ם פֵּרֵשׁ, וְאַתֶּם מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם, אִם בְּשָׁעָה שֶׁאַתֶּם עוֹסְקִים עִם הַצִּבּוּר נִתְבַּטַּלְתֶּם מֵעֲשִׂיַּת אֵיזוֹ מִצְוָה בִּשְׁבִיל עִסְקֵי הַצִּבּוּר, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם אוֹתָהּ מִצְוָה שֶׁנִּתְבַּטַּלְתֶּם מִמֶּנָּהּ: \n"
+            ],
+            [
+                "<b>הֱווּ זְהִירִים בָּרָשׁוּת.</b> אַתֶּם הַמִּתְעַסְּקִים בְּצָרְכֵי צִבּוּר, אַף עַל פִּי שֶׁאַתֶּם צְרִיכִים לְהִתְוַדֵּעַ לָרָשׁוּת כְּדֵי לְפַקֵּחַ עַל עִסְקֵי רַבִּים, הֱווּ זְהִירִים וְכוּ': \n"
+            ],
+            [
+                "<b>עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ.</b> פַּזֵּר מָמוֹנְךָ בְּחֶפְצֵי שָׁמַיִם, כִּרְצוֹנְךָ, כְּאִלּוּ פִּזַּרְתָּ אוֹתָם בַּחֲפָצֶיךָ. שֶׁאִם עָשִׂיתָ כֵן יַעֲשֶׂה רְצוֹנְךָ כִּרְצוֹנוֹ, כְּלוֹמַר יִתֵּן לְךָ טוֹבָה בְּעַיִן יָפָה: ",
+                "<b>כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים.</b> יָפֵר עֲצַת כָּל הַקָּמִים עָלֶיךָ לְרָעָה. וַאֲנִי שָׁמַעְתִּי, שֶׁאֵין זֶה אֶלָּא דֶּרֶךְ כָּבוֹד כְּלַפֵּי מַעֲלָה, וַהֲרֵי הוּא כְּאִלּוּ כָּתוּב כְּדֵי שֶׁיְּבַטֵּל רְצוֹנוֹ מִפְּנֵי רְצוֹנְךָ. כְּאוֹתָהּ שֶׁאָמְרוּ בְּפֶרֶק בַּמֶּה אִשָּׁה (שבת סג.) כָּל הָעוֹשֶׂה מִצְוָה כְּתִקְנָהּ אֲפִלּוּ גְּזַר דִּין שֶׁל שִׁבְעִים שָׁנָה מִתְבַּטֵּל מֵעָלָיו: ",
+                "<b>אַל תִּפְרֹשׁ מִן הַצִּבּוּר.</b> אֶלָּא הִשְׁתַּתֵּף בְּצָרָתָם. שֶׁכָּל הַפּוֹרֵשׁ מִן הַצִּבּוּר אֵינוֹ רוֹאֶה בְּנֶחָמַת הַצִּבּוּר (תענית יא.):",
+                "<b>וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ.</b> שֶׁהֲרֵי יוֹחָנָן כֹּהֵן גָּדוֹל שִׁמֵּשׁ בִּכְהֻנָּה גְּדוֹלָה שְׁמֹנִים שָׁנָה וּלְבַסּוֹף נַעֲשָׂה צְדוֹקִי (ברכות כט.):",
+                "<b>וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ.</b> אִם רָאִיתָ חֲבֵרְךָ שֶׁבָּא לִידֵי נִסָּיוֹן וְנִכְשַׁל, אַל תְּדִינֵהוּ לְחוֹבָה עַד שֶׁתַּגִּיעַ לִידֵי נִסָּיוֹן כְּמוֹתוֹ וְתִנָּצֵל: ",
+                "<b>וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ וְסוֹפוֹ לְהִשָּׁמֵעַ.</b> כְּלוֹמַר, לֹא יִהְיוּ דְּבָרֶיךָ מְסֻפָּקִים שֶׁאִי אֶפְשָׁר לְהָבִינָם בִּתְחִלָּה וּבְעִיּוּן רִאשׁוֹן, וְתִסְמֹךְ שֶׁאִם יַעֲמִיק הַשּׁוֹמֵעַ בָּהֶם לְבַסּוֹף יְבִינֵם. כִּי זֶה יָבִיא בְּנֵי אָדָם לִטְעוֹת בִּדְבָרֶיךָ, שֶׁמָּא יִטְעוּ וְיֵצְאוּ לְמִינוּת עַל יָדְךָ. פֵּרוּשׁ אַחֵר, לֹא תְּגַלֶּה סוֹדְךָ אֲפִלּוּ בֵּינְךָ לְבֵין עַצְמְךָ וְתֹאמַר שֶׁאֵין כָּאן מִי שֶׁיִּשְׁמָעֲךָ, לְפִי שֶׁסּוֹפוֹ לְהִשָּׁמַע, כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל. וְהַגִּרְסָא הִיא לְפִי פֵּרוּשׁ זֶה, שֶׁסּוֹפוֹ לְהִשָּׁמַע. אֲבָל רַשִׁ\"י גּוֹרֵס, וְאַל תֹּאמַר דָּבָר שֶׁאֶפְשָׁר לִשְׁמֹעַ שֶׁסּוֹפוֹ לְהִשָּׁמַע. וּבְדִבְרֵי תּוֹרָה מְדַבֵּר, אַל תֹּאמַר עַל דְּבַר תּוֹרָה שֶׁאַתָּה יָכוֹל לִשְׁמֹעַ עַכְשָׁיו שֶׁתִּשְׁמַע אוֹתוֹ לְבַסּוֹף, אֶלָּא הַט אָזְנֶיךָ וּשְׁמַע מִיָּד: ",
+                "<b>לִכְשֶׁאִפָּנֶה.</b> מֵעֲסָקַי, אֶעֱסֹק בַּתּוֹרָה: \n"
+            ],
+            [
+                "<b>בּוּר.</b> רֵיק מִכָּל דָּבָר, וַאֲפִלּוּ בְּטִיב מַשָּׂא וּמַתָּן אֵינוֹ יוֹדֵעַ. וְהוּא גָּרוּעַ מֵעַם הָאָרֶץ. תַּרְגּוּם וְהָאֲדָמָה לֹא תֵשָׁם (בראשית מז), וְאַרְעָא לֹא תְּבוּר: ",
+                "<b>וְלֹא עַם הָאָרֶץ חָסִיד.</b> אֲבָל יְרֵא חֵטְא אֶפְשָׁר שֶׁיִּהְיֶה, שֶׁהֲרֵי הוּא בָּקִי בְּטִיב מַשָּׂא וּמַתָּן: ",
+                "<b>וְלֹא הַבַּיְשָׁן לָמֵד.</b> שֶׁהַמִּתְבַּיֵּשׁ לִשְׁאֹל שֶׁמָּא יַלְעִיגוּ עָלָיו, יִשָּׁאֵר תָּמִיד בִּסְפֵקוֹתָיו: ",
+                "<b>וְלֹא הַקַּפְּדָן.</b> הָרַב שֶׁמַּקְפִּיד עַל הַתַּלְמִידִים כְּשֶׁשּׁוֹאֲלִים אוֹתוֹ, לֹא יְלַמֵּד כָּרָאוּי. אֶלָּא צָרִיךְ שֶׁיַּסְבִּיר פָּנִים בַּהֲלָכָה לְתַלְמִידָיו: ",
+                "<b>וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים.</b> דִּכְתִיב (דברים ל) וְלֹא מֵעֵבֶר לַיָּם הִיא, אֵין הַתּוֹרָה מְצוּיָה בְּאוֹתָם שֶׁהוֹלְכִים מֵעֵבֶר לַיָּם (ערובין נה.): ",
+                "<b>וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים.</b> לֵישֵׁב בָּרֹאשׁ וּלְהוֹרוֹת הוֹרָאוֹת: \n"
+            ],
+            [
+                "<b>עַל דַּאֲטֵפְתְּ אַטְפוּךְ.</b> רָשָׁע הָיִיתָ וּמְלַסְטֵם אֶת הַבְּרִיּוֹת וּמְצִיפָן בַּנָּהָר, וּבְאוֹתָהּ מִדָּה מָדְדוּ לְךָ: ",
+                "<b>וְסוֹף מְטִיפַיִךְ יְטוּפוּן.</b> שֶׁלֹּא הָיָה הַדָּבָר מָסוּר בְּיָדָן לְהָרְגְךָ, אֶלָּא לְבֵית דִּין, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְסָרְךָ בְּיָדָן, שֶׁמְּגַלְגְּלִים חוֹבָה עַל יְדֵי חַיָּב, וְעָתִיד הוּא אַחַר כָּךְ לִתְבֹּעַ מֵהֶן מִיתָתְךָ: \n"
+            ],
+            [
+                "<b>מַרְבֶּה בָשָׂר מַרְבֶּה רִמָּה.</b> הַמַּרְבֶּה בַּאֲכִילָה וּשְׁתִיָּה עַד שֶׁנַּעֲשֶׂה שָׁמֵן וּבַעַל בָּשָׂר, מַרְבֶּה עָלָיו רִמָּה בַּקֶּבֶר, וְקָשָׁה רִמָּה לַמֵּת כְּמַחַט בִּבְשַׂר הַחַי. וְקָמַשְׁמַע לַן הַאי תַּנָּא, שֶׁכָּל רִבּוּיִין קָשִׁים לָאָדָם חוּץ מֵרִבּוּי תּוֹרָה וְחָכְמָה וּצְדָקָה: ",
+                "<b>מַרְבֶּה דְאָגָה.</b> שֶׁמָּא יִגְזְלוּהוּ מִבֵּית הַמֶּלֶךְ אוֹ שֶׁמָּא יָבֹאוּ עָלָיו לִסְטִים וְיַהַרְגוּהוּ. וְחָסִיד אֶחָד הָיָה מִתְפַּלֵּל, הַמָּקוֹם יַצִּילֵנִי מִפִּזּוּר הַנֶּפֶשׁ. וְשָׁאֲלוּ מִמֶּנּוּ מַהוּ פִּזּוּר הַנֶּפֶשׁ, אָמַר לָהֶם שֶׁיִּהְיוּ לוֹ נְכָסִים מְרֻבִּים מְפֻזָּרִים בִּמְקוֹמוֹת הַרְבֵּה וְצָרִיךְ לְפַזֵּר נַפְשׁוֹ לַחֲשֹׁב לְכָאן וּלְכָאן: ",
+                "<b>מַרְבֶּה נָשִׁים מַרְבֶּה כְשָׁפִים.</b> סִדְרָא נָקֵיט וְאָזֵיל. בִּתְחִלָּה אָדָם מְקַשֵּׁט עַצְמוֹ וְאוֹכֵל וְשׁוֹתֶה וּמַרְבֶּה בָּשָׂר, וְאַחַר כָּךְ מְבַקֵּשׁ לְהַרְבּוֹת נְכָסִים, וּלְאַחַר שֶׁהִרְבָּה נְכָסִים וְרוֹאֶה שֶׁיֵּשׁ בְּיָדוֹ סִפּוּק לְפַרְנֵס נָשִׁים רַבּוֹת הוּא מַרְבֶּה לוֹ נָשִׁים, וּלְאַחַר שֶׁהִרְבָּה נָשִׁים כָּל אַחַת צְרִיכָה שִׁפְחָה שֶׁתְּשַׁמְּשֶׁנָּהּ, הֲרֵי מַרְבֶּה שְׁפָחוֹת, וְכֵיוָן שֶׁיֵּשׁ לוֹ בְנֵי בַּיִת מְרֻבִּין צָרִיךְ לְשָׂדוֹת וּכְרָמִים לְסַפֵּק יַיִן וּמָזוֹן לִבְנֵי בֵּיתוֹ, וּמַרְבֶּה עֲבָדִים לַעֲבֹד הַשָּׂדוֹת וְהַכְּרָמִים. לְכָךְ הֵן שְׁנוּיִין בְּסֵדֶר זֶה: ",
+                "<b>מַרְבֶּה תוֹרָהּ מַרְבֶּה חַיִּים.</b> דִּכְתִיב (דברים ל) כִּי הִיא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ:",
+                "<b>מַרְבֶּה חָכְמָה.</b> שֶׁנּוֹתֵן טַעַם לִדְבָרָיו וְהַסְּבָרוֹת שֶׁלּוֹ מִתְיַשְּׁבוֹת עַל לֵב הַשּׁוֹמְעִין:",
+                "<b>מַרְבֶּה יְשִׁיבָה.</b> הַרְבֵּה תַּלְמִידִים מִתְקַבְּצִים וּבָאִים לִשְׁמֹעַ סְבָרוֹתָיו. וְאִית דְּגַרְסֵי, מַרְבֶּה יְשִׁיבָה מַרְבֶּה חָכְמָה, מִי שֶׁמַּרְבֶּה בְּתַלְמִידִים, הַתַּלְמִידִים מְחַדְּדִים אוֹתוֹ וּמַרְבִּין וּמוֹסִיפִין עַל חָכְמָתוֹ: ",
+                "<b>מַרְבֶּה עֵצָה.</b> מִי שֶׁמַּרְבֶּה לִטֹּל עֵצָה <b>מַרְבֶּה תְבוּנָה</b> מֵבִין דָּבָר מִתּוֹךְ דָּבָר מֵעֵצוֹת שֶׁיּוֹעֲצָיו נוֹתְנִים לוֹ:",
+                "<b>מַרְבֶּה צְדָקָה מַרְבֶּה שָׁלוֹם.</b> שֶׁנֶּאֱמַר (ישעיה לב) וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם: \n"
+            ],
+            [
+                "<b>אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ.</b> לוֹמַר הַרְבֵּה תּוֹרָה לָמַדְתִּי. וּלְפִי שֶׁהוּא לֹא הִנִּיחַ לֹא מִקְרָא וְלֹא מִשְׁנָה הֲלָכָה וְאַגָּדָה שֶׁלֹּא לָמַד (סכה כח., בבא בתרא קלד.), הָיָה אוֹמֵר כֵּן: ",
+                "<b>בּוֹר סוּד.</b> גָּרְסִינַן, וְלֹא בּוֹר סִיד. כְּלוֹמַר, כְּבוֹר טוּחַ בְּסִיד: ",
+                "<b>שֶׁאֵינוֹ מְאַבֵּד טִפָּה.</b> כָּךְ הוּא אֵינוֹ שׁוֹכֵחַ דָּבָר אֶחָד מִתַּלְמוּדוֹ:",
+                "<b>אַשְׁרֵי יוֹלַדְתּוֹ.</b> מְאֻשָּׁר בְּמִדּוֹת טוֹבוֹת עַד שֶׁכָּל הָעוֹלָם אוֹמְרִים עָלָיו אַשְׁרֵי מִי שֶׁיְּלָדַתּוּ. וְיֵשׁ אוֹמְרִים, עַל שֵׁם שֶׁהִיא גָּרְמָה לוֹ שֶׁיְּהֵא חָכָם, שֶׁהָיְתָה מְחַזֶּרֶת עַל כָּל בָּתֵּי מִדְרָשׁוֹת שֶׁבְּעִירָהּ וְאוֹמֶרֶת לָהֶם בְּבַקָּשָׁה מִכֶּם בַּקְּשׁוּ רַחֲמִים עַל הָעֻבָּר הַזֶּה שֶׁבְּמֵעַי שֶׁיִּהְיֶה חָכָם, וּמִיּוֹם שֶׁנּוֹלַד לֹא הוֹצִיאָה עֲרַשְׂתּוֹ מִבֵּית הַמִּדְרָשׁ כְּדֵי שֶׁלֹּא יִכָּנְסוּ בְּאָזְנָיו אֶלָּא דִּבְרֵי תּוֹרָה: ",
+                "<b>חָסִיד.</b> שֶׁעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין:",
+                "<b>יְרֵא חֵטְא.</b> מַחְמִיר עַל עַצְמוֹ וְאוֹסֵר עָלָיו דְּבָרִים הַמֻּתָּרִים, מִיִּרְאָתוֹ שֶׁמָּא יָבֹא לִידֵי חֵטְא. דְּאִם לֹא כֵן מַאי רְבוּתֵיהּ, אֲפִלּוּ עַם הָאָרֶץ אֶפְשָׁר לִהְיוֹת יְרֵא חֵטְא: ",
+                "<b>מַעְיָן הַמִּתְגַּבֵּר.</b> לִבּוֹ רָחָב וּמוֹסִיף פִּלְפּוּל וּסְבָרוֹת מִדַּעְתּוֹ:",
+                "<b>אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ.</b> שֶׁל רַבָּן יוֹחָנָן בֶּן זַכַּאי:",
+                "<b>וְאֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה.</b> מָצָאתִי כָּתוּב, דְּאַבָּא שָׁאוּל לֹא נֶחְלַק עַל תַּנָּא קַמָּא, וּשְׁנֵי הַדְּבָרִים אֲמָרָם רַבָּן יוֹחָנָן בֶּן זַכַּאי, וּשְׁנֵיהֶם אֱמֶת, דִּלְעִנְיַן הַבְּקִיאוּת וְהַזִּכָּרוֹן הָיָה רַבִּי אֱלִיעֶזֶר מַכְרִיעַ, וּלְעִנְיַן הַחֲרִיפוּת וְהַפִּלְפּוּל הָיָה רַבִּי אֶלְעָזָר בֶּן עֲרָךְ מַכְרִיעַ: \n"
+            ],
+            [
+                "<b>עַיִן טוֹבָה.</b> מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וְאֵינוֹ מְבַקֵּשׁ דְּבָרִים יְתֵרִים וְאֵינוֹ מְקַנֵּא כְּשֶׁרוֹאֶה שֶׁיֵּשׁ לַחֲבֵרָיו יוֹתֵר מִמֶּנּוּ:",
+                "<b>חָבֵר טוֹב.</b> שֶׁמּוֹכִיחוֹ כְּשֶׁרוֹאֶה אוֹתוֹ עוֹשֶׂה דָּבָר שֶׁאֵינוֹ הָגוּן:",
+                "<b>שָׁכֵן טוֹב.</b> מָצוּי אֶצְלוֹ בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה, וְאִלּוּ חָבֵר טוֹב אֵינוֹ מָצוּי אֶצְלוֹ בְּכָל עֵת: ",
+                "<b>הָרוֹאֶה אֶת הַנּוֹלָד.</b> צוֹפֶה וּמַבִּיט בְּמַה שֶּׁעָתִיד לִהְיוֹת, וּמִתּוֹךְ כָּךְ נִמְצָא מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ וּשְׂכַר עֲבֵרָה כְּנֶגֶד הֶפְסֵדָהּ: ",
+                "<b>לֵב טוֹב.</b> לְפִי שֶׁהַלֵּב הוּא הַמֵּנִיעַ לְכָל שְׁאָר הַכֹּחוֹת וְהוּא הַמָּקוֹר שֶׁמִּמֶּנּוּ נוֹבְעִים כָּל הַפְּעֻלּוֹת. וְאַף עַל פִּי שֶׁיֵּשׁ לַפְּעֻלּוֹת אֵבָרִים מְיֻחָדִים, מִכָּל מָקוֹם הַכֹּחַ הַמְעוֹרֵר לְכָל הַתְּנוּעוֹת הוּא בַּלֵּב, לְפִיכָךְ אָמַר רַבִּי אֶלְעָזָר לֵב טוֹב. וּמִפְנֵי זֶה אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם: ",
+                "<b>אֵיזוֹ הִיא דֶּרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם.</b> הֻצְרַךְ לִשְׁאֹל מֵהֶם זֶה, וְלֹא הֵבִין מִתּוֹךְ דִּבְרֵיהֶם הָרִאשׁוֹנִים שֶׁהַדֶּרֶךְ הָרָעָה הִיא הֵפֶךְ הַדֶּרֶךְ הַטּוֹבָה, לְפִי שֶׁלֹּא כָּל מַה שֶּׁהוּא טוֹב יִהְיֶה הֶפְכוֹ רַע, כִּי מִדַּת הַחֲסִידוּת וְהוּא הָעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין הִיא טוֹבָה, וּמִי שֶׁאֵינוֹ חָסִיד וּמַעֲמִיד דְּבָרָיו עַל דִּין תּוֹרָה אֵינוֹ רַע, וְאֶפְשָׁר הָיָה לוֹמַר, שֶׁאִם הַהִסְתַּפְּקוּת וְהִיא עַיִן טוֹבָה הִיא דֶּרֶךְ טוֹבָה, בַּקָּשַׁת הַיִּתְרוֹנוֹת אֵינוֹ דֶּרֶךְ רָעָה, לְפִי שֶׁאֵינוֹ מַזִּיק לְשׁוּם אָדָם בָּזֶה, וְכֵן בִּשְׁאָר הַמִּדּוֹת. לְפִיכָךְ הֻצְרַךְ לִשְׁאֹל מֵהֶם אֵיזוֹ הִיא דֶּרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם: ",
+                "<b>הַלּוֶֹה וְאֵינוֹ מְשַׁלֵּם.</b> הוּא הֵפֶךְ הָרוֹאֶה אֶת הַנּוֹלָד, שֶׁאִם לֹא יְשַׁלֵּם לֹא יִמְצָא מִי שֶׁיַּלְוֶנּוּ וְיִהְיֶה מֻטָּל בָּרָעָב. וְלֹא אָמַר סְתָם מִי שֶׁאֵינוֹ רוֹאֶה אֶת הַנּוֹלָד, לְפִי שֶׁאֶפְשָׁר לָאָדָם שֶׁאֵינוֹ רוֹאֶה אֶת הַנּוֹלָד שֶׁלֹּא יָבֹא לִידֵי תַּקָּלָה, שֶׁיַּצִּיל עַצְמוֹ בְּבֹא הַנּוֹלָד הַהוּא: ",
+                "<b>וְצַדִּיק חוֹנֵן וְנוֹתֵן.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא צַדִּיקוֹ שֶׁל עוֹלָם חוֹנֵן וְנוֹתֵן לַמַּלְוֶה מַה שֶּׁלָּוָה זֶה מִמֶּנּוּ וְלֹא פָּרַע לוֹ, נִמְצָא הַלּוֶֹה נִשְׁאַר חַיָּב לַמָּקוֹם: \n"
+            ],
+            [
+                "<b>הֵם אָמְרוּ שְׁלֹשָׁה דְּבָרִים.</b> בְּדֶרֶךְ אֶרֶץ וּבְמוּסָרִים וּבְמִדּוֹת. דְּאִלּוּ בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַפְּטוּר וְהַחִיּוּב דְּבָרִים הַרְבֵּה אָמְרוּ. אִי נַמִּי, אֵלּוּ הַשְּׁלֹשָׁה דְּבָרִים הֲוֵי מַרְגְּלָא בְּפוּמַיְהוּ תָּמִיד: ",
+                "<b>יְהִי כְבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ.</b> וְאֵימָתַי יְהֵא זֶה, כְּשֶׁלֹּא תְּהִי נוֹחַ לִכְעֹס, שֶׁאִם אַתָּה נוֹחַ לִכְעֹס אִי אֶפְשָׁר שֶׁלֹּא תְּזַלְזֵל בִּכְבוֹד חֲבֵרְךָ. הֲרֵי דִּבּוּר אֶחָד. וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ, הֲרֵי שְׁנַיִם. וְהַשְּׁלִישִׁי, הֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים וְכוּ': ",
+                "<b>שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתֶךָ.</b> וּלְפִי שֶׁאֵין אָדָם יוֹדֵעַ אֵימָתַי יָמוּת, יַעֲשֶׂה תְּשׁוּבָה הַיּוֹם שֶׁמָּא יָמוּת לְמָחָר: ",
+                "<b>וֶהֱוֵי זָהִיר בְּגַחַלְתָּן.</b> שֶׁלֹּא תִּנְהַג בָּהֶן קַלּוּת רֹאשׁ:",
+                "<b>שֶׁלֹּא תִכָּוֶה.</b> שֶׁלֹּא תֵּעָנֵשׁ עַל יָדָן:",
+                "<b>נְשִׁיכַת שׁוּעָל.</b> רְפוּאָתוֹ קָשָׁה, לְפִי שֶׁשִּׁנָּיו דַּקּוֹת עֲקֻמּוֹת וַעֲקֻשּׁוֹת וְצָרִיךְ הָרוֹפֵא לַחְתֹּךְ הַבָּשָׂר בְּאִזְמֵל וּלְהַרְחִיב הַנְּשִׁיכָה: ",
+                "<b>עֲקִיצַת עַקְרָב.</b> קָשָׁה מִנְּשִׁיכַת נָחָשׁ:",
+                "<b>וּלְחִישָׁתָן.</b> דִּבּוּרָן:",
+                "<b>לְחִישַׁת שָׂרָף.</b> כְּהֶבֶל הַיּוֹצֵא מִפִּי הַשָּׂרָף, שֶׁשּׂוֹרֵף בְּשָׁעָה שֶׁהוּא לוֹחֵשׁ. פֵּרוּשׁ אַחֵר, הַשָּׂרָף הַזֶּה אֵינוֹ מְקַבֵּל לַחַשׁ כִּשְׁאָר נְחָשִׁים, כְּדִכְתִיב (תהלים נח) אֲשֶׁר לֹא יִשְׁמַע לְקוֹל מְלַחֲשִׁים, כָּךְ תַּלְמִיד חָכָם אִם תַּקְנִיטֶנּוּ וְתָבֹא לְפַיְּסוֹ אֵינוֹ מְקַבֵּל פִּיּוּס: \n"
+            ],
+            [
+                "<b>עַיִן הָרָע.</b> כְּמוֹ עַיִן רָעָה, שֶׁאֵינוֹ מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וּמְחַזֵּר אַחַר דְּבָרִים אֲחֵרִים. וְיֵשׁ מְפָרְשִׁים עַיִן הָרַע, שֶׁמַּכְנִיס עַיִן הָרַע בְּמָמוֹן חֲבֵרוֹ אוֹ בְּבָנָיו וּמַזִּיק לוֹ: ",
+                "<b>וְשִׂנְאַת הַבְּרִיּוֹת.</b> שִׂנְאַת חִנָּם. וְרַמְבַּ\"ם פֵּרֵשׁ, שֶׁמּוֹאֵס חֶבְרַת הַבְּרִיּוֹת וְאוֹהֵב לֵישֵׁב יְחִידִי. וַאֲנִי שָׁמַעְתִּי, אָדָם קָשֶׁה שֶׁמֵּבִיא עָלָיו שִׂנְאַת הַבְּרִיּוֹת וְגוֹרֵם שֶׁהַכֹּל שׂוֹנְאִים אוֹתוֹ: \n"
+            ],
+            [
+                "<b>הַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה.</b> שֶׁלֹּא תֹּאמַר הוֹאִיל וְאָבִי חָכָם וַאֲבִי אָבִי חָכָם, תּוֹרָה חוֹזֶרֶת לְאַכְסַנְיָא שֶׁלָּהּ וְאֵינִי צָרִיךְ לְבַקֵּשׁ אַחֲרֶיהָ: ",
+                "<b>וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם.</b> אַף בְּשָׁעָה שֶׁאַתָּה עוֹסֵק בַּאֲכִילָה וּשְׁתִיָּה וּבְדֶרֶךְ אֶרֶץ לֹא תִּתְכַּוֵּן לְהַהֲנוֹת גּוּפְךָ, אֶלָּא שֶׁתִּהְיֶה בָּרִיא לַעֲשׂוֹת רְצוֹן קוֹנְךָ: \n"
+            ],
+            [
+                "<b>הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע.</b> לִקְרוֹתוֹ בְּעוֹנָתוֹ. וְכֵן בַּתְּפִלָּה, לְהִתְפַּלֵּל כָּל תְּפִלָּה וּתְפִלָּה בְּעוֹנָתָהּ: ",
+                "<b>קֶבַע.</b> כְּאָדָם שֶׁיֵּשׁ עָלָיו חוֹבָה דָּבָר קָבוּעַ וְאוֹמֵר אֵימָתַי אֶפְרֹק מֵעָלַי חוֹב זֶה. אִי נַמִּי, קֶבַע, כְּאָדָם שֶׁקָּבוּעַ לוֹ לִקְרֹא פֶּרֶק אֶחָד פָּרָשָׁה אַחַת, שֶׁאוֹמֵר אוֹתָהּ בִּקְרִיאָה בְּעָלְמָא, וְאֵינוֹ אוֹמְרָהּ בִּלְשׁוֹן תַּחֲנוּנִים כְּאָדָם שֶׁמְּבַקֵּשׁ רַחֲמִים: ",
+                "<b>כִּי אֵל חַנּוּן וְרַחוּם הוּא.</b> רוֹצֶה בְּתַחֲנוּנִים, וְעַל יְדֵי הַתַּחֲנוּנִים הוּא מְרַחֵם מִיָּד: ",
+                "<b>וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ.</b> אַל תַּעֲשֶׂה דָּבָר שֶׁהַיּוֹם וּלְמָחָר תַּרְשִׁיעַ אֶת עַצְמְךָ בּוֹ. וְהָרַמְבַּ\"ם פֵּרֵשׁ, אַל תְּהִי רָשָׁע בְּעֵינֶיךָ כְּלוֹמַר לֹא תַּחֲזִיק עַצְמְךָ כְּרָשָׁע, שֶׁמִּתּוֹךְ כָּךְ אַתָּה יוֹצֵא לְתַרְבּוּת רָעָה לְגַמְרֵי. וַאֲנִי שָׁמַעְתִּי, אַל תְּהִי רָשָׁע בְּדָבָר זֶה שֶׁתִּפְרֹשׁ מִן הַצִּבּוּר וְתַעֲמֹד בִּפְנֵי עַצְמְךָ: \n"
+            ],
+            [
+                "<b>לְאֶפִּיקוֹרוֹס.</b> לְשׁוֹן הֶפְקֵר, שֶׁמְּבַזֶּה אֶת הַתּוֹרָה וּמַחְשִׁיבָהּ כְּאִלּוּ הִיא הֶפְקֵר. אִי נַמִּי, מֵשִׂים עַצְמוֹ כְּהֶפְקֵר וְאֵינוֹ חָס עַל נַפְשׁוֹ לָחוּשׁ שֶׁמָּא תָּבֹא עָלָיו רָעָה עַל שֶׁמְּבַזֶּה אֶת הַתּוֹרָה אוֹ לוֹמְדֶיהָ: ",
+                "<b>וְדַע לִפְנֵי מִי אַתָּה עָמֵל.</b> בִּתְשׁוּבָה זוֹ שֶׁאַתָּה מֵשִׁיב לְאֶפִּיקוֹרוֹס, שֶׁלֹּא יִפְתֶּה לִבְּךָ לִנְטוֹת לְדַעְתּוֹ: \n"
+            ],
+            [
+                "<b>הַיּוֹם קָצָר.</b> חַיֵּי הָעוֹלָם הַזֶּה קְצָרִים הֵם:",
+                "<b>וְהַמְּלָאכָה מְרֻבָּה.</b> הַתּוֹרָה אֲרֻכָּה מֵאֶרֶץ מִדָּהּ:",
+                "<b>וּבַעַל הַבַּיִת דּוֹחֵק.</b> שֶׁנֶּאֱמָר (יהושע א) וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה: \n"
+            ],
+            [
+                "<b>לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר.</b> לֹא שְׂכָרְךָ הַקָּדוֹשׁ בָּרוּךְ הוּא לִגְמֹר אֶת כֻּלָּהּ כְּדֵי שֶׁתַּפְסִיד שְׂכָרְךָ אִם לֹא תִּגְמְרֶנָּהּ. וְשֶׁמָּא תֹּאמַר אֵינִי לוֹמֵד וְאֵינִי נוֹטֵל שָׂכָר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל. עַל כָּרְחֲךָ הָעֹל, מֻטָּל עָלֶיךָ לַעֲבֹד: ",
+                "<b>לֶעָתִיד לָבֹא.</b> לָעוֹלָם הַבָּא: \n"
+            ]
+        ],
+        [
+            [
+                "<b>עֲקַבְיָא.</b> מִטִּפָּה סְרוּחָה. טִפַּת שִׁכְבַת זֶרַע. וְאַף עַל פִּי שֶׁבִּשְׁעַת הָעִבּוּר אֵינָהּ סְרוּחָה, שֶׁאֵינָהּ מַסְרַחַת בְּרֶחֶם הָאִשָּׁה עַד לְאַחַר שְׁלֹשָׁה יָמִים וּכְשֶׁתַּסְרִיחַ אֵינָהּ רְאוּיָה לְהַזְרִיעַ, מִכָּל מָקוֹם קָרֵי לָהּ טִפָּה סְרוּחָה מִפְּנֵי שֶׁהִיא קְרוֹבָה לְהַסְרִיחַ מִיָּד כְּשֶׁהִיא חוּץ לִמְעֵי הָאִשָּׁה. וְהַמִּסְתַּכֵּל שֶׁבָּא מִטִּפָּה סְרוּחָה, נִצּוֹל מִן הַגַּאֲוָה. וְהַמִּסְתַּכֵּל שֶׁעָתִיד לֵילֵךְ לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה, נִצּוֹל מִן הַתַּאֲוָה וְהַחֶמְדָּה אֶל הַמָּמוֹן. וְהַמִּסְתַּכֵּל שֶׁעָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, פּוֹרֵשׁ מִן הַחֵטְא וְאֵינוֹ נִכְשָׁל בָּעֲבֵרָה: \n"
+            ],
+            [
+                "<b>בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת.</b> וַאֲפִלּוּ שֶׁל אֻמּוֹת הָעוֹלָם:",
+                "<b>חַיִּים בְּלָעוֹ.</b> דִּכְתִיב (חבקוק א) וַתַּעֲשֶׂה אָדָם כִּדְגֵי הַיָּם, מַה דָּגִים שֶׁבַּיָּם כָּל הַגָּדוֹל מֵחֲבֵרוֹ בּוֹלֵעַ אֶת חֲבֵרוֹ, אַף בְּנֵי אָדָם אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת כָּל הַגָּדוֹל מֵחֲבֵרוֹ בּוֹלֵעַ אֶת חֲבֵרוֹ (עבודה זרה ד.): ",
+                "<b>יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ.</b> הֲרֵי כָּאן שְׁנַיִם:",
+                "<b>וְיִדֹּם.</b> לְשׁוֹן קוֹל דְּמָמָה דַּקָּה, כְּדֶרֶךְ הַשּׁוֹנֶה יְחִידִי שֶׁהוּא שׁוֹנֶה בְּלַחַשׁ: ",
+                "<b>כִּי נָטַל עָלָיו.</b> כְּאִלּוּ נְתִינַת כָּל הַתּוֹרָה כֻּלָּהּ הָיְתָה בַּעֲבוּרוֹ בִּלְבַד:  "
+            ],
+            [
+                "<b>וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה.</b> וּבְבִרְכַּת הַמָּזוֹן שֶׁמְּבָרְכִים עַל הַשֻּׁלְחָן, יוֹצְאִין יְדֵי חוֹבָתָן, וְחָשׁוּב כְּאִלּוּ אָמְרוּ עָלָיו דִּבְרֵי תּוֹרָה. כָּךְ שָׁמַעְתִּי: ",
+                "<b>מִזִּבְחֵי מֵתִים.</b> תִּקְרֹבֶת עֲבוֹדָה זָרָה, דִּכְתִיב (תהלים קו) וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים: ",
+                "<b>מָלְאוּ קִיא צֹאָה.</b> וַעֲבוֹדָה זָרָה קְרוּיָה צֹאָה, דִּכְתִיב (ישעיה ל) צֵא תֹּאמַר לוֹ: ",
+                "<b>בְּלִי מָקוֹם.</b> בִּשְׁבִיל שֶׁלֹּא הִזְכִּירוּ שְׁמוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא עַל הַשֻּׁלְחָן:",
+                "<b>שֶׁנֶּאֱמָר וַיְּדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה'.</b> מִיָּד כְּשֶׁדִּבֵּר בְּדִבְרֵי תּוֹרָה נִקְרָא שֻׁלְחָן אֲשֶׁר לִפְנֵי ה'. וְיֵשׁ אוֹמְרִים מֵרֹאשׁוֹ שֶׁל מִקְרָא הוּא יוֹצֵא, דִּכְתִיב וְהַמִּזְבֵּחַ עֵץ שָׁלֹשׁ אַמּוֹת, אַל תִּקְרֵי אַמּוֹת אֶלָּא אִמּוֹת, כְּמוֹ יֵשׁ אֵם לַמִּקְרָא, שָׁלֹשׁ כְּנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים, וְאָמְרֵי לַהּ מִקְרָא מִשְׁנָה וְתַלְמוּד. שֶׁצָּרִיךְ אָדָם לְדַבֵּר בָּהֶן עַל הַשֻּׁלְחָן, וְאָז קָרוּי שֻׁלְחָן אֲשֶׁר לִפְנֵי ה'. כָּךְ פֵּרֵשׁ רַשִׁ\"י: \n"
+            ],
+            [
+                "<b>הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי.</b> וּמְחַשֵּׁב בְּלִבּוֹ דִּבְרֵי הֲבַאי:",
+                "<b>הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ.</b> לְפִי שֶׁלַּיְלָה הוּא זְמַן לַמַּזִּיקִים, וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי הוּא בְּסַכָּנָה מִפְּנֵי הַלִּסְטִים וְכַמָּה פְּגָעִים רָעִים, וְאִם הָיָה מְחַשֵּׁב בְּדִבְרֵי תּוֹרָה הָיְתָה מְשַׁמַּרְתּוֹ: \n"
+            ],
+            [
+                "<b>עֹל מַלְכוּת.</b> מַשָּׂא מֶלֶךְ וְשָׂרִים:",
+                "<b>דֶּרֶךְ אֶרֶץ.</b> עֲמַל וְטֹרַח הַפַּרְנָסָה, לְפִי שֶׁמְּלַאכְתּוֹ מִתְבָּרֶכֶת: ",
+                "<b>הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה.</b> הָאוֹמֵר קָשֶׁה עֻלָּהּ שֶׁל תּוֹרָה וְאֵינִי יָכוֹל לְסוֹבְלָהּ: \n"
+            ],
+            [
+                "<b>עֲשָׂרָה שֶׁהָיוּ יוֹשְׁבִים בַּדִּין.</b> גָּרְסִינַן:",
+                "<b>בַּעֲדַת אֵל.</b> וְאֵין עֵדָה פְּחוּתָה מֵעֲשָׂרָה, שֶׁנֶּאֱמַר בַּמְרַגְּלִים (במדבר יד) עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת, יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב, הֲרֵי עֲשָׂרָה: ",
+                "<b>וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה שֶׁנֶּאֱמַר בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט.</b> שְׁלֹשָׁה דַּיָּנִים וּשְׁנֵי בַּעֲלֵי דִּינִים:",
+                "<b>וּמִנַּיִן אֲפִלּוּ שְׁלֹשָׁה שֶׁנֶּאֱמַר וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ.</b> הָאֵשׁ וְהָאֲוִיר וְהַמַּיִם שֶׁהֵם שְׁלֹשָׁה, עַל אֶרֶץ יְסָדָהּ, עַל יְסוֹד הָאָרֶץ הֵם מַקִּיפִים. הֲרֵי לְךָ שֶׁשְּׁלֹשָׁה קְרוּיִין אֲגֻדָּה. אִי נַמִּי, מָצִינוּ שְׁלֹשָׁה קְרוּיִין אֲגֻדָּה, אֲגֻדַּת אֵזוֹב שֶׁהֵם שְׁלֹשָׁה קְלָחִים. וְיֵשׁ סְפָרִים שֶׁכָּתוּב בָּהֵן וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה שֶׁנֶּאֱמַר וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, שֶׁאָדָם אוֹגֵד בְּיָדוֹ אַחַת שֶׁיֵּשׁ בָּהּ חָמֵשׁ אֶצְבָּעוֹת, וּכְלַל אֶצְבָּעוֹת שֶׁבַּיָּד קְרוּיִין אֲגֻדָּה. וּבְרֹאשׁ הַמִּקְרָא הוּא אוֹמֵר, הַבּוֹנֶה בַּשָּׁמַיִם מַעֲלוֹתָיו, כְּלוֹמַר הַשְּׁכִינָה שֶׁהִיא בַּשָּׁמַיִם יוֹרֶדֶת לְמַטָּה לָאָרֶץ כְּשֶׁיֵּשׁ שָׁם אֲגֻדָּה עוֹסְקִים בַּתּוֹרָה. וּמִנַּיִן אֲפִלּוּ שְׁלֹשָׁה שֶׁנֶּאֱמַר בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט, שֶׁהַדַּיָּנִים הֵם שְׁלֹשָׁה: ",
+                "<b>כִּי נָטַל עָלָיו.</b> לְשׁוֹן סְכָךְ. תַּרְגּוּם וְסַכּוֹתָ, וְתַטֵּל, כְּלוֹמַר שֶׁהַשְּׁכִינָה סוֹכֶכֶת עָלָיו: \n"
+            ],
+            [
+                "<b>תֵּן לוֹ מִשֶּׁלּוֹ.</b> לֹא תִּמָּנַע מִלְּהִתְעַסֵּק בְּחֶפְצֵי שָׁמַיִם בֵּין בְּגוּפְךָ בֵּין בְּמָמוֹנְךָ, [שֶׁאֵינְךָ נוֹתֵן מִשֶּׁלְּךָ, לֹא מִגּוּפְךָ וְלֹא מִמָּמוֹנְךָ], שֶׁאַתָּה וּמָמוֹנְךָ שֶׁלּוֹ: ",
+                "<b>מַה נָּאֶה אִילָן זֶה מַה נָּאֶה נִיר זֶה.</b> הוּא הַדִּין לְכָל שִׂיחָה בְּטֵלָה, אֶלָּא שֶׁדִּבֵּר בַּהֹוֶה שֶׁדֶּרֶךְ הוֹלְכֵי דְּרָכִים לְדַבֵּר בְּמַה שֶּׁרוֹאִים בְּעֵינֵיהֶם. וְיֵשׁ אוֹמְרִים, דְּאַשְׁמוֹעִינַן רְבוּתָא דְּאַף עַל גַּב דְּעַל יְדֵי כֵן הוּא מְבָרֵךְ בָּרוּךְ שֶׁכָּכָה לוֹ בְּעוֹלָמוֹ, אַף עַל פִּי כֵן מַעֲלִין עָלָיו כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, מִפְּנֵי שֶׁהִפְסִיק מִמִּשְׁנָתוֹ: ",
+                "<b>נִיר.</b> תֶּלֶם הַמַּחֲרֵשָׁה, כְּמוֹ נִירוּ לָכֶם נִיר (ירמיה ד): \n"
+            ],
+            [
+                "<b>כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ.</b> בִּשְׁבִיל שֶׁלֹּא חָזַר עָלֶיהָ, מַעֲלִין עָלָיו כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ. שֶׁמִּתּוֹךְ שִׁכְחָתוֹ הוּא בָּא לְהַתִּיר אֶת הָאָסוּר וְנִמְצֵאת תַּקָּלָה בָּאָה עַל יָדוֹ, וְשִׁגְגָתוֹ עוֹלָה זָדוֹן. אִי נַמִּי כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, לְפִי שֶׁאוֹתָהּ מִשְׁנָה הָיְתָה מְשַׁמַּרְתּוֹ וְעַכְשָׁיו שֶׁשְּׁכָחָהּ אֵינָהּ מְשַׁמַּרְתּוֹ: ",
+                "<b>תָּקְפָה עָלָיו מִשְׁנָתוֹ.</b> שֶׁהָיְתָה קָשָׁה עָלָיו וּמִתּוֹךְ הַקֹּשִׁי שֶׁבָּהּ שְׁכָחָהּ: \n"
+            ],
+            [
+                "<b>כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ.</b> אֲנִי שָׁמַעְתִּי, שֶׁמַּקְדִּים בְּמַחֲשַׁבְתּוֹ יִרְאַת חֶטְאוֹ לְחָכְמָתוֹ, שֶׁהוּא חוֹשֵׁב בְּלִבּוֹ אֶלְמַד בִּשְׁבִיל שֶׁאֶהְיֶה יְרֵא חֵטְא. וְזֶה עַל דֶּרֶךְ שֶׁאָמְרוּ תְּחִלַּת הַמַּחֲשָׁבָה [הִיא] סוֹף הַמַּעֲשֶׂה: ",
+                "<b>חָכְמָתוֹ מִתְקַיֶּמֶת.</b> שֶׁהַחָכְמָה מְבִיאָתוֹ לְמַה שֶּׁלִּבּוֹ חָפֵץ וְהוּא נֶהֱנֶה בָּהּ:",
+                "<b>וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ.</b> שֶׁאֵינוֹ לוֹמֵד עַל מְנָת לַעֲשׂוֹת, הוֹאִיל וְאֵין לְבָבוֹ פּוֹנֶה לִהְיוֹת יְרֵא חֵטְא: ",
+                "<b>אֵין חָכְמָתוֹ מִתְקַיֶּמֶת.</b> שֶׁמִּתּוֹךְ שֶׁהִיא מוֹנַעַת אוֹתוֹ מִלָּלֶכֶת אַחֲרֵי שְׁרִירוּת לִבּוֹ הוּא קָץ בָּהּ וּמוֹאֲסָהּ וּמַנִּיחָהּ:",
+                "<b>כָּל שֶׁמַּעֲשָׂיו מְרֻבִּים מֵחָכְמָתוֹ.</b> הָכָא מַיְרֵי שֶׁזָּרִיז בְּמִצְוֹת עֲשֵׂה, וּלְעֵיל בְּכָל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ אַיְרֵי שֶׁנִּזְהָר בְּמִצְוֹת לֹא תַעֲשֶׂה: \n"
+            ],
+            [
+                "<b>כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ.</b> כָּל מִי שֶׁאָהוּב לְמַטָּה בְּיָדוּעַ שֶׁהוּא אָהוּב לְמַעְלָה:",
+                "<b>שֵׁנָה שֶׁל שַׁחֲרִית.</b> שֶׁהוֹלֵךְ וְיָשֵׁן עַד שֶׁעוֹנַת קְרִיאַת שְׁמַע עוֹבֶרֶת:",
+                "<b>וְיַיִן שֶׁל צָהֳרַיִם.</b> מוֹשֵׁךְ לִבּוֹ שֶׁל אָדָם, דִּכְתִיב (קהלת ב) לִמְשֹׁךְ בַּיַּיִן אֶת בְּשָׂרִי, וּמֵבִיא אוֹתוֹ לִידֵי שִׁכְרוּת: ",
+                "<b>וְשִׂיחַת הַיְלָדִים.</b> מְבַטֶּלֶת אֶת אֲבוֹתֵיהֶם מִלַּעֲסֹק בַּתּוֹרָה:",
+                "<b>וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ.</b> שֶׁמִּתְכַּנְּסִים וּמְדַבְּרִים בִּדְבָרִים בְּטֵלִים: \n"
+            ],
+            [
+                "<b>הַמְחַלֵּל אֶת הַקָּדָשִׁים.</b> הַמֵּבִיא קָדְשֵׁי הַמִּזְבֵּחַ לִידֵי פִּגּוּל וְנוֹתָר וְטָמֵא, אוֹ הַמּוֹעֵל וְנֶהֱנֶה בֵּין בְּקָדְשֵׁי מִזְבֵּחַ בֵּין בְּקָדְשֵׁי בֶּדֶק הַבַּיִת: ",
+                "<b>וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת.</b> יָמִים שֶׁל חֹל הַמּוֹעֵד, עוֹשֶׂה בָּהֶן מְלָאכָה אוֹ נוֹהֵג בָּהֶן מִנְהַג חֹל בַּאֲכִילָה וּשְׁתִיָּה: ",
+                "<b>וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים.</b> הַמִּתְבַּיֵּשׁ פָּנָיו מַאֲדִימוֹת תְּחִלָּה וְאַחַר כָּךְ מִתְלַבְּנוֹת, שֶׁהַנֶּפֶשׁ יֵשׁ לָהּ שְׁתֵּי תְּנוּעוֹת אַחַת לַחוּץ וְאַחַת לִפְנִים, וּכְשֶׁמְּבַיְּשִׁין אֶת הָאָדָם בִּתְחִלָּה הָרוּחַ מִתְנוֹעֵעַ לְצַד חוּץ כְּמִי שֶׁמִּתְמַלֵּא חֵמָה וּפָנָיו מַאֲדִימוֹת, וּכְשֶׁאֵינוֹ מוֹצֵא טַעֲנָה כֵּיצַד יָסִיר הַבֹּשֶׁת הַהוּא מֵעַל פָּנָיו, הוּא דּוֹאֵג בְּקִרְבּוֹ וְנִכְנַס הָרוּחַ לְצַד פָּנָיו מִפְּנֵי הַצַּעַר, וּפָנָיו מִתְכַּרְכְּמִים וּמִתְלַבְּנִים. וְזֶהוּ שֶׁאָמְרוּ (בבא מציעא נח:) בְּעִנְיַן הַהַלְבָּנָה, דְּאַזִּיל סוּמְקָא וְאָתִי חִיוְרָא: ",
+                "<b>וְהַמֵּפֵר בְּרִיתוֹ.</b> שֶׁלֹּא מָל, אוֹ שֶׁמָּל וּמוֹשֵׁךְ עָרְלָתוֹ לְכַסּוֹת הַמִּילָה כְּדֵי שֶׁלֹּא יֵרָאֶה שֶׁהוּא מָהוּל: ",
+                "<b>וְהַמְגַלֶּה פָנִים בַּתּוֹרָה.</b> שֶׁמַּרְאֶה פָּנִים וּפֵרוּשִׁים בַּתּוֹרָה שֶׁלֹּא כַּהֲלָכָה. כְּגוֹן הַמְתַרְגֵּם וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמּוֹלֵךְ, וּמִזַּרְעֲךָ לֹא תִתֵּן לְאַעֲבָרָא לְאַרְמִיּוּתָא. וְאֵין זֶה פְּשׁוּטוֹ שֶׁל מִקְרָא. וּבִכְלָל זֶה הַדּוֹרֵשׁ דְּרָשׁוֹת שֶׁל דֹּפִי. פֵּרוּשׁ אַחֵר, מְגַלֶּה פָּנִים, שֶׁמֵּעֵז פָּנָיו לַעֲבֹר עַל דִּבְרֵי תּוֹרָה בְּפַרְהֶסְיָא בְּיָד רָמָה וְאֵין לוֹ בּשֶׁת פָּנִים: ",
+                "<b>אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תּוֹרָה וּמַעֲשִׂים טוֹבִים.</b> וְלֹא חָזַר בִּתְשׁוּבָה מֵאַחַת מֵעֲבֵרוֹת הַלָּלוּ שֶׁבְּיָדוֹ, אַף עַל פִּי שֶׁבָּאוּ עָלָיו יִסּוּרִים וּמֵת בַּיִּסּוּרִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. אֲבָל אִם חָזַר בִּתְשׁוּבָה קֹדֶם מוֹתוֹ, אֵין לְךָ דָּבָר שֶׁעוֹמֵד בִּפְנֵי הַתְּשׁוּבָה: \n"
+            ],
+            [
+                "<b>הֱוֵי קַל לְרֹאשׁ.</b> לִפְנֵי אָדָם גָּדוֹל זָקֵן וְיוֹשֵׁב בָּרֹאשׁ בַּיְּשִׁיבָה, הֱוֵי קַל לַעֲבֹד עֲבוֹדָתוֹ וּלְשַׁמֵּשׁ לְפָנָיו: ",
+                "<b>וְנוֹחַ לְתִשְׁחֹרֶת.</b> לְאָדָם בָּחוּר שֶׁשַּׂעֲרוֹתָיו שְׁחֹרוֹת אֵינְךָ צָרִיךְ לְהָקֵל עַצְמְךָ כָּל כָּךְ, אֶלָּא תַּעֲמֹד לְפָנָיו בְּנַחַת וּבְיִשּׁוּב: ",
+                "<b>וֶהֱוֵי מְקַבֵּל וְכוּ'.</b> נֶגֶד כָּל אָדָם בֵּין רֹאשׁ בֵּין תִּשְׁחֹרֶת תַּעֲמֹד בְּשִׂמְחָה. מְקַבֵּל, כְּמוֹ מַקְבִּיל. מִתַּרְגּוּם נֶגֶד, קֳבֵל. פֵּרוּשׁ אַחֵר, הֱוֵי קַל לְרֹאשׁ, בְּרֵאשִׁיתְךָ כְּשֶׁאַתָּה בָּחוּר הֱוֵי קַל לַעֲשׂוֹת רְצוֹן בּוֹרַאֲךָ, וּבְזִקְנוּתְךָ כְּשֶׁהֻשְׁחֲרוּ פָּנֶיךָ מִפְּנֵי הַזִּקְנָה תְּהֵא נוֹחַ לוֹ: \n"
+            ],
+            [
+                "<b>מָסֹרֶת סְיָג לַתּוֹרָה.</b> הַמָּסֹרֶת שֶׁמָּסְרוּ לָנוּ חֲכָמִים בַּחֲסֵרוֹת וִיתֵרוֹת שֶׁבַּתּוֹרָה, הֵם גָּדֵר וְחִזּוּק לַתּוֹרָה שֶׁבִּכְתָב, שֶׁעַל יְדֵיהֶם אָנוּ מְבִינִים כַּמָּה מִצְוֹת אֵיךְ יַעֲשׂוּ אוֹתָם. כְּמוֹ בַּסֻּכּוֹת בַּסֻּכֹּת בַּסֻּכֹּת, שְׁנַיִם חֲסֵרִים וְאֶחָד מָלֵא, שֶׁמִּמֶּנּוּ אָנוּ לוֹמְדִים לְהַכְשִׁיר סֻכָּה בְּשָׁלֹשׁ דְּפָנוֹת. וּכְגוֹן מוֹעֲדֵי ה' אֲשֶׁר תִּקְרְאוּ אֹתָם, שֶׁנִּכְתָּב חָסֵר בִּשְׁלֹשָׁה מְקוֹמוֹת, לְלַמֵּד, אַתֶּם אֲפִלּוּ שׁוֹגְגִים, אַתֶּם אֲפִלּוּ מְזִידִים, אַתֶּם אֲפִלּוּ מֻטְעִים: ",
+                "<b>מַעַשְׂרוֹת סְיָג לָעֹשֶׁר.</b> דִּכְתִיב עַשֵּׂר תְּעַשֵּׂר, עַשֵּׂר בִּשְׁבִיל שֶׁתִּתְעַשֵּׁר (תענית ט): ",
+                "<b>נְדָרִים סְיָג לַפְּרִישׁוּת.</b> בִּזְמַן שֶׁאָדָם מַתְחִיל בִּפְרִישׁוּת וּמִתְיָרֵא שֶׁלֹּא יַעֲבֹר, מְקַבֵּל עָלָיו בִּלְשׁוֹן נֶדֶר שֶׁלֹּא יַעֲשֶׂה כָּךְ וְכָךְ, וְעַל יְדֵי כֵן הוּא כּוֹבֵשׁ אֶת יִצְרוֹ: ",
+                "<b>סְיָג לַחָכְמָה שְׁתִיקָה.</b> בְּמַה אֲנַן קָיְמִין, אִי בִּשְׁתִיקָה מִדִּבְרֵי תּוֹרָה, הֲרֵי כְּבָר כְּתִיב וְהָגִיתָ בּוֹ וְגוֹ', אִי בִּשְׁתִיקָה מֵרְכִילוּת וְלָשׁוֹן הָרָע וּקְלָלָה, דְּאוֹרַיְתָא נִינְהוּ. הָא אֵינוֹ מְדַבֵּר אֶלָּא בִּשְׁתִיקָה מִדִּבְרֵי הָרְשׁוּת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, שֶׁיֵּשׁ לוֹ לָאָדָם לְמַעֵט הַדִּבּוּר בָּהֶם כָּל מַה שֶּׁאֶפְשָׁר. וַעֲלֵיהֶם אָמַר שְׁלֹמֹה (משלי יז) גַּם אֱוִיל מַחֲרִישׁ חָכָם יֵחָשֵׁב: \n"
+            ],
+            [
+                "<b>חִבָּה יְתֵרָה נוֹדַעַת לוֹ.</b> רַמְבַּ\"ם פֵּרֵשׁ, חִבָּה יְתֵרָה הֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לָאָדָם שֶׁהוֹדִיעוֹ וְאָמַר לוֹ רְאֵה שֶׁבְּרָאתִיךָ בְּצֶלֶם, שֶׁהַמֵּטִיב לַחֲבֵרוֹ וּמוֹדִיעוֹ הַטּוֹבָה שֶׁעָשָׂה עִמּוֹ, מַרְאֶה חִבָּה יְתֵרָה יוֹתֵר מִשֶּׁאִלּוּ הֵטִיב עִמּוֹ וְאֵינוֹ חָשׁוּב בְּעֵינָיו לְהוֹדִיעוֹ הַטּוֹבָה שֶׁעָשָׂה עִמּוֹ. וְיֵשׁ לְפָרֵשׁ, חִבָּה יְתֵרָה נוֹדַעַת לוֹ, חִבָּה גְּלוּיָה וּמְפֻרְסֶמֶת, שֶׁלֹּא בִּלְבַד אַהֲבָה מְסֻתֶּרֶת הָיָה לוֹ לַמָּקוֹם בָּרוּךְ הוּא עִם הָאָדָם אֶלָּא אַף חִבָּה גְּלוּיָה וִידוּעָה לַכֹּל: ",
+                "<b>שֶׁנֶּאֱמַר כִּי לֶקַח טוֹב.</b> כָּל מַעֲשֵׂה בְרֵאשִׁית שֶׁנֶּאֱמַר בּוֹ וַיַּרְא אֱלֹהִים כִּי טוֹב, לֹא נִבְרָא אֶלָּא בִּשְׁבִיל הַתּוֹרָה שֶׁנִּקְרֵאת לֶקַח, כְּמַה דְּאַתְּ אָמַר (דברים לב) יַעֲרֹף כַּמָּטָר לִקְחִי: \n"
+            ],
+            [
+                "<b>הַכֹּל צָפוּי.</b> כָּל מַה שֶּׁאָדָם עוֹשֶׂה בְּחַדְרֵי חֲדָרִים גָּלוּי לְפָנָיו:",
+                "<b>וְהָרְשׁוּת נְתוּנָה.</b> בְּיָדוֹ שֶׁל אָדָם לַעֲשׂוֹת טוֹב וָרַע, כְּדִכְתִיב (שם ל) רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים וְגוֹ': ",
+                "<b>וּבְטוֹב הָעוֹלָם נִדּוֹן.</b> בְּמִדַּת רַחֲמִים. וְאַף עַל פִּי כֵן אֵין הַכֹּל שָׁוִין בְּמִדָּה זוֹ, לְפִי שֶׁהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה. הַמַּרְבֶּה בְּמַעֲשִׂים טוֹבִים נוֹתְנִים לוֹ רַחֲמִים מְרֻבִּים, וְהַמַּמְעִיט בְּמַעֲשִׂים טוֹבִים מְמַעֲטִים לוֹ בְּרַחֲמִים. פֵּרוּשׁ אַחֵר, וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה, לְפִי רֹב מַעֲשָׂיו שֶׁל אָדָם הוּא נִדּוֹן, אִם רֹב זְכֻיּוֹת זַכַּאי, אִם רֹב עֲוֹנוֹת חַיָּב. וְרַמְבַּ\"ם פֵּרֵשׁ, הַכֹּל צָפוּי, כָּל מַעֲשֵׂה בְנֵי אָדָם מַה שֶּׁעָשָׂה וּמַה שֶּׁעָתִיד לַעֲשׂוֹת הַכֹּל גָּלוּי לְפָנָיו, וְלֹא תֹּאמַר כֵּיוָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹדֵעַ מַה שֶּׁיַּעֲשֶׂה הָאָדָם אִם כֵּן הוּא מֻכְרָח בְּמַעֲשָׂיו שֶׁיִּהְיֶה צַדִּיק אוֹ רָשָׁע, כִּי הָרְשׁוּת נְתוּנָה בְּיָדוֹ לַעֲשׂוֹת טוֹב וָרַע וְאֵין שׁוּם דָּבָר שֶׁיַּכְרִיחֵהוּ כְּלָל, וְכֵיוָן שֶׁכֵּן הוּא, בְּטוֹב הָעוֹלָם נִדּוֹן, לְהִפָּרַע מִן הָרְשָׁעִים וְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים. שֶׁהַחוֹטֵא חָטָא בִּרְצוֹנוֹ, רָאוּי שֶׁיֵּעָנֵשׁ. וְהַצַּדִּיק הָיָה צַדִּיק בִּרְצוֹנוֹ, וְרָאוּי שֶׁיְּקַבֵּל שָׂכָר: ",
+                "<b>וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה.</b> לְפִי מַה שֶּׁאָדָם כּוֹפֵל וּמַתְמִיד בַּעֲשִׂיַּת הַטּוֹב כָּךְ שְׂכָרוֹ מְרֻבֶּה. שֶׁאֵינוֹ דּוֹמֶה הַמְחַלֵּק מֵאָה זְהוּבִים לִצְדָקָה בְּמֵאָה פְּעָמִים, לְנוֹתֵן אוֹתָם בְּפַעַם אַחַת. וְגִרְסַת רַמְבַּ\"ם הִיא, וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה, אֲבָל לֹא עַל פִּי הַמַּעֲשֶׂה: \n"
+            ],
+            [
+                "<b>הַכֹּל נָתוּן בְּעֵרָבוֹן.</b> רַגְלוֹהִי דְּבַר נַשׁ אִינוּן עֲרֵבִין בֵּיהּ (סכה נג.) לַאֲתַר דְּמִתְבָּעֵי תָּמָן מוֹבִילִין יָתֵיהּ:",
+                "<b>וּמְצוּדָה פְרוּסָה.</b> יִסּוּרִין וּמִיתָה:",
+                "<b>הַחֲנוּת פְּתוּחָה.</b> וּבְנֵי אָדָם נִכְנָסִים שָׁם וְלוֹקְחִים בַּהַקָּפָה:",
+                "<b>וְהַחֶנְוָנִי מֵקִיף.</b> וּמַאֲמִין לְכָל הַבָּא לִטֹּל. כָּךְ בְּנֵי אָדָם חוֹטְאִים בְּכָל יוֹם וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַמְתִּין לָהֶם עַד בֹּא עִתָּם:",
+                "<b>וְהַפִּנְקָס פָּתוּחַ.</b> לִכְתֹּב בָּהּ הַהַקָּפוֹת כְּדֵי שֶׁלֹּא יִשָׁכַח:",
+                "<b>וְהַיָּד כּוֹתֶבֶת.</b> שֶׁלֹּא תֹּאמַר אַף עַל פִּי שֶׁהַפִּנְקָס פָּתוּחַ פְּעָמִים שֶׁהַחֶנְוָנִי טָרוּד וְאֵינוֹ כּוֹתֵב הַכֹּל, לְכָךְ אָמַר וְהַיָּד כּוֹתֶבֶת: ",
+                "<b>וְכָל הָרוֹצֶה לִלְווֹת וְכוּ'.</b> הַיְנוּ וְהָרְשׁוּת נְתוּנָה דִּלְעֵיל, שֶׁאֵין שׁוּם אָדָם מֻכְרָח לִלְווֹת שֶׁלֹּא בִּרְצוֹנוֹ: ",
+                "<b>וְהַגַּבָּאִים.</b> יִסּוּרִים וּפְגָעִים רָעִים:",
+                "<b>לְדַעְתּוֹ.</b> פְּעָמִים שֶׁזּוֹכֵר אֶת חוֹבוֹ וְאוֹמֵר יָפֶה דַּנְתַּנִי:",
+                "<b>וְשֶׁלֹּא לְדַעְתּוֹ.</b> פְּעָמִים שֶׁשָּׁכַח וְקוֹרֵא תִּגָּר כְּנֶגֶד דִּינוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא:",
+                "<b>וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ.</b> עַל הַפִּנְקָס, וְעַל הַחֶנְוָנִי שֶׁהוּא נֶאֱמָן עַל פִּנְקָסוֹ. כָּךְ הַיִּסּוּרִים הַלָּלוּ הֵן נִסְמָכִים עַל מַעֲשָׂיו שֶׁל אָדָם הַנִּזְכָּרִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, אַף עַל פִּי שֶׁהֵם נִשְׁכָּחִים מִן הָאָדָם: ",
+                "<b>וְהַדִּין דִּין אֱמֶת.</b> שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו (עבודה זרה ג.):",
+                "<b>וְהַכֹּל מְתֻקָּן לַסְּעוּדָה.</b> אֶחָד צַדִּיקִים וְאֶחָד רְשָׁעִים יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא לְאַחַר שֶׁגָּבוּ מֵהֶן אֶת חוֹבָן: \n"
+            ],
+            [
+                "<b>אִם אֵין תּוֹרָה וְכוּ'.</b> אֵין מַשָּׂאוֹ וּמַתָּנוֹ יָפֶה עִם הַבְּרִיּוֹת:",
+                "<b>אִם אֵין דֶּרֶךְ אֶרֶץ וְכוּ'.</b> סוֹף שֶׁתּוֹרָתוֹ מִשְׁתַּכַּחַת מִמֶּנּוּ:",
+                "<b>אִם אֵין דַּעַת וְכוּ'.</b> דַּעַת, הוּא שֶׁמּוֹצֵא טַעַם לַדָּבָר. וּבִינָה, הוּא שֶׁמֵּבִין דָּבָר מִתּוֹךְ דָּבָר אֲבָל אֵינוֹ מַרְאֶה לוֹ טַעַם. וְאִם אֵין דַּעַת לָתֵת טַעַם לַדָּבָר אֵין בִּינָה, אַחַר שֶׁלֹּא יָדַע טַעֲמוֹ שֶׁל דָּבָר כְּאִלּוּ לֹא יְדָעוֹ. וּמִכָּל מָקוֹם הַבִּינָה הִיא קוֹדֶמֶת, לְפִיכָךְ אִם אֵין בִּינָה אֵין דַּעַת: ",
+                "<b>אִם אֵין קֶמַח אֵין תּוֹרָה.</b> מִי שֶׁאֵין לוֹ מַה יֹּאכַל הֵיאַךְ יַעֲסֹק בַּתּוֹרָה:",
+                "<b>אִם אֵין תּוֹרָה אֵין קֶמַח.</b> מַה יּוֹעִיל לוֹ הַקֶּמַח שֶׁבְּיָדוֹ, הוֹאִיל וְאֵין בּוֹ תּוֹרָה, נוֹחַ לוֹ שֶׁלֹּא הָיָה לוֹ קֶמַח וְהָיָה מֵת בָּרָעָב: \n"
+            ],
+            [
+                "<b>קִנִּין.</b> קָרְבְּנוֹת הָעוֹף קְרוּיִין קִנִּין, לְשׁוֹן קַן צִפּוֹר. וְיֵשׁ בָּהֶן הֲלָכוֹת חֲמוּרוֹת, כְּגוֹן אִם נִתְעָרְבוּ חוֹבָה בִנְדָבָה, אוֹ עוֹלָה שֶׁמַּעֲשֶׂיהָ לְמַעְלָה בְּחַטָּאת שֶׁמַּעֲשֶׂיהָ לְמַטָּה: ",
+                "<b>וּפִתְחֵי נִּדָּה.</b> הִלְכוֹת נִדָּה שֶׁאִבְּדָה וִסְתָּהּ וּצְרִיכָה לִשְׁמֹר עַד שֶׁתַּחְזֹר לְפִתְחָהּ. וּפְעָמִים שֶׁהִיא צְרִיכָה לִטְבֹּל צ\"ה טְבִילוֹת לְדִבְרֵי הָאוֹמֵר טְבִילָה בִּזְמַנָּהּ מִצְוָה: ",
+                "<b>הֵן הֵן גּוּפֵי הֲלָכוֹת.</b> עִקַּר תּוֹרָה שֶׁבְּעַל פֶּה, שֶׁמְּקַבְּלִים עָלֶיהָ שָׂכָר: ",
+                "<b>תְּקוּפוֹת.</b> עִנְיַן מַהֲלַךְ הַמַּזָּלוֹת:",
+                "<b>וְגִימַטְרִיאוֹת.</b> חֶשְׁבּוֹן הָאוֹתִיּוֹת:",
+                "<b>פַּרְפְּרָאוֹת לַחָכְמָה.</b> כְּמוֹ הַפַּרְפְּרָאוֹת שֶׁרְגִילִין לֶאֱכֹל בְּסוֹף הַסְּעוּדָה לְקִנּוּחַ דֶּרֶךְ תַּעֲנוּג, כָּךְ הַחָכְמוֹת הַלָּלוּ מְכַבְּדוֹת אֶת בַּעֲלֵיהֶם בְּעֵינֵי הַבְּרִיּוֹת: \n"
+            ]
+        ],
+        [
+            [
+                "<b>בֶּן זוֹמָא.</b> לְפִי שֶׁלֹּא הֶאֱרִיךְ יָמִים וְלֹא נִסְמַךְ שֶׁיִּקָּרֵא רַבִּי, הָיוּ קוֹרִין אוֹתוֹ עַל שֵׁם אָבִיו. וְכֵן בֶּן עַזַּאי. וּשְׁנֵיהֶם שְׁמָם שִׁמְעוֹן: ",
+                "<b>אֵיזֶהוּ חָכָם.</b> הָכִי קָאָמַר, אֵיזֶהוּ חָכָם שֶׁרָאוּי שֶׁיִּתְהַלֵּל בְּחָכְמָתוֹ: ",
+                "<b>הַלּוֹמֵד מִכָּל אָדָם.</b> וְאַף עַל פִּי שֶׁהוּא קָטָן מִמֶּנּוּ. שֶׁכֵּיוָן שֶׁאֵינוֹ חָס עַל כְּבוֹדוֹ וְלוֹמֵד מִן הַקְּטַנִּים, נִכָּרִים הַדְּבָרִים שֶׁחָכְמָתוֹ הוּא לְשֵׁם שָׁמַיִם וְלֹא לְהִתְיַהֵר וּלְהִתְפָּאֵר בָּהּ: ",
+                "<b>שֶׁנֶּאֱמַר מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי.</b> וְסֵיפָא דִּקְרָא כִּי עֵדְוֹתֶיךָ שִׂיחָה לִי, כְּלוֹמַר הָיִיתִי לוֹמֵד תּוֹרָה מִכָּל מְלַמְּדַי וַאֲפִלּוּ מִן הַקְּטַנִּים מִמֶּנִּי וְלֹא הָיִיתִי חוֹשֵׁשׁ לִכְבוֹדִי, כִּי עֵדְוֹתֶיךָ שִׂיחָה לִי, שֶׁכָּל כַּוָּנָתִי הָיְתָה לַשָּׁמַיִם בִּלְבַד. וְכֵן אֵיזֶהוּ גִּבּוֹר שֶׁרָאוּי שֶׁיִּתְהַלֵּל בִּגְבוּרָתוֹ, הַכּוֹבֵשׁ אֶת יִצְרוֹ: ",
+                "<b>שֶׁנֶּאֱמַר טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר.</b> הָכִי הֲוֵי פֵּרוּשָׁא דִּקְרָא, טוֹב אֶרֶךְ אַפַּיִם הַבָּא מִצַּד הַגְּבוּרָה שֶׁל כִּבּוּשׁ הַיֵּצֶר, לֹא מִצַּד רַכּוּת הַטֶּבַע. וְכֵן מוֹשֵׁל בְּרוּחוֹ כְּשֶׁבָּא מִלּוֹכֵד עִיר, מִן הַמֶּלֶךְ שֶׁלְּאַחַר שֶׁכָּבַשׁ אֶת הָעִיר וּבָאוּ לְיָדוֹ הָאֲנָשִׁים הַמּוֹרְדִים בּוֹ, מוֹשֵׁל בְּרוּחוֹ וְאֵינוֹ הוֹרְגָן: ",
+                "<b>אֵיזֶהוּ עָשִׁיר.</b> הָרָאוּי לוֹ לְהִתְהַלֵּל בְּעָשְׁרוֹ, הַשָּׂמֵחַ בְּחֶלְקוֹ: ",
+                "<b>אֵיזֶהוּ מְכֻבָּד.</b> לְפִי שֶׁשְּׁלֹשָׁה דְּבָרִים טוֹבִים הַלָּלוּ שֶׁנִּזְכְּרוּ לְעֵיל, שֶׁהֵם הַחָכְמָה וְהַגְּבוּרָה וְהָעֹשֶׁר, הַזּוֹכֶה בָּהֶם הוּא נִכְבָּד מֵעַצְמוֹ בְּעֵינֵי אֱלֹהִים וְאָדָם, וְאַף אִם הַבְּרִיּוֹת לֹא יְכַבְּדוּהוּ בַּעֲבוּרָם, לְכָךְ חִבֵּר הַתַּנָּא לְזֶה וְאָמַר מִי שֶׁיֵּשׁ בּוֹ הַמִּדּוֹת הַלָּלוּ וְהוּא נִכְבָּד בְּעַצְמוֹ, מַה יַּעֲשֶׂה וְיִהְיֶה מְכֻבָּד מֵאֲחֵרִים, יְכַבֵּד אֶת הַבְּרִיּוֹת: ",
+                "<b>כִּי מְכַבְּדַי אֲכַבֵּד.</b> וְהַדְּבָרִים קַל וָחֹמֶר, וּמַה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מֶלֶךְ הַכָּבוֹד וְכָל מַה שֶּׁבָּרָא בְּעוֹלָמוֹ לֹא בָּרָא אֶלָּא לִכְבוֹדוֹ, מְכַבֵּד אֶת מְכַבְּדָיו, קַל וָחֹמֶר לְבָשָׂר וָדָם: ",
+                "<b>וּבֹזַי יֵקָלּוּ.</b> לָמַדְנוּ עַנְוְתָנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. לֹא אָמַר וּבֹזַי אֲקַלֵּל, אֶלָּא יֵקַלּוּ מֵעַצְמָם. וּבִכְבוֹד הַצַּדִּיקִים הִקְפִּיד יוֹתֵר, שֶׁנֶּאֱמַר (בראשית יב) וּמְקַלֶּלְךָ אָאֹר: \n"
+            ],
+            [
+                "<b>שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה.</b> כָּךְ מִנְהָגוֹ שֶׁל עוֹלָם, הָעוֹשֶׂה מִצְוָה אַחַת נוֹחַ לוֹ לַעֲשׂוֹת אֲחֵרוֹת, וְהַמַתְחִיל בַּעֲבֵרוֹת קָשֶׁה לִפְרֹשׁ מֵהֶם. וְעוֹד, שֶׁשְּׂכַר מִצְוָה מִצְוָה. שֶׁמִּן הַשָּׁמַיִם מְסַיְּעִין וּמַזְמִינִים בְּיַד מִי שֶׁעָשָׂה מִצְוָה אַחַת שֶׁיַּעֲשֶׂה אַחֶרֶת כְּדֵי לָתֵת לוֹ שָׂכָר עַל שְׁתֵּיהֶן. וְכֵן שְׂכַר עֲבֵרָה וְכוּ'. פֵּרוּשׁ אַחֵר, שֶׁשְּׂכַר מִצְוָה מִצְוָה, שֶׁכָּל מַה שֶּׁאָדָם מִשְׂתַּכֵּר וּמִתְעַנֵּג בַּעֲשִׂיַּת הַמִּצְוָה נֶחְשַׁב לוֹ לְמִצְוָה בִּפְנֵי עַצְמָהּ, וְנוֹטֵל שָׂכָר עַל הַמִּצְוָה שֶׁעָשָׂה וְעַל הָעֹנֶג וְהַהֲנָאָה שֶׁנֶּהֱנָה בַּעֲשִׂיָּתָה: ",
+                "<b>וּשְׂכַר עֲבֵרָה עֲבֵרָה.</b> וְהַשָּׂכָר וְהַהֲנָאָה שֶׁמַּגַּעַת לוֹ לָאָדָם בַּעֲשִׂיַּת הָעֲבֵרָה נֶחְשָׁב לוֹ כַּעֲבֵרָה בִּפְנֵי עַצְמָהּ, וְלוֹקֶה עַל הָעֲבֵרָה שֶׁעָשָׂה וְעַל הַשָּׂכָר וְהַהֲנָאָה שֶׁמְּקַבֵּל בַּעֲשִׂיָּתָהּ: \n"
+            ],
+            [
+                "<b>אַל תְּהִי בָז לְכָל אָדָם.</b> לוֹמַר מַה יּוּכַל פְּלוֹנִי לְהַזִּיק לִי:",
+                "<b>וְאַל תְּהִי מַפְלִיג.</b> מַרְחִיק לְכָל דָּבָר שֶׁיֵּשׁ לָחוּשׁ עָלָיו, אַל תֹּאמַר רָחוֹק הוּא שֶׁיִּהְיֶה וְאֵין לִדְאֹג מִמֶּנּוּ: \n"
+            ],
+            [
+                "<b>מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ.</b> אַף עַל פִּי שֶׁבִּשְׁאָר מִדּוֹת הַדֶּרֶךְ הָאֶמְצָעִית הִיא הַמְשֻׁבַּחַת, בְּמִדַּת הַגַּאֲוָה אֵינוֹ כֵן, אֶלָּא יִטֶּה לַקָּצֶה הָאַחֲרוֹן שֶׁל שִׁפְלוּת הָרוּחַ. לְפִי שֶׁהַגַּאֲוָה הִיא מְאוּסָה בְּיוֹתֵר, וְעוֹד שֶׁרֹב בְּנֵי אָדָם נִכְשָׁלִים בָּהּ וְלֹא בְּדִילֵי אֱינָשֵׁי מִנַּהּ, לְכָךְ צָרִיךְ לַעֲשׂוֹת לָהּ הַרְחָקָה יְתֵרָה: \n"
+            ],
+            [
+                "<b>הַלּוֹמֵד עַל מְנָת לְלַמֵּד מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד.</b> גָּרְסִינַן. וְהָכִי פֵּרוּשׁוֹ, הַלּוֹמֵד עַל מְנָת לִהְיוֹת תָּמִיד עוֹסֵק בַּתּוֹרָה וְאֵין בְּדַעְתּוֹ לִהְיוֹת גּוֹמֵל חֲסָדִים עִם הַבְּרִיּוֹת, כְּרַבָּה (ראש השנה יח.) דְּעָסַק בַּתּוֹרָה וְלֹא עָסַק בִּגְמִילוּת חֲסָדִים, אַף עַל גַּב דְּאִבָּעֵי לֵיהּ לְאִעַסּוֹקֵי נַמִּי בִּגְמִילוּת חֲסָדִים, מִכָּל מָקוֹם מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד, וְתִהְיֶה מַחֲשַׁבְתּוֹ נַעֲשֵׂית. וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, שֶׁהוּא רוֹצֶה לַעֲסֹק בַּתּוֹרָה וְלִהְיוֹת גַּם כֵּן גּוֹמֵל חֲסָדִים, כְּאַבַּיֵי (שם) דְּעָסַק בַּתּוֹרָה וּבִגְמִילוּת חֲסָדִים, מַסְפִּיקִין בְּיָדוֹ לְהַשְׁלִים מַחֲשַׁבְתּוֹ, וְיִזְכֶּה לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת. וְיֵשׁ מְפָרְשִׁים הַלּוֹמֵד עַל מְנָת לְלַמֵּד, בִּשְׁבִיל שֶׁיִּקָּרֵא רַב, וְגוֹרְסִין אֵין מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד. וּבְרֹב הַסְּפָרִים מָצָאתִי כְּגִרְסָא רִאשׁוֹנָה, וְעִקָּר: ",
+                "<b>אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם.</b> שֶׁלֹּא תֹּאמַר אֶלְמַד בִּשְׁבִיל שֶׁאֶקָּרֵא רַבִּי וְיוֹשִׁיבוּנִי בָּרֹאשׁ, אֶלָּא לְמַד מֵאַהֲבָה וְסוֹף הַכָּבוֹד לָבֹא: ",
+                "<b>וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם.</b> וְלֹא תִּלְמַד תּוֹרָה כְּדֵי לַעֲשׂוֹת מִמֶּנָּה מְלָאכָה שֶׁתִּתְפַּרְנֵס בָּהּ, כְּמוֹ קַרְדֹּם לַחְפֹּר בָּהּ, שֶׁהָעוֹשֶׂה כֵן מוֹעֵל בִּקְדֻשָּׁתָהּ שֶׁל תּוֹרָה וְחַיָּב מִיתָה בִּידֵי שָׁמַיִם כְּמִי שֶׁנֶּהֱנֶה מִן הַהֶקְדֵּשׁ. וּמְלַמְּדֵי תִּינוֹקוֹת נוֹטְלִין שְׂכָר שִׁמּוּר הַתִּינוֹקוֹת בִּלְבַד, שֶׁמְּשַׁמְּרִין אוֹתָן שֶׁלֹּא יִפְשְׁעוּ וְיַזִּיקוּ, וּשְׂכַר פִּסּוּק טְעָמִים, שֶׁאֵין הָרַב חַיָּב לִטְרֹחַ וּלְלַמֵּד לַתַּלְמִידִים פִּסּוּק הַטְּעָמִים. אֲבָל שְׂכַר לִמּוּד אָסוּר לִטֹּל, דִּכְתִיב (דברים ד) וְאוֹתִי צִוָּה ה' בָּעֵת הַהִיא לְלַמֵּד אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים כַּאֲשֶׁר צִוַּנִי ה' אֱלֹהַי, מָה אֲנִי בְּחִנָּם, אַף אַתֶּם בְּחִנָּם. וְכֵן הַדַּיָּן אָסוּר לִקַּח שְׂכַר פְּסַק הַדִּין, אֶלָּא שְׂכַר בַּטָּלָה בִּלְבַד, דָּבָר שֶׁהוּא נִכָּר כַּמָּה מַפְסִיד מִבִּטּוּל מְלַאכְתוֹ כְּדֵי לִשְׁמֹעַ טַעֲנוֹת בַּעֲלֵי הַדִּין, וּבִלְבַד שֶׁיִּטֹּל מִשְּׁנֵיהֶם בְּשָׁוֶה, וְאִם נוֹטֵל יוֹתֵר מִזֶּה, דִּינָיו בְּטֵלִים. וּמַה שֶּׁהִתִּירָה תּוֹרָה לְתַלְמִיד חָכָם לֵהָנוֹת מִדִּבְרֵי תּוֹרָה, הוּא, שֶׁתִּמָּכֵר סְחוֹרָתוֹ בַּשּׁוּק קֹדֶם כָּל אָדָם, וְגַם שֶׁיִּפָּטֵר מִכָּל מִסִּים וְעֻלִּים וְאַרְנוֹנִיּוֹת, וַאֲפִלּוּ כֶּסֶף גּוּלְגַלְתָּא חַיָּבִין הַצִּבּוּר לִתֵּן עָלָיו, וַאֲפִלּוּ הוּא עָשִׁיר וְיֵשׁ לוֹ מָמוֹן הַרְבֵּה יָכוֹל הוּא לִשְׁאֹל בַּדִּין שֶׁיִּפְטְרוּהוּ. וְאִם תַּלְמִיד חָכָם חוֹלֶה הוּא וּמְדֻכָּא בְּיִסּוּרִין וּמַרְבִּין הָעָם לְהָבִיא מָנוֹת גְּדוֹלוֹת מִפְּנֵי כְּבוֹד תּוֹרָתוֹ, מִצְוָה עָלָיו שֶׁיִּטֹּל, וְאֵין זֶה בִּכְלָל נֵאוֹת מִדִּבְרֵי תּוֹרָה, הוֹאִיל וְאִי אֶפְשָׁר לוֹ לְהִתְפַּרְנֵס בְּדֶרֶךְ אַחֶרֶת. וְכֵן תַּלְמִיד חָכָם שֶׁמִּנּוּ אוֹתוֹ הַצִּבּוּר עֲלֵיהֶם פַּרְנָס אוֹ רֹאשׁ הַסֵּדֶר וּמִתְעַסֵּק בְּצָרְכֵי צִבּוּר, מֻתָּר לוֹ לִקַּח מֵהֶם פְּרָס וַאֲפִלּוּ שָׂכָר הַרְבֵּה יוֹתֵר מִכְּדֵי פַּרְנָסָתוֹ, כְּדֵי שֶׁיִּהְיוּ מְזוֹנוֹתָיו בְּרֶוַח וּמִתּוֹךְ כָּךְ יִהְיֶה גָּדוֹל וְיָרְאוּי וּמְאוּיָּם בְּעֵינֵיהֶם. כִּדְאַשְׁכְּחָן בְּכֹהֵן גָּדוֹל דִּכְתִיב בֵּיהּ הַגָּדוֹל מֵאֶחָיו, וְדָרְשׁוּ חֲכָמִים (יומא יח.) גַּדְּלֵהוּ מֵאֶחָיו, שֶׁיִּהְיוּ אֶחָיו הַכֹּהֲנִים מַעֲשִׁירִים אוֹתוֹ מִשֶּׁלָּהֶן. וַחֲכָמִים הָרִאשׁוֹנִים שֶׁהָיוּ נִמְנָעִים מִזֶּה, מִדַּת חֲסִידוּת הָיְתָה בָּהֶם, אֲבָל לֹא מִן הַדִּין: \n"
+            ],
+            [
+                "<b>כָּל הַמְכַבֵּד אֶת הַתּוֹרָה.</b> הַדּוֹרֵשׁ הַחֲסֵרוֹת וְהַיְתֵרוֹת שֶׁבַּתּוֹרָה וּמַרְאֶה טַעַם עַל כָּל קוֹץ וְקוֹץ לוֹמַר שֶׁאֵין בָּהּ דָּבָר לְבַטָּלָה, אֵין לְךָ כְּבוֹד תּוֹרָה גָּדוֹל מִזֶּה. אִי נַמִּי, הַמְכַבֵּד סֵפֶר תּוֹרָה וּמְכַבֵּד לוֹמְדֵי הַתּוֹרָה וְהָעוֹסְקִים בָּהּ, כָּל אֵלּוּ בִּכְלָל מְכַבֵּד אֶת הַתּוֹרָה הֵן: \n"
+            ],
+            [
+                "<b>הַחוֹשֵׁךְ עַצְמוֹ מִן הַדִּין.</b> בְּמָקוֹם שֶׁיֵּשׁ גָּדוֹל מִמֶּנּוּ. אִי נַמִּי, אוֹמֵר לְבַעֲלֵי הַדִּין שֶׁיִּתְפַּשְּׁרוּ: ",
+                "<b>פּוֹרֵק מִמֶּנּוּ אֵיבָה.</b> שֶׁהַיּוֹצֵא מִבֵּית דִּין חַיָּב, שׂוֹנֵא לַדַּיָּן, שֶׁאוֹמֵר בְּלִבּוֹ לֹא הִפֵּךְ בִּזְכוּתִי: ",
+                "<b>וְגָזֵל.</b> שֶׁמָּא יְחַיֵּב הַזַּכַּאי וְנִמְצָא שֶׁגָּזֵל בָּא עַל יָדוֹ:",
+                "<b>וּשְׁבוּעַת שָׁוְא.</b> שֶׁמָּא יְחַיֵּב שְׁבוּעָה לְמִי שֶׁאֵינוֹ חַיָּב בָּהּ וְנִמְצָא מֵבִיא לִידֵי שְׁבוּעַת שָׁוְא. אִי נַמִּי, קָרֵי תַּנָּא לִשְׁבוּעַת שֶׁקֶר שְׁבוּעַת שָׁוְא, כְּגוֹן הָאוֹמֵר לֹא לָוִיתִי וְלָוָה, דְּבִשְׁעַת שְׁבוּעָה יָצְאָה מִפִּיו לַשָּׁוְא: ",
+                "<b>וְהַגַּס לִבּוֹ בַהוֹרָאָה.</b> בְּלֹא עִיּוּן וּבְלֹא הַמְתָּנָה: \n"
+            ],
+            [
+                "<b>אַל תְּהִי דָּן יְחִידִי.</b> אַף עַל פִּי שֶׁיָּחִיד מֻמְחֶה יָכוֹל לָדוּן, מִדַּרְכֵי הַחֲסִידוּת הוּא שֶׁאֲפִלּוּ מֻמְחֶה לֹא יְהִי דָּן יְחִידִי. וְדַוְקָא כְּשֶׁלֹּא קִבְּלוּהוּ בַּעֲלֵי הַדִּין עֲלֵיהֶם לְדִין, אֲבָל קִבְּלוּהוּ בַּעֲלֵי הַדִּין עֲלֵיהֶם, דָּן יְחִידִי וַאֲפִלּוּ מִדֶּרֶךְ חֲסִידוּת: ",
+                "<b>שֶׁאֵין דָּן יְחִידִי אֶלָּא אֶחָד.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יָחִיד בְּעוֹלָמוֹ:",
+                "<b>וְאַל תֹּאמַר.</b> לַחֲבֵרֶיךָ הַחוֹלְקִים עָלֶיךָ <b>קַבְּלוּ דַּעְתִּי</b> שֶׁאֲנִי מֻמְחֶה וּבְלֹא הַצֵּרוּף שֶׁלָּכֶם הָיִיתִי יָכוֹל לָדוּן:",
+                "<b>שֶׁהֵן רַשָּׁאִין וְלֹא אַתָּה.</b> הוֹאִיל וְצֵרַפְתָּ אוֹתָם עִמְּךָ רָאוּי שֶׁיִּפָּסֵק הַדִּין עַל פִּי הָרַבִּים: \n"
+            ],
+            [
+                "<b>הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי.</b> שֶׁהוּא דָּחוּק לִמְזוֹנוֹת וּמִתְבַּטֵּל מִמְּלַאכְתּוֹ כְּדֵי לַעֲסֹק בַּתּוֹרָה:",
+                "<b>הַמְבַטֵּל אֶת הַתּוֹרָה מֵעֹשֶׁר.</b> מֵחֲמַת רֹב הַמָּמוֹן צָרִיךְ לִתֵּן לִבּוֹ פַּעַם לְכָאן וּפַעַם לְכָאן וְאֵין לוֹ פְּנַאי לַעֲסֹק בַּתּוֹרָה: \n"
+            ],
+            [
+                "<b>הֱוֵי מְמַעֵט בְּעֵסֶק.</b> הַמְעֵט בְּעֵסֶק סְחוֹרָתְךָ וּמְלַאכְתְּךָ, וְיִהְיֶה עִקַּר עִסְקְךָ בַּתּוֹרָה: ",
+                "<b>וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם.</b> לִלְמֹד אֲפִלּוּ מִמִּי שֶׁהוּא קָטָן מִמְּךָ בְּחָכְמָה:",
+                "<b>יֵשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ.</b> שֶׁיְּסַיְּעוּ לְבַטֶּלְךָ. פֵּרוּשׁ אַחֵר, יֵשׁ בָּעוֹלָם כַּמָּה בְּטֵלִים שֶׁהֵם הָרְשָׁעִים וְחַיּוֹת רָעוֹת שֶׁהֵם בְּטֵלִים, וְעַל יָדָם הַקָּדוֹשׁ בָּרוּךְ הוּא יָבִיא עָלֶיךָ פֻּרְעָנוּת: ",
+                "<b>וְאִם עָסַקְתָּ בַתּוֹרָה.</b> הוּא עַצְמוֹ יְשַׁלֵּם שְׂכָרְךָ וְלֹא עַל יְדֵי שָׁלִיחַ. וּבְזֶה יְתֵרָה מִדָּה טוֹבָה עַל מִדַּת פֻּרְעָנוּת: \n"
+            ],
+            [
+                "<b>פְּרַקְלִיט.</b> מַלְאַךְ מֵלִיץ טוֹב:",
+                "<b>קַטֵּגוֹר.</b> מֵלִיץ רַע. וּלְשׁוֹן קַטֵּגוֹר, קוֹרֵא תִּגָּר. וְסַנֵּגוֹר שֶׁהוּא הֵפֶךְ קַטֵּגוֹר, פֵּרוּשׁוֹ שׂוֹנֵא תִּגָּר: \n"
+            ],
+            [
+                "<b>יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ.</b> שֶׁכֵּן מָצִינוּ בְּמֹשֶׁה שֶׁאָמַר לִיהוֹשֻׁעַ תַּלְמִידוֹ בְּחַר לָנוּ אֲנָשִׁים (שמות יז), עֲשָׂאוֹ שָׁוֶה לוֹ: ",
+                "<b>וּכְבוֹד חֲבֵרְךָ כְּמוֹרָא רַבְּךָ.</b> דְּאָמַר לֵיהּ אַהֲרֹן לְמֹשֶׁה בִּי אֲדֹנִי (במדבר יב), וְאָחִיו גָּדוֹל מִמֶּנּוּ בְּשָׁנִים הָיָה וְקָרֵי לֵיהּ אֲדֹנִי: ",
+                "<b>וּמוֹרָא רַבְּךָ כְּמוֹרָא שָׁמָיִם.</b> דִּכְתִיב (שם י\"א) אֲדֹנִי מֹשֶׁה כְּלָאֵם, כָּלֵּם מִן הָעוֹלָם, כֵּיוָן שֶׁמָּרְדוּ בְּךָ כְּאִלּוּ מָרְדוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְחַיָּבִים כְּלָיָה: \n"
+            ],
+            [
+                "<b>הֱוֵי זָהִיר בַּתַּלְמוּד.</b> שֶׁיְּהֵא תַּלְמוּדְךָ בְּדִקְדּוּק וְכַהֲלָכָה:",
+                "<b>שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן.</b> אִם תִּטְעֶה בְּהוֹרָאָה מִתּוֹךְ שֶׁלֹּא דִּקְדַּקְתָּ בְּתַלְמוּדְךָ וְתָבֹא לְהַתִּיר אֶת הָאָסוּר, הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה עַל יָדְךָ כְּאִלּוּ עָשִׂיתָ מֵזִיד: ",
+                "<b>שְׁלֹשָׁה כְתָרִים הֵם.</b> הַכְּתוּבִים בַּתּוֹרָה, שֶׁחִיְּבָה הַתּוֹרָה לִנְהֹג בָּהֶם כָּבוֹד: ",
+                "<b>כֶּתֶר תּוֹרָה.</b> כְּתִיב בֵּיהּ (ויקרא יט) וְהָדַרְתָּ פְּנֵי זָקֵן, זֶה שֶׁקָּנָה חָכְמָה: ",
+                "<b>כֶּתֶר כְּהֻנָּה.</b> כְּתִיב בֵּיהּ (שם כ\"א) וְקִדַּשְׁתּוֹ קָדוֹשׁ יִהְיֶה לָךְ: ",
+                "<b>כֶּתֶר מַלְכוּת.</b> כְּתִיב בֵּיהּ (דברים י\"ז) שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ: ",
+                "<b>וְכֶתֶר שֵׁם טוֹב.</b> מִי שֶׁיֵּשׁ בְּיָדוֹ מַעֲשִׂים טוֹבִים וּשְׁמוּעָתוֹ טוֹבָה מֵחֲמַת מַעֲשָׂיו, לֹא מָצִינוּ לוֹ כֶּתֶר בַּתּוֹרָה שֶׁיִּהְיוּ חַיָּבִים לִנְהֹג בּוֹ כָּבוֹד, וְהוּא עוֹלֶה עַל גַּבֵּי כֻּלָּן, שֶׁכָּל הַשְּׁלֹשָׁה כְּתָרִים צְרִיכִים לוֹ. שֶׁאִם תַּלְמִיד חָכָם הוּא וְסַנִּי שׁוּמְעָנֵיהּ, שָׁרֵי לְבִזּוּיֵהּ. וְאִם כֹּהֵן גָּדוֹל הוּא, אָמְרִינַן בְּיוֹמָא (דף ע\"א) יֵיתוֹן בְּנֵי עַמְמַיָא לִשְׁלָם דְּעָבְדִין עוּבְדֵי אַהֲרֹן, וְלֹא יֵיתוֹן בְּנֵי אַהֲרֹן לִשְׁלָם דְּלֹא עָבְדִין עוּבְדֵי אַהֲרֹן. וְאִם מֶלֶךְ הוּא, כְּתִיב (שמות כב) וְנָשִׂיא בְּעַמְּךָ לֹא תָאֹר, בְּעוֹשֶׂה מַעֲשֶׂה עַמְּךָ: \n"
+            ],
+            [
+                "<b>הֱוֵי גּוֹלֶה לִמְקוֹם תּוֹרָה.</b> אִם אֵין תַּלְמִידֵי חֲכָמִים בִּמְקוֹמְךָ:",
+                "<b>וְאַל תֹּאמַר שֶׁהִיא תָּבֹא אַחֲרֶיךָ.</b> תַּלְמִידֵי חֲכָמִים יָבֹאוּ לְכָאן:",
+                "<b>שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְיָדֶךָ.</b> וְאַל תִּסְמֹךְ שֶׁחֲבֵרֶיךָ כְּשֶׁיָּבֹאוּ מִבֵּית הָרַב יְקַיְּמוּ הַתּוֹרָה בְּיָדְךָ, שֶׁתִּלְמֹד מֵהֶם מַה שֶּׁלָּמְדוּ הֵם מִן הָרַב. אֶלָּא הֱוֵי גּוֹלֶה אַתָּה בְעַצְמְךָ לִמְקוֹם הָרַב, שֶׁאֵינוֹ דּוֹמֶה שׁוֹמֵעַ מִפִּי תַּלְמִיד לְשׁוֹמֵעַ מִפִּי הָרַב. פֵּרוּשׁ אַחֵר, שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְּיָדֶךָ, מִפְּנֵי מָה אֲנִי אוֹמֵר לְךָ הֱוֵי גּוֹלֶה לִמְקוֹם תּוֹרָה, שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְּיָדֶךָ, שֶׁאֲפִלּוּ אַתָּה חָרִיף וּמְפֻלְפָּל בְּיוֹתֵר לֹא תִּתְקַיֵּם הַתּוֹרָה בְּךָ אֶלָּא עַל יְדֵי חֲבֵרֶיךָ שֶׁתִּשָּׂא וְתִתֵּן עִמָּהֶם, וְהַיְנוּ דִּמְסַיֵּם וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן: \n"
+            ],
+            [
+                "<b>אֵין בְּיָדֵינוּ.</b> כְּמוֹ לֹא הֲוָה בְּיָדֵיהּ (יבמות קה.). כְּלוֹמַר אֵין הַדָּבָר הַזֶּה יָדוּעַ לָנוּ מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה וּמִפְּנֵי מָה הַצַּדִּיקִים מְדֻכָּאִים בְּיִסּוּרִין. פֵּרוּשׁ אַחֵר, אֵין לָנוּ בִּזְמַן הַגָּלוּת לֹא מִשַּׁלְוָה וְהַשְׁקֵט שֶׁרָגִיל הַקָּדוֹשׁ בָּרוּךְ הוּא לָתֵת לָרְשָׁעִים כְּדֵי לְטָרְדָן מִן הָעוֹלָם הַבָּא, וְאַף לֹא מִן הַיִּסּוּרִים הַמְיֻחָדִים לַצַּדִּיקִים שֶׁהֵן יִסּוּרִים שֶׁל אַהֲבָה שֶׁאֵין בָּהֵן בִּטּוּל תּוֹרָה. כְּלוֹמַר יָצָאנוּ מִכְּלָל רְשָׁעִים, שֶׁאֵין לָנוּ הַשַּׁלְוָה שֶׁיֵּשׁ לָרְשָׁעִים, וְלִכְלַל צַדִּיקִים לֹא הִגַּעְנוּ, שֶׁהַיִּסּוּרִים שֶׁלָּנוּ אֵינָן שֶׁל אַהֲבָה כְּיִסּוּרֵי הַצַּדִּיקִים: ",
+                "<b>הֱוֵי מַקְדִּים שָׁלוֹם לְכָל אָדָם.</b> וַאֲפִלּוּ לְנָכְרִי בַּשּׁוּק:",
+                "<b>וֶהֱוֵי זָנָב לָאֲרָיוֹת.</b> לִגְדוֹלִים מִמְּךָ:",
+                "<b>וְלֹא רֹאשׁ לַשּׁוּעָלִים.</b> לַקְּטַנִּים מִמְּךָ: \n"
+            ],
+            [
+                "<b>בַּפְּרוֹזְדוֹר.</b> בֵּית שַׁעַר. תַּרְגּוּם אוּלָם, פְּרוֹזְדוֹרָא: ",
+                "<b>טְרַקְלִין.</b> מְקוֹם מוֹשַׁב הַמֶּלֶךְ. כָּךְ אַתָּה הַתְקֵן עַצְמְךָ בָּעוֹלָם הַזֶּה כְּדֵי שֶׁתִּזְכֶּה לָעוֹלָם הַבָּא: \n"
+            ],
+            [
+                "<b>יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה.</b> לְצֹרֶךְ תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים:",
+                "<b>מִכָּל חַיֵּי הָעוֹלָם הַבָּא.</b> לְפִי שֶׁבְּאוֹתוֹ זְמַן אֵין הַתְּשׁוּבָה וּמַעֲשִׂים טוֹבִים מְהַנִּים לָאָדָם, שֶׁאֵין הָעוֹלָם הַבָּא אֶלָּא לְקַבֵּל שָׂכָר עַל מַה שֶּׁקִּיֵּם בָּעוֹלָם הַזֶּה: \n"
+            ],
+            [
+                "<b>אַל תְּרַצֶּה אֶת חֲבֵרְךָ בִשְׁעַת כַּעֲסוֹ.</b> דִּכְתִיב (שמות לג) פָּנַי יֵלֵכוּ וַהֲנִחוֹתִי לָךְ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, הַמְתֵּן עַד שֶׁיַּעַבְרוּ פָּנִים שֶׁל זַעַם (ברכות ז.): ",
+                "<b>וְאַל תְּנַחֲמֶנּוּ בְשָׁעָה שֶׁמֵּתוֹ מֻטָּל לְפָנָיו.</b> שֶׁבִּשְׁעַת הַחֻרְבָּן כִּבְיָכוֹל הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַבֵּל, בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לְנַחֲמוֹ, וְרוּחַ הַקֹּדֶשׁ מְשִׁיבָן (ישעיהו כ״ב:ד׳) אַל תָּאִיצוּ לְנַחֲמֵנִי: ",
+                "<b>וְאַל תִּשְׁאַל לוֹ בִשְׁעַת נִדְרוֹ.</b> לִמְצֹא פְּתָחִים לְהַתִּיר לוֹ אֶת נִדְרוֹ. מִפְּנֵי שֶׁאָז עַל כָּל פֶּתַח וּפֶתַח שֶׁתִּמְצָא לוֹ יֹאמַר אַדַּעְתָּא דְהָכִי נָדַרְתִּי, וְשׁוּב לֹא תִּמְצָא לוֹ פֶּתַח. וּמָצִינוּ כְּשֶׁנִּשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה שֶׁלֹּא יִכָּנֵס לָאָרֶץ לֹא הִתְחַנֵּן מִיָּד אֶלָּא הִמְתִּין וְאַחַר כָּךְ הִתְחִיל לְהִתְחַנֵּן: ",
+                "<b>בִּשְׁעַת קַלְקָלָתוֹ.</b> כְּשֶׁנִּתְקַלְקֵל בְּחֵטְא. לְפִי שֶׁהוּא מִתְבַּיֵּשׁ מִכָּל אָדָם. וְכֵן אַתָּה מוֹצֵא כְּשֶׁחָטָא אָדָם הָרִאשׁוֹן לֹא נִגְלָה עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁעָשׂוּ חֲגוֹרוֹת, דִּכְתִיב (בראשית ג) וַיַּעֲשׂוּ לָהֶם חֲגוֹרוֹת, וְאַחַר כָּךְ וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים: \n"
+            ],
+            [
+                "<b>בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח.</b> פָּסוּק הוּא בְּמִשְׁלֵי, אֶלָּא שֶׁשְּׁמוּאֵל הַקָּטָן הָיָה רָגִיל לְהוֹכִיחַ בְּנֵי אָדָם בְּמִדָּה זוֹ: ",
+                "<b>פֶּן יִרְאֶה ה' וְרַע בְּעֵינָיו.</b> שֶׁעֲשִׂיתוֹ בִּלְבָבְךָ כְּאִלּוּ הוּא שְׁלוּחֲךָ לְמַלְאוֹת תַּאֲוָתְךָ:",
+                "<b>וְהֵשִׁיב מֵעָלָיו אַפּוֹ.</b> מִדְּלֹא כְּתִיב וְשָׁב אֶלָּא וְהֵשִׁיב, מַשְׁמַע יַסִּירֵהוּ מֵעַל אוֹיְבֶיךָ וִישִׁיבֵהוּ עָלֶיךָ: \n"
+            ],
+            [
+                "<b>עַל נְיָר חָדָשׁ.</b> שֶׁהוּא מִתְקַיֵּם. כָּךְ גִּרְסַת הַיַּלְדוּת אֵינָהּ מִשְׁתַּכַּחַת:",
+                "<b>עֲנָבִים קֵהוֹת.</b> שֶׁלֹּא נִתְבַּשְּׁלוּ כָּל צָרְכָּן וּמַקְהוֹת אֶת הַשִּׁינַיִם. כָּךְ חָכְמַת הַיֶּלֶד לֹא נִתְיַשְּׁבָה כָּל צָרְכָּהּ וְאֵין דְּבָרָיו מִתְקַבְּלִים וּמִתְיַשְּׁבִים עַל הַלֵּב:",
+                "<b>יַיִן מִגִּתּוֹ.</b> שֶׁשְּׁמָרָיו מְעֹרָבִים בְּתוֹכוֹ. כָּךְ חָכְמַת הַיֶּלֶד תַּעֲרֹבֶת סְפֵקוֹת יֵשׁ בָּהּ:",
+                "<b>רַבִּי אוֹמֵר אַל תִּסְתַּכֵּל בַּקַּנְקַן.</b> רַבִּי פָּלֵיג אַדְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, וְאָמַר כִּי כְּמוֹ שֶׁיֵּשׁ קַנְקַן חָדָשׁ מָלֵא יַיִן יָשָׁן כָּךְ יֵשׁ יֶלֶד שֶׁטַּעֲמוֹ כְּטַעַם זְקֵנִים, וְיֵשׁ זְקֵנִים פְּחוּתִים בְּמַעֲלַת הַחָכְמָה מִן הַיְלָדִים: \n"
+            ],
+            [
+                "<b>וְהַתַּאֲוָה.</b> הַמְבַקֵּשׁ לְמַלְאוֹת תַּאֲוָתוֹ בַּאֲכִילָה וּשְׁתִיָּה וּבְעִילָה וְכַיּוֹצֵא בָּהֶן:",
+                "<b>וְהַכָּבוֹד.</b> שֶׁיְּכַבְּדוּהוּ בְּנֵי אָדָם: \n"
+            ],
+            [
+                "<b>הַיִלּוֹדִים לָמוּת.</b> מִי שֶׁנּוֹלַד כְּבָר עָתִיד הוּא לָמוּת:",
+                "<b>וְהַמֵּתִים.</b> עֲתִידִים לִחְיוֹת וְלַעֲמֹד לְיוֹם הַדִּין, אֵלֶּה לְחַיֵּי עוֹלָם, וְאֵלֶּה לַחֲרָפוֹת וּלְדִרְאוֹן עוֹלָם: ",
+                "<b>וְחַיִּים לִדּוֹן.</b> עוֹמְדִין לִהְיוֹת נִדּוֹנִים לְיוֹם הַדִּין:",
+                "<b>לֵידַע.</b> מֵאֲחֵרִים:",
+                "<b>וּלְהוֹדִיעַ.</b> לַאֲחֵרִים:",
+                "<b>וּלְהִוָּדַע.</b> לְהָבִין מֵעַצְמוֹ:",
+                "<b>הוּא הַיּוֹצֵר.</b> שֶׁכָּל הָעוֹלָם הוּא בְּיָדוֹ כְּחֹמֶר בְּיַד הַיּוֹצֵר. וּמַה טַּעַם, לְפִי שֶׁהוּא הַבּוֹרֵא שֶׁבָּרָא אֶת כָּל הָעוֹלָם כֻּלּוֹ מֵאַיִן, לְפִיכָךְ יָכוֹל לַעֲשׂוֹת בּוֹ כִּרְצוֹנוֹ: ",
+                "<b>הוּא הַמֵּבִין הוּא הַדַּיָּן.</b> אַחַר שֶׁהֵבִין כָּל מַעֲשֵׂיהֶם מְבִיאָן בַּדִּין לְפָנָיו:",
+                "<b>הוּא בַעַל דִּין.</b> שֶׁהוּא תּוֹבֵעַ אֶת הַחוֹטְאִים:",
+                "<b>וְהוּא עָתִיד לָדוּן.</b> לָעוֹלָם הַבָּא:",
+                "<b>וְלֹא מַשּׂוֹא פָנִים וְלֹא מִקַּח שֹׁחַד.</b> שֶׁאֵינוֹ נוֹשֵׂא פָנִים אֲפִלּוּ לְצַדִּיק גָּמוּר שֶׁלֹּא יַעֲנִישׁוֹ עַל עֲבֵרָה קַלָּה שֶׁבָּאת לְיָדוֹ. וְאֵינוֹ לוֹקֵחַ שֹׁחַד הַמִּצְוָה בִּשְׁבִיל הָעֲבֵרָה. אֶלָּא נוֹתֵן שָׂכָר עַל הַמִּצְוָה וְעֹנֶשׁ עַל הָעֲבֵרָה. כָּךְ פֵּרֵשׁ הָרַמְבַּ\"ם: ",
+                "<b>וְדַע שֶׁהַכֹּל בָּא לְפִי חֶשְׁבּוֹן.</b> פְּרוּטָה וּפְרוּטָה מִצְטָרֶפֶת לְחֶשְׁבּוֹן גָּדוֹל. כָּךְ עֲבֵרוֹת קַלּוֹת כְּשֶׁהֵן מְרֻבּוֹת עוֹלוֹת לְחֶשְׁבּוֹן גָּדוֹל:",
+                "<b>שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר.</b> שֶׁהַנְּשָׁמָה אֵינָהּ רוֹצָה לָצֵאת מִן הַפַּרְגּוֹד, מָקוֹם טָהוֹר שֶׁהַנְּשָׁמוֹת מֻנָּחוֹת שָׁם, וְלִכָּנֵס בִּמְעֵי אִשָּׁה בְּמָקוֹם טָמֵא, וּמַלְאָךְ בָּא וּמוֹצִיאָהּ בְּעַל כָּרְחָהּ וּמַכְנִיסָהּ בִּמְעֵי הָאִשָּׁה: ",
+                "<b>וְעַל כָּרְחֲךָ אַתָּה נוֹלָד.</b> בִּשְׁעַת הַלֵּידָה אֵינוֹ רוֹצֶה לָצֵאת, וּמַלְאָךְ מוֹצִיאוֹ בְּעַל כָּרְחוֹ: ",
+                "<b>וְעַל כָּרְחֲךָ אַתָּה חַי.</b> יֵשׁ אָדָם מְדֻכָּא בְּיִסּוּרִים וְרוֹצֶה לָמוּת וְאֵינוֹ יָכוֹל: "
+            ]
+        ],
+        [
+            [
+                "<b>בַּעֲשָׂרָה מַאֲמָרוֹת.</b> תִּשְׁעָה וַיֹּאמֶר, וּבְרֵאשִׁית נַמִּי מַאֲמָר הוּא, דִּכְתִיב (תהלים לג) בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ: ",
+                "<b>שֶׁמְּאַבְּדִים אֶת הָעוֹלָם.</b> שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא, וְהָרְשָׁעִים שֶׁבַּעֲוֹנָם מְאַבְּדִים אֶת נַפְשָׁם כְּאִלּוּ מְאַבְּדִים אֶת הָעוֹלָם. כָּךְ מָצָאתִי. וְלִי נִרְאֶה, שֶׁמְּאַבְּדִין אֶת הָעוֹלָם מַמָּשׁ, שֶׁמַּכְרִיעִים אֶת כָּל הָעוֹלָם כֻּלּוֹ לְכַף חוֹבָה, וְנִמְצָא הָעוֹלָם אָבֵד בִּשְׁבִילָם: ",
+                "<b>שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת.</b> וְאֵינוֹ דּוֹמֶה הַמְאַבֵּד מְלָאכָה שֶׁהִיא נַעֲשֵׂית בְּיוֹם אֶחָד לִמְלָאכָה שֶׁהִיא נַעֲשֵׂית בְּהַרְבֵּה יָמִים: \n"
+            ],
+            [
+                "<b>לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו.</b> אַף אַתָּה אַל תִּתְמַהּ שֶׁהֶאֱרִיךְ לְאֻמּוֹת הָעוֹלָם כָּל הַשָּׁנִים הַלָּלוּ שֶׁהֵן מִשְׁתַּעַבְּדִין בְּבָנָיו, שֶׁיּוֹתֵר הֶאֱרִיךְ לַדּוֹרוֹת שֶׁמֵּאָדָם וְעַד נֹחַ, וְאַחַר כָּךְ נִשְׁטְפוּ: ",
+                "<b>וְקִבֵּל עָלָיו שְׂכַר כֻּלָּם.</b> עָשָׂה מַעֲשִׂים טוֹבִים כְּנֶגֶד מַה שֶּׁהָיָה רָאוּי שֶׁיַּעֲשׂוּ כֻּלָּם, לְפִיכָךְ נִצּוֹלוּ כֻּלָּם בִּזְכוּתוֹ. וּכְמוֹ שֶׁנָּטַל עָלָיו עֹל מִצְוֹת בָּעוֹלָם הַזֶּה כְּנֶגֶד כֻּלָּם כָּךְ קִבֵּל בָּעוֹלָם הַבָּא שָׂכָר כְּנֶגֶד כֻּלָּם, שֶׁכָּל אָדָם יֵשׁ לוֹ שְׁנֵי חֲלָקִים, אֶחָד בְּגַן עֵדֶן וְאֶחָד בַּגֵּיהִנֹם, זָכָה נוֹטֵל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בְּגַן עֵדֶן, נִתְחַיֵּב, נוֹטֵל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בַּגֵּיהִנֹם (חגיגה טו:): \n"
+            ],
+            [
+                "<b>עֲשָׂרָה נִסְיוֹנוֹת.</b> אֶחָד, אוּר כַּשְׂדִים, שֶׁהִשְׁלִיכוֹ נִמְרוֹד לְכִבְשַׁן הָאֵשׁ. שֵׁנִי, לֶךְ לְךָ מֵאַרְצְךָ. שְׁלִישִׁי, וַיְהִי רָעָב. רְבִיעִי, וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה. חֲמִישִׁי, מִלְחֶמֶת הַמְּלָכִים. שִׁשִּׁי, מַעֲמַד בֵּין הַבְּתָרִים, שֶׁהֶרְאָהוּ שִׁעְבּוּד מַלְכֻיּוֹת. שְׁבִיעִי, הַמִּילָה. שְׁמִינִי, וַיִּשְׁלַח אֲבִימֶלֶךְ וַיִקַּח אֶת שָׂרָה. תְּשִׁיעִי, גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת בְּנָהּ. עֲשִׂירִי, הָעֲקֵדָה: \n"
+            ],
+            [
+                "<b>עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּמִצְרַיִם.</b> שֶׁנִּצּוֹלוּ מֵעֶשֶׂר מַכּוֹת. וְכֻלָּם הָיוּ בַּמִּצְרִיִּים וְלֹא בְּיִשְׂרָאֵל:",
+                "<b>וַעֲשָׂרָה עַל הַיָּם.</b> אֶחָד, וַיִּבָּקְעוּ הַמָּיִם. שֵׁנִי, שֶׁנַּעֲשָׂה הַיָּם כְּמִין אֹהֶל וְנִכְנְסוּ יִשְׂרָאֵל לְתוֹכוֹ, דִּכְתִיב (חבקוק ג) נָקַבְתָּ בְמַטָּיו רֹאשׁ פְּרָזָיו. שְׁלִישִׁי, שֶׁנַּעֲשָׂה קַרְקָעִית הַיָּם יָבֵשׁ בְּלֹא חֹמֶר וְטִיט, דִּכְתִיב (שמות יד) וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה. רְבִיעִי, שֶׁקַּרְקָעִית הַיָּם שֶׁדָּרְכוּ בּוֹ הַמִּצְרִיִּים שֶׁהָיוּ רוֹדְפִים אַחֲרֵי יִשְׂרָאֵל נִתְחַלְחֵל וְנַעֲשָׂה חֹמֶר וְטִיט, דִּכְתִיב (חבקוק ג) חֹמֶר מַיִם רַבִּים. חֲמִישִׁי, שֶׁהַמַּיִם הַנִּקְפָּאִים בְּקַרְקַע הַיָּם לֹא הָיוּ חֲתִיכָה אַחַת אֶלָּא חֲתִיכוֹת קְטַנּוֹת, כְּעֵין לְבֵנִים וְאַבְנֵי הַבִּנְיָן מְסֻדָּרִים זֶה אֵצֶל זֶה, כְּדִכְתִיב (תהלים עד) אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם, שֶׁנַּעֲשָׂה כְּעֵין פֵּרוּרִים. שִׁשִּׁי, שֶׁנִּתְקַשּׁוּ הַמַּיִם הַנִּקְפָּאִים וְנַעֲשׂוּ קָשִׁים כִּסְלָעִים, כְּדִכְתִיב (שם) שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם, וְהַמִּצְרִיִּים נִקְרְאוּ תַּנִּינִים. שְׁבִיעִי, שֶׁנִּגְזַר הַיָּם לִשְׁנֵים עָשָׂר גְּזָרִים כְּדֵי שֶׁיַּעַבְרוּ כָּל שֵׁבֶט וְשֵׁבֶט בְּדֶרֶךְ אֶחָד לְבַדּוֹ, וְהַיְנוּ דִּכְתִיב (שם קלו) לְגוֹזֵר יַם סוּף לִגְזָרִים. שְׁמִינִי, שֶׁקָּפְאוּ הַמַּיִם כְּסַפִּיר וְשֹׁהַם וּזְכוּכִית, כְּדֵי שֶׁיִּרְאוּ הַשְּׁבָטִים אֵלּוּ אֶת אֵלּוּ, שֶׁעַמּוּד הָאֵשׁ הָיָה מֵאִיר לָהֶם, וְזֶהוּ שֶׁנֶּאֱמַר (שם יח) חֶשְׁכַת מַיִם עָבֵי שְׁחָקִים, כְּלוֹמַר קִבּוּץ הַמַּיִם הָיָה כָּעֳבִי שְׁחָקִים כְּעֶצֶם הַשָּׁמַיִם לָטֹהַר. תְּשִׁיעִי, שֶׁהָיוּ יוֹצְאִים מִמֶּנּוּ מַיִם מְתוּקִים שֶׁהָיוּ שׁוֹתִים אוֹתָם, וְזֶהוּ שֶׁנֶּאֱמַר נוֹזְלִים. עֲשִׂירִי, שֶׁלְּאַחַר שֶׁשָּׁתוּ מֵהֶם מַה שֶּׁרָצוּ, הַנּוֹתָרִים מֵהֶם הָיוּ נִקְפָּאִים וְנַעֲשִׂים עֲרֵמוֹת, דִּכְתִיב (שמות טו) נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ נֵד נוֹזְלִים: ",
+                "<b>עֶשֶׂר מַכּוֹת הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם.</b> דצ\"ך עד\"ש באח\"ב: ",
+                "<b>וְעֶשֶׂר עַל הַיָּם.</b> הֵן כְּנֶגֶד עֶשֶׂר נְפִילוֹת שֶׁבְּשִׁירַת וַיּוֹשַׁע. רָמָה בַיָּם, יָרָה בַיָּם, טֻבְּעוּ בְיַם סוּף, תְּהוֹמוֹת יְכַסְיֻמוּ, יָרְדוּ בִמְצוֹלוֹת, תִּרְעַץ אוֹיֵב, תַּהֲרֹס קָמֶיךָ, יֹאכְלֵמוֹ כַּקַּשׁ, כִּסָּמוֹ יָם, צָלְלוּ כַּעוֹפֶרֶת, הֲרֵי עֶשֶׂר נְפִילוֹת. וְתִבְלָעֵמוֹ אָרֶץ אֵינוֹ בְּחֶשְׁבּוֹן הַנְּפִילוֹת, שֶׁזּוֹ הִיא טוֹבָתָן שֶׁזָּכוּ לִקְבוּרָה: ",
+                "<b>עֲשָׂרָה נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בַמִּדְבָּר.</b> שְׁנַיִם בַּיָּם, אֶחָד בַּיְרִידָה, שָׁם נֶאֱמָר (שם יד) הֲמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם, וְאֶחָד בָּעֲלִיָּה, וַיָּבֹאוּ מָרָתָה וַיִּלוֹנוּ. אֶחָד בִּרְפִידִים, וַיָּרֶב הָעָם עִם מֹשֶׁה. שְׁנַיִם בַּמָּן, לֹא תֵצְאוּ וְיָצְאוּ, אִישׁ אַל יוֹתֵר מִמֶּנּוּ וַיּוֹתִירוּ. שְׁנַיִם בַּשְּׂלָו, בָּרִאשׁוֹן בְּשִׁבְתֵּנוּ עַל סִיר הַבָּשָׂר, בַּשְּׂלָו הַשֵּׁנִי וְהָאסַפְסוּף אֲשֶׁר בְּקִרְבּוֹ. אֶחָד בָּעֵגֶל. וְאֶחָד בַּמִּתְאוֹנְנִים. וּבַמְרַגְּלִים, וְהוּא עֲשִׂירִי, שָׁם נֶאֱמָר וַיְּנַסּוּ אוֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי: \n"
+            ],
+            [
+                "<b>וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל.</b> לְפִי שֶׁהִיא טֻמְאָה הַיּוֹצְאָה מִגּוּפוֹ, הָיָה הַדָּבָר מְגֻנֶּה וּמְכֹעָר יוֹתֵר מִשְּׁאָר טֻמְאוֹת: ",
+                "<b>וְלֹא כִּבּוּ גְשָׁמִים אֵשׁ עֲצֵי הַמַּעֲרָכָה.</b> וְאַף עַל פִּי שֶׁהַמִּזְבֵּחַ בְּמָקוֹם מְגֻלֶּה הָיָה:",
+                "<b>וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן.</b> שֶׁלֹּא יְהֵא מִתַּמֵּר וְעוֹלֶה:",
+                "<b>וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים.</b> שֶׁאִם הָיָה נִמְצָא בָּהֶם פְּסוּל קֹדֶם מִצְוָתָן לֹא הָיָה אֶפְשָׁר לְהַקְרִיב אֲחֵרִים תַּחְתָּם. שֶׁהָעֹמֶר נִקְצַר בַּלַּיְלָה וְלֹא הָיוּ מַרְבִּים לִקְצֹר. וּשְׁתֵּי הַלֶּחֶם נֶאֱפִים מֵעֶרֶב יוֹם טוֹב וְאֵין אֲפִיָּתָן דּוֹחָה יוֹם טוֹב. וְכֵן לֶחֶם הַפָּנִים נֶאֱפָה מֵעֶרֶב שַׁבָּת:",
+                "<b>צְפוּפִים.</b> לְשׁוֹן צָף עַל פְּנֵי הַמַּיִם. מֵרֹב הַקָּהָל הָיוּ נִדְחָקִים אִישׁ בְּאָחִיו עַד שֶׁהָיוּ רַגְלֵיהֶם נְטוּלוֹת מִן הָאָרֶץ וְעוֹמְדִים בָּאֲוִיר:",
+                "<b>וּמִשְׁתַּחֲוִים רְוָחִים.</b> בִּשְׁעַת הִשְׁתַּחֲוָיָה נַעֲשָׂה לָהֶם נֵס וּמִשְׁתַּחֲוִים בְּרֶוַח כָּל אֶחָד רָחוֹק מֵחֲבֵרוֹ אַרְבַּע אַמּוֹת, כְּדֵי שֶׁלֹּא יִשְׁמַע אֶת חֲבֵרוֹ כְּשֶׁהוּא מִתְוַדֶּה וּמַזְכִּיר עֲוֹנוֹתָיו: ",
+                "<b>צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם.</b> גָּרְסִינַן. לְפִי שֶׁהָיָה הַמָּקוֹם מַזְמִין לָהֶם פַּרְנָסָתָן וְלֹא הֻצְרַךְ אֶחָד מֵהֶם לָצֵאת מִשָּׁם וְלוֹמַר פַּרְנָסָתִי [דְּחוּקָה] וְאֵינִי יָכוֹל לָדוּר בִּירוּשָׁלַיִם. וְיֵשׁ סְפָרִים שֶׁכָּתוּב בָּהֶן כְּשֶׁאָלִין. וְעַל הָעוֹלִים לָרֶגֶל נֶאֱמָר, שֶׁלֹּא הָיָה אֶחָד מֵהֶם מֵצֵר כְּשֶׁהָיָה לָן בִּירוּשָׁלַיִם מֵחֲמַת דֹּחַק הַמָּקוֹם. כְּמוֹ צַר לִי הַמָּקוֹם גְּשָׁה לִי וְאֵשֵׁבָה (ישעיה מט): \n"
+            ],
+            [
+                "<b>בֵּין הַשְּׁמָשׁוֹת.</b> בְּעֶרֶב שַׁבָּת בְּרֵאשִׁית קֹדֶם שֶׁנִּשְׁלְמָה הַבְּרִיאָה:",
+                "<b>פִּי הָאָרֶץ.</b> לִבְלֹעַ קֹרַח וַעֲדָתוֹ:",
+                "<b>וּפִי הַבְּאֵר.</b> בְּאֵרָהּ שֶׁל מִרְיָם שֶׁהָיְתָה הוֹלֶכֶת עִם יִשְׂרָאֵל בַּמִּדְבָּר בְּכָל הַמַּסָּעוֹת. וְיֵשׁ אוֹמְרִים, שֶׁפָּתְחָה פִּיהָ וְאָמְרָה שִׁירָה, שֶׁנֶּאֱמַר (במדבר כא) עֲלִי בְאֵר עֱנוּ לָהּ: ",
+                "<b>פִּי הָאָתוֹן.</b> בֵּין הַשְּׁמָשׁוֹת נִגְזַר עָלֶיהָ שֶׁתְּדַבֵּר עִם בִּלְעָם:",
+                "<b>וְהַקֶּשֶׁת.</b> לְאוֹת בְּרִית שֶׁלֹּא יִהְיֶה עוֹד מַבּוּל:",
+                "<b>וְהַמָּן.</b> שֶׁיָּרַד לְיִשְׂרָאֵל אַרְבָּעִים שָׁנָה בַּמִּדְבָּר:",
+                "<b>וְהַמַּטֶּה.</b> שֶׁנַּעֲשׂוּ בּוֹ הָאוֹתוֹת. וְשֶׁל סְנַפִּרִינוֹן הָיָה:",
+                "<b>וְהַשָּׁמִיר.</b> כְּמִין תּוֹלַעַת, בְּרִיָּתוֹ כִּשְׂעֹרָה, כְּשֶׁהָיוּ מַרְאִים אוֹתוֹ עַל הָאֲבָנִים הָרְשׁוּמוֹת בַּדְּיוֹ, הֵן נִבְקָעוֹת מֵאֲלֵיהֶן. וּבוֹ פִּתְּחוּ אַבְנֵי הָאֵפוֹד וְהַחֹשֶׁן, דִּכְתִיב בְּהוּ בְּמִלֻאוֹתָם: ",
+                "<b>הַכְּתָב.</b> צוּרַת הָאוֹתִיּוֹת שֶׁהָיוּ חֲקוּקִים בַּלּוּחוֹת:",
+                "<b>וְהַמִּכְתָּב.</b> שֶׁהָיוּ נִקְרָאִים מִכָּל הָאַרְבָּעָה צְדָדִים:",
+                "<b>וְהַלּוּחוֹת.</b> שֶׁל סְנַפִּרִינוֹן הָיוּ, אָרְכָּן שִׁשָּׁה, וְרָחְבָּן שִׁשָּׁה, וְעָבְיָן שְׁלֹשָׁה. כְּאֶבֶן אַחַת שֶׁאָרְכָּהּ וְרָחְבָּהּ וְעָבְיָהּ שָׁוִין, וְנֶחְלְקָה לִשְׁתַּיִם. וְנִגְלָלִים הָיוּ, וַחֲצוּבִים מִגַּלְגַּל חַמָּה: ",
+                "<b>אַף הַמַּזִּיקִין.</b> אֵלּוּ הַשֵּׁדִים. שֶׁלְּאַחַר שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם וְחַוָּה הָיָה מִתְעַסֵּק בִּבְרִיאָתָן, וּכְשֶׁבָּרָא רוּחוֹתֵיהֶן לֹא הִסְפִּיק לִבְרֹא גּוּפֵיהֶן עַד שֶׁקִּדַּשׁ הַיּוֹם, וְנִשְׁאֲרוּ רוּחוֹת בְּלֹא גּוּף: ",
+                "<b>וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ.</b> נִגְזַר עָלָיו בֵּין הַשְּׁמָשׁוֹת שֶׁיִּהְיֶה נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו בִּשְׁעַת הָעֲקֵדָה:",
+                "<b>אַף צְבָת בִּצְבָת עֲשׂוּיָה.</b> תַּרְגּוּם מֶלְקָחֶיהָ צִבְיָתָהָא. הַצְּבָת אֵינָהּ נַעֲשֵׂית אֶלָּא בִּצְבָת אַחֶרֶת, וְרִאשׁוֹנָה מִי עֲשָׂאָהּ, עַל כָּרְחֲךָ מֵאֵלֶיהָ נַעֲשֵׂית בִּידֵי שָׁמַיִם, וְנִבְרֵאת בֵּין הַשְּׁמָשׁוֹת. וְזֶה נִדְחָה בַּגְּמָרָא בְּפֶרֶק מָקוֹם שֶׁנָּהֲגוּ (פסחים דף נד), וְאָמְרוּ, אֶפְשָׁר שֶׁהַצְּבָת הָרִאשׁוֹנָה נַעֲשֵׂית בִּדְפוּס, שֶׁהִתִּיכוּ הַנְּחֹשֶׁת בָּאֵשׁ וְהִצִּיקוּהוּ בְּתוֹךְ הַדְּפוּס וְנַעֲשֵׂית הַצְּבָת מִיָּד: \n"
+            ],
+            [
+                "<b>גֹּלֶם.</b> לְשׁוֹן גָּלְמֵי כֵּלִים, שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. כָּךְ אָדָם שֶׁאֵינוֹ נִגְמָר בְּדַעְתּוֹ לֹא בְּמִדּוֹת וְלֹא בְּחָכְמָה קָרוּי גֹּלֶם: ",
+                "<b>אֵינוֹ מְדַבֵּר לִפְנֵי מִי שֶׁגָּדוֹל מִמֶּנּוּ בְחָכְמָה.</b> שֶׁכֵּן מָצִינוּ בְּאֶלְעָזָר וְאִיתָמָר שֶׁלֹּא רָצוּ לְדַבֵּר בִּפְנֵי אֲבִיהֶן כְּשֶׁקָּצַף עֲלֵיהֶם מֹשֶׁה, וְהֵשִׁיב אַהֲרֹן: ",
+                "<b>וְאֵינוֹ נִכְנָס לְתוֹךְ דִּבְרֵי חֲבֵרוֹ.</b> שֶׁלֹּא [יְעַרְבְּבֶנּוּ]. דִּכְתִיב (במדבר יב) שִׁמְעוּ נָא דְּבָרָי, הַמְתִּינוּ לִי עַד שֶׁאֲדַבֵּר. קַל וָחֹמֶר לְהֶדְיוֹט: ",
+                "<b>וְאֵינוֹ נִבְהָל לְהָשִׁיב.</b> כְּדֵי שֶׁתְּהֵא תְּשׁוּבָתוֹ כַּהֲלָכָה. וְכֵן בֶּאֱלִיהוּא הוּא אוֹמֵר (איוב לו) כַּתַּר לִי זְעֵיר וַאֲחַוֶּךָ:",
+                "<b>שׁוֹאֵל כָּעִנְיָן וּמֵשִׁיב כַּהֲלָכָה.</b> לְדָבָר אֶחָד הוּא נִמְנָה כָּאן. וְהָכִי פֵּרוּשׁוֹ, הַתַּלְמִיד שׁוֹאֵל כָּעִנְיָן כְּלוֹמַר בְּאוֹתוֹ עִנְיָן שֶׁהֵם עֲסוּקִים בּוֹ, וְאָז הָרַב מֵשִׁיב כַּהֲלָכָה. אֲבָל אִם יִשְׁאַל הַתַּלְמִיד שֶׁלֹּא כְּעִנְיָן, הוּא מֵבִיא לָרַב שֶׁיָּשִׁיב שֶׁלֹּא כַּהֲלָכָה. עַל דֶּרֶךְ שֶׁאָמַר רַבִּי חִיָּא לְרַב (שבת דף ג) כִּי קָאֵי רַבִּי בְּהַאי מַסֶּכְתָּא לֹא תְשַׁיְלֵיהּ בְּמַסֶּכְתָּא אַחֲרִיתִי. וְכֵן אַתָּה מוֹצֵא בָּאֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם שֶׁרָאוּ אֶת מֹשֶׁה עוֹסֵק בְּהִלְכוֹת הַפֶּסַח וְשָׁאֲלוּ לוֹ בְּאוֹתוֹ עִנְיָן: ",
+                "<b>וְאוֹמֵר עַל רִאשׁוֹן רִאשׁוֹן.</b> וְכֵן מָצִינוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאָמַר לוֹ מֹשֶׁה (שמות ג) מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה, הִיא הָרִאשׁוֹנָה. וְכִי אוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל, הֲרֵי שְׁנִיָּה. וְהֵשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הָרִאשׁוֹנָה כִּי אֶהְיֶה עִמָּךְ, וְעַל הַשְּׁנִיָּה, בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת הָאֱלֹהִים: ",
+                "<b>וְעַל מַה שֶּׁלֹּא שָׁמַע אוֹמֵר לֹא שָׁמָעְתִּי.</b> אִם פּוֹסֵק דִּין מִן הַסְּבָרָא מִדַּעְתּוֹ לֹא יֹאמַר כָּךְ שָׁמַעְתִּי מֵרַבּוֹתַי. וּמָצִינוּ בְּאַנְשֵׁי חָרָן (בראשית כט) כְּשֶׁשָּׁאַל מֵהֶם יַעֲקֹב הֲשָׁלוֹם לוֹ, אָמְרוּ לוֹ שָׁלוֹם, וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן, כְּלוֹמַר, זֶה אָנוּ יוֹדְעִים, וְאִם תִּשְׁאַל יוֹתֵר, הִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן וְהִיא תַּגִּיד לְךָ, כִּי אֲנַחְנוּ לֹא יָדַעְנוּ יוֹתֵר מִזֶּה: ",
+                "<b>וּמוֹדֶה עַל הָאֱמֶת.</b> וְאַף עַל פִּי שֶׁיָּכוֹל לְהַעֲמִיד אֶת דְּבָרָיו עַל יְדֵי טְעָנוֹת שֶׁבְּיָדוֹ. וְכֵן מָצִינוּ בְּמֹשֶׁה (ויקרא י), כְּשֶׁסִּלְּקוֹ אַהֲרֹן וְאָמַר לוֹ, אִם שָׁמַעְתָּ בְּקָדְשֵׁי שָׁעָה אֵין לְךָ לְהָקֵל בְּקָדְשֵׁי דּוֹרוֹת, וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו, הוֹדָה וְלֹא בּוֹשׁ לוֹמַר לֹא שָׁמַעְתִּי, אֶלָּא שָׁמַעְתִּי וְשָׁכַחְתִּי: ",
+                "<b>וְחִלּוּפֵיהֶן בַּגֹּלֶם.</b> חִלּוּף הַדְּבָרִים הַלָּלוּ שֶׁבֶּחָכָם הֵם בַּגֹּלֶם: \n"
+            ],
+            [
+                "<b>רָעָב שֶׁל בַּצֹּרֶת.</b> הַגְּשָׁמִים מֻעָטִים וּמִתּוֹךְ כָּךְ הַשַּׁעַר מִתְיַקֵּר:",
+                "<b>רָעָב שֶׁל מְהוּמָה.</b> מִפְּנֵי הַגְּיָסוֹת אֵין יְכוֹלִין לֶאֱסֹף הַתְּבוּאָה:",
+                "<b>רָעָב שֶׁל כְּלָיָה.</b> הַשָּׁמַיִם כַּבַּרְזֶל וְהָאָרֶץ כַּנְּחוּשָׁה:",
+                "<b>שֶׁלֹּא נִמְסְרוּ לְבֵית דִּין.</b> שֶׁלֹּא עָשׂוּ בָּהֶן דִּין תּוֹרָה:",
+                "<b>וְעַל פֵּרוֹת שְׁבִיעִית.</b> שֶׁעוֹשִׂים בָּהֶן סְחוֹרָה וְאֵין נוֹהֲגִין בָּהֶן קְדֻשַּׁת שְׁבִיעִית:",
+                "<b>עִנּוּי הַדִּין.</b> שֶׁיּוֹדְעִים לְהֵיכָן הַדִּין נוֹטֶה וּמְעַכְּבִין וְאֵין פּוֹסְקִין אוֹתוֹ:",
+                "<b>עִוּוּת הַדִּין.</b> לְזַכּוֹת אֶת הַחַיָּב וּלְחַיֵּב אֶת הַזַּכַּאי:",
+                "<b>וְעַל הַמּוֹרִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה.</b> לֶאֱסֹר אֶת הַמֻּתָּר וּלְהַתִּיר אֶת הָאָסוּר: \n"
+            ],
+            [
+                "<b>שְׁבוּעַת שָׁוְא.</b> לְבַטָּלָה, שֶׁלֹּא לְצֹרֶךְ: ",
+                "<b>חִלּוּל הַשֵּׁם.</b> הָעוֹבֵר עֲבֵרָה בְּפַרְהֶסְיָא בְּיָד רָמָה. אִי נַמִּי, שֶׁבְּנֵי אָדָם רוֹאִים וְלוֹמְדִים מִמַּעֲשָׂיו: ",
+                "<b>וְעַל הַשְׁמָטַת הָאָרֶץ.</b> שֶׁחוֹרְשִׁים וְזוֹרְעִים בַּשְּׁבִיעִית:",
+                "<b>מִפְּנֵי מַעֲשַׂר עָנִי שֶׁבַּשְּׁלִישִׁית.</b> שֶׁבִּמְקוֹם מַעֲשֵׂר שֵׁנִי שֶׁמַּפְרִישִׁים בִּשְׁאָר שָׁנִים שֶׁל שְׁמִיטָה, בַּשְּׁלִישִׁית וּבַשִּׁשִּׁית מַפְרִישִׁין מַעֲשַׂר עָנִי: ",
+                "<b>גֶּזֶל מַתְּנוֹת עֲנִיִּים.</b> לֶקֶט שִׁכְחָה וּפֵאָה פֶּרֶט וְעוֹלְלוֹת: \n"
+            ],
+            [
+                "<b>שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלָּךְ.</b> אֵינִי רוֹצֶה לְהַנּוֹתְךָ, וְהַלְוַאי שֶׁלֹּא תְּהַנֶּה אוֹתִי: ",
+                "<b>וְיֵשׁ אוֹמְרִים זוֹ מִדַּת סְדוֹם.</b> קָרוֹב הַדָּבָר לָבֹא לִידֵי מִדַּת סְדוֹם, שֶׁמִּתּוֹךְ שֶׁהוּא רָגִיל בְּכָךְ, אֲפִלּוּ בְּדָבָר שֶׁחֲבֵרוֹ נֶהֱנֶה וְהוּא אֵינוֹ חָסֵר לֹא יִרְצֶה לְהַנּוֹת אֶת חֲבֵרוֹ, וְזוֹ הָיְתָה מִדַּת סְדוֹם, שֶׁהָיוּ מִתְכַּוְּנִים לְכַלּוֹת הָרֶגֶל מִבֵּינֵיהֶם, וְאַף עַל פִּי שֶׁהָיְתָה הָאָרֶץ רַחֲבַת יָדַיִם לִפְנֵיהֶם וְלֹא הָיוּ חֲסֵרִים כְּלוּם: ",
+                "<b>שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלִּי עַם הָאָרֶץ.</b> שֶׁנֶּהֱנֶה וּמְהַנֶּה בְּשָׁוֶה, וְזֶהוּ יִשּׁוּבָהּ שֶׁל הָאָרֶץ, אֲבָל אֵינוֹ יוֹדֵעַ קְרָא דִּכְתִיב (משלי טו) וְשׂוֹנֵא מַתָּנוֹת יִחְיֶה. וְזֶהוּ לְשׁוֹן עַם הָאָרֶץ הָאָמוּר בְּכָל מָקוֹם, שֶׁרוֹצֶה בְּתִקּוּנָהּ שֶׁל הָאָרֶץ אֲבָל אֵין בּוֹ חָכְמָה לְהַבְדִּיל בַּתִּקּוּנִין הָרְאוּיִין: ",
+                "<b>שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלָּךְ.</b> מְהַנֶּה אֶת הַבְּרִיּוֹת מִנְּכָסָיו, וְהוּא אֵינוֹ נֶהֱנֶה מֵאֲחֵרִים: ",
+                "<b>חָסִיד.</b> שֶׁעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין: \n"
+            ],
+            [
+                "הָכִי גָּרְסִינַן נוֹחַ לִכְעֹס וְנוֹחַ לִרְצוֹת יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ, קָשֶׁה לִכְעֹס וְקָשֶׁה לִרְצוֹת יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. אָדָם שֶׁכּוֹעֵס מַהֵר עַל כָּל דָּבָר, אַף עַל פִּי שֶׁהוּא חוֹזֵר וּמִתְרַצֶּה מְהֵרָה, הֶפְסֵדוֹ מְרֻבֶּה מִשְּׂכָרוֹ, שֶׁרֹב מַעֲשָׂיו מְקֻלְקָלִים מֵאַחַר שֶׁהוּא נוֹחַ לִכְעֹס עַל כָּל דָּבָר וְדָבָר. אֲבָל הַקָּשֶׁה לִכְעֹס, אַף עַל פִּי שֶׁיֵּשׁ לוֹ מִדָּה רָעָה שֶׁהוּא קָשֶׁה לִרְצוֹת, יָצָא הֶפְסֵדוֹ הַמֻּעָט שֶׁהוּא קָשֶׁה לִרְצוֹת בִּשְׂכָרוֹ הַמְרֻבֶּה שֶׁהוּא קָשֶׁה לִכְעֹס, וְרֹב מַעֲשָׂיו מְתֻקָּנִים. וְאִית דְּגַרְסֵי אִפְּכָא. וְגִרְסָא זוֹ נִרְאֵית לִי עִקָּר: \n"
+            ],
+            [
+                "<b>מַהֵר לִשְׁמֹעַ וּמַהֵר לְאַבֵּד יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ.</b> דְּמֵאַחַר שֶׁשּׁוֹכֵחַ מַה שֶּׁלּוֹמֵד מַה הֲנָאָה יֵשׁ בְּמַה שֶּׁהוּא מַהֵר לִשְׁמֹעַ, נִמְצָא הֶפְסֵדוֹ גָּדוֹל מִשְּׂכָרוֹ: ",
+                "<b>קָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד יָצָא הֶפְסֵדוֹ בִשְׁכָרוֹ.</b> שֶׁמִּדָּה טוֹבָה שֶׁיֵּשׁ בּוֹ יְתֵרָה עַל הַמִּדָּה הַנִּפְסֶדֶת, הוֹאִיל וּמַה שֶּׁשָּׁמַע אַחַר הַקֹּשִׁי הוּא זוֹכֵר וְאֵינוֹ שׁוֹכֵחַ. וְנָפְקָא מִנַּהּ, שֶׁאִם יֵשׁ לְפָנֵינוּ שְׁנֵי תַּלְמִידִים וְאֵין לָנוּ לְסַפֵּק מָזוֹן אֶלָּא לְאֶחָד מֵהֶם, נַקְדִּים הַקָּשֶׁה לְאַבֵּד עַל הַמַּהֵר לִשְׁמֹעַ: ",
+                "<b>זֶה חֵלֶק רָע.</b> לֹא הֲוָה שַׁיָּךְ לְמִתְנֵי הָכָא חָסִיד אוֹ רָשָׁע, שֶׁאֵין זֶה דָּבָר הַתָּלוּי בִּבְחִירָתוֹ שֶׁל אָדָם, אֶלָּא חִסָּרוֹן שֶׁהָיָה בּוֹ מֵעִקַּר בְּרִיָּתוֹ: \n"
+            ],
+            [
+                "<b>אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה.</b> כְּלוֹמַר בִּנְתִינַת הַצְּדָקָה, וְלֹא בְּנוֹתְנֵי צְדָקָה מַמָּשׁ, דְּהָא אִיכָּא בְּהוּ מִי שֶׁאֵינוֹ נוֹתֵן. וְכֵן בְּסָמוּךְ בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ, הַיְנוּ בַּהֲלִיכַת בֵּית הַמִּדְרָשׁ: ",
+                "<b>עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים.</b> דְּיוֹדֵעַ שֶׁהַצְּדָקָה מְעַשֶּׁרֶת וְאֵינוֹ רוֹצֶה שֶׁאֲחֵרִים יִתְעַשְּׁרוּ. פֵּרוּשׁ אַחֵר, יֵשׁ מִי שֶׁחָס עַל מָמוֹן קְרוֹבָיו יוֹתֵר מֵעַל מָמוֹנוֹ, וְאַף עַל פִּי שֶׁהוּא נוֹתֵן אֵינוֹ רוֹצֶה שֶׁקְּרוֹבָיו יִתְּנוּ, שֶׁלֹּא יְאַבְּדוּ אֶת מָמוֹנָם, וְהַיְנוּ עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים דּוּמְיָא דְּעֵינוֹ רָעָה בְּשֶׁלּוֹ דִּבְסֵיפָא: \n"
+            ],
+            [
+                "<b>הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה.</b> הוֹלֵךְ לְבֵית הַמִּדְרָשׁ לִשְׁמֹעַ וְאֵינוֹ שׁוֹנֶה וְלוֹמֵד וְלֹא מֵבִין:",
+                "<b>עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ.</b> לוֹמֵד וְשׁוֹנֶה בְּבֵית הַמִּדְרָשׁ שֶׁבְּבֵיתוֹ: \n"
+            ],
+            [
+                "<b>בְּיוֹשְׁבִים לִפְנֵי חֲכָמִים.</b> לְעֵיל בְּאַרְבַּע מִדּוֹת בַּתַּלְמִידִים אַיְרֵי בְּעִנְיַן הַזִּכָּרוֹן וְהַשִּׁכְחָה, וְהַשְׁתָּא מַיְרֵי בְּעִנְיַן הַסְּבָרָא הַיְשָׁרָה וּבְרֵרַת הַדָּבָר הַצּוֹדֵק מֵהַבִּלְתִּי צוֹדֵק: ",
+                "<b>סְפוֹג.</b> הוּא סוֹפֵג אֶת הַמַּיִם, בֵּין עֲכוּרִים בֵּין צְלוּלִים, כָּךְ יֵשׁ מִי שֶׁלִּבּוֹ רָחָב וּמְקַבֵּל כָּל מַה שֶּׁשּׁוֹמֵעַ, וְאֵין בּוֹ כֹּחַ לִבְרֹר הָאֱמֶת מִן הַשֶּׁקֶר: ",
+                "<b>מַשְׁפֵּךְ.</b> כְּלִי שֶׁנּוֹתְנִים עַל פִּי חָבִית אוֹ עַל פִּי הַנּוֹד כְּשֶׁרוֹצִים לְמַלְאוֹתוֹ יַיִן אוֹ שֶׁמֶן:",
+                "<b>שֶׁמַּכְנִיס בְּזוֹ וּמוֹצִיא בְזוֹ.</b> כָּךְ יֵשׁ מִי שֶׁמְּקַבֵּל כָּל מַה שֶּׁלּוֹמֵד וּכְבוֹלְעוֹ כָּךְ פּוֹלְטוֹ:",
+                "<b>מְשַׁמֶּרֶת.</b> מוֹצִיא כָּל מַה שֶּׁשּׁוֹמֵעַ בְּבֵית הַמִּדְרָשׁ, וְקוֹלֵט דָּבָר שֶׁל בַּטָּלָה: ",
+                "<b>נָפָה.</b> לְאַחַר שֶׁמּוֹצִיאִים הַסֻּבִּין וְהַמֻּרְסָן מִן הַקֶּמַח הַנִּטְחָן וְנִשְׁאַר הַקֶּמַח הַדַּק עִם הַסֹּלֶת הַגַּס וְהוּא הֶחָשׁוּב, מַעֲבִירִין אוֹתוֹ בְּנָפָה דַּקָּה מְאֹד וְיוֹרֵד מִמֶּנָּה כָּל אוֹתוֹ הַקֶּמַח הַדַּק שֶׁהוּא כְּעֵין עַפְרוּרִית לְבָנָה וְנִשְׁאַר הַסֹּלֶת הַגַּס הֶחָשׁוּב. וְכֵן הָיוּ עוֹשִׂין לַמְּנָחוֹת. כָּךְ יֵשׁ מִי שֶׁיֵּשׁ בּוֹ כֹּחַ לִבְרֹר וּלְלַבֵּן שְׁמוּעוֹתָיו, וְקוֹלֵט הָאֱמֶת מִן הַשֶּׁקֶר וְהַבָּטֵל: \n"
+            ],
+            [
+                "<b>כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר בָּטֵל.</b> שֶׁאֵינוֹ מִתְקַיֵּם, כְּשֶׁיִּתְבַּטֵּל הַדָּבָר שֶׁהָיָה סִבָּה לְאוֹתָהּ אַהֲבָה, גַּם הָאַהֲבָה בְּטֵלָה. וְכָל אַהֲבָה שֶׁאֵינָהּ תְּלוּיָה בְּדָבָר בָּטֵל אֶלָּא בְּדָבָר קַיָּם, כְּגוֹן אַהֲבַת הַצַּדִּיקִים וְהַחֲכָמִים, אֵינָהּ בְּטֵלָה לְעוֹלָם. כְּשֵׁם שֶׁהַדָּבָר שֶׁהוּא סִבָּה לְאוֹתָהּ אַהֲבָה אֵינָהּ בָּטֵל, כָּךְ אֵין הָאַהֲבָה בְּטֵלָה: ",
+                "<b>אַהֲבַת אַמְנוֹן וְתָמָר.</b> מִפְּנֵי יָפְיָהּ:",
+                "<b>אַהֲבַת דָּוִד וְיוֹנָתָן.</b> לְהַשְׁלִים רְצוֹן קוֹנָם. דְּאָמַר לוֹ יְהוֹנָתָן לְדָוִד אַתָּה תִּהְיֶה לְמֶלֶךְ עַל יִשְׂרָאֵל וַאֲנִי אֶהֱיֶה לְךָ לְמִשְׁנֶה: \n"
+            ],
+            [
+                "<b>כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם סוֹפָהּ לְהִתְקַיֵּם.</b> כְּלוֹמַר שֶׁאַנְשֵׁי הַמַּחֲלֹקֶת הַהִיא מִתְקַיְּמִים וְאֵינָם אוֹבְדִין, כְּמַחֲלֹקֶת הִלֵּל וְשַׁמַּאי שֶׁלֹּא אָבְדוּ לֹא תַּלְמִידֵי בֵּית שַׁמַּאי וְלֹא תַּלְמִידֵי בֵּית הִלֵּל. אֲבָל קֹרַח וַעֲדָתוֹ אָבְדוּ. וַאֲנִי שָׁמַעְתִּי, פֵּרוּשׁ סוֹפָהּ, תַּכְלִיתָהּ הַמְבֻקָּשׁ מֵעִנְיָנָהּ. וְהַמַּחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, הַתַּכְלִית וְהַסּוֹף הַמְבֻקָּשׁ מֵאוֹתָהּ מַחֲלֹקֶת לְהַשִּׂיג הָאֱמֶת, וְזֶה מִתְקַיֵּם, כְּמוֹ שֶׁאָמְרוּ מִתּוֹךְ הַוִּכּוּחַ יִתְבָּרֵר הָאֱמֶת, וּכְמוֹ שֶׁנִּתְבָּאֵר בְּמַחֲלֹקֶת הִלֵּל וְשַׁמַּאי שֶׁהֲלָכָה כְּבֵית הִלֵּל. וּמַחֲלֹקֶת שֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, תַּכְלִית הַנִּרְצֶה בָּהּ הִיא בַּקָּשַׁת הַשְּׂרָרָה וְאַהֲבַת הַנִּצּוּחַ, וְזֶה הַסּוֹף אֵינוֹ מִתְקַיֵּם, כְּמוֹ שֶׁמָּצִינוּ בְּמַחֲלֹקֶת קֹרַח וַעֲדָתוֹ שֶׁתַּכְלִית וְסוֹף כַּוָּנָתָם הָיְתָה בַּקָּשַׁת הַכָּבוֹד וְהַשְּׂרָרָה וְהָיוּ לְהֶפֶךְ: \n"
+            ],
+            [
+                "<b>אֵין חֵטְא בָּא עַל יָדוֹ.</b> כְּדֵי שֶׁלֹּא יְהֵא הוּא בַּגֵּיהִנֹּם וְתַלְמִידָיו בְּגַן עֵדֶן:",
+                "<b>אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה.</b> שֶׁלֹּא יְהֵא הוּא בְּגַן עֵדֶן וְתַלְמִידָיו בַּגֵּיהִנֹּם:",
+                "<b>וְזִכָּה אֶת הָרַבִּים.</b> שֶׁלִּמֵּד תּוֹרָה לְכָל יִשְׂרָאֵל:",
+                "<b>צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל.</b> וּמִשְׁפָּטָיו שֶׁעִם יִשְׂרָאֵל כְּאִלּוּ הוּא עֲשָׂאָן:",
+                "<b>אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל.</b> מִדְּלֹא קָאָמַר עַל חַטֹּאת יָרָבְעָם וְיִשְׂרָאֵל, שְׁמַע מִנַּהּ שֶׁהַכֹּל תָּלוּי בְּיָרָבְעָם: \n"
+            ],
+            [
+                "<b>מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ.</b> לָמֵד מִמֶּנּוּ וְהוֹלֵךְ בִּדְרָכָיו:",
+                "<b>עַיִן טוֹבָה.</b> מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וְאֵינוֹ חוֹמֵד מָמוֹן אֲחֵרִים. שֶׁכֵּן מָצִינוּ בְּאַבְרָהָם שֶׁאָמַר לְמֶלֶךְ סְדוֹם (בראשית יד) אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל וְאִם אֶקַּח מִכָּל אֲשֶׁר לְךָ:",
+                "<b>וְרוּחַ נְמוּכָה.</b> עֲנָוָה יְתֵרָה. וְכֵן מָצִינוּ אַבְרָהָם אוֹמֵר (שם יח) וְאָנֹכִי עָפָר וָאֵפֶר:",
+                "<b>וְנֶפֶשׁ שְׁפָלָה.</b> זְהִירוּת וְהַפְּרִישָׁה מִן הַתַּאֲווֹת. וּמָצִינוּ זֶה בְּאַבְרָהָם, דִּכְתִיב (שם יב) הִנֵּה נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת מַרְאֶה אָתְּ, שֶׁעַד עַכְשָׁיו לֹא הִכִּיר בָּהּ מֵרֹב צְנִיעוּת. וּבְבִלְעָם אַשְׁכְּחַן עַיִן רָעָה, שֶׁהָיָה יוֹדֵעַ שֶׁהָיָה רַע בְּעֵינֵי הַמָּקוֹם שֶׁיֵּלֵךְ אֵצֶל בָּלָק וְהָיָה הוֹלֵךְ כְּדֵי לִטֹּל שָׂכָר, דִּכְתִיב (במדבר כב) אִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב: ",
+                "<b>וְרוּחַ גְּבוֹהָה.</b> דְּאָמַר (שם כד) נְאוּם שׁוֹמֵעַ אִמְרֵי אֵל וְיוֹדֵעַ דַּעַת עֶלְיוֹן:",
+                "<b>וְנֶפֶשׁ רְחָבָה.</b> שֶׁאִם לֹא הָיָה רַב הַתַּאֲוָה לֹא הָיָה יוֹעֵץ לְהַפְקִיר בְּנוֹת מוֹאָב לִזְנוּת. וְאָמְרוּ חֲכָמִים (סנהדרין קה.) בִּלְעָם בּוֹעֵל אֲתוֹנוֹ הָיָה:",
+                "<b>לְהַנְחִיל אֹהֲבַי יֵשׁ.</b> אַבְרָהָם אִקְּרֵי אוֹהֵב, דִּכְתִיב (ישעיה מא) זֶרַע אַבְרָהָם אוֹהֲבִי. יֵשׁ, בָּעוֹלָם הַבָּא, וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא, בָּעוֹלָם הַזֶּה: ",
+                "<b>אַנְשֵׁי דָמִים.</b> בִּלְעָם אִקְּרֵי אִישׁ דָּמִים, שֶׁהִפִּיל בַּעֲצָתוֹ עֶשְׂרִים וְאַרְבָּעָה אֲלָפִים מִיִּשְׂרָאֵל: \n"
+            ],
+            [
+                "<b>עַז כַּנָּמֵר.</b> הַנָּמֵר הַזֶּה נוֹלַד מִן חֲזִיר הַיַּעַר וְהַלְּבִיאָה, כִּי בְּעֵת יַחֵם הָאֲרָיוֹת הַלְּבִיאָה מַכְנֶסֶת רֹאשָׁהּ בְּסִבְכֵי הַיַּעַר וְנוֹהֶמֶת וְתוֹבַעַת אֶת הַזָּכָר, וְהַחֲזִיר שׁוֹמֵעַ קוֹלָהּ וְרוֹבְעָהּ, וְנָמֵר יוֹצֵא מִבֵּין שְׁנֵיהֶן. וּלְפִי שֶׁהוּא מַמְזֵר הוּא עַז פָּנִים, אַף עַל פִּי שֶׁאֵין בּוֹ גְּבוּרָה כָּל כָּךְ. אַף אַתָּה הֱוֵי עַז וְלֹא תִּתְבַּיֵּשׁ לִשְׁאֹל מֵרַבְּךָ מַה שֶּׁלֹּא הֵבַנְתָּ, כְּאוֹתָהּ שֶׁשָּׁנִינוּ לֹא הַבַּיְשָׁן לָמֵד: ",
+                "<b>וְקַל כַּנֶּשֶׁר.</b> לַחֲזֹר אַחַר תַּלְמוּדְךָ, וְלֹא תִיגַע. כְּדִכְתִיב (ישעיה מ) יַעֲלוּ אֵבֶר כַּנְּשָׁרִים יָרוּצוּ וְלֹא יִיגָעוּ: ",
+                "<b>וְרָץ כַּצְּבִי.</b> לִרְדֹּף אַחַר הַמִּצְוֹת:",
+                "<b>וְגִבּוֹר כָּאֲרִי.</b> לִכְבֹּשׁ אֶת יִצְרְךָ מִן הָעֲבֵרוֹת:",
+                "<b>עַז פָּנִים.</b> לְפִי שֶׁהָעַזּוּת נִכָּר בַּפָּנִים כְּדִכְתִיב (משלי כא) הֵעֵז אִישׁ רָשָׁע בְּפָנָיו, לְפִיכָךְ נִקְרָא עַז פָּנִים: ",
+                "<b>שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְיָמֵינוּ.</b> כְּלוֹמַר, כְּשֵׁם שֶׁחוֹנַנְתָּנוּ זֹאת הַמִּדָּה, שֶׁסִּימָן לְזֶרַע אַבְרָהָם בַּיְשָׁנִים רַחֲמָנִים וְגוֹמְלֵי חֲסָדִים (יבמות עט.), כֵּן יְהִי רָצוֹן שֶׁתִּבְנֶה עִירְךָ וְכוּ': \n"
+            ],
+            [
+                "<b>בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא.</b> מֵעָרְלָה יָלְפִינַן, דִּכְתִיב (ויקרא יט) שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים וְגוֹ' וּבַשָּׁנָה הָרְבִיעִית יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים, שֶׁאָבִיו מְלַמְּדוֹ צוּרַת הָאוֹתִיּוֹת וְהֶכֵּר הַנְּקֻדּוֹת. וּבַשָּׁנָה הַחֲמִישִׁית תֹּאכְלוּ אֶת פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ, מִכָּאן וְאֵילָךְ סְפֵי לֵיהּ כְּתוֹרָא: ",
+                "<b>בֶּן עֶשֶׂר לַמִּשְׁנָה.</b> שֶׁלּוֹמֵד מִקְרָא חָמֵשׁ שָׁנִים, וְחָמֵשׁ שָׁנִים מִשְׁנָה, וְחָמֵשׁ שָׁנִים גְּמָרָא. דְּאָמַר מַר (חולין כד.) כָּל תַּלְמִיד שֶׁלֹּא רָאָה סִימָן יָפֶה בְּמִשְׁנָתוֹ חָמֵשׁ שָׁנִים שׁוּב אֵינוֹ רוֹאֶה, דִּכְתִיב (במדבר ח) זֹאת אֲשֶׁר לַלְוִיִּם מִבֶּן חָמֵשׁ וְעֶשְׂרִים שָׁנָה וָמַעְלָה יָבֹא לִצְבֹא צָבָא, שֶׁבָּא וְלוֹמֵד הִלְכוֹת עֲבוֹדָה חָמֵשׁ שָׁנִים, וּבֶן שְׁלֹשִׁים עוֹבֵד: ",
+                "<b>בֶּן שְׁלֹשׁ עֶשְׂרֵה לַמִּצְוֹת.</b> דִּכְתִיב (שם ה) אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ מִכָּל חַטֹּאת הָאָדָם, וְגַבֵּי שְׁכֶם כְּתִיב (בראשית לד) וַיִּקְחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ, וְלֵוִי בְּאוֹתוֹ פֶּרֶק בֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה הָיָה, וְקָרֵי לֵיהּ אִישׁ: ",
+                "<b>בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה.</b> תְּשַׁע עֶשְׂרֵה אָדָם כְּתוּבִים בְּפָרָשַׁת בְּרֵאשִׁית מִן וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם עַד וַיִּבֶן ה' אֱלֹהִים אֶת הַצֵּלָע, חַד לְגוּפֵיהּ, פָּשׁוּ לֵיהּ שְׁמֹנָה עָשָׂר לִדְרָשָׁא: ",
+                "<b>בֶּן עֶשְׂרִים לִרְדֹּף.</b> אַחַר מְזוֹנוֹתָיו. לְאַחַר שֶׁלָּמַד מִקְרָא מִשְׁנָה וּגְמָרָא וְנָשָׂא אִשָּׁה וְהוֹלִיד בָּנִים, צָרִיךְ הוּא לַחֲזֹר וּלְבַקֵּשׁ אַחַר מְזוֹנוֹת. פֵּרוּשׁ אַחֵר, בֶּן עֶשְׂרִים לִרְדֹּף אוֹתוֹ מִן הַשָּׁמַיִם וּלְהַעֲנִישׁוֹ עַל מַעֲשָׂיו, שֶׁאֵין בֵּית דִּין שֶׁל מַעֲלָה מַעֲנִישִׁין פָּחוֹת מִבֶּן עֶשְׂרִים: ",
+                "<b>בֶּן שְׁלֹשִׁים לַכֹּחַ.</b> שֶׁהַלְוִיִּם הָיוּ מְקִימִים אֶת הַמִּשְׁכָּן וּמְפָרְקִין וְטוֹעֲנִין אֶת הָעֲגָלוֹת וְנוֹשְׂאִין בַּכָּתֵף מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה:",
+                "<b>בֶּן אַרְבָּעִים לַבִּינָה.</b> שֶׁלְּאַחַר אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אָמַר לָהֶם מֹשֶׁה (דברים כט) וְלֹא נָתַן ה' לָכֶם לֵב לָדַעַת וְעֵינַיִם לִרְאוֹת וְאָזְנַיִם לִשְׁמֹעַ עַד הַיּוֹם הַזֶּה:",
+                "<b>בֶּן חֲמִשִּׁים לָעֵצָה.</b> שֶׁנֶּאֱמַר בַּלְּוִיִּם (במדבר ח) וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבוֹדָה וְלֹא יַעֲבֹד עוֹד וְשֵׁרֵת אֶת אֶחָיו וְגוֹ', וּמַהוּ הַשֵּׁרוּת, שֶׁיִּתֵּן לָהֶם עֵצָה: ",
+                "<b>בֶּן שִׁשִּׁים לַזִּקְנָה.</b> דִּכְתִיב (איוב ה) תָּבֹא בְכֶלַח אֱלֵי קָבֶר. בכל\"ח בַּגִּימַטְרִיָּא שִׁשִּׁים: ",
+                "<b>בֶּן שִׁבְעִים לַשֵּׁיבָה.</b> דִּכְתִיב בְּדָוִד (דברי הימים א כט) וַיָּמָת בְּשֵׂיבָה טוֹבָה, וִימֵי חַיָּיו הָיוּ שִׁבְעִים שָׁנָה: ",
+                "<b>בֶּן שְׁמֹנִים לִגְבוּרוֹת.</b> דִּכְתִיב (תהלים צ) וְאִם בִּגְבוּרוֹת שְׁמֹנִים שָׁנָה:",
+                "<b>בֶּן תִּשְׁעִים לָשׁוּחַ.</b> הוֹלֵךְ שָׁחוּחַ וְכָפוּף. וְיֵשׁ אוֹמְרִים, לְשׁוֹן שׁוּחָה עֲמֻקָּה: \n"
+            ],
+            [
+                "<b>הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ.</b> בַּתּוֹרָה:",
+                "<b>דְּכֹלָּא בָהּ.</b> שֶׁהַכֹּל תִּמְצָא בָּהּ:",
+                "<b>וְסִיב וּבְלֵה בָהּ.</b> גַּם עַד זִקְנָה וְשֵׂיבָה לֹא תַּעַזְבֶנָּה:",
+                "<b>וּמִנַּהּ לֹא תָּזוּעַ.</b> שֶׁלֹּא תֹּאמַר לָמַדְתִּי חָכְמַת יִשְׂרָאֵל אֵלֵךְ וְאֶלְמַד חָכְמַת יְוָנִית, שֶׁאֵין מֻתָּר לִלְמֹד חָכְמַת יְוָנִית אֶלָּא בְּמָקוֹם שֶׁאָסוּר לְהַרְהֵר בְּדִבְרֵי תּוֹרָה, כְּגוֹן בְּבֵית הַמֶּרְחָץ אוֹ בְּבֵית הַכִּסֵּא. שֶׁשָּׁאֲלוּ אֶת רַבִּי יְהוֹשֻׁעַ מַהוּ לְלַמֵּד אָדָם אֶת בְּנוֹ חָכְמַת יְוָנִית, אָמַר לָהֶם יְלַמְּדֶנּוּ בְּשָׁעָה שֶׁאֵינוֹ לֹא יוֹם וְלֹא לַיְלָה, דְּהָא כְּתִיב וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה: \n"
+            ],
+            [
+                "<b>לְפוּם צַעֲרָא אַגְרָא.</b> כְּפִי רֹב הַצַּעַר שֶׁאַתָּה סוֹבֵל בְּלִמּוּד הַתּוֹרָה וַעֲשִׂיַּת הַמִּצְוָה, יִהְיֶה שְׂכָרְךָ מְרֻבֶּה: \n"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..57914543b6c1a8b716401a02966b56c31c5394bc
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/merged.json	
@@ -0,0 +1,660 @@
+{
+    "title": "Bartenura on Pirkei Avot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Pirkei_Avot",
+    "text": [
+        [
+            [
+                "<b>מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי.</b> אוֹמֵר אֲנִי, לְפִי שֶׁמַּסֶּכֶת זוֹ אֵינָהּ מְיֻסֶּדֶת עַל פֵּרוּשׁ מִצְוָה מִמִּצְוֹת הַתּוֹרָה כִּשְׁאָר מַסֶּכְתּוֹת שֶׁבַּמִּשְׁנָה, אֶלָּא כֻּלָּהּ מוּסָרִים וּמִדּוֹת, וְחַכְמֵי אֻמּוֹת הָעוֹלָם גַּם כֵּן חִבְּרוּ סְפָרִים כְּמוֹ שֶׁבָּדוּ מִלִּבָּם בְּדַרְכֵי הַמּוּסָר כֵּיצַד יִתְנַהֵג הָאָדָם עִם חֲבֵרוֹ, לְפִיכָךְ הִתְחִיל הַתַּנָּא בְּמַסֶּכֶת זוֹ מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי, לוֹמַר לְךָ שֶׁהַמִּדּוֹת וְהַמּוּסָרִים שֶׁבְּזוֹ הַמַּסֶּכְתָּא לֹא בָּדוּ אוֹתָם חַכְמֵי הַמִּשְׁנָה מִלִּבָּם, אֶלָּא אַף אֵלּוּ נֶאֶמְרוּ בְּסִינַי: ",
+                "<b>מִסִּינַי.</b> מִמִּי שֶׁנִּגְלָה בְּסִינַי:",
+                "<b>לִזְקֵנִים.</b> שֶׁהֶאֱרִיכוּ יָמִים אַחֲרֵי יְהוֹשֻׁעַ. וְאוֹתָם הַזְּקֵנִים לִזְקֵנִים אֲחֵרִים עַד שֶׁהִגִּיעוּ לִתְחִלָּתָם שֶׁל נְבִיאִים שֶׁהֵן עֵלִי הַכֹּהֵן וּשְׁמוּאֵל הָרָמָתִי:",
+                "<b>לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה.</b> מֵאָה וְעֶשְׂרִים זְקֵנִים הָיוּ. זְרֻבָּבֶל שְׂרָיָה רְעֵלָיָה מָרְדְּכַי בִּלְשָׁן, שֶׁהָיוּ בִּימֵי עֶזְרָא כְשֶׁעָלוּ מִן הַגּוֹלָה בְּבַיִת שֵׁנִי. וּמִכְּלָלָם, חַגַּי זְכַרְיָה וּמַלְאָכִי וּנְחֶמְיָה בֶּן חֲכַלְיָה וְחַבְרֵיהֶם. וְנִקְרְאוּ כְּנֶסֶת הַגְּדוֹלָה לְפִי שֶׁהֶחֱזִירוּ הָעֲטָרָה לְיָשְׁנָהּ (יומא סט:) שֶׁמֹּשֶׁה אָמַר (דברים י) הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא, בָּאוּ יִרְמְיָה וְדָנִיֵּאל וְלֹא אָמְרוּ גִּבּוֹר וְנוֹרָא, וְהֵם הֶחֱזִירוּם כְּבַתְּחִלָּה, לְפִי שֶׁאָמְרוּ הֵן הֵן גְּבוּרוֹתָיו הֵן הֵן נוֹרְאוֹתָיו, שֶׁאִלְמָלֵא כֵן הֵיאַךְ אֻמָּה כָּזוֹ יְכוֹלָה לְהִתְקַיֵּם בִּפְנֵי כַּמָּה אֻמּוֹת: ",
+                "<b>הֵם אָמְרוּ שְׁלֹשָׁה דְבָרִים.</b> הַרְבֵּה דְּבָרִים אָמְרוּ, אֶלָּא שְׁלֹשָׁה דְּבָרִים הַלָּלוּ אָמְרוּ [הֵן] שֶׁיֵּשׁ בָּהֶם קִיּוּם הַתּוֹרָה: ",
+                "<b>הֱווּ מְתוּנִים בַּדִּין.</b> שֶׁאִם בָּא דִּין לְפָנֶיךָ פַּעַם וּשְׁתַּיִם וְשָׁלֹשׁ, לֹא תֹאמַר דִּין זֶה כְּבָר בָּא לְפָנַי וְשָׁנִיתִי וְשִׁלַּשְׁתִּי בּוֹ, אֶלָּא הֱווּ מְתוּנִים, כְּלוֹמַר מַמְתִּינִים קֹדֶם שֶׁתִּפְסְקוּ הַדִּין: ",
+                "<b>וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה.</b> לַאֲפוֹקֵי מֵרַבָּן גַּמְלִיאֵל דְּאָמַר (ברכות כח.) כָּל תַּלְמִיד שֶׁאֵין תּוֹכוֹ כְּבָרוֹ אַל יִכָּנֵס לְבֵית הַמִּדְרָשׁ, קָא מַשְׁמַע לָן שֶׁמְּלַמְּדִין תּוֹרָה לְכָל אָדָם וְאֵין צָרִיךְ לִבְדֹּק אַחֲרָיו, וּבִלְבַד שֶׁלֹּא יִהְיֶה יָדוּעַ מֵעִנְיָנוֹ שֶׁמַּעֲשָׂיו מְקֻלְקָלִים וְסָאנֵי שׁוּמְעָנֵיהּ. אִי נַמִּי אַשְׁמוֹעִינַן (יבמות סב:) שֶׁאִם הֶעֱמִיד תַּלְמִידִים בְּבַחֲרוּתוֹ יַעֲמִיד תַּלְמִידִים בְּזִקְנוּתוֹ, דִּכְתִיב (קהלת יא) בַּבֹּקֶר זְרַע זַרְעֶךָ וְלָעֶרֶב אַל תַּנַּח יָדֶךָ: ",
+                "<b>וַעֲשׂוּ סְיָג לַתּוֹרָה.</b> גָּדֵר שֶׁלֹּא יָבֹא לִגַּע בְּאִסּוּר תּוֹרָה, כְּגוֹן שְׁנִיּוֹת לָעֲרָיוֹת, וּשְׁבוּת לְשַׁבָּת. דִּכְתִיב (ויקרא יח) וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי, עֲשׂוּ מִשְׁמֶרֶת לְמִשְׁמַרְתִּי: "
+            ],
+            [
+                "<b>מִשְּׁיָרֵי.</b> מִשִּׁיּוּרֵי. שֶׁלְּאַחַר שֶׁמֵּתוּ כֻּלָּן נִשְׁתַּיְּרָה הַקַּבָּלָה בְּיָדוֹ. וְהוּא הָיָה כֹּהֵן גָּדוֹל אַחַר עֶזְרָא:",
+                "<b>הוּא הָיָה אוֹמֵר.</b> כְּלוֹמַר כָּךְ הָיָה מְרַגְּלָא בְּפוּמֵיהּ תָּמִיד. וְכֵן כָּל רַבִּי פְּלוֹנִי אוֹמֵר, הוּא הָיָה אוֹמֵר, שֶׁבְּמַסֶּכְתָּא זוֹ, פֵּרוּשָׁן הָיָה רָגִיל לוֹמַר כֵּן תָּמִיד: ",
+                "<b>הָעוֹלָם עוֹמֵד.</b> לֹא נִבְרָא הָעוֹלָם אֶלָּא בִּשְׁבִיל שְׁלֹשָׁה דְּבָרִים הַלָּלוּ:",
+                "<b>עַל הַתּוֹרָה.</b> שֶׁאִלְמָלֵי לֹא קִבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה לֹא נִבְרְאוּ שָׁמַיִם וָאָרֶץ, דִּכְתִיב (ירמיה לג) אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי (שבת פח.): ",
+                "<b>וְעַל הָעֲבוֹדָה.</b> עֲבוֹדַת הַקָּרְבָּנוֹת. שֶׁכָּךְ שָׁנִינוּ בְּמַסֶּכֶת תַּעֲנִית (כז:), שֶׁאִלְמָלֵא מַעֲמָדוֹת לֹא נִתְקַיְּמוּ שָׁמַיִם וָאָרֶץ. וּמָצִינוּ שֶׁבִּשְׁבִיל הַקָּרְבָּנוֹת שֶׁהִקְרִיב נֹחַ נִשְׁבַּע [הַקָּדוֹשׁ בָּרוּךְ הוּא] שֶׁלֹּא יָבִיא מַבּוּל לָעוֹלָם. הֲרֵי שֶׁהָעוֹלָם עוֹמֵד עַל הַקָּרְבָּנוֹת: ",
+                "<b>וְעַל גְּמִילוּת חֲסָדִים.</b> דִּכְתִיב (תהלים פט) עוֹלָם חֶסֶד יִבָּנֶה. וּגְמִילוּת חֲסָדִים, הוּא לְשַׂמֵּחַ חֲתָנִים, וּלְנַחֵם אֲבֵלִים, וּלְבַקֵּר חוֹלִים, וְלִקְבֹּר מֵתִים, וְכַיּוֹצֵא בָזֶה:"
+            ],
+            [
+                "<b>פְּרָס.</b> לְשׁוֹן עֶרֶךְ. בְּעֶרְכֶּךָ, מְתַרְגְּמִינַן פּוּרְסָנֵיהּ. וְהוּא מַה שֶּׁאָדָם נוֹתֵן לְמִי שֶׁעָבַד אוֹתוֹ וְהוּא אֵינוֹ חַיָּב בַּדִּין לִתֵּן לוֹ כְּלוּם, כְּמוֹ מַה שֶּׁיִּתֵּן אָדָם לִבְנוֹ קָטָן אוֹ לְאִשְׁתּוֹ אוֹ לְעַבְדּוֹ מִפְּנֵי קוֹרַת רוּחַ שֶׁעָשׂוּ לוֹ. וַאֲפִלּוּ לְתִקְוַת פְּרָס כָּזֶה לֹא יַעֲבֹד אָדָם אֶת בּוֹרְאוֹ, אֶלָּא מֵאַהֲבָה בִּלְבַד: ",
+                "<b>וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם.</b> אַף עַל פִּי שֶׁאַתָּה עוֹבֵד מֵאַהֲבָה עֲבֹד גַּם כֵּן מִיִּרְאָה. שֶׁהָעוֹבֵד מֵאַהֲבָה זָרִיז בְּמִצְוֹת עֲשֵׂה, וְהָעוֹבֵד מִיִּרְאָה נִזְהָר מִמִּצְוֹת לֹא תַעֲשֶׂה, וְנִמְצֵאת דַּעֲבוֹדָתוֹ שְׁלֵמָה. וְכֵן אָמְרוּ חֲזַ\"ל, עֲבֹד מֵאַהֲבָה עֲבֹד מִיִּרְאָה. עֲבֹד מֵאַהֲבָה, שֶׁאִם בָּאתָ לִשְׂנֹא דַּע שֶׁאַתָּה אוֹהֵב וְאֵין אוֹהֵב שׂוֹנֵא. עֲבֹד מִיִּרְאָה, שֶׁאִם בָּאתָ לִבְעֹט דַּע שֶׁאַתָּה יָרֵא וְאֵין יָרֵא בּוֹעֵט: "
+            ],
+            [
+                "<b>יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם.</b> כָּל הַתַּנָּאִים הַנִּזְכָּרִים בְּפֶרֶק זֶה זוּג זוּג פְּלוֹנִי וּפְלוֹנִי קִבְּלוּ מִפְּלוֹנִי וּפְלוֹנִי, הָרִאשׁוֹן מֵהֶם נָשִׂיא וְהַשֵּׁנִי אַב בֵּית דִּין: ",
+                "<b>יְהִי בֵיתְךָ בֵית וַעַד לַחֲכָמִים.</b> כְּשֶׁיִּרְצוּ הַחֲכָמִים לְהִתְקַבֵּץ וּלְהִוָּעֵד, יִהְיֶה בֵּיתְךָ מוּכָן לְדָבָר זֶה, שֶׁיִּהְיוּ רְגִילִים לוֹמַר נִתְקַבֵּץ בַּבַּיִת שֶׁל פְּלוֹנִי. שֶׁאִי אֶפְשָׁר שֶׁלֹּא תִּלְמֹד מֵהֶם אֵיזֶה דְּבַר חָכְמָה. מָשְׁלוּ מָשָׁל לְמַה הַדָּבָר דּוֹמֶה, לְנִכְנָס לַחֲנוּתוֹ שֶׁל בַּשָּׂם, אַף עַל פִּי שֶׁלֹּא לָקַח כְּלוּם, מִכָּל מָקוֹם רֵיחַ טוֹב קָלַט וְהוֹצִיא עִמּוֹ: ",
+                "<b>וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם.</b> כְּלוֹמַר שֶׁתֵּלֵךְ אַחֲרֵיהֶם. שֶׁהַמְהַלֵּךְ מַעֲלֶה אָבָק בְּרַגְלָיו, וְהַהוֹלֵךְ אַחֲרָיו מִתְמַלֵּא מֵאָבָק שֶׁהוּא מַעֲלֶה בְּרַגְלָיו. פֵּרוּשׁ אַחֵר, שֶׁתֵּשֵׁב לְרַגְלֵיהֶם עַל הָאָרֶץ. שֶׁכָּךְ הָיוּ נוֹהֲגִים, שֶׁהָרַב יוֹשֵׁב עַל הַסַּפְסָל וְהַתַּלְמִידִים יוֹשְׁבִים לְרַגְלָיו עַל גַּבֵּי קַרְקַע: ",
+                "<b>וֶהֱוֵי שׁוֹתֶה בְצָמָא אֶת דִּבְרֵיהֶם.</b> כְּאָדָם צָמֵא שֶׁשּׁוֹתֶה לְתֵאָבוֹן, וְלֹא כְּאָדָם שָׂבֵעַ שֶׁקָּץ בִּמְזוֹנוֹ שֶׁמּוֹאֵס אֲפִלּוּ בִּדְבָרִים הָעֲרֵבִים וְטוֹבִים: \n"
+            ],
+            [
+                "<b>יְהִי בֵיתְךָ פָתוּחַ לִרְוָחָה.</b> כְּבֵיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם שֶׁהָיָה פָּתוּחַ לְאַרְבַּע רוּחוֹת הָעוֹלָם, כְּדֵי שֶׁלֹּא יִצְטָרְכוּ הָאוֹרְחִים לְהַקִּיף לִמְצֹא הַפֶּתַח: ",
+                "<b>וְיִהְיוּ עֲנִיִּים בְּנֵי בֵיתְךָ.</b> וְלֹא יִקְנֶה עֲבָדִים לְשַׁמְּשׁוֹ. מוּטָב שֶׁיֵּהָנוּ יִשְׂרָאֵל מִנְּכָסָיו וְלֹא זֶרַע כְּנַעַן הָאָרוּר:",
+                "<b>בְּאִשְׁתּוֹ אָמְרוּ.</b> מִדְּקָאָמַר עִם הָאִשָּׁה וְלֹא אָמַר עִם אִשָּׁה, לָמַדְנוּ שֶׁבְּאִשְׁתּוֹ אָמְרוּ. אִית דִּמְפָרְשֵׁי, בְּאִשְׁתּוֹ נִדָּה בִּלְבַד, שֶׁלֹּא יָבֹא לִידֵי הֶרְגֵּל עֲבֵרָה. וּמִדִּבְרֵי הַמִּשְׁנָה נִרְאֶה, דַּאֲפִלּוּ בְּאִשְׁתּוֹ טְהוֹרָה. וְכֵן אָמְרוּ חֲזַ\"ל (חגיגה ה') מַגִּיד לְאָדָם מַה שֵּׂחוֹ, אֲפִלּוּ שִׂיחָה קַלָּה שֶׁבֵּין אִישׁ לְאִשְׁתּוֹ מַגִּידִין לוֹ בִּשְׁעַת הַדִּין. אֶלָּא אִם כֵּן צָרִיךְ לְפַיְּסָהּ לִדְבַר מִצְוָה, כְּגוֹן רַב דְּשָׂח וְשָׂחַק וְעָשָׂה צְרָכָיו: ",
+                "<b>מִכָּאן אָמְרוּ חֲכָמִים.</b> רַבֵּנוּ הַקָּדוֹשׁ שֶׁסִּדֵּר הַמִּשְׁנָיוֹת כְּתָבָהּ, מִדִּבְרֵי חָכָם זֶה שֶׁאָמַר וְאַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה לָמְדוּ חֲכָמִים לוֹמַר, כָּל זְמַן שֶׁאָדָם מַרְבֶּה שִׂיחָה עִם הָאִשָּׁה גּוֹרֵם רָעָה לְעַצְמוֹ. מָצָאתִי כָּתוּב, כְּשֶׁאָדָם מְסַפֵּר לְאִשְׁתּוֹ קוֹרוֹתָיו כָּךְ וְכָךְ אֵרַע לִי עִם פְּלוֹנִי, הִיא מְלַמֶּדְתּוֹ לְחַרְחֵר רִיב, כְּגוֹן קֹרַח שֶׁסִּפֵּר לְאִשְׁתּוֹ מַה שֶּׁעָשָׂה מֹשֶׁה שֶׁהֵנִיף אֶת הַלְּוִיִּים תְּנוּפָה, וֶהֱבִיאַתּוּ בִּדְבָרֶיהָ לִידֵי מַחֲלֹקֶת. אִי נַמִּי, מִתּוֹךְ שֶׁהוּא מְסַפֵּר לָהּ שֶׁחֲבֵרָיו גִּנּוּהוּ וּבִיְּשׁוּהוּ אַף הִיא מְבַזָּה אוֹתוֹ בְּלִבָּהּ, וְזֶה גּוֹרֵם רָעָה לְעַצְמוֹ: ",
+                "<b>וּבוֹטֵל מִדִּבְרֵי תוֹרָה.</b> שֶׁנִּמְשַׁךְ אַחַר דְּבָרִים בְּטֵלִים וְאֵינוֹ עוֹסֵק בַּתּוֹרָה: \n"
+            ],
+            [
+                "<b>עֲשֵׂה לְךָ רַב.</b> רַמְבַּ\"ם פֵּרֵשׁ, אַף עַל פִּי שֶׁאֵינוֹ רָאוּי לִהְיוֹת לְךָ רַב, עֲשֵׂה אוֹתוֹ רַב עָלֶיךָ וְלֹא תִּלְמֹד בֵּינְךָ לְבֵין עַצְמְךָ. וַאֲנִי שָׁמַעְתִּי, עֲשֵׂה לְךָ רַב, שֶׁיְּקַבֵּל לוֹ רַב אֶחָד שֶׁיִּלְמֹד מִמֶּנּוּ תָּמִיד, וְלֹא יִלְמֹד הַיּוֹם מֵאֶחָד וּלְמָחָר מִן הָאַחֵר. וְאַף עַל גַּב דִּבְמַסֶּכֶת עֲבוֹדָה זָרָה (דף י\"ט) אָמְרוּ הַלּוֹמֵד תּוֹרָה מֵרַב אֶחָד אֵינוֹ רוֹאֶה סִימַן בְּרָכָה, כְּבָר פֵּרְשׁוּ וְאָמְרוּ הָנֵי מִלֵּי בִּסְבָרָא, שֶׁטּוֹב לוֹ לִשְׁמֹעַ סְבָרַת הָרַבִּים, אֲבָל לְעִנְיַן גְּמָרָא, מֵחַד רַב מְעַלֵּי, כִּי הֵיכִי דְּלֹא לִפְגֹּם לִשָׁנֵיהּ: ",
+                "<b>וּקְנֵה לְךָ חָבֵר.</b> וַאֲפִלּוּ אַתָּה צָרִיךְ לִקְנוֹתוֹ בְּדָמִים יְקָרִים וּלְפַזֵּר עָלָיו מָמוֹן כְּדֵי שֶׁתִּקְנֶה אַהֲבָתוֹ. אֲבָל בְּרַב לֹא שַׁיָּךְ לוֹמַר קְנֵה לְךָ רַב, שֶׁהָרַב צָרִיךְ לְלַמֵּד בְּחִנָּם: ",
+                "<b>וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת.</b> כְּשֶׁהַדָּבָר בְּכַף מֹאזְנַיִם וְאֵין לוֹ הֶכְרֵעַ לְכָאן וּלְכָאן, כְּגוֹן אָדָם שֶׁאֵין אָנוּ יוֹדְעִים מִמַּעֲשָׂיו אִם צַדִּיק אִם רָשָׁע וְעָשָׂה מַעֲשֶׂה שֶׁאֶפְשָׁר לְדוּנוֹ לִזְכוּת וְאֶפְשָׁר לְדוּנוֹ לְחוֹבָה, מִדַּת חֲסִידוּת הִיא לְדוּנוֹ לְכַף זְכוּת. אֲבָל אָדָם שֶׁהֻחְזַק בְּרָשָׁע, מֻתָּר לְדוּנוֹ לְחוֹבָה, שֶׁלֹּא אָמְרוּ אֶלָּא הַחוֹשֵׁד בִּכְשֵׁרִים לוֹקֶה בְּגוּפוֹ (שבת צז.), מִכְּלָל שֶׁהַחוֹשֵׁד בִּרְשָׁעִים אֵינוֹ לוֹקֶה: \n"
+            ],
+            [
+                "<b>הַרְחֵק מִשָּׁכֵן רָע.</b> שֶׁלֹּא תִּלְמֹד מִמַּעֲשָׂיו. וְעוֹד, שֶׁלֹּא תִּלְקֶה עִמּוֹ בְּמַפַּלְתּוֹ, דְּאוֹי לָרָשָׁע וְאוֹי לִשְׁכֵנוֹ: ",
+                "<b>וְאַל תִּתְחַבֵּר לָרָשָׁע.</b> שֶׁכָּךְ אָמְרוּ חֲכָמִים, כָּל הַמִּתְדַּבֵּק לָרְשָׁעִים אַף עַל פִּי שֶׁאֵינוֹ עוֹשֶׂה כְּמַעֲשֵׂיהֶם נוֹטֵל שָׂכָר כַּיּוֹצֵא בָּהֶם. לְמַה הַדָּבָר דּוֹמֶה, לְנִכְנָס לְבֵיתוֹ שֶׁל בּוּרְסִי, אַף עַל פִּי שֶׁלֹּא לָקַח מִמֶּנּוּ כְּלוּם, מִכָּל מָקוֹם רֵיחַ רַע קָלַט וְהוֹצִיא עִמּוֹ: ",
+                "<b>וְאַל תִּתְיָאֵשׁ מִן הַפֻּרְעָנוּת.</b> שֶׁלֹּא תֹּאמַר רָשָׁע זֶה מַעֲשָׂיו מַצְלִיחִין אֵלֵךְ וְאֶדָּבֵק עִמּוֹ הוֹאִיל וְהַשָּׁעָה מְשַׂחֶקֶת לוֹ, לְכָךְ אָמַר וְאַל תִּתְיָאֵשׁ מִן הַפֻּרְעָנוּת, כְּלוֹמַר דַּע שֶׁמְּהֵרָה תָּבֹא עָלָיו פֻּרְעָנוּת כִּי פִּתְאֹם יָבֹא אֵידוֹ: \n"
+            ],
+            [
+                "<b>אַל תַּעַשׂ עַצְמְךָ כְעוֹרְכֵי הַדַּיָּנִין.</b> כְּאוֹתָן אֲנָשִׁים שֶׁעוֹרְכִים וּמְסַדְּרִים טַעֲנוֹת בַּעֲלֵי הַדִּין לִפְנֵי הַדַּיָּנִים. שֶׁאָסוּר לָאָדָם לְגַלּוֹת דִּינוֹ לְאֶחָד מִבַּעֲלֵי הַדִּין וְלוֹמַר לוֹ עֲשֵׂה כָּךְ בִּשְׁבִיל שֶׁתִּזְכֶּה בְּדִינְךָ, וְאַף עַל פִּי שֶׁיּוֹדֵעַ שֶׁהַדִּין עִמּוֹ. פֵּרוּשׁ אַחֵר, כְּעוֹרְכֵי הַדַּיָּנִין, כִּגְדוֹלֵי הַדַּיָּנִין. וּבְתַלְמִיד הַיּוֹשֵׁב לִפְנֵי רַבּוֹ מְדַבֵּר, שֶׁלֹּא יַעֲשֶׂה עַצְמוֹ כִּגְדוֹלֵי הַדַּיָּנִים לְדַבֵּר לִפְנֵי רַבּוֹ כְּפוֹסֵק אֶת הַדִּין. עוֹרְכֵי, לְשׁוֹן עַרְכָּאוֹת שֶׁל נָכְרִים (גיטין ט:), עַרְכָּאוֹת שֶׁל בֵּית דָּוִד. וּמִפִּי אֲחֵרִים שָׁמַעְתִּי, אַל תַּעַשׂ עַצְמְךָ כִּגְדוֹלֵי הַדַּיָּנִים לָכוֹף בַּעֲלֵי דִּינִים שֶׁיָּבֹאוּ לַדִּין לְפָנֶיךָ: ",
+                "<b>יִהְיוּ בְעֵינֶיךָ כִרְשָׁעִים.</b> שֶׁלֹּא יַטֶּה לִבְּךָ לְאֶחָד מֵהֶם לוֹמַר אִישׁ פְּלוֹנִי חָשׁוּב הוּא וְלֹא יִטְעֹן טַעֲנַת שֶׁקֶר. שֶׁאִם אַתָּה אוֹמֵר כֵּן, אֵין אַתָּה רוֹאֶה לוֹ חוֹבָה: ",
+                "<b>כְּשֶׁקִּבְּלוּ עֲלֵיהֶם אֶת הַדִּין.</b> שֶׁלֹּא תַּחְשֹׁד הַחַיָּב לוֹמַר גַּזְלָן הָיָה זֶה, אֶלָּא תֹּאמַר שֶׁמָּא טוֹעֶה הָיָה וְלֹא נִתְכַּוֵּן לִגְזֹל. אִי נַמִּי, נִתְחַיֵּב אֶחָד מֵהֶם שְׁבוּעָה וְנִשְׁבַּע, לֹא תֹּאמַר לַשֶּׁקֶר נִשְׁבַּע:"
+            ],
+            [
+                "<b>וֶהֱוֵי זָהִיר בִּדְבָרֶיךָ.</b> שֶׁלֹּא יֹאמַר הַדַּיָּן שֶׁמָּא כָּךְ וְכָךְ הָיָה מַעֲשֶׂה, אוֹ אִם הָיָה הַדָּבָר כָּךְ הָיָה פְּלוֹנִי זַכַּאי, וּמִתּוֹךְ דְּבָרִים הַלָּלוּ לוֹמֵד בַּעַל הַדִּין אוֹ הָעֵדִים לוֹמַר דָּבָר שֶׁלֹּא הָיָה: \n"
+            ],
+            [
+                "<b>שְׁמַעְיָה וְאַבְטַלְיוֹן.</b> גֵּרֵי צֶדֶק הָיוּ, וּמִבְּנֵי בָּנָיו שֶׁל סַנְחֵרִיב הֵם. וְשָׁמַעְתִּי שֶׁמִּפְּנֵי שֶׁהָיָה אַבְטַלְיוֹן אַב בֵּית דִּין נִקְרָא בְּשֵׁם זֶה, שֶׁפֵּרוּשׁוֹ אַב לַקְּטַנִּים. כִּי טַלְיָא בִּלְשׁוֹן אֲרַמִּי, קָטָן, כְּמוֹ (מגילה ה:) אָמַר רַב יוֹחָנָן כַּד הֲוֵינָא טַלְיָא, כְּשֶׁהָיִיתִי קָטָן. לֵיתוּ טַלְיָא וְטַלְיָתָא (יבמות קיד.) יָבִיאוּ קָטָן וּקְטַנָּה. אַף כָּאן אַבְטַלְיוֹן אֲבִיהֶן שֶׁל יְתוֹמִים קְטַנִּים: ",
+                "<b>אֱהֹב אֶת הַמְּלָאכָה.</b> אֲפִלּוּ יֵשׁ לוֹ בְּמַה לְּהִתְפַּרְנֵס, חַיָּב לַעֲסֹק בִּמְלָאכָה. שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם (כתובות נט:): ",
+                "<b>וּשְׂנָא אֶת הָרַבָּנוּת.</b> וְלֹא תֹּאמַר אָדָם גָּדוֹל אֲנִי וּגְנַאי לִי לַעֲסֹק בִּמְלָאכָה, דְּאָמַר לֵיהּ רַב לְרַב כַּהֲנָא (פסחים קיג.), פְּשֹׁט נְבֵלְתָא בַּשּׁוּק וְטֹל אַגְרָא, וְלֹא תֵימָא כַּהֲנָא אֲנָא גַּבְרָא רַבָּא אֲנָא וְסַנְיָא בִּי מִלְּתָא. פֵּרוּשׁ אַחֵר, וּשְׂנָא אֶת הָרַבָּנוּת, הִתְרַחֵק מִלִּנְהֹג שְׂרָרָה עַל צִבּוּר, שֶׁהָרַבָּנוּת מְקַבֶּרֶת אֶת בְּעָלֶיהָ: ",
+                "<b>וְאַל תִּתְוַדַּע לָרָשׁוּת.</b> כְּדֵי לִטֹּל רַבָּנוּת עַל יָדֶיהָ. אִי נַמִּי, אַל תִּתְוַדַּע לָרָשׁוּת, שֶׁלֹּא יַעֲבִירוּךָ עַל דַּעַת קוֹנְךָ, כְּמוֹ שֶׁאֵרַע לְדוֹאֵג הָאֲדוֹמִי. לָרָשׁוּת, הַשְּׂרָרָה קְרוּיָה רָשׁוּת, מִפְּנֵי שֶׁהָרְשׁוּת בְּיָדָהּ לַעֲשׂוֹת כִּרְצוֹנָהּ: \n"
+            ],
+            [
+                "<b>הִזָּהֲרוּ בְדִבְרֵיכֶם.</b> שֶׁלֹּא תַּנִּיחוּ מָקוֹם לַמִּינִים לִטְעוֹת בְּדִבְרֵיכֶם:",
+                "<b>שֶׁמָּא תָחוּבוּ חוֹבַת גָּלוּת.</b> כְּלוֹמַר, אַף עַל פִּי שֶׁבַּמָּקוֹם שֶׁאַתֶּם בּוֹ אֵין שָׁם מִינִים, יֵשׁ לָחוּשׁ שֶׁמָּא יִגְרֹם הַחֵטְא וְתִתְחַיְּבוּ גָּלוּת, וְתִגְלוּ לְמָקוֹם שֶׁיֵּשׁ שָׁם אֲנָשִׁים שֶׁמַּרְאִים פָּנִים בַּתּוֹרָה שֶׁלֹּא כַּהֲלָכָה, וְהֵם כִּנּוּי לַמַּיִם הָרָעִים, וְיָבִינוּ מִתּוֹךְ דִּבְרֵיכֶם דְּבָרִים שֶׁאֵינָם הֲגוּנִים, וְיִשְׁתּוּ הַתַּלְמִידִים הַבָּאִים אַחֲרֵיכֶם מֵאוֹתָם דְּבָרִים דִּבְרֵי מִינוּת וְיָמוּתוּ בַּעֲוֹנָם: ",
+                "<b>וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל.</b> שֶׁיִּשָּׁאֲרוּ אוֹתָן דֵּעוֹת בְּטֵלוֹת בָּעוֹלָם. כְּמוֹ שֶׁקָּרָה לְאַנְטִיגְנוֹס אִישׁ סוֹכוֹ עִם צָדוֹק וּבַיְתּוֹס תַּלְמִידָיו, שֶׁאָמַר לָהֶם אַל תִּהְיוּ כַּעֲבָדִים הַמְשַׁמְּשִׁים אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, וְאָמְרוּ הֵם, אֶפְשָׁר פּוֹעֵל עוֹשֶׂה מְלָאכָה כָּל הַיּוֹם וְטוֹרֵחַ וְלָעֶרֶב אֵינוֹ מְקַבֵּל פְּרָס. וְיָצְאוּ לְמִינוּת הֵם וְתַלְמִידֵיהֶם, וְנִקְרָאִים צְדוֹקִים וּבַיְתּוֹסִים עַד הַיּוֹם: \n"
+            ],
+            [
+                "<b>הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם.</b> פֵּרְשׁוּ בְּאָבוֹת דְּרַבִּי נָתָן, כֵּיצַד הָיָה אַהֲרֹן אוֹהֵב שָׁלוֹם, כְּשֶׁהָיָה רוֹאֶה שְׁנֵי בְּנֵי אָדָם מִתְקוֹטְטִים הָיָה הוֹלֵךְ לְכָל אֶחָד מֵהֶם שֶׁלֹּא מִדַּעַת חֲבֵרוֹ, וְאוֹמֵר לוֹ רְאֵה חֲבֵרְךָ אֵיךְ הוּא מִתְחָרֵט וּמַכֶּה אֶת עַצְמוֹ עַל שֶׁחָטָא לְךָ, וְהוּא אָמַר לִי שֶׁאָבֹא אֵלֶיךָ שֶׁתִּמְחַל לוֹ, וּמִתּוֹךְ כָּךְ כְּשֶׁהָיוּ פּוֹגְעִים זֶה בָּזֶה הָיוּ מְנַשְּׁקִים זֶה אֶת זֶה. וְכֵיצַד הָיָה מְקָרֵב אֶת הַבְּרִיּוֹת לַתּוֹרָה, כְּשֶׁהָיָה יוֹדֵעַ בְּאָדָם שֶׁעָבַר עֲבֵרָה הָיָה מִתְחַבֵּר עִמּוֹ וּמַרְאֶה לוֹ פָּנִים צְהֻבּוֹת, וְהָיָה אוֹתוֹ אָדָם מִתְבַּיֵּשׁ וְאוֹמֵר אִלּוּ הָיָה יוֹדֵעַ צַדִּיק זֶה מַעֲשַׂי הָרָעִים כַּמָּה הָיָה מִתְרַחֵק מִמֶּנִּי, וּמִתּוֹךְ כָּךְ הָיָה חוֹזֵר לַמּוּטָב. הוּא שֶׁהַנָּבִיא מֵעִיד עָלָיו (מלאכי ב׳:ו׳) בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי וְרַבִּים הֵשִׁיב מֵעָוֹן: \n"
+            ],
+            [
+                "<b>נָגֵד שְׁמָא אָבֵד שְׁמֵהּ.</b> מִי שֶׁנִּמְשַׁךְ שְׁמוֹ לְמֵרָחוֹק מִתּוֹךְ שְׂרָרָה וְרַבָּנוּת, מְהֵרָה יֵאָבֵד שְׁמוֹ, שֶׁהָרַבָּנוּת מְקַבֶּרֶת אֶת בְּעָלֶיהָ. נָגֵד לְשׁוֹן מְשִׁיכָה. תִּרְגּוּם מִשְׁכוּ, נְגִידוּ: ",
+                "<b>וּדְלֹא מוֹסִיף.</b> מִי שֶׁאֵינוֹ מוֹסִיף עַל לִמּוּדוֹ:",
+                "<b>יָסֵף.</b> יָסוּף מִפִּיו מַה שֶּׁכְּבָר לָמַד וְיִשְׁכַּח תַּלְמוּדוֹ. וְיֵשׁ שֶׁגּוֹרְסִין יֵאָסֵף, כְּלוֹמַר יֵאָסֵף אֶל עַמָּיו וְיָמוּת בְּלֹא עִתּוֹ: ",
+                "<b>וּדְלֹא יָלֵיף.</b> קָשֶׁה מִדְּלֹא מוֹסִיף, הִלְכָּךְ קְטָלָא חַיָּב, כְּלוֹמַר רָאוּי הוּא שֶׁיַּהַרְגוּהוּ, כְּמוֹ שֶׁאָמְרוּ (פסחים מט) עַם הָאָרֶץ מֻתָּר לְקָרְעוֹ כְּדָג, וּמִגַּבּוֹ: ",
+                "<b>וּדְאִשְׁתַּמֵּשׁ בְּתָגָא.</b> הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה כְּאָדָם הַמִּשְׁתַּמֵּשׁ בְּכֵלָיו, חָלַף וְעָבַר מִן הָעוֹלָם. תָּגָא בִּלְשׁוֹן יִשְׁמָעֵאל כֶּתֶר. וְיֵשׁ מְפָרְשִׁים, תג\"א רָאשֵׁי תֵּבוֹת תַּ'לְמִיד גַּ'בְרָא אַ'חֲרִינָא. שֶׁאָסוּר לָאָדָם לְהִשְׁתַּמֵּשׁ בְּתַלְמִידִים שֶׁאֵינָן תַּלְמִידָיו. וַאֲנִי שָׁמַעְתִּי, וּדְיִשְׁתַּמֵּשׁ בְּתָגָא, הַמִּשְׁתַּמֵּשׁ בַּשֵּׁם הַמְפֹרָשׁ, חָלַף וְאָבַד, שֶׁאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא: \n"
+            ],
+            [
+                "<b>אִם אֵין אֲנִי לִי.</b> אִם אֵין אֲנִי זוֹכֶה לְעַצְמִי, מִי יִזְכֶּה בִּשְׁבִילִי: ",
+                "<b>וּכְשֶׁאֲנִי לְעַצְמִי.</b> וַאֲפִלּוּ זָכִיתִי לְעַצְמִי, מַה הוּא הַזְּכוּת הַזֶּה וּבַמֶּה נֶחְשַׁב הוּא כְּנֶגֶד מַה שֶּׁאֲנִי חַיָּב לַעֲשׂוֹת: ",
+                "<b>וְאִם לֹא עַכְשָׁיו.</b> בָּעוֹלָם הַזֶּה:",
+                "<b>אֵימָתָי.</b> כִּי אַחַר הַמָּוֶת אִי אֶפְשָׁר לִזְכּוֹת עוֹד. פֵּרוּשׁ אַחֵר, אִם לֹא עַכְשָׁיו בִּימֵי הַבַּחֲרוּת, אֵימָתַי, שֶׁמָּא בִּימֵי הַזִּקְנָה לֹא יַעֲלֶה לְיָדִי: \n"
+            ],
+            [
+                "<b>עֲשֵׂה תּוֹרָתְךָ קֶבַע.</b> שֶׁיִּהְיֶה עִקַּר עִסְקְךָ בַּיּוֹם וּבַלַּיְלָה בַּתּוֹרָה, וּכְשֶׁתִּהְיֶה יָגֵעַ מִן הַלִּמּוּד תַּעֲשֶׂה מְלָאכָה. וְלֹא שֶׁיִּהְיֶה עִקַּר עִסְקְךָ בַּמְּלָאכָה וּכְשֶׁתִּפְנֶה מִן הַמְּלָאכָה תַּעֲסֹק בַּתּוֹרָה. וּמָצָאתִי כָּתוּב, עֲשֵׂה תּוֹרָתְךָ קֶבַע, שֶׁלֹּא תַּחְמִיר לְעַצְמְךָ וְתָקֵל לָאֲחֵרִים, אוֹ תַּחְמִיר לַאֲחֵרִים וְתָקֵל לְעַצְמְךָ, אֶלָּא תְּהֵא תּוֹרָתְךָ קֶבַע לְךָ כְּמוֹ לַאֲחֵרִים, וְכֵן הוּא אוֹמֵר בְּעֶזְרָא (ז) כִּי עֶזְרָא הֵכִין לְבָבוֹ לִדְרֹשׁ אֶת תּוֹרַת ה' וְלַעֲשׂוֹת וּלְלַמֵּד לִבְנֵי יִשְׂרָאֵל, כְּמוֹ שֶׁהֵכִין לִבּוֹ לַעֲשׂוֹת כָּךְ הָיָה מְלַמֵּד לִבְנֵי יִשְׂרָאֵל: ",
+                "<b>אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה.</b> כְּמוֹ שֶׁמָּצִינוּ בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, שֶׁאָמַר תְּחִלָּה (בראשית יד) וְאֶקְּחָה פַת לֶחֶם, וּבַסּוֹף וַיִקַּח בֶּן בָּקָר רַךְ וָטוֹב: ",
+                "<b>וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם.</b> כְּשֶׁאַתָּה מַכְנִיס אוֹרְחִים לְבֵיתְךָ לֹא תִּתֵּן לָהֶם וּפָנֶיךָ כְּבוּשׁוֹת בַּקַּרְקַע, שֶׁכָּל הַנּוֹתֵן וּפָנָיו כְּבוּשׁוֹת בַּקַּרְקַע אֲפִלּוּ נָתַן כָּל מַתָּנוֹת שֶׁבָּעוֹלָם מַעֲלִין עָלָיו כְּאִלּוּ לֹא נָתַן כְּלוּם. שָׁלֹשׁ אַזְהָרוֹת הִזְהִיר שַׁמַּאי, כְּנֶגֶד שָׁלֹשׁ מַעֲלוֹת שֶׁהִזְכִּיר יִרְמְיָה, חָכָם גִּבּוֹר וְעָשִׁיר. כְּנֶגֶד חָכָם אָמַר עֲשֵׂה תּוֹרָתְךָ קֶבַע, כְּנֶגֶד עָשִׁיר אָמַר אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, כְּנֶגֶד גִּבּוֹר אָמַר הֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת, שֶׁיִּכְבֹּשׁ יִצְרוֹ וְיִלָּחֵם כְּנֶגֶד לִבּוֹ הָרַע, וְשָׁנִינוּ (לקמן פ\"ד מ\"א) אֵיזֶהוּ גִּבּוֹר הַכּוֹבֵשׁ אֶת יִצְרוֹ:\n"
+            ],
+            [
+                "<b>עֲשֵׂה לְךָ רַב.</b> לְעִנְיַן הוֹרָאָה מְדַבֵּר עַכְשָׁיו, אִם בָּא דִּין לְפָנֶיךָ וְנִסְתַּפַּקְתָּ בּוֹ, עֲשֵׂה לְךָ רַב, וְהִסְתַּלֵּק מִן הַסָּפֵק. וְלֹא תִּפְסֹק עָלָיו אַתָּה לְבַדְּךָ. כִּי הָא דְרָבָא כִּי הֲוֵי אָתֵי טְרֵפְתָא לְגַבֵּיהּ הֲוֵי מְכַנֵּיף לְכֻלְּהוּ טַבָּחֵי דְּמָתָא מַחְסַיָּא, אָמַר, כִּי הֵיכִי דְלִמְטְיַן שִׁיבָא מִכְּשׁוּרָא:",
+                "<b>וְאַל תַּרְבֶּה לְעַשֵּׂר אֹמָדוֹת.</b> שֶׁהַמַּפְרִישׁ מַעַשְׂרוֹת מֵאֹמֶד אֵינוֹ נִצּוֹל מִן הַקַּלְקָלָה. אִם פּוֹחֵת מִמַּה שֶּׁרָאוּי לִתֵּן מַעַשְׂרוֹתָיו מְתֻקָּנִים וּפֵרוֹתָיו מְקֻלְקָלִים. וְאִם הֶעֱדִיף עַל שֶׁהָיָה רָאוּי לִתֵּן, פֵּרוֹתָיו מְתֻקָּנִים וּמַעַשְׂרוֹתָיו מְקֻלְקָלִים:\n"
+            ],
+            [
+                "<b>וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה.</b> מִי שֶׁשּׁוֹמֵעַ חֶרְפָּתוֹ וְשׁוֹתֵק:",
+                "<b>וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה.</b> וְתֵדַע לְךָ שֶׁהַשְּׁתִיקָה טוֹבָה, שֶׁאֲפִלּוּ הַמִּדְרָשׁ וְהַדְּרָשׁ וְהַדִּבּוּר בַּתּוֹרָה שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה, אֵין עִקַּר קִבּוּל הַשָּׂכָר אֶלָּא בִּשְׁבִיל הַמַּעֲשֶׂה, וְהַדּוֹרֵשׁ וְאֵינוֹ מְקַיֵּם, נוֹחַ לוֹ אִם הָיָה שׁוֹתֵק וְלֹא הָיָה דּוֹרֵשׁ: ",
+                "<b>וְכָל הַמַּרְבֶּה דְבָרִים מֵבִיא חֵטְא.</b> שֶׁכֵּן מָצִינוּ בְּחַוָּה שֶׁהִרְבְּתָה דְּבָרִים, וְאָמְרָה, אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְעוּ בּוֹ, וְהוֹסִיפָה נְגִיעָה שֶׁלֹּא נֶאֶסְרָה בָּהּ, וּדְחָפָהּ נָחָשׁ עַד שֶׁנָּגְעָה בּוֹ, וְאָמַר לָהּ, כְּשֵׁם שֶׁאֵין מִיתָה בִּנְגִיעָה כָּךְ אֵין מִיתָה בָּאֲכִילָה, וּמִתּוֹךְ כָּךְ בָּאָת לִידֵי חֵטְא, שֶׁאָכְלָה מִן הַפְּרִי. הוּא שֶׁשְּׁלֹמֹה אוֹמֵר (משלי ל) אַל תּוֹסֵף עַל דְּבָרָיו פֶּן יוֹכִיחַ בְּךָ וְנִכְזָבְתָּ: \n"
+            ],
+            [
+                "<b>הָעוֹלָם עוֹמֵד.</b> יִשּׁוּבָן שֶׁל בְּנֵי אָדָם מִתְקַיֵּם. אֵין זֶה כְּמוֹ הָעוֹלָם עוֹמֵד דִּלְעֵיל:",
+                "<b>עַל הַדִּין.</b> לְזַכּוֹת אֶת הַזַּכַּאי וּלְחַיֵּב אֶת הַחַיָּב:",
+                "<b>וְעַל הָאֱמֶת.</b> שֶׁלֹּא יְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ:",
+                "<b>וְעַל הַשָּׁלוֹם.</b> בֵּין הַמַּלְכֻיּוֹת, וּבֵין אָדָם לַחֲבֵרוֹ: \n"
+            ]
+        ],
+        [
+            [
+                "<b>רַבִּי אוֹמֵר.</b> שֶׁיָּבֹר. שֶׁיִּבְרֹר:",
+                "<b>כָּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם.</b> שֶׁיְּהֵא נוֹחַ לוֹ, וְיִהְיוּ נוֹחִין בְּנֵי אָדָם מִמֶּנּוּ. וְזֶה יִהְיֶה, כְּשֶׁיֵּלֵךְ בְּכָל הַמִּדּוֹת בַּדֶּרֶךְ הָאֶמְצָעִי וְלֹא יִטֶּה לְאֶחָד מִשְּׁנֵי הַקְּצָווֹת. שֶׁאִם הוּא כִּילַי בְּיוֹתֵר, יֵשׁ תִּפְאֶרֶת לוֹ, שֶׁאוֹסֵף מָמוֹן הַרְבֵּה, אֲבָל אֵין בְּנֵי אָדָם מְפָאֲרִין אוֹתוֹ בְּמִדָּה זוֹ. וְאִם הוּא מְפַזֵּר יוֹתֵר מִן הָרָאוּי, בְּנֵי אָדָם הַמְקַבְּלִים מִמֶּנּוּ מְפָאֲרִים אוֹתוֹ, אֲבָל אֵינוֹ תִפְאֶרֶת לְעוֹשֶׂיהָ וְאֵינוֹ נוֹחַ לוֹ, שֶׁהוּא בָּא לִידֵי עֲנִיּוּת בִּשְׁבִיל כָּךְ. אֲבָל מִדַּת הַנְּדִיבוּת שֶׁהִיא אֶמְצָעִית בֵּין הַכִּילוּת וְהַפִּזּוּר, הִיא תִּפְאֶרֶת לְעוֹשֶׂיהָ, שֶׁשּׁוֹמֵר אֶת מָמוֹנוֹ וְאֵינוֹ מְפַזֵּר יוֹתֵר מִן הָרָאוּי. וְתִפְאֶרֶת לוֹ מִן הָאָדָם, שֶׁבְּנֵי אָדָם מְפָאֲרִים אוֹתוֹ, שֶׁנּוֹתֵן כְּמוֹ שֶׁרָאוּי לוֹ לִתֵּן. וְכֵן הַדִּין בְּכָל שְׁאָר הַמִּדּוֹת: ",
+                "<b>שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת.</b> לֹא נִתְפָּרֵשׁ בַּתּוֹרָה שְׂכַר הַמְקַיֵּם מִצְוֹת עֲשֵׂה, וְלֹא עֹנֶשׁ הַמְבַטֵּל מֵעֲשׂוֹתָן. דְּאִלּוּ עָנְשָׁן שֶׁל מִצְוֹת לֹא תַּעֲשֶׂה מְפֹרָשִׁין הֵן, סְקִילָה, שְׂרֵפָה, הֶרֶג, וְחֶנֶק, כָּרֵת, וּמִיתָה בִּידֵי שָׁמַיִם, וּמַלְקוֹת. הָעֹנֶשׁ הַקַּל לַעֲבֵרָה קַלָּה וְהֶחָמוּר לַחֲמוּרָה: ",
+                "<b>וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה.</b> מַה שֶּׁאַתָּה מַפְסִיד מִסְּחוֹרָתְךָ וּמָמוֹנְךָ מִפְּנֵי עֵסֶק הַמִּצְוָה, כְּנֶגֶד הַשָּׂכָר שֶׁיַּעֲלֶה לְךָ מִמֶּנָּהּ בָּעוֹלָם הַזֶּה אוֹ בָּעוֹלָם הַבָּא, שֶׁיִּהְיֶה יוֹתֵר מֵאוֹתוֹ הֶפְסֵד: ",
+                "<b>וּשְׂכַר עֲבֵרָה.</b> הֲנָאָה שֶׁאַתָּה נֶהֱנֶה בָּעֲבֵרָה, כְּנֶגֶד הֶפְסֵד שֶׁעָתִיד לָבֹא לְךָ מִמֶּנָּהּ: \n"
+            ],
+            [
+                "<b>דֶּרֶךְ אֶרֶץ.</b> מְלָאכָה אוֹ סְחוֹרָה:",
+                "<b>שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן.</b> שֶׁהַתּוֹרָה מַתֶּשֶׁת כֹּחוֹ שֶׁל אָדָם, וְהַמְּלָאכָה מְפָרֶכֶת וּמְשַׁבֶּרֶת אֶת הַגּוּף, וּמִתּוֹךְ כָּךְ יֵצֶר הָרַע בָּטֵל מִמֶּנּוּ: ",
+                "<b>וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה.</b> וְאִם תֹּאמַר יְהֵא עָמֵל בַּתּוֹרָה תָּמִיד וִיגִיעָתָהּ תְּהֵא מְשַׁכַּחַת עָוֹן, וּמַה צֹּרֶךְ לַמְּלָאכָה, לְכָךְ הֻזְקַק לוֹמַר וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה סוֹפָהּ בְּטֵלָה, לְפִי שֶׁאִי אֶפְשָׁר לוֹ בְּלֹא מְזוֹנוֹת, וּמְלַסְטֵם אֶת הַבְּרִיּוֹת וּמְשַׁכֵּחַ תַּלְמוּדוֹ: ",
+                "<b>יִהְיוּ עוֹסְקִין עִמָּהֶם לְשֵׁם שָׁמַיִם.</b> וְלֹא כְּדֵי לִטֹּל עֲטָרָה לוֹמַר כָּךְ וְכָךְ עָשִׂיתִי בִּשְׁבִיל הַצִּבּוּר:",
+                "<b>שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּן.</b> שֶׁזְּכוּת אֲבוֹתָן שֶׁל צִבּוּר וְצִדְקָתָן הָעוֹמֶדֶת לָעַד הִיא הַמְסַיַּעַת אֶל הָעוֹסְקִין עִמָּהֶן לְהוֹצִיא לָאוֹר צִדְקָן, וְלֹא מִצַּד טוּב הִשְׁתַּדְּלוּתָן שֶׁל הָעוֹסְקִים: ",
+                "<b>וְאַתֶּם מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר.</b> אַף עַל פִּי שֶׁאֵין הַדָּבָר בָּא לִידֵי גְמַר טוֹב מִצַּד מַעֲשֵׂיכֶם אֶלָּא בִּשְׁבִיל זְכוּת אֲבוֹתָם שֶׁל צִבּוּר, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ אַתֶּם עֲשִׂיתֶם הַיְשׁוּעָה הַזֹּאת בְּיִשְׂרָאֵל, הוֹאִיל וְאַתֶּם עוֹסְקִים לְשֵׁם שָׁמַיִם. פֵּרוּשׁ אַחֵר, כָּל הָעוֹסְקִים עִם הַצִּבּוּר לְהַכְרִיחַ וְלָכוֹף אֶת הַצִּבּוּר לִדְבַר מִצְוָה לִצְדָקָה אוֹ לְפִדְיוֹן שְׁבוּיִים, יִהְיוּ עוֹסְקִים עִמָּהֶם לְשֵׁם שָׁמַיִם, שֶׁזְּכוּת אָבוֹת שֶׁל צִבּוּר מְסַיַּעְתָּן לָתֵת מַה שֶּׁפָּסְקוּ עֲלֵיהֶם וַאֲפִלּוּ מָמוֹן הַרְבֵּה, וְהַצְּדָקָה שֶׁיַּעֲשׂוּ תַּעֲמֹד לָהֶם לָעַד. וְאַתֶּם הַמִּתְעַסְּקִים לָכוֹף אֶת הַצִּבּוּר לְמִצְוָה זוֹ, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם זֹאת הַמִּצְוָה מִמָּמוֹנְכֶם מַמָּשׁ. וְרַמְבַּ\"ם פֵּרֵשׁ, וְאַתֶּם מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם, אִם בְּשָׁעָה שֶׁאַתֶּם עוֹסְקִים עִם הַצִּבּוּר נִתְבַּטַּלְתֶּם מֵעֲשִׂיַּת אֵיזוֹ מִצְוָה בִּשְׁבִיל עִסְקֵי הַצִּבּוּר, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם אוֹתָהּ מִצְוָה שֶׁנִּתְבַּטַּלְתֶּם מִמֶּנָּהּ: \n"
+            ],
+            [
+                "<b>הֱווּ זְהִירִים בָּרָשׁוּת.</b> אַתֶּם הַמִּתְעַסְּקִים בְּצָרְכֵי צִבּוּר, אַף עַל פִּי שֶׁאַתֶּם צְרִיכִים לְהִתְוַדֵּעַ לָרָשׁוּת כְּדֵי לְפַקֵּחַ עַל עִסְקֵי רַבִּים, הֱווּ זְהִירִים וְכוּ': \n"
+            ],
+            [
+                "<b>עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ.</b> פַּזֵּר מָמוֹנְךָ בְּחֶפְצֵי שָׁמַיִם, כִּרְצוֹנְךָ, כְּאִלּוּ פִּזַּרְתָּ אוֹתָם בַּחֲפָצֶיךָ. שֶׁאִם עָשִׂיתָ כֵן יַעֲשֶׂה רְצוֹנְךָ כִּרְצוֹנוֹ, כְּלוֹמַר יִתֵּן לְךָ טוֹבָה בְּעַיִן יָפָה: ",
+                "<b>כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים.</b> יָפֵר עֲצַת כָּל הַקָּמִים עָלֶיךָ לְרָעָה. וַאֲנִי שָׁמַעְתִּי, שֶׁאֵין זֶה אֶלָּא דֶּרֶךְ כָּבוֹד כְּלַפֵּי מַעֲלָה, וַהֲרֵי הוּא כְּאִלּוּ כָּתוּב כְּדֵי שֶׁיְּבַטֵּל רְצוֹנוֹ מִפְּנֵי רְצוֹנְךָ. כְּאוֹתָהּ שֶׁאָמְרוּ בְּפֶרֶק בַּמֶּה אִשָּׁה (שבת סג.) כָּל הָעוֹשֶׂה מִצְוָה כְּתִקְנָהּ אֲפִלּוּ גְּזַר דִּין שֶׁל שִׁבְעִים שָׁנָה מִתְבַּטֵּל מֵעָלָיו: ",
+                "<b>אַל תִּפְרֹשׁ מִן הַצִּבּוּר.</b> אֶלָּא הִשְׁתַּתֵּף בְּצָרָתָם. שֶׁכָּל הַפּוֹרֵשׁ מִן הַצִּבּוּר אֵינוֹ רוֹאֶה בְּנֶחָמַת הַצִּבּוּר (תענית יא.):",
+                "<b>וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ.</b> שֶׁהֲרֵי יוֹחָנָן כֹּהֵן גָּדוֹל שִׁמֵּשׁ בִּכְהֻנָּה גְּדוֹלָה שְׁמֹנִים שָׁנָה וּלְבַסּוֹף נַעֲשָׂה צְדוֹקִי (ברכות כט.):",
+                "<b>וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ.</b> אִם רָאִיתָ חֲבֵרְךָ שֶׁבָּא לִידֵי נִסָּיוֹן וְנִכְשַׁל, אַל תְּדִינֵהוּ לְחוֹבָה עַד שֶׁתַּגִּיעַ לִידֵי נִסָּיוֹן כְּמוֹתוֹ וְתִנָּצֵל: ",
+                "<b>וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ וְסוֹפוֹ לְהִשָּׁמֵעַ.</b> כְּלוֹמַר, לֹא יִהְיוּ דְּבָרֶיךָ מְסֻפָּקִים שֶׁאִי אֶפְשָׁר לְהָבִינָם בִּתְחִלָּה וּבְעִיּוּן רִאשׁוֹן, וְתִסְמֹךְ שֶׁאִם יַעֲמִיק הַשּׁוֹמֵעַ בָּהֶם לְבַסּוֹף יְבִינֵם. כִּי זֶה יָבִיא בְּנֵי אָדָם לִטְעוֹת בִּדְבָרֶיךָ, שֶׁמָּא יִטְעוּ וְיֵצְאוּ לְמִינוּת עַל יָדְךָ. פֵּרוּשׁ אַחֵר, לֹא תְּגַלֶּה סוֹדְךָ אֲפִלּוּ בֵּינְךָ לְבֵין עַצְמְךָ וְתֹאמַר שֶׁאֵין כָּאן מִי שֶׁיִּשְׁמָעֲךָ, לְפִי שֶׁסּוֹפוֹ לְהִשָּׁמַע, כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל. וְהַגִּרְסָא הִיא לְפִי פֵּרוּשׁ זֶה, שֶׁסּוֹפוֹ לְהִשָּׁמַע. אֲבָל רַשִׁ\"י גּוֹרֵס, וְאַל תֹּאמַר דָּבָר שֶׁאֶפְשָׁר לִשְׁמֹעַ שֶׁסּוֹפוֹ לְהִשָּׁמַע. וּבְדִבְרֵי תּוֹרָה מְדַבֵּר, אַל תֹּאמַר עַל דְּבַר תּוֹרָה שֶׁאַתָּה יָכוֹל לִשְׁמֹעַ עַכְשָׁיו שֶׁתִּשְׁמַע אוֹתוֹ לְבַסּוֹף, אֶלָּא הַט אָזְנֶיךָ וּשְׁמַע מִיָּד: ",
+                "<b>לִכְשֶׁאִפָּנֶה.</b> מֵעֲסָקַי, אֶעֱסֹק בַּתּוֹרָה: \n"
+            ],
+            [
+                "<b>בּוּר.</b> רֵיק מִכָּל דָּבָר, וַאֲפִלּוּ בְּטִיב מַשָּׂא וּמַתָּן אֵינוֹ יוֹדֵעַ. וְהוּא גָּרוּעַ מֵעַם הָאָרֶץ. תַּרְגּוּם וְהָאֲדָמָה לֹא תֵשָׁם (בראשית מז), וְאַרְעָא לֹא תְּבוּר: ",
+                "<b>וְלֹא עַם הָאָרֶץ חָסִיד.</b> אֲבָל יְרֵא חֵטְא אֶפְשָׁר שֶׁיִּהְיֶה, שֶׁהֲרֵי הוּא בָּקִי בְּטִיב מַשָּׂא וּמַתָּן: ",
+                "<b>וְלֹא הַבַּיְשָׁן לָמֵד.</b> שֶׁהַמִּתְבַּיֵּשׁ לִשְׁאֹל שֶׁמָּא יַלְעִיגוּ עָלָיו, יִשָּׁאֵר תָּמִיד בִּסְפֵקוֹתָיו: ",
+                "<b>וְלֹא הַקַּפְּדָן.</b> הָרַב שֶׁמַּקְפִּיד עַל הַתַּלְמִידִים כְּשֶׁשּׁוֹאֲלִים אוֹתוֹ, לֹא יְלַמֵּד כָּרָאוּי. אֶלָּא צָרִיךְ שֶׁיַּסְבִּיר פָּנִים בַּהֲלָכָה לְתַלְמִידָיו: ",
+                "<b>וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים.</b> דִּכְתִיב (דברים ל) וְלֹא מֵעֵבֶר לַיָּם הִיא, אֵין הַתּוֹרָה מְצוּיָה בְּאוֹתָם שֶׁהוֹלְכִים מֵעֵבֶר לַיָּם (ערובין נה.): ",
+                "<b>וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים.</b> לֵישֵׁב בָּרֹאשׁ וּלְהוֹרוֹת הוֹרָאוֹת: \n"
+            ],
+            [
+                "<b>עַל דַּאֲטֵפְתְּ אַטְפוּךְ.</b> רָשָׁע הָיִיתָ וּמְלַסְטֵם אֶת הַבְּרִיּוֹת וּמְצִיפָן בַּנָּהָר, וּבְאוֹתָהּ מִדָּה מָדְדוּ לְךָ: ",
+                "<b>וְסוֹף מְטִיפַיִךְ יְטוּפוּן.</b> שֶׁלֹּא הָיָה הַדָּבָר מָסוּר בְּיָדָן לְהָרְגְךָ, אֶלָּא לְבֵית דִּין, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְסָרְךָ בְּיָדָן, שֶׁמְּגַלְגְּלִים חוֹבָה עַל יְדֵי חַיָּב, וְעָתִיד הוּא אַחַר כָּךְ לִתְבֹּעַ מֵהֶן מִיתָתְךָ: \n"
+            ],
+            [
+                "<b>מַרְבֶּה בָשָׂר מַרְבֶּה רִמָּה.</b> הַמַּרְבֶּה בַּאֲכִילָה וּשְׁתִיָּה עַד שֶׁנַּעֲשֶׂה שָׁמֵן וּבַעַל בָּשָׂר, מַרְבֶּה עָלָיו רִמָּה בַּקֶּבֶר, וְקָשָׁה רִמָּה לַמֵּת כְּמַחַט בִּבְשַׂר הַחַי. וְקָמַשְׁמַע לַן הַאי תַּנָּא, שֶׁכָּל רִבּוּיִין קָשִׁים לָאָדָם חוּץ מֵרִבּוּי תּוֹרָה וְחָכְמָה וּצְדָקָה: ",
+                "<b>מַרְבֶּה דְאָגָה.</b> שֶׁמָּא יִגְזְלוּהוּ מִבֵּית הַמֶּלֶךְ אוֹ שֶׁמָּא יָבֹאוּ עָלָיו לִסְטִים וְיַהַרְגוּהוּ. וְחָסִיד אֶחָד הָיָה מִתְפַּלֵּל, הַמָּקוֹם יַצִּילֵנִי מִפִּזּוּר הַנֶּפֶשׁ. וְשָׁאֲלוּ מִמֶּנּוּ מַהוּ פִּזּוּר הַנֶּפֶשׁ, אָמַר לָהֶם שֶׁיִּהְיוּ לוֹ נְכָסִים מְרֻבִּים מְפֻזָּרִים בִּמְקוֹמוֹת הַרְבֵּה וְצָרִיךְ לְפַזֵּר נַפְשׁוֹ לַחֲשֹׁב לְכָאן וּלְכָאן: ",
+                "<b>מַרְבֶּה נָשִׁים מַרְבֶּה כְשָׁפִים.</b> סִדְרָא נָקֵיט וְאָזֵיל. בִּתְחִלָּה אָדָם מְקַשֵּׁט עַצְמוֹ וְאוֹכֵל וְשׁוֹתֶה וּמַרְבֶּה בָּשָׂר, וְאַחַר כָּךְ מְבַקֵּשׁ לְהַרְבּוֹת נְכָסִים, וּלְאַחַר שֶׁהִרְבָּה נְכָסִים וְרוֹאֶה שֶׁיֵּשׁ בְּיָדוֹ סִפּוּק לְפַרְנֵס נָשִׁים רַבּוֹת הוּא מַרְבֶּה לוֹ נָשִׁים, וּלְאַחַר שֶׁהִרְבָּה נָשִׁים כָּל אַחַת צְרִיכָה שִׁפְחָה שֶׁתְּשַׁמְּשֶׁנָּהּ, הֲרֵי מַרְבֶּה שְׁפָחוֹת, וְכֵיוָן שֶׁיֵּשׁ לוֹ בְנֵי בַּיִת מְרֻבִּין צָרִיךְ לְשָׂדוֹת וּכְרָמִים לְסַפֵּק יַיִן וּמָזוֹן לִבְנֵי בֵּיתוֹ, וּמַרְבֶּה עֲבָדִים לַעֲבֹד הַשָּׂדוֹת וְהַכְּרָמִים. לְכָךְ הֵן שְׁנוּיִין בְּסֵדֶר זֶה: ",
+                "<b>מַרְבֶּה תוֹרָהּ מַרְבֶּה חַיִּים.</b> דִּכְתִיב (דברים ל) כִּי הִיא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ:",
+                "<b>מַרְבֶּה חָכְמָה.</b> שֶׁנּוֹתֵן טַעַם לִדְבָרָיו וְהַסְּבָרוֹת שֶׁלּוֹ מִתְיַשְּׁבוֹת עַל לֵב הַשּׁוֹמְעִין:",
+                "<b>מַרְבֶּה יְשִׁיבָה.</b> הַרְבֵּה תַּלְמִידִים מִתְקַבְּצִים וּבָאִים לִשְׁמֹעַ סְבָרוֹתָיו. וְאִית דְּגַרְסֵי, מַרְבֶּה יְשִׁיבָה מַרְבֶּה חָכְמָה, מִי שֶׁמַּרְבֶּה בְּתַלְמִידִים, הַתַּלְמִידִים מְחַדְּדִים אוֹתוֹ וּמַרְבִּין וּמוֹסִיפִין עַל חָכְמָתוֹ: ",
+                "<b>מַרְבֶּה עֵצָה.</b> מִי שֶׁמַּרְבֶּה לִטֹּל עֵצָה <b>מַרְבֶּה תְבוּנָה</b> מֵבִין דָּבָר מִתּוֹךְ דָּבָר מֵעֵצוֹת שֶׁיּוֹעֲצָיו נוֹתְנִים לוֹ:",
+                "<b>מַרְבֶּה צְדָקָה מַרְבֶּה שָׁלוֹם.</b> שֶׁנֶּאֱמַר (ישעיה לב) וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם: \n"
+            ],
+            [
+                "<b>אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ.</b> לוֹמַר הַרְבֵּה תּוֹרָה לָמַדְתִּי. וּלְפִי שֶׁהוּא לֹא הִנִּיחַ לֹא מִקְרָא וְלֹא מִשְׁנָה הֲלָכָה וְאַגָּדָה שֶׁלֹּא לָמַד (סכה כח., בבא בתרא קלד.), הָיָה אוֹמֵר כֵּן: ",
+                "<b>בּוֹר סוּד.</b> גָּרְסִינַן, וְלֹא בּוֹר סִיד. כְּלוֹמַר, כְּבוֹר טוּחַ בְּסִיד: ",
+                "<b>שֶׁאֵינוֹ מְאַבֵּד טִפָּה.</b> כָּךְ הוּא אֵינוֹ שׁוֹכֵחַ דָּבָר אֶחָד מִתַּלְמוּדוֹ:",
+                "<b>אַשְׁרֵי יוֹלַדְתּוֹ.</b> מְאֻשָּׁר בְּמִדּוֹת טוֹבוֹת עַד שֶׁכָּל הָעוֹלָם אוֹמְרִים עָלָיו אַשְׁרֵי מִי שֶׁיְּלָדַתּוּ. וְיֵשׁ אוֹמְרִים, עַל שֵׁם שֶׁהִיא גָּרְמָה לוֹ שֶׁיְּהֵא חָכָם, שֶׁהָיְתָה מְחַזֶּרֶת עַל כָּל בָּתֵּי מִדְרָשׁוֹת שֶׁבְּעִירָהּ וְאוֹמֶרֶת לָהֶם בְּבַקָּשָׁה מִכֶּם בַּקְּשׁוּ רַחֲמִים עַל הָעֻבָּר הַזֶּה שֶׁבְּמֵעַי שֶׁיִּהְיֶה חָכָם, וּמִיּוֹם שֶׁנּוֹלַד לֹא הוֹצִיאָה עֲרַשְׂתּוֹ מִבֵּית הַמִּדְרָשׁ כְּדֵי שֶׁלֹּא יִכָּנְסוּ בְּאָזְנָיו אֶלָּא דִּבְרֵי תּוֹרָה: ",
+                "<b>חָסִיד.</b> שֶׁעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין:",
+                "<b>יְרֵא חֵטְא.</b> מַחְמִיר עַל עַצְמוֹ וְאוֹסֵר עָלָיו דְּבָרִים הַמֻּתָּרִים, מִיִּרְאָתוֹ שֶׁמָּא יָבֹא לִידֵי חֵטְא. דְּאִם לֹא כֵן מַאי רְבוּתֵיהּ, אֲפִלּוּ עַם הָאָרֶץ אֶפְשָׁר לִהְיוֹת יְרֵא חֵטְא: ",
+                "<b>מַעְיָן הַמִּתְגַּבֵּר.</b> לִבּוֹ רָחָב וּמוֹסִיף פִּלְפּוּל וּסְבָרוֹת מִדַּעְתּוֹ:",
+                "<b>אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ.</b> שֶׁל רַבָּן יוֹחָנָן בֶּן זַכַּאי:",
+                "<b>וְאֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה.</b> מָצָאתִי כָּתוּב, דְּאַבָּא שָׁאוּל לֹא נֶחְלַק עַל תַּנָּא קַמָּא, וּשְׁנֵי הַדְּבָרִים אֲמָרָם רַבָּן יוֹחָנָן בֶּן זַכַּאי, וּשְׁנֵיהֶם אֱמֶת, דִּלְעִנְיַן הַבְּקִיאוּת וְהַזִּכָּרוֹן הָיָה רַבִּי אֱלִיעֶזֶר מַכְרִיעַ, וּלְעִנְיַן הַחֲרִיפוּת וְהַפִּלְפּוּל הָיָה רַבִּי אֶלְעָזָר בֶּן עֲרָךְ מַכְרִיעַ: \n"
+            ],
+            [
+                "<b>עַיִן טוֹבָה.</b> מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וְאֵינוֹ מְבַקֵּשׁ דְּבָרִים יְתֵרִים וְאֵינוֹ מְקַנֵּא כְּשֶׁרוֹאֶה שֶׁיֵּשׁ לַחֲבֵרָיו יוֹתֵר מִמֶּנּוּ:",
+                "<b>חָבֵר טוֹב.</b> שֶׁמּוֹכִיחוֹ כְּשֶׁרוֹאֶה אוֹתוֹ עוֹשֶׂה דָּבָר שֶׁאֵינוֹ הָגוּן:",
+                "<b>שָׁכֵן טוֹב.</b> מָצוּי אֶצְלוֹ בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה, וְאִלּוּ חָבֵר טוֹב אֵינוֹ מָצוּי אֶצְלוֹ בְּכָל עֵת: ",
+                "<b>הָרוֹאֶה אֶת הַנּוֹלָד.</b> צוֹפֶה וּמַבִּיט בְּמַה שֶּׁעָתִיד לִהְיוֹת, וּמִתּוֹךְ כָּךְ נִמְצָא מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ וּשְׂכַר עֲבֵרָה כְּנֶגֶד הֶפְסֵדָהּ: ",
+                "<b>לֵב טוֹב.</b> לְפִי שֶׁהַלֵּב הוּא הַמֵּנִיעַ לְכָל שְׁאָר הַכֹּחוֹת וְהוּא הַמָּקוֹר שֶׁמִּמֶּנּוּ נוֹבְעִים כָּל הַפְּעֻלּוֹת. וְאַף עַל פִּי שֶׁיֵּשׁ לַפְּעֻלּוֹת אֵבָרִים מְיֻחָדִים, מִכָּל מָקוֹם הַכֹּחַ הַמְעוֹרֵר לְכָל הַתְּנוּעוֹת הוּא בַּלֵּב, לְפִיכָךְ אָמַר רַבִּי אֶלְעָזָר לֵב טוֹב. וּמִפְנֵי זֶה אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם: ",
+                "<b>אֵיזוֹ הִיא דֶּרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם.</b> הֻצְרַךְ לִשְׁאֹל מֵהֶם זֶה, וְלֹא הֵבִין מִתּוֹךְ דִּבְרֵיהֶם הָרִאשׁוֹנִים שֶׁהַדֶּרֶךְ הָרָעָה הִיא הֵפֶךְ הַדֶּרֶךְ הַטּוֹבָה, לְפִי שֶׁלֹּא כָּל מַה שֶּׁהוּא טוֹב יִהְיֶה הֶפְכוֹ רַע, כִּי מִדַּת הַחֲסִידוּת וְהוּא הָעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין הִיא טוֹבָה, וּמִי שֶׁאֵינוֹ חָסִיד וּמַעֲמִיד דְּבָרָיו עַל דִּין תּוֹרָה אֵינוֹ רַע, וְאֶפְשָׁר הָיָה לוֹמַר, שֶׁאִם הַהִסְתַּפְּקוּת וְהִיא עַיִן טוֹבָה הִיא דֶּרֶךְ טוֹבָה, בַּקָּשַׁת הַיִּתְרוֹנוֹת אֵינוֹ דֶּרֶךְ רָעָה, לְפִי שֶׁאֵינוֹ מַזִּיק לְשׁוּם אָדָם בָּזֶה, וְכֵן בִּשְׁאָר הַמִּדּוֹת. לְפִיכָךְ הֻצְרַךְ לִשְׁאֹל מֵהֶם אֵיזוֹ הִיא דֶּרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם: ",
+                "<b>הַלּוֶֹה וְאֵינוֹ מְשַׁלֵּם.</b> הוּא הֵפֶךְ הָרוֹאֶה אֶת הַנּוֹלָד, שֶׁאִם לֹא יְשַׁלֵּם לֹא יִמְצָא מִי שֶׁיַּלְוֶנּוּ וְיִהְיֶה מֻטָּל בָּרָעָב. וְלֹא אָמַר סְתָם מִי שֶׁאֵינוֹ רוֹאֶה אֶת הַנּוֹלָד, לְפִי שֶׁאֶפְשָׁר לָאָדָם שֶׁאֵינוֹ רוֹאֶה אֶת הַנּוֹלָד שֶׁלֹּא יָבֹא לִידֵי תַּקָּלָה, שֶׁיַּצִּיל עַצְמוֹ בְּבֹא הַנּוֹלָד הַהוּא: ",
+                "<b>וְצַדִּיק חוֹנֵן וְנוֹתֵן.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא צַדִּיקוֹ שֶׁל עוֹלָם חוֹנֵן וְנוֹתֵן לַמַּלְוֶה מַה שֶּׁלָּוָה זֶה מִמֶּנּוּ וְלֹא פָּרַע לוֹ, נִמְצָא הַלּוֶֹה נִשְׁאַר חַיָּב לַמָּקוֹם: \n"
+            ],
+            [
+                "<b>הֵם אָמְרוּ שְׁלֹשָׁה דְּבָרִים.</b> בְּדֶרֶךְ אֶרֶץ וּבְמוּסָרִים וּבְמִדּוֹת. דְּאִלּוּ בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַפְּטוּר וְהַחִיּוּב דְּבָרִים הַרְבֵּה אָמְרוּ. אִי נַמִּי, אֵלּוּ הַשְּׁלֹשָׁה דְּבָרִים הֲוֵי מַרְגְּלָא בְּפוּמַיְהוּ תָּמִיד: ",
+                "<b>יְהִי כְבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ.</b> וְאֵימָתַי יְהֵא זֶה, כְּשֶׁלֹּא תְּהִי נוֹחַ לִכְעֹס, שֶׁאִם אַתָּה נוֹחַ לִכְעֹס אִי אֶפְשָׁר שֶׁלֹּא תְּזַלְזֵל בִּכְבוֹד חֲבֵרְךָ. הֲרֵי דִּבּוּר אֶחָד. וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ, הֲרֵי שְׁנַיִם. וְהַשְּׁלִישִׁי, הֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים וְכוּ': ",
+                "<b>שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתֶךָ.</b> וּלְפִי שֶׁאֵין אָדָם יוֹדֵעַ אֵימָתַי יָמוּת, יַעֲשֶׂה תְּשׁוּבָה הַיּוֹם שֶׁמָּא יָמוּת לְמָחָר: ",
+                "<b>וֶהֱוֵי זָהִיר בְּגַחַלְתָּן.</b> שֶׁלֹּא תִּנְהַג בָּהֶן קַלּוּת רֹאשׁ:",
+                "<b>שֶׁלֹּא תִכָּוֶה.</b> שֶׁלֹּא תֵּעָנֵשׁ עַל יָדָן:",
+                "<b>נְשִׁיכַת שׁוּעָל.</b> רְפוּאָתוֹ קָשָׁה, לְפִי שֶׁשִּׁנָּיו דַּקּוֹת עֲקֻמּוֹת וַעֲקֻשּׁוֹת וְצָרִיךְ הָרוֹפֵא לַחְתֹּךְ הַבָּשָׂר בְּאִזְמֵל וּלְהַרְחִיב הַנְּשִׁיכָה: ",
+                "<b>עֲקִיצַת עַקְרָב.</b> קָשָׁה מִנְּשִׁיכַת נָחָשׁ:",
+                "<b>וּלְחִישָׁתָן.</b> דִּבּוּרָן:",
+                "<b>לְחִישַׁת שָׂרָף.</b> כְּהֶבֶל הַיּוֹצֵא מִפִּי הַשָּׂרָף, שֶׁשּׂוֹרֵף בְּשָׁעָה שֶׁהוּא לוֹחֵשׁ. פֵּרוּשׁ אַחֵר, הַשָּׂרָף הַזֶּה אֵינוֹ מְקַבֵּל לַחַשׁ כִּשְׁאָר נְחָשִׁים, כְּדִכְתִיב (תהלים נח) אֲשֶׁר לֹא יִשְׁמַע לְקוֹל מְלַחֲשִׁים, כָּךְ תַּלְמִיד חָכָם אִם תַּקְנִיטֶנּוּ וְתָבֹא לְפַיְּסוֹ אֵינוֹ מְקַבֵּל פִּיּוּס: \n"
+            ],
+            [
+                "<b>עַיִן הָרָע.</b> כְּמוֹ עַיִן רָעָה, שֶׁאֵינוֹ מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וּמְחַזֵּר אַחַר דְּבָרִים אֲחֵרִים. וְיֵשׁ מְפָרְשִׁים עַיִן הָרַע, שֶׁמַּכְנִיס עַיִן הָרַע בְּמָמוֹן חֲבֵרוֹ אוֹ בְּבָנָיו וּמַזִּיק לוֹ: ",
+                "<b>וְשִׂנְאַת הַבְּרִיּוֹת.</b> שִׂנְאַת חִנָּם. וְרַמְבַּ\"ם פֵּרֵשׁ, שֶׁמּוֹאֵס חֶבְרַת הַבְּרִיּוֹת וְאוֹהֵב לֵישֵׁב יְחִידִי. וַאֲנִי שָׁמַעְתִּי, אָדָם קָשֶׁה שֶׁמֵּבִיא עָלָיו שִׂנְאַת הַבְּרִיּוֹת וְגוֹרֵם שֶׁהַכֹּל שׂוֹנְאִים אוֹתוֹ: \n"
+            ],
+            [
+                "<b>הַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה.</b> שֶׁלֹּא תֹּאמַר הוֹאִיל וְאָבִי חָכָם וַאֲבִי אָבִי חָכָם, תּוֹרָה חוֹזֶרֶת לְאַכְסַנְיָא שֶׁלָּהּ וְאֵינִי צָרִיךְ לְבַקֵּשׁ אַחֲרֶיהָ: ",
+                "<b>וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם.</b> אַף בְּשָׁעָה שֶׁאַתָּה עוֹסֵק בַּאֲכִילָה וּשְׁתִיָּה וּבְדֶרֶךְ אֶרֶץ לֹא תִּתְכַּוֵּן לְהַהֲנוֹת גּוּפְךָ, אֶלָּא שֶׁתִּהְיֶה בָּרִיא לַעֲשׂוֹת רְצוֹן קוֹנְךָ: \n"
+            ],
+            [
+                "<b>הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע.</b> לִקְרוֹתוֹ בְּעוֹנָתוֹ. וְכֵן בַּתְּפִלָּה, לְהִתְפַּלֵּל כָּל תְּפִלָּה וּתְפִלָּה בְּעוֹנָתָהּ: ",
+                "<b>קֶבַע.</b> כְּאָדָם שֶׁיֵּשׁ עָלָיו חוֹבָה דָּבָר קָבוּעַ וְאוֹמֵר אֵימָתַי אֶפְרֹק מֵעָלַי חוֹב זֶה. אִי נַמִּי, קֶבַע, כְּאָדָם שֶׁקָּבוּעַ לוֹ לִקְרֹא פֶּרֶק אֶחָד פָּרָשָׁה אַחַת, שֶׁאוֹמֵר אוֹתָהּ בִּקְרִיאָה בְּעָלְמָא, וְאֵינוֹ אוֹמְרָהּ בִּלְשׁוֹן תַּחֲנוּנִים כְּאָדָם שֶׁמְּבַקֵּשׁ רַחֲמִים: ",
+                "<b>כִּי אֵל חַנּוּן וְרַחוּם הוּא.</b> רוֹצֶה בְּתַחֲנוּנִים, וְעַל יְדֵי הַתַּחֲנוּנִים הוּא מְרַחֵם מִיָּד: ",
+                "<b>וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ.</b> אַל תַּעֲשֶׂה דָּבָר שֶׁהַיּוֹם וּלְמָחָר תַּרְשִׁיעַ אֶת עַצְמְךָ בּוֹ. וְהָרַמְבַּ\"ם פֵּרֵשׁ, אַל תְּהִי רָשָׁע בְּעֵינֶיךָ כְּלוֹמַר לֹא תַּחֲזִיק עַצְמְךָ כְּרָשָׁע, שֶׁמִּתּוֹךְ כָּךְ אַתָּה יוֹצֵא לְתַרְבּוּת רָעָה לְגַמְרֵי. וַאֲנִי שָׁמַעְתִּי, אַל תְּהִי רָשָׁע בְּדָבָר זֶה שֶׁתִּפְרֹשׁ מִן הַצִּבּוּר וְתַעֲמֹד בִּפְנֵי עַצְמְךָ: \n"
+            ],
+            [
+                "<b>לְאֶפִּיקוֹרוֹס.</b> לְשׁוֹן הֶפְקֵר, שֶׁמְּבַזֶּה אֶת הַתּוֹרָה וּמַחְשִׁיבָהּ כְּאִלּוּ הִיא הֶפְקֵר. אִי נַמִּי, מֵשִׂים עַצְמוֹ כְּהֶפְקֵר וְאֵינוֹ חָס עַל נַפְשׁוֹ לָחוּשׁ שֶׁמָּא תָּבֹא עָלָיו רָעָה עַל שֶׁמְּבַזֶּה אֶת הַתּוֹרָה אוֹ לוֹמְדֶיהָ: ",
+                "<b>וְדַע לִפְנֵי מִי אַתָּה עָמֵל.</b> בִּתְשׁוּבָה זוֹ שֶׁאַתָּה מֵשִׁיב לְאֶפִּיקוֹרוֹס, שֶׁלֹּא יִפְתֶּה לִבְּךָ לִנְטוֹת לְדַעְתּוֹ: \n"
+            ],
+            [
+                "<b>הַיּוֹם קָצָר.</b> חַיֵּי הָעוֹלָם הַזֶּה קְצָרִים הֵם:",
+                "<b>וְהַמְּלָאכָה מְרֻבָּה.</b> הַתּוֹרָה אֲרֻכָּה מֵאֶרֶץ מִדָּהּ:",
+                "<b>וּבַעַל הַבַּיִת דּוֹחֵק.</b> שֶׁנֶּאֱמָר (יהושע א) וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה: \n"
+            ],
+            [
+                "<b>לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר.</b> לֹא שְׂכָרְךָ הַקָּדוֹשׁ בָּרוּךְ הוּא לִגְמֹר אֶת כֻּלָּהּ כְּדֵי שֶׁתַּפְסִיד שְׂכָרְךָ אִם לֹא תִּגְמְרֶנָּהּ. וְשֶׁמָּא תֹּאמַר אֵינִי לוֹמֵד וְאֵינִי נוֹטֵל שָׂכָר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל. עַל כָּרְחֲךָ הָעֹל, מֻטָּל עָלֶיךָ לַעֲבֹד: ",
+                "<b>לֶעָתִיד לָבֹא.</b> לָעוֹלָם הַבָּא: \n"
+            ]
+        ],
+        [
+            [
+                "<b>עֲקַבְיָא.</b> מִטִּפָּה סְרוּחָה. טִפַּת שִׁכְבַת זֶרַע. וְאַף עַל פִּי שֶׁבִּשְׁעַת הָעִבּוּר אֵינָהּ סְרוּחָה, שֶׁאֵינָהּ מַסְרַחַת בְּרֶחֶם הָאִשָּׁה עַד לְאַחַר שְׁלֹשָׁה יָמִים וּכְשֶׁתַּסְרִיחַ אֵינָהּ רְאוּיָה לְהַזְרִיעַ, מִכָּל מָקוֹם קָרֵי לָהּ טִפָּה סְרוּחָה מִפְּנֵי שֶׁהִיא קְרוֹבָה לְהַסְרִיחַ מִיָּד כְּשֶׁהִיא חוּץ לִמְעֵי הָאִשָּׁה. וְהַמִּסְתַּכֵּל שֶׁבָּא מִטִּפָּה סְרוּחָה, נִצּוֹל מִן הַגַּאֲוָה. וְהַמִּסְתַּכֵּל שֶׁעָתִיד לֵילֵךְ לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה, נִצּוֹל מִן הַתַּאֲוָה וְהַחֶמְדָּה אֶל הַמָּמוֹן. וְהַמִּסְתַּכֵּל שֶׁעָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, פּוֹרֵשׁ מִן הַחֵטְא וְאֵינוֹ נִכְשָׁל בָּעֲבֵרָה: \n"
+            ],
+            [
+                "<b>בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת.</b> וַאֲפִלּוּ שֶׁל אֻמּוֹת הָעוֹלָם:",
+                "<b>חַיִּים בְּלָעוֹ.</b> דִּכְתִיב (חבקוק א) וַתַּעֲשֶׂה אָדָם כִּדְגֵי הַיָּם, מַה דָּגִים שֶׁבַּיָּם כָּל הַגָּדוֹל מֵחֲבֵרוֹ בּוֹלֵעַ אֶת חֲבֵרוֹ, אַף בְּנֵי אָדָם אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת כָּל הַגָּדוֹל מֵחֲבֵרוֹ בּוֹלֵעַ אֶת חֲבֵרוֹ (עבודה זרה ד.): ",
+                "<b>יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ.</b> הֲרֵי כָּאן שְׁנַיִם:",
+                "<b>וְיִדֹּם.</b> לְשׁוֹן קוֹל דְּמָמָה דַּקָּה, כְּדֶרֶךְ הַשּׁוֹנֶה יְחִידִי שֶׁהוּא שׁוֹנֶה בְּלַחַשׁ: ",
+                "<b>כִּי נָטַל עָלָיו.</b> כְּאִלּוּ נְתִינַת כָּל הַתּוֹרָה כֻּלָּהּ הָיְתָה בַּעֲבוּרוֹ בִּלְבַד:  "
+            ],
+            [
+                "<b>וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה.</b> וּבְבִרְכַּת הַמָּזוֹן שֶׁמְּבָרְכִים עַל הַשֻּׁלְחָן, יוֹצְאִין יְדֵי חוֹבָתָן, וְחָשׁוּב כְּאִלּוּ אָמְרוּ עָלָיו דִּבְרֵי תּוֹרָה. כָּךְ שָׁמַעְתִּי: ",
+                "<b>מִזִּבְחֵי מֵתִים.</b> תִּקְרֹבֶת עֲבוֹדָה זָרָה, דִּכְתִיב (תהלים קו) וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים: ",
+                "<b>מָלְאוּ קִיא צֹאָה.</b> וַעֲבוֹדָה זָרָה קְרוּיָה צֹאָה, דִּכְתִיב (ישעיה ל) צֵא תֹּאמַר לוֹ: ",
+                "<b>בְּלִי מָקוֹם.</b> בִּשְׁבִיל שֶׁלֹּא הִזְכִּירוּ שְׁמוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא עַל הַשֻּׁלְחָן:",
+                "<b>שֶׁנֶּאֱמָר וַיְּדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה'.</b> מִיָּד כְּשֶׁדִּבֵּר בְּדִבְרֵי תּוֹרָה נִקְרָא שֻׁלְחָן אֲשֶׁר לִפְנֵי ה'. וְיֵשׁ אוֹמְרִים מֵרֹאשׁוֹ שֶׁל מִקְרָא הוּא יוֹצֵא, דִּכְתִיב וְהַמִּזְבֵּחַ עֵץ שָׁלֹשׁ אַמּוֹת, אַל תִּקְרֵי אַמּוֹת אֶלָּא אִמּוֹת, כְּמוֹ יֵשׁ אֵם לַמִּקְרָא, שָׁלֹשׁ כְּנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים, וְאָמְרֵי לַהּ מִקְרָא מִשְׁנָה וְתַלְמוּד. שֶׁצָּרִיךְ אָדָם לְדַבֵּר בָּהֶן עַל הַשֻּׁלְחָן, וְאָז קָרוּי שֻׁלְחָן אֲשֶׁר לִפְנֵי ה'. כָּךְ פֵּרֵשׁ רַשִׁ\"י: \n"
+            ],
+            [
+                "<b>הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי.</b> וּמְחַשֵּׁב בְּלִבּוֹ דִּבְרֵי הֲבַאי:",
+                "<b>הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ.</b> לְפִי שֶׁלַּיְלָה הוּא זְמַן לַמַּזִּיקִים, וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי הוּא בְּסַכָּנָה מִפְּנֵי הַלִּסְטִים וְכַמָּה פְּגָעִים רָעִים, וְאִם הָיָה מְחַשֵּׁב בְּדִבְרֵי תּוֹרָה הָיְתָה מְשַׁמַּרְתּוֹ: \n"
+            ],
+            [
+                "<b>עֹל מַלְכוּת.</b> מַשָּׂא מֶלֶךְ וְשָׂרִים:",
+                "<b>דֶּרֶךְ אֶרֶץ.</b> עֲמַל וְטֹרַח הַפַּרְנָסָה, לְפִי שֶׁמְּלַאכְתּוֹ מִתְבָּרֶכֶת: ",
+                "<b>הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה.</b> הָאוֹמֵר קָשֶׁה עֻלָּהּ שֶׁל תּוֹרָה וְאֵינִי יָכוֹל לְסוֹבְלָהּ: \n"
+            ],
+            [
+                "<b>עֲשָׂרָה שֶׁהָיוּ יוֹשְׁבִים בַּדִּין.</b> גָּרְסִינַן:",
+                "<b>בַּעֲדַת אֵל.</b> וְאֵין עֵדָה פְּחוּתָה מֵעֲשָׂרָה, שֶׁנֶּאֱמַר בַּמְרַגְּלִים (במדבר יד) עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת, יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב, הֲרֵי עֲשָׂרָה: ",
+                "<b>וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה שֶׁנֶּאֱמַר בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט.</b> שְׁלֹשָׁה דַּיָּנִים וּשְׁנֵי בַּעֲלֵי דִּינִים:",
+                "<b>וּמִנַּיִן אֲפִלּוּ שְׁלֹשָׁה שֶׁנֶּאֱמַר וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ.</b> הָאֵשׁ וְהָאֲוִיר וְהַמַּיִם שֶׁהֵם שְׁלֹשָׁה, עַל אֶרֶץ יְסָדָהּ, עַל יְסוֹד הָאָרֶץ הֵם מַקִּיפִים. הֲרֵי לְךָ שֶׁשְּׁלֹשָׁה קְרוּיִין אֲגֻדָּה. אִי נַמִּי, מָצִינוּ שְׁלֹשָׁה קְרוּיִין אֲגֻדָּה, אֲגֻדַּת אֵזוֹב שֶׁהֵם שְׁלֹשָׁה קְלָחִים. וְיֵשׁ סְפָרִים שֶׁכָּתוּב בָּהֵן וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה שֶׁנֶּאֱמַר וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, שֶׁאָדָם אוֹגֵד בְּיָדוֹ אַחַת שֶׁיֵּשׁ בָּהּ חָמֵשׁ אֶצְבָּעוֹת, וּכְלַל אֶצְבָּעוֹת שֶׁבַּיָּד קְרוּיִין אֲגֻדָּה. וּבְרֹאשׁ הַמִּקְרָא הוּא אוֹמֵר, הַבּוֹנֶה בַּשָּׁמַיִם מַעֲלוֹתָיו, כְּלוֹמַר הַשְּׁכִינָה שֶׁהִיא בַּשָּׁמַיִם יוֹרֶדֶת לְמַטָּה לָאָרֶץ כְּשֶׁיֵּשׁ שָׁם אֲגֻדָּה עוֹסְקִים בַּתּוֹרָה. וּמִנַּיִן אֲפִלּוּ שְׁלֹשָׁה שֶׁנֶּאֱמַר בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט, שֶׁהַדַּיָּנִים הֵם שְׁלֹשָׁה: ",
+                "<b>כִּי נָטַל עָלָיו.</b> לְשׁוֹן סְכָךְ. תַּרְגּוּם וְסַכּוֹתָ, וְתַטֵּל, כְּלוֹמַר שֶׁהַשְּׁכִינָה סוֹכֶכֶת עָלָיו: \n"
+            ],
+            [
+                "<b>תֵּן לוֹ מִשֶּׁלּוֹ.</b> לֹא תִּמָּנַע מִלְּהִתְעַסֵּק בְּחֶפְצֵי שָׁמַיִם בֵּין בְּגוּפְךָ בֵּין בְּמָמוֹנְךָ, [שֶׁאֵינְךָ נוֹתֵן מִשֶּׁלְּךָ, לֹא מִגּוּפְךָ וְלֹא מִמָּמוֹנְךָ], שֶׁאַתָּה וּמָמוֹנְךָ שֶׁלּוֹ: ",
+                "<b>מַה נָּאֶה אִילָן זֶה מַה נָּאֶה נִיר זֶה.</b> הוּא הַדִּין לְכָל שִׂיחָה בְּטֵלָה, אֶלָּא שֶׁדִּבֵּר בַּהֹוֶה שֶׁדֶּרֶךְ הוֹלְכֵי דְּרָכִים לְדַבֵּר בְּמַה שֶּׁרוֹאִים בְּעֵינֵיהֶם. וְיֵשׁ אוֹמְרִים, דְּאַשְׁמוֹעִינַן רְבוּתָא דְּאַף עַל גַּב דְּעַל יְדֵי כֵן הוּא מְבָרֵךְ בָּרוּךְ שֶׁכָּכָה לוֹ בְּעוֹלָמוֹ, אַף עַל פִּי כֵן מַעֲלִין עָלָיו כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, מִפְּנֵי שֶׁהִפְסִיק מִמִּשְׁנָתוֹ: ",
+                "<b>נִיר.</b> תֶּלֶם הַמַּחֲרֵשָׁה, כְּמוֹ נִירוּ לָכֶם נִיר (ירמיה ד): \n"
+            ],
+            [
+                "<b>כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ.</b> בִּשְׁבִיל שֶׁלֹּא חָזַר עָלֶיהָ, מַעֲלִין עָלָיו כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ. שֶׁמִּתּוֹךְ שִׁכְחָתוֹ הוּא בָּא לְהַתִּיר אֶת הָאָסוּר וְנִמְצֵאת תַּקָּלָה בָּאָה עַל יָדוֹ, וְשִׁגְגָתוֹ עוֹלָה זָדוֹן. אִי נַמִּי כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, לְפִי שֶׁאוֹתָהּ מִשְׁנָה הָיְתָה מְשַׁמַּרְתּוֹ וְעַכְשָׁיו שֶׁשְּׁכָחָהּ אֵינָהּ מְשַׁמַּרְתּוֹ: ",
+                "<b>תָּקְפָה עָלָיו מִשְׁנָתוֹ.</b> שֶׁהָיְתָה קָשָׁה עָלָיו וּמִתּוֹךְ הַקֹּשִׁי שֶׁבָּהּ שְׁכָחָהּ: \n"
+            ],
+            [
+                "<b>כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ.</b> אֲנִי שָׁמַעְתִּי, שֶׁמַּקְדִּים בְּמַחֲשַׁבְתּוֹ יִרְאַת חֶטְאוֹ לְחָכְמָתוֹ, שֶׁהוּא חוֹשֵׁב בְּלִבּוֹ אֶלְמַד בִּשְׁבִיל שֶׁאֶהְיֶה יְרֵא חֵטְא. וְזֶה עַל דֶּרֶךְ שֶׁאָמְרוּ תְּחִלַּת הַמַּחֲשָׁבָה [הִיא] סוֹף הַמַּעֲשֶׂה: ",
+                "<b>חָכְמָתוֹ מִתְקַיֶּמֶת.</b> שֶׁהַחָכְמָה מְבִיאָתוֹ לְמַה שֶּׁלִּבּוֹ חָפֵץ וְהוּא נֶהֱנֶה בָּהּ:",
+                "<b>וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ.</b> שֶׁאֵינוֹ לוֹמֵד עַל מְנָת לַעֲשׂוֹת, הוֹאִיל וְאֵין לְבָבוֹ פּוֹנֶה לִהְיוֹת יְרֵא חֵטְא: ",
+                "<b>אֵין חָכְמָתוֹ מִתְקַיֶּמֶת.</b> שֶׁמִּתּוֹךְ שֶׁהִיא מוֹנַעַת אוֹתוֹ מִלָּלֶכֶת אַחֲרֵי שְׁרִירוּת לִבּוֹ הוּא קָץ בָּהּ וּמוֹאֲסָהּ וּמַנִּיחָהּ:",
+                "<b>כָּל שֶׁמַּעֲשָׂיו מְרֻבִּים מֵחָכְמָתוֹ.</b> הָכָא מַיְרֵי שֶׁזָּרִיז בְּמִצְוֹת עֲשֵׂה, וּלְעֵיל בְּכָל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ אַיְרֵי שֶׁנִּזְהָר בְּמִצְוֹת לֹא תַעֲשֶׂה: \n"
+            ],
+            [
+                "<b>כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ.</b> כָּל מִי שֶׁאָהוּב לְמַטָּה בְּיָדוּעַ שֶׁהוּא אָהוּב לְמַעְלָה:",
+                "<b>שֵׁנָה שֶׁל שַׁחֲרִית.</b> שֶׁהוֹלֵךְ וְיָשֵׁן עַד שֶׁעוֹנַת קְרִיאַת שְׁמַע עוֹבֶרֶת:",
+                "<b>וְיַיִן שֶׁל צָהֳרַיִם.</b> מוֹשֵׁךְ לִבּוֹ שֶׁל אָדָם, דִּכְתִיב (קהלת ב) לִמְשֹׁךְ בַּיַּיִן אֶת בְּשָׂרִי, וּמֵבִיא אוֹתוֹ לִידֵי שִׁכְרוּת: ",
+                "<b>וְשִׂיחַת הַיְלָדִים.</b> מְבַטֶּלֶת אֶת אֲבוֹתֵיהֶם מִלַּעֲסֹק בַּתּוֹרָה:",
+                "<b>וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ.</b> שֶׁמִּתְכַּנְּסִים וּמְדַבְּרִים בִּדְבָרִים בְּטֵלִים: \n"
+            ],
+            [
+                "<b>הַמְחַלֵּל אֶת הַקָּדָשִׁים.</b> הַמֵּבִיא קָדְשֵׁי הַמִּזְבֵּחַ לִידֵי פִּגּוּל וְנוֹתָר וְטָמֵא, אוֹ הַמּוֹעֵל וְנֶהֱנֶה בֵּין בְּקָדְשֵׁי מִזְבֵּחַ בֵּין בְּקָדְשֵׁי בֶּדֶק הַבַּיִת: ",
+                "<b>וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת.</b> יָמִים שֶׁל חֹל הַמּוֹעֵד, עוֹשֶׂה בָּהֶן מְלָאכָה אוֹ נוֹהֵג בָּהֶן מִנְהַג חֹל בַּאֲכִילָה וּשְׁתִיָּה: ",
+                "<b>וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים.</b> הַמִּתְבַּיֵּשׁ פָּנָיו מַאֲדִימוֹת תְּחִלָּה וְאַחַר כָּךְ מִתְלַבְּנוֹת, שֶׁהַנֶּפֶשׁ יֵשׁ לָהּ שְׁתֵּי תְּנוּעוֹת אַחַת לַחוּץ וְאַחַת לִפְנִים, וּכְשֶׁמְּבַיְּשִׁין אֶת הָאָדָם בִּתְחִלָּה הָרוּחַ מִתְנוֹעֵעַ לְצַד חוּץ כְּמִי שֶׁמִּתְמַלֵּא חֵמָה וּפָנָיו מַאֲדִימוֹת, וּכְשֶׁאֵינוֹ מוֹצֵא טַעֲנָה כֵּיצַד יָסִיר הַבֹּשֶׁת הַהוּא מֵעַל פָּנָיו, הוּא דּוֹאֵג בְּקִרְבּוֹ וְנִכְנַס הָרוּחַ לְצַד פָּנָיו מִפְּנֵי הַצַּעַר, וּפָנָיו מִתְכַּרְכְּמִים וּמִתְלַבְּנִים. וְזֶהוּ שֶׁאָמְרוּ (בבא מציעא נח:) בְּעִנְיַן הַהַלְבָּנָה, דְּאַזִּיל סוּמְקָא וְאָתִי חִיוְרָא: ",
+                "<b>וְהַמֵּפֵר בְּרִיתוֹ.</b> שֶׁלֹּא מָל, אוֹ שֶׁמָּל וּמוֹשֵׁךְ עָרְלָתוֹ לְכַסּוֹת הַמִּילָה כְּדֵי שֶׁלֹּא יֵרָאֶה שֶׁהוּא מָהוּל: ",
+                "<b>וְהַמְגַלֶּה פָנִים בַּתּוֹרָה.</b> שֶׁמַּרְאֶה פָּנִים וּפֵרוּשִׁים בַּתּוֹרָה שֶׁלֹּא כַּהֲלָכָה. כְּגוֹן הַמְתַרְגֵּם וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמּוֹלֵךְ, וּמִזַּרְעֲךָ לֹא תִתֵּן לְאַעֲבָרָא לְאַרְמִיּוּתָא. וְאֵין זֶה פְּשׁוּטוֹ שֶׁל מִקְרָא. וּבִכְלָל זֶה הַדּוֹרֵשׁ דְּרָשׁוֹת שֶׁל דֹּפִי. פֵּרוּשׁ אַחֵר, מְגַלֶּה פָּנִים, שֶׁמֵּעֵז פָּנָיו לַעֲבֹר עַל דִּבְרֵי תּוֹרָה בְּפַרְהֶסְיָא בְּיָד רָמָה וְאֵין לוֹ בּשֶׁת פָּנִים: ",
+                "<b>אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תּוֹרָה וּמַעֲשִׂים טוֹבִים.</b> וְלֹא חָזַר בִּתְשׁוּבָה מֵאַחַת מֵעֲבֵרוֹת הַלָּלוּ שֶׁבְּיָדוֹ, אַף עַל פִּי שֶׁבָּאוּ עָלָיו יִסּוּרִים וּמֵת בַּיִּסּוּרִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. אֲבָל אִם חָזַר בִּתְשׁוּבָה קֹדֶם מוֹתוֹ, אֵין לְךָ דָּבָר שֶׁעוֹמֵד בִּפְנֵי הַתְּשׁוּבָה: \n"
+            ],
+            [
+                "<b>הֱוֵי קַל לְרֹאשׁ.</b> לִפְנֵי אָדָם גָּדוֹל זָקֵן וְיוֹשֵׁב בָּרֹאשׁ בַּיְּשִׁיבָה, הֱוֵי קַל לַעֲבֹד עֲבוֹדָתוֹ וּלְשַׁמֵּשׁ לְפָנָיו: ",
+                "<b>וְנוֹחַ לְתִשְׁחֹרֶת.</b> לְאָדָם בָּחוּר שֶׁשַּׂעֲרוֹתָיו שְׁחֹרוֹת אֵינְךָ צָרִיךְ לְהָקֵל עַצְמְךָ כָּל כָּךְ, אֶלָּא תַּעֲמֹד לְפָנָיו בְּנַחַת וּבְיִשּׁוּב: ",
+                "<b>וֶהֱוֵי מְקַבֵּל וְכוּ'.</b> נֶגֶד כָּל אָדָם בֵּין רֹאשׁ בֵּין תִּשְׁחֹרֶת תַּעֲמֹד בְּשִׂמְחָה. מְקַבֵּל, כְּמוֹ מַקְבִּיל. מִתַּרְגּוּם נֶגֶד, קֳבֵל. פֵּרוּשׁ אַחֵר, הֱוֵי קַל לְרֹאשׁ, בְּרֵאשִׁיתְךָ כְּשֶׁאַתָּה בָּחוּר הֱוֵי קַל לַעֲשׂוֹת רְצוֹן בּוֹרַאֲךָ, וּבְזִקְנוּתְךָ כְּשֶׁהֻשְׁחֲרוּ פָּנֶיךָ מִפְּנֵי הַזִּקְנָה תְּהֵא נוֹחַ לוֹ: \n"
+            ],
+            [
+                "<b>מָסֹרֶת סְיָג לַתּוֹרָה.</b> הַמָּסֹרֶת שֶׁמָּסְרוּ לָנוּ חֲכָמִים בַּחֲסֵרוֹת וִיתֵרוֹת שֶׁבַּתּוֹרָה, הֵם גָּדֵר וְחִזּוּק לַתּוֹרָה שֶׁבִּכְתָב, שֶׁעַל יְדֵיהֶם אָנוּ מְבִינִים כַּמָּה מִצְוֹת אֵיךְ יַעֲשׂוּ אוֹתָם. כְּמוֹ בַּסֻּכּוֹת בַּסֻּכֹּת בַּסֻּכֹּת, שְׁנַיִם חֲסֵרִים וְאֶחָד מָלֵא, שֶׁמִּמֶּנּוּ אָנוּ לוֹמְדִים לְהַכְשִׁיר סֻכָּה בְּשָׁלֹשׁ דְּפָנוֹת. וּכְגוֹן מוֹעֲדֵי ה' אֲשֶׁר תִּקְרְאוּ אֹתָם, שֶׁנִּכְתָּב חָסֵר בִּשְׁלֹשָׁה מְקוֹמוֹת, לְלַמֵּד, אַתֶּם אֲפִלּוּ שׁוֹגְגִים, אַתֶּם אֲפִלּוּ מְזִידִים, אַתֶּם אֲפִלּוּ מֻטְעִים: ",
+                "<b>מַעַשְׂרוֹת סְיָג לָעֹשֶׁר.</b> דִּכְתִיב עַשֵּׂר תְּעַשֵּׂר, עַשֵּׂר בִּשְׁבִיל שֶׁתִּתְעַשֵּׁר (תענית ט): ",
+                "<b>נְדָרִים סְיָג לַפְּרִישׁוּת.</b> בִּזְמַן שֶׁאָדָם מַתְחִיל בִּפְרִישׁוּת וּמִתְיָרֵא שֶׁלֹּא יַעֲבֹר, מְקַבֵּל עָלָיו בִּלְשׁוֹן נֶדֶר שֶׁלֹּא יַעֲשֶׂה כָּךְ וְכָךְ, וְעַל יְדֵי כֵן הוּא כּוֹבֵשׁ אֶת יִצְרוֹ: ",
+                "<b>סְיָג לַחָכְמָה שְׁתִיקָה.</b> בְּמַה אֲנַן קָיְמִין, אִי בִּשְׁתִיקָה מִדִּבְרֵי תּוֹרָה, הֲרֵי כְּבָר כְּתִיב וְהָגִיתָ בּוֹ וְגוֹ', אִי בִּשְׁתִיקָה מֵרְכִילוּת וְלָשׁוֹן הָרָע וּקְלָלָה, דְּאוֹרַיְתָא נִינְהוּ. הָא אֵינוֹ מְדַבֵּר אֶלָּא בִּשְׁתִיקָה מִדִּבְרֵי הָרְשׁוּת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, שֶׁיֵּשׁ לוֹ לָאָדָם לְמַעֵט הַדִּבּוּר בָּהֶם כָּל מַה שֶּׁאֶפְשָׁר. וַעֲלֵיהֶם אָמַר שְׁלֹמֹה (משלי יז) גַּם אֱוִיל מַחֲרִישׁ חָכָם יֵחָשֵׁב: \n"
+            ],
+            [
+                "<b>חִבָּה יְתֵרָה נוֹדַעַת לוֹ.</b> רַמְבַּ\"ם פֵּרֵשׁ, חִבָּה יְתֵרָה הֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לָאָדָם שֶׁהוֹדִיעוֹ וְאָמַר לוֹ רְאֵה שֶׁבְּרָאתִיךָ בְּצֶלֶם, שֶׁהַמֵּטִיב לַחֲבֵרוֹ וּמוֹדִיעוֹ הַטּוֹבָה שֶׁעָשָׂה עִמּוֹ, מַרְאֶה חִבָּה יְתֵרָה יוֹתֵר מִשֶּׁאִלּוּ הֵטִיב עִמּוֹ וְאֵינוֹ חָשׁוּב בְּעֵינָיו לְהוֹדִיעוֹ הַטּוֹבָה שֶׁעָשָׂה עִמּוֹ. וְיֵשׁ לְפָרֵשׁ, חִבָּה יְתֵרָה נוֹדַעַת לוֹ, חִבָּה גְּלוּיָה וּמְפֻרְסֶמֶת, שֶׁלֹּא בִּלְבַד אַהֲבָה מְסֻתֶּרֶת הָיָה לוֹ לַמָּקוֹם בָּרוּךְ הוּא עִם הָאָדָם אֶלָּא אַף חִבָּה גְּלוּיָה וִידוּעָה לַכֹּל: ",
+                "<b>שֶׁנֶּאֱמַר כִּי לֶקַח טוֹב.</b> כָּל מַעֲשֵׂה בְרֵאשִׁית שֶׁנֶּאֱמַר בּוֹ וַיַּרְא אֱלֹהִים כִּי טוֹב, לֹא נִבְרָא אֶלָּא בִּשְׁבִיל הַתּוֹרָה שֶׁנִּקְרֵאת לֶקַח, כְּמַה דְּאַתְּ אָמַר (דברים לב) יַעֲרֹף כַּמָּטָר לִקְחִי: \n"
+            ],
+            [
+                "<b>הַכֹּל צָפוּי.</b> כָּל מַה שֶּׁאָדָם עוֹשֶׂה בְּחַדְרֵי חֲדָרִים גָּלוּי לְפָנָיו:",
+                "<b>וְהָרְשׁוּת נְתוּנָה.</b> בְּיָדוֹ שֶׁל אָדָם לַעֲשׂוֹת טוֹב וָרַע, כְּדִכְתִיב (שם ל) רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים וְגוֹ': ",
+                "<b>וּבְטוֹב הָעוֹלָם נִדּוֹן.</b> בְּמִדַּת רַחֲמִים. וְאַף עַל פִּי כֵן אֵין הַכֹּל שָׁוִין בְּמִדָּה זוֹ, לְפִי שֶׁהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה. הַמַּרְבֶּה בְּמַעֲשִׂים טוֹבִים נוֹתְנִים לוֹ רַחֲמִים מְרֻבִּים, וְהַמַּמְעִיט בְּמַעֲשִׂים טוֹבִים מְמַעֲטִים לוֹ בְּרַחֲמִים. פֵּרוּשׁ אַחֵר, וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה, לְפִי רֹב מַעֲשָׂיו שֶׁל אָדָם הוּא נִדּוֹן, אִם רֹב זְכֻיּוֹת זַכַּאי, אִם רֹב עֲוֹנוֹת חַיָּב. וְרַמְבַּ\"ם פֵּרֵשׁ, הַכֹּל צָפוּי, כָּל מַעֲשֵׂה בְנֵי אָדָם מַה שֶּׁעָשָׂה וּמַה שֶּׁעָתִיד לַעֲשׂוֹת הַכֹּל גָּלוּי לְפָנָיו, וְלֹא תֹּאמַר כֵּיוָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹדֵעַ מַה שֶּׁיַּעֲשֶׂה הָאָדָם אִם כֵּן הוּא מֻכְרָח בְּמַעֲשָׂיו שֶׁיִּהְיֶה צַדִּיק אוֹ רָשָׁע, כִּי הָרְשׁוּת נְתוּנָה בְּיָדוֹ לַעֲשׂוֹת טוֹב וָרַע וְאֵין שׁוּם דָּבָר שֶׁיַּכְרִיחֵהוּ כְּלָל, וְכֵיוָן שֶׁכֵּן הוּא, בְּטוֹב הָעוֹלָם נִדּוֹן, לְהִפָּרַע מִן הָרְשָׁעִים וְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים. שֶׁהַחוֹטֵא חָטָא בִּרְצוֹנוֹ, רָאוּי שֶׁיֵּעָנֵשׁ. וְהַצַּדִּיק הָיָה צַדִּיק בִּרְצוֹנוֹ, וְרָאוּי שֶׁיְּקַבֵּל שָׂכָר: ",
+                "<b>וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה.</b> לְפִי מַה שֶּׁאָדָם כּוֹפֵל וּמַתְמִיד בַּעֲשִׂיַּת הַטּוֹב כָּךְ שְׂכָרוֹ מְרֻבֶּה. שֶׁאֵינוֹ דּוֹמֶה הַמְחַלֵּק מֵאָה זְהוּבִים לִצְדָקָה בְּמֵאָה פְּעָמִים, לְנוֹתֵן אוֹתָם בְּפַעַם אַחַת. וְגִרְסַת רַמְבַּ\"ם הִיא, וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה, אֲבָל לֹא עַל פִּי הַמַּעֲשֶׂה: \n"
+            ],
+            [
+                "<b>הַכֹּל נָתוּן בְּעֵרָבוֹן.</b> רַגְלוֹהִי דְּבַר נַשׁ אִינוּן עֲרֵבִין בֵּיהּ (סכה נג.) לַאֲתַר דְּמִתְבָּעֵי תָּמָן מוֹבִילִין יָתֵיהּ:",
+                "<b>וּמְצוּדָה פְרוּסָה.</b> יִסּוּרִין וּמִיתָה:",
+                "<b>הַחֲנוּת פְּתוּחָה.</b> וּבְנֵי אָדָם נִכְנָסִים שָׁם וְלוֹקְחִים בַּהַקָּפָה:",
+                "<b>וְהַחֶנְוָנִי מֵקִיף.</b> וּמַאֲמִין לְכָל הַבָּא לִטֹּל. כָּךְ בְּנֵי אָדָם חוֹטְאִים בְּכָל יוֹם וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַמְתִּין לָהֶם עַד בֹּא עִתָּם:",
+                "<b>וְהַפִּנְקָס פָּתוּחַ.</b> לִכְתֹּב בָּהּ הַהַקָּפוֹת כְּדֵי שֶׁלֹּא יִשָׁכַח:",
+                "<b>וְהַיָּד כּוֹתֶבֶת.</b> שֶׁלֹּא תֹּאמַר אַף עַל פִּי שֶׁהַפִּנְקָס פָּתוּחַ פְּעָמִים שֶׁהַחֶנְוָנִי טָרוּד וְאֵינוֹ כּוֹתֵב הַכֹּל, לְכָךְ אָמַר וְהַיָּד כּוֹתֶבֶת: ",
+                "<b>וְכָל הָרוֹצֶה לִלְווֹת וְכוּ'.</b> הַיְנוּ וְהָרְשׁוּת נְתוּנָה דִּלְעֵיל, שֶׁאֵין שׁוּם אָדָם מֻכְרָח לִלְווֹת שֶׁלֹּא בִּרְצוֹנוֹ: ",
+                "<b>וְהַגַּבָּאִים.</b> יִסּוּרִים וּפְגָעִים רָעִים:",
+                "<b>לְדַעְתּוֹ.</b> פְּעָמִים שֶׁזּוֹכֵר אֶת חוֹבוֹ וְאוֹמֵר יָפֶה דַּנְתַּנִי:",
+                "<b>וְשֶׁלֹּא לְדַעְתּוֹ.</b> פְּעָמִים שֶׁשָּׁכַח וְקוֹרֵא תִּגָּר כְּנֶגֶד דִּינוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא:",
+                "<b>וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ.</b> עַל הַפִּנְקָס, וְעַל הַחֶנְוָנִי שֶׁהוּא נֶאֱמָן עַל פִּנְקָסוֹ. כָּךְ הַיִּסּוּרִים הַלָּלוּ הֵן נִסְמָכִים עַל מַעֲשָׂיו שֶׁל אָדָם הַנִּזְכָּרִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, אַף עַל פִּי שֶׁהֵם נִשְׁכָּחִים מִן הָאָדָם: ",
+                "<b>וְהַדִּין דִּין אֱמֶת.</b> שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו (עבודה זרה ג.):",
+                "<b>וְהַכֹּל מְתֻקָּן לַסְּעוּדָה.</b> אֶחָד צַדִּיקִים וְאֶחָד רְשָׁעִים יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא לְאַחַר שֶׁגָּבוּ מֵהֶן אֶת חוֹבָן: \n"
+            ],
+            [
+                "<b>אִם אֵין תּוֹרָה וְכוּ'.</b> אֵין מַשָּׂאוֹ וּמַתָּנוֹ יָפֶה עִם הַבְּרִיּוֹת:",
+                "<b>אִם אֵין דֶּרֶךְ אֶרֶץ וְכוּ'.</b> סוֹף שֶׁתּוֹרָתוֹ מִשְׁתַּכַּחַת מִמֶּנּוּ:",
+                "<b>אִם אֵין דַּעַת וְכוּ'.</b> דַּעַת, הוּא שֶׁמּוֹצֵא טַעַם לַדָּבָר. וּבִינָה, הוּא שֶׁמֵּבִין דָּבָר מִתּוֹךְ דָּבָר אֲבָל אֵינוֹ מַרְאֶה לוֹ טַעַם. וְאִם אֵין דַּעַת לָתֵת טַעַם לַדָּבָר אֵין בִּינָה, אַחַר שֶׁלֹּא יָדַע טַעֲמוֹ שֶׁל דָּבָר כְּאִלּוּ לֹא יְדָעוֹ. וּמִכָּל מָקוֹם הַבִּינָה הִיא קוֹדֶמֶת, לְפִיכָךְ אִם אֵין בִּינָה אֵין דַּעַת: ",
+                "<b>אִם אֵין קֶמַח אֵין תּוֹרָה.</b> מִי שֶׁאֵין לוֹ מַה יֹּאכַל הֵיאַךְ יַעֲסֹק בַּתּוֹרָה:",
+                "<b>אִם אֵין תּוֹרָה אֵין קֶמַח.</b> מַה יּוֹעִיל לוֹ הַקֶּמַח שֶׁבְּיָדוֹ, הוֹאִיל וְאֵין בּוֹ תּוֹרָה, נוֹחַ לוֹ שֶׁלֹּא הָיָה לוֹ קֶמַח וְהָיָה מֵת בָּרָעָב: \n"
+            ],
+            [
+                "<b>קִנִּין.</b> קָרְבְּנוֹת הָעוֹף קְרוּיִין קִנִּין, לְשׁוֹן קַן צִפּוֹר. וְיֵשׁ בָּהֶן הֲלָכוֹת חֲמוּרוֹת, כְּגוֹן אִם נִתְעָרְבוּ חוֹבָה בִנְדָבָה, אוֹ עוֹלָה שֶׁמַּעֲשֶׂיהָ לְמַעְלָה בְּחַטָּאת שֶׁמַּעֲשֶׂיהָ לְמַטָּה: ",
+                "<b>וּפִתְחֵי נִּדָּה.</b> הִלְכוֹת נִדָּה שֶׁאִבְּדָה וִסְתָּהּ וּצְרִיכָה לִשְׁמֹר עַד שֶׁתַּחְזֹר לְפִתְחָהּ. וּפְעָמִים שֶׁהִיא צְרִיכָה לִטְבֹּל צ\"ה טְבִילוֹת לְדִבְרֵי הָאוֹמֵר טְבִילָה בִּזְמַנָּהּ מִצְוָה: ",
+                "<b>הֵן הֵן גּוּפֵי הֲלָכוֹת.</b> עִקַּר תּוֹרָה שֶׁבְּעַל פֶּה, שֶׁמְּקַבְּלִים עָלֶיהָ שָׂכָר: ",
+                "<b>תְּקוּפוֹת.</b> עִנְיַן מַהֲלַךְ הַמַּזָּלוֹת:",
+                "<b>וְגִימַטְרִיאוֹת.</b> חֶשְׁבּוֹן הָאוֹתִיּוֹת:",
+                "<b>פַּרְפְּרָאוֹת לַחָכְמָה.</b> כְּמוֹ הַפַּרְפְּרָאוֹת שֶׁרְגִילִין לֶאֱכֹל בְּסוֹף הַסְּעוּדָה לְקִנּוּחַ דֶּרֶךְ תַּעֲנוּג, כָּךְ הַחָכְמוֹת הַלָּלוּ מְכַבְּדוֹת אֶת בַּעֲלֵיהֶם בְּעֵינֵי הַבְּרִיּוֹת: \n"
+            ]
+        ],
+        [
+            [
+                "<b>בֶּן זוֹמָא.</b> לְפִי שֶׁלֹּא הֶאֱרִיךְ יָמִים וְלֹא נִסְמַךְ שֶׁיִּקָּרֵא רַבִּי, הָיוּ קוֹרִין אוֹתוֹ עַל שֵׁם אָבִיו. וְכֵן בֶּן עַזַּאי. וּשְׁנֵיהֶם שְׁמָם שִׁמְעוֹן: ",
+                "<b>אֵיזֶהוּ חָכָם.</b> הָכִי קָאָמַר, אֵיזֶהוּ חָכָם שֶׁרָאוּי שֶׁיִּתְהַלֵּל בְּחָכְמָתוֹ: ",
+                "<b>הַלּוֹמֵד מִכָּל אָדָם.</b> וְאַף עַל פִּי שֶׁהוּא קָטָן מִמֶּנּוּ. שֶׁכֵּיוָן שֶׁאֵינוֹ חָס עַל כְּבוֹדוֹ וְלוֹמֵד מִן הַקְּטַנִּים, נִכָּרִים הַדְּבָרִים שֶׁחָכְמָתוֹ הוּא לְשֵׁם שָׁמַיִם וְלֹא לְהִתְיַהֵר וּלְהִתְפָּאֵר בָּהּ: ",
+                "<b>שֶׁנֶּאֱמַר מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי.</b> וְסֵיפָא דִּקְרָא כִּי עֵדְוֹתֶיךָ שִׂיחָה לִי, כְּלוֹמַר הָיִיתִי לוֹמֵד תּוֹרָה מִכָּל מְלַמְּדַי וַאֲפִלּוּ מִן הַקְּטַנִּים מִמֶּנִּי וְלֹא הָיִיתִי חוֹשֵׁשׁ לִכְבוֹדִי, כִּי עֵדְוֹתֶיךָ שִׂיחָה לִי, שֶׁכָּל כַּוָּנָתִי הָיְתָה לַשָּׁמַיִם בִּלְבַד. וְכֵן אֵיזֶהוּ גִּבּוֹר שֶׁרָאוּי שֶׁיִּתְהַלֵּל בִּגְבוּרָתוֹ, הַכּוֹבֵשׁ אֶת יִצְרוֹ: ",
+                "<b>שֶׁנֶּאֱמַר טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר.</b> הָכִי הֲוֵי פֵּרוּשָׁא דִּקְרָא, טוֹב אֶרֶךְ אַפַּיִם הַבָּא מִצַּד הַגְּבוּרָה שֶׁל כִּבּוּשׁ הַיֵּצֶר, לֹא מִצַּד רַכּוּת הַטֶּבַע. וְכֵן מוֹשֵׁל בְּרוּחוֹ כְּשֶׁבָּא מִלּוֹכֵד עִיר, מִן הַמֶּלֶךְ שֶׁלְּאַחַר שֶׁכָּבַשׁ אֶת הָעִיר וּבָאוּ לְיָדוֹ הָאֲנָשִׁים הַמּוֹרְדִים בּוֹ, מוֹשֵׁל בְּרוּחוֹ וְאֵינוֹ הוֹרְגָן: ",
+                "<b>אֵיזֶהוּ עָשִׁיר.</b> הָרָאוּי לוֹ לְהִתְהַלֵּל בְּעָשְׁרוֹ, הַשָּׂמֵחַ בְּחֶלְקוֹ: ",
+                "<b>אֵיזֶהוּ מְכֻבָּד.</b> לְפִי שֶׁשְּׁלֹשָׁה דְּבָרִים טוֹבִים הַלָּלוּ שֶׁנִּזְכְּרוּ לְעֵיל, שֶׁהֵם הַחָכְמָה וְהַגְּבוּרָה וְהָעֹשֶׁר, הַזּוֹכֶה בָּהֶם הוּא נִכְבָּד מֵעַצְמוֹ בְּעֵינֵי אֱלֹהִים וְאָדָם, וְאַף אִם הַבְּרִיּוֹת לֹא יְכַבְּדוּהוּ בַּעֲבוּרָם, לְכָךְ חִבֵּר הַתַּנָּא לְזֶה וְאָמַר מִי שֶׁיֵּשׁ בּוֹ הַמִּדּוֹת הַלָּלוּ וְהוּא נִכְבָּד בְּעַצְמוֹ, מַה יַּעֲשֶׂה וְיִהְיֶה מְכֻבָּד מֵאֲחֵרִים, יְכַבֵּד אֶת הַבְּרִיּוֹת: ",
+                "<b>כִּי מְכַבְּדַי אֲכַבֵּד.</b> וְהַדְּבָרִים קַל וָחֹמֶר, וּמַה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מֶלֶךְ הַכָּבוֹד וְכָל מַה שֶּׁבָּרָא בְּעוֹלָמוֹ לֹא בָּרָא אֶלָּא לִכְבוֹדוֹ, מְכַבֵּד אֶת מְכַבְּדָיו, קַל וָחֹמֶר לְבָשָׂר וָדָם: ",
+                "<b>וּבֹזַי יֵקָלּוּ.</b> לָמַדְנוּ עַנְוְתָנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. לֹא אָמַר וּבֹזַי אֲקַלֵּל, אֶלָּא יֵקַלּוּ מֵעַצְמָם. וּבִכְבוֹד הַצַּדִּיקִים הִקְפִּיד יוֹתֵר, שֶׁנֶּאֱמַר (בראשית יב) וּמְקַלֶּלְךָ אָאֹר: \n"
+            ],
+            [
+                "<b>שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה.</b> כָּךְ מִנְהָגוֹ שֶׁל עוֹלָם, הָעוֹשֶׂה מִצְוָה אַחַת נוֹחַ לוֹ לַעֲשׂוֹת אֲחֵרוֹת, וְהַמַתְחִיל בַּעֲבֵרוֹת קָשֶׁה לִפְרֹשׁ מֵהֶם. וְעוֹד, שֶׁשְּׂכַר מִצְוָה מִצְוָה. שֶׁמִּן הַשָּׁמַיִם מְסַיְּעִין וּמַזְמִינִים בְּיַד מִי שֶׁעָשָׂה מִצְוָה אַחַת שֶׁיַּעֲשֶׂה אַחֶרֶת כְּדֵי לָתֵת לוֹ שָׂכָר עַל שְׁתֵּיהֶן. וְכֵן שְׂכַר עֲבֵרָה וְכוּ'. פֵּרוּשׁ אַחֵר, שֶׁשְּׂכַר מִצְוָה מִצְוָה, שֶׁכָּל מַה שֶּׁאָדָם מִשְׂתַּכֵּר וּמִתְעַנֵּג בַּעֲשִׂיַּת הַמִּצְוָה נֶחְשַׁב לוֹ לְמִצְוָה בִּפְנֵי עַצְמָהּ, וְנוֹטֵל שָׂכָר עַל הַמִּצְוָה שֶׁעָשָׂה וְעַל הָעֹנֶג וְהַהֲנָאָה שֶׁנֶּהֱנָה בַּעֲשִׂיָּתָה: ",
+                "<b>וּשְׂכַר עֲבֵרָה עֲבֵרָה.</b> וְהַשָּׂכָר וְהַהֲנָאָה שֶׁמַּגַּעַת לוֹ לָאָדָם בַּעֲשִׂיַּת הָעֲבֵרָה נֶחְשָׁב לוֹ כַּעֲבֵרָה בִּפְנֵי עַצְמָהּ, וְלוֹקֶה עַל הָעֲבֵרָה שֶׁעָשָׂה וְעַל הַשָּׂכָר וְהַהֲנָאָה שֶׁמְּקַבֵּל בַּעֲשִׂיָּתָהּ: \n"
+            ],
+            [
+                "<b>אַל תְּהִי בָז לְכָל אָדָם.</b> לוֹמַר מַה יּוּכַל פְּלוֹנִי לְהַזִּיק לִי:",
+                "<b>וְאַל תְּהִי מַפְלִיג.</b> מַרְחִיק לְכָל דָּבָר שֶׁיֵּשׁ לָחוּשׁ עָלָיו, אַל תֹּאמַר רָחוֹק הוּא שֶׁיִּהְיֶה וְאֵין לִדְאֹג מִמֶּנּוּ: \n"
+            ],
+            [
+                "<b>מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ.</b> אַף עַל פִּי שֶׁבִּשְׁאָר מִדּוֹת הַדֶּרֶךְ הָאֶמְצָעִית הִיא הַמְשֻׁבַּחַת, בְּמִדַּת הַגַּאֲוָה אֵינוֹ כֵן, אֶלָּא יִטֶּה לַקָּצֶה הָאַחֲרוֹן שֶׁל שִׁפְלוּת הָרוּחַ. לְפִי שֶׁהַגַּאֲוָה הִיא מְאוּסָה בְּיוֹתֵר, וְעוֹד שֶׁרֹב בְּנֵי אָדָם נִכְשָׁלִים בָּהּ וְלֹא בְּדִילֵי אֱינָשֵׁי מִנַּהּ, לְכָךְ צָרִיךְ לַעֲשׂוֹת לָהּ הַרְחָקָה יְתֵרָה: \n"
+            ],
+            [
+                "<b>הַלּוֹמֵד עַל מְנָת לְלַמֵּד מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד.</b> גָּרְסִינַן. וְהָכִי פֵּרוּשׁוֹ, הַלּוֹמֵד עַל מְנָת לִהְיוֹת תָּמִיד עוֹסֵק בַּתּוֹרָה וְאֵין בְּדַעְתּוֹ לִהְיוֹת גּוֹמֵל חֲסָדִים עִם הַבְּרִיּוֹת, כְּרַבָּה (ראש השנה יח.) דְּעָסַק בַּתּוֹרָה וְלֹא עָסַק בִּגְמִילוּת חֲסָדִים, אַף עַל גַּב דְּאִבָּעֵי לֵיהּ לְאִעַסּוֹקֵי נַמִּי בִּגְמִילוּת חֲסָדִים, מִכָּל מָקוֹם מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד, וְתִהְיֶה מַחֲשַׁבְתּוֹ נַעֲשֵׂית. וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, שֶׁהוּא רוֹצֶה לַעֲסֹק בַּתּוֹרָה וְלִהְיוֹת גַּם כֵּן גּוֹמֵל חֲסָדִים, כְּאַבַּיֵי (שם) דְּעָסַק בַּתּוֹרָה וּבִגְמִילוּת חֲסָדִים, מַסְפִּיקִין בְּיָדוֹ לְהַשְׁלִים מַחֲשַׁבְתּוֹ, וְיִזְכֶּה לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת. וְיֵשׁ מְפָרְשִׁים הַלּוֹמֵד עַל מְנָת לְלַמֵּד, בִּשְׁבִיל שֶׁיִּקָּרֵא רַב, וְגוֹרְסִין אֵין מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד. וּבְרֹב הַסְּפָרִים מָצָאתִי כְּגִרְסָא רִאשׁוֹנָה, וְעִקָּר: ",
+                "<b>אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם.</b> שֶׁלֹּא תֹּאמַר אֶלְמַד בִּשְׁבִיל שֶׁאֶקָּרֵא רַבִּי וְיוֹשִׁיבוּנִי בָּרֹאשׁ, אֶלָּא לְמַד מֵאַהֲבָה וְסוֹף הַכָּבוֹד לָבֹא: ",
+                "<b>וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם.</b> וְלֹא תִּלְמַד תּוֹרָה כְּדֵי לַעֲשׂוֹת מִמֶּנָּה מְלָאכָה שֶׁתִּתְפַּרְנֵס בָּהּ, כְּמוֹ קַרְדֹּם לַחְפֹּר בָּהּ, שֶׁהָעוֹשֶׂה כֵן מוֹעֵל בִּקְדֻשָּׁתָהּ שֶׁל תּוֹרָה וְחַיָּב מִיתָה בִּידֵי שָׁמַיִם כְּמִי שֶׁנֶּהֱנֶה מִן הַהֶקְדֵּשׁ. וּמְלַמְּדֵי תִּינוֹקוֹת נוֹטְלִין שְׂכָר שִׁמּוּר הַתִּינוֹקוֹת בִּלְבַד, שֶׁמְּשַׁמְּרִין אוֹתָן שֶׁלֹּא יִפְשְׁעוּ וְיַזִּיקוּ, וּשְׂכַר פִּסּוּק טְעָמִים, שֶׁאֵין הָרַב חַיָּב לִטְרֹחַ וּלְלַמֵּד לַתַּלְמִידִים פִּסּוּק הַטְּעָמִים. אֲבָל שְׂכַר לִמּוּד אָסוּר לִטֹּל, דִּכְתִיב (דברים ד) וְאוֹתִי צִוָּה ה' בָּעֵת הַהִיא לְלַמֵּד אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים כַּאֲשֶׁר צִוַּנִי ה' אֱלֹהַי, מָה אֲנִי בְּחִנָּם, אַף אַתֶּם בְּחִנָּם. וְכֵן הַדַּיָּן אָסוּר לִקַּח שְׂכַר פְּסַק הַדִּין, אֶלָּא שְׂכַר בַּטָּלָה בִּלְבַד, דָּבָר שֶׁהוּא נִכָּר כַּמָּה מַפְסִיד מִבִּטּוּל מְלַאכְתוֹ כְּדֵי לִשְׁמֹעַ טַעֲנוֹת בַּעֲלֵי הַדִּין, וּבִלְבַד שֶׁיִּטֹּל מִשְּׁנֵיהֶם בְּשָׁוֶה, וְאִם נוֹטֵל יוֹתֵר מִזֶּה, דִּינָיו בְּטֵלִים. וּמַה שֶּׁהִתִּירָה תּוֹרָה לְתַלְמִיד חָכָם לֵהָנוֹת מִדִּבְרֵי תּוֹרָה, הוּא, שֶׁתִּמָּכֵר סְחוֹרָתוֹ בַּשּׁוּק קֹדֶם כָּל אָדָם, וְגַם שֶׁיִּפָּטֵר מִכָּל מִסִּים וְעֻלִּים וְאַרְנוֹנִיּוֹת, וַאֲפִלּוּ כֶּסֶף גּוּלְגַלְתָּא חַיָּבִין הַצִּבּוּר לִתֵּן עָלָיו, וַאֲפִלּוּ הוּא עָשִׁיר וְיֵשׁ לוֹ מָמוֹן הַרְבֵּה יָכוֹל הוּא לִשְׁאֹל בַּדִּין שֶׁיִּפְטְרוּהוּ. וְאִם תַּלְמִיד חָכָם חוֹלֶה הוּא וּמְדֻכָּא בְּיִסּוּרִין וּמַרְבִּין הָעָם לְהָבִיא מָנוֹת גְּדוֹלוֹת מִפְּנֵי כְּבוֹד תּוֹרָתוֹ, מִצְוָה עָלָיו שֶׁיִּטֹּל, וְאֵין זֶה בִּכְלָל נֵאוֹת מִדִּבְרֵי תּוֹרָה, הוֹאִיל וְאִי אֶפְשָׁר לוֹ לְהִתְפַּרְנֵס בְּדֶרֶךְ אַחֶרֶת. וְכֵן תַּלְמִיד חָכָם שֶׁמִּנּוּ אוֹתוֹ הַצִּבּוּר עֲלֵיהֶם פַּרְנָס אוֹ רֹאשׁ הַסֵּדֶר וּמִתְעַסֵּק בְּצָרְכֵי צִבּוּר, מֻתָּר לוֹ לִקַּח מֵהֶם פְּרָס וַאֲפִלּוּ שָׂכָר הַרְבֵּה יוֹתֵר מִכְּדֵי פַּרְנָסָתוֹ, כְּדֵי שֶׁיִּהְיוּ מְזוֹנוֹתָיו בְּרֶוַח וּמִתּוֹךְ כָּךְ יִהְיֶה גָּדוֹל וְיָרְאוּי וּמְאוּיָּם בְּעֵינֵיהֶם. כִּדְאַשְׁכְּחָן בְּכֹהֵן גָּדוֹל דִּכְתִיב בֵּיהּ הַגָּדוֹל מֵאֶחָיו, וְדָרְשׁוּ חֲכָמִים (יומא יח.) גַּדְּלֵהוּ מֵאֶחָיו, שֶׁיִּהְיוּ אֶחָיו הַכֹּהֲנִים מַעֲשִׁירִים אוֹתוֹ מִשֶּׁלָּהֶן. וַחֲכָמִים הָרִאשׁוֹנִים שֶׁהָיוּ נִמְנָעִים מִזֶּה, מִדַּת חֲסִידוּת הָיְתָה בָּהֶם, אֲבָל לֹא מִן הַדִּין: \n"
+            ],
+            [
+                "<b>כָּל הַמְכַבֵּד אֶת הַתּוֹרָה.</b> הַדּוֹרֵשׁ הַחֲסֵרוֹת וְהַיְתֵרוֹת שֶׁבַּתּוֹרָה וּמַרְאֶה טַעַם עַל כָּל קוֹץ וְקוֹץ לוֹמַר שֶׁאֵין בָּהּ דָּבָר לְבַטָּלָה, אֵין לְךָ כְּבוֹד תּוֹרָה גָּדוֹל מִזֶּה. אִי נַמִּי, הַמְכַבֵּד סֵפֶר תּוֹרָה וּמְכַבֵּד לוֹמְדֵי הַתּוֹרָה וְהָעוֹסְקִים בָּהּ, כָּל אֵלּוּ בִּכְלָל מְכַבֵּד אֶת הַתּוֹרָה הֵן: \n"
+            ],
+            [
+                "<b>הַחוֹשֵׁךְ עַצְמוֹ מִן הַדִּין.</b> בְּמָקוֹם שֶׁיֵּשׁ גָּדוֹל מִמֶּנּוּ. אִי נַמִּי, אוֹמֵר לְבַעֲלֵי הַדִּין שֶׁיִּתְפַּשְּׁרוּ: ",
+                "<b>פּוֹרֵק מִמֶּנּוּ אֵיבָה.</b> שֶׁהַיּוֹצֵא מִבֵּית דִּין חַיָּב, שׂוֹנֵא לַדַּיָּן, שֶׁאוֹמֵר בְּלִבּוֹ לֹא הִפֵּךְ בִּזְכוּתִי: ",
+                "<b>וְגָזֵל.</b> שֶׁמָּא יְחַיֵּב הַזַּכַּאי וְנִמְצָא שֶׁגָּזֵל בָּא עַל יָדוֹ:",
+                "<b>וּשְׁבוּעַת שָׁוְא.</b> שֶׁמָּא יְחַיֵּב שְׁבוּעָה לְמִי שֶׁאֵינוֹ חַיָּב בָּהּ וְנִמְצָא מֵבִיא לִידֵי שְׁבוּעַת שָׁוְא. אִי נַמִּי, קָרֵי תַּנָּא לִשְׁבוּעַת שֶׁקֶר שְׁבוּעַת שָׁוְא, כְּגוֹן הָאוֹמֵר לֹא לָוִיתִי וְלָוָה, דְּבִשְׁעַת שְׁבוּעָה יָצְאָה מִפִּיו לַשָּׁוְא: ",
+                "<b>וְהַגַּס לִבּוֹ בַהוֹרָאָה.</b> בְּלֹא עִיּוּן וּבְלֹא הַמְתָּנָה: \n"
+            ],
+            [
+                "<b>אַל תְּהִי דָּן יְחִידִי.</b> אַף עַל פִּי שֶׁיָּחִיד מֻמְחֶה יָכוֹל לָדוּן, מִדַּרְכֵי הַחֲסִידוּת הוּא שֶׁאֲפִלּוּ מֻמְחֶה לֹא יְהִי דָּן יְחִידִי. וְדַוְקָא כְּשֶׁלֹּא קִבְּלוּהוּ בַּעֲלֵי הַדִּין עֲלֵיהֶם לְדִין, אֲבָל קִבְּלוּהוּ בַּעֲלֵי הַדִּין עֲלֵיהֶם, דָּן יְחִידִי וַאֲפִלּוּ מִדֶּרֶךְ חֲסִידוּת: ",
+                "<b>שֶׁאֵין דָּן יְחִידִי אֶלָּא אֶחָד.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יָחִיד בְּעוֹלָמוֹ:",
+                "<b>וְאַל תֹּאמַר.</b> לַחֲבֵרֶיךָ הַחוֹלְקִים עָלֶיךָ <b>קַבְּלוּ דַּעְתִּי</b> שֶׁאֲנִי מֻמְחֶה וּבְלֹא הַצֵּרוּף שֶׁלָּכֶם הָיִיתִי יָכוֹל לָדוּן:",
+                "<b>שֶׁהֵן רַשָּׁאִין וְלֹא אַתָּה.</b> הוֹאִיל וְצֵרַפְתָּ אוֹתָם עִמְּךָ רָאוּי שֶׁיִּפָּסֵק הַדִּין עַל פִּי הָרַבִּים: \n"
+            ],
+            [
+                "<b>הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי.</b> שֶׁהוּא דָּחוּק לִמְזוֹנוֹת וּמִתְבַּטֵּל מִמְּלַאכְתּוֹ כְּדֵי לַעֲסֹק בַּתּוֹרָה:",
+                "<b>הַמְבַטֵּל אֶת הַתּוֹרָה מֵעֹשֶׁר.</b> מֵחֲמַת רֹב הַמָּמוֹן צָרִיךְ לִתֵּן לִבּוֹ פַּעַם לְכָאן וּפַעַם לְכָאן וְאֵין לוֹ פְּנַאי לַעֲסֹק בַּתּוֹרָה: \n"
+            ],
+            [
+                "<b>הֱוֵי מְמַעֵט בְּעֵסֶק.</b> הַמְעֵט בְּעֵסֶק סְחוֹרָתְךָ וּמְלַאכְתְּךָ, וְיִהְיֶה עִקַּר עִסְקְךָ בַּתּוֹרָה: ",
+                "<b>וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם.</b> לִלְמֹד אֲפִלּוּ מִמִּי שֶׁהוּא קָטָן מִמְּךָ בְּחָכְמָה:",
+                "<b>יֵשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ.</b> שֶׁיְּסַיְּעוּ לְבַטֶּלְךָ. פֵּרוּשׁ אַחֵר, יֵשׁ בָּעוֹלָם כַּמָּה בְּטֵלִים שֶׁהֵם הָרְשָׁעִים וְחַיּוֹת רָעוֹת שֶׁהֵם בְּטֵלִים, וְעַל יָדָם הַקָּדוֹשׁ בָּרוּךְ הוּא יָבִיא עָלֶיךָ פֻּרְעָנוּת: ",
+                "<b>וְאִם עָסַקְתָּ בַתּוֹרָה.</b> הוּא עַצְמוֹ יְשַׁלֵּם שְׂכָרְךָ וְלֹא עַל יְדֵי שָׁלִיחַ. וּבְזֶה יְתֵרָה מִדָּה טוֹבָה עַל מִדַּת פֻּרְעָנוּת: \n"
+            ],
+            [
+                "<b>פְּרַקְלִיט.</b> מַלְאַךְ מֵלִיץ טוֹב:",
+                "<b>קַטֵּגוֹר.</b> מֵלִיץ רַע. וּלְשׁוֹן קַטֵּגוֹר, קוֹרֵא תִּגָּר. וְסַנֵּגוֹר שֶׁהוּא הֵפֶךְ קַטֵּגוֹר, פֵּרוּשׁוֹ שׂוֹנֵא תִּגָּר: \n"
+            ],
+            [
+                "<b>יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ.</b> שֶׁכֵּן מָצִינוּ בְּמֹשֶׁה שֶׁאָמַר לִיהוֹשֻׁעַ תַּלְמִידוֹ בְּחַר לָנוּ אֲנָשִׁים (שמות יז), עֲשָׂאוֹ שָׁוֶה לוֹ: ",
+                "<b>וּכְבוֹד חֲבֵרְךָ כְּמוֹרָא רַבְּךָ.</b> דְּאָמַר לֵיהּ אַהֲרֹן לְמֹשֶׁה בִּי אֲדֹנִי (במדבר יב), וְאָחִיו גָּדוֹל מִמֶּנּוּ בְּשָׁנִים הָיָה וְקָרֵי לֵיהּ אֲדֹנִי: ",
+                "<b>וּמוֹרָא רַבְּךָ כְּמוֹרָא שָׁמָיִם.</b> דִּכְתִיב (שם י\"א) אֲדֹנִי מֹשֶׁה כְּלָאֵם, כָּלֵּם מִן הָעוֹלָם, כֵּיוָן שֶׁמָּרְדוּ בְּךָ כְּאִלּוּ מָרְדוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְחַיָּבִים כְּלָיָה: \n"
+            ],
+            [
+                "<b>הֱוֵי זָהִיר בַּתַּלְמוּד.</b> שֶׁיְּהֵא תַּלְמוּדְךָ בְּדִקְדּוּק וְכַהֲלָכָה:",
+                "<b>שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן.</b> אִם תִּטְעֶה בְּהוֹרָאָה מִתּוֹךְ שֶׁלֹּא דִּקְדַּקְתָּ בְּתַלְמוּדְךָ וְתָבֹא לְהַתִּיר אֶת הָאָסוּר, הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה עַל יָדְךָ כְּאִלּוּ עָשִׂיתָ מֵזִיד: ",
+                "<b>שְׁלֹשָׁה כְתָרִים הֵם.</b> הַכְּתוּבִים בַּתּוֹרָה, שֶׁחִיְּבָה הַתּוֹרָה לִנְהֹג בָּהֶם כָּבוֹד: ",
+                "<b>כֶּתֶר תּוֹרָה.</b> כְּתִיב בֵּיהּ (ויקרא יט) וְהָדַרְתָּ פְּנֵי זָקֵן, זֶה שֶׁקָּנָה חָכְמָה: ",
+                "<b>כֶּתֶר כְּהֻנָּה.</b> כְּתִיב בֵּיהּ (שם כ\"א) וְקִדַּשְׁתּוֹ קָדוֹשׁ יִהְיֶה לָךְ: ",
+                "<b>כֶּתֶר מַלְכוּת.</b> כְּתִיב בֵּיהּ (דברים י\"ז) שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ: ",
+                "<b>וְכֶתֶר שֵׁם טוֹב.</b> מִי שֶׁיֵּשׁ בְּיָדוֹ מַעֲשִׂים טוֹבִים וּשְׁמוּעָתוֹ טוֹבָה מֵחֲמַת מַעֲשָׂיו, לֹא מָצִינוּ לוֹ כֶּתֶר בַּתּוֹרָה שֶׁיִּהְיוּ חַיָּבִים לִנְהֹג בּוֹ כָּבוֹד, וְהוּא עוֹלֶה עַל גַּבֵּי כֻּלָּן, שֶׁכָּל הַשְּׁלֹשָׁה כְּתָרִים צְרִיכִים לוֹ. שֶׁאִם תַּלְמִיד חָכָם הוּא וְסַנִּי שׁוּמְעָנֵיהּ, שָׁרֵי לְבִזּוּיֵהּ. וְאִם כֹּהֵן גָּדוֹל הוּא, אָמְרִינַן בְּיוֹמָא (דף ע\"א) יֵיתוֹן בְּנֵי עַמְמַיָא לִשְׁלָם דְּעָבְדִין עוּבְדֵי אַהֲרֹן, וְלֹא יֵיתוֹן בְּנֵי אַהֲרֹן לִשְׁלָם דְּלֹא עָבְדִין עוּבְדֵי אַהֲרֹן. וְאִם מֶלֶךְ הוּא, כְּתִיב (שמות כב) וְנָשִׂיא בְּעַמְּךָ לֹא תָאֹר, בְּעוֹשֶׂה מַעֲשֶׂה עַמְּךָ: \n"
+            ],
+            [
+                "<b>הֱוֵי גּוֹלֶה לִמְקוֹם תּוֹרָה.</b> אִם אֵין תַּלְמִידֵי חֲכָמִים בִּמְקוֹמְךָ:",
+                "<b>וְאַל תֹּאמַר שֶׁהִיא תָּבֹא אַחֲרֶיךָ.</b> תַּלְמִידֵי חֲכָמִים יָבֹאוּ לְכָאן:",
+                "<b>שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְיָדֶךָ.</b> וְאַל תִּסְמֹךְ שֶׁחֲבֵרֶיךָ כְּשֶׁיָּבֹאוּ מִבֵּית הָרַב יְקַיְּמוּ הַתּוֹרָה בְּיָדְךָ, שֶׁתִּלְמֹד מֵהֶם מַה שֶּׁלָּמְדוּ הֵם מִן הָרַב. אֶלָּא הֱוֵי גּוֹלֶה אַתָּה בְעַצְמְךָ לִמְקוֹם הָרַב, שֶׁאֵינוֹ דּוֹמֶה שׁוֹמֵעַ מִפִּי תַּלְמִיד לְשׁוֹמֵעַ מִפִּי הָרַב. פֵּרוּשׁ אַחֵר, שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְּיָדֶךָ, מִפְּנֵי מָה אֲנִי אוֹמֵר לְךָ הֱוֵי גּוֹלֶה לִמְקוֹם תּוֹרָה, שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְּיָדֶךָ, שֶׁאֲפִלּוּ אַתָּה חָרִיף וּמְפֻלְפָּל בְּיוֹתֵר לֹא תִּתְקַיֵּם הַתּוֹרָה בְּךָ אֶלָּא עַל יְדֵי חֲבֵרֶיךָ שֶׁתִּשָּׂא וְתִתֵּן עִמָּהֶם, וְהַיְנוּ דִּמְסַיֵּם וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן: \n"
+            ],
+            [
+                "<b>אֵין בְּיָדֵינוּ.</b> כְּמוֹ לֹא הֲוָה בְּיָדֵיהּ (יבמות קה.). כְּלוֹמַר אֵין הַדָּבָר הַזֶּה יָדוּעַ לָנוּ מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה וּמִפְּנֵי מָה הַצַּדִּיקִים מְדֻכָּאִים בְּיִסּוּרִין. פֵּרוּשׁ אַחֵר, אֵין לָנוּ בִּזְמַן הַגָּלוּת לֹא מִשַּׁלְוָה וְהַשְׁקֵט שֶׁרָגִיל הַקָּדוֹשׁ בָּרוּךְ הוּא לָתֵת לָרְשָׁעִים כְּדֵי לְטָרְדָן מִן הָעוֹלָם הַבָּא, וְאַף לֹא מִן הַיִּסּוּרִים הַמְיֻחָדִים לַצַּדִּיקִים שֶׁהֵן יִסּוּרִים שֶׁל אַהֲבָה שֶׁאֵין בָּהֵן בִּטּוּל תּוֹרָה. כְּלוֹמַר יָצָאנוּ מִכְּלָל רְשָׁעִים, שֶׁאֵין לָנוּ הַשַּׁלְוָה שֶׁיֵּשׁ לָרְשָׁעִים, וְלִכְלַל צַדִּיקִים לֹא הִגַּעְנוּ, שֶׁהַיִּסּוּרִים שֶׁלָּנוּ אֵינָן שֶׁל אַהֲבָה כְּיִסּוּרֵי הַצַּדִּיקִים: ",
+                "<b>הֱוֵי מַקְדִּים שָׁלוֹם לְכָל אָדָם.</b> וַאֲפִלּוּ לְנָכְרִי בַּשּׁוּק:",
+                "<b>וֶהֱוֵי זָנָב לָאֲרָיוֹת.</b> לִגְדוֹלִים מִמְּךָ:",
+                "<b>וְלֹא רֹאשׁ לַשּׁוּעָלִים.</b> לַקְּטַנִּים מִמְּךָ: \n"
+            ],
+            [
+                "<b>בַּפְּרוֹזְדוֹר.</b> בֵּית שַׁעַר. תַּרְגּוּם אוּלָם, פְּרוֹזְדוֹרָא: ",
+                "<b>טְרַקְלִין.</b> מְקוֹם מוֹשַׁב הַמֶּלֶךְ. כָּךְ אַתָּה הַתְקֵן עַצְמְךָ בָּעוֹלָם הַזֶּה כְּדֵי שֶׁתִּזְכֶּה לָעוֹלָם הַבָּא: \n"
+            ],
+            [
+                "<b>יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה.</b> לְצֹרֶךְ תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים:",
+                "<b>מִכָּל חַיֵּי הָעוֹלָם הַבָּא.</b> לְפִי שֶׁבְּאוֹתוֹ זְמַן אֵין הַתְּשׁוּבָה וּמַעֲשִׂים טוֹבִים מְהַנִּים לָאָדָם, שֶׁאֵין הָעוֹלָם הַבָּא אֶלָּא לְקַבֵּל שָׂכָר עַל מַה שֶּׁקִּיֵּם בָּעוֹלָם הַזֶּה: \n"
+            ],
+            [
+                "<b>אַל תְּרַצֶּה אֶת חֲבֵרְךָ בִשְׁעַת כַּעֲסוֹ.</b> דִּכְתִיב (שמות לג) פָּנַי יֵלֵכוּ וַהֲנִחוֹתִי לָךְ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, הַמְתֵּן עַד שֶׁיַּעַבְרוּ פָּנִים שֶׁל זַעַם (ברכות ז.): ",
+                "<b>וְאַל תְּנַחֲמֶנּוּ בְשָׁעָה שֶׁמֵּתוֹ מֻטָּל לְפָנָיו.</b> שֶׁבִּשְׁעַת הַחֻרְבָּן כִּבְיָכוֹל הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַבֵּל, בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לְנַחֲמוֹ, וְרוּחַ הַקֹּדֶשׁ מְשִׁיבָן (ישעיהו כ״ב:ד׳) אַל תָּאִיצוּ לְנַחֲמֵנִי: ",
+                "<b>וְאַל תִּשְׁאַל לוֹ בִשְׁעַת נִדְרוֹ.</b> לִמְצֹא פְּתָחִים לְהַתִּיר לוֹ אֶת נִדְרוֹ. מִפְּנֵי שֶׁאָז עַל כָּל פֶּתַח וּפֶתַח שֶׁתִּמְצָא לוֹ יֹאמַר אַדַּעְתָּא דְהָכִי נָדַרְתִּי, וְשׁוּב לֹא תִּמְצָא לוֹ פֶּתַח. וּמָצִינוּ כְּשֶׁנִּשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה שֶׁלֹּא יִכָּנֵס לָאָרֶץ לֹא הִתְחַנֵּן מִיָּד אֶלָּא הִמְתִּין וְאַחַר כָּךְ הִתְחִיל לְהִתְחַנֵּן: ",
+                "<b>בִּשְׁעַת קַלְקָלָתוֹ.</b> כְּשֶׁנִּתְקַלְקֵל בְּחֵטְא. לְפִי שֶׁהוּא מִתְבַּיֵּשׁ מִכָּל אָדָם. וְכֵן אַתָּה מוֹצֵא כְּשֶׁחָטָא אָדָם הָרִאשׁוֹן לֹא נִגְלָה עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁעָשׂוּ חֲגוֹרוֹת, דִּכְתִיב (בראשית ג) וַיַּעֲשׂוּ לָהֶם חֲגוֹרוֹת, וְאַחַר כָּךְ וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים: \n"
+            ],
+            [
+                "<b>בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח.</b> פָּסוּק הוּא בְּמִשְׁלֵי, אֶלָּא שֶׁשְּׁמוּאֵל הַקָּטָן הָיָה רָגִיל לְהוֹכִיחַ בְּנֵי אָדָם בְּמִדָּה זוֹ: ",
+                "<b>פֶּן יִרְאֶה ה' וְרַע בְּעֵינָיו.</b> שֶׁעֲשִׂיתוֹ בִּלְבָבְךָ כְּאִלּוּ הוּא שְׁלוּחֲךָ לְמַלְאוֹת תַּאֲוָתְךָ:",
+                "<b>וְהֵשִׁיב מֵעָלָיו אַפּוֹ.</b> מִדְּלֹא כְּתִיב וְשָׁב אֶלָּא וְהֵשִׁיב, מַשְׁמַע יַסִּירֵהוּ מֵעַל אוֹיְבֶיךָ וִישִׁיבֵהוּ עָלֶיךָ: \n"
+            ],
+            [
+                "<b>עַל נְיָר חָדָשׁ.</b> שֶׁהוּא מִתְקַיֵּם. כָּךְ גִּרְסַת הַיַּלְדוּת אֵינָהּ מִשְׁתַּכַּחַת:",
+                "<b>עֲנָבִים קֵהוֹת.</b> שֶׁלֹּא נִתְבַּשְּׁלוּ כָּל צָרְכָּן וּמַקְהוֹת אֶת הַשִּׁינַיִם. כָּךְ חָכְמַת הַיֶּלֶד לֹא נִתְיַשְּׁבָה כָּל צָרְכָּהּ וְאֵין דְּבָרָיו מִתְקַבְּלִים וּמִתְיַשְּׁבִים עַל הַלֵּב:",
+                "<b>יַיִן מִגִּתּוֹ.</b> שֶׁשְּׁמָרָיו מְעֹרָבִים בְּתוֹכוֹ. כָּךְ חָכְמַת הַיֶּלֶד תַּעֲרֹבֶת סְפֵקוֹת יֵשׁ בָּהּ:",
+                "<b>רַבִּי אוֹמֵר אַל תִּסְתַּכֵּל בַּקַּנְקַן.</b> רַבִּי פָּלֵיג אַדְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, וְאָמַר כִּי כְּמוֹ שֶׁיֵּשׁ קַנְקַן חָדָשׁ מָלֵא יַיִן יָשָׁן כָּךְ יֵשׁ יֶלֶד שֶׁטַּעֲמוֹ כְּטַעַם זְקֵנִים, וְיֵשׁ זְקֵנִים פְּחוּתִים בְּמַעֲלַת הַחָכְמָה מִן הַיְלָדִים: \n"
+            ],
+            [
+                "<b>וְהַתַּאֲוָה.</b> הַמְבַקֵּשׁ לְמַלְאוֹת תַּאֲוָתוֹ בַּאֲכִילָה וּשְׁתִיָּה וּבְעִילָה וְכַיּוֹצֵא בָּהֶן:",
+                "<b>וְהַכָּבוֹד.</b> שֶׁיְּכַבְּדוּהוּ בְּנֵי אָדָם: \n"
+            ],
+            [
+                "<b>הַיִלּוֹדִים לָמוּת.</b> מִי שֶׁנּוֹלַד כְּבָר עָתִיד הוּא לָמוּת:",
+                "<b>וְהַמֵּתִים.</b> עֲתִידִים לִחְיוֹת וְלַעֲמֹד לְיוֹם הַדִּין, אֵלֶּה לְחַיֵּי עוֹלָם, וְאֵלֶּה לַחֲרָפוֹת וּלְדִרְאוֹן עוֹלָם: ",
+                "<b>וְחַיִּים לִדּוֹן.</b> עוֹמְדִין לִהְיוֹת נִדּוֹנִים לְיוֹם הַדִּין:",
+                "<b>לֵידַע.</b> מֵאֲחֵרִים:",
+                "<b>וּלְהוֹדִיעַ.</b> לַאֲחֵרִים:",
+                "<b>וּלְהִוָּדַע.</b> לְהָבִין מֵעַצְמוֹ:",
+                "<b>הוּא הַיּוֹצֵר.</b> שֶׁכָּל הָעוֹלָם הוּא בְּיָדוֹ כְּחֹמֶר בְּיַד הַיּוֹצֵר. וּמַה טַּעַם, לְפִי שֶׁהוּא הַבּוֹרֵא שֶׁבָּרָא אֶת כָּל הָעוֹלָם כֻּלּוֹ מֵאַיִן, לְפִיכָךְ יָכוֹל לַעֲשׂוֹת בּוֹ כִּרְצוֹנוֹ: ",
+                "<b>הוּא הַמֵּבִין הוּא הַדַּיָּן.</b> אַחַר שֶׁהֵבִין כָּל מַעֲשֵׂיהֶם מְבִיאָן בַּדִּין לְפָנָיו:",
+                "<b>הוּא בַעַל דִּין.</b> שֶׁהוּא תּוֹבֵעַ אֶת הַחוֹטְאִים:",
+                "<b>וְהוּא עָתִיד לָדוּן.</b> לָעוֹלָם הַבָּא:",
+                "<b>וְלֹא מַשּׂוֹא פָנִים וְלֹא מִקַּח שֹׁחַד.</b> שֶׁאֵינוֹ נוֹשֵׂא פָנִים אֲפִלּוּ לְצַדִּיק גָּמוּר שֶׁלֹּא יַעֲנִישׁוֹ עַל עֲבֵרָה קַלָּה שֶׁבָּאת לְיָדוֹ. וְאֵינוֹ לוֹקֵחַ שֹׁחַד הַמִּצְוָה בִּשְׁבִיל הָעֲבֵרָה. אֶלָּא נוֹתֵן שָׂכָר עַל הַמִּצְוָה וְעֹנֶשׁ עַל הָעֲבֵרָה. כָּךְ פֵּרֵשׁ הָרַמְבַּ\"ם: ",
+                "<b>וְדַע שֶׁהַכֹּל בָּא לְפִי חֶשְׁבּוֹן.</b> פְּרוּטָה וּפְרוּטָה מִצְטָרֶפֶת לְחֶשְׁבּוֹן גָּדוֹל. כָּךְ עֲבֵרוֹת קַלּוֹת כְּשֶׁהֵן מְרֻבּוֹת עוֹלוֹת לְחֶשְׁבּוֹן גָּדוֹל:",
+                "<b>שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר.</b> שֶׁהַנְּשָׁמָה אֵינָהּ רוֹצָה לָצֵאת מִן הַפַּרְגּוֹד, מָקוֹם טָהוֹר שֶׁהַנְּשָׁמוֹת מֻנָּחוֹת שָׁם, וְלִכָּנֵס בִּמְעֵי אִשָּׁה בְּמָקוֹם טָמֵא, וּמַלְאָךְ בָּא וּמוֹצִיאָהּ בְּעַל כָּרְחָהּ וּמַכְנִיסָהּ בִּמְעֵי הָאִשָּׁה: ",
+                "<b>וְעַל כָּרְחֲךָ אַתָּה נוֹלָד.</b> בִּשְׁעַת הַלֵּידָה אֵינוֹ רוֹצֶה לָצֵאת, וּמַלְאָךְ מוֹצִיאוֹ בְּעַל כָּרְחוֹ: ",
+                "<b>וְעַל כָּרְחֲךָ אַתָּה חַי.</b> יֵשׁ אָדָם מְדֻכָּא בְּיִסּוּרִים וְרוֹצֶה לָמוּת וְאֵינוֹ יָכוֹל: "
+            ]
+        ],
+        [
+            [
+                "<b>בַּעֲשָׂרָה מַאֲמָרוֹת.</b> תִּשְׁעָה וַיֹּאמֶר, וּבְרֵאשִׁית נַמִּי מַאֲמָר הוּא, דִּכְתִיב (תהלים לג) בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ: ",
+                "<b>שֶׁמְּאַבְּדִים אֶת הָעוֹלָם.</b> שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא, וְהָרְשָׁעִים שֶׁבַּעֲוֹנָם מְאַבְּדִים אֶת נַפְשָׁם כְּאִלּוּ מְאַבְּדִים אֶת הָעוֹלָם. כָּךְ מָצָאתִי. וְלִי נִרְאֶה, שֶׁמְּאַבְּדִין אֶת הָעוֹלָם מַמָּשׁ, שֶׁמַּכְרִיעִים אֶת כָּל הָעוֹלָם כֻּלּוֹ לְכַף חוֹבָה, וְנִמְצָא הָעוֹלָם אָבֵד בִּשְׁבִילָם: ",
+                "<b>שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת.</b> וְאֵינוֹ דּוֹמֶה הַמְאַבֵּד מְלָאכָה שֶׁהִיא נַעֲשֵׂית בְּיוֹם אֶחָד לִמְלָאכָה שֶׁהִיא נַעֲשֵׂית בְּהַרְבֵּה יָמִים: \n"
+            ],
+            [
+                "<b>לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו.</b> אַף אַתָּה אַל תִּתְמַהּ שֶׁהֶאֱרִיךְ לְאֻמּוֹת הָעוֹלָם כָּל הַשָּׁנִים הַלָּלוּ שֶׁהֵן מִשְׁתַּעַבְּדִין בְּבָנָיו, שֶׁיּוֹתֵר הֶאֱרִיךְ לַדּוֹרוֹת שֶׁמֵּאָדָם וְעַד נֹחַ, וְאַחַר כָּךְ נִשְׁטְפוּ: ",
+                "<b>וְקִבֵּל עָלָיו שְׂכַר כֻּלָּם.</b> עָשָׂה מַעֲשִׂים טוֹבִים כְּנֶגֶד מַה שֶּׁהָיָה רָאוּי שֶׁיַּעֲשׂוּ כֻּלָּם, לְפִיכָךְ נִצּוֹלוּ כֻּלָּם בִּזְכוּתוֹ. וּכְמוֹ שֶׁנָּטַל עָלָיו עֹל מִצְוֹת בָּעוֹלָם הַזֶּה כְּנֶגֶד כֻּלָּם כָּךְ קִבֵּל בָּעוֹלָם הַבָּא שָׂכָר כְּנֶגֶד כֻּלָּם, שֶׁכָּל אָדָם יֵשׁ לוֹ שְׁנֵי חֲלָקִים, אֶחָד בְּגַן עֵדֶן וְאֶחָד בַּגֵּיהִנֹם, זָכָה נוֹטֵל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בְּגַן עֵדֶן, נִתְחַיֵּב, נוֹטֵל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בַּגֵּיהִנֹם (חגיגה טו:): \n"
+            ],
+            [
+                "<b>עֲשָׂרָה נִסְיוֹנוֹת.</b> אֶחָד, אוּר כַּשְׂדִים, שֶׁהִשְׁלִיכוֹ נִמְרוֹד לְכִבְשַׁן הָאֵשׁ. שֵׁנִי, לֶךְ לְךָ מֵאַרְצְךָ. שְׁלִישִׁי, וַיְהִי רָעָב. רְבִיעִי, וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה. חֲמִישִׁי, מִלְחֶמֶת הַמְּלָכִים. שִׁשִּׁי, מַעֲמַד בֵּין הַבְּתָרִים, שֶׁהֶרְאָהוּ שִׁעְבּוּד מַלְכֻיּוֹת. שְׁבִיעִי, הַמִּילָה. שְׁמִינִי, וַיִּשְׁלַח אֲבִימֶלֶךְ וַיִקַּח אֶת שָׂרָה. תְּשִׁיעִי, גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת בְּנָהּ. עֲשִׂירִי, הָעֲקֵדָה: \n"
+            ],
+            [
+                "<b>עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּמִצְרַיִם.</b> שֶׁנִּצּוֹלוּ מֵעֶשֶׂר מַכּוֹת. וְכֻלָּם הָיוּ בַּמִּצְרִיִּים וְלֹא בְּיִשְׂרָאֵל:",
+                "<b>וַעֲשָׂרָה עַל הַיָּם.</b> אֶחָד, וַיִּבָּקְעוּ הַמָּיִם. שֵׁנִי, שֶׁנַּעֲשָׂה הַיָּם כְּמִין אֹהֶל וְנִכְנְסוּ יִשְׂרָאֵל לְתוֹכוֹ, דִּכְתִיב (חבקוק ג) נָקַבְתָּ בְמַטָּיו רֹאשׁ פְּרָזָיו. שְׁלִישִׁי, שֶׁנַּעֲשָׂה קַרְקָעִית הַיָּם יָבֵשׁ בְּלֹא חֹמֶר וְטִיט, דִּכְתִיב (שמות יד) וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה. רְבִיעִי, שֶׁקַּרְקָעִית הַיָּם שֶׁדָּרְכוּ בּוֹ הַמִּצְרִיִּים שֶׁהָיוּ רוֹדְפִים אַחֲרֵי יִשְׂרָאֵל נִתְחַלְחֵל וְנַעֲשָׂה חֹמֶר וְטִיט, דִּכְתִיב (חבקוק ג) חֹמֶר מַיִם רַבִּים. חֲמִישִׁי, שֶׁהַמַּיִם הַנִּקְפָּאִים בְּקַרְקַע הַיָּם לֹא הָיוּ חֲתִיכָה אַחַת אֶלָּא חֲתִיכוֹת קְטַנּוֹת, כְּעֵין לְבֵנִים וְאַבְנֵי הַבִּנְיָן מְסֻדָּרִים זֶה אֵצֶל זֶה, כְּדִכְתִיב (תהלים עד) אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם, שֶׁנַּעֲשָׂה כְּעֵין פֵּרוּרִים. שִׁשִּׁי, שֶׁנִּתְקַשּׁוּ הַמַּיִם הַנִּקְפָּאִים וְנַעֲשׂוּ קָשִׁים כִּסְלָעִים, כְּדִכְתִיב (שם) שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם, וְהַמִּצְרִיִּים נִקְרְאוּ תַּנִּינִים. שְׁבִיעִי, שֶׁנִּגְזַר הַיָּם לִשְׁנֵים עָשָׂר גְּזָרִים כְּדֵי שֶׁיַּעַבְרוּ כָּל שֵׁבֶט וְשֵׁבֶט בְּדֶרֶךְ אֶחָד לְבַדּוֹ, וְהַיְנוּ דִּכְתִיב (שם קלו) לְגוֹזֵר יַם סוּף לִגְזָרִים. שְׁמִינִי, שֶׁקָּפְאוּ הַמַּיִם כְּסַפִּיר וְשֹׁהַם וּזְכוּכִית, כְּדֵי שֶׁיִּרְאוּ הַשְּׁבָטִים אֵלּוּ אֶת אֵלּוּ, שֶׁעַמּוּד הָאֵשׁ הָיָה מֵאִיר לָהֶם, וְזֶהוּ שֶׁנֶּאֱמַר (שם יח) חֶשְׁכַת מַיִם עָבֵי שְׁחָקִים, כְּלוֹמַר קִבּוּץ הַמַּיִם הָיָה כָּעֳבִי שְׁחָקִים כְּעֶצֶם הַשָּׁמַיִם לָטֹהַר. תְּשִׁיעִי, שֶׁהָיוּ יוֹצְאִים מִמֶּנּוּ מַיִם מְתוּקִים שֶׁהָיוּ שׁוֹתִים אוֹתָם, וְזֶהוּ שֶׁנֶּאֱמַר נוֹזְלִים. עֲשִׂירִי, שֶׁלְּאַחַר שֶׁשָּׁתוּ מֵהֶם מַה שֶּׁרָצוּ, הַנּוֹתָרִים מֵהֶם הָיוּ נִקְפָּאִים וְנַעֲשִׂים עֲרֵמוֹת, דִּכְתִיב (שמות טו) נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ נֵד נוֹזְלִים: ",
+                "<b>עֶשֶׂר מַכּוֹת הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם.</b> דצ\"ך עד\"ש באח\"ב: ",
+                "<b>וְעֶשֶׂר עַל הַיָּם.</b> הֵן כְּנֶגֶד עֶשֶׂר נְפִילוֹת שֶׁבְּשִׁירַת וַיּוֹשַׁע. רָמָה בַיָּם, יָרָה בַיָּם, טֻבְּעוּ בְיַם סוּף, תְּהוֹמוֹת יְכַסְיֻמוּ, יָרְדוּ בִמְצוֹלוֹת, תִּרְעַץ אוֹיֵב, תַּהֲרֹס קָמֶיךָ, יֹאכְלֵמוֹ כַּקַּשׁ, כִּסָּמוֹ יָם, צָלְלוּ כַּעוֹפֶרֶת, הֲרֵי עֶשֶׂר נְפִילוֹת. וְתִבְלָעֵמוֹ אָרֶץ אֵינוֹ בְּחֶשְׁבּוֹן הַנְּפִילוֹת, שֶׁזּוֹ הִיא טוֹבָתָן שֶׁזָּכוּ לִקְבוּרָה: ",
+                "<b>עֲשָׂרָה נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בַמִּדְבָּר.</b> שְׁנַיִם בַּיָּם, אֶחָד בַּיְרִידָה, שָׁם נֶאֱמָר (שם יד) הֲמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם, וְאֶחָד בָּעֲלִיָּה, וַיָּבֹאוּ מָרָתָה וַיִּלוֹנוּ. אֶחָד בִּרְפִידִים, וַיָּרֶב הָעָם עִם מֹשֶׁה. שְׁנַיִם בַּמָּן, לֹא תֵצְאוּ וְיָצְאוּ, אִישׁ אַל יוֹתֵר מִמֶּנּוּ וַיּוֹתִירוּ. שְׁנַיִם בַּשְּׂלָו, בָּרִאשׁוֹן בְּשִׁבְתֵּנוּ עַל סִיר הַבָּשָׂר, בַּשְּׂלָו הַשֵּׁנִי וְהָאסַפְסוּף אֲשֶׁר בְּקִרְבּוֹ. אֶחָד בָּעֵגֶל. וְאֶחָד בַּמִּתְאוֹנְנִים. וּבַמְרַגְּלִים, וְהוּא עֲשִׂירִי, שָׁם נֶאֱמָר וַיְּנַסּוּ אוֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי: \n"
+            ],
+            [
+                "<b>וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל.</b> לְפִי שֶׁהִיא טֻמְאָה הַיּוֹצְאָה מִגּוּפוֹ, הָיָה הַדָּבָר מְגֻנֶּה וּמְכֹעָר יוֹתֵר מִשְּׁאָר טֻמְאוֹת: ",
+                "<b>וְלֹא כִּבּוּ גְשָׁמִים אֵשׁ עֲצֵי הַמַּעֲרָכָה.</b> וְאַף עַל פִּי שֶׁהַמִּזְבֵּחַ בְּמָקוֹם מְגֻלֶּה הָיָה:",
+                "<b>וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן.</b> שֶׁלֹּא יְהֵא מִתַּמֵּר וְעוֹלֶה:",
+                "<b>וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים.</b> שֶׁאִם הָיָה נִמְצָא בָּהֶם פְּסוּל קֹדֶם מִצְוָתָן לֹא הָיָה אֶפְשָׁר לְהַקְרִיב אֲחֵרִים תַּחְתָּם. שֶׁהָעֹמֶר נִקְצַר בַּלַּיְלָה וְלֹא הָיוּ מַרְבִּים לִקְצֹר. וּשְׁתֵּי הַלֶּחֶם נֶאֱפִים מֵעֶרֶב יוֹם טוֹב וְאֵין אֲפִיָּתָן דּוֹחָה יוֹם טוֹב. וְכֵן לֶחֶם הַפָּנִים נֶאֱפָה מֵעֶרֶב שַׁבָּת:",
+                "<b>צְפוּפִים.</b> לְשׁוֹן צָף עַל פְּנֵי הַמַּיִם. מֵרֹב הַקָּהָל הָיוּ נִדְחָקִים אִישׁ בְּאָחִיו עַד שֶׁהָיוּ רַגְלֵיהֶם נְטוּלוֹת מִן הָאָרֶץ וְעוֹמְדִים בָּאֲוִיר:",
+                "<b>וּמִשְׁתַּחֲוִים רְוָחִים.</b> בִּשְׁעַת הִשְׁתַּחֲוָיָה נַעֲשָׂה לָהֶם נֵס וּמִשְׁתַּחֲוִים בְּרֶוַח כָּל אֶחָד רָחוֹק מֵחֲבֵרוֹ אַרְבַּע אַמּוֹת, כְּדֵי שֶׁלֹּא יִשְׁמַע אֶת חֲבֵרוֹ כְּשֶׁהוּא מִתְוַדֶּה וּמַזְכִּיר עֲוֹנוֹתָיו: ",
+                "<b>צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם.</b> גָּרְסִינַן. לְפִי שֶׁהָיָה הַמָּקוֹם מַזְמִין לָהֶם פַּרְנָסָתָן וְלֹא הֻצְרַךְ אֶחָד מֵהֶם לָצֵאת מִשָּׁם וְלוֹמַר פַּרְנָסָתִי [דְּחוּקָה] וְאֵינִי יָכוֹל לָדוּר בִּירוּשָׁלַיִם. וְיֵשׁ סְפָרִים שֶׁכָּתוּב בָּהֶן כְּשֶׁאָלִין. וְעַל הָעוֹלִים לָרֶגֶל נֶאֱמָר, שֶׁלֹּא הָיָה אֶחָד מֵהֶם מֵצֵר כְּשֶׁהָיָה לָן בִּירוּשָׁלַיִם מֵחֲמַת דֹּחַק הַמָּקוֹם. כְּמוֹ צַר לִי הַמָּקוֹם גְּשָׁה לִי וְאֵשֵׁבָה (ישעיה מט): \n"
+            ],
+            [
+                "<b>בֵּין הַשְּׁמָשׁוֹת.</b> בְּעֶרֶב שַׁבָּת בְּרֵאשִׁית קֹדֶם שֶׁנִּשְׁלְמָה הַבְּרִיאָה:",
+                "<b>פִּי הָאָרֶץ.</b> לִבְלֹעַ קֹרַח וַעֲדָתוֹ:",
+                "<b>וּפִי הַבְּאֵר.</b> בְּאֵרָהּ שֶׁל מִרְיָם שֶׁהָיְתָה הוֹלֶכֶת עִם יִשְׂרָאֵל בַּמִּדְבָּר בְּכָל הַמַּסָּעוֹת. וְיֵשׁ אוֹמְרִים, שֶׁפָּתְחָה פִּיהָ וְאָמְרָה שִׁירָה, שֶׁנֶּאֱמַר (במדבר כא) עֲלִי בְאֵר עֱנוּ לָהּ: ",
+                "<b>פִּי הָאָתוֹן.</b> בֵּין הַשְּׁמָשׁוֹת נִגְזַר עָלֶיהָ שֶׁתְּדַבֵּר עִם בִּלְעָם:",
+                "<b>וְהַקֶּשֶׁת.</b> לְאוֹת בְּרִית שֶׁלֹּא יִהְיֶה עוֹד מַבּוּל:",
+                "<b>וְהַמָּן.</b> שֶׁיָּרַד לְיִשְׂרָאֵל אַרְבָּעִים שָׁנָה בַּמִּדְבָּר:",
+                "<b>וְהַמַּטֶּה.</b> שֶׁנַּעֲשׂוּ בּוֹ הָאוֹתוֹת. וְשֶׁל סְנַפִּרִינוֹן הָיָה:",
+                "<b>וְהַשָּׁמִיר.</b> כְּמִין תּוֹלַעַת, בְּרִיָּתוֹ כִּשְׂעֹרָה, כְּשֶׁהָיוּ מַרְאִים אוֹתוֹ עַל הָאֲבָנִים הָרְשׁוּמוֹת בַּדְּיוֹ, הֵן נִבְקָעוֹת מֵאֲלֵיהֶן. וּבוֹ פִּתְּחוּ אַבְנֵי הָאֵפוֹד וְהַחֹשֶׁן, דִּכְתִיב בְּהוּ בְּמִלֻאוֹתָם: ",
+                "<b>הַכְּתָב.</b> צוּרַת הָאוֹתִיּוֹת שֶׁהָיוּ חֲקוּקִים בַּלּוּחוֹת:",
+                "<b>וְהַמִּכְתָּב.</b> שֶׁהָיוּ נִקְרָאִים מִכָּל הָאַרְבָּעָה צְדָדִים:",
+                "<b>וְהַלּוּחוֹת.</b> שֶׁל סְנַפִּרִינוֹן הָיוּ, אָרְכָּן שִׁשָּׁה, וְרָחְבָּן שִׁשָּׁה, וְעָבְיָן שְׁלֹשָׁה. כְּאֶבֶן אַחַת שֶׁאָרְכָּהּ וְרָחְבָּהּ וְעָבְיָהּ שָׁוִין, וְנֶחְלְקָה לִשְׁתַּיִם. וְנִגְלָלִים הָיוּ, וַחֲצוּבִים מִגַּלְגַּל חַמָּה: ",
+                "<b>אַף הַמַּזִּיקִין.</b> אֵלּוּ הַשֵּׁדִים. שֶׁלְּאַחַר שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם וְחַוָּה הָיָה מִתְעַסֵּק בִּבְרִיאָתָן, וּכְשֶׁבָּרָא רוּחוֹתֵיהֶן לֹא הִסְפִּיק לִבְרֹא גּוּפֵיהֶן עַד שֶׁקִּדַּשׁ הַיּוֹם, וְנִשְׁאֲרוּ רוּחוֹת בְּלֹא גּוּף: ",
+                "<b>וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ.</b> נִגְזַר עָלָיו בֵּין הַשְּׁמָשׁוֹת שֶׁיִּהְיֶה נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו בִּשְׁעַת הָעֲקֵדָה:",
+                "<b>אַף צְבָת בִּצְבָת עֲשׂוּיָה.</b> תַּרְגּוּם מֶלְקָחֶיהָ צִבְיָתָהָא. הַצְּבָת אֵינָהּ נַעֲשֵׂית אֶלָּא בִּצְבָת אַחֶרֶת, וְרִאשׁוֹנָה מִי עֲשָׂאָהּ, עַל כָּרְחֲךָ מֵאֵלֶיהָ נַעֲשֵׂית בִּידֵי שָׁמַיִם, וְנִבְרֵאת בֵּין הַשְּׁמָשׁוֹת. וְזֶה נִדְחָה בַּגְּמָרָא בְּפֶרֶק מָקוֹם שֶׁנָּהֲגוּ (פסחים דף נד), וְאָמְרוּ, אֶפְשָׁר שֶׁהַצְּבָת הָרִאשׁוֹנָה נַעֲשֵׂית בִּדְפוּס, שֶׁהִתִּיכוּ הַנְּחֹשֶׁת בָּאֵשׁ וְהִצִּיקוּהוּ בְּתוֹךְ הַדְּפוּס וְנַעֲשֵׂית הַצְּבָת מִיָּד: \n"
+            ],
+            [
+                "<b>גֹּלֶם.</b> לְשׁוֹן גָּלְמֵי כֵּלִים, שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. כָּךְ אָדָם שֶׁאֵינוֹ נִגְמָר בְּדַעְתּוֹ לֹא בְּמִדּוֹת וְלֹא בְּחָכְמָה קָרוּי גֹּלֶם: ",
+                "<b>אֵינוֹ מְדַבֵּר לִפְנֵי מִי שֶׁגָּדוֹל מִמֶּנּוּ בְחָכְמָה.</b> שֶׁכֵּן מָצִינוּ בְּאֶלְעָזָר וְאִיתָמָר שֶׁלֹּא רָצוּ לְדַבֵּר בִּפְנֵי אֲבִיהֶן כְּשֶׁקָּצַף עֲלֵיהֶם מֹשֶׁה, וְהֵשִׁיב אַהֲרֹן: ",
+                "<b>וְאֵינוֹ נִכְנָס לְתוֹךְ דִּבְרֵי חֲבֵרוֹ.</b> שֶׁלֹּא [יְעַרְבְּבֶנּוּ]. דִּכְתִיב (במדבר יב) שִׁמְעוּ נָא דְּבָרָי, הַמְתִּינוּ לִי עַד שֶׁאֲדַבֵּר. קַל וָחֹמֶר לְהֶדְיוֹט: ",
+                "<b>וְאֵינוֹ נִבְהָל לְהָשִׁיב.</b> כְּדֵי שֶׁתְּהֵא תְּשׁוּבָתוֹ כַּהֲלָכָה. וְכֵן בֶּאֱלִיהוּא הוּא אוֹמֵר (איוב לו) כַּתַּר לִי זְעֵיר וַאֲחַוֶּךָ:",
+                "<b>שׁוֹאֵל כָּעִנְיָן וּמֵשִׁיב כַּהֲלָכָה.</b> לְדָבָר אֶחָד הוּא נִמְנָה כָּאן. וְהָכִי פֵּרוּשׁוֹ, הַתַּלְמִיד שׁוֹאֵל כָּעִנְיָן כְּלוֹמַר בְּאוֹתוֹ עִנְיָן שֶׁהֵם עֲסוּקִים בּוֹ, וְאָז הָרַב מֵשִׁיב כַּהֲלָכָה. אֲבָל אִם יִשְׁאַל הַתַּלְמִיד שֶׁלֹּא כְּעִנְיָן, הוּא מֵבִיא לָרַב שֶׁיָּשִׁיב שֶׁלֹּא כַּהֲלָכָה. עַל דֶּרֶךְ שֶׁאָמַר רַבִּי חִיָּא לְרַב (שבת דף ג) כִּי קָאֵי רַבִּי בְּהַאי מַסֶּכְתָּא לֹא תְשַׁיְלֵיהּ בְּמַסֶּכְתָּא אַחֲרִיתִי. וְכֵן אַתָּה מוֹצֵא בָּאֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם שֶׁרָאוּ אֶת מֹשֶׁה עוֹסֵק בְּהִלְכוֹת הַפֶּסַח וְשָׁאֲלוּ לוֹ בְּאוֹתוֹ עִנְיָן: ",
+                "<b>וְאוֹמֵר עַל רִאשׁוֹן רִאשׁוֹן.</b> וְכֵן מָצִינוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאָמַר לוֹ מֹשֶׁה (שמות ג) מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה, הִיא הָרִאשׁוֹנָה. וְכִי אוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל, הֲרֵי שְׁנִיָּה. וְהֵשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הָרִאשׁוֹנָה כִּי אֶהְיֶה עִמָּךְ, וְעַל הַשְּׁנִיָּה, בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת הָאֱלֹהִים: ",
+                "<b>וְעַל מַה שֶּׁלֹּא שָׁמַע אוֹמֵר לֹא שָׁמָעְתִּי.</b> אִם פּוֹסֵק דִּין מִן הַסְּבָרָא מִדַּעְתּוֹ לֹא יֹאמַר כָּךְ שָׁמַעְתִּי מֵרַבּוֹתַי. וּמָצִינוּ בְּאַנְשֵׁי חָרָן (בראשית כט) כְּשֶׁשָּׁאַל מֵהֶם יַעֲקֹב הֲשָׁלוֹם לוֹ, אָמְרוּ לוֹ שָׁלוֹם, וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן, כְּלוֹמַר, זֶה אָנוּ יוֹדְעִים, וְאִם תִּשְׁאַל יוֹתֵר, הִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן וְהִיא תַּגִּיד לְךָ, כִּי אֲנַחְנוּ לֹא יָדַעְנוּ יוֹתֵר מִזֶּה: ",
+                "<b>וּמוֹדֶה עַל הָאֱמֶת.</b> וְאַף עַל פִּי שֶׁיָּכוֹל לְהַעֲמִיד אֶת דְּבָרָיו עַל יְדֵי טְעָנוֹת שֶׁבְּיָדוֹ. וְכֵן מָצִינוּ בְּמֹשֶׁה (ויקרא י), כְּשֶׁסִּלְּקוֹ אַהֲרֹן וְאָמַר לוֹ, אִם שָׁמַעְתָּ בְּקָדְשֵׁי שָׁעָה אֵין לְךָ לְהָקֵל בְּקָדְשֵׁי דּוֹרוֹת, וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו, הוֹדָה וְלֹא בּוֹשׁ לוֹמַר לֹא שָׁמַעְתִּי, אֶלָּא שָׁמַעְתִּי וְשָׁכַחְתִּי: ",
+                "<b>וְחִלּוּפֵיהֶן בַּגֹּלֶם.</b> חִלּוּף הַדְּבָרִים הַלָּלוּ שֶׁבֶּחָכָם הֵם בַּגֹּלֶם: \n"
+            ],
+            [
+                "<b>רָעָב שֶׁל בַּצֹּרֶת.</b> הַגְּשָׁמִים מֻעָטִים וּמִתּוֹךְ כָּךְ הַשַּׁעַר מִתְיַקֵּר:",
+                "<b>רָעָב שֶׁל מְהוּמָה.</b> מִפְּנֵי הַגְּיָסוֹת אֵין יְכוֹלִין לֶאֱסֹף הַתְּבוּאָה:",
+                "<b>רָעָב שֶׁל כְּלָיָה.</b> הַשָּׁמַיִם כַּבַּרְזֶל וְהָאָרֶץ כַּנְּחוּשָׁה:",
+                "<b>שֶׁלֹּא נִמְסְרוּ לְבֵית דִּין.</b> שֶׁלֹּא עָשׂוּ בָּהֶן דִּין תּוֹרָה:",
+                "<b>וְעַל פֵּרוֹת שְׁבִיעִית.</b> שֶׁעוֹשִׂים בָּהֶן סְחוֹרָה וְאֵין נוֹהֲגִין בָּהֶן קְדֻשַּׁת שְׁבִיעִית:",
+                "<b>עִנּוּי הַדִּין.</b> שֶׁיּוֹדְעִים לְהֵיכָן הַדִּין נוֹטֶה וּמְעַכְּבִין וְאֵין פּוֹסְקִין אוֹתוֹ:",
+                "<b>עִוּוּת הַדִּין.</b> לְזַכּוֹת אֶת הַחַיָּב וּלְחַיֵּב אֶת הַזַּכַּאי:",
+                "<b>וְעַל הַמּוֹרִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה.</b> לֶאֱסֹר אֶת הַמֻּתָּר וּלְהַתִּיר אֶת הָאָסוּר: \n"
+            ],
+            [
+                "<b>שְׁבוּעַת שָׁוְא.</b> לְבַטָּלָה, שֶׁלֹּא לְצֹרֶךְ: ",
+                "<b>חִלּוּל הַשֵּׁם.</b> הָעוֹבֵר עֲבֵרָה בְּפַרְהֶסְיָא בְּיָד רָמָה. אִי נַמִּי, שֶׁבְּנֵי אָדָם רוֹאִים וְלוֹמְדִים מִמַּעֲשָׂיו: ",
+                "<b>וְעַל הַשְׁמָטַת הָאָרֶץ.</b> שֶׁחוֹרְשִׁים וְזוֹרְעִים בַּשְּׁבִיעִית:",
+                "<b>מִפְּנֵי מַעֲשַׂר עָנִי שֶׁבַּשְּׁלִישִׁית.</b> שֶׁבִּמְקוֹם מַעֲשֵׂר שֵׁנִי שֶׁמַּפְרִישִׁים בִּשְׁאָר שָׁנִים שֶׁל שְׁמִיטָה, בַּשְּׁלִישִׁית וּבַשִּׁשִּׁית מַפְרִישִׁין מַעֲשַׂר עָנִי: ",
+                "<b>גֶּזֶל מַתְּנוֹת עֲנִיִּים.</b> לֶקֶט שִׁכְחָה וּפֵאָה פֶּרֶט וְעוֹלְלוֹת: \n"
+            ],
+            [
+                "<b>שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלָּךְ.</b> אֵינִי רוֹצֶה לְהַנּוֹתְךָ, וְהַלְוַאי שֶׁלֹּא תְּהַנֶּה אוֹתִי: ",
+                "<b>וְיֵשׁ אוֹמְרִים זוֹ מִדַּת סְדוֹם.</b> קָרוֹב הַדָּבָר לָבֹא לִידֵי מִדַּת סְדוֹם, שֶׁמִּתּוֹךְ שֶׁהוּא רָגִיל בְּכָךְ, אֲפִלּוּ בְּדָבָר שֶׁחֲבֵרוֹ נֶהֱנֶה וְהוּא אֵינוֹ חָסֵר לֹא יִרְצֶה לְהַנּוֹת אֶת חֲבֵרוֹ, וְזוֹ הָיְתָה מִדַּת סְדוֹם, שֶׁהָיוּ מִתְכַּוְּנִים לְכַלּוֹת הָרֶגֶל מִבֵּינֵיהֶם, וְאַף עַל פִּי שֶׁהָיְתָה הָאָרֶץ רַחֲבַת יָדַיִם לִפְנֵיהֶם וְלֹא הָיוּ חֲסֵרִים כְּלוּם: ",
+                "<b>שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלִּי עַם הָאָרֶץ.</b> שֶׁנֶּהֱנֶה וּמְהַנֶּה בְּשָׁוֶה, וְזֶהוּ יִשּׁוּבָהּ שֶׁל הָאָרֶץ, אֲבָל אֵינוֹ יוֹדֵעַ קְרָא דִּכְתִיב (משלי טו) וְשׂוֹנֵא מַתָּנוֹת יִחְיֶה. וְזֶהוּ לְשׁוֹן עַם הָאָרֶץ הָאָמוּר בְּכָל מָקוֹם, שֶׁרוֹצֶה בְּתִקּוּנָהּ שֶׁל הָאָרֶץ אֲבָל אֵין בּוֹ חָכְמָה לְהַבְדִּיל בַּתִּקּוּנִין הָרְאוּיִין: ",
+                "<b>שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלָּךְ.</b> מְהַנֶּה אֶת הַבְּרִיּוֹת מִנְּכָסָיו, וְהוּא אֵינוֹ נֶהֱנֶה מֵאֲחֵרִים: ",
+                "<b>חָסִיד.</b> שֶׁעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין: \n"
+            ],
+            [
+                "הָכִי גָּרְסִינַן נוֹחַ לִכְעֹס וְנוֹחַ לִרְצוֹת יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ, קָשֶׁה לִכְעֹס וְקָשֶׁה לִרְצוֹת יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. אָדָם שֶׁכּוֹעֵס מַהֵר עַל כָּל דָּבָר, אַף עַל פִּי שֶׁהוּא חוֹזֵר וּמִתְרַצֶּה מְהֵרָה, הֶפְסֵדוֹ מְרֻבֶּה מִשְּׂכָרוֹ, שֶׁרֹב מַעֲשָׂיו מְקֻלְקָלִים מֵאַחַר שֶׁהוּא נוֹחַ לִכְעֹס עַל כָּל דָּבָר וְדָבָר. אֲבָל הַקָּשֶׁה לִכְעֹס, אַף עַל פִּי שֶׁיֵּשׁ לוֹ מִדָּה רָעָה שֶׁהוּא קָשֶׁה לִרְצוֹת, יָצָא הֶפְסֵדוֹ הַמֻּעָט שֶׁהוּא קָשֶׁה לִרְצוֹת בִּשְׂכָרוֹ הַמְרֻבֶּה שֶׁהוּא קָשֶׁה לִכְעֹס, וְרֹב מַעֲשָׂיו מְתֻקָּנִים. וְאִית דְּגַרְסֵי אִפְּכָא. וְגִרְסָא זוֹ נִרְאֵית לִי עִקָּר: \n"
+            ],
+            [
+                "<b>מַהֵר לִשְׁמֹעַ וּמַהֵר לְאַבֵּד יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ.</b> דְּמֵאַחַר שֶׁשּׁוֹכֵחַ מַה שֶּׁלּוֹמֵד מַה הֲנָאָה יֵשׁ בְּמַה שֶּׁהוּא מַהֵר לִשְׁמֹעַ, נִמְצָא הֶפְסֵדוֹ גָּדוֹל מִשְּׂכָרוֹ: ",
+                "<b>קָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד יָצָא הֶפְסֵדוֹ בִשְׁכָרוֹ.</b> שֶׁמִּדָּה טוֹבָה שֶׁיֵּשׁ בּוֹ יְתֵרָה עַל הַמִּדָּה הַנִּפְסֶדֶת, הוֹאִיל וּמַה שֶּׁשָּׁמַע אַחַר הַקֹּשִׁי הוּא זוֹכֵר וְאֵינוֹ שׁוֹכֵחַ. וְנָפְקָא מִנַּהּ, שֶׁאִם יֵשׁ לְפָנֵינוּ שְׁנֵי תַּלְמִידִים וְאֵין לָנוּ לְסַפֵּק מָזוֹן אֶלָּא לְאֶחָד מֵהֶם, נַקְדִּים הַקָּשֶׁה לְאַבֵּד עַל הַמַּהֵר לִשְׁמֹעַ: ",
+                "<b>זֶה חֵלֶק רָע.</b> לֹא הֲוָה שַׁיָּךְ לְמִתְנֵי הָכָא חָסִיד אוֹ רָשָׁע, שֶׁאֵין זֶה דָּבָר הַתָּלוּי בִּבְחִירָתוֹ שֶׁל אָדָם, אֶלָּא חִסָּרוֹן שֶׁהָיָה בּוֹ מֵעִקַּר בְּרִיָּתוֹ: \n"
+            ],
+            [
+                "<b>אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה.</b> כְּלוֹמַר בִּנְתִינַת הַצְּדָקָה, וְלֹא בְּנוֹתְנֵי צְדָקָה מַמָּשׁ, דְּהָא אִיכָּא בְּהוּ מִי שֶׁאֵינוֹ נוֹתֵן. וְכֵן בְּסָמוּךְ בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ, הַיְנוּ בַּהֲלִיכַת בֵּית הַמִּדְרָשׁ: ",
+                "<b>עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים.</b> דְּיוֹדֵעַ שֶׁהַצְּדָקָה מְעַשֶּׁרֶת וְאֵינוֹ רוֹצֶה שֶׁאֲחֵרִים יִתְעַשְּׁרוּ. פֵּרוּשׁ אַחֵר, יֵשׁ מִי שֶׁחָס עַל מָמוֹן קְרוֹבָיו יוֹתֵר מֵעַל מָמוֹנוֹ, וְאַף עַל פִּי שֶׁהוּא נוֹתֵן אֵינוֹ רוֹצֶה שֶׁקְּרוֹבָיו יִתְּנוּ, שֶׁלֹּא יְאַבְּדוּ אֶת מָמוֹנָם, וְהַיְנוּ עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים דּוּמְיָא דְּעֵינוֹ רָעָה בְּשֶׁלּוֹ דִּבְסֵיפָא: \n"
+            ],
+            [
+                "<b>הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה.</b> הוֹלֵךְ לְבֵית הַמִּדְרָשׁ לִשְׁמֹעַ וְאֵינוֹ שׁוֹנֶה וְלוֹמֵד וְלֹא מֵבִין:",
+                "<b>עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ.</b> לוֹמֵד וְשׁוֹנֶה בְּבֵית הַמִּדְרָשׁ שֶׁבְּבֵיתוֹ: \n"
+            ],
+            [
+                "<b>בְּיוֹשְׁבִים לִפְנֵי חֲכָמִים.</b> לְעֵיל בְּאַרְבַּע מִדּוֹת בַּתַּלְמִידִים אַיְרֵי בְּעִנְיַן הַזִּכָּרוֹן וְהַשִּׁכְחָה, וְהַשְׁתָּא מַיְרֵי בְּעִנְיַן הַסְּבָרָא הַיְשָׁרָה וּבְרֵרַת הַדָּבָר הַצּוֹדֵק מֵהַבִּלְתִּי צוֹדֵק: ",
+                "<b>סְפוֹג.</b> הוּא סוֹפֵג אֶת הַמַּיִם, בֵּין עֲכוּרִים בֵּין צְלוּלִים, כָּךְ יֵשׁ מִי שֶׁלִּבּוֹ רָחָב וּמְקַבֵּל כָּל מַה שֶּׁשּׁוֹמֵעַ, וְאֵין בּוֹ כֹּחַ לִבְרֹר הָאֱמֶת מִן הַשֶּׁקֶר: ",
+                "<b>מַשְׁפֵּךְ.</b> כְּלִי שֶׁנּוֹתְנִים עַל פִּי חָבִית אוֹ עַל פִּי הַנּוֹד כְּשֶׁרוֹצִים לְמַלְאוֹתוֹ יַיִן אוֹ שֶׁמֶן:",
+                "<b>שֶׁמַּכְנִיס בְּזוֹ וּמוֹצִיא בְזוֹ.</b> כָּךְ יֵשׁ מִי שֶׁמְּקַבֵּל כָּל מַה שֶּׁלּוֹמֵד וּכְבוֹלְעוֹ כָּךְ פּוֹלְטוֹ:",
+                "<b>מְשַׁמֶּרֶת.</b> מוֹצִיא כָּל מַה שֶּׁשּׁוֹמֵעַ בְּבֵית הַמִּדְרָשׁ, וְקוֹלֵט דָּבָר שֶׁל בַּטָּלָה: ",
+                "<b>נָפָה.</b> לְאַחַר שֶׁמּוֹצִיאִים הַסֻּבִּין וְהַמֻּרְסָן מִן הַקֶּמַח הַנִּטְחָן וְנִשְׁאַר הַקֶּמַח הַדַּק עִם הַסֹּלֶת הַגַּס וְהוּא הֶחָשׁוּב, מַעֲבִירִין אוֹתוֹ בְּנָפָה דַּקָּה מְאֹד וְיוֹרֵד מִמֶּנָּה כָּל אוֹתוֹ הַקֶּמַח הַדַּק שֶׁהוּא כְּעֵין עַפְרוּרִית לְבָנָה וְנִשְׁאַר הַסֹּלֶת הַגַּס הֶחָשׁוּב. וְכֵן הָיוּ עוֹשִׂין לַמְּנָחוֹת. כָּךְ יֵשׁ מִי שֶׁיֵּשׁ בּוֹ כֹּחַ לִבְרֹר וּלְלַבֵּן שְׁמוּעוֹתָיו, וְקוֹלֵט הָאֱמֶת מִן הַשֶּׁקֶר וְהַבָּטֵל: \n"
+            ],
+            [
+                "<b>כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר בָּטֵל.</b> שֶׁאֵינוֹ מִתְקַיֵּם, כְּשֶׁיִּתְבַּטֵּל הַדָּבָר שֶׁהָיָה סִבָּה לְאוֹתָהּ אַהֲבָה, גַּם הָאַהֲבָה בְּטֵלָה. וְכָל אַהֲבָה שֶׁאֵינָהּ תְּלוּיָה בְּדָבָר בָּטֵל אֶלָּא בְּדָבָר קַיָּם, כְּגוֹן אַהֲבַת הַצַּדִּיקִים וְהַחֲכָמִים, אֵינָהּ בְּטֵלָה לְעוֹלָם. כְּשֵׁם שֶׁהַדָּבָר שֶׁהוּא סִבָּה לְאוֹתָהּ אַהֲבָה אֵינָהּ בָּטֵל, כָּךְ אֵין הָאַהֲבָה בְּטֵלָה: ",
+                "<b>אַהֲבַת אַמְנוֹן וְתָמָר.</b> מִפְּנֵי יָפְיָהּ:",
+                "<b>אַהֲבַת דָּוִד וְיוֹנָתָן.</b> לְהַשְׁלִים רְצוֹן קוֹנָם. דְּאָמַר לוֹ יְהוֹנָתָן לְדָוִד אַתָּה תִּהְיֶה לְמֶלֶךְ עַל יִשְׂרָאֵל וַאֲנִי אֶהֱיֶה לְךָ לְמִשְׁנֶה: \n"
+            ],
+            [
+                "<b>כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם סוֹפָהּ לְהִתְקַיֵּם.</b> כְּלוֹמַר שֶׁאַנְשֵׁי הַמַּחֲלֹקֶת הַהִיא מִתְקַיְּמִים וְאֵינָם אוֹבְדִין, כְּמַחֲלֹקֶת הִלֵּל וְשַׁמַּאי שֶׁלֹּא אָבְדוּ לֹא תַּלְמִידֵי בֵּית שַׁמַּאי וְלֹא תַּלְמִידֵי בֵּית הִלֵּל. אֲבָל קֹרַח וַעֲדָתוֹ אָבְדוּ. וַאֲנִי שָׁמַעְתִּי, פֵּרוּשׁ סוֹפָהּ, תַּכְלִיתָהּ הַמְבֻקָּשׁ מֵעִנְיָנָהּ. וְהַמַּחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, הַתַּכְלִית וְהַסּוֹף הַמְבֻקָּשׁ מֵאוֹתָהּ מַחֲלֹקֶת לְהַשִּׂיג הָאֱמֶת, וְזֶה מִתְקַיֵּם, כְּמוֹ שֶׁאָמְרוּ מִתּוֹךְ הַוִּכּוּחַ יִתְבָּרֵר הָאֱמֶת, וּכְמוֹ שֶׁנִּתְבָּאֵר בְּמַחֲלֹקֶת הִלֵּל וְשַׁמַּאי שֶׁהֲלָכָה כְּבֵית הִלֵּל. וּמַחֲלֹקֶת שֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, תַּכְלִית הַנִּרְצֶה בָּהּ הִיא בַּקָּשַׁת הַשְּׂרָרָה וְאַהֲבַת הַנִּצּוּחַ, וְזֶה הַסּוֹף אֵינוֹ מִתְקַיֵּם, כְּמוֹ שֶׁמָּצִינוּ בְּמַחֲלֹקֶת קֹרַח וַעֲדָתוֹ שֶׁתַּכְלִית וְסוֹף כַּוָּנָתָם הָיְתָה בַּקָּשַׁת הַכָּבוֹד וְהַשְּׂרָרָה וְהָיוּ לְהֶפֶךְ: \n"
+            ],
+            [
+                "<b>אֵין חֵטְא בָּא עַל יָדוֹ.</b> כְּדֵי שֶׁלֹּא יְהֵא הוּא בַּגֵּיהִנֹּם וְתַלְמִידָיו בְּגַן עֵדֶן:",
+                "<b>אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה.</b> שֶׁלֹּא יְהֵא הוּא בְּגַן עֵדֶן וְתַלְמִידָיו בַּגֵּיהִנֹּם:",
+                "<b>וְזִכָּה אֶת הָרַבִּים.</b> שֶׁלִּמֵּד תּוֹרָה לְכָל יִשְׂרָאֵל:",
+                "<b>צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל.</b> וּמִשְׁפָּטָיו שֶׁעִם יִשְׂרָאֵל כְּאִלּוּ הוּא עֲשָׂאָן:",
+                "<b>אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל.</b> מִדְּלֹא קָאָמַר עַל חַטֹּאת יָרָבְעָם וְיִשְׂרָאֵל, שְׁמַע מִנַּהּ שֶׁהַכֹּל תָּלוּי בְּיָרָבְעָם: \n"
+            ],
+            [
+                "<b>מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ.</b> לָמֵד מִמֶּנּוּ וְהוֹלֵךְ בִּדְרָכָיו:",
+                "<b>עַיִן טוֹבָה.</b> מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וְאֵינוֹ חוֹמֵד מָמוֹן אֲחֵרִים. שֶׁכֵּן מָצִינוּ בְּאַבְרָהָם שֶׁאָמַר לְמֶלֶךְ סְדוֹם (בראשית יד) אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל וְאִם אֶקַּח מִכָּל אֲשֶׁר לְךָ:",
+                "<b>וְרוּחַ נְמוּכָה.</b> עֲנָוָה יְתֵרָה. וְכֵן מָצִינוּ אַבְרָהָם אוֹמֵר (שם יח) וְאָנֹכִי עָפָר וָאֵפֶר:",
+                "<b>וְנֶפֶשׁ שְׁפָלָה.</b> זְהִירוּת וְהַפְּרִישָׁה מִן הַתַּאֲווֹת. וּמָצִינוּ זֶה בְּאַבְרָהָם, דִּכְתִיב (שם יב) הִנֵּה נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת מַרְאֶה אָתְּ, שֶׁעַד עַכְשָׁיו לֹא הִכִּיר בָּהּ מֵרֹב צְנִיעוּת. וּבְבִלְעָם אַשְׁכְּחַן עַיִן רָעָה, שֶׁהָיָה יוֹדֵעַ שֶׁהָיָה רַע בְּעֵינֵי הַמָּקוֹם שֶׁיֵּלֵךְ אֵצֶל בָּלָק וְהָיָה הוֹלֵךְ כְּדֵי לִטֹּל שָׂכָר, דִּכְתִיב (במדבר כב) אִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב: ",
+                "<b>וְרוּחַ גְּבוֹהָה.</b> דְּאָמַר (שם כד) נְאוּם שׁוֹמֵעַ אִמְרֵי אֵל וְיוֹדֵעַ דַּעַת עֶלְיוֹן:",
+                "<b>וְנֶפֶשׁ רְחָבָה.</b> שֶׁאִם לֹא הָיָה רַב הַתַּאֲוָה לֹא הָיָה יוֹעֵץ לְהַפְקִיר בְּנוֹת מוֹאָב לִזְנוּת. וְאָמְרוּ חֲכָמִים (סנהדרין קה.) בִּלְעָם בּוֹעֵל אֲתוֹנוֹ הָיָה:",
+                "<b>לְהַנְחִיל אֹהֲבַי יֵשׁ.</b> אַבְרָהָם אִקְּרֵי אוֹהֵב, דִּכְתִיב (ישעיה מא) זֶרַע אַבְרָהָם אוֹהֲבִי. יֵשׁ, בָּעוֹלָם הַבָּא, וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא, בָּעוֹלָם הַזֶּה: ",
+                "<b>אַנְשֵׁי דָמִים.</b> בִּלְעָם אִקְּרֵי אִישׁ דָּמִים, שֶׁהִפִּיל בַּעֲצָתוֹ עֶשְׂרִים וְאַרְבָּעָה אֲלָפִים מִיִּשְׂרָאֵל: \n"
+            ],
+            [
+                "<b>עַז כַּנָּמֵר.</b> הַנָּמֵר הַזֶּה נוֹלַד מִן חֲזִיר הַיַּעַר וְהַלְּבִיאָה, כִּי בְּעֵת יַחֵם הָאֲרָיוֹת הַלְּבִיאָה מַכְנֶסֶת רֹאשָׁהּ בְּסִבְכֵי הַיַּעַר וְנוֹהֶמֶת וְתוֹבַעַת אֶת הַזָּכָר, וְהַחֲזִיר שׁוֹמֵעַ קוֹלָהּ וְרוֹבְעָהּ, וְנָמֵר יוֹצֵא מִבֵּין שְׁנֵיהֶן. וּלְפִי שֶׁהוּא מַמְזֵר הוּא עַז פָּנִים, אַף עַל פִּי שֶׁאֵין בּוֹ גְּבוּרָה כָּל כָּךְ. אַף אַתָּה הֱוֵי עַז וְלֹא תִּתְבַּיֵּשׁ לִשְׁאֹל מֵרַבְּךָ מַה שֶּׁלֹּא הֵבַנְתָּ, כְּאוֹתָהּ שֶׁשָּׁנִינוּ לֹא הַבַּיְשָׁן לָמֵד: ",
+                "<b>וְקַל כַּנֶּשֶׁר.</b> לַחֲזֹר אַחַר תַּלְמוּדְךָ, וְלֹא תִיגַע. כְּדִכְתִיב (ישעיה מ) יַעֲלוּ אֵבֶר כַּנְּשָׁרִים יָרוּצוּ וְלֹא יִיגָעוּ: ",
+                "<b>וְרָץ כַּצְּבִי.</b> לִרְדֹּף אַחַר הַמִּצְוֹת:",
+                "<b>וְגִבּוֹר כָּאֲרִי.</b> לִכְבֹּשׁ אֶת יִצְרְךָ מִן הָעֲבֵרוֹת:",
+                "<b>עַז פָּנִים.</b> לְפִי שֶׁהָעַזּוּת נִכָּר בַּפָּנִים כְּדִכְתִיב (משלי כא) הֵעֵז אִישׁ רָשָׁע בְּפָנָיו, לְפִיכָךְ נִקְרָא עַז פָּנִים: ",
+                "<b>שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְיָמֵינוּ.</b> כְּלוֹמַר, כְּשֵׁם שֶׁחוֹנַנְתָּנוּ זֹאת הַמִּדָּה, שֶׁסִּימָן לְזֶרַע אַבְרָהָם בַּיְשָׁנִים רַחֲמָנִים וְגוֹמְלֵי חֲסָדִים (יבמות עט.), כֵּן יְהִי רָצוֹן שֶׁתִּבְנֶה עִירְךָ וְכוּ': \n"
+            ],
+            [
+                "<b>בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא.</b> מֵעָרְלָה יָלְפִינַן, דִּכְתִיב (ויקרא יט) שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים וְגוֹ' וּבַשָּׁנָה הָרְבִיעִית יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים, שֶׁאָבִיו מְלַמְּדוֹ צוּרַת הָאוֹתִיּוֹת וְהֶכֵּר הַנְּקֻדּוֹת. וּבַשָּׁנָה הַחֲמִישִׁית תֹּאכְלוּ אֶת פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ, מִכָּאן וְאֵילָךְ סְפֵי לֵיהּ כְּתוֹרָא: ",
+                "<b>בֶּן עֶשֶׂר לַמִּשְׁנָה.</b> שֶׁלּוֹמֵד מִקְרָא חָמֵשׁ שָׁנִים, וְחָמֵשׁ שָׁנִים מִשְׁנָה, וְחָמֵשׁ שָׁנִים גְּמָרָא. דְּאָמַר מַר (חולין כד.) כָּל תַּלְמִיד שֶׁלֹּא רָאָה סִימָן יָפֶה בְּמִשְׁנָתוֹ חָמֵשׁ שָׁנִים שׁוּב אֵינוֹ רוֹאֶה, דִּכְתִיב (במדבר ח) זֹאת אֲשֶׁר לַלְוִיִּם מִבֶּן חָמֵשׁ וְעֶשְׂרִים שָׁנָה וָמַעְלָה יָבֹא לִצְבֹא צָבָא, שֶׁבָּא וְלוֹמֵד הִלְכוֹת עֲבוֹדָה חָמֵשׁ שָׁנִים, וּבֶן שְׁלֹשִׁים עוֹבֵד: ",
+                "<b>בֶּן שְׁלֹשׁ עֶשְׂרֵה לַמִּצְוֹת.</b> דִּכְתִיב (שם ה) אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ מִכָּל חַטֹּאת הָאָדָם, וְגַבֵּי שְׁכֶם כְּתִיב (בראשית לד) וַיִּקְחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ, וְלֵוִי בְּאוֹתוֹ פֶּרֶק בֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה הָיָה, וְקָרֵי לֵיהּ אִישׁ: ",
+                "<b>בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה.</b> תְּשַׁע עֶשְׂרֵה אָדָם כְּתוּבִים בְּפָרָשַׁת בְּרֵאשִׁית מִן וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם עַד וַיִּבֶן ה' אֱלֹהִים אֶת הַצֵּלָע, חַד לְגוּפֵיהּ, פָּשׁוּ לֵיהּ שְׁמֹנָה עָשָׂר לִדְרָשָׁא: ",
+                "<b>בֶּן עֶשְׂרִים לִרְדֹּף.</b> אַחַר מְזוֹנוֹתָיו. לְאַחַר שֶׁלָּמַד מִקְרָא מִשְׁנָה וּגְמָרָא וְנָשָׂא אִשָּׁה וְהוֹלִיד בָּנִים, צָרִיךְ הוּא לַחֲזֹר וּלְבַקֵּשׁ אַחַר מְזוֹנוֹת. פֵּרוּשׁ אַחֵר, בֶּן עֶשְׂרִים לִרְדֹּף אוֹתוֹ מִן הַשָּׁמַיִם וּלְהַעֲנִישׁוֹ עַל מַעֲשָׂיו, שֶׁאֵין בֵּית דִּין שֶׁל מַעֲלָה מַעֲנִישִׁין פָּחוֹת מִבֶּן עֶשְׂרִים: ",
+                "<b>בֶּן שְׁלֹשִׁים לַכֹּחַ.</b> שֶׁהַלְוִיִּם הָיוּ מְקִימִים אֶת הַמִּשְׁכָּן וּמְפָרְקִין וְטוֹעֲנִין אֶת הָעֲגָלוֹת וְנוֹשְׂאִין בַּכָּתֵף מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה:",
+                "<b>בֶּן אַרְבָּעִים לַבִּינָה.</b> שֶׁלְּאַחַר אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אָמַר לָהֶם מֹשֶׁה (דברים כט) וְלֹא נָתַן ה' לָכֶם לֵב לָדַעַת וְעֵינַיִם לִרְאוֹת וְאָזְנַיִם לִשְׁמֹעַ עַד הַיּוֹם הַזֶּה:",
+                "<b>בֶּן חֲמִשִּׁים לָעֵצָה.</b> שֶׁנֶּאֱמַר בַּלְּוִיִּם (במדבר ח) וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבוֹדָה וְלֹא יַעֲבֹד עוֹד וְשֵׁרֵת אֶת אֶחָיו וְגוֹ', וּמַהוּ הַשֵּׁרוּת, שֶׁיִּתֵּן לָהֶם עֵצָה: ",
+                "<b>בֶּן שִׁשִּׁים לַזִּקְנָה.</b> דִּכְתִיב (איוב ה) תָּבֹא בְכֶלַח אֱלֵי קָבֶר. בכל\"ח בַּגִּימַטְרִיָּא שִׁשִּׁים: ",
+                "<b>בֶּן שִׁבְעִים לַשֵּׁיבָה.</b> דִּכְתִיב בְּדָוִד (דברי הימים א כט) וַיָּמָת בְּשֵׂיבָה טוֹבָה, וִימֵי חַיָּיו הָיוּ שִׁבְעִים שָׁנָה: ",
+                "<b>בֶּן שְׁמֹנִים לִגְבוּרוֹת.</b> דִּכְתִיב (תהלים צ) וְאִם בִּגְבוּרוֹת שְׁמֹנִים שָׁנָה:",
+                "<b>בֶּן תִּשְׁעִים לָשׁוּחַ.</b> הוֹלֵךְ שָׁחוּחַ וְכָפוּף. וְיֵשׁ אוֹמְרִים, לְשׁוֹן שׁוּחָה עֲמֻקָּה: \n"
+            ],
+            [
+                "<b>הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ.</b> בַּתּוֹרָה:",
+                "<b>דְּכֹלָּא בָהּ.</b> שֶׁהַכֹּל תִּמְצָא בָּהּ:",
+                "<b>וְסִיב וּבְלֵה בָהּ.</b> גַּם עַד זִקְנָה וְשֵׂיבָה לֹא תַּעַזְבֶנָּה:",
+                "<b>וּמִנַּהּ לֹא תָּזוּעַ.</b> שֶׁלֹּא תֹּאמַר לָמַדְתִּי חָכְמַת יִשְׂרָאֵל אֵלֵךְ וְאֶלְמַד חָכְמַת יְוָנִית, שֶׁאֵין מֻתָּר לִלְמֹד חָכְמַת יְוָנִית אֶלָּא בְּמָקוֹם שֶׁאָסוּר לְהַרְהֵר בְּדִבְרֵי תּוֹרָה, כְּגוֹן בְּבֵית הַמֶּרְחָץ אוֹ בְּבֵית הַכִּסֵּא. שֶׁשָּׁאֲלוּ אֶת רַבִּי יְהוֹשֻׁעַ מַהוּ לְלַמֵּד אָדָם אֶת בְּנוֹ חָכְמַת יְוָנִית, אָמַר לָהֶם יְלַמְּדֶנּוּ בְּשָׁעָה שֶׁאֵינוֹ לֹא יוֹם וְלֹא לַיְלָה, דְּהָא כְּתִיב וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה: \n"
+            ],
+            [
+                "<b>לְפוּם צַעֲרָא אַגְרָא.</b> כְּפִי רֹב הַצַּעַר שֶׁאַתָּה סוֹבֵל בְּלִמּוּד הַתּוֹרָה וַעֲשִׂיַּת הַמִּצְוָה, יִהְיֶה שְׂכָרְךָ מְרֻבֶּה: \n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            []
+        ]
+    ],
+    "versions": [
+        [
+            "ToratEmet",
+            "http://www.toratemetfreeware.com/online/f_01313.html"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה אבות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..c54f70cb3f95e07dca0ac1198d6f6f476b5f5e2b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,626 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Niddah",
+    "versionSource": "http://sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה נדה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "שמאי אומר כל הנשים דיין שעתן- since Rabbi Eliezer states (see Mishnah 3 of this chapter): “Four women [fall into the category of those for whom the] time [of first seeing blood] suffices,” it is also taught [here]: “Shammai states: For all women [it is] sufficient for them [to reckon uncleanness from] their time [of discovering a flow],” to exclude from [the statement] of Rabbi Eliezer.",
+                "דיין שעתן – women who see blood know their time to make unclean/defile people who were pure who came in contact with them at the time of their seeing [blood] and onward, and we don’t say from before this also there was blood and the sides/walls of the womb preserved it and that she was [ritually] impure beforehand, for all women defile in the vagina and even though blood did not come outside, as it is written (Leviticus 15:19): “[When a woman has a discharge,] her discharge being blood from her body, [she shall remain in her menstrual impurity seven days; whoever touches her shall be impure until evening,],” even though it is in her body and did not come outside, she is impure. And the reason of Shammai is that he was not concerned that perhaps before this there was blood, for if you say that certainly he (i.e., the husband) may always have scruples at the time of sexual intercourse and separate himself entirely from his wife (see Tractate Niddah 3b) and it is found that he would make the daughters of Israel idle from [the commandment] of “being fruitful and multiplying.”",
+                "מפקידה לפקידה (from the present examination to the last one) – she examined herself today and found herself to be [ritually] pure, but she examined herself at the end of the week and found herself to be [ritually] impure. We are concerned about her contact from the first examination and onwards, lest at the moment she removed her hands, he saw her and the sides of the womb preserved it. But regarding being idle from engaging from “being fruitful and multiplying” we are not concerned, for specifically for [ritually] pure women is that we make them unclean from the present examination to the last one, but not for her husband. But Shammai states, that we also don’t make [ritually] pure women unclean, for if so, he (i.e., the husband) may always have scruples at the time of sexual intercourse and separate himself also from sexual relations [with his wife].",
+                "לא כדברי זה – Shammai who is more lenient and doesn’t make a fence for his words.",
+                "ולא כדברי זה – Hillel who is much too stringent, for certainly all those many days, we don’t maintain the sides/walls of the womb with blood.",
+                "מעת לעת ממעטת על יד מפקידה לפקידה (the term of twenty-four astronomical hours – of retrospective uncleanness – reduces the term of the interval from one examination to the other – i.e., we go by the shorter term whichever it may be) – two times that were mentioned regarding a woman to defile those who are pure retroactively, and we go according to the more lenient that is in both of them. If the period from the present examination to the last one is greater than the period of twenty-four astronomical hours, follow after the period of twenty-four astronomical hours and she does not defile other than those pure individuals that she came in contact with from yesterday at this time. But if the period of twenty-four astronomical hours is greater than from the present examination to the last one, as for example, she examined herself in the morning and found herself to be pure and in the evening, she found herself to be impure, we do not defile any other than those pure people that were from the examination in the morning and onward. And the reason of the Rabbis, is because the Sages ordained for the daughters of Israel would examine [themselves] I the morning and the evening, in the morning to permit/make fit the purity of the night, and in the evening to permit/make fit the purity of the morning. But if she examined [herself] in the morning and found herself to be pure, and in the evening and found herself to be impure, she lost the purity of the day, and this one [woman] who sat many days and did not examine herself according to the ordinance of the Sages, she lost one additional period, because of a fine, and in order to make the standards of the Sages consistent, so that there will be no dispute between whether she examined herself in the morning and where she examined herself in the afternoon, they did not want to distinguish or to eliminate or to add at the time. And they provided a fixed time, a period of twenty-four astronomical hours, to not have a rule that would vary according to circumstance [and not be the same for all. And the Halakha is according to the Sages (see Talmud Niddah 4b).",
+                "על יד – after, like )Nehemiah 3:8 – and not as it states, Chapter 3 of Ezra): “Next to them”/ועל ידו החזיק [Uzziel son of Harhiah, of the smiths repaired],” which is like “and after him.”",
+                "וסת (regular date/symptoms of menstruation) – fixed , that it was established for her the times of menstruation, and she examined herself at the time of menstruation and found herself to be impure.",
+                "דיה שעתה – but we are not concerned that perhaps it was before this time, for certainly menstruation comes at its [set] time.",
+                "והמשמשת בעדים – she examined herself with “witnesses,” which are with a sheet prior to sexual intercourse, and after sexual intercourse.",
+                "הרי זה כפקידה – In the Gemara (Tractate Niddah 5a) it establishes that our Mishnah teaches two things, and this is what it said: and a piece of cloth used by women for ascertaining their condition of cleanness or uncleanness, that is to say, it is a Mitzvah upon the woman that she should use two pieces of cloth (i.e., literally, two witnesses), one prior to sexual intercourse and one following sexual intercourse. And that is like an examination. And it reduces the term of the interval from one astronomical period of twenty-four hours and through a present examination to a past examination. For you might have thought lest she see a drop of blood like a grain of mustard and it will release an effusion of semen and it will not be like an examination. Therefore, it comes to teach us that this is not the case. But if she had sexual intercourse in the afternoon with “testimony” (i.e., a piece of cloth that she used to examine herself beforehand), and she examined herself afterwards in the evening and found herself to be impure. We do not defile those with purity from her examination in the morning until her sexual intercourse, for behold, at the time of her sexual intercourse she examined herself and found herself to be pure. But even though that she examined herself prior to sexual intercourse it is not considered to be a good examination, for in the midst that she was hurrying to engage in sexual intercourse, she doesn’t bring in/pas the cloth/sheet (i.e., the “witness”) to the holes and slits, an examination with a “witness” (i.e., the cloth or sheet) is a good examination, and is considered like an examination that we mentioned."
+            ],
+            [
+                "היתה יושבת במטה ועסוקה בטהרות – but that it doesn’t teach [in the Mishnah] that she was engaged with [ritual] purity and she arose/turned aside and saw it (i.e., a drop of blood). And it (i.e., the Mishnah) teaches that she was sitting on the bed, to inform/teach us that because she has regular premonitory systems of menstruation and she know her regular date, the bed is also pure, as it is taught, “and all of them are pure.” But if she doesn’t have a premonitory system of menstruation, that we declare her unclean from one astronomical period of twenty-four hours to another, the bed would also be impure, like the uncleanness of a menstruant woman that defiles a more serious uncleanness to defile a man and to defile the clothing that is upon him.",
+                "אע\"פ שאמרו – that a woman who does not have a premonitory system of menstruation renders unclean [whatever she has touched] during the preceding twenty-four hour period.",
+                "אינה מונה – [she doesn’t count] the days of her being a menstruating woman other than from the time that she saw it (i.e., the drop of blood)."
+            ],
+            [
+                "ארבע נשים דיין שעתן – that the don’t regularly see blood.",
+                "אבל הלכה כרבי אליעזר – and this is what comes out from the Gemara (Tractate Niddah 7b) that the Halakha is according to Rabbi Eliezer."
+            ],
+            [
+                "משיוודע עוברה – at the end of three months from the day that she became pregnant.",
+                "עד שתגמול – until will be completed for her son twenty-four months (i.e., two years). And even if he died within twenty-four months, sufficient for her is her time, for the woman who gives birth (and has been in confinement), her limbs are loose/shaky and her full strength (literally, “her blood”) doesn’t return until after twenty-four mouths (see Talmud Niddah 9a). But from then and onward, behold she is like all the women and becomes defiled in the time of twenty-four astronomical hours or from one examination to a previous examination, and even though she is continually nursing four or five years.",
+                "וגמלתו או מת ר' מאיר אומר מטמאה מפקידה לפקידה – for he (i.e., Rabbi Meir) holds that blood is disturbed (i.e., decomposed) and turns into milk (see Talmud Niddah 9a). But when she is not nursing, even prior to twenty-four months, the blood returns to its place and returns to be menstruating."
+            ],
+            [
+                "כל שעברו עליה שלש עונות – an intermediate-size period is thirty days. And since that these three intermediate-sized periods have gone by for her following her arrival at being close to old age, sufficient for her is her time. And she is called being close to old age, for all who call her: “Mommy, Mommy,” on account of her old age but she does mind.",
+                "כל אשה – [every woman] and even one who is not old and for whom three periods have passed and she did not see it (i.e., a drop of blood), sufficient for her is her time.",
+                "מעוברת ומניק שעברו עליהן שלש עונות – but not if for whom they have not passed, for it is not like the first Tanna/teacher who said (see Mishnah 4): “Once it is known that the fetus is present,” and a nursing mother once he has been born. But the Halakha is not according to Rabbi Eliezer nor according to Rabbi Yossi."
+            ],
+            [
+                "ובמה אמרו – that four women [fall into the category of those for whom the] time [of first seeing blood] suffices (see Mishnah 3).",
+                "בראיה ראשונה - that she saw it (i.e., blood) as a virgin, and the pregnant woman [once it is known that the fetus is present] and the nursing mother [when her son is weaned], and the old woman after three periods have gone by for her on account of her old age.",
+                "אבל בשניה מטמאה מעת לעת – that she has returned to her previous condition that her blood would be found in her.",
+                "מאונס – as for example that she got excited and saw it (i.e., blood) or on account of fear, or that she consumed something which stirs up the blood."
+            ],
+            [
+                "אע\"פ שאמרו – a woman who has regular premonitory symptoms of menstruation sufficient for her is time.",
+                "צריכה להיות בודקת – on every day in the morning and in the evening like the other women.",
+                "חוץ מן הנדה – from when she saw it (i.e., blood) on day, she is unclean for seven days and does not need an examination all seven [days], for without an attack she is unclean all seven [days].",
+                "והיושבת על דם טוהר – for why should there be an examination for her, for even if she would sight it (i.e., blood), it is h blood of purity (i.e., vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl. This blood does not render a woman ritually impure, according to the Torah, even though current Halakhic practice renders a woman ritually impure).",
+                "ומשמשת בעדים – even though she has premonitory symptoms of menstruation , she needs to examine [herself] before sexual intercourse and after sexual intercourse [with her husband]. And especially if she was engaged with [ritual] purity, for since requires examination for [ritual] purity, she requires examination also for her husband. But a woman who is not engaged with [ritual] purity, for her husband she does not require examination.",
+                "ובתולה שדמיה טהורים – four nights according to the School of Shammai, but according to the School of Hillel until the wound of sexual intercourse should heal, and she does not have to use pieces of cloth (literally, “witnesses”), for her blood is pure, and if the appearance of her blood has changed, for since she engaged in sexual intercourse, for on account of sexual intercourse, it changed, but in the morning and in the evening , she requires examination where she didn’t engage in sexual intercourse after the first coition, lest the appearance of her blood changed from her first coition. But if her blood changed in appearance, she is impure/unclean, for we are accustomed to speak where this is not the blood of a virgin.",
+                "שחרית ובין השמשות – in the morning to pronounce fit/kosher the purities of the night, that if she would find herself to be pure, she would know that she didn’t see it (i.e., blood) in the night, and when she minds in the evening that she is impure/unclean, these leave the realm of doubt, and similarly at twilight to pronounce fit/kosher the purities that she was engaged in during the daytime.",
+                "ובשעה שהיא עוברת לשמש את ביתה - when she prepares herself to engage in sexual relations with her husband.",
+                "רבי יהודה אומר אף בשעת עברתן מלאכול מתרומה – even after they have consumed heave-offering/the priest’s due (i.e., if her husband is a Kohen), she needs to examine herself, to repair the remnants of heave-offerings that are before her that if she finds now as [ritually] pure., when she examines in the evening according to her appropriate manner and she finds that she is impure, there will not be remnants of the heave-offering at all that were retroactively impure, for she examined herself after finishing. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "כל היד המרבה לבדוק – that always examines [herself] lest she see it (i.e., blood).",
+                "ובאנשים – [a man] who always examines himself in his membrum virile (see Tractate Niddah 13a), lest his emission went out from him.",
+                "תקצץ (should be cut off) – who warms himself and feels his membrum virile when he warms himself (i.e., masturbates), and removes/spills semen in vain.",
+                "וסומא – but it is not Mishnah and is inoperative/suspended, but rather, she examines herself and shows it to her friends.",
+                "ושנטרפה דעתה (confused, not fully conscious) – on account of illness.",
+                "מתקינות אותן – they examine them (i.e., those who are confused/not fully conscious) and immerse them [as needed].",
+                "And this is the reading: הצנועות מתקנות להן שלישי לתקן את הבית – that is to say, to examine before sexual intercourse and to prepare herself for her husband, and the same law applies for all women as is taught in the first chapter [of Tractate Niddah] and at the time that she passes to passes to have intercourse with her husband, for it (i.e., the Mishnah) took [the terminology], \"צנועות\"/modest (i.e., pious) the cloth (literally, “the witness”) that she examines herself before this intercourse she does not examine herself with it for another intercourse because it is soiled/filthy and dull/shaded in its white appearance with the first examination, and furthermore, the drop [of blood] like mustard is not seen."
+            ],
+            [
+                "נמצא על שלו – even if he waited a long time after coition prior to wiping, it is known that there was blood at the time of sexual intercourse.",
+                "טמאין – both of them (i.e., the husband and the wife) are defiled for seven days, like the law of someone who has intercourse with a menstruant woman.",
+                "אותיום – immediately, and there is no [term] similar to this in the Mishnah.",
+                "טמאים מספק – both of them are impure for seven days. But however, it is a doubtful impurity [in that she doubtfully saw blood at the time of intercourse and/or didn’t see blood at the time of intercourse, but only after the sexual intercourse) leaves it in abeyance but not to burn [a sin-offering].",
+                "ופטורים מן הקרבן – from a regular sin-offering, but they are liable for an uncertain guilt-offering [brought by one who is uncertain as to whether he committed a sin that requires a sin-offering; it was also called the guilt-offering of the pious]."
+            ],
+            [
+                "ותדיח את פניה – wiping that of her face, i.e., her pubic area.",
+                "ואח\"כ – meaning to say, if she delayed more than this measure [of time] (see Talmud Niddah 14b).",
+                "מטמאה מעת לעת- [ritually] pure things that she was engaged with. Like the law of checking every astronomical period of twenty-four hours as we stated in the first chapter (Mishnah 1).",
+                "ואינה מטמאה את בועלה –[she does not impart uncleanness to him who had sexual relations with her] for a defilement of seven days, but rather, the defilement of one evening, according to the law of anyone who comes in contact with a menstruant woman.",
+                "ר' עקיבא אומר אף מטמאה את בועלה – that Rabbi Akiva holds that every astronomical period of twenty-four hours she defiles the person who had sexual relations with her a doubtful seven day period of defilement. But the Halakha is not according to Rabbi Akiva.",
+                "ומודים חכמים לר' עקיבא ברואה כתם (a blood stain on part of her clothing where it is attributable to uterine bleeding) – and even though that in the defilement of an astronomical period of twenty-four hours the Sages stated that she does not defile the person who had sexual relations with her because the defilement of an astronomical period of twenty-four hours is not other than only from the Rabbis, they agree with regard to seeing a blood stain on her clothing, that even though the defilement of a blood stain is according to the Rabbis, it defiles the person who had sexual relations with her a seven day period of [ritual] defilement."
+            ],
+            [
+                "כל הנשים בחזקת טהרה לבעליהן – and he doesn’t need to ask her if she is [ritually] pure. And these words [apply], when he left her in a presumption/state of [ritual] purity.",
+                "הבאין מן הדרך נשיהן להן בחזקת טהורה – When they come from the road, their wives are presumed to be in a state of purity. You might have thought that this applies only when the husband is in the city with his wife, as she can check herself and verify her status; but when the husband is not in the city and she cannot check herself, maybe the presumption would not apply. This teaches us that even in such a situation, her status is still presumed to be pure.",
+                "Two pieces of cloth for every sexual intercourse. One before and one afterwards, and on the morrow, she will examine them (see Tractate Niddah 15a).",
+                "או תשמש לאור הנר – and she will heck after sexual intercourse until she wipes herself with it (i.e., the cloth).",
+                "דיה בשני עדים כל הלילה – one prior to the first sexual intercourse, and one after the final sexual intercourse. But even though that she did not know if she had seen blood between one and the other [act of sexual intercourse], whether according to the School of Shammai or whether according to the School of Hillel, it does not matter to us, for it was not needed other than for matter of [ritual] purity."
+            ],
+            [
+                "החדר והעליה והפרוזדור – the inner part of the female genitals/upper end of the vagina/uterus {חדר) from within, and the forepart of the female genitals/lower end of the vagina/uterus(פרוזדור) from without, both of them are one next to the other, with the inner part of the female genitals/upper end of the vagina/uterus(חדר) to the side in back of it, and the lower end of the vagina/uterus in front of it, and an upper chamber (עליה) built o top of both of them, and there is an hole/perforation (נקב) between it and the lower end of the vagina/uterus called a לול/a passage from the vestibulum vaginae, and sometimes blood comes from the upper chamber to the lower end of the vagina/uterus (פרוזדור) via the passage from the vestibulum vaginae (לול) . And the sides/walls of the womb are below in the middle of the lower end of the vagina/uterus (פרוזדור) and through there the blood exits.",
+                "דם החדר טמא – that is the interior of the womb from where the menses are discharged (המקור) .",
+                "ספיקו טמא – it is [ritually] impure from doubt of a definite impurity/defilement.",
+                "שחזקתו מן המקור – but we don’t say that perhaps it (i.e., the blood) comes from the upper chamber (עליה) for the blood of the upper chamber is pure, but they made it as if it definitely comes from the interior of the womb where the menses are discharged(המקור) . But these words [apply] when it is found from the vestibulum vaginae (לול) and internally to the side of the upper end of the vagina/uterus(חדר) , but if it (i.e., the blood) is found from the vestibulum vaginae (לול) and outwards, it is not impure a definitive defilement to burn it - but it is a doubtful defilement to hold it in abeyance, for two [types] of blood go out through that passage – the blood of the upper end of the vagina/uterus (חדר) and the blood of the upper chamber (עליה) – and we don’t know which comes (see also Maimonides’ Mishneh Torah, Hilkhot Issurei Biah, Chapter 5, Halakhot 3-5)."
+            ],
+            [
+                "חמשה דמים טמאים – in Scripture it is written \"דמיה\"/her blood - twice regarding the defilement of the blood that is in a woman (Leviticus 20:18): “and she has exposed her blood flow”/והיא גלתה את-מקור דמיה\" and (Leviticus 12:7): “she shall then be pure from her flow of blood”/וטהרה ממקר דמיה and the limitation of her blood is two, which makes four bloods: red, the color of bright-colored crocus, and [blood] which is like water mixed with earth and [blood] which is like water mixed with wine. But the black [color] is included within red, and this we state in the Gemara (Tractate Niddah 19a) this black is red but that it was afflicted by disease.",
+                "וכקרן כרכום – like the appearance of the splendor of crocus/saffron, the language of (Exodus 34:29): “that the skin of his (i.e., Moses’) face was radiant.”",
+                "וכמימי אדמה – all of them our Mishnah explains further on (see Mishnah 7).",
+                "וכמזוג - like red wine that is mixed in water.",
+                "וכמימי תלתן – water that they steep in it fenugree. PINKEERIKO in the foreign language.",
+                "וכמימי בשר צלי – thin secretion that comes out from roasted meat.",
+                "ובית הלל מתירין – There are three disputes in the matter. The first Tanna/teacher who stated that there are five impure bloods and nothing more. He holds that the waters of fenugreek and the waters of waters of roasted meat are suspended, we don’t eat nor do we burn them. But the School of Shammai defiles them, and burns upon them heave-offering and holy things. But the School of Hillel makes them completely pure. And the Halakha is according to the first Tanna/teacher, who suspends them/holds them in abeyance.",
+                "עקביא בן מהללאל מטמא (see also Tractate Eduyot, Chapter 5, Mishnah 6) – that he holds that this green is like the color of the bright-colored crocus, but that it was afflicted with disease. But the green that Akavya ben Mehalalel defiles this is like the appearance of the Etrog, but not like the appearance of leek-green stuff, which does not turn to a reddish color at all.",
+                "וחכמים מטהרין – and there are three disputes also regarding the green. The first Tanna/teacher holds that we hold it in suspense/abeyance we don’t consume it nor do we burn it. But Akavya ben Mehalalel defiles it and burns it. And the Sages purify it and consume it. But the Halakha is according to the first Tanna/teacher.",
+                "אם אינו מטמא משום כתם(if I does not impart uncleanness because it is a bloodstain) – to be considered from among the bloods that defile a woman.",
+                "מטמא משום משקה – and considered as blood to make seeds susceptible to receive ritual impurity like all the rest of blood. And it is one of the seven liquids that make the seeds susceptible (see Tracttae Makhshirin, Chapter 6, Mishnah 4).",
+                "לא כך ולא כך – it does not defile because of being a bloodstain, nor does it make seeds susceptible [to receive ritual impurity]. But the Halakha is according to Rabbi Yossi, and he is “the Sages” that dispute against Akavya [ben Mehalalel]."
+            ],
+            [
+                "כדם המכה – like the blood of slaughtered bull which is very red. And at the beginning of the striking/assault of a knife, but not like the blood of all of the slaughtering [process], for the blood of the slaughtering continually changes. And there are those who say, like the blood of the wound of opening of the vein (i.e., the splashing blood).",
+                "כחרת (sediment of ink) – like the drop of ink that is at the bottom of the vessel/printer, which is very black, and not like the appearance of the ink at the top of the vessel which is thin/weak and not so black. Another explanation: חרת is ADARMONDIT in the foreign tongue, where they color the leather skins like the blacking used by shoemakers (see Tractate Shabbat 104b), that is deeper than this, which is deep like the appearance of blackness, meaning to say, blacker than sediment of ink.",
+                "דיהה (fainter) – that its appearance is faint and not so black. And the same law applies for all the impure bloods, that in all of them, if deeper than this, it is impure, but fainter than this, it is pure, except for mixed wine, that whether deeper or whether fainter, is pure.",
+                "כברור שבו (like the brightest shade in it)– that has bright leaves in a reddish appearance more than their andp examine other than in the middle row, and the middle leaf that is in the middle row is more praiseworthy of them all for examination.",
+                "מבקעת בית הכרם – a [well -] known place in the Land of Israel whose name is Bet Kerem (see Tractate Middot, Chapter 3, Mishnah 4).",
+                "ומציף מים – places water on the dirt, until the water floats on top of the dirt [from Bet Kerem] and we estimate them as turbid, but we don’t estimate them as clear-flowing.",
+                "וכמזוג – how?",
+                "שני חלקים מים ואחד יין מן היין השרוני – that comes from the land of Sharon, a place well-known place in the Land of Israel. Another explanation: wine that is made from the vines planted in the group of fields/plain and in the valley. It is the language of (Song of Songs 2:1): “A rose of Sharon.” But in this time, all that you see in a woman from the same place, is [ritually] impure, except from the white and the green. And from our days, we did not hear of he who declared pure any appearance of blood, other than only the white and the green of leeks."
+            ]
+        ],
+        [
+            [
+                "מפלת. אם יש עמה דם טמאה – [impure blood] of a menstruant woman.",
+                "ואם לאו טהורה – for the first Tanna/teacher holds, that is possible for the opening of the uterus (to pass the embryo) without discharging blood (see Talmud Niddah 21a). And even if blood is found with in the piece (of a shapeless object), it is pure, for it is the blood of the piece and not the blood of a menstruant woman.",
+                "רבי יהודה אומר בין כך ובין כך טמאה – for Rabbi Yehuda holds that it is impossible for the opening of the uterus without blood. And since she aborted a piece (i.e., a shapeless object) – it is definitely blood that was there but that it was lost in its limitation, and was not seen. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "כמין שערה – hair.",
+                "יבחושין (looking like a mass of red insects) – mosquitos or gnats.",
+                "תטיל למים – [let her place them into water] – that is tepid, and have them remain in that tepid water for twenty-four hours.",
+                "אם נמוחו טמאה (if they dissolve [into blood] – because she is a menstruant woman, that it is blood.",
+                "אם יש עמהן דם טמאה – our Mishnah is like the Sages who argue with Rabbi Yehuda above (i.e., in Mishnah 1) that it is possible for the opening of the uterus without blood.",
+                "וחכמים אומרים כל שאין בו מצורת אדם אינו ולד – everyone agrees that when it’s body is born in the form of a wild animal, and its face is that of a human, it considered a [human] fetus; its body like that of a human but its face like that face of wild animal, it is a wild animal and this is not a [human] fetus, for we go after the form of the face. They didn’t disagree other than with one for whom part of the face was like that of a human and part of like the face of an animal, and even if most of the face is like that of a human, but one eye that is in his head alone is like that of an animal, Rabbi Meir states that one requires the entire form of a human being, for since it has the eye like an animal, this is not a [human] fetus. But the Rabbis hold, that which lacks the form of a human being at all and even doesn’t have part of a human form, is not a [human] fetus, but if he has part of a [human] form, it is a [human] fetus. But the Halakha is according to the Sages."
+            ],
+            [
+                "שפיר (sac of a fetus) – a piece of flesh. If it has the form of a human being, it is called a fetus having an articulated shape. But I heard that it is like an egg-shell, therefore it is called a sac.",
+                "מלא גנינים ( see Tractate Niddah 24b) – [an abortion consisting of] a bag full of many-colored substance. Another explanation: גנינים are worms, that the piece of flesh is cut into many thin pieces similar worms.",
+                "אינה חוששת לולד – she is not defiled by giving birth. But if there is no blood with them, she should not worry even because of being a menstruating woman.",
+                "תשב לזכר ונקבה impure for two weeks like a woman who gives birth to a female. But she doesn’t have blood of purity (i.e., vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl), other than thirty-three days like a woman who gives birth to a male, for since it is not known/recognized if it is a male or a female, we place upon her the stringencies of the male and the stringencies of a female."
+            ],
+            [
+                "סנדל – a piece of flesh made like the shape of the tongue of a bull. And because it has the form of a sandal, we call it a sandal. And it customarily comes with the fetus. But there are those who explain, \"סנדל\" that it is becoming [as] a fetus [one must say, and poor}.",
+                "שליא – like a skin/membrane that was fetus is lying within it. And its beginning is like the thread of woof [which is thicker than that of the warp – see Tractate Niddah 35a] (i.e., the latitudinal direction), but when it expands wider like a lupine and hollowed like a trumpet. But the placenta is not less than a handbreadth.",
+                "הבית טמא – because of the tent of the deceased, for a [human] fetus was in it and died.",
+                "נימוק הולד (the fetus was mashed) – and the it became blood and was combined with the blood of birth and was nullified in the majority. But the house is not impure. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "תשב לזכר ונקבה – she is [ritually] impure for two weeks like [the birth of] a female, and her days of purity are only thirty-three like [the birth of] a male.",
+                "טומטום וזכר – as for example that she gave birth, one whose sexual organs are concealed or a hermaphrodite, and the other is a definite male.",
+                "תשב לזכר ולנקבה – but we don’t say that from this definite male [child], this other one is also a male.",
+                "תשב לנקבה בלבד – and even if it is one whose sexual organs are concealed is a male, we follow after the females, for all the days of a male, whether for [ritual] impurity or whether for purity they are absorbed within that of the female.",
+                "מחותך – limb by limb.",
+                "מסורס – the language of opposite, like [Tractate Bava Batra 119b]: “invert the order in which the persons are mentioned in that verse (in reference to Numbers 27:2) and interpret it.",
+                "משיצא רובו הרי הוא כילוד – and his head is like the majority. Therefore, when the head of someone who is cut up by limbs comes out, even though all the rest of the body is inside, it is like it is born.",
+                "פחדתו – his forehead."
+            ],
+            [
+                "ואין ידוע מה הוא – if it is a male or a female.",
+                "תשב לזכר ולנקבה – the days of purity of a male, and the days of [ritual] impurity of a female.",
+                "לזכר ונקבה ולנדה – meaning to say, that when you see that she is a menstruant woman, that she doesn’t have the days of purity, for perhaps it is not a fetus. And she immerses [in a Mikveh] at the conclusion of forty days like when she gives birth to a male [child] according to the one who states that ritual immersion at its appropriate time is a Mitzvah. And she immerses a long day, she needs another ritual -immersion at the end of the fortieth [day], and this is needed for immersion at the conclusion of forty days like one who gives birth to a male [child], even though this immersion does not have any effect upon her whatsoever, for she is not pure for Holy Things and for the Temple until her fulfillment of eighty days like giving birth to a female [child],"
+            ],
+            [
+                "המפלת ליום ארבעים – of her ritual immersion.",
+                "אינה חוששת לולד – that she did not cause his formation until the completion of all forty days.",
+                "ולנדה - when she sees [blood], she will be a menstruant woman, for perhaps there isn’t a [human] fetus [after all], and there aren’t the days of purity.",
+                "יום ארבעים ואחד תשב לזכר – seven days of impurity. Even with her giving birth dried up/withered she is not a menstruant woman. But two weeks [after giving birth to] a female [child], she does not sit, as the reason is taught that the formation of a female is [after] eighty-one days. But the Halakha is not according to Rabbi Yishmael.",
+                "וחכמים אומרים כו' – The Sages are the first Tanna/teacher, but because that the reason of Rabbi Ishmael makes more sense than the first Tanna/teacher, Rabbi [Judah the Prince] retracted and taught it in the language of the Sages, to teach us that the Halakha is according to the first anonymous teaching, and even though there is the dispute of Rabbi Yishmael at its side."
+            ]
+        ],
+        [
+            [
+                "בנות כותים נדות מעריסתן – from their youth, when they are placed in the cradle, the Rabbis decreed concerning them that they defile on account of being menstruating women, as it is written (Leviticus 15:19): “When a woman has a discharge”/ואשה כי-תהיה זבה. And it is taught in a Baraita: I do not have [from this verse] anything other than a woman when she is an adult, from where do I learn that a baby one-day old is a menstruant woman? The inference teaches us: \"ואשה\"/when a woman. But the Cutheans (i.e., Samaritans) do not expound upon [the difference between]\"אשה\" \"ואשה\" - a woman, when a woman, for when they see them as minors (i.e., babies), they do not separate/set them aside, therefore, the Rabbis decreed concerning it that all of them [at whatever age] defile.",
+                "מטמאין משכב התחתון כעליון (they convey uncleanness to a couch beneath as to a cover above-see also Tractate Kelim, Chapter 1, Mishnah 3) – what is below that of someone who has sexual intercourse with a menstruating woman is unclean/impure just as that which is above a person with gonorrhea/זב, that just as what is above a person with gonorrhea does not defile anything other than foods and liquids, even that which is below the person having sexual intercourse with a menstruating woman does not defile anything other than foods and liquids. And that which is above the person with gonorrhea is that which is removed from upon the person with gonorrhea, we derive from Scripture that he does not defile a person and/or utensils but only food and liquids, as it is written (Leviticus 15:10): “whomever touches anything that was under him shall be impure [until evening],” what is תחתיו/under him? If you were to say that which is underneath the person with gonorrhea/זב – he derives from everything that he would touch when lying down, but the person who comes in contact with anything where the person with gonorrhea is below him becomes defiled, and since we do not combine them and write, “and anyone who comes in contact with everything that is below him and who carries them should wash his clothing,” and we make the religious ruling concerning him that he defiles, it follows that this, “and he defiles,” does not speak of people and utensils, but rather [only] foods and liquids. But Cutheans who engage in having sexual relationships with menstruating women, defile food and liquids that are lying underneath them , but not humans or utensils, like as to a cover above of a person with gonorrhea that he also defiles food and liquids but not a person or utensils. And all of these things were not stated other than at the time when the Cutheans uphold the Torah and are punctilious in many of the commandments like Israelites. But after they (i.e., the Rabbis) examined and found with them [things] like the image of a pigeon at the top of Mount Gerizim that they worship, they made them like complete heathens for all of their things, whether for matters of [ritual] impurity and purity or for the rest of the laws of the Torah, there is no difference between them and between heathens at all.",
+                "והן יושבות על כל דם (continue unclean for any sort of blood) – meaning to say, therefore, the Cuthians engage in sexual intercourse with menstruating women, therefore, they continue [to be] unclean for any sort of blood, for all blood that she sees, whether red whether green, she continues unclean for it the days of the menstruant woman, and this is a snare/stumbling block for them, that if she sees green blood today, she begins to count from today seven days of menstrual uncleanness , but if she sees during those actual days of menstrual uncleanness red blood, she does not count other than from the first sighting, but that blood was pure, and from the second sighting she needs to count.",
+                "ואין חייבין עליהן - a person who wears or covers [himself] with those clothing and enters into the Sanctuary, is exempt from a sacrifice. Or if those clothing of their couch came in contact with heave-offering, we suspend them.",
+                "מפני שטומאתן ספק – for we don’t know if she is a menstruating woman or not. But in the Gemara (Tractate Niddah 33b) it raises an objection on our Mishnah from that which is taught inTractate Tohorot, Chapter 4 (Mishnah 5): “On account of six matters of doubt do they burn the heave-offering,” [and one of them is] “because of a doubt concerning the clothing of a common, uneducated person [who is not punctilious in the observance of the laws of ritual purity],” that is to say on the clothing of a common, uneducated person if they came in contact with it (i.e., heave-offering), it is burned, because perhaps it was [ritually] impure, and this Cuthean also, we derive it that if his couch came in contact with heave-offering, it would be burned, because he is a common, uneducated person, and he has the clothing of a common, uneducated person. And it (i.e., the Talmud) responds that our Mishnah speaks regards a Cuthean who immersed [in a ritual bath] in our presence and came up [from the Mikveh] and tread upon the clothing of a member of the group dedicated to the precise observance of the Mitzvot (i.e., a חבר) who is naked, or that he wore the clothing of a member of the group dedicated to the precise observance of the Mitzvot, or immersed his clothing in his presence (i.e., of the member of the group dedicated to the precise observance of the Mitzvot) in a manner whereby the clothing of the Cuthean when they are trodden upon [from a person with gonorrhea immediate treading, leaning against] did not come in contact with the clothing of the member of the group dedicated to the precise observance of the Mitzvot when he treated upon him, and afterwards, the clothing of the member of the group dedicated to the precise observance of the Mitzvot that the Cuthean tread upon them with heave-offering, we don’t burn the heave-offering on their account. For if it was because of the ritual impurity of the common, uneducated person, he would immerse himself. But if it was because of someone engaging in sexual intercourse with a menstruating woman, perhaps he did not engage in close sexual contact, and the days of his [ritual] impurity had already passed and the ritual immersion is effective. But if you wish to say that he engaged in close sexual contact, perhaps his wife was not continuing unclean for any sort of blood, but rather only on pure blood, and this is a compound uncertainty, and we on a compound uncertainty, we don’t burn the heave-offering."
+            ],
+            [
+                "פירשו ללכת בדרכי ישראל הרי הן כישראליות – but undefined, they are like Cuthean women.",
+                "ר' יוסי אומר לעולם הן כישראל – but undefined, they are like Israelite women. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "דם מכרית וכו' בית שמאי מטהרין – but even though that [regarding] her spit and her urine, the School of Shammai agrees with the Sages that decreed upon them to be like those with gonorrhea for all their matters, even so, her blood is pure, for the Rabbis reserved for her that it would be a means of recognition of their Rabbinic [ritual] impurity, in order that they would not burn heave-offering or Holy Things upon them.",
+                "ודם טהור של מצורעת – but even though that the discharges of a woman leper such as her spit and urine are primary sources of ritual impurity like that of someone with gonorrhea, even so, her blood of purity (i.e., the vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl) is pure, for it is not a discharge, for we require that which is similar to spit (i.e., secretion of the mouth) which is formed in globules on being discharged (see Tractate Niddah 56a).",
+                "כרוקה וכמימי רגליה – that defile while moist but do not defile while dry. But this recognition is what is used regarding the blood of a heathen woman which defiles according to the Rabbis who decreed upon them that they would be like those with gonorrhea for all their matters, whereas the Israelite women (i.e., Jewish women) blood defiles moist and dry, and that of the heathen [which defiles] moist but not dry, like her spit and her urine that do not defile dry. But the blood of a woman leper also, even though her blood is not an issue/spring, she has the law of a spring upon her, for the All-Merciful included her from Scripture as it is written for a male, to include the leper to his discharge/issue and for the female, to include the female leper to her discharge/issue, and we state that her discharge/issue is suspicious, for if you wish you can say the rest of the discharges, we derive it from the male, and since we include the [male] leper to his discharges, we include the female leper with her discharges, for there is something analogous to it in the male, but to her blood, there is nothing [like it] in the male, for since the All-Merciful included her blood, that it would be like her spit and like her urine, if so, just as her spit and her urine defile moist and don’t defile when dry, so too her blood is like this.",
+                "דם היולדת- that passed the days of [ritual] defilement of a menstruant woman who did not immerse [as yet in the Mikveh].",
+                "בית שמאי אומרים כרוקה וכמימי רגליה - it defiles when moist but does not defile when dry. But even though it is blood of purity, the All-Merciful ties it to days but these were filled, but not to make it defiled also because of a discharge because it doesn’t form globules on being discharged, nevertheless, the Rabbis decreed [ritual] defilement upon her, for since she did not immerse [in a Mikveh], she is [ritually] impure/defiled, as a decree that after seven [days] is like within seven [days]. But however, it was not decreed that that it would be defiled [both] moist and dry like before the seven [days], for just as there is recognition that they knew that his defilement is according to the Rabbis.",
+                "ובית הלל אומרים מטמא לח ויבש – for his [ritual] impurity is from the Torah all the time that he didn’t immerse [in the Mikveh]. For the School of Hillel holds that the All-Merciful ties days and ritual immersion, all the while that she didn’t immerse, her blood after the seven [days] is like that of before the seven days.",
+                "ומודים ביולדת זוב – it at the time of her giving birth she had a flux, she would need to count seven clean days prior to becoming [ritually] pure, but if she gave birth and didn’t count [seven clean days], the School of Shammai agrees with the School of Hillel that her blood is impure moist and dry even though the seven days following her giving birth to a male had passed or two weeks for a female, for the blood of a woman with a flux always remains in its impurity from the Torah until she counts seven clean [days]."
+            ],
+            [
+                "המקשה נדה – this is what it says: A woman having difficulties in her giving birth during the days of her menstruating period and saw blood during her labor, she is a menstruant woman/Niddah, for the Torah did not purify the blood of her protracted labor other than during the eleven days of her days of protracted menstruation/זיבה, but the All-Merciful did not purify it during her days of being a menstruant woman/נדה .",
+                "קשתה- on account of the fetus for three days during the eleven days of her protracted menstruation/ימי זיבה, and she saw it (i.e., blood) for three consecutive days.",
+                "ושפתה (and she was relieved)- that she stood in relief and in comfort from her throes of birth agony for an astronomical period of twenty-four hours on the fourth day.",
+                "וילדה (and she gave birth) – and the matter was revealed that the blood that she saw did not come on account of the fetus, therefore, this [woman] gives birth while having a flux. But if she did not have relief close to her giving birth, all of the blood that she saw, was on account of the fetus and the All-Merciful purified her from the blood of flux, as it is written (Leviticus 15:25): “When the woman had a discharge of blood/זוב דמה [for many days, not at the time of her menstrual impurity, she shall be impure, as though at the time of her menstrual impurity, as long as her discharge lasts],” her blood is on account of herself but not her blood on account of her fetus.",
+                "לילה ויום – that if she had relief for half of Tuesday and she gave birth during the middle of Wednesday, for she had a period of relief for an astronomical period of twenty-four hours, this is not comfort/relief, unless her relief was for a night and a day after the night, ",
+                "like Friday night and its day. And the Halakha is according to Rabbi Eliezer.",
+                "ששפתה מן הצער – meaning to say, that she was relieved that we stated [in the Mishnah], that she had relief from the pain even though she didn’t have relief from the blood, it is relief."
+            ],
+            [
+                "כמה הוא קשויה – that she does not come to being a woman with a flux with all of the blood that she will see.",
+                "אפילו ארבעים וחמשים יום – if she did not have one day of relief near the birth, she didn’t come to protracted menstruation, and she doesn’t give birth while being a woman in flux.",
+                "דיה חדשה – it is enough for her if the labor is purified in one month, that is during the ninth month [of pregnancy], for she gives birth while with a flux on account of three days during the eighth [month].",
+                "אין קשוי יותר שבתות -that she was not in labor and saw [blood] for three days prior to two weeks, and then had continuous hard labor all of the [two] weeks after that, this is a woman giving birth while in flux on account of the three days that came prior to the two weeks [of hard labor]. And the Halakha is according to Rabbi Yossi and Rabbi Shimon."
+            ],
+            [
+                "המקשה בתוך שמונים של נקבה – as for example, that she engaged in sexual intercourse [after immersing in a Mikveh] fourteen days after giving birth [to a female] and became pregnant and then aborted [the fetus] within eighty days.",
+                "כל דמים שהיא רואה טהורים – for all of it is within the completion [of her period of purification], which is the blood of purity.",
+                "ור' אליעזר מטמא – [she is defiled as] a menstruant woman/Niddah. For since it (i.e., the blood) came through hard labor, it is not the blood of purity, but rather on account of the fetus that is in her womb. But the All-Merciful (i.e., God) purifies it from her being in flux on account of her labor, but not from being a menstruant woman.",
+                "שהחמיר בדם השופי - as for example, the other women giving birth who see three days of relief and then gave birth, is a woman who gives birth with a flux.",
+                "היקל בדם הקושי – to purify her from her flux.",
+                "מקום שהיקל בדם השופי – to purify her from all defilement, as for example, within her completion [of the period of purification].",
+                "אינו דין שנקל בדם הקושי – to purify the blood from all defilements and even from being a menstruating woman.",
+                "דיו לבא מן הדין [להיות כנדון] – as for example the labor that is within the completion that [of the period of purification following the birth of a child] that you learn from the undefined period of labor, it is enough to be like that which is judged to be like an undefined period of labor, for just as an undefined period of labor – the woman is defiled as a menstruating woman, so the labor that is within the completion [of that period of purification following the birth of a child] is defiled with the status of being a menstruating woman/Niddah."
+            ],
+            [
+                "כל אחד עשר יום – after the seven days of menstruation/Niddah.",
+                "בחזקת טהרה – and she doesn’t have to examine herself, for it is a Halakha transmitted to Moses at Sinai (albeit not written down) that there is no distinction between one menstruating cycle to another that is less than eleven days.",
+                "ישבה לה ולא בקדה – our Mishnah is deficient and should be read as follows: During the days of her menstruating period it requires examination. If she sat and did not examine herself inadvertently, or she was under constraint, or willfully didn’t examine herself, she is [ritually] pure/clean.",
+                "הגיעה שעת וסתה ולא בדקה – even though she examined herself afterwards and found herself to be pure/clean, since she didn’t examine herself at the time of her period, that she is impure/unclean, for her menstruation comes at its [appropriate] time.",
+                "במחבא (in hiding) – on account of robbers or an army that comes came to the city. But the Halakha is not according to Rabbi Meir.",
+                "אבל ימי הזב והזבה – the seven clean days that she needs to count.",
+                "ושומרת יום – as for example, that she sees [blood] one day or two days during the days of her flux, she does not count other than one day in cleanliness and she ritually immerses [herself] in the evening and is pure/clean to her husband.",
+                "הרי אלו בחזקת טומאה – since her fountain was opened up and she saw it (i.e., blood) today, even though it is within the eleven [days], she is on the morrow in the presumption of impurity/uncleanness."
+            ]
+        ],
+        [
+            [
+                "יוצא דופן – a woman [whose womb] they opened through a drug and they removed the fetus and then she healed.",
+                "אין יושבין עליו ימי טומאה – seven [days] for [the birth of] a male and fourteen [days] for a female.",
+                "וימי טהרה – she does not have blood of purity.",
+                "ואין חייבין עליו קרבן – of a child-bearing mother, as it is written (Leviticus 12:2): “When a woman at childbirth bears a male, [she shall be impure seven days; she has be impure as at the time of her menstrual infirmity],” until she gives birth from the place where she emits a secretion at coition.",
+                "רבי שמעון אומר הרי זה כילוד (like one born naturally) – as it states (Leviticus 12:5): “ If she bears a female, [she shall be impure two weeks as during her menstruation, and she shall remain in a state of blood purification for sixty-six days],” to include that which goes for from the side (i.e., delivered by Caesarean section). But the Halakha is not according to Rabbi Shimon.",
+                "כל השנים מיטמאות – as a menstruating woman/נדה from when the blood goes out from the interior of the womb where the menses are discharged and reached the vagina/בית החיצון , but even though the enclosures of the womb preserved it and it did not pass outwards. As it is written (Leviticus 15:19): “[When a woman has a discharge,] her discharge being blood from her body/דם יהיה זבה מבשרה,” it teaches that she defiles even though it is still within her body,” and the vagina/בית החיצון is called the place where the limb threshes (i.e., euphemism for sexual contact) at the time of sexual intercourse.",
+                "אינן מטמאין עד שתצא טומאתן לחוץ – as is written concerning a person with gonorrhea/בזב (Leviticus 15:2): “When any man has a discharge issuing from his member/איש איש כי יהיה זב מבשרו, [he is impure],” until his flux leaves from his flesh, but regarding someone with a [nocturnal] emission, it is written (Leviticus 15:16 – the printed edition incorrectly lists chapter 22): “When a man has an emission of semen/ואיש אשר תצא ממנו שכבת זרע, [he shall bathe his whole body in water and remain impure until evening].”"
+            ],
+            [
+                "שנזדעזעו איבריו – that semen was removed from his body.",
+                "אוחז באמה – and even though that whomever grabs hold of his membrum virile and urinates it is as if he brings a flood to the world, here since semen was removed, it does not return and he warms himself (i.e., masturbates) to immediately remove more at that time.",
+                "ומטמאין – flux and semen,",
+                "At a miniscule amount, to a person that it comes out from. But coming into contact [through touching], that person is not impure until he touches a lentil’s bulk (i.e., usually, the standard size, which is the Egyptian lentil. See Tractate Kelim, Chapter 17, Mishnah 8)."
+            ],
+            [
+                "מיטמאה בנדה – if she (i.e., a one-day-old girl) saw blood.",
+                "בת עשרה ימים מיטמאה בזיבה – if she saw it (i.e., blood) on three consecutive days after the seven [days of Niddah menstruation]. For all blood that she sees within seven days is the blood of Niddah/menstruating woman, therefore, it is impossible for her to become defiled through her flux – that is, to become having a large flux until ten days [have passed].",
+                "תינוק בן יום אחד מיטמא בזיבה – as it is written (Leviticus 15:2): “When any man has a discharge issuing/איש איש כי יהיה זב [from his member, he is impure],” that teaches about a one-day-old male child that becomes unclean through contact with gonorrhea.",
+                "ומיטמא בנגעים – for concerning plagues it is written (Leviticus 13:2): “When a person has on the skin of his body/אדם כי-יהיה בעור-בשרו [a swelling, a rash, or a discoloration, and it develops into a scale affection on the skin of his body],” but a male baby who is one-day-old is a person, for implies a person of any sort [of age].",
+                "ומיטמא בטמא מת – as it is written (Numbers 19:18): “and people who were there/ועל-הנפשות אשר היו-שם,” a person of any sort [of age].",
+                "וזוקק ליבום (and imposes requirement of levirate marriage) – if he was born one day prior to the death of his brother. But if he was born after the death of his brother, he does impose the requirement [of levirate marriage], as it is written (Deuteronomy 25:5 – though the printed edition lists Chapter 28): “When brothers dwell together/כי-ישבו אחים יחדיו [and one of them dies and leaves no son, the wife of he deceased shall not be married to a stranger, outside the family.],that they had one dwelling [together] in the world.",
+                "ופוטר מן היבום (and frees [a sister-in-law from the requirement of levirate marriage) – if he was born after the death of his father and lived one day and die. But all the time that she is pregnant, she is not permitted to marry.",
+                "ומאכיל בתרומה – a Jewish daughter that married a Kohen and [he died], and a son was born after his death, she consumes [heave-offering] for him on the day that he was born, as it is written (Leviticus 22:11): “and those that are born into his household may eat of his food”/ויליד ביתו הם יאכלו בלחמו , and we expound upon it that they feed their mother. But if she was left pregnant [when he died], she does not eat for him (i.e., the unborn fetus) until he is born.",
+                "ופוסל מן התרומה – as for example a Kohen that had two wives, one who was divorced that he transgressed and married when she was a divorcee and one who was not divorced, and he has children from the one who was not divorced, but servants that fell to them through inheritance consume heave-offering for them, as it is written (Leviticus 22:11): ‘but a person who is a priest’s property by purchase may eat of them”/וכהן כי-יקנה נפש קנין כספו הוא יאכל בו, and he has a son one day from the woman who was divorced [at the time of their marriage] and he is a חלל/son born to a priest and a woman whom the priest is forbidden to marry [and that child is considered an Israelite – and his daughter or widow may not marry a priest], but he has a portion in the servants, but he invalidates all of them from [consuming] the heave-offering, for there is no choice to know to which of them gets his portion, and especially a child who is one-day old who is worthy of inheritance. But all the while that he is not [yet] born, everyone consumes [heave-offering], for there is no claim/possession for a fetus.",
+                "ונוחל ומנחיל – and he inherits the mother. If his mother died on the day that he was born, he inherits her. But when he dies, his brothers from his father and inherit from him the property of his mother, but the fetus that is her womb, if she dies pregnant, he does not inherit his mother to transmit by legal succession/inheritance to his brothers from his father, for he died prior to his mother, and a son does not inherit his mother in the grave to transmit succession to his brothers from his father.",
+                "וההורגו חייב – as it is written (Leviticus 24:17): “If anyone kills any human being/ואיש כי-יכה כל-נפש אדם, [shall be put to death],” in any case.",
+                "כחתן שלם - that they are obligated to mourn over him, and these words, that I am sure about this person that he completed his months [of being alive beyond pregnancy], but if he is not certain about this person that he completed his months [of being alive beyond pregnancy], they are not obligated to mourn over him until he will be thirty-one days old."
+            ],
+            [
+                "מתקדשת בביאה – if her father handed her over for this.",
+                "ואם בא עליה יבם קנאה – to be his wife for every matter, and he inherits her and defiles her and takes possession of the property of his brother.",
+                "וחייבין עליה משום אשת איש – if her father received her betrothal for her from one, and another person came upon her [through an act of sexual intercourse], he is put to death on her account, for her act of sexual intercourse is sexual intercourse.",
+                "ומטמאה את בועלה – if she was a menstruating woman/Niddah. But less than this (i.e., three-years and one-day old), even though she dies through contact, she does not defile the person who had intercourse with her because of [the transgression of] a person who has intercourse with a menstruating woman would lead to seven-days of defilement [which does not apply], but because of contact it is defilement for an evening.",
+                "תחתון – of a person who has intercourse with a menstruating woman.",
+                "כעליונו – of a person who has gonorrhea, which defiles food and liquids, but not persons or utensils.",
+                "מן הפסולין – as for example, a heathen and a slave and a descendant of the Gibeonites (see Joshua 9:27) and a Mamzer or the child of a Kohen who married a divorcee.",
+                "פסלה – from [consuming] the heave-offering of her father, if she is the daughter of a Kohen.",
+                "מכל העריות – such as her father or her father-in-law.",
+                "והיא פטורה – because she is a minor and is not liable for punishments.",
+                "כנותן אצבע בעין – that he sheds tears and returns to the status that he was, even here, she returns to being a virgin like she was."
+            ],
+            [
+                "שבא על יבמתו קנאה- and he takes possession of the property of his brother. But even though it is not a complete acquisition/purchase, it is different here for it is from Heaven (i.e., from the Torah) that it was acquired by him.",
+                "ואינו נותן גט עד שיגדיל – if he comes to divorce her, for the betrothal of his brother is a complete betrothal/Kiddushin, but the divorce of this one (i.e., the levir of nine years of age) is not a complete divorce. And especially when he came upon her (i.e., in terms of sexual intercourse) after he had grown up (i.e., reached the age of thirteen years and one day), it is enough for her with a Jewish bill of divorce. But if he had not come upon her after he had grown up, she needs a Jewish bill of divorce and Halitzah (i.e., the removal by he widow of a special sandal from the foot of one of the deceased husband’s brothers).",
+                "ומטמא בנדה – if he came upon her while she was in her menstruating state (i.e., Niddah), for his act of sexual intercourse/coition is an act of sexual intercourse/coition in all manners.",
+                "ופוסל – as for example, a heathen and/or a slave or the son born to a Kohen and a woman to whom the Kohen is forbidden to marry who is nine years of age who comes upon the daughter of a Kohen , has invalidated her [from partaking] from the heave-offering of her father.",
+                "ואינו מאכיל – if he is a Kohen and married an Israelite woman, he does not feed her heave-offering, because his acquisition [of her] is not a complete acquisition. And even if he a levir whose acquisition through this act of coition is as we stated, even so, he does not feed her heave-offering/Terumah.",
+                "ופוסל את הבהמה – if the beast copulates with her (i.e., a human) through the testimony of one witness.",
+                "נסקלת על ידו – if there are two witnesses."
+            ],
+            [
+                "נדריה נבדקין (her vows are examined) – if she knew in the name of whom she took a vow and in the name of whom she dedicated [something to the Temple], her vow is a [legitimate] vow.",
+                "נדריה קיימין – as long as she brought forth two [pubic] hairs. And similarly, a male who is thirteen years and one day old, his vows are confirmed, especially if he brought forth two [pubic] hairs.",
+                "ובודקין כל שתים עשרה – that you might have though since that as the Master stated, thirty-days in a year is considered a [full] year, where she was that she was examined thirty days prior to [her becoming] twelve [years of age and one day], and she didn’t know how to explain in the name of whom she had vowed, further we don’t examine [her] and she has the presumption of being a minor, this comes to teach us that this is not the case.",
+                "קודם לזמן הזה – prior to the beginning of the twelfth year of a female child and [prior to the beginning of the] thirteenth [year] of a male child.",
+                "אין נדריהם נדר – for they are minors."
+            ],
+            [
+                "פגה – סמדר/in the budding stage, like (Song of Songs 2:13): “The green figs form on the fig tree/התאנה חנטה פגיה, [The vines in blossom/סמדר give off fragrance] Such is the young female child that lacks a sign, neither in the breasts nor in the hair.",
+                "בוחל – the fruit that is close to ripening. And it is the language of the Sages. The figs are subject to tithes when they are in that state of ripening called בוחל (see Tractate Maaserot, Chapter 1, Mishnah 2 and Tractate Niddah 47a – which is defined as when their heads grow white). Such is the case when she (i.e., the woman) has the sign of breasts slightly = when it is known that she has brought forth two [pubic] hairs, and she is a young woman/נערה.",
+                "צמל – it is the language of an abbreviation/acrostic, that she has fully blossomed/come forth completely. That she has a clear sign in her breasts that she is an adult woman.",
+                "בזו ובזו – even when she is a young woman, her father is in possession of everything, as it is written (Numbers 30:4): “while still in her father’s household by reason of her youth.”"
+            ],
+            [
+                "איזו הוא סימניה (what are her signs of puberty) – it is referring to צמל/the stage of complete puberty in a woman.",
+                "קמט – her breasts grew until they are folded a bit upon the chest and they appear as a fold.",
+                "משיטו דדיה (that her breasts hang down) – they are larger than a fold.",
+                "הפיטומת (when the surroundings of the nipple begin to grow dark) – the top of the breast, like (Tractate Sukkah, Chapter 3, Mishnah 6): ניטלה פטמתו/if the pestle-lie protuberance of an Etrog is taken out.",
+                "על העוקץ -point of the nipple that the baby sucks on. And the surroundings of the nipple which is around the point, and all of these signs of puberty when they are appear in a woman, she is an adult. The one in accordance in with the opinion he holds (i.e., for example, Rabbi Akiva) and the other in accordance with the opinion he holds (i.e., for example, Rabbi Yossi), but furthermore, the father has no authority/control over her. But the Halakha is according to the words of all of them in the strictest opinions. Therefore, it one of these signs of puberty appear on her, we judge concerning her the law of an adult woman stringently. But not for a lenient decision, that if she betrothed herself, she needs a Jewish bill of divorce for perhaps she was an adult woman. But if her father betrothed her, she also needs a Jewish bill of divorce, lest she was a young woman/נערה, until there will be in her all of these signs of puberty entirely and then she will be considered an adult woman, whether for leniency or for stringency."
+            ],
+            [
+                "והיא אילונית – meaning to say, and it is necessary that they will see I her signs of being a sexually undeveloped woman. For if signs of being a sexually undeveloped woman are not seen in her even though she is twenty-years of age and has not brought forth yet two [pubic] hairs she is still a minor, until she will be thirty-five years and one day old. But if she did not bring forth two [pubic] hairs, then, even though the signs of being an undeveloped woman have not appeared in her, this [woman] is a sexually undeveloped woman. And we explained the signs of a sexually undeveloped woman [at the beginning] of the first chapter of [Tractate] Yevamot (Mishnah 1).",
+                "לא חולצת ולא מתיבמת – and she is permitted to marry to any in the market/street, for the All-Merciful freed her, as it is written (Deuteronomy 25:6): “The first son that she bears [shall be accounted to the dead brother, that his name not be blotted out in Israel],” excluding the sexually undeveloped woman, who does not give birth.",
+                "והוא סריס – meaning to say, that there appeared in him the sins of being a eunuch/impotent. For if there hadn’t appeared in him the signs of being a eunuch, he is still a minor, until he will be thirty-five years and one day old, for then, even if there didn’t appear in him signs of being impotent, it is known/assumed that he is impotent, since he did not bring forth two [pubic] hairs. But a eunuch does not perform Halitzah, as it is written (Deuteronomy 25:7): “to establish a name in Israel for his brother,” for this one is not the offspring of this one.",
+                "רבי אליעזר אומר הזכר כדברי בית הלל – age twenty, if there appeared in him the signs of a eunuch, behold this is a eunuch/someone impotent.",
+                "והנקבה – who is eighteen years old, if there appeared in her signs of a sexually impotent woman, according to the words of the School of Shammai. But the Halakha is not according to the Rabbi Eliezer."
+            ]
+        ],
+        [
+            [
+                "בא סימן התחתון - two [pubic] hairs which is the sign of being a young woman.",
+                "עד שלא בא העליון – the sign of breasts, and this is בוחל/the [intermediate] stage of female puberty between childhood and full womanhood.",
+                "או חולצת או מתיבמת – because she is an adult. That the [pubic] hairs are a prominent/distinguished sign, and we rely upon them.",
+                "אע\"פ שאי אפשר – [even though it is impossible] for the Rabbis for the upper sign (i.e., breasts) to come without the lower one (i.e., the two pubic hairs), but from when the upper sign comes, even though they examined and did not find the lower one, we state the word that the lower sign definitely came but that it fell off, nevertheless, according to Rabbi Meir, she does not perform Halitzah nor does she engage in levirate marriage. For Rabbi Meir holds that it is possible that the upper sign comes without the lower one, but we rely upon the lower one, therefore she is still a minor and she doesn’t perform Halitzah nor does she engage in levirate marriage. But Rabbi Meir according to his rationale who stated that a male child and a female child do not perform Halitzah neither do they engage in levirate marriage. A male child, perhaps he will be found to be a eunuch, and a female child, perhaps she will be found to be a sexually impotent woman.",
+                "או חולצת או מתיבמת – and even if she is a minor, she engages in levirate marriage according to the Rabbis, for they do not concern themselves to the limitation/narrowing qualification that perhaps she will be found to be a sexually impotent woman, for most women are not sexually impotent. However, regarding Halitzah (i.e., the removal of the shoe of her dead husband’s brother who refuses to engage in levirate marriage and spitting in his face), we require that she is an adult, even according to the Rabbis, because it is written (Deuteronomy 25;7), “But if the man/איש does not want to marry his brother’s widow,” in the portion, and we make an analogy of [the situation of the] woman to that of the man. And the Halakha is according to the Sages.",
+                "מפני שאמרו אפשר לתחתון לבוא וכו' – even though it (i.e., the Mishnah) teaches it in the first clause, it returns and teaches it another time, because it needs to give support to [Mishnah 2 where it states], “similarly, etc.” which is akin to it."
+            ],
+            [
+                "כל כלי חרס שהוא מכניס – liquid, when he places it on the water there is in a large incision that the water enters into it, all the more so that if he places the water into it, the liquid departs outside. But there is a small incision that lets it out but does not let it in. And we derive from this that which we hold – that a completely earthenware utensil that was perforated it is not invalid to sanctify in it the waters of the sin-offering [of the Red Heifer], that is, to place within it the water of the ashes of the Red Heifer, until he makes a large incision where the liquid goes in. But if he made a small incision where the liquid goes out, it does leave the category of a utensil and not find fault in this. But always a small incision is not like removing liquid that removes it from the category of being a utensil other than a large vessel which turned out to be defective/unwieldy alone (as for example, its handles being broken off or being cracked, and therefore used as a receptacle for refuse, as a pickling pot or as a receiver of drippings from a leaking vessel), that is broken vessel that is was designated to fill up with water and to use it, if it has a perforation/hold through letting liquid out, it is invalidated from the category of a utensil, for we don’t say, bring another large defective vessel and we will place it underneath this defective vessel to receive the liquid that departs. But a complete vessel that has been perforated while removing liquid is not invalidated from anything, because a person is concerned about it and doesn’t break it, and uses it and he brings the shard of a vessel and places it underneath to receive the liquid that comes out from it. And from here this is the explanation of our Mishnah: All earthenware utensils that are invalidated for the waters of the sin-offering [of the Red Heifer] is invalid for a large defective vessel, but there are those which are invalid for a large defective vessel but are fit/kosher for the waters of the sin-offering.",
+                "כל אבר שיש בו צפורן – as for example, an extra claw/finger that are on the fingers of the hand, if it has a fingernail/talon, it is considered a limb. And it defiles through contact and by carrying and in a tent, like a limb that has a bone that defiles in a tent, and even if it lacks an olive-bulk of flesh, for we hold that limbs have no [distinct] measurement.",
+                "ויש שיש בו עצם – but it is not considered a limb if it is extra, since it doesn’t have a nail/talon, and it defiles through contact and carrying, but does not defile in the tent all the while that there isn’t on it an olive’s-bulk of flesh. But if it is not extra, it definitely defiles in a tent because of being a limb, even though it doesn’t have a nail/talon and even though there isn’t an olive’s-bulk of flesh (see also Talmud Niddah 49b)."
+            ],
+            [
+                "כל המיטמא במדרס – the person with gonorrhea. All utensils that is worthy of becoming a primary source of ritual impurity through the Levitical uncleanness arising from a person with gonorrhea’s immediate contact by treading on/leaning against something, as for example a utensil that is designated for lying and/or sitting if a person came in contact with the dead or was defiled in the tent of a corpse. And there is a utensil that completely becomes susceptible to receive all defilements and becomes a primary source of ritual impurity through [contact with] the dead corpse but does not become a primary source of ritual impurity through the person with gonorrhea through lying and/or sitting, as for example, if the person with gonorrhea bent over/turned upside down a Seah and sat upon it, or a field requiring a Tarkav (i.e., a dry-measure, three Kabs) and sat upon it, that very utensil is not impure through treading to become a primary source of ritual impurity, but rather first-degree ritual impurity through its contact with a person with gonorrhea, as it is written (Leviticus 15:4): “[Whoever sits on an object] on which the one with a discharge has sat [shall wash his clothes, bathe in water], and remain impure [until evening],”he who is designated for sitting, excluding this one that they say to him: “Stand and let us our work.” But if he came in contact with a dead corpse, he becomes a primary source of ritual impurity, for we don’t say with someone who is defiled through contact with the dead, “Stand and let us do our work.”"
+            ],
+            [
+                "כל הראוי לדון דיני נפשות – all the more so is appropriate/fit to judge monetary matters.",
+                "ויש שראוי לדון דימי ממונות – as for example, a Mamzer, who is fit/kosher to judge monetary matters but is invalid to judge capital crimes (see also, Tractate Sanhedrin, Chapter 4, Mishnah 2 and the Bartenura commentary on the concluding clause of that Mishnah).",
+                "ויש שכשר להעיד ואינו כשר לדון – as for example, a person who is blind in one of his eyes. But our - Mishnah is according to Rabbi Meir who expounds on Scripture, as it is written (Deuteronomy 21:5): “and every lawsuit and case of assault is subject to their ruling/ועל-פיהם יהיה כל-ריב וכל-נגע. He makes an analogy between ריב/lawsuit and נגע/case of assault – that just as a case of assault is not with a blind person, as it is written (Leviticus 13:12): “whatever the priest can see/לכל-מראה א=עיני הכהן,” even a lawsuit is not with a blind person. But the Halakha is not like this anonymously taught [Mishnah], for the Sages dispute on that of Rabbi Meir and state that just as we find that the closing of legal proceedings is at night, even though we can’t see נגעים/people afflicted by plagues/suspected leprosy at night, that is so that a blind person in one of his eyes is fit to judge even though he is not kosher/fit to see plagues/suspected leprosy."
+            ],
+            [
+                "כל שחייב במעשרות מיטמא טומאת אוכלים – for there isn’t a thing that is obligated in tithing that isn’t food (see also Tractate Maaserot, Chapter 1, Mishnah 1).",
+                "ויש שמיטמא טומאת אוכלים ואינו חייב במעשרות – as for example meat, and fish and eggs, which do not grow in the ground (note: but it should be pointed out that cattle are tithed – see Tractate Rosh Hashanah, Chapter 1, Mishnah 1)."
+            ],
+            [
+                "כל שחייב בפאה חייב במעשרות – for concerning the corner of the field/פאה, they (i.e., the Rabbis) stated a general principle in [Tractate] Peah (Chapter 1, Mishnah 4): “All that is edible, privately owned, grown in the ground, harvested as a crop all at once (not singly as they become ripe) and can be preserved in storage is subject to [designation as] Peah.” Whereas regarding tithes/מעשר it is taught in the Mishnah [Tractate Maaserot, Chapter 1, Mishnah 1]: “All that is food, cultivated and which grows from the earth is subject to [the law of] tithes.” But, “preserved in storage and harvested as a crop all at once” is not taught. It is found that a vegetable is not preserved in storage and a fig and things similar to them are not harvested as a crop all at once, are subject to the laws of tithes but they are exempt from Peah."
+            ],
+            [
+                "כל שחייב בראשית הגז – ewes/sheep and rams alone.",
+                "חייב מתנות – the shoulder, the cheeks and the stomach (see Deuteronomy 18:3).",
+                "ויש שחייב במתנות – that the obligation of [priestly] gifts is for bulls and goats and sheep (at least one year old)."
+            ],
+            [
+                "ויש שיש לו שביעית ואין לו ביעור – as for example the things whose roots remain in the ground whether during the months of heat/summer or during the rainy season, like the LOF (i.e., a plant similar to Colocasia, with edible leaves and root, and bearing beans – it is classified with onions and garlic, leaves of the wild LOF and the mint (see Tractate Niddah 51b), which they call NANA in Arabic, and MINTA in the foreign tongue, for since they do not ever cease from the field, there is no obligation to remove them from the house, as it is written (Leviticus 25:7): “and our cattle and the beasts in your land [may eat all its yield],” that all the time that beasts eat in the field, your cattle eats from the house, if the beasts cease from the field, the cattle cease from the house. And all of these that did not cease for the beasts from the field, there is no need to remove them from the house."
+            ],
+            [
+                "קשקשת – the clothing of the fish that is attached to it (i.e., scales).",
+                "סנפיר- wings that it flies with them, and whatever has scales, it is known that it has fins and there is no need to examine after it further, for it is a pure fish.",
+                "ויש שיש לו סנפיר – but it is an impure fish, for it lacks scales.",
+                "יש לו טלפים - its hoofs are cloven, for there are no horns other than for pure cattle and beasts.",
+                "ואין לו קרנים – as for example, swine, whose feet are cloven but they don’t have horns."
+            ],
+            [
+                "ויש שטעון ברכה לפניו ואין טעון ברכה לאחריו – such as ritual fringes/Tzizit, and Tefillin/phylacteries and Mezuzah, Shofar, Sukkah and Lulav, that we recite a blessing upon them before doing/performing them, but they don’t require a blessing afterwards."
+            ],
+            [
+                "תינוקת שהביאה שתי שערות – after [reaching] twelve years of age and one day.",
+                "וחולצת או מתיבמת – even though that it teaches [in the Mishnah] that she is obligated in all of the commandments that are stated in the Torah, it was necessary to teach, [either] she performs Halitzah or engages in levirate marriage, for you might have thought that [only] \"איש\"/a man – is written in the portion (Deuteronomy 25:7): “But if the man/איש does not want [to marry his brother’s widow,” therefore a male who is a minor does not perform Halitzah, but a woman, who is not written in the portion other than as (Deuteronomy 25:7): “his brother’s widow/יבמתו” – whether she is an adult or whether a child, performs Halitzah or engages in levirate marriage. It comes to teach us that if she produces/brings forth two [pubic] hairs, it is so, but if not, it is not so. What is the reason? That we make an analogy between a woman to a man.",
+                "וכן תינוק שהביא שתי שערות – after thirteen years and one day. And we establish twelve years for a female and thirteen for a male, is not a definitive sign, but rather an estimation/mark.",
+                "וראוי להיות בן סורר ומורה משיביא שתי שערות עד שיקיף זקן התחתון – but prior to his bringing forth two [pubic] hairs, he is not liable for punishment. But after he has grown an encircling beard, he is worthy of giving birth (i.e., engaging in sexual intercourse for purposes of reproduction) and the All-Merciful stated (Deuteronomy 21:18): “If a man has [a wayward and defiant] son/בן,” but not one worthy of being a father.",
+                "התחתון ולא העליון – meaning to say, which encircling beard did they mention, with the one of the bottom, but not the one of the top (i.e., the beard of the face).",
+                "עד שירבה השחור (until the dark [hair] predominates) – that this place becomes darkened from man hairs. And the legal decision is, that the daughter may [express] refusal until she is twelve years of age and one day. But after this time, if she brought forth signs [of her young womanhood], she is not able to refuse. But if she did not bring forth signs, she can continue to refuse and even until she is twenty-years of age and she will demonstrate signs in her of being a sexually undeveloped woman. But these words [apply] when he did not come upon her [sexually] when she was twelve-years and one-day old, but if he came upon her after this time, she is not able to refuse any longer. But even though signs of [her womanhood] had not appeared in her, we are concerned that perhaps she brought forth the two [pubic] hairs and they fell off."
+            ],
+            [
+                "שתי שערות האמורות בפרה – for we hold (Tractate Parah, Chapter 2, Mishnah 5) that two black hairs invalidate her (i.e., the Red Heifer).",
+                "ובנגעים – a white hair, for we hold in the Torah of the Priests (The Midrash Halakha of Sifra) (see also Tractate Negaim, Chapter 4, Mishnah 4) that the minimum limitation [of the word] שער/hair is [at least] two.",
+                "האמורות בכל מקום – regarding a young male child and a young female child.",
+                "לקרוץ (to cut, make an incision) - to hold a bit.",
+                "שיהו ניטלות בזוג – of scissors, this is the greater measure. And the Halakha is according to all of them for stringency, and when it is cut with a fingernail, it is the smallest measure of all of them, but she does not complain, lest she is an adult woman, but regarding Halitzah, she does not engage in it, until there is the greatest measure of all of them (see Talmud Niddah 52b)."
+            ],
+            [
+                "הרואה כתם (she sees a dark-red stain [on her clothing or body as an indication of uncleanness]) – that she found a drop of blood on her garment.",
+                "הרי זו מקולקלת (she is disarrayed) – she doesn’t know an opening to her menstruating to know when will begin the eleven days that are between one Niddah and the next one (the days of protracted menstruation/flux), for she doesn’t know when it appears.",
+                "וחוששת משום זוב -if the three days of [consecutive] blood flow have passed from when she wore this garment, and she found upon it a large blood stain the measure of three pounded beans and more, meaning to say, a bit more than three pounded beans, they were doubtful that perhaps each one of them came on one day, and it would be from doubt a large protracted menstruation/flux, and even though there were found in one place.",
+                "וחכמים אומרים אין בכתמים משום זוב (bloodstains are not subject [to the laws of uncleanness] because of Zivah) – In the Gemara (Tractate Niddah 52b) it establishes the matter of the Sages here, as an individual opinion, and stated that it is [the statement] of Rabbi Hanina ben Antigonos. But Rabbi Hanina ben Antigonos admits that if she wore three dresses for girls on three days of her days of flux/protracted menstruation, a dress per day, and she found on each of them a blood stain, that she worries about flux. But one does not have to say that if she saw two days of blood from her body, but on the third day wore a dress that was examined for her and she found on it a blood stain, that it is obvious that she worries about protracted menstruation/flux. But it is not disputed that Rabbi Hanina ben Antigonos is the “Sages” of our Mishnah, other than when she wears one dress for three days from the days of her protracted menstruation/flux and at the end found a large bloodstain the measurement of three pounded beans and more in one place, or even in three [different] places, for he holds that in this case she is not concerned/worried about protracted menstruation, since she did not have blood stains on three dresses. But Rabbi Meir and the Rabbis dispute upon him, holding, that when she found the measurement of three pounded beans and more on one dress, whether in one place or whether in three places, she worries about protracted menstruation/flux. But the Halakha is not according to Rabbi Hanina ben Antigonos."
+            ],
+            [
+                "הרואה יום אחד עשר – which is at the end of the days of protracted menstruation/flux and on the morrow begins the days of Niddah.",
+                "בין השמשות – it is doubtfully day which is the blood of protracted menstruation/flux, doubtfully the night and the beginning of Niddah.",
+                "תחלת נדה וסוף נדה – in the Gemara (Tractate Niddah 53b) it explains that this is what it teaches: the beginning of Niddah and the conclusion of the days of protracted menstruation/flux. But on the seventh day of her menstruation/Niddah and the beginning of her protracted menstruation/flux. That is to say, at twilight of the eleven [days], if it is night, it is the appearance of the beginning of Niddah, but if it is day time, the blood is the blood of the end of flux. But if she say it (i.e., blood) two days prior to this, she worries because of flux. And similarly, if she saw it (i.e., blood) on the seventh day of her Niddah at twilight, we are doubtful also, if it is night, for the blood is the blood of the beginning of flux/protracted menstruation, but if she saw it two days afterwards she worries because of flux. But if it is day time, her seeing it [i.e., blood) is the end of the days of Niddah/menstruation , and even though she sees [blood] two days afterwards it is not flux.",
+                "יום ארבעים לזכר ויום שמונים לנקבה. בין השמשות לכולן – meaning to say on which of these that she should see [blood] at twilight, it is doubtful that it is [ritually] impure blood and doubtful if it is pure/clean blood,, but if she sees [blood] two other days outside of this, it is blood of protracted menstruation/flux from doubt, and she brings a sacrifice which is not consumed, for all who err bring a sacrifice and it is not consumed.",
+                "השוטות (the foolish) – to the foolish who do not know when are the days of Niddah/menstruation and when are the days of flux, they are fools.",
+                "עד שאתם מתקנים את השוטות – these foolish women who saw [blood] at the doubtful time period.",
+                "בואו ותקנו את הפקחות = that see [blood] at the certain hour and they need repair and to explain/separate the days of their watchfulness and their [days of] sexual intercourse, as for example these that we brought in the Baraita (Tractate Niddah 54a): She who sees [blood] one day is [ritually] impure and one day pure all of her days, and she always sees [blood] during the day but not at night, she engages in sexual intercourse on the eight day from when she saw [blood] for the first time, for she is pure, for behold that on the seventh [day] in the evening she immersed [in the Mikveh] and she didn’t see [blood] until the ninth day, therefore, she engages in sexual intercourse the complete eighth day night and day and the night afterwards which is the morning of the ninth day. And she engages in sexual intercourse for four nights out of eighteen days of her first sighting [of blood], for behold this woman will not be ever be a woman with flux/protracted menstruation, since she doesn’t see [blood] for three consecutive [days]. But when she sees [blood] on the ninth [day], she would observe the tenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night. And then she would see [blood] on the eleventh [day], and would observe the twelfth [day in abstinence from sexual intercourse] and then engage in sexual intercourse at night, that is two. And she would see [blood] on the thirteenth [day] and observe the fourteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night, that is three [days]. And then she would see [blood] on the fifteenth [day] and she would observe the sixteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse in the evening, that is four [days]. And on the seventeenth [day] she would see [blood], and she would observe the eighteenth [day in abstinence from sexual intercourse], behold the eighteen days have been completed and she engaged in sexual intercourse for only four nights. Except for the eighth day and its night, the last act of sexual intercourse is not within the eighteen [days]. And on the morrow on the nineteenth [day], when she sees [blood], this is the beginning of her Niddah/menstrual cycle, for the eleven days between one menstrual period and the other have been completed, and she returns to her count as we have stated. But there is more that requires amendment for the days of their sexual relations, and all of it is brought in the Baraita (Tractate Niddah 54a) in the Gemara in our chapter."
+            ]
+        ],
+        [
+            [
+                "דם נדה. מטמאין לחין – as it is written (Leviticus 15:33): “And concerning her who is in menstrual infirmity, [and concerning anyone, male or female, who has a discharge, and concerning a man who lies with an impure woman],” just as a male has flux from her is impure like her, and at the time he has a flux, it is moist.",
+                "ומטמאין יבשין – as it is written (Leviticus 15:19): “[When a woman has a discharge], her discharge being blood from her body, [she shall remain in menstrual impurity seven days],” he will be in his condition/status , and even though it dried up.",
+                "ובשר המת – it defiles dry, as it is written (Numbers 19:16 -the printed text errs in mentioning chapter 12): “or human bone,” a person is similar to a bone; just as a bone [defiles] when dry, also the flesh [of a dead person] defiles when dry.",
+                "והניע (the phlegm) -soft spittle that comes out through shaking. But I heard, secretion that descends from the nose. But they are from the discharges of the man with a flux/gonorrhea which are the primary sources of [ritual] impurity.",
+                "והשרץ – as it is written (Leviticus 11:31): “whoever touches them when they are dead [shall be impure until evening],” like they are dead, that is, when they are moist as they were at the time of their death. But all the time that the spinal column exists and the bones are attached to the spinal column, since its form is recognized, it is considered as moist.",
+                "והנבלה – as it is written (Numbers 19:14): “[This is the ritual:] When a person dies [in a tent],” similar to death.",
+                "והשכבת זרע – that it needs to be appropriate to emit semen.",
+                "מטמאין לחין ואין מטמאין יבשין – the flux [of someone with gonorrhea] defiles moist but not dry, as it is written (Leviticus 15:3): “[The impurity from his discharge shall mean the following ] whether his member runs with the discharge [or is stopped up so that there is no discharge],” it is similar to discharge/spittle which is moist. It is like (I Samuel 21:14): “and let his saliva run down his beard.”",
+                "והניע והרוק – as it is written (Leviticus 15:8): “If one with a discharge spits [on one who is pure],” and at the time that he spits, it is moist.",
+                "וכמה היא שירייתן, (and how long must they be soaked?) – that let us say, it retracts in this measurement that they are moist [once again].",
+                "בפורשים מעת לעת – but if more hot water is needed, or more than an astronomical period of twenty-four hours, they are dry (see Talmud Niddah 58a).",
+                "ר' יוסי אומר בשר המת יבש – it is pure from defiling with an olive’s bulk. But it defiles a mass of earth from a grave containing a spoonful of parts of a decayed human body which causes uncleanness. But the Halakha is not according to Rabbi Yossi (see also Tractate Ahilot, Chapter 2, Mishnah 1)."
+            ],
+            [
+                "מטמא למפרע – all of the pure things that were found in the alleyway [are considered] the private domain concerning [ritual] impurity, and where there is a doubt, it is impure.",
+                "או עד שעת כיבוד – because it is the presumption that the Children of Israel (i.e., Jews) examine their alleyways at the time that they are cleaning, and if there had been creeping thing there, he would see it.",
+                "וכן כתם שנמצא בחלוק מטמא למפרע – all of the purities that the woman made from the day of . not those that were prior to washing, because it is the presumption that the daughters of Israel examine their garments at the time of their being washed (see Tractate Niddah 58b).",
+                "היבש מטמא למפרע – until the time of sweeping. For it is possible to state that after the sweeping it fell.",
+                "אבל הלח אינו מטמא למפרע – but until the time that we are able to state that if if fell on that day it is still able to now be moist. But not until the hour of sweeping, if it is a long time, for it is moist, and if from that time it fell, it became dry. And especially with a creeping thing that Rabbi Shimon disputes between moist and dry. But regarding a bloodstain, even moist defiles retroactively until the hour of washing, for one can say that it was dry and water fell upon it. But regarding a creeping thing, one cannot state this, for if blood were to fall upon it, it would have been dismembered (see Tractate Niddah 56b)."
+            ],
+            [
+                "כל הבאים מרקם – (see Tractate Gittin, Chapter 1, Mishnayot 1-2) – that they are heathens and their blood is pure. But even though the Rabbis decreed on the heathens that they would be like those with gonorrhea/flux for all their matters, they did not make this decree on their bloodstains.",
+                "מרקם – between Kadesh and Shur, and we translate in Aramaic: between Rekem and Hagra (a town and province in the desert of Shur).",
+                "שהן גרים- and their blood is impure.",
+                "וטועים – meaning to say, that they are not that chaste/modest, and they don’t hide their bloodstains. Therefore, we are concerned lest the bloodstains of women [indicate] that they are menstruating/Niddah.",
+                "הבאים מבין הגויים טהורים- that the Rabbis did not decree on their bloodstains, since their blood is certainly pure from the Torah.",
+                "מבין ישראל ומבין הכותים ר' מאיר מטמא - Our Mishnah is deficient and should be read as follows: From those among the Israelites and the Cutheans are unclean/impure, for Cutheans are true converts and their blood is unclean/impure. Bloodstains that are found in the cities of Israel, that is in an open place are pure, for they are not suspected on their bloodstains and they certainly are reserved/private. Those that are found in Cuthean cities – Rabbi Meir defiles as the Cutheans were suspect on their bloodstains. But the Sages declare pure, for they were not suspected on their bloodstains and were modest/reserved, and we attach/assign this bloodstain to the blood of a wild beast or animal, for if it had been the blood of a menstruating woman, it would not be found in an open/revealed place, for they also are modest/refined like Israel. And the Halakha was already decided for at this time period, they (i.e., the Rabbis) decreed regarding the Cutheans to be considered as heathens for all their matters, and their bloodstains are pure like the bloodstains of heathens."
+            ],
+            [
+                "בכל מקום – in an Israelite place.",
+                "טהורים – that their presumption is that they are not from the blood of a menstruating woman/Niddah, for they are modest/chaste.",
+                "בית הטומאות – the room that the woman use during the days of their menstruation.",
+                "קוברין שם – according to hour, in order that they can remove them for another time. And because we don’t know if they removed them or not, they defile in the tent through overshadowing."
+            ],
+            [
+                "מאמנים לומר קברנו - for defilement by the dead is from the Torah. And for example, that a Cuthean priest stands there with heave-offering in his hand and consumes it, that we don’t have to be concerned that perhaps it is impure heave-offering. But without this they are not believed, for they lack (Leviticus 19:14): “or place a stumbling-block before the blind,” and they don’t care if we end up sinning through their mouths.",
+                "אם בכרה – and that we see [him] working and shearing it (i.e., the cattle), for if he didn’t know that it is not a firstling, he didn’t transgress that which is in the Torah, as it is written (Deuteronomy 15:19): “you must not work your firstling ox or shear your firstling sheep.”",
+                "נאמנים על ציון קברות – to put up a mark to indicate the place of the grave and we rely on them and even though it is from the Rabbis, since it is written, we are careful, as it is written (Ezekiel 39:15): “any one of them who sees a human bone shall erect a marker beside it.”",
+                "לא על הסככות – a tree (with a seat of uncleanness on one of its boughs throwing a shadow (forming a tent) over the ground and its branches/foliage are separated and it is known that there is definitely a grave under one of the tents, but it is not known which it is, and a Cuthean comes and testifies on one that this is pure, he is not believed, because he is not concerned with that which is doubtful.",
+                "ולא על הפרעות – large protruding stones from the fence and a grave is under one of them and we don’t know which of them, and a Cuthean comes and testifies on part of them that they are pure.",
+                "אינו נאמן – because he is not concerned about something doubtful.",
+                "בית הפרס (an area in which uncertainty exists concerning the location of a grave or a corpse)- a field in which a grave is plowed there. And all one hundred cubits surrounding the grave the Rabbis established as having the presumption of [ritual] impurity, lest perhaps the plough rolled and dragged a bone like the size of a barley from the corpse. And [the word] פרס is the language of split and broken, that the bones of the dead person were split there. And from others I heard, that on account of the fact that feet of human beings are prevented from walking there because of the defilement.",
+                "זה הכלל – to include the [Sabbath] limits and wine poured as a libation/יין נסך. For a Cuthean is not believed to state that the Sabbath limit extends to here, for the [Sabbath] limits are Rabbinic [ordinances] and the Cutheans do not hold by them. And similarly, they are not believed on wine poured as a libation, for they are not careful from contact with a heathen. And all of these things were not stated other than during the early generations, but at this time, they are considered as heathens for all their matters."
+            ]
+        ],
+        [
+            [
+                "הרואה כתם. כנגד בית התורפה (A woman who sees a bloodstain, corresponding to her pudenda) – place of nakedness/lewdness..",
+                "טמאה - for one cans ay that the blood from that place fell.",
+                "על עקבה – that at times that by chance and it touched that place.",
+                "ועל ראש גודלה – that while she stepped, it happened to be that the big toe that is on her foot was under that place and blood dripped upon it.",
+                "על שוקה ועל פרסותיה מבפנים טמאה (on her thigh or on her foot) – when a person stands and fastens his legs and thighs one to the other, all that is attached one with the other from them is called “on the inside.”",
+                "מבחוץ – from here and from there.",
+                "ועל הצדדין – behind the thigh all of their height corresponding to the ankle, and in front of it all its high corresponding to the leg, are called “the sides.”",
+                "",
+                "אם מגיע כנגד בית התורפה – as for example, that it (i.e., the bloodstain) is found at the top of the sleeve near the hand, that sometimes she stretches them from the arm and it correspondingly falls corresponding downwards.",
+                "ואם לאו – that it does not correspond with the pudenda, as for example, that it (i.e., the bloodstain) is found near the shoulders.",
+                "שהוא חוזר – sometimes that the top of he garment is reversed opposite her face below.",
+                "וכן בפוליון (and similarly a pallium/a sheet worn as a cloak and used for a bed-cover) -towel/apron that she covers herself with."
+            ],
+            [
+                "ותולה (she hangs it/blames it) – the bloodstain that she found.",
+                "בכל דבר שהיא יכולה לתלות – to state that it (i.e., the bloodstain) was not from here.",
+                "מאכולת (louse) – vermin.",
+                "עד כמה הוא תולה – with the blood of a louse/vermin.",
+                "עד כגריס (the size of a bean/split bean) – but more than this, the blood of a louse is not that great. And in this, however, she blames, and even though she didn’t know that she killed it. But Rabbi Hanina [ben Antigonos] disputes the first Tanna/teacher who stated, that yes (i.e., she may place the blame upon it), if she killed it, but not, if she didn’t. But the Halakha is not according to Rabbi Hanina ben Antigonos.",
+                "ותולה בבנה ובבעלה – that lie next to her, if they have a wound, to state that this bloodstain was from them.",
+                "ואם יש בה מכה – that the skin/membrane lifted off [the wound].",
+                "והיא יכולה להתגלע (and she is able to scratch it open) – to be revealed. From the language (Proverbs 17:14): “Before a dispute flares up/לפני התגלע הריב [drop it],\" that is to say, that he should the skin/membrane and peel it and the wound will be revealed and blood comes out from it, she may blame it (i.e., rely upon it)."
+            ],
+            [
+                "דם ולא כתם – but it is the Sages who decreed on the bloodstains, therefore, we follow them for a lenient ruling."
+            ],
+            [
+                "עד שהוא נתון תחת הכר – the clothing that uses to clean/wipe herself at the time of sexual intercourse is called a “testing or examining rag”/piece of cloth used by women for ascertaining their condition of cleanness or uncleanness",
+                "דם עגול טהור – for it is the blood of a louse.",
+                "משוך טמא – but if it is an elongated drop, it is impure, for the presumption is that it (i.e., the bloodstain) is from it, and at the time that she wiped herself, she blames this blood on the examining rag.",
+                "דברי ר' אליעזר בר ר' צדוק – and such is the Halakha."
+            ]
+        ],
+        [
+            [
+                "האשה שהיא עושה צרכיה - urinates.",
+                "אם עומדת טמאה – since we say that urine that returns to the interior of the womb [from where the menses are discharged] and blood comes from the interior of the womb together.",
+                "יושבת טהורה – In the Gemara (Tractate Niddah 59b in the words of Rabbi Abba) we establish that while she is siting on the edge of the bowl/basin and the urine splashes/brings forth an uninterrupted jet into it with power, but there is no path for the blood of the interior of the womb to go out with the urine, but if after the water has stopped, this blood comes from the interior of the womb, the blood was not found within the bowl /basin, but on the edge, for the blood that comes from the interior of the womb flows gently/comes down slowly and does not splash/bring forth an uninterrupted jet, but this blood that is found within the bowl/basin perforce comes from the place of the urine and there is a force there, but not from the interior of the womb. But while she is standing at the edge of the basin and splashes an uninterrupted jet within the bowl, it was not possible to straighten her up, for when she is standing it is impossible for her to splash/bring forth an uninterrupted jet, for this reason it was necessary for the Tanna/teacher [of the Mishnah] to hold [the tradition] of “sitting.”",
+                "רבי יוסי אומר בין כך ובין כך טהורה – and the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "שעשו צרכיהם – that they urinated.",
+                "רבי יוסי מטהר – for even for a woman alone for which there is only one doubt, that is the doubt of whether it (i.e., the blood) comes from the interior of the womb or whether it comes from the place of the urine, Rabbi Yossi declares her pure above (see previous Mishnah), and all the more so if here if it comes from a man. But the Tanna/teacher here does not repeat that Rabbi Yossi declares her pure but rather to teach us from an extraneous Mishnah that even ab initio, Rabbi Yossi declares pure a woman who performed her needs (i.e., urination) and saw blood, that she should occupy herself in purity, and not state specifically that post-facto Rabbi Yossi declares her to maintain her purity that she was engaged with, but ab initio we state that she is not occupied in purity, this comes to teach us that the opposite is true.",
+                "ר' שמעון מטמא – even here where there is a compound uncertainty, as the reason is taught.",
+                "שחזקת דמים מן האשה – and above (i.e., in the previous Mishnah), we determined that the Halakha is according to Rabbi Yossi who declares her to be pure with one doubt, and all the more so here when there is a compound uncertainty."
+            ],
+            [
+                "השאילה חלוקה – and afterwards she herself wore it and found upon it a bloodstain.",
+                "לנכרית או לנדה – to a heathen woman that she sees blood, that she is an adult and we knew about her that she had already seen it (i.e., blood), similar to a menstruating woman/Niddah.",
+                "הרי זו תולה בה – but she [herself] is pure. For since she (i.e., the woman who had borrowed it) was a menstruating woman, it did not put her into disarray at all. And a heathen woman also is impure and she receives blame for it. But an Israelite is pure that borrowed a garment from her pure female friend, and afterwards, her friend wore it, both of them are impure, as it is taught [further on in our Mishnah]: three women, etc. for since if she had not blamed it, it would disarray/upset her, for what good is something that upsets this one (i.e., woman) more than that one?",
+                "של אבן – that is not susceptible to receive [ritual] impurity. But the bench [that we are speaking of] in the first clause [of the Mishnah] is made of wood and it is appropriate to be defiled through the sitting of a person with gonorrhea or the menstruating woman.",
+                "אין מקבל כתמים – meaning to say that they (i.e., the Rabbis) did not make a decree on the bloodstains that are found on it. And the reason of Rabbi Nehemiah, as it is written (Isaiah 3:26): “[And her gates shall lament and mourn,] And she shall be emptied, shall sit on the ground/ונקתה לארץ תשב (see also Lamentations 2:8), since she sat on the ground that is not susceptible to receive [ritual] uncleanness, she shall be emptied/cleaned. And the same law applies to all things that are not susceptible to receive [ritual] uncleanness. And similarly, if she sat in connection with an earthenware utensil, that is not susceptible to receive [ritual] uncleanness from the outside (see Tractate Niddah 60b), or on a patch/strip of cloth that lacks three [handbreadths] by three [handbreadths] that is not susceptible to receive [ritual] uncleanness, in all of these, they (i.e., the Sages) did not decree on bloodstains that are found on them. And the Halakha is according to Rabbi Nehemiah."
+            ],
+            [
+                "ותולות זו בזו – that if the one [who saw blood] was pregnant, she blames the blood on the one who is not pregnant, and she is pure.",
+                "ואם לא היו ראויות – as for example that all of them were pregnant or all of them were nursing mothers, all of them are impure as if they are apt to see [blood], for nevertheless, blood fell from between them."
+            ],
+            [
+                "תחת הפנימית – the one [woman] of the side where the wall is called the “inside,” and the “outer” is called to that one of the side through the path of ascending to the bed. And that which the Tanna/teacher [of the Mishnah] distinguishes here between that which is found underneath the “inside” to that found underneath the “outside,” for above (in the previous Mishnah) where it is taught, “and if blood is found under one of them, all of them are impure,” he doesn’t distinguish between that found underneath the “inside” and that found underneath the “outside,” it explains in the Gemara (Tractate Niddah 61a) that above we are speaking when they are in close contact and attached together. Therefore, one can doubt about the “outer” one even when the blood is found underneath the “inside” one.",
+                "אימתי -that they said that [if the blood] is found underneath the “outer” one, the “inner” one is pure.",
+                "בזמן שעברו דרך מרגלות המטה (bottom part of bedstead) – and the “inner” one did not pass on the place of finding blood.",
+                "אבל עברו שלשתן דברך עליה – that they are treading and passing over the [area of] the “outer” one.",
+                "כולן טמאות – and even the “inner” one, for perhaps when the “inner” one passed through there, it (i.e., the blood) fell from her.",
+                "לגל טמא (a defiled heap) – that there was an olive’s bulk from the dead person’s corpse there.",
+                "עד שמגיע לסלע או לבתולה – virgin soil. If he didn’t find it, the heap is pure. For I could say that a raven came and took the defiling thing. But here, when all three of them examined themselves and found themselves to be pure, the Rabbis agree with Rabbi Meir that all of them are impure, for this blood, from where did it come? Perforce it is from one of them. And the Halakha is according to the Sages."
+            ],
+            [
+                "שבעה סממנין מעבירין על הכתם (seven substances they pass over the bloodstain) – for the blood is not nullified until all of them pass over it.",
+                "רוק תפל ומי גריסין (tasteless spit and water from boiled grits) – It explains them further on (see Mishnah 7) in our Mishnah.",
+                "נתר – ALUM in the foreign language. And it is kind of soil that is bright. And in Arabic we call it SHIB.",
+                "בורית (a sort of soap) – a kind of plant that cleans and purifies.",
+                "קמוניא (Cimolian earth, a clay used in cleaning clothes and also in medicine) – a grass that we dry it and grind it and clean the hands in its dirt to remove the evil smell. And in the language of the Gemara “pull and stick in”/release the debtor and seize the guarantor (see Tractate Shabbat 90a and Tractate Niddah 62a and Tractate Shabbat, Chapter 9, Mishnah 5) – a popular name for Cimolia.",
+                "אשלג (a kind of alkali, or mineral used as a soap)– it was not explained to me.",
+                "הטבילו – the cloth that has the bloodstain prior to passing over it these substances.",
+                "הרי זה צבע – for if it were blood, it would pass away.",
+                "שדיחה (that it faded) – that it changed from its redness."
+            ],
+            [
+                "שלא טעם כלום מבערב – all that entire night., that is insipid without taste. And he who slept from the last midnight of the night until the morning. And until three hours of the day, he is called tasteless spit regarding this matter. But if he woke up and taught his lesson, it is not tasteless spit.",
+                "לעיסת גריסין של פול חלוקת נפש (a chewed mass of grist of beans split to the core) – that the food is separated from the shell, chewed for a mass of grist of beans and they pass it over the bloodstain.",
+                "שהחמיצו (urine that has fermented) – that has decayed. And how much is their fermentation? A bit for three days.",
+                "וצריך לכסכס (to scour) – to scrub three times over each and every substance, in the manner of laundering clothing that it folds over one side with the other and rubs/brushes them.",
+                "כסדרן – in the manner that is taught here.",
+                "לא עשה ולא כלום – neither to examine nor to abolish/undo."
+            ],
+            [
+                "כל אשה שיש לה וסת דיה שעתה – above in the first chapter [Mishnah 1] this is taught (and also in Tractate Eduyot, Chapter 1, Mishnah 1), but there we are speaking of regular dates of menstruation as for example from the fifteenth day [of one month] to the fifteen day [of the next month], or from [the first day of] the month to [the first day] of the month, but here we are speaking of regular premonitory symptoms of approaching menstruation that are in her body, for whenever that these symptoms will appear in her, it is customary to see them, but there is no fixed time to see them.",
+                "מפהקת (open the mouth/yawn) – there are those who interpret/explain that she opens her mouth with all of her strength, ALTHAREI in the foreign tongue, and there are those who explain/interpret that she stretches out her arms and body, ASHTARNE KALAR in the foreign language.",
+                "בפי כרסה (at the opening of her stomach)- corresponding to her navel.",
+                "שפולי מעיה (lower part of the abdomen) – the womb.",
+                "ושופעת– The Gemara (Tractate Niddah 63b) explains that she discharges impure blood within pure blood, as for example, that she is used to seeing pure blood initially, that is blood that is not from the five [kinds] of impure blood (see Tractate Niddah, Chapter 2, Mishnah 6 for the impure types of blood), and afterwards the impure blood And this also is a fixed period. And whenever she sees impure blood after pure blood, her set time is sufficient for her.",
+                "צמרמורת (feverish flushes) – it is the language of (Psalms 119:120): “My flesh creeps from fear of You;/סמר מפחדך בשרי [I am in awe of your rulings].” ARITZMINT in the foreign tongue.",
+                "אוחזין אותה – she is trained to be at every time that she sees (i.e., experiences) this.",
+                "וכן כיוצא בהן – from the rest of the signs that the women who sees blood are turned to be like this, as for example, that her head is heavy upon her, or that trembling or shaking grabs hold of her, or pain in the heart, and similar kinds of things. If she established [the presence of the one of these token symbols of her period] three times, this is a fixed period."
+            ],
+            [
+                "היתה למודה להיות רואה בתחלת הוסות – that are in her body. As for example, at the beginning of the sneezing and the yawning and similar things.",
+                "אף ימים ושעות וסתות – the hours are also fixed periods. And we follow after them. For if she was accustomed to see [signs] from the twentieth day [of the month] to the twentieth day [of the month] and from the sixth hour to the sixth hour, she is permitted to engage in sexual relations on the twentieth day [of the month] until the sixth hour, but she worries/suspects only at the sixth hour. If the sixth hour passed and she didn’t see [any signs], she is permitted to engage in sexual relations all that entire day.",
+                "היתה למודה להיות רואה עם הנץ החמה – the conclusion of this matter of Rabbi Yossi.",
+                "אינה אסורה אלא עם הנץ החמה – but all night she engages in sexual relations. But if sunrise had passed and she didn’t see [any signs], she engages in sexual relations the entire day, for especially the hour of her period is when she worries, but not further.",
+                "רבי יהודה אומר כל היום שלה – that is to say, she is permitted to engage in sexual relations all throughout the day, from when sunrise had passed and she didn’t see [any signs], but the entire night that is prior to sunrise of her period, she is forbidden to engage in sexual relations. But with sunrise, as it is taught, that is that she is used to seeing sat the end of the night prior to the arrival of the beginning of the day, but we prohibit her [from sexual relations] the entire time of her period. It is found that she is prohibited all the night which is the time of her period. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "ושאינה מיטהרת מן הוסת – that stopped from her, that one should not be concerned about it."
+            ],
+            [
+                "יש גפן שיינה אדם ויש גפן שיינה שחור – such as that there is a woman that her blood is red, there is a woman whose blood is black.",
+                "כך גפן יש בה יין – every woman has blood of menstruation and blood of virginity.",
+                "ושאין בה הרי זה דורקטי (a woman who has no menstruation – also grape used for dessert -fit only for eating) – [the word is made up of two words]: דור קטוע/a cut-off race (bound to die out – see Tractate Niddah 64b), meaning to say, cut off from [bearing] children, barren, who does not give birth."
+            ]
+        ],
+        [
+            [
+                "תינוקת. נותנין לה ארבעה לילות – and even if she sees [blood], we state that it is blood of virginity and pure.",
+                "עד שתיה המכה – that the wound of [the first] sexual intercourse will be cured. And all the while that the blood flows gently from her while she stands, but when she sits it (i.e., the blood) does not flow gently, or it flows gently when she is sitting on top of something hard, but when she sits on something soft, as for example, on top of pillows and cushions, it is known that the wound [from her first sexual intercourse] has not healed, and on account of the blood of virginity the blood came. But if the blood flows gently whether she stands or whether she sits or whether she is sits on a soft thing or whether she sits on a hard thing, this is not blood of the wound but rather menstrual blood.",
+                "הגיע זמנה לראות – but she didn’t see it (i.e., blood) and she got married.",
+                "עד מוצאי שבת ארהעה לילות – for she got married on Wednesday (see Tractate Ketubot, Chapter 1, Mishnah 1), for a virgin gets married on Wednesday and has intercourse on the night of [the beginning of] Thursday.",
+                "בעילת מצוה the first act of marital duty/the first act of coition.",
+                "כל הלילה כולה = and even if he has sexual intercourse/performs his marital duty [with her] many times. And all these things are in the early generations only, but after the stringency spread that the daughters of Israel placed upon themselves that even if they see a drop of blood like a mustard seed, they sit upon it (i.e., and not engage in sexual intercourse) for seven clean [days], anyone who marries a virgin woman even a minor whose time had not yet come to see [blood] and she had never seen it (i.e., blood), after he (i.e., the husband) performed his marital duty [for the first time], he is not permitted to come upon her [for another act of sexual intercourse] until she counts seven clean [days] after the bleeding stops, according to the law of other women who see blood."
+            ],
+            [
+                "לא הפרישה – she did not examine herself to separate/abstain [from sexual intercourse] in [ritual] purity.",
+                "ולאחר ימים – after she had immersed [in a Mikveh] on the eighth night.",
+                "הרי זו בחזקת טהורה – on the days that are between her ritual immersion and her finding defilement , and those pure things that she came in [physical] contact with are pure, that I could say now that she sees.",
+                "המטמאה מעת לעת – this refers to the first clause [of the Mishnah], as it states, “and after some days she examined herself and found herself unclean, she is in the presumption of purity, but she defiles from one astronomical period of twenty-four hours [to the previous twenty-four hours] of this sighting [of blood] or from one examination to a previous examination.",
+                "אפילו בשניה לנדתה – she examined [herself] in the morning and found herself to be pure, but at twilight she did not mark her separation [and examine herself], and at the conclusion of the seventh [day] she immersed [in a Mikvah], but after some days, she examined herself and found that she is impure, this was until now in the presumption of being pure. And there are three disputes in this matter: According to the first Tanna/teacher [of the Mishnah], her examination in the morning of the seventh [day] is what makes her pure, but not on the second day of her menstruation. And according to Rabbi Yehuda even her examination in the morning of the seventh [day] does not purify her until she separates herself at twilight. But according to the Rabbis, even on the second [day], for since [the bleeding] stopped, it stopped. And especially on the second [day] is when the Rabbis declare her pure, but on the first [day] she found herself to be pure and she didn’t examine herself further, and immersed on the night of the eighth [day] and engaged in purity, and afterwards found herself to be impure, the Rabbis do not make her pure, because on the first day, she is under the presumption of being an open source (see Talmud Niddah 68b), and because of this it is taught [in the Mishnah]: “and even [if she examined herself] on the second day of her menstrual period” specifically, but not on the first. And the Halakha is according to the Sages."
+            ],
+            [
+                "הזב והזבה – who are required to count seven clean [days] and they ceased from their sightings [of blood] and began o count, and they counted on the first [day] and on the seventh [day], etc.",
+                "אין להם אלא יום הראשון ושביעי בלבד- - [according to Rabbi Yehoshua], and they need to count another five clean days, in order to complete the seven [clean days].",
+                "ר' עקיבא אומר אין להם אלא שביעי – lest they saw [blood during the days] in-between and it nullified their first count. But the Halakha is according to Rabbi Eliezer [that they are under the presumption of ritual purity – when examining only on the first and seventh days]."
+            ],
+            [
+                "מטמאים במשא – The Gemara (Tractate Niddah 69b) raises an objection: Does not every corpse convey uncleanness through carrying (i.e., why did the Mishnah restrict to only the cases mentioned)? But rather, carriage means through a stone used for closing a pit (i.e., the corpse was put on a closing – immovable-stone). That is to say, a large and heavy stone that is not carried. But if it (i.e., the stone) is placed upon utensils and the corpse is upon it, this is not carrying, for appropriate to be carried with it, and the rest of the corpses do not defile but thee define according to the Rabbis. For since according to the Torah, when a living person [who is impure] defiles with a stone used for closing a pit for they defile while sitting anything that is underneath them, they [the Rabbis for those individuals after death] decreed lest they faint and it is similar to death, but if one should say that a dead person with gonorrhea does not defile, a living person with gonorrhea who faints would lead to defiling.",
+                "עד שימוק הבשר – that from now, the person is certainly dead.",
+                "נכרי שמת – even though while he is alive, he is like a person with gonorrhea for -all matters and defiles with a stone used for closing a pit, once he dies, he is pure from defiling with a stone used for closing a pit, for the defilement of flux is upon him while alive, but [his defilement] is only from the words of the Scribes.",
+                "כל הנשים- they are under the presumption of being menstruant women, and we immerse utensils that were upon them near the time that their souls departed even though they didn’t touch them after death. Because at first they would immerse utensils that are upon all menstruant women that died, but the living menstruant women were embarrassed, for even in their deaths they were different from other women, [the Rabbis] enacted that they would immerse that which is upon all women, because of the honor of the living menstruating women.",
+                "ובית הלל אומרים אין נדה שלא שמנצה נדה – The School of Hillel does not hold by this enactment."
+            ],
+            [
+                "מטמאה משום כתם – [the bloodstain] of menstrual blood with a little bit, for if it was because of defilement with the dead , it does not defile other than with a quarter [of a LOG] (See also Tractate Ohalot, Chapter 2, Mishnah 2 – where it states: “A quarter LOG of blood and a quarter-LOG of blood that flows from a person at the time of his death or afterward/דם תבוסה which is a primary source of ritual impurity, even though it is possible that some of the blood flowed from the body before death).",
+                "ומטמאה באוהל – if all of the one-quarter [of a LOG] is together.",
+                "שמטמא משום כתם = with a little bit, that it was uprooted/detached from [the body after death] while living. But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yossi. Therefore, it doesn’t make a difference if she was sitting on the travailing chair [when she died] or regarding other dead women, all of them defile because of a bloodstain and defile through overshadowing in a tent."
+            ],
+            [
+                "מערה למים לפסח (to pour water from vessel to vessel for purposes – to wash the Passover meat without touching the water) – from one vessel to another to wash/rinse in it the Passover meat, but she does not touch/come in contact with the water, as she is [considered] a טבולת יום/the period following immersion in a ritual bath and the nightfall, who immersed at the conclusion of two weeks [following the birth of a baby girl] but she does not have הערב שמש/her “sunset” until the eightieth day (i.e., sixty-six days after the first fourteen days have been completed) which is immediately prior to her bringing of the atonement offering and Scripture made her as one who immersed herself that day, as it is written (Leviticus 12:4): “[She shall remain in a state of blood purification for thirty-three days:] she shall not touch any consecrated thing, [nor enter in the sanctuary until her period of purification - sixty-six days for the birth of a girl -see the next verse – is completed].” And we hold that “any consecrated thing/בכל קודש [לא תגע] “ includes the heave-offering (if her husband is a Kohen) , and a person who is in this period between immersion and “nightfall,” is considered [as being in the status of] שני/second degree ritual impurity [as a result of contact with first degree ritual impurity status], so that when she pours [water from one vessel to another] she does not touch the water, but only the utensil [itself], and a person of second degree ritual impurity does not defile a utensil, but she cannot come in contact with the water, for since they are used to rinse the Passover sacrificial meat, for non-sacrificial meat that was prepared through the sanctification of something holy is considered like it is holy. {Note: If this woman touched heave-offering/Terumah, she would make the heave-offering something with a third degree of ritual impurity.)",
+                "חזרו לומר – a person who immersed him/herself that day/טבול יום – his/her law is like someone who came in contact/touched someone who is unclean with corpse uncleanness, which is first degree of ritual impurity especially regarding Holy Things. But for non-sacrificial/sacred meat, the person who has immersed him/herself that day is not regarded as someone who had come in contact with someone unclean with corpse uncleanness which is first degree of ritual impurity, but rather second degree ritual impurity, therefore, she can touch even water, for the water is non-sacrificial/sacred, and the person who has immersed that day is [considered as having only] second-degree ritual impurity, and someone with second-degree ritual impurity does not make contact with non-sacred meat third-degree ritual impurity. But even though that these waters became through the ritual purification of the Holy Things, for they were designed for the rinsing of the Passover [sacrifice] meat, they do not have legal effect on second-degree ritual impurity for them, for non-sacrificial/non-sacred meat that was made on the purity of the Holy Things is not like that which is Holy.",
+                "בית שמאי אומרים אף כמטמא מת – which is a primary source of ritual impurity and makes what it comes in contact with first-degree of ritual impurity. Such is the contact of someone who has immersed that day/טבול יום – makes it first-degree ritual impurity."
+            ],
+            [
+                "ומודים שאוכלת במעשר – according to the law regarding the one who immersed herself that day/טבול יום, who immersed [In a Mikveh] and came up, he eats [Second] tithe (see Tractate Negaim, Chapter 14, Mishnah 3).",
+                "וקוצה לה חלה (she may separate the priest’s share of the dough) – but does not name it/designate it and she places it in a utensil, and even though she comes in contact/touches with non-sacred foods that are subject to sacred gifts for Hallah, it is not like Hallah for someone who is of second-degree ritual impurity does not invalidate them.",
+                "ומקפת - she brings the utensil that she placed the Hallah near the started dough, because it is a Mitzvah to make a heave-offering/Terumah out of mass which is near, that which is close to the thing that he is making the heave-offering upon.",
+                "ואם נפל מרקה ומדם טהרה – which are two of the liquids that exit from a טבול יום/someone who immersed herself that day, and they are pure.",
+                "צריכה טבילה באחרונה – on the night of the eightieth day, she needs a ritual immersion to eat Terumah/heave-offering if she is a כהנת/the wife of a Kohen. But if she is an Israelite woman, she requires ritual immersion to enter into the Sanctuary/Temple, because her period as someone who immersed herself that day is long and she has diverted her attention from the Terumah/heave-offering and from the Sanctuary/Temple (according to the School of Shammai)",
+                "ואינה צריכה טבילה באחרונה – [according to the School of Hillel] she relies upon her ritual immersion at the conclusion of two weeks. And specifically, for Terumah/heave-offering and entering into the Temple, but regarding the consumption of Holy Things, the School of Hillel agrees [with the School of Shammai] that she requires another ritual immersion at the conclusion of eighty days, for we hold that the person who suffered a loss but has not yet buried his/her loved one/אונן – a person in acute mourning and someone lacking atonement (i.e., a woman after childbirth, a person with a flux and a healed offering, who must bring offerings in order to complete their purification processes) need ritual immersion for access to Holy [Things] . Therefore, after she has brought her atonement, she immerses [in order to have access] for Holy Things (see also Tractate Hagigah, Chapter 3, Mishnah 3)."
+            ],
+            [
+                "הרואה יום אחד עשר – which is the end of the days of flux, and the day that is afterwards does not combine with it for flux. For if she saw [blood] on the twelfth day and on the thirteenth [day], she is not a woman with a large flux for this, because they are beginning of the days of her menstrual period and do not combine with the days of flux.",
+                "בית שמאי אומרים מטמאין משכב ומושב – and even a man (i.e., the husband) who has sexual intercourse defiles/imparts uncleanness to things he lies down upon or sits on to impart uncleanness to food stuffs and liquids, because he is like someone who comes upon a woman who observes a day [after having any sort of sighting of blood] for a day [without blood flow before she immerses herself in a Mikveh to regain ritual purity], for the School of Shammai holds that the eleventh day requires guarding, but the School of Hillel exempts from a sacrifice, for they hold, the eleventh day, since the day that is after it does not combine with it for flux and doesn’t require guarding, however in regard to defilement they (i.e., the School of Hillel) admits that the man who had sexual relations with her (i.e., her husband) defiles according to the Rabbis, as a decree that the eleventh day Is because of within the eleven day period that the one who had sexual intercourse with her (i.e., the husband) defiles from the Torah, but regarding a sacrifice, but not to bring non-sacrificial meal to the Temple courtyard.",
+                "טבלה בום שלאחריו – for she observed guarding a bit, and it is a valid guarding, but that within the eleven days it is prohibited to do so, that she should not come to any doubt, lest she sees that [blood] after sexual intercourse and combines the days to flux.",
+                "מטמאין משכב ומושב - according to the Rabbis he defiles by lying and sitting even the one who has sexual intercourse with her (i.e. the husband), as a decree because of it being within the eleven days.",
+                "ופטורין מן הקרבן – for she had performed guarding. But even though she went back and saw it (i.e., blood), they don’t combine for flux, for this is the beginning of her menstrual period.",
+                "גרגרן (glutton/ of one unable to control his sexual appetite) – he hurries to sin. Perhaps he will be accustomed to this within eleven [days]. But regarding uncleanness, he is pure.",
+                "וחייבין בקרבן – even if she doesn’t see [blood] on the morrow, for it requires guarding and this one (i.e., woman) didn’t guard at all and she is found to be a woman with a small flux.",
+                "טבלה יום שלאחריו – for she performed a bit of guarding, and then she engaged in sexual intercourse.",
+                "הרי זו תרבות רעה (this is bad conduct) – lest she see [blood] afterwards and it will combine with what is before that, and her ritual immersion is not a [proper] immersion.",
+                "",
+                "ובעילתן – regarding [the obligation to bring] a sacrifice.",
+                "תלוין – that if she sees [blood], her physical contact is the contact of a woman with a flux and they (i.e., the husband and the wife) are obligated for the a sacrifice by their engaging in sexual intercourse. But if she doesn’t see [blood], their contact is pure, and there are exempt from [bringing] a sacrifice on their sexual intercourse."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..f0659650b2a22592babde0af454807c90fec4bfa
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/English/merged.json	
@@ -0,0 +1,625 @@
+{
+    "title": "Bartenura on Mishnah Niddah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Niddah",
+    "text": [
+        [
+            [
+                "שמאי אומר כל הנשים דיין שעתן- since Rabbi Eliezer states (see Mishnah 3 of this chapter): “Four women [fall into the category of those for whom the] time [of first seeing blood] suffices,” it is also taught [here]: “Shammai states: For all women [it is] sufficient for them [to reckon uncleanness from] their time [of discovering a flow],” to exclude from [the statement] of Rabbi Eliezer.",
+                "דיין שעתן – women who see blood know their time to make unclean/defile people who were pure who came in contact with them at the time of their seeing [blood] and onward, and we don’t say from before this also there was blood and the sides/walls of the womb preserved it and that she was [ritually] impure beforehand, for all women defile in the vagina and even though blood did not come outside, as it is written (Leviticus 15:19): “[When a woman has a discharge,] her discharge being blood from her body, [she shall remain in her menstrual impurity seven days; whoever touches her shall be impure until evening,],” even though it is in her body and did not come outside, she is impure. And the reason of Shammai is that he was not concerned that perhaps before this there was blood, for if you say that certainly he (i.e., the husband) may always have scruples at the time of sexual intercourse and separate himself entirely from his wife (see Tractate Niddah 3b) and it is found that he would make the daughters of Israel idle from [the commandment] of “being fruitful and multiplying.”",
+                "מפקידה לפקידה (from the present examination to the last one) – she examined herself today and found herself to be [ritually] pure, but she examined herself at the end of the week and found herself to be [ritually] impure. We are concerned about her contact from the first examination and onwards, lest at the moment she removed her hands, he saw her and the sides of the womb preserved it. But regarding being idle from engaging from “being fruitful and multiplying” we are not concerned, for specifically for [ritually] pure women is that we make them unclean from the present examination to the last one, but not for her husband. But Shammai states, that we also don’t make [ritually] pure women unclean, for if so, he (i.e., the husband) may always have scruples at the time of sexual intercourse and separate himself also from sexual relations [with his wife].",
+                "לא כדברי זה – Shammai who is more lenient and doesn’t make a fence for his words.",
+                "ולא כדברי זה – Hillel who is much too stringent, for certainly all those many days, we don’t maintain the sides/walls of the womb with blood.",
+                "מעת לעת ממעטת על יד מפקידה לפקידה (the term of twenty-four astronomical hours – of retrospective uncleanness – reduces the term of the interval from one examination to the other – i.e., we go by the shorter term whichever it may be) – two times that were mentioned regarding a woman to defile those who are pure retroactively, and we go according to the more lenient that is in both of them. If the period from the present examination to the last one is greater than the period of twenty-four astronomical hours, follow after the period of twenty-four astronomical hours and she does not defile other than those pure individuals that she came in contact with from yesterday at this time. But if the period of twenty-four astronomical hours is greater than from the present examination to the last one, as for example, she examined herself in the morning and found herself to be pure and in the evening, she found herself to be impure, we do not defile any other than those pure people that were from the examination in the morning and onward. And the reason of the Rabbis, is because the Sages ordained for the daughters of Israel would examine [themselves] I the morning and the evening, in the morning to permit/make fit the purity of the night, and in the evening to permit/make fit the purity of the morning. But if she examined [herself] in the morning and found herself to be pure, and in the evening and found herself to be impure, she lost the purity of the day, and this one [woman] who sat many days and did not examine herself according to the ordinance of the Sages, she lost one additional period, because of a fine, and in order to make the standards of the Sages consistent, so that there will be no dispute between whether she examined herself in the morning and where she examined herself in the afternoon, they did not want to distinguish or to eliminate or to add at the time. And they provided a fixed time, a period of twenty-four astronomical hours, to not have a rule that would vary according to circumstance [and not be the same for all. And the Halakha is according to the Sages (see Talmud Niddah 4b).",
+                "על יד – after, like )Nehemiah 3:8 – and not as it states, Chapter 3 of Ezra): “Next to them”/ועל ידו החזיק [Uzziel son of Harhiah, of the smiths repaired],” which is like “and after him.”",
+                "וסת (regular date/symptoms of menstruation) – fixed , that it was established for her the times of menstruation, and she examined herself at the time of menstruation and found herself to be impure.",
+                "דיה שעתה – but we are not concerned that perhaps it was before this time, for certainly menstruation comes at its [set] time.",
+                "והמשמשת בעדים – she examined herself with “witnesses,” which are with a sheet prior to sexual intercourse, and after sexual intercourse.",
+                "הרי זה כפקידה – In the Gemara (Tractate Niddah 5a) it establishes that our Mishnah teaches two things, and this is what it said: and a piece of cloth used by women for ascertaining their condition of cleanness or uncleanness, that is to say, it is a Mitzvah upon the woman that she should use two pieces of cloth (i.e., literally, two witnesses), one prior to sexual intercourse and one following sexual intercourse. And that is like an examination. And it reduces the term of the interval from one astronomical period of twenty-four hours and through a present examination to a past examination. For you might have thought lest she see a drop of blood like a grain of mustard and it will release an effusion of semen and it will not be like an examination. Therefore, it comes to teach us that this is not the case. But if she had sexual intercourse in the afternoon with “testimony” (i.e., a piece of cloth that she used to examine herself beforehand), and she examined herself afterwards in the evening and found herself to be impure. We do not defile those with purity from her examination in the morning until her sexual intercourse, for behold, at the time of her sexual intercourse she examined herself and found herself to be pure. But even though that she examined herself prior to sexual intercourse it is not considered to be a good examination, for in the midst that she was hurrying to engage in sexual intercourse, she doesn’t bring in/pas the cloth/sheet (i.e., the “witness”) to the holes and slits, an examination with a “witness” (i.e., the cloth or sheet) is a good examination, and is considered like an examination that we mentioned."
+            ],
+            [
+                "היתה יושבת במטה ועסוקה בטהרות – but that it doesn’t teach [in the Mishnah] that she was engaged with [ritual] purity and she arose/turned aside and saw it (i.e., a drop of blood). And it (i.e., the Mishnah) teaches that she was sitting on the bed, to inform/teach us that because she has regular premonitory systems of menstruation and she know her regular date, the bed is also pure, as it is taught, “and all of them are pure.” But if she doesn’t have a premonitory system of menstruation, that we declare her unclean from one astronomical period of twenty-four hours to another, the bed would also be impure, like the uncleanness of a menstruant woman that defiles a more serious uncleanness to defile a man and to defile the clothing that is upon him.",
+                "אע\"פ שאמרו – that a woman who does not have a premonitory system of menstruation renders unclean [whatever she has touched] during the preceding twenty-four hour period.",
+                "אינה מונה – [she doesn’t count] the days of her being a menstruating woman other than from the time that she saw it (i.e., the drop of blood)."
+            ],
+            [
+                "ארבע נשים דיין שעתן – that the don’t regularly see blood.",
+                "אבל הלכה כרבי אליעזר – and this is what comes out from the Gemara (Tractate Niddah 7b) that the Halakha is according to Rabbi Eliezer."
+            ],
+            [
+                "משיוודע עוברה – at the end of three months from the day that she became pregnant.",
+                "עד שתגמול – until will be completed for her son twenty-four months (i.e., two years). And even if he died within twenty-four months, sufficient for her is her time, for the woman who gives birth (and has been in confinement), her limbs are loose/shaky and her full strength (literally, “her blood”) doesn’t return until after twenty-four mouths (see Talmud Niddah 9a). But from then and onward, behold she is like all the women and becomes defiled in the time of twenty-four astronomical hours or from one examination to a previous examination, and even though she is continually nursing four or five years.",
+                "וגמלתו או מת ר' מאיר אומר מטמאה מפקידה לפקידה – for he (i.e., Rabbi Meir) holds that blood is disturbed (i.e., decomposed) and turns into milk (see Talmud Niddah 9a). But when she is not nursing, even prior to twenty-four months, the blood returns to its place and returns to be menstruating."
+            ],
+            [
+                "כל שעברו עליה שלש עונות – an intermediate-size period is thirty days. And since that these three intermediate-sized periods have gone by for her following her arrival at being close to old age, sufficient for her is her time. And she is called being close to old age, for all who call her: “Mommy, Mommy,” on account of her old age but she does mind.",
+                "כל אשה – [every woman] and even one who is not old and for whom three periods have passed and she did not see it (i.e., a drop of blood), sufficient for her is her time.",
+                "מעוברת ומניק שעברו עליהן שלש עונות – but not if for whom they have not passed, for it is not like the first Tanna/teacher who said (see Mishnah 4): “Once it is known that the fetus is present,” and a nursing mother once he has been born. But the Halakha is not according to Rabbi Eliezer nor according to Rabbi Yossi."
+            ],
+            [
+                "ובמה אמרו – that four women [fall into the category of those for whom the] time [of first seeing blood] suffices (see Mishnah 3).",
+                "בראיה ראשונה - that she saw it (i.e., blood) as a virgin, and the pregnant woman [once it is known that the fetus is present] and the nursing mother [when her son is weaned], and the old woman after three periods have gone by for her on account of her old age.",
+                "אבל בשניה מטמאה מעת לעת – that she has returned to her previous condition that her blood would be found in her.",
+                "מאונס – as for example that she got excited and saw it (i.e., blood) or on account of fear, or that she consumed something which stirs up the blood."
+            ],
+            [
+                "אע\"פ שאמרו – a woman who has regular premonitory symptoms of menstruation sufficient for her is time.",
+                "צריכה להיות בודקת – on every day in the morning and in the evening like the other women.",
+                "חוץ מן הנדה – from when she saw it (i.e., blood) on day, she is unclean for seven days and does not need an examination all seven [days], for without an attack she is unclean all seven [days].",
+                "והיושבת על דם טוהר – for why should there be an examination for her, for even if she would sight it (i.e., blood), it is h blood of purity (i.e., vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl. This blood does not render a woman ritually impure, according to the Torah, even though current Halakhic practice renders a woman ritually impure).",
+                "ומשמשת בעדים – even though she has premonitory symptoms of menstruation , she needs to examine [herself] before sexual intercourse and after sexual intercourse [with her husband]. And especially if she was engaged with [ritual] purity, for since requires examination for [ritual] purity, she requires examination also for her husband. But a woman who is not engaged with [ritual] purity, for her husband she does not require examination.",
+                "ובתולה שדמיה טהורים – four nights according to the School of Shammai, but according to the School of Hillel until the wound of sexual intercourse should heal, and she does not have to use pieces of cloth (literally, “witnesses”), for her blood is pure, and if the appearance of her blood has changed, for since she engaged in sexual intercourse, for on account of sexual intercourse, it changed, but in the morning and in the evening , she requires examination where she didn’t engage in sexual intercourse after the first coition, lest the appearance of her blood changed from her first coition. But if her blood changed in appearance, she is impure/unclean, for we are accustomed to speak where this is not the blood of a virgin.",
+                "שחרית ובין השמשות – in the morning to pronounce fit/kosher the purities of the night, that if she would find herself to be pure, she would know that she didn’t see it (i.e., blood) in the night, and when she minds in the evening that she is impure/unclean, these leave the realm of doubt, and similarly at twilight to pronounce fit/kosher the purities that she was engaged in during the daytime.",
+                "ובשעה שהיא עוברת לשמש את ביתה - when she prepares herself to engage in sexual relations with her husband.",
+                "רבי יהודה אומר אף בשעת עברתן מלאכול מתרומה – even after they have consumed heave-offering/the priest’s due (i.e., if her husband is a Kohen), she needs to examine herself, to repair the remnants of heave-offerings that are before her that if she finds now as [ritually] pure., when she examines in the evening according to her appropriate manner and she finds that she is impure, there will not be remnants of the heave-offering at all that were retroactively impure, for she examined herself after finishing. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "כל היד המרבה לבדוק – that always examines [herself] lest she see it (i.e., blood).",
+                "ובאנשים – [a man] who always examines himself in his membrum virile (see Tractate Niddah 13a), lest his emission went out from him.",
+                "תקצץ (should be cut off) – who warms himself and feels his membrum virile when he warms himself (i.e., masturbates), and removes/spills semen in vain.",
+                "וסומא – but it is not Mishnah and is inoperative/suspended, but rather, she examines herself and shows it to her friends.",
+                "ושנטרפה דעתה (confused, not fully conscious) – on account of illness.",
+                "מתקינות אותן – they examine them (i.e., those who are confused/not fully conscious) and immerse them [as needed].",
+                "And this is the reading: הצנועות מתקנות להן שלישי לתקן את הבית – that is to say, to examine before sexual intercourse and to prepare herself for her husband, and the same law applies for all women as is taught in the first chapter [of Tractate Niddah] and at the time that she passes to passes to have intercourse with her husband, for it (i.e., the Mishnah) took [the terminology], \"צנועות\"/modest (i.e., pious) the cloth (literally, “the witness”) that she examines herself before this intercourse she does not examine herself with it for another intercourse because it is soiled/filthy and dull/shaded in its white appearance with the first examination, and furthermore, the drop [of blood] like mustard is not seen."
+            ],
+            [
+                "נמצא על שלו – even if he waited a long time after coition prior to wiping, it is known that there was blood at the time of sexual intercourse.",
+                "טמאין – both of them (i.e., the husband and the wife) are defiled for seven days, like the law of someone who has intercourse with a menstruant woman.",
+                "אותיום – immediately, and there is no [term] similar to this in the Mishnah.",
+                "טמאים מספק – both of them are impure for seven days. But however, it is a doubtful impurity [in that she doubtfully saw blood at the time of intercourse and/or didn’t see blood at the time of intercourse, but only after the sexual intercourse) leaves it in abeyance but not to burn [a sin-offering].",
+                "ופטורים מן הקרבן – from a regular sin-offering, but they are liable for an uncertain guilt-offering [brought by one who is uncertain as to whether he committed a sin that requires a sin-offering; it was also called the guilt-offering of the pious]."
+            ],
+            [
+                "ותדיח את פניה – wiping that of her face, i.e., her pubic area.",
+                "ואח\"כ – meaning to say, if she delayed more than this measure [of time] (see Talmud Niddah 14b).",
+                "מטמאה מעת לעת- [ritually] pure things that she was engaged with. Like the law of checking every astronomical period of twenty-four hours as we stated in the first chapter (Mishnah 1).",
+                "ואינה מטמאה את בועלה –[she does not impart uncleanness to him who had sexual relations with her] for a defilement of seven days, but rather, the defilement of one evening, according to the law of anyone who comes in contact with a menstruant woman.",
+                "ר' עקיבא אומר אף מטמאה את בועלה – that Rabbi Akiva holds that every astronomical period of twenty-four hours she defiles the person who had sexual relations with her a doubtful seven day period of defilement. But the Halakha is not according to Rabbi Akiva.",
+                "ומודים חכמים לר' עקיבא ברואה כתם (a blood stain on part of her clothing where it is attributable to uterine bleeding) – and even though that in the defilement of an astronomical period of twenty-four hours the Sages stated that she does not defile the person who had sexual relations with her because the defilement of an astronomical period of twenty-four hours is not other than only from the Rabbis, they agree with regard to seeing a blood stain on her clothing, that even though the defilement of a blood stain is according to the Rabbis, it defiles the person who had sexual relations with her a seven day period of [ritual] defilement."
+            ],
+            [
+                "כל הנשים בחזקת טהרה לבעליהן – and he doesn’t need to ask her if she is [ritually] pure. And these words [apply], when he left her in a presumption/state of [ritual] purity.",
+                "הבאין מן הדרך נשיהן להן בחזקת טהורה – When they come from the road, their wives are presumed to be in a state of purity. You might have thought that this applies only when the husband is in the city with his wife, as she can check herself and verify her status; but when the husband is not in the city and she cannot check herself, maybe the presumption would not apply. This teaches us that even in such a situation, her status is still presumed to be pure.",
+                "Two pieces of cloth for every sexual intercourse. One before and one afterwards, and on the morrow, she will examine them (see Tractate Niddah 15a).",
+                "או תשמש לאור הנר – and she will heck after sexual intercourse until she wipes herself with it (i.e., the cloth).",
+                "דיה בשני עדים כל הלילה – one prior to the first sexual intercourse, and one after the final sexual intercourse. But even though that she did not know if she had seen blood between one and the other [act of sexual intercourse], whether according to the School of Shammai or whether according to the School of Hillel, it does not matter to us, for it was not needed other than for matter of [ritual] purity."
+            ],
+            [
+                "החדר והעליה והפרוזדור – the inner part of the female genitals/upper end of the vagina/uterus {חדר) from within, and the forepart of the female genitals/lower end of the vagina/uterus(פרוזדור) from without, both of them are one next to the other, with the inner part of the female genitals/upper end of the vagina/uterus(חדר) to the side in back of it, and the lower end of the vagina/uterus in front of it, and an upper chamber (עליה) built o top of both of them, and there is an hole/perforation (נקב) between it and the lower end of the vagina/uterus called a לול/a passage from the vestibulum vaginae, and sometimes blood comes from the upper chamber to the lower end of the vagina/uterus (פרוזדור) via the passage from the vestibulum vaginae (לול) . And the sides/walls of the womb are below in the middle of the lower end of the vagina/uterus (פרוזדור) and through there the blood exits.",
+                "דם החדר טמא – that is the interior of the womb from where the menses are discharged (המקור) .",
+                "ספיקו טמא – it is [ritually] impure from doubt of a definite impurity/defilement.",
+                "שחזקתו מן המקור – but we don’t say that perhaps it (i.e., the blood) comes from the upper chamber (עליה) for the blood of the upper chamber is pure, but they made it as if it definitely comes from the interior of the womb where the menses are discharged(המקור) . But these words [apply] when it is found from the vestibulum vaginae (לול) and internally to the side of the upper end of the vagina/uterus(חדר) , but if it (i.e., the blood) is found from the vestibulum vaginae (לול) and outwards, it is not impure a definitive defilement to burn it - but it is a doubtful defilement to hold it in abeyance, for two [types] of blood go out through that passage – the blood of the upper end of the vagina/uterus (חדר) and the blood of the upper chamber (עליה) – and we don’t know which comes (see also Maimonides’ Mishneh Torah, Hilkhot Issurei Biah, Chapter 5, Halakhot 3-5)."
+            ],
+            [
+                "חמשה דמים טמאים – in Scripture it is written \"דמיה\"/her blood - twice regarding the defilement of the blood that is in a woman (Leviticus 20:18): “and she has exposed her blood flow”/והיא גלתה את-מקור דמיה\" and (Leviticus 12:7): “she shall then be pure from her flow of blood”/וטהרה ממקר דמיה and the limitation of her blood is two, which makes four bloods: red, the color of bright-colored crocus, and [blood] which is like water mixed with earth and [blood] which is like water mixed with wine. But the black [color] is included within red, and this we state in the Gemara (Tractate Niddah 19a) this black is red but that it was afflicted by disease.",
+                "וכקרן כרכום – like the appearance of the splendor of crocus/saffron, the language of (Exodus 34:29): “that the skin of his (i.e., Moses’) face was radiant.”",
+                "וכמימי אדמה – all of them our Mishnah explains further on (see Mishnah 7).",
+                "וכמזוג - like red wine that is mixed in water.",
+                "וכמימי תלתן – water that they steep in it fenugree. PINKEERIKO in the foreign language.",
+                "וכמימי בשר צלי – thin secretion that comes out from roasted meat.",
+                "ובית הלל מתירין – There are three disputes in the matter. The first Tanna/teacher who stated that there are five impure bloods and nothing more. He holds that the waters of fenugreek and the waters of waters of roasted meat are suspended, we don’t eat nor do we burn them. But the School of Shammai defiles them, and burns upon them heave-offering and holy things. But the School of Hillel makes them completely pure. And the Halakha is according to the first Tanna/teacher, who suspends them/holds them in abeyance.",
+                "עקביא בן מהללאל מטמא (see also Tractate Eduyot, Chapter 5, Mishnah 6) – that he holds that this green is like the color of the bright-colored crocus, but that it was afflicted with disease. But the green that Akavya ben Mehalalel defiles this is like the appearance of the Etrog, but not like the appearance of leek-green stuff, which does not turn to a reddish color at all.",
+                "וחכמים מטהרין – and there are three disputes also regarding the green. The first Tanna/teacher holds that we hold it in suspense/abeyance we don’t consume it nor do we burn it. But Akavya ben Mehalalel defiles it and burns it. And the Sages purify it and consume it. But the Halakha is according to the first Tanna/teacher.",
+                "אם אינו מטמא משום כתם(if I does not impart uncleanness because it is a bloodstain) – to be considered from among the bloods that defile a woman.",
+                "מטמא משום משקה – and considered as blood to make seeds susceptible to receive ritual impurity like all the rest of blood. And it is one of the seven liquids that make the seeds susceptible (see Tracttae Makhshirin, Chapter 6, Mishnah 4).",
+                "לא כך ולא כך – it does not defile because of being a bloodstain, nor does it make seeds susceptible [to receive ritual impurity]. But the Halakha is according to Rabbi Yossi, and he is “the Sages” that dispute against Akavya [ben Mehalalel]."
+            ],
+            [
+                "כדם המכה – like the blood of slaughtered bull which is very red. And at the beginning of the striking/assault of a knife, but not like the blood of all of the slaughtering [process], for the blood of the slaughtering continually changes. And there are those who say, like the blood of the wound of opening of the vein (i.e., the splashing blood).",
+                "כחרת (sediment of ink) – like the drop of ink that is at the bottom of the vessel/printer, which is very black, and not like the appearance of the ink at the top of the vessel which is thin/weak and not so black. Another explanation: חרת is ADARMONDIT in the foreign tongue, where they color the leather skins like the blacking used by shoemakers (see Tractate Shabbat 104b), that is deeper than this, which is deep like the appearance of blackness, meaning to say, blacker than sediment of ink.",
+                "דיהה (fainter) – that its appearance is faint and not so black. And the same law applies for all the impure bloods, that in all of them, if deeper than this, it is impure, but fainter than this, it is pure, except for mixed wine, that whether deeper or whether fainter, is pure.",
+                "כברור שבו (like the brightest shade in it)– that has bright leaves in a reddish appearance more than their andp examine other than in the middle row, and the middle leaf that is in the middle row is more praiseworthy of them all for examination.",
+                "מבקעת בית הכרם – a [well -] known place in the Land of Israel whose name is Bet Kerem (see Tractate Middot, Chapter 3, Mishnah 4).",
+                "ומציף מים – places water on the dirt, until the water floats on top of the dirt [from Bet Kerem] and we estimate them as turbid, but we don’t estimate them as clear-flowing.",
+                "וכמזוג – how?",
+                "שני חלקים מים ואחד יין מן היין השרוני – that comes from the land of Sharon, a place well-known place in the Land of Israel. Another explanation: wine that is made from the vines planted in the group of fields/plain and in the valley. It is the language of (Song of Songs 2:1): “A rose of Sharon.” But in this time, all that you see in a woman from the same place, is [ritually] impure, except from the white and the green. And from our days, we did not hear of he who declared pure any appearance of blood, other than only the white and the green of leeks."
+            ]
+        ],
+        [
+            [
+                "מפלת. אם יש עמה דם טמאה – [impure blood] of a menstruant woman.",
+                "ואם לאו טהורה – for the first Tanna/teacher holds, that is possible for the opening of the uterus (to pass the embryo) without discharging blood (see Talmud Niddah 21a). And even if blood is found with in the piece (of a shapeless object), it is pure, for it is the blood of the piece and not the blood of a menstruant woman.",
+                "רבי יהודה אומר בין כך ובין כך טמאה – for Rabbi Yehuda holds that it is impossible for the opening of the uterus without blood. And since she aborted a piece (i.e., a shapeless object) – it is definitely blood that was there but that it was lost in its limitation, and was not seen. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "כמין שערה – hair.",
+                "יבחושין (looking like a mass of red insects) – mosquitos or gnats.",
+                "תטיל למים – [let her place them into water] – that is tepid, and have them remain in that tepid water for twenty-four hours.",
+                "אם נמוחו טמאה (if they dissolve [into blood] – because she is a menstruant woman, that it is blood.",
+                "אם יש עמהן דם טמאה – our Mishnah is like the Sages who argue with Rabbi Yehuda above (i.e., in Mishnah 1) that it is possible for the opening of the uterus without blood.",
+                "וחכמים אומרים כל שאין בו מצורת אדם אינו ולד – everyone agrees that when it’s body is born in the form of a wild animal, and its face is that of a human, it considered a [human] fetus; its body like that of a human but its face like that face of wild animal, it is a wild animal and this is not a [human] fetus, for we go after the form of the face. They didn’t disagree other than with one for whom part of the face was like that of a human and part of like the face of an animal, and even if most of the face is like that of a human, but one eye that is in his head alone is like that of an animal, Rabbi Meir states that one requires the entire form of a human being, for since it has the eye like an animal, this is not a [human] fetus. But the Rabbis hold, that which lacks the form of a human being at all and even doesn’t have part of a human form, is not a [human] fetus, but if he has part of a [human] form, it is a [human] fetus. But the Halakha is according to the Sages."
+            ],
+            [
+                "שפיר (sac of a fetus) – a piece of flesh. If it has the form of a human being, it is called a fetus having an articulated shape. But I heard that it is like an egg-shell, therefore it is called a sac.",
+                "מלא גנינים ( see Tractate Niddah 24b) – [an abortion consisting of] a bag full of many-colored substance. Another explanation: גנינים are worms, that the piece of flesh is cut into many thin pieces similar worms.",
+                "אינה חוששת לולד – she is not defiled by giving birth. But if there is no blood with them, she should not worry even because of being a menstruating woman.",
+                "תשב לזכר ונקבה impure for two weeks like a woman who gives birth to a female. But she doesn’t have blood of purity (i.e., vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl), other than thirty-three days like a woman who gives birth to a male, for since it is not known/recognized if it is a male or a female, we place upon her the stringencies of the male and the stringencies of a female."
+            ],
+            [
+                "סנדל – a piece of flesh made like the shape of the tongue of a bull. And because it has the form of a sandal, we call it a sandal. And it customarily comes with the fetus. But there are those who explain, \"סנדל\" that it is becoming [as] a fetus [one must say, and poor}.",
+                "שליא – like a skin/membrane that was fetus is lying within it. And its beginning is like the thread of woof [which is thicker than that of the warp – see Tractate Niddah 35a] (i.e., the latitudinal direction), but when it expands wider like a lupine and hollowed like a trumpet. But the placenta is not less than a handbreadth.",
+                "הבית טמא – because of the tent of the deceased, for a [human] fetus was in it and died.",
+                "נימוק הולד (the fetus was mashed) – and the it became blood and was combined with the blood of birth and was nullified in the majority. But the house is not impure. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "תשב לזכר ונקבה – she is [ritually] impure for two weeks like [the birth of] a female, and her days of purity are only thirty-three like [the birth of] a male.",
+                "טומטום וזכר – as for example that she gave birth, one whose sexual organs are concealed or a hermaphrodite, and the other is a definite male.",
+                "תשב לזכר ולנקבה – but we don’t say that from this definite male [child], this other one is also a male.",
+                "תשב לנקבה בלבד – and even if it is one whose sexual organs are concealed is a male, we follow after the females, for all the days of a male, whether for [ritual] impurity or whether for purity they are absorbed within that of the female.",
+                "מחותך – limb by limb.",
+                "מסורס – the language of opposite, like [Tractate Bava Batra 119b]: “invert the order in which the persons are mentioned in that verse (in reference to Numbers 27:2) and interpret it.",
+                "משיצא רובו הרי הוא כילוד – and his head is like the majority. Therefore, when the head of someone who is cut up by limbs comes out, even though all the rest of the body is inside, it is like it is born.",
+                "פחדתו – his forehead."
+            ],
+            [
+                "ואין ידוע מה הוא – if it is a male or a female.",
+                "תשב לזכר ולנקבה – the days of purity of a male, and the days of [ritual] impurity of a female.",
+                "לזכר ונקבה ולנדה – meaning to say, that when you see that she is a menstruant woman, that she doesn’t have the days of purity, for perhaps it is not a fetus. And she immerses [in a Mikveh] at the conclusion of forty days like when she gives birth to a male [child] according to the one who states that ritual immersion at its appropriate time is a Mitzvah. And she immerses a long day, she needs another ritual -immersion at the end of the fortieth [day], and this is needed for immersion at the conclusion of forty days like one who gives birth to a male [child], even though this immersion does not have any effect upon her whatsoever, for she is not pure for Holy Things and for the Temple until her fulfillment of eighty days like giving birth to a female [child],"
+            ],
+            [
+                "המפלת ליום ארבעים – of her ritual immersion.",
+                "אינה חוששת לולד – that she did not cause his formation until the completion of all forty days.",
+                "ולנדה - when she sees [blood], she will be a menstruant woman, for perhaps there isn’t a [human] fetus [after all], and there aren’t the days of purity.",
+                "יום ארבעים ואחד תשב לזכר – seven days of impurity. Even with her giving birth dried up/withered she is not a menstruant woman. But two weeks [after giving birth to] a female [child], she does not sit, as the reason is taught that the formation of a female is [after] eighty-one days. But the Halakha is not according to Rabbi Yishmael.",
+                "וחכמים אומרים כו' – The Sages are the first Tanna/teacher, but because that the reason of Rabbi Ishmael makes more sense than the first Tanna/teacher, Rabbi [Judah the Prince] retracted and taught it in the language of the Sages, to teach us that the Halakha is according to the first anonymous teaching, and even though there is the dispute of Rabbi Yishmael at its side."
+            ]
+        ],
+        [
+            [
+                "בנות כותים נדות מעריסתן – from their youth, when they are placed in the cradle, the Rabbis decreed concerning them that they defile on account of being menstruating women, as it is written (Leviticus 15:19): “When a woman has a discharge”/ואשה כי-תהיה זבה. And it is taught in a Baraita: I do not have [from this verse] anything other than a woman when she is an adult, from where do I learn that a baby one-day old is a menstruant woman? The inference teaches us: \"ואשה\"/when a woman. But the Cutheans (i.e., Samaritans) do not expound upon [the difference between]\"אשה\" \"ואשה\" - a woman, when a woman, for when they see them as minors (i.e., babies), they do not separate/set them aside, therefore, the Rabbis decreed concerning it that all of them [at whatever age] defile.",
+                "מטמאין משכב התחתון כעליון (they convey uncleanness to a couch beneath as to a cover above-see also Tractate Kelim, Chapter 1, Mishnah 3) – what is below that of someone who has sexual intercourse with a menstruating woman is unclean/impure just as that which is above a person with gonorrhea/זב, that just as what is above a person with gonorrhea does not defile anything other than foods and liquids, even that which is below the person having sexual intercourse with a menstruating woman does not defile anything other than foods and liquids. And that which is above the person with gonorrhea is that which is removed from upon the person with gonorrhea, we derive from Scripture that he does not defile a person and/or utensils but only food and liquids, as it is written (Leviticus 15:10): “whomever touches anything that was under him shall be impure [until evening],” what is תחתיו/under him? If you were to say that which is underneath the person with gonorrhea/זב – he derives from everything that he would touch when lying down, but the person who comes in contact with anything where the person with gonorrhea is below him becomes defiled, and since we do not combine them and write, “and anyone who comes in contact with everything that is below him and who carries them should wash his clothing,” and we make the religious ruling concerning him that he defiles, it follows that this, “and he defiles,” does not speak of people and utensils, but rather [only] foods and liquids. But Cutheans who engage in having sexual relationships with menstruating women, defile food and liquids that are lying underneath them , but not humans or utensils, like as to a cover above of a person with gonorrhea that he also defiles food and liquids but not a person or utensils. And all of these things were not stated other than at the time when the Cutheans uphold the Torah and are punctilious in many of the commandments like Israelites. But after they (i.e., the Rabbis) examined and found with them [things] like the image of a pigeon at the top of Mount Gerizim that they worship, they made them like complete heathens for all of their things, whether for matters of [ritual] impurity and purity or for the rest of the laws of the Torah, there is no difference between them and between heathens at all.",
+                "והן יושבות על כל דם (continue unclean for any sort of blood) – meaning to say, therefore, the Cuthians engage in sexual intercourse with menstruating women, therefore, they continue [to be] unclean for any sort of blood, for all blood that she sees, whether red whether green, she continues unclean for it the days of the menstruant woman, and this is a snare/stumbling block for them, that if she sees green blood today, she begins to count from today seven days of menstrual uncleanness , but if she sees during those actual days of menstrual uncleanness red blood, she does not count other than from the first sighting, but that blood was pure, and from the second sighting she needs to count.",
+                "ואין חייבין עליהן - a person who wears or covers [himself] with those clothing and enters into the Sanctuary, is exempt from a sacrifice. Or if those clothing of their couch came in contact with heave-offering, we suspend them.",
+                "מפני שטומאתן ספק – for we don’t know if she is a menstruating woman or not. But in the Gemara (Tractate Niddah 33b) it raises an objection on our Mishnah from that which is taught inTractate Tohorot, Chapter 4 (Mishnah 5): “On account of six matters of doubt do they burn the heave-offering,” [and one of them is] “because of a doubt concerning the clothing of a common, uneducated person [who is not punctilious in the observance of the laws of ritual purity],” that is to say on the clothing of a common, uneducated person if they came in contact with it (i.e., heave-offering), it is burned, because perhaps it was [ritually] impure, and this Cuthean also, we derive it that if his couch came in contact with heave-offering, it would be burned, because he is a common, uneducated person, and he has the clothing of a common, uneducated person. And it (i.e., the Talmud) responds that our Mishnah speaks regards a Cuthean who immersed [in a ritual bath] in our presence and came up [from the Mikveh] and tread upon the clothing of a member of the group dedicated to the precise observance of the Mitzvot (i.e., a חבר) who is naked, or that he wore the clothing of a member of the group dedicated to the precise observance of the Mitzvot, or immersed his clothing in his presence (i.e., of the member of the group dedicated to the precise observance of the Mitzvot) in a manner whereby the clothing of the Cuthean when they are trodden upon [from a person with gonorrhea immediate treading, leaning against] did not come in contact with the clothing of the member of the group dedicated to the precise observance of the Mitzvot when he treated upon him, and afterwards, the clothing of the member of the group dedicated to the precise observance of the Mitzvot that the Cuthean tread upon them with heave-offering, we don’t burn the heave-offering on their account. For if it was because of the ritual impurity of the common, uneducated person, he would immerse himself. But if it was because of someone engaging in sexual intercourse with a menstruating woman, perhaps he did not engage in close sexual contact, and the days of his [ritual] impurity had already passed and the ritual immersion is effective. But if you wish to say that he engaged in close sexual contact, perhaps his wife was not continuing unclean for any sort of blood, but rather only on pure blood, and this is a compound uncertainty, and we on a compound uncertainty, we don’t burn the heave-offering."
+            ],
+            [
+                "פירשו ללכת בדרכי ישראל הרי הן כישראליות – but undefined, they are like Cuthean women.",
+                "ר' יוסי אומר לעולם הן כישראל – but undefined, they are like Israelite women. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "דם מכרית וכו' בית שמאי מטהרין – but even though that [regarding] her spit and her urine, the School of Shammai agrees with the Sages that decreed upon them to be like those with gonorrhea for all their matters, even so, her blood is pure, for the Rabbis reserved for her that it would be a means of recognition of their Rabbinic [ritual] impurity, in order that they would not burn heave-offering or Holy Things upon them.",
+                "ודם טהור של מצורעת – but even though that the discharges of a woman leper such as her spit and urine are primary sources of ritual impurity like that of someone with gonorrhea, even so, her blood of purity (i.e., the vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl) is pure, for it is not a discharge, for we require that which is similar to spit (i.e., secretion of the mouth) which is formed in globules on being discharged (see Tractate Niddah 56a).",
+                "כרוקה וכמימי רגליה – that defile while moist but do not defile while dry. But this recognition is what is used regarding the blood of a heathen woman which defiles according to the Rabbis who decreed upon them that they would be like those with gonorrhea for all their matters, whereas the Israelite women (i.e., Jewish women) blood defiles moist and dry, and that of the heathen [which defiles] moist but not dry, like her spit and her urine that do not defile dry. But the blood of a woman leper also, even though her blood is not an issue/spring, she has the law of a spring upon her, for the All-Merciful included her from Scripture as it is written for a male, to include the leper to his discharge/issue and for the female, to include the female leper to her discharge/issue, and we state that her discharge/issue is suspicious, for if you wish you can say the rest of the discharges, we derive it from the male, and since we include the [male] leper to his discharges, we include the female leper with her discharges, for there is something analogous to it in the male, but to her blood, there is nothing [like it] in the male, for since the All-Merciful included her blood, that it would be like her spit and like her urine, if so, just as her spit and her urine defile moist and don’t defile when dry, so too her blood is like this.",
+                "דם היולדת- that passed the days of [ritual] defilement of a menstruant woman who did not immerse [as yet in the Mikveh].",
+                "בית שמאי אומרים כרוקה וכמימי רגליה - it defiles when moist but does not defile when dry. But even though it is blood of purity, the All-Merciful ties it to days but these were filled, but not to make it defiled also because of a discharge because it doesn’t form globules on being discharged, nevertheless, the Rabbis decreed [ritual] defilement upon her, for since she did not immerse [in a Mikveh], she is [ritually] impure/defiled, as a decree that after seven [days] is like within seven [days]. But however, it was not decreed that that it would be defiled [both] moist and dry like before the seven [days], for just as there is recognition that they knew that his defilement is according to the Rabbis.",
+                "ובית הלל אומרים מטמא לח ויבש – for his [ritual] impurity is from the Torah all the time that he didn’t immerse [in the Mikveh]. For the School of Hillel holds that the All-Merciful ties days and ritual immersion, all the while that she didn’t immerse, her blood after the seven [days] is like that of before the seven days.",
+                "ומודים ביולדת זוב – it at the time of her giving birth she had a flux, she would need to count seven clean days prior to becoming [ritually] pure, but if she gave birth and didn’t count [seven clean days], the School of Shammai agrees with the School of Hillel that her blood is impure moist and dry even though the seven days following her giving birth to a male had passed or two weeks for a female, for the blood of a woman with a flux always remains in its impurity from the Torah until she counts seven clean [days]."
+            ],
+            [
+                "המקשה נדה – this is what it says: A woman having difficulties in her giving birth during the days of her menstruating period and saw blood during her labor, she is a menstruant woman/Niddah, for the Torah did not purify the blood of her protracted labor other than during the eleven days of her days of protracted menstruation/זיבה, but the All-Merciful did not purify it during her days of being a menstruant woman/נדה .",
+                "קשתה- on account of the fetus for three days during the eleven days of her protracted menstruation/ימי זיבה, and she saw it (i.e., blood) for three consecutive days.",
+                "ושפתה (and she was relieved)- that she stood in relief and in comfort from her throes of birth agony for an astronomical period of twenty-four hours on the fourth day.",
+                "וילדה (and she gave birth) – and the matter was revealed that the blood that she saw did not come on account of the fetus, therefore, this [woman] gives birth while having a flux. But if she did not have relief close to her giving birth, all of the blood that she saw, was on account of the fetus and the All-Merciful purified her from the blood of flux, as it is written (Leviticus 15:25): “When the woman had a discharge of blood/זוב דמה [for many days, not at the time of her menstrual impurity, she shall be impure, as though at the time of her menstrual impurity, as long as her discharge lasts],” her blood is on account of herself but not her blood on account of her fetus.",
+                "לילה ויום – that if she had relief for half of Tuesday and she gave birth during the middle of Wednesday, for she had a period of relief for an astronomical period of twenty-four hours, this is not comfort/relief, unless her relief was for a night and a day after the night, ",
+                "like Friday night and its day. And the Halakha is according to Rabbi Eliezer.",
+                "ששפתה מן הצער – meaning to say, that she was relieved that we stated [in the Mishnah], that she had relief from the pain even though she didn’t have relief from the blood, it is relief."
+            ],
+            [
+                "כמה הוא קשויה – that she does not come to being a woman with a flux with all of the blood that she will see.",
+                "אפילו ארבעים וחמשים יום – if she did not have one day of relief near the birth, she didn’t come to protracted menstruation, and she doesn’t give birth while being a woman in flux.",
+                "דיה חדשה – it is enough for her if the labor is purified in one month, that is during the ninth month [of pregnancy], for she gives birth while with a flux on account of three days during the eighth [month].",
+                "אין קשוי יותר שבתות -that she was not in labor and saw [blood] for three days prior to two weeks, and then had continuous hard labor all of the [two] weeks after that, this is a woman giving birth while in flux on account of the three days that came prior to the two weeks [of hard labor]. And the Halakha is according to Rabbi Yossi and Rabbi Shimon."
+            ],
+            [
+                "המקשה בתוך שמונים של נקבה – as for example, that she engaged in sexual intercourse [after immersing in a Mikveh] fourteen days after giving birth [to a female] and became pregnant and then aborted [the fetus] within eighty days.",
+                "כל דמים שהיא רואה טהורים – for all of it is within the completion [of her period of purification], which is the blood of purity.",
+                "ור' אליעזר מטמא – [she is defiled as] a menstruant woman/Niddah. For since it (i.e., the blood) came through hard labor, it is not the blood of purity, but rather on account of the fetus that is in her womb. But the All-Merciful (i.e., God) purifies it from her being in flux on account of her labor, but not from being a menstruant woman.",
+                "שהחמיר בדם השופי - as for example, the other women giving birth who see three days of relief and then gave birth, is a woman who gives birth with a flux.",
+                "היקל בדם הקושי – to purify her from her flux.",
+                "מקום שהיקל בדם השופי – to purify her from all defilement, as for example, within her completion [of the period of purification].",
+                "אינו דין שנקל בדם הקושי – to purify the blood from all defilements and even from being a menstruating woman.",
+                "דיו לבא מן הדין [להיות כנדון] – as for example the labor that is within the completion that [of the period of purification following the birth of a child] that you learn from the undefined period of labor, it is enough to be like that which is judged to be like an undefined period of labor, for just as an undefined period of labor – the woman is defiled as a menstruating woman, so the labor that is within the completion [of that period of purification following the birth of a child] is defiled with the status of being a menstruating woman/Niddah."
+            ],
+            [
+                "כל אחד עשר יום – after the seven days of menstruation/Niddah.",
+                "בחזקת טהרה – and she doesn’t have to examine herself, for it is a Halakha transmitted to Moses at Sinai (albeit not written down) that there is no distinction between one menstruating cycle to another that is less than eleven days.",
+                "ישבה לה ולא בקדה – our Mishnah is deficient and should be read as follows: During the days of her menstruating period it requires examination. If she sat and did not examine herself inadvertently, or she was under constraint, or willfully didn’t examine herself, she is [ritually] pure/clean.",
+                "הגיעה שעת וסתה ולא בדקה – even though she examined herself afterwards and found herself to be pure/clean, since she didn’t examine herself at the time of her period, that she is impure/unclean, for her menstruation comes at its [appropriate] time.",
+                "במחבא (in hiding) – on account of robbers or an army that comes came to the city. But the Halakha is not according to Rabbi Meir.",
+                "אבל ימי הזב והזבה – the seven clean days that she needs to count.",
+                "ושומרת יום – as for example, that she sees [blood] one day or two days during the days of her flux, she does not count other than one day in cleanliness and she ritually immerses [herself] in the evening and is pure/clean to her husband.",
+                "הרי אלו בחזקת טומאה – since her fountain was opened up and she saw it (i.e., blood) today, even though it is within the eleven [days], she is on the morrow in the presumption of impurity/uncleanness."
+            ]
+        ],
+        [
+            [
+                "יוצא דופן – a woman [whose womb] they opened through a drug and they removed the fetus and then she healed.",
+                "אין יושבין עליו ימי טומאה – seven [days] for [the birth of] a male and fourteen [days] for a female.",
+                "וימי טהרה – she does not have blood of purity.",
+                "ואין חייבין עליו קרבן – of a child-bearing mother, as it is written (Leviticus 12:2): “When a woman at childbirth bears a male, [she shall be impure seven days; she has be impure as at the time of her menstrual infirmity],” until she gives birth from the place where she emits a secretion at coition.",
+                "רבי שמעון אומר הרי זה כילוד (like one born naturally) – as it states (Leviticus 12:5): “ If she bears a female, [she shall be impure two weeks as during her menstruation, and she shall remain in a state of blood purification for sixty-six days],” to include that which goes for from the side (i.e., delivered by Caesarean section). But the Halakha is not according to Rabbi Shimon.",
+                "כל השנים מיטמאות – as a menstruating woman/נדה from when the blood goes out from the interior of the womb where the menses are discharged and reached the vagina/בית החיצון , but even though the enclosures of the womb preserved it and it did not pass outwards. As it is written (Leviticus 15:19): “[When a woman has a discharge,] her discharge being blood from her body/דם יהיה זבה מבשרה,” it teaches that she defiles even though it is still within her body,” and the vagina/בית החיצון is called the place where the limb threshes (i.e., euphemism for sexual contact) at the time of sexual intercourse.",
+                "אינן מטמאין עד שתצא טומאתן לחוץ – as is written concerning a person with gonorrhea/בזב (Leviticus 15:2): “When any man has a discharge issuing from his member/איש איש כי יהיה זב מבשרו, [he is impure],” until his flux leaves from his flesh, but regarding someone with a [nocturnal] emission, it is written (Leviticus 15:16 – the printed edition incorrectly lists chapter 22): “When a man has an emission of semen/ואיש אשר תצא ממנו שכבת זרע, [he shall bathe his whole body in water and remain impure until evening].”"
+            ],
+            [
+                "שנזדעזעו איבריו – that semen was removed from his body.",
+                "אוחז באמה – and even though that whomever grabs hold of his membrum virile and urinates it is as if he brings a flood to the world, here since semen was removed, it does not return and he warms himself (i.e., masturbates) to immediately remove more at that time.",
+                "ומטמאין – flux and semen,",
+                "At a miniscule amount, to a person that it comes out from. But coming into contact [through touching], that person is not impure until he touches a lentil’s bulk (i.e., usually, the standard size, which is the Egyptian lentil. See Tractate Kelim, Chapter 17, Mishnah 8)."
+            ],
+            [
+                "מיטמאה בנדה – if she (i.e., a one-day-old girl) saw blood.",
+                "בת עשרה ימים מיטמאה בזיבה – if she saw it (i.e., blood) on three consecutive days after the seven [days of Niddah menstruation]. For all blood that she sees within seven days is the blood of Niddah/menstruating woman, therefore, it is impossible for her to become defiled through her flux – that is, to become having a large flux until ten days [have passed].",
+                "תינוק בן יום אחד מיטמא בזיבה – as it is written (Leviticus 15:2): “When any man has a discharge issuing/איש איש כי יהיה זב [from his member, he is impure],” that teaches about a one-day-old male child that becomes unclean through contact with gonorrhea.",
+                "ומיטמא בנגעים – for concerning plagues it is written (Leviticus 13:2): “When a person has on the skin of his body/אדם כי-יהיה בעור-בשרו [a swelling, a rash, or a discoloration, and it develops into a scale affection on the skin of his body],” but a male baby who is one-day-old is a person, for implies a person of any sort [of age].",
+                "ומיטמא בטמא מת – as it is written (Numbers 19:18): “and people who were there/ועל-הנפשות אשר היו-שם,” a person of any sort [of age].",
+                "וזוקק ליבום (and imposes requirement of levirate marriage) – if he was born one day prior to the death of his brother. But if he was born after the death of his brother, he does impose the requirement [of levirate marriage], as it is written (Deuteronomy 25:5 – though the printed edition lists Chapter 28): “When brothers dwell together/כי-ישבו אחים יחדיו [and one of them dies and leaves no son, the wife of he deceased shall not be married to a stranger, outside the family.],that they had one dwelling [together] in the world.",
+                "ופוטר מן היבום (and frees [a sister-in-law from the requirement of levirate marriage) – if he was born after the death of his father and lived one day and die. But all the time that she is pregnant, she is not permitted to marry.",
+                "ומאכיל בתרומה – a Jewish daughter that married a Kohen and [he died], and a son was born after his death, she consumes [heave-offering] for him on the day that he was born, as it is written (Leviticus 22:11): “and those that are born into his household may eat of his food”/ויליד ביתו הם יאכלו בלחמו , and we expound upon it that they feed their mother. But if she was left pregnant [when he died], she does not eat for him (i.e., the unborn fetus) until he is born.",
+                "ופוסל מן התרומה – as for example a Kohen that had two wives, one who was divorced that he transgressed and married when she was a divorcee and one who was not divorced, and he has children from the one who was not divorced, but servants that fell to them through inheritance consume heave-offering for them, as it is written (Leviticus 22:11): ‘but a person who is a priest’s property by purchase may eat of them”/וכהן כי-יקנה נפש קנין כספו הוא יאכל בו, and he has a son one day from the woman who was divorced [at the time of their marriage] and he is a חלל/son born to a priest and a woman whom the priest is forbidden to marry [and that child is considered an Israelite – and his daughter or widow may not marry a priest], but he has a portion in the servants, but he invalidates all of them from [consuming] the heave-offering, for there is no choice to know to which of them gets his portion, and especially a child who is one-day old who is worthy of inheritance. But all the while that he is not [yet] born, everyone consumes [heave-offering], for there is no claim/possession for a fetus.",
+                "ונוחל ומנחיל – and he inherits the mother. If his mother died on the day that he was born, he inherits her. But when he dies, his brothers from his father and inherit from him the property of his mother, but the fetus that is her womb, if she dies pregnant, he does not inherit his mother to transmit by legal succession/inheritance to his brothers from his father, for he died prior to his mother, and a son does not inherit his mother in the grave to transmit succession to his brothers from his father.",
+                "וההורגו חייב – as it is written (Leviticus 24:17): “If anyone kills any human being/ואיש כי-יכה כל-נפש אדם, [shall be put to death],” in any case.",
+                "כחתן שלם - that they are obligated to mourn over him, and these words, that I am sure about this person that he completed his months [of being alive beyond pregnancy], but if he is not certain about this person that he completed his months [of being alive beyond pregnancy], they are not obligated to mourn over him until he will be thirty-one days old."
+            ],
+            [
+                "מתקדשת בביאה – if her father handed her over for this.",
+                "ואם בא עליה יבם קנאה – to be his wife for every matter, and he inherits her and defiles her and takes possession of the property of his brother.",
+                "וחייבין עליה משום אשת איש – if her father received her betrothal for her from one, and another person came upon her [through an act of sexual intercourse], he is put to death on her account, for her act of sexual intercourse is sexual intercourse.",
+                "ומטמאה את בועלה – if she was a menstruating woman/Niddah. But less than this (i.e., three-years and one-day old), even though she dies through contact, she does not defile the person who had intercourse with her because of [the transgression of] a person who has intercourse with a menstruating woman would lead to seven-days of defilement [which does not apply], but because of contact it is defilement for an evening.",
+                "תחתון – of a person who has intercourse with a menstruating woman.",
+                "כעליונו – of a person who has gonorrhea, which defiles food and liquids, but not persons or utensils.",
+                "מן הפסולין – as for example, a heathen and a slave and a descendant of the Gibeonites (see Joshua 9:27) and a Mamzer or the child of a Kohen who married a divorcee.",
+                "פסלה – from [consuming] the heave-offering of her father, if she is the daughter of a Kohen.",
+                "מכל העריות – such as her father or her father-in-law.",
+                "והיא פטורה – because she is a minor and is not liable for punishments.",
+                "כנותן אצבע בעין – that he sheds tears and returns to the status that he was, even here, she returns to being a virgin like she was."
+            ],
+            [
+                "שבא על יבמתו קנאה- and he takes possession of the property of his brother. But even though it is not a complete acquisition/purchase, it is different here for it is from Heaven (i.e., from the Torah) that it was acquired by him.",
+                "ואינו נותן גט עד שיגדיל – if he comes to divorce her, for the betrothal of his brother is a complete betrothal/Kiddushin, but the divorce of this one (i.e., the levir of nine years of age) is not a complete divorce. And especially when he came upon her (i.e., in terms of sexual intercourse) after he had grown up (i.e., reached the age of thirteen years and one day), it is enough for her with a Jewish bill of divorce. But if he had not come upon her after he had grown up, she needs a Jewish bill of divorce and Halitzah (i.e., the removal by he widow of a special sandal from the foot of one of the deceased husband’s brothers).",
+                "ומטמא בנדה – if he came upon her while she was in her menstruating state (i.e., Niddah), for his act of sexual intercourse/coition is an act of sexual intercourse/coition in all manners.",
+                "ופוסל – as for example, a heathen and/or a slave or the son born to a Kohen and a woman to whom the Kohen is forbidden to marry who is nine years of age who comes upon the daughter of a Kohen , has invalidated her [from partaking] from the heave-offering of her father.",
+                "ואינו מאכיל – if he is a Kohen and married an Israelite woman, he does not feed her heave-offering, because his acquisition [of her] is not a complete acquisition. And even if he a levir whose acquisition through this act of coition is as we stated, even so, he does not feed her heave-offering/Terumah.",
+                "ופוסל את הבהמה – if the beast copulates with her (i.e., a human) through the testimony of one witness.",
+                "נסקלת על ידו – if there are two witnesses."
+            ],
+            [
+                "נדריה נבדקין (her vows are examined) – if she knew in the name of whom she took a vow and in the name of whom she dedicated [something to the Temple], her vow is a [legitimate] vow.",
+                "נדריה קיימין – as long as she brought forth two [pubic] hairs. And similarly, a male who is thirteen years and one day old, his vows are confirmed, especially if he brought forth two [pubic] hairs.",
+                "ובודקין כל שתים עשרה – that you might have though since that as the Master stated, thirty-days in a year is considered a [full] year, where she was that she was examined thirty days prior to [her becoming] twelve [years of age and one day], and she didn’t know how to explain in the name of whom she had vowed, further we don’t examine [her] and she has the presumption of being a minor, this comes to teach us that this is not the case.",
+                "קודם לזמן הזה – prior to the beginning of the twelfth year of a female child and [prior to the beginning of the] thirteenth [year] of a male child.",
+                "אין נדריהם נדר – for they are minors."
+            ],
+            [
+                "פגה – סמדר/in the budding stage, like (Song of Songs 2:13): “The green figs form on the fig tree/התאנה חנטה פגיה, [The vines in blossom/סמדר give off fragrance] Such is the young female child that lacks a sign, neither in the breasts nor in the hair.",
+                "בוחל – the fruit that is close to ripening. And it is the language of the Sages. The figs are subject to tithes when they are in that state of ripening called בוחל (see Tractate Maaserot, Chapter 1, Mishnah 2 and Tractate Niddah 47a – which is defined as when their heads grow white). Such is the case when she (i.e., the woman) has the sign of breasts slightly = when it is known that she has brought forth two [pubic] hairs, and she is a young woman/נערה.",
+                "צמל – it is the language of an abbreviation/acrostic, that she has fully blossomed/come forth completely. That she has a clear sign in her breasts that she is an adult woman.",
+                "בזו ובזו – even when she is a young woman, her father is in possession of everything, as it is written (Numbers 30:4): “while still in her father’s household by reason of her youth.”"
+            ],
+            [
+                "איזו הוא סימניה (what are her signs of puberty) – it is referring to צמל/the stage of complete puberty in a woman.",
+                "קמט – her breasts grew until they are folded a bit upon the chest and they appear as a fold.",
+                "משיטו דדיה (that her breasts hang down) – they are larger than a fold.",
+                "הפיטומת (when the surroundings of the nipple begin to grow dark) – the top of the breast, like (Tractate Sukkah, Chapter 3, Mishnah 6): ניטלה פטמתו/if the pestle-lie protuberance of an Etrog is taken out.",
+                "על העוקץ -point of the nipple that the baby sucks on. And the surroundings of the nipple which is around the point, and all of these signs of puberty when they are appear in a woman, she is an adult. The one in accordance in with the opinion he holds (i.e., for example, Rabbi Akiva) and the other in accordance with the opinion he holds (i.e., for example, Rabbi Yossi), but furthermore, the father has no authority/control over her. But the Halakha is according to the words of all of them in the strictest opinions. Therefore, it one of these signs of puberty appear on her, we judge concerning her the law of an adult woman stringently. But not for a lenient decision, that if she betrothed herself, she needs a Jewish bill of divorce for perhaps she was an adult woman. But if her father betrothed her, she also needs a Jewish bill of divorce, lest she was a young woman/נערה, until there will be in her all of these signs of puberty entirely and then she will be considered an adult woman, whether for leniency or for stringency."
+            ],
+            [
+                "והיא אילונית – meaning to say, and it is necessary that they will see I her signs of being a sexually undeveloped woman. For if signs of being a sexually undeveloped woman are not seen in her even though she is twenty-years of age and has not brought forth yet two [pubic] hairs she is still a minor, until she will be thirty-five years and one day old. But if she did not bring forth two [pubic] hairs, then, even though the signs of being an undeveloped woman have not appeared in her, this [woman] is a sexually undeveloped woman. And we explained the signs of a sexually undeveloped woman [at the beginning] of the first chapter of [Tractate] Yevamot (Mishnah 1).",
+                "לא חולצת ולא מתיבמת – and she is permitted to marry to any in the market/street, for the All-Merciful freed her, as it is written (Deuteronomy 25:6): “The first son that she bears [shall be accounted to the dead brother, that his name not be blotted out in Israel],” excluding the sexually undeveloped woman, who does not give birth.",
+                "והוא סריס – meaning to say, that there appeared in him the sins of being a eunuch/impotent. For if there hadn’t appeared in him the signs of being a eunuch, he is still a minor, until he will be thirty-five years and one day old, for then, even if there didn’t appear in him signs of being impotent, it is known/assumed that he is impotent, since he did not bring forth two [pubic] hairs. But a eunuch does not perform Halitzah, as it is written (Deuteronomy 25:7): “to establish a name in Israel for his brother,” for this one is not the offspring of this one.",
+                "רבי אליעזר אומר הזכר כדברי בית הלל – age twenty, if there appeared in him the signs of a eunuch, behold this is a eunuch/someone impotent.",
+                "והנקבה – who is eighteen years old, if there appeared in her signs of a sexually impotent woman, according to the words of the School of Shammai. But the Halakha is not according to the Rabbi Eliezer."
+            ]
+        ],
+        [
+            [
+                "בא סימן התחתון - two [pubic] hairs which is the sign of being a young woman.",
+                "עד שלא בא העליון – the sign of breasts, and this is בוחל/the [intermediate] stage of female puberty between childhood and full womanhood.",
+                "או חולצת או מתיבמת – because she is an adult. That the [pubic] hairs are a prominent/distinguished sign, and we rely upon them.",
+                "אע\"פ שאי אפשר – [even though it is impossible] for the Rabbis for the upper sign (i.e., breasts) to come without the lower one (i.e., the two pubic hairs), but from when the upper sign comes, even though they examined and did not find the lower one, we state the word that the lower sign definitely came but that it fell off, nevertheless, according to Rabbi Meir, she does not perform Halitzah nor does she engage in levirate marriage. For Rabbi Meir holds that it is possible that the upper sign comes without the lower one, but we rely upon the lower one, therefore she is still a minor and she doesn’t perform Halitzah nor does she engage in levirate marriage. But Rabbi Meir according to his rationale who stated that a male child and a female child do not perform Halitzah neither do they engage in levirate marriage. A male child, perhaps he will be found to be a eunuch, and a female child, perhaps she will be found to be a sexually impotent woman.",
+                "או חולצת או מתיבמת – and even if she is a minor, she engages in levirate marriage according to the Rabbis, for they do not concern themselves to the limitation/narrowing qualification that perhaps she will be found to be a sexually impotent woman, for most women are not sexually impotent. However, regarding Halitzah (i.e., the removal of the shoe of her dead husband’s brother who refuses to engage in levirate marriage and spitting in his face), we require that she is an adult, even according to the Rabbis, because it is written (Deuteronomy 25;7), “But if the man/איש does not want to marry his brother’s widow,” in the portion, and we make an analogy of [the situation of the] woman to that of the man. And the Halakha is according to the Sages.",
+                "מפני שאמרו אפשר לתחתון לבוא וכו' – even though it (i.e., the Mishnah) teaches it in the first clause, it returns and teaches it another time, because it needs to give support to [Mishnah 2 where it states], “similarly, etc.” which is akin to it."
+            ],
+            [
+                "כל כלי חרס שהוא מכניס – liquid, when he places it on the water there is in a large incision that the water enters into it, all the more so that if he places the water into it, the liquid departs outside. But there is a small incision that lets it out but does not let it in. And we derive from this that which we hold – that a completely earthenware utensil that was perforated it is not invalid to sanctify in it the waters of the sin-offering [of the Red Heifer], that is, to place within it the water of the ashes of the Red Heifer, until he makes a large incision where the liquid goes in. But if he made a small incision where the liquid goes out, it does leave the category of a utensil and not find fault in this. But always a small incision is not like removing liquid that removes it from the category of being a utensil other than a large vessel which turned out to be defective/unwieldy alone (as for example, its handles being broken off or being cracked, and therefore used as a receptacle for refuse, as a pickling pot or as a receiver of drippings from a leaking vessel), that is broken vessel that is was designated to fill up with water and to use it, if it has a perforation/hold through letting liquid out, it is invalidated from the category of a utensil, for we don’t say, bring another large defective vessel and we will place it underneath this defective vessel to receive the liquid that departs. But a complete vessel that has been perforated while removing liquid is not invalidated from anything, because a person is concerned about it and doesn’t break it, and uses it and he brings the shard of a vessel and places it underneath to receive the liquid that comes out from it. And from here this is the explanation of our Mishnah: All earthenware utensils that are invalidated for the waters of the sin-offering [of the Red Heifer] is invalid for a large defective vessel, but there are those which are invalid for a large defective vessel but are fit/kosher for the waters of the sin-offering.",
+                "כל אבר שיש בו צפורן – as for example, an extra claw/finger that are on the fingers of the hand, if it has a fingernail/talon, it is considered a limb. And it defiles through contact and by carrying and in a tent, like a limb that has a bone that defiles in a tent, and even if it lacks an olive-bulk of flesh, for we hold that limbs have no [distinct] measurement.",
+                "ויש שיש בו עצם – but it is not considered a limb if it is extra, since it doesn’t have a nail/talon, and it defiles through contact and carrying, but does not defile in the tent all the while that there isn’t on it an olive’s-bulk of flesh. But if it is not extra, it definitely defiles in a tent because of being a limb, even though it doesn’t have a nail/talon and even though there isn’t an olive’s-bulk of flesh (see also Talmud Niddah 49b)."
+            ],
+            [
+                "כל המיטמא במדרס – the person with gonorrhea. All utensils that is worthy of becoming a primary source of ritual impurity through the Levitical uncleanness arising from a person with gonorrhea’s immediate contact by treading on/leaning against something, as for example a utensil that is designated for lying and/or sitting if a person came in contact with the dead or was defiled in the tent of a corpse. And there is a utensil that completely becomes susceptible to receive all defilements and becomes a primary source of ritual impurity through [contact with] the dead corpse but does not become a primary source of ritual impurity through the person with gonorrhea through lying and/or sitting, as for example, if the person with gonorrhea bent over/turned upside down a Seah and sat upon it, or a field requiring a Tarkav (i.e., a dry-measure, three Kabs) and sat upon it, that very utensil is not impure through treading to become a primary source of ritual impurity, but rather first-degree ritual impurity through its contact with a person with gonorrhea, as it is written (Leviticus 15:4): “[Whoever sits on an object] on which the one with a discharge has sat [shall wash his clothes, bathe in water], and remain impure [until evening],”he who is designated for sitting, excluding this one that they say to him: “Stand and let us our work.” But if he came in contact with a dead corpse, he becomes a primary source of ritual impurity, for we don’t say with someone who is defiled through contact with the dead, “Stand and let us do our work.”"
+            ],
+            [
+                "כל הראוי לדון דיני נפשות – all the more so is appropriate/fit to judge monetary matters.",
+                "ויש שראוי לדון דימי ממונות – as for example, a Mamzer, who is fit/kosher to judge monetary matters but is invalid to judge capital crimes (see also, Tractate Sanhedrin, Chapter 4, Mishnah 2 and the Bartenura commentary on the concluding clause of that Mishnah).",
+                "ויש שכשר להעיד ואינו כשר לדון – as for example, a person who is blind in one of his eyes. But our - Mishnah is according to Rabbi Meir who expounds on Scripture, as it is written (Deuteronomy 21:5): “and every lawsuit and case of assault is subject to their ruling/ועל-פיהם יהיה כל-ריב וכל-נגע. He makes an analogy between ריב/lawsuit and נגע/case of assault – that just as a case of assault is not with a blind person, as it is written (Leviticus 13:12): “whatever the priest can see/לכל-מראה א=עיני הכהן,” even a lawsuit is not with a blind person. But the Halakha is not like this anonymously taught [Mishnah], for the Sages dispute on that of Rabbi Meir and state that just as we find that the closing of legal proceedings is at night, even though we can’t see נגעים/people afflicted by plagues/suspected leprosy at night, that is so that a blind person in one of his eyes is fit to judge even though he is not kosher/fit to see plagues/suspected leprosy."
+            ],
+            [
+                "כל שחייב במעשרות מיטמא טומאת אוכלים – for there isn’t a thing that is obligated in tithing that isn’t food (see also Tractate Maaserot, Chapter 1, Mishnah 1).",
+                "ויש שמיטמא טומאת אוכלים ואינו חייב במעשרות – as for example meat, and fish and eggs, which do not grow in the ground (note: but it should be pointed out that cattle are tithed – see Tractate Rosh Hashanah, Chapter 1, Mishnah 1)."
+            ],
+            [
+                "כל שחייב בפאה חייב במעשרות – for concerning the corner of the field/פאה, they (i.e., the Rabbis) stated a general principle in [Tractate] Peah (Chapter 1, Mishnah 4): “All that is edible, privately owned, grown in the ground, harvested as a crop all at once (not singly as they become ripe) and can be preserved in storage is subject to [designation as] Peah.” Whereas regarding tithes/מעשר it is taught in the Mishnah [Tractate Maaserot, Chapter 1, Mishnah 1]: “All that is food, cultivated and which grows from the earth is subject to [the law of] tithes.” But, “preserved in storage and harvested as a crop all at once” is not taught. It is found that a vegetable is not preserved in storage and a fig and things similar to them are not harvested as a crop all at once, are subject to the laws of tithes but they are exempt from Peah."
+            ],
+            [
+                "כל שחייב בראשית הגז – ewes/sheep and rams alone.",
+                "חייב מתנות – the shoulder, the cheeks and the stomach (see Deuteronomy 18:3).",
+                "ויש שחייב במתנות – that the obligation of [priestly] gifts is for bulls and goats and sheep (at least one year old)."
+            ],
+            [
+                "ויש שיש לו שביעית ואין לו ביעור – as for example the things whose roots remain in the ground whether during the months of heat/summer or during the rainy season, like the LOF (i.e., a plant similar to Colocasia, with edible leaves and root, and bearing beans – it is classified with onions and garlic, leaves of the wild LOF and the mint (see Tractate Niddah 51b), which they call NANA in Arabic, and MINTA in the foreign tongue, for since they do not ever cease from the field, there is no obligation to remove them from the house, as it is written (Leviticus 25:7): “and our cattle and the beasts in your land [may eat all its yield],” that all the time that beasts eat in the field, your cattle eats from the house, if the beasts cease from the field, the cattle cease from the house. And all of these that did not cease for the beasts from the field, there is no need to remove them from the house."
+            ],
+            [
+                "קשקשת – the clothing of the fish that is attached to it (i.e., scales).",
+                "סנפיר- wings that it flies with them, and whatever has scales, it is known that it has fins and there is no need to examine after it further, for it is a pure fish.",
+                "ויש שיש לו סנפיר – but it is an impure fish, for it lacks scales.",
+                "יש לו טלפים - its hoofs are cloven, for there are no horns other than for pure cattle and beasts.",
+                "ואין לו קרנים – as for example, swine, whose feet are cloven but they don’t have horns."
+            ],
+            [
+                "ויש שטעון ברכה לפניו ואין טעון ברכה לאחריו – such as ritual fringes/Tzizit, and Tefillin/phylacteries and Mezuzah, Shofar, Sukkah and Lulav, that we recite a blessing upon them before doing/performing them, but they don’t require a blessing afterwards."
+            ],
+            [
+                "תינוקת שהביאה שתי שערות – after [reaching] twelve years of age and one day.",
+                "וחולצת או מתיבמת – even though that it teaches [in the Mishnah] that she is obligated in all of the commandments that are stated in the Torah, it was necessary to teach, [either] she performs Halitzah or engages in levirate marriage, for you might have thought that [only] \"איש\"/a man – is written in the portion (Deuteronomy 25:7): “But if the man/איש does not want [to marry his brother’s widow,” therefore a male who is a minor does not perform Halitzah, but a woman, who is not written in the portion other than as (Deuteronomy 25:7): “his brother’s widow/יבמתו” – whether she is an adult or whether a child, performs Halitzah or engages in levirate marriage. It comes to teach us that if she produces/brings forth two [pubic] hairs, it is so, but if not, it is not so. What is the reason? That we make an analogy between a woman to a man.",
+                "וכן תינוק שהביא שתי שערות – after thirteen years and one day. And we establish twelve years for a female and thirteen for a male, is not a definitive sign, but rather an estimation/mark.",
+                "וראוי להיות בן סורר ומורה משיביא שתי שערות עד שיקיף זקן התחתון – but prior to his bringing forth two [pubic] hairs, he is not liable for punishment. But after he has grown an encircling beard, he is worthy of giving birth (i.e., engaging in sexual intercourse for purposes of reproduction) and the All-Merciful stated (Deuteronomy 21:18): “If a man has [a wayward and defiant] son/בן,” but not one worthy of being a father.",
+                "התחתון ולא העליון – meaning to say, which encircling beard did they mention, with the one of the bottom, but not the one of the top (i.e., the beard of the face).",
+                "עד שירבה השחור (until the dark [hair] predominates) – that this place becomes darkened from man hairs. And the legal decision is, that the daughter may [express] refusal until she is twelve years of age and one day. But after this time, if she brought forth signs [of her young womanhood], she is not able to refuse. But if she did not bring forth signs, she can continue to refuse and even until she is twenty-years of age and she will demonstrate signs in her of being a sexually undeveloped woman. But these words [apply] when he did not come upon her [sexually] when she was twelve-years and one-day old, but if he came upon her after this time, she is not able to refuse any longer. But even though signs of [her womanhood] had not appeared in her, we are concerned that perhaps she brought forth the two [pubic] hairs and they fell off."
+            ],
+            [
+                "שתי שערות האמורות בפרה – for we hold (Tractate Parah, Chapter 2, Mishnah 5) that two black hairs invalidate her (i.e., the Red Heifer).",
+                "ובנגעים – a white hair, for we hold in the Torah of the Priests (The Midrash Halakha of Sifra) (see also Tractate Negaim, Chapter 4, Mishnah 4) that the minimum limitation [of the word] שער/hair is [at least] two.",
+                "האמורות בכל מקום – regarding a young male child and a young female child.",
+                "לקרוץ (to cut, make an incision) - to hold a bit.",
+                "שיהו ניטלות בזוג – of scissors, this is the greater measure. And the Halakha is according to all of them for stringency, and when it is cut with a fingernail, it is the smallest measure of all of them, but she does not complain, lest she is an adult woman, but regarding Halitzah, she does not engage in it, until there is the greatest measure of all of them (see Talmud Niddah 52b)."
+            ],
+            [
+                "הרואה כתם (she sees a dark-red stain [on her clothing or body as an indication of uncleanness]) – that she found a drop of blood on her garment.",
+                "הרי זו מקולקלת (she is disarrayed) – she doesn’t know an opening to her menstruating to know when will begin the eleven days that are between one Niddah and the next one (the days of protracted menstruation/flux), for she doesn’t know when it appears.",
+                "וחוששת משום זוב -if the three days of [consecutive] blood flow have passed from when she wore this garment, and she found upon it a large blood stain the measure of three pounded beans and more, meaning to say, a bit more than three pounded beans, they were doubtful that perhaps each one of them came on one day, and it would be from doubt a large protracted menstruation/flux, and even though there were found in one place.",
+                "וחכמים אומרים אין בכתמים משום זוב (bloodstains are not subject [to the laws of uncleanness] because of Zivah) – In the Gemara (Tractate Niddah 52b) it establishes the matter of the Sages here, as an individual opinion, and stated that it is [the statement] of Rabbi Hanina ben Antigonos. But Rabbi Hanina ben Antigonos admits that if she wore three dresses for girls on three days of her days of flux/protracted menstruation, a dress per day, and she found on each of them a blood stain, that she worries about flux. But one does not have to say that if she saw two days of blood from her body, but on the third day wore a dress that was examined for her and she found on it a blood stain, that it is obvious that she worries about protracted menstruation/flux. But it is not disputed that Rabbi Hanina ben Antigonos is the “Sages” of our Mishnah, other than when she wears one dress for three days from the days of her protracted menstruation/flux and at the end found a large bloodstain the measurement of three pounded beans and more in one place, or even in three [different] places, for he holds that in this case she is not concerned/worried about protracted menstruation, since she did not have blood stains on three dresses. But Rabbi Meir and the Rabbis dispute upon him, holding, that when she found the measurement of three pounded beans and more on one dress, whether in one place or whether in three places, she worries about protracted menstruation/flux. But the Halakha is not according to Rabbi Hanina ben Antigonos."
+            ],
+            [
+                "הרואה יום אחד עשר – which is at the end of the days of protracted menstruation/flux and on the morrow begins the days of Niddah.",
+                "בין השמשות – it is doubtfully day which is the blood of protracted menstruation/flux, doubtfully the night and the beginning of Niddah.",
+                "תחלת נדה וסוף נדה – in the Gemara (Tractate Niddah 53b) it explains that this is what it teaches: the beginning of Niddah and the conclusion of the days of protracted menstruation/flux. But on the seventh day of her menstruation/Niddah and the beginning of her protracted menstruation/flux. That is to say, at twilight of the eleven [days], if it is night, it is the appearance of the beginning of Niddah, but if it is day time, the blood is the blood of the end of flux. But if she say it (i.e., blood) two days prior to this, she worries because of flux. And similarly, if she saw it (i.e., blood) on the seventh day of her Niddah at twilight, we are doubtful also, if it is night, for the blood is the blood of the beginning of flux/protracted menstruation, but if she saw it two days afterwards she worries because of flux. But if it is day time, her seeing it [i.e., blood) is the end of the days of Niddah/menstruation , and even though she sees [blood] two days afterwards it is not flux.",
+                "יום ארבעים לזכר ויום שמונים לנקבה. בין השמשות לכולן – meaning to say on which of these that she should see [blood] at twilight, it is doubtful that it is [ritually] impure blood and doubtful if it is pure/clean blood,, but if she sees [blood] two other days outside of this, it is blood of protracted menstruation/flux from doubt, and she brings a sacrifice which is not consumed, for all who err bring a sacrifice and it is not consumed.",
+                "השוטות (the foolish) – to the foolish who do not know when are the days of Niddah/menstruation and when are the days of flux, they are fools.",
+                "עד שאתם מתקנים את השוטות – these foolish women who saw [blood] at the doubtful time period.",
+                "בואו ותקנו את הפקחות = that see [blood] at the certain hour and they need repair and to explain/separate the days of their watchfulness and their [days of] sexual intercourse, as for example these that we brought in the Baraita (Tractate Niddah 54a): She who sees [blood] one day is [ritually] impure and one day pure all of her days, and she always sees [blood] during the day but not at night, she engages in sexual intercourse on the eight day from when she saw [blood] for the first time, for she is pure, for behold that on the seventh [day] in the evening she immersed [in the Mikveh] and she didn’t see [blood] until the ninth day, therefore, she engages in sexual intercourse the complete eighth day night and day and the night afterwards which is the morning of the ninth day. And she engages in sexual intercourse for four nights out of eighteen days of her first sighting [of blood], for behold this woman will not be ever be a woman with flux/protracted menstruation, since she doesn’t see [blood] for three consecutive [days]. But when she sees [blood] on the ninth [day], she would observe the tenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night. And then she would see [blood] on the eleventh [day], and would observe the twelfth [day in abstinence from sexual intercourse] and then engage in sexual intercourse at night, that is two. And she would see [blood] on the thirteenth [day] and observe the fourteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night, that is three [days]. And then she would see [blood] on the fifteenth [day] and she would observe the sixteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse in the evening, that is four [days]. And on the seventeenth [day] she would see [blood], and she would observe the eighteenth [day in abstinence from sexual intercourse], behold the eighteen days have been completed and she engaged in sexual intercourse for only four nights. Except for the eighth day and its night, the last act of sexual intercourse is not within the eighteen [days]. And on the morrow on the nineteenth [day], when she sees [blood], this is the beginning of her Niddah/menstrual cycle, for the eleven days between one menstrual period and the other have been completed, and she returns to her count as we have stated. But there is more that requires amendment for the days of their sexual relations, and all of it is brought in the Baraita (Tractate Niddah 54a) in the Gemara in our chapter."
+            ]
+        ],
+        [
+            [
+                "דם נדה. מטמאין לחין – as it is written (Leviticus 15:33): “And concerning her who is in menstrual infirmity, [and concerning anyone, male or female, who has a discharge, and concerning a man who lies with an impure woman],” just as a male has flux from her is impure like her, and at the time he has a flux, it is moist.",
+                "ומטמאין יבשין – as it is written (Leviticus 15:19): “[When a woman has a discharge], her discharge being blood from her body, [she shall remain in menstrual impurity seven days],” he will be in his condition/status , and even though it dried up.",
+                "ובשר המת – it defiles dry, as it is written (Numbers 19:16 -the printed text errs in mentioning chapter 12): “or human bone,” a person is similar to a bone; just as a bone [defiles] when dry, also the flesh [of a dead person] defiles when dry.",
+                "והניע (the phlegm) -soft spittle that comes out through shaking. But I heard, secretion that descends from the nose. But they are from the discharges of the man with a flux/gonorrhea which are the primary sources of [ritual] impurity.",
+                "והשרץ – as it is written (Leviticus 11:31): “whoever touches them when they are dead [shall be impure until evening],” like they are dead, that is, when they are moist as they were at the time of their death. But all the time that the spinal column exists and the bones are attached to the spinal column, since its form is recognized, it is considered as moist.",
+                "והנבלה – as it is written (Numbers 19:14): “[This is the ritual:] When a person dies [in a tent],” similar to death.",
+                "והשכבת זרע – that it needs to be appropriate to emit semen.",
+                "מטמאין לחין ואין מטמאין יבשין – the flux [of someone with gonorrhea] defiles moist but not dry, as it is written (Leviticus 15:3): “[The impurity from his discharge shall mean the following ] whether his member runs with the discharge [or is stopped up so that there is no discharge],” it is similar to discharge/spittle which is moist. It is like (I Samuel 21:14): “and let his saliva run down his beard.”",
+                "והניע והרוק – as it is written (Leviticus 15:8): “If one with a discharge spits [on one who is pure],” and at the time that he spits, it is moist.",
+                "וכמה היא שירייתן, (and how long must they be soaked?) – that let us say, it retracts in this measurement that they are moist [once again].",
+                "בפורשים מעת לעת – but if more hot water is needed, or more than an astronomical period of twenty-four hours, they are dry (see Talmud Niddah 58a).",
+                "ר' יוסי אומר בשר המת יבש – it is pure from defiling with an olive’s bulk. But it defiles a mass of earth from a grave containing a spoonful of parts of a decayed human body which causes uncleanness. But the Halakha is not according to Rabbi Yossi (see also Tractate Ahilot, Chapter 2, Mishnah 1)."
+            ],
+            [
+                "מטמא למפרע – all of the pure things that were found in the alleyway [are considered] the private domain concerning [ritual] impurity, and where there is a doubt, it is impure.",
+                "או עד שעת כיבוד – because it is the presumption that the Children of Israel (i.e., Jews) examine their alleyways at the time that they are cleaning, and if there had been creeping thing there, he would see it.",
+                "וכן כתם שנמצא בחלוק מטמא למפרע – all of the purities that the woman made from the day of . not those that were prior to washing, because it is the presumption that the daughters of Israel examine their garments at the time of their being washed (see Tractate Niddah 58b).",
+                "היבש מטמא למפרע – until the time of sweeping. For it is possible to state that after the sweeping it fell.",
+                "אבל הלח אינו מטמא למפרע – but until the time that we are able to state that if if fell on that day it is still able to now be moist. But not until the hour of sweeping, if it is a long time, for it is moist, and if from that time it fell, it became dry. And especially with a creeping thing that Rabbi Shimon disputes between moist and dry. But regarding a bloodstain, even moist defiles retroactively until the hour of washing, for one can say that it was dry and water fell upon it. But regarding a creeping thing, one cannot state this, for if blood were to fall upon it, it would have been dismembered (see Tractate Niddah 56b)."
+            ],
+            [
+                "כל הבאים מרקם – (see Tractate Gittin, Chapter 1, Mishnayot 1-2) – that they are heathens and their blood is pure. But even though the Rabbis decreed on the heathens that they would be like those with gonorrhea/flux for all their matters, they did not make this decree on their bloodstains.",
+                "מרקם – between Kadesh and Shur, and we translate in Aramaic: between Rekem and Hagra (a town and province in the desert of Shur).",
+                "שהן גרים- and their blood is impure.",
+                "וטועים – meaning to say, that they are not that chaste/modest, and they don’t hide their bloodstains. Therefore, we are concerned lest the bloodstains of women [indicate] that they are menstruating/Niddah.",
+                "הבאים מבין הגויים טהורים- that the Rabbis did not decree on their bloodstains, since their blood is certainly pure from the Torah.",
+                "מבין ישראל ומבין הכותים ר' מאיר מטמא - Our Mishnah is deficient and should be read as follows: From those among the Israelites and the Cutheans are unclean/impure, for Cutheans are true converts and their blood is unclean/impure. Bloodstains that are found in the cities of Israel, that is in an open place are pure, for they are not suspected on their bloodstains and they certainly are reserved/private. Those that are found in Cuthean cities – Rabbi Meir defiles as the Cutheans were suspect on their bloodstains. But the Sages declare pure, for they were not suspected on their bloodstains and were modest/reserved, and we attach/assign this bloodstain to the blood of a wild beast or animal, for if it had been the blood of a menstruating woman, it would not be found in an open/revealed place, for they also are modest/refined like Israel. And the Halakha was already decided for at this time period, they (i.e., the Rabbis) decreed regarding the Cutheans to be considered as heathens for all their matters, and their bloodstains are pure like the bloodstains of heathens."
+            ],
+            [
+                "בכל מקום – in an Israelite place.",
+                "טהורים – that their presumption is that they are not from the blood of a menstruating woman/Niddah, for they are modest/chaste.",
+                "בית הטומאות – the room that the woman use during the days of their menstruation.",
+                "קוברין שם – according to hour, in order that they can remove them for another time. And because we don’t know if they removed them or not, they defile in the tent through overshadowing."
+            ],
+            [
+                "מאמנים לומר קברנו - for defilement by the dead is from the Torah. And for example, that a Cuthean priest stands there with heave-offering in his hand and consumes it, that we don’t have to be concerned that perhaps it is impure heave-offering. But without this they are not believed, for they lack (Leviticus 19:14): “or place a stumbling-block before the blind,” and they don’t care if we end up sinning through their mouths.",
+                "אם בכרה – and that we see [him] working and shearing it (i.e., the cattle), for if he didn’t know that it is not a firstling, he didn’t transgress that which is in the Torah, as it is written (Deuteronomy 15:19): “you must not work your firstling ox or shear your firstling sheep.”",
+                "נאמנים על ציון קברות – to put up a mark to indicate the place of the grave and we rely on them and even though it is from the Rabbis, since it is written, we are careful, as it is written (Ezekiel 39:15): “any one of them who sees a human bone shall erect a marker beside it.”",
+                "לא על הסככות – a tree (with a seat of uncleanness on one of its boughs throwing a shadow (forming a tent) over the ground and its branches/foliage are separated and it is known that there is definitely a grave under one of the tents, but it is not known which it is, and a Cuthean comes and testifies on one that this is pure, he is not believed, because he is not concerned with that which is doubtful.",
+                "ולא על הפרעות – large protruding stones from the fence and a grave is under one of them and we don’t know which of them, and a Cuthean comes and testifies on part of them that they are pure.",
+                "אינו נאמן – because he is not concerned about something doubtful.",
+                "בית הפרס (an area in which uncertainty exists concerning the location of a grave or a corpse)- a field in which a grave is plowed there. And all one hundred cubits surrounding the grave the Rabbis established as having the presumption of [ritual] impurity, lest perhaps the plough rolled and dragged a bone like the size of a barley from the corpse. And [the word] פרס is the language of split and broken, that the bones of the dead person were split there. And from others I heard, that on account of the fact that feet of human beings are prevented from walking there because of the defilement.",
+                "זה הכלל – to include the [Sabbath] limits and wine poured as a libation/יין נסך. For a Cuthean is not believed to state that the Sabbath limit extends to here, for the [Sabbath] limits are Rabbinic [ordinances] and the Cutheans do not hold by them. And similarly, they are not believed on wine poured as a libation, for they are not careful from contact with a heathen. And all of these things were not stated other than during the early generations, but at this time, they are considered as heathens for all their matters."
+            ]
+        ],
+        [
+            [
+                "הרואה כתם. כנגד בית התורפה (A woman who sees a bloodstain, corresponding to her pudenda) – place of nakedness/lewdness..",
+                "טמאה - for one cans ay that the blood from that place fell.",
+                "על עקבה – that at times that by chance and it touched that place.",
+                "ועל ראש גודלה – that while she stepped, it happened to be that the big toe that is on her foot was under that place and blood dripped upon it.",
+                "על שוקה ועל פרסותיה מבפנים טמאה (on her thigh or on her foot) – when a person stands and fastens his legs and thighs one to the other, all that is attached one with the other from them is called “on the inside.”",
+                "מבחוץ – from here and from there.",
+                "ועל הצדדין – behind the thigh all of their height corresponding to the ankle, and in front of it all its high corresponding to the leg, are called “the sides.”",
+                "",
+                "אם מגיע כנגד בית התורפה – as for example, that it (i.e., the bloodstain) is found at the top of the sleeve near the hand, that sometimes she stretches them from the arm and it correspondingly falls corresponding downwards.",
+                "ואם לאו – that it does not correspond with the pudenda, as for example, that it (i.e., the bloodstain) is found near the shoulders.",
+                "שהוא חוזר – sometimes that the top of he garment is reversed opposite her face below.",
+                "וכן בפוליון (and similarly a pallium/a sheet worn as a cloak and used for a bed-cover) -towel/apron that she covers herself with."
+            ],
+            [
+                "ותולה (she hangs it/blames it) – the bloodstain that she found.",
+                "בכל דבר שהיא יכולה לתלות – to state that it (i.e., the bloodstain) was not from here.",
+                "מאכולת (louse) – vermin.",
+                "עד כמה הוא תולה – with the blood of a louse/vermin.",
+                "עד כגריס (the size of a bean/split bean) – but more than this, the blood of a louse is not that great. And in this, however, she blames, and even though she didn’t know that she killed it. But Rabbi Hanina [ben Antigonos] disputes the first Tanna/teacher who stated, that yes (i.e., she may place the blame upon it), if she killed it, but not, if she didn’t. But the Halakha is not according to Rabbi Hanina ben Antigonos.",
+                "ותולה בבנה ובבעלה – that lie next to her, if they have a wound, to state that this bloodstain was from them.",
+                "ואם יש בה מכה – that the skin/membrane lifted off [the wound].",
+                "והיא יכולה להתגלע (and she is able to scratch it open) – to be revealed. From the language (Proverbs 17:14): “Before a dispute flares up/לפני התגלע הריב [drop it],\" that is to say, that he should the skin/membrane and peel it and the wound will be revealed and blood comes out from it, she may blame it (i.e., rely upon it)."
+            ],
+            [
+                "דם ולא כתם – but it is the Sages who decreed on the bloodstains, therefore, we follow them for a lenient ruling."
+            ],
+            [
+                "עד שהוא נתון תחת הכר – the clothing that uses to clean/wipe herself at the time of sexual intercourse is called a “testing or examining rag”/piece of cloth used by women for ascertaining their condition of cleanness or uncleanness",
+                "דם עגול טהור – for it is the blood of a louse.",
+                "משוך טמא – but if it is an elongated drop, it is impure, for the presumption is that it (i.e., the bloodstain) is from it, and at the time that she wiped herself, she blames this blood on the examining rag.",
+                "דברי ר' אליעזר בר ר' צדוק – and such is the Halakha."
+            ]
+        ],
+        [
+            [
+                "האשה שהיא עושה צרכיה - urinates.",
+                "אם עומדת טמאה – since we say that urine that returns to the interior of the womb [from where the menses are discharged] and blood comes from the interior of the womb together.",
+                "יושבת טהורה – In the Gemara (Tractate Niddah 59b in the words of Rabbi Abba) we establish that while she is siting on the edge of the bowl/basin and the urine splashes/brings forth an uninterrupted jet into it with power, but there is no path for the blood of the interior of the womb to go out with the urine, but if after the water has stopped, this blood comes from the interior of the womb, the blood was not found within the bowl /basin, but on the edge, for the blood that comes from the interior of the womb flows gently/comes down slowly and does not splash/bring forth an uninterrupted jet, but this blood that is found within the bowl/basin perforce comes from the place of the urine and there is a force there, but not from the interior of the womb. But while she is standing at the edge of the basin and splashes an uninterrupted jet within the bowl, it was not possible to straighten her up, for when she is standing it is impossible for her to splash/bring forth an uninterrupted jet, for this reason it was necessary for the Tanna/teacher [of the Mishnah] to hold [the tradition] of “sitting.”",
+                "רבי יוסי אומר בין כך ובין כך טהורה – and the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "שעשו צרכיהם – that they urinated.",
+                "רבי יוסי מטהר – for even for a woman alone for which there is only one doubt, that is the doubt of whether it (i.e., the blood) comes from the interior of the womb or whether it comes from the place of the urine, Rabbi Yossi declares her pure above (see previous Mishnah), and all the more so if here if it comes from a man. But the Tanna/teacher here does not repeat that Rabbi Yossi declares her pure but rather to teach us from an extraneous Mishnah that even ab initio, Rabbi Yossi declares pure a woman who performed her needs (i.e., urination) and saw blood, that she should occupy herself in purity, and not state specifically that post-facto Rabbi Yossi declares her to maintain her purity that she was engaged with, but ab initio we state that she is not occupied in purity, this comes to teach us that the opposite is true.",
+                "ר' שמעון מטמא – even here where there is a compound uncertainty, as the reason is taught.",
+                "שחזקת דמים מן האשה – and above (i.e., in the previous Mishnah), we determined that the Halakha is according to Rabbi Yossi who declares her to be pure with one doubt, and all the more so here when there is a compound uncertainty."
+            ],
+            [
+                "השאילה חלוקה – and afterwards she herself wore it and found upon it a bloodstain.",
+                "לנכרית או לנדה – to a heathen woman that she sees blood, that she is an adult and we knew about her that she had already seen it (i.e., blood), similar to a menstruating woman/Niddah.",
+                "הרי זו תולה בה – but she [herself] is pure. For since she (i.e., the woman who had borrowed it) was a menstruating woman, it did not put her into disarray at all. And a heathen woman also is impure and she receives blame for it. But an Israelite is pure that borrowed a garment from her pure female friend, and afterwards, her friend wore it, both of them are impure, as it is taught [further on in our Mishnah]: three women, etc. for since if she had not blamed it, it would disarray/upset her, for what good is something that upsets this one (i.e., woman) more than that one?",
+                "של אבן – that is not susceptible to receive [ritual] impurity. But the bench [that we are speaking of] in the first clause [of the Mishnah] is made of wood and it is appropriate to be defiled through the sitting of a person with gonorrhea or the menstruating woman.",
+                "אין מקבל כתמים – meaning to say that they (i.e., the Rabbis) did not make a decree on the bloodstains that are found on it. And the reason of Rabbi Nehemiah, as it is written (Isaiah 3:26): “[And her gates shall lament and mourn,] And she shall be emptied, shall sit on the ground/ונקתה לארץ תשב (see also Lamentations 2:8), since she sat on the ground that is not susceptible to receive [ritual] uncleanness, she shall be emptied/cleaned. And the same law applies to all things that are not susceptible to receive [ritual] uncleanness. And similarly, if she sat in connection with an earthenware utensil, that is not susceptible to receive [ritual] uncleanness from the outside (see Tractate Niddah 60b), or on a patch/strip of cloth that lacks three [handbreadths] by three [handbreadths] that is not susceptible to receive [ritual] uncleanness, in all of these, they (i.e., the Sages) did not decree on bloodstains that are found on them. And the Halakha is according to Rabbi Nehemiah."
+            ],
+            [
+                "ותולות זו בזו – that if the one [who saw blood] was pregnant, she blames the blood on the one who is not pregnant, and she is pure.",
+                "ואם לא היו ראויות – as for example that all of them were pregnant or all of them were nursing mothers, all of them are impure as if they are apt to see [blood], for nevertheless, blood fell from between them."
+            ],
+            [
+                "תחת הפנימית – the one [woman] of the side where the wall is called the “inside,” and the “outer” is called to that one of the side through the path of ascending to the bed. And that which the Tanna/teacher [of the Mishnah] distinguishes here between that which is found underneath the “inside” to that found underneath the “outside,” for above (in the previous Mishnah) where it is taught, “and if blood is found under one of them, all of them are impure,” he doesn’t distinguish between that found underneath the “inside” and that found underneath the “outside,” it explains in the Gemara (Tractate Niddah 61a) that above we are speaking when they are in close contact and attached together. Therefore, one can doubt about the “outer” one even when the blood is found underneath the “inside” one.",
+                "אימתי -that they said that [if the blood] is found underneath the “outer” one, the “inner” one is pure.",
+                "בזמן שעברו דרך מרגלות המטה (bottom part of bedstead) – and the “inner” one did not pass on the place of finding blood.",
+                "אבל עברו שלשתן דברך עליה – that they are treading and passing over the [area of] the “outer” one.",
+                "כולן טמאות – and even the “inner” one, for perhaps when the “inner” one passed through there, it (i.e., the blood) fell from her.",
+                "לגל טמא (a defiled heap) – that there was an olive’s bulk from the dead person’s corpse there.",
+                "עד שמגיע לסלע או לבתולה – virgin soil. If he didn’t find it, the heap is pure. For I could say that a raven came and took the defiling thing. But here, when all three of them examined themselves and found themselves to be pure, the Rabbis agree with Rabbi Meir that all of them are impure, for this blood, from where did it come? Perforce it is from one of them. And the Halakha is according to the Sages."
+            ],
+            [
+                "שבעה סממנין מעבירין על הכתם (seven substances they pass over the bloodstain) – for the blood is not nullified until all of them pass over it.",
+                "רוק תפל ומי גריסין (tasteless spit and water from boiled grits) – It explains them further on (see Mishnah 7) in our Mishnah.",
+                "נתר – ALUM in the foreign language. And it is kind of soil that is bright. And in Arabic we call it SHIB.",
+                "בורית (a sort of soap) – a kind of plant that cleans and purifies.",
+                "קמוניא (Cimolian earth, a clay used in cleaning clothes and also in medicine) – a grass that we dry it and grind it and clean the hands in its dirt to remove the evil smell. And in the language of the Gemara “pull and stick in”/release the debtor and seize the guarantor (see Tractate Shabbat 90a and Tractate Niddah 62a and Tractate Shabbat, Chapter 9, Mishnah 5) – a popular name for Cimolia.",
+                "אשלג (a kind of alkali, or mineral used as a soap)– it was not explained to me.",
+                "הטבילו – the cloth that has the bloodstain prior to passing over it these substances.",
+                "הרי זה צבע – for if it were blood, it would pass away.",
+                "שדיחה (that it faded) – that it changed from its redness."
+            ],
+            [
+                "שלא טעם כלום מבערב – all that entire night., that is insipid without taste. And he who slept from the last midnight of the night until the morning. And until three hours of the day, he is called tasteless spit regarding this matter. But if he woke up and taught his lesson, it is not tasteless spit.",
+                "לעיסת גריסין של פול חלוקת נפש (a chewed mass of grist of beans split to the core) – that the food is separated from the shell, chewed for a mass of grist of beans and they pass it over the bloodstain.",
+                "שהחמיצו (urine that has fermented) – that has decayed. And how much is their fermentation? A bit for three days.",
+                "וצריך לכסכס (to scour) – to scrub three times over each and every substance, in the manner of laundering clothing that it folds over one side with the other and rubs/brushes them.",
+                "כסדרן – in the manner that is taught here.",
+                "לא עשה ולא כלום – neither to examine nor to abolish/undo."
+            ],
+            [
+                "כל אשה שיש לה וסת דיה שעתה – above in the first chapter [Mishnah 1] this is taught (and also in Tractate Eduyot, Chapter 1, Mishnah 1), but there we are speaking of regular dates of menstruation as for example from the fifteenth day [of one month] to the fifteen day [of the next month], or from [the first day of] the month to [the first day] of the month, but here we are speaking of regular premonitory symptoms of approaching menstruation that are in her body, for whenever that these symptoms will appear in her, it is customary to see them, but there is no fixed time to see them.",
+                "מפהקת (open the mouth/yawn) – there are those who interpret/explain that she opens her mouth with all of her strength, ALTHAREI in the foreign tongue, and there are those who explain/interpret that she stretches out her arms and body, ASHTARNE KALAR in the foreign language.",
+                "בפי כרסה (at the opening of her stomach)- corresponding to her navel.",
+                "שפולי מעיה (lower part of the abdomen) – the womb.",
+                "ושופעת– The Gemara (Tractate Niddah 63b) explains that she discharges impure blood within pure blood, as for example, that she is used to seeing pure blood initially, that is blood that is not from the five [kinds] of impure blood (see Tractate Niddah, Chapter 2, Mishnah 6 for the impure types of blood), and afterwards the impure blood And this also is a fixed period. And whenever she sees impure blood after pure blood, her set time is sufficient for her.",
+                "צמרמורת (feverish flushes) – it is the language of (Psalms 119:120): “My flesh creeps from fear of You;/סמר מפחדך בשרי [I am in awe of your rulings].” ARITZMINT in the foreign tongue.",
+                "אוחזין אותה – she is trained to be at every time that she sees (i.e., experiences) this.",
+                "וכן כיוצא בהן – from the rest of the signs that the women who sees blood are turned to be like this, as for example, that her head is heavy upon her, or that trembling or shaking grabs hold of her, or pain in the heart, and similar kinds of things. If she established [the presence of the one of these token symbols of her period] three times, this is a fixed period."
+            ],
+            [
+                "היתה למודה להיות רואה בתחלת הוסות – that are in her body. As for example, at the beginning of the sneezing and the yawning and similar things.",
+                "אף ימים ושעות וסתות – the hours are also fixed periods. And we follow after them. For if she was accustomed to see [signs] from the twentieth day [of the month] to the twentieth day [of the month] and from the sixth hour to the sixth hour, she is permitted to engage in sexual relations on the twentieth day [of the month] until the sixth hour, but she worries/suspects only at the sixth hour. If the sixth hour passed and she didn’t see [any signs], she is permitted to engage in sexual relations all that entire day.",
+                "היתה למודה להיות רואה עם הנץ החמה – the conclusion of this matter of Rabbi Yossi.",
+                "אינה אסורה אלא עם הנץ החמה – but all night she engages in sexual relations. But if sunrise had passed and she didn’t see [any signs], she engages in sexual relations the entire day, for especially the hour of her period is when she worries, but not further.",
+                "רבי יהודה אומר כל היום שלה – that is to say, she is permitted to engage in sexual relations all throughout the day, from when sunrise had passed and she didn’t see [any signs], but the entire night that is prior to sunrise of her period, she is forbidden to engage in sexual relations. But with sunrise, as it is taught, that is that she is used to seeing sat the end of the night prior to the arrival of the beginning of the day, but we prohibit her [from sexual relations] the entire time of her period. It is found that she is prohibited all the night which is the time of her period. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "ושאינה מיטהרת מן הוסת – that stopped from her, that one should not be concerned about it."
+            ],
+            [
+                "יש גפן שיינה אדם ויש גפן שיינה שחור – such as that there is a woman that her blood is red, there is a woman whose blood is black.",
+                "כך גפן יש בה יין – every woman has blood of menstruation and blood of virginity.",
+                "ושאין בה הרי זה דורקטי (a woman who has no menstruation – also grape used for dessert -fit only for eating) – [the word is made up of two words]: דור קטוע/a cut-off race (bound to die out – see Tractate Niddah 64b), meaning to say, cut off from [bearing] children, barren, who does not give birth."
+            ]
+        ],
+        [
+            [
+                "תינוקת. נותנין לה ארבעה לילות – and even if she sees [blood], we state that it is blood of virginity and pure.",
+                "עד שתיה המכה – that the wound of [the first] sexual intercourse will be cured. And all the while that the blood flows gently from her while she stands, but when she sits it (i.e., the blood) does not flow gently, or it flows gently when she is sitting on top of something hard, but when she sits on something soft, as for example, on top of pillows and cushions, it is known that the wound [from her first sexual intercourse] has not healed, and on account of the blood of virginity the blood came. But if the blood flows gently whether she stands or whether she sits or whether she is sits on a soft thing or whether she sits on a hard thing, this is not blood of the wound but rather menstrual blood.",
+                "הגיע זמנה לראות – but she didn’t see it (i.e., blood) and she got married.",
+                "עד מוצאי שבת ארהעה לילות – for she got married on Wednesday (see Tractate Ketubot, Chapter 1, Mishnah 1), for a virgin gets married on Wednesday and has intercourse on the night of [the beginning of] Thursday.",
+                "בעילת מצוה the first act of marital duty/the first act of coition.",
+                "כל הלילה כולה = and even if he has sexual intercourse/performs his marital duty [with her] many times. And all these things are in the early generations only, but after the stringency spread that the daughters of Israel placed upon themselves that even if they see a drop of blood like a mustard seed, they sit upon it (i.e., and not engage in sexual intercourse) for seven clean [days], anyone who marries a virgin woman even a minor whose time had not yet come to see [blood] and she had never seen it (i.e., blood), after he (i.e., the husband) performed his marital duty [for the first time], he is not permitted to come upon her [for another act of sexual intercourse] until she counts seven clean [days] after the bleeding stops, according to the law of other women who see blood."
+            ],
+            [
+                "לא הפרישה – she did not examine herself to separate/abstain [from sexual intercourse] in [ritual] purity.",
+                "ולאחר ימים – after she had immersed [in a Mikveh] on the eighth night.",
+                "הרי זו בחזקת טהורה – on the days that are between her ritual immersion and her finding defilement , and those pure things that she came in [physical] contact with are pure, that I could say now that she sees.",
+                "המטמאה מעת לעת – this refers to the first clause [of the Mishnah], as it states, “and after some days she examined herself and found herself unclean, she is in the presumption of purity, but she defiles from one astronomical period of twenty-four hours [to the previous twenty-four hours] of this sighting [of blood] or from one examination to a previous examination.",
+                "אפילו בשניה לנדתה – she examined [herself] in the morning and found herself to be pure, but at twilight she did not mark her separation [and examine herself], and at the conclusion of the seventh [day] she immersed [in a Mikvah], but after some days, she examined herself and found that she is impure, this was until now in the presumption of being pure. And there are three disputes in this matter: According to the first Tanna/teacher [of the Mishnah], her examination in the morning of the seventh [day] is what makes her pure, but not on the second day of her menstruation. And according to Rabbi Yehuda even her examination in the morning of the seventh [day] does not purify her until she separates herself at twilight. But according to the Rabbis, even on the second [day], for since [the bleeding] stopped, it stopped. And especially on the second [day] is when the Rabbis declare her pure, but on the first [day] she found herself to be pure and she didn’t examine herself further, and immersed on the night of the eighth [day] and engaged in purity, and afterwards found herself to be impure, the Rabbis do not make her pure, because on the first day, she is under the presumption of being an open source (see Talmud Niddah 68b), and because of this it is taught [in the Mishnah]: “and even [if she examined herself] on the second day of her menstrual period” specifically, but not on the first. And the Halakha is according to the Sages."
+            ],
+            [
+                "הזב והזבה – who are required to count seven clean [days] and they ceased from their sightings [of blood] and began o count, and they counted on the first [day] and on the seventh [day], etc.",
+                "אין להם אלא יום הראשון ושביעי בלבד- - [according to Rabbi Yehoshua], and they need to count another five clean days, in order to complete the seven [clean days].",
+                "ר' עקיבא אומר אין להם אלא שביעי – lest they saw [blood during the days] in-between and it nullified their first count. But the Halakha is according to Rabbi Eliezer [that they are under the presumption of ritual purity – when examining only on the first and seventh days]."
+            ],
+            [
+                "מטמאים במשא – The Gemara (Tractate Niddah 69b) raises an objection: Does not every corpse convey uncleanness through carrying (i.e., why did the Mishnah restrict to only the cases mentioned)? But rather, carriage means through a stone used for closing a pit (i.e., the corpse was put on a closing – immovable-stone). That is to say, a large and heavy stone that is not carried. But if it (i.e., the stone) is placed upon utensils and the corpse is upon it, this is not carrying, for appropriate to be carried with it, and the rest of the corpses do not defile but thee define according to the Rabbis. For since according to the Torah, when a living person [who is impure] defiles with a stone used for closing a pit for they defile while sitting anything that is underneath them, they [the Rabbis for those individuals after death] decreed lest they faint and it is similar to death, but if one should say that a dead person with gonorrhea does not defile, a living person with gonorrhea who faints would lead to defiling.",
+                "עד שימוק הבשר – that from now, the person is certainly dead.",
+                "נכרי שמת – even though while he is alive, he is like a person with gonorrhea for -all matters and defiles with a stone used for closing a pit, once he dies, he is pure from defiling with a stone used for closing a pit, for the defilement of flux is upon him while alive, but [his defilement] is only from the words of the Scribes.",
+                "כל הנשים- they are under the presumption of being menstruant women, and we immerse utensils that were upon them near the time that their souls departed even though they didn’t touch them after death. Because at first they would immerse utensils that are upon all menstruant women that died, but the living menstruant women were embarrassed, for even in their deaths they were different from other women, [the Rabbis] enacted that they would immerse that which is upon all women, because of the honor of the living menstruating women.",
+                "ובית הלל אומרים אין נדה שלא שמנצה נדה – The School of Hillel does not hold by this enactment."
+            ],
+            [
+                "מטמאה משום כתם – [the bloodstain] of menstrual blood with a little bit, for if it was because of defilement with the dead , it does not defile other than with a quarter [of a LOG] (See also Tractate Ohalot, Chapter 2, Mishnah 2 – where it states: “A quarter LOG of blood and a quarter-LOG of blood that flows from a person at the time of his death or afterward/דם תבוסה which is a primary source of ritual impurity, even though it is possible that some of the blood flowed from the body before death).",
+                "ומטמאה באוהל – if all of the one-quarter [of a LOG] is together.",
+                "שמטמא משום כתם = with a little bit, that it was uprooted/detached from [the body after death] while living. But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yossi. Therefore, it doesn’t make a difference if she was sitting on the travailing chair [when she died] or regarding other dead women, all of them defile because of a bloodstain and defile through overshadowing in a tent."
+            ],
+            [
+                "מערה למים לפסח (to pour water from vessel to vessel for purposes – to wash the Passover meat without touching the water) – from one vessel to another to wash/rinse in it the Passover meat, but she does not touch/come in contact with the water, as she is [considered] a טבולת יום/the period following immersion in a ritual bath and the nightfall, who immersed at the conclusion of two weeks [following the birth of a baby girl] but she does not have הערב שמש/her “sunset” until the eightieth day (i.e., sixty-six days after the first fourteen days have been completed) which is immediately prior to her bringing of the atonement offering and Scripture made her as one who immersed herself that day, as it is written (Leviticus 12:4): “[She shall remain in a state of blood purification for thirty-three days:] she shall not touch any consecrated thing, [nor enter in the sanctuary until her period of purification - sixty-six days for the birth of a girl -see the next verse – is completed].” And we hold that “any consecrated thing/בכל קודש [לא תגע] “ includes the heave-offering (if her husband is a Kohen) , and a person who is in this period between immersion and “nightfall,” is considered [as being in the status of] שני/second degree ritual impurity [as a result of contact with first degree ritual impurity status], so that when she pours [water from one vessel to another] she does not touch the water, but only the utensil [itself], and a person of second degree ritual impurity does not defile a utensil, but she cannot come in contact with the water, for since they are used to rinse the Passover sacrificial meat, for non-sacrificial meat that was prepared through the sanctification of something holy is considered like it is holy. {Note: If this woman touched heave-offering/Terumah, she would make the heave-offering something with a third degree of ritual impurity.)",
+                "חזרו לומר – a person who immersed him/herself that day/טבול יום – his/her law is like someone who came in contact/touched someone who is unclean with corpse uncleanness, which is first degree of ritual impurity especially regarding Holy Things. But for non-sacrificial/sacred meat, the person who has immersed him/herself that day is not regarded as someone who had come in contact with someone unclean with corpse uncleanness which is first degree of ritual impurity, but rather second degree ritual impurity, therefore, she can touch even water, for the water is non-sacrificial/sacred, and the person who has immersed that day is [considered as having only] second-degree ritual impurity, and someone with second-degree ritual impurity does not make contact with non-sacred meat third-degree ritual impurity. But even though that these waters became through the ritual purification of the Holy Things, for they were designed for the rinsing of the Passover [sacrifice] meat, they do not have legal effect on second-degree ritual impurity for them, for non-sacrificial/non-sacred meat that was made on the purity of the Holy Things is not like that which is Holy.",
+                "בית שמאי אומרים אף כמטמא מת – which is a primary source of ritual impurity and makes what it comes in contact with first-degree of ritual impurity. Such is the contact of someone who has immersed that day/טבול יום – makes it first-degree ritual impurity."
+            ],
+            [
+                "ומודים שאוכלת במעשר – according to the law regarding the one who immersed herself that day/טבול יום, who immersed [In a Mikveh] and came up, he eats [Second] tithe (see Tractate Negaim, Chapter 14, Mishnah 3).",
+                "וקוצה לה חלה (she may separate the priest’s share of the dough) – but does not name it/designate it and she places it in a utensil, and even though she comes in contact/touches with non-sacred foods that are subject to sacred gifts for Hallah, it is not like Hallah for someone who is of second-degree ritual impurity does not invalidate them.",
+                "ומקפת - she brings the utensil that she placed the Hallah near the started dough, because it is a Mitzvah to make a heave-offering/Terumah out of mass which is near, that which is close to the thing that he is making the heave-offering upon.",
+                "ואם נפל מרקה ומדם טהרה – which are two of the liquids that exit from a טבול יום/someone who immersed herself that day, and they are pure.",
+                "צריכה טבילה באחרונה – on the night of the eightieth day, she needs a ritual immersion to eat Terumah/heave-offering if she is a כהנת/the wife of a Kohen. But if she is an Israelite woman, she requires ritual immersion to enter into the Sanctuary/Temple, because her period as someone who immersed herself that day is long and she has diverted her attention from the Terumah/heave-offering and from the Sanctuary/Temple (according to the School of Shammai)",
+                "ואינה צריכה טבילה באחרונה – [according to the School of Hillel] she relies upon her ritual immersion at the conclusion of two weeks. And specifically, for Terumah/heave-offering and entering into the Temple, but regarding the consumption of Holy Things, the School of Hillel agrees [with the School of Shammai] that she requires another ritual immersion at the conclusion of eighty days, for we hold that the person who suffered a loss but has not yet buried his/her loved one/אונן – a person in acute mourning and someone lacking atonement (i.e., a woman after childbirth, a person with a flux and a healed offering, who must bring offerings in order to complete their purification processes) need ritual immersion for access to Holy [Things] . Therefore, after she has brought her atonement, she immerses [in order to have access] for Holy Things (see also Tractate Hagigah, Chapter 3, Mishnah 3)."
+            ],
+            [
+                "הרואה יום אחד עשר – which is the end of the days of flux, and the day that is afterwards does not combine with it for flux. For if she saw [blood] on the twelfth day and on the thirteenth [day], she is not a woman with a large flux for this, because they are beginning of the days of her menstrual period and do not combine with the days of flux.",
+                "בית שמאי אומרים מטמאין משכב ומושב – and even a man (i.e., the husband) who has sexual intercourse defiles/imparts uncleanness to things he lies down upon or sits on to impart uncleanness to food stuffs and liquids, because he is like someone who comes upon a woman who observes a day [after having any sort of sighting of blood] for a day [without blood flow before she immerses herself in a Mikveh to regain ritual purity], for the School of Shammai holds that the eleventh day requires guarding, but the School of Hillel exempts from a sacrifice, for they hold, the eleventh day, since the day that is after it does not combine with it for flux and doesn’t require guarding, however in regard to defilement they (i.e., the School of Hillel) admits that the man who had sexual relations with her (i.e., her husband) defiles according to the Rabbis, as a decree that the eleventh day Is because of within the eleven day period that the one who had sexual intercourse with her (i.e., the husband) defiles from the Torah, but regarding a sacrifice, but not to bring non-sacrificial meal to the Temple courtyard.",
+                "טבלה בום שלאחריו – for she observed guarding a bit, and it is a valid guarding, but that within the eleven days it is prohibited to do so, that she should not come to any doubt, lest she sees that [blood] after sexual intercourse and combines the days to flux.",
+                "מטמאין משכב ומושב - according to the Rabbis he defiles by lying and sitting even the one who has sexual intercourse with her (i.e. the husband), as a decree because of it being within the eleven days.",
+                "ופטורין מן הקרבן – for she had performed guarding. But even though she went back and saw it (i.e., blood), they don’t combine for flux, for this is the beginning of her menstrual period.",
+                "גרגרן (glutton/ of one unable to control his sexual appetite) – he hurries to sin. Perhaps he will be accustomed to this within eleven [days]. But regarding uncleanness, he is pure.",
+                "וחייבין בקרבן – even if she doesn’t see [blood] on the morrow, for it requires guarding and this one (i.e., woman) didn’t guard at all and she is found to be a woman with a small flux.",
+                "טבלה יום שלאחריו – for she performed a bit of guarding, and then she engaged in sexual intercourse.",
+                "הרי זו תרבות רעה (this is bad conduct) – lest she see [blood] afterwards and it will combine with what is before that, and her ritual immersion is not a [proper] immersion.",
+                "",
+                "ובעילתן – regarding [the obligation to bring] a sacrifice.",
+                "תלוין – that if she sees [blood], her physical contact is the contact of a woman with a flux and they (i.e., the husband and the wife) are obligated for the a sacrifice by their engaging in sexual intercourse. But if she doesn’t see [blood], their contact is pure, and there are exempt from [bringing] a sacrifice on their sexual intercourse."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה נדה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..ee928eacc9d76832fd51cfbac4db9996725309c4
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/Hebrew/On Your Way.json	
@@ -0,0 +1,629 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Niddah",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה נדה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>שמאי אומר כל הנשים דיין שעתן.</b> משום דרבי אליעזר אומר ארבע נשים דיין שעתן, תני נמי שמאי אומר כל הנשים, לאפוקי מדר׳ אליעזר:",
+                "<b>דיין שעתן.</b> נשים הרואות דם דיין שעתן לטמא טהרות שנגעו בהן משעת ראייתן ואילך, ולא אמרינן מקמי הכי נמי היה דם וכותלי בית הרחם העמידוהו והיתה טמאה מקודם. דכל הנשים מטמאות בבית החיצון ואע״פ שלא יצא הדם לחוץ, דכתיב (ויקרא ט״ו:י״ט) דם יהיה זובה בבשרה, אע״פ שהוא בבשר ולא יצא לחוץ, טמאה. וטעמא דשמאי דלא חייש דלמא מקמי הכי הוה דם, שאם אתה אומר כן, לבו של אדם נוקפו תמיד בשעת ביאה ופורש מאשתו ונמצאת מבטל בנות ישראל מפריה ורביה:",
+                "<b>מפקידה לפקידה.</b> בדקה היום ומצאה טהורה, ובדקה לסוף שבוע ומצאה טמאה, חוששין למגעה מבדיקה ראשונה ואילך, שמא עם סילוק ידיה ראתה וכותלי בית הרחם העמידוהו. ולביטול פריה ורביה לא חיישינן, דדוקא לטהרות הוא דמטמינן להו מפקידה לפקידה, ולא לבעלה. ושמאי אומר, לטהרות נמי לא מטמינן, דא״כ לבו נוקפו ופורש נמי מתשמיש:",
+                "<b>לא כדברי זה.</b> שמאי דמיקל טפי ואינו עושה סייג לדבריו:",
+                "<b>ולא כדברי זה.</b> הלל דמחמיר יותר מדאי. דודאי כולי האי ימים רבים לא מוקמי כותלי בית הרחם דם:",
+                "<b>מעת לעת ממעטת על יד מפקידה לפקידה.</b> שני זמנים הוזכרו באשה לטמא טהרות למפרע, והלך אחר הקל שבשניהן. אם מפקידה לפקידה יותר על מעת לעת, הלך אחר מעת לעת ולא תטמא אלא טהרות שנגעה מאתמול בשעה הזאת. ואם מעת לעת יותר על מפקידה לפקידה, כגון שבדקה עצמה שחרית ומצאה טהורה וערבית מצאה טמאה, לא מטמאינן אלא הנך טהרות דמבדיקת שחרית ואילך. וטעמייהו דרבנן, לפי שחכמים תקנו לבנות ישראל שיהיו בודקות שחרית וערבית, שחרית להכשיר טהרות של לילה, וערבית להכשיר טהרות של יום. ואם בדקה שחרית ומצאה טהורה, ערבית ומצאה טמאה, הפסידה טהרות של יום, וזו שישבה ימים רבים ו, לא בדקה כתקנת חכמים, הפסידה עונה אחת יתירה, משום קנס. וכדי להשוות מדותיהם של חכמים שלא תחלוק בין היכא דבדקה שחרית להיכא דבדקה בצהרים, לא רצו לחלק ולמעט ולהוסיף בזמן, ונתנו זמן קבוע מעת לעת, שלא ליתן דבריהם לשיעורין. והלכה כחכמים:",
+                "<b>על יד.</b> אחר. כמו ועל ידו החזיק, שהוא כמו ואחריו, בספר עזרא (פרק ג׳):",
+                "<b>וסת.</b> קבוע, שנקבע לה זמן האורח שלש פעמים ובדקה בשעת וסתה ומצאה טמאה:",
+                "<b>דיה שעתה.</b> ולא חיישינן דלמא מקמי הכי הוה, דודאי אורח בזמנו בא:",
+                "<b>והמשמשת בעדים.</b> שבדקה עצמה בעדים, דהיינו בסדין, קודם תשמיש ולאחר תשמיש:",
+                "<b>הרי זו כפקידה.</b> בגמרא מוקי למתניתין דתרתי קתני והכי קאמר, ומשמשת בעדים כלומר מצוה על אשה שתשמש בשני עדים, אחד לפני תשמיש ואחד לאחר תשמיש. והרי זו כפקידה, העד של אחר תשמיש הרי הוא כפקידה. וממעטת על יד מעת לעת ועל יד מפקידה לפקידה, דמהו דתימא שמא תראה טפת דם כחרדל ותחפנה שכבת זרע ולא להוי כפקידה, קמשמע לן. ואם שמשה בצהרים בעדים, ובדקה אחרי כן בערב ומצאה טמאה, לא מטמאינן טהרות דמבדיקת שחרית עד תשמיש, שהרי בשעת תשמיש בדקה ומצאה טהורה. ואע״ג דבדיקה שקודם תשמיש לא חשיבא בדיקה מעלייתא, שמתוך שהיא בהולה לשמש אינה מכנסת העד לחורים ולסדקין. בדיקה בעד שלאחר תשמיש בדיקה מעלייתא היא וחשיבא כפקידה כדאמרן:"
+            ],
+            [
+                "<b>היתה יושבת במטה ועסוקה בטהרות.</b> הא דלא תני היתה עסוקה בטהרות ופרשה וראתה, וקתני היתה יושבת במטה, לאשמועינן דמשום דיש לה וסת ודיה שעתה, המטה נמי טהורה, כדקתני וכולן טהורות, הא אם אין לה וסת, דמטמינן מעת לעת, המטה נמי טמאה, כמשכב נדה עצמה שמטמאה טומאה חמורה לטמא אדם לטמא בגדים שעליו:",
+                "<b>אע״פ שאמרו.</b> אשה שאין לה וסת מטמאה מעת לעת:",
+                "<b>אינה מונה.</b> ימי נדה אלא משעה שראתה:"
+            ],
+            [
+                "<b>ארבע נשים דיין שעתן.</b> דאינן רגילות לראות דם:",
+                "<b>אבל הלכה כרבי אליעזר.</b> והכי מסיק בגמרא דהלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>משיוודע עוברה.</b> לסוף שלשה חדשים מיום שנתעברה:",
+                "<b>עד שתגמול.</b> עד שישלים לבנה כ״ד חודש. ואפילו מת בתוך כ״ד חודש, דיה שעתה, שהיולדת אבריה מתפרקים ואין דמה חוזר עד אחר כ״ד חודש. ומשם ואילך הרי היא ככל הנשים ומטמאה מעת לעת ומפקידה לפקידה. ואע״פ שמניקה והולכת ארבע וחמש שנים:",
+                "<b>גמלתו או מת ר׳ מאיר אומר מטמאה מעת לעת.</b> דסבר ר׳ מאיר דם נעכר ונעשה חלב. וכשאינה מניקה, אפילו קודם כ״ד חודש חוזר הדם למקומו וחוזרת להיות רואה. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>כל שעברו עליה שלש עונות.</b> עונה בינונית היא שלשים יום. ומכיון שעברו עליה שלש עונות בינונית אחר שהגיעה סמוך לזקנתה, דיה שעתה. וסמוך לזקנתה נקרא, כל שקורים לה אימא אימא מחמת זקנתה ואינה מקפדת:",
+                "<b>כל אשה.</b> ואפילו אינה זקנה, ועברו עליה שלש עונות ולא ראתה, דיה שעתה:",
+                "<b>מעוברת ומניקה שעברו עליהן שלש עונות.</b> אבל לא עברו עליהן, לא. ודלא כתנא קמא דאמר מעוברת משיוודע העובר, ומניקה משנולד. ואין הלכה לא כר׳ אליעזר ולא כר׳ יוסי:"
+            ],
+            [
+                "<b>ובמה אמרו.</b> ארבע נשים דיין שעתן:",
+                "<b>בראיה ראשונה.</b> שראתה הבתולה, והמעוברת והמניקה, והזקנה לאחר שעברו עליה שלש עונות מחמת זקנתה:",
+                "<b>אבל בשניה מטמאה מעת לעת.</b> שהרי חזרה לקדמותה להיות דמיה מצויין בה:",
+                "<b>מאונס.</b> כגון דקפצה וראתה, או מחמת פחד, או שאכלה דבר המגיר דם:"
+            ],
+            [
+                "<b>אע״פ שאמרו.</b> אשה שיש לה וסת דיה שעתה:",
+                "<b>צריכה להיות בודקת.</b> בכל יום שחרית וערבית כשאר נשים:",
+                "<b>חוץ מן הנדה.</b> משראתה יום אחד, טמאה שבעה, ואינה צריכה בדיקה כל שבעה, שהרי בלא ראיה היא טמאה כל שבעה:",
+                "<b>והיושבת על דם טוהר.</b> דלמה לה בדיקה, אפילו תראה, דם טוהר הוא:",
+                "<b>ומשמשת בעדים.</b> אע״פ שיש לה וסת, צריכה לבדוק לפני תשמיש ולאחר תשמיש. ודוקא כשהיא עסוקה בטהרות, דמגו דבעיא בדיקה לטהרות, בעיא נמי בדיקה לבעלה. אבל אשה שאינה עסוקה בטהרות, לבעלה לא בעיא בדיקה:",
+                "<b>ובתולה שדמיה טהורים.</b> ארבע לילות לבית שמאי, ולבית הלל עד שתחיה המכה של בעילה, והיא אינה צריכה לשמש בעדים, שהרי דמה טהור, ואפילו נשתנו מראית דמיה, הואיל ושמשה, דמשום תשמיש נשתנה. אבל שחרית וערבית, צריכה בדיקה היכא דלא שמשה אחר בעילה ראשונה, שמא נשתנו מראה דמים שלה ממראה דם בעילה ראשונה. ואם נשתנו מראה דמים שלה, טמאה, שרגלים לדבר שאין זה דם בתולים:",
+                "<b>שחרית ובין השמשות.</b> שחרית להכשיר טהרות של לילה. שאם תמצא טהורה תדע שלא ראתה בלילה, ולכשתמצא ערבית טמאה יצאו אלו מספק. וכן בין השמשות להכשיר טהרות שנתעסקה בהן ביום:",
+                "<b>ובשעה שהיא עוברת לשמש את ביתה.</b> שמכינה עצמה לשמש עם בעלה:",
+                "<b>רבי יהודה אומר אף בשעת עברתן מלאכול בתרומה.</b> אף לאחר שאכלו בתרומה, צריכות לבדוק עצמן, לתקן שיירי תרומות שבפניה. שאם תמצא עכשיו טהורה, כשתבדוק ערבית כמשפטה ותמצא טמאה, לא יהיה שיירי התרומה בכלל טומאה למפרע, שהרי בדקה לאחר העברתה. ואין הלכה כר\"י:"
+            ]
+        ],
+        [
+            [
+                "<b>כל היד המרבה לבדוק.</b> שבודקת תמיד שמא ראתה:",
+                "<b>ובאנשים.</b> שבודק עצמו תמיד באמתו, שמא יצא ממנו קרי:",
+                "<b>תקצץ.</b> שמתחמם ומרגיש כשממשמש באמה, ומוציא שכבת זרע לבטלה:",
+                "<b>והסומא.</b> אינה משנה ודחויה היא. אלא היא בודקת לעצמה ומראה לחברותיה:",
+                "<b>ושנטרפה דעתה.</b> מחמת חולי:",
+                "<b>מתקינות אותן.</b> בודקות אותן ומטבילות אותן:",
+                "<b>הכי גרסינן, הצנועות מתקנות להן שלישי לתקן את הבית.</b> כלומר לבדוק לפני תשמיש ולהכין עצמה לבעלה. והוא הדין לכל הנשים כדתנן בפרק קמא ובשעה שהיא עוברת לשמש את ביתה, והא דנקט צנועות, משום דצנועות עד שבודקת בו לפני תשמיש זה אין בודקות בו לפני תשמיש אחר, לפי שמטונף וכהה מראית ליבונו בבדיקה ראשונה, ושוב אין נראית בו טפה כחרדל:"
+            ],
+            [
+                "<b>נמצא דם על שלו.</b> אפילו שהה זמן ארוך לאחר בעילה קודם קינוח, בידוע שהיה דם בשעת תשמיש:",
+                "<b>טמאין.</b> שניהם, טומאת שבעה, כדין בועל נדה:",
+                "<b>אותיום.</b> תיכף ואין לו דומה במשנה:",
+                "<b>טמאים מספק.</b> שניהם טמאים שבעה ימים, ומיהו טומאת ספק היא לתלות אבל לא לשרוף:",
+                "<b>ופטורים מן הקרבן.</b> מחטאת קבוע, אבל חייבים באשם תלוי:"
+            ],
+            [
+                "<b>ותדיח את פניה.</b> קינוח שלמטה:",
+                "<b>ואח״כ.</b> כלומר אם שהתה יותר משיעור זה:",
+                "<b>מטמאה מעת לעת.</b> טהרות שנתעסקה בהן. כדין מעת לעת דאמרינן בפרק קמא:",
+                "<b>ואינה מטמאה את בועלה.</b> טומאת שבעה, אלא טומאת ערב כדין כל נוגע בנדה:",
+                "<b>ר׳ עקיבא אומר אף מטמאה את בועלה.</b> דסבר ר׳ עקיבא כל מעת לעת מטמאה את בועלה טומאת שבעה מספק. ואין הלכה כרבי עקיבא:",
+                "<b>ומודים חכמים לר׳ עקיבא ברואה כתם.</b> ואע״ג דבטומאת מעת לעת אמרו חכמים שאינה מטמאה את בועלה לפי שטומאת מעת לעת אינה אלא מדרבנן, מודים הם ברואה כתם, דאע״ג דטומאת כתמים דרבנן, מטמאה את בועלה טומאת שבעה:"
+            ],
+            [
+                "<b>כל הנשים בחזקת טהרה לבעליהן.</b> ואין צריך לשאול לה אם היא טהורה. והני מילי, כשהניחה בחזקת טהורה:",
+                "<b>הבאין מן הדרך נשיהן להן בחזקת טהרה.</b> דסלקא דעתך אמינא הני מילי היכא דאיתיה במתא, דרמיא אנפשה ובדקה, אבל היכא דליתיה במתא, דלא רמיא אנפשה, לא, קמשמע לן:",
+                "<b>שני עדים על כל תשמיש.</b> אחד לפניו ואחד לאחריו, ולמחר תעיין בהם:",
+                "<b>או תשמש לאור הנר.</b> ותבדוק לאחר תשמיש עד שקנחה בו:",
+                "<b>דיה בשני עדים כל הלילה.</b> אחד לפני תשמיש ראשון, ואחד לאחר תשמיש אחרון. ואע״ג דמשמשה ולא ידעה אי ראתה דם ביני וביני, בין לבית שמאי בין לבית הלל לא אכפת לן, דלא הוצרכו אלא לחומר טהרות:"
+            ],
+            [
+                "<b>החדר והעליה והפרוזדור.</b> חדר מבפנים, ופרוזדור מבחוץ, שניהם זה אצל זה, חדר לצד אחוריה, ופרוזדור לפניה, ועלייה בנויה על שתיהן, ונקב יש בין עליה לפרוזדור ונקרא לול. ופעמים יורד דם מן העליה לפרוזדור דרך הלול. וכותלי רחם, למטה באמצע פרוזדור, ודרך שם דמים יוצאים:",
+                "<b>דם החדר טמא.</b> דהיינו דם המקור:",
+                "<b>ספיקו טמא.</b> מספק טמא טומאה ודאית:",
+                "<b>שחזקתו מן המקור.</b> ולא אמרינן שמא מן העלייה בא, ודמי העלייה טהורים הם, אלא עשאוהו כאילו ודאי בא מן המקור. והני מילי, כשנמצא מן הלול ולפנים לצד החדר, אבל נמצא מן הלול ולחוץ, אינו טמא טומאה ודאית לשרוף, אלא ספיקו טמא לתלות, שהרי שני דמים יוצאין דרך שם, ו. מי החדר ודמי העלייה, ולא ידעינן מהי אתא:"
+            ],
+            [
+                "<b>חמשה דמים טמאים.</b> דשתי פעמים כתיב דמיה בקרא בטומאת דמים שבאשה, (ויקרא כ׳:י״ח,) והיא גילתה את מקור דמיה, (שם י״ב) וטהרה ממקור דמיה, ומיעוט דמיה שנים, הרי ארבעה דמים. אודם, וקרן כרכום, ומימי אדמה, ומזוג. והשחור בכלל אדום הוא, והכי אמרינן בגמרא, האי שחור אדום הוא, אלא שלקה:",
+                "<b>וכקרן כרכום.</b> כמראה זיו הכרכום. לשון כי קרן עור פניו (שמות ל״ד:כ״ט):",
+                "<b>וכמימי אדמה.</b> כולן מפרש להן לקמן במתניתין:",
+                "<b>וכמזוג.</b> כיין אדום המזוג במים:",
+                "<b>כמימי תלתן.</b> מים ששורין בהן תלתן. פינקיריק״ו בלע״ז:",
+                "<b>וכמימי בשר צלי.</b> מוחל היוצא מבשר צלוי:",
+                "<b>ובית הלל מטהרין.</b> ושלש מחלוקות בדבר. תנא קמא דאמר חמשה דמים טמאים ותו לא, סבירא ליה דמימי תלתן ומי בשר צלי תולין, לא אוכלין ולא שורפין. ובית שמאי מטמאין, ושורפים עליהם תרומה וקדשים. ובית הלל מטהרין לגמרי. והלכה כתנא קמא, דתולין:",
+                "<b>עקביא בן מהללאל מטמא.</b> דסבירא ליה האי ירוק כקרן כרכום הוא, אלא שלקה. וירוק דמטמא עקביא בן מהללאל, דהיינו כמראה אתרוג, ולא כמראה כרתי, שאינו נוטה לאדמימות כלל:",
+                "<b>וחכמים מטהרים.</b> ושלש מחלוקות נמי בירוק, תנא קמא סבר תולין לא אוכלים ולא שורפים, ועקביא בן מהללאל מטמא ושורפים, וחכמים מטהרין ואוכלים. והלכה כתנא קמא:",
+                "<b>אם אינו מטמא משום כתם.</b> להיותו חשוב מן הדמים המטמאין באשה:",
+                "<b>מטמא משום משקה.</b> וחשוב הוא דם להכשיר הזרעים לקבל טומאה ככל שאר דם. שהוא אחד מן השבעה משקין שמכשירין את הזרעים:",
+                "<b>לא כך ולא כך.</b> לא מטמא משום כתם, ולא מכשיר את הזרעים. והלכה כר׳ יוסי, והוא חכמים דפליגי אעקביא:"
+            ],
+            [
+                "<b>כדם המכה.</b> כדם של שור שחוט שהוא אדום הרבה, ובתחילת הכאתה של סכין, ולא כדם של כולה שחיטה, שדם שחיטה משתנה והולך. ואית דאמרי, כדם המכה של הקזה:",
+                "<b>כחרת.</b> כמראה הדיו שבשולי הכלי, שהוא שחור הרבה, ולא כמראה הדיו שבראש הכלי שהוא קלוש ואינו שחור כל כך. פירוש אחר, חרת אדרמינ״ט בלע״ז, שצובעין בו העורות. כמו חרתא דאושכפי [דמגילה פ״ב]:",
+                "<b>עמוק מכן.</b> שעמוק במראה שחרורית, כלומר שחור יותר מחרת:",
+                "<b>דיהה.</b> שנדהית מראיתו ואינו שחור כל כך. והוא הדין לכל דמים טמאים, דבכולהו עמוק מכאן טמא, דיהה מכאן טהור, חוץ מיין מזוג, דבין עמוק בין דיהה טהור:",
+                "<b>כברור שבו.</b> שיש עלין ברורים במראה אדמדומית יותר מחבריהן. ושלש שורות של עלין יש בכרכום, ובכל שורה שלשה עלין, ואין בודקין אלא בשורה האמצעית, והעלה האמצעי שבשורה האמצעית, משובח שבכולן לבדיקה:",
+                "<b>מבקעת בית כרם.</b> מקום ידוע בארץ ישראל ששמו בית כרם:",
+                "<b>ומציף מים.</b> נותן מים על העפר, עד שיהיו המים צפין על גבי האדמה. ומשערין אותן עכורים, ואין משערים אותן צלולים:",
+                "<b>וכמזוג.</b> כיצד שני חלקים מים ואחד יין מן היין השרוני. הבא מארץ השרון. מקום ידוע בארץ ישראל. פירוש אחר, יין העשוי מן הגפנים הנטועים בבקעה ובעמק. לשון חבצלת השרון. ובזמן הזה, כל מה שתראה באשה מאותו מקום, טמא, חוץ מן הלבן והירוק. ומימינו לא שמענו מי שהתיר שום מראה דם, אלא הלבן והירוק ככרתי בלבד:"
+            ]
+        ],
+        [
+            [
+                "<b>המפלת.</b> אם יש עמה דם טמאה. נדה:",
+                "<b>ואם לאו טהורה.</b> דסבר תנא קמא, אפשר לפתיחת הקבר בלא דם. ואפילו נמצא דם בתוך החתיכה, טהורה, דדם חתיכה הוא ולא דם נדה:",
+                "<b>רבי יהודה אומר בין כך ובין כך טמאה.</b> דסבר רבי יהודה אי אפשר לפתיחת הקבר בלא דם. וכיון שהפילה חתיכה, ודאי דם היה שם אלא שאבד במיעוטו ולא נראה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>כמין שערה.</b> שער:",
+                "<b>יבחושין.</b> יתושין:",
+                "<b>תטיל למים.</b> פושרין, וישהה אותם במים הפושרים כ״ד שעות:",
+                "<b>אם נמוחו טמאה.</b> משום נדה. דדם הוא:",
+                "<b>אם יש עמהן דם טמאה ואם לאו טהורה.</b> מתניתין כרבנן דפליגי עליה דרבי יהודה לעיל, וסברי דאפשר לפתיחת הקבר בלא דם:",
+                "<b>וחכמים אומרים כל שאין בו מצורת אדם אינו ולד.</b> הכל מודים בנולד גופו כצורת חיה ופניו פני אדם, שהוא חשוב ולד. גופו אדם ופניו פני חיה, הרי הוא חיה ואין זה ולד, דבתר צורת פנים אזלינן. לא נחלקו אלא במי שקצת פניו כפני אדם, וקצת כפני בהמה, ואפילו רוב פניו כפני אדם ועין אחת שבראשו בלבד כעין של בהמה, רבי מאיר אומר, כל צורת אדם צריכה, וכיון שיש לו עין כבהמה אין זה ולד. ורבנן סברי, כל שאין בו מצורת אדם כלל ואפילו מקצת צורה אין לו, אינו ולד. אבל יש בו מקצת צורה, הרי זה ולד. והלכה כחכמים:"
+            ],
+            [
+                "<b>שפיר.</b> חתיכה של בשר. ואם יש בה צורת אדם נקרא שפיר מרוקם. ואני שמעתי שהוא כשפופרת של ביצה, לפיכך נקרא שפיר:",
+                "<b>מלא גנינים.</b> מלא גוונים הרבה. פירוש אחר, גנינים, תולעים, שחתיכת הבשר חתוכה חתיכות דקות כעין תולעים:",
+                "<b>אינה חוששת לולד.</b> ואינה טמאה לידה. ואם אין עמהן דם, אינה חוששת אפילו משום נדה:",
+                "<b>תשב לזכר ולנקבה.</b> טמאה שבועים כיולדת נקבה, ואין לה דם טוהר אלא שלשים ושלשה ימים כיולדת זכר. הואיל ואינו ניכר אם זכר אם נקבה, נותנים עליו חומרי זכר וחומרי נקבה:"
+            ],
+            [
+                "<b>סנדל.</b> חתיכת בשר עשויה כדמות לשון של שור. ומפני שיש לה צורת סנדל קורין לה סנדל. והוא רגיל לבוא עם ולד. ויש מפרשים, סנדל, שנאוי ולד [צ״ל ודל]:",
+                "<b>שליא.</b> כמין קרום שהולד מונח בתוכה. ותחילתה כחוט של ערב. וכשהיא הולכת ורווחת, רחבה כתורמוס, וחלולה כחצוצרת. ואין שליא פחותה מטפח:",
+                "<b>הבית טמא.</b> משום אוהל המת, דולד הוה בה ומת:",
+                "<b>נימוק הולד.</b> ונעשה דם ונתערב בדם הלידה ובטל ברוב, ואין הבית טמא. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>תשב לזכר ולנקבה.</b> טמאה שבועים כנקבה, וימי טוהר שלה שלשים ושלשה יום בלבד כזכר:",
+                "<b>טומטום וזכר אנדרוגינוס וזכר.</b> כגון שילדה תאומים, אחד טומטום או אנדרוגינוס, והאחד זכר ודאי:",
+                "<b>תשב לזכר ולנקבה.</b> ולא אמרינן מדהאי זכר ודאי, האי נמי זכר:",
+                "<b>תשב לנקבה בלבד.</b> דאפילו הוי טומטום זכר, בתר נקבות אזלינן, דכל ימי זכר בין לטומאה בין לטהרה מובלעים תוך של נקבה:",
+                "<b>מחותו.</b> אברים אברים:",
+                "<b>מסורס.</b> לשון הפוך הוא. כמו, סרס המקרא ודרשהו [בבא בתרא קי״ט]:",
+                "<b>משיצא רובו הרי הוא כילוד.</b> וראשו כרובו. הלכך משיצא ראשו של מחותך, אע״פ שכל שאר הגוף בפנים, הרי הוא כילוד:",
+                "<b>פדחתו.</b> מצחו:"
+            ],
+            [
+                "<b>ואין ידוע מה הוא.</b> אם זכר אם נקבה:",
+                "<b>תשב לזכר ולנקבה.</b> ימי טוהר דזכר, וימי טומאה דנקבה:",
+                "<b>לזכר ולנקבה ולנדה.</b> כלומר, כשתראה תהא נדה, שאין לה ימי טוהר, דשמא לאו ולד הוא. וטובלת לסוף ארבעים כיולדת זכר למאן דאמר טבילה בזמנה מצוה. וטובלת יום ארוך, כגון יולדת זכר שטבלה לסוף שבעה ואינה טהורה לקודש ולמקדש עד מלאות הארבעים, צריכה טבילה אחרת לסוף הארבעים, וזאת נצרכה לטבול לסוף ארבעים יום כיולדת זכר, אע״פ שאין טבילה זו מועלת לה כלום, שהרי אינה טהורה לקודש ולמקדש עד מלאות שמונים כיולדת נקבה:"
+            ],
+            [
+                "<b>המפלת ליום ארבעים.</b> לטבילתה:",
+                "<b>אינה חוששת לולד.</b> שלא נגמרה יצירתו עד שיכלו כל ארבעים יום:",
+                "<b>ולנדה.</b> כשתראה, תהא נדה, דלמא ליכא ולד ואין כאן ימי טוהר:",
+                "<b>יום ארבעים ואחד תשב לזכר.</b> שבעה ימי טומאה. אפילו בלידה יבישתא שאינה נדה. אבל שבועים דנקבה, אינה יושבת, כדקתני טעמא שיצירת נקבה לשמונים ואחד. ואין הלכה כר׳ ישמעאל:",
+                "<b>וחכמים אומרים כו׳</b> חכמים היינו תנא קמא, אלא משום דמסתבר טעמיה דרבי ישמעאל טפי מדתנא קמא, הדר רבי ושנאה בלשון חכמים, לאשמעינן דהלכה כסתם ראשון, ואף על פי שמחלוקת רבי ישמעאל בצדו:"
+            ]
+        ],
+        [
+            [
+                "<b>בנות כותים נדות מעריסתן.</b> מקטנותן, כשהן מונחות בעריסה, גזרו בהו רבנן דליטמו משום נדה, דכתיב (ויקרא ט״ו:י״ט) ואשה כי תהיה זבה, ותניא אין לי אלא אשה שהיא גדולה. תינוקת בת יום אחד לנדה מנין, תלמוד לומר ואשה. וכותים לא דרשי אשה ואשה, וכי חזיין קטנות לא מפרשי להו, הלכך גזרו בהו רבנן דליטמו כולהו:",
+                "<b>ומטמאין משכב התחתון כעליון.</b> תחתונו של בועל נדה טמא כעליונו של זב, מה עליונו של זב אינו מטמא אלא אוכלין ומשקין, אף תחתונו של בועל נדה אינו מטמא אלא אוכלין ומשקין. ועליונו של זב, הוא הדבר הנישא על גבי הזב נפקא לן מקרא דאינו מטמא אדם וכלים אלא אוכלים ומשקים, דכתיב (ויקרא ט״ו:י׳) והנוגע בכל אשר יהיה תחתיו יטמא, מאי תחתיו, אילימא תחתיו דזב, מכל אשר יגע במשכבו נפקא, אלא הנוגע בכל אשר יהיה הזב תחתיו יטמא, ומדלא ערבינהו ונכתוב וכל הנוגע בכל אשר יהיה תחתיו והנושא אותם יכבס בגדיו, ואפסקינהו ביטמא, מכלל דהאי יטמא לאו באדם וכלים איירי, אלא באוכלים ומשקים. וכותים שהן בועלי נדות, מטמאים משכב התחתון שלהן אוכלין ומשקין, אבל לא אדם וכלים, כעליונו של זב שגם הוא מטמא אוכלים ומשקים לא אדם וכלים. וכל הדברים הללו לא נאמרו אלא בזמן שהיו הכותים מחזיקים בתורה ומדקדקים בהרבה מצות כישראל. אבל לאחר שבדקו ומצאו להם כדמות יונה בראש הר גריזים שעובדים אותה, עשאום כנכרים גמורים לכל דבריהם, בין לענין טומאה וטהרה, בין לשאר דינים שבתורה, אין הפרש בינם לבין הנכרים כלל:",
+                "<b>והן יושבות על כל דם.</b> כלומר, לפיכך הכותים הם בועלי נדות, לפי שהן יושבות על כל דם, דכל דם שרואה בין אדום בין ירוק יושבת עליו ימי נדות, וזו תקלה היא להם, שאם רואה דם ירוק היום מתחלת למנות מהיום שבעת ימי נדה, ואם תראה באותם ימי נדות דם אדום, אינה מונה אלא מיום ראיה ראשונה, ואותו דם טהור היה, ומראיה שניה היא צריכה למנות:",
+                "<b>ואין חייבין עליהן.</b> הלובש או מתכסה באותן בגדים ונכנס למקדש, פטור מקרבן. או אם נגעו אותן בגדים של משכב שלהן בתרומה, תולין:",
+                "<b>מפני שטומאתן ספק.</b> דלא ידעינן אי נדה [היא] אי לא. ובגמרא פריך אמתניתין מהא דתנן במסכת טהרות פרק ד׳ (משגה ה׳) על ששה ספיקות שורפין את התרומה, על ספק בגדי עם הארץ, כלומר על בגדי עם הארץ אם נגעו בה, נשרפת, משום שמא טמא היה, והאי כותי נמי תיפוק ליה אם נגע משכבו בתרומה, תהא נשרפת, משום דעם הארץ הוא, והוי ליה בגדי עם הארץ. ומשני, דמתניתין איירי בכותי שטבל בפנינו ועלה ודרס על בגדיו של חבר כשהוא ערום, או שלבש בגדי חבר, או שהטביל את בגדיו בפניו, באופן דבגדיו של כותי כשהן מדרס, לא נגעו בבגדיו של חבר כשדרס עליהן, ואח״כ נגעו בגדיו של חבר שדרס כותי עליהן בתרומה, לא שרפינן תרומה עליהן. דאי משום טומאת עם הארץ, הא טביל ליה. ואי משום בועל נדה, שמא לא בעל בקרוב וכבר עברו ימי טומאתו וסלקא ליה טבילה. ואם תמצא לומר בעל בקרוב, שמא לא היתה אשתו יושבת על דם טמא אלא על דם טהור, והוי ספק ספיקא, ואספק ספיקא לא שרפינן תרומה:"
+            ],
+            [
+                "<b>פירשו ללכת בדרכי ישראל הרי הן כישראליות.</b> אבל סתמא, הרי הן ככותיות:",
+                "<b>ר׳ יוסי אומר לעולם הן כישראל.</b> וסתמא הן כישראליות. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>דם נכרית בית שמאי מטהרין.</b> ואע״ג דברוקה ובמימי רגליה מודו בית שמאי דרבנן גזרו עליהן להיות כזבין לכל דבריהן, אפילו הכי דמה טהור, דשיירו בה רבנן למהוי הכירא דטומאתן דרבנן, כי היכי דלא לשרפו עלייהו תרומה וקדשים:",
+                "<b>ודם טהור של מצורעת.</b> ואע״ג דמעינות של מצורעת כגון רוקה ומימי רגליה הוו אב הטומאה כשל זב, אפילו הכי דם טוהר שלה טהור, דלאו מעין הוא, דדומיא דרוק בעינן שמתעגל ויוצא:",
+                "<b>כרוקה וכמימי רגליה.</b> דמטמאין לחין ואין מטמאין יבשין. והך היכרא הוא דעבוד גבי דם הנכרית דמטמא מדרבנן שגזרו עליהם שיהיו כזבים לכל דבריהן, דאילו דישראלית מטמא לח ויבש, ודנכרית לח ולא יבש, כרוקה וכמימי רגליה דאין מטמאין יבשין. ודם טהור של מצורעת נמי, אע״ג דדם לאו מעין הוא, דין מעין אית ליה, דרחמנא רבייה מקרא דכתיב לזכר, לרבות מצורע למעינותיו, ולנקבה לרבות מצורעת למעינותיה, ואמרינן מעינותיה דמאי, אילימא שאר מעינותיה כגון רוקה ומימי רגליה דאתו מזב דכתיב ביה וכי ירוק הזב, ומיניה נפקי שאר מעינות, מזכר נפקא, דכיון דאתרבי מצורע למעינותיו, אתרבי מצורעת לכל מעינותיה דאיכא דכוותייהו בזכר, אלא לדמה דליתיה בזכר, וכיון דרבייה רחמנא לדמה שיהא כרוקה וכמימי רגליה, א״כ מה רוקה ומימי רגליה מטמאין לחין ואין מטמאין יבשים, אף דמה כן:",
+                "<b>דם היולדת.</b> שעברו שבעת ימי טומאת לידה ולא טבלה:",
+                "<b>בית שמאי אומרים כרוקה וכמימי רגליה.</b> מטמא לח ואינו מטמא יבש. ואע״ג דדם טוהר הוא, דביומי תלה רחמנא והא מלו, וליכא לטמוייה נמי משום מעין דהא אין מתעגל ויוצא, אפילו הכי רבנן גזור טומאה עליה, הואיל ולא טבלה וטמאה היא. גזירה אחר שבעה אטו תוך שבעה. ומיהו לא גזור שיטמא לח ויבש כלפני שבעה, כי היכי דלהוי ליה הכירא דלידע דטומאתו דרבנן:",
+                "<b>ובית הלל אומרים מטמא לח ויבש.</b> דטומאתו מן התורה כל זמן שלא טבלה. דסברי בית הלל ביומי וטבילה תלה רחמנא, וכל זמן שלא טבלה, הרי דמה לאחר שבעה כלפני שבעה:",
+                "<b>ומודים ביולדת בזוב.</b> אם בעת לדתה היתה זבה שהיא צריכה לספור שבעה נקיים קודם שתטהר, וילדה ולא ספרה, מודים בית שמאי לבית הלל שדמה טמא לח ויבש אע״פ שעברו שבעת ימי לידה לזכר ושבועים לנקבה, שדמה של זבה לעולם הוא בטומאתו מן התורה עד שתספור שבעה נקיים:"
+            ],
+            [
+                "<b>המקשה נדה.</b> הכי קאמר, המקשה בלדתה בימי נדתה וראתה דם בהקשותה, הרי היא נדה, דלא טיהרה תורה לדם קושי אלא באחד עשר יום של ימי זיבה, אבל בימים של נדה לא טיהריה רחמנא:",
+                "<b>קשתה.</b> מחמת ולד שלשה ימים בתוך אחד עשר יום של ימי זיבה וראתה כל שלשה ימים רצופים:",
+                "<b>ושפתה.</b> שעמדה בשופי ובנחת מחבליה מעת לעת ברביעי:",
+                "<b>וילדה.</b> אגלאי מלתא דדמים שראתה לא באו מחמת ולד, הלכך הרי זו יולדת בזוב. אבל אם לא שפתה סמוך ללידתה, כל דמים שראתה, מחמת ולד הוא, ורחמנא טהרינהו מזיבה, דכתיב זוב דמה, דמה מחמת עצמה ולא דמה מחמת ולד:",
+                "<b>לילה ויום.</b> דאם שפתה בחצי יום שלישי וילדה בחצי יום רביעי דשפתה מעת לעת, אין זה שופי, אא״כ שפתה לילה ויום של אחר הלילה:",
+                "<b>כלילי שבת ויומו.</b> והלכה כר׳ אליעזר:",
+                "<b>ששפתה מן הצער.</b> כלומר ושפתה זו שאמרנו, אם שפתה מן הצער אע״פ שלא שפתה מן הדם, הוי שופי:"
+            ],
+            [
+                "<b>כמה הוא קשויה.</b> דלא אתיא לידי זיבה בכל דמים שתראה:",
+                "<b>אפילו ארבעים וחמשים יום.</b> אם לא שפתה יום אחד סמוך ללידה, לא אתיא לידי זיבה ולא הויא יולדת בזוב:",
+                "<b>דיה חדשה.</b> דיה אם נטהר את הקושי חודש אחד, דהיינו חודש תשיעי. אבל קשתה שלשה בתוך אחד עשר ימי זיבה בחודש שמיני ואפילו קשתה והולכת כל תשיעי, הרי זו יולדת בזוב מחמת שלשה ימים של שמיני:",
+                "<b>אין קשוי יותר משתי שבתות.</b> שאם קשתה וראתה שלשה ימים קודם שתי שבתות והיתה מקשה והולכת כל השבתות אחרי כן, הרי זו יולדת בזוב מחמת שלשה ימים שהיו קודם השתי שבתות. והלכה כר׳ יוסי ור׳ שמעון:"
+            ],
+            [
+                "<b>המקשה בתוך שמונים של נקבה.</b> כגון ששמשה לאחר ארבעה עשר של ימי לידה ונתעברה והפילה בתוך שמונים:",
+                "<b>כל דמים שהיא רואה טהורים.</b> דכל תוך מלאת הוי דם טהור:",
+                "<b>ור׳ אליעזר מטמא.</b> נדה. דכיון דבקושי בא, לאו דם טוהר הוא אלא מחמת ולד שבמעיה, ומזיבה הוא דטהריה רחמנא לקשוי, ולא מנדה:",
+                "<b>שהחמיר בדם השופי.</b> כגון שאר יולדת שרואה שלשה בשופי וילדה, הרי זו יולדת בזוב:",
+                "<b>היקל בדם הקושי.</b> לטהרה מזיבה:",
+                "<b>מקום שהיקל בדם השופי.</b> לטהרה מכל טומאה, כגון תוך מלאת:",
+                "<b>אינו דין שנקל בדם הקושי.</b> לטהרו מכל טומאות ואפילו מנדה:",
+                "<b>דיו לבא מן הדין.</b> כגון קושי של תוך מלאת שאתם למדים מקושי של עלמא, דיו להיות כנדון כקושי דעלמא, מה קושי דעלמא. טמא בנדה, אף קושי דתוך מלאת טמא בנדה:"
+            ],
+            [
+                "<b>כל אחד עשר יום.</b> שאחר שבעת ימי נדה:",
+                "<b>בחזקת טהרה.</b> ואינה צריכה לבדוק עצמה. דהלכה למשה מסיני שאין בין נדה לנדה פחות מאחד עשר יום:",
+                "<b>ישבה לה ולא בדקה.</b> מתניתין חסורי מחסרא והכי קתני, בימי נדתה בעיא בדיקה. ישבה ולא בדקה, שגגה, נאנסה, הזידה ולא בדקה, טהורה:",
+                "<b>הגיעה שעת וסתה ולא בדקה.</b> אף על פי שבדקה אחר כך ומצאה טהורה, הואיל ולא בדקה בשעת וסתה, טמאה, דאורח בזמנו בא:",
+                "<b>במחבא.</b> מחמת לסטים או חיל שבא לעיר. ואין הלכה כר׳ מאיר:",
+                "<b>אבל ימי הזב והזבה.</b> שבעת ימים נקיים שצריכים לספור:",
+                "<b>ושומרת יום.</b> כגון הרואה יום אחד או שני ימים בימי זיבתה, אינה סופרת אלא יום אחד בנקיות, וטובלת לערב וטהורה לבעלה:",
+                "<b>הרי אלו בחזקת טומאה.</b> כיון שנפתח מעינה וראתה היום, אע״ג דתוך אחד עשר היא, הויא למחר בחזקת טומאה:"
+            ]
+        ],
+        [
+            [
+                "<b>יוצא דופן.</b> אשה שפתחו [מעיה] ע״י סם והוציאו העובר לחוץ ונתרפאה:",
+                "<b>אין יושבין עליו ימי טומאה.</b> שבעה לזכר ושבועיים לנקבה:",
+                "<b>וימי טהרה.</b> ואין לה דם טוהר:",
+                "<b>ואין חייבין עליו קרבן.</b> של יולדת. דכתיב (ויקרא י״ב:ב׳) אשה כי תזריע וילדה, עד שתלד ממקום שמזרעת:",
+                "<b>רבי שמעון אומר הרי זה כילוד.</b> שנאמר [שם] ואם נקבה תלד, לרבות יוצא דופן. ואין הלכה כר׳ שמעון:",
+                "<b>כל הנשים מיטמאות.</b> בנדה משיצא הדם מן המקור והגיע לבית החיצון, ואע״ג דהעמידוהו כותלי בית הרחם ולא פירש לחוץ. דכתיב [שפ ט״ו] דם יהיה זובה בבשרה, מלמד שמטמאה אע״פ שעדיין הוא בבשרה. ובית החיצון מקרי מקום שהאבר דש בו בשעת ביאה:",
+                "<b>אינן מטמאין עד שתצא טומאתן לחוץ.</b> דכתיב בזב [שם] איש כי יהיה זב מבשרו, עד שתצא זובו מבשרו. ובבעל קרי כתיב (שם כב) אשר תצא ממנו שכבת זרע:"
+            ],
+            [
+                "<b>שנזדעזעו אבריו.</b> שנעקרה שכבת זרע מגופו:",
+                "<b>אוחז באמה.</b> ואע״ג דכל האוחז באמה ומשתין כאילו מביא מבול לעולם, הכא כיון דנעקרה שכבת זרע שוב אינו חוזר ומתחמם לעקור עוד מיד באותה שעה:",
+                "<b>ומטמאין.</b> זוב ושכבת זרע:",
+                "<b>בכל שהן.</b> לאדם היוצא ממנו. אבל הנוגע, אינו טמא עד שיגע בכעדשה:"
+            ],
+            [
+                "<b>מיטמאה בנדה.</b> אם ראתה דם:",
+                "<b>בת עשרה ימים מיטמאה בזיבה.</b> אם ראתה שלשה ימים רצופים לאחר שבעה. דכל דם שרואה בתוך שבעה דם נדה הוא, הילכך אי אפשר לה ליטמא בזיבה דהיינו להיות זבה גדולה, עד עשרה ימים:",
+                "<b>תינוק בן יום אחד מיטמא בזיבה.</b> דכתיב (שם ט״ו) איש איש כי יהיה זב, לימד על תינוק בן יומו שמיטמא בזיבה:",
+                "<b>ומיטמא בנגעים.</b> דגבי נגעים כתיב (שם י״ג) אדם כי יהיה בעור בשרו, ותינוק בן יומו אדם הוא, דאדם כל שהוא משמע:",
+                "<b>ומיטמא בטמא מת.</b> דכתיב (במדבר י״ט:י״ח) ועל הנפשות אשר היו שם, נפש כל שהוא:",
+                "<b>וזוקק ליבום.</b> אם נולד יום אחד קודם מיתת אחיו. אבל נולד לאחר מיתת אחיו, אינו זוקק, דכתיב (דבריס כ״ח) כי ישבו אחים יחדיו, שהיתה להם ישיבה אחת בעולם:",
+                "<b>ופוטר מן היבום.</b> אם נולד לאחר מיתת אביו וחיה שעה אחת ומת. אבל כל זמן שמעוברת, אינו מתירה לינשא:",
+                "<b>ומאכיל בתרומה.</b> בת ישראל שניסת לכהן ומת, ונולד בן לאחר מיתתו, אוכלת בשבילו בו ביום שנולד, כדכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו בלחמו, ודרשינן יאכילו את אמם. אבל הניחה מעוברת, אינה אוכלת בשבילו עד שיוולד:",
+                "<b>ופוסל מן התרומה.</b> כגון כהן שהיו לו שתי נשים, אחת גרושה שעבר ונשאה כשהיא גרושה, ואחת שאינה גרושה, ויש לו בנים משאינה גרושה, ועבדים שנפלו להן בירושה אוכלים בתרומה בשבילן, דכתיב [שם] וכהן כי יקנה נפש קנין כספו, ויש לו בן יום אחד מן הגרושה והוא חלל, ויש לו חלק בעבדים, ופוסל את כולן מן התרומה, דאין ברירה לדעת מי מהן מגיע לחלקו. ודוקא בן יום אחד דראוי לירושה. אבל כל זמן שלא נולד, אוכלים כולן, דאין זכיה לעובר:",
+                "<b>ונוחל ומנחיל.</b> נוחל את האם. אם מתה אמו ביום שנולד, הרי הוא נוחלה. וכשמת הוא, באין אחיו מאביו ויורשים הימנו נכסי אמו. אבל עובר שבמעיה, אם מתה מעוברת אינו נוחל את אמו להנחיל לאחיו מאביו, שהרי מת הוא קודם אמו, ואין הבן יורש את אמו בקבר להנחיל לאחיו מאביו:",
+                "<b>וההורגו חייב.</b> דכתיב (ויקרא כ״ד) ואיש כי יכה כל נפש, מכל מקום:",
+                "<b>כחתן שלם.</b> שחייבים להתאבל עליו. והני מילי, דקים להו בגויה שכלו לו חדשיו, אבל לא קים להו שכלו לו חדשיו, אין חייבין להתאבל עליו עד שיהיה בן שלשים ואחד יום:  "
+            ],
+            [
+                "<b>מתקדשת בביאה.</b> אם מסרה אביה לכך: ",
+                "<b>ואם בא עליה יבם קנאה.</b> להיות אשתו לכל דבר, ויורשה ומיטמא לה וזכה בנכסי אחיו:",
+                "<b>וחייבין עליה משום אשת איש.</b> אם קבל בה אביה קדושין מאחד, ובא עליה אחר, נהרג עליה, דביאתה ביאה:",
+                "<b>ומטמאה את בועלה.</b> אם היא נדה. אבל פחות מכן, אע״פ שהיא מטמאה במגע, אינה מטמאה את בועלה משום בועל נדה לטומאת שבעה, אלא משום נוגע ולטומאת ערב:",
+                "<b>תחתון.</b> של בועל נדה:",
+                "<b>כעליונו.</b> של זב, שמטמא אוכלין ומשקין ולא אדם וכלים:",
+                "<b>מן הפסולין.</b> כגון נכרי, ועבד, ונתין, ממזר, או חלל:",
+                "<b>פסלה.</b> מתרומת אביה, אם היא בת כהן:",
+                "<b>מכל העריות.</b> כגון אביה או חמיה:",
+                "<b>והיא פטורה.</b> מפני שהיא קטנה ואינה בת עונשים:",
+                "<b>כנותן אצבע בעין.</b> שדומע וחוזר לכמות שהיה, אף כאן חוזרת בתולה כמו שהיתה:"
+            ],
+            [
+                "<b>שבא על יבמתו קנאה.</b> וזכה בנכסיו אחיו. ואע״פ שאין קנין לקטן, שאני הכא דמן שמיא אקנויה נהליה:",
+                "<b>ואינו נותן גט עד שיגדיל.</b> אם בא לגרשה. דקידושי אחיו קדושין גמורים, וגירושין של זה אינן גירושין גמורין. ודוקא כשבא עליה לאחר שהגדיל, די לה בגט. אבל אם לא בא עליה לאחר שהגדיל, צריכה גט וחליצה:",
+                "<b>ומטמא בנדה.</b> אם בא עליה בנדתה. דביאתו ביאה לכל דבר:",
+                "<b>ופוסל.</b> כגון נכרי ועבד או חלל בן תשע שנים שבא על הכהנת, פסלה מתרומת אביה:",
+                "<b>ואינו מאכיל.</b> אם הוא כהן ונשא ישראלית, אינו מאכילה בתרומה, לפי שאין קנינו קנין גמור. ואפילו הוא יבם דקנייה בהך ביאה כדאמרן, אפילו הכי אינו מאכילה בתרומה:",
+                "<b>ופוסל את הבהמה.</b> אם רבעה על פי עד אחד:",
+                "<b>ונסקלת על ידו.</b> אם יש שני עדים:"
+            ],
+            [
+                "<b>נדריה נבדקים.</b> אם ידעה לשם מי נדרה, לשם מי הקדישה, נדרה נדר:",
+                "<b>נדריה קיימין.</b> והוא שהביאה שתי שערות. וכן בן שלש עשרה שנה ויום אחד נדריו קיימים, דוקא כשהביא שתי שערות:",
+                "<b>ובודקין כל שתים עשרה.</b> מהו דתימא הואיל ואמר מר שלשים יום בשנה חשובים שנה, היכא דבדקנוה שלשים יום קמאי דשתים עשרה ולא ידעה לפרש לשם מי נדרה, תו לא נבדוק, ולחזקה כקטנה, קמשמע לן:",
+                "<b>קודם לזמן הזה.</b> קודם ראש השנה של שתים עשרה לתינוקת ושל שלש עשרה לתינוק:",
+                "<b>אין נדריהן נדר.</b> דקטנים הן:"
+            ],
+            [
+                "<b>פגה.</b> סמדר. כמו התאנה חנטה פגיה (שיר ב׳). כך התינוקת שאין לה סימן לא בדדין ולא בשערות:",
+                "<b>בוחל.</b> הפרי הקרוב להתבשל. ולשון חכמים הוא, התאנים משיבחילו חייבים במעשר. כך כשיש לה סימן דדין קצת, בידוע שהביאה שתי שערות ונערה היא:",
+                "<b>צמל.</b> לשון נוטריקון יצתה מלאה. שיש לה סימן מובהק בדדיה והיא בוגרת:",
+                "<b>בזו ובזו.</b> אפילו כשהיא נערה, אביה זכאי בכל. דכתיב (במדבר ל׳) בנעוריה בית אביה, כל שבח נעוריה לאביה:"
+            ],
+            [
+                "<b>איזו היא סימניה.</b> אצמל קאי:",
+                "<b>קמט.</b> שגדלו דדיה עד שכפולים מעט על החזה ויראה כקמט:",
+                "<b>משיטו הדדין.</b> גדולים יותר מקמט:",
+                "<b>הפיטומת.</b> ראש הדד. כמו ניטלה פטמתו [סוכה פרק ג׳ משנה ו׳]:",
+                "<b>על העוקץ.</b> חודו של דד שתינוק יונק. ופיטומת היינו סביבות העוקץ. וכל הסימנים הללו כשנראו באשה הרי היא בוגרת, למר כדאית ליה ולמר כדאית ליה, ושוב אין לאביה רשות בה. והלכה כדברי כולם להחמיר. הלכך אם נראה בה אחד מן הסימנים הללו, דיינינן בה דין בוגרת לחומרא. אבל לא לקולא, שאם קידשה את עצמה, צריכה גט שמא בוגרת היא. ואם אביה קידשה, צריכה נמי גט, דשמא עדיין נערה היא, עד שיהיו בה כל הסימנים הללו כולם, ואז תיחשב בוגרת בין לקולא בין לחומרא:"
+            ],
+            [
+                "<b>והיא אילונית.</b> כלומר וצריך שייראו בה נמי סימני אילונית. שאם לא נראו בה סימני אילונית, אע״פ שהיא בת עשרים ולא הביאה שתי שערות, עדיין קטנה היא, עד שתהיה בת שלשים וחמש שנה ויום אחד. ואם לא הביאה שתי שערות אז, אע״פ שלא נראו בה סימני אילונית, הרי זו אילונית. וסימני אילונית פירשנו [ריש] פרק קמא דיבמות:",
+                "<b>לא חולצת ולא מתיבמת.</b> ומותרת לינשא לשוק. דרחמנא פטרה, דכתיב (דברים כ״ה:ו׳) והיה הבכור אשר תלד, פרט לאילונית, שאינה יולדת:",
+                "<b>והוא סריס.</b> כלומר שנראו בו סימני סריס. דאי לא נראו בו סימני סריס, עדיין הוא קטן, עד שיהיה בן שלשים וחמש שנה ויום אחד, דאז אפילו לא נראו בו סימני סריס, בידוע שהוא סריס, כיון שלא הביא שתי שערות. וסריס לאו בר חליצה [ויבום] הוא, דכתיב [שם] להקים לאחיו שם בישראל, והאי לאו בר הכי הוא:",
+                "<b>ר׳ אליעזר אומר הזכר כדברי בית הלל.</b> בן עשרים, אם נראו בו סימני סריס, הרי זה סריס:",
+                "<b>והנקבה.</b> בת שמונה עשרה, אם נראו בה סימני אילונית, הרי זו אילונית כדברי בית שמאי. ואין הלכה כרבי אליעזר:"
+            ]
+        ],
+        [
+            [
+                "<b>בא סימן התחתון.</b> שתי שערות שהוא סימן נערות:",
+                "<b>עד שלא בא העליון.</b> סימן של דדין, והוא בוחל:",
+                "<b>או חולצת או מתיבמת.</b> משום דגדולה היא. שהשערות סימן מובהק, ועלייהו סמכינן:",
+                "<b>אע״פ שאי אפשר לרבנן לבוא סימן העליון בלא התחתון.</b> ומכי אתא סימן העליון, אע״ג דבדקו ולא אשכחו תחתון, מימר אמרינן סימן התחתון ודאי אתא אלא שנשר, מכל מקום לר׳ מאיר לא חולצת ולא מתיבמת. דר׳ מאיר סבירא ליה אפשר לבוא סימן עליון בלא תחתון, ואנן אתחתון סמכינן, הלכך עדיין קטנה היא ולא חולצת ולא מתיבמת. ור״מ לטעמיה דאמר קטן וקטנה לא חולצין ולא מתיבמין. קטן, שמא ימצא סריס. וקטנה, שמא תמצא אילונית:",
+                "<b>או חולצת או מתיבמת.</b> ואפילו היא קטנה מתיבמת לרבנן, דלא חיישי למיעוטא שמא תמצא אילונית, דרוב נשים אינן אילוניות. מיהו לחליצה בעינן שתהא גדולה אפילו לרבנן, דאיש כתיב בפרשה [דברים כ״ה], ומקשינן אשה לאיש. והלכה כחכמים:",
+                "<b>מפני שאמרו אפשר לתחתון לבוא וכו׳</b> אע״ג דתנא ליה ברישא הדר תניא זימנא אחריתי, משום דבעי למסמך ליה כיוצא בו וכו׳ דדמי ליה:"
+            ],
+            [
+                "<b>כל כלי חרס שהוא מכניס משקה.</b> כשמניחו על המים, יש בו נקב גדול שהמים נכנסים לתוכו, כל שכן שאם נותן המים לתוכו יוצא המשקה לחוץ אבל יש נקב קטן שמוציא ואינו מכניס. ונפקא מינה להא דקיימא לן דכלי חרס שלם שניקב, אינו פסול לקדש בו מי חטאת, דהיינו לתת בתוכו מים של אפר פרה, עד שינקב נקב גדול בכונס משקה. אבל ניקב נקב קטן כמוציא משקה, לא נפיק מתורת כלי ולא מפסיל בהכי. ולעולם אין נקב קטן במוציא משקה מוציא מתורת כלי אלא הגסטרא בלבד, דהיינו שבר כלי שיחדו למלאות בו מים ולהשתמש בו, אם ניקב במוציא משקה, בטל מתורת כלי, שאין אומרים הבא גסטרא אחרת ונשים תחת גסטרא זו לקבל המשקה היוצא. אבל כלי שלם שניקב במוציא משקה, לא בטל מכלום, לפי שאדם חס עליו ואינו שוברו, ומשתמש בו, ומביא שבר כלי ומניח תחתיו לקבל המשקה היוצא ממנו. ומעתה הכי פירושא דמתניתין, כל כלי חרס הפסול למי חטאת פסול לגסטרא, ויש פסול לגסטרא וכשר למי חטאת:",
+                "<b>כל אבר שיש בו צפורן.</b> כגון אצבע יתירה שבאצבעות היד, אם יש בה צפורן, חשובה אבר, ומטמא במגע ובמשא ובאוהל, כאבר שיש בו עצם שמטמא באוהל ואפילו אי ליכא כזית בשר, דקיי״ל האברים אין להם שיעור:",
+                "<b>ויש שיש בו עצם.</b> ולא חשובה אבר אם יותרת היא, כיון שאין בו צפורן, ומטמאה במגע ובמשא, ואינה מטמאה באוהל כל זמן שאין בה כזית בשר. ואי לאו יתרת היא, ודאי מטמאה באוהל משום אבר, אע״ג דאין בה צפורן ואע״ג דליכא כזית בשר:"
+            ],
+            [
+                "<b>כל המיטמא במדרס הזב.</b> כל כלי הראוי להיות אב הטומאה במדרס הזב, כגון כלי המיוחד למשכב ומושב, ראוי להיות אב הטומאה אם נגע במת או נטמא באוהל המת. ויש שהוא כלי גמור לקבל כל טומאות ונעשה אב הטומאה על ידי מת, ואינו נעשה אב הטומאה ע״י הזב במדרס, כגון אם כפה הזב סאה וישב עליה, או תרקב וישב עליה, אין אותו כלי טמא מדרס להיות נעשה אב הטומאה, אלא ראשון לטומאה במגעו של זב, דכתיב (ויקרא ט״ו) אשר ישב עליו הזב, מי שמיוחד לישיבה, יצא זה שאומרים לו עמוד ונעשה מלאכתנו. אבל אם נגע במת, נעשה אב הטומאה, שאין אומרים בטמא מת עמוד ונעשה מלאכתנו:"
+            ],
+            [
+                "<b>כל הראוי לדון דיני נפשות.</b> כל שכן שראוי לדון דיני ממונות:",
+                "<b>ויש שראוי לדון דיני ממונות.</b> כגון ממזר, דכשר לדיני ממונות, ופסול לדיני נפשות:",
+                "<b>ויש שכשר להעיד ואינו כשר לדון.</b> כגון סומא באחת מעיניו. ומתניתין ר׳ מאיר היא דדריש קרא דכתיב (דברים כ״א:ה׳) ועל פיהם יהיה כל ריב וכל נגע, מקיש ריב לנגע. מה נגע שלא בסומא דכתיב (ויקרא י״ג:י״ב) לכל מראה עיני הכהן, אף ריב שלא בסומא. ואין הלכה כהאי סתמא, דחכמים פליגי עליה דר׳ מאיר ואמרי דכי היכי דאשכחן דגמר דין כשר בלילה אע״פ שאין רואים נגעים בלילה, הכי נמי סומא באחת מעיניו כשר לדון אע״פ שאינו כשר לראות נגעים:"
+            ],
+            [
+                "<b>כל שחייב במעשרות מיטמא טומאת אוכלים.</b> דאין לך דבר חייב במעשר שאינו אוכל:",
+                "<b>ויש שמיטמא טומאת אוכלים ואינו חייב במעשרות.</b> כגון בשר ודגים וביצים, שאינן גידולי קרקע:"
+            ],
+            [
+                "<b>כל שחייב בפאה חייב במעשרות.</b> דגבי פאה תנן, כלל אמרו בפאה, כל שהוא אוכל ונשמר וגידולו מן הארץ ומכניסו לקיום ולקיטתו כאחת, חייב בפאה. ואילו גבי מעשר תנן, כל שהוא אוכל ונשמר וגידולו מן הארץ חייב במעשר. ומכניסו לקיום ולקיטתו כאחת לא קתני. נמצא ירק שאין מכניסו לקיום, ותאנה וכיוצא בהם שאין לקיטתם כאחת, חייבין במעשרות ופטורים מן הפאה:"
+            ],
+            [
+                "<b>כל שחייב בראשית הגז.</b> רחלים ואילים בלבד: ",
+                "<b>חייב במתנות.</b> הזרוע והלחיים והקיבה:",
+                "<b>ויש שחייב במתנות.</b> שחיוב המתנות לשור ועזים וכבשים:"
+            ],
+            [
+                "<b>ויש שיש לו שביעית ואין לו ביעור.</b> כגון הדברים ששרשם נשאר בקרקע בין בימות החמה בין בימות הגשמים, כמו הלוף שוטה והדנדנה, שקורים בערבי נענ״ע, ובלע״ז מינט״א, דכיון שאין כלין לעולם מן השדה, אין חייב לבערם מן הבית, דכתיב (ויקרא כ״ה:ז׳) ולבהמתך ולחיה אשר בארצך, כל זמן שחיה אוכלת בשדה, האכל לבהמתך מן הבית, כלה לחיה מן השדה כלה לבהמתך מן הבית, וכל הנך דלא כלו לחיה מן השדה, אין צריך לבערם מן הבית:"
+            ],
+            [
+                "<b>קשקשת.</b> מלבוש של דג, הקבוע בו:",
+                "<b>סנפיר.</b> כנפים שפורח בהן. וכל שיש לו קשקשת בידוע שיש לו סנפיר ואין צריך לבדוק אחריו עוד, שדג טהור הוא:",
+                "<b>ויש שיש לו סנפיר.</b> והוא דג טמא, שאין לו קשקשת:",
+                "<b>יש לו טלפים.</b> פרסותיו סדוקות. שאין קרנים אלא לבהמה ולחיה טהורה:",
+                "<b>ואין לו קרנים.</b> כגון חזיר, שפרסותיו סדוקות, ואין לו קרנים:"
+            ],
+            [
+                "<b>ויש טעון ברכה לפניו ואין טעון ברכה לאחריו.</b> כגון ציצית, ותפילין, ומזוזה, שופר, סוכה, ולולב, שמברכין עליהן עובר לעשייתן, ואין טעונין ברכה לאחריהן:"
+            ],
+            [
+                "<b>תינוקת שהביאה שתי שערות.</b> לאחר שתים עשרה שנה ויום אחד:",
+                "<b>וחולצת או מתיבמת.</b> אע״ג דתנא חייבת בכל מצות האמורות בתורה, איצטריך למתני חולצת או מתיבמת, דמהו דתימא איש כתיב בפרשה (דברים כ״ה), ואם לא יחפוץ האיש, הלכך קטן לא חליץ. אבל אשה דלא כתיב בפרשה אלא יבמתו, בין גדולה בין קטנה חולצת או מתיבמת, קמ״ל דאי אייתיאת שתי שערות, אין. אי לא, לא. מאי טעמא, דמקשינן אשה לאיש:",
+                "<b>וכן התינוק שהביא שתי שערות.</b> לאחר שלש עשרה שנה ויום אחד. וקמי שתים עשרה לנקבה ושלש עשרה לזכר, אינו סימן אלא שומא: ",
+                "<b>וראוי להיות בן סורר ומורה משיביא שתי שערות עד שיקיף זקן התחתון.</b> אבל קודם שיביא שתי שערות עונשים הוא. ולאחר שהקיף זקן התחתון, ראוי להוליד, ורחמנא אמר בן ולא הראוי להיות אב:",
+                "<b>התחתון ולא העליון.</b> כלומר, באיזו הקפת זקן אמרו, בתחתון של מטה, ולא בעליון:",
+                "<b>עד שירבה השחור.</b> שישחיר אותו מקום שערות הרבה. ופסק הלכה, שהבת ממאנת עד שתהא בת שתים עשרה שנה ויום אחד. ולאחר זמן זה, אם הביאה סימנים, אינה יכולה למאן. ואם לא הביאה סימנים, ממאנת והולכת ואפילו עד שתהא בת עשרים שנה ויראו בה סימני אילונית. והני מילי, כשלא בא עליה לאחר שהיו לה שתים עשרה שנה ויום אחד. אבל אם בא עליה לאחר זמן זה, שוב אינה יכולה למאן. ואע״פ שלא נראו בה סימנים, חיישינן שמא הביאה שתי שערות ונשרו:"
+            ],
+            [
+                "<b>שתי שערות האמורות בפרה.</b> דקי״ל (פרה פרק ב׳) שתי שערות שחורות פוסלות בה:",
+                "<b>ובנגעים.</b> שער לבן, קיי״ל בתורת כהנים מיעוט שער שתים:",
+                "<b>והאמורות בכל מקום.</b> בתינוק ובתינוקת:",
+                "<b>לקרוץ.</b> לאחוז מעט:",
+                "<b>שיהו ניטלות בזוג.</b> של מספרים, והוי שיעורא רבא. והלכה כדברי כולן להחמיר, ומשנקרצת בצפורן דהוי שיעורא זוטא מכולהו, לא ממאנת שמא גדולה היא. ולענין חליצה, אינה חולצת, עד דאיכא שיעורא רבא דכולהו:"
+            ],
+            [
+                "<b>הרואה כתם.</b> שמצאה טפת דם בחלוקה:",
+                "<b>הרי זו מקולקלת.</b> אינה יודעת פתח נדותיה לידע מתי יתחילו אחד עשר יום שבין נדה לנדה, דהא לא ידעה אימת חזאי:",
+                "<b>וחוששת משום זוב.</b> אם עברו עליה שלשה ימי זיבה משלבשה חלוק זה, ומצאה עליו כתם גדול שיעור שלשה גריסין ועוד, כלומר מעט יותר משלשה גריסין, מספקינן להו דילמא כל חדא וחדא בחד יומא, והויא זבה גדולה מספק, ואע״ג דבמקום אחד נמצאו:",
+                "<b>וחכמים אומרים אין בכתמים משום זוב.</b> בגמרא מוקי מלתייהו דחכמים דהכא, כיחידאה, ואמר דרבי חנינא בן אנטיגנוס היא. ומודה ר׳ חנינא בן אנטיגנוס שאם לבשה ג׳ חלוקות לבנות בשלשה ימים בימי זיבה, חלוק ליום, ומצאה בכל אחת מהן כתם, דחוששת לזיבות ; ואין צריך לומר אם ראתה שני ימים דם מגופה, ובשלישי לבשה חלוק הבדוק לה ומצאה בו כתם, דפשיטא דחוששת לזיבות. ולא נחלק ר׳ חנינא בן אנטיגנוס דהוא חכמים דמתניתין, אלא על הלובשת חלוק אחד בשלשה ימים מימי זיבתה ולבסוף מצאה כתם גדול שיעור שלשה גריסין ועוד במקום אחד, או אפילו בשלשה מקומות, דאיהו סבר בכהאי גוונא אינה חוששת לזיבות, הואיל ולא היו הכתמים בשלשה חלוקות. ור׳ מאיר ורבנן דאפליגו עליה סברי, כשמצאה שיעור שלשה גריסין ועוד בחלוק אחד, בין במקום אחד בין בשלשה מקומות, חוששת לזיבות. ואין הלכה כר׳ חנינא בן אנטיגנוס:"
+            ],
+            [
+                "<b>הרואה יום אחד עשר.</b> שהוא סוף ימי זיבה. ולמחר מתחילין ימי נדה:",
+                "<b>בין השמשות.</b> ספק יום הוא והוי דם זיבה, ספק לילה ותחילת נדה:",
+                "<b>תחלת נדה וסוף נדה.</b> בגמרא מפרש דהכי קתני, תחלת נדה וסוף זיבה. ובשביעי לנדתה, סוף נדה ותחלת זיבה. כלומר, בין השמשות של אחד עשר, אם לילה הוא, הרי ראייתה תחלת נדה. ואם יום, הרי הדם דם של סוף זיבה. ואם ראתה שני ימים קודם לכן, חוששת משום זיבה. וכן אם ראתה בשביעי לנדתה בין השמשות, מספקינן נמי, אם לילה הוא, הרי הדם דם של תחלת זיבה, ואם תראה שני ימים אחרי כן, חוששת משום זיבה. ואם יום הוא, הרי ראייתה סוף ימי נדה, ואף על פי שתראה שני ימים אח״כ אינה זבה:",
+                "<b>יום ארבעים לזכר ויום שמונים לנקבה בין השמשות לכולן.</b> כלומר באיזו מאלו שתראה בין השמשות, ספק דם טמא ספק דם טהור. ואם תראה שני ימים אחרים חוץ מזו, הרי היא זבה מספק, ומביאה קרבן ואינו נאכל, שכל הטועות מביאות קרבן ואינו נאכל:",
+                "<b>השוטות.</b> לטועות שאינן יודעות מתי ימי נדה וימי זיבה, קרי שוטות:",
+                "<b>עד שאתם מתקנים את השוטות.</b> את הטועות הללו שראו בשעת הספק:",
+                "<b>בואו ותקנו את הפקחות.</b> שרואות בשעה ודאית והן צריכות תיקון ולפרש ימי שימורן ותשמישן. כגון הנך דמייתי בברייתא, מי שרואה יום אחד טמא ויום אחד טהור כל ימיה, ותמיד היא רואה ביום ולא בלילה, משמשת שמיני ליום שראתה בו ראיה ראשונה, שהרי טהורה היא, שהרי בשבעה לערב טבלה ולא תראה עד תשיעי, הלכך, משמשת שמיני שלם לילה ויום, ולילה שלאחריו שהוא נגהי תשיעי. ומשמשת ארבעה לילות מתוך שמונה עשר יום לראיה ראשונה, שהרי אשה זו לא תהא זבה לעולם, שאינה רואה שלשה רצופים. וכשהיא רואה תשיעי, תהא שומרת עשירי ותשמש בלילה. ותראה באחד עשר. ותשמור שנים עשר ותשמש בלילה. הרי שנים. ותראה בשלשה עשר, ותשמור ארבעה עשר ותשמש בלילה, הרי שלשה. ותראה חמשה עשר, ותשמור ששה עשר ותשמש בערב, הרי ארבעה. ובשבעה עשר תראה, ותשמור שמונה עשר. הרי כלו שמונה עשר ולא שמשה אלא ארבעה לילות. לבד שמיני ולילו. ותשמיש אחרון אינו בתוך שמונה עשר. ולמחר בתשעה עשר כשתראה, תהא תחילת נדה, שהרי שלמו אחד עשר שבין נדה לנדה, וחוזרת למנינה שאמרנו. והכי איכא טובא שצריכות תיקון לימי תשמישן. וכולהו מייתי לה בברייתא בגמרא בפרקין:"
+            ]
+        ],
+        [
+            [
+                "<b>דם הנדה.</b> מטמאין לחין. דכתיב (ויקרא ט״ו:ל״ג) והדוה בנדתה, מה שזב ממנה טמא כמותה, ובשעה שזב לח הוא:",
+                "<b>ומטמאים יבשים.</b> דכתיב [שם] דם יהיה זובה, בהוייתו יהא, ואע״פ שנתייבש:",
+                "<b>ובשר המת.</b> מטמא יבש, דכתיב (במדבר י״ב) או בעצם אדם, אדם דומיא דעצם, מה עצם יבש אף בשר יבש:",
+                "<b>והניע.</b> רוק רך שיוצא ע״י נענוע. ואני שמעתי, ליחה היורדת מן החוטם. וממעינות הזב הן והוו אב הטומאה:",
+                "<b>והשרץ.</b> דכתיב (ויקרא י״א) הנוגע בהם במותם, כעין מותם, דהיינו כשהם לחים כמו שהיו בעת מותם. אבל כל זמן שהשדרה קיימת והעצמות מחוברות בשדרה, הואיל וצורתו ניכרת, כלח הוא נחשב:",
+                "<b>והנבלה.</b> דכתיב [שם] כי ימות, כעין מיתה:",
+                "<b>והשכבת זרע.</b> שצריך שיהא ראוי להזריע:",
+                "<b>מטמאין לחין ואין מטמאין יבשין.</b> הזוב מטמא לח ולא יבש, דכתיב (שם ט״ו) רר בשרו את זובו, כמין ריר שהוא לח. כמו ויורד רירו על זקנו (שמואל א כ״א:י״ד):",
+                "<b>והניע והרוק.</b> דכתיב (ויקרא טו) וכי ירוק, ובעת שירוק לח הוא: ",
+                "<b>וכמה היא שרייתן.</b> דנימא אי הדרא בכי האי שיעורא לחין הן:",
+                "<b>בפורשים מעת לעת.</b> אבל אי צריכי טפי מים חמים, או יותר מזמן מעת לעת, יבשין הן:",
+                "<b>ר׳ יוסי אומר בשר המת יבש, טהור מלטמא בכזית.</b> אבל מטמא טומאת רקב כמלוא תרווד. ואין הלכה כר, יוסי:"
+            ],
+            [
+                "<b>מטמא למפרע.</b> כל טהרות שנמצאו במבוי. דמבוי רשות היחיד הוא לענין טומאה, וספיקו טמא:",
+                "<b>או עד שעת כיבוד.</b> מפני שחזקת בני ישראל בודקין מבואותיהן בשעת כיבודיהן, ואם היה שם שרץ היה רואה אותו:",
+                "<b>וכן כתם שנמצא בחלוק מטמא למפרע.</b> כל טהרות שעשתה האשה מיום כבוס. אבל אותן של קודם כיבוס, לא, מפני שחזקת בנות ישראל בודקות חלוקיהם בשעת כיבוסיהן:",
+                "<b>היבש מטמא למפרע.</b> עד שעת כיבוד. דאיכא למימר לאחר כיבוד מיד נפל:",
+                "<b>אבל הלח אינו מטמא למפרע.</b> אלא עד שעה שנוכל לומר אם נפל באותו יום עדיין יכול להיות עכשיו לח. אבל עד שעת הכיבוד לזמן מרובה, לא, דהא לח הוא, ואי מההיא שעתה נפל, הוה מתעביד יבש. ודוקא בשרץ הוא דפליג ר׳ שמעון בין לח ליבש. אבל בכתם, אפילו לח מטמא למפרע עד שעת כיבוס, דאימר יבש היה ומיא הוא דנפל עליה. אבל בשרץ ליכא למימר הכי, דאי איתא דמים נפול עליה, אמרטוטי אמרטוט. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הבאים מרקם.</b> שהן נכרים ודמן טהור. ואע״ג דרבנן גזרו על הנכרים שיהיו כזבים לכל דבריהם, על כתמיהם לא גזרו:",
+                "<b>מרקם.</b> בין קדש ובין שור, מתרגמינן בין רקם ובין חגרא:",
+                "<b>שהן גרים.</b> ודמן טמא:",
+                "<b>וטועים.</b> כלומר, לא צניעי כולי האי, ואין מצניעים את כתמיהן, הלכך חיישינן שמא כתמים של אשה נדה הן:",
+                "<b>הבאים מבין הגויים טהורים.</b> דלא גזרו רבנן על כתמיהן, כיון דדמן ודאי טהור מן התורה:",
+                "<b>מבין ישראל ומבין הכותים ר׳ מאיר מטמא.</b> מתניתין חסורי מחסרא והכי קתני, מבין ישראל ומבין הכותים, טמאים, דכותים גרי אמת הן ודמן טמא. כתמים הנמצאים בערי ישראל דהיינו במקום גלוי, טהורים, דלא נחשדו על כתמיהן ואצנועי מצנעי להו. הנמצאין בערי כותים, ר׳ מאיר מטמא, דכותים נחשדו על כתמיהן. וחכמים מטהרים, שלא נחשדו על כתמיהן ומצנעי להו, ותלינן להאי כתם בדם חיה או בהמה, דאילו דם אשה נדה, לא היה נמצא במקום גלוי, דאינהו נמי מצנעו להו כישראל. וכבר נפסקה ההלכה דבזמן הזה גזרו על כותים להיות כנכרים לכל דבריהם, וכתמיהן טהורים ככתמי הנכרים:"
+            ],
+            [
+                "<b>בכל מקום.</b> במקום ישראל:",
+                "<b>טהורים.</b> שחזקתן אינן מדם נדה, דאצנועי מצנעי להו:",
+                "<b>בית הטומאות.</b> חדר שהנשים משתמשות בו בימי נדותן:",
+                "<b>קוברין שם.</b> לפי שעה, כדי שיסלקו אותן לאחר זמן. ולפי שאין אנו יודעין אם הסירו אותן אם לאו, מטמאים באוהל:"
+            ],
+            [
+                "<b>נאמנים לומר קברנו.</b> דטומאת מת מידי דאורייתא היא. וכגון שכהן כותי עומד שם ותרומה בידו ואוכלה, דליכא למיחש שמא תרומה טמאה היא. ובלאו הכי אין נאמנין, דלית להו לפני עור לא תתן מכשול, ולא אכפת להם אם אנו חוטאין על פיהם:",
+                "<b>אם בכרה.</b> והוא שראינוהו עובד וגוזז בו. דאי לאו דידע דלאו בכור הוא, לא עבר אדאורייתא, דכתיב (דברים ט״ו:י״ט) לא תעבוד בבכור שורך ולא תגוז בכור צאנך:",
+                "<b>נאמנים על ציון קברות.</b> לציין. מקום הקבר. וסומכין עליהן. ואע״ג דמדרבנן הוא, כיון דכתיבא, זהירין ביה. דכתיב (יחזקאל ל״ט:ט״ו) וראה עצם אדם ובנה אצלו ציון:",
+                "<b>לא על הסככות.</b> אילן המיסך על הארץ וענפיו מובדלים וידוע ודאי שיש קבר תחת אחת האהלות ואין ידוע איזה הוא, ובא כותי והעיד על אחד שזה טהור, אינו נאמן, לפי שאינו חש על הספק:",
+                "<b>ולא על הפרעות.</b> אבנים גדולות בולטות מן הגדר, וקבר תחת אחת מהן ואין אנו יודעים תחת איזו מהן, ובא כותי והעיד על מקצתן שהן טהורות:",
+                "<b>אינו נאמן.</b> משום דלספיקא לא חייש:",
+                "<b>בית הפרס.</b> שדה שנחרש בה קבר. וכל מאה אמה של סביבות הקבר אוקמינהו רבנן בחזקת טומאה, שמא גלגלה המחרישה והוליכה עצם כשעורה מן המת. ופרס, לשון דבר פרוס ושבור, שעצמות של מת נפרסו שם. ומפי אחרים שמעתי, על שם שפרסות בני אדם נמנעים ללכת שם מפני הטומאה:",
+                "<b>זה הכלל.</b> לאתויי תחומים ויין נסך. שאין כותי נאמן לומר עד כאן תחום שבת, דתחומין דרבנן, וכותים לא סבירא להו. וכן אין נאמנים על יין נסך, לפי שאין נזהרים ממגע נכרי. וכל הדברים הללו לא נאמרו אלא בדורות הראשונים, אבל בזמן הזה, הן כנכרים לכל דבריהם:"
+            ]
+        ],
+        [
+            [
+                "<b>הרואה כתם.</b> כנגד בית התורפה. בית הערוה:",
+                "<b>טמאה.</b> דאיכא למימר, דם מאותו מקום נפל:",
+                "<b>על עקבה.</b> זמנין דמתרמי ונגע באותו מקום:",
+                "<b>ועל ראש גודלה.</b> דבהדי דפסעה מתרמי גודל שברגלה להיות תחת אותו מקום ודם נוטף עליו:",
+                "<b>על שוקה ועל פרסותיה מבפנים טמאה.</b> כשאדם עומד ומחבר רגליו ושוקיו זו בזו, כל מה שמחובר מהם זו עם זו, קרוי לפנים:",
+                "<b>מבחוץ.</b> מכאן ומכאן:",
+                "<b>ועל הצדדין.</b> אחורי השוק כל גובהן כנגד העקב, ולפניו כל גובהן כנגד הרגל, קרויים צדדים:",
+                "<b>מן החגור ולמטה.</b> כנגד בית התורפה הוא:",
+                "<b>אם מגיע כנגד בית התורפה.</b> כגון שנמצא בראש בית ידה סמוך ליד, שפעמים שפושטתן מזרוע ונופל כנגד מטה:",
+                "<b>ואם לאו.</b> שלא כנגד בית התורפה, כגון שנמצא סמוך לכתפות:",
+                "<b>שהוא חוזר.</b> פעמים שראש החלוק נהפך כנגד פניה של מטה:",
+                "<b>וכן בפוליון.</b> מטפחת שהיא מתכסה בו:"
+            ],
+            [
+                "<b>ותולה.</b> הכתם שמצאה:",
+                "<b>בכל דבר שהיא יכולה לתלות.</b> לומר שלא ממנה היה:",
+                "<b>מאכולת.</b> כינה:",
+                "<b>עד כמה הוא תולה.</b> בדם מאכולת:",
+                "<b>עד כגריס.</b> אבל טפי מהכי אין דם מאכולת כל כך גדול. ובהכי מיהא תליא ואף על פי שלא ידעה שהרגה. ור׳ חנינא פליג אתנא קמא דאמר הרגה אין, לא הרגה לא. ואין הלכה כר׳ חנינא בן אנטיגנוס:",
+                "<b>ותולה בבנה ובבעלה.</b> השוכבים אצלה אם יש בהן מכה, לומר שכתם זה מהן היה:",
+                "<b>ואם יש בה מכה.</b> שהעלתה קרום:",
+                "<b>והיא יכולה להתגלע.</b> להגלות. מלשון לפני התגלע הריב (משלי י״ז:י״ד). כלומר, שיסיר הקרום ויקלף ותתגלה המכה ויצא ממנה דם, תולה בה:"
+            ],
+            [
+                "<b>דם ולא כתם.</b> וחכמים הוא דגזור על הכתמים, לפיכך הולכים בהם להקל:"
+            ],
+            [
+                "<b>עד שהוא נתון תחת הכר.</b> הבגד שמקנחת בו את עצמה בשעת תשמיש, קרוי עד:",
+                "<b>דם עגול טהור.</b> דדם מאכולת הוא:",
+                "<b>משוך טמא.</b> ואם טפה משוכה היא, טמאה, שחזקתה שהיא ממנה, ובעת שקנחה עצמה נתלה זה הדם בעד:",
+                "<b>דברי ר׳ אליעזר בר ר׳ צדוק.</b> וכן הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>האשה שהיא עושה צרכיה.</b> משתנת מים:",
+                "<b>אם עומדת טמאה.</b> דאמרינן מי רגלים הדור למקור ואתא דם מן המקור בהדייהו:",
+                "<b>יושבת טהורה.</b> בגמרא מוקמינן לה ביושבת על שפת הספל ומקלחת מי רגלים לתוכו בחוזק. וכשהיא מקלחת בחוזק, אין דרך דם המקור לצאת עם מי רגלים. ואי לבתר דתמו מיא בא דם זה מן המקור, לא היה הדם נמצא בתוך הספל אלא על שפת הספל, שדם הבא מן המקור, שותת ויורד ואינו מקלח. ודם זה שנמצא בתוך הספל, על כרחך ממקום מי רגלים בא ומכה יש בה שם, ולא מן המקור. ובעומדת על שפת הספל ומקלחת בתוך הספל, לא היה אפשר להעמידה, דעומדת אי אפשר לה לקלח, ולהכי איצטריך תנא למנקט יושבת:",
+                "<b>רבי יוסי אומר בין כך ובין כך טהורה.</b> והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>שעשו צרכיהן.</b> הטילו מי רגלים:",
+                "<b>רבי יוסי מטהר.</b> דהא אפילו באשה גרידתא דליכא אלא חדא ספיקא, ספק בא מן המקור, ספק בא ממקום מי רגלים, מטהר רבי יוסי לעיל, וכל שכן הכא דדילמא מאיש אתי. ולא הדר תנא הכא רבי יוסי מטהר, אלא לאשמועינן ממשנה יתירתא דאפילו לכתחילה מטהר ר׳ יוסי לאשה שעושה צרכיה וראתה דם, שתתעסק בטהרות. דלא תימא דוקא דיעבד מטהר ר׳ יוסי טהרות שנתעסקה בהן, אבל לכתחילה לא אמרינן לה שתתעסק, קמשמע לן:",
+                "<b>ור׳ שמעון מטמא.</b> אפילו הכא דאיכא ספק ספיקא, כדקתני טעמא:",
+                "<b>שחזקת דמים מן האשה.</b> ולעיל פסקינן הלכה כר׳ יוסי דמטהר ואפילו בחד ספיקא, כל שכן הכא דאיכא תרתי:"
+            ],
+            [
+                "<b>השאילה חלוקה.</b> ואח״כ לבשתה היא ומצאה עליו כתם:",
+                "<b>לנכרית או לנדה.</b> לנכרית שהיא רואה דם, שהיא גדולה וידענו בה שכבר ראתה, דומיא דנדה:",
+                "<b>הרי זו תולה בה.</b> וטהורה. דכיון דנדה היא, לא מקלקלה לה מידי. ונכרית נמי טמאה ותליא בה. אבל ישראלית טהורה ששאלה חלוק מחברתה טהורה, ואחר כך לבשתו חברתה, שתיהן טמאות, כדקתני שלש נשים וכו׳, דכיון דאי תליא בה, מקלקלא לה, מאי חזית דמקלקלת להך טפי מהך:",
+                "<b>של אבן.</b> דאינו מקבל טומאה. וספסל דרישא [איירי] בכלי עץ דראוי ליטמא במושב הזב והנדה:",
+                "<b>אינו מקבל כתמים.</b> כלומר לא גזרו על כתמים הנמצאים בו. וטעמא דר׳ נחמיה, דכתיב (ישעיה גש׳) ונקתה לארץ תשב, כיון שישבה לארץ שאינה מקבלת טומאה, נקתה. והוא הדין לכל דבר שאינו מקבל טומאה. וכן אם ישבה על גבי כלי חרס, שאין מקבל טומאה מגבו, או על גבי מטלניות של בגד שאין בהן שלש על שלש שאינן מקבלין טומאה, בכל אלו לא גזרו על כתמים הנמצאים בהם. והלכה כר׳ נחמיה:"
+            ],
+            [
+                "<b>ותולות זו בזו.</b> שאם היתה האחת מעוברת, תולה הדם בשאינה מעוברת, והיא טהורה:",
+                "<b>ואם לא היו ראויות.</b> כגון שהיו כולן מעוברות או כולן מניקות, כולן טמאות כאילו ראויות לראות, דמכל מקום דם מבינייהו נפק:"
+            ],
+            [
+                "<b>תחת הפנימית.</b> אותה של צד הקיר קרויה פנימית, וחיצונה קרויה אותה של צד דרך עליית המטה. והא דמפליג תנא הכא בין כשנמצא תחת הפנימית לנמצא תחת החיצונה, ולעיל קתני ונמצא דם תחת אחת מהן כולן טמאות, ולא מפליג בין נמצא תחת פנימית לנמצא תחת חיצונה, מפרש בגמרא דלעיל איירי כשהן תכופות ודבוקות יחד, הילכך איכא לספוקי בחיצונה אפילו כשנמצא הדם תחת הפנימית:",
+                "<b>אימתי.</b> אמרו נמצא תחת החיצונה פנימית טהורה:",
+                "<b>בזמן שעברו דרך מרגלות המטה.</b> דלא עברה פנימית על מקום מציאת הדם:",
+                "<b>אבל עברו שלשתן דרך עליה.</b> שהן דורסות ועוברות על החיצונה:",
+                "<b>כולן טמאות.</b> ואפילו פנימית, דשמא כשעברה פנימית דרך שם נפל ממנה:",
+                "<b>לגל טמא.</b> שהיה שם כזית מן המת:",
+                "<b>עד שמגיע לסלע או לבתולה.</b> קרקע בתולה. ואם לא מצא, הגל טהור, דאימור בא עורב ונטל את הטומאה. אבל הכא כשבדקו שלשתן ומצאו טהורות, מודו רבנן לר׳ מאיר דכולן טמאות, דהאי דם מהיכא אתא, על כרחך מחדא מנייהו הוא. והלכה כחכמים:"
+            ],
+            [
+                "<b>שבעה סממנין מעבירין על הכתם.</b> שאין הדם בטל עד שיעביר כולן עליו:",
+                "<b>רוק תפל ומי גריסין.</b> מפרש לקמן במתניתין:",
+                "<b>נתר.</b> אלו״ם בלע״ז. ומין קרקע הוא ומזהיר. ובערבי קורין לו שי״ב:",
+                "<b>בורית.</b> מין צמח הוא שמנקה ומטהר:",
+                "<b>קמוניא.</b> עשב שמיבשים אותו וטוחנים אותו ומנקין בעפרו את הידיס להעביר את הזוהמא. ובלשון גמרא קרוי שלוף דוץ:",
+                "<b>אשלג.</b> לא אתפרש לי:",
+                "<b>הטבילו.</b> לבגד שיש בו כתם קודם שהעביר עליו הסממנים הללו:",
+                "<b>הרי זה צבע.</b> דאי הוה דם הוה עבר:",
+                "<b>שדיהה.</b> נשתנה מאדמומיתו:"
+            ],
+            [
+                "<b>שלא טעם כלום מבערב.</b> כל אותה הלילה, והיינו תפל בלא טעם. והוא שישן מחצות אחרון של לילה עד הבוקר. ועד שלש שעות ביום נקרא רוק תפל לענין זה. ואם השכים בבוקר ושנה פרקו, לא הוי רוק תפל:",
+                "<b>לעיסת גריסין של פול חלוקת נפש.</b> שנחלק האוכל מן הקליפה. לועסה לגריסת הפול ומעבירו על הכתם:",
+                "<b>שהחמיצו.</b> שהסריחו. וכמה חימוצן, כל ששהו שלשה ימים:",
+                "<b>וצריך לכסכס.</b> לשפשף שלש פעמים לכל סם וסם, כדרך כיבוס בגדים שכופל צד עם צדו ומשפשף:",
+                "<b>כסדרן.</b> ששנויים כאן:",
+                "<b>לא עשה ולא כלום.</b> לא לבדוק ולא לבטל:"
+            ],
+            [
+                "<b>כל אשה שיש לה וסת דיה שעתה.</b> לעיל בפרק קמא תנינא לה, והתם מיירי בוסתות דיומי כגון מט״ו יום לט״ו יום, או מחודש לחודש, והכא מיירי בוסתות דבגופה, שכל זמן שייראו בה סימנים הללו רגילה לראות בהן, אבל אין לה זמן קבוע לראות:",
+                "<b>מפהקת.</b> יש מפרשים, פותחת פיה בכל כוחה. אלחר״י בלע״ז. ויש מפרשים, פושטת זרועותיה וגופה. אשטרנ״י קלא״ר בלע״ז:",
+                "<b>בפי כרסה.</b> נגד טבורה:",
+                "<b>שפולי מעיה.</b> בית הרחם:",
+                "<b>ושופעת.</b> מפרש בגמרא ששופעת דם טמא מתוך דם טהור, כגון שהיא רגילה לראות דם טהור תחילה, דהיינו דם שאינו מחמשה דמים טמאין, ואח״כ דם טמא. והאי נמי הוי וסת. וכל שעה שתראה דם טמא אחר דם טהור, דיה שעתה:",
+                "<b>צמרמורת.</b> לשון סמר מפחדך בשרי (תהילים קי״ט:ק״כ). אריצמינ״ט בלע״ז:",
+                "<b>אוחזין אותה.</b> כך למודה להיות בכל עת שהיא רואה:",
+                "<b>וכן כיוצא בהן.</b> משאר סימנים שהנשים הרואות דם למודות להיות בכך. כגון שראשה כבד עליה, או אוחזה רתת ורעד, או כאב לב, וכיוצא בזה, אם קבעה לה שלש פעמים הרי זה וסת:"
+            ],
+            [
+                "<b>למודה להיות רואה בתחלת הוסתות שבגופה.</b> כגון בתחלת העטושים והפיהוקין וכיוצא בהן:",
+                "<b>אף ימים ושעות וסתות.</b> שעות נמי וסתות נינהו, ובתר דידהו אזלינן. שאם היתה רגילה לראות מעשרים יום לעשרים יום ומשש שעות לשש שעות, מותרות לשמש ביום עשרים עד שש שעות, וחוששת בשעה ששית לבד. עברה שעה ששית ולא ראתה, מותרת לשמש כל היום כולו:",
+                "<b>היתה למודה להיות רואה עם הנץ החמה.</b> סיומא דמלתא דרבי יוסי היא:",
+                "<b>אינה אסורה אלא עם הנץ החמה.</b> וכל הלילה משמשת. ואם עבר הנץ החמה ולא ראתה, משמשת כל היום. דדוקא שעת הוסתות חוששת, ותו לא:",
+                "<b>רבי יהודה אומר כל היום שלה.</b> כלומר מותרת לשמש כל היום, משעבר הנץ החמה ולא ראתה. אבל כל הלילה שלפני הנץ החמה של וסתה, אסורה לשמש. ועם הנץ החמה דקתני, היינו דרגילה למחזי בסוף ליליא מקמי דלמטי תחלת יממא, ואנן אסרינן לה כל עונת וסתה. נמצאת אסורה כל הלילה שהיא עונת וסתה. והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>ואינה מיטהרת מן הוסת שפסק ממנה, שלא לחוש לו:</b>"
+            ],
+            [
+                "<b>יש גפן שיינה אדום ויש גפן שיינה שחור.</b> כך יש אשה שדם שלה אדום, ויש שדם שלה שחור:",
+                "<b>כל גפן יש בה יין.</b> כל אשה יש לה דם נדה ודם בתולים:",
+                "<b>ושאין בה הרי זה דורקטי.</b> דור קטוע. כלומר קטוע בנים, עקרה שאינה יולדת:"
+            ]
+        ],
+        [
+            [
+                "<b>תינוקת.</b> נותנין לה ארבעה לילות. ואפילו רואה, אמרינן דם בתולים הוא וטהור:",
+                "<b>עד שתחיה המכה.</b> שתתרפא המכה של בעילה. וכל זמן שהדם שותת ממנה כשהיא עומדת, וכשהיא יושבת אינו שותת, או ששותת כשהיא יושבת על גבי דבר קשה, וכשיושבת על גבי דבר רך כגון על גבי כרים וכסתות אינו שותת, בידוע שלא חיתה המכה, ומחמת המכה של בתולים בא הדם. אבל אם הדם שותת בין כשהיא עומדת בין כשהיא יושבת ובין כשיושבת על דבר רך ובין כשיושבת על דבר קשה, אין זה דם מכה אלא דם נדה:",
+                "<b>הגיע זמנה לראות.</b> ולא ראתה, ונישאת:",
+                "<b>עד מוצאי שבת ארבעה לילות.</b> שהרי היא נישאת ברביעי. דבתולה נישאת ליום רביעי ונבעלת ליל חמישי:",
+                "<b>בעילת מצוה.</b> בעילה ראשונה:",
+                "<b>כל הלילה כולה.</b> ואפילו בועל בעילות הרבה. וכל הדברים הללו, בדורות הראשונים בלבד, אבל אחר שפשטה החומרא שהחמירו בנות ישראל על עצמן שאפילו רואות דם טפה כחרדל יושבות עליה שבעה נקיים, כל הנושא בתולה אפילו קטנה שלא הגיע זמנה לראות ולא ראתה מעולם, לאחר שבעל בעילת מצוה אין מותר לו לבוא עליה עד שתספור שבעה נקיים אחר שיפסוק הדם, כדין שאר נשים שרואות דם:"
+            ],
+            [
+                "<b>לא הפרישה.</b> לא בדקה עצמה להפריש בטהרה:",
+                "<b>ולאחר ימים.</b> לאחר שטבלה בליל שמיני:",
+                "<b>הרי זו בחזקת טהרה.</b> בימים שבין טבילתה למציאת טומאה. וטהרותיה שנגעה בהן טהורות, דאימור השתא הוא דחזאת:",
+                "<b>ומטמאה מעת לעת.</b> ארישא קאי, דקתני ולאחר ימים בדקה ומצאה טמאה הרי היא בחזקת טהרה, אבל מטמאה מעת לעת של ראיה זו או מפקידה לפקידה:",
+                "<b>אפילו בשניה לנדתה.</b> בדקה שחרית ומצאה טהורה, ובין השמשות לא הפרישה, ולבסוף שבעה טבלה, ולאחר ימים בדקה ומצאה טמאה, הרי זו עד עכשיו בחזקת טהרה. ושלש מחלוקות בדבר, לתנא קמא בדיקת שחרית דשביעי הוא דמטהרתה, אבל שני לנדתה, לא. ולר׳ יהודה אפילו בדיקת שחרית דשביעי לא מטהרה עד שתפרוש בין השמשות. ולרבנן אפילו בשני, דכיון דפסק פסק. ודוקא בשני הוא דמטהרי רבנן, אבל בראשון מצאה טהור ושוב לא בדקה, וטבלה בליל שמיני, ועשתה טהרות, ואחר כך מצאה טמא, לא מטהרי רבנן, לפי שביום ראשון הוחזקה מעין פתוח. ומשום הכי קתני ואפילו בשניה לנדתה דוקא, אבל ראשון לא. והלכה כחכמים:"
+            ],
+            [
+                "<b>הזב והזבה.</b> שצריכין לספור שבעה נקיים, ופסקו מראייתן והתחילו לספור, ובדקו יום ראשון ושביעי כו׳:",
+                "<b>אין להם אלא יום ראשון ושביעי בלבד.</b> וצריכין לספור עוד חמשה. ימים נקיים, כדי להשלים לשבעה:",
+                "<b>ר׳ עקיבא אומר אין להם אלא שביעי.</b> שמא ראו בינתיים וסתרו ספירתן הראשונה. והלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>מטמאין במשא.</b> בגמרא פריך, אטו כל מת מי לא מטמא במשא. אלא מאי במשא, באבן מסמא. כלומר אבן גדולה וכבדה שאינה מיטלטלת. ואם היא מונחת על גבי כלים ומת נתון עליה אין זה משא, הואיל ואינה ראויה להטלטל עמו, ושאר מתים לא מטמו, והני מטמו מדרבנן, הואיל ומחיים מטמו באבן מסמא מדאורייתא שהרי מטמאים מושב כל שתחתיהן, גזור (בהו רבנן לאחר מיתה) שמא יתעלפו ודומה למת, ואי אמרת זב מת אינו מטמא, בזב חי שנתעלף אתי לטהורי:",
+                "<b>עד שימוק הבשר.</b> דמהשתא הוי מת ודאי:",
+                "<b>נכרי שמת.</b> אע״ג דמחיים הרי הוא כזב לכל דבריו ומטמא באבן מסמא, משמת, טהור מלטמא באבן מסמא, הואיל וטומאת זיבה שעליו מחיים אינה אלא מדברי סופרים:",
+                "<b>כל הנשים.</b> מחזקינן להו כנדות, ומטבילין כלים שהיו עליהן סמוך ליציאת נשמה אע״פ שלא נגעו בהן לאחר מיתה. לפי שבראשונה היו מטבילין כלים על גבי נדות מתות, והיו נדות חיות מתביישות, שאפילו במיתתן הן משונות משאר נשים, התקינו שיהיו מטבילין על גבי כל הנשים, מפני כבודן של נדות חיות:",
+                "<b>ובית הלל אומרים אין נדה אלא שמתה נדה.</b> דלית להו לבית הלל האי תקנתא:"
+            ],
+            [
+                "<b>מטמאה משום כתם</b> של נדה, במשהו דאי משום טומאת מת, לא מטמאה אלא ברביעית: ",
+                "<b>ומטמאה באוהל.</b> אם כל הרביעית יחד:",
+                "<b>שמטמא משום כתם.</b> במשהו. שנעקר מחיים. ואין הלכה לא כרבי יהודה ולא כרבי יוסי. הלכך, לא שנא יושבת על משבר ולא שנא שאר מתות, כולהו מטמאות משום כתם, ומטמאות באוהל:  "
+            ],
+            [
+                "<b>מערה למים לפסח.</b> מכלי אל כלי לרחוץ בם את בשר הפסח. אבל במים אינה נוגעת, שהיא טבולת יום, שטבלה לסוף שבועים ואין לה הערב שמש עד יום שמונים שהוא תיכף להבאת כפרתה, והכתוב עשאה טבולת יום, דכתיב (ויקרא י״ב:ד׳) בכל קודש לא תגע, וקיי״ל בכל קודש, לרבות את התרומה, וטבול יום, שני הוא. וכשהיא מערה, אינה נוגעת במים אלא בכלי, ושני אינו מטמא כלי. אבל במים לא תגע, הואיל והם עשויין לרחוץ בהם את הפסח, דחולין שנעשו על טהרת הקודש כקודש דמי:",
+                "<b>חזרו לומר הרי היא כמגע טמא מת.</b> טבול יום דינו כנוגע בטמא מת, שהוא ראשון, דוקא לקדשים, אבל לחולין, לא הוי טבול יום כנוגע בטמא מת להיות ראשון, אלא שני, הלכך יכולה היא ליגע אפילו במים, שהמים חולין הן, וטבול יום, שני הוא, ואין שני עושה שלישי בחולין. ואף על פי שהמים הללו נעשים על טהרת הקודש שהרי לרחיצת פסח עשויות, לא מהני שני בהו, דחולין שנעשו על טהרת הקודש לאו כקודש דמו:",
+                "<b>בית שמאי אומרים אף כטמא מת.</b> שהוא אב הטומאה ועושה מגעו ראשון. כך מגעו של טבול יום, ראשון הוא:"
+            ],
+            [
+                "<b>ומודים שאוכלת במעשר.</b> כדין טבול יום, דטבל ועלה אוכל במעשר:",
+                "<b>וקוצה לה חלה.</b> ואינה קוראה לה שם ומניחתה בכלי. ואע״פ שהיא נוגעת בחולין הטבולין לחלה, לאו כחלה דמי, ואין שני פוסל בהן:",
+                "<b>ומקפת.</b> מקרבת הכלי שהניחה בו החלה אצל העיסה. לפי שמצוה לתרום מן המוקף, מן הקרוב לדבר שהוא תורם עליו:",
+                "<b>ואם נפל מרוקה ומדם טהרה.</b> דהוו להו משקין היוצאין מן הטבול יום, וטהורין הן:",
+                "<b>צריכה טבילה באחרונה.</b> ליל שמונים צריכה טבילה לאכול בתרומה אם כהנת היא. ואם ישראלית היא, צריכה טבילה לביאת מקדש, מפני שטבולת יום ארוך היא והסיחה דעתה מן התרומה ומן המקדש:",
+                "<b>אינה צריכה טבילה באחרונה.</b> וסומכת על הטבילה של סוף שבועים. ודוקא לתרומה ולביאת מקדש. אבל לאכילת קדשים, מודו בית הלל שהיא צריכה טבילה אחרת לסוף שמונים, דקיימא לן האונן ומחוסר כפורים צריכים טבילה לקודש, הלכך, לאחר שהביאה כפרתה, טובלת לקדשים:  "
+            ],
+            [
+                "<b>הרואה יום אחד עשר.</b> שהוא סוף ימי זיבה, ואין יום שלאחריו מצטרף עמו לזיבה. שאם ראתה יום שנים עשר ושלשה עשר, אינה זבה גדולה בשביל כן, לפי שהן תחילת ימי נדה ואינן מצטרפין עם ימי זיבה:",
+                "<b>בית שמאי אומרים מטמאין משכב ומושב.</b> ואפילו הבועל מטמא משכב ומושב לטמא אוכלין ומשקין, מפני שהוא כבא על שומרת יום כנגד יום, דסברי בית שמאי יום אחד עשר בעי שימור. ובית הלל פוטרים מן הקרבן, דסברי, יום אחד עשר הואיל ואין יום שלאחריו מצטרף עמו לזיבה, לא בעי שימור. מיהו לענין טומאה מודו דבועלה מטמא מדרבנן, גזירה יום אחד עשר אטו תוך אחד עשר, דמטמאה בועלה מדאורייתא, אבל לענין קרבן, להביא חולין לעזרה, לא:",
+                "<b>טבלה ביום שלאחריו.</b> דעבדה שימור קצת. ושמור מעליא הוא, אלא שתוך אחד עשר יום אסור לעשות כן, שלא תבוא לידי ספק, שמא תראה לאחר תשמיש ומצטרפין הימים לזיבה:",
+                "<b>מטמאין משכב ומושב.</b> מדרבנן מטמא אפילו בועלה משכב ומושב. גזירה אטו תוך אחד עשר:",
+                "<b>ופטורין מן הקרבן.</b> דהא עבדה שימור. ואע״פ שחזרה וראתה, אין מצטרפין לזיבה, שהרי תחילת נדה היא:",
+                "<b>גרגרן.</b> ממהר לחטוא. שמא ירגיל בכך תוך אחד עשר. אבל לענין טומאה, טהור:",
+                "<b>וחייבין בקרבן.</b> אפילו לא תראה למחר, דהא בעיא שימור, וזאת לא שמרה כלל, ונמצא שבעל זבה קטנה:",
+                "<b>טבלה יום שלאחריו.</b> דעבדה קצת שימור, ושימשה:",
+                "<b>הרי זו תרבות רעה.</b> שמא תראה אחרי כן ותצטרף לשלפניו ואין טבילתה טבילה:",
+                "<b>ומגען.</b> לענין טומאה וטהרה:",
+                "<b>ובעילתן.</b> לענין קרבן:",
+                "<b>תלויין.</b> שאם תראה, מגען מגע זבה וחייבין קרבן בבעילתן. ואם לא תראה, מגען טהור ופטורים מן הקרבן על בעילתן:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..38beb2a998bb215bff1f24a70e281606c6e13e12
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/Hebrew/merged.json	
@@ -0,0 +1,625 @@
+{
+    "title": "Bartenura on Mishnah Niddah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Niddah",
+    "text": [
+        [
+            [
+                "<b>שמאי אומר כל הנשים דיין שעתן.</b> משום דרבי אליעזר אומר ארבע נשים דיין שעתן, תני נמי שמאי אומר כל הנשים, לאפוקי מדר׳ אליעזר:",
+                "<b>דיין שעתן.</b> נשים הרואות דם דיין שעתן לטמא טהרות שנגעו בהן משעת ראייתן ואילך, ולא אמרינן מקמי הכי נמי היה דם וכותלי בית הרחם העמידוהו והיתה טמאה מקודם. דכל הנשים מטמאות בבית החיצון ואע״פ שלא יצא הדם לחוץ, דכתיב (ויקרא ט״ו:י״ט) דם יהיה זובה בבשרה, אע״פ שהוא בבשר ולא יצא לחוץ, טמאה. וטעמא דשמאי דלא חייש דלמא מקמי הכי הוה דם, שאם אתה אומר כן, לבו של אדם נוקפו תמיד בשעת ביאה ופורש מאשתו ונמצאת מבטל בנות ישראל מפריה ורביה:",
+                "<b>מפקידה לפקידה.</b> בדקה היום ומצאה טהורה, ובדקה לסוף שבוע ומצאה טמאה, חוששין למגעה מבדיקה ראשונה ואילך, שמא עם סילוק ידיה ראתה וכותלי בית הרחם העמידוהו. ולביטול פריה ורביה לא חיישינן, דדוקא לטהרות הוא דמטמינן להו מפקידה לפקידה, ולא לבעלה. ושמאי אומר, לטהרות נמי לא מטמינן, דא״כ לבו נוקפו ופורש נמי מתשמיש:",
+                "<b>לא כדברי זה.</b> שמאי דמיקל טפי ואינו עושה סייג לדבריו:",
+                "<b>ולא כדברי זה.</b> הלל דמחמיר יותר מדאי. דודאי כולי האי ימים רבים לא מוקמי כותלי בית הרחם דם:",
+                "<b>מעת לעת ממעטת על יד מפקידה לפקידה.</b> שני זמנים הוזכרו באשה לטמא טהרות למפרע, והלך אחר הקל שבשניהן. אם מפקידה לפקידה יותר על מעת לעת, הלך אחר מעת לעת ולא תטמא אלא טהרות שנגעה מאתמול בשעה הזאת. ואם מעת לעת יותר על מפקידה לפקידה, כגון שבדקה עצמה שחרית ומצאה טהורה וערבית מצאה טמאה, לא מטמאינן אלא הנך טהרות דמבדיקת שחרית ואילך. וטעמייהו דרבנן, לפי שחכמים תקנו לבנות ישראל שיהיו בודקות שחרית וערבית, שחרית להכשיר טהרות של לילה, וערבית להכשיר טהרות של יום. ואם בדקה שחרית ומצאה טהורה, ערבית ומצאה טמאה, הפסידה טהרות של יום, וזו שישבה ימים רבים ו, לא בדקה כתקנת חכמים, הפסידה עונה אחת יתירה, משום קנס. וכדי להשוות מדותיהם של חכמים שלא תחלוק בין היכא דבדקה שחרית להיכא דבדקה בצהרים, לא רצו לחלק ולמעט ולהוסיף בזמן, ונתנו זמן קבוע מעת לעת, שלא ליתן דבריהם לשיעורין. והלכה כחכמים:",
+                "<b>על יד.</b> אחר. כמו ועל ידו החזיק, שהוא כמו ואחריו, בספר עזרא (פרק ג׳):",
+                "<b>וסת.</b> קבוע, שנקבע לה זמן האורח שלש פעמים ובדקה בשעת וסתה ומצאה טמאה:",
+                "<b>דיה שעתה.</b> ולא חיישינן דלמא מקמי הכי הוה, דודאי אורח בזמנו בא:",
+                "<b>והמשמשת בעדים.</b> שבדקה עצמה בעדים, דהיינו בסדין, קודם תשמיש ולאחר תשמיש:",
+                "<b>הרי זו כפקידה.</b> בגמרא מוקי למתניתין דתרתי קתני והכי קאמר, ומשמשת בעדים כלומר מצוה על אשה שתשמש בשני עדים, אחד לפני תשמיש ואחד לאחר תשמיש. והרי זו כפקידה, העד של אחר תשמיש הרי הוא כפקידה. וממעטת על יד מעת לעת ועל יד מפקידה לפקידה, דמהו דתימא שמא תראה טפת דם כחרדל ותחפנה שכבת זרע ולא להוי כפקידה, קמשמע לן. ואם שמשה בצהרים בעדים, ובדקה אחרי כן בערב ומצאה טמאה, לא מטמאינן טהרות דמבדיקת שחרית עד תשמיש, שהרי בשעת תשמיש בדקה ומצאה טהורה. ואע״ג דבדיקה שקודם תשמיש לא חשיבא בדיקה מעלייתא, שמתוך שהיא בהולה לשמש אינה מכנסת העד לחורים ולסדקין. בדיקה בעד שלאחר תשמיש בדיקה מעלייתא היא וחשיבא כפקידה כדאמרן:"
+            ],
+            [
+                "<b>היתה יושבת במטה ועסוקה בטהרות.</b> הא דלא תני היתה עסוקה בטהרות ופרשה וראתה, וקתני היתה יושבת במטה, לאשמועינן דמשום דיש לה וסת ודיה שעתה, המטה נמי טהורה, כדקתני וכולן טהורות, הא אם אין לה וסת, דמטמינן מעת לעת, המטה נמי טמאה, כמשכב נדה עצמה שמטמאה טומאה חמורה לטמא אדם לטמא בגדים שעליו:",
+                "<b>אע״פ שאמרו.</b> אשה שאין לה וסת מטמאה מעת לעת:",
+                "<b>אינה מונה.</b> ימי נדה אלא משעה שראתה:"
+            ],
+            [
+                "<b>ארבע נשים דיין שעתן.</b> דאינן רגילות לראות דם:",
+                "<b>אבל הלכה כרבי אליעזר.</b> והכי מסיק בגמרא דהלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>משיוודע עוברה.</b> לסוף שלשה חדשים מיום שנתעברה:",
+                "<b>עד שתגמול.</b> עד שישלים לבנה כ״ד חודש. ואפילו מת בתוך כ״ד חודש, דיה שעתה, שהיולדת אבריה מתפרקים ואין דמה חוזר עד אחר כ״ד חודש. ומשם ואילך הרי היא ככל הנשים ומטמאה מעת לעת ומפקידה לפקידה. ואע״פ שמניקה והולכת ארבע וחמש שנים:",
+                "<b>גמלתו או מת ר׳ מאיר אומר מטמאה מעת לעת.</b> דסבר ר׳ מאיר דם נעכר ונעשה חלב. וכשאינה מניקה, אפילו קודם כ״ד חודש חוזר הדם למקומו וחוזרת להיות רואה. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>כל שעברו עליה שלש עונות.</b> עונה בינונית היא שלשים יום. ומכיון שעברו עליה שלש עונות בינונית אחר שהגיעה סמוך לזקנתה, דיה שעתה. וסמוך לזקנתה נקרא, כל שקורים לה אימא אימא מחמת זקנתה ואינה מקפדת:",
+                "<b>כל אשה.</b> ואפילו אינה זקנה, ועברו עליה שלש עונות ולא ראתה, דיה שעתה:",
+                "<b>מעוברת ומניקה שעברו עליהן שלש עונות.</b> אבל לא עברו עליהן, לא. ודלא כתנא קמא דאמר מעוברת משיוודע העובר, ומניקה משנולד. ואין הלכה לא כר׳ אליעזר ולא כר׳ יוסי:"
+            ],
+            [
+                "<b>ובמה אמרו.</b> ארבע נשים דיין שעתן:",
+                "<b>בראיה ראשונה.</b> שראתה הבתולה, והמעוברת והמניקה, והזקנה לאחר שעברו עליה שלש עונות מחמת זקנתה:",
+                "<b>אבל בשניה מטמאה מעת לעת.</b> שהרי חזרה לקדמותה להיות דמיה מצויין בה:",
+                "<b>מאונס.</b> כגון דקפצה וראתה, או מחמת פחד, או שאכלה דבר המגיר דם:"
+            ],
+            [
+                "<b>אע״פ שאמרו.</b> אשה שיש לה וסת דיה שעתה:",
+                "<b>צריכה להיות בודקת.</b> בכל יום שחרית וערבית כשאר נשים:",
+                "<b>חוץ מן הנדה.</b> משראתה יום אחד, טמאה שבעה, ואינה צריכה בדיקה כל שבעה, שהרי בלא ראיה היא טמאה כל שבעה:",
+                "<b>והיושבת על דם טוהר.</b> דלמה לה בדיקה, אפילו תראה, דם טוהר הוא:",
+                "<b>ומשמשת בעדים.</b> אע״פ שיש לה וסת, צריכה לבדוק לפני תשמיש ולאחר תשמיש. ודוקא כשהיא עסוקה בטהרות, דמגו דבעיא בדיקה לטהרות, בעיא נמי בדיקה לבעלה. אבל אשה שאינה עסוקה בטהרות, לבעלה לא בעיא בדיקה:",
+                "<b>ובתולה שדמיה טהורים.</b> ארבע לילות לבית שמאי, ולבית הלל עד שתחיה המכה של בעילה, והיא אינה צריכה לשמש בעדים, שהרי דמה טהור, ואפילו נשתנו מראית דמיה, הואיל ושמשה, דמשום תשמיש נשתנה. אבל שחרית וערבית, צריכה בדיקה היכא דלא שמשה אחר בעילה ראשונה, שמא נשתנו מראה דמים שלה ממראה דם בעילה ראשונה. ואם נשתנו מראה דמים שלה, טמאה, שרגלים לדבר שאין זה דם בתולים:",
+                "<b>שחרית ובין השמשות.</b> שחרית להכשיר טהרות של לילה. שאם תמצא טהורה תדע שלא ראתה בלילה, ולכשתמצא ערבית טמאה יצאו אלו מספק. וכן בין השמשות להכשיר טהרות שנתעסקה בהן ביום:",
+                "<b>ובשעה שהיא עוברת לשמש את ביתה.</b> שמכינה עצמה לשמש עם בעלה:",
+                "<b>רבי יהודה אומר אף בשעת עברתן מלאכול בתרומה.</b> אף לאחר שאכלו בתרומה, צריכות לבדוק עצמן, לתקן שיירי תרומות שבפניה. שאם תמצא עכשיו טהורה, כשתבדוק ערבית כמשפטה ותמצא טמאה, לא יהיה שיירי התרומה בכלל טומאה למפרע, שהרי בדקה לאחר העברתה. ואין הלכה כר\"י:"
+            ]
+        ],
+        [
+            [
+                "<b>כל היד המרבה לבדוק.</b> שבודקת תמיד שמא ראתה:",
+                "<b>ובאנשים.</b> שבודק עצמו תמיד באמתו, שמא יצא ממנו קרי:",
+                "<b>תקצץ.</b> שמתחמם ומרגיש כשממשמש באמה, ומוציא שכבת זרע לבטלה:",
+                "<b>והסומא.</b> אינה משנה ודחויה היא. אלא היא בודקת לעצמה ומראה לחברותיה:",
+                "<b>ושנטרפה דעתה.</b> מחמת חולי:",
+                "<b>מתקינות אותן.</b> בודקות אותן ומטבילות אותן:",
+                "<b>הכי גרסינן, הצנועות מתקנות להן שלישי לתקן את הבית.</b> כלומר לבדוק לפני תשמיש ולהכין עצמה לבעלה. והוא הדין לכל הנשים כדתנן בפרק קמא ובשעה שהיא עוברת לשמש את ביתה, והא דנקט צנועות, משום דצנועות עד שבודקת בו לפני תשמיש זה אין בודקות בו לפני תשמיש אחר, לפי שמטונף וכהה מראית ליבונו בבדיקה ראשונה, ושוב אין נראית בו טפה כחרדל:"
+            ],
+            [
+                "<b>נמצא דם על שלו.</b> אפילו שהה זמן ארוך לאחר בעילה קודם קינוח, בידוע שהיה דם בשעת תשמיש:",
+                "<b>טמאין.</b> שניהם, טומאת שבעה, כדין בועל נדה:",
+                "<b>אותיום.</b> תיכף ואין לו דומה במשנה:",
+                "<b>טמאים מספק.</b> שניהם טמאים שבעה ימים, ומיהו טומאת ספק היא לתלות אבל לא לשרוף:",
+                "<b>ופטורים מן הקרבן.</b> מחטאת קבוע, אבל חייבים באשם תלוי:"
+            ],
+            [
+                "<b>ותדיח את פניה.</b> קינוח שלמטה:",
+                "<b>ואח״כ.</b> כלומר אם שהתה יותר משיעור זה:",
+                "<b>מטמאה מעת לעת.</b> טהרות שנתעסקה בהן. כדין מעת לעת דאמרינן בפרק קמא:",
+                "<b>ואינה מטמאה את בועלה.</b> טומאת שבעה, אלא טומאת ערב כדין כל נוגע בנדה:",
+                "<b>ר׳ עקיבא אומר אף מטמאה את בועלה.</b> דסבר ר׳ עקיבא כל מעת לעת מטמאה את בועלה טומאת שבעה מספק. ואין הלכה כרבי עקיבא:",
+                "<b>ומודים חכמים לר׳ עקיבא ברואה כתם.</b> ואע״ג דבטומאת מעת לעת אמרו חכמים שאינה מטמאה את בועלה לפי שטומאת מעת לעת אינה אלא מדרבנן, מודים הם ברואה כתם, דאע״ג דטומאת כתמים דרבנן, מטמאה את בועלה טומאת שבעה:"
+            ],
+            [
+                "<b>כל הנשים בחזקת טהרה לבעליהן.</b> ואין צריך לשאול לה אם היא טהורה. והני מילי, כשהניחה בחזקת טהורה:",
+                "<b>הבאין מן הדרך נשיהן להן בחזקת טהרה.</b> דסלקא דעתך אמינא הני מילי היכא דאיתיה במתא, דרמיא אנפשה ובדקה, אבל היכא דליתיה במתא, דלא רמיא אנפשה, לא, קמשמע לן:",
+                "<b>שני עדים על כל תשמיש.</b> אחד לפניו ואחד לאחריו, ולמחר תעיין בהם:",
+                "<b>או תשמש לאור הנר.</b> ותבדוק לאחר תשמיש עד שקנחה בו:",
+                "<b>דיה בשני עדים כל הלילה.</b> אחד לפני תשמיש ראשון, ואחד לאחר תשמיש אחרון. ואע״ג דמשמשה ולא ידעה אי ראתה דם ביני וביני, בין לבית שמאי בין לבית הלל לא אכפת לן, דלא הוצרכו אלא לחומר טהרות:"
+            ],
+            [
+                "<b>החדר והעליה והפרוזדור.</b> חדר מבפנים, ופרוזדור מבחוץ, שניהם זה אצל זה, חדר לצד אחוריה, ופרוזדור לפניה, ועלייה בנויה על שתיהן, ונקב יש בין עליה לפרוזדור ונקרא לול. ופעמים יורד דם מן העליה לפרוזדור דרך הלול. וכותלי רחם, למטה באמצע פרוזדור, ודרך שם דמים יוצאים:",
+                "<b>דם החדר טמא.</b> דהיינו דם המקור:",
+                "<b>ספיקו טמא.</b> מספק טמא טומאה ודאית:",
+                "<b>שחזקתו מן המקור.</b> ולא אמרינן שמא מן העלייה בא, ודמי העלייה טהורים הם, אלא עשאוהו כאילו ודאי בא מן המקור. והני מילי, כשנמצא מן הלול ולפנים לצד החדר, אבל נמצא מן הלול ולחוץ, אינו טמא טומאה ודאית לשרוף, אלא ספיקו טמא לתלות, שהרי שני דמים יוצאין דרך שם, ו. מי החדר ודמי העלייה, ולא ידעינן מהי אתא:"
+            ],
+            [
+                "<b>חמשה דמים טמאים.</b> דשתי פעמים כתיב דמיה בקרא בטומאת דמים שבאשה, (ויקרא כ׳:י״ח,) והיא גילתה את מקור דמיה, (שם י״ב) וטהרה ממקור דמיה, ומיעוט דמיה שנים, הרי ארבעה דמים. אודם, וקרן כרכום, ומימי אדמה, ומזוג. והשחור בכלל אדום הוא, והכי אמרינן בגמרא, האי שחור אדום הוא, אלא שלקה:",
+                "<b>וכקרן כרכום.</b> כמראה זיו הכרכום. לשון כי קרן עור פניו (שמות ל״ד:כ״ט):",
+                "<b>וכמימי אדמה.</b> כולן מפרש להן לקמן במתניתין:",
+                "<b>וכמזוג.</b> כיין אדום המזוג במים:",
+                "<b>כמימי תלתן.</b> מים ששורין בהן תלתן. פינקיריק״ו בלע״ז:",
+                "<b>וכמימי בשר צלי.</b> מוחל היוצא מבשר צלוי:",
+                "<b>ובית הלל מטהרין.</b> ושלש מחלוקות בדבר. תנא קמא דאמר חמשה דמים טמאים ותו לא, סבירא ליה דמימי תלתן ומי בשר צלי תולין, לא אוכלין ולא שורפין. ובית שמאי מטמאין, ושורפים עליהם תרומה וקדשים. ובית הלל מטהרין לגמרי. והלכה כתנא קמא, דתולין:",
+                "<b>עקביא בן מהללאל מטמא.</b> דסבירא ליה האי ירוק כקרן כרכום הוא, אלא שלקה. וירוק דמטמא עקביא בן מהללאל, דהיינו כמראה אתרוג, ולא כמראה כרתי, שאינו נוטה לאדמימות כלל:",
+                "<b>וחכמים מטהרים.</b> ושלש מחלוקות נמי בירוק, תנא קמא סבר תולין לא אוכלים ולא שורפים, ועקביא בן מהללאל מטמא ושורפים, וחכמים מטהרין ואוכלים. והלכה כתנא קמא:",
+                "<b>אם אינו מטמא משום כתם.</b> להיותו חשוב מן הדמים המטמאין באשה:",
+                "<b>מטמא משום משקה.</b> וחשוב הוא דם להכשיר הזרעים לקבל טומאה ככל שאר דם. שהוא אחד מן השבעה משקין שמכשירין את הזרעים:",
+                "<b>לא כך ולא כך.</b> לא מטמא משום כתם, ולא מכשיר את הזרעים. והלכה כר׳ יוסי, והוא חכמים דפליגי אעקביא:"
+            ],
+            [
+                "<b>כדם המכה.</b> כדם של שור שחוט שהוא אדום הרבה, ובתחילת הכאתה של סכין, ולא כדם של כולה שחיטה, שדם שחיטה משתנה והולך. ואית דאמרי, כדם המכה של הקזה:",
+                "<b>כחרת.</b> כמראה הדיו שבשולי הכלי, שהוא שחור הרבה, ולא כמראה הדיו שבראש הכלי שהוא קלוש ואינו שחור כל כך. פירוש אחר, חרת אדרמינ״ט בלע״ז, שצובעין בו העורות. כמו חרתא דאושכפי [דמגילה פ״ב]:",
+                "<b>עמוק מכן.</b> שעמוק במראה שחרורית, כלומר שחור יותר מחרת:",
+                "<b>דיהה.</b> שנדהית מראיתו ואינו שחור כל כך. והוא הדין לכל דמים טמאים, דבכולהו עמוק מכאן טמא, דיהה מכאן טהור, חוץ מיין מזוג, דבין עמוק בין דיהה טהור:",
+                "<b>כברור שבו.</b> שיש עלין ברורים במראה אדמדומית יותר מחבריהן. ושלש שורות של עלין יש בכרכום, ובכל שורה שלשה עלין, ואין בודקין אלא בשורה האמצעית, והעלה האמצעי שבשורה האמצעית, משובח שבכולן לבדיקה:",
+                "<b>מבקעת בית כרם.</b> מקום ידוע בארץ ישראל ששמו בית כרם:",
+                "<b>ומציף מים.</b> נותן מים על העפר, עד שיהיו המים צפין על גבי האדמה. ומשערין אותן עכורים, ואין משערים אותן צלולים:",
+                "<b>וכמזוג.</b> כיצד שני חלקים מים ואחד יין מן היין השרוני. הבא מארץ השרון. מקום ידוע בארץ ישראל. פירוש אחר, יין העשוי מן הגפנים הנטועים בבקעה ובעמק. לשון חבצלת השרון. ובזמן הזה, כל מה שתראה באשה מאותו מקום, טמא, חוץ מן הלבן והירוק. ומימינו לא שמענו מי שהתיר שום מראה דם, אלא הלבן והירוק ככרתי בלבד:"
+            ]
+        ],
+        [
+            [
+                "<b>המפלת.</b> אם יש עמה דם טמאה. נדה:",
+                "<b>ואם לאו טהורה.</b> דסבר תנא קמא, אפשר לפתיחת הקבר בלא דם. ואפילו נמצא דם בתוך החתיכה, טהורה, דדם חתיכה הוא ולא דם נדה:",
+                "<b>רבי יהודה אומר בין כך ובין כך טמאה.</b> דסבר רבי יהודה אי אפשר לפתיחת הקבר בלא דם. וכיון שהפילה חתיכה, ודאי דם היה שם אלא שאבד במיעוטו ולא נראה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>כמין שערה.</b> שער:",
+                "<b>יבחושין.</b> יתושין:",
+                "<b>תטיל למים.</b> פושרין, וישהה אותם במים הפושרים כ״ד שעות:",
+                "<b>אם נמוחו טמאה.</b> משום נדה. דדם הוא:",
+                "<b>אם יש עמהן דם טמאה ואם לאו טהורה.</b> מתניתין כרבנן דפליגי עליה דרבי יהודה לעיל, וסברי דאפשר לפתיחת הקבר בלא דם:",
+                "<b>וחכמים אומרים כל שאין בו מצורת אדם אינו ולד.</b> הכל מודים בנולד גופו כצורת חיה ופניו פני אדם, שהוא חשוב ולד. גופו אדם ופניו פני חיה, הרי הוא חיה ואין זה ולד, דבתר צורת פנים אזלינן. לא נחלקו אלא במי שקצת פניו כפני אדם, וקצת כפני בהמה, ואפילו רוב פניו כפני אדם ועין אחת שבראשו בלבד כעין של בהמה, רבי מאיר אומר, כל צורת אדם צריכה, וכיון שיש לו עין כבהמה אין זה ולד. ורבנן סברי, כל שאין בו מצורת אדם כלל ואפילו מקצת צורה אין לו, אינו ולד. אבל יש בו מקצת צורה, הרי זה ולד. והלכה כחכמים:"
+            ],
+            [
+                "<b>שפיר.</b> חתיכה של בשר. ואם יש בה צורת אדם נקרא שפיר מרוקם. ואני שמעתי שהוא כשפופרת של ביצה, לפיכך נקרא שפיר:",
+                "<b>מלא גנינים.</b> מלא גוונים הרבה. פירוש אחר, גנינים, תולעים, שחתיכת הבשר חתוכה חתיכות דקות כעין תולעים:",
+                "<b>אינה חוששת לולד.</b> ואינה טמאה לידה. ואם אין עמהן דם, אינה חוששת אפילו משום נדה:",
+                "<b>תשב לזכר ולנקבה.</b> טמאה שבועים כיולדת נקבה, ואין לה דם טוהר אלא שלשים ושלשה ימים כיולדת זכר. הואיל ואינו ניכר אם זכר אם נקבה, נותנים עליו חומרי זכר וחומרי נקבה:"
+            ],
+            [
+                "<b>סנדל.</b> חתיכת בשר עשויה כדמות לשון של שור. ומפני שיש לה צורת סנדל קורין לה סנדל. והוא רגיל לבוא עם ולד. ויש מפרשים, סנדל, שנאוי ולד [צ״ל ודל]:",
+                "<b>שליא.</b> כמין קרום שהולד מונח בתוכה. ותחילתה כחוט של ערב. וכשהיא הולכת ורווחת, רחבה כתורמוס, וחלולה כחצוצרת. ואין שליא פחותה מטפח:",
+                "<b>הבית טמא.</b> משום אוהל המת, דולד הוה בה ומת:",
+                "<b>נימוק הולד.</b> ונעשה דם ונתערב בדם הלידה ובטל ברוב, ואין הבית טמא. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>תשב לזכר ולנקבה.</b> טמאה שבועים כנקבה, וימי טוהר שלה שלשים ושלשה יום בלבד כזכר:",
+                "<b>טומטום וזכר אנדרוגינוס וזכר.</b> כגון שילדה תאומים, אחד טומטום או אנדרוגינוס, והאחד זכר ודאי:",
+                "<b>תשב לזכר ולנקבה.</b> ולא אמרינן מדהאי זכר ודאי, האי נמי זכר:",
+                "<b>תשב לנקבה בלבד.</b> דאפילו הוי טומטום זכר, בתר נקבות אזלינן, דכל ימי זכר בין לטומאה בין לטהרה מובלעים תוך של נקבה:",
+                "<b>מחותו.</b> אברים אברים:",
+                "<b>מסורס.</b> לשון הפוך הוא. כמו, סרס המקרא ודרשהו [בבא בתרא קי״ט]:",
+                "<b>משיצא רובו הרי הוא כילוד.</b> וראשו כרובו. הלכך משיצא ראשו של מחותך, אע״פ שכל שאר הגוף בפנים, הרי הוא כילוד:",
+                "<b>פדחתו.</b> מצחו:"
+            ],
+            [
+                "<b>ואין ידוע מה הוא.</b> אם זכר אם נקבה:",
+                "<b>תשב לזכר ולנקבה.</b> ימי טוהר דזכר, וימי טומאה דנקבה:",
+                "<b>לזכר ולנקבה ולנדה.</b> כלומר, כשתראה תהא נדה, שאין לה ימי טוהר, דשמא לאו ולד הוא. וטובלת לסוף ארבעים כיולדת זכר למאן דאמר טבילה בזמנה מצוה. וטובלת יום ארוך, כגון יולדת זכר שטבלה לסוף שבעה ואינה טהורה לקודש ולמקדש עד מלאות הארבעים, צריכה טבילה אחרת לסוף הארבעים, וזאת נצרכה לטבול לסוף ארבעים יום כיולדת זכר, אע״פ שאין טבילה זו מועלת לה כלום, שהרי אינה טהורה לקודש ולמקדש עד מלאות שמונים כיולדת נקבה:"
+            ],
+            [
+                "<b>המפלת ליום ארבעים.</b> לטבילתה:",
+                "<b>אינה חוששת לולד.</b> שלא נגמרה יצירתו עד שיכלו כל ארבעים יום:",
+                "<b>ולנדה.</b> כשתראה, תהא נדה, דלמא ליכא ולד ואין כאן ימי טוהר:",
+                "<b>יום ארבעים ואחד תשב לזכר.</b> שבעה ימי טומאה. אפילו בלידה יבישתא שאינה נדה. אבל שבועים דנקבה, אינה יושבת, כדקתני טעמא שיצירת נקבה לשמונים ואחד. ואין הלכה כר׳ ישמעאל:",
+                "<b>וחכמים אומרים כו׳</b> חכמים היינו תנא קמא, אלא משום דמסתבר טעמיה דרבי ישמעאל טפי מדתנא קמא, הדר רבי ושנאה בלשון חכמים, לאשמעינן דהלכה כסתם ראשון, ואף על פי שמחלוקת רבי ישמעאל בצדו:"
+            ]
+        ],
+        [
+            [
+                "<b>בנות כותים נדות מעריסתן.</b> מקטנותן, כשהן מונחות בעריסה, גזרו בהו רבנן דליטמו משום נדה, דכתיב (ויקרא ט״ו:י״ט) ואשה כי תהיה זבה, ותניא אין לי אלא אשה שהיא גדולה. תינוקת בת יום אחד לנדה מנין, תלמוד לומר ואשה. וכותים לא דרשי אשה ואשה, וכי חזיין קטנות לא מפרשי להו, הלכך גזרו בהו רבנן דליטמו כולהו:",
+                "<b>ומטמאין משכב התחתון כעליון.</b> תחתונו של בועל נדה טמא כעליונו של זב, מה עליונו של זב אינו מטמא אלא אוכלין ומשקין, אף תחתונו של בועל נדה אינו מטמא אלא אוכלין ומשקין. ועליונו של זב, הוא הדבר הנישא על גבי הזב נפקא לן מקרא דאינו מטמא אדם וכלים אלא אוכלים ומשקים, דכתיב (ויקרא ט״ו:י׳) והנוגע בכל אשר יהיה תחתיו יטמא, מאי תחתיו, אילימא תחתיו דזב, מכל אשר יגע במשכבו נפקא, אלא הנוגע בכל אשר יהיה הזב תחתיו יטמא, ומדלא ערבינהו ונכתוב וכל הנוגע בכל אשר יהיה תחתיו והנושא אותם יכבס בגדיו, ואפסקינהו ביטמא, מכלל דהאי יטמא לאו באדם וכלים איירי, אלא באוכלים ומשקים. וכותים שהן בועלי נדות, מטמאים משכב התחתון שלהן אוכלין ומשקין, אבל לא אדם וכלים, כעליונו של זב שגם הוא מטמא אוכלים ומשקים לא אדם וכלים. וכל הדברים הללו לא נאמרו אלא בזמן שהיו הכותים מחזיקים בתורה ומדקדקים בהרבה מצות כישראל. אבל לאחר שבדקו ומצאו להם כדמות יונה בראש הר גריזים שעובדים אותה, עשאום כנכרים גמורים לכל דבריהם, בין לענין טומאה וטהרה, בין לשאר דינים שבתורה, אין הפרש בינם לבין הנכרים כלל:",
+                "<b>והן יושבות על כל דם.</b> כלומר, לפיכך הכותים הם בועלי נדות, לפי שהן יושבות על כל דם, דכל דם שרואה בין אדום בין ירוק יושבת עליו ימי נדות, וזו תקלה היא להם, שאם רואה דם ירוק היום מתחלת למנות מהיום שבעת ימי נדה, ואם תראה באותם ימי נדות דם אדום, אינה מונה אלא מיום ראיה ראשונה, ואותו דם טהור היה, ומראיה שניה היא צריכה למנות:",
+                "<b>ואין חייבין עליהן.</b> הלובש או מתכסה באותן בגדים ונכנס למקדש, פטור מקרבן. או אם נגעו אותן בגדים של משכב שלהן בתרומה, תולין:",
+                "<b>מפני שטומאתן ספק.</b> דלא ידעינן אי נדה [היא] אי לא. ובגמרא פריך אמתניתין מהא דתנן במסכת טהרות פרק ד׳ (משגה ה׳) על ששה ספיקות שורפין את התרומה, על ספק בגדי עם הארץ, כלומר על בגדי עם הארץ אם נגעו בה, נשרפת, משום שמא טמא היה, והאי כותי נמי תיפוק ליה אם נגע משכבו בתרומה, תהא נשרפת, משום דעם הארץ הוא, והוי ליה בגדי עם הארץ. ומשני, דמתניתין איירי בכותי שטבל בפנינו ועלה ודרס על בגדיו של חבר כשהוא ערום, או שלבש בגדי חבר, או שהטביל את בגדיו בפניו, באופן דבגדיו של כותי כשהן מדרס, לא נגעו בבגדיו של חבר כשדרס עליהן, ואח״כ נגעו בגדיו של חבר שדרס כותי עליהן בתרומה, לא שרפינן תרומה עליהן. דאי משום טומאת עם הארץ, הא טביל ליה. ואי משום בועל נדה, שמא לא בעל בקרוב וכבר עברו ימי טומאתו וסלקא ליה טבילה. ואם תמצא לומר בעל בקרוב, שמא לא היתה אשתו יושבת על דם טמא אלא על דם טהור, והוי ספק ספיקא, ואספק ספיקא לא שרפינן תרומה:"
+            ],
+            [
+                "<b>פירשו ללכת בדרכי ישראל הרי הן כישראליות.</b> אבל סתמא, הרי הן ככותיות:",
+                "<b>ר׳ יוסי אומר לעולם הן כישראל.</b> וסתמא הן כישראליות. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>דם נכרית בית שמאי מטהרין.</b> ואע״ג דברוקה ובמימי רגליה מודו בית שמאי דרבנן גזרו עליהן להיות כזבין לכל דבריהן, אפילו הכי דמה טהור, דשיירו בה רבנן למהוי הכירא דטומאתן דרבנן, כי היכי דלא לשרפו עלייהו תרומה וקדשים:",
+                "<b>ודם טהור של מצורעת.</b> ואע״ג דמעינות של מצורעת כגון רוקה ומימי רגליה הוו אב הטומאה כשל זב, אפילו הכי דם טוהר שלה טהור, דלאו מעין הוא, דדומיא דרוק בעינן שמתעגל ויוצא:",
+                "<b>כרוקה וכמימי רגליה.</b> דמטמאין לחין ואין מטמאין יבשין. והך היכרא הוא דעבוד גבי דם הנכרית דמטמא מדרבנן שגזרו עליהם שיהיו כזבים לכל דבריהן, דאילו דישראלית מטמא לח ויבש, ודנכרית לח ולא יבש, כרוקה וכמימי רגליה דאין מטמאין יבשין. ודם טהור של מצורעת נמי, אע״ג דדם לאו מעין הוא, דין מעין אית ליה, דרחמנא רבייה מקרא דכתיב לזכר, לרבות מצורע למעינותיו, ולנקבה לרבות מצורעת למעינותיה, ואמרינן מעינותיה דמאי, אילימא שאר מעינותיה כגון רוקה ומימי רגליה דאתו מזב דכתיב ביה וכי ירוק הזב, ומיניה נפקי שאר מעינות, מזכר נפקא, דכיון דאתרבי מצורע למעינותיו, אתרבי מצורעת לכל מעינותיה דאיכא דכוותייהו בזכר, אלא לדמה דליתיה בזכר, וכיון דרבייה רחמנא לדמה שיהא כרוקה וכמימי רגליה, א״כ מה רוקה ומימי רגליה מטמאין לחין ואין מטמאין יבשים, אף דמה כן:",
+                "<b>דם היולדת.</b> שעברו שבעת ימי טומאת לידה ולא טבלה:",
+                "<b>בית שמאי אומרים כרוקה וכמימי רגליה.</b> מטמא לח ואינו מטמא יבש. ואע״ג דדם טוהר הוא, דביומי תלה רחמנא והא מלו, וליכא לטמוייה נמי משום מעין דהא אין מתעגל ויוצא, אפילו הכי רבנן גזור טומאה עליה, הואיל ולא טבלה וטמאה היא. גזירה אחר שבעה אטו תוך שבעה. ומיהו לא גזור שיטמא לח ויבש כלפני שבעה, כי היכי דלהוי ליה הכירא דלידע דטומאתו דרבנן:",
+                "<b>ובית הלל אומרים מטמא לח ויבש.</b> דטומאתו מן התורה כל זמן שלא טבלה. דסברי בית הלל ביומי וטבילה תלה רחמנא, וכל זמן שלא טבלה, הרי דמה לאחר שבעה כלפני שבעה:",
+                "<b>ומודים ביולדת בזוב.</b> אם בעת לדתה היתה זבה שהיא צריכה לספור שבעה נקיים קודם שתטהר, וילדה ולא ספרה, מודים בית שמאי לבית הלל שדמה טמא לח ויבש אע״פ שעברו שבעת ימי לידה לזכר ושבועים לנקבה, שדמה של זבה לעולם הוא בטומאתו מן התורה עד שתספור שבעה נקיים:"
+            ],
+            [
+                "<b>המקשה נדה.</b> הכי קאמר, המקשה בלדתה בימי נדתה וראתה דם בהקשותה, הרי היא נדה, דלא טיהרה תורה לדם קושי אלא באחד עשר יום של ימי זיבה, אבל בימים של נדה לא טיהריה רחמנא:",
+                "<b>קשתה.</b> מחמת ולד שלשה ימים בתוך אחד עשר יום של ימי זיבה וראתה כל שלשה ימים רצופים:",
+                "<b>ושפתה.</b> שעמדה בשופי ובנחת מחבליה מעת לעת ברביעי:",
+                "<b>וילדה.</b> אגלאי מלתא דדמים שראתה לא באו מחמת ולד, הלכך הרי זו יולדת בזוב. אבל אם לא שפתה סמוך ללידתה, כל דמים שראתה, מחמת ולד הוא, ורחמנא טהרינהו מזיבה, דכתיב זוב דמה, דמה מחמת עצמה ולא דמה מחמת ולד:",
+                "<b>לילה ויום.</b> דאם שפתה בחצי יום שלישי וילדה בחצי יום רביעי דשפתה מעת לעת, אין זה שופי, אא״כ שפתה לילה ויום של אחר הלילה:",
+                "<b>כלילי שבת ויומו.</b> והלכה כר׳ אליעזר:",
+                "<b>ששפתה מן הצער.</b> כלומר ושפתה זו שאמרנו, אם שפתה מן הצער אע״פ שלא שפתה מן הדם, הוי שופי:"
+            ],
+            [
+                "<b>כמה הוא קשויה.</b> דלא אתיא לידי זיבה בכל דמים שתראה:",
+                "<b>אפילו ארבעים וחמשים יום.</b> אם לא שפתה יום אחד סמוך ללידה, לא אתיא לידי זיבה ולא הויא יולדת בזוב:",
+                "<b>דיה חדשה.</b> דיה אם נטהר את הקושי חודש אחד, דהיינו חודש תשיעי. אבל קשתה שלשה בתוך אחד עשר ימי זיבה בחודש שמיני ואפילו קשתה והולכת כל תשיעי, הרי זו יולדת בזוב מחמת שלשה ימים של שמיני:",
+                "<b>אין קשוי יותר משתי שבתות.</b> שאם קשתה וראתה שלשה ימים קודם שתי שבתות והיתה מקשה והולכת כל השבתות אחרי כן, הרי זו יולדת בזוב מחמת שלשה ימים שהיו קודם השתי שבתות. והלכה כר׳ יוסי ור׳ שמעון:"
+            ],
+            [
+                "<b>המקשה בתוך שמונים של נקבה.</b> כגון ששמשה לאחר ארבעה עשר של ימי לידה ונתעברה והפילה בתוך שמונים:",
+                "<b>כל דמים שהיא רואה טהורים.</b> דכל תוך מלאת הוי דם טהור:",
+                "<b>ור׳ אליעזר מטמא.</b> נדה. דכיון דבקושי בא, לאו דם טוהר הוא אלא מחמת ולד שבמעיה, ומזיבה הוא דטהריה רחמנא לקשוי, ולא מנדה:",
+                "<b>שהחמיר בדם השופי.</b> כגון שאר יולדת שרואה שלשה בשופי וילדה, הרי זו יולדת בזוב:",
+                "<b>היקל בדם הקושי.</b> לטהרה מזיבה:",
+                "<b>מקום שהיקל בדם השופי.</b> לטהרה מכל טומאה, כגון תוך מלאת:",
+                "<b>אינו דין שנקל בדם הקושי.</b> לטהרו מכל טומאות ואפילו מנדה:",
+                "<b>דיו לבא מן הדין.</b> כגון קושי של תוך מלאת שאתם למדים מקושי של עלמא, דיו להיות כנדון כקושי דעלמא, מה קושי דעלמא. טמא בנדה, אף קושי דתוך מלאת טמא בנדה:"
+            ],
+            [
+                "<b>כל אחד עשר יום.</b> שאחר שבעת ימי נדה:",
+                "<b>בחזקת טהרה.</b> ואינה צריכה לבדוק עצמה. דהלכה למשה מסיני שאין בין נדה לנדה פחות מאחד עשר יום:",
+                "<b>ישבה לה ולא בדקה.</b> מתניתין חסורי מחסרא והכי קתני, בימי נדתה בעיא בדיקה. ישבה ולא בדקה, שגגה, נאנסה, הזידה ולא בדקה, טהורה:",
+                "<b>הגיעה שעת וסתה ולא בדקה.</b> אף על פי שבדקה אחר כך ומצאה טהורה, הואיל ולא בדקה בשעת וסתה, טמאה, דאורח בזמנו בא:",
+                "<b>במחבא.</b> מחמת לסטים או חיל שבא לעיר. ואין הלכה כר׳ מאיר:",
+                "<b>אבל ימי הזב והזבה.</b> שבעת ימים נקיים שצריכים לספור:",
+                "<b>ושומרת יום.</b> כגון הרואה יום אחד או שני ימים בימי זיבתה, אינה סופרת אלא יום אחד בנקיות, וטובלת לערב וטהורה לבעלה:",
+                "<b>הרי אלו בחזקת טומאה.</b> כיון שנפתח מעינה וראתה היום, אע״ג דתוך אחד עשר היא, הויא למחר בחזקת טומאה:"
+            ]
+        ],
+        [
+            [
+                "<b>יוצא דופן.</b> אשה שפתחו [מעיה] ע״י סם והוציאו העובר לחוץ ונתרפאה:",
+                "<b>אין יושבין עליו ימי טומאה.</b> שבעה לזכר ושבועיים לנקבה:",
+                "<b>וימי טהרה.</b> ואין לה דם טוהר:",
+                "<b>ואין חייבין עליו קרבן.</b> של יולדת. דכתיב (ויקרא י״ב:ב׳) אשה כי תזריע וילדה, עד שתלד ממקום שמזרעת:",
+                "<b>רבי שמעון אומר הרי זה כילוד.</b> שנאמר [שם] ואם נקבה תלד, לרבות יוצא דופן. ואין הלכה כר׳ שמעון:",
+                "<b>כל הנשים מיטמאות.</b> בנדה משיצא הדם מן המקור והגיע לבית החיצון, ואע״ג דהעמידוהו כותלי בית הרחם ולא פירש לחוץ. דכתיב [שפ ט״ו] דם יהיה זובה בבשרה, מלמד שמטמאה אע״פ שעדיין הוא בבשרה. ובית החיצון מקרי מקום שהאבר דש בו בשעת ביאה:",
+                "<b>אינן מטמאין עד שתצא טומאתן לחוץ.</b> דכתיב בזב [שם] איש כי יהיה זב מבשרו, עד שתצא זובו מבשרו. ובבעל קרי כתיב (שם כב) אשר תצא ממנו שכבת זרע:"
+            ],
+            [
+                "<b>שנזדעזעו אבריו.</b> שנעקרה שכבת זרע מגופו:",
+                "<b>אוחז באמה.</b> ואע״ג דכל האוחז באמה ומשתין כאילו מביא מבול לעולם, הכא כיון דנעקרה שכבת זרע שוב אינו חוזר ומתחמם לעקור עוד מיד באותה שעה:",
+                "<b>ומטמאין.</b> זוב ושכבת זרע:",
+                "<b>בכל שהן.</b> לאדם היוצא ממנו. אבל הנוגע, אינו טמא עד שיגע בכעדשה:"
+            ],
+            [
+                "<b>מיטמאה בנדה.</b> אם ראתה דם:",
+                "<b>בת עשרה ימים מיטמאה בזיבה.</b> אם ראתה שלשה ימים רצופים לאחר שבעה. דכל דם שרואה בתוך שבעה דם נדה הוא, הילכך אי אפשר לה ליטמא בזיבה דהיינו להיות זבה גדולה, עד עשרה ימים:",
+                "<b>תינוק בן יום אחד מיטמא בזיבה.</b> דכתיב (שם ט״ו) איש איש כי יהיה זב, לימד על תינוק בן יומו שמיטמא בזיבה:",
+                "<b>ומיטמא בנגעים.</b> דגבי נגעים כתיב (שם י״ג) אדם כי יהיה בעור בשרו, ותינוק בן יומו אדם הוא, דאדם כל שהוא משמע:",
+                "<b>ומיטמא בטמא מת.</b> דכתיב (במדבר י״ט:י״ח) ועל הנפשות אשר היו שם, נפש כל שהוא:",
+                "<b>וזוקק ליבום.</b> אם נולד יום אחד קודם מיתת אחיו. אבל נולד לאחר מיתת אחיו, אינו זוקק, דכתיב (דבריס כ״ח) כי ישבו אחים יחדיו, שהיתה להם ישיבה אחת בעולם:",
+                "<b>ופוטר מן היבום.</b> אם נולד לאחר מיתת אביו וחיה שעה אחת ומת. אבל כל זמן שמעוברת, אינו מתירה לינשא:",
+                "<b>ומאכיל בתרומה.</b> בת ישראל שניסת לכהן ומת, ונולד בן לאחר מיתתו, אוכלת בשבילו בו ביום שנולד, כדכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו בלחמו, ודרשינן יאכילו את אמם. אבל הניחה מעוברת, אינה אוכלת בשבילו עד שיוולד:",
+                "<b>ופוסל מן התרומה.</b> כגון כהן שהיו לו שתי נשים, אחת גרושה שעבר ונשאה כשהיא גרושה, ואחת שאינה גרושה, ויש לו בנים משאינה גרושה, ועבדים שנפלו להן בירושה אוכלים בתרומה בשבילן, דכתיב [שם] וכהן כי יקנה נפש קנין כספו, ויש לו בן יום אחד מן הגרושה והוא חלל, ויש לו חלק בעבדים, ופוסל את כולן מן התרומה, דאין ברירה לדעת מי מהן מגיע לחלקו. ודוקא בן יום אחד דראוי לירושה. אבל כל זמן שלא נולד, אוכלים כולן, דאין זכיה לעובר:",
+                "<b>ונוחל ומנחיל.</b> נוחל את האם. אם מתה אמו ביום שנולד, הרי הוא נוחלה. וכשמת הוא, באין אחיו מאביו ויורשים הימנו נכסי אמו. אבל עובר שבמעיה, אם מתה מעוברת אינו נוחל את אמו להנחיל לאחיו מאביו, שהרי מת הוא קודם אמו, ואין הבן יורש את אמו בקבר להנחיל לאחיו מאביו:",
+                "<b>וההורגו חייב.</b> דכתיב (ויקרא כ״ד) ואיש כי יכה כל נפש, מכל מקום:",
+                "<b>כחתן שלם.</b> שחייבים להתאבל עליו. והני מילי, דקים להו בגויה שכלו לו חדשיו, אבל לא קים להו שכלו לו חדשיו, אין חייבין להתאבל עליו עד שיהיה בן שלשים ואחד יום:  "
+            ],
+            [
+                "<b>מתקדשת בביאה.</b> אם מסרה אביה לכך: ",
+                "<b>ואם בא עליה יבם קנאה.</b> להיות אשתו לכל דבר, ויורשה ומיטמא לה וזכה בנכסי אחיו:",
+                "<b>וחייבין עליה משום אשת איש.</b> אם קבל בה אביה קדושין מאחד, ובא עליה אחר, נהרג עליה, דביאתה ביאה:",
+                "<b>ומטמאה את בועלה.</b> אם היא נדה. אבל פחות מכן, אע״פ שהיא מטמאה במגע, אינה מטמאה את בועלה משום בועל נדה לטומאת שבעה, אלא משום נוגע ולטומאת ערב:",
+                "<b>תחתון.</b> של בועל נדה:",
+                "<b>כעליונו.</b> של זב, שמטמא אוכלין ומשקין ולא אדם וכלים:",
+                "<b>מן הפסולין.</b> כגון נכרי, ועבד, ונתין, ממזר, או חלל:",
+                "<b>פסלה.</b> מתרומת אביה, אם היא בת כהן:",
+                "<b>מכל העריות.</b> כגון אביה או חמיה:",
+                "<b>והיא פטורה.</b> מפני שהיא קטנה ואינה בת עונשים:",
+                "<b>כנותן אצבע בעין.</b> שדומע וחוזר לכמות שהיה, אף כאן חוזרת בתולה כמו שהיתה:"
+            ],
+            [
+                "<b>שבא על יבמתו קנאה.</b> וזכה בנכסיו אחיו. ואע״פ שאין קנין לקטן, שאני הכא דמן שמיא אקנויה נהליה:",
+                "<b>ואינו נותן גט עד שיגדיל.</b> אם בא לגרשה. דקידושי אחיו קדושין גמורים, וגירושין של זה אינן גירושין גמורין. ודוקא כשבא עליה לאחר שהגדיל, די לה בגט. אבל אם לא בא עליה לאחר שהגדיל, צריכה גט וחליצה:",
+                "<b>ומטמא בנדה.</b> אם בא עליה בנדתה. דביאתו ביאה לכל דבר:",
+                "<b>ופוסל.</b> כגון נכרי ועבד או חלל בן תשע שנים שבא על הכהנת, פסלה מתרומת אביה:",
+                "<b>ואינו מאכיל.</b> אם הוא כהן ונשא ישראלית, אינו מאכילה בתרומה, לפי שאין קנינו קנין גמור. ואפילו הוא יבם דקנייה בהך ביאה כדאמרן, אפילו הכי אינו מאכילה בתרומה:",
+                "<b>ופוסל את הבהמה.</b> אם רבעה על פי עד אחד:",
+                "<b>ונסקלת על ידו.</b> אם יש שני עדים:"
+            ],
+            [
+                "<b>נדריה נבדקים.</b> אם ידעה לשם מי נדרה, לשם מי הקדישה, נדרה נדר:",
+                "<b>נדריה קיימין.</b> והוא שהביאה שתי שערות. וכן בן שלש עשרה שנה ויום אחד נדריו קיימים, דוקא כשהביא שתי שערות:",
+                "<b>ובודקין כל שתים עשרה.</b> מהו דתימא הואיל ואמר מר שלשים יום בשנה חשובים שנה, היכא דבדקנוה שלשים יום קמאי דשתים עשרה ולא ידעה לפרש לשם מי נדרה, תו לא נבדוק, ולחזקה כקטנה, קמשמע לן:",
+                "<b>קודם לזמן הזה.</b> קודם ראש השנה של שתים עשרה לתינוקת ושל שלש עשרה לתינוק:",
+                "<b>אין נדריהן נדר.</b> דקטנים הן:"
+            ],
+            [
+                "<b>פגה.</b> סמדר. כמו התאנה חנטה פגיה (שיר ב׳). כך התינוקת שאין לה סימן לא בדדין ולא בשערות:",
+                "<b>בוחל.</b> הפרי הקרוב להתבשל. ולשון חכמים הוא, התאנים משיבחילו חייבים במעשר. כך כשיש לה סימן דדין קצת, בידוע שהביאה שתי שערות ונערה היא:",
+                "<b>צמל.</b> לשון נוטריקון יצתה מלאה. שיש לה סימן מובהק בדדיה והיא בוגרת:",
+                "<b>בזו ובזו.</b> אפילו כשהיא נערה, אביה זכאי בכל. דכתיב (במדבר ל׳) בנעוריה בית אביה, כל שבח נעוריה לאביה:"
+            ],
+            [
+                "<b>איזו היא סימניה.</b> אצמל קאי:",
+                "<b>קמט.</b> שגדלו דדיה עד שכפולים מעט על החזה ויראה כקמט:",
+                "<b>משיטו הדדין.</b> גדולים יותר מקמט:",
+                "<b>הפיטומת.</b> ראש הדד. כמו ניטלה פטמתו [סוכה פרק ג׳ משנה ו׳]:",
+                "<b>על העוקץ.</b> חודו של דד שתינוק יונק. ופיטומת היינו סביבות העוקץ. וכל הסימנים הללו כשנראו באשה הרי היא בוגרת, למר כדאית ליה ולמר כדאית ליה, ושוב אין לאביה רשות בה. והלכה כדברי כולם להחמיר. הלכך אם נראה בה אחד מן הסימנים הללו, דיינינן בה דין בוגרת לחומרא. אבל לא לקולא, שאם קידשה את עצמה, צריכה גט שמא בוגרת היא. ואם אביה קידשה, צריכה נמי גט, דשמא עדיין נערה היא, עד שיהיו בה כל הסימנים הללו כולם, ואז תיחשב בוגרת בין לקולא בין לחומרא:"
+            ],
+            [
+                "<b>והיא אילונית.</b> כלומר וצריך שייראו בה נמי סימני אילונית. שאם לא נראו בה סימני אילונית, אע״פ שהיא בת עשרים ולא הביאה שתי שערות, עדיין קטנה היא, עד שתהיה בת שלשים וחמש שנה ויום אחד. ואם לא הביאה שתי שערות אז, אע״פ שלא נראו בה סימני אילונית, הרי זו אילונית. וסימני אילונית פירשנו [ריש] פרק קמא דיבמות:",
+                "<b>לא חולצת ולא מתיבמת.</b> ומותרת לינשא לשוק. דרחמנא פטרה, דכתיב (דברים כ״ה:ו׳) והיה הבכור אשר תלד, פרט לאילונית, שאינה יולדת:",
+                "<b>והוא סריס.</b> כלומר שנראו בו סימני סריס. דאי לא נראו בו סימני סריס, עדיין הוא קטן, עד שיהיה בן שלשים וחמש שנה ויום אחד, דאז אפילו לא נראו בו סימני סריס, בידוע שהוא סריס, כיון שלא הביא שתי שערות. וסריס לאו בר חליצה [ויבום] הוא, דכתיב [שם] להקים לאחיו שם בישראל, והאי לאו בר הכי הוא:",
+                "<b>ר׳ אליעזר אומר הזכר כדברי בית הלל.</b> בן עשרים, אם נראו בו סימני סריס, הרי זה סריס:",
+                "<b>והנקבה.</b> בת שמונה עשרה, אם נראו בה סימני אילונית, הרי זו אילונית כדברי בית שמאי. ואין הלכה כרבי אליעזר:"
+            ]
+        ],
+        [
+            [
+                "<b>בא סימן התחתון.</b> שתי שערות שהוא סימן נערות:",
+                "<b>עד שלא בא העליון.</b> סימן של דדין, והוא בוחל:",
+                "<b>או חולצת או מתיבמת.</b> משום דגדולה היא. שהשערות סימן מובהק, ועלייהו סמכינן:",
+                "<b>אע״פ שאי אפשר לרבנן לבוא סימן העליון בלא התחתון.</b> ומכי אתא סימן העליון, אע״ג דבדקו ולא אשכחו תחתון, מימר אמרינן סימן התחתון ודאי אתא אלא שנשר, מכל מקום לר׳ מאיר לא חולצת ולא מתיבמת. דר׳ מאיר סבירא ליה אפשר לבוא סימן עליון בלא תחתון, ואנן אתחתון סמכינן, הלכך עדיין קטנה היא ולא חולצת ולא מתיבמת. ור״מ לטעמיה דאמר קטן וקטנה לא חולצין ולא מתיבמין. קטן, שמא ימצא סריס. וקטנה, שמא תמצא אילונית:",
+                "<b>או חולצת או מתיבמת.</b> ואפילו היא קטנה מתיבמת לרבנן, דלא חיישי למיעוטא שמא תמצא אילונית, דרוב נשים אינן אילוניות. מיהו לחליצה בעינן שתהא גדולה אפילו לרבנן, דאיש כתיב בפרשה [דברים כ״ה], ומקשינן אשה לאיש. והלכה כחכמים:",
+                "<b>מפני שאמרו אפשר לתחתון לבוא וכו׳</b> אע״ג דתנא ליה ברישא הדר תניא זימנא אחריתי, משום דבעי למסמך ליה כיוצא בו וכו׳ דדמי ליה:"
+            ],
+            [
+                "<b>כל כלי חרס שהוא מכניס משקה.</b> כשמניחו על המים, יש בו נקב גדול שהמים נכנסים לתוכו, כל שכן שאם נותן המים לתוכו יוצא המשקה לחוץ אבל יש נקב קטן שמוציא ואינו מכניס. ונפקא מינה להא דקיימא לן דכלי חרס שלם שניקב, אינו פסול לקדש בו מי חטאת, דהיינו לתת בתוכו מים של אפר פרה, עד שינקב נקב גדול בכונס משקה. אבל ניקב נקב קטן כמוציא משקה, לא נפיק מתורת כלי ולא מפסיל בהכי. ולעולם אין נקב קטן במוציא משקה מוציא מתורת כלי אלא הגסטרא בלבד, דהיינו שבר כלי שיחדו למלאות בו מים ולהשתמש בו, אם ניקב במוציא משקה, בטל מתורת כלי, שאין אומרים הבא גסטרא אחרת ונשים תחת גסטרא זו לקבל המשקה היוצא. אבל כלי שלם שניקב במוציא משקה, לא בטל מכלום, לפי שאדם חס עליו ואינו שוברו, ומשתמש בו, ומביא שבר כלי ומניח תחתיו לקבל המשקה היוצא ממנו. ומעתה הכי פירושא דמתניתין, כל כלי חרס הפסול למי חטאת פסול לגסטרא, ויש פסול לגסטרא וכשר למי חטאת:",
+                "<b>כל אבר שיש בו צפורן.</b> כגון אצבע יתירה שבאצבעות היד, אם יש בה צפורן, חשובה אבר, ומטמא במגע ובמשא ובאוהל, כאבר שיש בו עצם שמטמא באוהל ואפילו אי ליכא כזית בשר, דקיי״ל האברים אין להם שיעור:",
+                "<b>ויש שיש בו עצם.</b> ולא חשובה אבר אם יותרת היא, כיון שאין בו צפורן, ומטמאה במגע ובמשא, ואינה מטמאה באוהל כל זמן שאין בה כזית בשר. ואי לאו יתרת היא, ודאי מטמאה באוהל משום אבר, אע״ג דאין בה צפורן ואע״ג דליכא כזית בשר:"
+            ],
+            [
+                "<b>כל המיטמא במדרס הזב.</b> כל כלי הראוי להיות אב הטומאה במדרס הזב, כגון כלי המיוחד למשכב ומושב, ראוי להיות אב הטומאה אם נגע במת או נטמא באוהל המת. ויש שהוא כלי גמור לקבל כל טומאות ונעשה אב הטומאה על ידי מת, ואינו נעשה אב הטומאה ע״י הזב במדרס, כגון אם כפה הזב סאה וישב עליה, או תרקב וישב עליה, אין אותו כלי טמא מדרס להיות נעשה אב הטומאה, אלא ראשון לטומאה במגעו של זב, דכתיב (ויקרא ט״ו) אשר ישב עליו הזב, מי שמיוחד לישיבה, יצא זה שאומרים לו עמוד ונעשה מלאכתנו. אבל אם נגע במת, נעשה אב הטומאה, שאין אומרים בטמא מת עמוד ונעשה מלאכתנו:"
+            ],
+            [
+                "<b>כל הראוי לדון דיני נפשות.</b> כל שכן שראוי לדון דיני ממונות:",
+                "<b>ויש שראוי לדון דיני ממונות.</b> כגון ממזר, דכשר לדיני ממונות, ופסול לדיני נפשות:",
+                "<b>ויש שכשר להעיד ואינו כשר לדון.</b> כגון סומא באחת מעיניו. ומתניתין ר׳ מאיר היא דדריש קרא דכתיב (דברים כ״א:ה׳) ועל פיהם יהיה כל ריב וכל נגע, מקיש ריב לנגע. מה נגע שלא בסומא דכתיב (ויקרא י״ג:י״ב) לכל מראה עיני הכהן, אף ריב שלא בסומא. ואין הלכה כהאי סתמא, דחכמים פליגי עליה דר׳ מאיר ואמרי דכי היכי דאשכחן דגמר דין כשר בלילה אע״פ שאין רואים נגעים בלילה, הכי נמי סומא באחת מעיניו כשר לדון אע״פ שאינו כשר לראות נגעים:"
+            ],
+            [
+                "<b>כל שחייב במעשרות מיטמא טומאת אוכלים.</b> דאין לך דבר חייב במעשר שאינו אוכל:",
+                "<b>ויש שמיטמא טומאת אוכלים ואינו חייב במעשרות.</b> כגון בשר ודגים וביצים, שאינן גידולי קרקע:"
+            ],
+            [
+                "<b>כל שחייב בפאה חייב במעשרות.</b> דגבי פאה תנן, כלל אמרו בפאה, כל שהוא אוכל ונשמר וגידולו מן הארץ ומכניסו לקיום ולקיטתו כאחת, חייב בפאה. ואילו גבי מעשר תנן, כל שהוא אוכל ונשמר וגידולו מן הארץ חייב במעשר. ומכניסו לקיום ולקיטתו כאחת לא קתני. נמצא ירק שאין מכניסו לקיום, ותאנה וכיוצא בהם שאין לקיטתם כאחת, חייבין במעשרות ופטורים מן הפאה:"
+            ],
+            [
+                "<b>כל שחייב בראשית הגז.</b> רחלים ואילים בלבד: ",
+                "<b>חייב במתנות.</b> הזרוע והלחיים והקיבה:",
+                "<b>ויש שחייב במתנות.</b> שחיוב המתנות לשור ועזים וכבשים:"
+            ],
+            [
+                "<b>ויש שיש לו שביעית ואין לו ביעור.</b> כגון הדברים ששרשם נשאר בקרקע בין בימות החמה בין בימות הגשמים, כמו הלוף שוטה והדנדנה, שקורים בערבי נענ״ע, ובלע״ז מינט״א, דכיון שאין כלין לעולם מן השדה, אין חייב לבערם מן הבית, דכתיב (ויקרא כ״ה:ז׳) ולבהמתך ולחיה אשר בארצך, כל זמן שחיה אוכלת בשדה, האכל לבהמתך מן הבית, כלה לחיה מן השדה כלה לבהמתך מן הבית, וכל הנך דלא כלו לחיה מן השדה, אין צריך לבערם מן הבית:"
+            ],
+            [
+                "<b>קשקשת.</b> מלבוש של דג, הקבוע בו:",
+                "<b>סנפיר.</b> כנפים שפורח בהן. וכל שיש לו קשקשת בידוע שיש לו סנפיר ואין צריך לבדוק אחריו עוד, שדג טהור הוא:",
+                "<b>ויש שיש לו סנפיר.</b> והוא דג טמא, שאין לו קשקשת:",
+                "<b>יש לו טלפים.</b> פרסותיו סדוקות. שאין קרנים אלא לבהמה ולחיה טהורה:",
+                "<b>ואין לו קרנים.</b> כגון חזיר, שפרסותיו סדוקות, ואין לו קרנים:"
+            ],
+            [
+                "<b>ויש טעון ברכה לפניו ואין טעון ברכה לאחריו.</b> כגון ציצית, ותפילין, ומזוזה, שופר, סוכה, ולולב, שמברכין עליהן עובר לעשייתן, ואין טעונין ברכה לאחריהן:"
+            ],
+            [
+                "<b>תינוקת שהביאה שתי שערות.</b> לאחר שתים עשרה שנה ויום אחד:",
+                "<b>וחולצת או מתיבמת.</b> אע״ג דתנא חייבת בכל מצות האמורות בתורה, איצטריך למתני חולצת או מתיבמת, דמהו דתימא איש כתיב בפרשה (דברים כ״ה), ואם לא יחפוץ האיש, הלכך קטן לא חליץ. אבל אשה דלא כתיב בפרשה אלא יבמתו, בין גדולה בין קטנה חולצת או מתיבמת, קמ״ל דאי אייתיאת שתי שערות, אין. אי לא, לא. מאי טעמא, דמקשינן אשה לאיש:",
+                "<b>וכן התינוק שהביא שתי שערות.</b> לאחר שלש עשרה שנה ויום אחד. וקמי שתים עשרה לנקבה ושלש עשרה לזכר, אינו סימן אלא שומא: ",
+                "<b>וראוי להיות בן סורר ומורה משיביא שתי שערות עד שיקיף זקן התחתון.</b> אבל קודם שיביא שתי שערות עונשים הוא. ולאחר שהקיף זקן התחתון, ראוי להוליד, ורחמנא אמר בן ולא הראוי להיות אב:",
+                "<b>התחתון ולא העליון.</b> כלומר, באיזו הקפת זקן אמרו, בתחתון של מטה, ולא בעליון:",
+                "<b>עד שירבה השחור.</b> שישחיר אותו מקום שערות הרבה. ופסק הלכה, שהבת ממאנת עד שתהא בת שתים עשרה שנה ויום אחד. ולאחר זמן זה, אם הביאה סימנים, אינה יכולה למאן. ואם לא הביאה סימנים, ממאנת והולכת ואפילו עד שתהא בת עשרים שנה ויראו בה סימני אילונית. והני מילי, כשלא בא עליה לאחר שהיו לה שתים עשרה שנה ויום אחד. אבל אם בא עליה לאחר זמן זה, שוב אינה יכולה למאן. ואע״פ שלא נראו בה סימנים, חיישינן שמא הביאה שתי שערות ונשרו:"
+            ],
+            [
+                "<b>שתי שערות האמורות בפרה.</b> דקי״ל (פרה פרק ב׳) שתי שערות שחורות פוסלות בה:",
+                "<b>ובנגעים.</b> שער לבן, קיי״ל בתורת כהנים מיעוט שער שתים:",
+                "<b>והאמורות בכל מקום.</b> בתינוק ובתינוקת:",
+                "<b>לקרוץ.</b> לאחוז מעט:",
+                "<b>שיהו ניטלות בזוג.</b> של מספרים, והוי שיעורא רבא. והלכה כדברי כולן להחמיר, ומשנקרצת בצפורן דהוי שיעורא זוטא מכולהו, לא ממאנת שמא גדולה היא. ולענין חליצה, אינה חולצת, עד דאיכא שיעורא רבא דכולהו:"
+            ],
+            [
+                "<b>הרואה כתם.</b> שמצאה טפת דם בחלוקה:",
+                "<b>הרי זו מקולקלת.</b> אינה יודעת פתח נדותיה לידע מתי יתחילו אחד עשר יום שבין נדה לנדה, דהא לא ידעה אימת חזאי:",
+                "<b>וחוששת משום זוב.</b> אם עברו עליה שלשה ימי זיבה משלבשה חלוק זה, ומצאה עליו כתם גדול שיעור שלשה גריסין ועוד, כלומר מעט יותר משלשה גריסין, מספקינן להו דילמא כל חדא וחדא בחד יומא, והויא זבה גדולה מספק, ואע״ג דבמקום אחד נמצאו:",
+                "<b>וחכמים אומרים אין בכתמים משום זוב.</b> בגמרא מוקי מלתייהו דחכמים דהכא, כיחידאה, ואמר דרבי חנינא בן אנטיגנוס היא. ומודה ר׳ חנינא בן אנטיגנוס שאם לבשה ג׳ חלוקות לבנות בשלשה ימים בימי זיבה, חלוק ליום, ומצאה בכל אחת מהן כתם, דחוששת לזיבות ; ואין צריך לומר אם ראתה שני ימים דם מגופה, ובשלישי לבשה חלוק הבדוק לה ומצאה בו כתם, דפשיטא דחוששת לזיבות. ולא נחלק ר׳ חנינא בן אנטיגנוס דהוא חכמים דמתניתין, אלא על הלובשת חלוק אחד בשלשה ימים מימי זיבתה ולבסוף מצאה כתם גדול שיעור שלשה גריסין ועוד במקום אחד, או אפילו בשלשה מקומות, דאיהו סבר בכהאי גוונא אינה חוששת לזיבות, הואיל ולא היו הכתמים בשלשה חלוקות. ור׳ מאיר ורבנן דאפליגו עליה סברי, כשמצאה שיעור שלשה גריסין ועוד בחלוק אחד, בין במקום אחד בין בשלשה מקומות, חוששת לזיבות. ואין הלכה כר׳ חנינא בן אנטיגנוס:"
+            ],
+            [
+                "<b>הרואה יום אחד עשר.</b> שהוא סוף ימי זיבה. ולמחר מתחילין ימי נדה:",
+                "<b>בין השמשות.</b> ספק יום הוא והוי דם זיבה, ספק לילה ותחילת נדה:",
+                "<b>תחלת נדה וסוף נדה.</b> בגמרא מפרש דהכי קתני, תחלת נדה וסוף זיבה. ובשביעי לנדתה, סוף נדה ותחלת זיבה. כלומר, בין השמשות של אחד עשר, אם לילה הוא, הרי ראייתה תחלת נדה. ואם יום, הרי הדם דם של סוף זיבה. ואם ראתה שני ימים קודם לכן, חוששת משום זיבה. וכן אם ראתה בשביעי לנדתה בין השמשות, מספקינן נמי, אם לילה הוא, הרי הדם דם של תחלת זיבה, ואם תראה שני ימים אחרי כן, חוששת משום זיבה. ואם יום הוא, הרי ראייתה סוף ימי נדה, ואף על פי שתראה שני ימים אח״כ אינה זבה:",
+                "<b>יום ארבעים לזכר ויום שמונים לנקבה בין השמשות לכולן.</b> כלומר באיזו מאלו שתראה בין השמשות, ספק דם טמא ספק דם טהור. ואם תראה שני ימים אחרים חוץ מזו, הרי היא זבה מספק, ומביאה קרבן ואינו נאכל, שכל הטועות מביאות קרבן ואינו נאכל:",
+                "<b>השוטות.</b> לטועות שאינן יודעות מתי ימי נדה וימי זיבה, קרי שוטות:",
+                "<b>עד שאתם מתקנים את השוטות.</b> את הטועות הללו שראו בשעת הספק:",
+                "<b>בואו ותקנו את הפקחות.</b> שרואות בשעה ודאית והן צריכות תיקון ולפרש ימי שימורן ותשמישן. כגון הנך דמייתי בברייתא, מי שרואה יום אחד טמא ויום אחד טהור כל ימיה, ותמיד היא רואה ביום ולא בלילה, משמשת שמיני ליום שראתה בו ראיה ראשונה, שהרי טהורה היא, שהרי בשבעה לערב טבלה ולא תראה עד תשיעי, הלכך, משמשת שמיני שלם לילה ויום, ולילה שלאחריו שהוא נגהי תשיעי. ומשמשת ארבעה לילות מתוך שמונה עשר יום לראיה ראשונה, שהרי אשה זו לא תהא זבה לעולם, שאינה רואה שלשה רצופים. וכשהיא רואה תשיעי, תהא שומרת עשירי ותשמש בלילה. ותראה באחד עשר. ותשמור שנים עשר ותשמש בלילה. הרי שנים. ותראה בשלשה עשר, ותשמור ארבעה עשר ותשמש בלילה, הרי שלשה. ותראה חמשה עשר, ותשמור ששה עשר ותשמש בערב, הרי ארבעה. ובשבעה עשר תראה, ותשמור שמונה עשר. הרי כלו שמונה עשר ולא שמשה אלא ארבעה לילות. לבד שמיני ולילו. ותשמיש אחרון אינו בתוך שמונה עשר. ולמחר בתשעה עשר כשתראה, תהא תחילת נדה, שהרי שלמו אחד עשר שבין נדה לנדה, וחוזרת למנינה שאמרנו. והכי איכא טובא שצריכות תיקון לימי תשמישן. וכולהו מייתי לה בברייתא בגמרא בפרקין:"
+            ]
+        ],
+        [
+            [
+                "<b>דם הנדה.</b> מטמאין לחין. דכתיב (ויקרא ט״ו:ל״ג) והדוה בנדתה, מה שזב ממנה טמא כמותה, ובשעה שזב לח הוא:",
+                "<b>ומטמאים יבשים.</b> דכתיב [שם] דם יהיה זובה, בהוייתו יהא, ואע״פ שנתייבש:",
+                "<b>ובשר המת.</b> מטמא יבש, דכתיב (במדבר י״ב) או בעצם אדם, אדם דומיא דעצם, מה עצם יבש אף בשר יבש:",
+                "<b>והניע.</b> רוק רך שיוצא ע״י נענוע. ואני שמעתי, ליחה היורדת מן החוטם. וממעינות הזב הן והוו אב הטומאה:",
+                "<b>והשרץ.</b> דכתיב (ויקרא י״א) הנוגע בהם במותם, כעין מותם, דהיינו כשהם לחים כמו שהיו בעת מותם. אבל כל זמן שהשדרה קיימת והעצמות מחוברות בשדרה, הואיל וצורתו ניכרת, כלח הוא נחשב:",
+                "<b>והנבלה.</b> דכתיב [שם] כי ימות, כעין מיתה:",
+                "<b>והשכבת זרע.</b> שצריך שיהא ראוי להזריע:",
+                "<b>מטמאין לחין ואין מטמאין יבשין.</b> הזוב מטמא לח ולא יבש, דכתיב (שם ט״ו) רר בשרו את זובו, כמין ריר שהוא לח. כמו ויורד רירו על זקנו (שמואל א כ״א:י״ד):",
+                "<b>והניע והרוק.</b> דכתיב (ויקרא טו) וכי ירוק, ובעת שירוק לח הוא: ",
+                "<b>וכמה היא שרייתן.</b> דנימא אי הדרא בכי האי שיעורא לחין הן:",
+                "<b>בפורשים מעת לעת.</b> אבל אי צריכי טפי מים חמים, או יותר מזמן מעת לעת, יבשין הן:",
+                "<b>ר׳ יוסי אומר בשר המת יבש, טהור מלטמא בכזית.</b> אבל מטמא טומאת רקב כמלוא תרווד. ואין הלכה כר, יוסי:"
+            ],
+            [
+                "<b>מטמא למפרע.</b> כל טהרות שנמצאו במבוי. דמבוי רשות היחיד הוא לענין טומאה, וספיקו טמא:",
+                "<b>או עד שעת כיבוד.</b> מפני שחזקת בני ישראל בודקין מבואותיהן בשעת כיבודיהן, ואם היה שם שרץ היה רואה אותו:",
+                "<b>וכן כתם שנמצא בחלוק מטמא למפרע.</b> כל טהרות שעשתה האשה מיום כבוס. אבל אותן של קודם כיבוס, לא, מפני שחזקת בנות ישראל בודקות חלוקיהם בשעת כיבוסיהן:",
+                "<b>היבש מטמא למפרע.</b> עד שעת כיבוד. דאיכא למימר לאחר כיבוד מיד נפל:",
+                "<b>אבל הלח אינו מטמא למפרע.</b> אלא עד שעה שנוכל לומר אם נפל באותו יום עדיין יכול להיות עכשיו לח. אבל עד שעת הכיבוד לזמן מרובה, לא, דהא לח הוא, ואי מההיא שעתה נפל, הוה מתעביד יבש. ודוקא בשרץ הוא דפליג ר׳ שמעון בין לח ליבש. אבל בכתם, אפילו לח מטמא למפרע עד שעת כיבוס, דאימר יבש היה ומיא הוא דנפל עליה. אבל בשרץ ליכא למימר הכי, דאי איתא דמים נפול עליה, אמרטוטי אמרטוט. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הבאים מרקם.</b> שהן נכרים ודמן טהור. ואע״ג דרבנן גזרו על הנכרים שיהיו כזבים לכל דבריהם, על כתמיהם לא גזרו:",
+                "<b>מרקם.</b> בין קדש ובין שור, מתרגמינן בין רקם ובין חגרא:",
+                "<b>שהן גרים.</b> ודמן טמא:",
+                "<b>וטועים.</b> כלומר, לא צניעי כולי האי, ואין מצניעים את כתמיהן, הלכך חיישינן שמא כתמים של אשה נדה הן:",
+                "<b>הבאים מבין הגויים טהורים.</b> דלא גזרו רבנן על כתמיהן, כיון דדמן ודאי טהור מן התורה:",
+                "<b>מבין ישראל ומבין הכותים ר׳ מאיר מטמא.</b> מתניתין חסורי מחסרא והכי קתני, מבין ישראל ומבין הכותים, טמאים, דכותים גרי אמת הן ודמן טמא. כתמים הנמצאים בערי ישראל דהיינו במקום גלוי, טהורים, דלא נחשדו על כתמיהן ואצנועי מצנעי להו. הנמצאין בערי כותים, ר׳ מאיר מטמא, דכותים נחשדו על כתמיהן. וחכמים מטהרים, שלא נחשדו על כתמיהן ומצנעי להו, ותלינן להאי כתם בדם חיה או בהמה, דאילו דם אשה נדה, לא היה נמצא במקום גלוי, דאינהו נמי מצנעו להו כישראל. וכבר נפסקה ההלכה דבזמן הזה גזרו על כותים להיות כנכרים לכל דבריהם, וכתמיהן טהורים ככתמי הנכרים:"
+            ],
+            [
+                "<b>בכל מקום.</b> במקום ישראל:",
+                "<b>טהורים.</b> שחזקתן אינן מדם נדה, דאצנועי מצנעי להו:",
+                "<b>בית הטומאות.</b> חדר שהנשים משתמשות בו בימי נדותן:",
+                "<b>קוברין שם.</b> לפי שעה, כדי שיסלקו אותן לאחר זמן. ולפי שאין אנו יודעין אם הסירו אותן אם לאו, מטמאים באוהל:"
+            ],
+            [
+                "<b>נאמנים לומר קברנו.</b> דטומאת מת מידי דאורייתא היא. וכגון שכהן כותי עומד שם ותרומה בידו ואוכלה, דליכא למיחש שמא תרומה טמאה היא. ובלאו הכי אין נאמנין, דלית להו לפני עור לא תתן מכשול, ולא אכפת להם אם אנו חוטאין על פיהם:",
+                "<b>אם בכרה.</b> והוא שראינוהו עובד וגוזז בו. דאי לאו דידע דלאו בכור הוא, לא עבר אדאורייתא, דכתיב (דברים ט״ו:י״ט) לא תעבוד בבכור שורך ולא תגוז בכור צאנך:",
+                "<b>נאמנים על ציון קברות.</b> לציין. מקום הקבר. וסומכין עליהן. ואע״ג דמדרבנן הוא, כיון דכתיבא, זהירין ביה. דכתיב (יחזקאל ל״ט:ט״ו) וראה עצם אדם ובנה אצלו ציון:",
+                "<b>לא על הסככות.</b> אילן המיסך על הארץ וענפיו מובדלים וידוע ודאי שיש קבר תחת אחת האהלות ואין ידוע איזה הוא, ובא כותי והעיד על אחד שזה טהור, אינו נאמן, לפי שאינו חש על הספק:",
+                "<b>ולא על הפרעות.</b> אבנים גדולות בולטות מן הגדר, וקבר תחת אחת מהן ואין אנו יודעים תחת איזו מהן, ובא כותי והעיד על מקצתן שהן טהורות:",
+                "<b>אינו נאמן.</b> משום דלספיקא לא חייש:",
+                "<b>בית הפרס.</b> שדה שנחרש בה קבר. וכל מאה אמה של סביבות הקבר אוקמינהו רבנן בחזקת טומאה, שמא גלגלה המחרישה והוליכה עצם כשעורה מן המת. ופרס, לשון דבר פרוס ושבור, שעצמות של מת נפרסו שם. ומפי אחרים שמעתי, על שם שפרסות בני אדם נמנעים ללכת שם מפני הטומאה:",
+                "<b>זה הכלל.</b> לאתויי תחומים ויין נסך. שאין כותי נאמן לומר עד כאן תחום שבת, דתחומין דרבנן, וכותים לא סבירא להו. וכן אין נאמנים על יין נסך, לפי שאין נזהרים ממגע נכרי. וכל הדברים הללו לא נאמרו אלא בדורות הראשונים, אבל בזמן הזה, הן כנכרים לכל דבריהם:"
+            ]
+        ],
+        [
+            [
+                "<b>הרואה כתם.</b> כנגד בית התורפה. בית הערוה:",
+                "<b>טמאה.</b> דאיכא למימר, דם מאותו מקום נפל:",
+                "<b>על עקבה.</b> זמנין דמתרמי ונגע באותו מקום:",
+                "<b>ועל ראש גודלה.</b> דבהדי דפסעה מתרמי גודל שברגלה להיות תחת אותו מקום ודם נוטף עליו:",
+                "<b>על שוקה ועל פרסותיה מבפנים טמאה.</b> כשאדם עומד ומחבר רגליו ושוקיו זו בזו, כל מה שמחובר מהם זו עם זו, קרוי לפנים:",
+                "<b>מבחוץ.</b> מכאן ומכאן:",
+                "<b>ועל הצדדין.</b> אחורי השוק כל גובהן כנגד העקב, ולפניו כל גובהן כנגד הרגל, קרויים צדדים:",
+                "<b>מן החגור ולמטה.</b> כנגד בית התורפה הוא:",
+                "<b>אם מגיע כנגד בית התורפה.</b> כגון שנמצא בראש בית ידה סמוך ליד, שפעמים שפושטתן מזרוע ונופל כנגד מטה:",
+                "<b>ואם לאו.</b> שלא כנגד בית התורפה, כגון שנמצא סמוך לכתפות:",
+                "<b>שהוא חוזר.</b> פעמים שראש החלוק נהפך כנגד פניה של מטה:",
+                "<b>וכן בפוליון.</b> מטפחת שהיא מתכסה בו:"
+            ],
+            [
+                "<b>ותולה.</b> הכתם שמצאה:",
+                "<b>בכל דבר שהיא יכולה לתלות.</b> לומר שלא ממנה היה:",
+                "<b>מאכולת.</b> כינה:",
+                "<b>עד כמה הוא תולה.</b> בדם מאכולת:",
+                "<b>עד כגריס.</b> אבל טפי מהכי אין דם מאכולת כל כך גדול. ובהכי מיהא תליא ואף על פי שלא ידעה שהרגה. ור׳ חנינא פליג אתנא קמא דאמר הרגה אין, לא הרגה לא. ואין הלכה כר׳ חנינא בן אנטיגנוס:",
+                "<b>ותולה בבנה ובבעלה.</b> השוכבים אצלה אם יש בהן מכה, לומר שכתם זה מהן היה:",
+                "<b>ואם יש בה מכה.</b> שהעלתה קרום:",
+                "<b>והיא יכולה להתגלע.</b> להגלות. מלשון לפני התגלע הריב (משלי י״ז:י״ד). כלומר, שיסיר הקרום ויקלף ותתגלה המכה ויצא ממנה דם, תולה בה:"
+            ],
+            [
+                "<b>דם ולא כתם.</b> וחכמים הוא דגזור על הכתמים, לפיכך הולכים בהם להקל:"
+            ],
+            [
+                "<b>עד שהוא נתון תחת הכר.</b> הבגד שמקנחת בו את עצמה בשעת תשמיש, קרוי עד:",
+                "<b>דם עגול טהור.</b> דדם מאכולת הוא:",
+                "<b>משוך טמא.</b> ואם טפה משוכה היא, טמאה, שחזקתה שהיא ממנה, ובעת שקנחה עצמה נתלה זה הדם בעד:",
+                "<b>דברי ר׳ אליעזר בר ר׳ צדוק.</b> וכן הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>האשה שהיא עושה צרכיה.</b> משתנת מים:",
+                "<b>אם עומדת טמאה.</b> דאמרינן מי רגלים הדור למקור ואתא דם מן המקור בהדייהו:",
+                "<b>יושבת טהורה.</b> בגמרא מוקמינן לה ביושבת על שפת הספל ומקלחת מי רגלים לתוכו בחוזק. וכשהיא מקלחת בחוזק, אין דרך דם המקור לצאת עם מי רגלים. ואי לבתר דתמו מיא בא דם זה מן המקור, לא היה הדם נמצא בתוך הספל אלא על שפת הספל, שדם הבא מן המקור, שותת ויורד ואינו מקלח. ודם זה שנמצא בתוך הספל, על כרחך ממקום מי רגלים בא ומכה יש בה שם, ולא מן המקור. ובעומדת על שפת הספל ומקלחת בתוך הספל, לא היה אפשר להעמידה, דעומדת אי אפשר לה לקלח, ולהכי איצטריך תנא למנקט יושבת:",
+                "<b>רבי יוסי אומר בין כך ובין כך טהורה.</b> והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>שעשו צרכיהן.</b> הטילו מי רגלים:",
+                "<b>רבי יוסי מטהר.</b> דהא אפילו באשה גרידתא דליכא אלא חדא ספיקא, ספק בא מן המקור, ספק בא ממקום מי רגלים, מטהר רבי יוסי לעיל, וכל שכן הכא דדילמא מאיש אתי. ולא הדר תנא הכא רבי יוסי מטהר, אלא לאשמועינן ממשנה יתירתא דאפילו לכתחילה מטהר ר׳ יוסי לאשה שעושה צרכיה וראתה דם, שתתעסק בטהרות. דלא תימא דוקא דיעבד מטהר ר׳ יוסי טהרות שנתעסקה בהן, אבל לכתחילה לא אמרינן לה שתתעסק, קמשמע לן:",
+                "<b>ור׳ שמעון מטמא.</b> אפילו הכא דאיכא ספק ספיקא, כדקתני טעמא:",
+                "<b>שחזקת דמים מן האשה.</b> ולעיל פסקינן הלכה כר׳ יוסי דמטהר ואפילו בחד ספיקא, כל שכן הכא דאיכא תרתי:"
+            ],
+            [
+                "<b>השאילה חלוקה.</b> ואח״כ לבשתה היא ומצאה עליו כתם:",
+                "<b>לנכרית או לנדה.</b> לנכרית שהיא רואה דם, שהיא גדולה וידענו בה שכבר ראתה, דומיא דנדה:",
+                "<b>הרי זו תולה בה.</b> וטהורה. דכיון דנדה היא, לא מקלקלה לה מידי. ונכרית נמי טמאה ותליא בה. אבל ישראלית טהורה ששאלה חלוק מחברתה טהורה, ואחר כך לבשתו חברתה, שתיהן טמאות, כדקתני שלש נשים וכו׳, דכיון דאי תליא בה, מקלקלא לה, מאי חזית דמקלקלת להך טפי מהך:",
+                "<b>של אבן.</b> דאינו מקבל טומאה. וספסל דרישא [איירי] בכלי עץ דראוי ליטמא במושב הזב והנדה:",
+                "<b>אינו מקבל כתמים.</b> כלומר לא גזרו על כתמים הנמצאים בו. וטעמא דר׳ נחמיה, דכתיב (ישעיה גש׳) ונקתה לארץ תשב, כיון שישבה לארץ שאינה מקבלת טומאה, נקתה. והוא הדין לכל דבר שאינו מקבל טומאה. וכן אם ישבה על גבי כלי חרס, שאין מקבל טומאה מגבו, או על גבי מטלניות של בגד שאין בהן שלש על שלש שאינן מקבלין טומאה, בכל אלו לא גזרו על כתמים הנמצאים בהם. והלכה כר׳ נחמיה:"
+            ],
+            [
+                "<b>ותולות זו בזו.</b> שאם היתה האחת מעוברת, תולה הדם בשאינה מעוברת, והיא טהורה:",
+                "<b>ואם לא היו ראויות.</b> כגון שהיו כולן מעוברות או כולן מניקות, כולן טמאות כאילו ראויות לראות, דמכל מקום דם מבינייהו נפק:"
+            ],
+            [
+                "<b>תחת הפנימית.</b> אותה של צד הקיר קרויה פנימית, וחיצונה קרויה אותה של צד דרך עליית המטה. והא דמפליג תנא הכא בין כשנמצא תחת הפנימית לנמצא תחת החיצונה, ולעיל קתני ונמצא דם תחת אחת מהן כולן טמאות, ולא מפליג בין נמצא תחת פנימית לנמצא תחת חיצונה, מפרש בגמרא דלעיל איירי כשהן תכופות ודבוקות יחד, הילכך איכא לספוקי בחיצונה אפילו כשנמצא הדם תחת הפנימית:",
+                "<b>אימתי.</b> אמרו נמצא תחת החיצונה פנימית טהורה:",
+                "<b>בזמן שעברו דרך מרגלות המטה.</b> דלא עברה פנימית על מקום מציאת הדם:",
+                "<b>אבל עברו שלשתן דרך עליה.</b> שהן דורסות ועוברות על החיצונה:",
+                "<b>כולן טמאות.</b> ואפילו פנימית, דשמא כשעברה פנימית דרך שם נפל ממנה:",
+                "<b>לגל טמא.</b> שהיה שם כזית מן המת:",
+                "<b>עד שמגיע לסלע או לבתולה.</b> קרקע בתולה. ואם לא מצא, הגל טהור, דאימור בא עורב ונטל את הטומאה. אבל הכא כשבדקו שלשתן ומצאו טהורות, מודו רבנן לר׳ מאיר דכולן טמאות, דהאי דם מהיכא אתא, על כרחך מחדא מנייהו הוא. והלכה כחכמים:"
+            ],
+            [
+                "<b>שבעה סממנין מעבירין על הכתם.</b> שאין הדם בטל עד שיעביר כולן עליו:",
+                "<b>רוק תפל ומי גריסין.</b> מפרש לקמן במתניתין:",
+                "<b>נתר.</b> אלו״ם בלע״ז. ומין קרקע הוא ומזהיר. ובערבי קורין לו שי״ב:",
+                "<b>בורית.</b> מין צמח הוא שמנקה ומטהר:",
+                "<b>קמוניא.</b> עשב שמיבשים אותו וטוחנים אותו ומנקין בעפרו את הידיס להעביר את הזוהמא. ובלשון גמרא קרוי שלוף דוץ:",
+                "<b>אשלג.</b> לא אתפרש לי:",
+                "<b>הטבילו.</b> לבגד שיש בו כתם קודם שהעביר עליו הסממנים הללו:",
+                "<b>הרי זה צבע.</b> דאי הוה דם הוה עבר:",
+                "<b>שדיהה.</b> נשתנה מאדמומיתו:"
+            ],
+            [
+                "<b>שלא טעם כלום מבערב.</b> כל אותה הלילה, והיינו תפל בלא טעם. והוא שישן מחצות אחרון של לילה עד הבוקר. ועד שלש שעות ביום נקרא רוק תפל לענין זה. ואם השכים בבוקר ושנה פרקו, לא הוי רוק תפל:",
+                "<b>לעיסת גריסין של פול חלוקת נפש.</b> שנחלק האוכל מן הקליפה. לועסה לגריסת הפול ומעבירו על הכתם:",
+                "<b>שהחמיצו.</b> שהסריחו. וכמה חימוצן, כל ששהו שלשה ימים:",
+                "<b>וצריך לכסכס.</b> לשפשף שלש פעמים לכל סם וסם, כדרך כיבוס בגדים שכופל צד עם צדו ומשפשף:",
+                "<b>כסדרן.</b> ששנויים כאן:",
+                "<b>לא עשה ולא כלום.</b> לא לבדוק ולא לבטל:"
+            ],
+            [
+                "<b>כל אשה שיש לה וסת דיה שעתה.</b> לעיל בפרק קמא תנינא לה, והתם מיירי בוסתות דיומי כגון מט״ו יום לט״ו יום, או מחודש לחודש, והכא מיירי בוסתות דבגופה, שכל זמן שייראו בה סימנים הללו רגילה לראות בהן, אבל אין לה זמן קבוע לראות:",
+                "<b>מפהקת.</b> יש מפרשים, פותחת פיה בכל כוחה. אלחר״י בלע״ז. ויש מפרשים, פושטת זרועותיה וגופה. אשטרנ״י קלא״ר בלע״ז:",
+                "<b>בפי כרסה.</b> נגד טבורה:",
+                "<b>שפולי מעיה.</b> בית הרחם:",
+                "<b>ושופעת.</b> מפרש בגמרא ששופעת דם טמא מתוך דם טהור, כגון שהיא רגילה לראות דם טהור תחילה, דהיינו דם שאינו מחמשה דמים טמאין, ואח״כ דם טמא. והאי נמי הוי וסת. וכל שעה שתראה דם טמא אחר דם טהור, דיה שעתה:",
+                "<b>צמרמורת.</b> לשון סמר מפחדך בשרי (תהילים קי״ט:ק״כ). אריצמינ״ט בלע״ז:",
+                "<b>אוחזין אותה.</b> כך למודה להיות בכל עת שהיא רואה:",
+                "<b>וכן כיוצא בהן.</b> משאר סימנים שהנשים הרואות דם למודות להיות בכך. כגון שראשה כבד עליה, או אוחזה רתת ורעד, או כאב לב, וכיוצא בזה, אם קבעה לה שלש פעמים הרי זה וסת:"
+            ],
+            [
+                "<b>למודה להיות רואה בתחלת הוסתות שבגופה.</b> כגון בתחלת העטושים והפיהוקין וכיוצא בהן:",
+                "<b>אף ימים ושעות וסתות.</b> שעות נמי וסתות נינהו, ובתר דידהו אזלינן. שאם היתה רגילה לראות מעשרים יום לעשרים יום ומשש שעות לשש שעות, מותרות לשמש ביום עשרים עד שש שעות, וחוששת בשעה ששית לבד. עברה שעה ששית ולא ראתה, מותרת לשמש כל היום כולו:",
+                "<b>היתה למודה להיות רואה עם הנץ החמה.</b> סיומא דמלתא דרבי יוסי היא:",
+                "<b>אינה אסורה אלא עם הנץ החמה.</b> וכל הלילה משמשת. ואם עבר הנץ החמה ולא ראתה, משמשת כל היום. דדוקא שעת הוסתות חוששת, ותו לא:",
+                "<b>רבי יהודה אומר כל היום שלה.</b> כלומר מותרת לשמש כל היום, משעבר הנץ החמה ולא ראתה. אבל כל הלילה שלפני הנץ החמה של וסתה, אסורה לשמש. ועם הנץ החמה דקתני, היינו דרגילה למחזי בסוף ליליא מקמי דלמטי תחלת יממא, ואנן אסרינן לה כל עונת וסתה. נמצאת אסורה כל הלילה שהיא עונת וסתה. והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>ואינה מיטהרת מן הוסת שפסק ממנה, שלא לחוש לו:</b>"
+            ],
+            [
+                "<b>יש גפן שיינה אדום ויש גפן שיינה שחור.</b> כך יש אשה שדם שלה אדום, ויש שדם שלה שחור:",
+                "<b>כל גפן יש בה יין.</b> כל אשה יש לה דם נדה ודם בתולים:",
+                "<b>ושאין בה הרי זה דורקטי.</b> דור קטוע. כלומר קטוע בנים, עקרה שאינה יולדת:"
+            ]
+        ],
+        [
+            [
+                "<b>תינוקת.</b> נותנין לה ארבעה לילות. ואפילו רואה, אמרינן דם בתולים הוא וטהור:",
+                "<b>עד שתחיה המכה.</b> שתתרפא המכה של בעילה. וכל זמן שהדם שותת ממנה כשהיא עומדת, וכשהיא יושבת אינו שותת, או ששותת כשהיא יושבת על גבי דבר קשה, וכשיושבת על גבי דבר רך כגון על גבי כרים וכסתות אינו שותת, בידוע שלא חיתה המכה, ומחמת המכה של בתולים בא הדם. אבל אם הדם שותת בין כשהיא עומדת בין כשהיא יושבת ובין כשיושבת על דבר רך ובין כשיושבת על דבר קשה, אין זה דם מכה אלא דם נדה:",
+                "<b>הגיע זמנה לראות.</b> ולא ראתה, ונישאת:",
+                "<b>עד מוצאי שבת ארבעה לילות.</b> שהרי היא נישאת ברביעי. דבתולה נישאת ליום רביעי ונבעלת ליל חמישי:",
+                "<b>בעילת מצוה.</b> בעילה ראשונה:",
+                "<b>כל הלילה כולה.</b> ואפילו בועל בעילות הרבה. וכל הדברים הללו, בדורות הראשונים בלבד, אבל אחר שפשטה החומרא שהחמירו בנות ישראל על עצמן שאפילו רואות דם טפה כחרדל יושבות עליה שבעה נקיים, כל הנושא בתולה אפילו קטנה שלא הגיע זמנה לראות ולא ראתה מעולם, לאחר שבעל בעילת מצוה אין מותר לו לבוא עליה עד שתספור שבעה נקיים אחר שיפסוק הדם, כדין שאר נשים שרואות דם:"
+            ],
+            [
+                "<b>לא הפרישה.</b> לא בדקה עצמה להפריש בטהרה:",
+                "<b>ולאחר ימים.</b> לאחר שטבלה בליל שמיני:",
+                "<b>הרי זו בחזקת טהרה.</b> בימים שבין טבילתה למציאת טומאה. וטהרותיה שנגעה בהן טהורות, דאימור השתא הוא דחזאת:",
+                "<b>ומטמאה מעת לעת.</b> ארישא קאי, דקתני ולאחר ימים בדקה ומצאה טמאה הרי היא בחזקת טהרה, אבל מטמאה מעת לעת של ראיה זו או מפקידה לפקידה:",
+                "<b>אפילו בשניה לנדתה.</b> בדקה שחרית ומצאה טהורה, ובין השמשות לא הפרישה, ולבסוף שבעה טבלה, ולאחר ימים בדקה ומצאה טמאה, הרי זו עד עכשיו בחזקת טהרה. ושלש מחלוקות בדבר, לתנא קמא בדיקת שחרית דשביעי הוא דמטהרתה, אבל שני לנדתה, לא. ולר׳ יהודה אפילו בדיקת שחרית דשביעי לא מטהרה עד שתפרוש בין השמשות. ולרבנן אפילו בשני, דכיון דפסק פסק. ודוקא בשני הוא דמטהרי רבנן, אבל בראשון מצאה טהור ושוב לא בדקה, וטבלה בליל שמיני, ועשתה טהרות, ואחר כך מצאה טמא, לא מטהרי רבנן, לפי שביום ראשון הוחזקה מעין פתוח. ומשום הכי קתני ואפילו בשניה לנדתה דוקא, אבל ראשון לא. והלכה כחכמים:"
+            ],
+            [
+                "<b>הזב והזבה.</b> שצריכין לספור שבעה נקיים, ופסקו מראייתן והתחילו לספור, ובדקו יום ראשון ושביעי כו׳:",
+                "<b>אין להם אלא יום ראשון ושביעי בלבד.</b> וצריכין לספור עוד חמשה. ימים נקיים, כדי להשלים לשבעה:",
+                "<b>ר׳ עקיבא אומר אין להם אלא שביעי.</b> שמא ראו בינתיים וסתרו ספירתן הראשונה. והלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>מטמאין במשא.</b> בגמרא פריך, אטו כל מת מי לא מטמא במשא. אלא מאי במשא, באבן מסמא. כלומר אבן גדולה וכבדה שאינה מיטלטלת. ואם היא מונחת על גבי כלים ומת נתון עליה אין זה משא, הואיל ואינה ראויה להטלטל עמו, ושאר מתים לא מטמו, והני מטמו מדרבנן, הואיל ומחיים מטמו באבן מסמא מדאורייתא שהרי מטמאים מושב כל שתחתיהן, גזור (בהו רבנן לאחר מיתה) שמא יתעלפו ודומה למת, ואי אמרת זב מת אינו מטמא, בזב חי שנתעלף אתי לטהורי:",
+                "<b>עד שימוק הבשר.</b> דמהשתא הוי מת ודאי:",
+                "<b>נכרי שמת.</b> אע״ג דמחיים הרי הוא כזב לכל דבריו ומטמא באבן מסמא, משמת, טהור מלטמא באבן מסמא, הואיל וטומאת זיבה שעליו מחיים אינה אלא מדברי סופרים:",
+                "<b>כל הנשים.</b> מחזקינן להו כנדות, ומטבילין כלים שהיו עליהן סמוך ליציאת נשמה אע״פ שלא נגעו בהן לאחר מיתה. לפי שבראשונה היו מטבילין כלים על גבי נדות מתות, והיו נדות חיות מתביישות, שאפילו במיתתן הן משונות משאר נשים, התקינו שיהיו מטבילין על גבי כל הנשים, מפני כבודן של נדות חיות:",
+                "<b>ובית הלל אומרים אין נדה אלא שמתה נדה.</b> דלית להו לבית הלל האי תקנתא:"
+            ],
+            [
+                "<b>מטמאה משום כתם</b> של נדה, במשהו דאי משום טומאת מת, לא מטמאה אלא ברביעית: ",
+                "<b>ומטמאה באוהל.</b> אם כל הרביעית יחד:",
+                "<b>שמטמא משום כתם.</b> במשהו. שנעקר מחיים. ואין הלכה לא כרבי יהודה ולא כרבי יוסי. הלכך, לא שנא יושבת על משבר ולא שנא שאר מתות, כולהו מטמאות משום כתם, ומטמאות באוהל:  "
+            ],
+            [
+                "<b>מערה למים לפסח.</b> מכלי אל כלי לרחוץ בם את בשר הפסח. אבל במים אינה נוגעת, שהיא טבולת יום, שטבלה לסוף שבועים ואין לה הערב שמש עד יום שמונים שהוא תיכף להבאת כפרתה, והכתוב עשאה טבולת יום, דכתיב (ויקרא י״ב:ד׳) בכל קודש לא תגע, וקיי״ל בכל קודש, לרבות את התרומה, וטבול יום, שני הוא. וכשהיא מערה, אינה נוגעת במים אלא בכלי, ושני אינו מטמא כלי. אבל במים לא תגע, הואיל והם עשויין לרחוץ בהם את הפסח, דחולין שנעשו על טהרת הקודש כקודש דמי:",
+                "<b>חזרו לומר הרי היא כמגע טמא מת.</b> טבול יום דינו כנוגע בטמא מת, שהוא ראשון, דוקא לקדשים, אבל לחולין, לא הוי טבול יום כנוגע בטמא מת להיות ראשון, אלא שני, הלכך יכולה היא ליגע אפילו במים, שהמים חולין הן, וטבול יום, שני הוא, ואין שני עושה שלישי בחולין. ואף על פי שהמים הללו נעשים על טהרת הקודש שהרי לרחיצת פסח עשויות, לא מהני שני בהו, דחולין שנעשו על טהרת הקודש לאו כקודש דמו:",
+                "<b>בית שמאי אומרים אף כטמא מת.</b> שהוא אב הטומאה ועושה מגעו ראשון. כך מגעו של טבול יום, ראשון הוא:"
+            ],
+            [
+                "<b>ומודים שאוכלת במעשר.</b> כדין טבול יום, דטבל ועלה אוכל במעשר:",
+                "<b>וקוצה לה חלה.</b> ואינה קוראה לה שם ומניחתה בכלי. ואע״פ שהיא נוגעת בחולין הטבולין לחלה, לאו כחלה דמי, ואין שני פוסל בהן:",
+                "<b>ומקפת.</b> מקרבת הכלי שהניחה בו החלה אצל העיסה. לפי שמצוה לתרום מן המוקף, מן הקרוב לדבר שהוא תורם עליו:",
+                "<b>ואם נפל מרוקה ומדם טהרה.</b> דהוו להו משקין היוצאין מן הטבול יום, וטהורין הן:",
+                "<b>צריכה טבילה באחרונה.</b> ליל שמונים צריכה טבילה לאכול בתרומה אם כהנת היא. ואם ישראלית היא, צריכה טבילה לביאת מקדש, מפני שטבולת יום ארוך היא והסיחה דעתה מן התרומה ומן המקדש:",
+                "<b>אינה צריכה טבילה באחרונה.</b> וסומכת על הטבילה של סוף שבועים. ודוקא לתרומה ולביאת מקדש. אבל לאכילת קדשים, מודו בית הלל שהיא צריכה טבילה אחרת לסוף שמונים, דקיימא לן האונן ומחוסר כפורים צריכים טבילה לקודש, הלכך, לאחר שהביאה כפרתה, טובלת לקדשים:  "
+            ],
+            [
+                "<b>הרואה יום אחד עשר.</b> שהוא סוף ימי זיבה, ואין יום שלאחריו מצטרף עמו לזיבה. שאם ראתה יום שנים עשר ושלשה עשר, אינה זבה גדולה בשביל כן, לפי שהן תחילת ימי נדה ואינן מצטרפין עם ימי זיבה:",
+                "<b>בית שמאי אומרים מטמאין משכב ומושב.</b> ואפילו הבועל מטמא משכב ומושב לטמא אוכלין ומשקין, מפני שהוא כבא על שומרת יום כנגד יום, דסברי בית שמאי יום אחד עשר בעי שימור. ובית הלל פוטרים מן הקרבן, דסברי, יום אחד עשר הואיל ואין יום שלאחריו מצטרף עמו לזיבה, לא בעי שימור. מיהו לענין טומאה מודו דבועלה מטמא מדרבנן, גזירה יום אחד עשר אטו תוך אחד עשר, דמטמאה בועלה מדאורייתא, אבל לענין קרבן, להביא חולין לעזרה, לא:",
+                "<b>טבלה ביום שלאחריו.</b> דעבדה שימור קצת. ושמור מעליא הוא, אלא שתוך אחד עשר יום אסור לעשות כן, שלא תבוא לידי ספק, שמא תראה לאחר תשמיש ומצטרפין הימים לזיבה:",
+                "<b>מטמאין משכב ומושב.</b> מדרבנן מטמא אפילו בועלה משכב ומושב. גזירה אטו תוך אחד עשר:",
+                "<b>ופטורין מן הקרבן.</b> דהא עבדה שימור. ואע״פ שחזרה וראתה, אין מצטרפין לזיבה, שהרי תחילת נדה היא:",
+                "<b>גרגרן.</b> ממהר לחטוא. שמא ירגיל בכך תוך אחד עשר. אבל לענין טומאה, טהור:",
+                "<b>וחייבין בקרבן.</b> אפילו לא תראה למחר, דהא בעיא שימור, וזאת לא שמרה כלל, ונמצא שבעל זבה קטנה:",
+                "<b>טבלה יום שלאחריו.</b> דעבדה קצת שימור, ושימשה:",
+                "<b>הרי זו תרבות רעה.</b> שמא תראה אחרי כן ותצטרף לשלפניו ואין טבילתה טבילה:",
+                "<b>ומגען.</b> לענין טומאה וטהרה:",
+                "<b>ובעילתן.</b> לענין קרבן:",
+                "<b>תלויין.</b> שאם תראה, מגען מגע זבה וחייבין קרבן בבעילתן. ואם לא תראה, מגען טהור ופטורים מן הקרבן על בעילתן:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה נדה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..26e3310e74c1bf141c0c70377d3b0fa574ac46bc
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/Hebrew/On Your Way.json	
@@ -0,0 +1,234 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Tevul Yom",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה טבול יום",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>המכנס חלות.</b> שמפרישין מן העיסה, ונתן מהם הרבה זו על זו עד שנדבקו זו בזו, ודעתו היה מתחילה להפרידן זו מזו:",
+                "<b>ונשכו.</b> שנדבקו כל כך עד שכשבא להפרידן נושכות זו מזו, כלומר שנתלש מקצת מאחת מהן ועולה עם חברתה:",
+                "<b>בית שמאי אומרים חיבור בטבול יום.</b> ואם נגע טבול יום באחת מהן, נפסלו כולן כאילו הן גוף אחד. דטבול יום פוסל בתרומה, וחלה דין תרומה יש לה:",
+                "<b>ובית הלל אומרים אינו חיבור, כיון דדעתו להפרידן.</b> ואותה שנגע בה הטבול יום פסולה, והשאר טהורות:",
+                "<b>מקרצות.</b> חתיכות של עיסות שנחתכו ונתלשו מעיסות הגדולות, קרויות מקרצות. לשון קרץ מצפון בא בא (ירמיה מ״ו). וכל הני דחשיב הכא. אפלוגתא דבית שמאי ובית הלל דסיפא קיימי. והא דלא חשיב חלות בהדייהו, משום דחלות לבית הלל אינן חיבור לא בטבול יום ולא בשאר טומאות, אבל הני דוקא בטבול יום פליגי, אבל בשאר טומאות מודים, כדקתני סיפא:",
+                "<b>חמיטה.</b> עוגה דקה:",
+                "<b>עד שלא קרמו בתנור.</b> דכיון שנדבקו כשהן עיסה, הרי צורתן נפסדת אם מניחן מדובקין, הלכך ודאי עתיד להפרידם:",
+                "<b>וקולית של מים.</b> הקצף והרתיחה שעולה במים, קולית שמה. ואם נגע טבול יום באותה רתיחה, לבית הלל לא הוי חיבור ולא נפסלו המים:",
+                "<b>מחולחלת.</b> כשהרתיחה חלולה מתחתיה ואינה נוגעת במים אלא בקצותיה:",
+                "<b>הראשונה.</b> שרתיחה ראשונה של גריסין אינה מודבקת על הגריסין:",
+                "<b>ר׳ יהודה אומר אף ברתיחה של אורז.</b> נמי פליגי בית שמאי ובית הלל אי הוי חיבור לטבול יום, ואי נגע ברתיחה כאילו נגע באורז:",
+                "<b>ומודים.</b> בית הלל:",
+                "<b>בשאר כל הטומאות.</b> דהוי חיבור:",
+                "<b>בין קלות בין חמורות.</b> קלות ראשון לטומאה. חמורות, אב הטומאה. ודוקא בטבול יום פליגי, לפי שכבר עלה מטומאתו ואינו חסר אלא הערב שמש:  "
+            ],
+            [
+                "<b>המכנס חלות.</b> זו על גבי זו:",
+                "<b>על מנת שלא להפריש.</b> שלא להפרידן זו מזו:",
+                "<b>משקרמו בתנור.</b> דמאחר שאין צורתן נפסדת ונשארין רקיקין כמו שהיו, הוא מניחן מדובקין ושוב אין מפרידן זו מזו לעולם:",
+                "<b>ושל שמז לעולם.</b> בין חדש בין ישן:",
+                "<b>טופח.</b> מין קטנית. ורמב״ם אומר, שהוא שקורין לו בערבי קורטמא״ן. ואין הלכה כר׳ יהודה:",
+                "<b>טמאים בטבול יום.</b> משום סיפא דתני ואין צריך לומר בכל הטומאות, נקט טמאים אצל טבול יום, ואע״ג דלא שייך טומאה גבי טבול יום, לפי שאינו מטמא אלא פוסל בתרומה בלבד:"
+            ],
+            [
+                "<b>מסמר שאחר הככר.</b> בצק הבולט מן הככר של לחם כמין מסמר, ויש שעושין אותו כך לסימן. ",
+                "<b>וגרגיר מלח קטן.</b> שנדבק בככר ונאפה עמו. ",
+                "<b>והחרחור.</b> שנשרף הלחם פחות מעובי אצבע סביבותיו. חרחור, לשון נחר מפוח מאש (ירמיהו ו׳:כ״ט):",
+                "<b>ר׳ יוסי אומר.</b> כל שהשרוף נאכל עם הככר, הוי חיבור. ואם נגע טבול יום בשרוף כאילו נגע בפת, ואי לא, לא הוי חיבור. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>צרור שבככר.</b> שרגילים לשום צרור אבן בתוך הככר לסימן שלא יתחלף באחר, ופעמים שמשימין גרגיר של מלח גדול או תורמוס. כל הני לא חשיבי חיבור בלחם, ואם נגע אב הטומאה באחד מהן, לא הוי כאילו נגע בלחם עצמו. וכל שכן טבול יום שלא נפסל ככר של תרומה בכך:",
+                "<b>והחרחור יותר מכאצבע.</b> וכן כשנשרף מן הלחם ביותר מעובי אצבע, ונגע טמא או טבול יום בשרוף, לא הוי חיבור ללחם:",
+                "<b>ר׳ יוסי אומר כל שאינו נאכל עמו.</b> לא הוי חיבור. ולא משערינן בעובי אצבע כתנא קמא. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>השעורה והכוסמת.</b> בזמן שאינן קלופים לא חשיבי מאכל אדם, שאין בני אדם אוכלין אותן בקליפתן, ודבר שאינו מאכל אדם אינו מקבל טומאה:",
+                "<b>התיאה.</b> שורש של חלתית:",
+                "<b>והחלתית.</b> בערבית כך שמה חלתית. וקורין להו בלע״ז ספיטיד״א:",
+                "<b>והאלום.</b> אמרו עליו שהוא שורש מין ממיני החלתית. וכל הני לא חשיבי מאכל אדם, ופעמים מערבין מהם מעט עם המזון:",
+                "<b>אף אפונים שחורין.</b> שאינן אלא לרפואה ואין עשויות למאכל אדם:",
+                "<b>טהורים בטבול יום.</b> כיון שטהר מטומאתו ואינו מחוסר אלא הערב שמש, אינו פוסל בכל אלה אם הם של תרומה. אבל בשאר טומאות חשיבי אוכל ומקבלות טומאה כשאר אוכלין. והלכה כחכמים:",
+                "<b>הקצח.</b> מין זרע שחור. ובלע״ז נייל״ו. ורגילין לתת ממנו בלחם:",
+                "<b>והשמשום.</b> כך שמו בערבי. ובא״י ממנו הרבה, ועושים ממנו שמן שומשמין:"
+            ]
+        ],
+        [
+            [
+                "<b>משקה טבול יום.</b> כגון רוקו, מימי רגליו, דמעות עינו, ודם מגיפתו, וחלב האשה:",
+                "<b>כמשקים שהוא נוגע בהן.</b> כמשקים של תרומה שהוא נוגע בהן. דטבול יום פוסל בתרומה:",
+                "<b>אלו ואלו.</b> משקים היוצאים מגופו ומשקה תרומה שנגע בהן, אין מטמאין את הקודש, אבל מיפסל פסיל ליה:",
+                "<b>בין קלין בין חמורין.</b> קלין שרץ, חמורין זב:",
+                "<b>תחילה.</b> ראשון, ועושין שני, והשני עושה שלישי:",
+                "<b>חוץ מן המשקה שהוא אב הטומאה.</b> כגון זובו של זב ומעינותיו:"
+            ],
+            [
+                "<b>המשקים פסולים.</b> דטבול יום פוסל את התרומה בלבד, וטמויי לא מטמא ואפילו משקין, דכל הפוסל את התרומה מטמא משקין להיות תחילה חוץ מן הטבול יום. הלכך, הקדרה טהורה, דמשקין שנגעו בטבול יום אפילו אוכלים לא מטמאי, וכל שכן כלים:",
+                "<b>ואם היה משקה חולין הכל טהור.</b> דטבול יום טהור לחולין ולמעשר:",
+                "<b>ואם היו ידיו מסואבות הכל טמא.</b> דידים פוסלות את התרומה, וכשנטמאו המשקים מחמת ידים חזרו להיות תחילה ומטמאין כלים:",
+                "<b>שספק טבול יום פוסל את התרומה.</b> כגון שתי ככרות לפניו, ספק נגע ספק לא נגע, בכהאי גוונא בידים טהור, ובטבול יום פסול:"
+            ],
+            [
+                "<b>המקפה.</b> תבשיל קפוי ועב. כגון דייסא או גריסין של פול:",
+                "<b>והשום והשמן.</b> נתונים בו לתבלין:",
+                "<b>נגע טבול יום במקצתן פסל את כולם.</b> דמקפה עיקר, וטבול יום פוסל בתרומה. ואע״פ שלא נגע אלא בשום של חולין, חשוב חיבור:",
+                "<b>ואם היה השום מרובה.</b> יותר מן המקפה של חולין:",
+                "<b>הולכין אחר המרובה.</b> ודין הכל כדין תרומה. ואם נגע במקצתם, פסל את הכל:",
+                "<b>אימתי.</b> כלומר במה אמרנו אם היה השום מרובה ונגע במקצת הוא פוסל את הכל, בזמן שהשום מכונס בקערה, והוא גוף אחד כמין גוש עפר:",
+                "<b>אבל אם היה מפוזר במדוכה.</b> שחלקיו מפורדים זה מזה בתוך המדוכה, ונגע בו טבול יום, אז טהור, כלומר לא פסל אלא מקום מגעו בלבד, שכיון שהוא מתכוין בשעה שכותש להפריד חלקיו, לא חשוב חיבור:",
+                "<b>ושאר כל הנדוכין שדכן במשקין.</b> כמו שעושין לחטין, כשדכין אותן במדוכה מזלפים עליהם מים: ",
+                "<b>או דברים שדרכן לדוך במשקין ודכן שלא במשקין והן גוש בקערה הרי הן כעיגולי דבלה.</b> דאם נגע טבול יום במקצתן, לא פסל את כולן. כך מצאתי בפירוש רבותי. ורמב״ם מפרש, ושאר כל הנדוכין שדכן במשקין. [כלומר, וכן שאר כל הנדוכים שדכן במשקין] דינם כשום. שאם נגע טבול יום במקצתו כשכותש אותו [במדוכה], לא פסל אלא מקום מגעו, מפני שהוא רוצה בפיזורו. ואם נגע בו כשנעשה גוש בקערה, הוי חיבור, וכשנגע במקצת פסל את הכל:",
+                "<b>אבל את שדרכן לדוך במשקין.</b> גרסינן לפי פירוש רמב״ם:",
+                "<b>ודכן שלא במשקין.</b> אע״פ ששם אותו גוש בקערה, הרי הן כעיגולי דבילה, דאמרינן דכי נגע במקצתו לא נטמאו כולן, בריש פרק ב׳ דתרומות:"
+            ],
+            [
+                "<b>המקפה והחמיטה.</b> דרכן היה להניח החמיטה, שהיא עוגה דקה כמין רקיק, בתוך המקפה:",
+                "<b>חיבץ.</b> היינו שעירב המקפה והחמיטה עם השמן, ומכל מקום השמן ניכר. והא דפסיל בכל מקום שהילך השמן, לפי שאין יכולין להפרידו מן המקפה ומן החמיטה:"
+            ],
+            [
+                "<b>בשר הקודש שקרם עליו הקיפה.</b> קפאו עליו התבלין והמרק ושומן הבשר, שנימוח ונעשה הכל כמין קרום:",
+                "<b>החתיכות מותרות.</b> דלא הוי הקרום חיבור:",
+                "<b>וכל העולים עמה.</b> חשיב מחובר לה. והשאר טהור:",
+                "<b>שניהם חיבור.</b> ובין שנגע בקיפה בין שנגע בחתיכות, פסל הכול. ואין הלכה כר׳ יוחנן בן נורי: ",
+                "<b>על גבי פרוסות.</b> של לחם שמניחין על הקטניות:",
+                "<b>מעשה קדירה בקטניות.</b> כלומר, קטניות שנתבשלו בקדירה ודרכן להתבקע, וכשמתבשלות יפה מתחברות ונעשות כמין גוש. ויש שגורסין, מעשה קדירה וקטניות:",
+                "<b>הרי אלו ימנו.</b> אם נגע שרץ באחד מהן, הרי הוא ראשון. והגוש הסמוך לו שני, והאחר הסמוך לשני שלישי בתרומה:",
+                "<b>שניהן חיבור זה לזה.</b> ואם נגע טבול יום באחד מהן, נפסל חבירו. ואין הלכה כר׳ יוחנן בן נורי:  "
+            ],
+            [
+                "<b>חבית ששקעה.</b> חבית של יין של תרומה שנפלה לתוך הבור, ושקעה בתוך היין שבבור, והיין שבבור חולין, וצף למעלה על פי החבית:",
+                "<b>ונגע וכו׳</b> אם שלשל ידו לתוך פי החבית מן השפה ולפנים הרי זה חיבור. ונפסל כל היין שבחבית, ואפילו לא היתה החבית מתחילתה מלאה לגמרי מן היין של תרומה:",
+                "<b>מן השפה ולחוץ.</b> שלא הכניס ידו לתוך פי החבית, אע״פ שנגע ביין של בור שכנגד פי החבית, אפילו הכי אינו חיבור:",
+                "<b>אפילו על גבה רום קומה.</b> שעלה יין שבבור על פני החבית רום קומת. אדם, אם נגע כנגד פיה הוי חיבור. ואין הלכה כר׳ יוחנן בן נורי:  "
+            ],
+            [
+                "<b>מפיה ומשוליה טמאה.</b> מפיה טמאה, הואיל וכל היין שלמטה נעשה בסיס לעליון, הוי חבור. ומשוליה נמי, הואיל וכל היין נמשך אחר הנקב, הוי חיבור:",
+                "<b>אבל נקבה מצדה מכאן ומכאן טהורה.</b> ואין פסול אלא מה שנגע, ויעלה באחד ומאה. ואין הלכה כר׳ יהודה:",
+                "<b>ונגע טבול יום בקילוח.</b> הקילוח לבד נפסל, דניצוק אינו חיבור, והויא לה תרומה טמאה שנתערבה בטהורה, ותעלה באחד ומאה, כתרומה בחולין. ובהא אפילו רבנן מודו, דקילוח לא חשיב חיבור. לכלים, כמו הנקב שבצדה לחבית. ואע״ג דמשקין אין להם טהרה מטומאתן, היינו דלא סלקא להו השקה במקוה כמו למים, אבל מטעם ביטול, בטלים הם באחד ומאה. ודוקא במגע טבול יום בטלים המשקין, משום דטבול יום פוסל ואינו מטמא. אבל בשאר טומאות, קא הדר מה שבקילוח ומטמא כל מה שבכלי במגע:"
+            ],
+            [
+                "<b>בעבוע שבחבית.</b> כשמצרפין כלי חרס בכבשן יוצאין בדפנותיהן כמין אבעבועות, שיש להן שתי דפנות, אחת לצד פנים של חבית ואחת לצד חוץ, וחלול באמצע, ופעמים שיש באותו בעבוע שתי נקבים, אחד בדופן הבעבוע של צד פנים שהוא לצד חלל החבית, ואחד בדופן של צד חוץ, וכשהחבית מלאה משקים, נכנס המשקה דרך הנקב שבדופן הפנימי ומבצבץ ויוצא דרך הנקב שבדופן החיצון. ואם הנקבים שבשתי דפנות הבעבוע הן מכוונים ומפולשים זה כנגד זה, או אפילו אינן מכוונים אלא שהיה הנקב שבדופן הפנימי למטה לצד שולי הכלי והנקב שבדופן החיצון מלמעלה, אם היתה אותה חבית מונחת באוהל המת ומוקפת צמיד פתיל בפיה ואינה מוקפת בנקבים של הבעבוע, או שנגע אב הטומאה במשקה שבנקב החיצון, נטמאו כל המשקים שבחבית. אבל אם הפנימי מלמעלן והחיצון מלמטן, נהי דבאוהל המת מיטמא, שאוהל הטומאה נכנס לתוך החבית דרך הנקבים, באב הטומאה מיהא טהור, דאם נגע אב הטומאה במשקין שבנקב החיצון שבבעבוע מלמטן, מאחר שהפנימי מלמעלן, הוי ליה כניצוק וקטפרס, ולא הוי חיבור:"
+            ]
+        ],
+        [
+            [
+                "<b>כל ידות האוכלים.</b> העוקצים שהאוכל נתלה בהן כשרוצין לתלותו, ואדם אוחז בו כשרוצה לאכול הפרי:",
+                "<b>שהם חיבור באב הטומאה.</b> שאם אב הטומאה נגע בהן כאילו נגע בפרי עצמו:",
+                "<b>חיבור בטבול יום.</b> אם הוא יד לפירות של תרומה, ונגע טבול יום באותו היד, נפסלו הפירות של תרומה:",
+                "<b>שנפרס.</b> לשון פרוסה. ואית דגרסי שנפרם, לשון ובגדיו לא יפרום (ויקרא כ״א:י׳):",
+                "<b>ומעורה.</b> מחובר:",
+                "<b>אם אוחז בגדול</b> בפרוסה הגדולה, והפרוסה הקטנה עולה עמה ואינה נפסקת מכל וכל:",
+                "<b>הרי הוא כמוהו.</b> אם נגע טבול יום באחד, נפסל השני:",
+                "<b>ר׳ נחמיה אומר בטהור.</b> כלומר, באותו שלא נגע בו טבול יום משערין, בין שהוא גדול בין שהוא קטן, אם אוחז בו והטמא עולה עמו, שניהם טמאים:",
+                "<b>וחכמים אומרים בטמא.</b> משערין, אם אוחז בטמא והטהור עולה עמו. והלכה כחכמים:",
+                "<b>ושאר כל האוכלים.</b> כגון מיני ירקות:",
+                "<b>את שדרכו לאחוז בעלה.</b> כשבא לטלטלו, אוחזים אותו בעלה, ואם לא יפסק הירק ויפול כשאוחזים אותו בעלה, הוי חיבור, ואי לא, לא הוי חיבור, בין אם נגע טבול יום בעלה בין נגע בירק עצמו:  "
+            ],
+            [
+                "<b>ירק של תרומה.</b> שנתנו בקערה או באלפס:",
+                "<b>וביצה טרופה בקערה.</b> שנתערב החלבון והחלמון יחד, ונתונה על גבי הירק:",
+                "<b>ונגע טבול יום בביצה.</b> אע״פ שהיא חולין, דאין שייך תרומה בביצה, וטבול יום אינו פוסל בחולין. אפילו הכי הוי חיבור, ונפסל הירק כאילו נגע בו. ומיהו לא פסל אלא הקלח שכנגד מגע ידו, ושאר הקלחים טהורים:",
+                "<b>כל הסדר העליון.</b> קלחים העליונים שהביצה על פניהם. ואין הלכה כר׳ יוסי:",
+                "<b>אם היה כמין כובע.</b> שמחמת הבישול נתנפחה הביצה ונעשית כמין כובע על הירק וחלולה תחתיה:"
+            ],
+            [
+                "<b>לפס.</b> כמו אלפס, כעין מחבת שעושין בה התבשיל. וביצה זו מתבשלת עם התרומה שנפסלה בטבול יום:",
+                "<b>מן השפה.</b> של אלפס ולפנים. חשוב החוט של ביצה חיבור, ואם נגע שם טבול יום, הכל טמא. אבל החוט היוצא משפת האלפס ולחוץ לא הוי חיבור:",
+                "<b>וכל שנקלף עמו.</b> היינו מה שעולה עם החוט, הוי חיבור ולא יותר. רבי יוסי לקולא. והכי מוכח בתוספתא. ואין הלכה כר׳ יוסי:",
+                "<b>וכן בקטניות.</b> דינם כדין הביצה:"
+            ],
+            [
+                "<b>אינה נפסלת בטבול יום.</b> דבתר עיסה אזלינן ולא בתר שאור, אע״ג דאסורה לזרים:",
+                "<b>שהוכשרה במשקה.</b> שלתת החיטין במים:",
+                "<b>ונלושה במי פירות.</b> ומי פירות אין מכשירין, והעיסה שנלושה בהן אם לא הוכשרה תחילה, אינה מקבלת טומאה:",
+                "<b>פסל את כולה.</b> דמי פירות עושין העיסה חיבור:",
+                "<b>לא פסל אלא מקום מגעו.</b> קסבר ר׳ עקיבא, דכיון דמי פירות אין מכשירין ולא מייתי להו לידי טומאה, רואין אותן כאילו אינן, ולא פסל אלא מקום מגעו. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>פסל את כולו.</b> קסבר שמן מכשיר ומחבר:",
+                "<b>לא פסל אלא מקום מגעו.</b> דשמן אינו מחבר, וקאי כל קלח וקלח באפי נפשיה:"
+            ],
+            [
+                "<b>שנגס.</b> שמהפך האוכל בפיו. לשון מגיס בקדרה:",
+                "<b>ונפל.</b> האוכל עם לחלוחית הרוק שבו, על בגדיו ועל ככר של תרומה:",
+                "<b>טהור הככר.</b> כלומר לא הוכשר לקבל טומאה. ואע״ג דרוק בעלמא מכשיר, שאני הכא דלא אחשביה לרוק ואינו לרצון, שהרי נפל על בגדיו, ופשיטא דלא ניחא ליה:",
+                "<b>כל שהוא רוצה למוץ את גרעינתו.</b> אם נתכוין למצוץ הלחות שבגרעין, ונפל הגרעין עם הרוק שבו על ככר של תרומה, הוכשר הככר ברוק שעל גבי הגרעין, דהא אחשביה:",
+                "<b>זיתים נגובים ותמרים יבשות כל שאינו רוצה למוץ גרעינתו.</b> לא הוחשב המשקה ההוא ואינו מכשיר:",
+                "<b>אחד טהור ואחד טבול יום כאלו.</b> כלומר שניהם שוין בדין זה:",
+                "<b>ר׳ מאיר אומר אלו ואלו.</b> בין רטובות בין יבשות:",
+                "<b>טמאים בטבול יום.</b> כדמפרש טעמא, דמשקין של טמא מכשירים ומטמאין אפילו שלא לרצון, וטבול יום כטמא לדין זה. ורבנן חשבי ליה לטבול יום כטהור. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>אוכל מעשר.</b> מפרישין ממנו תרומת מעשר בטהרה. דטבול יום וידים שניות הן, ומעשר ראשון כחולין הוא חשוב, ואין שני עושה שלישי בחולין. ואע״ג דהאי מעשר טבול לתרומת מעשר שבו, לענין שני ושלישי הטבל כחולין, הלכך כשמפרישין ממנו תרומת מעשר אחר כך הויא טהורה:"
+            ],
+            [
+                "<b>וקוצה לה חלה.</b> ואינו קוראה לה שם. דכל זמן שלא קראה לה שם הרי היא כחולין:",
+                "<b>בכפישה או בנחותא.</b> כלים שאינן מקבלים טומאה. ואצרכוה רבנן הכי, משום הכירא שלא תגע בה שוב, מאחר שקראה לה שם:",
+                "<b>ומקפת.</b> מקרבת לכלי אצלה:",
+                "<b>וקוראה לה שם.</b> שמצוה לתרום מן המוקף. ומוקף, לשון סמוך. כמו [ואין] מקיפין שתי חביות במסכת ביצה. ולא חשיב מוקף אלא אם כן הוי סמוך בשעת קריאת השם:",
+                "<b>מפני שהיא שלישי.</b> דטבול יום דין שני יש לו:"
+            ],
+            [
+                "<b>לשין בה את העיסה.</b> לעיל אשמועינן טבול יום באדם, והכא אשמועינן טבול יום בכלי. דלא תימא בעריבה אסור דלמא אתי לאחלופי בטמאה:  "
+            ],
+            [
+                "<b>לגין.</b> כעין כד של עץ:",
+                "<b>ומלאהו מן החבית.</b> שיש בה מעשר טבל, היינו מעשר ראשון שלא ניטלה תרומתו:",
+                "<b>תרומת מעשר משתחשך.</b> כדי שיעריב שמשו של לגין ולא יפסול את התרומה. דאם היתה תרומה חלה מבעוד יום, היתה נפסלת בטבול יום:",
+                "<b>הרי זה ערוב.</b> לא אמר כלום. לפי שאין קונה עירוב אלא בסעודה הראויה מבעוד יום, וזה אינו ראוי עד הערב שמש:",
+                "<b>נשברה החבית.</b> מבעוד יום:",
+                "<b>הלגין בטבלו.</b> שבשעה שהיה ראוי שיקבע תרומה לא היה בעולם הדבר שנעשה תרומה עליו, הלכך לא חל עליו שם תרומה והרי הוא טבל:",
+                "<b>נשבר הלגין.</b> מבעוד יום:",
+                "<b>החבית בטבלה.</b> שלא חל שם תרומה על הלגין אלא משתחשך, ובאותה שעה לא היה בעולם:"
+            ],
+            [
+                "<b>מחללים על פירות עם הארץ.</b> מחללים מעשר שני על פירות עם הארץ, ואין חוששין שמא הפירות של עם הארץ מעשר הן ונמצא מחלל מעשר במעשר:",
+                "<b>חזרו לומר אף על המעות.</b> של עם הארץ, מחללין פירות מעשר שני, ואין חוששין שמא מעות הללו של עם הארץ מעות של מעשר שני הן:",
+                "<b>היוצא בקולר.</b> בשלשלת. המלך תרגום ויתנוהו בסוגר (יחזקאל י״ט:ט׳), ויהבוהו בקולרין:",
+                "<b>הרי אלו יכתבו ויתנו.</b> ואע״ג שלא אמר תנו, ודאי בעי למימר כתבו ותנו, ואגב בעתותיה לא פסקיה למלתיה:",
+                "<b>מפרש.</b> מן היבשה לים:",
+                "<b>בשיירא.</b> במדבר. ארחת ישמעאלים (בראשית ל״ז:כ״ה), מתרגמינן שיירת ערבאי:",
+                "<b>אף המסוכן.</b> חולה הנוטה למות. והלכה כר׳ שמעון שזורי:"
+            ],
+            [
+                "<b>הכדומין.</b> עץ גדול ערוך ויוצאין ממנו אונקליות אילך ואילך, ותולין באותן אונקליות צלוחיות של מים באויר כדי לצננן. ורמב״ם פירש, כמין זיר של ברזל ואונקליות סביבותיו, ובו מעלין הכלים שנפלו לבור:",
+                "<b>האשקלונים.</b> שנעשים באשקלון:",
+                "<b>המעבר והמזרה והמגוב.</b> כלים עשויין לנקות התבואה מן התבן ולהעביר התבן ממקום למקום. המעבר, יש לו שינים דומה ליד של בני אדם, ובו מעבירין התבן ממקום למקום. והמזרה, בו זורים החטין בגורן, לפיכך נקרא מזרה. ושיניו מרובות משיני המעבר. והמגוב, שיניו מרובות משיני המזרה, ובו בוררים התבואה אחר שזרו אותה במזרה:",
+                "<b>ועל כולם אמר רבי יהושע וכו׳</b> בתוספתא מוכח דאכל הני מילי דמתניתין קאי ר׳ יהושע, מהאשה שהיא טבולת יום עד כאן. ומשום דר׳ יהושע קאי אכולהו, תנא הכא מילי טובא שאין ענינם לכאן:",
+                "<b>דבר חדש חדשו סופרים.</b> שאין הדעת נותנת שיהיה הדבר כן:",
+                "<b>ואין לי מה להשיב.</b> מפני מה אמרו כן:"
+            ],
+            [
+                "<b>התורם את הבור.</b> של יין או של שמן:",
+                "<b>על מנת שתעלה שלום.</b> כשהתנה שלום סתם ולא התנה לענין מה, מסתמא לענין שבר ושפיכה קאמר, שעל זה אדם ירא בשעה שמעלה מן הבור:",
+                "<b>אבל לא מן הטומאה.</b> לפיכך אם נטמא, תרומתו תרומה:",
+                "<b>אף מן הטומאה.</b> דכשאמר שתעלה שלום, שתעלה בטהרה קאמר. ואין הלכה כר׳ שמעון:",
+                "<b>נשברה אינה מדמעת.</b> שלא חל עליה שם תרומה:",
+                "<b>עד כדי שתתגלגל.</b> כל זמן שלא נתרחקה מן הבור כל כך דאם תתגלגל תשוב לבור, לא עלתה שלום קרינן בה:",
+                "<b>שהיה בו דעת להתנות.</b> כלומר שהיה בדעתו וחשב בלבו להתנות, ושכח ולא התנה. ואין הלכה כר׳ יוסי:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..bffe61ea82200c8709c035427f122c10f09df99b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/Hebrew/merged.json	
@@ -0,0 +1,230 @@
+{
+    "title": "Bartenura on Mishnah Tevul Yom",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Tevul_Yom",
+    "text": [
+        [
+            [
+                "<b>המכנס חלות.</b> שמפרישין מן העיסה, ונתן מהם הרבה זו על זו עד שנדבקו זו בזו, ודעתו היה מתחילה להפרידן זו מזו:",
+                "<b>ונשכו.</b> שנדבקו כל כך עד שכשבא להפרידן נושכות זו מזו, כלומר שנתלש מקצת מאחת מהן ועולה עם חברתה:",
+                "<b>בית שמאי אומרים חיבור בטבול יום.</b> ואם נגע טבול יום באחת מהן, נפסלו כולן כאילו הן גוף אחד. דטבול יום פוסל בתרומה, וחלה דין תרומה יש לה:",
+                "<b>ובית הלל אומרים אינו חיבור, כיון דדעתו להפרידן.</b> ואותה שנגע בה הטבול יום פסולה, והשאר טהורות:",
+                "<b>מקרצות.</b> חתיכות של עיסות שנחתכו ונתלשו מעיסות הגדולות, קרויות מקרצות. לשון קרץ מצפון בא בא (ירמיה מ״ו). וכל הני דחשיב הכא. אפלוגתא דבית שמאי ובית הלל דסיפא קיימי. והא דלא חשיב חלות בהדייהו, משום דחלות לבית הלל אינן חיבור לא בטבול יום ולא בשאר טומאות, אבל הני דוקא בטבול יום פליגי, אבל בשאר טומאות מודים, כדקתני סיפא:",
+                "<b>חמיטה.</b> עוגה דקה:",
+                "<b>עד שלא קרמו בתנור.</b> דכיון שנדבקו כשהן עיסה, הרי צורתן נפסדת אם מניחן מדובקין, הלכך ודאי עתיד להפרידם:",
+                "<b>וקולית של מים.</b> הקצף והרתיחה שעולה במים, קולית שמה. ואם נגע טבול יום באותה רתיחה, לבית הלל לא הוי חיבור ולא נפסלו המים:",
+                "<b>מחולחלת.</b> כשהרתיחה חלולה מתחתיה ואינה נוגעת במים אלא בקצותיה:",
+                "<b>הראשונה.</b> שרתיחה ראשונה של גריסין אינה מודבקת על הגריסין:",
+                "<b>ר׳ יהודה אומר אף ברתיחה של אורז.</b> נמי פליגי בית שמאי ובית הלל אי הוי חיבור לטבול יום, ואי נגע ברתיחה כאילו נגע באורז:",
+                "<b>ומודים.</b> בית הלל:",
+                "<b>בשאר כל הטומאות.</b> דהוי חיבור:",
+                "<b>בין קלות בין חמורות.</b> קלות ראשון לטומאה. חמורות, אב הטומאה. ודוקא בטבול יום פליגי, לפי שכבר עלה מטומאתו ואינו חסר אלא הערב שמש:  "
+            ],
+            [
+                "<b>המכנס חלות.</b> זו על גבי זו:",
+                "<b>על מנת שלא להפריש.</b> שלא להפרידן זו מזו:",
+                "<b>משקרמו בתנור.</b> דמאחר שאין צורתן נפסדת ונשארין רקיקין כמו שהיו, הוא מניחן מדובקין ושוב אין מפרידן זו מזו לעולם:",
+                "<b>ושל שמז לעולם.</b> בין חדש בין ישן:",
+                "<b>טופח.</b> מין קטנית. ורמב״ם אומר, שהוא שקורין לו בערבי קורטמא״ן. ואין הלכה כר׳ יהודה:",
+                "<b>טמאים בטבול יום.</b> משום סיפא דתני ואין צריך לומר בכל הטומאות, נקט טמאים אצל טבול יום, ואע״ג דלא שייך טומאה גבי טבול יום, לפי שאינו מטמא אלא פוסל בתרומה בלבד:"
+            ],
+            [
+                "<b>מסמר שאחר הככר.</b> בצק הבולט מן הככר של לחם כמין מסמר, ויש שעושין אותו כך לסימן. ",
+                "<b>וגרגיר מלח קטן.</b> שנדבק בככר ונאפה עמו. ",
+                "<b>והחרחור.</b> שנשרף הלחם פחות מעובי אצבע סביבותיו. חרחור, לשון נחר מפוח מאש (ירמיהו ו׳:כ״ט):",
+                "<b>ר׳ יוסי אומר.</b> כל שהשרוף נאכל עם הככר, הוי חיבור. ואם נגע טבול יום בשרוף כאילו נגע בפת, ואי לא, לא הוי חיבור. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>צרור שבככר.</b> שרגילים לשום צרור אבן בתוך הככר לסימן שלא יתחלף באחר, ופעמים שמשימין גרגיר של מלח גדול או תורמוס. כל הני לא חשיבי חיבור בלחם, ואם נגע אב הטומאה באחד מהן, לא הוי כאילו נגע בלחם עצמו. וכל שכן טבול יום שלא נפסל ככר של תרומה בכך:",
+                "<b>והחרחור יותר מכאצבע.</b> וכן כשנשרף מן הלחם ביותר מעובי אצבע, ונגע טמא או טבול יום בשרוף, לא הוי חיבור ללחם:",
+                "<b>ר׳ יוסי אומר כל שאינו נאכל עמו.</b> לא הוי חיבור. ולא משערינן בעובי אצבע כתנא קמא. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>השעורה והכוסמת.</b> בזמן שאינן קלופים לא חשיבי מאכל אדם, שאין בני אדם אוכלין אותן בקליפתן, ודבר שאינו מאכל אדם אינו מקבל טומאה:",
+                "<b>התיאה.</b> שורש של חלתית:",
+                "<b>והחלתית.</b> בערבית כך שמה חלתית. וקורין להו בלע״ז ספיטיד״א:",
+                "<b>והאלום.</b> אמרו עליו שהוא שורש מין ממיני החלתית. וכל הני לא חשיבי מאכל אדם, ופעמים מערבין מהם מעט עם המזון:",
+                "<b>אף אפונים שחורין.</b> שאינן אלא לרפואה ואין עשויות למאכל אדם:",
+                "<b>טהורים בטבול יום.</b> כיון שטהר מטומאתו ואינו מחוסר אלא הערב שמש, אינו פוסל בכל אלה אם הם של תרומה. אבל בשאר טומאות חשיבי אוכל ומקבלות טומאה כשאר אוכלין. והלכה כחכמים:",
+                "<b>הקצח.</b> מין זרע שחור. ובלע״ז נייל״ו. ורגילין לתת ממנו בלחם:",
+                "<b>והשמשום.</b> כך שמו בערבי. ובא״י ממנו הרבה, ועושים ממנו שמן שומשמין:"
+            ]
+        ],
+        [
+            [
+                "<b>משקה טבול יום.</b> כגון רוקו, מימי רגליו, דמעות עינו, ודם מגיפתו, וחלב האשה:",
+                "<b>כמשקים שהוא נוגע בהן.</b> כמשקים של תרומה שהוא נוגע בהן. דטבול יום פוסל בתרומה:",
+                "<b>אלו ואלו.</b> משקים היוצאים מגופו ומשקה תרומה שנגע בהן, אין מטמאין את הקודש, אבל מיפסל פסיל ליה:",
+                "<b>בין קלין בין חמורין.</b> קלין שרץ, חמורין זב:",
+                "<b>תחילה.</b> ראשון, ועושין שני, והשני עושה שלישי:",
+                "<b>חוץ מן המשקה שהוא אב הטומאה.</b> כגון זובו של זב ומעינותיו:"
+            ],
+            [
+                "<b>המשקים פסולים.</b> דטבול יום פוסל את התרומה בלבד, וטמויי לא מטמא ואפילו משקין, דכל הפוסל את התרומה מטמא משקין להיות תחילה חוץ מן הטבול יום. הלכך, הקדרה טהורה, דמשקין שנגעו בטבול יום אפילו אוכלים לא מטמאי, וכל שכן כלים:",
+                "<b>ואם היה משקה חולין הכל טהור.</b> דטבול יום טהור לחולין ולמעשר:",
+                "<b>ואם היו ידיו מסואבות הכל טמא.</b> דידים פוסלות את התרומה, וכשנטמאו המשקים מחמת ידים חזרו להיות תחילה ומטמאין כלים:",
+                "<b>שספק טבול יום פוסל את התרומה.</b> כגון שתי ככרות לפניו, ספק נגע ספק לא נגע, בכהאי גוונא בידים טהור, ובטבול יום פסול:"
+            ],
+            [
+                "<b>המקפה.</b> תבשיל קפוי ועב. כגון דייסא או גריסין של פול:",
+                "<b>והשום והשמן.</b> נתונים בו לתבלין:",
+                "<b>נגע טבול יום במקצתן פסל את כולם.</b> דמקפה עיקר, וטבול יום פוסל בתרומה. ואע״פ שלא נגע אלא בשום של חולין, חשוב חיבור:",
+                "<b>ואם היה השום מרובה.</b> יותר מן המקפה של חולין:",
+                "<b>הולכין אחר המרובה.</b> ודין הכל כדין תרומה. ואם נגע במקצתם, פסל את הכל:",
+                "<b>אימתי.</b> כלומר במה אמרנו אם היה השום מרובה ונגע במקצת הוא פוסל את הכל, בזמן שהשום מכונס בקערה, והוא גוף אחד כמין גוש עפר:",
+                "<b>אבל אם היה מפוזר במדוכה.</b> שחלקיו מפורדים זה מזה בתוך המדוכה, ונגע בו טבול יום, אז טהור, כלומר לא פסל אלא מקום מגעו בלבד, שכיון שהוא מתכוין בשעה שכותש להפריד חלקיו, לא חשוב חיבור:",
+                "<b>ושאר כל הנדוכין שדכן במשקין.</b> כמו שעושין לחטין, כשדכין אותן במדוכה מזלפים עליהם מים: ",
+                "<b>או דברים שדרכן לדוך במשקין ודכן שלא במשקין והן גוש בקערה הרי הן כעיגולי דבלה.</b> דאם נגע טבול יום במקצתן, לא פסל את כולן. כך מצאתי בפירוש רבותי. ורמב״ם מפרש, ושאר כל הנדוכין שדכן במשקין. [כלומר, וכן שאר כל הנדוכים שדכן במשקין] דינם כשום. שאם נגע טבול יום במקצתו כשכותש אותו [במדוכה], לא פסל אלא מקום מגעו, מפני שהוא רוצה בפיזורו. ואם נגע בו כשנעשה גוש בקערה, הוי חיבור, וכשנגע במקצת פסל את הכל:",
+                "<b>אבל את שדרכן לדוך במשקין.</b> גרסינן לפי פירוש רמב״ם:",
+                "<b>ודכן שלא במשקין.</b> אע״פ ששם אותו גוש בקערה, הרי הן כעיגולי דבילה, דאמרינן דכי נגע במקצתו לא נטמאו כולן, בריש פרק ב׳ דתרומות:"
+            ],
+            [
+                "<b>המקפה והחמיטה.</b> דרכן היה להניח החמיטה, שהיא עוגה דקה כמין רקיק, בתוך המקפה:",
+                "<b>חיבץ.</b> היינו שעירב המקפה והחמיטה עם השמן, ומכל מקום השמן ניכר. והא דפסיל בכל מקום שהילך השמן, לפי שאין יכולין להפרידו מן המקפה ומן החמיטה:"
+            ],
+            [
+                "<b>בשר הקודש שקרם עליו הקיפה.</b> קפאו עליו התבלין והמרק ושומן הבשר, שנימוח ונעשה הכל כמין קרום:",
+                "<b>החתיכות מותרות.</b> דלא הוי הקרום חיבור:",
+                "<b>וכל העולים עמה.</b> חשיב מחובר לה. והשאר טהור:",
+                "<b>שניהם חיבור.</b> ובין שנגע בקיפה בין שנגע בחתיכות, פסל הכול. ואין הלכה כר׳ יוחנן בן נורי: ",
+                "<b>על גבי פרוסות.</b> של לחם שמניחין על הקטניות:",
+                "<b>מעשה קדירה בקטניות.</b> כלומר, קטניות שנתבשלו בקדירה ודרכן להתבקע, וכשמתבשלות יפה מתחברות ונעשות כמין גוש. ויש שגורסין, מעשה קדירה וקטניות:",
+                "<b>הרי אלו ימנו.</b> אם נגע שרץ באחד מהן, הרי הוא ראשון. והגוש הסמוך לו שני, והאחר הסמוך לשני שלישי בתרומה:",
+                "<b>שניהן חיבור זה לזה.</b> ואם נגע טבול יום באחד מהן, נפסל חבירו. ואין הלכה כר׳ יוחנן בן נורי:  "
+            ],
+            [
+                "<b>חבית ששקעה.</b> חבית של יין של תרומה שנפלה לתוך הבור, ושקעה בתוך היין שבבור, והיין שבבור חולין, וצף למעלה על פי החבית:",
+                "<b>ונגע וכו׳</b> אם שלשל ידו לתוך פי החבית מן השפה ולפנים הרי זה חיבור. ונפסל כל היין שבחבית, ואפילו לא היתה החבית מתחילתה מלאה לגמרי מן היין של תרומה:",
+                "<b>מן השפה ולחוץ.</b> שלא הכניס ידו לתוך פי החבית, אע״פ שנגע ביין של בור שכנגד פי החבית, אפילו הכי אינו חיבור:",
+                "<b>אפילו על גבה רום קומה.</b> שעלה יין שבבור על פני החבית רום קומת. אדם, אם נגע כנגד פיה הוי חיבור. ואין הלכה כר׳ יוחנן בן נורי:  "
+            ],
+            [
+                "<b>מפיה ומשוליה טמאה.</b> מפיה טמאה, הואיל וכל היין שלמטה נעשה בסיס לעליון, הוי חבור. ומשוליה נמי, הואיל וכל היין נמשך אחר הנקב, הוי חיבור:",
+                "<b>אבל נקבה מצדה מכאן ומכאן טהורה.</b> ואין פסול אלא מה שנגע, ויעלה באחד ומאה. ואין הלכה כר׳ יהודה:",
+                "<b>ונגע טבול יום בקילוח.</b> הקילוח לבד נפסל, דניצוק אינו חיבור, והויא לה תרומה טמאה שנתערבה בטהורה, ותעלה באחד ומאה, כתרומה בחולין. ובהא אפילו רבנן מודו, דקילוח לא חשיב חיבור. לכלים, כמו הנקב שבצדה לחבית. ואע״ג דמשקין אין להם טהרה מטומאתן, היינו דלא סלקא להו השקה במקוה כמו למים, אבל מטעם ביטול, בטלים הם באחד ומאה. ודוקא במגע טבול יום בטלים המשקין, משום דטבול יום פוסל ואינו מטמא. אבל בשאר טומאות, קא הדר מה שבקילוח ומטמא כל מה שבכלי במגע:"
+            ],
+            [
+                "<b>בעבוע שבחבית.</b> כשמצרפין כלי חרס בכבשן יוצאין בדפנותיהן כמין אבעבועות, שיש להן שתי דפנות, אחת לצד פנים של חבית ואחת לצד חוץ, וחלול באמצע, ופעמים שיש באותו בעבוע שתי נקבים, אחד בדופן הבעבוע של צד פנים שהוא לצד חלל החבית, ואחד בדופן של צד חוץ, וכשהחבית מלאה משקים, נכנס המשקה דרך הנקב שבדופן הפנימי ומבצבץ ויוצא דרך הנקב שבדופן החיצון. ואם הנקבים שבשתי דפנות הבעבוע הן מכוונים ומפולשים זה כנגד זה, או אפילו אינן מכוונים אלא שהיה הנקב שבדופן הפנימי למטה לצד שולי הכלי והנקב שבדופן החיצון מלמעלה, אם היתה אותה חבית מונחת באוהל המת ומוקפת צמיד פתיל בפיה ואינה מוקפת בנקבים של הבעבוע, או שנגע אב הטומאה במשקה שבנקב החיצון, נטמאו כל המשקים שבחבית. אבל אם הפנימי מלמעלן והחיצון מלמטן, נהי דבאוהל המת מיטמא, שאוהל הטומאה נכנס לתוך החבית דרך הנקבים, באב הטומאה מיהא טהור, דאם נגע אב הטומאה במשקין שבנקב החיצון שבבעבוע מלמטן, מאחר שהפנימי מלמעלן, הוי ליה כניצוק וקטפרס, ולא הוי חיבור:"
+            ]
+        ],
+        [
+            [
+                "<b>כל ידות האוכלים.</b> העוקצים שהאוכל נתלה בהן כשרוצין לתלותו, ואדם אוחז בו כשרוצה לאכול הפרי:",
+                "<b>שהם חיבור באב הטומאה.</b> שאם אב הטומאה נגע בהן כאילו נגע בפרי עצמו:",
+                "<b>חיבור בטבול יום.</b> אם הוא יד לפירות של תרומה, ונגע טבול יום באותו היד, נפסלו הפירות של תרומה:",
+                "<b>שנפרס.</b> לשון פרוסה. ואית דגרסי שנפרם, לשון ובגדיו לא יפרום (ויקרא כ״א:י׳):",
+                "<b>ומעורה.</b> מחובר:",
+                "<b>אם אוחז בגדול</b> בפרוסה הגדולה, והפרוסה הקטנה עולה עמה ואינה נפסקת מכל וכל:",
+                "<b>הרי הוא כמוהו.</b> אם נגע טבול יום באחד, נפסל השני:",
+                "<b>ר׳ נחמיה אומר בטהור.</b> כלומר, באותו שלא נגע בו טבול יום משערין, בין שהוא גדול בין שהוא קטן, אם אוחז בו והטמא עולה עמו, שניהם טמאים:",
+                "<b>וחכמים אומרים בטמא.</b> משערין, אם אוחז בטמא והטהור עולה עמו. והלכה כחכמים:",
+                "<b>ושאר כל האוכלים.</b> כגון מיני ירקות:",
+                "<b>את שדרכו לאחוז בעלה.</b> כשבא לטלטלו, אוחזים אותו בעלה, ואם לא יפסק הירק ויפול כשאוחזים אותו בעלה, הוי חיבור, ואי לא, לא הוי חיבור, בין אם נגע טבול יום בעלה בין נגע בירק עצמו:  "
+            ],
+            [
+                "<b>ירק של תרומה.</b> שנתנו בקערה או באלפס:",
+                "<b>וביצה טרופה בקערה.</b> שנתערב החלבון והחלמון יחד, ונתונה על גבי הירק:",
+                "<b>ונגע טבול יום בביצה.</b> אע״פ שהיא חולין, דאין שייך תרומה בביצה, וטבול יום אינו פוסל בחולין. אפילו הכי הוי חיבור, ונפסל הירק כאילו נגע בו. ומיהו לא פסל אלא הקלח שכנגד מגע ידו, ושאר הקלחים טהורים:",
+                "<b>כל הסדר העליון.</b> קלחים העליונים שהביצה על פניהם. ואין הלכה כר׳ יוסי:",
+                "<b>אם היה כמין כובע.</b> שמחמת הבישול נתנפחה הביצה ונעשית כמין כובע על הירק וחלולה תחתיה:"
+            ],
+            [
+                "<b>לפס.</b> כמו אלפס, כעין מחבת שעושין בה התבשיל. וביצה זו מתבשלת עם התרומה שנפסלה בטבול יום:",
+                "<b>מן השפה.</b> של אלפס ולפנים. חשוב החוט של ביצה חיבור, ואם נגע שם טבול יום, הכל טמא. אבל החוט היוצא משפת האלפס ולחוץ לא הוי חיבור:",
+                "<b>וכל שנקלף עמו.</b> היינו מה שעולה עם החוט, הוי חיבור ולא יותר. רבי יוסי לקולא. והכי מוכח בתוספתא. ואין הלכה כר׳ יוסי:",
+                "<b>וכן בקטניות.</b> דינם כדין הביצה:"
+            ],
+            [
+                "<b>אינה נפסלת בטבול יום.</b> דבתר עיסה אזלינן ולא בתר שאור, אע״ג דאסורה לזרים:",
+                "<b>שהוכשרה במשקה.</b> שלתת החיטין במים:",
+                "<b>ונלושה במי פירות.</b> ומי פירות אין מכשירין, והעיסה שנלושה בהן אם לא הוכשרה תחילה, אינה מקבלת טומאה:",
+                "<b>פסל את כולה.</b> דמי פירות עושין העיסה חיבור:",
+                "<b>לא פסל אלא מקום מגעו.</b> קסבר ר׳ עקיבא, דכיון דמי פירות אין מכשירין ולא מייתי להו לידי טומאה, רואין אותן כאילו אינן, ולא פסל אלא מקום מגעו. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>פסל את כולו.</b> קסבר שמן מכשיר ומחבר:",
+                "<b>לא פסל אלא מקום מגעו.</b> דשמן אינו מחבר, וקאי כל קלח וקלח באפי נפשיה:"
+            ],
+            [
+                "<b>שנגס.</b> שמהפך האוכל בפיו. לשון מגיס בקדרה:",
+                "<b>ונפל.</b> האוכל עם לחלוחית הרוק שבו, על בגדיו ועל ככר של תרומה:",
+                "<b>טהור הככר.</b> כלומר לא הוכשר לקבל טומאה. ואע״ג דרוק בעלמא מכשיר, שאני הכא דלא אחשביה לרוק ואינו לרצון, שהרי נפל על בגדיו, ופשיטא דלא ניחא ליה:",
+                "<b>כל שהוא רוצה למוץ את גרעינתו.</b> אם נתכוין למצוץ הלחות שבגרעין, ונפל הגרעין עם הרוק שבו על ככר של תרומה, הוכשר הככר ברוק שעל גבי הגרעין, דהא אחשביה:",
+                "<b>זיתים נגובים ותמרים יבשות כל שאינו רוצה למוץ גרעינתו.</b> לא הוחשב המשקה ההוא ואינו מכשיר:",
+                "<b>אחד טהור ואחד טבול יום כאלו.</b> כלומר שניהם שוין בדין זה:",
+                "<b>ר׳ מאיר אומר אלו ואלו.</b> בין רטובות בין יבשות:",
+                "<b>טמאים בטבול יום.</b> כדמפרש טעמא, דמשקין של טמא מכשירים ומטמאין אפילו שלא לרצון, וטבול יום כטמא לדין זה. ורבנן חשבי ליה לטבול יום כטהור. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>אוכל מעשר.</b> מפרישין ממנו תרומת מעשר בטהרה. דטבול יום וידים שניות הן, ומעשר ראשון כחולין הוא חשוב, ואין שני עושה שלישי בחולין. ואע״ג דהאי מעשר טבול לתרומת מעשר שבו, לענין שני ושלישי הטבל כחולין, הלכך כשמפרישין ממנו תרומת מעשר אחר כך הויא טהורה:"
+            ],
+            [
+                "<b>וקוצה לה חלה.</b> ואינו קוראה לה שם. דכל זמן שלא קראה לה שם הרי היא כחולין:",
+                "<b>בכפישה או בנחותא.</b> כלים שאינן מקבלים טומאה. ואצרכוה רבנן הכי, משום הכירא שלא תגע בה שוב, מאחר שקראה לה שם:",
+                "<b>ומקפת.</b> מקרבת לכלי אצלה:",
+                "<b>וקוראה לה שם.</b> שמצוה לתרום מן המוקף. ומוקף, לשון סמוך. כמו [ואין] מקיפין שתי חביות במסכת ביצה. ולא חשיב מוקף אלא אם כן הוי סמוך בשעת קריאת השם:",
+                "<b>מפני שהיא שלישי.</b> דטבול יום דין שני יש לו:"
+            ],
+            [
+                "<b>לשין בה את העיסה.</b> לעיל אשמועינן טבול יום באדם, והכא אשמועינן טבול יום בכלי. דלא תימא בעריבה אסור דלמא אתי לאחלופי בטמאה:  "
+            ],
+            [
+                "<b>לגין.</b> כעין כד של עץ:",
+                "<b>ומלאהו מן החבית.</b> שיש בה מעשר טבל, היינו מעשר ראשון שלא ניטלה תרומתו:",
+                "<b>תרומת מעשר משתחשך.</b> כדי שיעריב שמשו של לגין ולא יפסול את התרומה. דאם היתה תרומה חלה מבעוד יום, היתה נפסלת בטבול יום:",
+                "<b>הרי זה ערוב.</b> לא אמר כלום. לפי שאין קונה עירוב אלא בסעודה הראויה מבעוד יום, וזה אינו ראוי עד הערב שמש:",
+                "<b>נשברה החבית.</b> מבעוד יום:",
+                "<b>הלגין בטבלו.</b> שבשעה שהיה ראוי שיקבע תרומה לא היה בעולם הדבר שנעשה תרומה עליו, הלכך לא חל עליו שם תרומה והרי הוא טבל:",
+                "<b>נשבר הלגין.</b> מבעוד יום:",
+                "<b>החבית בטבלה.</b> שלא חל שם תרומה על הלגין אלא משתחשך, ובאותה שעה לא היה בעולם:"
+            ],
+            [
+                "<b>מחללים על פירות עם הארץ.</b> מחללים מעשר שני על פירות עם הארץ, ואין חוששין שמא הפירות של עם הארץ מעשר הן ונמצא מחלל מעשר במעשר:",
+                "<b>חזרו לומר אף על המעות.</b> של עם הארץ, מחללין פירות מעשר שני, ואין חוששין שמא מעות הללו של עם הארץ מעות של מעשר שני הן:",
+                "<b>היוצא בקולר.</b> בשלשלת. המלך תרגום ויתנוהו בסוגר (יחזקאל י״ט:ט׳), ויהבוהו בקולרין:",
+                "<b>הרי אלו יכתבו ויתנו.</b> ואע״ג שלא אמר תנו, ודאי בעי למימר כתבו ותנו, ואגב בעתותיה לא פסקיה למלתיה:",
+                "<b>מפרש.</b> מן היבשה לים:",
+                "<b>בשיירא.</b> במדבר. ארחת ישמעאלים (בראשית ל״ז:כ״ה), מתרגמינן שיירת ערבאי:",
+                "<b>אף המסוכן.</b> חולה הנוטה למות. והלכה כר׳ שמעון שזורי:"
+            ],
+            [
+                "<b>הכדומין.</b> עץ גדול ערוך ויוצאין ממנו אונקליות אילך ואילך, ותולין באותן אונקליות צלוחיות של מים באויר כדי לצננן. ורמב״ם פירש, כמין זיר של ברזל ואונקליות סביבותיו, ובו מעלין הכלים שנפלו לבור:",
+                "<b>האשקלונים.</b> שנעשים באשקלון:",
+                "<b>המעבר והמזרה והמגוב.</b> כלים עשויין לנקות התבואה מן התבן ולהעביר התבן ממקום למקום. המעבר, יש לו שינים דומה ליד של בני אדם, ובו מעבירין התבן ממקום למקום. והמזרה, בו זורים החטין בגורן, לפיכך נקרא מזרה. ושיניו מרובות משיני המעבר. והמגוב, שיניו מרובות משיני המזרה, ובו בוררים התבואה אחר שזרו אותה במזרה:",
+                "<b>ועל כולם אמר רבי יהושע וכו׳</b> בתוספתא מוכח דאכל הני מילי דמתניתין קאי ר׳ יהושע, מהאשה שהיא טבולת יום עד כאן. ומשום דר׳ יהושע קאי אכולהו, תנא הכא מילי טובא שאין ענינם לכאן:",
+                "<b>דבר חדש חדשו סופרים.</b> שאין הדעת נותנת שיהיה הדבר כן:",
+                "<b>ואין לי מה להשיב.</b> מפני מה אמרו כן:"
+            ],
+            [
+                "<b>התורם את הבור.</b> של יין או של שמן:",
+                "<b>על מנת שתעלה שלום.</b> כשהתנה שלום סתם ולא התנה לענין מה, מסתמא לענין שבר ושפיכה קאמר, שעל זה אדם ירא בשעה שמעלה מן הבור:",
+                "<b>אבל לא מן הטומאה.</b> לפיכך אם נטמא, תרומתו תרומה:",
+                "<b>אף מן הטומאה.</b> דכשאמר שתעלה שלום, שתעלה בטהרה קאמר. ואין הלכה כר׳ שמעון:",
+                "<b>נשברה אינה מדמעת.</b> שלא חל עליה שם תרומה:",
+                "<b>עד כדי שתתגלגל.</b> כל זמן שלא נתרחקה מן הבור כל כך דאם תתגלגל תשוב לבור, לא עלתה שלום קרינן בה:",
+                "<b>שהיה בו דעת להתנות.</b> כלומר שהיה בדעתו וחשב בלבו להתנות, ושכח ולא התנה. ואין הלכה כר׳ יוסי:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה טבול יום",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file